We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
A ti sọ fún wa pé, “Ọlọ́run darí èrò inú William Miller sí àwọn àsọtẹ́lẹ̀ náà, Ó sì fi ìmọ́lẹ̀ ńlá fún un lórí ìwé Ìfihàn.” Ìtàn ayé níbi tí a ti gbé e dìde nínú rẹ̀ dá Miller dúró kúrò ní òye “ìmọ́lẹ̀ ńlá” tí ó wà nínú orí kejìlá, kẹtàlá, kẹrìndínlógún, kẹtàdínlógún, àti kejìdínlógún ti Ìfihàn, nítorí àwọn orí wọ̀nyí fi iṣẹ́ àwọn ìjọba àsọtẹ́lẹ̀ hàn, èyí tí kò lè rí láti ipò ìwòye ìtàn rẹ̀.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Ìmọ́lẹ̀ tí a fi fún Miller lórí ìwé Ìfihàn ni ti àwọn Ìjọ, Àwọn Èdìdì àti Àwọn Kàkàkí, àti pé àwọn Kàkàkí mẹ́ta ìkẹyìn, tí a mọ̀ sí “Ègbé mẹ́ta,” ni a ṣàfihàn lórí àwọn tábìlì méjì Hábákúkù. “Ìmọ́lẹ̀ ńlá” tí a fi fún Miller nínú ìwé Ìfihàn ní í ṣe pẹ̀lú ipa Ìsílámù nínú àsọtẹ́lẹ̀ Bíbélì. Síbẹ̀, àní “ìmọ́lẹ̀ ńlá” náà ní ààlà nítorí ipò ìtàn ayé tí ó wà nínú rẹ̀.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Àwọn ìjọ méje ti Éṣíà jẹ́ ìtàn ìjọ Kristi nínú àwọn ìrísí méje rẹ̀, nínú gbogbo ìyípo àti ìpadà rẹ̀, nínú gbogbo àṣeyọrí àti ìpọ́njú rẹ̀, láti ọjọ́ àwọn àpọ́sítélì títí dé òpin ayé. Àwọn èdìdì méje jẹ́ ìtàn àwọn ìṣe àti ìbálòpọ̀ àwọn agbára àti àwọn ọba ayé lórí ìjọ, àti ààbò Ọlọ́run fún àwọn ènìyàn rẹ̀ ní àkókò kan náà. Àwọn fèrè méje jẹ́ ìtàn àwọn ìdájọ́ àrà ọ̀tọ̀ méje tí ó le koko, tí a rán sórí ayé, tàbí ìjọba Róòmù. Àti àwọn àgò méje ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn tí a rán sórí Róòmù Pápà. Pẹ̀lú àwọn wọ̀nyí ni ọ̀pọ̀lọpọ̀ ìṣẹ̀lẹ̀ mìíràn wà pẹ̀lú, tí a hun sínú wọn bí àwọn odò ẹ̀ka tí ń ṣàn wọ inú wọn, tí wọ́n sì ń kun odò ńlá àsọtẹ́lẹ̀ náà, títí tí gbogbo rẹ̀ fi parí fún wa nínú òkun àìnípẹ̀kun.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Èyí, ní tèmi, ni ètò àsọtẹ́lẹ̀ Johanu nínú ìwé Ìṣípayá. Àti pé ẹni tí ó bá fẹ́ lóye ìwé yìí, gbọ́dọ̀ ní ìmọ̀ pípé nípa àwọn apá mìíràn ti ọ̀rọ̀ Ọlọ́run. Gbogbo àwọn àwòrán àti ọ̀nà-òwe tí a lò nínú àsọtẹ́lẹ̀ yìí, kò ṣe àlàyé wọn gbogbo nínú ìwé kan náà, ṣùgbọ́n a gbọ́dọ̀ wá wọn nínú àwọn wòlíì mìíràn, kí a sì túmọ̀ wọn ní àwọn ẹsẹ Ìwé Mímọ́ mìíràn. Nítorí náà, ó hàn gbangba pé Ọlọ́run ti pinnu ìkẹ́kọ̀ọ́ gbogbo rẹ̀ pátápátá, àní kí a lè ní ìmọ̀ kedere nípa apá kankan.” William Miller, Miller’s Lectures, ìdìpọ̀ 2, ìwàásù 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Ṣàkíyèsí pé Miller lóye àwọn àjàkálẹ̀-àrùn méje ìkẹyìn gẹ́gẹ́ bí àwọn ìdájọ́ méje lórí Róòmù ti póòpù. Kò lè lóye pé a fi ọgbẹ́ ikú kan bá Róòmù ti póòpù, èyí tí a ó sì mú láradá. Ó mọ àwọn ìpè méje náà gẹ́gẹ́ bí “ìtàn àwọn ìdájọ́ pàtàkì méje tí ó sì le, tí a rán wá sórí ilẹ̀ ayé, tàbí ìjọba Róòmù,” ṣùgbọ́n kò lè mọ ìyàtọ̀ tó wà láàárín àwọn ìjọba Róòmù aláìgbọ́ràn sí Ọlọ́run àti Róòmù ti póòpù. Nítorí náà, agbára rẹ̀ láti rí ìyàtọ̀ láàárín àwọn ìpè mẹ́rin àkọ́kọ́ àti àwọn ìpè mẹ́ta ìkẹyìn jẹ́ elééríwọ̀n.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller kò lè mọ̀ pé àwọn ìdájọ́ tí a mú wá sórí Róòmù jẹ́ ìdáhùn Ọlọ́run sí ìfipá mú ìbọ̀wọ̀ fún Ọjọ́ Àìkú, nítorí pé àwọn Millerite ṣì ń jọ́sìn ní Ọjọ́ Àìkú nínú ìtàn wọn. Miller tọ́ nínú ìmọ̀ pé àwọn kàkàkí jẹ́ ìdájọ́ lórí Róòmù, ṣùgbọ́n ìdí pàtó tí a fi mú àwọn ìdájọ́ náà wá, àti ìyàtọ̀ tó wà láàárín àwọn Kàkàkí mẹ́rin àkọ́kọ́ àti mẹ́ta ìkẹyìn, jẹ́ èyí tí ó ní ààlà, tàbí pé kò sí rárá. Pẹ̀lú ìwòye tó ní ààlà bẹ́ẹ̀, “ọ̀ṣọ́ iyebíye” àwọn ègbé mẹ́ta ti Islam ṣì wà lórí àwọn àwòrán tí a tọ́sọ́nà fún nípa ọwọ́ Ọlọ́run, a kò sì gbọ́dọ̀ yí wọn padà.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Ìmòye ìfihàn tí a ti tan ìmọ̀lẹ̀ sí ń jẹ́ kí akẹ́kọ̀ọ́ “ọlọ́gbọ́n” nínú àsọtẹ́lẹ̀ mọ̀ pé Ọlọ́run kì í ṣe pé Ó kan mí sí àwọn ènìyàn mímọ́ tí wọ́n kọ Bíbélì nìkan, ṣùgbọ́n pé Ó tún ṣàkóso iṣẹ́ àwọn ọkùnrin tí wọ́n túmọ̀ Bíbélì King James, àti pé Ó sọ ní pàtó pé Ó lo irú àbojútó àtọ̀runwá kan náà nínú ìmújáde àwọn àwòrán mímọ́ méjèèjì.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Ọṣọ iyebíye” Miller ti ìpè karùn-ún, kẹfà àti keje (Ìsílámù), ń tàn ní ìmọ́lẹ̀ tí ó pọ̀ sí i ní ìgbà mẹ́wàá ní àwọn ọjọ́ ìkẹyìn, nítorí pé ó ń dá kókó-ọrọ̀ Ẹkún Àárín Òru ìkẹyìn mọ̀. Kókó-ọrọ̀ Ẹkún Àárín Òru nínú ìtàn àwọn Millerite ni ọjọ́ ìparí àwọn àkókò àsọtẹ́lẹ̀, àti ní ìtumọ̀ yìí, a ti fi ọjọ́ October 22, 1844 ṣe àpẹẹrẹ ìfìròyìn “Ẹkún Àárín Òru” ti àwọn ọjọ́ ìkẹyìn (èyí tí í ṣe ìfìròyìn Ìsílámù ti Ègbé kẹta). Ọjọ́ náà nínú ìtàn àwọn Millerite ń ṣàpẹẹrẹ òfin Sunday tí ń bọ̀ láìpẹ́, àti pé a ti fi àgbélébùú ṣe àpẹẹrẹ fún October 22, 1844 àti òfin Sunday méjèèjì, èyí tí ó jẹ́ ìparí Ìwọlé Ìṣẹ́gun Kristi.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Ìyebíye” Miller ti Ìpè Kárí-karí karùn-ún, kẹfà àti keje (Ìsílámù), ń tàn mọ́ ìgbà mẹ́wàá sí i ní àwọn ọjọ́ ìkẹyìn, nítorí ó ń dá Ìsílámù mọ̀ ní ìbámu pẹ̀lú àkòrí ìṣipopada àtúnṣe ti àwọn ọjọ́ ìkẹyìn, èyí tí í ṣe Ìsílámù ti Ègbẹ́ Kẹta. Nítorí náà, gẹ́gẹ́ bí àkòrí ìṣipopada àtúnṣe ìkẹyìn ti ẹgbẹ̀rún mẹ́rìnlélógójì, a ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nípasẹ̀ àkòrí ọkọọkan àwọn ìṣipopada àtúnṣe tí ó ṣáájú, yálà ó jẹ́ àkòrí “àjíǹde” nínú ìṣipopada àtúnṣe ti Kristi, àkòrí “àkókò àsọtẹ́lẹ̀” nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller, àkòrí “àpótí majẹmu Ọlọ́run” nínú ìṣipopada àtúnṣe ti Dáfídì tàbí àkòrí “májẹ̀mú” nínú ìṣipopada àtúnṣe ti Mósè.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Bóyá ìṣẹ̀lẹ̀ agbelebu, ọjọ́ October 22, 1844, tàbí oríṣiríṣi kókó-ọrọ̀ àwọn ìṣísẹ̀ ìtúnṣe, gbogbo ọjọ́ àti kókó-ọrọ̀ ni wọ́n dúró gẹ́gẹ́ bí ìbéèrè ìdánwò ìyè tàbí ikú fún ìran àsìkò náà. “Ọ̀ṣọ́ iyebíye” Miller ti àwọn Ègbé mẹ́ta ti Islam jẹ́ ìbéèrè ìdánwò ìyè tàbí ikú, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá ní ti “òróró.” Àwọn ọ̀ṣọ́ iyebíye Miller ní ìbẹ̀rẹ̀ àlá rẹ̀ ń tàn bí oòrùn, ṣùgbọ́n ní òpin àlá rẹ̀ wọ́n tàn “ní ìgbà mẹ́wàá sí i.” Àwọn ọ̀ṣọ́ iyebíye Miller dàbí kerosene (òróró fìtílà) nínú ìtàn àwọn Millerite, ṣùgbọ́n lónìí àwọn ọ̀ṣọ́ iyebíye wọ̀nyẹn jẹ́ epo-fueli rokẹ́ẹ̀tì!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Àwọn ọmọlẹ́yìn Miller lóye, wọ́n sì fi ọ̀nà tó tọ́ lò, àsọtẹ́lẹ̀ àkókò ti Íslámù ti Ìbànújẹ́ kejì, tí a mú ṣẹ ní August 11, 1840, ṣùgbọ́n òye wọn nípa Ìbànújẹ́ kẹta, èyí tí í ṣe Ìpè Keje, kò lè rí Ìbànújẹ́ kẹta náà bí ó ti ń dé gẹ́gẹ́ bí ìdájọ́ lórí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, nítorí wọn kò rí ìjọba karùn-ún, kó má ṣẹ̀ṣẹ̀ jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Síbẹ̀, “imọ́lẹ̀ ńlá” lórí Ìfihàn tí a fi fún Miller yóò tàn ní ìmọ́lẹ̀ tí ó pọ̀ sí i ní ìgbà mẹ́wàá nínú “Ìkígbe Àárín Òru” ti àwọn ọjọ́ ìkẹyìn.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Àwọn òtítọ́ tí a ṣojú lórí àwọn àkọsílẹ̀ méjì Habakuku jẹ́ ní pàtàkì àwọn òtítọ́ tí a ti mú ṣẹ ní ìtàn ìgbà àtijọ́. Àwọn àwòrán ìtòlẹ́sẹẹsẹ náà dá lórí àwọn àsọtẹ́lẹ̀ àkókò tí a darí Miller láti kó jọ, àti pé gbogbo àwọn àsọtẹ́lẹ̀ àkókò wọ̀nyí ti parí ní ọdún 1844. Àwọn àsọtẹ́lẹ̀ àkókò wọ̀nyí yóò túbọ̀ mọ́lẹ̀ sí i ní àwọn ọjọ́ ìkẹyìn, nítorí a ó rí i pé wọ́n péye lónìí gẹ́gẹ́ bí wọ́n ti rí ní ìtàn àwọn Millerite, ṣùgbọ́n wọn kò ní àwọn ìsọtẹ́lẹ̀ àkókò tààrà fún àwọn ọjọ́ ìkẹyìn. Síbẹ̀, wọ́n ń pèsè àwọn àpẹẹrẹ àsọtẹ́lẹ̀ tí ń tún ara wọn ṣe nínú àwọn ìtàn tí wọ́n ṣojú fún ní ìgbà àtijọ́; ṣùgbọ́n pẹ̀lú díẹ̀ lára àwọn iyebíye Miller, àwọn ìsọtẹ́lẹ̀ ọjọ́ iwájú ni a ṣojú ní tààrà.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Iṣẹ́ Kristi nínú ibùjọ́ mímọ́ ọ̀run tí ó bẹ̀rẹ̀ ní ọdún 1844 ń bá a lọ títí iṣẹ́ náà yóò fi parí. Àsọtẹ́lẹ̀ ọjọ́ ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún náà, àti iṣẹ́ ìwẹ̀nùmọ́ tí ó tọ́ka sí, ṣì wà “ní ipò ìmúṣẹ rẹ̀,” gẹ́gẹ́ bí Sister White ṣe sọ nípa àwọn odò Ulai àti Hiddekel, nítorí náà àsọtẹ́lẹ̀ náà ní ìmúṣẹ ní àkókò ìparí ayé.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́dọ̀ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá etí Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ń bọ́ sí ìmúṣẹ nísinsin yìí, àti gbogbo ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò ṣẹ láìpẹ́.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Àwọn apá kan nínú àwọn ìran Dáníẹ́lì orí kẹje àti kẹjọ, tí ó wà lórí àwọn tábìlì méjèèjì, ṣì jẹ́ ohun ọjọ́ iwájú, nítorí pé àwọn méjèèjì ń dá iṣẹ́ ibi mímọ́ ti Kristi mọ̀. Síbẹ̀, ìtàn àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì nínú àwọn orí méjèèjì náà parí pẹ̀lú bí Romu Pápà ṣe gba ọgbẹ́ ikú rẹ̀. “Òkúta” tí a “gé jáde láti inú òkè láìsí ọwọ́”, àti ìjọba kẹjọ nínú Dáníẹ́lì orí kejì, ṣì jẹ́ ohun ọjọ́ iwájú. Ṣùgbọ́n púpọ̀ nínú ohun tí a ṣàpẹẹrẹ rẹ̀ lórí àwọn àtẹ náà ní ìbáṣepọ̀ pẹ̀lú Dáníẹ́lì orí kejì, kẹje àti kẹjọ ti ṣẹ.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Iṣẹ́ Kristi nínú ibi mímọ́, àti Ẹ̀gbẹ́ kẹta ti Ísílamù, ní ìpilẹ̀ṣẹ̀ ni àwọn kókó-ọrọ̀ méjì tí ń ṣàfihàn ìtàn àsọtẹ́lẹ̀ lẹ́yìn àkókò àwọn Millerite. Pẹ̀lú àwọn kókó-ọrọ̀ méjèèjì wọ̀nyí, ni ìtàn ọjọ́ ìkẹyìn wà tí a fi ń ṣe àpẹẹrẹ rẹ̀ nígbà tí a bá mú àwọn àtẹ náà méjèèjì jọ sórí ìlà kan. Nígbà tí a bá ṣe bẹ́ẹ̀, ìdààmú àkọ́kọ́ ti ọdún 1843, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àtẹ àkọ́kọ́, rí àtúnṣe rẹ̀ lórí àtẹ kejì. Ní ìpapọ̀, wọ́n ń mú jáde, wọ́n sì ń dá “ìtàn ìkọ̀kọ̀” ti Ààrá Méje mọ̀, èyí tí a ti ń tú èdìdì rẹ̀ sílẹ̀ nísinsìnyí ní ìbáṣepọ̀ pẹ̀lú tútú èdìdì Ìfihàn Jesu Kristi.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
“ìtàn tí a fi pamọ́” náà ni a kọ lé orí “òtítọ́,” èyí tí í ṣe àwọn lẹ́tà Hébérù mẹ́ta tí, nígbà tí a bá darapọ̀ wọ́n, wọ́n dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀. A dá ọ̀rọ̀ náà láti inú lẹ́tà àkọ́kọ́, ẹ̀kẹtàlá, àti ìkẹyìn nínú alífábẹ́ẹ̀tì Hébérù, wọ́n sì ń ṣojú fún Jésù kì í ṣe gẹ́gẹ́ bí Òtítọ́ nìkan, ṣùgbọ́n gẹ́gẹ́ bí Alpha àti Omega pẹ̀lú. “Ìtàn tí a fi pamọ́” náà bẹ̀rẹ̀, ó sì parí pẹ̀lú ìrẹ̀wẹ̀sì, ó sì ní ìṣọ̀tẹ̀ ní àárín rẹ̀, nítorí “mẹ́tàlá” jẹ́ nọ́mbà kan tí ó ń ṣojú fún ìṣọ̀tẹ̀.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Ọdún 1843, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí ṣátì àkọ́kọ́, ń tọ́ka sí ìdánilójú tí ó kọ́kọ́ wáyé àti dídé àkókò ìdádúró. Àkókò ìdádúró náà ń darí sí dídé ìhìnrere Igbe Àárín Òru, níbi tí ìṣọ̀tẹ̀ àwọn wúńdíá aṣiwèrè ti farahàn. Nígbà náà ni a sì ń kéde ìhìnrere Igbe Àárín Òru títí dé ìdánilójú ìkẹyìn. “Ìtàn tí a fi pamọ́” ti Igbe Àárín Òru ni a tún ń ṣe ní àwọn ọjọ́ ìkẹyìn (dé ojú lẹ́tà rẹ̀ gan-an).
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Ẹ̀rùgbìn àkàwé àwọn wúńdíá mẹ́wàá ni a máa ń tọ́ka sí fún mi lọ́pọ̀ ìgbà, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aláìgbọ́n. A ti mú àkàwé yìí ṣẹ, a ó sì tún máa mú un ṣẹ títí dé ojú lẹ́tà rẹ̀ gan-an, nítorí ó ní ìlò àkànṣe fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìhìnrere áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Nígbà tí a bá lóye gbólóhùn iṣáájú náà ní ọ̀nà tó tọ́, ó fihàn pé ẹgbẹ́ ènìyàn kan ṣoṣo ní àwọn ọjọ́ ìkẹyìn tí ó ní ìṣeéṣe láti jẹ́ wúńdíá aṣiwèrè tàbí wúńdíá ọlọ́gbọ́n, ni àwọn ènìyàn tí wọ́n wà nínú ẹgbẹ́ kan tí ó ti ní ìrírí ìdààmú. Ìdààmú náà ni ó ń mú àkókò ìdádúró wá, àti pé òwe àpèjúwe náà tí “ó ti ṣẹ, tí yóò sì ṣẹ ní ìbámu pátápátá pẹ̀lú gbogbo lẹ́tà rẹ̀” dúró lórí àwọn ipa tí a mú jáde ní inú àwọn wúńdíá náà nígbà àkókò ìdádúró kan tí ó bẹ̀rẹ̀ pẹ̀lú ìdààmú. Ìdààmú náà tí ó pa “ẹlẹ́rìí méjì” náà ní ojú pópó ìlú náà, tí ó sì sọ wọ́n di egungun òkú gbígbẹ ní àfonífojì ikú, ṣẹlẹ̀ ní July 18, 2020. Adventism, ní gbogbogbòò, kò kópa nínú ìdààmú náà. Bí ó bá jẹ́ nǹkan kan rárá, wọ́n ṣe ayẹyẹ àsọtẹ́lẹ̀ tí ó kùnà náà bí “ẹlẹ́rìí méjì” náà ṣe dubulẹ̀ ní pípà ní ojú pópó. “Ní ìbámu pátápátá pẹ̀lú gbogbo lẹ́tà rẹ̀” túmọ̀ sí “ní ìbámu pátápátá pẹ̀lú gbogbo lẹ́tà rẹ̀.”
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Nínú ìtàn àwọn Millerite, àwọn ènìyàn májẹ̀mú àtijọ́ (Ẹ̀sìn Pírótẹ́sítáǹtì) ṣe ayẹyẹ àsọtẹ́lẹ̀ tí ó kùnà ti ọdún 1843 (ìbànújẹ àkọ́kọ́), àti ní àkókò náà ni àwọn Pírótẹ́sítáǹtì ti kọjá ààlà àkókò ìdánwò ìwádìí wọn. Àkókò ìdánwò náà ti bẹ̀rẹ̀ ní August 11, 1840, nígbà tí áńgẹ́lì alágbára ti Ìfihàn mẹ́wàá sọ̀kalẹ̀ ní ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti Ègbé kejì (Islam). Àwọn Pírótẹ́sítáǹtì kọ àsọtẹ́lẹ̀ àkókò ní ìbànújẹ àkọ́kọ́, nítorí àsọtẹ́lẹ̀ tí ó ṣìṣe náà fún wọn ní àwáwí láti má ṣe máa wá òtítọ́ mọ́. Kókó ọ̀ràn gbogbo àwọn àmì ọ̀nà inú ìtàn àwọn Millerite ni “àsọtẹ́lẹ̀ àkókò”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Ní September 11, 2001, áńgẹ́lì Ifihan mẹ́ẹ̀ẹ́dógún sọ̀kalẹ̀ ní ìmúṣẹ àsọtẹ́lẹ̀ Ègbé kẹta (Islam). Kókó-ọrọ̀ gbogbo àwọn àmì ọ̀nà ní àwọn ọjọ́ ìkẹyìn ni Islam. Ìrẹ̀wẹ̀sì àkọ́kọ́ fi àmì sí òpin ìwẹ̀nùmọ́ àwọn ènìyàn májẹ̀mú àtijọ́, gẹ́gẹ́ bí a ti fún àwọn ènìyàn májẹ̀mú àtijọ́ náà ní àsíá láti máa wá òtítọ́ mọ́. Nígbà náà ni àkókò ìdánwò bẹ̀rẹ̀ fún “àwọn wúńdíá” ti àwọn ọjọ́ ìkẹyìn, nítorí ìdánwò àwọn ènìyàn májẹ̀mú àtijọ́ tí ó bẹ̀rẹ̀ pẹ̀lú ìsọ̀kalẹ̀ áńgẹ́lì náà parí ní ìrẹ̀wẹ̀sì àkọ́kọ́. Nípa bẹ́ẹ̀, ìdánwò àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí wúńdíá bẹ̀rẹ̀, àti pé ìlànà ìdánwò náà yóò fi hàn ní ìkẹyìn bóyá àwọn wúńdíá náà jẹ́ òmùgọ̀n tàbí ọlọ́gbọ́n.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Láàárín ìdààmú àkọ́kọ́ àti èyí ìkẹyìn ni iṣẹ́ ìránṣẹ́ Igbe Ọ̀gànjọ́ wà. Kókó-iṣẹ́ ìránṣẹ́ Igbe Ọ̀gànjọ́ fún àwọn Millerite ni “àkókò,” àti kókó-iṣẹ́ ìránṣẹ́ Igbe Ọ̀gànjọ́ ní àwọn ọjọ́ ìkẹyìn ni “Islámù.” Nínú àlá Miller, a jí i pẹ̀lú igbe kan, àti ní àkókò náà, àwọn iyebíye rẹ̀ ń tàn mọ́lẹ̀ ní ìgbà mẹ́wàá ju bí wọ́n ti ń tàn mọ́lẹ̀ tẹ́lẹ̀ rí lọ. Àwọn iyebíye tí ó wà lórí àwọn àtẹ náà, tí wọ́n sì ń dá ohun tí ó sọtẹ́lẹ̀ fún àwọn ọjọ́ ìkẹyìn mọ̀ ní tààrà, ni Islámù àti ìdájọ́ àyẹ̀wò. Nítorí náà, àwọn ìdánwò ti “iṣẹ́ ìránṣẹ́” Igbe Ọ̀gànjọ́ àti ti “ìrírí” tí ìdájọ́ àyẹ̀wò ṣàpẹẹrẹ rẹ̀, kì í ṣe fún àwọn ènìyàn májẹ̀mú àtijọ́, bí kò ṣe fún àwọn tí ń jẹ́wọ́ pé àwọn ni àwọn wúńdíá ìkẹyìn.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Àpèjúwe tí a rí gbékalẹ̀ nígbà tí a bá so àwọn àtẹ náà méjèèjì pọ̀, èyí tí ń fi ìtàn láti inú ìdààmú àkọ́kọ́ títí dé ìdààmú ìkẹyìn hàn, ń fi hàn pé ní àkókò tí “ìtàn ìkọ̀kọ̀” ti Àwọn Àrá Méje ń ṣẹlẹ̀, iṣẹ́ ìkẹyìn ti ìdájọ́ àyẹ̀wò ni a ń parí. Iṣẹ́ ìkẹyìn náà ni fífi èdìdì lé ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà, ó sì ń ṣẹlẹ̀ ní àkókò “àwọn àkókò ìpọ́njú” ti Danieli mẹ́sàn-án, ní àkókò ìbínú àwọn orílẹ̀-èdè ní Ifihàn mọ́kànlá, dídi “ẹ̀fúùfù mẹ́rin” mú ní Ifihàn orí keje, “dídúró ẹ̀fúùfù líle ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn,” ti Isaiah orí mẹ́tàlélógún, àti ìdènà “ẹṣin bínú tí ń wá láti ya sílẹ̀ kí ó sì mú ikú àti ìparun wá” sórí ayé. Gbogbo àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ wọ̀nyí ń ṣojú fún Ìsílámù ti Ègbé kẹta, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àwọn àtẹ mímọ́.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Àwọn èròjà pàtàkì mẹ́ta nínú àwọn àwòrán mímọ́ méjèèjì ti Hábákúkù, tí wọ́n ń darí sí ní pàtó sí àwọn ìṣẹ̀lẹ̀ tí ó ṣì jẹ́ ọjọ́ iwájú nígbà ìtẹ̀jáde àwọn àwòrán náà, ni fífi àmì dì mọ́ ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], Ìsílámù, àti ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá. Àwọn àwòrán náà fi ìdánwò àti ìlànà fífi àmì dì hàn, fún “ìrírí” kan àti “ìhìnrere” kan pẹ̀lú. Ìrírí tí ó ṣe pàtàkì fún wúńdíá aṣiwèrè ni “Kristi nínú yín, ìrètí ògo,” èyí tí ó dúró fún pípé tí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] ṣàpẹẹrẹ.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Àní ohun ìjìnlẹ̀ náà tí a ti fi pamọ́ láti ayérayé wá àti láti ọ̀dọ̀ àwọn ìran, ṣùgbọ́n tí a ti fihàn nísinsin yìí fún àwọn mímọ́ rẹ̀: fún àwọn ẹni tí Ọlọ́run fẹ́ sọ di mímọ̀ ohun tí ó jẹ́ ọrọ̀ ọlọ́rọ̀ ògo ohun ìjìnlẹ̀ yìí láàárín àwọn Kèfèrí; èyí tí í ṣe Kristi nínú yín, ìrètí ògo: ẹni tí àwa ń wàásù rẹ̀, ní ìkìlọ̀ fún olúkúlùkù ènìyàn, àti ní kíkọ́ni fún olúkúlùkù ènìyàn nínú gbogbo ọgbọ́n; kí àwa lè mú olúkúlùkù ènìyàn wá ní pípé nínú Kristi Jesu. Kólósè 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
Àwọn ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] ni a ṣàfihàn gẹ́gẹ́ bí ẹgbẹ́ ènìyàn kan tí wọ́n ti jáde wá kúrò nínú “ìgbèkùn.” Ìgbèkùn tí a ṣàfihàn ní tààrà nínú ìwé Ìfihàn ni ìgbèkùn jíjẹ́ òkú ní ojú ọ̀nà fún ọjọ́ mẹ́ta àti ààbọ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn orí kọkànlá. Ìgbèkùn ikú àpẹẹrẹ náà ń ṣàfihàn “àkókò méje” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n, ìgbèkùn yẹn sì béèrè ìfarahàn ìrònúpìwàdà, gẹ́gẹ́ bí a ti fi í hàn nínú àdúrà Dáníẹ́lì, nínú orí kẹsàn-án.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Nígbà tí a bá mú àwọn egungun gbígbẹ tí ó ti kú padà wá sí ìyè, ní kíákíá ni a gbé wọn sókè gẹ́gẹ́ bí “àmì ìkójọpọ̀”. Nínú ikú, wọn kò ní Kristi nínú wọn, èyí tí í ṣe ìrètí ògo. Apá kan nínú ìrònúpìwàdà tí a béèrè lọ́dọ̀ wọn ni ìjẹ́wọ́ wọn pé wọ́n ti rìn ní ìtakora sí Ọlọ́run, àti pé Ọlọ́run ti rìn ní ìtakora sí wọn. Nígbà tí wọ́n bá bá àwọn ohun tí a fi ìsọtẹ́lẹ̀ dá wọn mọ̀ mu, nígbà náà ni Kristi “yóò sì wá lójijì sí tẹ́ńpìlì Rẹ̀”, a sì ní ìní “ìrírí” tí a nílò kí ènìyàn lè jẹ́ ọmọ ẹgbẹ́ àmì ìkójọpọ̀ náà tí a gbé sókè nígbà náà.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Irírí” tí a ń fi hàn nígbà tí a bá mú àwọn àwòrán méjèèjì papọ̀, ni a ń mú ṣẹ nípasẹ̀ iṣẹ́ ìkẹyìn Kristi nínú ibi mímọ́ ti ọ̀run. “Irírí” náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran “mareh”, èyí tí í ṣe ìran “ìfarahàn”. “Ìránṣẹ́” tí a nílò ni ìran “chazon”, ti ìtàn àsọtẹ́lẹ̀. A sì ń dá “ìránṣẹ́” náà mọ̀ gẹ́gẹ́ bí ìránṣẹ́ ìdájọ́ Ọlọ́run tí ń bọ̀ sórí ayé ọlọ̀tẹ̀, èyí tí a mú wá nípasẹ̀ Ìsílámù ti Ègbé Kẹta.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Ní ọdún 1856, Olúwa fẹ́ parí àtúnkọ́lé Jerusalẹmu ti ẹ̀mí nínú Adventism. Lábẹ́ ìbọ̀wọ̀lé àwọn áńgẹ́lì mẹ́ta láti 1798 títí dé 1844, a ti kọ tẹ́ńpìlì Millerite lórí àwọn ìpìlẹ̀, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn iyebíye” nínú àlá Miller, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àwọn òtítọ́ àsọtẹ́lẹ̀ lórí àwọn àtẹ̀jáde àkàwé aṣáájú-ọ̀nà méjì náà (1843 àti 1850) tí ó mú Habakkuk orí kejì ṣẹ. Lẹ́yìn náà, Ó darí àwọn ènìyàn Rẹ̀ láti gbé ògiri òfin ìsinmi ọjọ́ keje tirẹ̀ ró, ó sì mú wọn padà sí “àwọn ọ̀nà àtijọ́” ti Ísírẹ́lì àtijọ́ láti parí iṣẹ́ “ọ̀nà láti rìn nínú rẹ̀”. ṢÙGBỌ́N, ọ̀nà àtijọ́ náà ní ẹ̀kọ́ kan nínú rẹ̀, àsọtẹ́lẹ̀ kan, tí a ṣe láti dán wọn wò kí ó sì yà wọ́n sọ́tọ̀. Ní ọdún 1863, Adventism kùnà nínú ìdánwò “àwọn ìgbà méje”, ó sì bẹ̀rẹ̀ sí í rìn káàkiri nínú aginjù Laodicea.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
Ọjọ́ kejidínlọ́gbọ̀n, oṣù Kẹwàá, ọdún 1844, jẹ́ àpẹẹrẹ òfin Ọjọ́-ìsinmi tí ó súnmọ́ dé, àti nígbà òfin Ọjọ́-ìsinmi náà ni iṣẹ́ tí a ṣàpẹẹrẹ rẹ̀ nípa ọdún mọ́kàndínlọ́gọ́ta ti pípín ojú ọ̀nà àti ògiri parí ní àkókò ìpọ́njú, gẹ́gẹ́ bí Dáníẹ́lì ti fi hàn, yóò ṣẹ.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:25.
Nítorí náà, mọ̀, kí o sì yé e, pé láti ìgbà tí àṣẹ jáde láti tún un ṣe àti láti kọ Jerúsálẹ́mù títí dé ọ̀dọ̀ Mèsáyà Ọba yóò jẹ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ méjìlélọ́gọ́ta; a ó sì tún òpópónà náà kọ́, àti ògiri náà pẹ̀lú, àní ní àkókò ìpọ́njú. Danieli 9:25.
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Gbogbo àwọn wòlíì fara mọ́ ara wọn, àti pé “àwọn àkókò ìpọnjú” tí Dáníẹ́lì sọ̀rọ̀ nípa rẹ̀ ni a tún fi hàn nínú ìpínrọ̀ láti inú Early Writings tí a ti ń gbé yẹ̀ wò.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Ní àkókò yẹn, bí iṣẹ́ ìgbàlà ṣe ń dé sí ìparí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a óò dì wọ́n mú kí wọ́n má bàa lè dá iṣẹ́ áńgẹ́lì kẹta dúró. Ní àkókò yẹn ni ‘òjò àkẹ́yìn,’ tàbí ìtútù láti iwájú Oluwa, yóò dé, láti fi agbára fún ohùn rara ti áńgẹ́lì kẹta, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọ́n lè dúró ní àkókò tí a óò tú àwọn ìyọnu méje ìkẹ́yìn jáde.” Early Writings, 85.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tó kàn.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Níwọ̀n ìgbà tí àwọn tí wọ́n ń jẹ́wọ́ òtítọ́ bá ń sin Sátánì, òjìji ọ̀run-àpáàdì rẹ̀ yóò di ìríran wọn nípa Ọlọ́run àti ọ̀run. Wọn yóò dàbí àwọn tí wọ́n ti pàdánù ìfẹ́ àkọ́kọ́ wọn. Wọn kò lè wo àwọn òtítọ́ ayérayé. Èyí tí Ọlọ́run ti pèsè sílẹ̀ fún wa ni a fi hàn nínú Sekariah, orí 3 àti 4, àti 4:12–14 pé: ‘Mo sì dáhùn lẹ́ẹ̀kan sí i, mo sì wí fún un pé, Kín ni ẹ̀ka igi olifi méjèèjì wọ̀nyí tí ń gba inú àwọn paipu wúrà méjì tú òróró wúrà jáde láti inú ara wọn? Ó sì dá mi lóhùn, ó sì wí pé, Ìwọ kò mọ ohun tí wọ̀nyí jẹ́ bí? Mo sì wí pé, Rárá, Olúwa mi. Nígbà náà ni ó wí pé, Àwọn wọ̀nyí ni ẹni mímì oróró méjèèjì, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Oluwa kún fún àwọn ohun ìpèsè. Kò ní àìní ohun èlò kankan. Nítorí àìní ìgbàgbọ́ wa, ìfẹ́-ayé wa, ọ̀rọ̀ wa tí kò ní iye, àìgbàgbọ́ wa, tí a fihàn nínú ìjíròrò wa, ni àwọn òjìji òkùnkùn fi ń kójọ yí wa ká. A kò fihàn Kristi nínú ọ̀rọ̀ tàbí nínú ìwà gẹ́gẹ́ bí Ẹni tí ó lẹ́wà pátápátá, àti ẹni tí ó ga jù láàárín ẹgbẹ̀rún mẹ́wàá lọ. Nígbà tí ọkàn bá tẹ́lọ́rùn láti gbé ara rẹ̀ sókè sí ìwà asán, Ẹ̀mí Oluwa lè ṣe díẹ̀ fún un. Ìran wa tí kì í rí jìn ń wo òjìji, ṣùgbọ́n kò lè rí ògo tí ó wà lẹ́yìn rẹ̀. Àwọn áńgẹ́lì ń dì í mú àwọn ẹ̀fúùfù mẹ́rin, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin inú-bínú tí ń wá láti bọ́ sílẹ̀ kí ó sì sáré ká gbogbo ojú ilẹ̀ ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Ṣé a ó ha sun lórí etí pátápátá ayé àìnípẹ̀kun? Ṣé a ó ha jẹ́ aláìlágbára nínú ẹ̀mí, tútù, àti òkú? A! ìbá ṣe pé a lè ní Ẹ̀mí àti èémí Ọlọ́run nínú àwọn ìjọ wa, tí a ó sì mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i dájú pé ojú ọ̀nà náà há, ẹnu ọ̀nà náà sì kéré. Ṣùgbọ́n bí a ṣe ń kọjá nípasẹ̀ ẹnu ọ̀nà kékeré náà, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.