Ezekiel is a priest during the period of the sealing of the one hundred and forty-four thousand. In chapter one Ezekiel is taken into the sanctuary.
Esekiẹli jẹ́ àlùfáà ní àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000]. Nínú orí kìn-ín-ní, a mú Esekiẹli wọ inú ibùsùn mímọ́.
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.
Ní ọdún ọgbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe wà láàárín àwọn ìgbèkùn lẹ́gbẹ̀ẹ́ odò Kebari, àwọn ọ̀run ṣí sílẹ̀, mo sì rí ìran Ọlọ́run. Ní ọjọ́ karùn-ún oṣù náà, èyí tí í ṣe ọdún karùn-ún ìgbèkùn ọba Jehoiakini, ọ̀rọ̀ Olúwa sì tọ̀nàtọ̀nà tọ Ẹsekieli àlùfáà, ọmọ Buzi, ní ilẹ̀ àwọn ará Kaldea lẹ́gbẹ̀ẹ́ odò Kebari; ọwọ́ Olúwa sì wà lórí rẹ̀ níbẹ̀.
And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings. And their feet were straight feet; and the sole of their feet was like the sole of a calf's foot: and they sparkled like the colour of burnished brass. And they had the hands of a man under their wings on their four sides; and they four had their faces and their wings. Their wings were joined one to another; they turned not when they went; they went every one straight forward. As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Thus were their faces: and their wings were stretched upward; two wings of every one were joined one to another, and two covered their bodies.
Mo sì wò, sì kíyèsí i pé, afẹ́fẹ́ ìjì kan ń bọ láti àríwá wá, àwọsánmà ńlá kan sì ń bọ̀, àti iná tí ń yí ara rẹ̀ ká, ìmọ́lẹ̀ kan sì wà yí i ká; àti láti àárín rẹ̀ ni ohun kan dà bí àwọ̀ àńbà, láti inú àárín iná náà. Pẹ̀lú, láti inú àárín rẹ̀ ni ìrí àwọn ẹ̀dá alààyè mẹ́rin ti jáde. Èyí sì ni ìrísí wọn; wọ́n ní ìrí ènìyàn. Olúkúlùkù wọn ní ojú mẹ́rin, olúkúlùkù wọn sì ní ìyẹ́ mẹ́rin. Ẹsẹ̀ wọn sì jẹ́ ẹsẹ̀ títọ́; àtàrí ẹsẹ̀ wọn sì dà bí àtàrí ẹsẹ̀ ọmọ màlúù; wọ́n sì ń tàn yọ bí àwọ̀ idẹ tí a ti fọ́ dán. Wọ́n sì ní ọwọ́ ènìyàn ní abẹ́ ìyẹ́ wọn ní ẹ̀gbẹ́ mẹ́rin wọn; àwọn mẹ́rin náà sì ní ojú wọn àti ìyẹ́ wọn. Ìyẹ́ wọn so mọ́ ara wọn; wọn kì í yí padà nígbà tí wọ́n ń lọ; olúkúlùkù wọn ń lọ tààrà síwájú. Ní ti ìrí ojú wọn, àwọn mẹ́rin náà ní ojú ènìyàn, àti ojú kìnnìún ní ẹ̀gbẹ́ ọ̀tún; àwọn mẹ́rin náà sì ní ojú màlúù ní ẹ̀gbẹ́ òsì; àwọn mẹ́rin náà pẹ̀lú ní ojú idì. Báyìí ni ojú wọn rí; ìyẹ́ wọn sì nà sókè; ìyẹ́ méjì ti olúkúlùkù wọn so mọ́ ara wọn, ìyẹ́ méjì sì bo ara wọn.
And they went every one straight forward: whither the spirit was to go, they went; and they turned not when they went. As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning. Now as I beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel. When they went, they went upon their four sides: and they turned not when they went. As for their rings, they were so high that they were dreadful; and their rings were full of eyes round about them four. And when the living creatures went, the wheels went by them: and when the living creatures were lifted up from the earth, the wheels were lifted up. Whithersoever the spirit was to go, they went, thither was their spirit to go; and the wheels were lifted up over against them: for the spirit of the living creature was in the wheels.
Wọ́n sì ń lọ, olúkúlùkù wọn, tààrà síwájú: ibikíbi tí ẹ̀mí náà bá fẹ́ lọ, níbẹ̀ ni wọ́n ń lọ; wọn kò sì yí padà nígbà tí wọ́n ń lọ. Ní ti àwòrán àwọn ẹ̀dá alààyè náà, ìrísí wọn dàbí ẹyín iná tí ń jó, ó sì dàbí ìrísí fìtílà: ó ń gòkè, ó sì ń sọ̀kalẹ̀ láàrín àwọn ẹ̀dá alààyè náà; iná náà sì ń tàn yọ, mànàmáná sì ń jáde láti inú iná náà. Àwọn ẹ̀dá alààyè náà sì ń sáré lọ, wọ́n sì ń padà bọ̀ bí ìrísí ìmọ́lẹ̀ mànàmáná. Bí mo sì ti ń wo àwọn ẹ̀dá alààyè náà, kíyèsi i, kẹ̀kẹ́ kan wà lórí ilẹ̀ lẹ́gbẹ̀ẹ́ àwọn ẹ̀dá alààyè náà, pẹ̀lú ojú mẹ́rin wọn. Ìrísí àwọn kẹ̀kẹ́ náà àti iṣẹ́ wọn dàbí àwọ̀ berili: gbogbo wọn mẹ́rin sì ní àwòrán kan náà: ìrísí wọn àti iṣẹ́ wọn sì rí bí ẹni pé kẹ̀kẹ́ wà láàrín kẹ̀kẹ́. Nígbà tí wọ́n bá ń lọ, ní ẹ̀gbẹ́ mẹ́rin wọn ni wọ́n ti ń lọ: wọn kò sì yí padà nígbà tí wọ́n ń lọ. Ní ti oríkùn wọn, wọ́n ga tó bẹ́ẹ̀ tí wọ́n fi ń mú ẹ̀rù bàni; oríkùn wọn sì kún fún ojú yíká wọn mẹ́rin ká. Nígbà tí àwọn ẹ̀dá alààyè náà bá ń lọ, àwọn kẹ̀kẹ́ náà náà ń lọ lẹ́gbẹ̀ẹ́ wọn: nígbà tí a sì gbé àwọn ẹ̀dá alààyè náà sókè kúrò lórí ilẹ̀, a gbé àwọn kẹ̀kẹ́ náà sókè pẹ̀lú. Ibikíbi tí ẹ̀mí náà bá fẹ́ lọ, níbẹ̀ ni wọ́n ń lọ; níbẹ̀ ni ẹ̀mí wọn sì ń tọ̀ sí láti lọ; àwọn kẹ̀kẹ́ náà sì ń gbé sókè ní iwájú wọn: nítorí ẹ̀mí ẹ̀dá alààyè náà wà nínú àwọn kẹ̀kẹ́ náà.
When those went, these went; and when those stood, these stood; and when those were lifted up from the earth, the wheels were lifted up over against them: for the spirit of the living creature was in the wheels. And the likeness of the firmament upon the heads of the living creature was as the colour of the terrible crystal, stretched forth over their heads above. And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies. And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings. And there was a voice from the firmament that was over their heads, when they stood, and had let down their wings. And above the firmament that was over their heads 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 I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. Ezekiel 1:1–28.
Nígbà tí àwọn wọ̀nyí bá lọ, àwọn wọ̀nyí sì máa lọ; nígbà tí àwọn wọ̀nyí bá dúró, àwọn wọ̀nyí sì máa dúró; àti nígbà tí a gbé àwọn wọ̀nyí sókè kúrò ní ilẹ̀, a sì gbé àwọn àgbá kẹ̀kẹ́ sókè ní ìhà wọn pẹ̀lú: nítorí ẹ̀mí ẹ̀dá alààyè náà wà nínú àwọn àgbá kẹ̀kẹ́ náà. Àpẹrẹ òfúrufú lórí orí àwọn ẹ̀dá alààyè náà sì dàbí àwọ̀ kirisítà ọlọ́lá tí ó bani lẹ́rù, tí a nà kalẹ̀ lórí orí wọn lókè. Ní abẹ́ òfúrufú náà sì ni ìyẹ́ wọn wà ní títọ́, ọ̀kan sí ọ̀dọ̀ ẹnìkejì rẹ̀: olúkúlùkù ní méjì tí ó fi bò níhà yìí, olúkúlùkù sì ní méjì tí ó fi bò níhà kejì, ara wọn. Nígbà tí wọ́n sì ń lọ, mo gbọ́ ariwo ìyẹ́ wọn, bí ariwo omi ńlá, bí ohùn Olódùmarè, ohùn ọ̀rọ̀, bí ariwo ogun ọmọ-ogun: nígbà tí wọ́n dúró, wọ́n sọ ìyẹ́ wọn kalẹ̀. Ohùn kan sì ti inú òfúrufú tí ó wà lórí orí wọn wá, nígbà tí wọ́n dúró, tí wọ́n sì ti sọ ìyẹ́ wọn kalẹ̀. Lókè òfúrufú tí ó wà lórí orí wọn sì ni àpẹrẹ ìtẹ́ kan wà, bí ìrí òkúta sàfáyà: lórí àpẹrẹ ìtẹ́ náà sì ni àpẹrẹ kan wà bí ìrí ènìyàn lórí rẹ̀ lókè. Mo sì rí bí àwọ̀ àḿbà, bí ìrí iná yíká nínú rẹ̀, láti ìrí ìbàdí rẹ̀ lọ sókè, àti láti ìrí ìbàdí rẹ̀ lọ sísàlẹ̀, mo rí bí ìrí iná, ó sì ní ìmọ́lẹ̀ yíká. Bí ìrí ọrun-ìmìtìtì tí ó wà nínú àwọsánmà ní ọjọ́ òjò, bẹ́ẹ̀ ni ìrí ìmọ́lẹ̀ náà yíká rí. Èyí ni ìrí àpẹrẹ ògo Olúwa. Nígbà tí mo sì rí i, mo dojú bolẹ̀, mo sì gbọ́ ohùn ẹni kan tí ń sọ̀rọ̀. Ezekiel 1:1–28.
“Ezekiel, the mourning exile prophet, in the land of the Chaldeans, was given a vision teaching the same lesson of faith in the mighty God of Israel. As he was upon the banks of the river Chebar, a whirlwind seemed 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 of strange appearance, intersecting one another, were moved by four living creatures. 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.’ ‘As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’
“Esekieli, wòlíì àsìkò ìgbèkùn tí ń ṣọ̀fọ̀, ní ilẹ̀ àwọn Kálídíà, ni a fi ìran kan hàn án tí ń kọ́ni ní ẹ̀kọ́ kan náà nípa ìgbàgbọ́ nínú Ọlọ́run alágbára Israẹli. Bí ó ti wà létí odò Kebari, afẹ́fẹ́ ìjì kan dàbí ẹni pé ó ń bọ̀ láti àríwá, ‘àwọsánmà ńlá kan, àti iná tí ń yí ara rẹ̀ ká, àti ìmọ́lẹ̀ wà yí i ká, àti láti inú àárín rẹ̀ bí awọ àḿbà.’ Ọ̀pọ̀lọpọ̀ àgbá kẹ̀kẹ́ tí ìrísí wọn yàtọ̀ síra, tí wọ́n ń gba ara wọn kọjá, ni àwọn ẹ̀dá alààyè mẹ́rin ń mú lọ. Gíga lókè gbogbo àwọn wọ̀nyí ni ‘àwòrán ìtẹ́ kan, bí ìrísí òkúta sàfáyà: àti lórí àwòrán ìtẹ́ náà ni àwòrán kan bí ìrísí ènìyàn ní òkè rẹ̀.’ ‘Ní ti àwòrán àwọn ẹ̀dá alààyè náà, ìrísí wọn dàbí ẹyin iná tí ń jó, àti bí ìrísí fìtílà: ó ń gòkè ó sì ń sọ̀kalẹ̀ láàrín àwọn ẹ̀dá alààyè náà; iná náà sì mọ́lẹ̀, àti láti inú iná náà ni mànàmáná ti ń jáde.’ ‘A sì rí nínú àwọn kérúbù fọ́ọ̀mù ọwọ́ ènìyàn kan lábẹ́ ìyẹ́ wọn.’”
“There were wheels within wheels in an arrangement so complicated that at first sight they appeared to Ezekiel to be all in confusion. But when they moved, it was with beautiful exactness and in perfect harmony. Heavenly beings were impelling these wheels, and, above all, upon the glorious sapphire throne, was the Eternal One; while round about the throne was the encircling rainbow, emblem of grace and love. Overpowered by the terrible glory of the scene, Ezekiel fell upon his face, when a voice bade him arise and hear the word of the Lord. Then there was given him a message of warning for Israel.” Testimonies, 751.
“Àwọn àgbá kẹ̀kẹ́ wà láàárín àwọn àgbá kẹ̀kẹ́ nínú ìṣètò kan tí ó díjú tó bẹ́ẹ̀ gẹ́ẹ́ tí ní ojú àkọ́kọ́ wọ́n dà bí ẹni pé gbogbo wọn wà nínú ìdàrúdàpọ̀ ní ojú Ẹsekieli. Ṣùgbọ́n nígbà tí wọ́n ń yípo, ó jẹ́ pẹ̀lú ìpéye ẹlẹ́wà àti ní ìbámu pípé. Àwọn ẹ̀dá ọ̀run ni wọ́n ń sún àwọn àgbá kẹ̀kẹ́ wọ̀nyí, àti lókè gbogbo rẹ̀, lórí ìtẹ́ safaya ológo náà, ni Ẹni Ayérayé jókòó; nígbà tí òjò àwọ̀ tí ń yí ìtẹ́ náà ká jẹ́ ààmì oore-ọ̀fẹ́ àti ìfẹ́. Nígbà tí ògo ìbẹ̀rù ìran náà borí i, Ẹsekieli dojúbolẹ̀, nígbà náà ni ohùn kan pàṣẹ fún un láti dìde kí ó sì gbọ́ ọ̀rọ̀ Oluwa. Lẹ́yìn náà ni a fi ọ̀rọ̀ ìkìlọ̀ kan fún un fún Israẹli.” Testimonies, 751.
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. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:1–8.
Ní ọdún tí ọba Ussiah kú ni mo sì rí Oluwa jókòó lórí ìtẹ́, tí ó ga tí a sì gbé e sókè, ìdì aṣọ rẹ̀ sì kún tẹ́ńpìlì náà. Lókè rẹ̀ ni àwọn sérafù dúró; ọ̀kọ̀ọ̀kan wọn ní iyẹ́ mẹ́fà; pẹ̀lú méjì ni ó fi bo ojú rẹ̀, pẹ̀lú méjì ni ó fi bo ẹsẹ̀ rẹ̀, pẹ̀lú méjì sì ni ó fi ń fò. Ọ̀kan sì ké sí òmíràn, ó ní, Mímọ́, mímọ́, mímọ́ ni Oluwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Àwọn òpó ẹnu-ọ̀nà sì mì ní ohùn ẹni tí ń ké náà, ilé náà sì kún fún èéfín. Nígbà náà ni mo wí pé, Ègbé ni fún mi! nítorí mo ti bàjẹ́; nítorí èmi jẹ́ ènìyàn ètè àìmọ́, mo sì ń gbé láàrín àwọn ènìyàn ètè àìmọ́: nítorí ojú mi ti rí Ọba, Oluwa àwọn ọmọ-ogun. Nígbà náà ni ọ̀kan nínú àwọn sérafù fò wá sọ́dọ̀ mi, ó sì mú ẹyín iná wà ní ọwọ́ rẹ̀, tí ó fi ẹ̀fọ́rọ̀ gbà láti orí pẹpẹ. Ó sì fi í kan ẹnu mi, ó ní, Wò ó, èyí ti kan ètè rẹ; a sì mú ẹ̀ṣẹ̀ rẹ kúrò, a sì ti wẹ ẹ̀ṣẹ̀ rẹ mọ́. Mo sì gbọ́ ohùn Oluwa pé, Ta ni èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Èmi nìyí; rán mi. Isaiah 6:1–8.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“A fi ìran yìí fún Ìsékíẹ́lì ní àsìkò kan nígbà tí ọkàn rẹ̀ kún fún àwọn ìfojúsùn òkùnkùn. Ó rí ilẹ̀ àwọn baba rẹ̀ tí ó wà ní ìsọdahoro. Ìlú náà tí ó ti kún fún ènìyàn rí, kò sí ẹni tí ń gbé inú rẹ̀ mọ́. Ohùn ayọ̀ àti orin ìyìn kò tún gbọ́ mọ́ láàárín ògiri rẹ̀. Wòlíì náà fúnra rẹ̀ jẹ́ àjèjì ní ilẹ̀ àjèjì, níbi tí ìfẹ́ ọlá àìlópin àti ìkà búburú ti ń jọba lórí gbogbo ohun. Ohun tí ó rí tí ó sì gbọ́ nípa ìwà ìkà ènìyàn àti àìtọ́ mú kí ọkàn rẹ̀ bàjẹ́ gidigidi, ó sì ṣòro kíkankíkan lọ́sàn-án àti lóru. Ṣùgbọ́n àwọn àpẹẹrẹ àgbàyanu tí a fihàn án lẹ́gbẹ̀ẹ́ odò Kébárì ṣí ohun tí ó jẹ́ agbára alákòóso tí ó ga ju ti àwọn alákòóso ayé lọ. Lókè àwọn ọba alágbéraga àti aláìláàánú ti Asíríà àti Bábílónì, Ọlọ́run àánú àti òtítọ́ jókòó lórí ìtẹ́.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
“Àwọn ìdíjú tí ó dàbí àgbá kẹ̀kẹ́ tí ó fara hàn sí wòlíì náà pé wọ́n wà nínú irú ìdàrúdàpọ̀ bẹ́ẹ̀ wà lábẹ́ ìtọ́sọ́nà ọwọ́ aláìlópin. Ẹ̀mí Ọlọ́run, tí a fi hàn án gẹ́gẹ́ bí ẹni tí ń mú kí àwọn àgbá kẹ̀kẹ́ wọ̀nyí rìn, tí ó sì ń darí wọn, mú ìṣọ̀kan jáde láti inú ìdàrúdàpọ̀; bákan náà ni gbogbo ayé wà lábẹ́ ìṣàkóso Rẹ̀. Ẹgbẹẹgbẹ̀rún àìníye àwọn ẹ̀dá tí a ti sọ di ògo wà ní ìmúrasílẹ̀ ní ọ̀rọ̀ Rẹ̀ láti ṣàkóso agbára àti ètò àwọn ènìyàn búburú lórí, kí wọ́n sì mú rere wá fún àwọn olùṣòtítọ́ Rẹ̀.
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Bákan náà, nígbà tí Ọlọ́run fẹ́ ṣí ìtàn ìjọ hàn fún Jòhánù olùfẹ́ nípa àwọn àkókò tí ń bọ̀, Ó fi ìdánilójú kan fún un nípa ìfẹ́ àti àbójútó Olùgbàlà sí àwọn ènìyàn Rẹ̀ nípa fífi ‘Ẹni kan tí ó dàbí Ọmọ ènìyàn’ hàn án, tí ń rìn láàrín àwọn ọ̀pá fìtílà, tí wọ́n ń ṣàpẹẹrẹ àwọn ìjọ méje. Nígbà tí a fi àwọn ìjàkadì ńlá ìkẹyìn ti ìjọ pẹ̀lú àwọn agbára ayé hàn Jòhánù, a tún jẹ́ kí ó rí ìṣẹ́gun àti ìtúsílẹ̀ ìkẹyìn ti àwọn olóòtítọ́. Ó rí i pé a mú ìjọ wọ inú ìjà olóró pẹ̀lú ẹranko náà àti ère rẹ̀, àti pé a fi ìjọsìn ẹranko náà lé lórí pẹ̀lú ìyà ikú. Ṣùgbọ́n nígbà tí ó wo kọjá ẹfin àti ariwo ogun náà, ó rí àwùjọ kan lórí Òkè Sioni pẹ̀lú Ọ̀dọ́-Àgùntàn náà, tí wọ́n ní, dípò àmì ẹranko náà, ‘orúkọ Baba wọn tí a kọ sí iwájú orí wọn.’ Ó sì tún rí ‘àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti ère rẹ̀, àti àmì rẹ̀, àti nọ́mbà orúkọ rẹ̀, tí wọ́n dúró lórí òkun dígí, tí wọ́n sì ní dùùrù Ọlọ́run’ tí wọ́n sì ń kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn náà.
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Àwọn ẹ̀kọ́ wọ̀nyí jẹ́ fún ànfààní wa. A nílò láti fi ìgbàgbọ́ wa dúró lé Ọlọ́run, nítorí pé àkókò kan wà níwájú wa lẹ́sẹ̀kẹsẹ̀ tí yóò dán ọkàn ènìyàn wò. Kristi, lórí Òkè Olifi, sọ àwọn ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ tí yóò ṣáájú ìbọ̀ wíwá kejì Rẹ̀ pé: ‘Ẹ̀yin yóò gbọ́ nípa ogun àti ìròyìn ogun.’ ‘Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ìyàn yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìṣẹ̀lẹ̀ ilẹ̀-rírì ní onírúurú ibi. Gbogbo wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Bí ó tilẹ̀ jẹ́ pé àwọn àsọtẹ́lẹ̀ wọ̀nyí ní ìmúṣẹ ní apá kan nígbà ìparun Jerusalẹmu, wọ́n ní ìlò tí ó taara jù lọ sí àwọn ọjọ́ ìkẹyìn.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“A dúró ní ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti ọlọ́lá-lẹ́rù. Àsọtẹ́lẹ̀ ń yára ní ìmúṣẹ. Olúwa wà ní ẹnu-ọ̀nà. Kò ní pẹ́ kí àkókò kan tí ó kún fún ìfẹ́-àkíyèsí tí ó lágbára jù lọ fún gbogbo alààyè ṣí síwájú wa. Àwọn àríyànjiyàn ìgbà àtijọ́ yóò tún jí dìde; àwọn àríyànjiyàn tuntun yóò sì wáyé. Àwọn ìṣẹ̀lẹ̀ tí a ó ṣe ní ayé wa kò tíì wọ inú àlá ènìyàn rárá. Sátánì ń ṣiṣẹ́ nípasẹ̀ àwọn ohun èlò ènìyàn. Àwọn tí wọ́n ń sapá láti yí Òfin-Ìpìlẹ̀ padà kí wọ́n sì rí òfin kan tí yóò fi mú ìtọ́jú Ọjọ́ Àìkú ṣẹ ní kò mọ̀ díẹ̀ pé kí ni yóò jẹ́ àbájáde rẹ̀. Ìṣòro ńlá kan ti fẹ́rẹ̀ẹ́ dé bá wa.”
“But God’s servants are not to trust to themselves in this great emergency. 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. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.
“Ṣùgbọ́n àwọn ìránṣẹ́ Ọlọ́run kò gbọdọ̀ gbẹ́kẹ̀ lé ara wọn nínú ìpèníjà ńlá yìí. Nínú àwọn ìran tí a fi fún Isaiah, fún Ezekieli, àti fún Johanu, a rí bí ọ̀run ṣe ní ìsopọ̀ pẹ̀kípẹ̀kí pẹ̀lú àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lórí ilẹ̀ ayé àti bí ìtọ́jú Ọlọ́run ṣe pọ̀ tó fún àwọn tí wọ́n jẹ́ olóòótọ́ sí I. Ayé kì í ṣe láìní alákóso. Ètò àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ wà ní ọwọ́ Olúwa. Ọláńlá ọ̀run ń darí àyànmọ́ àwọn orílẹ̀-èdè, gẹ́gẹ́ bí ó ti ń bójú tó àwọn ọ̀ràn ìjọ Rẹ̀, lábẹ́ àbójútó tirẹ̀ fúnra Rẹ̀.
“We permit ourselves to feel altogether too much care, trouble, and perplexity in the Lord’s work. Finite men are not left to carry the burden of responsibility. We need to trust in God, believe in Him, and go forward. The tireless vigilance of the heavenly messengers, and their unceasing employment in their ministry in connection with the beings of earth, show us how God’s hand is guiding the wheel within a wheel. The divine Instructor is saying to every actor in His work, as He said to Cyrus of old: ‘I girded thee, though thou hast not known Me.’
“A ń jẹ́ kí ara wa ní ìmọ̀lára ìṣọ́ra, ìdààmú, àti ìyọnu púpọ̀ jùlọ nínú iṣẹ́ Olúwa. A kò fi àwọn ènìyàn aláìpé sílẹ̀ láti ru ẹrù ojúṣe náà. A nílò láti gbẹ́kẹ̀ lé Ọlọ́run, láti gbàgbọ́ nínú Rẹ̀, kí a sì tẹ̀síwájú. Ìṣọ́ra aláìrẹ́wẹ̀sì ti àwọn ìránṣẹ́ ọ̀run, àti iṣẹ́ tí kò dáwọ́ dúró wọn nínú ìránṣẹ́ wọn ní ìsopọ̀ pẹ̀lú àwọn ẹ̀dá ayé, fi hàn fún wa bí ọwọ́ Ọlọ́run ṣe ń darí àgbá kẹ̀kẹ́ nínú àgbá kẹ̀kẹ́. Olùkọ́ni àtọ̀runwá ń sọ fún gbogbo ẹni tí ń ṣe ipa nínú iṣẹ́ Rẹ̀, gẹ́gẹ́ bí Ó ti sọ fún Kírúsì ní ìgbà àtijọ́ pé: ‘Èmi fi agbára dì ọ́, bí ó tilẹ̀ jẹ́ pé ìwọ kò mọ̀ mí.’”
“In Ezekiel’s vision God had His hand beneath the wings of the cherubim. This is to teach His servants that it is divine power that gives them success. He will work with them if they will put away iniquity and become pure in heart and life.
“Nínú ìran Ésíkéélì, Ọlọ́run ní ọwọ́ Rẹ̀ lábẹ́ ìyẹ́ àwọn kérúbù. Èyí jẹ́ láti kọ́ àwọn ìránṣẹ́ Rẹ̀ pé agbára àtọ̀runwá ni ó ń fún wọn ní àṣeyọrí. Yóò ṣiṣẹ́ pẹ̀lú wọn bí wọ́n bá fi ẹ̀ṣẹ̀ sílẹ̀, tí wọ́n sì di mímọ́ ní ọkàn àti ní ìwà ayé wọn.
“The bright light going among the living creatures with the swiftness of lightning represents the speed with which this work will finally go forward to completion. He who slumbers not, who is continually at work for the accomplishment of His designs, can carry forward His great work harmoniously. That which appears to finite minds entangled and complicated, the Lord’s hand can keep in perfect order. He can devise ways and means to thwart the purposes of wicked men, and He will bring to confusion the counsels of them that plot mischief against His people.
“Ìmọ́lẹ̀ dídán tí ń rìn láàrín àwọn ẹ̀dá alààyè náà pẹ̀lú yíyára mànàmáná ń ṣàpẹẹrẹ ìyára tí iṣẹ́ yìí yóò fi lọ síwájú níkẹyìn títí yóò fi pé. Ẹni tí kì í tòògbé, tí ó sì ń ṣiṣẹ́ nígbà gbogbo fún ìmúṣẹ àwọn ète Rẹ̀, lè mú iṣẹ́ ńlá Rẹ̀ lọ síwájú ní ìṣọ̀kan pípé. Èyí tí ó hàn sí ọkàn ènìyàn aláàlà tí ó di mù nínú ìdààmú, tí ó sì jẹ́ ohun tí ó díjú, ọwọ́ Olúwa lè pa mọ́ ní ètò pípé. Ó lè pèsè ọ̀nà àti ọgbọ́n láti dá ète àwọn ènìyàn búburú dúró, Òun yóò sì mú ìmọ̀ràn àwọn tí ń gbèrò ibi sí àwọn ènìyàn Rẹ̀ wá sí ìdàrúdàpọ̀.”
“Brethren, it is no time now for mourning and despair, no time to yield to doubt and unbelief. Christ is not now a Saviour in Joseph’s new tomb, closed with a great stone and sealed with the Roman seal; we have a risen Saviour. He is the King, the Lord of hosts; He sitteth between the cherubim; and amid the strife and tumult of nations He guards His people still. He who ruleth in the heavens is our Saviour. He measures every trial. He watches the furnace fire that must test every soul. When the strongholds of kings shall be overthrown, when the arrows of God’s wrath shall strike through the hearts of His enemies, His people will be safe in His hands.” Testimonies, volume 5, 752–754.
“Ẹ̀yin ará, èyí kì í ṣe àkókò fún ọ̀fọ̀ àti ìrẹ̀wẹ̀sì nísinsin yìí, kì í sì í ṣe àkókò láti fi ara jù sí iyèméjì àti àìgbàgbọ́. Kristi kì í ṣe Olùgbàlà nísinsin yìí nínú ibojì tuntun Josefu, tí a fi òkúta ńlá dì, tí a sì fi èdìdì àwọn ará Romu sẹ́; a ní Olùgbàlà tí ó jíǹde. Òun ni Ọba, Oluwa àwọn ọmọ-ogun; ó jókòó láàárín àwọn kerubu; àti láàrín ìjà àti rudurudu àwọn orílẹ̀-èdè, ó ṣì ń ṣọ́ àwọn ènìyàn Rẹ̀. Ẹni tí ń ṣàkóso ní ọ̀run ni Olùgbàlà wa. Ó ń wọn ìdánwò gbogbo. Ó ń ṣọ́ iná ileru tí ó gbọdọ̀ dán ọkàn gbogbo wò. Nígbà tí a ó ba pa àwọn ibi agbára àwọn ọba run, nígbà tí àwọn ọfà ìbínú Ọlọ́run yóò gún àwọn ọkàn àwọn ọ̀tá Rẹ̀, àwọn ènìyàn Rẹ̀ yóò wà láìléwu nínú ọwọ́ Rẹ̀.” Testimonies, volume 5, 752–754.
Ezekiel represents the candidates to be among the one hundred and forty-four thousand, and line upon line his experience in the sanctuary aligns with Isaiah’s and John’s experience within the sanctuary. We are now in the temple test, the second of the three tests that seals the one hundred and forty-four thousand. That period is the purification accomplished by the Messenger of the Covenant in fulfillment of Malachi three. The purification process of three tests, is Malachi’s fiery “furnace” “that must test every soul.” When the third angel arrived on October 22, 1844 the Messenger of the Covenant suddenly came to His temple and led the wise virgins of that history into the Most Holy Place, in order to seal His faithful, but the virgins of that history rebelled, and by 1856 the Philadelphian Millerite movement had changed unto the Laodicean Millerite movement and in 1863 became the Laodicean Seventh-day Adventist church.
Ìwé Ìsíkíẹ́lì ṣojú àwọn olùdíje láti wà láàárín ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, àti pé ìlà lórí ìlà, ìrírí rẹ̀ nínú ibi mímọ́ bá ìrírí Isaiah àti ti Johanu mu nínú ibi mímọ́. A wà báyìí nínú ìdánwò tẹmpili, èkejì nínú àwọn ìdánwò mẹ́ta tí ń fi èdìdì kan ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà. Àkókò náà ni ìwẹ̀nùmọ́ tí Aṣojú Májẹ̀mú ń ṣe láti mú Malaki orí kẹta ṣẹ. Ìlànà ìwẹ̀nùmọ́ ti àwọn ìdánwò mẹ́ta náà ni “ilé ìná” oníná ti Malaki, “tí ó gbọ́dọ̀ dán gbogbo ọkàn wò.” Nígbà tí áńgẹ́lì kẹta dé ní October 22, 1844, Aṣojú Májẹ̀mú sì wá sí tẹmpili Rẹ̀ lójijì, ó sì darí àwọn wúńdíá ọlọ́gbọ́n ti ìtàn náà wọ Ibi Mímọ́ Jùlọ, kí Ó lè fi èdìdì sí àwọn olóòótọ́ Rẹ̀; ṣùgbọ́n àwọn wúńdíá ti ìtàn náà ṣọ̀tẹ̀, àti pé ní ọdún 1856 ìgbésẹ̀ Millerite Filadelfia ti yí padà sí ìgbésẹ̀ Millerite Laodikea, àti ní 1863 ó di ìjọ Seventh-day Adventist ti Laodikea.
The third angel who arrived suddenly on October 22, 1844 withdrew his presence in 1863, and then returned on September 11, 2001. Twenty-five years later the temple test that was typified by October 22, 1844 is now being repeated. Twenty-five is symbolically a prophetic tithe of two hundred and fifty, and two hundred and fifty is a symbol of the history represented in verses eleven to fifteen of Daniel eleven. Two hundred and fifty, and twenty-five is a wheel within the sanctuary vision of Ezekiel. Twenty-five is a symbol of the separation of the wise and the wicked in fulfillment of the three-step testing process that is represented in the work of purification that is accomplished by the Messenger of the Covenant.
Angẹli kẹta tí ó dé lójijì ní October 22, 1844 yọ ìwàníhìn-rere rẹ̀ kúrò ní 1863, lẹ́yìn náà ó sì padà wá ní September 11, 2001. Ọdún mẹ́ẹ̀ẹ́dógún lé lógún lẹ́yìn náà, ìdánwò tẹ́ńpìlì tí October 22, 1844 ti jẹ́ àpẹẹrẹ rẹ̀ ti bẹ̀rẹ̀ sí í tún ṣẹlẹ̀ báyìí. Mẹ́ẹ̀ẹ́dógún lé lógún jẹ́ idámẹ́wàá àsọtẹ́lẹ̀ ní ọ̀nà ààmì ti igba [250], àti igba [250] jẹ́ àmì ìtàn tí a ṣojú fún nínú ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹẹ̀ẹ́dógún nínú Danieli mọ́kànlá. Igba [250], àti mẹ́ẹ̀ẹ́dógún lé lógún jẹ́ àgbá kẹ̀kẹ́ kan nínú ìran ibi mímọ́ ti Esekiẹli. Mẹ́ẹ̀ẹ́dógún lé lógún jẹ́ àmì ìyapa àwọn ọlọ́gbọ́n àti àwọn ẹni búburú ní ìmúṣẹ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí a ṣojú fún nínú iṣẹ́ ìwẹ̀nùmọ́ tí Aṣojú Majẹmu ń ṣe.
Matthew twenty-five contains three parables, and each parable identifies the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. The hope of God’s people represented in the chapter is that they might be a wise virgin in possession of the oil of the message of the midnight cry. Their hope is that they are judged a faithful servant in their stewardship of employing the special talents that were given them to manage in their personal probationary period. Their hope is that they are judged as a sheep of God’s pasture, seated upon His right side, and not a goat on his left. Twenty-five is a symbol of the separation of the wise and wicked in the sealing time of the one hundred and forty-four thousand. Twenty-five is one of Ezekiel’s wheels.
Mátíù orí kẹ́ẹ̀ẹ́dógún ní àwọn àkàwé mẹ́ta, àti pé àkàwé kọ̀ọ̀kan ń fi ìyàtọ̀ tí ó wà láàárín ọlọ́gbọ́n àti ẹni búburú hàn ní àkókò ìdìmọ̀ èdìdì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ìrètí àwọn ènìyàn Ọlọ́run tí a ṣàpẹẹrẹ nínú orí náà ni pé kí wọ́n lè jẹ́ wúńdíá ọlọ́gbọ́n tí ó ní òróró ìránṣẹ́ igbe ọ̀gànjọ́. Ìrètí wọn ni pé kí a dá wọn lẹ́jọ́ gẹ́gẹ́ bí ìránṣẹ́ olóòtítọ́ nínú ìríjú wọn nípa lílo àwọn ẹ̀bùn pàtàkì tí a fi fún wọn láti ṣàkóso ní àkókò àdánwò tiwọn fúnra wọn. Ìrètí wọn ni pé kí a dá wọn lẹ́jọ́ gẹ́gẹ́ bí àgùntàn pápá ìjẹko Ọlọ́run, tí a jókòó sí apá ọ̀tún Rẹ̀, kì í ṣe ewúrẹ́ ní apá òsì rẹ̀. Kẹ́ẹ̀ẹ́dógún jẹ́ àmì ìyàtọ̀ láàárín ọlọ́gbọ́n àti ẹni búburú ní àkókò ìdìmọ̀ èdìdì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Kẹ́ẹ̀ẹ́dógún jẹ́ ọ̀kan nínú àwọn àgbá kẹ̀kẹ́ Hesekieli.
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. Ẹsékíẹ́lì 40:1.
The twenty-fifth year of captivity is represented by October 22, which is represented by the closing of a dispensational door. On October 22, 1844 a door was opened and a door was closed as two classes were separated.
Ọdún kẹ́ẹ̀ẹ́dógún ìgbèkùn ni a fi ọjọ́ October 22 ṣàpẹẹrẹ, èyí tí a sì fi ìpipadé ilẹ̀kùn ìṣètò ìgbà kan ṣàfihàn. Ní ọjọ́ October 22, 1844, a ṣí ilẹ̀kùn kan, a sì ti ilẹ̀kùn kan bí a ti yà àwọn ẹ̀ka méjì sọ́tọ̀.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Sí angẹli ìjọ tí ń bẹ ní Filadelfia kọ̀wé sí: Èyí ni ẹni mímọ́, ẹni òtítọ́, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sì sí ẹni tí ó lè ti i; àti tí ó ń ti, tí kò sì sí ẹni tí ó lè ṣí i; Mo mọ iṣẹ́ rẹ: wò ó, mo ti fi ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, tí kò sì sí ẹni tí ó lè ti i: nítorí pé o ní agbára díẹ̀, o sì ti pa ọ̀rọ̀ mi mọ́, o kò sì sẹ orúkọ mi. Ifihan 3:7, 8.
Christ tells the angel of Philadelphia that He knows their work, that He has set before the church of Philadelphia, an open door. That door is opened by “the key of David,” the key that is placed upon Eliakim.
Kristi sọ fún angẹli ìjọ Fíladẹ́lfíà pé Ó mọ iṣẹ́ wọn, pé Ó ti gbé ilẹ̀kùn tí a ṣí sílẹ̀ kalẹ̀ níwájú ìjọ Fíladẹ́lfíà. Ilẹ̀kùn náà ni a ṣí nípasẹ̀ “bọ́tìnì Dáfídì,” bọ́tìnì tí a fi lé Eliakimu lọ́wọ́.
And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:20–22.
Yóò sì ṣẹ ní ọjọ́ náà, èmi yóò sì pè Eliakimu ọmọ Hilkiah, ìránṣẹ́ mi: èmi yóò sì fi aṣọ àlùfáà rẹ wọ̀ ọ́, èmi yóò sì fi àmùrè rẹ fún un ní agbára, èmi yóò sì fi ìjọba rẹ lé e lọ́wọ́: yóò sì jẹ́ baba fún àwọn olùgbé Jerusalẹmu, àti fún ilé Juda. Bọ́tìnnì ilé Dafidi ni èmi yóò sì gbé lé èjìká rẹ̀; bẹ́ẹ̀ ni yóò ṣí, kò sì ní sí ẹni tí yóò tì í; yóò sì tì í, kò sì ní sí ẹni tí yóò ṣí i. Isaiah 22:20–22.
The day that Eliakim is called, he is separated from wicked Shebna.
Ní ọjọ́ tí a pè Élíákímù, a yà á sọ́tọ̀ kúrò lọ́dọ̀ Ṣébínà ẹni búburú.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. Isaiah 22:15–18.
Báyìí ni Olúwa Ọlọ́run àwọn ọmọ-ogun wí, Lọ, wọlé tọ olùṣọ́ iṣúra yìí, àní Ṣébínà, ẹni tí ó wà lórí ilé, kí o sì wí pé, Kí ni ìwọ ní níhìn-ín yìí? Ta ni o sì ní níhìn-ín yìí, tí o fi gbẹ́ ibojì kan fún ara rẹ níhìn-ín yìí, bí ẹni tí ń gbẹ́ ibojì fún ara rẹ lókè, tí ó sì ń gbẹ́ ibùgbé kan fún ara rẹ sínú àpáta? Kíyèsi i, Olúwa yóò kó ọ lọ pẹ̀lú ìkólọ́nlọ́ àgbàyanu, yóò sì dájú pé yóò bò ó mọ́lẹ̀. Dájúdájú yóò yí ọ ká ní ipá, yóò sì ju ọ ká bí bọ́ọ̀lù sínú ilẹ̀ ńlá kan: níbẹ̀ ni ìwọ yóò kú sí, níbẹ̀ ni àwọn kẹ̀kẹ́ ogun ògo rẹ yóò sì di ìtìjú ilé olúwa rẹ. Isaiah 22:15–18.
The separation of the wise and foolish virgins that fulfilled the illustration of Shebna and Eliakim was fulfilled on October 22, 1844, and also in the twenty-fifth year of captivity of Jehoiachin which was October 22, 573 BC. In Ezekiel chapter eight the wicked within Adventism, represented by Jerusalem, are represented by twenty-five men bowing to the sun. The destruction of Jerusalem represents the Sunday law, which is also the waymark which ends the sealing time of the one hundred and forty-four thousand. That sealing time began on September 11, 2001, and Jesus is both the Alpha and Omega, so September 11, 2001 as the beginning of the sealing illustrates the end, at the Sunday law.
Ìyàtọ̀ láàárín àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè, tí ó mú àpèjúwe Ṣébínà àti Élíákímù ṣẹ, ṣẹ ní October 22, 1844, ó sì tún ṣẹ ní ọdún karùn-ún-dín-lógún ìgbèkùn Jèhóíákínì, èyí tí ó jẹ́ October 22, 573 BC. Nínú Ezekiel orí kẹjọ, àwọn ẹni búburú tí wọ́n wà nínú Adventism, tí Jerúsálẹ́mù dúró fún, ni a ṣàfihàn gẹ́gẹ́ bí ọkùnrin márùn-ún-lé-lógún tí wọ́n ń tẹrí balẹ̀ fún oòrùn. Ìparun Jerúsálẹ́mù dúró fún òfin Ọjọ́ Àìkú, èyí tí ó sì tún jẹ́ àmì ọ̀nà tí ń parí àkókò ìdìdìgbẹ́gbẹ́ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin. Àkókò ìdìdìgbẹ́gbẹ́ náà bẹ̀rẹ̀ ní September 11, 2001, Jesu sì jẹ́ Alfa àti Omega; nítorí náà, September 11, 2001 gẹ́gẹ́ bí ìbẹ̀rẹ̀ ìdìdìgbẹ́gbẹ́ náà ń ṣàfihàn òpin náà, ní òfin Ọjọ́ Àìkú.
September 11, 2001 was typified by the Minneapolis meetings of 1888, for Sister White identifies that when the great buildings of New York came down at 9/11, Revelation 18:1–3 was fulfilled. At that time, as in 1888 she identified the angel of Revelation eighteen descended to lighten the earth with His glory. The rebellion of 1888 she aligned with the rebellion of Korah, Dathan and Abiram, who also had two hundred and fifty men of renown join in their apostasy. Two hundred and fifty rebels in the rebellion of Korah and his cohorts in the beginning history of ancient Israel typified the twenty-five men who were bowing to the sun at the ending of ancient Israel.
Ọjọ́ kẹrìnlá, oṣù Kẹ́sàn-án, ọdún 2001 ni a fi hàn ní àpẹẹrẹ nínú àwọn ìpàdé Minneapolis ti 1888, nítorí pé Sister White sọ pé nígbà tí àwọn ilé ńlá ti New York wó lulẹ̀ ní 9/11, Ìfihàn 18:1–3 ni a mú ṣẹ. Ní àkókò náà, gẹ́gẹ́ bí ó ti ṣe ní 1888, ó sọ pé áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ láti fi ògo Rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀. Ìṣọ̀tẹ̀ ti 1888 ni ó fi bá ìṣọ̀tẹ̀ Kora, Datani àti Abiramu mu, àwọn ẹni tí àwọn ọkùnrin olókìkí igba [250] pẹ̀lú darapọ̀ mọ́ nínú ìpẹ̀yà wọn sílẹ̀ kúrò ní òtítọ́. Àwọn ọlọ̀tẹ̀ igba [250] nínú ìṣọ̀tẹ̀ Kora àti àwọn ẹlẹgbẹ́ rẹ̀ nínú ìtàn ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ jẹ́ àpẹẹrẹ àwọn ọkùnrin mẹ́ẹ̀dógún-lélógún [25] tí wọ́n ń tẹrí ba fún oòrùn ní ìparí Ísírẹ́lì àtijọ́.
Twenty-five leaders of Laodicean Adventism bowing at the Sunday law and two hundred and fifty at 9/11 sets forth the sealing time with the symbolism of twenty-five, (the symbol of the separation of the wise and wicked) to mark the beginning and ending of the sealing time. Whether it’s the two hundred and fifty rebels in the time of Moses, or the twenty-five men in Ezekiel chapter eight, or of Matthew chapter twenty-five’s three witnesses of the separation, or the twenty-fifth year of the captivity in Ezekiel forty; all the manifestations of the symbol of twenty-five, align with the three two hundred- and fifty-year periods that reached their conclusion in 207 BC, 313 and 2026 respectively.
Àwọn olórí mẹ́ẹ̀ẹ́dógún [25] ti Adventism ti Laodikia tí wọ́n tẹrí ba níwájú òfin Ọjọ́ Àìkú, àti igba [250] ní 9/11, ń fi àsìkò ìdìmọ̀ hàn pẹ̀lú àpẹẹrẹ àmì mẹ́ẹ̀ẹ́dógún [25], (àmì ìyàtọ̀ láàárín ọlọ́gbọ́n àti ènìyàn búburú) láti samisi ìbẹ̀rẹ̀ àti òpin àsìkò ìdìmọ̀ náà. Yálà àwọn ọlọ̀tẹ̀ igba [250] ní àkókò Mósè, tàbí àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún [25] inú Ezekieli orí kẹjọ, tàbí ẹlẹ́rìí mẹ́ta ti ìyàtọ̀ nínú Matteu orí mẹ́ẹ̀ẹ́dógún [25], tàbí ọdún kẹ́ẹ̀ẹ́dógún [25] ìgbèkùn nínú Ezekieli ogójì; gbogbo ìfarahàn àmì mẹ́ẹ̀ẹ́dógún [25] yìí bá àwọn àkókò ọdún igba [250] mẹ́ta mu, èyí tí wọ́n dé ìparí wọn ní 207 Ṣ.K., 313 àti 2026 lẹ́sẹ̀sẹ̀.
Twenty-five is an axle, so to speak, of twenty-five that brings all the lines of twenty-five into perfection. It becomes one of the prophetic keys of the kingdom given to Peter to bring clarity into the hidden history of verse forty. It has been repeatedly established on more than three witnesses that verses ten to fifteen of Daniel eleven represent a line that covers the history from 1989 unto the Sunday law, which is the hidden history of verse forty. The lion of the tribe of Judah is now unsealing the wheels of Ezekiel as He opens the hidden history that will finalize the message of the Midnight Cry of the latter days.
Méjìdínlógún jẹ́ ọ̀pá àárín, bí ẹni pé a lè sọ bẹ́ẹ̀, nínú méjìdínlógún tí ń mú gbogbo àwọn ìlà méjìdínlógún wá sí ìpé. Ó di ọ̀kan lára àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ ìjọba tí a fi fún Peteru láti mú ìtàn àṣírí ẹsẹ̀ ogójì wá sí ìmúlòlùfẹ́. A ti fi ìdí rẹ̀ múlẹ̀ léraléra lórí ẹ̀rí tó ju mẹ́ta lọ pé àwọn ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún nínú Danieli mọ́kànlá dúró fún ìlà kan tí ó bo ìtàn láti ọdún 1989 títí dé òfin Ọjọ́-Àìkú, èyí tí í ṣe ìtàn àṣírí ẹsẹ̀ ogójì. Kìnnìún ẹ̀yà Juda ti ń tú ààmì kúrò lórí àwọn àgbá kẹ̀kẹ́ Hesekieli báyìí bí Ó ti ń ṣí ìtàn àṣírí tí yóò mú ìrántí Òkè Àárín Òru ti àwọn ọjọ́ ìkẹyìn dé ìparí.
In the following articles we will continue to identify Ezekiel’s wheels that represent the complex interplay of men in the latter days. Ezekiel chapter one at the beginning of this article and the accompanying passage from Testimonies volume five set forth will be our continued point of reference as we proceed in the articles. When the wheels are set forth in their proper place, and with their proper intersections with the other wheels of prophetic history we will demonstrate that the three hundred and ninety-one years and fifteen days that empowered the first angel on August 11, 1840 is also represented by Ezekiel as three hundred and ninety years, connected with the one and a half years of the siege of Jerusalem; and that the arrival of this prophetic light identifies the lifting up of the ensign of the one hundred and forty-four thousand.
Nínú àwọn àpilẹ̀kọ tó ń bọ̀, a óò máa bá a lọ láti dá àwọn àgbá kẹ̀kẹ́ Hesekieli mọ̀, tí wọ́n ń ṣojú ìfarakanra onírúurú àti pẹ̀tẹ́lẹ̀pọ̀ àwọn ènìyàn ní àwọn ọjọ́ ìkẹyìn. Hesekieli orí kìn-ín-ní ní ìbẹ̀rẹ̀ àpilẹ̀kọ yìí, pẹ̀lú ẹsẹ̀ tí ó bá a lọ láti inú Testimonies, ìdìpọ̀ karùn-ún, tí a gbé kalẹ̀, ni yóò máa jẹ́ ibi ìtọ́kasí wa títí dé iwájú bí a ṣe ń tẹ̀síwájú nínú àwọn àpilẹ̀kọ náà. Nígbà tí a bá fi àwọn àgbá kẹ̀kẹ́ náà hàn ní ipò wọn tí ó yẹ, àti pẹ̀lú àwọn ìpàdépọ̀ wọn tí ó yẹ pẹ̀lú àwọn àgbá kẹ̀kẹ́ mìíràn nínú ìtàn àsọtẹ́lẹ̀, a ó fi hàn pé ọdún ẹgbẹ̀rún mẹ́ta ó lé mọ́kàndínlógún àti ọjọ́ mẹ́ẹ̀ẹ́dógún tí ó fún áńgẹ́lì àkọ́kọ́ ní agbára ní August 11, 1840, ni Hesekieli pẹ̀lú ṣe aṣojú rẹ̀ gẹ́gẹ́ bí ọdún ẹgbẹ̀rún mẹ́ta ó lé ọgọ́rùn-ún mẹ́sàn-án, tí a so mọ́ ọdún kan àti ààbọ̀ ìdótì Jerusalẹmu; àti pé ìbọ̀ dé ìmọ̀ àsọtẹ́lẹ̀ yìí ń fi ìgbéga àsíá àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún hàn.
July 27, 1299 unto 1337 represents thirty-eight years at the beginning of the one hundred and fifty years (five months) of Revelation nine, verse ten. That one hundred and fifty years connects with the three hundred and ninety-one years and fifteen days of verse fifteen. Thus, the beginning of the two periods, make up one line of prophecy which concluded in the fulfillment of the 1838 and 1840 prediction of Josiah Litch and marked the rising up and empowerment of the Millerite movement. That history at the beginning of Adventism, marks the rising up of the one hundred and forty-four thousand as an ensign in advance of the Sunday law. Thus, Ezekiel’s three hundred and ninety years, and one point five years (1.5) of Jerusalem’s siege marks the end of the line of prophecy that began in 1299.
Ọjọ́ Keje 27, 1299 títí dé 1337 ṣojú ọdún mẹ́tàlélọ́gbọ̀n ní ìbẹ̀rẹ̀ ọgọ́rùn-ún àádọ́jọ ọdún (oṣù márùn-ún) ti Ìfihàn orí kẹsàn-án, ẹsẹ̀ mẹ́wàá. Ọgọ́rùn-ún àádọ́jọ ọdún náà sì ní ìbáṣepọ̀ pẹ̀lú ọgọ́rùn-ún mẹ́ta, mọ́kàndínlọ́gọ́rùn-ún ọdún àti ọjọ́ mẹ́ẹ̀ẹ́dógún ti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Ní báyìí, ìbẹ̀rẹ̀ àwọn àkókò méjèèjì náà dá ìlà àsọtẹ́lẹ̀ kan sílẹ̀ tí ó parí nínú ìmúṣẹ àsọtẹ́lẹ̀ Josiah Litch ti ọdún 1838 àti 1840, tí ó sì sàmì ìdìde àti fífún agbára fún ìṣísẹ̀ Millerite. Ìtàn náà ní ìbẹ̀rẹ̀ Adventism sàmì ìdìde ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì gẹ́gẹ́ bí àsíá ní ìṣáájú òfin Sunday. Ní báyìí, ọgọ́rùn-ún mẹ́ta àti mọ́kàndínlọ́gọ́rùn-ún ọdún Esekieli, àti ọdún kan àti ìdajì (1.5) ti ìdótì Jérúsálẹ́mù, ń sàmì òpin ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní 1299.
It would be worthwhile to consider the passage from Testimonies, volume five in advance of the next article.
Yóò jẹ́ ohun tó ní ìtóye láti ronú lórí ìpínrọ̀ náà láti inú Testimonies, volume five, kí àpilẹ̀kọ tó tẹ̀lé tó dé.