Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Íslámù ti ègbé kẹta dé sínú ìtàn àsọtẹ́lẹ̀ ní September 11, 2001, a sì fi ìdènà lé e lọ́sẹ̀kẹsẹ̀. Ní àkókò náà ni òjò àgbẹ̀yìn bẹ̀rẹ̀ sí í rọ̀, ṣùgbọ́n a “wọ̀n ún”.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Ní ìwọ̀n, nígbà tí ó bá yọ síwájú, ìwọ yóò bá a jiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jákọ́bù kúrò; èyí sì ni gbogbo èso láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ di bí òkúta amọ̀funfun tí a ti fọ́ túútúú, àwọn igbó òrìṣà àti àwọn ère kì yóò dúró mọ́. Ṣùgbọ́n ìlú olódi ni yóò di ahoro, ibùgbé náà yóò sì di fífọ̀sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò máa jẹun, níbẹ̀ ni yóò sì dùbúlẹ̀, yóò sì jẹ àwọn ẹ̀ka rẹ̀ run. Nígbà tí àwọn ẹ̀ka rẹ̀ bá ti gbẹ, a ó ṣẹ́ wọn kúrò: àwọn obìnrin yóò wá, wọn yóò sì fi wọ́n síná: nítorí pé ènìyàn aláìlóye ni wọ́n: nítorí náà ẹni tí ó dá wọn kì yóò ṣàánú fún wọn, ẹni tí ó mọ̀ wọ́n nípò kì yóò sì ṣe ojú rere sí wọn. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò lu kúrò láti ẹ̀gbẹ́ odò títí dé odò Ejibiti, a ó sì kó yín jọ ní ọ̀kọ̀ọ̀kan, ẹ̀yin ọmọ Israẹli. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó fún ìpè ńlá náà, àwọn tí wọ́n ti fẹ́ ṣègbé ní ilẹ̀ Ásíríà àti àwọn àtìpó ní ilẹ̀ Ejibiti yóò sì wá, wọn yóò sì jọ́sìn fún Olúwa lórí òkè mímọ́ ní Jerusalẹmu. Isaiah 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“ọjọ́ ẹ̀fúùfù ìlà-oòrùn” náà ń tọ́ka sí dídé òjò ìkẹyìn, àti pẹ̀lú sí Ìsílámù ti ìbànújẹ kẹta. Ó sì tún jẹ́ àmì ìbẹ̀rẹ̀ ìtàn níbi tí “a ti wẹ ẹ̀ṣẹ̀ Jékọ́bù kúrò.” Ọjọ́ ẹ̀fúùfù ìlà-oòrùn dé ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, àti ní àkókò náà ni ìdájọ́ àwọn alààyè bẹ̀rẹ̀. Ìdájọ́ àwọn alààyè ni iṣẹ́ ìparí angẹli kẹta, níbẹ̀ ni a sì ti bẹ̀rẹ̀ ìyọkúrò àwọn ẹ̀ṣẹ̀ àwọn ọgọ́rùn-ún kan àti mẹ́rìndínláàádọ́rin ẹgbẹ̀rún. Èyí ni ohun tí Aísáyà túmọ̀ sí nígbà tí ó kọ pé, “Nípa èyí.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Àwọn ọ̀rọ̀ tí ó ṣáájú, “Nípa èyí,” ni wọ̀nyí: “Níwọ̀n ìwọ̀n, nígbà tí ó bá rú jáde, ìwọ yóò bá a jiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn.” “Nípa èyí,” ń tọ́ka sí àwọn òtítọ́ ìdánwò pàtó tí ń fọ ẹ̀ṣẹ̀ kúrò lọ́dọ̀ àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí Jakọbu. Àwọn òtítọ́ wọ̀nyí ní ìṣẹ̀lẹ̀ náà (9/11), èyí tí ń fi dídé òjò ìkẹyìn hàn. Àwọn òtítọ́ wọ̀nyí ní ìtumọ̀ òjò ìkẹyìn gẹ́gẹ́ bí “ìránṣẹ́,” àti pé “ìránṣẹ́” náà ni Islam. Ó ní òtítọ́ náà pẹ̀lú pé “ẹ̀fúùfù ìlà-oòrùn” ni Islam ìbànújẹ kẹta, ó sì ní àbùdá àsọtẹ́lẹ̀ ìdínà Islam lẹ́yìn náà (ó dá a dúró).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Ìdánwò náà fúnra rẹ̀ ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àríyànjiyàn” náà, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ kẹ́tàlá oṣù Kẹ́sán, ọdún 2001. Jeremiah, nígbà tí ó ń ṣojú ìrẹ̀wẹ̀sì àkọ́kọ́, ni a gba níyànjú láti “padà” sọ́dọ̀ Ọlọ́run, kí ó sì ya ohun iyebíye kúrò nínú ohun ẹ̀gàn. “Èso” ìhìnṣẹ́ ìdánwò náà ń mú kí àwọn olùjọsìn pín sí ẹgbẹ́ méjì.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
A ṣàpẹẹrẹ ìdájọ́ ẹni aṣiwèrè gẹ́gẹ́ bí “nígbà tí ó bá sọ gbogbo òkúta pẹpẹ náà di bí òkúta ṣọ́ọ̀kì tí a fọ́ túútúú, àwọn àgbèró àti ère kì yóò dúró.” Isaiah ń tọ́ka sí ìkéde ìdájọ́ sí àwọn tí ń yi ohun padà lórí orí rẹ̀ nínú orí ogún-dín-lọ́gbọ̀n àti ogún-mẹ́sàn-án. Wọ́n ni àwọn tí kò lè lóye ìwé tí a fi èdìdì dì. Iṣẹ́ (èso) ẹni búburú ni a gbọdọ̀ kà sí amọ̀ amọ̀kòkò.
Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Nítorí náà, kíyèsí i, èmi yóò tún ṣe iṣẹ́ àgbàyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ àgbàyanu kan àti ohun ìyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmòye àwọn ọlọ́gbọ́n-ọrọ̀ wọn yóò sì farapamọ́. Ègbé ni fún àwọn tí ń wá ọ̀nà jíjinlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó rí wa? ta ni ó sì mọ̀ wá? Lóòótọ́, yíyí tí ẹ̀yin ń yí nǹkan padà sí òdì yóò jẹ́ kà sí bí amọ̀ ọwọ́ amọ̀ṣẹ́: nítorí iṣẹ́ ọwọ́ yóò ha sọ nípa ẹni tí ó dá a pé, Òun kò dá mi? tàbí ohun tí a mọ̀ sọ yóò ha sọ nípa ẹni tí ó mọ̀ ọ́ sọ pé, Òun kò ní ìmòye? Isaiah 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Iṣẹ́ àwọn ènìyàn búburú yóò dà bí amọ̀ amọ̀kòkò, àti nínú orí kẹtàdínlọ́gbọ̀n ni a ti fi iṣẹ́ wọn hàn ní ọ̀nà tí ó jọra, gẹ́gẹ́ bí àwọn òkúta ṣọ́ọ̀kì tí a lù fọ́ túútúú. Ṣọ́ọ̀kì tàbí amọ̀ amọ̀kòkò rọrùn láti lù kí ó di erùpẹ̀, àti ààmì iṣẹ́ tí ń ṣe “gbogbo òkúta pẹpẹ bí òkúta ṣọ́ọ̀kì tí a lù fọ́ sí wẹ́wẹ́,” tí ó sì kà mọ́ iṣẹ́ fífọ́ “àwọn ọgbà òrìṣà àti àwọn ère” lulẹ̀, kí wọ́n “má bàa tún dìde mọ́,” ni iṣẹ́ tí a ṣojú fún nípasẹ̀ àtúnṣe ọba Josiah. Nínú ìjíǹde àti àtúnṣe ìkẹyìn náà, tí àtúnṣe Josiah dúró fún, ètò àjọ Adventist yóò di ahoro, nítorí “ìlú olódi yóò di ahoro, a ó sì kọ ibùgbé náà sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù.” Gbogbo iṣẹ́ wọn, èyí tí ó túmọ̀ sí ẹgbẹẹgbẹ̀rún àwọn ìjọ, ilé-ìwé, kọ́lẹ́ẹ̀jì, yunifásítì, ilé ìwòsàn àti àwọn ilé ọ́fíìsì káàkiri ayé, ni a ó lù fọ́ di erùpẹ̀ aláìlò ní ti àsọtẹ́lẹ̀.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Àwọn ọmọ ìjọ náà pẹ̀lú yóò di ahoro, nítorí àwọn “ènìyàn aláìlóye” wọ̀nyí yóò dà bí “ẹ̀ka” tí “ó ti gbẹ,” tí “a ó sì gé kúrò,” “a ó sì sọ ọ́ sínú iná,” nítorí “ẹni tí ó dá wọn kò ní ṣàánú fún wọn, ẹni tí ó sì mọ̀ wọ́n nínú kò ní fi ojúrere hàn sí wọn.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.”
Nígbà tí ìyapa tí a fi ọ̀rọ̀ ìdánwò náà ṣe bá pé, ohùn kejì nínú Ìfihàn orí kejìdínlógún yóò pe agbo mìíràn ti Ọlọ́run jáde kúrò ní Babiloni; nítorí ní ọjọ́ náà “yóò sì ṣẹlẹ̀” “pé a ó fọn ìpè ńlá náà, àwọn tí ó ti fẹ́rẹ̀ẹ́ ṣègbé ní ilẹ̀ Ásíríà, àti àwọn aṣálẹ̀ ní ilẹ̀ Ejibiti, yóò sì jọ́sìn Olúwa lórí òkè mímọ́ ní Jerusalẹmu.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Àyọkà náà (Aísáyà orí méjìdínlọ́gbọ̀n, ẹsẹ̀ kẹjọ títí dé kẹtàlá) tí a ń ronú lórí, ń fi ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní September 11, 2001, hàn, ó sì ń ṣàfihàn ìdánwò àti ìwẹ̀nùmọ́ àwọn tí yóò nígbẹ̀yìn-ò-pin pe agbo ẹran míràn ti Ọlọ́run jáde kúrò ní Bábílónì. Àwọn ẹsẹ̀ ìbẹ̀rẹ̀ orí kan náà sì ń tọ́ka sí orin kan tí a gbọ́dọ̀ kọ ní àkókò ìtàn náà gan-an.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? Isaiah 27:2–7.
Ní ọjọ́ náà ẹ kọrin sí i pé, Ọgbà-àjàrà wáìnì pupa. Èmi Olúwa ni mo ń tọ́jú rẹ̀; màá máa bọ omi sí i ní gbogbo ìgbà; kí ẹnikẹ́ni má bà á jẹ́, màá máa ṣọ́ ọ lálẹ́ àti lọ́sàn-án. Ìbínú kò sí nínú mi: ta ni yóò gbé ẹ̀gún àti òṣùṣú dì mí lójú ogun? Èmi yóò kọjá láàrín wọn, èmi yóò fi iná sun wọn pa pọ̀. Tàbí kí ó di agbára mi mú, kí ó lè bá mi ṣe àlàáfíà; yóò sì bá mi ṣe àlàáfíà. Yóò mú kí àwọn tí ó ti ọ̀dọ̀ Jakọbu wá gbòǹgbò: Israẹli yóò yọ̀, yóò sì hu ìyọ̀, yóò sì fi èso kún gbogbo ojú ayé. Ṣé ó ti lù ú gẹ́gẹ́ bí ó ti lu àwọn tí ó lù ú? tàbí a pa á gẹ́gẹ́ bí pípa àwọn tí a pa nípasẹ̀ rẹ̀? Isaiah 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Orin àjàrà náà ni orin tí ó kọ́kọ́ ṣàfihàn àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí àjàrà kan tí Ó ti fẹ́ràn, tí Ó sì ti tọ́jú. Lẹ́yìn náà, ó gbé ìlérí ìtẹ́wọ́gbà kalẹ̀ fún ẹnikẹ́ni tí yóò fẹ́ di òdodo Kristi mú. Lẹ́yìn náà, ó ṣàfihàn ìlérí ìtàjẹ̀sílẹ̀ Ẹ̀mí Mímọ́, tí a ṣojú rẹ̀ nípasẹ̀ ìpele méjì ti òjò. Ìpele àkọ́kọ́ ti òjò mú kí ìtànná àti ìrùgbìn ododo yè, ìpele kejì sì kún ayé pẹ̀lú èso.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Orin ọgbà àjàrà ni orin tí ń tọ́ka sí àkókò náà nígbà tí Ọlọ́run ń kọjá lọ sẹ́gbẹ̀ẹ́ àwọn ènìyàn kan tí a ti yàn tẹ́lẹ̀, nígbà kan náà sì ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn tuntun tí a yàn. Àwọn ẹsẹ̀ kẹjọ lọ síwájú jẹ́ àtúnsọ lásán, wọ́n sì ń fẹ̀ sí i lórí àwọn ẹsẹ̀ ìbẹ̀rẹ̀ orí náà. Ẹsẹ̀ àkọ́kọ́ orí náà ń ṣe ìdánimọ̀ ìṣẹ̀lẹ̀ kan náà tí a tún dá mọ̀ gẹ́gẹ́ bí “ọjọ́ ẹ̀fúùfù ìlà-oòrùn” nínú ẹsẹ̀ kẹjọ.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Ní ọjọ́ náà ni Olúwa yóò fi idà rẹ̀ tí ó le, tí ó pọ̀, tí ó sì lágbára, jẹ Leviatani, ejò yíyan náà ní ìyà; àní Leviatani, ejò wíwọ náà; yóò sì pa dragoni tí ó wà nínú Òkun. Isaiah 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Dírágónì náà ni Sátánì, ṣùgbọ́n ní ìtumọ̀ kejì, ó jẹ́ Róòmù abọ̀rìṣà.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Nítorí náà, bí ó tilẹ̀ jẹ́ pé dírágónì náà, ní ìpilẹ̀ṣẹ̀, ń ṣàpẹẹrẹ Sátánì, síbẹ̀, ní ìtumọ̀ kejì, ó jẹ́ àmì ìṣàpẹẹrẹ ti Róòmù aláìníbọ̀rìṣà.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Àwọn ọba mẹ́wàá ti Róòmù aláìgbàgbọ́, nínú orí keje Dáníẹ́lì, àti nínú orí kejìlá Ìfihàn, dúró fún àwọn ọba mẹ́wàá ti Ìfihàn mẹ́tàdínlógún—ní àwọn ọjọ́ ìkẹyìn.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Àwọn ọba àti àwọn alákóso àti àwọn gómìnà ti fi àmì aṣòdì sí Kristi lé ara wọn, a sì ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ejò ńlá náà tí ń lọ láti ba àwọn mímọ́ jagun—àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jesu.” Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Ẹsẹ̀ kìíní nínú Isaiah 27 ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ ejò ńlá náà, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn, ní September 11, 2001. Ìdájọ́ àwọn ọba ayé, àti àwọn alábàápín oníṣòwò àgbáyé wọn, ni a mú ṣẹ nígbà tí a fi “ẹ̀fúùfù ìlà-oòrùn” run ètò owó ayé ní àárín “àwọn Òkun”.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Nítorí, kíyèsi i, àwọn ọba kó ara wọn jọ, wọ́n kọjá lọ pọ̀. Wọ́n rí i, wọ́n sì yà á lẹ́nu; ìdààmú bà wọ́n, wọ́n sì yára sá lọ. Ìbẹ̀rù dì wọ́n mú níbẹ̀, àti ìrora, gẹ́gẹ́ bí ti obìnrin tí ń bímọ. Ìwọ fi ẹ̀fúùfù ìlà-oòrùn fọ àwọn ọkọ̀ ojú omi Tárṣíṣì. Sáàmù 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
A tún sọ Isaiah orí kẹtàdínlọ́gbọ̀n, ẹsẹ̀ kinni títí dé ẹsẹ̀ keje, a sì tún gbòòrò sí i nínú ẹsẹ̀ kẹjọ títí dé mẹ́tàlá. Ó fi hàn pé ní “ọjọ́ ìjì lílà-oòrùn” àwọn ọba àti àwọn oníṣòwò ayé yóò dojú kọ ìbẹ̀rù, ìbẹ̀rù wọn sì ń pọ̀ sí i nínú ìtàn láti ìgbà náà lọ. Ìbẹ̀rù náà ń fi hàn àwọn ìṣípò tí kò bá ọgbọ́n mu àti àwọn ìgbésẹ̀ kánkán ti àwọn alágbáyé onítẹ̀síwájú ilẹ̀ ayé láti ìgbà September 11, 2001 wá, bí wọ́n ṣe ń tẹ ètò wọn síwájú lọ jùlọ, tí wọ́n sì ń ṣe é ní ìfọ̀kànsínú líle ju ohun tí a lè retí ní ti ọgbọ́n lọ. Satani, àti àwọn aṣojú rẹ̀, fún àwọn oníṣòwò àti àwọn ọba ayé (àwọn alágbáyé), gẹ́gẹ́ bí àwòrán dragoni náà, mọ̀ pé àkókò wọn kù díẹ̀.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Nítorí náà, ẹ yọ̀, ẹ̀yin ọ̀run, àti ẹ̀yin tí ń gbé inú wọn. Ègbé ni fún àwọn olùgbé ayé àti ti òkun! nítorí Èṣù ti sọ̀kalẹ̀ tọ̀ yín wá, pẹ̀lú ìbínú ńlá, nítorí ó mọ̀ pé àkókò díẹ̀ péré ni ó kù fún un. Ìfihàn 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Ọjọ́ afẹ́fẹ́ ìlà-oòrùn, tí ó mú ìṣòro ọrọ̀-ajé jáde ní ọdún 2001, tí ó sì ti ń burú sí i nìkan, láìka ohunkóhun tí àwọn ilé-iṣẹ́ ìròyìn àgbáyé aláfọwọ́sowọ́pọ̀ bá gbìyànjú láti sọ, ni ọ̀ràn tí ó dojú kọ ayé ní àkókò tí dragoni náà mọ̀ pé àkókò rẹ̀ kù díẹ̀. Nígbà náà ni ó túbọ̀ gbé ìṣísẹ̀ rẹ̀ ga fún ìṣàkóso gbogbo ayé, ó sì ṣe bẹ́ẹ̀ nígbà tí a mú “Ègbé” (“Ègbé” kẹta) wá sórí “àwọn olùgbé ilẹ̀ ayé àti òkun.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Ìbọ̀wọ̀lú Ìslámù ti Ègbé Kẹta (ẹ̀fúùfù ìlà-oòrùn), ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, mú àjálù ọrọ̀-ajé kan wá tí ó ti fi ipa mú àwọn agbátẹrù àgbáyé láti yára mú ìsapá wọn pọ̀ sí i láti fi ipa gba ìjọba àgbáyé kan lórí ayé yìí. Síbẹ̀, Ìslámù ṣì ń bá a lọ láti mú ipa rẹ̀ ṣẹ. Bóyá ìfihàn tó ṣe pàtàkì jùlọ nípa Ìslámù gẹ́gẹ́ bí àmì àpẹẹrẹ àsọtẹ́lẹ̀ Bíbélì ni a rí nínú ìtọ́kasí àkọ́kọ́ sí Ìslámù.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Áńgẹ́lì Olúwa sì wí fún un pé, Wò ó, o lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣímáẹ́lì; nítorí pé Olúwa ti gbọ́ ìpọ́njú rẹ. Yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀. Jẹ́nẹ́sísì 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe láéláé. Bí Íslámù ṣe ń bá a lọ ní mímú ìrora jáde bí obìnrin tí ń rọbí, àwọn kan tí ó lè tilẹ̀ gba pé a ti fi Íslámù hàn nínú àsọtẹ́lẹ̀ Bíbélì, kò tíì tí ì fi òye wọn yí ká òtítọ́ gbangba tí ó wà nínú àwọn ẹsẹ̀ méjèèjì náà. Àwọn kan lè mọ̀ pé Íslámù ni ó ń mú gbogbo ènìyàn ọkùnrin lórí ayé yìí jọ láti lè tako ọ̀tá kan tí gbogbo wọn ní papọ̀, èyí sì jẹ́ òtítọ́ nítòótọ́. Síbẹ̀, gbolóhùn ìkẹyìn nínú ẹsẹ̀ náà ni òtítọ́ tí ó ṣe pàtàkì jùlọ. Ayé mì nípasẹ̀ September 11, 2001, ó sì ṣẹ̀ṣẹ̀ tún mì lẹ́ẹ̀kan sí i nípasẹ̀ ìkọlù October 7 ti ọdún yìí tí Hamas gbé kalẹ̀ sí Ísírẹ́lì. Ṣùgbọ́n kò sí ẹni tí ó fẹ́ rí i pé ẹ̀mí ogun àti ìparun òjijì wà “níwájú gbogbo” àwọn arákùnrin Ishmaeli.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Iru ìparun wo ni a óò ṣe nígbà tí ìkọlù àìròtẹ́lẹ̀ bá wá láti ọ̀dọ̀ àwọn orílẹ̀-èdè Ìsílámù bí Saudi Arabia, United Arab Emirates, Qatar, Kuwait, Brunei àti Bahrain? Ẹ̀mí Iṣimaeli wà nínú “gbogbo àwọn arákùnrin rẹ̀,” ogun náà sì tí a ti mú jáde títí di ìsinsin yìí pẹ̀lú Ègbé kẹta láti àwọn orílẹ̀-èdè bí Afghanistan tàbí Iraq, yóò yàtọ̀ gidigidi nígbà tí àsọtẹ́lẹ̀ Iṣimaeli bá ṣẹ ní kíkún. Mélòó ni àwọn bọ́ǹbù ọ̀kálà tí Pakistan ní?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Àmì àsọtẹ́lẹ̀ ogun Ìsìláàmù, gẹ́gẹ́ bí a ti fihàn rẹ̀ nínú Ègbé Ìsìláàmù Kìn-ín-ní àti Èkejì, ni ìkọlù ojijì, ìkọlù àìròtẹ́lẹ̀. Ṣé owó tó pọ̀ tó wà nínú àwọn orílẹ̀-èdè Ìsìláàmù ọlọ́rọ̀ láti fi ní ìkọ̀kọ̀ rí tàbí ṣe ohun ìjà kan tí yóò túbọ̀ ní ìlọsíwájú, tí yóò sì pa ènìyàn jù ọkọ̀ òfurufú tí wọ́n kún fún epo, bọ́ǹbù ọkọ̀ ayọ́kẹ́lẹ́, táyà tí ń jóná, ìfipábánilòpọ̀, àti ọ̀bẹ lọ? Ṣé a gbọdọ̀ gba Ọ̀rọ̀ Ọlọ́run gbọ́?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Gbogbo àwọn iyebíye inú àlá Miller di òtítọ́ ìdánwò ní àwọn ọjọ́ ìkẹyìn, bí kò bá ṣe nǹkan míràn ju òtítọ́ pé a ti kọ àwọn òtítọ́ wọ̀nyí sílẹ̀ àti pé àsọtẹ́lẹ̀ ń fi hàn pé a óò tún mú wọn padà bọ̀ sípò. Ṣùgbọ́n díẹ̀ nínú àwọn iyebíye wọ̀nyí, bí iṣẹ́ Kristi nínú ibi mímọ́ ọ̀run àti Islamu ti Ègbé kẹta, ń tọ́ka sí àwọn àsọtẹ́lẹ̀ tí a ṣẹ ní ọjọ́ ìkẹyìn pátápátá nìkan. Ọ̀kan ń ṣàpẹẹrẹ iṣẹ́ Kristi nínú Ibi Mímọ́ Jùlọ, èyí tí ó dájú pé jẹ́ òtítọ́ ìdánwò ìsinsin yìí, èkejì sì ń tọ́ka sí ìhìn-iṣẹ́ Ẹkún Àárín Òru, èyí tí ó tún jẹ́ òtítọ́ ìdánwò ìsinsin yìí.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Okùn tí ó hun ìṣọ̀kan àárín ìṣísẹ̀ Millerite àti àkókò òpin ní ọdún 1989, èyí tí ó sì tún ṣí ìṣísẹ̀ ẹgbẹ̀rún kan ọgọ́rùn-ún méjìlélógójì sílẹ̀, ni “àkókò méje,” èyí tí ó jẹ́ àkọ́kọ́ iyebíye Miller, tí ó sì tún jẹ́ àkọ́kọ́ láti jẹ́ fífi sí apá kan bí Ìjọ Adventist ṣe fi àwọn ọ̀nà àtijọ́ sílẹ̀. Ọgọ́rùn-ún ọdún méjìdínlọ́gbọ̀n àti mẹ́fà láti ìṣọ̀tẹ̀ ọdún 1863 títí dé àkókò òpin ní ọdún 1989, dúró fún “àkókò méje.” A pín ẹgbẹ̀rún méjì ọgọ́rùn-ún márùn-ún àti ogún sí àkókò méjì ti ẹgbẹ̀rún kan ọgọ́rùn-ún méjìlélọ́gọ́ta; ìdámẹ́wàá tàbí ẹ̀wẹ̀ kan nínú ẹgbẹ̀rún kan ọgọ́rùn-ún méjìlélọ́gọ́ta sì ni ọgọ́rùn-ún ọdún méjìdínlọ́gbọ̀n àti mẹ́fà. Òkúta tí àwọn akẹ́kọ̀ọ́ kọ̀ ni ó gùn tó bẹ́ẹ̀ gẹ́ẹ̀ tí ó fi so ìṣísẹ̀ àkọ́kọ́ àti ìkẹyìn ti àwọn áńgẹ́lì mẹ́ta pọ̀. Nípa bẹ́ẹ̀ ó fi hàn pé òtítọ́ “àkókò méje” náà pẹ̀lú jẹ́ òtítọ́ àdánwò tí ó wà fún àkókò yìí, àti pé òun ni òtítọ́ tí kò tún jẹ́ kìkì òkúta ìpìlẹ̀ mọ́, bí kò ṣe orí igun.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Ní báyìí, a ó fi ìṣàkíyèsí wa sí ìtẹ̀síwájú ìmọ̀ nínú ìrìnàjò Millerite sílẹ̀, èyí tí a ṣàfihàn nínú ìran Odò Ulai nínú ìwé Dáníẹ́lì, kí a sì yí àkíyèsí wa padà sí ìran Odò Hiddekel, tí ó ń ṣojú ìtẹ̀síwájú ìmọ̀ nínú ìrìnàjò àwọn ẹgbẹ̀rún mọ́kànlá-dín-lógójì.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
A ó bẹ̀rẹ̀ lẹ́yìn èyí pẹ̀lú ìṣàgbéyẹ̀wò àwọn ìran mẹ́rin ti Àdífẹnítì tí ó gún kọjá ọdún mẹ́rìndínlọ́gbọ̀n lé ní ọgọ́rùn-ún kan láti ọdún 1863 sí 1989.
We will start that study in the next article.
A ó bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ yẹn nínú àpilẹ̀kọ tó kàn.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe jókòó nínú ilé mi, tí àwọn àgbàgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Nígbà náà ni mo wo, sì kíyèsi i, wò ó, àwòrán kan wà tí ó dàbí ìrí iná: láti ìrísí ìbàdí rẹ̀ lọ sí ìsàlẹ̀, iná; àti láti ìbàdí rẹ̀ lọ sí òkè, bí ìrísí ìmọ́lẹ̀, bí àwọ̀ dídán àḿbà. Ó sì na irú ọwọ́ kan jáde, ó sì mú mi ní ìdìdì irun orí mi; ẹ̀mí sì gbé mi sókè láàárín ilẹ̀ ayé àti ọ̀run, ó sì mú mi wá sí Jerúsálẹ́mù nínú àwọn ìran Ọlọ́run, sí ẹnu-ọ̀nà ibodè inú tí ń wo àríwá; níbi tí ìjókòó àwòrán owú wà, èyí tí ń mú ìwú jà. Àti kíyèsi i, ògo Ọlọ́run Ísírẹ́lì wà níbẹ̀, gẹ́gẹ́ bí ìran tí mo rí ní pẹ̀tẹ́lẹ̀. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè nísinsin yìí sí ọ̀nà àríwá. Nígbà náà ni mo gbé ojú mi sókè sí ọ̀nà àríwá, sì kíyèsi i, ní ìhà àríwá lẹ́gbẹ̀ẹ́ ibodè pẹpẹ ní ẹnu-ọ̀nà ni àwòrán owú yìí wà. Ó tún wí fún mi pé, Ọmọ ènìyàn, ṣé o rí ohun tí wọ́n ń ṣe bí? àní àwọn ìríra ńlá tí ilé Ísírẹ́lì ń hù níhìn-ín, kí èmi lè jìnnà sí ibi mímọ́ mi? ṣùgbọ́n yí ara rẹ padà sí i lẹ́ẹ̀kansi, ìwọ yóò sì rí ìríra tí ó pọ̀ sí i. Ó sì mú mi wá sí ẹnu-ọ̀nà àgbàlá; nígbà tí mo sì wò, kíyèsi i, ihò kan wà nínú ògiri.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, wá fi ìhò kan kọ odi náà nísinsin yìí: nígbà tí mo sì ti fi ìhò kan kọ odi náà, kíyèsí i, ilẹ̀kùn kan wà. Ó sì wí fún mi pé, Wọlé lọ, kí o sì wo àwọn ohun ìríra búburú tí wọ́n ń ṣe níhìn-ín. Nítorí náà mo wọlé lọ, mo sì rí i; sì kíyèsí i, gbogbo àwòrán ohun afasẹ́yọ, àti ẹranko ìríra, àti gbogbo òrìṣà ilé Israẹli, tí a yà sí odi yíká ká. Àwọn àgbàgbà ilé Israẹli mẹ́tàdínlọ́gọ́rin sì dúró níwájú wọn, Jaasaniah ọmọ Ṣafani sì dúró ní àárín wọn, olúkúlùkù sì mú àwo tùràrí rẹ̀ ní ọwọ́ rẹ̀; ìkùukùu tùràrí tí ó nipọn sì gòkè lọ. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, ṣé ìwọ ti rí ohun tí àwọn àgbàgbà ilé Israẹli ń ṣe ní òkùnkùn, olúkúlùkù nínú àwọn yàrá àwòrán rẹ̀ bí? nítorí wọ́n ń wí pé, Olúwa kò rí wa; Olúwa ti kọ ilẹ̀ ayé sílẹ̀. Ó tún wí fún mi pé, Yí padà sí i lẹ́ẹ̀kan sí i, ìwọ yóò sì rí àwọn ohun ìríra tí ó pọ̀ ju wọ̀nyí lọ, tí wọ́n ń ṣe. Nígbà náà ni ó mú mi dé ẹnu-ọ̀nà ibodè ilé Olúwa tí ó dojúkọ àríwá; sì kíyèsí i, àwọn obìnrin jókòó níbẹ̀, wọ́n ń sunkún fún Tamuzi. Nígbà náà ni ó wí fún mi pé, Ṣé ìwọ ti rí èyí, ìwọ ọmọ ènìyàn? yí padà sí i lẹ́ẹ̀kan sí i, ìwọ yóò sì rí àwọn ohun ìríra tí ó pọ̀ ju wọ̀nyí lọ. Ó sì mú mi wọ inú àgbàlá inú ilé Olúwa, sì kíyèsí i, ní ẹnu-ọ̀nà tẹ́ńpìlì Olúwa, láàrín iloro àti pẹpẹ, ọkùnrin bí ẹni mẹ́ẹ̀ẹ́dọ́gbọ̀n wà, tí wọ́n fi ẹ̀yìn wọn sí tẹ́ńpìlì Olúwa, tí ojú wọn sì dojúkọ ìlà-oòrùn; wọ́n sì ń foríbalẹ̀ fún oòrùn níhà ìlà-oòrùn. Nígbà náà ni ó wí fún mi pé, Ṣé ìwọ ti rí èyí, ìwọ ọmọ ènìyàn? Ṣé ohun kékeré ni fún ilé Juda pé wọ́n ń ṣe àwọn ohun ìríra tí wọ́n ń ṣe níhìn-ín? nítorí wọ́n ti fi ìwà ipá kún ilẹ̀ náà, wọ́n sì tún padà láti mú mi bínú: sì kíyèsí i, wọ́n fi ẹ̀ka igi sí imú wọn. Nítorí náà èmi pẹ̀lú yóò hùwà nínú ìbínú gbígbóná: ojú mi kì yóò dá wọn sí, bẹ́ẹ̀ ni èmi kì yóò ṣàánú: bí wọ́n tilẹ̀ kígbe sí etí mi pẹ̀lú ohùn rara, síbẹ̀ èmi kì yóò gbọ́ tiwọn. Hesekieli 8:1–18.