It is an acceptable biblical understanding to identify the prophet Ezekiel as thirty years old in his opening verses.
Ó jẹ́ ìmọ̀ Bibeli tí a lè gbà pé wòlíì Ezekiel jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nínú àwọn ẹsẹ̀ ìbẹ̀rẹ̀ rẹ̀.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. In the fifth day of the month, which was the fifth year of king Jehoiachin’s captivity, The word of the Lord came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the Lord was there upon him. Ezekiel 1:1–3.
Ó sì ṣẹ ní ọdún kẹ́tàlélọ́gbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ti wà láàárín àwọn ìgbèkùn lẹ́bàá odò Kebari, àwọn ọ̀run sì ṣí, mo sì rí àwọn ìran Ọlọ́run. Ní ọjọ́ karùn-ún oṣù náà, èyí tí í ṣe ọdún karùn-ún ìgbèkùn ọba Jehoiakini, ọ̀rọ̀ Olúwa tọ̀ ọ́ wá ní kedere sọ́dọ̀ Hesekieli alufaa, ọmọ Buzi, ní ilẹ̀ àwọn ara Kaldea lẹ́bàá odò Kebari; ọwọ́ Olúwa sì wà lórí rẹ̀ níbẹ̀. Hesekieli 1:1–3.
Some believe “the thirtieth year” is based upon a specific jubilee cycle, which began with king Josiah and ended with verse one of chapter forty.
Àwọn kan gbà pé “ọdún ọgbọ̀n” náà dá lórí àkókò ọdún ìdásílẹ̀ kan pàtó, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ọba Josiah, tí ó sì parí pẹ̀lú ẹsẹ̀ kìn-ín-ní ti orí ogójì.
In the five and twentieth year of our captivity, in the beginning of the year, in the tenth day of the month, in the fourteenth year after that the city was smitten, in the selfsame day the hand of the Lord was upon me, and brought me thither. Ezekiel 40:1.
Ní ọdún karùn-ún-dín-lógún ìgbèkùn wa, ní ìbẹ̀rẹ̀ ọdún, ní ọjọ́ kẹwàá oṣù náà, ní ọdún kẹrìnlá lẹ́yìn tí a ti lu ìlú náà, ní ọjọ́ náà gan-an ni ọwọ́ Olúwa wà lára mi, ó sì mú mi lọ síbẹ̀. Hesekieli 40:1.
Biblical chronologists date verse one of chapter forty as either April 28 or October 22, 573 BC. All the prophets identify the latter days, so the fall date of October 22, 573 BC is the omega date of a line that began fifty years prior in what is called “Josiah’s Great Passover” on May 5, 622 BC.
Àwọn onímọ̀ ìṣirò àkókò inú Bíbélì sọ ọjọ́ ẹsẹ̀ kìn-ín-ní ti orí ogójì di ọjọ́ kẹrìnlélógún, oṣù Kẹrin, tàbí ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 573 ṣáájú Kristi. Gbogbo àwọn wòlíì ń tọ́ka sí àwọn ọjọ́ ìkẹyìn, nítorí náà ọjọ́ ìṣubú náà, ìyẹn ọjọ́ kejìlélógún, oṣù Kẹwàá, ọdún 573 ṣáájú Kristi, ni ọjọ́ omega ti ìlà kan tí ó bẹ̀rẹ̀ ní àádọ́ta ọdún ṣáájú nínú ohun tí a ń pè ní “Ìrékọjá Ńlá ti Josiah” ní ọjọ́ karùn-ún, oṣù Karùn-ún, ọdún 622 ṣáájú Kristi.
The number thirty is a symbol of the priests who were to be thirty years old when they began to serve. Whether verses one through three of Ezekiel one are identifying Ezekiel’s age as thirty or simply identifying him as a symbol of a priest, he would also be represented as thirty years old. If the thirty years of verse one represent, as others believe, the thirtieth year since Josiah’s Great Passover in 622 BC, the prophetic implications are still the same.
Iye ọgbọ̀n jẹ́ àmì fún àwọn àlùfáà tí wọ́n gbọ́dọ̀ jẹ́ ọmọ ọgbọ̀n ọdún nígbà tí wọ́n bá bẹ̀rẹ̀ sí í sìn. Yálà ẹsẹ kìíní sí ẹ̀kẹta nínú orí kìíní ìwé Ìsíkíẹ́lì ń fi hàn pé ọmọ ọgbọ̀n ọdún ni Ìsíkíẹ́lì tàbí pé wọ́n kàn ń fi í hàn gẹ́gẹ́ bí àmì àlùfáà kan, a ó tún fi í hàn gẹ́gẹ́ bí ọmọ ọgbọ̀n ọdún. Bí ọgbọ̀n ọdún inú ẹsẹ kìíní bá dúró fún ọdún ọgbọ̀n láti ìgbà Ìrékọjá Ńlá ti Jòsáyà ní ọdún 622 ṣáájú Kristi, gẹ́gẹ́ bí àwọn mìíràn ṣe gbà gbọ́, àwọn ìtumọ̀ rẹ̀ nípa àsọtẹ́lẹ̀ ṣì jẹ́ bákan náà.
Josiah means “foundation,” and his Great Passover began a jubilee period that ended on October 22 on the Day of Atonement 573 BC. The “jubilee line” from Josiah to October 22 aligns with the history of 1840 to 1844. The foundations of 1840 were represented by king Josiah and also by Josiah Litch. October 22 was represented by the horn of the jubilee trumpet being sounded along with the horn of the Day of Atonement.
Josiah túmọ̀ sí “ìpìlẹ̀,” Ìrékọjá Ńlá rẹ̀ sì bẹ̀rẹ̀ àkókò ọdún ìdásílẹ̀ kan tí ó parí ní October 22 ní Ọjọ́ Ètùtù Ẹ̀ṣẹ̀ ní ọdún 573 BC. “Ìlà ọdún ìdásílẹ̀” láti ọ̀dọ̀ Josiah títí dé October 22 bá ìtàn ọdún 1840 sí 1844 mu. Àwọn ìpìlẹ̀ ọdún 1840 ni a ṣojú fún nípasẹ̀ ọba Josiah, bẹ́ẹ̀ ni a tún ṣojú fún wọn nípasẹ̀ Josiah Litch. October 22 ni a ṣojú fún nípasẹ̀ fífọn ìwo ipè ọdún ìdásílẹ̀ papọ̀ mọ́ ìwo ipè Ọjọ́ Ètùtù Ẹ̀ṣẹ̀.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.
Ìwọ yóò sì ka sábàtì ọdún méje fún ara rẹ, ìgbà méje ti ọdún méje; àyè àwọn sábàtì ọdún méje náà yóò sì jẹ́ fún ọ ní ọdún mẹ́rìndínlọ́gọ́rin. Nígbà náà ni ìwọ yóò mú kí ìpè ayẹyẹ jubili dun ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ̀yin yóò mú kí ìpè náà dun káàkiri gbogbo ilẹ̀ yín. Lefitiku 25:8, 9.
Ezekiel is set within the Jubilee line from king Josiah to October 22, a line that represents Revelation ten’s first and second angels from 1840 unto 1844. Ezekiel represents the Millerites of the first and second angels and the one hundred and forty-four thousand of the third angel. Ezekiel represents the priesthood of the one hundred and forty-four thousand, but his primary prophetic attribute is that he is a prophet.
A fi Ésékíẹ́lì sínú ìlà Jùbílì láti ọba Josáyà títí dé October 22, ìlà kan tí ó dúró fún àwọn áńgẹ́lì àkọ́kọ́ àti kejì ti Ìfihàn orí kẹwàá láti ọdún 1840 títí dé 1844. Ésékíẹ́lì dúró fún àwọn Millerite ti áńgẹ́lì àkọ́kọ́ àti kejì àti ọgọ́rùn-ún méjìdínláàádọ́rin ẹgbẹ̀rún ti áńgẹ́lì kẹta. Ésékíẹ́lì dúró fún iṣẹ́ àlùfáà ti ọgọ́rùn-ún méjìdínláàádọ́rin ẹgbẹ̀rún, ṣùgbọ́n ànímọ́ àsọtẹ́lẹ̀ rẹ̀ pàtàkì jùlọ ni pé wòlíì ni í ṣe.
Prophet, Priest and King
Wòlíì, Àlùfáà àti Ọba
There are three biblical characters that began to serve when thirty years of age. Along with Ezekiel were David and Joseph. Because they all began to serve at the age of thirty, they are all priests. David is a symbol of the king, Joseph is the priest and Ezekiel is the prophet in the threefold kingdom of glory that consists of a prophet, a priest and a king.
Àwọn àkóónú ènìyàn mẹ́ta wà nínú Bíbélì tí wọ́n bẹ̀rẹ̀ sí í ṣe iṣẹ́ nígbà tí wọ́n pé ọmọ ọdún ọgbọ̀n. Pẹ̀lú Ẹsékíẹ́lì ni Dáfídì àti Jósẹ́fù wà. Nítorí pé gbogbo wọn bẹ̀rẹ̀ sí í ṣe iṣẹ́ ní ọmọ ọdún ọgbọ̀n, gbogbo wọn jẹ́ àlùfáà. Dáfídì jẹ́ ààmì ọba, Jósẹ́fù jẹ́ àlùfáà, Ẹsékíẹ́lì sì jẹ́ wòlíì nínú ìjọba ògo alákọ̀ọ́mẹ́ta tí ó ní wòlíì, àlùfáà àti ọba.
However we might apply the prophet Ezekiel as a symbol, he is a priest, and when applied in the line of the jubilee from Josiah to October 22, Ezekiel is a priest who would represent a priest in the sealing time of the one hundred and forty-four thousand as typified by the history of 1840 to 1844 and king Josiah to October 22, 573 BC.
Síbẹ̀síbẹ̀ bí a ti lè lò wòlíì Ẹsẹkiẹli gẹ́gẹ́ bí àmì, àlùfáà ni í ṣe, àti nígbà tí a bá fi í sí ìlà ọdún jubili láti ọ̀dọ̀ Joṣiah títí dé October 22, Ẹsẹkiẹli jẹ́ àlùfáà kan tí yóò ṣojú fún àlùfáà kan ní àkókò ìdìdì àwọn ọ̀kẹ́ mẹ́rìnlá-dín-lọ́gọ́rùn-ún [144,000], gẹ́gẹ́ bí a ti fi hàn nípasẹ̀ ìtàn ọdún 1840 sí 1844 àti ọba Joṣiah títí dé October 22, 573 BC.
Twenty-two
Mẹ́rìnlélógún
The Bible is clear that Ezekiel ministered for twenty-two years. “Twenty-two” is a symbol of the one hundred and forty-four thousand who are the ensign of Divinity combined with humanity. In the history represented by Josiah’s Passover unto chapter forty’s October 22’s Jubilee celebration, Josiah’s Passover typified the work of Josiah Litch in 1838 and 1840. That work was setting forth the time prophecies of the first and second woes. It can now be seen that the prophecy of the first and second woes is much larger than the pioneers recognized.
Bíbélì ṣe kedere pé Ìsíkíẹ́lì ṣe iṣẹ́ ìránṣẹ́ fún ọdún méjìlélógún. “Méjìlélógún” jẹ́ ààmì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan lé mẹ́rìnlélógójì] tí wọ́n jẹ́ àsíá Ìwà-Ọlọ́run tí a so pọ̀ mọ́ ènìyàn. Nínú ìtàn tí a ṣàpẹẹrẹ rẹ̀ láti inú Ìrékọjá Jósáyà títí dé ayẹyẹ Jùbílì ti ọjọ́ kẹtàlélógún Oṣù Kẹwàá ní orí kẹ́rìnlá, Ìrékọjá Jósáyà ṣe àfihàn iṣẹ́ Jósáyà Litch ní ọdún 1838 àti 1840. Iṣẹ́ náà ni fífi àwọn àsọtẹ́lẹ̀ àkókò ti ìbànújẹ́ àkọ́kọ́ àti ìbànújẹ́ kejì hàn. Ní báyìí a lè rí i pé àsọtẹ́lẹ̀ ìbànújẹ́ àkọ́kọ́ àti ìbànújẹ́ kejì tóbi ju bí àwọn aṣáájú-ọnà ṣe mọ̀ ọ́ lọ.
Ezekiel as a biblical prophet identifies more specific dates in his writings than any other biblical author.
Gẹ́gẹ́ bí wòlíì inú Bíbélì, Ìsíkíẹ́lì sọ àwọn ọjọ́ pàtó di mímọ̀ nínú àwọn ìkọ̀wé rẹ̀ ju ẹnìkẹ́ni mìíràn lọ lára àwọn akọ̀wé Bíbélì.
Ezekiel is the omega of the day equaling a year in Bible prophecy. In the book of Numbers, the alpha mention of the day-year principle is represented at the first rebellion at Kadesh that brought about forty years of wandering in the wilderness. The last, or omega, rebellion is being represented by Ezekiel in chapter four as Jerusalem is destroyed.
Ìsíkíẹ́lì ni òmégà ti ìlànà pé ọjọ́ kan dọ́gba pẹ̀lú ọdún kan nínú àsọtẹ́lẹ̀ Bíbélì. Nínú ìwé Númérì, ìtọ́kasí álfà sí ìlànà ọjọ́ kan fún ọdún kan ni a ṣàpẹẹrẹ nínú ìṣọ̀tẹ̀ àkọ́kọ́ ní Kádéṣì, èyí tí ó yọrí sí ogójì ọdún ìrìn kiri nínú aginjù. Ìṣọ̀tẹ̀ ìkẹyìn, tàbí ìṣọ̀tẹ̀ òmégà, ni Ìsíkíẹ́lì ń ṣàpẹẹrẹ ní orí kẹrin bí a ti ń pa Jerúsálẹ́mù run.
Alpha
Alfa
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the Lord have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. Numbers 14:34, 35.
Gẹ́gẹ́ bí iye ọjọ́ tí ẹ fi ṣàwárí ilẹ̀ náà, àní ogójì ọjọ́, ọjọ́ kọ̀ọ̀kan fún ọdún kan, bẹ́ẹ̀ ni ẹ óo ru ẹ̀ṣẹ̀ yín, àní ogójì ọdún, ẹ ó sì mọ ìyapa ìlérí mi. Èmi Olúwa ni mo ti sọ ọ́; dájúdájú, èmi yóò ṣe é sí gbogbo ìjọ búburú yìí, tí ó kóra jọ sí mi: nínú aginjù yìí ni wọn yóò parun, níbẹ̀ ni wọn yóò sì kú. Nọ́mbà 14:34, 35.
Omega
Omega
Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. Ezekiel 4:4–7.
Pẹ̀lú, dubulẹ̀ sórí apá òsì rẹ, kí o sì gbé àìṣedéédéé ilé Israẹli lé e lórí; gẹ́gẹ́ bí iye ọjọ́ tí ìwọ yóò fi dubulẹ̀ sórí i ni ìwọ yóò ru àìṣedéédéé wọn. Nítorí èmi ti fi ọdún àìṣedéédéé wọn lé ọ lọ́rùn, gẹ́gẹ́ bí iye ọjọ́ náà, ọjọ́ ọ̀ọ́dúnrún mẹ́ẹ̀ẹ́dọ́gbọ̀n; bẹ́ẹ̀ ni ìwọ yóò ru àìṣedéédéé ilé Israẹli. Nígbà tí ìwọ bá sì parí wọ́n, tún dubulẹ̀ sórí apá ọ̀tún rẹ, ìwọ yóò sì ru àìṣedéédéé ilé Júdà fún ogójì ọjọ́: mo ti yàn ọjọ́ kọ̀ọ̀kan fún ọdún kan fún ọ. Nítorí náà, ìwọ yóò dojú kọ́ ìdótì Jerusalẹmu, apá rẹ yóò sì ṣí síta, ìwọ yóò sì sọtẹ́lẹ̀ sí i. Ezekieli 4:4–7.
Kadesh and Jerusalem’s destruction represent the alpha and omega rebellions representing the day-for-a-year principle. The “day-for-a-year principle” was the primary rule of the Millerites in the history of 1840 to 1844, as typified in the Jubilee line of king Josiah unto October 22. Ezekiel sets forth more dates than any other prophet. Within the dating of Ezekiel, the line of the Jubilee is identified, tying Ezekiel’s witness directly into the history of the first and second angels, and thereafter the history of the third angel.
Kádéṣì àti ìparun Jerúsálẹ́mù dúró fún àwọn ìṣọ̀tẹ̀ álífà àti òmégà tí wọ́n ń ṣàpẹẹrẹ ìlànà ọjọ́ kan fún ọdún kan. “Ìlànà ọjọ́ kan fún ọdún kan” ni òfin pàtàkì jù lọ tí àwọn ọmọlẹ́yìn Miller lò nínú ìtàn láti ọdún 1840 sí 1844, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìlà Júbílì láti ìgbà Ọba Jòsáyà títí di ọjọ́ 22 Oṣù Kẹwàá. Èsékíẹ́lì ṣe àkọsílẹ̀ àwọn ọjọ́ púpọ̀ ju wòlíì èyíkéyìí mìíràn lọ. Nínú ìtòlẹ́sẹẹsẹ ọjọ́ Èsékíẹ́lì, a dá ìlà Júbílì mọ̀, èyí tí ó so ẹ̀rí Èsékíẹ́lì pọ̀ tààràtà mọ́ ìtàn áńgẹ́lì àkọ́kọ́ àti èkejì, àti lẹ́yìn náà, ìtàn áńgẹ́lì kẹta.
Along with the “Jubilee line,” Ezekiel lies on his side for three hundred and ninety days, then on his other side for forty days. “Four hundred and thirty” is a symbol of the old and new covenants, for Abram’s covenant promise of four hundred years of captivity in Egypt found the second witness of thirty years with the apostle Paul. Together Abram (later Abraham) of ‘the old’ and Saul (later Paul) of ‘the new’ combined their witnesses to establish four hundred and thirty years as a symbol of the everlasting covenant. “Three hundred and ninety days” “shalt thou bear the iniquity of the house of Israel.” “And” “thou shalt bear the iniquity of the house of Judah forty days.” Together the right side and the left side equal Abram and Paul.
Pẹ̀lú “ìlà Júbílì,” Ezekiel dùbúlẹ̀ sí ẹ̀gbẹ́ rẹ̀ kan fún ọjọ́ irinwó dín mẹ́wàá, lẹ́yìn náà sí ẹ̀gbẹ́ rẹ̀ kejì fún ogójì ọjọ́. “Irinwó ó lé ọgbọ̀n” jẹ́ àmì àwọn májẹ̀mú àtijọ́ àti tuntun, nítorí pé ìlérí inú májẹ̀mú Abram nípa irinwó ọdún ìgbèkùn ní Íjíbítì rí ẹ̀rí kejì ti ọgbọ̀n ọdún lọ́dọ̀ àpọ́sítélì Paul. Abram (Abraham lẹ́yìn náà) ti ‘èyí àtijọ́’ àti Saul (Paul lẹ́yìn náà) ti ‘èyí tuntun’ jọ so ẹ̀rí wọn pọ̀ láti fi ìdí irinwó ó lé ọgbọ̀n ọdún múlẹ̀ gẹ́gẹ́ bí àmì májẹ̀mú àìnípẹ̀kun. “Ọjọ́ irinwó dín mẹ́wàá” “ni ìwọ yóò fi ru ẹ̀ṣẹ̀ ilé Israẹli.” “Àti” “ìwọ yóò ru ẹ̀ṣẹ̀ ilé Juda fún ogójì ọjọ́.” Ẹ̀gbẹ́ ọ̀tún àti ẹ̀gbẹ́ òsì lápapọ̀ dọ́gba pẹ̀lú Abram àti Paul.
The covenant was always based upon obedience or disobedience—life or death. The year-day principle in Millerite history was a life-or-death issue, and the history was announced by the first angel as the everlasting gospel. The “gospel” is a life-or-death issue, and the life-or-death testing issue of Millerite history was set within the context of the principle of a day equating to a year. The prediction that empowered the message of the first angel was the three hundred and ninety-one years and fifteen days prophecy of the second woe. Within the three hundred and ninety days that Ezekiel lay upon his left side is an illustration of the three hundred and ninety-one years and fifteen days time prophecy of the second woe. It requires prophetic discernment to rightly divide the prophecy, but it is nothing less than the continuing work of the Lion of the tribe of Judah unsealing the message of the midnight cry.
Májẹ̀mú náà máa ń dá lórí ìgbọràn tàbí àìgbọràn nígbà gbogbo—ìyè tàbí ikú. Ìlànà pé ọjọ́ kan dúró fún ọdún kan jẹ́ ọ̀ràn ìyè tàbí ikú nínú ìtàn àwọn Millerite, angẹli àkọ́kọ́ sì kéde ìtàn náà gẹ́gẹ́ bí ìhìnrere àìnípẹ̀kun. “Ìhìnrere” jẹ́ ọ̀ràn ìyè tàbí ikú, a sì gbé ọ̀ràn ìdánwò tí ó kan ìyè tàbí ikú nínú ìtàn àwọn Millerite kalẹ̀ nínú àyíká ìlànà pé ọjọ́ kan dọ́gba pẹ̀lú ọdún kan. Àsọtẹ́lẹ̀ tí ó fún ìhìn angẹli àkọ́kọ́ ní agbára ni àsọtẹ́lẹ̀ ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti ègbé kejì. Nínú ọjọ́ ọ̀ọ́dúnrún ó lé àádọ́rùn-ún tí Esekieli fi dùbúlẹ̀ lé ẹ̀gbẹ́ òsì rẹ̀ ni àpèjúwe àsọtẹ́lẹ̀ àkókò ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti ègbé kejì wà. Ó gba ìfòyemọ̀ àsọtẹ́lẹ̀ láti pín àsọtẹ́lẹ̀ náà bí ó ti tọ́, ṣùgbọ́n èyí kò kéré ju iṣẹ́ tí Kìnnìún ẹ̀yà Júdà ń bá a lọ ní ṣíṣe láti tú èdìdì ìhìn igbe ọ̀gànjọ́ òru lọ.
I contend that Ezekiel must be treated as a symbol of the one hundred and forty-four thousand, but primarily as a symbol of the gift of the Spirit of Prophecy, whether represented as a manifestation of a latter-day prophet, or as a manifestation of the covenant people who understand the principle of line upon line methodology.
Mo sọ pé a gbọ́dọ̀ ka Ezekieli sí àmì ti ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì, ṣùgbọ́n ní pàtàkì gẹ́gẹ́ bí àmì ẹ̀bùn Ẹ̀mí Àsọtẹ́lẹ̀, yálà bí a ti fi hàn gẹ́gẹ́ bí ìfarahàn wòlíì ọjọ́ ìkẹyìn kan, tàbí bí ìfarahàn àwọn ènìyàn májẹ̀mú tí ó lóye ìlànà ọ̀nà-ọ̀nà lórí ọ̀nà-ọ̀nà.
I contend that Ezekiel’s light upon the three hundred and ninety-one years and fifteen days prophecy aligns with the dirt brush man casting the jewels into the larger casket.
Mo jiyan pé ìmọ́lẹ̀ Ìsíkíẹ́lì lórí àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún mẹ́ta ó lé mẹ́rìnlélọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún bá ìṣe ọkùnrin afìlẹ̀ tí ń ju àwọn ohun ọ̀ṣọ́ iyebíye sínú àpótí ńlá náà mu.
I contend that the light from Ezekiel is an essential element of the capstone message, when the temple is finished.
Mo jiyan pé ìmólẹ̀ láti inú Ìsíkíẹ́lì jẹ́ èròjà pàtàkì kan nínú ìhìnrere òkúta ìparí, nígbà tí a bá ti parí tẹ́ńpìlì náà.
Ezekiel is at October 22 in verse one of chapter forty, and it is there that the vision of the future temple is given to Ezekiel. That temple is the temple of the one hundred and forty-four thousand, of which Ezekiel is a symbol. That group will have passed two tests before they reach the third and litmus test. Ezekiel is portrayed as receiving his light in the temple, and therefore the light he produces as a symbol represents the light that comes when God’s people enter the Most Holy Place in alignment with Daniel chapter ten.
Ní ẹsẹ kìíní orí ogójì, Ìsíkíẹ́lì wà ní ọjọ́ kejìlélógún oṣù Kẹwàá, ibẹ̀ sì ni a ti fi ìran tẹ́ńpìlì ọjọ́ iwájú hàn Ìsíkíẹ́lì. Tẹ́ńpìlì yẹn ni tẹ́ńpìlì àwọn ọ̀kẹ́ méje ó lé ẹgbẹ̀rún mẹ́rin, tí Ìsíkíẹ́lì ń ṣàpẹẹrẹ. Ẹgbẹ́ yẹn yóò ti yege nínú ìdánwò méjì kí wọ́n tó dé ìdánwò kẹta, tí yóò sì jẹ́ ìdánwò tó fi bí wọ́n ṣe jẹ́ ní tòótọ́ hàn. A ṣe àpèjúwe Ìsíkíẹ́lì gẹ́gẹ́ bí ẹni tí ó ń gba ìmọ́lẹ̀ rẹ̀ nínú tẹ́ńpìlì; nítorí náà, ìmọ́lẹ̀ tí ó ń mú jáde gẹ́gẹ́ bí àmì ìṣàpẹẹrẹ dúró fún ìmọ́lẹ̀ tí ó ń dé nígbà tí àwọn ènìyàn Ọlọ́run bá wọ Ibi Mímọ́ Jù Lọ, ní ìbámu pẹ̀lú orí kẹwàá ìwé Dáníẹ́lì.
The light of the Revelation of Jesus Christ that is unsealed is unsealed just before probation closes.
Ìmọ́lẹ̀ Ìfihàn Jésù Kristi tí a tú èdìdì rẹ̀ ni a tú èdìdì rẹ̀ ní kété ṣáájú kí àkókò oore-ọ̀fẹ́ tó dópin.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Ó sì wí fún mi pé, Má ṣe di ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí ní èdìdì: nítorí àkókò náà ti sún mọ́lé. Ẹni tí ó bá jẹ́ aláìṣòdodo, jẹ́ kí ó máa ṣe aláìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.
The “time is at hand” just before probation closes in verse eleven, and the Revelation of Jesus Christ is therefore unsealed at that time, for “the time is at hand.”
“Àkókò náà sún mọ́lé” díẹ̀ kí àkókò ìdánwò tó parí ní ẹsẹ̀ kọkànlá, nítorí náà a sì ṣí Ìfihàn Jésù Kristi sílẹ̀ ní àkókò náà, nítorí pé “àkókò náà sún mọ́lé.”
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Ìfihàn Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fihàn fún àwọn ọmọ-ẹ̀yìn rẹ̀ àwọn nǹkan tí yóò ṣẹ ní kíákíá; ó sì rán án, ó sì fi í hàn nípasẹ̀ áńgẹ́lì rẹ̀ sí ọmọ-ẹ̀yìn rẹ̀ Johanu: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jesu Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́. Ìfihàn 1:1–3.
Probation closes for Laodicean Seventh-day Adventism at the Sunday law and Adventism is represented as Jerusalem in chapter nine of Ezekiel. There those who sigh and cry for the abominations done in the land and in the church receive the seal. The sealing takes place when the east winds of Islam are angering the nations, just before probation closes. In Ezekiel chapter eight, the four generations of Adventism conclude with the fourth generation being symbolized by the twenty-five leaders bowing to the sun.
Àkókò ìdánwò parí fún Àdífẹnítì Ọjọ́ Keje ti Laodicea nígbà òfin Ọjọ́ Àìkú, a sì ṣojú Àdífẹnítì gẹ́gẹ́ bí Jerusalẹmu nínú orí kẹsàn-án ìwé Esekiẹli. Níbẹ̀ ni àwọn tí ń kẹ́dùn tí wọ́n sì ń ké nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà àti nínú ìjọ ti gba èdìdì náà. Ìdìdìsílẹ̀ náà ń ṣẹlẹ̀ nígbà tí àwọn ẹ̀fúùfù ìlà-oòrùn ti Ísílamù ń mú kí àwọn orílẹ̀-èdè bínú, díẹ̀ ṣáájú kí àkókò ìdánwò tó parí. Nínú orí kẹjọ ìwé Esekiẹli, àwọn ìran mẹ́rin ti Àdífẹnítì dé òpin, pẹ̀lú ìran kẹrin tí a fi àwọn aṣáájú mẹ́ẹ̀ẹ́dógún [25] tí wọ́n tẹríbalẹ̀ fún oòrùn ṣàpẹẹrẹ.
That vision was given symbolically one day before the Sunday law, or just before the close of probation as represented by six, six, six.
A fi ìran yẹn hàn ní àpẹẹrẹ ní ọjọ́ kan ṣáájú òfin Ọjọ́ Àìkú, tàbí díẹ̀ kí ìgbà àánú tó parí, gẹ́gẹ́ bí a ti ṣojú rẹ̀ pẹ̀lú mẹ́fà, mẹ́fà, mẹ́fà.
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. Ezekiel 8:1–4.
Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ti jókòó nínú ilé mi, tí àwọn àgbàgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Nígbà náà ni mo wò ó, sì kíyèsi i pé, wò ó, àwòrán kan wà bí ìrí iná: láti ìrísí ẹgbẹ́-èékún rẹ̀ lọ sí ìsàlẹ̀, iná; àti láti ẹgbẹ́-èékún rẹ̀ lọ sí òkè, bí ìrísí ìmọ́lẹ̀, bí àwọ̀ àḿbà. Ó sì na irú ọwọ́ kan jáde, ó sì mú mi ní ìdì àwọ̀rí orí mi; ẹ̀mí náà sì gbé mi sókè láàrín ayé àti ọ̀run, ó sì mú mi wá sí Jerusalẹmu nínú ìran Ọlọ́run, sí ẹnu-ọ̀nà ìlẹ̀kùn inú tí ó dojúkọ àríwá; níbi tí ìjókòó ère owú wà, èyí tí ń mú owú bínú. Àti pé, wò ó, ògo Ọlọ́run Israeli wà níbẹ̀, gẹ́gẹ́ bí ìran tí mo rí ní pẹ̀tẹ́lẹ̀. Esekiẹli 8:1–4.
The vision of the sixth year, sixth month and fifth day came just before ‘666,’ a symbol of the Sunday law, when probation closes for Laodicean Adventism. That vision was “according to the vision” Ezekiel “saw in the plain.” The vision he saw in the plain is found earlier, in chapter three.
Ìrán ti ọdún kẹfà, oṣù kẹfà, àti ọjọ́ karùn-ún dé díẹ̀ ṣáájú “666,” àmì òfin Ọjọ́-ìsinmi, nígbà tí àkókò àánú bá parí fún Adventism ti Laodicea. Ìrán náà jẹ́ “gẹ́gẹ́ bí ìrán náà” tí Hesekieli “rí ní pẹ̀tẹ́lẹ̀.” Ìrán tí ó rí ní pẹ̀tẹ́lẹ̀ wà ní ìṣáájú, nínú orí kẹta.
Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:23.
Nígbà náà ni mo dìde, mo sì jáde lọ sí pẹ̀tẹ́lẹ̀; sì kíyèsi i, ògo Olúwa dúró níbẹ̀, gẹ́gẹ́ bí ògo tí mo rí lẹ́gbẹ̀ẹ́ odò Kébárì; mo sì dojúbolẹ̀. Ezekieli 3:23.
The vision of the “plain”, which was the vision of the sixth year, sixth month and fifth day, was the vision Ezekiel had seen earlier at the river of Chebar.
Ìran “pẹ̀tẹ́lẹ̀” náà, tí ó rí ní ọjọ́ karùn-ún oṣù kẹfà ní ọdún kẹfà, ni ìran tí Ìsíkíẹ́lì ti rí ṣáájú ní etí odò Kébárì.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Ó sì ṣẹlẹ̀ ní ọdún kọgbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ti wà láàárín àwọn ìgbèkùn lẹ́gbẹ̀ẹ́ odò Kébárì, pé a ṣí àwọn ọ̀run sílẹ̀, mo sì rí àwọn ìran Ọlọ́run. Ìsíkíẹ́lì 1:1.
The “visions of God” which Ezekiel “saw,” by the river of Chebar, were the vision of the plain, which was also the vision of Ezekiel chapters eight through eleven. Those visions were presented in the context of Ezekiel looking into the sanctuary, which is where the "marah" looking-glass vision of chapter ten is accomplished. Ezekiel represents those who partake of the prophetic light radiating from the Most Holy Place as the Revelation of Jesus Christ is brought forth just before the close of probation.
Àwọn “ìran Ọlọ́run” tí Ìsíkíẹ́lì “rí” lẹ́bàá odò Kébárì ni ìran pẹ̀tẹ́lẹ̀ náà, èyí tí ó tún jẹ́ ìran tí ó wà nínú ìwé Ìsíkíẹ́lì orí kẹjọ sí ìkọkànlá. A gbé àwọn ìran wọ̀nyẹn kalẹ̀ ní ìsopọ̀ pẹ̀lú bí Ìsíkíẹ́lì ṣe ń wo inú ibi mímọ́, èyí tí í ṣe ibi tí ìran dígí "marah" ti orí kẹwàá ti ń rí ìmúṣẹ. Ìsíkíẹ́lì dúró fún àwọn tí wọ́n ń ní ìpín nínú ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí ń tàn láti Ibi Mímọ́ Jù Lọ, bí a ṣe ń mú Ìfihàn Jésù Kristi jáde ní kété ṣáájú ìparí àkókò oore-ọ̀fẹ́.
When we identify king Josiah’s Jubilee line that begins with Passover and ends on October 22, we are identifying the symbol of the spring feasts and the fall feasts as set forth in Leviticus twenty-three. There the spring and fall feasts are set forth with twenty-two verses each, just as Ezekiel’s ministry was for twenty-two years. Aligning Ezekiel in the thirtieth year of the Jubilee line allows Ezekiel’s birth to align with Josiah’s revival. If he was thirty years old in the thirtieth year of the Jubilee cycle, then Ezekiel would have been born at Josiah’s reformation.
Nígbà tí a bá ń ṣe ìdánimọ̀ ìlà àkókò Júbílì ọba Jòsáyà tí ó bẹ̀rẹ̀ pẹ̀lú àjọyọ̀ Ìrékọjá tí ó sì parí ní ọjọ́ 22 oṣù Ọ̀wàrà, a ń ṣe ìdánimọ̀ àmì àwọn àjọyọ̀ ìgbà ìrúwé àti àwọn ti ìgbà ìrẹ̀dànù, gẹ́gẹ́ bí a ṣe gbé wọn kalẹ̀ nínú Léfítíkù orí kẹtàlélógún. Níbẹ̀ ni a ti gbé àwọn àjọyọ̀ ìgbà ìrúwé àti ìgbà ìrẹ̀dànù kalẹ̀, pẹ̀lú ẹsẹ méjìlélógún fún àwọn àjọyọ̀ ìgbà kọ̀ọ̀kan, gẹ́gẹ́ bí iṣẹ́ òjíṣẹ́ Ìsíkíẹ́lì ṣe gba ọdún méjìlélógún. Fífi Ìsíkíẹ́lì sí ọdún ọgbọ̀n nínú ìlà àkókò Júbílì ń jẹ́ kí ìbí Ìsíkíẹ́lì lè bá ìsọjí Jòsáyà mu. Bí ó bá jẹ́ ẹni ọgbọ̀n ọdún ní ọdún ọgbọ̀n nínú àyípoyípo Júbílì, èyí yóò túmọ̀ sí pé a bí Ìsíkíẹ́lì ní àkókò àtúnṣe Jòsáyà.
Ezekiel is a symbol of those who by faith enter into the Most Holy Place. Once there, they see the wheels within the wheels representing the complex play of human interactions. As with John in Revelation chapter ten, Ezekiel represents the Millerites, but more directly the one hundred and forty-four thousand. His parallel three-hundred-ninety-one-year-and-fifteen-day time prophecy illustrates the final judgment of Laodicean Adventism with the destruction of Jerusalem, and it includes the enigma of thirty-eight and forty.
Ìsíkíẹ́lì jẹ́ àmì àwọn tí wọ́n wọ inú Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́. Nígbà tí wọ́n bá ti dé ibẹ̀, wọ́n rí àwọn àgbá kẹ̀kẹ́ nínú àwọn àgbá kẹ̀kẹ́, tí wọ́n ń ṣàpẹẹrẹ bí ìbáṣepọ̀ àwọn ènìyàn ṣe ń ṣiṣẹ́ lọ́nà dídíjú. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Jòhánù ní orí kẹwàá ti Ìfihàn, Ìsíkíẹ́lì ń ṣàpẹẹrẹ àwọn ọmọlẹ́yìn Miller, ṣùgbọ́n ó ń ṣàpẹẹrẹ àwọn ọ̀kẹ́ méje ó lé ẹgbẹ̀rún mẹ́rin ní tààràtà jù bẹ́ẹ̀ lọ. Àsọtẹ́lẹ̀ àkókò rẹ̀ tí ó jọra, èyí tí ó jẹ́ ti ọdún ọ̀ọ́dúnrún ó lé mọ́kànléláàádọ́rùn-ún àti ọjọ́ mẹ́ẹ̀ẹ́dógún, fi ìdájọ́ ìkẹyìn ẹ̀sìn Adventist ti Laodikea hàn nípasẹ̀ ìparun Jerúsálẹ́mù, ó sì ní àdììtú méjìdínlógójì àti ogójì nínú.
It includes the symbolism of four hundred and thirty years.
Ó ní àmì-ìṣàpẹẹrẹ ọdún irinwó àti ọgbọ̀n.
It includes the four-year period represented by 1333 to 1337, 1449 to 1453 and 1840 to 1844.
Ó ní àkókò ọdún mẹ́rin tí a ṣàpẹẹrẹ nípasẹ̀ 1333 sí 1337, 1449 sí 1453, àti 1840 sí 1844.
We will begin our considerations of this most important subject in the next article.
A ó bẹ̀rẹ̀ àgbéyẹ̀wò wa lórí kókó-ọrọ̀ pàtàkì jùlọ yìí nínú àpilẹ̀kọ tí ó kàn.
“In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him.” Testimonies, volume 5, 753.
“Nínú àwọn ìran tí a fi fún Isaiah, fún Ezekiel, àti fún John ni a ti rí bí ọ̀run ṣe ní ìsopọ̀ tímọ́tímọ́ pẹ̀lú àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lórí ilẹ̀ ayé, àti bí ìtọ́jú Ọlọ́run ti pọ̀ tó fún àwọn tí ó jẹ́ olóòótọ́ sí I.” Testimonies, volume 5, 753.
“Christ Himself was the Lord of the temple. When He should leave it, its glory would depart—that glory once visible in the holy of holies over the mercy seat, where the high priest entered only once a year, on the great day of atonement, with the blood of the slain victim (typical of the blood of the Son of God shed for the sins of the world), and sprinkled it upon the altar. This was the Shekinah, the visible pavilion of Jehovah.
“Kristi funra Rẹ̀ ni Oluwa tẹ́ńpìlì náà. Nígbà tí Yóò bá fi í sílẹ̀, ògo rẹ̀ yóò kúrò—ògo náà tí a ti rí rí nínú ibi mímọ́ jùlọ lórí àga àánú, níbi tí àlùfáà àgbà ti máa ń wọlé lẹ́ẹ̀kan ṣoṣo lódún, ní ọjọ́ ńlá ìtùnú ẹ̀ṣẹ̀, pẹ̀lú ẹ̀jẹ̀ ẹran tí a pa rúbọ (èyí tí ń ṣàpẹẹrẹ ẹ̀jẹ̀ Ọmọ Ọlọ́run tí a ta sílẹ̀ fún ẹ̀ṣẹ̀ ayé), tí ó sì máa ń wọn ún sórí pẹpẹ. Èyí ni Ṣekina, àgọ́ àfihàn tí a lè fojú rí ti Jèhófà.
“It was this glory that was revealed to Isaiah, when he says, ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“Ògo yìí gan-an ni a fi hàn Isaiah, nígbà tí ó wí pé, ‘Ní ọdún tí ọba Uzziah kú ni mo sì rí Olúwa tí ó jókòó lórí ìtẹ́, tí a gbé ga tí a sì gbé e sókè, etí aṣọ rẹ̀ sì kún tẹ́ńpìlì’ [Isaiah 6:1–8 quoted].” The Seventh-day Adventist Bible Commentary, volume 4, 1139.
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Iran tí a fi fún Isaiah ṣàfihàn ipò àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. A fún wọn ní ànfààní láti fi ìgbàgbọ́ rí iṣẹ́ tí ń lọ síwájú nínú ibi mímọ́ ọ̀run. ‘A sì ṣí tẹ́ńpìlì Ọlọ́run sílẹ̀ ní ọ̀run, a sì rí àpótí májẹ̀mú rẹ̀ nínú tẹ́ńpìlì rẹ̀.’ Bí wọ́n ṣe ń wo inú ibi mímọ́ jùlọ nípa ìgbàgbọ́, tí wọ́n sì rí iṣẹ́ Kristi nínú ibi mímọ́ ọ̀run, wọ́n mọ̀ pé àwọn jẹ́ ènìyàn ètè àìmọ́—àwọn ènìyàn tí ètè wọn ti máa ń sọ asán ní ọ̀pọ̀ ìgbà, tí a kò sì ti yà àwọn ẹ̀bùn wọn sí mímọ́ kí a sì lò wọ́n fún ògo Ọlọ́run. Kò sí ìyàlẹ́nu bí wọ́n bá rẹ̀wẹ̀sì nígbà tí wọ́n bá fi àìlera àti àìtóótun tiwọn wé ìwà mímọ́ àti ẹwà ìfẹ́ràn ti ìwà ọlọ́lá Kristi. Ṣùgbọ́n bí wọ́n, gẹ́gẹ́ bí Isaiah, bá gba ìfaradà tí Olúwa pinnu pé kí a ṣe sórí ọkàn, bí wọ́n bá rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, ìrètí wà fún wọn. Òrùlé ìlérí wà lórí ìtẹ́, iṣẹ́ tí a ṣe fún Isaiah yóò sì ṣẹ ní inú wọn. Ọlọ́run yóò dáhùn sí àwọn ẹ̀bẹ̀ tí ń bọ láti inú ọkàn onírẹ̀lẹ̀.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Èrò iṣẹ́ ńlá àti ọlọ́lá yìí ti Ọlọ́run ni láti kó àwọn ìtí pọ̀ jọ fún àká ọ̀run; nítorí a ó fi ògo Olúwa kún ayé. Nítorí náà, kí ẹnikẹ́ni má ṣe rẹ̀wẹ̀sì bí wọ́n bá rí ìwà búburú tí ó gbilẹ̀, tí wọ́n sì gbọ́ ọ̀rọ̀ tí ń jáde láti ètè aláìmọ́. Nígbà tí agbára òkùnkùn bá tò ara wọn jọ sí ogun lòdì sí àwọn ènìyàn Ọlọ́run; nígbà tí Satani yóò pe gbogbo ọmọ-ogun rẹ̀ jọ fún ìjà ńlá ìkẹyìn, tí agbára rẹ̀ sì dàbí ẹni pé ó pọ̀ gan-an tí ó sì fẹ́rẹ̀ẹ́ borí ohun gbogbo, ìran kedere ti ògo àtọ̀runwá, ìtẹ́ náà tí ó ga tí a sì gbé sókè, tí ọrun ìlérí fi yí ká, yóò mú ìtùnú, ìdánilójú, àti àlàáfíà wá.” Review and Herald, December 22, 1896.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Lẹ́bàá etí odò Kébárì, Ìsíkíẹ́lì rí ìjì líle kan tí ó dàbí ẹni pé ó ń bọ̀ láti àríwá, ‘àwọsánmà ńlá kan, àti iná kan tí ń yí ara rẹ̀ ká, àti ìmọ́lẹ̀ kan sì ń yí i ká, àti láti àárín rẹ̀ ni ohun kan tí ó dàbí àwọ̀ àḿbà.’ Àwọn àgbá kẹ̀kẹ́ mélòó kan, tí wọ́n ń gé ara wọn kọjá, ni ẹ̀dá alààyè mẹ́rin ń mú rìn. Gíga lókè gbogbo àwọn wọ̀nyí ‘ni àwòrán ìtẹ́ kan wà, bí ìrísí òkúta sàfáyà: àti lórí àwòrán ìtẹ́ náà ni àwòrán kan wà, bí ìrísí ènìyàn lókè rẹ̀.’ ‘Àti nínú àwọn kérúbù ni a rí ìrísí ọwọ́ ènìyàn lábẹ́ ìyẹ́ wọn.’ Ìsíkíẹ́lì 1:4, 26; 10:8. Ètò àwọn kẹ̀kẹ́ náà díjú gan-an tó bẹ́ẹ̀ tí ní ojú àkọ́kọ́ wọ́n dàbí ohun tí ó wà nínú rúdurùdu; ṣùgbọ́n wọ́n ń rìn ní ìbámu pípé. Àwọn ẹ̀dá ọ̀run, tí ọwọ́ tí ó wà lábẹ́ ìyẹ́ àwọn kérúbù ń dì mú tí ó sì ń darí wọn, ni wọ́n ń ru àwọn kẹ̀kẹ́ wọ̀nyí; lókè wọn, lórí ìtẹ́ sàfáyà náà, ni Ẹni Àìnípẹ̀kun wà; àti yíká ìtẹ́ náà ni òjò ọ̀run, ààmì àánú Ọlọ́run.”
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Gẹ́gẹ́ bí àwọn ìṣòro dídíjú tí ó dàbí àgbá kẹ̀kẹ́ ṣe wà lábẹ́ ìtọ́sọ́nà ọwọ́ tí ó wà ní abẹ́ ìyẹ́ àwọn kérúbù, bẹ́ẹ̀ ni ìṣeré dídíjú àwọn ìṣẹ̀lẹ̀ ènìyàn wà lábẹ́ ìṣàkóso Ọlọ́run. Láàárín ìjà àti ìrúkèrúdò àwọn orílẹ̀-èdè, Ẹni tí ó jókòó lókè àwọn kérúbù ṣi ń darí ọ̀ràn ilẹ̀ ayé.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Itàn àwọn orílẹ̀-èdè tí, lẹ́yìn ara wọn, ti gba àkókò àti ipò tí a pín fún wọn, ní ti pé láìmọ̀ ni wọ́n jẹ́rìí sí òtítọ́ náà tí àwọn tìkára wọn kò mọ ìtumọ̀ rẹ̀, ń bá wa sọ̀rọ̀. Sí gbogbo orílẹ̀-èdè àti sí olúkúlùkù ènìyàn lónìí ni Ọlọ́run ti yàn ipò kan nínú ètò ńlá Rẹ̀. Lónìí a ń fi òjé ìwọ̀n tí ó wà lọ́wọ́ Ẹni tí kì í ṣàṣìṣe wọn ènìyàn àti àwọn orílẹ̀-èdè. Gbogbo wọn ni, nípa yíyan tiwọn fúnra wọn, ń pinnu àyànmọ́ wọn, Ọlọ́run sì ń darí ohun gbogbo lókè-lókè fún mímú ète Rẹ̀ ṣẹ.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 178.
“Ìtàn tí Ẹni ńlá náà, ÈMI NI, ti sàmì sí nínú ọ̀rọ̀ Rẹ̀, nípa fífi ojú-ọ̀nà kan so ojú-ọ̀nà mìíràn pọ̀ nínú ẹ̀wọ̀n àsọtẹ́lẹ̀, láti ayérayé tí ó ti kọjá títí dé ayérayé tí ń bọ̀, ń sọ fún wa ibi tí a wà lónìí nínú ìlọsíwájú àwọn ayé, àti ohun tí a lè retí ní àkókò tí ń bọ̀. Gbogbo ohun tí àsọtẹ́lẹ̀ ti sọ tẹ́lẹ̀ pé yóò ṣẹ, títí di àkókò ìsinsìnyí, ni a ti tọ́pa rẹ̀ lórí àwọn ojúewé ìtàn, a sì lè ní ìdánilójú pé gbogbo ohun tí ó ṣì ń bọ̀ yóò ṣẹ ní ìtòlẹ́sẹẹsẹ rẹ̀.” Education, 178.