And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Ọlọ́run sì wà pẹ̀lú ọmọkùnrin náà; ó sì dàgbà, ó sì gbé inú aginjù, ó sì di ayanṣeré ọfà. Jẹ́nẹ́sísì 21:20.
Ishmael became an archer, which is a symbol of warfare, and a symbol of the executive judgment which is brought against Rome.
Iṣmaẹli di ayanà, èyí tí ó jẹ́ àmì ogun, àti àmì ìdájọ́ àṣẹ tí a mú wá sí orí Róòmù.
The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:28, 29.
Ohùn àwọn tí ń sá lọ, tí wọ́n sì yè bọ́ kúrò ní ilẹ̀ Bábílónì, láti kéde ní Síónì ìgbẹ̀san Olúwa Ọlọ́run wa, ìgbẹ̀san tẹ́ńpìlì rẹ̀. Ẹ pe àwọn tafàtafà jọ sí Bábílónì: gbogbo ẹ̀yin tí ń tẹ ọrun, ẹ dó tì í ká yíká; ẹ má ṣe jẹ́ kí ẹnì kan nínú rẹ̀ yè bọ́: ẹ san án padà gẹ́gẹ́ bí iṣẹ́ rẹ̀; gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe, bẹ́ẹ̀ ni kí ẹ ṣe sí i: nítorí ó ti yangàn sí Olúwa, sí Ẹni Mímọ́ Ísírẹ́lì. Jeremiah 50:28, 29.
The archers recompense Babylon according to her work, and that recompense begins at the soon-coming Sunday law, with the second voice of Revelation chapter eighteen, when the progressive executive judgment of Babylon begins.
Àwọn tafàtafà ń san Bábílónì ní ẹ̀san gẹ́gẹ́ bí iṣẹ́ rẹ̀, ẹ̀san náà sì bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, pẹ̀lú ohùn kejì ti Ìfihàn orí kẹtàlá [eighteen], nígbà tí ìdájọ́ àṣẹ tí ń tẹ̀ síwájú lórí Bábílónì bẹ̀rẹ̀.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:4–7.
Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú àwọn ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé títí dé ọ̀run, Ọlọ́run sì ti rántí àwọn ìwà búburú rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san fún yín, kí ẹ sì fi ìlọ́po méjì san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún, ẹ fi ìlọ́po méjì kún un fún un. Gẹ́gẹ́ bí ó ti yin ara rẹ̀ lógo tó, tí ó sì gbé ayé adùn, bẹ́ẹ̀ ni kí ẹ fún un ní ìyà àti ìbànújẹ tó bẹ́ẹ̀; nítorí ó wí nínú ọkàn rẹ̀ pé, Mo jókòó gẹ́gẹ́ bí ayaba, èmi kì í ṣe opó, èmi kì yóò sì rí ìbànújẹ kan rí. Ifihan 18:4–7.
Ishmael and his mother Hagar had been restrained from inheriting the right of the first born, and were cast out. Thus, jealousy became the prophetic motivation of Islam, and warfare their prophetic occupation. The first mention includes the restraint imposed upon Ishmael and his mother by Sarah, and their “restraint” became a primary prophetic characteristic of Islam throughout God’s Word, and history. Ishmael’s descendants were to be wild men, whose hand was against every man, and their wild attribute is represented by the wild Arabian ass, of the horse family. Thus, the Islamic warfare of the first and second woes, is represented as warriors riding upon angry horses.
A dá Ísímáẹ́lì àti ìyá rẹ̀ Hágárì dúró kúrò nínú ìní ẹ̀tọ́ àkọ́bí, a sì lé wọn jáde. Nípa bẹ́ẹ̀, owú di ìsúnniṣe àsọtẹ́lẹ̀ ti Ìsílámù, ogun sì di iṣẹ́ àsọtẹ́lẹ̀ wọn. Ìdarúkọ àkọ́kọ́ náà ní ìdádúró tí Sárà fi kàn án lórí Ísímáẹ́lì àti ìyá rẹ̀, “ìdádúró” wọn sì di àbùdá àsọtẹ́lẹ̀ pàtàkì kan ti Ìsílámù ní gbogbo Ọ̀rọ̀ Ọlọ́run àti nínú ìtàn. Àwọn ọmọ Ísímáẹ́lì ni a yàn láti jẹ́ ènìyàn igbó, tí ọwọ́ wọn yóò sì wà lòdì sí gbogbo ènìyàn, àbùdá igbó wọn sì ni a ṣojú rẹ̀ nípasẹ̀ kẹ́tẹ́kẹ́tẹ́ igbó Arébíà, ti ẹbí ẹṣin. Nípa bẹ́ẹ̀, ogun Ìsílámù ti ègbé àkọ́kọ́ àti èkejì ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí àwọn jagunjagun tí ń gun àwọn ẹṣin ìbínú.
Islam is the message of the latter rain, and it is only fitting that the three woes represent three specific prophetic lines, for the methodology of the latter rain is “line upon line.” When the prophetic characteristics of the first two lines are brought together, they establish the line of the third woe. All three prophetic lines illustrate the period of the sealing of the one hundred and forty-four thousand. Those three lines represent the period of the pouring out of the latter rain, for the latter rain began to sprinkle when the third Woe arrived on September 11, 2001.
Ísílámù ni iṣẹ́ ìhìn rere òjò ìkẹ́yìn, ó sì yẹ pátápátá kí àwọn ègbé mẹ́ta náà dúró fún àwọn ìlà wòlíì pàtó mẹ́ta, nítorí ọ̀nà ìṣe ti òjò ìkẹ́yìn ni “ìlà lórí ìlà.” Nígbà tí a bá kó àwọn àbùdá wòlíì ti àwọn ìlà méjì àkọ́kọ́ jọ, wọ́n máa fi ìlà ègbé kẹta múlẹ̀. Gbogbo àwọn ìlà wòlíì mẹ́tẹẹ̀ta náà ń ṣàfihàn àkókò fífi èdìdì lé ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000]. Àwọn ìlà mẹ́ta wọ̀nyí dúró fún àkókò tí a ń da òjò ìkẹ́yìn náà jáde, nítorí òjò ìkẹ́yìn bẹ̀rẹ̀ sí í rọ díẹ̀díẹ̀ nígbà tí Ègbé kẹta dé ní September 11, 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Òjò àkókò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀.” Review and Herald, April 21, 1891.
The period of the sealing was also represented by the period that began on August 11, 1840 and ended with the arrival of the third angel on October 22, 1844. That period of time was also represented in Habakkuk chapter two. The Millerite history fulfilled Habakkuk chapter two, and in so doing it began when the angel descended on August 11, 1840, and it ended when the third angel arrived on October 22, 1844.
Àkókò fífọwọ́dìí náà ni a tún ṣojú fún nípasẹ̀ àkókò tí ó bẹ̀rẹ̀ ní August 11, 1840 tí ó sì parí pẹ̀lú dídé angẹli kẹta ní October 22, 1844. Àkókò yẹn ni a tún ṣojú fún nínú Habakkuk orí kejì. Ìtàn àwọn Millerite mú Habakkuk orí kejì ṣẹ, àti nípa bẹ́ẹ̀ ó bẹ̀rẹ̀ nígbà tí angẹli náà sọ̀kalẹ̀ ní August 11, 1840, ó sì parí nígbà tí angẹli kẹta dé ní October 22, 1844.
Habakkuk chapter two identifies that at the end of the vision, the vision would “speak.” In verse three of Revelation chapter ten, the angel cried (spoke) with a loud voice, and on October 22, 1844 the same angel swore (spoke) that “time should be no longer.” Habakkuk’s watchman in verse one of chapter two, is located at August 11, 1840, for it is then that the watchmen lift up their voices.
Orí kejì Habakuku fi hàn pé ní òpin ìran náà, ìran náà yóò “sọ̀rọ̀.” Nínú ẹsẹ̀ kẹta ti Ifihan orí kẹwàá, áńgẹ́lì náà ké (sọ̀rọ̀) pẹ̀lú ohùn ńlá, àti ní October 22, 1844 áńgẹ́lì kan náà búra (sọ̀rọ̀) pé “àkókò kì yóò sí mọ́.” Olùṣọ́ Habakuku nínú ẹsẹ̀ kìíní ti orí kejì, wà ní August 11, 1840, nítorí nígbà náà ni àwọn olùṣọ́ gbé ohùn wọn sókè.
In the rebellion of 1888, which Sister White identifies as representing the angel of Revelation eighteen that was to lighten the earth with His glory, the watchmen (Jones and Waggoner) lifted up their “voices” as a trumpet, to show God’s people their transgressions, for their message was the message to Laodicea. On September 11, 2001, which was typified by the history of 1888, the Lord led His last day people back to Jeremiah’s old paths, where the watchmen were not hearkened to. The descent of the angel marks the prophetic arrival of the watchmen.
Nínú ìṣọ̀tẹ̀ ti ọdún 1888, èyí tí Sister White fi hàn gẹ́gẹ́ bí aṣojú angẹli Ìṣípayá mẹ́ẹ̀ẹ́dógún [18] tí ó ní láti tan ayé mọ́lẹ̀ pẹ̀lú ògo Rẹ̀, àwọn olùṣọ́ (Jones àti Waggoner) gbé “ohùn” wọn sókè bí ìpè, láti fi ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run, nítorí pé ìránṣẹ́ wọn ni ìránṣẹ́ sí Laodicea. Ní September 11, 2001, èyí tí a fi ìtàn 1888 ṣàpẹẹrẹ rẹ̀, Olúwa mú àwọn ènìyàn ọjọ́ ìkẹyìn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́ Jeremiah, níbi tí a kò ti fetí sí àwọn olùṣọ́. Ìsọ̀kalẹ̀ angẹli náà ń samisi dídé àsọtẹ́lẹ̀ ti àwọn olùṣọ́.
The “voice” that arrived on August 11, 1840, was delivered through the watchmen, and Jeremiah was told that if he would return to his faith and trust in God after his disappointment that he would become God’s mouth. When the vision that had tarried finally arrived on October 22, 1844, it “spoke.” The period of Habakkuk chapter two, which was fulfilled in Millerite history, illustrates the period of the sealing of the one hundred and forty-four thousand.
“ohùn” tí ó dé ní August 11, 1840, ni a fi ránṣẹ́ nípasẹ̀ àwọn olùṣọ́, a sì sọ fún Jeremiah pé bí ó bá padà sí ìgbàgbọ́ rẹ̀ àti ìgbẹ́kẹ̀lé rẹ̀ nínú Ọlọ́run lẹ́yìn ìdálóríburú rẹ̀, yóò di ẹnu Ọlọ́run. Nígbà tí ìran náà tí ó ti pẹ́ dé ní October 22, 1844, ó “sọ̀rọ̀.” Àkókò Habakkuk orí kejì, tí a mú ṣẹ ní inú ìtàn àwọn Millerite, ń ṣàfihàn àkókò ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.
It is essential, to recognize that August 11, 1840 through to October 22, 1844, illustrates the sealing of the one hundred and forty-four thousand, which is the period where the latter rain is poured out. It is essential for the latter rain message is to be identified by the methodology of “line upon line.” The special period which is the sealing of the one hundred and forty-four thousand is repeatedly represented in the prophetic lines, and this is so in Habakkuk two, which Sister White directly identifies as being fulfilled in Millerite history. She also repeatedly teaches that Millerite history is repeated in the history of the one hundred and forty-four thousand.
Ó ṣe pàtàkì láti mọ̀ pé láti ọjọ́ kẹ́rìnlá, oṣù Kẹjọ, ọdún 1840 títí dé ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 1844, ń ṣàfihàn ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìdínláàádọ́rin [one hundred and forty-four thousand], èyí tí í ṣe àkókò tí a tú òjò ìkẹyìn jáde. Ó ṣe pàtàkì, nítorí pé a gbọdọ̀ fi ọ̀nà “ìlà lé ìlà” dá ìhìn iṣẹ́ òjò ìkẹyìn mọ̀. Àkókò àkànṣe náà, tí í ṣe ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìdínláàádọ́rin, ni a ń ṣàpẹẹrẹ rẹ̀ léraléra nínú àwọn ìlà àsọtẹ́lẹ̀, ó sì rí bẹ́ẹ̀ nínú Hábákúkù méjì, èyí tí Sister White fi hàn gbangba pé a mú ṣẹ ní ìtàn àwọn Millerite. Ó tún ń kọ́ wa léraléra pé ìtàn àwọn Millerite ni a tún ṣe nínú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìdínláàádọ́rin náà.
“Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain.
“A hun mọ́ àwọn ìtẹ́lẹ̀ àsọtẹ́lẹ̀ tí wọ́n ti kà sí èyí tí ó ń tọ́ka sí àkókò ìpadàbọ̀ kejì náà pẹ̀lú ìtọ́ni tí a pèsè ní pàtó tí ó bá ipò àìdánilójú àti ìrònú àníyàn wọn mu, tí ó sì ń fún wọn ní ìgboyà láti fi sùúrù dúró nínú ìgbàgbọ́ pé ohun tí ó ṣókùnkùn fún òye wọn nísinsin yìí yóò di mímọ̀ ní àkókò tí ó yẹ.”
“Among these prophecies was that of Habakkuk 2:1–4: ‘I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.’
“Lára àwọn àsọtẹ́lẹ̀ wọ̀nyí ni èyí tí ó wà nínú Hábákúkù 2:1–4: ‘Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí Yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì ṣe é ní kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn, ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kò sì ní purọ́: bí ó tilẹ̀ jẹ́ pé ó fà á pẹ́, dúró dè é; nítorí dájúdájú yóò dé, kò ní pẹ́. Kíyèsi i, ọkàn ẹni tí ó gbéga kò tọ́ nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀.’”
“As early as 1842 the direction given in this prophecy to ‘write the vision, and make it plain upon tables, that he may run that readeth it,’ had suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: ‘The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.’
“Títí dé ọdún 1842 gan-an ni ìtọ́nisọ́nà tí a fi fúnni nínú àsọtẹ́lẹ̀ yìí láti ‘kọ ìran náà sílẹ̀, kí o sì mú un yé kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré,’ ti ti mú kí Charles Fitch pèsè àtẹ ìsọtẹ́lẹ̀ kan láti ṣàlàyé àwọn ìran Dáníẹ́lì àti Ìfihàn. A ka ìtẹ̀jáde àtẹ yìí sí ìmúṣẹ àṣẹ tí a fi fún Hábákùkù. Síbẹ̀, ní àsìkò náà kò sí ẹni tí ó ṣàkíyèsí pé ìdádúró kan tí ó hàn gbangba nínú ìmúṣẹ ìran náà—àkókò ìduro kan—ni a tún gbé kalẹ̀ nínú àsọtẹ́lẹ̀ kan náà. Lẹ́yìn ìrẹ̀wẹ̀sì náà, ẹsẹ Ìwé Mímọ́ yìí farahàn gẹ́gẹ́ bí ohun tí ó ní ìtumọ̀ pàtàkì gidigidi pé: ‘Nítorí ìran náà ṣì ń bẹ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó fà á pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò sì fà á pẹ́.... Olódodo yóò sì yè nípa ìgbàgbọ́ rẹ̀.’”
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘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. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘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.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
“Apá kan nínú àsọtẹ́lẹ̀ Èsíkíẹ́lì pẹ̀lú jẹ́ orísun agbára àti ìtùnú fún àwọn onígbàgbọ́ pé: ‘Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, wí pé, Ọmọ ènìyàn, òwe wo ni èyí tí ẹ ní ní ilẹ̀ Ísírẹ́lì, tí ń wí pé, A mú ọjọ́ gùn, gbogbo ìran sì ṣègbé? Nítorí náà, sọ fún wọn pé, Bayi ni Oluwa Ọlọrun wi.... Àwọn ọjọ́ ti súnmọ́ tòsí, àti ìmúṣẹ gbogbo ìran.... Èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí Èmi yóò sì sọ ni a óo mú ṣẹ; a kì yóò tún mú un gùn mọ́.’ ‘Àwọn ilé Ísírẹ́lì wí pé, Ìran tí ó rí jẹ́ ti 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 wi; A kì yóò tún mú ọ̀kan nínú ọ̀rọ̀ Mi gùn mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni a óo ṣe.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 391–393.
The Millerites not only saw themselves fulfilling the parable of the ten virgins, and Habakkuk chapter two, but they were also led to see that the history where they were fulfilling these prophecies, was also Ezekiel’s identification of that very same history, where “the effect of every vision,” was to be fulfilled. The line of history that represents the sealing of the one hundred and forty-four thousand is where the effect of every vision is fulfilled!
Àwọn ọmọ-ẹ̀yìn Miller kì í ṣe pé wọ́n rí ara wọn nìkan gẹ́gẹ́ bí ẹni tí ń mú àkàwé àwọn wúńdíá mẹ́wàá àti Habakkuk orí kejì ṣẹ, ṣùgbọ́n a tún darí wọn láti rí i pé ìtàn náà nínú èyí tí wọ́n ti ń mú àwọn àsọtẹ́lẹ̀ wọ̀nyí ṣẹ, jẹ́ ìdánimọ̀ Hesekieli pẹ̀lú ti ìtàn kan náà gan-an, níbi tí “ìmúṣẹ gbogbo ìran” yóò ti ṣẹ. Ìlà ìtàn tí ó ṣojú fífìdìí àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ni ibìkan náà níbi tí ìmúṣẹ gbogbo ìran ti ṣẹ!
The lines which represent the period of the latter rain and the sealing of the one hundred and forty-four thousand are brought together to establish that prophetic history invariably possess the signature of Alpha and Omega.
Àwọn ìlà tí ń ṣojú àkókò òjò ìkẹyìn àti ìdìdì ẹni ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ni a mú wá pọ̀ jọ láti fi múlẹ̀ pé ìtàn àsọtẹ́lẹ̀ ní gbogbo ìgbà máa ń ní àmì Alpha àti Omega.
Millerite history begins with the voice of the angel of Revelation ten, and ends with the same voice. September 11, 2001 begins with the first voice of Revelation chapter eighteen, and ends with the second voice of Revelation chapter eighteen. Habakkuk chapter two, begins with the voice of the watchmen, and ends with the voice of Jeremiah’s watchman. The first woe begins with Mohammed, and ends with Mohammed II. The second woe begins with the release of the four angels of Islam and ends with the restraint of Islam.
Ìtàn àwọn Míléráítì bẹ̀rẹ̀ pẹ̀lú ohùn áńgẹ́lì Ìfihàn orí kẹwàá, ó sì parí pẹ̀lú ohùn kan náà. Ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001 bẹ̀rẹ̀ pẹ̀lú ohùn àkọ́kọ́ ti Ìfihàn orí kẹtàlá-dín-lógún, ó sì parí pẹ̀lú ohùn kejì ti Ìfihàn orí kẹtàlá-dín-lógún. Hábákúkù orí kejì bẹ̀rẹ̀ pẹ̀lú ohùn àwọn olùṣọ́, ó sì parí pẹ̀lú ohùn olùṣọ́ Jeremáyà. Ègbé àkọ́kọ́ bẹ̀rẹ̀ pẹ̀lú Mùhámádù, ó sì parí pẹ̀lú Mùhámádù Kejì. Ègbé kejì bẹ̀rẹ̀ pẹ̀lú ìtúsílẹ̀ àwọn áńgẹ́lì mẹ́rin ti Ìsílámù, ó sì parí pẹ̀lú ìdènà Ìsílámù.
The methodology that is the latter rain is Isaiah’s “line upon line” methodology, and the lines that are brought together to identify and establish the message of the latter rain invariably contain the signature of Alpha and Omega. The first woe of Revelation chapter nine, begins with Mohammed and ends with Mohammed II. The period is divided into two types of warfare, the first being disorganized attacks upon Rome that began in earnest with Abubakar, and then a period of one hundred and fifty years where the first organized warfare of Islam was accomplished.
Ọ̀nà ìlànà tí ó jẹ́ òjò ìkẹyìn ni ìlànà “ìlà lórí ìlà” ti Isaiah, àti àwọn ìlà tí a kó jọ láti mọ̀ àti láti fi ìdí ìhìn-iṣẹ́ òjò ìkẹyìn múlẹ̀, láìkùnà máa ń gbé ààmì Alpha àti Omega. Ègbé àkọ́kọ́ nínú Ìṣípayá orí kẹ́sàn-án, bẹ̀rẹ̀ pẹ̀lú Mohammed ó sì parí pẹ̀lú Mohammed II. A pín àkókò náà sí oríṣìíríṣìí ogun méjì, èyí àkọ́kọ́ jẹ́ àwọn ìkólù aláìtóòtun sí Romu tí ó bẹ̀rẹ̀ ní tòótọ́ pẹ̀lú Abubakar, lẹ́yìn náà sì ni àkókò ọgọ́rùn-ún ọdún àti àádọ́ta kan nínú èyí tí ogun àkọ́kọ́ tí a ṣètò dáadáa ti Islam ti ṣẹ.
The one hundred and fifty years is represented by the time prophecy of “five months”. The second woe also possesses a time prophecy which is three hundred and ninety-one years and fifteen days. Therefore, since the prophetic structure of the first and second woes identify the ending with the beginning, it contains a division between the sealing, and a specific period of time, The sealing process is represented at the beginning of the history of the first woe, and it is represented at the ending of the second woe.
Ọgọ́rùn-ún àádọ́ta ọdún ni a fi àsọtẹ́lẹ̀ àkókò “òsù márùn-ún” ṣàpẹẹrẹ. Ègbé kejì pẹ̀lú ní àsọtẹ́lẹ̀ àkókò kan, èyí tí í ṣe ọgọ́rùn-ún mẹ́ta àti mọ́kàndínlọ́gọ́rin ọdún àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Nítorí náà, níwọ̀n bí àkópọ̀ àsọtẹ́lẹ̀ ti ègbé kìn-ín-ní àti ègbé kejì ti fi òpin mọ ìbẹ̀rẹ̀, ó ní ìpín kan láàárín ìdídè àti àkókò pàtó kan. Ilana ìdídè ni a ṣàpẹẹrẹ ní ìbẹ̀rẹ̀ ìtàn ègbé kìn-ín-ní, a sì tún ṣàpẹẹrẹ rẹ̀ ní òpin ègbé kejì.
What follows the sealing of verse four, in the first woe, is the “five months” (one hundred and fifty years). The five months is identified twice, once in verse five and again in verse ten. What precedes the sealing process of August 11, 1840 to October 22, 1844 in the second woe is the prophecy of the “hour, day, month, and year” (three hundred and ninety-one years and fifteen days), of verse fifteen. Together in one continuous line the fifth and sixth trumpets begin and end with an illustration of the sealing process.
Ohun tí ó tẹ̀ lé ìdìdìpọ̀ ẹsẹ̀ kẹrin, nínú ìbànújẹ àkọ́kọ́, ni “oṣù márùn-ún” (ọgọ́rùn-ún ọdún àti àádọ́ta). A dá “oṣù márùn-ún” náà mọ̀ lẹ́ẹ̀mejì, lẹ́ẹ̀kan nínú ẹsẹ̀ karùn-ún, àti lẹ́ẹ̀kansi nínú ẹsẹ̀ kẹwàá. Ohun tí ó ṣáájú ìlànà ìdìdìpọ̀ láti August 11, 1840 sí October 22, 1844 nínú ìbànújẹ kejì ni àsọtẹ́lẹ̀ “wákàtí, ọjọ́, oṣù, àti ọdún” (ọdún ẹgbẹ̀rún mẹ́ta, ọgọ́rùn-ún mẹ́sàn-án-dín-lọ́gbọ̀n àti ọjọ́ mẹ́ẹ̀ẹ́dógún), ti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Papọ̀, nínú ìlà kan ṣoṣo tí kò ní ìdákẹ́jẹ, ìpè karùn-ún àti ìpè kẹfà bẹ̀rẹ̀, wọ́n sì parí pẹ̀lú àpèjúwe ìlànà ìdìdìpọ̀ náà.
As two lines, applied “line upon line” they identify a beginning and ending marked by Mohammed the first and Mohammed the second. “Line upon line,” they identify two distinct periods in each line, that is produced by each line possessing a time prophecy. In the history of the first woe, Islam was to “hurt” Rome, and in the second woe, it was to “kill” Rome. The first woe was a warfare of spears, swords and arrows, and the second woe introduced gunpowder as the weaponry.
Gẹ́gẹ́ bí ìlà méjì, tí a fi “ìlà lórí ìlà” sílò, wọ́n ń fi ìbẹ̀rẹ̀ àti òpin kan hàn tí Mohammed àkọ́kọ́ àti Mohammed ẹlẹ́ẹ̀kejì fi àmì sí. “Ìlà lórí ìlà,” wọ́n ń fi àkókò méjì ọ̀tọ̀ọ̀tọ̀ hàn nínú ìlà kọ̀ọ̀kan, èyí tí a mú jáde nítorí pé ìlà kọ̀ọ̀kan ní àsọtẹ́lẹ̀ àkókò kan. Nínú ìtàn ìyọnu àkọ́kọ́, a ti yàn pé Islam yóò “ṣe ìpalára” sí Rome, àti nínú ìyọnu ẹlẹ́ẹ̀kejì, yóò “pa” Rome. Ìyọnu àkọ́kọ́ jẹ́ ogun ọ̀kọ̀, idà, àti ọfà, ìyọnu ẹlẹ́ẹ̀kejì sì mú ìbọn-íná wá gẹ́gẹ́ bí ohun ìjà.
“VERSE 10. And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. 11. And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon.
“ẸSẸ 10. Wọ́n sì ní ìrù bí ti àkekèé, abẹ́rẹ́ sì wà nínú ìrù wọn: agbára wọn sì ni láti pa ènìyàn lára fún oṣù márùn-ún. 11. Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe angẹli ọ̀gbun àìnísàlẹ̀, ẹni tí orúkọ rẹ̀ ní èdè Hébérù jẹ́ Abadoni, ṣùgbọ́n ní èdè Gíríìkì ni orúkọ rẹ̀ ń jẹ́ Apolioni.
“Thus far, Keith has furnished us with illustrations of the sounding of the first five trumpets. But we must now take leave of him, and proceed to the application of the new feature of the prophecy here introduced; namely, the prophetic periods.
“Títí di báyìí, Keith ti pèsè àwọn àpèjúwe fún wa nípa fífọn àwọn ìpè àkọ́kọ́ márùn-ún. Ṣùgbọ́n báyìí a gbọ́dọ̀ fi í sílẹ̀, kí a sì tẹ̀síwájú sí ìlò apá tuntun tí a ṣàgbékalẹ̀ sínú àsọtẹ́lẹ̀ náà níbí; èyíinì ni, àwọn àkókò àsọtẹ́lẹ̀.
“Their Power Was to Hurt Men Five Months.—1. The question arises, What men were they to hurt five months?—Undoubtedly the same they were afterward to slay (see verse 15); ‘The third part of men,’ or third of the Roman empire,—the Greek division of it.
“Agbara wọn sì ni láti pa ènìyàn lára fún oṣù márùn-ún.—1. Ìbéèrè náà dìde pé, àwọn ènìyàn wo ni wọn yóò pa lára fún oṣù márùn-ún?—Láìsí àní-àní, àwọn kan náà ni wọn yóò pa lẹ́yìn náà (wo ẹsẹ̀ 15); ‘Ìdá kẹta àwọn ènìyàn,’ tàbí ìdá kẹta ìjọba Róòmù,—ìpín Gíríìkì rẹ̀.
“2. When were they to begin their work of torment? The 11th verse answers the question.
“2. Nígbà wo ni wọ́n yóò bẹ̀rẹ̀ iṣẹ́ ìyà wọn? Ẹsẹ̀ kẹ́ẹ̀ẹ́dógún dáhùn ìbéèrè náà.
“(1) ‘They had a king over them.’ From the death of Mohammed until near the close of the thirteenth century, the Mohammedans were divided into various factions under several leaders, with no general civil government extending over them all. Near the close of the thirteenth century, Othman founded a government which has since been known as the Ottoman government, or empire, which grew until it extended over all the principal Mohammedan tribes, consolidating them into one grand monarchy.
“(1) ‘Wọ́n ní ọba kan lórí wọn.’ Láti ikú Mohammed títí di àdúgbò òpin ọ̀rúndún kẹtàlá, àwọn Mohammedans pín sí onírúurú ẹ̀yà lábẹ́ ọ̀pọ̀ olórí, láìsí ìjọba àgbáyé kan tó gbooro lórí gbogbo wọn. Ní àdúgbò òpin ọ̀rúndún kẹtàlá, Othman dá ìjọba kan sílẹ̀ tí a ti ń mọ̀ látìgbà náà sí ìjọba Ottoman, tàbí impáyà, tí ó sì dàgbà títí tí ó fi gbòòrò dé lórí gbogbo àwọn ẹ̀yà Mohammedan pàtàkì, ó sì so wọ́n di ọba ńlá kan ṣoṣo.
“(2) The character of the king. ‘Which is the angel of the bottomless pit.’ An angel signifies a messenger, a minister, either good or bad, and not always a spiritual being. ‘The angel of the bottomless pit,’ or chief minister of the religion which came from thence when it was opened. That religion is Mohammedanism, and the sultan is its chief minister. ‘The Sultan, or grand Seignior, as he is indifferently called, is also Supreme Caliph, or high priest, uniting in his person the highest spiritual dignity with the supreme secular authority.’—World As It Is, p.361.
“(2) Ìwà ọba náà. ‘Ẹni tí í ṣe áńgẹ́lì ihò àìnísàlẹ̀.’ Áńgẹ́lì túmọ̀ sí aṣojú, òjíṣẹ́, yálà ẹni rere tàbí ẹni búburú, kì í sì í ṣe ẹ̀dá ẹ̀mí ní gbogbo ìgbà. ‘Áńgẹ́lì ihò àìnísàlẹ̀,’ tàbí olórí òjíṣẹ́ ẹ̀sìn tí ó ti ibẹ̀ jáde nígbà tí a ṣí i. Ẹ̀sìn náà ni ti Mohammedanism, sùlútánì náà sì ni olórí òjíṣẹ́ rẹ̀. ‘Sultan, tàbí grand Seignior, gẹ́gẹ́ bí a ṣe máa ń pè é láìyàtọ̀, ni ó sì jẹ́ Kalifa Gíga Jùlọ pẹ̀lú, tàbí àlùfáà àgbà, nípa ṣíṣọ̀kan nínú ẹni rẹ̀ iyi ẹ̀mí tí ó ga jùlọ pẹ̀lú àṣẹ ayé tí ó ga jùlọ.’—World As It Is, ojú-ìwé 361.”
“(3) His name. In Hebrew, ‘Abaddon,’ the destroyer; in Greek, ‘Apollyon,’ one that exterminates, or destroys. Having two different names in two languages, it is evident that the character, rather than the name of the power, is intended to be represented. If so, as expressed in both languages, he is a destroyer. Such has always been the character of the Ottoman government.
“(3) Orúkọ rẹ̀. Ní èdè Hébérù, ‘Abaddon,’ apanirun; ní èdè Gíríìkì, ‘Apollyon,’ ẹni tí ń pa run, tàbí tí ń ba nkan jẹ́. Níwọ̀n bí ó ti ní orúkọ méjì ọ̀tọ̀ọ̀tọ̀ ní èdè méjì, ó hàn gbangba pé ìwà agbára náà, dípò orúkọ rẹ̀, ni a pinnu láti ṣàfihàn. Bí ó bá rí bẹ́ẹ̀, gẹ́gẹ́ bí a ti sọ ọ́ ní èdè méjèèjì, apanirun ni. Irú ìwà bẹ́ẹ̀ ni ìjọba Ottoman ti ní ní gbogbo ìgbà.”
“But when did Othman make his first assault on the Greek empire?—According to Gibbon, Decline and Fall, etc., ‘Othman first entered the territory of Nicomedia on the 27th day of July, 1299.’
“Ṣùgbọ́n nígbà wo ni Othman ṣe ìkọlù àkọ́kọ́ rẹ̀ sí ìjọba àwọn ará Gíríìkì?—Gẹ́gẹ́ bí Gibbon, Decline and Fall, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ṣe sọ, ‘Othman kọ́kọ́ wọ ilẹ̀ Nicomedia ní ọjọ́ kẹtàdínlọ́gbọ̀n oṣù Keje, ọdún 1299.’”
“The calculations of some writers have gone upon the supposition that the period should begin with the foundation of the Ottoman empire; but this is evidently an error; for they were not only to have a king over them, but were to torment men five months. But the period of torment could not begin before the first attack of the tormentors, which was, as above stated, July 27, 1299.
“Àwọn ìṣírò àwọn akọ̀wé kan ti dá lórí àfihàn pé àkókò náà yẹ kí ó bẹ̀rẹ̀ pẹ̀lú ìpilẹ̀ ìjọba Ottoman; ṣùgbọ́n èyí hàn gbangba pé ó jẹ́ àṣìṣe; nítorí pé kì í ṣe pé wọ́n yóò ní ọba lórí wọn nìkan, ṣùgbọ́n wọ́n tún ní láti dá ènìyàn lóró fún oṣù márùn-ún. Ṣùgbọ́n àkókò ìfiyà náà kò lè bẹ̀rẹ̀ kí ìkọlù àkọ́kọ́ ti àwọn olùdálóró náà tó bẹ̀rẹ̀, èyí tí ó jẹ́, gẹ́gẹ́ bí a ti sọ lókè, July 27, 1299.
“The calculation which follows, founded on this starting-point, was made and published in a work entitled, Christ’s Second Coming, etc., by J. Litch, in 1838.
“Iṣírò tí ó tẹ̀lé eleyi, tí a fi ibi ìbẹ̀rẹ̀ yìí ṣe ìpìlẹ̀ rẹ̀, ni a ṣe, a sì tẹ̀ ẹ́ jáde nínú iṣẹ́ kan tí àkọlé rẹ̀ jẹ́, Wíwá Kejì ti Kristi, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, nípasẹ̀ J. Litch, ní ọdún 1838.
“‘And their power was to hurt men five months.’ Thus far their commission extended, to torment by constant depredations, but not politically to kill them. ‘Five months,’ thirty days to a month, give us one hundred and fifty days; and these days, being symbolic, signify one hundred and fifty years. Commencing July 27, 1299, the one hundred and fifty years reach to 1449. During that whole period the Turks were engaged in an almost perpetual warfare with the Greek empire, but yet without conquering it. They seized upon and held several of the Greek provinces, but still Greek independence was maintained in Constantinople. But in 1449, the termination of the one hundred and fifty years, a change came, the history of which will be found under the succeeding trumpet.” Uriah Smith, Daniel and Revelation, 505–507.
“‘Agbara wọn sì ni láti ṣe àwọn ènìyàn ní ìfarapa fún oṣù márùn-ún.’ Títí dé ìwọ̀n yìí ni àṣẹ iṣẹ́ wọn dé, láti fi ìkọlù àìdákẹ́jẹ́ mú wọn jìyà, ṣùgbọ́n kì í ṣe ní ti ìṣèlú láti pa wọn. ‘Oṣù márùn-ún,’ ọjọ́ ọgbọ̀n sí oṣù kan, fún wa ní ọjọ́ ọgọ́rùn-ún àti àádọ́ta; àwọn ọjọ́ wọ̀nyí sì, níwọ̀n bí wọ́n ti jẹ́ ààmì, ń tọ́ka sí ọdún ọgọ́rùn-ún àti àádọ́ta. Bẹ̀rẹ̀ láti July 27, 1299, ọdún ọgọ́rùn-ún àti àádọ́ta náà dé sí 1449. Ní gbogbo àkókò náà ni àwọn Tooki wà nínú ogun tí ó fẹ́rẹ̀ẹ́ máa bá a lọ láéláé pẹ̀lú ìjọba Gíríìkì, ṣùgbọ́n síbẹ̀ wọn kò ṣẹ́gun rẹ̀. Wọ́n gba, wọ́n sì di púpọ̀ nínú àwọn ẹkùn ilẹ̀ Gíríìkì mú; ṣùgbọ́n síbẹ̀ òmìnira Gíríìkì ṣì dúró ṣinṣin ní Constantinople. Ṣùgbọ́n ní 1449, ní ìparí ọdún ọgọ́rùn-ún àti àádọ́ta náà, ìyípadà kan wáyé, ìtàn èyí tí a ó rí lábẹ́ fèrè tí ń tẹ̀ lé e.” Uriah Smith, Daniel and Revelation, 505–507.
Uriah Smith is citing Josiah Litch’s calculation of the one hundred and fifty years, which when concluded, represents a starting point for the three hundred and ninety-one year and fifteen-day prophecy in the next Trumpet. Commenting on Litch’s prediction concerning these two connected time prophecies Sister White recorded:
Uriah Smith ń tọ́ka sí ìṣírò Josiah Litch nípa ọgọ́rùn-ún ọdún àti àádọ́ta náà, èyí tí nígbà tí ó parí, ń ṣàfihàn ìbẹ̀rẹ̀ fún àsọtẹ́lẹ̀ ọdún mẹ́ta ọgọ́rùn-ún àti mọ́kàndínlọ́gọ́rùn-ún pẹ̀lú ọjọ́ mẹ́ẹ̀ẹ́dógún nínú Ipè tí ó tẹ̀lé e. Nígbà tí ó ń ṣàlàyé lórí àsọtẹ́lẹ̀ Litch ní ti àwọn àsọtẹ́lẹ̀ àkókò méjì wọ̀nyí tí ó so pọ̀, Arábìnrin White kọ sílẹ̀ 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.’
“Nínú ọdún 1840, ìmúṣẹ àkànṣe mìíràn ti àsọtẹ́lẹ̀ fa ìfẹ́ àtàwọn ìfẹ̀hónúhàn káàkiri. Ọdún méjì ṣáájú èyí, Josiah Litch, ọ̀kan lára àwọn olùjọ́sìn aṣáájú tí ń wàásù nípa ìbọ̀wọ̀ kejì, tẹ àlàyé kan jáde lórí Ìfihàn 9, níbi tí ó ti sọ tẹ́lẹ̀ ìṣubú Ilẹ̀-ọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí ni a óò bì ṣubú... ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Èyí sì ni, mo gbàgbọ́, a óò rí i pé ó rí bẹ́ẹ̀ gan-an.”
“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 gangan tí a ti sọ tẹ́lẹ̀, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba ààbò àwọn agbára alágbẹ́gbẹ́ ti Yúróòpù, bẹ́ẹ̀ ni ó fi ara rẹ̀ sábẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pátápátá. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀ ènìyàn ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn ẹlẹgbẹ́ rẹ̀ gbà, a sì fi ìmúnigbára àgbàyanu kún ìrìnàjò Advent. Àwọn ọkùnrin tí wọ́n ní ẹ̀kọ́ àti ipò darapọ̀ mọ́ Miller, ní ìwàásù àti ní títẹ àwọn èrò rẹ̀ jáde, láti ọdún 1840 sí 1844 iṣẹ́ náà sì gbòòrò kánkán.” The Great Controversy, 334, 335.
The first and second woes are connected by two interconnected time prophecies. The first woe, begins with an illustration of the sealing and the second woe, ends with the history of August 11, 1840 until the sounding of the seventh trumpet on October 22, 1844, which is also an illustration of the sealing. The beginning and ending bear the signature of Alpha and Omega, because, as with the history in which Christ confirmed the covenant for a week, the period is divided into two parts. The first period begins with the first Mohammed, and ends with the second Mohammed. The second period begins with “a voice from the four horns of the golden altar which is before God,” and it ends with the “voice” of Christ, swearing “by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer.”
Ìyà àkọ́kọ́ àti ìyà kejì ni a so pọ̀ nípasẹ̀ àwọn àsọtẹ́lẹ̀ àkókò méjì tí ó ní ìbáṣepọ̀ pẹ̀lú ara wọn. Ìyà àkọ́kọ́ bẹ̀rẹ̀ pẹ̀lú àpèjúwe ìdìdì, ìyà kejì sì parí pẹ̀lú ìtàn láti August 11, 1840 títí dé ìró ipè keje ní October 22, 1844, èyí tí ó tún jẹ́ àpèjúwe ìdìdì. Ìbẹ̀rẹ̀ àti òpin náà ru àmi Alpha àti Omega, nítorí pé, gẹ́gẹ́ bí ó ti rí nínú ìtàn náà nínú èyí tí Kristi fi mú májẹ̀mú náà dúró fún ọ̀sẹ̀ kan, a pín àkókò náà sí apá méjì. Àkókò àkọ́kọ́ bẹ̀rẹ̀ pẹ̀lú Mohammed àkọ́kọ́, ó sì parí pẹ̀lú Mohammed kejì. Àkókò kejì bẹ̀rẹ̀ pẹ̀lú “ohùn kan láti inú àwọn ìwo mẹ́rin pẹpẹ wúrà tí ó wà níwájú Ọlọ́run,” ó sì parí pẹ̀lú “ohùn” Kristi, tí ń búra “nípa ẹni tí ó wà láàyè títí láé àti láéláé, ẹni tí ó dá ọ̀run, àti àwọn nǹkan tí ó wà nínú rẹ̀, àti ilẹ̀, àti àwọn nǹkan tí ó wà nínú rẹ̀, àti òkun, àti àwọn nǹkan tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́.”
We will continue this study in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Ìbéèrè èyíkéyìí tí Sátánì lè ru sókè nínú ọkàn láti dá iyèméjì sílẹ̀ nípa ìtàn ńlá ti àwọn ìrìnàjò ìgbà àtijọ́ ti àwọn ènìyàn Ọlọ́run yóò mú inú ọlá-àṣẹ Sátánì dùn, ó sì jẹ́ ẹ̀ṣẹ̀ sí Ọlọ́run. Ìròyìn nípa bíbọ Olúwa wa láìpẹ́ nínú agbára àti ògo ńlá sí ayé wa jẹ́ òtítọ́, àti ní ọdún 1840 ọ̀pọ̀ ohùn ni a gbé sókè nínú ìkéde rẹ̀.” Manuscript Releases, volume 9, 134.