The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.

Ẹ̀rí ìṣọ̀tẹ̀ Jeroboamu tún jẹ́ ìtàn pínpín Ísírẹ́lì àtijọ́ sí orílẹ̀-èdè méjì. Ìjọba àríwá, tí ó ní ẹ̀yà mẹ́wàá, ni a mọ̀ sí Ísírẹ́lì, tàbí nígbà míì Efraimu; ìjọba gúúsù sì ni a mọ̀ sí Júdà. Ní àkókò Esekiẹli, ìjọba náà ti di ìjọba méjì fún ọ̀pọ̀ ọdún tẹ́lẹ̀, àti nínú orí kẹtàlélọ́gbọ̀n, a fi àsọtẹ́lẹ̀ fún Esekiẹli tí ó sọ pé àwọn ìjọba méjèèjì náà yóò tún di orílẹ̀-èdè kan lẹ́ẹ̀kan sí i. Àsọtẹ́lẹ̀ náà ni a mú ṣẹ ní ìbẹ̀rẹ̀ ìtàn ẹranko ilẹ̀ ayé (Orílẹ̀-Èdè Amẹ́ríkà), a sì tún ń mú un ṣẹ fún ìgbà ìkẹyìn ní òpin Orílẹ̀-Èdè Amẹ́ríkà, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun náà.

The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.

Ìṣọ̀tẹ̀ Jeróbóámù ní àkókò tí a pín Ísírẹ́lì sí ìjọba méjì, dúró fún ìṣọ̀tẹ̀ kan ní ìbẹ̀rẹ̀ Orílẹ̀-èdè Amẹ́ríkà, àti pẹ̀lú ní òpin Orílẹ̀-èdè Amẹ́ríkà. Ìṣọ̀tẹ̀ náà ní ìbẹ̀rẹ̀ àti ní òpin Orílẹ̀-èdè Amẹ́ríkà ní ìpapọ̀ ìjọba méjì. Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, gẹ́gẹ́ bí a ti ń tọ́ka sí léraléra láti inú àwọn ìkọ̀wé Sister White nínú àwọn àpilẹ̀kọ wọ̀nyí, dúró fún ìpè méjì sí àwọn ìjọ. Àwọn orílẹ̀-èdè méjì tí a darapọ̀ ní àkókò wákàtí ìṣòro òfin Àìkú ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbàá, àti agbo mìíràn ti Ọlọ́run tí ó ṣì wà ní Bábílónì.

The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”

Àwọn orílẹ̀-èdè méjì tí a darapọ̀ mọ́ra nínú ìtàn àwọn ọmọlẹ́yìn Miller ni Júdà àti Éféraímù. A darapọ̀ wọn nígbà tí àwọn ìbínú ẹnìkọ̀ọ̀kan sí àwọn ìjọba méjèèjì náà, lẹ́sẹ̀sẹ̀, dé òpin ní 1798, lẹ́yìn náà sì ní 1844. Ọ̀rọ̀ náà “síwájú sí i” nínú orí kọkàndínlógójì ìwé Ẹsẹ́kíẹ́lì, jẹ́ kí a lè dájú nípa lílò yìí. Ọ̀rọ̀ náà “síwájú sí i” túmọ̀ sí fífi ìránṣẹ́ tí ó tẹ̀ lé “síwájú sí i” lé orí ìránṣẹ́ tí ó ṣáájú ọ̀rọ̀ náà “síwájú sí i.”

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. Ezekiel 37:15–17.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, wí pé, Pẹ̀lú èyí, ìwọ ọmọ ènìyàn, mú igi kan fún ara rẹ, kí o sì kọ sórí rẹ̀ pé, Fún Júdà, àti fún àwọn ọmọ Israẹli ẹlẹgbẹ́ rẹ̀: lẹ́yìn náà mú igi mìíràn, kí o sì kọ sórí rẹ̀ pé, Fún Jósefù, igi Éfúrámù, àti fún gbogbo ilé Israẹli ẹlẹgbẹ́ rẹ̀: Kí o sì so wọ́n pọ̀ mọ́ ara wọn di igi kan; wọn yóò sì di ọ̀kan ní ọwọ́ rẹ. Hesekieli 37:15–17.

Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.

Esekieli ń fi ìlànà wòlíì ti àtúnsọ àti fífẹ̀ síi hàn nígbà tí ó sọ pé, “síwájú sí i.” Esekieli yóò mú ọ̀pá méjì, ọ̀kan fún Juda àti ọ̀kan fún Efraimu, kí ó sì mú àsọtẹ́lẹ̀ tí a fi ọ̀pá méjèèjì wọ̀nyí ṣàpẹẹrẹ, kí ó gbé e kalẹ̀ lórí àsọtẹ́lẹ̀ tí ó ṣáájú. Àpẹẹrẹ àsọtẹ́lẹ̀ tí ó ṣáájú bẹ̀rẹ̀ ní ẹsẹ̀ kìn-ín-ní, nígbà tí a gbé Esekieli lọ sí àfonífojì àwọn egungun gbígbẹ tí ó ti kú.

The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.

Ọwọ́ Olúwa sì wà lára mi, ó sì mú mi jáde nípa Ẹ̀mí Olúwa, ó sì gbé mi kalẹ̀ ní àárín àfonífojì kan tí ó kún fún egungun. Ó sì mú kí n rìn yí wọn ká; sì wò ó, wọ́n pọ̀ gidigidi ní ojú àfonífojì; sì wò ó, wọ́n ti gbẹ rárá. Ó sì wí fún mi pé, Ọmọ ènìyàn, ṣé egungun wọ̀nyí lè yè? Mo sì dáhùn pé, Olúwa Ọlọ́run, ìwọ mọ̀. Ó tún wí fún mi pé, Ṣe àsọtẹ́lẹ̀ sí àwọn egungun wọ̀nyí, kí o sì sọ fún wọn pé, Ẹ̀yin egungun gbígbẹ, ẹ gbọ́ ọ̀rọ̀ Olúwa. Báyìí ni Olúwa Ọlọ́run wí fún àwọn egungun wọ̀nyí pé; Kíyèsi i, èmi yóò mú èémí wọ inú yín, ẹ ó sì yè. Èmi yóò sì fi iṣan lé yín lórí, èmi yóò mú ẹran bò lórí yín, èmi yóò sì fi awọ bo yín, èmi yóò sì fi èémí sínú yín, ẹ ó sì yè; ẹ ó sì mọ̀ pé èmi ni Olúwa. Nítorí náà mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi; bí mo sì ti ń ṣe àsọtẹ́lẹ̀, ariwo kan bẹ̀rẹ̀, sì wò ó, ìrìgìrì kan wà; àwọn egungun sì péjọ pọ̀, egungun mọ́ egungun tirẹ̀. Nígbà tí mo sì wò ó, kíyèsi i, iṣan àti ẹran hù sókè lórí wọn, awọ sì bo wọn lókè: ṣùgbọ́n kò sí èémí nínú wọn. Nígbà náà ni ó wí fún mi pé, Ṣe àsọtẹ́lẹ̀ sí ẹ̀fúùfù, ṣe àsọtẹ́lẹ̀, ọmọ ènìyàn, kí o sì sọ fún ẹ̀fúùfù pé, Báyìí ni Olúwa Ọlọ́run wí; Wá láti inú ẹ̀fúùfù mẹ́rin, ìwọ èémí, kí o sì mí sí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè. Nítorí náà mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pàṣẹ fún mi, èémí sì wọ inú wọn, wọ́n sì yè, wọ́n sì dúró lórí ẹsẹ̀ wọn, ọmọ-ogun tí ó tóbi jùlọ. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, àwọn egungun wọ̀nyí ni gbogbo ilé Israẹli: kíyèsi i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti ṣègbé: a ti ya wa kúrò ní tiwa. Nítorí náà ṣe àsọtẹ́lẹ̀, kí o sì sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, ẹ̀yin ènìyàn mi, èmi yóò ṣí ibojì yín, èmi yóò sì mú yín gòkè jáde kúrò ninu ibojì yín, èmi yóò sì mú yín wọ ilẹ̀ Israẹli. Ẹ ó sì mọ̀ pé èmi ni Olúwa, nígbà tí èmi bá ti ṣí ibojì yín, ẹ̀yin ènìyàn mi, tí mo sì ti mú yín gòkè jáde kúrò ninu ibojì yín, Èmi yóò sì fi Ẹ̀mí mi sínú yín, ẹ ó sì yè, èmi yóò sì gbé yín kalẹ̀ ní ilẹ̀ yín tìkára yín: nígbà náà ni ẹ ó mọ̀ pé èmi Olúwa ni mo ti sọ ọ́, mo sì ti ṣe é, ni Olúwa wí. Ezekieli 37:1–14.

From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.

Láti ìbẹ̀rẹ̀ pátápátá àwọn àpilẹ̀kọ wọ̀nyí, a ti fi hàn pé àfonífojì àwọn egungun òkú ń ṣojú àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àti pé ìránṣẹ́ àwọn ẹ̀fúùfù mẹ́rin tí ó mú kí wọ́n dúró lórí ẹsẹ̀ wọn gẹ́gẹ́ bí ogun alágbára, ni ìhìn Ẹkún Òru Mọ́kànlá tí ń ṣe ìdánimọ̀ Islam gẹ́gẹ́ bí Ìyọnu kẹta. Sister White ṣe ìdánimọ̀ àwọn egungun náà gẹ́gẹ́ bí àwọn ènìyàn Ọlọ́run.

“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.

“Mo fi kálámù mi sílẹ̀, mo sì gbé ọkàn mi sókè nínú àdúrà, kí Olúwa lè mí sí orí àwọn ènìyàn rẹ̀ tí wọ́n ti sẹ́yìn, tí wọ́n dàbí egungun gbígbẹ, kí wọ́n lè yè.” General Conference Bulletin, February 4, 1893.

We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.

A ti fihàn nínú àwọn àpilẹ̀kọ ṣáájú pé ìhìnrere àsọtẹ́lẹ̀ tí ó ń tọ́ka sí July 18, 2020, jẹ́ aláṣìṣe, àti pé ìkéde èké náà ṣàmì ìdé ìbànújẹ àkọ́kọ́ àti àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá. Bí ó tilẹ̀ jẹ́ pé ìkéde àkókò jẹ́ ohun tí ó bófin mu ní àkókò àwọn Millerite, lẹ́yìn 1844, kò sí ní tún sí ìhìnrere mìíràn tí a óò fi lé orí àkókò mọ́. Nígbà tí Future for America ṣe ìkéde July 18, 2020, wọ́n yọ̀ sẹ́yìn padà sí ìtàn kan níbi tí ìkéde àkókò ti jẹ́ ohun tí a gbà, àti nípa ṣíṣe bẹ́ẹ̀ wọ́n ṣẹ̀, a sì pa wọ́n ní òpópónà ìlú ńlá náà nínú Ìfihàn orí kọkànlá. Níwọ̀n bí wọ́n ti kú sí òpópónà, wọ́n sì nílò láti jíǹde padà, gẹ́gẹ́ bí ó ti rí fún àwọn ẹlẹ́rìí méjì lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀.

“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.

“Àwọn egungun gbígbẹ náà nílò kí Ẹ̀mí Mímọ́ Ọlọ́run mí sórí wọn, kí wọ́n lè bẹ̀rẹ̀ sí í ṣiṣẹ́, bí ẹni pé nípasẹ̀ àjíǹde kúrò nínú òkú.” Bible Training School, December 1, 1903.

In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.

Nínú àwọn àpilẹ̀kọ tí ó ṣáájú a ti fi hàn pé ìránṣẹ́ afẹ́fẹ́ mẹ́rin tí ń jí ẹlẹ́rìí méjì dìde, ni ìránṣẹ́ Islam ti Ègbé kẹta, àti pé ìránṣẹ́ náà ni ìránṣẹ́ Ẹkún Àárín Òru ti àwọn ọjọ́ ìkẹyìn. Hesekieli wí pé, “síwájú sí i,” àti nípa bẹ́ẹ̀ ó fi hàn pé ní àkókò ìtàn tí ń ṣàpèjúwe ìkéde Ẹkún Àárín Òru, igi méjì, ọ̀kan tí a ṣojú rẹ̀ gẹ́gẹ́ bí Efraimu àti ọ̀kan gẹ́gẹ́ bí Júdà, ni a ó darapọ̀ mọ́ra, wọn yóò sì di orílẹ̀-èdè kan. Òwe àwọn wúńdíá mẹ́wàá ni a mú ṣẹ ní àwọn ọjọ́ ìkẹyìn, “gẹ́gẹ́ bí lẹ́tà rẹ̀ gan-an,” gẹ́gẹ́ bí a ti mú un ṣẹ nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller. Ní àkókò tí Ẹkún Àárín Òru ti mú ṣẹ nínú ìtàn Miller, àti lẹ́ẹ̀kansi nínú ìmúṣẹ àwọn ọjọ́ ìkẹyìn, “igi méjì” ni a darapọ̀ mọ́ra, a ó sì tún darapọ̀ mọ́ra.

The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.

Àwọn igi méjèèjì náà ṣojú àwọn ìjọba àríwá (Éfúràímù) àti gúúsù (Júdà) ti Ísírẹ́lì àtijọ́. A tún ti fi hàn pé Wíllíàmù Míllà ni a ṣe àpẹẹrẹ rẹ̀ nípa Èlíjà, àti pé ní àkókò ọdún mẹ́ta àtààbọ̀ ìyàn, Èlíjà ti lọ sọ́dọ̀ opó obìnrin ará Sáréfátì.

And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.

Ọ̀rọ̀ Olúwa sì tọ̀ ọ́ wá, ó ní, Dìde, lọ sí Ṣarefati, tí ó jẹ́ ti Sídónì, kí o sì máa gbé níbẹ̀: wò ó, mo ti paṣẹ fún opó obìnrin kan níbẹ̀ láti tọ́ ọ bọ́. Nígbà náà ni ó dìde, ó sì lọ sí Ṣarefati. Nígbà tí ó sì dé ẹnu-ọ̀nà ìlú náà, wò ó, opó obìnrin náà wà níbẹ̀, ó ń ṣa igi jọ: ó sì pè é, ó ní, Jọ̀wọ́, mú omi díẹ̀ wá fún mi nínú ìkòkò kan, kí n lè mu. Bí ó sì ti ń lọ láti mú un wá, ó tún pè é, ó ní, Jọ̀wọ́, mú wẹ́wẹ́ búrẹ́dì díẹ̀ wá fún mi ní ọwọ́ rẹ. Ó sì ní, Bí Olúwa Ọlọ́run rẹ ti wà láàyè, mi ò ní àkàrà kankan, bí kò ṣe ìwọ̀n ìyẹ̀fun díẹ̀ nínú ìkòkò, àti òróró díẹ̀ nínú ìgò: sì wò ó, mo ń ṣa igi méjì jọ, kí n lè wọlé lọ ṣe é fún èmi àti ọmọ mi, kí a lè jẹ ẹ́, kí a sì kú. Elijah sì wi fún un pé, Má bẹ̀rù; lọ, kí o ṣe gẹ́gẹ́ bí o ti sọ: ṣùgbọ́n kọ́kọ́ fi í ṣe àkàrà kékeré kan fún mi, kí o sì mú un wá fún mi, lẹ́yìn náà kí o ṣe fún ara rẹ àti fún ọmọ rẹ. Nítorí báyìí ni Olúwa Ọlọ́run Ísírẹ́lì wí, Ìkòkò ìyẹ̀fun náà kì yóò tán, bẹ́ẹ̀ ni ìgò òróró náà kì yóò ṣòfo, títí di ọjọ́ tí Olúwa yóò rọ òjò sórí ilẹ̀ ayé. Ó sì lọ, ó sì ṣe gẹ́gẹ́ bí ọ̀rọ̀ Elijah: òun náà, àti òun, àti gbogbo ilé rẹ̀ sì jẹun fún ọ̀pọ̀lọpọ̀ ọjọ́. 1 Àwọn Ọba 17:8–15.

The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:

“Ọjọ́ púpọ̀” tí a mẹ́nuba nínú ẹsẹ̀ náà ni ọdún mẹ́ta àtààbọ̀ tí Ahabu fi wá Èlíjà, ó sì ṣàpẹẹrẹ ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ti inúnibíni ti Pápá. Ní ti “ọjọ́ púpọ̀” ti inúnibíni ti Pápá, Jésù sọ pé:

And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.

Àti bí a kò bá kù díẹ̀ lára ọjọ́ wọ̀nyẹn, kò sí ẹran-ara kankan tí a óò gbà là: ṣùgbọ́n nítorí àwọn àyànfẹ́, a óò kù díẹ̀ lára ọjọ́ wọ̀nyẹn. Matteu 24:22.

Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.

Arábìnrin White tọ́ka sí i ní tààrà pé ọ̀rọ̀ ìkéde Jesu nípa “àwọn ọjọ́ wọ̀nyẹn” jẹ́ àkókò inúnibíni ti ẹ̀sìn póòpù.

“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.

“Inúnibíni tí a ń ṣe sí ìjọ kò bá a lọ ní gbogbo àkókò ọdún 1260 náà. Ọlọ́run, nínú àánú Rẹ̀ sí àwọn ènìyàn Rẹ̀, dín àkókò ìdánwò iná wọn kù. Nígbà tí Ó ń sọ ìṣáájú ‘ìpọ́njú ńlá’ tí yóò dé bá ìjọ, Olùgbàlà náà wí pé: ‘Àyàfi bí a kò bá dín àwọn ọjọ́ wọ̀nyí kù, kò sí ẹran-ara kankan tí a óò gbàlà: ṣùgbọ́n nítorí àwọn àyànfẹ́, a óò dín àwọn ọjọ́ wọ̀nyí kù.’ Matteu 24:22. Nípasẹ̀ ipa Ìmúpadàbọ̀sípò, a mú inúnibíni náà dópin kí ó tó di ọdún 1798.” The Great Controversy, 266, 267.

The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.

“Ọ̀pọ̀lọpọ̀ ọjọ́” tí opó náà fi tọ́jú Elijah, ni wọ́n sì jẹ́ “ọ̀pọ̀lọpọ̀ ọjọ́” inúnibíni ti ìjọ Pápá tí Danieli tọ́ka sí pẹ̀lú.

And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

Àwọn tí ó ní òye láàrín àwọn ènìyàn yóò sì kọ́ ọ̀pọ̀lọpọ̀; ṣùgbọ́n wọn yóò ṣubú nípa idà, àti nípa iná, nípa ìgbèkùn, àti nípa ìkógun, fún ọ̀pọ̀lọpọ̀ ọjọ́. Nígbà tí wọn bá sì ṣubú, a óò ràn wọ́n lọ́wọ́ pẹ̀lú ìrànlọ́wọ́ díẹ̀; ṣùgbọ́n ọ̀pọ̀ yóò dara pọ̀ mọ́ wọn pẹ̀lú ọ̀rọ̀ ìtan. Àti pé díẹ̀ nínú àwọn tí ó ní òye yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, títí dé àkókò òpin: nítorí ó ṣì jẹ́ fún àkókò tí a yàn. Danieli 11:33–35.

The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”

“àkókò ìparí,” tí ó sì tún jẹ́ “àkókò tí a yàn” nínú àwọn ẹsẹ̀ náà, ni ọdún 1798, ó sì samisi òpin inúnibíni àpapọ̀, gẹ́gẹ́ bí a ti ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nínú àkókò tí Èlíjà gbé pẹ̀lú opó obìnrin Ṣáréfátì. Nínú ìtàn náà, opó obìnrin náà, tí ń ṣojú ìjọ tí kò tíì ní ọkọ, ni a fi hàn gẹ́gẹ́ bí ìjọ nínú aginjù nínú orí kejìlá ìwé Ìfihàn. Ó ń kó igi méjì jọ, kì í ṣe igi kan tàbí igi mẹ́wàá, bí kò ṣe igi méjì. Wòlíì Ésékíẹ́lì ní láti mú igi méjì, ọ̀kan fún ìjọba àríwá Ísírẹ́lì àti ọ̀kan fún ìjọba gúúsù Ísírẹ́lì, kí ó sì so wọ́n pọ̀ láti di igi kan. Wọ́n ti tú àwọn ìjọba méjèèjì náà ká fún ọdún ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún àti ogún, ṣùgbọ́n ìlérí Ọlọ́run ni pé Òun yóò kó wọn jọ. Obìnrin náà ń kó igi méjì tí a ní láti so pọ̀ jọ, ó sì ń ṣe bẹ́ẹ̀ “títí di ọjọ́ tí Olúwa yóò fi rán òjò sórí ilẹ̀ ayé.”

The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.

Ọjọ́ tí Olúwa rán “òjò” ni ó ń fi Ẹkún Àárín Òru ti ìtàn àwọn Millerite hàn, èyí tí ó dé ìparí rẹ̀ ní October 22, 1844, nígbà tí Ojíṣẹ́ Májẹ̀mú náà dé sí tẹ́ńpìlì tí Òun ti gbé kalẹ̀ láti 1798 (ìparí ìbínú àkọ́kọ́), títí dé October 22, 1844 (ìparí ìbínú ìkẹyìn). Ní àkókò yẹn, ọ̀rọ̀ Ẹkún Àárín Òru, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àpèjúwe Hesekieli nípa àfonífojì egungun, ni a mú ṣẹ, nígbà tí a so àwọn ọ̀pá méjì ti àwọn ìjọba àríwá àti gúúsù pọ̀ láti di orílẹ̀-èdè kan, pẹ̀lú ọba kan ṣoṣo, nítorí pé ní October 22, 1844, Kristi wá síwájú Baba, ó sì gba ìjọba kan.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

“Bíbo Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ilé-mímọ́, gẹ́gẹ́ bí a ti fihàn ní Danieli 8:14; bíbo Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbékalẹ̀ ní Danieli 7:13; àti bíbo Oluwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Malaki ti sọ tẹ́lẹ̀, wọ́n jẹ́ àpejuwe ìṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ aṣojú nípa bíbo ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Matteu 25.” The Great Controversy, 426.

Christ received a kingdom on October 22, 1844, as identified in Daniel.

Kristi gba ìjọba kan ní ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì.

I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

Mo rí nínú àwọn ìran òru, sì kíyèsí i, ẹnìkan tí ó dàbí Ọmọ ènìyàn ń bọ̀ pẹ̀lú àwọsánmà ọ̀run, ó sì tọ̀ wá sọ́dọ̀ Àgbàjọ Ọjọ́, wọ́n sì mú un súnmọ́ ọn níwájú rẹ̀. A sì fi àṣẹ-àkóso, àti ògo, àti ìjọba fún un, kí gbogbo ènìyàn, orílẹ̀-èdè, àti ahọ́n lè máa sìn ín: àṣẹ-àkóso rẹ̀ jẹ́ àṣẹ-àkóso ayérayé, èyí tí kì yóò kọjá lọ, àti ìjọba rẹ̀ ni èyí tí a kì yóò lè pa run. Danieli 7:13, 14.

When Ezekiel’s two sticks are joined together, they have one king over them.

Nígbà tí a bá so ọ̀pá méjì Hesekieli pọ̀ jọ, wọ́n ní ọba kan ṣoṣo lórí wọn.

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. Ezekiel 37:24, 25.

Dafidi ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-àgùntàn kan: wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa àwọn ìlànà mi mọ́, wọn yóò sì ṣe wọn. Wọn yóò sì máa gbé ní ilẹ̀ tí mo ti fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé níbẹ̀, àní wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dafidi ìránṣẹ́ mi yóò sì jẹ ọmọ-aládé wọn títí láé. Esekiẹli 37:24, 25.

All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.

Gbogbo àwọn wòlíì fara mọ́ ara wọn, àti pé ọba Dáfídì ni Kristi tí ó wá síwájú Baba ní October 22, 1844, tí ó sì gba ìjọba kan tí a ti kó jọ láti inú àwọn ọ̀pá méjì Ísráẹ́lì (ìjọba àríwá) àti Júdà (ìjọba gúúsù). Ìtúká àwọn ìjọba méjèèjì parí láàárín ọdún mẹ́rìndínlógójì láti 1798 sí 1844, bí Kristi ṣe gbé tẹ́ńpìlì kan dìde tí a ti fi sí ahoro, tí a sì ti tẹ̀ mọ́lẹ̀. Nígbà tí Ó gbé tẹ́ńpìlì náà dìde, nígbà náà ni Ó sì fi ojijì wá sí tẹ́ńpìlì Rẹ̀ gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú, ní ìmúṣẹ Malaki orí kẹta. Ìsíkíẹ́lì fara mọ́ òtítọ́ náà, nítorí gbogbo àwọn wòlíì fara mọ́ ara wọn.

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. Ezekiel 37:24–27.

“Dafidi iranṣẹ́ mi yóò sì jẹ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-àgùntàn kan ṣoṣo: wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa àwọn òfin mi mọ́, wọn yóò sì ṣe wọ́n. Wọn yóò sì máa gbé ní ilẹ̀ tí mo fi fún Jakọbu iranṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé níbẹ̀, àní wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dafidi iranṣẹ́ mi yóò sì jẹ ọmọ-aládé wọn títí láé. Pẹ̀lúpẹ̀lú, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ 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 pẹ̀lú yóò sì wà pẹ̀lú wọn: bẹ́ẹ̀ni, èmi yóò jẹ́ Ọlọ́run wọn, wọn yóò sì jẹ́ ènìyàn mi.” Esekiẹli 37:24–27.

It is Christ that erects the temple.

Kristi ni ó kọ́ tẹ́ńpìlì náà.

And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.

Kí o sì bá a sọ̀rọ̀, pé, Báyìí ni Olúwa àwọn ọmọ-ogun wí, pé, Wò ó, ọkùnrin náà tí orúkọ rẹ̀ ń jẹ́ Ẹ̀KÁ; yóò sì hù jáde kúrò ní ipò rẹ̀, yóò sì kọ tẹ́ńpìlì Olúwa: Àní, òun náà ni yóò kọ tẹ́ńpìlì Olúwa; yóò sì gbé ògo, yóò sì jókòó, yóò sì jọba lórí ìtẹ́ rẹ̀; yóò sì jẹ́ àlùfáà lórí ìtẹ́ rẹ̀: ìmọ̀ràn àlàáfíà yóò sì wà láàárín àwọn méjèèjì. Àwọn adé náà yóò sì jẹ́ ti Helemu, àti ti Tobijah, àti ti Jedaiah, àti ti Heni ọmọ Sefaniah, fún ìrántí nínú tẹ́ńpìlì Olúwa. Àwọn tí wọ́n sì wà ní ọ̀nà jíjìn yóò wá, wọ́n yóò sì kọ́ nínú tẹ́ńpìlì Olúwa, ẹ̀yin yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí yín. Èyí yóò sì ṣẹ, bí ẹ bá fi taratara gbọ́ ohùn Olúwa Ọlọ́run yín. Sekariah 6:12–15.

Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.

Kristi ni Ẹ̀ka náà, ó sì ṣàfihàn pé bí wọ́n bá pa tẹ́ńpìlì Rẹ̀ run, Òun yóò tún un dìde ní ọjọ́ mẹ́ta, èyí tí àwọn Júù fi dáhùn pé ọdún mẹ́rìnlélógójì ni a fi kọ tẹ́ńpìlì náà.

Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.

Nígbà náà ni àwọn Júù dáhùn, wọ́n sì wí fún un pé, Àmì wo ni ìwọ ń fihàn wá, níwọ̀n bí ó ti jẹ́ pé ìwọ ń ṣe àwọn nǹkan wọ̀nyí? Jésù dáhùn, ó sì wí fún wọn pé, Ẹ pa tẹ́ńpìlì yìí run, àti ní ọjọ́ mẹ́ta èmi yóò tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìndínlọ́gọ́rin ni a fi kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Johanu 2:18–20.

Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.

Kristi ń sọ̀rọ̀ nípa ara Rẹ̀ nínú ẹsẹ̀ náà, ṣùgbọ́n gbogbo àwọn wòlíì ń sọ̀rọ̀ síi nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ. Àjíǹde Kristi ní ọjọ́ kẹta, ṣàfihàn àjíǹde àwọn egungun òkú ní àkókò ìtújáde Ẹ̀mí Mímọ́ nínú Igbe Àárín Òru. Òjò tí í ṣe kókó ẹ̀rí Elijah, ni a fi hàn nígbà ìparí gíga ìfarakò rẹ̀ pẹ̀lú àwọn wòlíì Baali àti Ashtaroti. Nígbà náà ni a ti fi hàn pé Ọlọ́run Elijah ni Ọlọ́run òtítọ́, àti pé Elijah náà sì ni wòlíì òtítọ́.

At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.

Nígbà ìfarahàn ìdánwòkùn àkọ́kọ́, a fi hàn pé àwọn Pùròtẹ́sítáǹtì ti di àwọn wòlíì èké, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú àwọn wòlíì Baali àti Aṣitaroti. Nígbà náà ni àkókò ìdádúró bẹ̀rẹ̀, ó sì yọrí sí ìhìn Ẹkún Ọ̀ganjọ́, èyí tí ó mú kí Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì. A ṣàpẹẹrẹ Ẹkún Ọ̀ganjọ́ náà nípasẹ̀ ìhìn Èsékíẹ́lì tí ń mú kí àwọn egungun dìde gẹ́gẹ́ bí ọmọ-ogun alágbára. Pẹ̀lú èyí, ní àkókò yẹn (ọdún mẹ́rìndínlọ́gọ́rin), a ní láti so ọ̀pá méjì náà pọ̀ sínú ọ̀kan, kí wọ́n lè di orílẹ̀-èdè kan, pẹ̀lú ọba kan.

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 dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, pé, Pẹ̀lú èyí, ìwọ ọmọ ènìyàn, mú ọ̀pá kan fún ara rẹ, kí o sì kọ sí i pé, Fún Júdà, àti fún àwọn ọmọ Israeli ẹlẹgbẹ́ rẹ̀: lẹ́yìn náà mú ọ̀pá mìíràn, kí o sì kọ sí i pé, Fún Jósefù, ọ̀pá Éfúráímù, àti fún gbogbo ilé Israeli ẹlẹgbẹ́ rẹ̀: kí o sì so wọ́n mọ́ ara wọn di ọ̀pá kan; wọn yóò sì di ọ̀kan ní ọwọ́ rẹ. Nígbà tí àwọn ọmọ ènìyàn rẹ yóò bá sọ fún ọ pé, Wàá ha kò fi hàn wá ohun tí ìwọ̀nyí túmọ̀ sí? Wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsí i, èmi yóò mú ọ̀pá Jósefù, tí ó wà ní ọwọ́ Éfúráímù, àti àwọn ẹ̀yà Israeli àwọn alábàákẹ́gbẹ́ rẹ̀, èmi yóò sì fi wọ́n kún un, àní pẹ̀lú ọ̀pá Júdà, èmi yóò sì sọ wọ́n di ọ̀pá kan, wọn yóò sì di ọ̀kan ní ọwọ́ mi. Àwọn ọ̀pá tí ìwọ yóò kọ sí yóò sì wà ní ọwọ́ rẹ níwájú ojú wọn. Kí o sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsí i, èmi yóò mú àwọn ọmọ Israeli láti àárín àwọn orílẹ̀-èdè keferi, níbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo ọ̀nà, èmi yóò sì mú wọn wọ ilẹ̀ tiwọn: Èmi yóò sì sọ wọn di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Israeli; ọba kan yóò sì jẹ́ ọba fún wọn gbogbo: wọn kì yóò sì tún jẹ́ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò sì tún pín wọn sí ìjọba méjì mọ́ rárá: Bẹ́ẹ̀ ni wọn kì yóò tún fi àwọn òrìṣà wọn bà ara wọn jẹ́ mọ́, tàbí pẹ̀lú àwọn ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò ní gbogbo ibùgbé wọn, níbi tí wọ́n ti ṣẹ̀, èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò sì jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn. Ezekieli 37:15–23.

The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.

Àwọn igi méjì tí opó náà ń kó jọ ní ìmúrasílẹ̀ fún òjò Elijah ní àkókò Ẹkún Àárín Òru, ni àwọn ìjọba àríwá àti gúúsù Ísírẹ́lì tí a ti fọ́n ká, tí a sì ní láti kó wọn jọ sínú orílẹ̀-èdè kan ní October 22, 1844, nígbà tí Ọjọ́ Ìràpadà àfihàn-bí-àpẹẹrẹ bẹ̀rẹ̀, nítorí ìlérí náà ni pé ní àkókò náà Ọlọ́run “yóò wẹ̀ wọn mọ́.” Ìwẹ̀mọ́ náà, tí ó dúró fún Ìdájọ́ Ìwádìí, bẹ̀rẹ̀ ní àkókò náà. Ìkójọpọ̀ àwọn igi méjì náà gbọ́dọ̀ yé wa ní ọ̀nà tí ó tọ́, nítorí Ọlọ́run máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan nígbà gbogbo.

1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.

1844, ni ìparí àwọn ìjọba méjèèjì ti Ísírẹ́lì, nítorí pé nígbà náà ni wọ́n ti di ìjọba kan ṣoṣo, Ísírẹ́lì ti ẹ̀mí, àti láti ìgbà náà lọ wọ́n ní láti jẹ́ orílẹ̀-èdè kan ṣoṣo. Ìtàn yẹn ni a ṣàpèjúwe rẹ̀ nípasẹ̀ ìtàn ìbẹ̀rẹ̀, nígbà tí wọ́n ti di orílẹ̀-èdè méjì, èyí tí í ṣe ìtàn ìṣọ̀tẹ̀ Jeroboamu.

The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.

Ìtàn ètò ìjọsìn èké Jeroboamu gbọ́dọ̀ tún jẹ́ àfihàn ní òpin ìjọba rẹ̀. Ìṣọ̀tẹ́ Aaroni ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ àti ìṣọ̀tẹ́ Jeroboamu ní ìbẹ̀rẹ̀ ìjọba àríwá, dúró fún ìṣọ̀tẹ́ ọdún 1863, àti pé 1863 ni a mọ̀ ní kedere nìkan nígbà tí òpin ìjọba Jeroboamu pẹ̀lú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa ìsopọ̀ àwọn ọ̀pá méjì, bá tún wà lórí 1863. Nígbà náà ni a ó fi rí i ní kedere pé a ṣàfihàn 1863 gẹ́gẹ́ bí ìran kan tí ó gbé ère owú kalẹ̀.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ṣùgbọ́n kì í ṣe pé àfiwé yìí nìkan ti àwọn egungun gbígbẹ ni ó kan ayé, ṣùgbọ́n ó tún kan àwọn tí a ti fi ìmọ́lẹ̀ ńlá bù kún; nítorí àwọn náà dàbí àwọn egungun àìlèèmí ní àfonífojì. Wọ́n ní ìrísí ènìyàn, ètò ara; ṣùgbọ́n wọn kò ní ìyè ẹ̀mí. Ṣùgbọ́n àkàwé náà kò fi àwọn egungun gbígbẹ sílẹ̀ pé kí wọ́n kàn jọ mọ́ ara wọn nínú ìrísí ènìyàn nìkan; nítorí kò tó pé kí ìwọ̀ntúnwọ̀nsì wà nínú ẹsẹ̀ àti nínú àwòrán ara. Ẹ̀mí ìyè gbọ́dọ̀ mú àwọn ara náà yè, kí wọ́n lè dúró ní gígùn, kí wọ́n sì bẹ̀rẹ̀ sí í ṣiṣẹ́. Àwọn egungun wọ̀nyí dúró fún ilé Ísírẹ́lì, ìjọ Ọlọ́run, ìrètí ìjọ náà sì ni ipa amúnìyànjí ti Ẹ̀mí Mímọ́. Olúwa gbọ́dọ̀ mí sára àwọn egungun gbígbẹ náà, kí wọ́n lè yè.

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Ẹ̀mí Ọlọ́run, pẹ̀lú agbára ìmísí-ayé Rẹ̀, gbọ́dọ̀ wà nínú gbogbo aṣojú ènìyàn, kí gbogbo iṣan àti àsopọ̀ ẹ̀mí lè wà nínú ìṣiṣẹ́. Láìsí Ẹ̀mí Mímọ́, láìsí èémí Ọlọ́run, ìlọ̀ra-ọkàn wà, àti pípàdánù ìyè ẹ̀mí. Ọ̀pọ̀lọpọ̀ àwọn tí kò ní ìyè ẹ̀mí ni orúkọ wọn wà nínú àkọsílẹ̀ ìjọ, ṣùgbọ́n a kò kọ wọ́n sínú ìwé ìyè Ọ̀dọ́-Àgùntàn náà. Wọ́n lè darapọ̀ mọ́ ìjọ, ṣùgbọ́n wọn kò so pọ̀ mọ́ Olúwa. Wọ́n lè jẹ́ aláápọn nínú ṣíṣe ẹ̀ka kan pàtó ti àwọn ojúṣe, a sì lè kà wọ́n sí ènìyàn alààyè; ṣùgbọ́n ọ̀pọ̀lọpọ̀ wà lára àwọn tí wọ́n ní ‘orúkọ pé ìwọ ń yè, ṣùgbọ́n ìwọ ti kú.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Bí ìyípadà tòótọ́ ti ọkàn sí Ọlọ́run kò bá wà; bí èémí ìyè Ọlọ́run kò bá sọ ọkàn di alààyè sí ìyè ẹ̀mí; bí àwọn tí ń jẹ́wọ́ òtítọ́ kò bá jẹ́ ìlànà tí a bí láti ọ̀run ni ń sún wọn, a kò bí wọn láti inú irúgbìn àìbàjẹ́ tí ń yè tí ó sì dúró títí láé. Bí wọn kò bá gbẹ́kẹ̀ lé òdodo Kristi gẹ́gẹ́ bí ààbò wọn kan ṣoṣo; bí wọn kò bá fara wé ìwà Rẹ̀, tí wọn sì ń ṣiṣẹ́ nínú ẹ̀mí Rẹ̀, wọ́n wà ní ìhòòhò, wọn kò wọ aṣọ òdodo Rẹ̀. Ní ọ̀pọ̀ ìgbà ni a máa ń mú àwọn òkú kọjá bí ẹni pé wọ́n jẹ́ alààyè; nítorí àwọn tí ń ṣiṣẹ́ ohun tí wọ́n ń pè ní ìgbàlà gẹ́gẹ́ bí ìrò ara wọn, kò ní Ọlọ́run tí ń ṣiṣẹ́ nínú wọn láti fẹ́ àti láti ṣe gẹ́gẹ́ bí ìfẹ́ inú rere Rẹ̀.

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“Àwùjọ yìí ni a ṣojú rẹ dáadáa nípasẹ̀ àfonífojì àwọn egungun gbígbẹ tí Ẹsekieli rí nínú ìran.” Review and Herald, January 17, 1893.