Ezekiel represents those who have had a work of instruction accomplished for them by the Lion of the tribe of Judah, and His basic instruction is “line upon line.”

Esekieli dúró fún àwọn tí Kiniun ẹ̀yà Júdà ti ṣe iṣẹ́ ẹ̀kọ́ fún, ìtọ́ni ìpilẹ̀ Rẹ̀ sì ni “làìnì lórí làìnì.”

To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:12, 13.

Ẹni tí ó sọ fún ni pé, Èyí ni ìsinmi tí ẹ fi lè mú kí aláárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì gbé wọn. Isaiah 28:12, 13.

Currently the Lion of the tribe of Judah is opening up the book of Ezekiel. We are informed that Ezekiel is a priest in the thirtieth year, whether “thirty” represents his symbolic age as a priest, or the thirtieth year in the prophetic line that began at Josiah’s Great Jubilee. The final priesthood of the latter days is the one hundred and forty-four thousand, and the ancient literal histories typify a symbolic history in the latter days.

Lọ́wọ́lọ́wọ́ yìí, Kìnìún ti ẹ̀yà Júdà ń ṣí ìwé Ìsíkíẹ́lì. A sọ fún wa pé Ìsíkíẹ́lì jẹ́ àlùfáà ní ọdún kẹtàlélọ́gbọ̀n, bóyá “ọgbọ̀n” dúró fún ọjọ́ orí àpẹẹrẹ rẹ̀ gẹ́gẹ́ bí àlùfáà, tàbí fún ọdún kẹtàlélọ́gbọ̀n nínú ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní Jùbílì Ńlá Josiah. Ìṣẹ́ àlùfáà ìkẹyìn ti àwọn ọjọ́ ìkẹyìn ni ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì, àwọn ìtàn ìṣẹ̀lẹ̀ gidi ìgbà àtijọ́ sì jẹ́ àwòṣe ìtàn àpẹẹrẹ ní àwọn ọjọ́ ìkẹyìn.

But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. Isaiah 61:6.

Ṣùgbọ́n a óo máa pe yín ní Àwọn Àlùfáà Olúwa: ènìyàn yóò máa pè yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa: ẹ̀yin yóò jẹ ọ̀rọ̀ àwọn Kèfèrí, àti nínú ògo wọn ni ẹ óo máa yangàn ara yín. Isaiah 61:6.

Ezekiel is a symbol of God’s people in the latter days–the sacred history which every prophetic testimony identifies. That sacred history is the movement of the third angel, which was especially typified by the movement of the first angel in 1840. The movement of the first angel was the alpha angel of the three angels and the third is the omega angel. Ezekiel is therefore aligned with Peter in the sealing time of the one hundred and forty-four thousand. The symbolic history both Peter and Ezekiel are located at, is represented as the history Panium.

Esekiẹli jẹ́ àpẹẹrẹ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn—ìtàn mímọ́ náà ni gbogbo ẹ̀rí àsọtẹ́lẹ̀ ń fi hàn gẹ́gẹ́ bí ẹni tí a mọ̀. Ìtàn mímọ́ náà ni ìṣísẹ̀ áńgẹ́lì kẹta, èyí tí a ṣàfihàn ní pàtàkì nípasẹ̀ ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ní ọdún 1840. Ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ni áńgẹ́lì alfa nínú àwọn áńgẹ́lì mẹ́ta, àti èyí kẹta ni áńgẹ́lì omega. Nítorí náà, a mú Esekiẹli bára mu pẹ̀lú Peteru ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì. Ìtàn àpẹẹrẹ tí Peteru àti Esekiẹli wà níbẹ̀ ni a ṣàfihàn gẹ́gẹ́ bí ìtàn Panium.

The Little Book

Ìwé Kékèké náà

Ezekiel takes the little book, as did John in Revelation ten.

Esekiẹli mú ìwé kékeré náà, gẹ́gẹ́ bí Johanu náà ti ṣe nínú Ìfihàn mẹ́wàá.

But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–10, 3:1–3.

Ṣùgbọ́n ìwọ, ọmọ ènìyàn, gbọ́ ohun tí mo sọ fún ọ; má ṣe jẹ́ ọlọ̀tẹ̀ bí ilé ọlọ̀tẹ̀ náà: yà ẹnu rẹ sílẹ̀, kí o sì jẹ ohun tí mo fi fún ọ. Nígbà tí mo sì wò ó, kíyèsí i, a rán ọwọ́ kan sí mi; sì wò ó, ìwé àkájọ kan wà nínú rẹ̀; Ó sì tẹ́ ẹ̀ kalẹ̀ níwájú mi; a sì kọ ọ́ ní inú àti ní òde: a sì kọ ẹkún, àti ìṣọ̀fọ̀, àti ègbé sínú rẹ̀. Pẹ̀lú èyí, ó wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí o bá rí; jẹ ìwé àkájọ yìí, kí o sì lọ sọ̀rọ̀ fún ilé Ísírẹ́lì. Nígbà náà ni mo yà ẹnu mi sílẹ̀, ó sì mú kí n jẹ ìwé àkájọ náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ́ kí inú rẹ jẹ ẹ́, kí o sì fi ìwé àkájọ tí mo fi fún ọ yìí kún ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn nínú ẹnu mi bí oyin. Hesekieli 2:8–10, 3:1–3.

In Revelation ten, John eats the little book, and the entire chapter represents the manifestation of the power of God from August 11, 1840 until October 22, 1844.

Nínú Ìṣípayá orí kẹwàá, Johanu jẹ ìwé kékeré náà, gbogbo orí náà sì dúró fún ìfarahàn agbára Ọlọ́run láti August 11, 1840 títí di October 22, 1844.

“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

“Áńgẹ́lì tí ó dara pọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan imọ́lẹ̀ ká gbogbo ayé. Níhìn-ín ni a ti sọ àsọtẹ́lẹ̀ iṣẹ́ kan tí yóò ní ìgbòòrò káàkiri ayé àti agbára àrà ọ̀tọ̀. Ìsọ̀kan ìṣísẹ̀ ìbọ̀wá wíwá Kristi ní ọdún 1840–44 jẹ́ ìfarahàn ológo ti agbára Ọlọ́run; a sì gbé iṣẹ́ ìránṣẹ́ áńgẹ́lì kìíní lọ sí gbogbo ibùdó iṣẹ́ míṣọ́nárì ní ayé, àti pé ní àwọn orílẹ̀-èdè kan, ìfẹ́kúfẹ̀ẹ́ ẹ̀sìn tó ga jùlọ wà, irú èyí tí a kò tíì rí ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí ni a óò ju lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.

Ezekiel is aligned with John in Chapter ten of Revelation, so Peter, John and Ezekiel stand together in their allotted place during the sealing time of the one hundred and forty-four thousand.

A ṣètò Ìsíkíẹ́lì pọ̀ mọ́ Jòhánù nínú orí kẹwàá ti Ìfihàn, nítorí náà Peteru, Jòhánù àti Ìsíkíẹ́lì dúró pọ̀ ní ibi tí a yàn fún wọn ní àkókò ìdìdì èdìdì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà.

1840 to 1844 represents a four-year-period that began when the time prophecy that began with a one-hundred-and-fifty-year period on July 27, 1299. Those “five months” ended and joined with the time prophecy of three hundred ninety-one years and fifteen days that concluded on August 11, 1840, when the glorious manifestation of the power of God was manifested until October 22, 1844. Then the application of prophetic time ceased.

1840 sí 1844 dúró fún àkókò ọdún mẹ́rin kan tí ó bẹ̀rẹ̀ nígbà tí àsọtẹ́lẹ̀ àkókò tí ó bẹ̀rẹ̀ pẹ̀lú àkókò ọdún ọgọ́rùn-ún kan àti àádọ́ta ní July 27, 1299. “Oṣù márùn-ún” wọ̀nyẹn parí, wọ́n sì darapọ̀ mọ́ àsọtẹ́lẹ̀ àkókò ti ọdún ọ̀ọ́dúnrún mẹ́ta, mọ́kàndínlọ́gọ́rùn-ún, àti ọjọ́ mẹ́ẹ̀ẹ́dógún, tí ó parí ní August 11, 1840, nígbà tí ìfihàn ológo agbára Ọlọ́run fi ara hàn títí di October 22, 1844. Nígbà náà ni ìlò àkókò àsọtẹ́lẹ̀ dáwọ́ dúró.

And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:6.

Ó sì fi ẹni tí ó wà láàyè títí láé àti láé búra, ẹni tí ó dá ọ̀run, àti àwọn ohun tí ó wà nínú rẹ̀, àti ayé, àti àwọn ohun tí ó wà nínú rẹ̀, àti òkun, àti àwọn ohun tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ìfihàn 10:6.

Prophetic time ended as a valid application of prophecy on October 22, 1844. Ezekiel, Peter and John each represent God’s wise virgins of the movement of the first and second angels and also the movement of the third angel.

Àkókò àsọtẹ́lẹ̀ parí gẹ́gẹ́ bí ìlò tó bófin mu ti àsọtẹ́lẹ̀ ní October 22, 1844. Ẹsẹkíẹ́lì, Pétérù àti Jòhánù, olúkúlùkù wọn, dúró gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n Ọlọ́run nínú ìṣísẹ̀ angẹli àkọ́kọ́ àti èkejì, àti pẹ̀lú nínú ìṣísẹ̀ angẹli kẹta.

Visions

Àwọn Ìran

The first ‘eleven’ chapters of Ezekiel present a series of “visions” as set forth in verse one of chapter one.

Àwọn orí kíní ‘mókànlá’ ti Ìsíkíẹ́lì gbé ọ̀wọ̀n àwọn “ìran” kalẹ̀, gẹ́gẹ́ bí a ti sọ ọ́ kalẹ̀ ní ẹsẹ̀ kìn-ín-ní ti orí kìn-ín-ní.

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 ṣẹ ní ọdún ọgbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe wà láàárín àwọn ìgbèkùn lẹ́bàá odò Kebari, ni àwọn ọ̀run sì ṣí, mo sì rí àwọn ìran Ọlọ́run. Esekieli 1:1.

The “visions” of the first eleven chapters was first given in chapter one by the river of Chebar, then it was enlarged upon in chapter three’s vision on the “plain” and then again in chapter eight’s vision at Jerusalem. The three locations of the river of Chebar, the plain and Jerusalem represent three visions that together make up one vision, which is the “visions” of verse one and of the first ‘eleven’ chapters.

“Àwọn ìran” ti àwọn orí kìn-ín-ní mọ́kànlá ni a kọ́kọ́ fi hàn ní orí kìn-ín-ní lẹ́gbẹ̀ẹ́ odò Kébárì, lẹ́yìn náà a túbọ̀ ṣàlàyé rẹ̀ sí i nínú ìran orí kẹta lórí “pẹ̀tẹ́lẹ̀,” a sì tún ṣe bẹ́ẹ̀ ní ìran orí kẹjọ ní Jerusalẹmu. Àwọn ibi mẹ́ta wọ̀nyí—odò Kébárì, pẹ̀tẹ́lẹ̀, àti Jerusalẹmu—ṣojú àwọn ìran mẹ́ta tí wọ́n jọ dá ìran kan sílẹ̀, èyí tí í ṣe “àwọn ìran” ti ẹsẹ̀ kìn-ín-ní àti ti àwọn orí ‘mọọkànlá’ àkọ́kọ́.

Jubilee

Júbílì

Considering the thirtieth year as the thirtieth year of the Jubilee cycle that began at Josiah's famous Passover, and then ended on October 22, is easily supportable, for that particular line of sacred history is portrayed distinctly, line upon line with more than one witness. As an example; Passover represents the Spring feasts and the day of atonement represents the Fall feasts. Leviticus twenty-three is therefore aligned with the Jubilee cycle that began with Josiah. There are other lines that align with the history represented by king Josiah unto October 22, 573 BC. The historical fulfillment on October 22, 573 BC of a Jubilee year is supported by the historians.

Nípa kíkà ọdún kẹ́ẹ̀ẹ́dógún gẹ́gẹ́ bí ọdún kẹ́ẹ̀ẹ́dógún nínú ìyípo Jubilee tí ó bẹ̀rẹ̀ ní Ìrékọjá olókìkí Jòsáyà, tí ó sì parí ní October 22, ó rọrùn láti fi ìdí rẹ̀ múlẹ̀, nítorí pé ìlà pàtó náà nínú ìtàn mímọ́ ni a fi hàn kedere, ìlà lórí ìlà pẹ̀lú ẹlẹ́rìí ju ọ̀kan lọ. Gẹ́gẹ́ bí àpẹẹrẹ; Ìrékọjá dúró fún àwọn àjọ̀dún Orísun-omi, ọjọ́ ètùtù sì dúró fún àwọn àjọ̀dún Ìwọ̀-Oòrùn ọdún. Nítorí náà, Lefitiku ogún-mẹ́ta bá ìyípo Jubilee tí ó bẹ̀rẹ̀ pẹ̀lú Jòsáyà mu. Àwọn ìlà mìíràn tún wà tí ó bá ìtàn tí a ṣojú rẹ̀ nípasẹ̀ ọba Jòsáyà mu títí dé October 22, 573 BC. Ìmúṣẹ ìtàn ní October 22, 573 BC ti ọdún Jubilee kan ni àwọn akọ̀wé ìtàn fìdí rẹ̀ múlẹ̀.

The chronologists are generally comfortable with placing the day of atonement as October 22, 573 BC, and Josiah’s Great Passover in 622 BC, is also an accepted date by those biblical chronologists. The Passover, a symbol of the spring feasts, began a forty-nine-year Jubilee cycle, that ended at the symbol of the fall feasts on the day of atonement. The seven weeks of years that made up forty-nine years were the symbols of the Sabbath of the land.

Àwọn onímọ̀ ìṣírò àkókò ìtàn ní gbogbogbòò máa ń ní ìtẹ́lọ́rùn pẹ̀lú fífi ọjọ́ ìdáríjì sí October 22, 573 BC, àti Péàsì ńlá Jòsáyà ní 622 BC, náà sì jẹ́ ọjọ́ tí a ti gba gẹ́gẹ́ bí tòótọ́ láàárín àwọn onímọ̀ ìṣírò àkókò Bíbélì wọ̀nyí. Ìrékọjá, àmì àwọn àjọ̀dún ìrúwé, bẹ̀rẹ̀ ìyípo Jubilee ọdún mẹ́rìnlélọ́gọ́rin, tí ó parí ní àmì àwọn àjọ̀dún ìgbà ìrẹ̀wé lórí ọjọ́ ìdáríjì. Àwọn ọ̀sẹ̀ ọdún méje tí ó dá ọdún mẹ́rìnlélọ́gọ́rin náà pọ̀ ni àwọn àmì Sábáàtì ilẹ̀ náà.

“In every page, whether history, or precept, or prophecy, the Old Testament Scriptures are irradiated with the glory of the Son of God. So far as it was of divine institution, the entire system of Judaism was a compacted prophecy of the gospel. To Christ “give all the prophets witness.” Acts 10:43. From the promise given to Adam, down through the patriarchal line and the legal economy, heaven’s glorious light made plain the footsteps of the Redeemer. Seers beheld the Star of Bethlehem, the Shiloh to come, as future things swept before them in mysterious procession. In every sacrifice Christ’s death was shown. In every cloud of incense His righteousness ascended. By every jubilee trumpet His name was sounded. In the awful mystery of the holy of holies His glory dwelt.” The Desire of Ages, 211.

“Nínú gbogbo ojúewé, bí ó ti jẹ́ ìtàn, tàbí àṣẹ, tàbí àsọtẹ́lẹ̀, a ti tan Ìwé Mímọ́ Májẹ̀mú Láíláí ní ìmọ́lẹ̀ ògo Ọmọ Ọlọ́run. Níwọ̀n bí ó ti jẹ́ ti ìdásílẹ̀ àtọ̀runwá, gbogbo ètò ẹ̀sìn àwọn Júù jẹ́ àsọtẹ́lẹ̀ ìhìnrere tí a fi papọ̀ ṣinṣin. Sí Kristi ni “gbogbo àwọn wòlíì jẹ́rìí.” Iṣe 10:43. Láti inú ìlérí tí a fi fún Ádámù, títí lọ nípasẹ̀ ìlà àwọn bàbá ńlá àti ètò òfin, ìmọ́lẹ̀ ògo ọ̀run mú ìṣísẹ̀ Ẹlẹ́gbàá náà hàn kedere. Àwọn aríran rí Irawọ̀ Bẹtilẹhẹmu, Ṣílòhù tí yóò dé, bí àwọn ohun ọjọ́ iwájú ti ń kọjá níwájú wọn nínú ìtòlẹ́sẹẹsẹ àdììtú. Nínú gbogbo ẹbọ ni a fi ikú Kristi hàn. Nínú gbogbo ìkùùkuu tùràrí ni òdodo Rẹ̀ ń gòkè lọ. Pẹ̀lú gbogbo ipè ọdún ìdásílẹ̀ ni a ti kéde orúkọ Rẹ̀. Nínú àdììtú ìbẹ̀rù ti ibi mímọ́ jùlọ ni ògo Rẹ̀ gbé.” The Desire of Ages, 211.

Seventeen

Mẹ́tàlá-dín-lógún

Zedekiah had been taken to Babylon when Jerusalem fell fourteen years before 573 BC. The Jewish historians identify the Jubilee cycle from Josiah in 622 to October 22, 573 as the 17th Jubilee cycle. The period from the battle of Raphia to the battle of Panium was seventeen years. Ptolemy, was the victor at the battle of Raphia, and he reigned as the king of the south for seventeen years. From the Edict of Milan until Constantine divided his empire in 330, was seventeen years. In the seventeenth Jubilee cycle Jerusalem was destroyed by Nebuchadnezzar.

A ti mú Sedekiah lọ sí Babiloni nígbà tí Jerúsálẹ́mù ṣubú ní ọdún mẹ́rìnlá ṣáájú 573 Ṣ.K. Àwọn akọ̀wé ìtàn Júù dá ìyípo Jubilee mọ̀ láti ọ̀dọ̀ Josiah ní 622 títí dé October 22, 573 gẹ́gẹ́ bí ìyípo Jubilee kẹtàdínlógún. Àkókò láti ìjà Raphia títí dé ìjà Panium jẹ́ ọdún mẹ́tàdínlógún. Ptolemy ni ẹni tí ó ṣẹ́gun nínú ìjà Raphia, ó sì jẹ ọba gúúsù fún ọdún mẹ́tàdínlógún. Láti Edict of Milan títí di ìgbà tí Constantine pín ìjọba rẹ̀ ní 330 jẹ́ ọdún mẹ́tàdínlógún. Nínú ìyípo Jubilee kẹtàdínlógún ni Nebukadnessari run Jerúsálẹ́mù.

For the children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim: Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days. Hosea 3:4, 5.

Nítorí àwọn ọmọ Israẹli yóò gbé ní ọ̀pọ̀ ọjọ́ láìní ọba, àti láìní ọmọ-aládé, àti láìní ẹbọ, àti láìní ère, àti láìní efodu, àti láìní tẹrafimu: Lẹ́yìn náà ni àwọn ọmọ Israẹli yóò padà, wọn yóò sì wá Olúwa Ọlọ́run wọn, àti Dafidi ọba wọn; wọn yóò sì bẹ̀rù Olúwa àti oore rẹ̀ ní ọjọ́ ìkẹyìn. Hosea 3:4, 5.

Hosea is addressing a subject that has direct bearing on the captivity of Zedekiah, though it also represents the beginning of captivity for the northern kingdom in 723 BC. The reason Hosea’s passage connects with Ezekiel’s testimony has to do with the rejection of God when Israel insisted on a human king. Israel’s desire to be ruled by a human king, rather than a Divine king is represented as “the pride of your power” in the judgment of "seven times" in Leviticus 26.

Hoṣea ń sọ̀rọ̀ lórí ọ̀ràn kan tí ó ní í ṣe pẹ̀lú ìgbèkùn Ṣedekiah ní tààràtà, bí ó tilẹ̀ jẹ́ pé ó tún ṣàfihàn ìbẹ̀rẹ̀ ìgbèkùn fún ìjọba àríwá ní ọdún 723 BC. Ìdí tí ẹsẹ̀ Hoṣea fi ní ìbáṣepọ̀ pẹ̀lú ẹ̀rí Ẹsikẹli ní í ṣe pẹ̀lú ìkọ̀sílẹ̀ Ọlọ́run nígbà tí Israẹli tẹnu mọ́ ọn pé kí wọ́n ní ọba ènìyàn. Ìfẹ́kúfẹ̀ẹ́ Israẹli láti jẹ́ kí ọba ènìyàn ṣàkóso wọn dípò Ọba Àtọ̀runwá ni a ṣàfihàn gẹ́gẹ́ bí “ìgbéraga agbára yín” nínú ìdájọ́ “ìgbà méje” nínú Lefitiku 26.

And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

Bí ẹ̀yin kò bá sì fetí sí mi lẹ́yìn gbogbo èyí, nígbà náà ni èmi yóò fi ìjìyà yín jẹ yín ní ìlọ́po méje sí i nítorí ẹ̀ṣẹ̀ yín. Èmi yóò sì fọ ìgbéraga agbára yín; èmi yóò sì mú kí ọ̀run yín dàbí irin, àti ilẹ̀ yín dàbí idẹ. Lefitiku 26:18, 19.

The “pride of your power” represents Israel's desire to be like the world and have their own king. The removal of the king from the northern kingdom in 723 BC and then king Zedekiah’s of the southern kingdom’s captivity in 586 BC represents the breaking of the “pride” of ancient Israel, and pride precedes a fall. In Bible prophecy a “power” is a king or kingdom, and the pride of Israel in securing a human king marks the rejection of the theocracy and the Divine king.

“Igberaga agbara yín” ń ṣàpẹẹrẹ ìfẹ́ Israẹli láti dàbí ayé kí wọ́n sì ní ọba tiwọn fúnra wọn. Yíyọ ọba kúrò ní ìjọba àríwá ní ọdún 723 BC, lẹ́yìn náà ìgbèkùn Ọba Sedekiah ti ìjọba gúúsù ní ọdún 586 BC, ń ṣàpẹẹrẹ fífọ “ìgbéraga” Israẹli àtijọ́, nítorí ìgbéraga máa ń ṣáájú ìṣubú. Nínú àsọtẹ́lẹ̀ Bíbélì, “agbara” jẹ́ ọba tàbí ìjọba, àti ìgbéraga Israẹli nínú ìmúdájú ọba ènìyàn kan fi àkọsílẹ̀ ìkọ̀sílẹ̀ ìṣàkóso Ọlọ́run àti ti Ọba Àtọ̀runwá hàn.

And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beersheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. 1 Samuel 8:1–9.

Ó sì ṣẹlẹ̀, nígbà tí Samuẹli ti dàgbà, pé ó fi àwọn ọmọ rẹ̀ ṣe onídàájọ́ lórí Ísráẹ́lì. Orúkọ àkọ́bí rẹ̀ ni Joẹli; orúkọ èkejì rẹ̀ sì ni Abiah: wọ́n sì jẹ́ onídàájọ́ ní Beerṣeba. Ṣùgbọ́n àwọn ọmọ rẹ̀ kò rìn ní ọ̀nà rẹ̀, bí kò ṣe pé wọ́n yí sẹ́yìn tọ̀ èrè àìtọ́; wọ́n gba àbẹ̀tẹ́lẹ̀, wọ́n sì yi ìdájọ́ padà. Nígbà náà ni gbogbo àwọn àgbàgbà Ísráẹ́lì kó ara wọn jọ, wọ́n sì tọ̀ Samuẹli wá sí Rama, Wọ́n sì wí fún un pé, Wò ó, ìwọ ti dàgbà, àwọn ọmọ rẹ kò sì rìn ní ọ̀nà rẹ: nísinsin yìí, fi ọba kan kalẹ̀ fún wa láti ṣe ìdájọ́ fún wa gẹ́gẹ́ bí gbogbo àwọn orílẹ̀-èdè. Ṣùgbọ́n ọ̀rọ̀ náà kò dùn mọ́ Samuẹli, nígbà tí wọ́n wí pé, Fún wa ní ọba kan láti ṣe ìdájọ́ fún wa. Samuẹli sì gbàdúrà sí Olúwa. Olúwa sì wí fún Samuẹli pé, Fetí sí ohùn àwọn ènìyàn náà nínú gbogbo ohun tí wọ́n sọ fún ọ: nítorí wọn kò kọ ìwọ̀ sílẹ̀, bí kò ṣe pé wọ́n kọ èmi sílẹ̀, kí èmi má bàa jẹ ọba lórí wọn. Gẹ́gẹ́ bí gbogbo iṣẹ́ tí wọ́n ti ń ṣe láti ọjọ́ tí mo ti mú wọn gòkè wá láti Ejibiti títí di òní yìí, èyí tí wọ́n fi kọ̀ mí sílẹ̀, tí wọ́n sì ń sin àwọn ọlọ́run mìíràn, bẹ́ẹ̀ ni wọ́n ṣe sí ọ pẹ̀lú. Nítorí náà, fetí sí ohùn wọn: ṣùgbọ́n kí o kìlọ̀ fún wọn gidigidi, kí o sì fi ọ̀nà ọba tí yóò jẹ ọba lórí wọn hàn wọ́n. 1 Samueli 8:1–9.

It is to be noted that at that point Israel rejected not only God as their king, but also the Spirit of Prophecy, as represented by Samuel, for it states, “they have forsaken me, and served other gods, so do they also unto thee.”

Ó yẹ kí a kíyè sí i pé ní àkókò yẹn Ísírẹ́lì kọ̀ kì í ṣe Ọlọ́run nìkan gẹ́gẹ́ bí ọba wọn, ṣùgbọ́n wọ́n tún kọ Ẹ̀mí Ìsọtẹ́lẹ̀ sílẹ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Samuẹli, nítorí ó sọ pé, “wọ́n ti kọ̀ mí sílẹ̀, wọ́n sì ti sin àwọn ọlọ́run mìíràn, gẹ́gẹ́ bẹ́ẹ̀ ni wọ́n ń ṣe sí ọ pẹ̀lú.”

“Satan is... constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

“Satani ń... fi èké tí a ṣe bíi tòótọ́ tẹ̀ síwájú nígbà gbogbo—láti mú ènìyàn kúrò nínú òtítọ́. Ìtanjẹ ìkẹyìn pátápátá ti Satani yóò jẹ́ láti sọ ẹ̀rí ti Ẹ̀mí Ọlọ́run di aláìní agbára. ‘Níbi tí kò bá sí ìran, àwọn ènìyàn ń ṣègbé’ (Proverbs 29:18). Satani yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àròjinlẹ̀, ní ọ̀nà oríṣìíríṣìí, àti nípasẹ̀ àwọn aṣojú onírúurú, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí tòótọ́.”

“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

“Ìkórìíra kan yóò ru sókè sí àwọn Ẹ̀rí náà, èyí tí ó jẹ́ ti Sátánì. Àwọn iṣe Sátánì yóò jẹ́ láti mú ìgbàgbọ́ àwọn ìjọ nínú wọn wárìrì, nítorí èyí ni: Sátánì kò lè ní ọ̀nà tó mọ́ tó bẹ́ẹ̀ láti mú àwọn ẹ̀tàn rẹ̀ wọlé àti láti di àwọn ọkàn mọ́ nínú àwọn ìtanrànjẹ rẹ̀ bí a bá fetí sí àwọn ìkìlọ̀ àti ìbáwí àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, book 1, 48.

The last deception for the theocracy of ancient Israel was a rejection of not only God, but also the Spirit of Prophecy. That rejection in 1097 BC typifies the last deception of Laodicean Seventh-day Adventism in 1863. The “seven times” of Leviticus twenty-six is the Word of God, and the Spirit of Prophecy states of the “seven times” that it “should not be altered.”

Ìtanpamọ́kẹ́yìn fún ìṣàkóso Ọlọ́run ti Ísírẹ́lì àtijọ́ ni ìkọ̀sílẹ̀ kì í ṣe ti Ọlọ́run nìkan, ṣùgbọ́n ti Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú. Ìkọ̀sílẹ̀ náà ní ọdún 1097 BC jẹ́ àpẹẹrẹ ìran ìtanpamọ́kẹ́yìn ti Àdífẹ́ntì Ọjọ́ Keje ti Laodíkíà ní ọdún 1863. “Àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n ni Ọ̀rọ̀ Ọlọ́run, àti Ẹ̀mí Àsọtẹ́lẹ̀ sọ nípa “àkókò méje” náà pé “kò yẹ kí a yí i padà.”

“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

“Mo ti rí i pé àtẹ 1843 ni a darí nípasẹ̀ ọwọ́ Olúwa, àti pé a kò gbọ́dọ̀ ṣe àtúnṣe rẹ̀; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì fi àṣìṣe kan sínú díẹ̀ lára àwọn nọ́ńbà náà pamọ́, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.” Early Writings, 74.

The Spirit of Prophecy obviously endorsed the “seven times” and her endorsement was a warning not to change the figures on the chart, of which the "seven times" is the center column and the upper right-hand corner. With Uriah Smith’s counterfeit chart in 1863, the progressive rejection of the foundational truths, typified by ancient Israel in their rejection of God and the Spirit of Prophecy identified the rebellion of 1863. The date of the 1863 rebellion aligns with the prophetic line set forth in the book of Ezekiel. In that line of history, the conclusion was the destruction of Jerusalem, which typified the Sunday law. 1863 to the soon-coming Sunday law was typified by the history of king Saul in 1097 BC to Zedekiah in 586 BC.

Ó hàn gbangba pé Ẹ̀mí Àsọtẹ́lẹ̀ fọwọ́ sí “àkókò méje,” àti pé ìfọwọ́sí rẹ̀ jẹ́ ìkìlọ̀ pé kí a má ṣe yí àwọn nọ́mbà tí ó wà lórí àtẹ náà padà, nínú èyí tí "àkókò méje" jẹ́ ọ̀wọ̀n àárín àti igun òkè ọ̀tún. Pẹ̀lú àtẹ èké Uriah Smith ní ọdún 1863, ìkọ̀sílẹ̀ ìlọsíwájú ti àwọn òtítọ́ ìpilẹ̀, tí Ísírẹ́lì àtijọ́ ṣe àpẹẹrẹ nínú ìkọ̀sílẹ̀ wọn sí Ọlọ́run, àti Ẹ̀mí Àsọtẹ́lẹ̀ fi ìṣọ̀tẹ̀ ọdún 1863 hàn. Ọjọ́ ìṣọ̀tẹ̀ 1863 bá ìlà àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú ìwé Ìsíkíẹ́lì mu. Nínú ìlà ìtàn náà, ìparí rẹ̀ ni ìparun Jerusalẹmu, èyí tí ó jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú. 1863 sí òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ni a ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìtàn ọba Saulu láti ọdún 1097 BC sí Sedekiah ní 586 BC.

Zedekiah was taken captive to Babylon fourteen years before the Jubilee of 573 BC. The seventeenth Jubilee cycle began in 622 BC, and in the thirtieth year Ezekiel is set forth as a priest in 591 BC, then five years later Jerusalem was destroyed in 586 BC. It was destroyed on the same day of the year as it was destroyed the second time in AD 70 by Titus. Verse one of Ezekiel one is five years before Jerusalem’s destruction and nineteen years before the temple vision of chapter forty.

A mú Sedekiah ní ìgbèkùn lọ sí Babeli ní ọdún mẹ́rìnlá kí ọdún Jùbílì ti 573 Ṣ.K. Ìyípo Jùbílì kẹtadínlógún bẹ̀rẹ̀ ní 622 Ṣ.K., àti ní ọdún kẹtàlélọ́gbọ̀n ni a gbé Hesekieli kalẹ̀ gẹ́gẹ́ bí àlùfáà ní 591 Ṣ.K., lẹ́yìn náà ní ọdún márùn-ún síi, a pa Jerúsálẹmu run ní 586 Ṣ.K. A pa á run ní ọjọ́ kan náà nínú ọdún gẹ́gẹ́ bí a ti pa á run ní ìgbà kejì ní AD 70 ní ọwọ́ Títù. Ẹsẹ̀ kìíní ti Hesekieli orí kìíní jẹ́ ọdún márùn-ún ṣáájú ìparun Jerúsálẹmu àti ọdún mọ́kàndínlógún ṣáájú ìran tẹ́ńpìlì 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. Ẹsẹkiẹli 40:1.

For disobedience unto the covenant of the Sabbath of the land, God identified that “seven times” would be the curse for disobedience to the seventh-year, which is the Sabbath of the land. “Time” is a year, and a “year” is three hundred and sixty days, and seven times three hundred and sixty is twenty-five hundred and twenty years. The Millerites may not have employed the expression of “the twenty-five twenty,” but both their sacred charts identified numerically the twenty-five hundred and twenty years.

Nítorí àìgbọ́ràn sí májẹ̀mú Sábátì ilẹ̀ náà, Ọlọ́run sọ pé “ìgbà méje” ni yóò jẹ́ ègún fún àìgbọ́ràn sí ọdún keje, èyí tí í ṣe Sábátì ilẹ̀ náà. “Ìgbà” kan jẹ́ ọdún kan, àti pé “ọdún” kan jẹ́ ọ̀ọ́ta ọjọ́ mẹ́fà dín ọ̀ọ́rùn-ún, àti pé ìgbà méje ní ọ̀ọ́ta ọjọ́ mẹ́fà dín ọ̀ọ́rùn-ún jẹ́ ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, ogún ọdún. Àwọn Millerite lè má ṣe lò ọ̀rọ̀ náà pé “ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, ogún,” ṣùgbọ́n àwọn àtẹ̀ jáde mímọ́ wọn méjèèjì fi ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, ogún ọdún hàn nípa nọ́ńbà.

The pronouncement of the curse of seven times upon both the northern kingdom of Israel and the southern kingdom of Judah was the first, or you can say the ‘foundational,’ or you might even say the “alpha” understanding of William Miller. In 1863 the Laodicean Seventh-day Adventist church rejected the foundational understanding of Miller’s discoveries; “discoveries” that represented the entire foundation of the Millerite movement. Inspiration warned directly that this might happen, and it has, and it happened a long time ago.

Ìkéde ègún àkókò méje lórí ìjọba àríwá Ísírẹ́lì àti lórí ìjọba gúúsù Júdà ni ìmọ̀ àkọ́kọ́ William Miller, tàbí o lè pè é ní ìmọ̀ “ìpìlẹ̀,” tàbí o tilẹ̀ lè pè é ní ìmọ̀ “alpha” rẹ̀. Ní ọdún 1863 ìjọ Laodicea ti Seventh-day Adventist kọ ìmọ̀ ìpìlẹ̀ àwọn ìṣàwárí Miller; àwọn “ìṣàwárí” tí wọ́n dúró fún gbogbo ìpìlẹ̀ ìṣísẹ̀ Millerite. Ìmísí ti kìlọ̀ ní tààrà pé èyí lè ṣẹlẹ̀, ó sì ti ṣẹlẹ̀, ó sì ṣẹlẹ̀ ní ìgbà pípẹ́ sẹ́yìn.

The foundation to the temple that was rebuilt after the captivity in Babylon was finished during the history of the first decree, and before the second decree. The temple was fully built in the history of the second decree. In the third decree national sovereignty was restored to literal ancient Israel. William Miller represented the first angel that arrived in 1798 and was empowered on August 11, 1840. The second angel arrived after the foundations were laid, as represented by the 1843 chart, which was published in May of 1842. At the first disappointment of 1844, the alpha disappointment of 1844, the second angel and also the tarrying time in the parable of the virgins arrived, and when the second angel’s message was empowered at the Exeter camp meeting the temple was finished. Then at the great, or omega disappointment of 1844, the Messenger of the Covenant suddenly came to His temple, in fulfillment of the twenty-three hundred years that began at the third decree and ended at the arrival of the third angel.

Ìpìlẹ̀ tẹ́ńpìlì tí a tún kọ́ lẹ́yìn ìgbèkùn ní Bábílónì ni a parí ní ìtàn àṣẹ àkọ́kọ́, àti kí àṣẹ kejì tó dé. Tẹ́ńpìlì náà ni a kọ́ pátápátá ní ìtàn àṣẹ kejì. Nínú àṣẹ kẹta ni a tún fi ọba aláṣẹ orílẹ̀-èdè padà fún Ísírẹ́lì àtijọ́ gidi. William Miller dúró gẹ́gẹ́ bí áńgẹ́lì kìíní tí ó dé ní 1798, tí a sì fún ní agbára ní August 11, 1840. Áńgẹ́lì kejì dé lẹ́yìn tí a ti fi àwọn ìpìlẹ̀ lélẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípa àwòrán 1843, tí a tẹ̀ jáde ní oṣù Karùn-ún ọdún 1842. Ní ìdààmú àkọ́kọ́ ti 1844, ìdààmú alpha ti 1844, áńgẹ́lì kejì, pẹ̀lú àkókò ìdádúró nínú àkàwé àwọn wúńdíá, dé pẹ̀lú; nígbà tí a sì fi agbára fún ìhìnrere áńgẹ́lì kejì ní ìpàdé àgọ́ Exeter, a parí tẹ́ńpìlì náà. Nígbà náà, ní ìdààmú ńlá náà, tàbí ìdààmú omega ti 1844, Òjíṣẹ́ Májẹ̀mú náà wá sí tẹ́ńpìlì Rẹ̀ lójijì, gẹ́gẹ́ bí ìmúṣẹ ọdún ẹgbàá mẹ́tàlélógún [2300] tí ó bẹ̀rẹ̀ ní àṣẹ kẹta tí ó sì parí ní dídé áńgẹ́lì kẹta.

Josiah, means ‘the foundation of God.’ Whether its king Josiah or Josiah Litch; both are symbols of the foundations, as represented in the history of the first decree and as represented by the spring feasts set forth in the first twenty-two verses of Leviticus twenty-three. The foundations, the spring feasts and the first decree are all symbols of 1840 and the empowerment of the first angel. October 22, 573 BC as set forth in Ezekiel chapter forty and verse one is a symbol of October 22, 1844 and the opening of the judgment of the dead, and also a symbol of September 11, 2001 at the opening of the judgment of the living. Any who have been following these articles should know the applications I am employing.

Josiah túmọ̀ sí “ìpìlẹ̀ Ọlọ́run.” Bí ó bá jẹ́ ọba Josiah tàbí Josiah Litch; àwọn méjèèjì jẹ́ àmì àwọn ìpìlẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú ìtàn àṣẹ àkọ́kọ́ àti gẹ́gẹ́ bí a ti ṣàfihàn wọn nípasẹ̀ àwọn àjọ̀dún ìrísí-ọdún ní orísun omi tí a gbé kalẹ̀ nínú ẹsẹ̀ méjìlélógún àkọ́kọ́ ti Lefitiku ogún-mẹ́ta. Àwọn ìpìlẹ̀, àwọn àjọ̀dún orísun omi, àti àṣẹ àkọ́kọ́, gbogbo wọn jẹ́ àmì ti ọdún 1840 àti fífún áńgẹ́lì kìn-ín-ní ní agbára. October 22, 573 BC gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Ezekieli orí ogójì àti ẹsẹ̀ kìn-ín-ní jẹ́ àmì October 22, 1844 àti ṣíṣí ìdájọ́ àwọn òkú, ó sì tún jẹ́ àmì September 11, 2001 ní ṣíṣí ìdájọ́ àwọn alààyè. Ẹnikẹ́ni tí ó ti ń tẹ̀lé àwọn àpilẹ̀kọ wọ̀nyí yẹ kí ó mọ àwọn ìlò tí mo ń lò.

Ezekiel is a symbol within the prophetic history represented in His writings. Ezekiel is there when the twenty-five men bow to the sun at the end of chapter eight. He was also there in the next chapters as ‘the sealing that is followed by the slaughtering’ is brought upon Jerusalem, which Ellen White identifies as the Seventh-day Adventist church. In the first eleven chapters, Ezekiel is brought into the heavenly sanctuary to receive his instructions, as were the Millerites called to do in 1844, and as this movement is now being called to do.

Esekieli jẹ́ àmì kan nínú ìtàn àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àwọn àkọsílẹ̀ rẹ̀. Esekieli wà níbẹ̀ nígbà tí àwọn ọkùnrin méjìlélógún náà foríbalẹ̀ fún oòrùn ní ìparí orí kẹjọ. Ó sì tún wà níbẹ̀ nínú àwọn orí tí ó tẹ̀lé e, bí a ṣe mú ‘ìdìdì tí ìpànìyàn sì ń tẹ̀lé’ wá sórí Jerusalẹmu, èyí tí Ellen White fi mọ Ṣọ́ọ̀ṣì Adventist Ọjọ́ Keje. Nínú àwọn orí àkọ́kọ́ mọ́kànlá, a mú Esekieli wọ inú ibi mímọ́ ti ọ̀run láti gba àṣẹ rẹ̀, gẹ́gẹ́ bí a ti pè àwọn Millerite láti ṣe ní ọdún 1844, àti gẹ́gẹ́ bí a ti ń pè ìṣísẹ̀ yìí nísinsin yìí láti ṣe.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Ezekiel 24:24.

Bẹ́ẹ̀ ni Ìsíkíẹ́lì yóò jẹ́ àmì fún yín: gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe, bẹ́ẹ̀ ni ẹ̀yin yóò ṣe: àti nígbà tí èyí bá ṣẹlẹ̀, ẹ ó sì mọ̀ pé èmi ni Olúwa Ọlọ́run. Ezekiel 24:24.

When This Cometh

Nígbà tí Èyí bá dé

When we reach the point in the latter days that the things Ezekiel illustrated are repeating in God’s people, then we have reached the sign of Ezekiel. When you know that Ezekiel represents the one hundred and forty-four thousand, and you know it to a level of faith and understanding that possesses the sanctified expectation that everything illustrated by Ezekiel in his writings typifies a sacred sequence of events in the latter days involving the one hundred and forty-four thousand—when you know that, then “ye shall know” “the Lord” is “God.”

Nígbà tí a bá dé ipò náà ní àwọn ọjọ́ ìkẹyìn pé àwọn nǹkan tí Ẹ́síkíẹ́lì ṣàfihàn ń tún ara wọn ṣe láàárín àwọn ènìyàn Ọlọ́run, nígbà náà ni a ti dé àmì Ẹ́síkíẹ́lì. Nígbà tí o bá mọ̀ pé Ẹ́síkíẹ́lì dúró fún ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] ènìyàn, tí o sì mọ̀ ọ́ dé ìpele ìgbàgbọ́ àti òye tí ó ní ìrètí mímọ́ náà pé ohun gbogbo tí Ẹ́síkíẹ́lì ṣàfihàn nínú àwọn ìkọ̀wé rẹ̀ jẹ́ àpẹẹrẹ àtọ̀runwá ti àtẹ̀lé ìṣẹ̀lẹ̀ mímọ́ kan ní àwọn ọjọ́ ìkẹyìn tó ní í ṣe pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] ènìyàn—nígbà tí o bá mọ̀ èyí, nígbà náà ni “ẹ̀yin yóò mọ̀” pé “Olúwa” ni “Ọlọ́run.”

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìròyìn wọ̀nyí nínú àpilẹ̀kọ tó kàn.