Ezekiel is identified as the “mourning prophet” for he is a symbol of the one hundred and forty-four thousand, who in chapter nine of his book are mourning (sighing and crying) for the abominations done in the land and in the church. In the passage from Testimonies we cited in the last article Sister White penned, “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.”
A mọ̀ Ezekieli gẹ́gẹ́ bí “wòlíì ìṣòro-ọkàn” nítorí pé ó jẹ́ àmì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], tí ó wà nínú orí kẹ́sàn-án ìwé rẹ̀ tí wọ́n ń ṣọ̀fọ̀ (wọ́n ń mí ìrora jáde, wọ́n sì ń ké) nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà àti nínú ìjọ. Nínú ọ̀rọ̀ láti inú Testimonies tí a tọ́ka sí nínú àpilẹ̀kọ tí ó kọjá, Sister White kọ pé, “Wòlíì náà fúnra rẹ̀ jẹ́ àlejò ní ilẹ̀ àjèjì, níbi tí ìfẹ́-ọkàn tí kò ní ààlà àti ìkà búburú ti ń ṣàkóso lókè gbogbo rẹ̀. Ohun tí ó rí àti tí ó gbọ́ nípa ìwà amúnisìn ènìyàn àti àìdá mú ọkàn rẹ̀ bínú gidigidi, ó sì ṣọ̀fọ̀ kíkorò lọ́sàn-án àti lórú.”
The one hundred and forty-four thousand are the “outcasts of Israel,” who were scattered, as represented by Ezekiel being taken into captivity. The sealing process represented in Ezekiel nine is the same as Revelation seven, and both those chapters are represented as taking place in the latter days.
Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà ni “àwọn ìsàkúsà Ísírẹ́lì,” tí a fọ́n ká, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú bí a ṣe mú Hesekieli lọ sí ìgbèkùn. Ìlànà fífi èdìdì tí a ṣojú rẹ̀ nínú Hesekieli mẹ́sàn-án náà ni ó jẹ́ kan náà pẹ̀lú Ifihan méje, a sì ṣojú àwọn orí méjèèjì wọ̀nyí gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ ní ọjọ́ ìkẹyìn.
“This sealing of the servants of God is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ìdídì èdìdìí àwọn ìránṣẹ́ Ọlọ́run yìí ni èyí kan náà tí a fihàn Ésékíẹ́lì nínú ìran.” Testimonies to Ministers, 445.
From the throne, God directs the cherubim who in turn manage the wheels. Ezekiel was to understand from the vision that God was in control, even in the period when everything appeared to be in confusion. Sister White says “in like manner” after setting forth the structure of God on the throne, directing the cherubim who managed the affairs of earth, as she describes John in the sanctuary where Christ walked among the seven churches. Ezekiel and John are symbols of those who live in the sealing time of the one hundred and forty-four thousand who, as inspiration records, “The scenes to be enacted in our world are not yet even dreamed of.”
Láti orí ìtẹ́, Ọlọ́run ni ó ń darí àwọn kérúbù, tí àwọn náà sì ń ṣàkóso àwọn àgbá kẹ̀kẹ́. Ó yẹ kí Èsékíẹ́lì mọ̀ láti inú ìran náà pé Ọlọ́run wà ní ìṣàkóso, àní ní àkókò tí ohun gbogbo hàn bí ẹni pé ó wà nínú ìdàrúdàpọ̀. Arábìnrin White sọ pé “ní irú ọ̀nà kan náà” lẹ́yìn tí ó ti ṣàlàyé ìtòlẹ́sẹẹsẹ Ọlọ́run lórí ìtẹ́, tí ń darí àwọn kérúbù tí ń bójú tó ọ̀ràn ayé, gẹ́gẹ́ bí ó ti ṣe àpèjúwe Jòhánù nínú ibi mímọ́ níbi tí Kristi ti ń rìn láàárín àwọn ìjọ méje. Èsékíẹ́lì àti Jòhánù jẹ́ àmì àwọn ẹni tí ń gbé ní àkókò fífi èdìdì náà lé ní àkókò ọgọ́rùn-ún mẹ́rìnlélógójì [144,000] tí, gẹ́gẹ́ bí ìmísí ti kọ sílẹ̀, “Àwọn ìṣẹ̀lẹ̀ tí a óò mú ṣẹ ní ayé wa kò tíì wọ inú àlá ẹnikẹ́ni rárá.”
Certainly when Sister White penned those words, those words were true, but in the sealing time they find their perfect fulfillment. Twenty years ago or so, would you have thought that what is now transpiring in the world in conjunction with the swarming of the locusts of Islam? Locusts as a symbol of Islam in chapter nine of Revelation includes the migration in nature of the Locusts of northern Africa. Those swarming locusts of Africa's migration path aligns with the geography that was taken over by Islam. Islam is descendant of Ishmael, and Ishmael’s mother was Hagar. Hagar means “flight” or “to flee.” In Arabic the name is usually rendered Hajar (هاجر), and it is connected to the same root that gives us Hijra (the migration/flight of Muhammad). The roots of Islam are associated with not only the swarming of locusts, but the roots include the meaning of migration. Did anyone ever dream that illegal immigration was a manifestation of the locust of Islam?
Dájúdájú nígbà tí Sister White kọ àwọn ọ̀rọ̀ wọ̀nyí, òótọ́ ni àwọn ọ̀rọ̀ wọ̀nyí, ṣùgbọ́n ní àkókò ìdìdì wọ́n rí ìmúṣẹ́ pípé wọn. Ní nǹkan bí ogún ọdún sẹ́yìn, ṣé ìwọ ìbá ti rò pé ohun tí ń ṣẹlẹ̀ nísinsin yìí ní ayé ní ìbáṣepọ̀ pẹ̀lú ìṣùpọ̀ àwọn eṣú ti Islam? Eṣú gẹ́gẹ́ bí àmì Islam nínú orí kẹsàn-án ti Ìfihàn ní pẹ̀lú ìṣíkiri àwọn eṣú Àríwá Áfíríkà nínú ayé. Àwọn eṣú tí ń ṣùpọ̀ wọ̀nyí lórí ọ̀nà ìṣíkiri Áfíríkà bá ẹ̀kọ́ ilẹ̀ mu tí Islam ti gba. Islam jẹ́ ọmọ ìran Ishmael, ìyá Ishmael sì ni Hagar. Hagar túmọ̀ sí “ìsálọ” tàbí “láti sá.” Ní èdè Arabikì, orúkọ náà sábà máa ń jẹ́ Hajar (هاجر), ó sì ní ìbáṣepọ̀ pẹ̀lú gbòǹgbò kan náà tí ó fún wa ní Hijra (ìṣíkiri/ìsálọ Muhammad). Gbòǹgbò Islam ní ìbáṣepọ̀ kì í ṣe pẹ̀lú ìṣùpọ̀ eṣú nìkan, ṣùgbọ́n gbòǹgbò náà tún ní ìtumọ̀ ìṣíkiri. Ṣé ẹnikẹ́ni rí lá lásán rí pé ìṣíkiri aláìlófin jẹ́ ìfarahàn eṣú Islam?
Did anyone dream that the global communists would form an alliance with the Islamic hordes? Both Islam and the globalists dragon power ascend from the bottomless pit in Revelation 9/11 respectively, and the bottomless pit represents a manifestation of satanic power. Both of the current allies are instruments of Satan according to the Scriptures of truth.
Ṣé ẹnikẹ́ni lá lálá pé àwọn Kọ́múnísì àgbáyé yóò dá àjọṣepọ̀ pẹ̀lú àwọn ogunlọ́gọ̀ Islam sílẹ̀ bí? Islam àti agbára dragoni àwọn globalists pẹ̀lú, gẹ́gẹ́ bí a ti rí i nínú Ìfihàn 9/11 lẹ́sẹ̀sẹ̀, ń gòkè wá láti inú kòtò aláìlópin, kòtò aláìlópin náà sì ń ṣojú ìfarahàn agbára èṣù. Gẹ́gẹ́ bí Ìwé Mímọ́ òtítọ́ ti sọ, àwọn alábàáṣiṣẹ́pọ̀ méjèèjì wọ̀nyí jẹ́ irinṣẹ́ Sátánì.
“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.
“‘Nígbà tí wọ́n bá ti parí [ń parí] ẹ̀rí wọn.’ Àkókò tí àwọn ẹlẹ́rìí méjì náà gbọ́dọ̀ máa sọtẹ́lẹ̀ ní ìhòòhò aṣọ ọ̀fọ̀ parí ní ọdún 1798. Bí wọ́n ṣe ń sún mọ́ ìparí iṣẹ́ wọn nínú àìmòye, a ní láti jagun sí wọn nípasẹ̀ agbára tí a ṣàpèjúwe gẹ́gẹ́ bí ‘ẹranko tí ń gòkè wá láti inú hòòhò àìnísàlẹ̀.’ Nínú púpọ̀ nínú àwọn orílẹ̀-èdè Yúróòpù, àwọn agbára tí ń ṣàkóso nínú Ìjọ àti Ìpínlẹ̀ ti wà lábẹ́ ìdarí Sátánì fún ọ̀pọ̀ ọ̀rúndún, nípasẹ̀ ọ̀nà ipò póòpù. Ṣùgbọ́n níhìn-ín ni a fi ìfarahàn tuntun kan ti agbára Sátánì hàn.” The Great Controversy, 268.
Sister White here identifies the arrival of socialism in the French Revolution period, while also noting that Satan also controls the papal power. The papal power also comes out of the bottomless pit in Revelation seventeen and in chapter nine of Revelation, Islam is the smoke which came from the bottomless pit. The point still remains; did inspiration truly mean, “The scenes to be enacted in our world are not yet even dreamed of?” Who dreamed that Islam would now be spread across Europe and now descending upon the Americas? Did you dream the locusts would be spread across the globe by the globalists of the United Nations, the European Union and the democratic party of the United States?
Níhìn-ín, Sister White ń tọ́ka sí ìbẹ̀rẹ̀ ìjọba awùjọ ní àkókò Ìyíká ilẹ̀ Faransé, nígbà kan náà sì ń ṣe àfihàn pé Satani náà ń ṣàkóso agbára póòpù. Agbára póòpù náà pẹ̀lú jáde láti inú hòhò àìnísàlẹ̀ ní Ìfihàn orí kẹtàdínlógún, àti ní orí kẹsàn-án ìwé Ìfihàn, Islam ni èéfín tí ó ti inú hòhò àìnísàlẹ̀ wá. Kókó ọ̀ràn náà ṣì dúró; ṣé ìmísí ní tòótọ́ ní ìtumọ̀ pé, “Àwọn ìṣẹ̀lẹ̀ tí a ó ṣe ní ayé wa kò tíì wá sínú àlá ẹnikẹ́ni rárá?” Ta ni ó lá àlá pé Islam yóò ti tan káàkiri Yúróòpù báyìí, tí ó sì ń sọ̀kalẹ̀ báyìí sórí àwọn Amẹ́ríkà? Ṣé ìwọ lá àlá pé àwọn eṣú náà yóò tan káàkiri ayé nípasẹ̀ àwọn onífẹ̀ẹ́ àgbáyé ti Àjọ Àwọn Orílẹ̀-Èdè, Àpapọ̀ Yúróòpù, àti ẹgbẹ́ olóṣèlú Democratic ti Orílẹ̀-Èdè Amẹ́ríkà?
Who dreamed that the educational institutions would be overcome by the communist and Islamic alliance that is now being paid for by tax dollars of citizens that never intended their tax dollars would be employed to destroy the nation supplying the tax dollars.
Ta ni ó lá àlá pé àwọn ilé-ẹ̀kọ́ ni a ó fi ìṣọ̀kan Kọ́múníìsì àti Ìslámù ṣẹ́gun, ìṣọ̀kan tí a ti ń fi owó orí àwọn ará ilẹ̀ náà san ní báyìí, nígbà tí àwọn ará ilẹ̀ náà kò láti pète pé a ó lo owó orí wọn láti pa orílẹ̀-èdè tí ń pèsè owó orí náà run.
Who dreamed Great Britain would promote an uphold white girls being gang raped, kidnapped and imprisoned and murdered by Islam? Many point out that fact the every communist system ever located in human history has been a complete failure, but the fruit of the socialism of Britain is as much a condemnation of socialism, as the failure of the system’s economic and political philosophies.
Ta ló lá àlá pé Great Britain yóò gbéga, yóò sì ṣètìlẹ́yìn fún kí àwọn ọmọbìnrin funfun máa jẹ́ àfipábánilòpọ̀ ẹgbẹ́, kí a máa jí wọn gbé, kí a sì fi wọ́n sẹ́wọ̀n, kí a sì pa wọ́n, nípa ọwọ́ Islam? Ọ̀pọ̀ ènìyàn ni ń tọ́ka sí òtítọ́ náà pé gbogbo ètò Komunisiti tí a ti ní níbikíbi nínú ìtàn ènìyàn ti jẹ́ àṣìṣe pátápátá; ṣùgbọ́n èsó ìsòsialísì ti Britain jẹ́ ìdálẹ́bi fún ìsòsialísì tó pọ̀ tó ìkùnà àwọn ọgbọ́n-ọrọ̀ ajé àti ti ìṣèlú ti ètò náà.
Who would have dreamed that the merchants of the earth would be allowed to introduce poisons to accomplish mass murder of over seventeen million people?
Ta ni yóò ti rò pé a óò jẹ́ kí àwọn oníṣòwò ayé mú àwọn májèlé wọlé láti ṣe ìpakúpa ọ̀pọ̀ ènìyàn tí ó lé ní mílíọ̀nù mẹ́tàdínlógún?
Who dreamed men such as George Soros, Bill Gates and Anthony Fauci would be allowed to accomplish their demonic deeds of evil with absolutely no consequences?
Ta ni ó lá àlá pé a ó jẹ́ kí irú àwọn ènìyàn bíi George Soros, Bill Gates àti Anthony Fauci ṣe àwọn iṣẹ́ búburú èṣù wọn láìsí àbájáde kankan rárá?
When Sister White stated the scenes enacted would not be dreamed about, she did so in the context of the sealing time of the one hundred and forty-four thousand. She was following her comments on Christ warning in Matthew twenty-four where she recorded, “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.”
Nígbà tí Sister White sọ pé a kì yóò lá àlá nípa àwọn ìṣẹ̀lẹ̀ tí a óò ṣe, ó ṣe bẹ́ẹ̀ nínú àyíká àkókò ìdìdì ti ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún. Ó ń tẹ̀lé àwọn àlàyé rẹ̀ lórí ìkìlọ̀ Kristi nínú Matthew twenty-four níbi tí ó ti kọ sílẹ̀ pé, “Àwọn ẹ̀kọ́ wọ̀nyí jẹ́ fún àǹfààní wa. A nílò láti fi ìgbàgbọ́ wa dúró lórí Ọlọ́run, nítorí pé àkókò kan wà níwájú wa gan-an tí yóò dán ọkàn ènìyàn wò. Kristi, lórí Mount of Olives, tún àwọn ìdájọ́ ẹ̀rù tí yóò ṣáájú ìpadàbọ̀ kejì Rẹ̀ sọ.”
The lessons she had just referred to were the illustrations of both Ezekiel and John in the sanctuary learning to understand that God is in control of all things. In the confusion and rebellion that is now under way, a confusion and rebellion that will only escalate as history moves forward, those who are God’s messengers, as represented by not only Ezekiel and John in the temple, but also Isaiah will only navigate the history in a fashion that glorifies the Lord if they understand that even the things we never dreamed of are still under the control of God.
Àwọn ẹ̀kọ́ tí ó ṣẹ̀ṣẹ̀ tọ́ka sí ni àwọn àkàwé ti Ìsíkíẹ́lì àti Johanu méjèèjì nínú ibi mímọ́, níbi tí wọ́n ti ń kọ́ láti lóye pé Ọlọ́run ni ó ní àkóso lórí ohun gbogbo. Nínú ìdàrúdàpọ̀ àti ìṣọ̀tẹ̀ tí ń lọ lọ́wọ́ nísinsìnyí, ìdàrúdàpọ̀ àti ìṣọ̀tẹ̀ kan tí yóò máa burú sí i nìkan bí ìtàn ṣe ń lọ síwájú, àwọn tí wọ́n jẹ́ àwọn ojiṣẹ́ Ọlọ́run, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn kì í ṣe nínú Ìsíkíẹ́lì àti Johanu nínú tẹ́ńpìlì nìkan, ṣùgbọ́n pẹ̀lú Aísáyà, yóò lè la ìtàn kọjá ní ọ̀nà tí ń yin Olúwa lógo nìkan bí wọ́n bá lóye pé àní àwọn ohun tí a kò tilẹ̀ lá lá rí ṣáájú ṣì wà lábẹ́ àkóso Ọlọ́run.
Those wheels intersecting the other wheels include the events that were never dreamed of, and they are the events that transpire in the sealing time that began on 9/11. The lessons that are to be learned are only learned by those who by faith enter into the Most Holy Place and see Christ and His light shining from the Ark. When that glory is viewed as represented by Daniel in chapter ten, the class that is benefitted from the light is separated from those who fled from the vision.
Àwọn àgbá kẹ̀kẹ́ wọ̀nyẹn tí ń pàdé àwọn àgbá kẹ̀kẹ́ mìíràn ní nínú wọn ni àwọn ìṣẹ̀lẹ̀ tí a kò lá lálá rí, wọ́n sì ni àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ ní àkókò ìdìdì tí ó bẹ̀rẹ̀ ní 9/11. Àwọn ẹ̀kọ́ tí a gbọdọ̀ kọ́ ni àwọn tí àwọn ènìyàn tí ń wọ Ibi Mímọ́ Jùlọ lọ nípa ìgbàgbọ́, tí wọ́n sì rí Kristi àti ìmọ́lẹ̀ Rẹ̀ tí ń tàn láti inú Àpótí Májẹ̀mú, nìkan ni wọ́n lè kọ́. Nígbà tí a bá wo ògo náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Dáníẹ́lì nínú orí kẹwàá, a yà ẹgbẹ́ tí ìmọ́lẹ̀ náà ṣe àǹfààní fún kúrò lọ́dọ̀ àwọn tí wọ́n sá kúrò níwájú ìran náà.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:7.
Èmi Dáníẹ́lì nìkan ni mo rí ìran náà; nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n fi sá lọ láti fi ara wọn pamọ́. Dáníẹ́lì 10:7.
There is much more to be derived from the passage in the previous article, but we will address a wheel as we close this article. We have noted in the last article the symbolism of the number twenty-five and before that we spent time on the number thirty. The light from the book of Ezekiel is not simply symbolic numbers, but it is worthwhile to first familiarize ourselves with some of those numerical symbols before beginning to bring some clarity out of the confusion.
Ó pọ̀ síi gan-an tí a lè yọ jáde kúrò nínú àyọkà inú àpilẹ̀kọ tó ṣáájú, ṣùgbọ́n bí a ṣe ń parí àpilẹ̀kọ yìí, a ó sọ̀rọ̀ nípa àgbá kan. A ti ṣàkíyèsí nínú àpilẹ̀kọ tó kọjá àpẹẹrẹ ìtumọ̀ nọ́ńbà mẹ́ẹ̀ẹ́dógún, àti pé ṣáájú èyí a fi àkókò lò lórí nọ́ńbà ọgbọ̀n. Ìmọ́lẹ̀ láti inú ìwé Ẹ́sékíẹ́lì kì í ṣe nọ́ńbà àpẹẹrẹ nìkan, ṣùgbọ́n ó yẹ kí a kọ́kọ́ mọ ara wa dáadáa pẹ̀lú díẹ̀ nínú àwọn àmì nọ́ńbà wọ̀nyí kí a tó bẹ̀rẹ̀ sí í mú ìtànmọ́lẹ̀ kan jáde nínú ìdàrúdàpọ̀.
Seventeen
Mẹ́tàlá lórí méje
The three two-hundred and fifty-year prophecies identify a seventeen-year period that begins at the end of the history of the church of Smyrna. From 313 to 330, seventeen years typify the setting up of the image of the beast.
Àwọn àsọtẹ́lẹ̀ mẹ́ta ti ọdún ẹgbẹ̀rún méjì àti àádọ́ta náà ń tọ́ka sí àkókò ọdún mẹ́tàlá-dín-lógún kan tí ó bẹ̀rẹ̀ ní òpin ìtàn ìjọ ti Smyrna. Láti ọdún 313 sí 330, ọdún mẹ́tàlá-dín-lógún náà ń ṣàpẹẹrẹ ìdásílẹ̀ àwòrán ẹranko náà.
The two hundred and fifty years that began in 457 BC ended in 207 BC, seven years after the battle of Raphia and ten years before the battle of Panium. From Raphia to Panium was seventeen years, and it represents the hidden history of verse forty as set forth in verses eleven through fifteen of Daniel eleven.
Ọdún ẹgbẹ̀rún méjìlélógún àti àádọ́ta [250] tí ó bẹ̀rẹ̀ ní ọdún 457 ṣáájú Kristi parí ní ọdún 207 ṣáájú Kristi, ọdún méje lẹ́yìn ogun Raphia àti ọdún mẹ́wàá kí ogun Panium tó wáyé. Láti Raphia dé Panium jẹ́ ọdún mẹ́tàdínlógún, ó sì dúró fún ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ mọ́kànlá títí dé mẹ́ẹ̀ẹ́dógún nínú Danieli mọ́kànlá.
Ptolemy IV Philopator (also known as Ptolemy IV) was the ruler who won the Battle of Raphia in 217 BC. He reigned as king (and pharaoh) of Ptolemaic Egypt from 221 BC to 204 BC, thus he reigned for seventeen years. He began his reign before the battle of Raphia, but died before the battle of Panium.
Ptolemy IV Philopator (tí a tún mọ̀ sí Ptolemy IV) ni alákòóso tí ó ṣẹ́gun Ogun Raphia ní ọdún 217 ṣáájú ìbí Kristi. Ó jọba gẹ́gẹ́ bí ọba (àti Fáráò) ilẹ̀ Ejibiti ti àwọn Ptolemy láti ọdún 221 ṣáájú ìbí Kristi títí dé 204 ṣáájú ìbí Kristi, nítorí náà ó jọba fún ọdún mẹ́tàlá-dín-lógún. Ó bẹ̀rẹ̀ ìjọba rẹ̀ kí Ogun Raphia tó wáyé, ṣùgbọ́n ó kú kí Ogun Panium tó wáyé.
The battle of Raphia representing the Ukrainian War began in 2014 when the United States brought about a color revolution in the Ukraine. Ptolemy IV, the king of the south typifies Vladimir Putin, who began his reign in 2000, the year before the sealing of the one hundred and forty-four thousand in 2001 began. As with Ptolemy, Putin began to reign before the Ukrainian war, typified by the battle of Raphia beginning in 2014. Before Panium Putin, as typified by Ptolemy is removed. Putin began to reign in 2000, thus aligning with the beginning of the sealing time that began the next year in 2001. Seventeen symbolic years as represented by Ptolemy identifies the period Putin reigns, and he does so during the sealing time.
Ogun Rafia tí ó dúró fún Ogun Ukraine bẹ̀rẹ̀ ní ọdún 2014 nígbà tí Orílẹ̀-Èdè Amẹ́ríkà mú ìyípadà aláwọ̀ wá sí Ukraine. Ptolemy IV, ọba gúúsù, ń ṣàpẹẹrẹ Vladimir Putin, ẹni tí ó bẹ̀rẹ̀ ìjọba rẹ̀ ní ọdún 2000, ọdún kan ṣáájú kí ìdìdì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì bẹ̀rẹ̀ ní 2001. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ptolemy, Putin bẹ̀rẹ̀ sí í jọba kí Ogun Ukraine tó bẹ̀rẹ̀, èyí tí Ogun Rafia tí ó bẹ̀rẹ̀ ní 2014 ń ṣàpẹẹrẹ. Ṣáájú Panium, a yọ Putin kúrò gẹ́gẹ́ bí Ptolemy ṣe ń ṣàpẹẹrẹ rẹ̀. Putin bẹ̀rẹ̀ sí í jọba ní 2000, ní báyìí ó ń bá ìbẹ̀rẹ̀ àkókò ìdìdì tí ó bẹ̀rẹ̀ ní ọdún tó tẹ̀lé e, 2001, mu. Ọdún àmì méje-dín-lógún, gẹ́gẹ́ bí Ptolemy ṣe ṣàpẹẹrẹ wọn, ń fi àkókò tí Putin fi ń jọba hàn, ó sì ń jọba lákòókò ìdìdì.
Trump represented by the conclusion of the two hundred and fifty years that began in 457 BC is located in the same hidden history as Putin, a history that is seventeen years long beginning at the battle of Raphia. The dragon (Putin) and false prophet (Trump) are located within the hidden history. In that history the beast, represented as “the robbers of thy people” symbolizing the papal power is located at the end of the seventeen years from Raphia to Panium.
Tírọ́ǹpù tí ìparí ọdún ẹgbẹ̀rún méjì àtàádọ́ta [250] tí ó bẹ̀rẹ̀ ní 457 ṣáájú Kristi dúró fún, wà nínú ìtàn àṣírí kan náà gẹ́gẹ́ bí Pútìnì, ìtàn tí ó gùn tó ọdún mẹ́tàdínlógún tí ó bẹ̀rẹ̀ ní ogun Raphia. Dragoni (Pútìnì) àti wòlíì èké (Tírọ́ǹpù) wà láàrín ìtàn àṣírí náà. Nínú ìtàn náà ni ẹranko náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” tí ń ṣàmì ìṣàkóso póòpù, wà ní ìparí ọdún mẹ́tàdínlógún láti Raphia dé Panium.
The year 321 represents the Sunday law in the United States, and 321 is located within a seventeen-year period from the Edict of Milan in 313 unto the division of the empire in 330.
Ọdún 321 dúró fún òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, a sì fi 321 sí inú àkókò ọdún mẹ́tàlá-dín-lógún láti inú Ofin Milan ní 313 títí dé ìpín ilẹ̀ ọba náà ní 330.
The history represented from Josiah’s Great Passover as it is called, begins the seventeenth Jubilee cycle of the Jews. From Josiah’s Passover, which is the greatest revival in the Old Testament unto October 22, represents the Millerite history from August 11, 1840 unto October 22, 1844, but more importantly it represents the history of 9/11 unto the Sunday law. The sealing time of the one hundred and forty-four thousand is represented by the seventeenth Jubilee cycle from Josiah unto October 22. Seventeen is a symbol associated with the major events of the sealing time, and the number seventeen is a point where Ezekiel’s wheels intersect.
Ìtàn tí a ṣàpẹẹrẹ láti inú Àjọ Ìrékọjá Nlá Josiah gẹ́gẹ́ bí a ti ń pè é, bẹ̀rẹ̀ ìyípo Jùbílì kẹtàlá-dín-lógún ti àwọn Júù. Láti Ìrékọjá Josiah, èyí tí í ṣe ìjíǹde ńlá jùlọ nínú Májẹ̀mú Láéláé, títí dé October 22, ń ṣàpẹẹrẹ ìtàn Millerite láti August 11, 1840 títí dé October 22, 1844, ṣùgbọ́n ní pàtàkì jùlọ ó ń ṣàpẹẹrẹ ìtàn 9/11 títí dé òfin Sunday. Àkókò ìdìdì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì ni a ṣàpẹẹrẹ nípasẹ̀ ìyípo Jùbílì kẹtàlá-dín-lógún láti Josiah títí dé October 22. Mẹ́tàlá-dín-lógún jẹ́ àmì tí a fi ń so mọ́ àwọn ìṣẹ̀lẹ̀ pàtàkì ti àkókò ìdìdì, àti pé nọ́mbà mẹ́tàlá-dín-lógún jẹ́ ojú-ìpàdé níbi tí àwọn àgbá kẹ̀kẹ́ Esekiẹli ti ń pàdé.
In the hidden history of verse forty of Daniel, as represented in verses ten through fifteen of the same chapter the dragon is associated with the number “17” by Ptolemy’s reign. The history of verses eleven’s battle of Raphia unto verse fifteen’s battle of Raphia is “17” years. That history places Donald Trump in the middle of the seventeen years represented by those two battles. The image of the beast that is formed and set up by Trump in the United States is represented by “17” years from 313 to 330. In verse one of chapter one Ezekiel is in the thirtieth year of the “17th” Jubilee cycle. Did you ever dream that the number seventeen represented one of the wheels Ezekiel saw in the Most Holy Place?
Nínú ìtàn àṣírí ẹsẹ̀ ogójì ti Dáníẹ́lì, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ mẹ́wàá sí mẹ́ẹ̀ẹ́dógún ti orí kan náà, ejò ńlá náà ní ìbáṣepọ̀ pẹ̀lú nọ́mbà “17” nípasẹ̀ ìjọba Ptolemy. Ìtàn láti ogun Rafia ti ẹsẹ̀ kọkànlá títí dé ogun Rafia ti ẹsẹ̀ kẹ́ẹ̀ẹ́dógún jẹ́ ọdún “17”. Ìtàn náà fi Donald Trump sí àárín ọdún mẹ́tàdínlógún tí àwọn ogun méjèèjì wọ̀nyí dúró fún. Àwòrán ẹranko náà tí a dá sílẹ̀ tí a sì gbé kalẹ̀ nípasẹ̀ Trump ní Orílẹ̀-Èdè Amẹ́ríkà ni a ṣojú fún nípasẹ̀ ọdún “17” láti 313 sí 330. Nínú ẹsẹ̀ kìn-ín-ní ti orí kìn-ín-ní, Ìṣẹ́kíẹ́lì wà ní ọdún ọgbọ̀n ti ìyí Jubilee “17th”. Ṣé o ti lá àlá rí pé nọ́mbà mẹ́tàdínlógún dúró fún ọ̀kan lára àwọn àgbá kẹ̀kẹ́ tí Ìṣẹ́kíẹ́lì rí nínú Ibi Mímọ́ Jùlọ?
Ezekiel is a symbol of those during the sealing time who have by faith entered into the Most Holy Place. They are Peter’s priests.
Esekiẹli jẹ́ ààmì àwọn tí ó wà ní àkókò ìdìdì tí, nípa ìgbàgbọ́, ti wọ inú Ibi Mímọ́ Jùlọ. Wọ́n jẹ́ àwọn àlùfáà Peteru.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí àwọn òkúta alààyè, ni a ń kọ́ yín sí ilé ẹ̀mí kan, ìṣèjẹ́ àlùfáà mímọ́, láti rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 2:5.
They have been commissioned to present a message to God’s former covenant people who are then being passed by, though they are forewarned God’s former covenant people will not see or hear.
A ti yàn wọ́n láti kede ìránṣẹ́ kan sí àwọn ènìyàn májẹ̀mú àtijọ́ ti Ọlọ́run tí a ń kọjá lọ nígbà náà, bí ó tilẹ̀ jẹ́ pé a ti kìlọ̀ tẹ́lẹ̀ pé àwọn ènìyàn májẹ̀mú àtijọ́ ti Ọlọ́run kì yóò rí tàbí gbọ́.
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. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:3–9.
Ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ́ kí inú rẹ jẹ, kí o sì fi àkájọ yìí tí mo fi fún ọ kún ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn nínú ẹnu mi bí oyin. Ó sì wí fún mi pé, Ọmọ ènìyàn, lọ, lọ sí ilé Ísírẹ́lì, kí o sì fi ọ̀rọ̀ mi bá wọn sọ̀rọ̀. Nítorí a kò rán ọ sí ọ̀dọ̀ àwọn ènìyàn tí ọ̀rọ̀ wọn jẹ àjèjì, tí èdè wọn sì ṣòro, bí kò ṣe sí ilé Ísírẹ́lì; kì í ṣe sí ọ̀dọ̀ ọ̀pọ̀ ènìyàn tí ọ̀rọ̀ wọn jẹ àjèjì, tí èdè wọn sì ṣòro, àwọn tí ìwọ kò lè yé ọ̀rọ̀ wọn. Lójú òótọ́, ì bá ṣe pé mo rán ọ sí ọ̀dọ̀ wọn, wọn ì bá ti fetí sí ọ. Ṣùgbọ́n ilé Ísírẹ́lì kò ní fetí sí ọ; nítorí wọn kò ní fetí sí mi: nítorí gbogbo ilé Ísírẹ́lì ni wọ́n ní ojú líle àti ọkàn líle. Wò ó, mo ti mú ojú rẹ le lòdì sí ojú wọn, mo sì mú iwájú orí rẹ le lòdì sí iwájú orí wọn. Bí dàímọ́ndì tí ó le ju òkúta iná lọ ni mo ṣe mú iwájú orí rẹ le: má bẹ̀rù wọn, bẹ́ẹ̀ ni má ṣe yà á sílẹ̀ nítorí ìrísí wọn, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Esekiẹli 3:3–9.
Ezekiel is directed to proclaim a message to the former covenant people as represented by the Protestants of Millerite history and the Laodicean Seventh-day Adventist church in the latter days. If he refuses to proclaim the message the blood of those left unwarned will be upon him.
A pàṣẹ fún Ìsíkíẹ́lì láti kéde ìránṣẹ́ kan sí àwọn ènìyàn májẹ̀mú àtijọ́ gẹ́gẹ́ bí wọ́n ti jẹ́ aṣojú nínú àwọn Pùrótẹ́sítàǹtì nínú ìtàn àwọn Mílléráìtì àti ìjọ Seventh-day Adventist ti Laodikea ní àwọn ọjọ́ ìkẹyìn. Bí ó bá kọ̀ láti kéde ìránṣẹ́ náà, ẹ̀jẹ̀ àwọn tí a fi sílẹ̀ láìkìlọ̀ yóò wà lára rẹ̀.
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me. When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul. Again, When a righteous man doth turn from his righteousness, and commit iniquity, and I lay a stumblingblock before him, he shall die: because thou hast not given him warning, he shall die in his sin, and his righteousness which he hath done shall not be remembered; but his blood will I require at thine hand. Nevertheless if thou warn the righteous man, that the righteous sin not, and he doth not sin, he shall surely live, because he is warned; also thou hast delivered thy soul. Ezekiel 3:17–21.
Ọmọ ènìyàn, mo ti fi ọ jẹ́ olùṣọ́ sí ilé Israẹli: nítorí náà gbọ́ ọ̀rọ̀ láti ẹnu mi, kí o sì fi ìkìlọ̀ fún wọn láti ọ̀dọ̀ mi. Nígbà tí mo bá sọ fún ẹni búburú pé, Dájúdájú ìwọ yóò kú; tí ìwọ kò sì fi ìkìlọ̀ fún un, tàbí kí o sọ̀rọ̀ láti kìlọ̀ fún ẹni búburú náà kúrò ní ọ̀nà búburú rẹ̀, láti gba ẹ̀mí rẹ̀ là; ẹni búburú náà yóò kú nínú ẹ̀ṣẹ̀ rẹ̀; ṣùgbọ́n èmi yóò béèrè ẹ̀jẹ̀ rẹ̀ lọ́wọ́ rẹ. Ṣùgbọ́n bí ìwọ bá kìlọ̀ fún ẹni búburú, tí kò sì yí padà kúrò nínú ìwà búburú rẹ̀, tàbí kúrò ní ọ̀nà búburú rẹ̀, yóò kú nínú ẹ̀ṣẹ̀ rẹ̀; ṣùgbọ́n ìwọ ti gba ọkàn rẹ là. Pẹ̀lú, nígbà tí olódodo bá yí kúrò nínú òdodo rẹ̀, tí ó sì ṣe àìṣòdodo, tí èmi sì fi ohun ìkọ̀sẹ̀ síwájú rẹ̀, yóò kú: nítorí ìwọ kò fi ìkìlọ̀ fún un, yóò kú nínú ẹ̀ṣẹ̀ rẹ̀, a kì yóò sì rántí òdodo rẹ̀ tí ó ti ṣe; ṣùgbọ́n èmi yóò béèrè ẹ̀jẹ̀ rẹ̀ lọ́wọ́ rẹ. Síbẹ̀síbẹ̀ bí ìwọ bá kìlọ̀ fún olódodo, kí olódodo má bàa ṣẹ̀, tí kò sì ṣẹ̀, dájúdájú yóò yè, nítorí a ti kìlọ̀ fún un; ìwọ náà sì ti gba ọkàn rẹ là. Hesekieli 3:17–21.
In the first ‘eleven’ chapters of Ezekiel, he is shown the destruction of Jerusalem, illustrated by the visions by the river Chebar, the plain and Jerusalem. He is commissioned to proclaim a warning of the impending judgment upon Jerusalem. The warning message of the impending judgment upon Jerusalem is the warning given first to the Laodicean Seventh-day Adventist church. The warning identifies the judgment and rejection of God’s people in Jerusalem who do not possess the seal of God. The warning typified by Ezekiel is the warning of the soon-coming Sunday law.
Nínú “orí mọ́kànlá” àkọ́kọ́ ti Ìsíkíẹ́lì, a fi ìparun Jerúsálẹ́mù hàn án, gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ nípasẹ̀ àwọn ìran lẹ́gbẹ̀ẹ́ odò Kébárì, ní pẹ̀tẹ́lẹ̀ àti ní Jerúsálẹ́mù. A yàn án láti kéde ìkìlọ̀ kan nípa ìdájọ́ tí ń bọ̀ sórí Jerúsálẹ́mù. Ìhìn ìkìlọ̀ nípa ìdájọ́ tí ń bọ̀ sórí Jerúsálẹ́mù ni ìkìlọ̀ tí a kọ́kọ́ fi fún ìjọ Seventh-day Adventist ti Laodíṣíà. Ìkìlọ̀ náà ń tọ́ka sí ìdájọ́ àti ìkọ̀sílẹ̀ àwọn ènìyàn Ọlọ́run ní Jerúsálẹ́mù tí kò ní èdìdì Ọlọ́run. Ìkìlọ̀ tí a fi Ìsíkíẹ́lì ṣe àpẹẹrẹ rẹ̀ ni ìkìlọ̀ nípa òfin Sunday tí yóò dé láìpẹ́.
In those first eleven chapters where these truths are set forth, Ezekiel is made dumb, and only speaks thereafter when God specifically opens his mouth, and this continues until the destruction of Jerusalem, when he again can speak.
Nínú àwọn orí kíní mọ́kànlá wọ̀nyí níbi tí a ti gbé àwọn òtítọ́ wọ̀nyí kalẹ̀, a mú kí Ẹsẹkiẹli di adití-ọ̀rọ̀, kò sì tún sọ̀rọ̀ lẹ́yìn náà àfi nígbà tí Ọlọ́run bá ṣí ẹnu rẹ̀ ní pàtó; èyí sì ń bá a lọ títí dé ìparun Jerusalẹmu, nígbà náà ni ó tún lè sọ̀rọ̀.
Then the spirit entered into me, and set me upon my feet, and spake with me, and said unto me, Go, shut thyself within thine house. But thou, O son of man, behold, they shall put bands upon thee, and shall bind thee with them, and thou shalt not go out among them: And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover: for they are a rebellious house. But when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord God; He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house. Ezekiel 3:24–27.
Nígbà náà ni Ẹ̀mí wọ inú mi, ó sì gbé mi dúró lórí ẹsẹ̀ mi, ó bá mi sọ̀rọ̀, ó sì wí fún mi pé, Lọ, ti ara rẹ mọ́lẹ̀ nínú ilé rẹ. Ṣùgbọ́n ìwọ, ọmọ ènìyàn, wò ó, wọn yóò fi ọ̀ràn dè ọ́, wọn yóò sì fi wọ́n so ọ́, ìwọ kì yóò sì jáde lọ láàrín wọn: Èmi yóò sì mú kí ahọ́n rẹ lẹ mọ́ àjà ẹnu rẹ, kí o lè di adití, kí o má sì ṣe jẹ́ olùbá wọn wí: nítorí wọ́n jẹ́ ilé ọlọ̀tẹ̀. Ṣùgbọ́n nígbà tí mo bá bá ọ sọ̀rọ̀, èmi yóò ṣí ẹnu rẹ, ìwọ yóò sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Ẹni tí ó bá gbọ́, jẹ́ kí ó gbọ́; àti ẹni tí ó bá kọ̀, jẹ́ kí ó kọ̀: nítorí wọ́n jẹ́ ilé ọlọ̀tẹ̀. Esekiẹli 3:24–27.
When Jerusalem fell, Ezekiel could once again speak.
Nígbà tí Jerusalẹmu ṣubú, Ẹsẹkiẹli tún lè sọ̀rọ̀ lẹ́ẹ̀kan sí i.
And it came to pass in the twelfth year of our captivity, in the tenth month, in the fifth day of the month, that one that had escaped out of Jerusalem came unto me, saying, The city is smitten. Now the hand of the Lord was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb. Ezekiel 33:21, 22.
Ó sì ṣẹ ní ọdún kejìlá ìgbèkùn wa, ní oṣù kẹwàá, ní ọjọ́ karùn-ún oṣù náà, pé ẹni kan tí ó sá bọ́ kúrò ní Jerusalẹmu wá sọ́dọ̀ mi, ó ní, A ti lu ìlú náà. Ní ìrọ̀lẹ́ sì ni ọwọ́ Olúwa wà lórí mi kí ẹni tí ó sá bọ́ náà tó dé; ó sì ti la ẹnu mi sílẹ̀ títí ó fi tọ̀ mí wá ní òwúrọ̀; a sì la ẹnu mi sílẹ̀, èmi kò sì yà mọ́. Hesekieli 33:21, 22.
The fall of Jerusalem represents the fall of the Laodicean Seventh-day Adventist church in the latter days. That fall occurs while those who were sealed in Jerusalem in chapter nine are then lifted up as the church triumphant. The Laodicean’s within Jerusalem are taken out, and the one hundred and forty-four thousand are lifted up as the kingdom of glory is established. That kingdom of glory was typified by the establishment of the kingdom of grace at the cross. The kingdom of grace at the cross aligns with the kingdom of glory at the Sunday law, and those two kingdoms are placed into the sequence of prophetic history located in the book of Ezekiel. The first eleven chapters, when Ezekiel is placed within the context of the sanctuary is about the purification of God’s church as His people change from the church militant, that is defined as being made up of wheat and tares, into the church triumphant, that is made up of the wheat offering of Pentecost.
Ìṣubú Jerúsálẹ́mù dúró fún ìṣubú ìjọ Seventh-day Adventist ti Laodicea ní àwọn ọjọ́ ìkẹyìn. Ìṣubú náà ń ṣẹlẹ̀ nígbà tí àwọn tí a ti fi èdìdì dì ní Jerúsálẹ́mù nínú orí kẹ́sàn-án ni a sì gbé sókè gẹ́gẹ́ bí ìjọ ajẹ́gun. A mú àwọn ti Laodicea tí ó wà nínú Jerúsálẹ́mù kúrò, a sì gbé ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì sókè bí a ti ń fi ìjọba ògo múlẹ̀. Ìjọba ògo náà ni a fi hàn ní àpẹẹrẹ ṣáájú nípasẹ̀ ìdásílẹ̀ ìjọba oore-ọ̀fé ní orí àgbélébùú. Ìjọba oore-ọ̀fé ní orí àgbélébùú bá ìjọba ògo mu ní àkókò òfin Ọjọ́-Àìkú, a sì fi àwọn ìjọba méjèèjì wọ inú ìtẹ̀síwájú ìtàn àsọtẹ́lẹ̀ tí ó wà nínú ìwé Ẹsikẹ́lì. Àwọn orí kìn-ín-ní dé kọkànlá, nígbà tí a bá fi Ẹsikẹ́lì sí inú àyíká ibi mímọ́, jẹ́ nípa ìwẹ̀nùmọ́ ìjọ Ọlọ́run bí àwọn ènìyàn Rẹ̀ ṣe ń yípadà láti inú ìjọ jagunjagun, èyí tí a túmọ̀ sí gẹ́gẹ́ bí èyí tí ó jẹ́ àkópọ̀ alíkámà àti èpò búburú, sí inú ìjọ ajẹ́gun, èyí tí a fi ọrẹ alíkámà ti Pẹntikosti ṣe.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ìwọ sì, ìwọ aláìmọ́, ọmọ-aládé búburú Ísírẹ́lì, ẹni tí ọjọ́ rẹ̀ ti dé, nígbà tí ẹ̀ṣẹ̀ yóò dé òpin, báyìí ni Olúwa Ọlọ́run wí; Yọ adé-ìbọ̀rí náà kúrò, kí o sì bọ adé náà: èyí kì yóò sì rí bẹ́ẹ̀ mọ́: gbé ẹni tí ó wà nípò kẹ̀kẹ́ ga, sì rẹ ẹni tí ó wà nípò gíga sílẹ̀. Èmi yóò sì yi i palẹ̀, yi i palẹ̀, yi i palẹ̀: kì yóò sì sí mọ́, títí ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún un. Ìsíkíẹ́lì 21:25–27.
Zedekiah was the final king of Judah, and he is the “wicked prince of Israel, whose day is come” in the verses. Nebuchadnezzar was about to take Jerusalem and Zedekiah’s crown was to be removed by Babylon who would be overturned by the Medes and Persians, who would in turn be overturned by the Greeks, who would be overturned by Rome. The third overturning arrives at Rome, which is the history when the King “whose right it is” will receive the crown of the kingdom of grace at the setting up of that kingdom at the cross.
Sedekiah ni ọba ikẹhin Juda, òun sì ni “ọmọ-aládé búburú Israẹli, ẹni tí ọjọ́ rẹ̀ dé” nínú àwọn ẹsẹ̀ náà. Nebukadinésari ti fẹ́ gba Jerusalẹmu, a sì máa yọ adé Sedekiah kúrò lọ́wọ́ Bábílónì, ẹni tí àwọn Mẹdi àti àwọn Pérsia yóò sì borí, tí àwọn ará Gíríìkì yóò sì borí lẹ́yìn wọn, tí Róòmù yóò sì borí. Ìyípadà ìṣubú kẹta náà dé sí Róòmù, èyí tí í ṣe ìtàn ìgbà tí Ọba náà “ẹni tí ó ní ẹ̀tọ́ sí i” yóò gba adé ìjọba oore-ọ̀fé nígbà ìdásílẹ̀ ìjọba náà lórí àgbélébùú.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 451.
“Sí ‘aláìmọ́, ọmọ-aládé búburú’ ni ọjọ́ ìdájọ́ ìkẹyìn ti dé. ‘Yọ adé alùfáà náà kúrò,’ ni Olúwa pàṣẹ, ‘kí o sì bọ adé ọba náà kúrò.’ Kì í ṣe títí di ìgbà tí Kristi tìkára Rẹ̀ yóò fi gbé ìjọba Rẹ̀ kalẹ̀ ni a ó tún jẹ́ kí Júdà ní ọba. ‘Èmi yóò yi i palẹ̀, yi i palẹ̀, yi i palẹ̀,’ ni àṣẹ ọ̀run nípa itẹ́ ilé Dáfídì; ‘kò sì ní sí mọ́, títí Ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; èmi yóò sì fi í fún Un.’ Esekiẹli 21:25–27.” Àwọn Wòlíì àti Àwọn Ọba, 451.
In the time of the latter rain, which began when the judgment of the living began on 9/11 Christ sets up his kingdom of glory.
Ní àkókò òjò ìkẹyìn, èyí tí ó bẹ̀rẹ̀ nígbà tí ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní 9/11, Kristi gbé ìjọba ògo rẹ̀ kalẹ̀.
“When the four angels let go, Christ will set up His kingdom.” Spalding and Magan, 3.
“Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ọwọ́ sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀.” Spalding and Magan, 3.
A period of preparation begins at 9/11 and at the Sunday law the glorious holy mountain is lifted up above all the hills and mountains.
Àkókò ìmúrasílẹ̀ bẹ̀rẹ̀ ní 9/11, àti ní òfin Ọjọ́ Àìkú ni a gbé òkè mímọ́ ológo náà ga ju gbogbo àwọn òkè kéékèèké àti àwọn òkè ńlá lọ.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.
Ọ̀rọ̀ tí Isaiah ọmọ Amoz rí nípa Juda àti Jerusalẹmu. Yóò sì ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, pé òkè ilé Olúwa ni a ó fi múlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn òkè kékeré lọ; gbogbo orílẹ̀-èdè yóò sì ṣàn wá sí i. Ọ̀pọ̀ ènìyàn yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, a ó sì máa rìn ní ipa ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:1–3.
On 9/11 the winds were released and then restrained, thus marking the beginning of the setting up of the kingdom of Daniel two, that is represented as a rock cut out of the mountain that fills the whole earth.
Ní 9/11 ni a tú àwọn ẹ̀fúùfù sílẹ̀, lẹ́yìn náà ni a sì fà wọ́n sẹ́yìn; nípa bẹ́ẹ̀ ni a fi samisi ìbẹ̀rẹ̀ ìdásílẹ̀ ìjọba Dáníẹ́lì méjì, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí òkúta kan tí a gé jáde kúrò nínú òkè, tí ó sì kún gbogbo ayé.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“A fi ìran yìí hàn ní ọdún 1847 nígbà tí ó jẹ́ pé díẹ̀ gan-an nínú àwọn ará Advent ni wọ́n ń pa ọjọ́ ìsinmi Sábáàtì mọ́, àti nínú àwọn wọ̀nyí díẹ̀ péré ni wọ́n rò pé pípa a mọ́ ní ìtóbi tó tó láti fa ìlà ìyàtọ̀ sílẹ̀ láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Ní báyìí, ìmúṣẹ ìran náà ti ń bẹ̀rẹ̀ sí í farahàn. ‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nu kàn níbí, kò tọ́ka sí àkókò tí àwọn àjàkálẹ̀-àrùn yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé òpin, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a ó di wọ́n mú kí wọ́n má bàa lè dí iṣẹ́ áńgẹ́lì kẹta náà lọ́wọ́. Ní àkókò náà ni ‘òjò àkẹ́yìn,’ tàbí ìtútù láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta náà, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ láti dúró ní àkókò tí a ó tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn náà jáde.” Early Writings, 85.
Christ sets up His everlasting kingdom during the time of the latter rain, and His kingdom includes the kingdom of grace that was established at the cross and also His kingdom of glory at the Sunday law. Zedekiah to Babylon (1st kingdom), to Medo-Persia (2nd kingdom), to Greece (3rd kingdom) and on to pagan Rome (4th kingdom) identifies the history leading to the kingdom of grace. That history identifies a parallel historical sequence from Papal Rome (spiritual Babylon 5th kingdom), unto the United States (spiritual Medo-Persia 6th kingdom), unto the United Nations (spiritual Greece 7th kingdom) and on unto the threefold union of the dragon, the beast and false prophet, that together make up modern Rome (spiritual Rome 8th kingdom that is of the seven).
Kristi ń gbé ìjọba Rẹ̀ tí ó wà láéláé kalẹ̀ ní àkókò òjò ìkẹyìn, ìjọba Rẹ̀ sì ní inú rẹ̀ ìjọba oore-ọ̀fẹ́ tí a fi ìdí rẹ̀ múlẹ̀ lórí àgbélébùú, bẹ́ẹ̀ pẹ̀lú ìjọba ògo Rẹ̀ ní òfin Ọjọ́-Àìkú. Sedekiah sí Babiloni (ìjọba àkọ́kọ́), sí Medo-Persia (ìjọba kejì), sí Gíríìsì (ìjọba kẹta), àti títí dé Romu keferi (ìjọba kẹrin), ń fi ìtàn tí ó ṣáájú ìjọba oore-ọ̀fẹ́ hàn. Ìtàn náà ń fi àtẹ̀lé ìtàn kan tí ó jọra hàn láti Romu Pápá (Babiloni ti ẹ̀mí, ìjọba karùn-ún), sí Orílẹ̀-Èdè Amẹ́ríkà (Medo-Persia ti ẹ̀mí, ìjọba kẹfà), sí Àjọ Ìṣọ̀kan Àgbáyé (Gíríìsì ti ẹ̀mí, ìjọba keje), àti títí dé ìṣọ̀kan mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké, tí gbogbo wọn jọ ṣe Romu òde-òní (Romu ti ẹ̀mí, ìjọba kẹjọ tí ó jẹ́ ti àwọn méje).
The triumph of that kingdom in Daniel two is represented by a rock, and God’s faithful are stones in the temple.
Ìṣẹ́gun ìjọba náà nínú Dáníẹ́lì méjì ni a fi àpáta ṣàfihàn, àwọn olóòótọ́ Ọlọ́run sì jẹ́ òkúta nínú tẹ́ńpìlì náà.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí àwọn òkúta alààyè, a ń kọ́ yín jọ sí ilé ẹ̀mí, sí ìjọ àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí sókè, tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi. 1 Peteru 2:5.
That everlasting triumphs over the kingdoms of the world and fills the entire world. In Ezekiel chapter forty to the end of his book that same kingdom is represented as a temple which fills the world with the water of life.
Ìyẹn ni ayérayé, ó ṣẹ́gun àwọn ìjọba ayé, ó sì kún gbogbo ayé. Nínú Ìwé Ìsíkíẹ́lì orí ogójì títí dé òpin ìwé rẹ̀, a tún fi ìjọba kan náà hàn gẹ́gẹ́ bí tẹ́ńpìlì kan tí ó fi omi ìyè kún gbogbo ayé.
We will continue these things in the next article.
A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.