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# Future for America and July 18, 2020 - Number Three

Ìjọba Ọ̀la fún Amẹ́ríkà àti Oṣù Keje 18, 2020 - Nọ́mbà Kẹta

Blessed are the Eyes that See and the Ears that Hear

Alábùkún ni àwọn Ojú tí ń rí àti àwọn Etí tí ń gbọ́

Author

Jeff Pippenger

Published

August 25, 2023

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The lines of the reformatory movements are a key to understanding the “seven thunders” of Revelation ten. The “seven thunders” represent the history of the empowerment of the first angel’s message on August 11, 1840 until the Great Disappointment on October 22, 1844. Chapter ten provides three internal witnesses within the chapter to support this understanding.

Àwọn ìlà àwọn ìṣíkiri ìtúnṣe jẹ́ kọ́kọ́rọ́ sí ìmòye “àrá méje” ti Ìfihàn orí kẹwàá. “Àrá méje” náà dúró fún ìtàn ìfúnnilára agbára sí ìhìnrere áńgẹ́lì kìíní láti ọjọ́ kẹ́tàlá oṣù Kẹjọ, 1840, títí dé Ìdálẹ́kùn Nlá ní ọjọ́ kejìlélógún oṣù Kẹwàá, 1844. Orí kẹwàá pèsè ẹlẹ́rìí inú méta nínú orí náà láti fi gbé òye yìí lẹ́yìn.

> “The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Iṣipopada ìbọ̀wá ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a mú ìránṣẹ́ áńgẹ́lì àkọ́kọ́ náà lọ sí gbogbo ibùdó iṣẹ́ míṣọ́nnárì ní ayé, àti ní àwọn orílẹ̀-èdè kan ìfẹ́-inú ẹ̀sìn pọ̀ jùlọ tí a ti rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n a óò tayọ̀ wọn nípasẹ̀ ìṣipopada alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.

The first angel’s message was carried to the world from 1840 onward. Uriah Smith expresses the pioneer understanding, in agreement with Sister White. Smith recognizes the first angel arrived in 1798 and shows it was the first angel that came down in 1840. Smith and the pioneers had simply not noticed the distinction between the arrival of a message and its empowerment. Smith clearly states that when the angel of Revelation ten placed one foot on the sea and one on the earth it identified the message being carried to the world.

A gbé ìhìnrere áńgẹ́lì àkọ́kọ́ lọ sí ayé láti ọdún 1840 lọ. Uriah Smith ṣàlàyé ìmòye àwọn aṣáájú-ọ̀nà, ní ìbámu pẹ̀lú Sister White. Smith mọ̀ pé áńgẹ́lì àkọ́kọ́ dé ní 1798, ó sì fi hàn pé áńgẹ́lì àkọ́kọ́ ni ó sọ̀kalẹ̀ wá ní 1840. Smith àti àwọn aṣáájú-ọ̀nà náà kò ṣe àkíyèsí ìyàtọ̀ tó wà láàárín dídé ìhìnrere kan àti fífi agbára fún un nìkan. Smith sọ ní kedere pé nígbà tí áńgẹ́lì Ìfihàn orí kẹwàá fi ẹsẹ̀ kan lé orí òkun, tí ó sì fi èkejì lé orí ilẹ̀, ó ṣe àfihàn ìhìnrere tí a ń gbé lọ sí ayé.

> “In 1798, therefore, the restriction against proclaiming the day of Christ at hand ceased; in 1798, the time of the end commenced, and the seal was taken from the little book. Since that period, therefore, the angel of Revelation 14 has gone forth proclaiming the hour of God’s judgment come; and it is since that time, too, that the angel of chapter 10 has taken his stand on sea and land, and sworn that time shall be no more. Of their identity there can be no question; and all the arguments which go to locate the one, are equally effective in the case of the other. We need not enter into any argument here to show that the present generation is witnessing the fulfillment of these two prophecies. In the preaching of the advent, more especially from 1840 to 1844, began their full and circumstantial accomplishment. The position of this angel, one foot upon the sea and the other on the land, denotes the wide extent of his proclamation by sea and by land. Had this message been designed for only one country, it would have been sufficient for the angel to take his position on the land only. But he has one foot upon the sea, from which we may infer that his message would cross the ocean, and extend to the various nations and divisions of the globe; and this inference is strengthened by the fact that the Advent proclamation, above referred to, did go to every missionary station in the world. More on this under chapter 14.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

> “Nítorí náà, ní ọdún 1798, ìdènà sí ìkéde pé ọjọ́ Kristi súnmọ́ parí; ní ọdún 1798, àkókò ìkẹyìn bẹ̀rẹ̀, a sì yọ èdìdì kúrò lórí ìwé kékeré náà. Láti àkókò náà wá, nítorí náà, áńgẹ́lì Ìfihàn 14 ti jáde lọ ń kéde pé wákàtí ìdájọ́ Ọlọ́run dé; ó sì tún jẹ́ láti ìgbà náà ni áńgẹ́lì orí kẹwàá ti dúró lórí òkun àti lórí ilẹ̀, tí ó sì ti búra pé àkókò kì yóò sí mọ́. Ní ti ìdánimọ̀ wọn, kò sí ìbéèrè kankan tí a lè gbé dìde; gbogbo àríyànjiyàn tí ó ń ṣiṣẹ́ láti fi ibi ọ̀kan hàn, ni wọ́n sì tún ní agbára tó dọ́gba nínú ọ̀ràn èkejì. Kò yẹ kí a wọ inú àríyànjiyàn kankan níbí láti fi hàn pé ìran ìsinsin yìí ń rí ìmúṣẹ àwọn àsọtẹ́lẹ̀ méjèèjì wọ̀nyí. Nínú ìwàásù ìpadàbọ̀, ní pàtàkì láti 1840 sí 1844, ni ìmúṣẹ wọn ní kíkún àti ní gbogbo ẹ̀kúnrẹ́rẹ́ rẹ̀ bẹ̀rẹ̀. Ipo áńgẹ́lì yìí, ẹsẹ̀ kan lórí òkun àti òmíràn lórí ilẹ̀, ń tọ́ka sí àgbáyè gbooro ìkéde rẹ̀ nípasẹ̀ òkun àti lórí ilẹ̀. Bí a bá ti pinnu ìránṣẹ́ yìí fún orílẹ̀-èdè kan ṣoṣo, ó ti yẹ kí ó tó kí áńgẹ́lì náà dúró lórí ilẹ̀ nìkan. Ṣùgbọ́n ó ní ẹsẹ̀ kan lórí òkun, èyí tí a fi lè yọrí sí ìmọ̀ pé ìránṣẹ́ rẹ̀ yóò kọjá òkun, yóò sì tàn dé oríṣìíríṣìí orílẹ̀-èdè àti ìpín ayé; a sì tún fi òtítọ́ pé ìkéde Ìpadàbọ̀ tí a tọ́ka sí lókè lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé mú ìpinnu yìí lágbára sí i. Àlàyé sí i lórí èyí wà lábẹ́ orí kẹrìnlá.” Uriah Smith, Thoughts on Daniel and the Revelation, 521.

Therefore, verse one of chapter ten is identifying August 11, 1840, for at that time the predicted end of the Ottoman supremacy ceased in agreement with the prediction in Revelation nine. Sister White states:

Nítorí náà, ẹsẹ̀ kìíní orí kẹwàá ń tọ́ka sí Oṣù Kẹjọ ọjọ́ kọkànlá, ọdún 1840, nítorí pé ní àkókò náà ni òpin tí a ti sọ tẹ́lẹ̀ fún ipá àṣẹ gíga ti Ottoman dé, gẹ́gẹ́ bí ó ti bá àsọtẹ́lẹ̀ tó wà nínú Ìfihàn mẹ́sàn-án mu. Sister White sọ pé:

> “In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

> “Ní ọdún 1840, ìmúṣẹ àsọtẹ́lẹ̀ mìíràn tí ó ṣe pàtàkì gidigidi ru ìfẹ́-onífẹ̀ẹ́ ka gbogbo ibìkan sókè. Ní ọdún méjì ṣáájú rẹ̀, Josiah Litch, ọ̀kan lára àwọn aṣojú-ìhìn rere tí ó jẹ́ aṣáájú nínú ìwàásù nípa ìbọ̀wọ̀ kejì, tẹ ìtúmọ̀ Ìfihàn 9 jáde, níbi tí ó ti sọ tẹ́lẹ̀ ìṣubú Ìjọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí ni a óò borí... ní ọjọ́ kọkànlá oṣù Kẹjọ, 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. “Mo sì gbàgbọ́ pé a ó rí i pé bẹ́ẹ̀ gan-an ni ọ̀ràn náà yóò rí.”

> “At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

> “Ní àkókò gan-an tí a ti sọ tẹ́lẹ̀, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alágbẹ́gbẹ́ ti Yúróòpù, bẹ́ẹ̀ sì ni ó fi ara rẹ̀ sí abẹ́ àkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́n, ọ̀pọ̀lọpọ̀ ènìyàn dá wọn lójú nípa òtítọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ ti gbà gẹ́gẹ́ bí òtítọ́, a sì fi ìfẹ́sọ́nà àgbàyanu kún ìṣísẹ̀ ìpadàbọ̀ náà. Àwọn ọkùnrin onímọ̀ àti àwọn ẹni ipò gíga darapọ̀ mọ́ Miller, ní ìwàásù àti ní ìtẹ̀jáde àwọn èrò rẹ̀, láti ọdún 1840 sí 1844 iṣẹ́ náà sì tan kálẹ̀ ní kíákíá.” The Great Controversy, 334, 335.

Verse one of chapter ten is 1840 and in verse ten we see John bitterly disappointed on October 22, 1844. John represented those that took the message of the little book to the world, only to suffer the bitter disappointment on October 22, 1844. Verse one to verse ten represents the history of 1840 to 1844. That is one internal witness within chapter ten.

Ẹsẹ̀ kìn-ín-ní nínú orí kẹwàá ni 1840, àti nínú ẹsẹ̀ kẹwàá a rí i pé Jòhánù ní ìdààmú kíkórò ní October 22, 1844. Jòhánù dúró fún àwọn tí wọ́n mú ìránṣẹ́ ìwé kékeré náà lọ sí ayé, kí wọ́n lè jìyà ìdààmú kíkórò náà ní October 22, 1844. Láti ẹsẹ̀ kìn-ín-ní títí dé ẹsẹ̀ kẹwàá ni ó ṣojú ìtàn láti 1840 sí 1844. Èyí ni ẹ̀rí inú kan nínú orí kẹwàá.

The other witness is John who eats the little book and it is sweet in his mouth, representing his acceptance of the message of August 11, 1840 and then it turned bitter in his stomach at the Great Disappointment of October 22, 1844.

Ẹlẹ́rìí kejì ni Johanu, ẹni tí ó jẹ ìwé kékeré náà, ó sì dùn ní ẹnu rẹ̀, èyí tí ó dúró fún gbigba rẹ̀ ti ìfẹ̀sọ́nà Oṣù Kẹjọ ọjọ́ 11, 1840; lẹ́yìn náà ó sì di korò ní inú rẹ̀ ní Ìdàmú Nlá ti Oṣù Kẹwàá ọjọ́ 22, 1844.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Mo sì gba ìwé kékeré náà lọ́wọ́ angẹli náà, mo sì jẹ ẹ tán; ó sì dùn ní ẹnu mi bí oyin: ṣùgbọ́n ní kété tí mo jẹ ẹ tán, inú mi korò. Ìfihàn 10:10.

Verse ten represents the very history of 1840 to 1844 in one verse. That is the second internal witness within the chapter that the “seven thunders” represent that history. Sister White has already identified that the “seven thunders” represent a delineation of events that transpired under the first and second angel’s messages. The second angel’s message ended at the great disappointment, so the “seven thunders” represent the very same history. Three internal witnesses to support the truth that the history of August 11, 1840 through the Great Disappointment on October 22, 1844 is the prophetic history that is being emphasized in Revelation chapter ten.

Ẹsẹ kẹwàá dúró fún ìtàn gangan ti ọdún 1840 sí 1844 nínú ẹsẹ kan ṣoṣo. Èyí ni ẹlẹ́rìí inú kejì nínú orí náà pé “ààrá méje” náà ń ṣojú fún ìtàn náà. Arabinrin White ti ti sọ̀rọ̀ rẹ̀ tán pé “ààrá méje” náà ń ṣojú fún àlàyé àtòkọ àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ lábẹ́ ìhìnrere áńgẹ́lì kìíní àti kejì. Ìhìnrere áńgẹ́lì kejì parí ní ìbànújẹ ńlá náà, nítorí náà “ààrá méje” náà ń ṣojú fún ìtàn kan náà gan-an. Àwọn ẹlẹ́rìí inú mẹ́ta ni ó wà láti fi tọ́kàntọ́kàn ṣètìlẹ́yìn fún òtítọ́ náà pé ìtàn láti August 11, 1840 títí dé Ìbànújẹ Ńlá ní October 22, 1844 ni ìtàn àsọtẹ́lẹ̀ tí a ń tẹnumọ́ nínú Ìfihàn orí kẹwàá.

Then in the last verse, in agreement with the truth connected with the “seven thunders” a command is given for the presentation of the message and that the very history must be repeated.

Nígbà náà, nínú ẹsẹ̀ ìkẹyìn, ní ìbámu pẹ̀lú òtítọ́ tí ó ní í ṣe pẹ̀lú “ààrá méje,” a fi àṣẹ kan lélẹ̀ fún fífi ìránṣẹ́ náà hàn, àti pé a gbọ́dọ̀ tún ìtàn náà gan-an ṣe.

> And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:11.

> Ó sì sọ fún mi pé, O gbọ́dọ̀ tún sọ àsọtẹ́lẹ̀ níwájú ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n, àti àwọn ọba. Ìfihàn 10:11.

The seven thunders are identifying that the beginning of Adventism, beginning when the message that was unsealed at the “time of the end” was empowered would illustrate the end of Adventism when the message that was unsealed in 1989 would be empowered by the descent, not of the angel of Revelation ten, but by the descending angel of Revelation eighteen. The angel of Revelation eighteen descended on September 11, 2001 and we are now approaching the conclusion of the historical repetition of 1840 to 1844.

Ààrá méje náà ń fi hàn pé ìbẹ̀rẹ̀ Ìsìn Adventist, tí ó bẹ̀rẹ̀ nígbà tí a fún ìránṣẹ́ tí a tú sílẹ̀ ní “àkókò òpin” ní agbára, yóò jẹ́ àpèjúwe òpin Ìsìn Adventist nígbà tí a óò fi agbára fún ìránṣẹ́ tí a tú sílẹ̀ ní ọdún 1989 nípasẹ̀ ìsàlẹ̀bọ̀, kì í ṣe ti áńgẹ́lì Ìfihàn orí kẹwàá, ṣùgbọ́n ti áńgẹ́lì tó ń sọ̀kalẹ̀ ti Ìfihàn orí kẹtàdínlógún. Áńgẹ́lì Ìfihàn orí kẹtàdínlógún sọ̀kalẹ̀ ní September 11, 2001, a sì ti ń sún mọ́ ìparí ìtúnṣe ìṣẹ̀lẹ̀ ìtàn láti 1840 sí 1844.

These observations of chapter ten have been in the public domain for years. What was never recognized until recently is that with that sacred history is another sacred history that is embedded within. The history will only be recognized by those who accept the Alpha and Omega principle that identifies the end of a thing with the beginning of a thing. The embedded history within the sacred history begins with a disappointment and ends with the Great Disappointment. The history of 1843 to 1844 is a special line of history within but distinct from the history of 1840 to 1844. Sister White and Christ both address this line of history.

Àwọn àkíyèsí wọ̀nyí nípa orí kẹwàá ti wà ní gbangba fún ọ̀pọ̀lọpọ̀ ọdún. Ohun tí a kò tíì mọ̀ títí di àìpẹ́ yìí ni pé, pẹ̀lú ìtàn mímọ́ náà, ìtàn mímọ́ míràn wà tí a fi sínú rẹ̀. Àwọn tí yóò mọ ìtàn náà nìkan ni àwọn tí ó gba ìlànà Alfa àti Omega, èyí tí ń fi òpin ohun kan dánimọ̀ pẹ̀lú ìbẹ̀rẹ̀ ohun kan. Ìtàn tí a fi sínú ìtàn mímọ́ náà bẹ̀rẹ̀ pẹ̀lú ìrètí tí ó bajẹ́, ó sì parí pẹ̀lú Ìrètí Nlá tí ó Bajẹ́. Ìtàn ọdún 1843 sí 1844 jẹ́ ìlà-ìtàn pàtàkì kan tí ó wà nínú ṣùgbọ́n tí ó yàtọ̀ sí ìtàn ọdún 1840 sí 1844. Sister White àti Kristi jéjèèjì sọ̀rọ̀ sí ìlà-ìtàn yìí.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìhìn tí a fi fúnni láti ọdún 1840–1844 ni a gbọ́dọ̀ mú kí wọ́n ní agbára nísinsìnyí, nítorí pé ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́sọ́nà wọn. Àwọn ìhìn náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matt. 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn ohun wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn ohun wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matt. 13:16, 17]. Alábùkún ni àwọn ojú tí wọ́n rí àwọn ohun tí a rí ní ọdún 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún sọ ìránṣẹ́ náà, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọdọ̀ jẹ́ kí a ṣe. Iṣẹ́ ńlá kan ni a ó ṣe láàárín àkókò kúkúrú. Láìpẹ́, a ó fi ìránṣẹ́ kan hàn nípa ìpinnu Ọlọ́run tí yóò túbọ̀ gòkè sí igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró nípò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

The “prophets and righteous men have desired to see those things” that “were seen in 1843 and 1844.” Jesus referenced this sacred history in two gospels, but each reference was in a different context.

Àwọn “wòlíì àti àwọn olódodo ti ní ìfẹ́ láti rí àwọn nǹkan wọ̀nyí” tí “a rí ní 1843 àti 1844.” Jésù tọ́ka sí ìtàn mímọ́ yìí nínú ìwé ìhìn rere méjì, ṣùgbọ́n ìtọ́kasí kọ̀ọ̀kan wà nínú àyíká ọ̀tọ̀ọ̀tọ̀.

> And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:3–17.

> Ó sì bá wọn sọ ọ̀pọ̀lọpọ̀ nǹkan nípa àkàwé, ó ní, Wò ó, afúnrúgbìn kan jáde lọ fún fífúnrúgbìn; nígbà tí ó sì ń fún irúgbìn, díẹ̀ nínú wọn bọ́ sí ẹ̀gbẹ́ ọ̀nà, àwọn ẹyẹ sì wá, wọ́n sì jẹ wọ́n tan: díẹ̀ sì bọ́ sórí ilẹ̀ òkúta, níbi tí wọn kò ti ní ilẹ̀ púpọ̀: lẹ́sẹ̀kẹsẹ̀ ni wọ́n sì hù jáde, nítorí pé wọn kò ní ìjinlẹ̀ ilẹ̀: ṣùgbọ́n nígbà tí oòrùn yọ, a sun wọ́n; àti nítorí pé wọn kò ní gbòǹgbò, wọ́n rọ. Díẹ̀ sì bọ́ láàárín ẹ̀gún; ẹ̀gún náà sì dàgbà, ó sì fún wọn pa: ṣùgbọ́n àwọn mìíràn bọ́ sínú ilẹ̀ rere, wọ́n sì so èso, apá kan ọgọ́rùn-ún, apá kan ọgọ́ta, apá kan ọgbọ̀n. Ẹni tí ó bá ní etí láti fi gbọ́, kí ó gbọ́. Àwọn ọmọ-ẹ̀yìn sì tọ̀ ọ́ wá, wọ́n sì ní fún un pé, Èéṣe tí ìwọ fi ń bá wọn sọ̀rọ̀ nípa àkàwé? Ó sì dáhùn, ó ní fún wọn pé, Nítorí a ti fi fún un yín láti mọ àwọn àṣírí ìjọba ọ̀run, ṣùgbọ́n a kò fi fún àwọn náà. Nítorí ẹnikẹ́ni tí ó bá ní, fún un ni a ó fi kún un, yóò sì ní ní ọ̀pọ̀lọpọ̀: ṣùgbọ́n ẹnikẹ́ni tí kò bá ní, àní ohun tí ó ní ni a ó gbà kúrò lọ́dọ̀ rẹ̀. Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa àkàwé: nítorí tí wọ́n ń ríran, wọn kò rí; tí wọ́n sì ń gbọ́gbọ́, wọn kò gbọ́, bẹ́ẹ̀ ni wọn kò sì yé e. Àsọtẹ́lẹ̀ Esaias sì ń ṣẹ nípa wọn, èyí tí ó wí pé, Ní gbígbọ́ ni ẹ̀yin yóò gbọ́, ẹ kì yóò sì yé; ní ríran ni ẹ̀yin yóò rí, ẹ kì yóò sì fojú mọ̀ ọ́: nítorí ọkàn àwọn ènìyàn yìí ti di líle, etí wọn sì wúwo fún gbígbọ́, ojú wọn ni wọ́n ti pa; kí wọn má bàa fi ojú wọn rí, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé e, kí wọn sì yípadà, kí èmi sì wo wọn sàn. Ṣùgbọ́n alábùkún ni ojú yín, nítorí wọ́n ríran: àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, wọn kò sì rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, wọn kò sì gbọ́ wọn. Matteu 13:3–17.

Jesus in Matthew while speaking of the effect of the Word of God, and calling on men to “hear,” identifies that the Laodiceans who reject the message which the prophets desired to see, were represented in Isaiah chapter six. Future for America has repeatedly presented Isaiah six in the context of September 11, 2001, for with the attack of Islam on that date the mighty angel of Revelation eighteen descended and lightened the earth with his glory. The prophets all agree with one another and in verse three of Isaiah six we find the direct reference to that very angel.

Jésù nínú Matteu, nígbà tí ó ń sọ̀rọ̀ nípa ipa Ọ̀rọ̀ Ọlọ́run, tí ó sì ń pe ènìyàn láti “gbọ́,” fi hàn pé àwọn Laodíkíà tí ń kọ ìhìn-iṣẹ́ náà tí àwọn wòlíì ń fẹ́ láti rí, ni a ṣàpẹẹrẹ wọn nínú Isaiah orí kẹfà. Future for America ti máa ń gbé Isaiah kẹfà kalẹ̀ léraléra nínú àyíká September 11, 2001, nítorí pé pẹ̀lú ìkọlù Islam ní ọjọ́ náà ni áńgẹ́lì alágbára ti Revelation eighteen sọ̀kalẹ̀, ó sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Gbogbo àwọn wòlíì fara mọ́ ara wọn, àti nínú ẹsẹ̀ kẹta ti Isaiah kẹfà a rí ìtọ́kasí tààrà sí áńgẹ́lì náà gan-an.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:1–3.

> Ní ọdún tí Ọba Ussiah kú ni mo sì rí Olúwa jókòó lórí ìtẹ́, tí a gbé ga tí a sì gbé e sókè, ìṣẹ́tí rẹ̀ sì kún tẹ́ńpìlì. Lókè rẹ̀ ni àwọn séráfù dúró; ọkọ̀ọ̀kan ní ìyẹ́ mẹ́fà; pẹ̀lú méjì ni ó fi bo ojú rẹ̀, pẹ̀lú méjì ni ó fi bo ẹsẹ̀ rẹ̀, pẹ̀lú méjì ni ó sì ń fò. Ọ̀kan sì ké sí ọ̀kan mìíràn, ó ní, Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Isaiah 6:1–3.

The earth is lightened with his glory when the angel of Revelation eighteen descends, and Isaiah provides another important key when he informs us that his vision of the sanctuary took place in the year King Uzziah died. King Uzziah had attempted to do the work of a priest within the temple. Eighty priests and the high priest resisted him from doing so until the Lord struck him with leprosy in his forehead. He received the mark of the beast for attempting to combine his state authority with church authority. He did not immediately die, he was removed from the throne and replaced and over a period of time he finally died on September 11, 2001. The Adventist church progressively dies as did the Jewish church in the time of Christ. But September 11, 2001 Adventism who had already rejected the message of the last six verses of Daniel eleven came to an end as the Protestant horn of the United States, and those represented by Isaiah were then called to take the message represented by the first voice of Revelation eighteen.

Ilẹ̀-ayé ni a fi ògo rẹ̀ tànmọ́lẹ̀ nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀kalẹ̀, àti Isaiah sì pèsè kọ́kọ́rọ́ míràn pàtàkì nígbà tí ó sọ fún wa pé ìran rẹ̀ nípa ibi mímọ́ ṣẹlẹ̀ ní ọdún tí Ọba Ussiah kú. Ọba Ussiah ti gbìyànjú láti ṣe iṣẹ́ àlùfáà nínú tẹ́ńpìlì. Àwọn àlùfáà mẹ́ẹ̀ẹ́ọ́gọ́rin àti olórí àlùfáà kọ̀ ọ́ láti ṣe bẹ́ẹ̀ títí Olúwa fi lu ú pẹ̀lú ẹ̀tẹ̀ ní iwájú orí rẹ̀. Ó gba àmì ẹranko náà nítorí ìgbìyànjú rẹ̀ láti darapọ̀ àṣẹ ìjọba rẹ̀ mọ́ àṣẹ ìjọ. Kò kú lẹ́sẹ̀kẹsẹ̀; a yọ ọ́ kúrò lórí ìtẹ́, a sì fi ẹlòmíràn rọ́pò rẹ̀, àti lẹ́yìn àkókò kan, níkẹyìn ó kú ní September 11, 2001. Ìjọ Adventist ń kú díẹ̀díẹ̀ gẹ́gẹ́ bí ìjọ àwọn Júù ṣe kú ní àkókò Kristi. Ṣùgbọ́n ní September 11, 2001, Adventism, tí ó ti kọ ìhìnṣẹ́ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Daniel orí kọkànlá tẹ́lẹ̀, dé òpin gẹ́gẹ́ bí ìwo Pùròtẹ́sítáǹtì ti United States, àti àwọn tí Isaiah ṣojú fún ni a sì pè nígbà náà láti mú ìhìnṣẹ́ tí ohùn àkọ́kọ́ ti Ìfihàn orí kejìdínlógún dúró fún.

> And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: And they withstood Uzziah the king, and said unto him, It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honour from the Lord God. Then Uzziah was wroth, and had a censer in his hand to burn incense: and while he was wroth with the priests, the leprosy even rose up in his forehead before the priests in the house of the Lord, from beside the incense altar. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out from thence; yea, himself hasted also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the kings house, judging the people of the land. 2 Chronicles 26:17–21.

> Asáríàhù àlùfáà sì wọlé tọ̀ ọ́ lẹ́yìn, pẹ̀lú rẹ̀ sì ni àádọ́rin àlùfáà Olúwa, àwọn ọkùnrin akíkanjú: wọ́n sì dojú kọ Úsíà ọba, wọ́n sì wí fún un pé, Kì í ṣe iṣẹ́ rẹ, ìwọ Úsíà, láti sun tùràrí fún Olúwa, bí kò ṣe ti àwọn àlùfáà, àwọn ọmọ Áárónì, tí a ya sọ́tọ̀ láti máa sun tùràrí: jáde kúrò ní ibi mímọ́; nítorí pé ìwọ ti ṣe àṣìṣe; bẹ́ẹ̀ ni kì yóò sì jẹ́ fún ọ láti ọ̀dọ̀ Olúwa Ọlọ́run ní ọlá. Nígbà náà ni Úsíà bínú, ó sì ní àwo tùràrí kan ní ọwọ́ rẹ̀ láti sun tùràrí: bí ó sì ti ń bínú sí àwọn àlùfáà, ẹ̀tẹ̀ náà bẹ̀rẹ̀ sí í rú jáde ní iwájú orí rẹ̀ níwájú àwọn àlùfáà nínú ilé Olúwa, lẹ́gbẹ̀ẹ́ pẹpẹ tùràrí. Asáríàhù olórí àlùfáà, àti gbogbo àwọn àlùfáà, sì wo ó, sì kíyèsi i pé, wò ó, adẹ́tẹ̀ ni ní iwájú orí rẹ̀, wọ́n sì lé e jáde kúrò níbẹ̀; àní, òun tìkára rẹ̀ náà yára láti jáde, nítorí Olúwa ti lù ú. Úsíà ọba sì jẹ́ adẹ́tẹ̀ títí di ọjọ́ ikú rẹ̀, ó sì ń gbé inú ilé kan tí a ya sọ́tọ̀, nítorí adẹ́tẹ̀ ni; nítorí a ti gé e kúrò nínú ilé Olúwa: Jótámù ọmọ rẹ̀ sì wà lórí ilé ọba, ó sì ń ṣe ìdájọ́ àwọn ènìyàn ilẹ̀ náà. 2 Kronika 26:17–21.

It is important to recognize that the Protestant horn was removed from the Seventh-day Adventist church on September 11, 2001, for there are three primary elements to the unsealing of the message of Revelation in the last days. One is the parallel history of the horn of Republicanism and the horn of Protestantism. The other element that must be recognized is the significance of the seven churches, and of course the third is the “seven thunders.” All three prophetic elements make up the message that is being unsealed, and it is necessary to recognize that just as the Jewish church was passed by in the time of Christ, Adventism is passed by in the “last days.”

Ó ṣe pàtàkì láti mọ̀ pé a yọ ìwo Pùròtẹ́sítáǹtì kúrò nínú ìjọ Adventist Ọjọ́ Keje ní ọjọ́ kẹ́rìnlá, oṣù Kẹsàn-án, ọdún 2001, nítorí pé àkópọ̀ ìsílẹ̀ ìdì tí ọ̀rọ̀ Ìfihàn ní ní àwọn ọjọ́ ìkẹyìn ní àwọn nǹkan pàtàkì mẹ́ta. Ọ̀kan ni ìtàn tó ń lọ ní afiwéra láàárín ìwo ti Ìjọba Republikani àti ìwo ti Pùròtẹ́sítáǹtì. Èròjà kejì tí a gbọ́dọ̀ mọ̀ ni ìtumọ̀ pàtàkì àwọn ìjọ méje, àti pé dájúdájú èyí kẹta ni “àrá méje.” Gbogbo àwọn èròjà àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ni wọ́n jọ dá ọ̀rọ̀ tí a ń tú ìdì rẹ̀ sílẹ̀ kalẹ̀, ó sì ṣe pàtàkì láti mọ̀ pé gẹ́gẹ́ bí a ti kọ ìjọ Júù sílẹ̀ ní àkókò Kristi, bẹ́ẹ̀ ni a kọ Adventism sílẹ̀ ní “àwọn ọjọ́ ìkẹyìn.”

Isaiah volunteers to take a message to God’s unfaithful chosen people in his history and Jesus uses the same words to address the same situation in His history. A covenant chosen people are being passed by, and they refuse to “hear” and be healed.

Aísáyà fi tìfẹ́tìfẹ́ yọ̀ǹda láti gbé ìránṣẹ́ kan lọ sí àwọn ènìyàn àyànfẹ́ Ọlọ́run aláìṣòótọ́ nínú ìtàn rẹ̀, Jésù sì lo àwọn ọ̀rọ̀ kan náà láti bá ipò kan náà sọ̀rọ̀ nínú ìtàn Rẹ̀. A ń kọjá lọ lójú àwọn ènìyàn àyànfẹ́ májẹ̀mú kan, wọ́n sì kọ̀ láti “gbọ́” kí a lè mú wọn láradá.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

> Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Ẹ ó máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ kò níye; ẹ ó sì máa rí nítòótọ́, ṣùgbọ́n ẹ kò nímo. Mú ọkàn àwọn ènìyàn yìí sanra, kí o sì mú etí wọn wúwo, kí o sì pa ojú wọn dé; kí wọn má bà á fi ojú wọn ríran, kí wọn má sì fi etí wọn gbọ́, kí wọn má sì fi ọkàn wọn mọ̀, kí wọn yí padà, kí a sì mú wọn láradá. Isaiah 6:9, 10.

The work Isaiah takes up is the work that John and Ezekiel took up when they ate the little book. They take a message of rebuke to a covenant chosen people that are in the process of being spewed out of the mouth of the Lord. The second time Jesus refers to the history that prophets and righteous men desired to see is recorded by Luke.

Iṣẹ́ tí Isaiah gbé kalẹ̀ ni iṣẹ́ tí John àti Ezekiel gbé kalẹ̀ nígbà tí wọ́n jẹ ìwé kékeré náà. Wọ́n mú ìránṣẹ́ ìbáwí wá sí ọ̀dọ̀ àwọn ènìyàn àdéhùn tí a yàn, tí wọ́n wà nínú ìlànà pé a ó tú wọn jáde kúrò ní ẹnu Olúwa. Ìgbà kejì tí Jésù tọ́ka sí ìtàn náà, èyí tí àwọn wòlíì àti àwọn olódodo fẹ́ láti rí, ni Luke kọ sílẹ̀.

> And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell. He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. And he said unto them, I beheld Satan as lightning fall from heaven. Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Luke 10:15–24.

> Ìwọ sì, Kápánáùmù, tí a gbé ga dé ọ̀run, a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì. Ẹni tí ó bá gbọ́ tiyín ń gbọ́ tèmi; ẹni tí ó bá sì kẹ́gàn yín ń kẹ́gàn mi; ẹni tí ó bá sì kẹ́gàn mi ń kẹ́gàn Ẹni tí ó rán mi. Àwọn àádọ́rin náà sì padà pẹ̀lú ayọ̀, wọ́n ń wí pé, Olúwa, àní àwọn ẹ̀mí èṣù pàápàá ń tẹrí ba fún wa nípa orúkọ rẹ. Ó sì wí fún wọn pé, Mo rí Satani bí mànàmáná ti ń bọ́ láti ọ̀run wá. Kíyèsi i, mo fi agbára fún yín láti tẹ ejò àti àkekèé mọ́lẹ̀, àti lórí gbogbo agbára ọ̀tá; kò sì sí ohun kankan tí yóò pa yín lára rárá. Ṣùgbọ́n, ẹ má ṣe yọ̀ nínú èyí pé àwọn ẹ̀mí ń tẹrí ba fún yín; ṣùgbọ́n ẹ kúkú yọ̀ pé a kọ orúkọ yín sí ọ̀run. Ní wákàtí náà Jesu yọ̀ nínú ẹ̀mí, ó sì wí pé, Mo dúpẹ́ lọwọ rẹ, Baba, Olúwa ọ̀run àti ayé, nítorí tí ìwọ fi pa nǹkan wọ̀nyí mọ́ fún àwọn ọlọ́gbọ́n àti olóye, tí o sì ti fihàn wọ́n fún àwọn ọmọdé kékeré: bẹ́ẹ̀ ni, Baba; nítorí bẹ́ẹ̀ ni ó dára lójú rẹ. A ti fi ohun gbogbo lé mi lọ́wọ́ láti ọdọ Baba mi wá: kò sì sí ẹni tí ó mọ ẹni tí Ọmọ náà jẹ́ bí kò ṣe Baba; bẹ́ẹ̀ ni kò sí ẹni tí ó mọ ẹni tí Baba náà jẹ́ bí kò ṣe Ọmọ, àti ẹni tí Ọmọ bá fẹ́ fihàn án fún. Ó sì yíjú sí àwọn ọmọ-ẹ̀yìn rẹ, ó sì wí ní ìkọ̀kọ̀ pé, Alábùkún ni ojú tí ń rí ohun tí ẹ̀yin ń rí yìí: nítorí mo wí fún yín pé, ọ̀pọ̀ wòlíì àti ọba ni wọ́n ti fẹ́ rí ohun wọ̀nyí tí ẹ̀yin ń rí, wọn kò sì rí wọn; àti láti gbọ́ ohun wọ̀nyí tí ẹ̀yin ń gbọ́, wọn kò sì gbọ́ wọn. Luku 10:15–24.

Again, the context of a blessing associated with those who have the privilege of seeing what the righteous have desired to see is concerning a covenant chosen people who are being passed by and are unwilling to “hear.” Sister White refers to Christ’s condemnation of Capernaum, which is a symbol of the rejection of great light, and she emphasized Adventism by placing the rebuke against Adventism in [brackets.]

Lẹ́ẹ̀kan sí i, àkópọ̀ ọ̀rọ̀ ìbùkún tí ó ní í ṣe pẹ̀lú àwọn tí wọ́n ní ànfàní láti rí ohun tí àwọn olódodo ti ń fẹ́ láti rí jẹ́ nípa àwọn ènìyàn májẹ̀mú tí a yàn, tí a ń kọjá lọ, tí wọn kò sì fẹ́ “gbọ́.” Sister White tọ́ka sí ìdálẹ́bi Kristi sí Kapernaumu, èyí tí ó jẹ́ ààmì ìkọ̀sílẹ̀ ìmọ́lẹ̀ ńlá, ó sì tẹnumọ́ Adventism nípa fífi ìbáwí sí Adventism sínú [àwọn akọmọ.]

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Nínú àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ ọmọ Ọlọ́run, sùúrù ti farahàn kéré gan-an, ọ̀rọ̀ kíkorò mélòó kan ni a ti sọ, ìdálẹ́bi púpọ̀ ni a sì ti kéde sí àwọn tí kì í ṣe ti ìgbàgbọ́ wa. Ọ̀pọ̀lọpọ̀ ti wo àwọn tí wọ́n wà nínú àwọn ìjọ míràn gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ ńlá, nígbà tí Olúwa kì í fi bẹ́ẹ̀ ka wọn. Àwọn tí ń wo àwọn ọmọ ẹgbẹ́ àwọn ìjọ míràn báyìí ní láti rẹ ara wọn sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Àwọn tí wọ́n ń dá lẹ́bi lè jẹ́ pé ìmọ́lẹ̀ tí wọ́n ní kéré gan-an ni, àǹfààní àti ẹ̀tọ́ díẹ̀ ni wọ́n sì ní. Bí wọ́n bá ti ní ìmọ́lẹ̀ tí ọ̀pọ̀ nínú àwọn ọmọ ẹgbẹ́ àwọn ìjọ wa ti ní, wọ́n ì bá ti ní ìlọsíwájú ní ìwọ̀n tí ó tóbi jù lọ, wọ́n á sì ti ṣojú ìgbàgbọ́ wọn dáadáa jù lọ níwájú ayé. Nípa àwọn tí ń ṣògo nínú ìmọ́lẹ̀ wọn, tí wọ́n ṣùgbọ́n kùnà láti rìn nínú rẹ̀, Kristi wí pé, ‘Ṣùgbọ́n mo wí fún yín, Yóò rọrùn jù fún Tairi àti Sidoni lọ ní ọjọ́ ìdájọ́ ju fún yín lọ. Ìwọ náà, Kapernaumu [Àwọn Adventist Ọjọ́ Keje, tí wọ́n ti ní ìmọ́lẹ̀ ńlá], tí a gbé ga dé ọ̀run [nípa àǹfààní], a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì: nítorí bí a bá ti ṣe àwọn iṣẹ́ agbára tí a ti ṣe nínú rẹ nínú Sodomu, ì bá ti wà títí di òní yìí. Ṣùgbọ́n mo wí fún ọ, Pé yóò rọrùn jù fún ilẹ̀ Sodomu lọ ní ọjọ́ ìdájọ́ ju fún ọ lọ.’ Ní àsìkò náà Jesu dáhùn, ó sì wí pé, ‘Mo dúpẹ́ lọwọ rẹ, Baba, Olúwa ọ̀run àti ayé, nítorí ìwọ ti fi nǹkan wọ̀nyí pamọ́ fún àwọn ọlọ́gbọ́n àti alágbára ọgbọ́n [ní ìrònú ara wọn], o sì ti fi wọ́n hàn fún àwọn ọmọ kékeré.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.” Review and Herald, August 1, 1893.

> “ ‘Ní báyìí, nítorí pé ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, mo sì ti bá yín sọ̀rọ̀, mo ń dìde ní kùtùkùtù, mo sì ń sọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn; nítorí náà èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, nínú èyí tí ẹ gbẹ́kẹ̀lé, àti sí ibi tí mo fi fún yín àti àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfúráímù.’ ” Review and Herald, August 1, 1893.

The “mighty works” that had been done in Adventism were the works that righteous men and prophets desired to see and hear. Those mighty works were represented in the history of 1843 and 1844 when the message of the Midnight Cry was proclaimed. Adventism has rejected their history, and especially the history of 1843 and 1844. A history that begins and ends with a disappointment, and also a history that was intended to guide them into the earth made new.

Àwọn “iṣẹ́ agbára” tí a ti ṣe nínú Ìjọ Adventist ni àwọn iṣẹ́ tí àwọn olódodo àti àwọn wòlíì fẹ́ láti rí àti láti gbọ́. Àwọn iṣẹ́ agbára wọ̀nyí ni a ṣàfihàn nínú ìtàn ọdún 1843 àti 1844 nígbà tí a kéde ìránṣẹ́ Ẹkún Àárín Òru. Ìjọ Adventist ti kọ ìtàn wọn sílẹ̀, pàápàá jùlọ ìtàn ọdún 1843 àti 1844. Ìtàn kan tí ó bẹ̀rẹ̀, tí ó sì parí pẹ̀lú ìdàmú, àti pẹ̀lú ìtàn kan náà tí a pèsè láti tọ́ wọn wọ inú ilẹ̀ tí a sọ di mímọ̀.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Wọ́n ní ìmọ́lẹ̀ dídán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tan káàkiri gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ fún ẹsẹ̀ wọn, kí wọ́n má bàa kọsẹ̀.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

> “Bí wọ́n bá jẹ́ kí ojú wọn dúró ṣinṣin lórí Jesu, ẹni tí ó wà níwájú wọn gan-an, tí ó ń darí wọn lọ sí ìlú náà, wọ́n wà láìléwu. Ṣùgbọ́n láìpẹ́, díẹ̀ nínú wọn rẹ̀wẹ̀sì, wọ́n sì wí pé ìlú náà jìnà púpọ̀, àti pé wọ́n ti retí pé àwọn ì bá ti wọ inú rẹ̀ télẹ̀. Nígbà náà ni Jesu máa ń fún wọn ní ìgboyà nípa gbígbé apá ọ̀tún Rẹ̀ tí ó ní ògo sókè, ìmọ́lẹ̀ kan sì ń jáde láti apá Rẹ̀, tí ó ń yí lórí ẹgbẹ́ advent náà, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìròyìn sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì sọ pé kì í ṣe Ọlọ́run ni ó ti darí wọn jáde dé bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn sì pa, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n sì pàdánù ìrí àmì náà àti ti Jesu, wọ́n sì ṣubú kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Early Writings, 15.

What the Lion of the tribe of Judah is now unsealing is the history of 1843 and 1844. The “seven thunders” represent 1840 to 1844, but that period contains a very special history that has been typified since the beginning of covenant history. Each of the reformatory movements parallel each other, possessing the identical waymarks. If they were different from one another Satan would create a different plan of attack for each reformatory movement, but he never does.

Ohun tí Kìnìún ẹ̀yà Júdà ń tú èdìdì rẹ̀ sílẹ̀ báyìí ni ìtàn ọdún 1843 àti 1844. “Ààrá méje” náà dúró fún 1840 sí 1844, ṣùgbọ́n àkókò náà ní ìtàn àkànṣe gidigidi tí a ti fi ṣe àpẹẹrẹ rẹ̀ láti ìbẹ̀rẹ̀ ìtàn májẹ̀mú. Ọ̀kọ̀ọ̀kan àwọn ìṣísẹ̀ àtúnṣe náà ń bára wọn mu, wọ́n sì ní àwọn àmì ọ̀nà kan náà pátápátá. Bí wọ́n bá yàtọ̀ sí ara wọn, Sátánì yóò dá ètò ìkọlù tí ó yàtọ̀ sílẹ̀ fún ọ̀kọ̀ọ̀kan ìṣísẹ̀ àtúnṣe, ṣùgbọ́n kò ṣe bẹ́ẹ̀ rí.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ṣùgbọ́n Sátánì kò jókòó láìṣe nǹkan. Ní báyìí ó gbìyànjú ohun tí ó ti máa ń gbìyànjú nínú gbogbo ìṣísẹ̀ àtúnṣe mìíràn—láti tàn àwọn ènìyàn jẹ, kí ó sì pa wọ́n run nípa fífi èké kan lélẹ̀ fún wọn dípò iṣẹ́ tòótọ́. Gẹ́gẹ́ bí àwọn Kristi èké ti wà ní ọ̀rúndún kìn-ín-ní nínú ìjọ Kristẹni, bẹ́ẹ̀ ni àwọn wòlíì èké dìde ní ọ̀rúndún kẹrìndínlógún.” The Great Controversy, 186.

The essential point in this passage in terms of the overall message we are sharing is that when Adventism ceased to uphold the mantle of Protestantism and had it fully removed on September 11, 2001, they still insist that they are the remnant movement that proclaims the loud cry of the third angel. Yet they are the counterfeit. If you don’t recognize which movement is now carrying the horn of Protestantism it is virtually impossible to understand the parallel between the two horns in the United States.

Kókó pàtàkì nínú ẹsẹ̀ yìí ní ti ìfiránṣẹ́ àpapọ̀ tí a ń pín ni pé nígbà tí Adventism dáwọ́ dídìmọ́ aṣọ-àṣẹ Protestantism dúró, tí a sì yọ ọ́ kúrò lórí wọn pátápátá ní September 11, 2001, wọ́n ṣì ń tẹnumọ́ pé àwọn ni ìṣísẹ̀kù àtẹ̀lé tí ń kéde igbe ńlá ti áńgẹ́lì kẹta. Síbẹ̀, èké àfarawé ni wọ́n. Bí o kò bá mọ ìṣísẹ̀ wo ni ó ń ru iwo Protestantism nísinsìnyí, ó fẹ́rẹ̀ẹ́ jẹ́ pé kò ṣeé ṣe rárá láti lóye àfíwé tó wà láàárín àwọn iwo méjèèjì ní Orílẹ̀-èdè Amẹ́ríkà.

The history of 1843 and 1844 is represented in every reform movement and we will now use the beginning of ancient Israel as God’s chosen people and the ending of Israel as God’s chosen people to illustrate the same of modern Israel, with the focus on 1843 and 1844 as represented in each of the lines of reformatory movements.

Ìtàn ọdún 1843 àti 1844 ni a ṣojú nínú gbogbo ìṣísẹ̀ àtúnṣe, a ó sì lo báyìí ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run, àti òpin Ísírẹ́lì gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run, láti fi ṣàpẹẹrẹ ohun kan náà nípa Ísírẹ́lì òde òní, pẹ̀lú ìdojúkọ lórí 1843 àti 1844 gẹ́gẹ́ bí a ti ṣojú wọn nínú ọkọọkan àwọn ìlà ìṣísẹ̀ àtúnṣe.

Moses prophesied that the Lord would raise up a prophet like unto himself, and that prophet was Jesus. Luke in Acts confirms that Jesus fulfilled Moses’ prophecy.

Mósè sọtẹ́lẹ̀ pé Olúwa yóò gbé wòlíì kan dìde bíi òun fúnra rẹ̀, àti pé wòlíì náà ni Jésù. Lúùkù nínú Ìṣe àwọn Àpọ́sítélì jẹ́rìí pé Jésù mú àsọtẹ́lẹ̀ Mósè ṣẹ.

> The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.

> “Oluwa Ọlọrun rẹ yóò gbé Wòlíì kan dìde fún ọ láàárín rẹ, nínú àwọn ará rẹ, tí yóò dàbí èmi; ẹ̀yin yóò sì fetí sí i.” Deuteronomi 18:15.

Jesus is the prophet we are to listen to.

Jésù ni wòlíì tí a gbọ́dọ̀ fetí sí.

> 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. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. Acts 3:22–26.

> Nítòótọ́ ni Mósè wí fún àwọn baba pé, Wòlíì kan ni Olúwa Ọlọ́run yín yóò gbé dìde fún yín láàrín àwọn arákùnrin yín, bí èmi; òun ni kí ẹ gbọ́ nínú ohun gbogbo tí yóò sọ fún yín. Yóò sì ṣẹlẹ̀ pé, gbogbo ọkàn tí kò bá fetí sí wòlíì náà, a ó pa á run kúrò láàrín àwọn ènìyàn. Béẹ̀ ni, gbogbo àwọn wòlíì láti ọ̀dọ̀ Samuẹli àti àwọn tí ó tẹ̀lé e lẹ́yìn, iye gbogbo àwọn tí wọ́n ti sọ̀rọ̀, wọ́n sì ti sọtẹ́lẹ̀ nípa àwọn ọjọ́ wọ̀nyí pẹ̀lú. Ẹ̀yin ni ọmọ àwọn wòlíì, àti ti májẹ̀mú tí Ọlọ́run bá àwọn baba wa dá, ní wíwí fún Ábúráhámù pé, Nínú irú-ọmọ rẹ ni a ó ti bùkún fún gbogbo àwọn ìdílé ayé. Sí yín ni Ọlọ́run kọ́kọ́ rán Ọmọ rẹ Jesu, lẹ́yìn tí ó ti gbé e dìde, láti bùkún fún yín, nípa yíyí olúkúlùkù yín kúrò nínú àìṣòdodo rẹ̀. Ìṣe 3:22–26.

The reform line of Christ begins at the time of the end, as all reform lines do. The “time of the end” in the days of Christ was His birth. Scripture identifies that at His birth there was an increase of knowledge in agreement with the definition of the “time of the end” in the book of Daniel. Whether it was the shepherds, the wise men from the east, angry Herod, or Anna and Simeon in the temple there was an increase of knowledge when He was born. At that point the leadership of the Jewish church was passed by. The divorce was progressive, but began by their rejection of the message that was unsealed at the time of the end.

Là ìlànà ìtúnṣe ti Kristi bẹ̀rẹ̀ ní àkókò òpin, gẹ́gẹ́ bí gbogbo àwọn ìlànà ìtúnṣe ṣe máa ń bẹ̀rẹ̀. “Àkókò òpin” ní ọjọ́ Kristi ni ìbí Rẹ̀. Ìwé Mímọ́ fi hàn pé ní ìbí Rẹ̀ ìmọ̀ pọ̀ sí i gẹ́gẹ́ bí ìtumọ̀ “àkókò òpin” nínú ìwé Dáníẹ́lì. Bí ó tilẹ̀ jẹ́ àwọn olùṣọ́-àgùntàn, àwọn ọlọ́gbọ́n láti ìlà-oòrùn, Hẹ́rọ́dù tí ó bínú, tàbí Anna àti Simeoni nínú tẹ́ńpìlì, ìmọ̀ pọ̀ sí i nígbà tí a bí I. Ní àkókò yẹn ni a kọjá lórí aṣáájú ìjọ àwọn Júù. Ìkọ̀sílẹ̀ náà jẹ́ ìlọsíwájú díẹ̀díẹ̀, ṣùgbọ́n ó bẹ̀rẹ̀ pẹ̀lú ìkọ̀sílẹ̀ wọn sí ìránṣẹ́ tí a tú sílẹ̀ ní àkókò òpin.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.

> “Àwọn ènìyàn kò mọ̀ ọ́, ṣùgbọ́n ìròyìn náà ń fi ayọ̀ kún ọ̀run. Pẹ̀lú ìfẹ́-inú tí ó jinlẹ̀ sí i tí ó sì túbọ̀ rọ̀rùn, a ń fa àwọn ẹ̀dá mímọ́ láti ayé ìmọ́lẹ̀ wá sí ilẹ̀ ayé. Gbogbo ayé túbọ̀ ń tàn sí i nítorí wíwà Rẹ̀. Lókè àwọn òkè Bẹtilẹhẹmu ni àkójọ ẹgbẹ́ ọmọ-ogun àwọn áńgẹ́lì tí a kò lè ka. Wọ́n ń dúró de àmì láti kéde ìròyìn ayọ̀ náà fún ayé. Bí àwọn aṣáájú ní Israẹli bá ti jẹ́ olóòtítọ́ sí ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́, wọn ì bá ti lè pín nínú ayọ̀ ìkéde ìbí Jésù. Ṣùgbọ́n nísinsin yìí, a ti kọjá wọn lọ.” The Desire of Ages, 47.

The leadership of Adventism was passed by in 1989 when Daniel eleven verse forty was fulfilled. The “time of the end” in the history of Moses, who typified Jesus, was his birth, where his family and thereafter Pharaoh’s daughter received an increase of knowledge about baby Moses. His name of course means “saved out of the water” and Jesus means “Jehovah saves.”

A kọjá lórí aṣáájú-ọ̀nà Adventism ní ọdún 1989 nígbà tí Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ ogójì ṣẹ. “Àkókò ìkẹyìn” nínú ìtàn Mósè, ẹni tí ó jẹ́ àpẹẹrẹ Jésù, ni ìbí rẹ̀, níbi tí ìdílé rẹ̀ àti lẹ́yìn náà ọmọbìnrin Fáráò ti gba ìmúgbòòrò ìmọ̀ nípa ọmọ Mósè. Orúkọ rẹ̀, dájúdájú, túmọ̀ sí “a gbà á jáde kúrò nínú omi,” àti Jésù túmọ̀ sí “Jèhófà ń gbàlà.”

After the “time of the end” all the reform lines demonstrate a point when the knowledge that is increased in that particular history is formalized into a message that can be held up as a witness to the generation who are to be held accountable for the light that was unsealed at the time of the end.

Lẹ́yìn “àkókò òpin,” gbogbo àwọn ìlànà àtúnṣe ń fi hàn pé ibì kan wà nígbà tí ìmọ̀ tí a mú pọ̀ sí i nínú ìtàn pàtó náà ti di mímúlò ní ìlànà gẹ́gẹ́ bí ìránṣẹ́ kan tí a lè gbé kalẹ̀ gẹ́gẹ́ bí ẹ̀rí sí ìran náà, àwọn tí a ó sì béèrè lọ́wọ́ wọn nípa ìdáhùn fún ìmọ́lẹ̀ tí a tú sílẹ̀ ní àkókò òpin.

John the Baptist formalized the message of Christ, and Moses’ message was formalized in his fortieth year, when he attempted to deliver Israel from Egypt in his own strength. The message of the deliverance of Egypt was now in the public record.

Johanu Oníbatisiti ṣe àfihàn ìhìn-iṣẹ́ Kristi ní ọ̀nà ìlànà, ìhìn-iṣẹ́ Mose sì ni a ṣe ní ọ̀nà ìlànà ní ọdún rẹ̀ kẹ́ẹ̀ẹ́dógójì, nígbà tí ó gbìyànjú láti gba Israẹli sílẹ̀ kúrò ní Ejibiti nípa agbára tirẹ̀. Ìhìn-iṣẹ́ ìdásílẹ̀ kúrò ní Ejibiti sì ti wà nísinsin yìí nínú àkọsílẹ̀ gbangba.

Forty years later Moses’ message was empowered at the burning bush and was accompanied with two signs of God’s divinity as represented by the rod which turned into a snake and the leprous hand that Moses withdrew from his bosom. Jesus’ message was empowered at His baptism that was accompanied with two signs of divinity, the Father’s voice and the Holy Spirit. The next waymark in both histories represent the first disappointment, the tarrying time, the arrival of the second angel or 1843.

Lẹ́yìn ogójì ọdún, a fi agbára fún ìránṣẹ́ Mósè ní igbó tí ń jó, a sì bá a lọ pẹ̀lú àmì méjì ti ìjẹ́-Ọlọ́run, gẹ́gẹ́ bí ọ̀pá tí ó di ejò àti ọwọ́ adẹ́tẹ̀ tí Mósè yọ kúrò ní àyà rẹ̀. A fi agbára fún ìránṣẹ́ Jésù ní ìgbà ìrìbọmi Rẹ̀, èyí tí a bá a lọ pẹ̀lú àmì méjì ti ìjẹ́-Ọlọ́run, ohùn Baba àti Ẹ̀mí Mímọ́. Àmì-ọ̀nà tí ó tẹ̀lé e nínú ìtàn méjèèjì dúró fún ìdààmú àkọ́kọ́, àkókò ìdádúró, ìbẹ̀rẹ̀ dé áńgẹ́lì kejì tàbí 1843.

The disappointment in the line of Moses was illustrated by his wife when the angel descended to slay Moses for not circumcising his son. In fear Zipporah performed the rite on their son herself. Moses had forgotten to circumcise his son! The very sign of the covenant that was given to Abraham was forgotten by Moses. Father Abraham had set forth the prediction of the Hebrews captivity and deliverance in and from Egypt, and his prophecy was to be specifically fulfilled through Moses, and Moses forgot to circumcise his son. At that point Moses sent Zipporah back to stay with her father until after the deliverance. She tarried in Midian until Moses led the children of Israel through the water of the Red Sea, which the apostle Paul informs us is typifying baptism, the very rite that replaced circumcision. Do not miss that point. The arrival of the waymark representing the second angel in the history of Moses, the waymark that produces the first disappointment in that history was a rejection of the primary rule of Abraham’s covenant relationship with God.

Ìbànújẹ nínú ìran Mósè ni a fi aya rẹ̀ ṣàpẹẹrẹ nígbà tí áńgẹ́lì sọ̀kalẹ̀ wá pa Mósè nítorí pé kò kọ ọmọ rẹ̀ ní ilà. Nítorí ìbẹ̀rù, Sipporah ṣe iṣẹ́-ìsìn náà fúnra rẹ̀ lórí ọmọ wọn. Mósè ti gbàgbé láti kọ ọmọ rẹ̀ ní ilà! Àmì gan-an ti májẹ̀mú tí a fi fún Ábúráhámù ni Mósè gbàgbé. Bàbá Ábúráhámù ti fi ìsọtẹ́lẹ̀ nípa ìgbèkùn àti ìtúsílẹ̀ àwọn Hébérù sínú àti kúrò ní Ejibiti hàn, a sì ní kí ìsọtẹ́lẹ̀ rẹ̀ ṣẹ ní pàtó nípasẹ̀ Mósè, ṣùgbọ́n Mósè gbàgbé láti kọ ọmọ rẹ̀ ní ilà. Ní àkókò náà ni Mósè rán Sipporah padà láti lọ gbé lọ́dọ̀ bàbá rẹ̀ títí di lẹ́yìn ìtúsílẹ̀ náà. Ó dúró ní Mídíánì títí di ìgbà tí Mósè darí àwọn ọmọ Ísírẹ́lì kọjá nínú omi Òkun Pupa, èyí tí aposteli Pọ́ọ̀lù sọ fún wa pé ó jẹ́ àpẹẹrẹ ìbatisí, iṣẹ́-ìsìn gan-an tí ó rọ́pò ìkọnilà. Ẹ má ṣe ṣàìfiyèsí kókó náà. Ìbẹ̀rẹ̀ àmì ọ̀nà tí ń ṣojú áńgẹ́lì kejì nínú ìtàn Mósè, àmì ọ̀nà tí ń mú ìbànújẹ àkọ́kọ́ wá nínú ìtàn náà, jẹ́ ìkọ̀sílẹ̀ òfin àkọ́kọ́ ti ìbáṣepọ̀ májẹ̀mú Ábúráhámù pẹ̀lú Ọlọ́run.

The first disappointment in the line of Christ was the death of Lazarus, which Martha and Mary were certain would not have happened if Jesus had not tarried until Lazarus had already been dead for four days. The disappointment of Jesus allowing his close friend Lazarus to die and rot in the tomb was immense, for not only the two sisters, but also the disciples. Yet the resurrection of Lazarus became the seal of Christ’s entire ministry.

Ìbànújẹ àkọ́kọ́ nínú ìlà iṣẹ́ Kristi ni ikú Lásárù, èyí tí Mátà àti Màríà dájú pé kò ní ṣẹlẹ̀ bí Jésù kò bá ti pẹ́ títí di ìgbà tí Lásárù ti kú tan fún ọjọ́ mẹ́rin. Ìbànújẹ náà pé Jésù jẹ́ kí Lásárù, ọ̀rẹ́ rẹ̀ tímọ́tímọ́, kú kí ó sì bàjẹ́ nínú ibojì, pọ̀ gidigidi, kì í ṣe fún àwọn arábìnrin méjèèjì nìkan, ṣùgbọ́n fún àwọn ọmọ-ẹ̀yìn náà pẹ̀lú. Síbẹ̀, àjíǹde Lásárù di èdìdì gbogbo iṣẹ́-ìránṣẹ́ Kristi.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.

> “Nínú dídúró láti tọ̀ Lásárùsì wá, Kristi ní èrò inú-àánú kan sí àwọn tí kò tíì gbà á. Ó fà á kù díẹ̀, kí nípa jíjí Lásárùsì dìde kúrò nínú òkú, Ó lè fi ẹ̀rí mìíràn fún àwọn ènìyàn Rẹ̀ alágbèéká, aláìgbọ́gbọ́n, pé lóòótọ́ Òun ni ‘àjíǹde, àti ìyè.’ Kò fẹ́ràn láti fi gbogbo ìrètí àwọn ènìyàn náà sílẹ̀, àwọn àgùntàn talákà, tí ń ṣàkásọ kiri ti ilé Ísírẹ́lì. Ọkàn Rẹ̀ ń bàjẹ́ nítorí àìrònúpìwàdà wọn. Nínú àánú Rẹ̀ Ó pinnu láti fi ẹ̀rí kan sí i fún wọn pé Òun ni Olùmúpadàbọ̀sípò, Ẹni náà tí Òun nìkan lè mú ìyè àti àìkú wá sí ìmọ́lẹ̀. Èyí yóò jẹ́ ẹ̀rí tí àwọn àlùfáà kò lè túmọ̀ ní àṣìṣe. Èyí ni ìdí ìdádúró Rẹ̀ ní lílọ sí Bẹ́tánì. Ìṣẹ̀yanu gíga yìí, jíjí Lásárùsì dìde, ni yóò fi èdìdì Ọlọ́run sórí iṣẹ́ Rẹ̀ àti lórí ẹ̀tọ́ ìpè Rẹ̀ sí ọ̀run-Ọlọ́run.” The Desire of Ages, 529.

The sealing of God’s one hundred and forty-four thousand is illustrated in the history of 1843 and 1844, for we are informed that it was Lazarus who led Christ into Jerusalem at the triumphal entry. The history of the triumphal entry is the history Sister White uses to illustrate the Midnight Cry of 1843 and 1844. It was a misunderstanding of Christ having the power to resurrect the dead by God’s creative power. Mary and Elizabeth confessed that they knew Jesus had the power to resurrect Lazarus at the final trump, but could not see that He actually had the power to resurrect then and there. They were in denial of the very truth He came to demonstrate at His baptism and death, the beginning and ending of His personal three-and-a-half-year ministry. They could not see until the stone was removed from the tomb, just as His hand would later be removed from a mistake in some of the figures on the 1843 chart.

Fífìdìí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] ti Ọlọ́run ni a fi hàn nínú ìtàn ọdún 1843 àti 1844, nítorí a jẹ́ kó yé wa pé Lásárù ni ó darí Kristi wọ Jerusalẹmu nígbà ìwọlé ìṣẹ́gun náà. Ìtàn ìwọlé ìṣẹ́gun náà ni ìtàn tí Sister White lò láti fi ṣàpẹẹrẹ Ẹkún Àárín Òru ti 1843 àti 1844. Ó jẹ́ àìlóye nípa pé Kristi ní agbára láti jí òkú dìde nípasẹ̀ agbára ẹ̀dá Ọlọ́run. Màríà àti Élísábẹ́tì jẹ́wọ́ pé àwọn mọ̀ pé Jésù ní agbára láti jí Lásárù dìde ní ìpè kíkẹyìn, ṣùgbọ́n wọn kò lè rí i pé lóòótọ́ ó ní agbára láti jí i dìde níbẹ̀ gan-an ní àkókò náà. Wọ́n wà nínú ìkọ̀sílẹ̀ òtítọ́ gan-an náà tí Ó wá láti fihàn ní ìrìbọmi Rẹ̀ àti ikú Rẹ̀, ìbẹ̀rẹ̀ àti òpin iṣẹ́-ìránṣẹ́ ti ara Rẹ̀ ti ọdún mẹ́ta àtààbọ̀. Wọn kò lè rí i títí di ìgbà tí a yọ òkúta kúrò lórí ibojì náà, gẹ́gẹ́ bí ọwọ́ Rẹ̀ yóò ṣe yọ kúrò lórí àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà tó wà lórí àtẹ 1843 ní ọjọ́ iwájú.

Moses, after he sent Zipporah away from the upcoming struggle with Pharaoh, was met by his older brother Aaron and the two messengers proceeded to Egypt representing the second angel’s message. Before any plagues were brought upon Egypt Moses warned Pharaoh that if he would not let Israel, God’s firstborn, go out and worship, then God would slay Egypt’s firstborn.

Mósè, lẹ́yìn tí ó ti rán Sípórà lọ kúrò ní iwájú ìjà tí ń bọ̀ pẹ̀lú Fáráò, Áárónì, ẹ̀gbọ́n rẹ̀, pàdé rẹ̀, àwọn aṣojú méjèèjì náà sì tẹ̀síwájú lọ sí Ejibiti gẹ́gẹ́ bí àwọn aṣojú ìránṣẹ́ áńgẹ́lì kejì. Kí a tó mú ìyọnu kankan wá sórí Ejibiti, Mósè kìlọ̀ fún Fáráò pé bí kò bá jẹ́ kí Ísírẹ́lì, àkọ́bí Ọlọ́run, jáde lọ láti sin ín, nígbà náà ni Ọlọ́run yóò pa àkọ́bí Ejibiti.

> And the Lord said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:21–23.

> Oluwa si wi fun Mose pe, Nígbà tí iwọ bá lọ láti padà sí Ejibiti, rí i dájú pé iwọ ṣe gbogbo àwọn iṣẹ́ ìyanu wọ̀nyí níwájú Farao, tí mo ti fi sínú ọwọ́ rẹ: ṣùgbọ́n èmi yóò mú ọkàn rẹ le, kí ó má bàa jẹ́ kí àwọn ènìyàn náà lọ. Iwọ yóò sì wi fun Farao pé, Báyìí ni Oluwa wi, Israeli ni ọmọ mi, àní akọ́bí mi: mo sì wí fún ọ pé, Jẹ́ kí ọmọ mi lọ, kí ó lè sin mi: bí iwọ bá sì kọ̀ láti jẹ́ kí ó lọ, wò ó, èmi yóò pa ọmọ rẹ, àní akọ́bí rẹ. Eksodu 4:21–23.

The Midnight Cry was a prediction that in the future would be fulfilled.

Ìkígbe Àárín Òru náà jẹ́ àsọtẹ́lẹ̀ kan tí a óò mú ṣẹ ní ọjọ́ iwájú.

> “In the deliverance of Israel from Egypt, the dedication of the first-born was again commanded. While the children of Israel were in bondage to the Egyptians, the Lord directed Moses to go to Pharaoh, king of Egypt, and say, ‘Thus saith the Lord, Israel is My son, even My first-born: and I say unto thee, Let My son go, that he may serve Me: and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.’ Exodus 4:22, 23.

> “Nínú ìdáǹdè Ísráẹ́lì kúrò ní Ejibiti, a tún pàṣẹ ìyàsímímọ́ àwọn àkọ́bí. Nígbà tí àwọn ọmọ Israẹli wà ní ìsègbè lábẹ́ àwọn ará Ejibiti, Olúwa pàṣẹ fún Mósè láti lọ sọ́dọ̀ Fáráò, ọba Ejibiti, kí ó sì wí pé, ‘Báyìí ni Olúwa wí, Ísráẹ́lì ni ọmọ mi, àní àkọ́bí mi: mo sì wí fún ọ, Jẹ́ kí ọmọ mi lọ, kí ó lè sìn mí: ṣùgbọ́n bí ìwọ bá kọ̀ láti jẹ́ kí ó lọ, wò ó, èmi yóò pa ọmọ rẹ, àní àkọ́bí rẹ.’ Eksodu 4:22, 23.

> “Moses delivered his message; but the proud king’s answer was, ‘Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.’ Exodus 5:2. The Lord worked for His people by signs and wonders, sending terrible judgments upon Pharaoh. At length the destroying angel was bidden to slay the first-born of man and beast among the Egyptians. That the Israelites might be spared, they were directed to place upon their doorposts the blood of a slain lamb. Every house was to be marked, that when the angel came on his mission of death, he might pass over the homes of the Israelites.” The Desire of Ages, 51.

> “Mósè mú ìránṣẹ́ rẹ̀ wá; ṣùgbọ́n ìdáhùn ọba agbéraga náà ni pé, ‘Ta ni Olúwa, tí èmi yóò fi gbọ́ ohùn Rẹ̀ láti jẹ́ kí Ísírẹ́lì lọ? Èmi kò mọ Olúwa, bẹ́ẹ̀ ni èmi kì yóò jẹ́ kí Ísírẹ́lì lọ.’ Eksodu 5:2. Olúwa ṣiṣẹ́ nítorí àwọn ènìyàn Rẹ̀ nípasẹ̀ àwọn ààmì àti iṣẹ́ ìyanu, ní fífi àwọn ìdájọ́ líle rán sórí Fáráò. Nígbẹ̀yìn-gbẹ́yín, a pàṣẹ fún áńgẹ́lì apanirun láti pa àkọ́bí ènìyàn àti ẹranko láàárín àwọn ará Ejibiti. Kí a lè dá àwọn ọmọ Ísírẹ́lì sí, a tọ́ wọn sọ́nà láti fi ẹ̀jẹ̀ ọ̀dọ́-àgùntàn tí a pa sí orí òpó ilẹ̀kùn ilé wọn. Gbogbo ilé ni a ní kí a sàmì sí, kí, nígbà tí áńgẹ́lì náà bá dé lórí iṣẹ́ ikú rẹ̀, kí ó lè kọjá lórí àwọn ilé àwọn ọmọ Ísírẹ́lì.” The Desire of Ages, 51.

The Midnight Cry message unto Pharaoh was identifying the death of the firstborn in response to Pharaoh’s rebellion. Once the message was put into the record the plagues, representing the power of the Midnight Cry in the summer of 1844 was brought upon Egypt. The message of the Midnight Cry swept across the land like a tidal wave in the summer of 1844. The plagues swept across Egypt and when the promised death of the firstborn arrived a cry was heard at midnight throughout Egypt.

Ìhìnrere Ẹkún Ọ̀ganjọ́ sí Fáráò ń fi ikú àwọn àkọ́bí hàn gẹ́gẹ́ bí ìdáhùn sí ìṣọ̀tẹ̀ Fáráò. Nígbà tí a ti fi ìhìnrere náà sínú àkọsílẹ̀, àwọn àjàkálẹ̀-àrùn, tí ń ṣojú agbára Ẹkún Ọ̀ganjọ́ ní ìgbà ẹ̀ẹ̀rùn ọdún 1844, ni a mú wá sórí Ejibiti. Ìhìnrere Ẹkún Ọ̀ganjọ́ gbá ilẹ̀ náà kọjá bí ìgbì òkun ńlá ní ìgbà ẹ̀ẹ̀rùn ọdún 1844. Àwọn àjàkálẹ̀-àrùn gbá Ejibiti kọjá, àti nígbà tí ikú àkọ́bí tí a ti ṣèlérí dé, a gbọ́ igbe kan ní ọ̀ganjọ́ káàkiri Ejibiti.

> And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt: And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. Exodus 11:4–6.

> Mósè sì wí pé, Báyìí ni Olúwa wí, Ní àárín òru ni èmi yóò jáde lọ sí àárín ilẹ̀ Ejibiti: gbogbo àwọn àkọ́bí tí ń bẹ ní ilẹ̀ Ejibiti yóò sì kú, láti ọ̀dọ̀ àkọ́bí Fáráò tí ó jókòó lórí ìtẹ́ rẹ̀, àní títí dé àkọ́bí ọmọbìnrin ìránṣẹ́ tí ó wà lẹ́yìn ọlọ; àti gbogbo àkọ́bí ẹran pẹ̀lú. Igbe ńlá kan yóò sì wà káàkiri gbogbo ilẹ̀ Ejibiti, irú èyí tí kò tíì sí rí, bẹ́ẹ̀ ni kò sì ní tún wà irú rẹ̀ mọ́. Eksodu 11:4–6.

The triumphal entry of Christ into Jerusalem led to the cross of Calvary, and the disciples of Christ and his other followers experienced a Great Disappointment.

Ìwọlé ìṣẹ́gun Kristi sí Jerúsálẹ́mù yọrí sí àgbélébùú Kalfárì, àwọn ọmọ-ẹ̀yìn Kristi àti àwọn ọmọlẹ́yìn rẹ̀ mìíràn sì nírírí Ìbànújẹ́ Nlá kan.

> “Our disappointment was not so great as that of the disciples. When the Son of man rode triumphantly into Jerusalem, they expected Him to be crowned king. The people flocked from all the region about, and cried: ‘Hosanna to the Son of David.’ And when the priests and elders besought Jesus to still the multitude, He declared that if they should hold their peace even the stones would cry out, for prophecy must be fulfilled. Yet in a few days these very disciples saw their beloved Master, whom they believed would reign on David’s throne, stretched upon the cruel cross above the mocking, taunting Pharisees. Their high hopes were disappointed, and the darkness of death closed about them.” Testimonies, volume 1, 57, 58.

> “Ìbànújẹ́ wa kò tóbi bí ti àwọn ọmọ-ẹ̀yìn náà. Nígbà tí Ọmọ ènìyàn wọ Jerúsálẹ́mù lọ ní ìṣẹ́gun, wọ́n retí pé a ó fi adé jẹ é ní ọba. Àwọn ènìyàn kóra jọ láti gbogbo àgbègbè tí ó yí i ká, wọ́n sì ké pé: ‘Hosanna sí Ọmọ Dáfídì.’ Nígbà tí àwọn àlùfáà àti àwọn àgbà bẹ Jésù pé kí ó dá ogunlọ́gọ̀ ènìyàn náà dúró, Ó sọ pé bí wọ́n bá dákẹ́, àní àwọn òkúta yóò ké jáde, nítorí àsọtẹ́lẹ̀ gbọ́dọ̀ ṣẹ. Síbẹ̀, ní ọjọ́ díẹ̀ lẹ́yìn náà, àwọn ọmọ-ẹ̀yìn wọ̀nyí kan náà rí Olùkọ́ wọn olùfẹ́, ẹni tí wọ́n gbà pé yóò jọba lórí ìtẹ́ Dáfídì, tí a nà sórí àgbélébùú ìkà lókè àwọn Farisi ẹlẹ́yà, aláfitọ́hùn. Ìrètí ńlá wọn bajẹ́, òkùnkùn ikú sì bo wọn ká.” Testimonies, volume 1, 57, 58.

The great disappointment of the disciples and Millerites is also represented by the Hebrews being stuck between Pharaoh’s army and the Red Sea.

Ìbànújẹ́ ńlá tí ó dé bá àwọn ọmọ-ẹ̀yìn àti àwọn Míléráítì ni a tún ṣàpẹẹrẹ rẹ̀ nípa bí àwọn Hébérù ṣe dì ní àárín ogun Fáráò àti Òkun Pupa.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Lórí wa ni ìmọ́lẹ̀ tí a kó jọ láti àwọn àkókò ìgbà àtijọ́ ti ń tàn. Àkọsílẹ̀ ìgbàgbé Israẹli ni a ti pa mọ́ fún ìmúlòye wa. Ní ayé ìgbà yìí, Ọlọ́run ti na ọwọ́ Rẹ̀ sílẹ̀ láti kó ènìyàn kan jọ sọ́dọ̀ ara Rẹ̀ láti inú gbogbo orílẹ̀-èdè, ẹbí, àti ahọ́n. Nínú ìṣísẹ̀ ìbọ̀wọ̀lé náà ni Ó ti ṣiṣẹ́ fún ogún-iní Rẹ̀, gẹ́gẹ́ bí Ó ti ṣiṣẹ́ fún àwọn ọmọ Israẹli nígbà tí Ó ń darí wọn jáde kúrò ní Ejibiti. Nínú ìdààmú ńlá ti ọdún 1844, a dán ìgbàgbọ́ àwọn ènìyàn Rẹ̀ wò gẹ́gẹ́ bí a ti dán ti àwọn Heberu wò lẹ́gbẹ̀ẹ́ Òkun Pupa.” Testimonies, ìdìpọ̀ 8, 115, 116.

It is important to see that when Christ entered Jerusalem the inspiration of the hour produced an outburst of praise, which the Pharisee’s sought to silence. The heart of the chorus of praise was the reference to Jesus being the son of David, the very symbol Christ used to mark the end of his verbal interactions with the quibbling Jews. Most irritating to the Jews was the recognition that when calling Jesus, the Son of David they were by inference referencing King David’s triumphal entry into Jerusalem.

Ó ṣe pàtàkì láti rí i pé nígbà tí Kristi wọ Jerusalẹmu, ìmísí wákàtí náà mú ìbújáde ìyìn kan jáde, èyí tí àwọn Farisi fẹ́ dá lójú. Àkópọ̀ orin ìyìn náà ni ìtọ́kasí sí Jésù gẹ́gẹ́ bí Ọmọ Dafidi, ààmì gan-an tí Kristi lò láti samisi òpin ìbáṣepọ̀ ọ̀rọ̀ rẹ̀ pẹ̀lú àwọn Júù aláríyànjiyàn. Ohun tí ó kó ìbínú bá àwọn Júù jù lọ ni ìmọ̀ pé nígbà tí wọ́n ń pe Jésù ní Ọmọ Dafidi, wọ́n ń tọ́ka nípa ìfihàn sí ìwọlé ọlá Ọba Dafidi sínú Jerusalẹmu.

In the history of David’s work of bringing the ark to Jerusalem, the empowerment of the message was represented by David’s empowerment.

Nínú ìtàn iṣẹ́ Dáfídì ti mímú àpótí májẹ̀mú wá sí Jerúsálẹ́mù, agbára tí ó fún iṣẹ́ ìhìnrere náà ní okun ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ agbára tí a fi fún Dáfídì.

> And David went on, and grew great, and the Lord God of hosts was with him. 2 Samuel 5:10.

> Dafidi sì ń lọ síwájú, ó sì ń di ẹni ńlá, Olúwa Ọlọ́run àwọn ọmọ-ogun sì wà pẹ̀lú rẹ̀. 2 Samueli 5:10.

Thereafter David determined to bring the ark unto Jerusalem. In bringing the ark to the city of David, there was to be a disappointment, as in every reform line. Uzzah, whose name means strength, knowing full well that he was not authorized to touch the ark, did so anyway. The very issue that took the ark into captivity in the first place, was disobedience unto the Lord’s revealed will, and presumption concerning the power associated with the ark of God. Yet Uzzah, a strong man of David disobeyed, just as Moses disobeyed the command of circumcision. Uzzah was struck dead, and the ark tarried outside of Jerusalem until David understood that those watching over where the ark had remained after Uzzah’s death were being blessed. David then set forth again to bring the ark into Jerusalem. As David danced into Jerusalem his wife saw his nakedness and was greatly disappointed.

Lẹ́yìn náà, Dáfídì pinnu láti mú àpótí májẹ̀mú wá sí Jerúsálẹ́mù. Nínú mímú àpótí májẹ̀mú wá sí ìlú Dáfídì, ìdààmú yóò wà, gẹ́gẹ́ bí ó ti rí nínú gbogbo ìlà àtúnṣe. Ussa, ẹni tí orúkọ rẹ̀ túmọ̀ sí agbára, ní mímọ̀ dáadáa pé a kò fi àṣẹ fún un láti fi ọwọ́ kan àpótí májẹ̀mú, ṣùgbọ́n ó ṣe bẹ́ẹ̀ síbẹ̀. Kókó-ọrọ̀ gan-an tí ó mú àpótí náà lọ sí ìgbèkùn ní ìbẹ̀rẹ̀pẹ̀pẹ̀, ni àìgbọ́ràn sí ìfẹ́ tí Olúwa ti fihàn, àti ìgbéraga àfojúsùn nípa agbára tí a so mọ́ àpótí Ọlọ́run. Síbẹ̀, Ussa, alágbára kan nínú àwọn ènìyàn Dáfídì, ṣàìgbọ́ràn, gẹ́gẹ́ bí Mósè náà ti ṣàìgbọ́ràn sí àṣẹ ìkọlà. A lu Ussa pa, àpótí náà sì dúró lẹ́yìn òde Jerúsálẹ́mù títí Dáfídì fi mọ̀ pé a ń bùkún fún àwọn tí ń ṣọ́ ibi tí àpótí náà ti wà lẹ́yìn ikú Ussa. Nígbà náà ni Dáfídì tún jáde láti mú àpótí náà wọ Jerúsálẹ́mù. Bí Dáfídì ṣe ń jó wọ Jerúsálẹ́mù, aya rẹ̀ rí ìhòòhò rẹ̀, ó sì kún fún ìdààmú púpọ̀.

Three lines of reformatory movements that all address 1843 and 1844, the period of time that righteous men and prophets desired to see and hear. The characteristics of the arrival of the second angel, thus marking a tarrying time and disappointment are all easy to see. The deeper truths identify that the disappointment was not simply a misunderstanding on the part of Moses, or Uzzah or Martha and Mary, but a disappointment that was connected with rejecting a foundational principle connected to the very history where the disappointment was accomplished. For Moses it was the sign of circumcision, for Uzzah it was presumption about God’s commands concerning the ark, for Martha and Mary it was a lack of faith in Christ’s creative power to resurrect.

Àwọn ìlà mẹ́ta ti àwọn ìṣísẹ̀ àtúnṣe tí gbogbo wọn ń tọ́ka sí 1843 àti 1844, àkókò náà tí àwọn ọkùnrin olódodo àti àwọn wòlíì fẹ́ràn láti rí àti láti gbọ́. Àwọn àbùdá ìbọ̀wọ̀lé áńgẹ́lì kejì, tí ó fi bẹ́ẹ̀ samisi àkókò ìdádúró àti ìrètí tí ó bàjẹ́, rọrùn gan-an láti rí. Àwọn òtítọ́ tó jinlẹ̀ sí i fi hàn pé ìrètí tí ó bàjẹ́ náà kì í ṣe àìlóye lásán ní apá Mósè, tàbí Ussa tàbí Máàtá àti Màríà, bí kò ṣe ìrètí tí ó bàjẹ́ tí ó ní ìsopọ̀ pẹ̀lú ìkọ̀sílẹ̀ ìlànà ìpìlẹ̀ kan tí ó so mọ́ ìtàn gidi náà gan-an níbi tí ìrètí tí ó bàjẹ́ náà ti ṣẹ. Fún Mósè, ó jẹ́ àmì ìkọlà; fún Ussa, ó jẹ́ ìgboyà àìtọ́ nípa àwọn àṣẹ Ọlọ́run ní ti ọkọ̀ náà; fún Máàtá àti Màríà, ó jẹ́ àìní ìgbàgbọ́ nínú agbára ẹ̀dá Kristi láti jí òkú dìde.

With Moses the very central theme of his ministry was establishing a covenant relationship with a chosen people, and Moses forgot the sign of that covenant. With Uzzah it was the very principle of the sacredness of God’s law, which was embodied in the ark. With Martha and Mary, it was the very center of Christ’s ministry, beginning with His baptism, and ending with His death, burial and resurrection as typified in the beginning of His ministry. The first disappointment of 1843 was brought about through a mistake in some of the figures upon the chart that was a fulfillment of the prophecy of Habakkuk. The mistake involved the premier principle of the movement of Miller’s—the day for a year principle.

Pẹ̀lú Mósè, àkòrí pàtàkì jùlọ nínú iṣẹ́-ìránṣẹ́ rẹ̀ ni ìdásílẹ̀ ìbáṣepọ̀ májẹ̀mú pẹ̀lú ènìyàn àyànfẹ́ kan, Mósè sì gbàgbé àmì májẹ̀mú náà. Pẹ̀lú Ussa, ó jẹ́ ìlànà gan-an ti ìwà-mímọ́ òfin Ọlọ́run, èyí tí a ṣe àfihàn rẹ̀ nínú àpótí májẹ̀mú. Pẹ̀lú Máàtá àti Màríà, ó jẹ́ àárín gbùngbùn iṣẹ́-ìránṣẹ́ Kristi gan-an, tí ó bẹ̀rẹ̀ pẹ̀lú ìrìbọmi Rẹ̀, tí ó sì parí pẹ̀lú ikú, ìsìnkú àti àjíǹde Rẹ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀. Ìdààmú àkọ́kọ́ ti ọdún 1843 ni a mú wá nípasẹ̀ àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà lórí àtẹ náà, èyí tí ó jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ Hábákúkù. Àṣìṣe náà kan ìlànà àkọ́kọ́ jùlọ ti ìṣísẹ̀ Mílà—ìlànà ọjọ́ kan fún ọdún kan.

The “seven thunders” represent the Advent movement of 1840 to 1844, but within that movement is the history of 1843 to 1844 which begins and ends with a disappointment, thus placing the signature of Alpha and Omega on that history. And that history is the very history Jesus and Ellen White point to as the sacred history that the righteous have always longed to see.

“Àwọn àrá méje” ń ṣojú ìṣísẹ̀ Ìpadàbọ̀ láti ọdún 1840 sí 1844, ṣùgbọ́n nínú ìṣísẹ̀ náà wà ìtàn ọdún 1843 sí 1844, èyí tí ó bẹ̀rẹ̀ tí ó sì parí pẹ̀lú ìdààmú, nípa bẹ́ẹ̀ fífi àmì ìdánimọ̀ Alfa àti Omega lé orí ìtàn náà. Àti pé ìtàn náà gan-an ni ìtàn náà tí Jésù àti Ellen White tọ́ka sí gẹ́gẹ́ bí ìtàn mímọ́ tí àwọn olódodo ti máa ń retí láti rí ní gbogbo ìgbà.

Those four lines; Moses, David, Christ and the Millerites teach that when the parable of the ten virgins is repeated at the end of the world there will be an empowerment, not of the second, but of the third angel’s message that is followed by a disappointment, that starts a tarrying time.

Àwọn ìlà mẹ́rin wọ̀nyẹn; Mósè, Dáfídì, Kristi àti àwọn Millerites kọ́ni pé nígbà tí àkàwé àwọn wúńdíá mẹ́wàá bá tún ṣẹlẹ̀ ní òpin ayé, yóò wà níbẹ̀ ìfúnni ní agbára, kì í ṣe ti ìhìnrere áńgẹ́lì kejì, bí kò ṣe ti ti áńgẹ́lì kẹta, èyí tí ìdààmú ìrètí máa tẹ̀ lé, tí yóò sì bẹ̀rẹ̀ àkókò ìdádúró kan.

When the first angel descended on August 11, 1840 it confirmed the premier prophetic rule of the Millerites, and their first disappointment would be specifically connected to that rule. When that disappointment and tarrying time ended at the Midnight Cry, that message would also relate to the day for a year principle, as would the identification that Christ would come on October 22, 1844. All four waymarks of 1840 to 1844 were associated with the day for a year principle.

Nígbà tí áńgẹ́lì àkọ́kọ́ sọ̀kalẹ̀ ní August 11, 1840, ó jẹ́rìí sí òfin àsọtẹ́lẹ̀ pàtàkì jùlọ ti àwọn Millerite, ìbànújẹ́ àkọ́kọ́ wọn sì ní ìsopọ̀ pàtó pẹ̀lú òfin náà. Nígbà tí ìbànújẹ́ náà àti àkókò ìdádúró náà parí ní Ìkéde Ọ̀gànjọ́ Òru, ìránṣẹ́ náà pẹ̀lú yóò ní ìbáṣepọ̀ pẹ̀lú ìlànà ọjọ́ kan fún ọdún kan, gẹ́gẹ́ bí ìdánimọ̀ náà pẹ̀lú ṣe rí, pé Kristi yóò wá ní October 22, 1844. Gbogbo àmì ọ̀nà mẹ́rin láti 1840 sí 1844 ni a so mọ́ ìlànà ọjọ́ kan fún ọdún kan.

The Jews were made the depositaries of the law of God, and the issue that is represented in Moses line is the law of God and the statutes. In David’s history it was again the law of God. In Christ’s history it was the law of God, for without the shedding of blood there is no remission of the sin that has been revealed to the sinner by the law of God. But Adventism was made the depositaries of not only the law of God but the prophetic Word.

A fi àwọn Júù ṣe alábòójútó òfin Ọlọ́run, àti ọ̀ràn tí a ṣàfihàn nínú ìlà Mósè ni òfin Ọlọ́run àti àwọn ìlànà rẹ̀. Nínú ìtàn Dáfídì, ó tún jẹ́ òfin Ọlọ́run. Nínú ìtàn Kristi, òfin Ọlọ́run ni pẹ̀lú, nítorí láìsí ìta ẹ̀jẹ̀ sílẹ̀ kò sí ìdáríjì ẹ̀ṣẹ̀ tí a ti fi òfin Ọlọ́run hàn fún ẹlẹ́ṣẹ̀. Ṣùgbọ́n a fi Adventism ṣe alábòójútó kì í ṣe òfin Ọlọ́run nìkan, bí kò ṣe Ọ̀rọ̀ àsọtẹ́lẹ̀ pẹ̀lú.

Therefore, the theme in the line of Millerite history is the prophetic rules of God. At the end of Adventism, it will once again be about the rules of prophetic interpretation, but since 1844 prophetic time is no longer to be applied. The rules at the end are premised on Alpha and Omega illustrating the end from the beginning.

Nítorí náà, kókó-ọrọ inú ìlà ìtàn àwọn Millerite ni àwọn òfin àsọtẹ́lẹ̀ ti Ọlọ́run. Ní òpin Adventism, yóò tún jẹ́ nípa àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ lẹ́ẹ̀kan sí i, ṣùgbọ́n láti ọdún 1844 lọ, àkókò àsọtẹ́lẹ̀ kò gbọdọ̀ tún jẹ́ ohun tí a fi ń lò. Àwọn òfin ní òpin dá lórí Alpha àti Omega tí ń fi òpin hàn láti ìbẹ̀rẹ̀.

When the Ottoman supremacy ceased in fulfillment of the second woe, representing the prophetic activity of Islam, the three hundred ninety-one year and fifteen-day prophecy of Revelation 9:15 was fulfilled and the “day for a year principle,” which is the very heart of Miller’s work was confirmed.

Nígbà tí ipò àgbàlagbà Ottoman parí gẹ́gẹ́ bí ìmúṣẹ ìyọnu kejì, tí ó ń ṣàpẹẹrẹ iṣẹ́ àsọtẹ́lẹ̀ ti Islam, àsọtẹ́lẹ̀ ọ̀ọ́dún mẹ́ta ó lé mọ́kàndínlọ́gọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti Ìfihàn 9:15 ṣẹ, a sì jẹ́rìí ìlànà “ọjọ́ kan dípò ọdún kan,” tí ó jẹ́ ọkàn-àyà iṣẹ́ Miller gan-an.

When Islam struck on September 11, 2001 the arrival of the third woe in fulfillment of Revelation 8:13 was fulfilled, and the principle that was the very heart of the work of Future for America was confirmed; that principle being simply stated as the repetition of history. A prophecy of a woe trumpet representing Islam was confirmed when both the angel of Revelation ten in 1840 and the angel of Revelation eighteen in 2001 was fulfilled. History had repeated. What would be expected next is a disappointment.

Nígbà tí Ìsílámù kọlu ní ọjọ́ kẹ́tàlá oṣù Kẹsán, ọdún 2001, ìbọ̀wọ̀lé ìpọnjú kẹta nínú ìmúṣẹ Ìfihàn 8:13 ṣẹ, a sì fi ìdí ìlànà náà múlẹ̀, èyí tí ó jẹ́ ọkàn-àyà gidi iṣẹ́ Future for America; ìlànà náà sì ni, ní ṣókí, àtúnsẹ̀ ìtàn. Àsọtẹ́lẹ̀ ìpè kàkàkí ìpọnjú kan tí ó dúró fún Ìsílámù ni a fi ìdí rẹ̀ múlẹ̀ nígbà tí angẹli Ìfihàn mẹ́wàá ní 1840 àti angẹli Ìfihàn méjìdínlógún ní 2001 ṣẹ. Ìtàn ti tún ara rẹ̀ ṣe. Ohun tí a gbọdọ̀ retí lẹ́yìn èyí ni ìrẹ̀wẹ̀sì.

The disappointment would usher in a tarrying time. The disappointment would dishearten and scatter those involved with the work. The disappointment would be accomplished by a disregard of a primary law of prophecy, in fact the primary rule of prophecy established in the beginning of Adventism. The empowerment of September 11, 2001 was associated with Islam and the disappointment of July 18, 2020 was about Islam. We are informed that what allowed Samuel Snow and others thereafter to recognize the date of October 22, 1844 was that the Lord removed his hand from a mistake in some of the figures on the 1843 chart. Then Snow and the Millerites saw that the same evidence that had led them to predict the year 1843 for the fulfillment of the twenty-three-hundred-year prophecy was then recognized to be the very same evidence that allowed them to identify October 22, 1844.

Ìbànújẹ́ náà yóò mú àkókò ìdadúró wá. Ìbànújẹ́ náà yóò sọ àwọn tí wọ́n kópa nínú iṣẹ́ náà di aláìní ìgboyà, yóò sì tú wọn ká. Ìbànújẹ́ náà yóò ṣẹ nípa àìfiyèsí òfin àkọ́kọ́ kan ti àsọtẹ́lẹ̀, ní tòótọ́, ìlànà àkọ́kọ́ ti àsọtẹ́lẹ̀ tí a fi ìdásílẹ̀ Adventism mulẹ̀ ní ìbẹ̀rẹ̀. Ìfúnnilára ti September 11, 2001 ní ìbáṣepọ̀ pẹ̀lú Islam, àti ìbànújẹ́ ti July 18, 2020 jẹ́ nípa Islam. A ti sọ fún wa pé ohun tí ó jẹ́ kí Samuel Snow àti àwọn mìíràn lẹ́yìn náà mọ ọjọ́ October 22, 1844 ni pé Olúwa yọ ọwọ́ rẹ̀ kúrò lórí àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà tó wà lórí àtẹ ìshàfihàn 1843. Nígbà náà ni Snow àti àwọn Millerite rí i pé ẹ̀rí kan náà tí ó ti mú wọn sọtẹ́lẹ̀ ọdún 1843 gẹ́gẹ́ bí àkókò ìmúṣẹ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì lẹ́nì ọgọ́rùn-ún ni a wá mọ̀ nígbà náà pé òun gan-an ni ẹ̀rí kan náà tí ó jẹ́ kí wọ́n lè dá October 22, 1844 mọ̀.

> “Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.” Early Writings, 236, 237.

> “Jésù àti gbogbo ogun ọ̀run wo àwọn tí wọ́n ti fi ìrètí dídùn retí láti rí Ẹni tí ọkàn wọn fẹ́ pẹ̀lú àánú àti ìfẹ́. Àwọn áńgẹ́lì ń fò yíká wọn, láti fi wọ́n dúró ní wákàtí ìdánwò wọn. Àwọn tí wọ́n ti kọ̀ láti gba ìhìn ọ̀run ni a fi sílẹ̀ nínú òkùnkùn, ìbínú Ọlọ́run sì ru sí wọn, nítorí wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ó ti rán sí wọn láti ọ̀run. Àwọn olóòótọ́ wọ̀nyí tí ìrẹ̀wẹ̀sì bá, tí wọn kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi ni a darí wọn sí àwọn Bíbélì wọn láti wá àyẹ̀wò àwọn àkókò àsọtẹ́lẹ̀. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni ó fi hàn pé wọn yóò dópin ní 1844. Ìmọ́lẹ̀ láti inú Ọ̀rọ̀ Ọlọ́run tàn sí ipò wọn, wọ́n sì ṣàwárí àkókò ìdádúró kan—‘Bí ó tilẹ̀ jẹ́ pé ó [ìran náà] pẹ́, dúró dè é.’ Nínú ìfẹ́ wọn sí dídé Kírísítì lẹ́sẹ̀kẹsẹ̀, wọ́n ti foju kọ ìdádúró ìran náà, èyí tí a pèsè láti fi àwọn olùdúró tòótọ́ hàn. Lẹ́ẹ̀kansi wọn ní àkókò kan tí a tọ́ka sí. Síbẹ̀ mo rí i pé ọ̀pọ̀ nínú wọn kò lè gòkè lókè ìrẹ̀wẹ̀sì líle wọn náà, kí wọ́n lè ní ìwọ̀n ìtara àti agbára tí ó ti samisi ìgbàgbọ́ wọn ní 1843.” Early Writings, 236, 237.

We should expect that the evidence that led to a prediction of Islam attacking the United States on July 18, 2020, would confirm that at the soon-coming Sunday law, Islam is the judgment that is brought against the United States, with the element of time no longer associated with the event.

Ó yẹ kí a retí pé ẹ̀rí tí ó yọrí sí àsọtẹ́lẹ̀ pé Ìsílámù yóò kọlu Orílẹ̀-Èdè Amẹ́ríkà ní ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, yóò jẹ́rìí pé ní òfin Ọjọ́-ìsinmi tó ń bọ̀ lọ́́tẹ̀, Ìsílámù ni ìdájọ́ tí a mú wá sórí Orílẹ̀-Èdè Amẹ́ríkà, nígbà tí àbájáde àkókò kò ní ṣe ìbáṣepọ̀ mọ́ pẹ̀lú ìṣẹ̀lẹ̀ náà.

Four primary waymarks in the history of 1840 until 1844. Every waymark is associated with the application of Miller’s primary rule—the day for a year principle.

Àwọn àmì ọ̀nà pàtàkì mẹ́rin wà nínú ìtàn láti ọdún 1840 títí dé 1844. Gbogbo àmì ọ̀nà ni a so mọ́ ìlò òfin pàtàkì Miller—ìlànà pé ọjọ́ kan dúró fún ọdún kan.

Four primary waymarks in the history of 2001, until the Sunday law. September 11, 2001 was Islam. The failed prediction of July 18, 2020 was about Islam. Every waymark is associated with the application of Future for America’s primary rule—the repetition of history. The “seven thunders” represent future events that will be disclosed in their order. The first of the four waymarks were September 11, 2001 identifying an attack of the United States by Islam in fulfillment of the third woe. The last waymark, representing the Sunday law in our history must be about Islam for the Alpha and Omega always illustrates the end from the beginning, and the Alpha and Omega is He who sealed up the “seven thunders” for this very history. Islam will attack the United States at the Sunday law.

Àwọn àmì-ọ̀nà pàtàkì mẹ́rin nínú ìtàn ọdún 2001, títí dé òfin Ọjọ́-Àìkú. September 11, 2001 jẹ́ nípa Islam. Àsọtẹ́lẹ̀ tí kò ṣẹ ní July 18, 2020 jẹ́ nípa Islam. Gbogbo àmì-ọ̀nà ní ìbáṣepọ̀ pẹ̀lú lílo òfin pàtàkì Future for America—àtúnṣe ìtàn. “Àrá méje” náà ń ṣojú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò túmọ̀ síta gẹ́gẹ́ bí àtòlẹ́sẹẹsẹ wọn. Àkọ́kọ́ nínú àwọn àmì-ọ̀nà mẹ́rin náà ni September 11, 2001, tí ó fi ìkọlù Islam sí Orílẹ̀-Èdè Amẹ́ríkà hàn gẹ́gẹ́ bí ìmúṣẹ ìdààmú kẹta. Àmì-ọ̀nà ìkẹyìn, tí ó ń ṣojú òfin Ọjọ́-Àìkú nínú ìtàn wa, gbọ́dọ̀ jẹ́ nípa Islam nítorí pé Alfa àti Omega máa ń ṣàfihàn òpin láti ìbẹ̀rẹ̀, àti pé Alfa àti Omega ni Ẹni tí ó fi èdìdì dì “àrá méje” náà fún ìtàn yìí gan-an. Islam yóò kọlu Orílẹ̀-Èdè Amẹ́ríkà nígbà òfin Ọjọ́-Àìkú.

This is one of three primary elements of the unsealing of the seven thunders that is now being opened up. Once Moses announced the message typifying the Midnight Cry in his line of history the final movements were rapid. Ten supernatural devastating plagues until the prophecy of the firstborn was fulfilled creating the cry at Midnight in Egypt. Once Christ entered Jerusalem the rapid steps to the cross were under way. When the message was announced there was no turning back. From the Exeter camp meeting on August 12, 1844, less than two months later the prediction was fulfilled.

Èyí jẹ́ ọ̀kan nínú àwọn eroja pàtàkì mẹ́ta ti ṣíṣí ìdì tí ààrá méje, èyí tí a ń ṣí sílẹ̀ nísinsin yìí. Nígbà tí Mósè kéde ìránṣẹ́ tí ó jẹ́ àpẹẹrẹ Igbe Ọ̀gànjọ́ nínú ìlà ìtàn rẹ̀, àwọn ìṣísẹ̀ ìkẹyìn yára gan-an. Àwọn ìyọnu mẹ́wàá tí wọ́n jẹ́ àjẹjì tí wọ́n sì ń pa run, títí di ìgbà tí àsọtẹ́lẹ̀ nípa àkọ́bí fi ṣẹ, tí ó sì dá igbe náà sílẹ̀ ní Ọ̀gànjọ́ ní Ejibiti. Nígbà tí Kristi wọ Jerúsálẹmu, àwọn ìgbésẹ̀ yíyára sí àgbélébùú ti bẹ̀rẹ̀. Nígbà tí a kéde ìránṣẹ́ náà, kò sí ìpadà sẹ́yìn mọ́. Láti inú àpéjọ àgọ́ Exeter ní August 12, 1844, láì pé oṣù méjì lẹ́yìn náà, àsọtẹ́lẹ̀ náà ṣẹ.

> 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 nor 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. 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.

> Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kí ni òwe yẹn tí ẹ ní ní ilẹ̀ Israẹli, tí ń wí pé, Àwọn ọjọ́ ń fa gùn, gbogbo ìran sì ń ṣòfo? Nítorí náà, sọ fún wọn pé, Bayi ni Oluwa Ọlọrun wí; Èmi yóò mú kí òwe yìí dópin, wọn kì yóò sì tún lò ó gẹ́gẹ́ bí òwe ní Israẹli mọ́; ṣùgbọ́n sọ fún wọn pé, Àwọn ọjọ́ ti sún mọ́lé, bẹ́ẹ̀ sì ni ìmúṣẹ gbogbo ìran. Nítorí kò ní sí ìran asán mọ́, tàbí afọ̀ṣẹ dídánilẹ́kọ̀ọ́ nínú 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 Oluwa Ọlọrun wí. Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, àwọn ilé Israẹli ń wí pé, Ìran tí ó rí jẹ́ fún ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àkókò tí ó jìnnà réré. Nítorí náà, sọ fún wọn pé, Bayi ni Oluwa Ọlọrun wí; Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó tún fà gùn mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni a ó ṣe, ni Oluwa Ọlọrun wí. Hesekieli 12:21–28.

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