Verse forty of Daniel eleven, begins at the time of the end, but the verse identifies two times of the end, and therefore allows the student of prophecy to align the first time of the end with the second time of the end. When this application is made, the line of Millerite history that began in 1798, runs parallel with the history of the United States in 1989. The two lines identify the line of the true Protestant horn and the line of the Republican horn of the earth beast of Revelation chapter thirteen. Both lines begin at the time of the end in 1798, and the time of the end in 1989 simply complements and provides a second witness of the waymarks of truth that are unsealed in the verse.

Ẹsẹ̀ kọ́kànlá ogójì nínú Daniẹli mọ́kànlá, bẹ̀rẹ̀ ní àsìkò òpin, ṣùgbọ́n ẹsẹ̀ náà ń fi àwọn àsìkò òpin méjì hàn, nítorí náà ó sì jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè mú àsìkò òpin àkọ́kọ́ bá àsìkò òpin kejì mu. Nígbà tí a bá ṣe ìṣàfilọ́lẹ̀ yìí, ìlà ìtàn àwọn Millerite tí ó bẹ̀rẹ̀ ní 1798, ń lọ ní ìbámu pẹ̀lú ìtàn Orílẹ̀-Èdè Amẹ́ríkà ní 1989. Àwọn ìlà méjèèjì náà ń tọ́ka sí ìlà ìwo òtítọ́ ti Pùrótẹ́sítáǹtì àti ìlà ìwo Republikani ti ẹranko ayé nínú Ìfihàn orí kẹtàlá. Àwọn ìlà méjèèjì bẹ̀rẹ̀ ní àsìkò òpin ní 1798, àti pé àsìkò òpin ní 1989 kàn ń ṣe àfikún, ó sì ń pèsè ẹlẹ́rìí kejì fún àwọn àmì ọ̀nà òtítọ́ tí a ṣí sílẹ̀ nínú ẹsẹ̀ náà.

The movement of the third angel arrived on October 22, 1844, but was deferred through the seven-year rebellion of 1856 to 1863. The arrival of the third angel was repeated on September 11, 2001. 1863 was typified by ancient Israel’s first encampment at Kadesh and the rebellion of the ten spies, and September 11, 2001 was typified by the last encampment of ancient Israel at Kadesh, and the rebellion of Moses. The rebellion of 1863, represented the first rebellion at Kadesh, which produced a judgment of death in the wilderness. The rebellion of September 11, 2001 represented the last rebellion at Kadesh, which produced the death of the leadership of Laodicean Adventism.

Ìṣísẹ̀ angẹli kẹta dé ní October 22, 1844, ṣùgbọ́n a fà á sẹ́yìn nípasẹ̀ ìṣọ̀tẹ̀ ọdún méje láti 1856 sí 1863. Ìbẹ̀rẹ̀ angẹli kẹta ni a tún ṣe ní September 11, 2001. 1863 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìbùdó àkọ́kọ́ Ísírẹ́lì ìgbàanì ní Kádéṣi àti ìṣọ̀tẹ̀ àwọn amí mẹ́wàá, àti September 11, 2001 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìbùdó ìkẹyìn Ísírẹ́lì ìgbàanì ní Kádéṣi, àti ìṣọ̀tẹ̀ Mose. Ìṣọ̀tẹ̀ 1863, dúró fún ìṣọ̀tẹ̀ àkọ́kọ́ ní Kádéṣi, èyí tí ó mú ìdájọ́ ikú wá nínú aginjù. Ìṣọ̀tẹ̀ September 11, 2001 dúró fún ìṣọ̀tẹ̀ ìkẹyìn ní Kádéṣi, èyí tí ó fa ikú àwọn aṣáájú Adventismu Laodíṣíà.

The descent of the angel on August 11, 1840, which ushered in the movement of 1840 to 1844, which Sister White called a glorious manifestation of the power of God, typified September 11, 2001 and identified a glorious manifestation of the power of God.

Ìsọdálẹ̀ áńgẹ́lì náà ní August 11, 1840, tí ó ṣí ìṣísẹ̀ ìgbésẹ̀ ọdún 1840 sí 1844 sílẹ̀, èyí tí Sister White pè ní ìfihàn ológo ti agbára Ọlọ́run, jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti September 11, 2001, ó sì ṣe ìdánimọ̀ ìfihàn ológo ti agbára Ọlọ́run.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. 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.

“Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde ìhìn iṣẹ́ áńgẹ́lì kẹta yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ ká gbogbo ayé. A ti sọ tẹ́lẹ̀ níhìn-ín nípa iṣẹ́ kan tí ìgbòòrò rẹ̀ yóò kárí ayé, tí agbára rẹ̀ sì yóò jẹ́ àìlẹ́gbẹ́. Ìṣísẹ̀ ìpadàbọ̀ Kristi ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a gbé ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́-òjíṣẹ́ ní ayé, àti ní àwọn orílẹ̀-èdè kan ìfẹ́ sí ẹ̀sìn pọ̀ jùlọ tí a ti rí nínú orílẹ̀-èdè kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún wá; ṣùgbọ́n àwọn wọ̀nyí ni a óò ju lọ nípasẹ̀ ìṣísẹ̀ alágbára tí ó wà lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.

The first arrival of the third angel on October 22, 1844 (the first Kadesh), was to finish the work, but God’s people chose to select a new leader and return to Egypt. By 1863, they had “rebuilt Jericho”, instead of participating in God’s work in bringing down the walls of Jericho. They were therefore cursed, with the death in the wilderness.

Ìbọ̀wọ̀ àkọ́kọ́ ti áńgẹ́lì kẹta ní ọjọ́ October 22, 1844 (Kadeṣi àkọ́kọ́), ni láti parí iṣẹ́ náà, ṣùgbọ́n àwọn ènìyàn Ọlọ́run yàn láti yan aṣáájú tuntun kan kí wọ́n sì padà sí Ejibiti. Ní ọdún 1863, wọ́n ti “tún Jeriko kọ́,” dípò kí wọ́n kópa nínú iṣẹ́ Ọlọ́run nínú mímú odi Jeriko wó lulẹ̀. Nítorí náà, a fi ikú ní aginjù bú wọn.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Ní àkókò náà ni Joṣua sì fi wọ́n búra, ó ní, “Ègún ni fún ọkùnrin náà níwájú Olúwa, ẹni tí yóò dìde láti tún ìlú yìí, Jeriko, kọ́: nínú àkọ́bí rẹ̀ ni yóò fi ìpìlẹ̀ rẹ̀ lélẹ̀, àti nínú ọmọ rẹ̀ àbíkẹ́yìn ni yóò gbé àwọn ẹnu-ọ̀nà rẹ̀ ró.” Joṣua 6:26.

As with ancient Israel at the first Kadesh, who had rejected the message of Joshua and Caleb, modern Israel’s rebellion at the first Kadesh (1863), brought upon them the curse of Joshua. When the third angel returned on September 11, 2001 (the last Kadesh), the final work in advance of God bringing down Jericho and its walls began.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísráẹ́lì ìgbàanì ní Kádéṣì àkọ́kọ́, ẹni tí wọ́n ti kọ ìránṣẹ́ Joṣúà àti Kálẹ́bù sílẹ̀, bẹ́ẹ̀ ni ìṣọ̀tẹ̀ Ísráẹ́lì òde òní ní Kádéṣì àkọ́kọ́ (1863), mú ègún Joṣúà wá sórí wọn. Nígbà tí áńgẹ́lì kẹta padà ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001 (Kádéṣì ìkẹyìn), iṣẹ́ ìkẹyìn náà bẹ̀rẹ̀ ṣáájú kí Ọlọ́run tó mú Jẹ́ríkò àti àwọn odi rẹ̀ wó lulẹ̀.

October 22, 1844 marks the arrival of the third angel, and in so doing it marks the arrival of the soon-coming Sunday in the last days. 1863 marks the end of the testing period of the third angel that commenced on October 22, 1844. 1863 is therefore a symbol of the soon-coming Sunday law, for Jesus always represents the ending with the beginning. In 1863, the nation was divided into two classes, and so too, at the Sunday law, two classes will be manifested.

Ọjọ́ kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844 ń fi dídé áńgẹ́lì kẹta hàn, àti nípa bẹ́ẹ̀ ó sì ń fi dídé ọjọ́ Àìkú tí ó súnmọ́ ti àwọn ọjọ́ ìkẹyìn hàn. Ọdún 1863 ń fi òpin àkókò ìdánwò áńgẹ́lì kẹta hàn, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844. Nítorí náà, ọdún 1863 jẹ́ ààmì òfin ọjọ́ Àìkú tí ó súnmọ́, nítorí Jésù máa ń ṣojú òpin pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà. Ní ọdún 1863, a pín orílẹ̀-èdè náà sí ẹgbẹ́ méjì, bẹ́ẹ̀ náà pẹ̀lú, nígbà òfin ọjọ́ Àìkú, a ó fi ẹgbẹ́ méjì hàn.

The testing period of the third angel in Millerite history began in 1844 and ended in 1863, and the beginning and ending, both marked the Sunday law of the last days. In the history between the beginning (1844) and the ending (1863), is the rebellion of the Millerite movement (1856). Thus, the period bears the signature of “Truth.” The return to Kadesh for the second time on September 11, 2001 marks the beginning of the testing process of the third angel, which concludes at the soon-coming Sunday law, as typified by 1863.

Àkókò ìdánwò ti áńgẹ́lì kẹta nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller bẹ̀rẹ̀ ní ọdún 1844, ó sì parí ní 1863, ìbẹ̀rẹ̀ àti òpin náà pẹ̀lú ni wọ́n samisi òfin Ọjọ́ Àìkú ti àwọn ọjọ́ ìkẹyìn. Nínú ìtàn tó wà láàárín ìbẹ̀rẹ̀ (1844) àti òpin (1863), ni ìṣọ̀tẹ̀ ìṣísẹ̀ Millerite wà (1856). Nítorí náà, àkókò náà ru àmì “Òtítọ́.” Ìpadà sí Kádéṣì fún ìgbà kejì ní September 11, 2001 samisi ìbẹ̀rẹ̀ ìlànà ìdánwò ti áńgẹ́lì kẹta, èyí tí ó parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, gẹ́gẹ́ bí 1863 ti jẹ́ àpẹẹrẹ rẹ̀.

From that Sunday law until human probation closes, Jericho and its walls will be brought down, in agreement with the executive judgment upon the whore of Babylon that is represented in that history. Verse forty begins in 1798, and concludes at the soon-coming Sunday law in verse forty-one. The time of the end in 1798 represents the internal line of God’s church, beginning with the Millerites of the movement of the first angel through to the movement of the third angel and the one hundred and forty-four thousand. All in one verse.

Láti òfin Ọjọ́-ìsinmi náà títí àkókò ìdánwò ènìyàn yóò fi parí, a ó mú Jẹ́ríkò àti odi rẹ̀ ṣubú, ní ìbámu pẹ̀lú ìdájọ́ ìṣèjọba tí a mú wá sórí àgbèrè Bábílónì tí a ṣàfihàn nínú ìtàn náà. Ẹsẹ̀ ogójì bẹ̀rẹ̀ ní 1798, ó sì parí ní òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ nínú ẹsẹ̀ ogójì-ọ̀kan. Àkókò ìparí ní 1798 dúró fún ìlà inú ti ìjọ Ọlọ́run, tí ó bẹ̀rẹ̀ pẹ̀lú àwọn Mílẹ́ráítì ti ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, títí dé ìṣísẹ̀ áńgẹ́lì kẹta àti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Gbogbo rẹ̀ wà nínú ẹsẹ̀ kan ṣoṣo.

The war between the king of the north that began with the ascendancy of the king of the south in 1798, was brought to a conclusion in 1989, when the king of the south was defeated by an alliance between the fifth and sixth kingdoms of Bible prophecy. The war of the king of the north and king of the south that began in 1798, was recognized by the Millerites as a warfare against Rome, which they saw as simply the two desolating powers of paganism and papalism. When the war ended in 1989, all three desolating powers were involved, and it marked the beginning of the prophetic illustration of those three powers leading the world to Armageddon, which is geographically represented in verse forty-five of Daniel eleven.

Ogun láàárín ọba àríwá tí ó bẹ̀rẹ̀ pẹ̀lú ìgòkè ọba gúúsù ní 1798, ni a mú wá sí òpin ní 1989, nígbà tí a ṣẹ́gun ọba gúúsù nípasẹ̀ àdéhùn kan láàárín ìjọba karùn-ún àti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ogun ọba àríwá àti ọba gúúsù tí ó bẹ̀rẹ̀ ní 1798 ni àwọn Millerites mọ̀ gẹ́gẹ́ bí ogun sí Romu, èyí tí wọ́n rí gẹ́gẹ́ bí agbára ìparun méjì péré, ìyẹn keferi àti ìjọ-òpóòpó. Nígbà tí ogun náà parí ní 1989, gbogbo agbára ìparun mẹ́tẹ̀ẹ̀ta ni ó wà nínú rẹ̀, ó sì samisi ìbẹ̀rẹ̀ àpèjúwe àsọtẹ́lẹ̀ ti agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí tí ń darí ayé lọ sí Amágẹdónì, èyí tí a ṣojú rẹ̀ nípa àyè ilẹ̀ rẹ̀ nínú ẹsẹ̀ kẹ́rìnlélọ́gọ́rin [45] ti Dáníẹ́lì mọ́kànlá.

Verses forty to forty-five identify the prophetic dynamics of the three powers bringing the pope to his end between the seas and the glorious holy mountain. Rightly understood, the prophetic history represented in verse forty-one, includes verses forty-one through forty-four.

Àwọn ẹsẹ̀ ogójì sí márùn-ún-lẹ́ẹ̀dógójì ṣàfihàn ìṣiṣẹ́-àyànmọ́ àsọtẹ́lẹ̀ ti agbára mẹ́ta tí ń mú póòpù dé òpin rẹ̀ láàrín àwọn òkun àti òkè mímọ́ ológo náà. Ní ìmòye tó tọ́, ìtàn àsọtẹ́lẹ̀ tí a ṣojú fún nínú ẹsẹ̀ kọkànlélógójì, ní àwọn ẹsẹ̀ kọkànlélógójì sí mẹ́rìnlélógójì nínú.

Therefore, starting from the time of the end in 1989, with the second witness of 1798, identifying the beginning and ending of the war between the king of the south and the king of the north, verse forty-one through forty-four identifies the threefold union of a papacy whose deadly wound is healed, and verse forty-five is where she comes to her end. The verses, when approached from this perspective present a history that is external to God’s church, as is also represented by the relation between the seven seals and the seven churches in the book of Revelation.

Nítorí náà, láti ìgbà òpin ní ọdún 1989, pẹ̀lú ẹ̀rí kejì ti 1798, tí ó ń tọ́ka sí ìbẹ̀rẹ̀ àti òpin ogun láàárín ọba gúúsù àti ọba àríwá, ẹsẹ̀ kọkànlélógójì títí dé mẹ́rìnlélógójì ń fi ìdàpọ̀ mẹ́ta-hàn hàn ti ìjọba póòpù kan tí a ti mú ọgbẹ́ ikú rẹ̀ láradá, ẹsẹ̀ márùndínláàádọ́ta sì ni ibi tí ó ti dé òpin rẹ̀. Àwọn ẹsẹ̀ wọ̀nyí, nígbà tí a bá sunmọ́ wọn láti ojú ìwòye yìí, ń gbé ìtàn kan kalẹ̀ tí ó wà ní òde Ìjọ Ọlọ́run, gẹ́gẹ́ bí a ti tún ṣàfihàn rẹ̀ nínú ìbáṣepọ̀ tó wà láàárín èdìdì méje àti àwọn ìjọ méje nínú ìwé Ìṣípayá.

The line of prophetic history represented by 1798 represents primarily the investigative judgment, and the line that begins at the same point in 1989 represents primarily the executive judgment. 1798 is primarily emphasizing the work of the messenger who prepares the way for the Messenger of the Covenant, and 1989 is primarily emphasizing the work of the Elijah messenger.

Ìlà ìtàn àsọtẹ́lẹ̀ tí 1798 dúró fún ń ṣàfihàn ní pàtàkì ìdájọ́ àyẹ̀wò, àti ìlà tí ó bẹ̀rẹ̀ ní ibi kan náà ní 1989 ń ṣàfihàn ní pàtàkì ìdájọ́ ìmúṣẹ. 1798 ń tẹnumọ́ ní pàtàkì iṣẹ́ ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà, àti 1989 ń tẹnumọ́ ní pàtàkì iṣẹ́ ojiṣẹ́ Elijah.

Starting from 1798, when the book of Daniel was unsealed, we have the increase of knowledge of the prophetic history where Christ leads His people into a covenant relationship that accomplishes the permanent combination of divinity with humanity. That last day covenant is identified repeatedly in the Scriptures.

Láti ọdún 1798 bẹ̀rẹ̀, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀, a ní ìpọ̀sí ìmọ̀ nípa ìtàn àsọtẹ́lẹ̀, níbi tí Kristi ti ń darí àwọn ènìyàn Rẹ̀ sínú ìbáṣepọ̀ májẹ̀mú kan tí ó mú àpapọ̀ títí láé ti ìwà àtọ̀runwá pọ̀ mọ́ ènìyàn ṣẹ. Májẹ̀mú ọjọ́ ìkẹyìn yẹn ni a ń tọ́ka sí léraléra nínú Ìwé Mímọ́.

Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and I will remember their sin no more. Jeremiah 31:31–34.

Kíyèsí i, ọjọ́ ń bọ̀, ni Olúwa wí, tí èmi yóò sì bá ilé Ísírẹ́lì àti ilé Júdà dá májẹ̀mú tuntun; kì í ṣe gẹ́gẹ́ bí májẹ̀mú tí mo bá àwọn baba wọn dá ní ọjọ́ tí mo dì wọ́n lọ́wọ́ láti mú wọn jáde kúrò ní ilẹ̀ Ejibiti; májẹ̀mú mi tí wọ́n ṣẹ́, bí ó tilẹ̀ jẹ́ pé èmi jẹ́ ọkọ fún wọn, ni Olúwa wí: Ṣùgbọ́n èyí ni májẹ̀mú tí èmi yóò bá ilé Ísírẹ́lì dá; lẹ́yìn ọjọ́ wọ̀nyí, ni Olúwa wí, èmi yóò fi òfin mi sínú àyà wọn, èmi yóò sì kọ ọ́ sínú ọkàn wọn; èmi yóò sì jẹ́ Ọlọ́run wọn, àwọn yóò sì jẹ́ ènìyàn mi. Wọn kì yóò sì tún máa kọ́ olúkúlùkù aládùúgbò rẹ̀, àti olúkúlùkù arákùnrin rẹ̀, pé, Mọ Olúwa: nítorí gbogbo wọn ni yóò mọ̀ mí, láti ọwọ́ ẹni kékeré jùlọ nínú wọn títí dé ọwọ́ ẹni títóbi jùlọ nínú wọn, ni Olúwa wí: nítorí èmi yóò dárí àìṣedéédé wọn jì wọ́n, èmi kì yóò sì rántí ẹ̀ṣẹ̀ wọn mọ́. Jeremiah 31:31–34.

All the prophets are identifying the last days, and the expression “last days,” in prophecy represents the time period of the judgment. The first angel arrived in 1798, at the time of the end, to announce the opening of the judgment in 1844, which is also the arrival of the last days. The last days, are Jeremiah’s “days” that will come, when God would “forgive” the “iniquity” and “no more remember” the sins of His people. That work is accomplished by Christ, as the High Priest in the antitypical day of atonement, during “the last days.”

Gbogbo àwọn wòlíì ń tọ́ka sí àwọn ọjọ́ ìkẹyìn, àti pé ọ̀rọ̀ náà “ọjọ́ ìkẹyìn,” nínú àsọtẹ́lẹ̀, ń ṣojú àkókò ìdájọ́. Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, ní àkókò ìparí, láti kéde ìṣíṣí ìdájọ́ náà ní 1844, èyí tí ó tún jẹ́ dídé àwọn ọjọ́ ìkẹyìn. Àwọn ọjọ́ ìkẹyìn ni “ọjọ́” Jeremiah tí yóò dé, nígbà tí Ọlọ́run yóò “dárí” “àìṣedéédé” jì, tí kò sì ní “rán” ẹ̀ṣẹ̀ àwọn ènìyàn Rẹ̀ “mọ́” mọ́. Iṣẹ́ náà ni Kristi ń ṣe gẹ́gẹ́ bí Àlùfáà Àgbà nínú ọjọ́ ìràpadà àpẹẹrẹ-òtítọ́, ní àkókò “àwọn ọjọ́ ìkẹyìn.”

Had Millerite Adventism continued by faith to walk in the advancing light of the third angel which arrived on October 22, 1844, they would have already been in their eternal home with Jesus. This is what Jeremiah means when he says, “after those days.” “Those days” are the prophetic periods that led to, and concluded in, 1844. They are the “days” which Daniel chapter twelve references.

Bí Adventism àwọn Millerite bá ti tẹ̀síwájú nípa ìgbàgbọ́ láti máa rìn nínú ìmọ́lẹ̀ tí ń lọ síwájú ti áńgẹ́lì kẹta tí ó dé ní October 22, 1844, wọ́n ì bá ti wà nílé ayérayé wọn pẹ̀lú Jésù tẹ́lẹ̀. Èyí ni Jeremiah túmọ̀ sí nígbà tí ó wí pé, “lẹ́yìn àwọn ọjọ́ wọ̀nyí.” “Àwọn ọjọ́ wọ̀nyí” ni àwọn àkókò àsọtẹ́lẹ̀ tí wọ́n ṣamọ̀nà sí, tí wọ́n sì parí ní, 1844. Wọ́n ni “àwọn ọjọ́” tí Daniel orí kejìlá tọ́ka sí.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Ṣùgbọ́n ìwọ, máa bá ọ̀nà rẹ lọ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró ní ìpín rẹ ní òpin àwọn ọjọ́. Danieli 12:13.

At the “end of the days,” or as Jeremiah says, “after those days,” Christ designed to put His law in the inward parts of His people and write His law upon the hearts. The inward parts being the lower nature, or as Paul calls it the flesh, and the heart being the higher nature. The covenant promises to give His people a new mind at conversion, and a new body at the Second Coming. Man fell with Adam, who was created in God’s image, and who was created with a higher nature and a lower nature. Christ’s covenant is to redeem mankind with their twofold nature from the curse of sin.

Ní “ìparí àwọn ọjọ́,” tàbí gẹ́gẹ́ bí Jeremiah ti sọ, “lẹ́yìn àwọn ọjọ́ wọ̀nyí,” ni Kristi pinnu láti fi òfin Rẹ̀ sínú apá inú àwọn ènìyàn Rẹ̀, kí ó sì kọ òfin Rẹ̀ sórí ọkàn wọn. Apá inú náà ni ìwà àdánidá ìsàlẹ̀, tàbí gẹ́gẹ́ bí Paul ṣe pè é, ẹran ara; ọkàn sì ni ìwà àdánidá gíga. Májẹ̀mú náà ṣe ìlérí láti fún àwọn ènìyàn Rẹ̀ ní ọkàn-ín tuntun ní ìyípadà ọkàn, àti ara tuntun ní Ìbọ̀wọ̀ Kejì. Ènìyàn ṣubú pẹ̀lú Adam, ẹni tí a dá ní àwòrán Ọlọ́run, tí a sì dá pẹ̀lú ìwà àdánidá gíga àti ìwà àdánidá ìsàlẹ̀. Májẹ̀mú Kristi ni láti rà áyàtọ̀ ẹ̀dá ènìyàn pẹ̀lú ìwà àdánidá méjì wọn kúrò lábẹ́ ègún ẹ̀ṣẹ̀.

“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

“Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn òfin rẹ̀ mọ́ ni a ó tún sọ di mímúṣẹ. ‘Ní ọjọ́ náà ni èmi yóò bá wọn dá májẹ̀mú pẹ̀lú àwọn ẹranko igbó, àti pẹ̀lú àwọn ẹyẹ ojú ọ̀run, àti pẹ̀lú àwọn ohun tí ń rìn lórí ilẹ̀: èmi yóò sì fọ ọrun àti idà àti ogun kúrò ní ilẹ̀ ayé, èmi yóò sì mú kí wọ́n máa dùbúlẹ̀ ní àlàáfíà. Èmi yóò sì fẹ́ ọ fún ara mi títí láé; bẹ́ẹ̀ ni, èmi yóò fẹ́ ọ fún ara mi nínú òdodo, àti nínú ìdájọ́, àti nínú inú-rere onífẹ̀ẹ́, àti nínú àánú. Èmi yóò fẹ́ ọ fún ara mi nínú ìṣòtítọ́; ìwọ yóò sì mọ Olúwa.’”

“‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14-23.

“‘Yóò sì ṣe ní ọjọ́ náà, èmi yóò gbọ́, ni Olúwa wí, èmi yóò gbọ́ àwọn ọ̀run, àwọn náà yóò sì gbọ́ ayé; ayé yóò sì gbọ́ ọkà, àti wáìnì, àti òróró; àwọn náà yóò sì gbọ́ Jésírẹ́ẹlì. Èmi yóò sì fún un ní irúgbìn fún ara mi ní ilẹ̀; èmi yóò sì ṣàánú ẹni tí kò rí àánú gbà rí; èmi yóò sì wí fún àwọn tí kì í ṣe àwọn ènìyàn mi pé, Ìwọ ni àwọn ènìyàn mi; àwọn náà yóò sì wí pé, Ìwọ ni Ọlọ́run mi.’ Hosea 2:14-23.”

“‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

“‘Ní ọjọ́ náà, ... ìyókù Ísráẹ́lì, àti àwọn tí ó sá kúrò nínú ilé Jékọ́bù, ... yóò gbẹ́kẹ̀lé Olúwa, Ẹni Mímọ́ Ísráẹ́lì, ní òtítọ́.’ Aísáyà 10:20. Láti inú ‘gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn’ àwọn kan yóò wà tí yóò fi ayọ̀ dáhùn sí ìránṣẹ́ náà pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé.’ Wọn yóò yípadà kúrò lọ́dọ̀ gbogbo òrìṣà tí ń dè wọ́n mọ́ ayé yìí, wọn yóò sì ‘jọ́sìn ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi.’ Wọn yóò tú ara wọn sílẹ̀ kúrò nínú gbogbo ìdíwọ̀n, wọn yóò sì dúró níwájú ayé gẹ́gẹ́ bí àwọn àmì ìrántí àánú Ọlọ́run. Ní ìgbọràn sí gbogbo ohun tí Ọlọ́run béèrè, àwọn áńgẹ́lì àti ènìyàn yóò mọ̀ wọ́n gẹ́gẹ́ bí àwọn tí ‘ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù.’ Ìfihàn 14:6–7, 12.”

“‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

“‘Wò ó, àwọn ọjọ́ ń bọ̀, ni Olúwa wí, tí alágbedẹ yóò bá olùkórè dé, àti ẹni tí ń tẹ àjàrà ẹni tí ń fún irúgbìn; àwọn òkè yóò sì máa ṣàn ọtí wáìnì dídùn, gbogbo àwọn òkè kéékèèké yóò sì yo. Èmi yóò sì mú ìgbèkùn àwọn ènìyàn mi Ísírẹ́lì padà, wọn yóò sì tún àwọn ìlú tí a ti pa run kọ́, wọn yóò sì gbé inú wọn; wọn yóò gbin ọgbà àjàrà, wọn yóò sì mu wáìnì inú wọn; wọn yóò tún ṣe ọgbà, wọn yóò sì jẹ èso inú wọn. Èmi yóò sì gbìn wọn sí orí ilẹ̀ wọn, a kì yóò sì tún fà wọ́n tu kúrò ní ilẹ̀ wọn tí mo ti fi fún wọn mọ́, ni Olúwa Ọlọ́run rẹ wí. Ámósì 9:13–15.’” Review and Herald, February 26, 1914.

When Jeremiah says “after those days,” the “days” that preceded the work represented by Christ suddenly coming to His temple to cleanse it, were the prophetic periods that ended in 1798 and 1844. The end of those prophetic days (periods), marked the forty-six years in which Christ erected the Millerite temple, and when He suddenly came on October 22, 1844 He was fulfilling Malachi chapter three, which He also fulfilled when He cleansed the temple at the beginning and ending of His ministry.

Nígbà tí Jeremáyà sọ pé “lẹ́yìn àwọn ọjọ́ wọ̀nyí,” “àwọn ọjọ́” tí ó ṣáájú iṣẹ́ tí a ṣàpẹẹrẹ rẹ̀ nípa dídé Kristi lójijì sí tẹ́ńpìlì Rẹ̀ láti wẹ̀ ẹ́ mọ́, ni àwọn àkókò wòlíì tí ó parí ní 1798 àti 1844. Òpin àwọn ọjọ́ wòlíì wọ̀nyí (àwọn àkókò), ni ó sàmì sí ọdún mẹ́rìndínlọ́gọ́rin tí Kristi fi kọ tẹ́ńpìlì Millerite, àti pé nígbà tí Ó sì dé lójijì ní October 22, 1844, Ó ń mú Malaki orí kẹta ṣẹ, èyí tí Ó tún mú ṣẹ nígbà tí Ó wẹ tẹ́ńpìlì mọ́ ní ìbẹ̀rẹ̀ àti ní òpin iṣẹ́ ìránṣẹ́ Rẹ̀.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùra àti àwọn olùtà ayé, Jésù kéde iṣẹ́-ìránṣẹ́ Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú ìbàjẹ́ ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́kúfẹ̀ẹ́ ayé, àwọn ìfẹ́-ọkàn amúnimọ́ra-ẹni-nìkan, àwọn àṣà búburú, tí ń bà ọkàn jẹ́. Málákì 3:1–3 ni a tọ́ka sí.” Ìfẹ́ Àwọn Ọ̀dọ́-Ọ̀run, 161.

And “after those days,” Christ intended to cleanse the temple He had erected, which represented His work in cleansing the hearts of His people from the defilement of sin, or as Jeremiah states writing His law upon the hearts and inward parts.

Àti “lẹ́yìn ọjọ́ wọ̀nyí,” Kristi pinnu láti wẹ tẹ́ńpìlì tí Ó ti kọ́ mọ́, èyí tí ó ṣàpẹẹrẹ iṣẹ́ Rẹ̀ nínú mímọ́ ọkàn àwọn ènìyàn Rẹ̀ kúrò nínú àbàwọ́n ẹ̀ṣẹ̀, tàbí gẹ́gẹ́ bí Jeremiah ṣe sọ ọ́, kíkọ òfin Rẹ̀ sínú ọkàn àti apá inú wọn.

For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people. Hebrews 8:8–10.

Nítorí rí àṣìṣe wọn, ó ní, Wò ó, ọjọ́ ń bọ̀, ni Olúwa wí, nígbà tí èmi yóò bá ilé Ísírẹ́lì àti ilé Júdà dá májẹ̀mú tuntun: Kì í ṣe gẹ́gẹ́ bí májẹ̀mú tí mo bá àwọn baba wọn dá ní ọjọ́ tí mo dì wọ́n lọ́wọ́ láti mú wọn jáde kúrò ní ilẹ̀ Ejibiti; nítorí wọn kò dúró nínú májẹ̀mú mi, èmi náà kò sì fiyesi wọn, ni Olúwa wí. Nítorí èyí ni májẹ̀mú tí èmi yóò bá ilé Ísírẹ́lì dá lẹ́yìn àwọn ọjọ́ wọ̀nyí, ni Olúwa wí; èmi yóò fi àwọn òfin mi sínú ọkàn wọn, èmi yóò sì kọ wọ́n sí inú àyà wọn: èmi yóò sì jẹ́ Ọlọ́run fún wọn, àwọn náà yóò sì jẹ́ ènìyàn fún mi. Heberu 8:8–10.

The words “those days” were Daniel’s “end of the days,” that ended in 1798 and 1844. The line of the Protestant horn that begins in 1798, in verse forty of Daniel eleven, is emphasizing the covenant relationship which is established with the one hundred and forty-four thousand. The Hebrew word “lot” is a small stone that was used to determine one’s destiny. Daniel was told to go and rest (in death), until “the end of the days,” when, in 1844, the judgment would begin and his destiny would be determined.

Àwọn ọ̀rọ̀ náà pé “àwọn ọjọ́ wọ̀nyí” ni “ìparí àwọn ọjọ́” Dáníẹ́lì, tí ó parí ní ọdún 1798 àti 1844. Ìlà ìwo Pùrótẹ́sítáǹtì tí ó bẹ̀rẹ̀ ní 1798, nínú ẹsẹ̀ ogójì ti Dáníẹ́lì orí kọkànlá, ń tẹnu mọ́ ìbáṣepọ̀ májẹ̀mú tí a fi ìdásílẹ̀ múlẹ̀ pẹ̀lú ẹgbẹ̀rún méjìlélógójì àti ọgọ́rùn-ún mẹ́rìnlélógójì náà. Ọ̀rọ̀ Hébérù náà “lot” jẹ́ òkúta kékeré kan tí a máa ń lò láti pinnu ayànmọ́ ẹni. A sọ fún Dáníẹ́lì pé kí ó lọ kí ó sì sinmi (nínú ikú), títí “di ìparí àwọn ọjọ́ náà,” nígbà náà, ní 1844, ìdájọ́ yóò bẹ̀rẹ̀, a ó sì pinnu ayànmọ́ rẹ̀.

But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:13.

Ṣùgbọ́n lọ ní ọ̀nà rẹ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró nípò ìpín rẹ ní òpin àwọn ọjọ́. Dáníẹ́lì 12:13.

The “days” of the “end of the days,” represents the time prophecies which ended in 1844, for after then prophetic time would be no longer. The twenty-three hundred years, which was the marah vision, meaning the sudden appearance of Christ in His sanctuary then ended, and the twenty-five hundred and twenty years of the last indignation also ended, just as the days of the first indignation had ended at the time of the end in 1798. “After those days,” as referred to by Jeremiah, was thereafter addressed by Paul. Paul refers to Jeremiah’s “after those days,” twice, for Paul doesn’t simply address the covenant that was to be instituted “after those days,” but more importantly he is identifying the work of Christ as High Priest.

Àwọn “ọjọ́” ti “ìkẹyìn àwọn ọjọ́,” ń ṣàpẹẹrẹ àwọn àsọtẹ́lẹ̀ àkókò tí ó parí ní 1844, nítorí lẹ́yìn ìgbà náà àkókò àsọtẹ́lẹ̀ kì yóò sí mọ́. Ẹgbẹ̀rún méjì lé ọ̀ọ́dúnrún ọdún, tí í ṣe ìran marah, èyí tí ó túmọ̀ sí ìfarahàn Kristi lójijì nínú ibi mímọ́ Rẹ̀, nígbà náà parí, àti ẹgbẹ̀rún méjì lé ọ̀ọ́dúnrún méjìlá ọdún ti ìbínú ìkẹyìn náà pẹ̀lú parí, gẹ́gẹ́ bí àwọn ọjọ́ ìbínú àkọ́kọ́ ti parí ní àkókò ìkẹyìn ní 1798. “Lẹ́yìn àwọn ọjọ́ wọ̀nyí,” gẹ́gẹ́ bí Jeremiah ti tọ́ka sí i, ni Paul tún sọ̀rọ̀ rẹ̀ léyìn náà. Paul tọ́ka sí “lẹ́yìn àwọn ọjọ́ wọ̀nyí” ti Jeremiah lẹ́ẹ̀mejì, nítorí Paul kì í ṣe pé ó kan sọ nípa májẹ̀mú tí a ó fi ìdí rẹ̀ múlẹ̀ “lẹ́yìn àwọn ọjọ́ wọ̀nyí” nìkan, ṣùgbọ́n pàápàá jù lọ ó ń fi iṣẹ́ Kristi hàn gẹ́gẹ́ bí Àlùfáà Àgbà.

For by one offering he hath perfected forever them that are sanctified. Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God. Hebrews 10:14–21.

Nítorí pé nípa ẹbọ kan ṣoṣo ni ó ti sọ àwọn tí a sọ di mímọ́ di pípé títí láé. Ẹ̀mí Mímọ́ náà sì jẹ́ ẹlẹ́rìí sí wa nípa èyí; nítorí lẹ́yìn tí ó ti sọ tẹ́lẹ̀ pé, Èyí ni májẹ̀mú tí èmi yóò bá wọn dá lẹ́yìn àwọn ọjọ́ wọ̀nyí, ni Olúwa wí, Èmi yóò fi àwọn òfin mi sínú ọkàn wọn, àti sínú ìmọ̀ inú wọn ni èmi yóò kọ wọ́n sí; àti pé, Èmi kì yóò rántí ẹ̀ṣẹ̀ àti àìṣòdodo wọn mọ́. Ní báyìí, níbi tí ìdáríjì àwọn nǹkan wọ̀nyí bá wà, kò sí ẹbọ mọ́ fún ẹ̀ṣẹ̀. Nítorí náà, ẹ̀yin ará, níwọ̀n bí a ti ní ìgboyà láti wọ inú ibi mímọ́ jùlọ nípa ẹ̀jẹ̀ Jésù, ní ọ̀nà tuntun àti alààyè kan, èyí tí ó ti yà sọ́tọ̀ fún wa, nípasẹ̀ aṣọ ìkélé, èyí ni pé, ara rẹ̀; àti níwọ̀n bí a ti ní Àlùfáà Àgbà kan lórí ilé Ọlọ́run. Heberu 10:14–21.

The two hundred and twenty years that link the prophecy of the marah vision of Christ’s appearance, with the twenty-five-hundred and twenty year prophecy of the chazon vision of prophetic history, ties together, or links the beginning of those two prophetic periods, with a symbolic link that represents the combination of humanity with divinity, which is the work Christ accomplishes in the cleansing that occurs during the movement of the third angel, and results in the covenant He makes with the one hundred and forty-four thousand.

Ọdún igba méjìlélógún [220] tí ó so àsọtẹ́lẹ̀ ìran marah ti ìfarahàn Kristi pọ̀ mọ́ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélógún-ó-lé-ogún [2520] ti ìran chazon ti ìtàn àsọtẹ́lẹ̀, ń di pọ̀, tàbí ń so ìbẹ̀rẹ̀ àwọn àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyí, pẹ̀lú ìsopọ̀ àmì kan tí ó dúró fún ìpapọ̀ ẹ̀dá ènìyàn pẹ̀lú ìwà-Ọlọ́run, èyí tí í ṣe iṣẹ́ tí Kristi ń ṣàṣeparí nínú ìwẹ̀nùmọ́ tí ń ṣẹlẹ̀ ní àkókò ìrìnàjò angẹli kẹta, tí ó sì yọrí sí májẹ̀mú tí Ó dá pẹ̀lú ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000].

The vision of the chazon, that illustrates the trampling down of the temple, is the vision of humanity that has been trampled down by sin, since the rebellion of Adam in the Garden of Eden; and the vision of the marah, that illustrates Christ work of restoring and cleansing the temple were both fulfilled on October 22, 1844. There are two twenty-five-hundred and twenty year prophecies of God’s indignation, that represent the trampling down of the host and the sanctuary.

Ìran chazon, tí ó ṣàfihàn títẹ tẹ́ńpìlì mọ́lẹ̀, ni ìran aráyé tí a ti tẹ mọ́lẹ̀ nípasẹ̀ ẹ̀ṣẹ̀, láti ìgbà ìṣọ̀tẹ̀ Ádámù nínú Ọgbà Édẹni wá; àti ìran marah, tí ó ṣàfihàn iṣẹ́ Kristi ti mímúpadàbọ̀sípò àti ìwẹ̀nùmọ́ tẹ́ńpìlì, ni wọ́n ṣẹ ní ọjọ́ Kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844. Àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, àti ogún méjì wà, nípa ìbínú Ọlọ́run, tí wọ́n ṣojú fún títẹ ogun ọ̀run àti ibi mímọ́ mọ́lẹ̀.

Both of those prophecies represent the trampling down of humanity, that is to be restored by the vision of the marah. Those two indignations of God against His people represent the indignation upon fallen mankind, that would only be rescued and restored by the work of Christ in rebuilding and cleansing the fallen temple.

Àwọn àsọtẹ́lẹ̀ méjèèjì náà ṣàpẹẹrẹ ìtẹ̀mọ́lẹ̀ ẹ̀dá ènìyàn, èyí tí a óò mú padà bọ̀ sípò nípasẹ̀ ìran marah. Àwọn ìbínú méjèèjì wọ̀nyí ti Ọlọ́run sí àwọn ènìyàn Rẹ̀ ṣàpẹẹrẹ ìbínú tí ó wà lórí ẹ̀dá ènìyàn tí ó ti ṣubú, ẹni tí iṣẹ́ Kristi nìkan nínú àtúnkọ́lé àti ìwẹ̀nùmọ́ tẹ́ńpìlì tí ó ti ṣubú ni yóò gbàlà, tí yóò sì mú padà bọ̀ sípò.

The two indignations represent the higher nature and lower nature of mankind. At the fall of Adam, the lower nature took the supremacy over the higher nature, and Christ’s design for men was that the higher nature ruled over the lower nature. At the fall of Adam, the higher nature fell to the lusts of the lower nature, and God’s design was reversed. This is what is meant by biblical “conversion.” To be converted means to have the higher nature restored to its ruling position over the lower nature. To convert is to reverse, or turn upside down.

Àwọn ìbínú méjèèjì náà dúró fún ìwà ènìyàn tí ó ga jù àti ìwà ènìyàn tí ó kéré jù. Ní ìṣubú Adamu, ìwà tí ó kéré jù gba ipò àṣẹ lórí ìwà tí ó ga jù, ṣùgbọ́n ète Kristi fún ènìyàn ni pé kí ìwà tí ó ga jù máa ṣàkóso lórí ìwà tí ó kéré jù. Ní ìṣubú Adamu, ìwà tí ó ga jù ṣubú sí ìfẹ́kúfẹ̀ẹ́ ìwà tí ó kéré jù, a sì yi ète Ọlọ́run padà. Èyí ni ohun tí a túmọ̀ sí nípa “ìyípadà ọkàn” nínú Bibeli. Láti yí ẹni padà túmọ̀ sí pé kí a mú ìwà tí ó ga jù padà sí ipò ìṣàkóso rẹ̀ lórí ìwà tí ó kéré jù. Látí yí padà túmọ̀ sí láti yí i padà, tàbí láti da a lórí.

The first indignation against the northern kingdom, was the indignation against the lower nature who subjugated the higher nature at the fall. That indignation came first, for Christ took up the work of redemption right where it first began, and it began with the lust of the lower nature, which was the lust of appetite. Christ began His work with forty days of fasting.

Ìbínú àkọ́kọ́ sí ìjọba àríwá ni ìbínú sí ìwà àbẹ́ ìsàlẹ̀ tí ó fi ìwà gíga sí abẹ́rẹ́ nígbà ìṣubú. Ìbínú náà dé kọ́kọ́, nítorí Kristi gba iṣẹ́ ìràpadà náà ní ibi gan-an tí ó ti bẹ̀rẹ̀ ní ìbẹ̀rẹ̀, ó sì bẹ̀rẹ̀ pẹ̀lú ìfẹ́kúfẹ̀ẹ́ ìwà àbẹ́ ìsàlẹ̀, èyí tí í ṣe ìfẹ́kúfẹ̀ẹ́ ìfẹ́kúfẹ̀ẹ́ ara. Kristi bẹ̀rẹ̀ iṣẹ́ Rẹ̀ pẹ̀lú àwẹ̀ ọjọ́ mẹ́rìnlélógójì.

“Christ knew that in order to successfully carry forward the plan of salvation He must commence the work of redeeming man just where the ruin began. Adam fell by the indulgence of appetite. In order to impress upon man his obligations to obey the law of God, Christ began His work of redemption by reforming the physical habits of man. The declension in virtue and the degeneracy of the race are chiefly attributable to the indulgence of perverted appetite.” Testimonies, volume 3, 486.

“Kristi mọ̀ pé kí Ó lè ṣàṣeyọrí nínú mímú ètò ìgbàlà lọ síwájú, Ó gbọdọ̀ bẹ̀rẹ̀ iṣẹ́ ìràpadà ènìyàn ní pàtó níbi tí ìparun ti bẹ̀rẹ̀. Ádámù ṣubú nípasẹ̀ fífi ìfẹ́kúfẹ̀ẹ́ oúnjẹ sílẹ̀ láìdí. Kí Ó lè fi àwọn ojúṣe tí ènìyàn ní láti ṣègbọràn sí òfin Ọlọ́run tẹ̀ mọ́ ọn, Kristi bẹ̀rẹ̀ iṣẹ́ ìràpadà Rẹ̀ nípa ṣíṣe àtúnṣe àwọn àṣà ara ènìyàn. Ìsọdọ̀lẹ̀ nínú ìwà-rere àti ìbàjẹ́ ìran ènìyàn ní pàtàkì jẹ́ ohun tí a lè fi kàn ìfẹ́kúfẹ̀ẹ́ tí a ti bàjẹ́.” Testimonies, volume 3, 486.

The second indignation was against the higher nature, represented by the southern kingdom, where Jerusalem is located, which is the city which God chose to place His name. On October 22, 1844 the work Christ intended to do, and the work which He is now accomplishing, is represented by Ezekiel’s two sticks.

Ìbínú kejì náà dojú kọ ìwà àyíká tó ga jù lọ, tí a ṣojú fún nípasẹ̀ ìjọba gúúsù, níbi tí Jerusalẹmu wà, èyí tí í ṣe ìlú tí Ọlọ́run yàn láti fi orúkọ Rẹ̀ sí. Ní October 22, 1844 iṣẹ́ tí Kristi pinnu láti ṣe, àti iṣẹ́ tí Ó ń ṣe nísinsìnyí, ni a ṣojú fún nípasẹ̀ ọ̀pá méjì Ezekieli.

When Ezekiel’s two sticks are joined together into one stick forever, it is identifying the covenant where Christ removes sin from His people forever, and the higher and lower natures are returned to the proper hierarchical structure, and men are once again whole. In the unconverted state, the lower nature of man, represented by the first indignation, ruled over the higher nature of man represented by the last indignation. Thus, the first indignation was against the northern kingdom, which was geographically “above” the southern kingdom.

Nígbà tí a bá so ọ̀pá méjì Hesekieli pọ̀ sí ọ̀pá kan títí láé, ó ń ṣe ìdánimọ̀ májẹ̀mú náà nínú èyí tí Kristi yóò ti mú ẹ̀ṣẹ̀ kúrò lọ́dọ̀ àwọn ènìyàn Rẹ̀ títí láé, tí a sì tún da àwọn ìwà ẹ̀dá gíga àti ìwà ẹ̀dá ìsàlẹ̀ padà sí ìtòlẹ́sẹẹsẹ àṣẹ tó yẹ, tí àwọn ènìyàn sì tún di pípé lẹ́ẹ̀kan sí i. Ní ipò àìyípadà ọkàn, ìwà ẹ̀dá ìsàlẹ̀ ènìyàn, tí ìbínú àkọ́kọ́ ń ṣojú fún, ni ó jọba lórí ìwà ẹ̀dá gíga ènìyàn tí ìbínú ìkẹyìn ń ṣojú fún. Ní báyìí, ìbínú àkọ́kọ́ náà wà sí ìjọba àríwá, èyí tí ó wà “lókè” ìjọba gúúsù ní ti àgbègbè.

The two hundred and twenty years that links the two visions of the marah and chazon with divinity and humanity, in their mutual beginnings, both come together into one stick when Christ finalizes the work of the third angel with the one hundred and forty-four thousand. It is the prophecy of the last indignation against the southern kingdom that is joined with the prophecy of the appearance in 1844, for the covenant provides a new mind at conversion, but the new body (the northern kingdom) is only restored at the second coming in a twinkling of an eye.

Ọdún ẹgbẹ̀rún méjìlélógún [220] tí ń so ìran méjèèjì, marah àti chazon, pọ̀ mọ́ ìwà-ọlọ́run àti ìwà-ẹ̀dá ènìyàn, nínú àwọn ìbẹ̀rẹ̀ ara wọn ní ìbáṣepọ̀ pẹ̀lú ara wọn, ni wọ́n jọ wá di ọ̀pá kan nígbà tí Kristi bá parí iṣẹ́ áńgẹ́lì kẹta pẹ̀lú ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì [144,000]. Ó jẹ́ àsọtẹ́lẹ̀ ìbínú ìkẹyìn sí ìjọba gúúsù tí a so pọ̀ mọ́ àsọtẹ́lẹ̀ ìfarahàn ní 1844, nítorí májẹ̀mú ń pèsè ọkàn tuntun ní ìyípadà, ṣùgbọ́n ara tuntun (ìjọba àríwá) ni a tún mú padà bọ̀ sípò ní ìgbà wíwá kejì nínú ìṣẹ́jú-kánkán bí ìpẹ́jú ojú.

Verse forty of Daniel eleven, identifies both time’s of the ends, and in so doing emphasizes an internal and external line of prophetic history during the history of the earth beast of Revelation chapter thirteen. The truths that are unsealed in the verse represent both the internal and external lines of truth which Christ came to identify and accomplish within His people. The truth that humanity combined with divinity, does not sin, is represented in the light connected with the effect of the unsealing of knowledge, and represents the internal truth of God’s people in the last days. The light represented by the warfare between the powers that lead the world to Armageddon is the external truth of God’s people in the last days.

Ẹsẹ̀ kọ́kàndínlógójì nínú Dáníẹ́lì orí kọkànlá, ṣe ìdánimọ̀ àwọn àkókò méjèèjì ti ìgbà òpin, àti nípa bẹ́ẹ̀ ó fi ìtẹnumọ́ lé ìlà inú àti ìlà òde ti ìtàn àsọtẹ́lẹ̀ nígbà ìtàn ẹranko ayé ti Ìfihàn orí kẹtàlá. Àwọn òtítọ́ tí a tú sílẹ̀ nínú ẹsẹ̀ náà dúró fún ìlà òtítọ́ inú àti ìlà òtítọ́ òde méjèèjì, èyí tí Kristi wá láti fi mọ̀ àti láti mú ṣẹ láàárín àwọn ènìyàn Rẹ̀. Òtítọ́ pé ẹ̀dá ènìyàn tí a so pọ̀ mọ́ ìwà-àtọ̀runwá kì í ṣẹ̀ṣẹ̀, ni a ṣàpẹẹrẹ rẹ̀ nínú ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ipa tí ìtúsílẹ̀ ìmọ̀ mú wá, ó sì dúró fún òtítọ́ inú ti àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ìmọ́lẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nínú ogun láàárín àwọn agbára tí ń darí ayé lọ sí Ámágẹ́dọ́nì ni òtítọ́ òde ti àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Pẹ̀lú èyí, ìwọ ọmọ ènìyàn, mú igi kan fún ara rẹ, kí o sì kọ sára rẹ̀ pé, Fún Júdà, àti fún àwọn ọmọ Israẹli àwọn ẹlẹgbẹ́ rẹ̀: lẹ́yìn náà mú igi mìíràn, kí o sì kọ sára rẹ̀ pé, Fún Jósẹ́fù, igi Éfúráímù, àti fún gbogbo ilé Israẹli àwọn ẹlẹgbẹ́ rẹ̀: kí o sì so wọ́n pọ̀ mọ́ ara wọn di igi kan; wọ́n yóò sì di ọ̀kan ní ọwọ́ rẹ. Nígbà tí àwọn ọmọ ènìyàn rẹ yóò bá sọ fún ọ pé, Wò ó, ìwọ kì yóò ha fi hàn wá ohun tí ìwọ túmọ̀ sí nípa àwọn wọ̀nyí? Wí fún wọn pé, Bayi ni Oluwa Ọlọrun wi; Kíyèsi i, èmi yóò mú igi Jósẹ́fù, tí ó wà ní ọwọ́ Éfúráímù, àti àwọn ẹ̀yà Israẹli àwọn alábàákẹ́gbẹ́ rẹ̀, èmi yóò sì fi wọ́n kún un, àní mọ́ igi Júdà, èmi yóò sì sọ wọ́n di igi kan, wọ́n yóò sì di ọ̀kan ní ọwọ́ mi. Àwọn igi tí ìwọ kọ̀wé sára wọn yóò sì wà ní ọwọ́ rẹ níwájú ojú wọn. Kí o sì wí fún wọn pé, Bayi ni Oluwa Ọlọrun wi; Kíyèsi i, èmi yóò mú àwọn ọmọ Israẹli láti àárín àwọn orílẹ̀-èdè, ibikíbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo ìhà, èmi yóò sì mú wọn wá sí ilẹ̀ wọn tìkára wọn: èmi yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Israẹli; ọba kan yóò sì jẹ ọba lórí gbogbo wọn: wọn kì yóò sì jẹ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò pín wọn sí ìjọba méjì mọ́ rárá: bẹ́ẹ̀ ni wọn kì yóò tún fi àwọn òrìṣà wọn bà ara wọn jẹ mọ́, tàbí pẹ̀lú àwọn ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò nínú gbogbo ibùgbé wọn, níbi tí wọ́n ti ṣẹ̀; èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọrun wọn. Dáfídì ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-agutan kan ṣoṣo: wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa òfin mi mọ́, wọn yóò sì ṣe wọ́n. Wọn yóò sì máa gbé ní ilẹ̀ tí mo ti fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín gbé; wọn yóò sì máa gbé níbẹ̀, àní àwọn àti àwọn ọmọ wọn, àti àwọn ọmọ ọmọ wọn títí láé: Dáfídì ìránṣẹ́ mi yóò sì jẹ́ ọmọ-aládé wọn títí láé. Pẹ̀lú èyí, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn: èmi yóò sì gbé wọn kalẹ̀, èmi yóò sì sọ wọ́n di púpọ̀, èmi yóò sì fi ibi mímọ́ mi sí àárín wọn títí láé. Àgọ́ mi yóò sì wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọrun wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn orílẹ̀-èdè yóò sì mọ̀ pé èmi Olúwa ni mo ń yà Israẹli sí mímọ́, nígbà tí ibi mímọ́ mi yóò wà ní àárín wọn títí láé. Hesekieli 37:15–28.