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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Seven

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́-Ìsinmi Keje ti Laodicea - Nọ́mbà Méje

Number Seven

Nọ́mbà Méje

Author

Jeff Pippenger

Published

December 9, 2025

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In the first few articles we included the passage from The Desire of Ages which addresses Christ presenting the parable of the vineyard to the quibbling Jews. The parable of the song of the vineyard is also the song of Moses and the Lamb which the one hundred and forty-four thousand, and inspiration informs us that a “song” in prophecy represents an “experience.” The one hundred and forty-four thousand follow the Lamb whithersoever He goeth, so they will walk through the same experience as did Christ and Moses. Christ as the omega of ancient Israel’s prophetic history and Moses the alpha of ancient Israel’s prophetic history both lived in parallel periods when a former covenant people were being passed by and as a new covenant people were being chosen. The one hundred and forty-four thousand sing the song of Moses and of the Lamb by experiencing a history when a former covenant people are being passed by—while the Lord enters into covenant with His final covenant people.

Nínú àwọn àpilẹ̀kọ àkọ́kọ́ díẹ̀, a kún àyọkà láti inú The Desire of Ages tí ó sọ nípa bí Kristi ṣe fi òwe ọgbà àjàrà náà hàn fún àwọn Júù aláwíyèsí. Òwe orin ọgbà àjàrà náà pẹ̀lú ni orin Mose àti ti Ọ̀dọ́-Àgùntàn náà tí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ń kọ, ìmísí sì jẹ́ kí a mọ̀ pé “orin” nínú àsọtẹ́lẹ̀ dúró fún “ìrírí.” Àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà níbikíbi tí Ó bá lọ, nítorí náà wọn yóò rìn gba inú ìrírí kan náà gẹ́gẹ́ bí Kristi àti Mose ti ṣe. Kristi gẹ́gẹ́ bí omega ìtàn àsọtẹ́lẹ̀ Ísírẹ́lì àtijọ́, àti Mose gẹ́gẹ́ bí alpha ìtàn àsọtẹ́lẹ̀ Ísírẹ́lì àtijọ́, àwọn méjèèjì gbé ní àwọn àkókò tí ó jọra nígbà tí a ń kọjá lọ sí òde láti fi àwọn ènìyàn májẹ̀mú àtijọ́ sílẹ̀, tí a sì ń yan àwọn ènìyàn májẹ̀mú tuntun. Àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà ń kọ orin Mose àti ti Ọ̀dọ́-Àgùntàn náà nípa jíjẹ́rìí ìtàn kan nígbà tí a ń kọjá lọ sí òde láti fi àwọn ènìyàn májẹ̀mú àtijọ́ sílẹ̀—nígbà tí Olúwa sì ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn májẹ̀mú ikẹyìn tirẹ̀.

Prophetically when Christ was presenting the parable it aligns with Peter addressing the quibbling Jews at Pentecost. In the final crisis, Jesus presenting the parable to the quibbling Jews, represents those who are singing the song of the vineyard to the drunkards of Ephraim. Peter is presenting the same song at Pentecost, only he is singing in the key of Joel. The song of the vineyard is the song of a former covenant people being divorced during the same time that a new covenant people are being married to the Lord. The virgins who were disappointed and entered into the tarrying time were waiting for the marriage, and the perfect fulfillment would be that they are waiting for the sealing of the one hundred and forty-four thousand.

Ní ọ̀nà àsọtẹ́lẹ̀, nígbà tí Kristi ń gbé òwe náà kalẹ̀, ó bá a mu pé Peteru ń bá àwọn Júù aláríyànjiyàn sọ̀rọ̀ ní Pẹntikosti. Nínú ìdààmú ìkẹyìn, bí Jésù ṣe ń gbé òwe náà kalẹ̀ fún àwọn Júù aláríyànjiyàn, ó dúró fún àwọn tí ń kọ orin ọgbà àjàrà sí àwọn ọ̀mùtí Éfúrámù. Peteru ń gbé orin kan náà kalẹ̀ ní Pẹntikosti, ṣùgbọ́n ó ń kọ ọ́ ní kọ́kọ́rọ́ Joẹli. Orin ọgbà àjàrà ni orin nípa àwọn ènìyàn májẹ̀mú àtijọ́ kan tí a ń kọ̀ sílẹ̀ ní àkókò kan náà tí a fi ń fẹ́ àwọn ènìyàn májẹ̀mú tuntun kan fún Olúwa. Àwọn wúńdíá tí wọ́n ní ìdààmú ọkàn tí wọ́n sì wọ inú àkókò ìdádúró ń dúró de ìgbéyàwó náà, ìmúṣẹ pípé jùlọ sì ni pé wọ́n ń dúró de ìdìmọ̀ ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà.

The book of Joel begins with its first chapter describing how God’s vineyard has been destroyed by the drinkers of wine and strong drink, who have had the “new wine” cut off from their mouths. As soon as Jesus informed the Jews their kingdom would be taken from them and given to a group of husbandmen who will bring forth the genuine fruits of the vineyard, Jesus switched gears and cited the cornerstone in the temple that was set aside, but which was destined to become the capstone. The beginning was going to be repeated at the end, and when this truth is set forth, it is represented as “marvelous.”

Ìwé Jóẹli bẹ̀rẹ̀ pẹ̀lú orí rẹ̀ àkọ́kọ́ tí ń ṣàpèjúwe bí a ti pa ọgbà àjàrà Ọlọ́run run láti ọwọ́ àwọn amúnimú wáìnì àti ọtí líle, àwọn tí a ti gé “wáìnì tuntun” kúrò ní ẹnu wọn. Ní kété tí Jésù ti sọ fún àwọn Júù pé a óò gba ìjọba wọn kúrò lọ́wọ́ wọn, a ó sì fi í fún ẹgbẹ́ àwọn alábójútó ọgbà àjàrà tí yóò mú èso tòótọ́ ti ọgbà àjàrà jáde, Jésù yí ìtòsí ọ̀rọ̀ padà, ó sì tọ́ka sí òkúta igun nínú tẹ́ńpìlì tí a ti kọ sílẹ̀, ṣùgbọ́n tí a ti pinnu rẹ̀ láti di òkúta orí góńgó. Ìbẹ̀rẹ̀ yóò tún ara rẹ̀ ṣe ní òpin, àti nígbà tí a bá fi òtítọ́ yìí hàn kalẹ̀, a ń ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ohun “ìyanu.”

The “rule of first mention” in God’s Word informs us that because Joel first addresses the destruction of the vineyard that it is the primary point of his testimony. Joel is not alone for every major prophet begins their testimony addressing the sins and lost condition of Israel.

“ìlànà ìtọ́kasí àkọ́kọ́” nínú Ọ̀rọ̀ Ọlọ́run fi yé wa pé, nítorí pé Jóẹli kọ́kọ́ sọ̀rọ̀ nípa ìparun ọgbà àjàrà náà, èyí ni kókó pàtàkì ẹ̀rí rẹ̀. Jóẹli kì í ṣe ẹni kan ṣoṣo, nítorí gbogbo wòlíì pàtàkì bẹ̀rẹ̀ ẹ̀rí wọn nípa sísọ̀rọ̀ sí ẹ̀ṣẹ̀ àti ipò ìsọnù Israeli.

In Isaiah twenty-eight the “scornful men which rule” “Jerusalem” are represented as the “drunkards of Ephraim,” and as the “crown of pride.” “Crown” represents leadership and “pride” represents a satanic character.

Nínú Isaiah ogún-dín-lọ́gbọ̀n, àwọn “ẹlẹ́gàn ènìyàn tí ń ṣàkóso” “Jerusalemu” ni a ṣàfihàn gẹ́gẹ́ bí “ọ̀mùtí Efraimu,” àti gẹ́gẹ́ bí “adé ìgbéraga.” “Adé” dúró fún aṣáájú, “ìgbéraga” sì dúró fún ìwà Sátánì.

The drunkards are contrasted with the remnant (“residue”) who become God’s “crown” of glory, for during the latter rain the Lord sets up His “kingdom of glory” as typified by Him setting up the “kingdom of grace” at the cross. The kingdom of grace at the cross typifies the kingdom of glory at the Sunday law.

A fi àwọn ọ̀mùtí wé ìyókù náà (“àjẹ́kù”), àwọn tí yóò di “adé” ògo Ọlọ́run; nítorí ní àkókò òjò ìkẹ́yìn, Olúwa ń gbé “ìjọba ògo” Rẹ̀ kalẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nígbà tí Ó gbé “ìjọba oore-ọ̀fẹ́” kalẹ̀ níbi àgbélébùú. Ìjọba oore-ọ̀fẹ́ níbi àgbélébùú jẹ́ àpẹẹrẹ ìjọba ògo ní òfin Ọjọ́ Àìkú.

The latter rain began on 9/11 when the sealing of the one hundred and forty-four thousand and the judgment of the living also began. In the sealing time the outpouring of the Holy Spirit began at 9/11, as Jesus breathed a few drops. It is the foundation and the outpouring of the Holy Spirit at the Midnight Cry that is the capstone. “Marvelous” is a symbol of the period of the outpouring of the spirit from “9/11 unto the Sunday law.”

Òjò òpin bẹ̀rẹ̀ ní 9/11 nígbà tí ìdìdìgbẹ̀yà àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìndínlógójì] náà bẹ̀rẹ̀, tí ìdájọ́ àwọn alààyè sì tún bẹ̀rẹ̀. Ní àsìkò ìdìdìgbẹ̀yà náà, ìtújáde Ẹ̀mí Mímọ́ bẹ̀rẹ̀ ní 9/11, gẹ́gẹ́ bí Jésù ti mí díẹ̀ lára àwọn ìṣán omi rẹ̀ jáde. Òun ni ìpìlẹ̀, ìtújáde Ẹ̀mí Mímọ́ ní ìgbà Ẹkún Ọ̀gànjọ́ sì ni òkúta orí ilé. “Marvelous” jẹ́ àmì àpẹẹrẹ àkókò ìtújáde ẹ̀mí láti “9/11 títí dé òfin Ọjọ́ Àìkú.”

The parallel, yet opposite symbolism of the “crown” representing leadership is set forth in the narrative of Isaiah twenty-eight when the drunkards who rule Jerusalem are passed by and the leadership of God’s church is given to the residue. This illustrates the parable of the vineyard. The drunkard’s crown is removed and the one hundred and forty-four thousand are then the crown which represents Christ’s kingdom. Isaiah teaches the same truth in chapter twenty-two when Shebna is cast into a far country and replaced with Eliakim. Whether it is the drunkards of Ephraim or Shebna in chapter twenty-two they both represent the leadership of God’s former covenant people being passed by.

Àmì tí ó jọra, ṣùgbọ́n tí ó lòdì sí ara rẹ̀, ti “adé” gẹ́gẹ́ bí aṣojú ìṣàkóso ni a fi hàn nínú ìtàn Isaiah ogún-mẹ́jọ, nígbà tí a kọjá àwọn ọ̀mùtí tí ń ṣàkóso Jerusalemu, tí a sì fi ìṣàkóso ìjọ Ọlọ́run fún ìyókù náà. Èyí ń ṣàfihàn òwe àjàrà náà. A yọ adé ọ̀mùtí náà kúrò, nígbà náà ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún di adé tí ó dúró fún ìjọba Kristi. Isaiah kọ́ni ní òtítọ́ kan náà nínú orí ogún-méjì, nígbà tí a sọ Ṣebina sínú ilẹ̀ jíjìn kan, tí a sì fi Eliakimu rọ́pò rẹ̀. Yálà àwọn ọ̀mùtí Efraimu ni tàbí Ṣebina nínú orí ogún-méjì, àwọn méjèèjì dúró fún ìṣàkóso àwọn ènìyàn májẹ̀mú àtijọ́ ti Ọlọ́run tí a kọjá.

Zechariah identifies the Triumphal Entry, which is also the Midnight Cry, and the verses that follow agree with Isaiah by identifying God’s people as a crown.

Sekaria ṣe ìdánimọ̀ Ìwọlé Ìṣẹ́gun náà, èyí tí ó tún jẹ́ Ìkígbe Ọ̀ganjọ́, àwọn ẹsẹ̀ tí ó sì tẹ̀ lé e fara mọ́ Isaiah nípa ṣíṣe ìdánimọ̀ àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí adé.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth.

> Yọ gidigidi, ìwọ ọmọbìnrin Síónì; ké sókè, ìwọ ọmọbìnrin Jerúsálẹ́mù: wò ó, Ọba rẹ ń bọ̀ sọ́dọ̀ rẹ: olódodo ni, ó sì ní ìgbàlà; onírẹ̀lẹ̀ ni, ó sì gùn kẹ́tẹ́kẹ́tẹ́, àní ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ kékeré kẹ́tẹ́kẹ́tẹ́. Èmi yóò sì ké kẹ̀kẹ́ ogun kúrò ní Éfúráímù, àti ẹṣin kúrò ní Jerúsálẹ́mù, a ó sì ké ọrun ogun kúrò: yóò sì sọ àlàáfíà fún àwọn kèfèrí: ìjọba rẹ yóò sì wà láti òkun dé òkun, àti láti odò náà títí dé àwọn òpin ilẹ̀-ayé.

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

> Ní ti ìwọ pẹ̀lú, nípasẹ̀ ẹ̀jẹ̀ májẹ̀mú rẹ ni mo ti tú àwọn ẹlẹ́wọ̀n rẹ sílẹ̀ kúrò nínú kòtò tí kò ní omi.

> Turn you to the strong hold, ye prisoners of hope: even today do I declare that I will render double unto thee; When I have bent Judah for me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.

> Ẹ yí padà sí ibi ààbò alágbára, ẹ̀yin ẹlẹ́wọ̀n ìrètí: àní lónìí ni mo kéde pé, Èmi yóò san èjì padà fún ọ; Nígbà tí mo bá tẹ Júdà fún ara mi, tí mo sì fi Efraimu kún ọrun náà, tí mo sì gbé àwọn ọmọ rẹ dìde, ìwọ Síónì, sí àwọn ọmọ rẹ, ìwọ Gíríìsì, tí mo sì ṣe ọ bí idà ọkùnrin alágbára.

> And the Lord shall be seen over them, and his arrow shall go forth as the lightning: and the Lord God shall blow the trumpet, and shall go with whirlwinds of the south. The Lord of hosts shall defend them; and they shall devour, and subdue with sling stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and as the corners of the altar. And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine the maids. Zechariah 9:9–17.

> A ó sì rí Olúwa lórí wọn, ọfà rẹ̀ yóò sì jáde bí mànàmáná; Olúwa Ọlọ́run yóò sì fún ìpè, yóò sì bá ìjì líle gúúsù lọ. Olúwa àwọn ọmọ-ogun yóò dáàbò bo wọn; wọn yóò sì jẹ run, wọn yóò sì ṣẹ́gun pẹ̀lú òkúta afàyà; wọn yóò sì mu, wọn yóò sì pariwo bí ẹni pé nípasẹ̀ wáìnì; a ó sì kún wọn bí àwo, àti bí àwọn igun pẹpẹ. Olúwa Ọlọ́run wọn yóò sì gbà wọ́n là ní ọjọ́ náà gẹ́gẹ́ bí agbo-ẹran àwọn ènìyàn rẹ̀; nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé sókè bí àsíá lórí ilẹ̀ rẹ̀. Nítorí titobi rere rẹ̀ ti pọ̀ tó, ẹwà rẹ̀ sì pọ̀ tó! ọkà yóò mú àwọn ọ̀dọ́kùnrin yọ̀, wáìnì tuntun yóò sì mú àwọn ọmọbìnrin. Sekariah 9:9–17.

Verse eleven (9/11) states, “As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.” Christ confirmed the covenant with many for one week, and the week began at His baptism. For three and a half years Christ walked among men and in the concluding period of those three and a half years Christ fulfilled Zechariah’s prediction identifying the triumphal entry of the Messiah into Jerusalem. The Midnight Cry began a period which led to Christ’s death, burial and resurrection. Christ’s baptism represents His death, burial and resurrection, so the beginning and ending of the period of three and a half years are the same.

Ẹsẹ̀ kọkànlá (9/11) sọ pé, “Ní ti ìwọ pẹ̀lú, nípasẹ̀ ẹ̀jẹ̀ májẹ̀mú rẹ ni mo ti rán àwọn ẹlẹ́wọ̀n rẹ jáde kúrò nínú kòtò tí kò ní omi.” Kristi fìdí májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, ọ̀sẹ̀ náà sì bẹ̀rẹ̀ nígbà ìrìbọmi Rẹ̀. Fún ọdún mẹ́ta àtààbọ̀ Kristi rìn láàárín àwọn ènìyàn, àti ní àkókò ìparí àwọn ọdún mẹ́ta àtààbọ̀ wọ̀nyí, Kristi mú àsọtẹ́lẹ̀ Sekaria ṣẹ, ní fífi ìwọlé iṣẹ́gun ti Mèsáyà sí Jerusalẹmu hàn gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀. Ẹkún Ọ̀gànjọ́ Òru bẹ̀rẹ̀ àkókò kan tí ó yọrí sí ikú, ìsìnkú, àti àjíǹde Kristi. Ìrìbọmi Kristi ṣàpẹẹrẹ ikú, ìsìnkú, àti àjíǹde Rẹ̀, nítorí náà ìbẹ̀rẹ̀ àti òpin àkókò ọdún mẹ́ta àtààbọ̀ náà jẹ́ ohun kan náà.

Christ’s baptism typifies 9/11, and 9/11 marks the beginning of a period that ends at the Sunday law. At 9/11 the latter rain began to sprinkle and at the Sunday law it is poured out without measure as typified by Christ breathing upon the disciples a few drops of rain in advance of the outpouring at Pentecost.

Ìrìbọmi Kristi ṣàpẹẹrẹ 9/11, àti pé 9/11 jẹ́ àmì ìbẹ̀rẹ̀ àkókò kan tí ó parí ní òfin Ọjọ́ Àìkú. Ní 9/11 ni òjò àfẹ̀yìntì bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀, àti ní òfin Ọjọ́ Àìkú ni a tú un jáde láìsí òṣùwọ̀n, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nígbà tí Kristi mí sí àwọn ọmọ-ẹ̀yìn àwọn ìṣàn òjò díẹ̀ ṣáájú ìtújáde rẹ̀ ní Pẹ́ńtíkọ́sì.

Zechariah 9:11 aligns with 9/11 and also the Midnight Cry which leads to the Sunday law. At 9/11 the Laodicean message arrived as present truth as it had done in 1856 and 1888. The Laodicean message is given to people who are unaware that they are dead. They are in a “pit” with no latter rain message, for their pit has no water. If Laodicea would just respond to the knocking on their hearts the Lord would raise them out of the pit, for until probation closes at the Sunday law they are “prisoners of hope.”

Sakaraya 9:11 bá 9/11 mu, ó sì tún bá Ẹkún Ọ̀gànjọ́ Òru mu, èyí tí ó ń ṣamọ̀nà sí òfin Ọjọ́ Àìkú. Ní 9/11, ìránṣẹ́ Laodíkíà dé gẹ́gẹ́ bí òtítọ́ ìsinsin yìí gẹ́gẹ́ bí ó ti ṣe ní 1856 àti 1888. A ń fi ìránṣẹ́ Laodíkíà fún àwọn ènìyàn tí kò mọ̀ pé wọ́n ti kú. Wọ́n wà nínú “ihò” kan láìsí ìránṣẹ́ òjò àrọ̀yìn, nítorí ihò wọn kò ní omi. Bí Laodíkíà bá kan dáhùn sí ìkọ́kọ́kànkàn lórí ọkàn wọn, Olúwa yóò gbé wọn jáde kúrò nínú ihò náà, nítorí títí àkókò àyẹ̀wò yóò fi parí ní òfin Ọjọ́ Àìkú, wọ́n jẹ́ “ẹlẹ́wọ̀n ìrètí.”

> As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water. Turn you to the strong hold, ye prisoners of hope: even to day do I declare that I will render double unto thee. Zechariah 9:11, 12.

> Ní tirẹ pẹ̀lú, nítorí ẹ̀jẹ̀ májẹ̀mú rẹ ni mo fi tú àwọn ẹlẹ́wọ̀n rẹ sílẹ̀ kúrò nínú kòtò tí kò ní omi. Ẹ yí padà sí ibi ààbò gíga, ẹ̀yin ẹlẹ́wọ̀n ìrètí: àní lónìí ni mo ń kéde pé èmi yóò san ẹ̀san ìlọ́po méjì fún ọ. Sekariah 9:11, 12.

9/11 empowered the message which arrived in 1989. That message is the third angel’s message, but in the structure and terms of the Millerite reformatory movement, 1989 marked the arrival of the first angel. The first angel’s message was empowered on August 11, 1840 by a fulfillment of a prophecy concerning Islam, and it identifies that 1989’s arrival of the third angel would be empowered by a fulfillment of a prophecy concerning Islam.

Ìṣẹ̀lẹ̀ 9/11 fi agbára fún ìránṣẹ́ tí ó dé ní 1989. Ìránṣẹ́ náà ni ìránṣẹ́ áńgẹ́lì kẹta, ṣùgbọ́n nínú ètò àti ọ̀rọ̀ ìṣipopada àtúnṣe ti àwọn Millerite, 1989 samisi dídé áńgẹ́lì àkọ́kọ́. Ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ni a fi agbára fún ní August 11, 1840 nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Islam, ó sì fi hàn pé dídé áńgẹ́lì kẹta ní 1989 yóò jẹ́ ohun tí a ó fi agbára fún nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Islam.

When the prophecy of Islam was confirmed on August 11, 1840 the angel of Revelation ten descended, thus typifying the descent of the angel of Revelation eighteen on 9/11. The empowerment of the first angel in 1840, and the empowerment of the second angel in 1844 both typify the empowerment of the third angel on 9/11. July 18, 2020 was the arrival of the second angel as typified by the first disappointment of the Millerites on April 19, 1844. The histories of both empowerments of the first and second angels of Millerite history, and also the history of the empowerment of the third angel on 9/11 provide witnesses to the empowerment of the message of the Midnight Cry that arrived in July 2023.

Nígbà tí a fi ìmúṣẹ àsọtẹ́lẹ̀ nípa Islam múlẹ̀ ní August 11, 1840, áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀, bẹ́ẹ̀ ni èyí ṣe àpẹẹrẹ ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́tàlá lórí 9/11. Ìfúnni ní agbára fún áńgẹ́lì kìn-ín-ní ní 1840, àti ìfúnni ní agbára fún áńgẹ́lì kejì ní 1844, méjèèjì jẹ́ àpẹẹrẹ ìfúnni ní agbára fún áńgẹ́lì kẹta lórí 9/11. July 18, 2020 ni ìbọ̀wọ̀lé áńgẹ́lì kejì gẹ́gẹ́ bí a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìdààmú àkọ́kọ́ àwọn Millerite ní April 19, 1844. Àwọn ìtàn ìṣẹ̀lẹ̀ ti ìfúnni ní agbára fún áńgẹ́lì kìn-ín-ní àti kejì nínú ìtàn àwọn Millerite, pẹ̀lú ìtàn ìfúnni ní agbára fún áńgẹ́lì kẹta lórí 9/11, ń pèsè àwọn ẹlẹ́rìí fún ìfúnni ní agbára fún ìránṣẹ́ Ẹkún Àárín Òru tí ó dé ní July 2023.

The period of the sealing begins at 9/11 and ends at the Sunday law. It begins with Christ breathing a few drops of the latter rain and ends with tongues of fire carrying a message to the world at Pentecost. Peter identified Pentecost as a fulfillment of Joel. That being the fact of the matter it establishes that Christ’s breathing was also a fulfillment of Joel, for the Pentecostal season has a specific beginning and ending that demonstrates that the alpha is also the omega. The day of Christ’s resurrection the barley first fruit offering was made, and fifty days later on Pentecost the wheat first fruit offering was lifted up. 9/11 typifies the Midnight Cry that arrives just before and leads to the Sunday law. The perfect fulfillment of Zechariah 9:9 representation of the Midnight Cry is post-July 2023.

Àkókò ìdìdìbò bẹ̀rẹ̀ ní 9/11, ó sì parí ní òfin Ọjọ́ Àìkú. Ó bẹ̀rẹ̀ pẹ̀lú pé Kristi mí díẹ̀ lára òjò ìkẹyìn, ó sì parí pẹ̀lú ahọ́n iná tí ń ru ìhìn kan lọ sí ayé ní Pentikosti. Peteru fi Pentikosti hàn gẹ́gẹ́ bí ìmúṣẹ Joẹli. Níwọ̀n bí èyí ti jẹ́ òtítọ́ ọ̀ràn náà, ó fi ìdí rẹ̀ múlẹ̀ pé mímí Kristi náà pẹ̀lú jẹ́ ìmúṣẹ Joẹli, nítorí àsìkò Pentikosti ní ìbẹ̀rẹ̀ àti òpin pàtó tí ó ń fi hàn pé alpha náà pẹ̀lú ni omega. Ní ọjọ́ àjíǹde Kristi ni wọ́n ṣe ọrẹ àkọ́so èso barli, lẹ́yìn ọjọ́ márùndínlọ́gọ́rin sì ni a gbé ọrẹ àkọ́so èso alikama sókè ní Pentikosti. 9/11 jẹ́ àpẹẹrẹ Igbe Àárín Òru tí ó dé díẹ̀ ṣáájú, tí ó sì ṣáájú lọ sí òfin Ọjọ́ Àìkú. Ìmúṣẹ pípé ti àpẹẹrẹ Sekariah 9:9 ti Igbe Àárín Òru wà lẹ́yìn Oṣù Keje 2023.

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Yọ ayọ̀ gidigidi, ìwọ ọmọbìnrin Sioni; ké pariwo, ìwọ ọmọbìnrin Jerusalẹmu: kíyèsi i, Ọba rẹ ń bọ̀ tọ̀ ọ́ wá: olódodo ni, ó sì mú ìgbàlà wá; onírẹ̀lẹ̀ ni, ó sì gùn kẹ́tẹ́kẹ́tẹ́, àní ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ kẹ́tẹ́kẹ́tẹ́ abo. Sekariah 9:9.

So Zechariah agrees with Isaiah’s symbolization of God’s people being a crown, but he adds that the crown is also the ensign when he recorded, “for they shall be as the stones of a crown, lifted up as an ensign upon his land“, and Zechariah further echoes the joy associated with Joel’s symbols of “corn” and “new wine,” by stating, “corn shall make the young men cheerful, and new wine the maids.” As we consider the record of the drunkards of Ephraim in chapter twenty-eight, take note that this is the biblical chapter that identifies the “rest and the refreshing.” This is one of the primary passages in the Scriptures concerning the latter rain, so these drunkards of Ephraim must be the same drunks Joel speaks of.

Nítorí náà, Sekaráyà bá àfihàn àpẹẹrẹ Aísáyà mu pé àwọn ènìyàn Ọlọ́run jẹ́ adé, ṣùgbọ́n ó fi kún un pé adé náà pẹ̀lú ni asia, nígbà tí ó kọ pé, “nítorí wọn yóò dàbí àwọn òkúta adé, tí a gbé sókè gẹ́gẹ́ bí asia lórí ilẹ̀ rẹ̀”; Sekaráyà sì tún sọ ìdùnnú tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn àpẹẹrẹ Joẹli ti “àgbàdo” àti “wáìnì tuntun,” nípa sísọ pé, “àgbàdo yóò mú kí àwọn ọ̀dọ́kùnrin yọ̀, wáìnì tuntun yóò sì mú àwọn ọmọbìnrin yọ̀.” Bí a ṣe ń ronú lórí àkọsílẹ̀ nípa àwọn ọ̀mùtí Ẹ́fírímù ní orí kẹ́tàlélógún, ẹ ṣàkíyèsí pé èyí ni orí Bíbélì tí ó tọ́ka sí “ìsinmi àti ìtùnú.” Èyí jẹ́ ọ̀kan nínú àwọn ẹsẹ̀ pàtàkì jùlọ nínú Ìwé Mímọ́ nípa òjò ìkẹyìn, nítorí náà àwọn ọ̀mùtí Ẹ́fírímù wọ̀nyí gbọ́dọ̀ jẹ́ àwọn ọ̀mùtí kan náà tí Joẹli sọ nípa wọn.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. …

> Ègbé ni fún adé ìgbéraga, fún àwọn ọ̀mùtí Éfúrémù, tí ẹwà ògo wọn jẹ́ òdòdó tí ń rọ, tí ó wà lórí orí àwọn àfonífojì ọlọ́ràá ti àwọn tí wáìnì ti ṣẹ́gun! Kíyèsi i, Olúwa ní alágbára kan, ẹni tí ó lágbára; ẹni tí yóò dà bí ìjì yìnyín àti ìjì apanirun, bí ìkún-omi omi alágbára tí ń ṣàn bò, yóò sì fi ọwọ́ rẹ̀ ju wọn lulẹ̀ sí ilẹ̀. Adé ìgbéraga, àwọn ọ̀mùtí Éfúrémù, ni a ó tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀: àti ẹwà ògo náà, tí ó wà lórí orí àfonífojì ọlọ́ràá, yóò di òdòdó tí ń rọ, yóò sì dà bí èso àkọ́kọ́ ṣáájú ìgbà òòrùn; èyí tí ẹni tí ó bá rí i, nígbà tí ó ṣì wà lọ́wọ́ rẹ̀, á jẹ ẹ́ tan. Ní ọjọ́ náà ni Olúwa àwọn ọmọ-ogun yóò jẹ́ adé ògo, àti adé ẹwà, fún ìyókù àwọn ènìyàn rẹ̀, àti fún ẹ̀mí ìdájọ́ sí ẹni tí ó jókòó nínú ìdájọ́, àti fún agbára sí àwọn tí ń mú ogun padà sí ẹnu-ọ̀nà. Ṣùgbọ́n àwọn wọ̀nyí pẹ̀lú ti ṣìnà nípasẹ̀ wáìnì, nípasẹ̀ ọtí líle ni wọ́n sì ti yapa kúrò ní ọ̀nà; àlùfáà àti wòlíì ti ṣìnà nípasẹ̀ ọtí líle, wáìnì ti gbé wọn mì, wọ́n ti yapa kúrò ní ọ̀nà nípasẹ̀ ọtí líle; wọ́n ṣìnà nínú ìran, wọ́n sì ń ṣubú nínú ìdájọ́. Nítorí gbogbo tábìlì kún fún ìgbagbogbo àti èérí, títí kò fi sí ibi mímọ́ kan. …

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Ẹ dúró ní ìyàlẹ́nu, kí ẹ sì yà á sí; ẹ ké jáde, kí ẹ sì ké: wọ́n ti mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń ta gbọ̀n-ọn, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí OLúWA ti da ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín dé: àwọn wòlíì àti àwọn olórí yín, àwọn aríran, ni ó ti bò. Gbogbo ìran sì ti di fún yín bí ọ̀rọ̀ inú ìwé tí a dì mọ́, èyí tí àwọn ènìyàn fi fún ẹni tí ó ní ẹ̀kọ́, tí wọ́n ní, Ka èyí, mo bẹ̀ ọ́: ó sì ní, Èmi kò lè; nítorí a dì í mọ́: a sì fi ìwé náà fún ẹni tí kò ní ẹ̀kọ́, tí wọ́n ní, Ka èyí, mo bẹ̀ ọ́: ó sì ní, Èmi kò ní ẹ̀kọ́.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 28:1–8; 29:9–16.

> Nítorí náà Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn wọ̀nyí ti fi ẹnu wọn súnmọ́ mi, tí wọ́n sì fi ètè wọn bọlá fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ ènìyàn: nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ ìyanu kan láàárín àwọn ènìyàn wọ̀nyí, àní iṣẹ́ ìyanu kan àti ohun àgbàyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀ye àwọn olóye wọn yóò sì farasin. Ègbé ni fún àwọn tí ń wá ìjìnlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? Ta ni ó sì mọ̀ wa? Lójúdájú, yíyí ohun padà lórí ni yóò jẹ́ kíkà sí yín bí amọ̀ ọwọ́ amọ̀kòkò: nítorí iṣẹ́ ọwọ́ yóò ha sọ nípa ẹni tí ó ṣe é pé, Òun kò ṣe mí? tàbí ohun tí a mọ̀ yóò ha sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní ìmọ̀ye? Isaiah 28:1–8; 29:9–16.

The Lord is going to do a “marvelous work” among the drunkards of Ephraim as he removes their wisdom and understanding, the very two elements associated with understanding the increase of knowledge when a prophetic message is unsealed. It is the wise who understand. Part of the “marvelous work” is removing the knowledge that is unsealed by the Lion of the tribe of Judah from the minds of the drunkards of Ephraim. The separation of the wise and wicked is part of the Lord’s “marvelous work.” It is the everlasting gospel. After Christ led the quibbling Jews through the parable of the vineyard and thus trapped them into pronouncing their own judgment, He asked a question from Psalm 118:

Oluwa yóò ṣe “iṣẹ́ ìyanu” kan láàrín àwọn ọ̀mùtí ti Éfúrámù bí Ó ti ń yọ ọgbọ́n àti òye wọn kúrò lọ́dọ̀ wọn, àwọn ẹ̀yà méjèèjì náà gan-an tí a fi ń bá ìmòye nípa ìtẹ̀síwájú ìmọ̀ nígbà tí a bá tú ìdìmọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ sílẹ̀. Àwọn ọlọ́gbọ́n ni wọ́n ń ní òye. Apá kan nínú “iṣẹ́ ìyanu” náà ni yíyọ ìmọ̀ tí Kìnnìún ẹ̀yà Júdà tú sílẹ̀ kúrò nínú ọkàn àwọn ọ̀mùtí ti Éfúrámù. Ìyàtọ̀ láàárín ọlọ́gbọ́n àti ènìyàn búburú jẹ́ apá kan nínú “iṣẹ́ ìyanu” Oluwa. Òun ni ìhìnrere àìnípẹ̀kun. Lẹ́yìn tí Kristi darí àwọn Júù oníjàngbọ̀n náà kọjá nípasẹ̀ òwe ọgbà àjàrà, tí Ó sì fi bẹ́ẹ̀ dì wọ́n mọ́nú kí wọ́n lè kéde ìdájọ́ ara wọn, Ó béèrè ìbéèrè kan láti inú Sáàmù 118:

> The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvelous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.

> Òkúta tí àwọn akọ́lé kọ̀ ni ó di òkúta ìtàgé igun. Ọ̀dọ̀ Olúwa ni èyí ti wá; ó sì jẹ́ ohun ìyanu ní ojú wa. Èyí ni ọjọ́ tí Olúwa ṣe; a ó yọ̀, inú wa yóò sì dùn nínú rẹ̀. Sáàmù 118:22–24.

The Lord is to accomplish “a marvelous work and a wonder” upon the drunkards of Ephraim and it includes removing their ability to recognize truth. The “head stone of the corner” is marvelous in the eyes of those who possess Joel’s “new wine.”

Olúwa yóò ṣe “iṣẹ́ ìyanu àti ohun ìyanu” lórí àwọn ọ̀mùtí Efraimu, ó sì ní í ṣe pẹ̀lú pípa agbára wọn láti mọ òtítọ́ kúrò lọ́dọ̀ wọn. “Òkúta àkọ́rí igun” jẹ́ ohun ìyanu ní ojú àwọn tí wọ́n ní “wáìnì tuntun” Joẹli.

The drunkards cannot read the book that is sealed whether it is the leadership represented as “learned” or the laity represented by the “not learned.” It is impossible for the drunkards to understand rightly the prophetic testimony of Scriptures as represented as “the book that is sealed.” The drunkards are also twice identified as being “out of the way.” Once again this is recorded in Isaiah twenty-eight a premier latter rain passage of Scripture, where Isaiah identifies the “rest and refreshing” that the drunkards would not hear. The “rest and refreshing” is a message, for it can be heard.

Àwọn ọ̀mùtí kò lè ka ìwé tí a fi èdìdì dì náà, bóyá ó jẹ́ ìdarí tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “ẹni tí ó kọ́ ẹ̀kọ́,” tàbí àwọn ọmọ ìjọ tí a ṣàpẹẹrẹ nípa “ẹni tí kò kọ́ ẹ̀kọ́.” Kò ṣeé ṣe fún àwọn ọ̀mùtí láti lóye ẹ̀rí àsọtẹ́lẹ̀ ti Ìwé Mímọ́ dáadáa, èyí tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “ìwé tí a fi èdìdì dì.” A tún dá àwọn ọ̀mùtí mọ̀ lẹ́ẹ̀mejì gẹ́gẹ́ bí àwọn tí wọ́n “ti ṣìnà kúrò lójú ọ̀nà.” Lẹ́ẹ̀kan sí i, a kọ èyí sílẹ̀ nínú Isaiah ogún-mẹ́jọ, ẹsẹ Ìwé Mímọ́ pàtàkì kan nípa òjò ìkẹyìn, níbi tí Isaiah ti ṣe ìdánimọ̀ “ìsinmi àti ìtura” tí àwọn ọ̀mùtí kò fẹ́ gbọ́. “Ìsinmi àti ìtura” náà jẹ́ ìránṣẹ́, nítorí a lè gbọ́ ọ.

That drunkenness has taken the drunkards out of the way of Jeremiah’s “old paths” which is the “way” to walk in and find the latter rain, represented as “rest” by Jeremiah. The rejection of the latter rain message by the drunkards of Ephraim is a specific subject of God’s Word. They are drunk because they refused to return to the foundational history which provides the blueprint for the history of the one hundred and forty-four thousand which is the history of the latter rain.

Ìmúpara yẹn ti mú àwọn ọ̀mùtí kúrò ní ọ̀nà “àwọn ipa-ọ̀nà àtijọ́” ti Jeremiah, èyí tí í ṣe “ọ̀nà” tí a lè rìn nínú rẹ̀ kí a sì rí òjò ìkẹ́yìn, tí Jeremiah fi “ìsinmi” ṣàpẹẹrẹ rẹ̀. Ìkọ̀sílẹ̀ ìhìnrere òjò ìkẹ́yìn náà láti ọwọ́ àwọn ọ̀mùtí Efraimu jẹ́ kókó-ọrọ pàtó kan nínú Ọ̀rọ̀ Ọlọ́run. Wọ́n ti mutí yó nítorí pé wọ́n kọ̀ láti padà sí ìtàn ìpìlẹ̀ tí ń pèsè àwòrán àtẹ̀léṣẹ̀ fún ìtàn àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún, èyí tí í ṣe ìtàn òjò ìkẹ́yìn.

The “marvelous work” that is accomplished upon the drunkards of Ephraim occurs during the outpouring of the latter rain. During the latter rain a testing message produces two classes of worshippers, which are illustrated by the “wine” which they partake of. The wicked have refused to base their prophetic application upon the lines of sacred history and those who employ the “line upon line” methodology of Isaiah twenty-eight partake of the “new wine.” The wicked’s drunkenness is manifested by their inability to understand prophecy, and their blind condition was caused by an unwillingness to return to the foundational old paths. Jesus rebuked the quibbling Jews by asking if they had ever read about the stone which is rejected, and becomes the head of the corner.

“Iṣẹ́ ìyanu” tí a ṣe lórí àwọn ọ̀mùtí Ẹ́fírámù ṣẹlẹ̀ ní àkókò ìtújáde òjò àìpẹ́. Ní àkókò òjò àìpẹ́, ìfẹ̀ṣẹ̀mulẹ̀ kan mú kí a hù jáde àwọn ẹ̀yà olùjọsìn méjì, èyí tí a fi “wáìnì” tí wọ́n mu ṣàpèjúwe. Àwọn ènìyàn búburú ti kọ̀ láti fi ìlànà ìṣiṣẹ́ àsọtẹ́lẹ̀ wọn lélẹ̀ lórí àwọn ìlà ìtàn mímọ́, àwọn tí wọ́n sì ń lò ọ̀nà “ìlà lórí ìlà” ti Isaiah méjìdínlọ́gbọ̀n ń mu nínú “wáìnì tuntun.” Ìmutí àwọn ènìyàn búburú ni a fihàn nínú àìlera wọn láti lóye àsọtẹ́lẹ̀, ipo ìfọ́jú wọn sì jẹ́ abajade àìfẹ́ láti padà sí àwọn ọ̀nà àtijọ́ ìpìlẹ̀. Jesu bá àwọn Júù oníjàngbọ̀n wí nípa bíbéèrè bóyá wọ́n ti ka nípa òkúta tí a kọ̀ sílẹ̀, tí ó sì di orí igun.

The stone which becomes the head of the corner represents that the prophetic truth that the foundation or cornerstone is duplicated in the capstone. The alpha stone is also the omega stone. The primary prophetic principle which establishes and upholds the methodology of line upon line, (which is the methodology of the latter rain) is that the beginning of a thing illustrates the end of a thing. The primary prophetic principle in the Millerite movement was the day for a year principle that was confirmed when the angel of Revelation ten descended. The primary prophetic principle in the movement of the one hundred and forty-four thousand is that the beginning illustrates the end which was confirmed when the angel of Revelation eighteen descended.

Òkúta tí ó di orí igun ń ṣojú fún òtítọ́ àsọtẹ́lẹ̀ pé ìpìlẹ̀ tàbí òkúta igun ni a tún ṣe àfihàn rẹ̀ nínú òkúta àkókó. Òkúta alpha náà sì ni òkúta omega. Ìlànà àsọtẹ́lẹ̀ àkọ́kọ́ tí ń fi ìdásílẹ̀ múlẹ̀ tí ó sì ń gbé ọ̀nà ìṣe “ìlà lórí ìlà” ró, (èyí tí í ṣe ọ̀nà ìṣe òjò ìkẹyìn) ni pé ìbẹ̀rẹ̀ ohun kan ń ṣe àpèjúwe òpin ohun kan. Ìlànà àsọtẹ́lẹ̀ àkọ́kọ́ nínú ìṣísẹ̀ Millerite ni ìlànà ọjọ́ kan fún ọdún kan tí a fi ìdánilójú múlẹ̀ nígbà tí áńgẹ́lì Ìfihàn mẹ́wàá sọ̀kalẹ̀. Ìlànà àsọtẹ́lẹ̀ àkọ́kọ́ nínú ìṣísẹ̀ ẹgbẹ̀rún mẹ́rìnlélógójì ni pé ìbẹ̀rẹ̀ ń ṣe àpèjúwe òpin, èyí tí a fi ìdánilójú múlẹ̀ nígbà tí áńgẹ́lì Ìfihàn mẹ́jọlá sọ̀kalẹ̀.

God’s prophetic Word is very detailed in its explanation of the factors involved with the latter rain. One of those facts is that the drunkards of Ephraim are not capable of recognizing the latter rain, and this was typified by the Jews who were suggesting to Peter that the disciples were drunk. The main principle of the methodology is directly set forth as Alpha and Omega repeatedly within God’s Word, but the Word has been sealed unto them. The methodology, the main prophetic rule and the message of the latter rain are some of the sanctified themes in a prophetic line of history that is represented as a “marvelous work.”

Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run kún fún àlàyé kíkún nípa àwọn kókó-ọ̀nà tí ó ní í ṣe pẹ̀lú òjò ìkẹ́yìn. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ni pé àwọn ọ̀mùtí Éfíràímù kò lè mọ̀ òjò ìkẹ́yìn, a sì fi èyí hàn gẹ́gẹ́ bí àpẹẹrẹ nípasẹ̀ àwọn Júù tí wọ́n ń sọ fún Pétérù pé àwọn ọmọ-ẹ̀yìn náà ti mutí yó. Òfin àkọ́kọ́ ti ọ̀nà ìlànà náà ni a fi hàn ní tààrà gẹ́gẹ́ bí Alifa àti Omega léraléra nínú Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n a ti dì Ọ̀rọ̀ náà mọ́lẹ̀ fún wọn. Ọ̀nà ìlànà náà, òfin àsọtẹ́lẹ̀ pàtàkì náà, àti ìhìn iṣẹ́ òjò ìkẹ́yìn jẹ́ díẹ̀ lára àwọn kókó mímọ́ nínú ìlà ìtàn àsọtẹ́lẹ̀ kan tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “iṣẹ́ ìyanu.”

> Again the word of the Lord of hosts came to me, saying, Thus saith the Lord of hosts; I was jealous for Zion with great jealousy, and I was jealous for her with great fury. Thus saith the Lord; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain. Thus saith the Lord of hosts; There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof.

> Ọ̀rọ̀ Olúwa àwọn ọmọ-ogun sì tún tọ̀ mí wá, ó ní, Báyìí ni Olúwa àwọn ọmọ-ogun wí; mo jowú fún Síónì pẹ̀lú ìjowú ńlá, mo sì fi ìbínú gbígbóná jowú fún un. Báyìí ni Olúwa wí; mo ti padà sí Síónì, èmi yóò sì máa gbé ní àárín Jérúsálẹ́mù: a ó sì máa pe Jérúsálẹ́mù ní ìlú òtítọ́; àti òkè Olúwa àwọn ọmọ-ogun ní òkè mímọ́. Báyìí ni Olúwa àwọn ọmọ-ogun wí; àwọn àgbàlagbà ọkùnrin àti àwọn àgbàlagbà obìnrin yóò tún máa gbé ní ojú pópó Jérúsálẹ́mù, olúkúlùkù yóò sì di ọ̀pá rẹ̀ lọ́wọ́ nítorí ọjọ́ ogbó púpọ̀. Ojú pópó ìlú náà yóò sì kún fún àwọn ọmọkùnrin àti àwọn ọmọbìnrin tí ń ṣeré ní ojú pópó rẹ̀.

> Thus saith the Lord of hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of hosts. Thus saith the Lord of hosts; Behold, I will save my people from the east country, and from the west country; And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness. Thus saith the Lord of hosts; Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built. For before these days there was no hire for man, nor any hire for beast; neither was there any peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour. But now I will not be unto the residue of this people as in the former days, saith the Lord of hosts. Zechariah 8:1–11.

> Báyìí ni Olúwa àwọn ọmọ-ogun wí; Bí ó bá jẹ́ ohun ìyanu ní ojú àwọn ìyókù àwọn ènìyàn yìí ní ọjọ́ wọ̀nyí, ṣé yóò sì jẹ́ ohun ìyanu ní ojú mi pẹ̀lú bí? ni Olúwa àwọn ọmọ-ogun wí. Báyìí ni Olúwa àwọn ọmọ-ogun wí; Wò ó, èmi yóò gbà àwọn ènìyàn mi là kúrò ní ilẹ̀ ìlà-oòrùn, àti kúrò ní ilẹ̀ ìwọ̀-oòrùn; Èmi yóò sì mú wọn wá, wọn yóò sì máa gbé ní àárín Jerusalẹmu: wọn yóò sì jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn, ní òtítọ́ àti ní òdodo. Báyìí ni Olúwa àwọn ọmọ-ogun wí; Ẹ jẹ́ kí ọwọ́ yín lágbára, ẹ̀yin tí ẹ ń gbọ́ ní ọjọ́ wọ̀nyí àwọn ọ̀rọ̀ wọ̀nyí láti ẹnu àwọn wòlíì, tí wọ́n wà ní ọjọ́ tí a fi ìpìlẹ̀ ilé Olúwa àwọn ọmọ-ogun lélẹ̀, kí a lè kọ tẹ́ńpìlì náà. Nítorí ṣáájú ọjọ́ wọ̀nyí kò sí èrè iṣẹ́ fún ènìyàn, bẹ́ẹ̀ ni kò sí èrè iṣẹ́ fún ẹranko; bẹ́ẹ̀ ni kò sí àlàáfíà fún ẹni tí ń jáde tàbí fún ẹni tí ń wọlé nítorí ìpọ́njú náà: nítorí mo mú kí gbogbo ènìyàn, olúkúlùkù, dojú ìjà kọ aládùúgbò rẹ̀. Ṣùgbọ́n nísinsin yìí èmi kì yóò ṣe sí ìyókù àwọn ènìyàn yìí gẹ́gẹ́ bí ọjọ́ ìṣáájú, ni Olúwa àwọn ọmọ-ogun wí. Sekariah 8:1–11.

Zechariah states, “Let your hands be strong, ye that hear in these days these words by the mouth of the prophets, which were in the day that the foundation of the house of the Lord of hosts was laid, that the temple might be built.” What strengthens God’s people is the message of the foundation that becomes the headstone. That message is that the Millerite history is repeated in the history of the one hundred and forty-four thousand.

Sekaráyà sọ pé, “Ẹ jẹ́ kí ọwọ́ yín le, ẹ̀yin tí ń gbọ́ ní ọjọ́ wọ̀nyí àwọn ọ̀rọ̀ wọ̀nyí láti ẹnu àwọn wòlíì, tí ó wà ní ọjọ́ tí a fi ìpìlẹ̀ ilé Olúwa àwọn ọmọ-ogun sílẹ̀, kí a lè kọ́ tẹ́ńpìlì náà.” Ohun tí ń fún àwọn ènìyàn Ọlọ́run ní agbára ni ìhìn iṣẹ́ ìpìlẹ̀ tí ó di òkúta orí ilé. Ìhìn iṣẹ́ náà ni pé a tún ìtàn àwọn Mílàráítì ṣe nínú ìtàn ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì.

Christ askes, “If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes?” That question identifies the prophetic period of God’s “marvelous work” that is the subject of every prophet, but it also identifies when the Laodicean movement of the one hundred and forty-four thousand changes unto the Philadelphian movement of the one hundred and forty-four thousand. It is the same point as when they are sealed, and the same point the movement changes from militant to triumphant, which is also where the work of combining divinity with humanity among this group of people is finalized as the sanctuary is truly cleansed. This can be recognized in the verses for the prophetic history represented by His “marvelous work” is marvelous in God’s eyes and the eyes of the remnant, and eye to eye is a symbol of unity. The unity here represented is speaking of the sealing of God’s people who follow the Lamb withersoever He goeth who have reached a point that they would die rather than sin and misrepresent the character of Christ.

Kristi béèrè pé, “Bí ó bá jẹ́ ohun ìyanu ní ojú àwókù àwọn ènìyàn yìí ní ọjọ́ wọ̀nyí, ṣé ó tún yẹ kí ó jẹ́ ohun ìyanu ní ojú mi pẹ̀lú bí?” Ìbéèrè náà ń tọ́ka sí àkókò àsọtẹ́lẹ̀ ti “iṣẹ́ ìyanu” Ọlọ́run tí ó jẹ́ kókó-ọrọ gbogbo àwọn wòlíì, ṣùgbọ́n ó tún ń fi hàn ìgbà tí ìṣípò Laodíkíà ti ẹgbẹ̀rún méjìlá lé mẹ́rìnlélógójì yí padà sí ìṣípò Filadẹlfíà ti ẹgbẹ̀rún méjìlá lé mẹ́rìnlélógójì. Ó jẹ́ ìpìlẹ̀ àkókò kan náà gẹ́gẹ́ bí ìgbà tí a fi èdìdì dì wọ́n, àti àkókò kan náà tí ìṣípò náà yí padà láti ìjà sí ìṣẹ́gun, èyí tí ó sì tún jẹ́ ibi tí iṣẹ́ ìdapọ̀ ìwà-Ọlọ́run pẹ̀lú ìwà-ẹ̀dá ènìyàn láàrín ẹgbẹ́ ènìyàn yìí ti parí pátápátá bí a ti sọ ilé mímọ́ di mímọ́ ní tòótọ́. A lè mọ èyí nínú àwọn ẹsẹ̀ náà, nítorí nínú ìtàn àsọtẹ́lẹ̀ tí “iṣẹ́ ìyanu” Rẹ̀ dúró fún, iṣẹ́ ìyanu náà jẹ́ ohun ìyanu ní ojú Ọlọ́run àti ní ojú àwókù náà, àti “ojú sí ojú” jẹ́ àmì ìṣọ̀kan. Ìṣọ̀kan tí a ṣàpẹẹrẹ níbí ń sọ̀rọ̀ nípa fífi èdìdì dì àwọn ènìyàn Ọlọ́run tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà níbikíbi tí Ó bá ń lọ, àwọn tí wọ́n ti dé ibi tí wọ́n yóò kúkú kú dípò kí wọ́n ṣẹ̀, kí wọ́n sì ṣe àṣìṣe àfihàn ìwà Kristi.

Micah identifies the foundational history of ancient Israel as “marvelous things.”

Míkà ṣàfihàn ìtàn ìpìlẹ̀ Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí “àwọn ohun ìyanu.”

> According to the days of thy coming out of the land of Egypt will I show unto him marvellous things. Micah 7:15.

> Gẹ́gẹ́ bí ọjọ́ ìjáde rẹ kúrò ní ilẹ̀ Ejibiti ni èmi yóò fi ohun àgbàyanu hàn án. Míkà 7:15.

The “marvelous works” are foundational history which is “marvelous” because the foundational history is repeated in the ending history, represented by the capstone. The “marvelous works” are the history that begins with the corner stone and ends with the “cap stone.” His “marvelous works” were manifested in the history of Moses and repeated in the history of Christ. Moses was the corner stone and Christ was the cap stone. Moses is alpha and Christ omega prophetically.

“Àwọn iṣẹ́ ìyanu” náà ni ìtàn ìpilẹ̀ tí ó jẹ́ “ìyanu” nítorí pé a tún ìtàn ìpilẹ̀ náà ṣe nínú ìtàn ìparí, tí a fi òkúta àkòrí dúró fún. “Àwọn iṣẹ́ ìyanu” náà ni ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú òkúta ìgún, tí ó sì parí pẹ̀lú “òkúta àkòrí.” “Àwọn iṣẹ́ ìyanu” Rẹ̀ ni a fihàn nínú ìtàn Mose, a sì tún wọn ṣe nínú ìtàn Kristi. Mose ni òkúta ìgún, Kristi sì ni òkúta àkòrí. Mose ni alpha, Kristi sì ni omega ní ti àsọtẹ́lẹ̀.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” The Desire of Ages, 797.

> “Láti ọ̀dọ̀ Mósè bẹ̀rẹ̀, ẹni tí ó jẹ́ Alpha gidi gan-an ti ìtàn Bíbélì, Kristi ṣàlàyé nínú gbogbo Ìwé Mímọ́ àwọn nǹkan tí ó jẹ́ ti ara Rẹ̀.” The Desire of Ages, 797.

Moses taught, and Peter used Moses’ words at Pentecost to identify that Moses typified Christ.

Mósè kọ́ni, Pétérù sì lo ọ̀rọ̀ Mósè ní Pẹ́ńtẹ́kọ́sítì láti fi hàn pé Mósè jẹ́ àpẹẹrẹ Kristi.

> But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:18–24.

> Ṣùgbọ́n àwọn nǹkan wọ̀nyí, tí Ọlọ́run ti fi ẹnu gbogbo àwọn wòlíì rẹ̀ sọ tẹ́lẹ̀, pé Kristi yóò jìyà, báyìí ni ó ti mú un ṣẹ. Nítorí náà, ẹ ronúpìwàdà, kí ẹ sì yí padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́ kúrò, nígbà tí àkókò ìtùnú yóò ti wá láti iwájú Olúwa; òun yóò sì rán Jesu Kristi, ẹni tí a ti wàásù rẹ̀ fún yín tẹ́lẹ̀: ẹni tí ọ̀run gbọ́dọ̀ gbà títí di àkókò ìmúpadàbọ̀sípò ohun gbogbo, èyí tí Ọlọ́run ti sọ nípasẹ̀ ẹnu gbogbo àwọn wòlíì mímọ́ rẹ̀ láti ìbẹ̀rẹ̀ ayé. Nítorí Mósè dájúdájú sọ fún àwọn bàbá pé, Wòlíì kan ni Olúwa Ọlọ́run yín yóò gbé dìde fún yín láàrín àwọn ará yín, bí èmi; òun ni kí ẹ gbọ́ nínú ohun gbogbo, ohunkóhun tí yóò bá sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá gbọ́ wòlíì náà, a ó pa á run kúrò láàrín àwọn ènìyàn. Bẹ́ẹ̀ ni, gbogbo àwọn wòlíì láti ọwọ́ Samuẹli àti àwọn tí ó tẹ̀lé e, gbogbo iye tí wọ́n ti sọ̀rọ̀, àwọn náà sì ti sọ tẹ́lẹ̀ nípa àwọn ọjọ́ wọ̀nyí. Ìṣe 3:18–24.

Moses as alpha and Christ as omega was established by Peter’s second witness of Moses at the Pentecostal outpouring, and in so doing Peter is emphasizing and identifying that a primary component of the latter rain message (and the controversy raised against it) is the prophetic principle of “alpha and omega.” That principle is the one hundred and forty-four thousand’s counterpart to the year/day principle in Millerite history. The principle of “alpha and omega” is the principle of ‘the foundation becoming the cap stone,’ it is the principles of ‘Moses and the Lamb;’ and therefore is identified by inspiration as one of the verses in the song of the vineyard, which is also the song of Moses and the Lamb.

Mósè gẹ́gẹ́ bí alfa àti Kristi gẹ́gẹ́ bí omega ni a fi ìdásílẹ̀ múlẹ̀ nípasẹ̀ ẹ̀rí kejì tí Peteru jẹ́ nípa Mósè ní ìtújáde Pẹ́ńtẹ́kọ́sítì, àti nípa ṣíṣe bẹ́ẹ̀ Peteru ń tẹnumọ́, ó sì ń fi hàn pé apá pàtàkì kan nínú ìhìn iṣẹ́ òjò ìgbẹ̀yìn (àti àríyànjiyàn tí a gbé dìde sí i) ni ìlànà àsọtẹ́lẹ̀ ti “alfa àti omega.” Ìlànà yẹn ni ìbámu ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún pẹ̀lú ìlànà ọdún/ọjọ́ nínú ìtàn àwọn Míléráìtì. Ìlànà “alfa àti omega” ni ìlànà ti ‘ìpìlẹ̀ di òkúta àkòrí,’ ó jẹ́ àwọn ìlànà ti ‘Mósè àti Ọ̀dọ́-àgùntàn;’ nítorí náà, ìmísí mọ̀ ọ́ gẹ́gẹ́ bí ọ̀kan lára àwọn ẹsẹ̀ inú orin ọgbà àjàrà, èyí tí ó tún jẹ́ orin Mósè àti Ọ̀dọ́-àgùntàn.

The beginning and ending that is represented by the various prophetic lines represent the history where God accomplishes His “marvelous works,” and it is the light that is brought out from recognizing what the symbol of “marvelous works” represents that transforms a Laodicean unto a Philadelphia thus becoming a stone in a temple that is being built, as was the Millerite temple built in 46 years leading up to October 22, 1844 when the Lord suddenly came to His temple.

Ìbẹ̀rẹ̀ àti òpin tí a fihàn nínú oríṣiríṣi ìlà àsọtẹ́lẹ̀ náà ń ṣàfihàn ìtàn níbi tí Ọlọ́run ti ń mú “àwọn iṣẹ́ ìyanu” Rẹ̀ ṣẹ, àti pé ìmọ́lẹ̀ tí a mú jáde láti inú ìmòye ohun tí ààmì “àwọn iṣẹ́ ìyanu” ń ṣojú fún ni ó ń yí ọmọ Laodikea padà sí Filadelfia, báyìí ó sì di òkúta kan nínú tẹ́ńpìlì tí a ń kọ́, gẹ́gẹ́ bí tẹ́ńpìlì àwọn Millerite ṣe jẹ́ tí a kọ́ ní ọdún mẹ́rìnlélógójì tí ó ṣáájú October 22, 1844 nígbà tí Olúwa dé sí tẹ́ńpìlì Rẹ̀ lójijì.

> If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:3–10.

> Bí ó bá jẹ́ pé ẹ ti tọ́ adùn pé Olúwa jẹ́ aláàánú. Ẹ̀yin tí ń tọ̀ ọ́ wá, gẹ́gẹ́ bí òkúta alààyè kan, tí àwọn ènìyàn kọ̀ tì ní tòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, ni a ń kọ́ yín di ilé ẹ̀mí, oyè àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jésù Kristi. Nítorí náà pẹ̀lú ni a ti kọ ọ́ sínú Ìwé Mímọ́ pé, Wò ó, èmi fi òkúta igun àkọ́kọ́ kan lélẹ̀ ní Síónì, ẹni àyànfẹ́, ọlọ́ṣọ̀ọ́ṣì: ẹni tí ó bá sì gbàgbọ́ nínú rẹ̀ kì yóò dójú tì. Nítorí náà fún ẹ̀yin tí ó gbàgbọ́, ó jẹ́ ọlọ́ṣọ̀ọ́ṣì: ṣùgbọ́n fún àwọn aláìgbọ́ràn, òkúta tí àwọn olùkọ́ ilé kọ̀ tì, òun náà ni a sọ di orí igun ilé, àti òkúta ìkọ̀sẹ̀, àti àpáta ìkùsẹ̀, àní fún àwọn tí ń kọsẹ̀ sí ọ̀rọ̀ náà, nípa àìgbọ́ràn: èyí tí a tún yàn wọ́n sí pẹ̀lú. Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, oyè àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn tí ó jẹ́ ti ìní rẹ̀ pàtó; kí ẹ lè máa kéde ìyìn ẹni tí ó ti pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ ìyanu rẹ̀: tí ní ìgbà kan rí kì í ṣe ènìyàn kan, ṣùgbọ́n tí ìsinsin yìí jẹ́ ènìyàn Ọlọ́run: tí kò rí àánú gbà rí, ṣùgbọ́n tí ìsinsin yìí ti rí àánú gbà. 1 Peteru 2:3–10.

To be called into His marvelous light identifies when the call is made, for the waymark of 1888, which is aligned by inspiration as the rebellion of Korah in the alpha history of Moses is brought to the last days it aligns with 9/11, when the Laodicean message arrives with the third angel according to inspiration. Laodiceans in prophecy are “blind,” meaning they are in darkness, and the call to come out of darkness began when the Laodicean message arrived in 1856, 1888 and 9/11. At 9/11 the “call out of darkness” was not only a call to understand the light of the angel of Revelation eighteen, but also a call to the hearer into the very history where God’s “marvelous works” will find their perfect fulfillments.

Lílọ sínú ìmọ́lẹ̀ àgbàyanu Rẹ̀ jẹ́ ìdánimọ̀ àkókò tí a ti ṣe ìpè náà, nítorí àmì-ọ̀nà 1888, èyí tí ìmísí ti fi múra pọ̀ mọ́ ìṣọ̀tẹ̀ Kora nínú ìtàn alpha ti Mósè, nígbà tí a bá mú un wá sí àwọn ọjọ́ ìkẹyìn, ó bá 9/11 mu, nígbà tí ìránṣẹ́ Laodíkíà dé pẹ̀lú áńgẹ́lì kẹta gẹ́gẹ́ bí ìmísí ti sọ. Àwọn ará Laodíkíà nínú àsọtẹ́lẹ̀ jẹ́ “afọ́jú,” èyí túmọ̀ sí pé wọ́n wà nínú òkùnkùn, àti pé ìpè láti jáde kúrò nínú òkùnkùn bẹ̀rẹ̀ nígbà tí ìránṣẹ́ Laodíkíà dé ní 1856, 1888, àti 9/11. Ní 9/11, “ìpè láti jáde kúrò nínú òkùnkùn” kì í ṣe ìpè láti lóye ìmọ́lẹ̀ áńgẹ́lì Ìfihàn orí kẹtàdínlógún nìkan, ṣùgbọ́n ó tún jẹ́ ìpè sí olùgbọ́ sínú ìtàn gangan náà níbi tí “àwọn iṣẹ́ àgbàyanu” Ọlọ́run yóò ti rí ìmúṣẹ pípé wọn.

It has been demonstrated repeatedly over the past three decades that the prophetic definition of the “everlasting gospel” is a history where a prophetic truth is unsealed which initiates a three-step testing process, with two characteristics of distinction in the three tests. The first two tests are different in nature than the third, for the third is a litmus test which demonstrates whether you passed the first and second tests. The other distinction in the everlasting gospel is that you must pass the current test to be involved with the following test.

A ti fi hàn léraléra ní gbogbo ọdún mẹ́tàdínlógún sẹ́yìn yìí pé ìtumọ̀ àsọtẹ́lẹ̀ ti “ìhìnrere àìnípẹ́kun” jẹ́ ìtàn kan nínú èyí tí a ti ṣí òtítọ́ àsọtẹ́lẹ̀ kan sílẹ̀, èyí tí ó bẹ̀rẹ̀ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta, pẹ̀lú àbùdá méjì tí ń fi ìyàtọ̀ hàn nínú àwọn ìdánwò mẹ́ta náà. Àwọn ìdánwò méjì àkọ́kọ́ yàtọ̀ ní ìwà wọn sí èyí kẹta, nítorí pé èyí kẹta jẹ́ ìdánwò àmì-ìdánimọ̀ tí ń fi hàn bóyá o ti borí àwọn ìdánwò àkọ́kọ́ àti èkejì. Ìyàtọ̀ mìíràn nínú ìhìnrere àìnípẹ́kun ni pé o gbọ́dọ̀ borí ìdánwò ìsinsìnyí kí o lè kópa nínú ìdánwò tí ń bọ̀ lẹ́yìn rẹ̀.

The history of the “marvelous works” is also the history where the “everlasting gospel” reaches its climax, for the hour of judgment that is announced by the first angel and identified as the everlasting gospel finds its perfect fulfillment beginning at 9/11. The judgment that is being warned about for the Millerites was October 22, 1844 when the door closed in the parable of the ten virgins, thus typifying the Sunday law when the door closes again in the parable of the ten virgins. 9/11 is announcing that the hour of God’s executive judgment begins at the Sunday law, just as the Millerites announced that the hour of the investigative judgment began on October 22, 1844.

Ìtàn àwọn “iṣẹ́ àgbàyanu” náà jẹ́ pẹ̀lú ìtàn ibi tí “ìhìnrere àìnípẹ́kun” dé sí ìparí gíga rẹ̀, nítorí pé wákàtí ìdájọ́ tí áńgẹ́lì àkọ́kọ́ kéde, tí a sì mọ̀ sí ìhìnrere àìnípẹ́kun, rí ìmúṣẹ́ pípé rẹ̀ láti bẹ̀rẹ̀ ní 9/11. Ìdájọ́ tí a ń kìlọ̀ nípa rẹ̀ fún àwọn Millerite ni October 22, 1844, nígbà tí ilẹ̀kùn ti pa nínú àpèjúwe àwọn wúńdíá mẹ́wàá, ní báyìí sì ń ṣàfihàn òfin Ọjọ́ Àìkú nígbà tí ilẹ̀kùn yóò tún pa mọ́ nínú àpèjúwe àwọn wúńdíá mẹ́wàá. 9/11 ń kéde pé wákàtí ìdájọ́ ìṣẹ̀ṣe Ọlọ́run bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí àwọn Millerite ṣe kéde pé wákàtí ìdájọ́ àyẹ̀wò bẹ̀rẹ̀ ní October 22, 1844.

From 9/11 unto the Sunday law is a period that is represented as “Gods’ marvelous works,” and just as the foundational stone that becomes “the head of the corner,” and just as the “Pentecostal season,” and just as “Habakkuk chapter two,” and as “the sealing time of the one hundred and forty-four thousand,” and as “the image of the beast testing time,” and as “the everlasting gospel,” and as “the sacred history of 1840 to 1844,” and as the history of “Revelation chapter ten,” and as “the history from Christ’s baptism unto His death.”

Láti 9/11 títí dé òfin Ọjọ́ Àìkú ni àkókò kan tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn iṣẹ́ ìyanu Ọlọ́run,” àti gẹ́gẹ́ bí òkúta ìpìlẹ̀ tí ó di “orí igun,” àti gẹ́gẹ́ bí “àkókò Pẹ́ńtẹ́kọ́sì,” àti gẹ́gẹ́ bí “Habakkuk orí kejì,” àti gẹ́gẹ́ bí “àkókò ìdìmọ̀ ààmì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì,” àti gẹ́gẹ́ bí “àkókò ìdánwò àwòrán ẹranko náà,” àti gẹ́gẹ́ bí “ìhìnrere àìnípẹ̀kun,” àti gẹ́gẹ́ bí “ìtàn mímọ́ láti 1840 sí 1844,” àti gẹ́gẹ́ bí ìtàn “Ìfihàn orí kẹwàá,” àti gẹ́gẹ́ bí “ìtàn láti ìrìbọmi Kristi títí dé ikú Rẹ̀.”

The history represented in a fractal by His baptism began the period of 2520 days that ended at the cross. Christ’s baptism represented His death, burial and resurrection which was literally fulfilled at the end of the 1260 days.

Ìtàn tí a ṣàfihàn nínú fíràkítàlì nípasẹ̀ ìrìbọmi Rẹ̀ bẹ̀rẹ̀ àkókò ọjọ́ 2520 tí ó parí lórí àgbélébùú. Ìrìbọmi Kristi ṣàpẹẹrẹ ikú, ìsìnkú àti àjíǹde Rẹ̀, èyí tí a mú ṣẹ ní ìtòótọ́ ní òpin ọjọ́ 1260 náà.

When the Holy Spirit descended at Christ’s baptism it typified the descent of the angel of Revelation eighteen on 9/11. 1260 prophetic days later the events symbolized by baptism were literally fulfilled at the cross. The history from the baptism to the cross contains a symbolic alpha history which is fulfilled literally at the end of the period. The alpha and omega histories are fractals of the entire overall history. The history from the baptism to the cross is “God’s marvelous works,” and that history is also represented by “Christ’s baptism” and also by His literal “death, burial and resurrection,” and therefore also by “the baptism of ancient Israel at the Red Sea,” and also by “the baptism of the eight souls during the history of Noah.” All of these periods represent the history of His “marvelous works.”

Nígbà tí Ẹ̀mí Mímọ́ sọ̀ kalẹ̀ nígbà ìrìbọmi Kristi, ó ṣàpẹẹrẹ ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́ẹ̀ẹ́dógún ní 9/11. Ní ọjọ́ àsọtẹ́lẹ̀ 1260 lẹ́yìn náà, àwọn ìṣẹ̀lẹ̀ tí ìrìbọmi náà ṣàpẹẹrẹ ni a mú ṣẹ ní ti gidi lórí àgbélébùú. Ìtàn láti ìrìbọmi dé àgbélébùú ní ìtàn àpẹẹrẹ alpha kan, èyí tí a mú ṣẹ ní ti gidi ní òpin àkókò náà. Àwọn ìtàn alpha àti omega jẹ́ fractal ti gbogbo ìtàn àpapọ̀ náà. Ìtàn láti ìrìbọmi dé àgbélébùú ni “àwọn iṣẹ́ ìyanu Ọlọ́run,” a sì tún ṣojú ìtàn náà nípasẹ̀ “ìrìbọmi Kristi,” àti pẹ̀lú “ikú, ìsìnkú àti àjíǹde” Rẹ̀ ní ti gidi; nítorí náà a tún ṣojú rẹ̀ nípasẹ̀ “ìrìbọmi Ísírẹ́lì àtijọ́ ní Òkun Pupa,” àti pẹ̀lú “ìrìbọmi àwọn ọkàn mẹ́jọ ní àkókò ìtàn Noa.” Gbogbo àwọn àkókò wọ̀nyí ṣojú ìtàn “àwọn iṣẹ́ ìyanu” Rẹ̀.

When it comes to the number 8 as a symbol of resurrection it was those eight souls on the ark that are the first mention of the number eight as a symbol, and with the rule of first mention, all the prophetic details are in the first mention. The eight souls are going from the old earth to a new earth, are they not?

Ní ti nọ́mbà 8 gẹ́gẹ́ bí àmì àjíǹde, àwọn ẹ̀mí mẹ́jọ wọ̀nyí tí ó wà nínú ọkọ̀ ni ìtọ́kasí àkọ́kọ́ sí nọ́mbà mẹ́jọ gẹ́gẹ́ bí àmì; àti nípa òfin ìtọ́kasí àkọ́kọ́, gbogbo àwọn kúlẹ̀kúlẹ̀ àsọtẹ́lẹ̀ wà nínú ìtọ́kasí àkọ́kọ́ náà. Àwọn ẹ̀mí mẹ́jọ náà ń lọ láti ayé àtijọ́ sí ayé tuntun, ṣé bẹ́ẹ̀ kọ?

Those eight souls lived through the time of the rain, but all who refused the warning message of the rain died, correct? The “8” souls that go to the new earth that are represented with the history of the rejected warning message, the closed door, the rain and the new earth went through a dispensational change from the old world to the new world.

Àwọn ọkàn mẹ́jọ wọ̀nyí la àkókò òjò kọjá, ṣùgbọ́n gbogbo àwọn tí wọ́n kọ ìhìnrere ìkìlọ̀ òjò náà, wọ́n kú; bẹ́ẹ̀ kọ́? Àwọn ọkàn “8” tí wọ́n lọ sí ilẹ̀ ayé tuntun, tí a fi ìtàn ìhìnrere ìkìlọ̀ tí a kọ̀ sílẹ̀, ilẹ̀kùn tí a ti pa, òjò, àti ilẹ̀ ayé tuntun ṣàpẹẹrẹ wọn, wọ́n gba ìyípadà ìṣètò ìgbà kan kọjá láti inú ayé àtijọ́ sí inú ayé tuntun.

The dispensational change that marks the eight souls who are the one hundred and forty-four thousand is the transition from Laodicea unto Philadelphia, which is also the transition from the church militant composed of wheat and tares unto the church triumphant composed of only the first fruit wheat offering that is lifted up as an ensign offering for all the world to see, similar to viewing a lone boat upon stormy waters. Those people are the 8 that is of the 7, and the history of the ark crossing and the Red Sea crossing are both illustrations of His “marvelous works.”

Ìyípadà ìṣètò-àkókò tí ó ń fi àmì sí àwọn ọkàn mẹ́jọ tí wọ́n jẹ́ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ni ìrékọjá láti Laodicea sí Filadelfia, èyí tí ó tún jẹ́ ìrékọjá láti inú ìjọ oníjà tí a kó jọ pẹ̀lú àlìkámà àti èpò sí inú ìjọ oníṣẹ́gun tí a dá pọ̀ mọ́ ẹbọ àkọ́so àlìkámà nìkan, èyí tí a gbé sókè gẹ́gẹ́ bí ẹbọ àsíá kí gbogbo ayé lè rí, ní ìbámu pẹ̀lú bí ẹni tí ń wo ọkọ̀ ojú omi kan ṣoṣo lórí omi ìjì líle. Àwọn ènìyàn wọ̀nyí ni 8 tí ó jẹ́ ti 7, àti ìtàn ìkọjá ọkọ̀ àpótí àti ìkọjá Òkun Pupa jẹ́ àpẹẹrẹ méjèèjì ti “àwọn iṣẹ́ ìyanu” Rẹ̀.

Those souls are they who were resurrected in fulfillment of Revelation 11:11. They are God’s covenant people, represented by their father Abraham who bore the token of the covenant through circumcision that was to take place on the eighth day.

Àwọn ọkàn wọ̀nyẹn ni àwọn tí a jí dìde ní ìmúṣẹ Ìfihàn 11:11. Wọ́n jẹ́ ènìyàn májẹ̀mú Ọlọ́run, tí a ṣojú wọn nínú baba wọn Ábúráhámù, ẹni tí ó rú àmì májẹ̀mú náà nípasẹ̀ ilàkọ̀ọ́ni, èyí tí ó yẹ kí ó ṣẹlẹ̀ ní ọjọ́ kẹjọ.

All these lines represent the same period of time, and that period of time begins with the foundations of 9/11 and ends at the Sunday law. 9/11 is the foundation stone and the Sunday law is the cap stone. In the history of rebuilding Jerusalem in the time of Nehemiah and Ezra the foundation was completed during the history of the first decree and the temple itself was finished well before the third decree. In Millerite history the foundations were established in May of 1842 when the 1843 chart was published. The Millerite temple was to be forty-six years in erecting, from 1798 unto 1844. Before October 22, 1844 the Millerite temple was finished, the cap stone being the Midnight Cry. When the Midnight Cry concluded on October 22, 1844 the alpha and third decree of 457 BC had met its counterpart in the omega of 1844. 457 BC as the alpha to the 2300 years and 1844 as the omega. Both the same at one level, for a decree or an angel are both messages, and they both typify the Sunday law, where there will be a decree and where the third angel’s message swells to a loud cry.

Gbogbo àwọn ìlà wọ̀nyí ń ṣojú àsìkò kan náà, àti pé àsìkò yẹn bẹ̀rẹ̀ pẹ̀lú àwọn ìpìlẹ̀ ti 9/11, ó sì parí ní òfin Ọjọ́-Àìkú. 9/11 ni òkúta ìpìlẹ̀ náà, òfin Ọjọ́-Àìkú sì ni òkúta ìparí. Nínú ìtàn àtúnkọ́ Jerúsálẹ́mù ní àkókò Nehemiah àti Ezra, a parí ìpìlẹ̀ náà ní ìgbà ìtàn àṣẹ àkọ́kọ́, a sì parí tẹ́ńpìlì náà fúnra rẹ̀ dáadáa kí àṣẹ kẹta tó dé. Nínú ìtàn àwọn Millerite, a fi àwọn ìpìlẹ̀ náà múlẹ̀ ní oṣù Karùn-ún ọdún 1842 nígbà tí a tẹ àtẹ̀jáde àwòrán 1843 jáde. Tẹ́ńpìlì àwọn Millerite ní láti gba ọdún mẹ́rìndínlọ́gbọ̀n láti kọ, láti 1798 títí dé 1844. Kí ọjọ́ October 22, 1844 tó dé, a ti parí tẹ́ńpìlì àwọn Millerite, òkúta ìparí náà sì ni Igbe Àárín Òru. Nígbà tí Igbe Àárín Òru parí ní October 22, 1844, alfa àti àṣẹ kẹta ti 457 BC ti bá alábàápín rẹ̀ pàdé nínú omega ti 1844. 457 BC gẹ́gẹ́ bí alfa sí ọdún 2300, àti 1844 gẹ́gẹ́ bí omega. Méjèèjì jọ jẹ́ ohun kan náà ní ìpele kan, nítorí àṣẹ tàbí áńgẹ́lì jẹ́ àwọn ìránṣẹ́ kan náà, wọ́n sì jọ ń ṣàpẹẹrẹ òfin Ọjọ́-Àìkú, níbi tí àṣẹ yóò wà àti níbi tí ìránṣẹ́ áńgẹ́lì kẹta yóò ti pọ̀ sí i di igbe ńlá.

From 457 BC until 408 BC, forty-nine years were identified by Daniel as the period of time when the Jews would finish building “the street shall be built again, and the wall, even in troublous times.”

Láti ọdún 457 ṣáájú ìbí Kristi títí dé 408 ṣáájú ìbí Kristi, ọdún mẹ́rìnlélógójì ni Dáníẹ́lì fi mọ̀ sí àkókò náà nígbà tí àwọn Júù yóò parí iṣẹ́ kíkọ́, “òpópónà yóò tún jẹ́ kíkọ́, àti ògiri náà pẹ̀lú, àní ní àwọn àkókò ìpọ́njú.”

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.

> Nítorí náà, mọ̀, kí o sì yé e, pé láti ìgbà tí àṣẹ yóò ti jáde láti tún un ṣe àti láti kọ Jerúsálẹ́mù, títí dé ọ̀dọ̀ Mèsáyà Olórí, yóò jẹ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ mẹ́rìndínlọ́gọ́ta; a ó tún òpópónà náà kọ́, àti ògiri náà pẹ̀lú, àní ní àwọn àkókò ìpọ́njú. Danieli 9:25.

457 BC and 1844 are the alpha and omega to the prophecy of the 2300 years. They both typify the Sunday law, for as an alpha and omega they are the same, and the disappointment of 1844 is aligned by inspiration with the disappointment of the cross. If 1844 typifies the cross, and it does, then its alpha counterpart (457 BC) does so as well. 1844 unto 1863 illustrates the testing process of the third angel. That testing process is represented by the 49 years between the third decree, the Sunday law decree and the finishing of the work of the street and the wall that takes place in troublous time.

457 BC àti 1844 ni alfa àti omega sí asọtẹ́lẹ̀ ọdún 2300 náà. Wọ́n méjèèjì jẹ́ àpẹẹrẹ òfin Ọjọ́-Àìkú, nítorí gẹ́gẹ́ bí alfa àti omega, ohun kan náà ni wọ́n jẹ́, àti pé ìdààmú 1844 ni a fi ìmísí ṣe ìṣọ̀kan pẹ̀lú ìdààmú agbelebu. Bí 1844 bá jẹ́ àpẹẹrẹ agbelebu, tí ó sì jẹ́ bẹ́ẹ̀ gan-an, nígbà náà ẹlẹgbẹ́ alfa rẹ̀ (457 BC) náà jẹ́ bẹ́ẹ̀ pẹ̀lú. 1844 títí dé 1863 ń fi ìlànà ìdánwò áńgẹ́lì kẹta hàn. Ìlànà ìdánwò náà ni ọdún 49 láàárín àṣẹ kẹta, àṣẹ òfin Ọjọ́-Àìkú, àti ìparí iṣẹ́ ọ̀nà àti ògiri tí ń ṣẹlẹ̀ ní àkókò ìpọ́njú, dúró fún.

457 BC unto 408 BC is the alpha history of the 2300 years that illustrates the omega history of 1844 unto 1863. Those two histories illustrate the history of the one hundred and forty-four thousand after they are sealed at the Sunday law until human probation closes. The work of the one hundred and forty-four thousand is to call men and women back to the “old paths” which is portrayed by Isaiah as rebuilding the old waste places, and which Jeremiah identifies as the path that leads to the latter rain message. The “wall” is the law of God which the one hundred and forty-four thousand will represent unto the entire world as an ensign. This will take place in the troublous times of the third woe of Islam, for it is Islam that angers the nations. The work and the troublous times continue until Michael stands up.

Láti ọdún 457 ṣáájú Sànmánì Kristi títí dé 408 ṣáájú Sànmánì Kristi ni ìtàn alpha ti ọdún ẹgbẹ̀rún méjì àti ọgọ́ta [2300] náà, tí ó ń ṣàfihàn ìtàn omega láti 1844 títí dé 1863. Àwọn ìtàn méjèèjì wọ̀nyí ń ṣàfihàn ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì [144,000] lẹ́yìn tí a ti fi èdìdì dì wọ́n ní àsìkò òfin Ọjọ́ Àìkú títí ìgbà tí àkókò ìdánwò ènìyàn yóò fi parí. Iṣẹ́ àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà ni láti pè àwọn ọkùnrin àti àwọn obìnrin padà sí “àwọn ọ̀nà àtijọ́,” èyí tí Isaiah ṣe àpèjúwe rẹ̀ gẹ́gẹ́ bí ìkọ́lépadà àwọn ibi ahoro àtijọ́, tí Jeremiah sì fi í hàn gẹ́gẹ́ bí ọ̀nà tí ó yọrí sí ìhìn iṣẹ́ òjò ìkẹyìn. “Ògiri” náà ni òfin Ọlọ́run, èyí tí àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì yóò gbé kalẹ̀ fún gbogbo ayé gẹ́gẹ́ bí àsíá. Èyí yóò ṣẹlẹ̀ ní àwọn àkókò ìdààmú ti ègbé kẹta ti Islam, nítorí Islam ni ó ń mú kí àwọn orílẹ̀-èdè bínú. Iṣẹ́ náà àti àwọn àkókò ìdààmú náà yóò bá a lọ títí Michael yóò fi dìde.

So, if you can see it 457 BC to 408 BC is a prophetic period that began at the third decree and typified a prophetic period that began in 1844 with the arrival of the third angel and ended in 1863, then you can see that their connection with the 2300-year prophecy as either starting point or and ending point identifies them as alpha and omega in relation to each other. The troublous times of Nehemiah illustrate the troublous time leading up to and including the Civil War. The forty-nine-year period in the alpha history represents the 19-year-period in the omega history. That 19-year-period was also represented by the 19 years at the beginning of the 65-year prophecy of Isaiah.

Nítorí náà, bí o bá lè rí i pé láti ọdún 457 ṣáájú Kírísítì sí ọdún 408 ṣáájú Kírísítì jẹ́ àkókò àsọtẹ́lẹ̀ kan tí ó bẹ̀rẹ̀ ní ìpàṣẹ kẹta, tí ó sì jẹ́ àpẹẹrẹ àkókò àsọtẹ́lẹ̀ kan tí ó bẹ̀rẹ̀ ní 1844 pẹ̀lú dídé áńgẹ́lì kẹta, tí ó sì parí ní 1863, nígbà náà o lè rí i pé ìbáṣepọ̀ wọn pẹ̀lú àsọtẹ́lẹ̀ ọdún 2300, yálà gẹ́gẹ́ bí ibi-ìbẹ̀rẹ̀ tàbí gẹ́gẹ́ bí ibi-ìparí, ń fi wọ́n hàn gẹ́gẹ́ bí alfa àti omega ní ìbáṣepọ̀ sí ara wọn. Àwọn àkókò ìdààmú ti Nehemiah ń ṣàfihàn àkókò ìdààmú tí ó ṣáájú tí ó sì kún inú Ogun Abẹ́lé. Àkókò ọdún mọ́kàndínláàádọ́ta náà nínú ìtàn alfa dúró fún àkókò ọdún mọ́kàndínlógún nínú ìtàn omega. Àkókò ọdún mọ́kàndínlógún náà ni a tún ṣàfihàn nípasẹ̀ ọdún mọ́kàndínlógún ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún mẹ́rìndínlọ́gọ́ta Isaiah.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. Isaiah 7:8.

> Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; àti ní ọdún mẹ́rìnlélọ́gọ́ta àti márùn-ún, a ó fọ́ Éfúráímù tán, kí ó má bàa jẹ́ ènìyàn mọ́. Isaiah 7:8.

Isaiah set forth this prophecy in 742 BC and 19 years later in 723 BC the northern kingdom was carried away into captivity for 2520 years ending in 1798. The 19 years from 742 BC unto 723 BC align with the 19 years from 1844 unto 1863, for the first 19 years is the alpha of this prophecy and the last 19 is the omega. In the history of 19 years wicked king Ahaz was confronted by Isaiah with the message of the latter rain as represented in verse eight as the message of the “seven times.” Ahaz rejected the message, as did Laodicean Millerite Adventism in 1863.

Aísáyà gbé àsọtẹ́lẹ̀ yìí kalẹ̀ ní ọdún 742 ṣáájú Kristi, àti ní ọdún mọ́kàndínlógún lẹ́yìn náà, ní 723 ṣáájú Kristi, a kó ìjọba àríwá lọ sí ìgbèkùn fún ọdún 2520, èyí tí ó parí ní 1798. Ọdún mọ́kàndínlógún láti 742 ṣáájú Kristi títí dé 723 ṣáájú Kristi bá a mu pẹ̀lú ọdún mọ́kàndínlógún láti 1844 títí dé 1863, nítorí pé ọdún mọ́kàndínlógún àkọ́kọ́ ni alfa àsọtẹ́lẹ̀ yìí, àti ọdún mọ́kàndínlógún ìkẹyìn ni omega. Nínú ìtàn ọdún mọ́kàndínlógún yẹn, Ahasi ọba búburú ni Aísáyà dojú kọ pẹ̀lú ìránṣẹ́ òjò àìpẹ́, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹsẹ̀ kẹjọ gẹ́gẹ́ bí ìránṣẹ́ “ìgbà méje.” Ahasi kọ ìránṣẹ́ náà, gẹ́gẹ́ bí Adventisimu Míléráìtì ti Laodíkea náà ṣe kọ ọ́ ní 1863.

During that period, Ahaz’s high priest visited Assyria, brought back the design of their pagan temple, and Ahaz had it constructed in the courtyard of the God’s temple. This line is parallel to the story of the disobedient prophet who was not to return to Judah the same way he came, but did and was deceived by a false and lying prophet, representing the return to apostate Protestant methodology in order to hide from the Millerite understanding of the “seven times” in a classic fulfillment of a dog returning to its own vomit.

Ní àkókò yẹn, olórí àlùfáà Ahasi ṣàbẹ̀wò sí Asiria, ó sì mú àwòrán ìtẹ́lẹ̀ tẹ́ńpìlì keferi wọn padà, Ahasi sì pa á láṣẹ kí a kọ́ ọ sínú àgbàlá tẹ́ńpìlì Ọlọ́run. Ìlà yìí bá ìtàn wolíì aláìgbọ́ràn náà lọ ní ìbámu, ẹni tí a ti pàṣẹ fún pé kí ó má ṣe padà sí Júdà ní ọ̀nà kan náà tí ó gbà wá, ṣùgbọ́n ó ṣe bẹ́ẹ̀, a sì tàn án jẹ nípasẹ̀ wolíì èké àti opurọ, èyí tí ń ṣojú ìpadà sí ọ̀nà ìṣe Pírótẹ́sítáǹtì apẹ̀yìndà láti lè fi ara pamọ́ kúrò lọ́dọ̀ òye Millerite nípa “àwọn ìgbà méje” nínú ìmúṣẹ́ àyàfi-àpẹẹrẹ àtijọ́ tí ajá kan ti ń padà sí eebi tirẹ̀.

This was taking place while a Civil War between the northern kingdom and southern kingdom is getting under way, thus typifying the Civil War in the United States when the period of 19 years was repeated. 742 BC unto 723 BC represents the 19-year-period of 1844 unto 1863, which represents the period from the Sunday law until the close of probation. The history of 9/11 unto the Sunday law is the history of the image of the beast test within the United States that is duplicated in the world image of the beast test beginning at the Sunday law. For this reason, the 19-year periods that represent the Sunday law to the close of probation, also represent the history of 9/11 unto the Sunday law, which is the history of His “marvelous works.”

Èyí ń ṣẹlẹ̀ nígbà tí Ogun Abẹ́lé kan láàárín ìjọba àríwá àti ìjọba gúúsù bẹ̀rẹ̀ sí í lọ lọ́wọ́, báyìí ni ó sì ń ṣàpẹẹrẹ Ogun Abẹ́lé ní Orílẹ̀-Èdè Amẹ́ríkà nígbà tí àkókò ọdún mọ́kàndínlógún náà tún ṣe ara rẹ̀. 742 BC títí dé 723 BC dúró fún àkókò ọdún mọ́kàndínlógún láti 1844 títí dé 1863, èyí tí ó dúró fún àkókò láti òfin Ọjọ́ Àìkú títí dé ìpipade àkókò àánú. Ìtàn 9/11 títí dé òfin Ọjọ́ Àìkú ni ìtàn ìdánwò ère ẹranko náà nínú Orílẹ̀-Èdè Amẹ́ríkà, èyí tí a tún ṣe ní ìdánwò ère ẹranko àgbáyé tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú. Nítorí ìdí yìí, àwọn àkókò ọdún mọ́kàndínlógún tí ń ṣojú òfin Ọjọ́ Àìkú títí dé ìpipade àkókò àánú, tún ń ṣojú ìtàn 9/11 títí dé òfin Ọjọ́ Àìkú, èyí tí í ṣe ìtàn “àwọn iṣẹ́ ìyanu” Rẹ̀.

We will continue in the next article.

A ó bá a lọ nínú àpilẹ̀kọ tí ó tẹ̀lé.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nr flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God.

> Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kín ni òwe yìí tí ẹ̀yin ní ní ilẹ̀ Israẹli, tí ń wí pé, A ń fa ọjọ́ gùn, gbogbo ìran sì ń ṣubú lásán? Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Èmi yóò mú kí òwe yìí dáwọ́ dúró, wọn kì yóò sì tún lò ó gẹ́gẹ́ bí òwe ní Israẹli mọ́; ṣùgbọ́n sọ fún wọn pé, Ọjọ́ náà ti súnmọ́ tòsí, bẹ́ẹ̀ ni ìmúṣẹ gbogbo ìran. Nítorí kò ní sí ìran asán mọ́ tàbí àfọ̀ṣẹ ìtẹ́lọ́rùn láàárín ilé Israẹli. Nítorí Èmi ni Olúwa: Èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí Èmi yóò sì sọ yóò ṣẹ; a kì yóò tún fà á gùn mọ́: nítorí ní ọjọ́ yín, ẹ̀yin ilé ọlọ̀tẹ̀, ni Èmi yóò sọ ọ̀rọ̀ náà, Èmi yóò sì mú un ṣẹ, ni Olúwa Ọlọ́run wí.

> Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Lẹ́ẹ̀kansi ọ̀rọ̀ Olúwa tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, àwọn ilé Israẹli ń wí pé, Ìran tí ó rí jẹ́ ti ọ̀pọ̀lọpọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àkókò tí ó jìnnà réré. Nítorí náà sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó tún fà á pẹ́ mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ yóò ṣẹ, ni Olúwa Ọlọ́run wí. Ezekieli 12:21–28.

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