The prophetic line which I am identifying as ‘the wheel of Josiah’ begins with the rebellion of ancient Israel as they rejected God as their king in 1097 BC. The first three kings (Saul, David and Solomon) are identified as reigning for forty years, from 1097 BC through to 977 BC. At Solomon’s death the rebellion of Jeroboam and the ten northern tribes finish the line of the first three kings, and begins a line of kings in both the northern and southern kingdoms.
Ìlà àsọtẹ́lẹ̀ tí mo ń tọ́ka sí gẹ́gẹ́ bí ‘àgbá kẹ̀kẹ́ Josiah’ bẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ̀ Ísírẹ́lì àtijọ́ nígbà tí wọ́n kọ Ọlọ́run gẹ́gẹ́ bí Ọba wọn ní 1097 BC. Àwọn ọba mẹ́ta àkọ́kọ́ (Saul, David àti Solomon) ni a mọ̀ sí ẹni tí wọ́n jọba fún ogójì ọdún kọ̀ọ̀kan, láti 1097 BC títí dé 977 BC. Ní ikú Solomon, ìṣọ̀tẹ̀ Jeroboam àti àwọn ẹ̀yà mẹ́wàá ti àríwá parí ìlà àwọn ọba mẹ́ta àkọ́kọ́ náà, ó sì bẹ̀rẹ̀ ìlà àwọn ọba ní ìjọba àríwá àti ti gúúsù méjèèjì.
The first three kings are a symbol of many truths, but one of the wheels of truth which they are connected to is the last three kings of Judah—Jehoiakim, Jehoiachin and Zedekiah, who in turn represent Cyrus, Darius and Artaxerxes. Cyrus, Darius and Artaxerxes in turn represent their three decrees reaching from 516 BC to 457 BC; who in turn represent the three angels of Revelation fourteen that arrive in 1798, April 19, 1844 and October 22, 1844, respectively. The history of the arrival of the three angels of Revelation fourteen is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, thus identifying that the prophetic line that begins with the anointing of Saul as king reaches its conclusion when the church triumphant is anointed at the soon-coming Sunday law. The line includes the wheel of king Josiah, that reaches back to Jeroboam’s rebellion of Bethel and Dan in 977 BC.
Àwọn ọba mẹ́ta àkọ́kọ́ jẹ́ àmì ọ̀pọ̀lọpọ̀ òtítọ́, ṣùgbọ́n ọ̀kan lára àwọn àgbá kẹ̀kẹ́ òtítọ́ tí wọ́n so mọ́ ni àwọn ọba mẹ́ta ìkẹyìn ti Júdà—Jehoiakim, Jehoiachin àti Sedekiah—àwọn tí wọ́n sì, ní ìpẹ̀yà wọn, ṣojú fún Kírúsì, Dariusi àti Atasasẹsì. Kírúsì, Dariusi àti Atasasẹsì sì, ní ìpẹ̀yà wọn, ṣojú fún àwọn àṣẹ mẹ́ta wọn tí ó gùn láti 516 BC dé 457 BC; àwọn tí wọ́n sì, ní ìpẹ̀yà wọn, ṣojú fún àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá, tí wọ́n dé ní 1798, April 19, 1844 àti October 22, 1844, ní ọ̀tọ̀ọ̀tọ̀. Ìtàn ìbọ̀wọ̀lé àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá ni a tún ṣe padà dé lẹ́tà kíkún ní àkókò ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì, nípa bẹ́ẹ̀ sì ni ó ń fi hàn pé ìlà àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ pẹ̀lú fífi òróró yàn Saulu gẹ́gẹ́ bí ọba dé ìparí rẹ̀ nígbà tí a bá fi òróró yàn ìjọ ajagunborí ní òfin ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Ìlà náà ní àgbá kẹ̀kẹ́ ọba Josiah nínú, tí ó sì ń dé sẹ́yìn títí dé ìṣọ̀tẹ̀ Jeroboam ní Beteli àti Dani ní 977 BC.
Twenty-two
Ẹgbẹ̀rún méjìlélógún
Jeroboam possesses the symbolism of twenty-two, for he reigned for twenty-two years, thus tying his witness into the history represented by twenty-two, which is a symbol of the combination of Divinity with humanity as illustrated by Daniel’s marah vision in the twenty-second day, and the number two hundred and twenty, of which, the number twenty-two is a tithe.
Jeroboamu ní ààmì ìṣàpẹẹrẹ méjìlélógún, nítorí pé ó jẹ ọba fún ọdún méjìlélógún, báyìí ni ó fi so ẹ̀rí rẹ̀ mọ́ ìtàn tí méjìlélógún ń ṣojú fún, èyí tí ó jẹ́ ààmì ìṣàpẹẹrẹ ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn gẹ́gẹ́ bí a ti fihàn nínú ìran marah ti Dáníẹ́lì ní ọjọ́ kejìlélógún, àti nọ́mbà igba méjìdínlógún, nínú èyí tí nọ́mbà méjìlélógún jẹ́ ìdámẹ́wàá.
And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. 1 Kings 14:20.
Àwọn ọjọ́ tí Jeroboamu sì fi jọba jẹ́ ọdún méjìlélógún: ó sì sùn pẹ̀lú àwọn baba rẹ̀, Nadabu ọmọ rẹ̀ sì jọba ní ipò rẹ̀. 1 Kings 14:20.
The ‘at-One-Ment,’ representing the combination of Divinity and humanity is the work of Christ that began on October 22, or the tenth month (Gregorian); ten time twenty-two equals two hundred and twenty. Jeroboam set up counterfeit altars at both Bethel and Dan, and is therefore a symbol of the counterfeit worship of Sunday in connection with the combination of church (Bethel: meaning church) and state (Dan: meaning judgment).
“Ìṣọ̀kan sí Ọ̀kan,” tí ó dúró fún ìsopọpọ̀ Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn, ni iṣẹ́ Kristi tí ó bẹ̀rẹ̀ ní October 22, tàbí oṣù kẹwàá (Gregorian); mẹ́wàá ìgbà méjìlélógún dọ́gba pẹ̀lú igba méjìdínlógún. Jeroboamu gbé àwọn pẹpẹ èké kalẹ̀ ní Bẹtẹli àti Dani pẹ̀lú, nítorí náà ó jẹ́ ààmì ìjọsìn ọjọ́ Àìkú èké ní ìbáṣepọ̀ pẹ̀lú ìsopọpọ̀ ìjọ (Bẹtẹli: túmọ̀ sí ìjọ) àti ìjọba (Dani: túmọ̀ sí ìdájọ́).
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:25–33.
Nígbà náà ni Jeroboamu kọ́ Ṣekemu sí orí òkè Efraimu, ó sì gbé inú rẹ̀; ó sì jáde kúrò níbẹ̀, ó sì kọ́ Penueli. Jeroboamu sì sọ nínú ọkàn rẹ̀ pé, Ní báyìí ni ìjọba yóò padà sí ilé Dáfídì: bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ nínú ilé Olúwa ní Jerusalẹmu, nígbà náà ni ọkàn àwọn ènìyàn wọ̀nyí yóò padà sí ọ̀dọ̀ olúwa wọn, àní sí ọ̀dọ̀ Rehoboamu ọba Juda; wọn yóò sì pa mí, wọn yóò sì tún padà lọ sí ọ̀dọ̀ Rehoboamu ọba Juda. Nítorí náà, ọba náà gbìmọ̀, ó sì ṣe ọmọ màlúù wúrà méjì, ó sì wí fún wọn pé, Ó ti pọ̀ jù fún yín láti máa gòkè lọ sí Jerusalẹmu: wò ó, àwọn ọlọ́run rẹ, Ísírẹ́lì, tí wọ́n mú ọ jáde kúrò ní ilẹ̀ Ejibiti. Ó sì fi ọ̀kan kalẹ̀ ní Beteli, ó sì gbé èkejì sí Dani. Ohun yìí sì di ẹ̀ṣẹ̀: nítorí àwọn ènìyàn lọ láti foríbalẹ̀ níwájú ọ̀kan náà, àní títí dé Dani. Ó sì ṣe ilé àwọn ibi gíga, ó sì yan àlùfáà nínú ẹni-kẹ́yìn àwọn ènìyàn, àwọn tí kì í ṣe nínú àwọn ọmọ Lefi. Jeroboamu sì pàṣẹ àjọyọ̀ kan ní oṣù kẹjọ, ní ọjọ́ kẹẹ̀ẹ́dógún oṣù náà, bí àjọyọ̀ tí ó wà ní Juda; ó sì rú ẹbọ lórí pẹpẹ. Bákan náà ni ó ṣe ní Beteli, ní fífi ẹbọ rú fún àwọn ọmọ màlúù tí ó ṣe; ó sì fi àwọn àlùfáà àwọn ibi gíga tí ó ṣe sí Beteli. Nítorí náà ó rú ẹbọ lórí pẹpẹ tí ó ṣe ní Beteli ní ọjọ́ kẹẹ̀ẹ́dógún oṣù kẹjọ, àní nínú oṣù tí ó ti pète láti inú ọkàn ara rẹ̀; ó sì pàṣẹ àjọyọ̀ kan fún àwọn ọmọ Israẹli: ó sì rú ẹbọ lórí pẹpẹ, ó sì sun tùràrí. 1 Ọba 12:25–33.
In the foundational history of the ten northern tribes, there was a rebellion that had been typified by Israel's rejection of God as king, and also by the rebellion of Aaron and the golden calf. Aaron’s rebellion was at the foundational history of ancient Israel and Jeroboam’s was at the foundational history of the ten northern tribes. “Line upon line” Aaron, as a high priest represents the church and Jeroboam as king, represents the state. Those two foundational rebellions are a line that includes the foundational rebellion of the people of Israel in desiring a human king.
Nínú ìtàn ìpilẹ̀ṣẹ̀ àwọn ẹ̀yà mẹ́wàá ti àríwá, ìṣọ̀tẹ̀ kan wà tí a ti fi ìkọ̀sílẹ̀ Ísírẹ́lì sí Ọlọ́run gẹ́gẹ́ bí ọba hàn ní àpẹẹrẹ, bẹ́ẹ̀ náà sì ni ìṣọ̀tẹ̀ Áárónì àti ọmọ màlúù wúrà. Ìṣọ̀tẹ̀ Áárónì wà ní ìtàn ìpilẹ̀ṣẹ̀ Ísírẹ́lì àtijọ́, ti Jèróbóámù sì wà ní ìtàn ìpilẹ̀ṣẹ̀ àwọn ẹ̀yà mẹ́wàá ti àríwá. “Láìnì lórí láìnì” Áárónì, gẹ́gẹ́ bí àlùfáà àgbà, dúró fún ìjọ, Jèróbóámù sì, gẹ́gẹ́ bí ọba, dúró fún ìpínlẹ̀. Àwọn ìṣọ̀tẹ̀ ìpilẹ̀ṣẹ̀ méjèèjì wọ̀nyí jẹ́ láìnì kan tí ó ní ìṣọ̀tẹ̀ ìpilẹ̀ṣẹ̀ àwọn ènìyàn Ísírẹ́lì nínú fífẹ́ ọba ènìyàn.
490
490
There are three periods of four hundred and ninety years in the sacred history that is represented in the book of Ezekiel, and one was associated with the kings, the other with the sanctuary and the other with the host. Those three periods align with the rebellion of Aaron, (the sanctuary), Saul (the host) and Jeroboam (the king). Of the three symbols of prophet, priest and king, it is king Saul who is identified as prophesying, and Aaron was the priest, and Jeroboam was the king.
Àwọn àkókò mẹ́ta ti ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [490] ọdún wà nínú ìtàn mímọ́ tí a ṣàfihàn nínú ìwé Ìsíkíẹ́lì, ọ̀kan sì ní ìbáṣepọ̀ pẹ̀lú àwọn ọba, èkejì pẹ̀lú ibi mímọ́, àti ẹ̀kẹta pẹ̀lú ogun náà. Àwọn àkókò mẹ́ta wọ̀nyí bá ìṣọ̀tẹ́ Áárónì mu, (ibi mímọ́), ti Sáúlù (ogun náà), àti ti Jèróbóámù (ọba). Nínú àwọn ààmì mẹ́ta wọ̀nyí—wòlíì, àlùfáà, àti ọba—ọba Sáúlù ni a dá mọ̀ gẹ́gẹ́ bí ẹni tí ó ń sọ̀rọ̀ àsọtẹ́lẹ̀, Áárónì sì ni àlùfáà, Jèróbóámù sì ni ọba.
And it came to pass, when all that knew him beforetime saw that, behold, he prophesied among the prophets, then the people said one to another, What is this that is come unto the son of Kish? Is Saul also among the prophets? And one of the same place answered and said, But who is their father? Therefore it became a proverb, Is Saul also among the prophets? 1 Samuel 10:11, 12.
Ó sì ṣẹlẹ̀ pé, nígbà tí gbogbo àwọn tí ó ti mọ̀ ọ́ tẹ́lẹ̀ rí i pé, wò ó, ó ń sọtẹ́lẹ̀ láàárín àwọn wòlíì, nígbà náà ni àwọn ènìyàn sọ fún ara wọn pé, Kí ni èyí tí ó dé bá ọmọ Kiṣi? Ṣé Saulu náà wà láàárín àwọn wòlíì bí? Ọ̀kan nínú àwọn ènìyàn ibẹ̀ sì dáhùn, ó ní, Ṣùgbọ́n ta ni baba wọn? Nítorí náà ó di òwe pé, Ṣé Saulu náà wà láàárín àwọn wòlíì bí? 1 Samueli 10:11, 12.
The church triumphant consists of a thirty-year old prophet, a thirty-year old priest and a thirty-year old king, represented by Ezekiel who began in the thirtieth year, Joseph who began his service in the thirtieth year and king David who began to reign in his thirtieth year. The church triumphant is represented in the last eight chapters of the book of Ezekiel as the temple that fills the earth, and the church triumphant is Philadelphia, which is the eighth church that is of the seven.
Ìjọ́ ajagunmólè ní wòlíì ẹni ọdún mẹ́ẹ̀ẹ́gbọ̀n, àti àlùfáà ẹni ọdún mẹ́ẹ̀ẹ́gbọ̀n, àti ọba ẹni ọdún mẹ́ẹ̀ẹ́gbọ̀n, tí a ṣojú fún nípa Ẹsẹkiẹli tí ó bẹ̀rẹ̀ ní ọdún kẹtàlélọ́gbọ̀n, Josefu tí ó bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀ ní ọdún mẹ́ẹ̀ẹ́gbọ̀n, àti ọba Dáfídì tí ó bẹ̀rẹ̀ sí í jọba ní ọdún mẹ́ẹ̀ẹ́gbọ̀n rẹ̀. A ṣojú fún ìjọ́ ajagunmólè nínú orí mẹ́jọ tí ó gbẹ̀yìn nínú ìwé Ẹsẹkiẹli gẹ́gẹ́ bí tẹ́ńpìlì tí ń kun ilẹ̀ ayé, àti ìjọ́ ajagunmólè ni Filadẹlfia, èyí tí í ṣe ìjọ kẹjọ lára àwọn méje.
The prophetic line of Josiah that began in 977 BC ends at the soon-coming Sunday law. The purification and sealing of the one hundred and forty-four thousand that began on December 31, 2023, began when Michael descended to resurrect the two witnesses of Revelation eleven. 2023 arrived twenty-two years after September 11, 2001, just as the Alien and Sedition Acts of 1798 arrive twenty-two years after the Declaration of Independence in 1776. Jeroboam’s twenty-two-year reign began in 977 BC when the prophecy of Josiah was set forth. At that time the disobedient prophet of 1 Kings chapter thirteen, confronted Jeroboam’s apostasy just as Moses confronted Aaron’s apostasy, and Samuel confronted the host who desired a king. Those confrontations against foundational apostasies represented by the message of the disobedient prophet, Moses and Samuel represent the loud cry of the third angel at the Sunday law. It is the warning message proclaimed by the ensign, which is represented in the history of Jeroboam as the prediction of Josiah accompanied with a “sign.”
Ìlà àsọtẹ́lẹ̀ Jóṣíà tí ó bẹ̀rẹ̀ ní ọdún 977 ṣáájú Kristi parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìwẹ̀nùmọ́ àti ìdìdìpọ̀ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì náà, tí ó bẹ̀rẹ̀ ní Ọjọ́ kọkànlélógún, oṣù kejìlá, ọdún 2023, bẹ̀rẹ̀ nígbà tí Maikeli sọ̀kalẹ̀ láti jí àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá dìde. Ọdún 2023 dé lẹ́yìn ọdún méjìlélógún láti ọjọ́ Kẹsán 11, 2001, gẹ́gẹ́ bí Alien and Sedition Acts ti 1798 ṣe dé lẹ́yìn ọdún méjìlélógún láti Ìkéde Òmìnira ní 1776. Ìjọba ọdún méjìlélógún Jeroboamu bẹ̀rẹ̀ ní ọdún 977 ṣáájú Kristi nígbà tí a gbé àsọtẹ́lẹ̀ Jóṣíà kalẹ̀. Ní àkókò náà, wòlíì aláìgbọ́ràn ti 1 Kings orí kẹtàlá dojú kọ ìpẹ̀yìndà Jeroboamu gẹ́gẹ́ bí Mose ṣe dojú kọ ìpẹ̀yìndà Aaroni, tí Samuẹli sì dojú kọ ogun tí ó fẹ́ ọba. Àwọn ìdójúkọ wọ̀nyí sí àwọn ìpẹ̀yìndà ìpìlẹ̀, tí a ṣàpẹẹrẹ wọn nípasẹ̀ ìránṣẹ́ wòlíì aláìgbọ́ràn, Mose, àti Samuẹli, ń ṣojú igbe ńlá ti áńgẹ́lì kẹta ní òfin Ọjọ́ Àìkú. Èyí ni ìfẹ̀sùn ìkìlọ̀ tí àpẹẹrẹ asia ń kéde, èyí tí a ṣàpẹẹrẹ rẹ̀ nínú ìtàn Jeroboamu gẹ́gẹ́ bí àsọtẹ́lẹ̀ Jóṣíà pẹ̀lú “àmì” kan.
And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
Sì kíyèsí i, ọkùnrin Ọlọ́run kan sì ti Júdà wá sí Bẹ́tẹ́lì nípa ọ̀rọ̀ Olúwa: Jeroboamu sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ láti sun tùràrí. Ó sì ké sí pẹpẹ náà nípa ọ̀rọ̀ Olúwa, ó ní, Pẹpẹ, pẹpẹ, báyìí ni Olúwa wí; Wò ó, a ó bí ọmọkùnrin kan fún ilé Dáfídì, Jósáyà ni a ó máa pè é ní orúkọ; lórí rẹ ni yóò sì rúbọ àwọn àlùfáà ibi gíga tí ń sun tùràrí lórí rẹ, egungun ènìyàn ni a ó sì sun lórí rẹ. Ó sì fúnni ní àmì ní ọjọ́ náà gan-an, ó ní, Èyí ni àmì tí Olúwa ti sọ; Wò ó, pẹpẹ náà yóò ya, erùpẹ̀ tí ó wà lórí rẹ ni a ó sì dà sílẹ̀. Ó sì ṣe, nígbà tí ọba Jeroboamu gbọ́ ọ̀rọ̀ ọkùnrin Ọlọ́run náà, ẹni tí ó ti ké sí pẹpẹ ní Bẹ́tẹ́lì, tí ó na ọwọ́ rẹ̀ jáde láti ibi pẹpẹ, ó ní, Ẹ mú un. Ọwọ́ rẹ̀ sì, èyí tí ó nà jáde sí i, rọ gbẹ, bẹ́ẹ̀ tí kò fi lè fà á padà sọ́dọ̀ ara rẹ̀ mọ́.
The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:1–10.
Pẹpẹ náà pẹ̀lú fọ́ sí méjì, erùpẹ̀ sì tú jáde kúrò lórí pẹpẹ náà, gẹ́gẹ́ bí àmì tí ọkùnrin Ọlọ́run náà ti fi ọ̀rọ̀ Olúwa sọ. Ọba sì dáhùn, ó sì wí fún ọkùnrin Ọlọ́run náà pé, “Ṣàdúrà báyìí sí ojú Olúwa Ọlọ́run rẹ, kí o sì bẹ̀bẹ̀ fún mi, kí ọwọ́ mi lè tún padà bọ̀ sí ipò rẹ̀.” Ọkùnrin Ọlọ́run náà sì bẹ Olúwa, ọwọ́ ọba náà sì tún padà bọ̀ sí ipò rẹ̀, ó sì di bí ó ti rí tẹ́lẹ̀. Ọba náà sì wí fún ọkùnrin Ọlọ́run náà pé, “Bá mi lọ sí ilé, kí o sì tún ara rẹ sọ, èmi yóò sì fún ọ ní èrè.” Ṣùgbọ́n ọkùnrin Ọlọ́run náà wí fún ọba náà pé, “Bí o bá fún mi ní ìdajì ilé rẹ, èmi kì yóò bá ọ wọlé, bẹ́ẹ̀ ni èmi kì yóò jẹ àkàrà tàbí mu omi ní ibi yìí. Nítorí pé báyìí ni a ti pàṣẹ fún mi nípa ọ̀rọ̀ Olúwa pé, ‘Má ṣe jẹ àkàrà, má sì ṣe mu omi, bẹ́ẹ̀ ni má ṣe padà ní ọ̀nà kan náà tí o gbà wá.’” Ní bẹ̀ẹ̀ ni ó fi gba ọ̀nà mìíràn lọ, kò sì padà ní ọ̀nà tí ó gbà wá sí Bẹtẹli. 1 Àwọn Ọba 13:1–10.
The prophet’s refusal to eat with Jeroboam in spite of the offer of “half thine house” aligns with Herod’s promise to Salome of half of his kingdom.
Ìkọ̀síwájú wòlíì náà láti bá Jeroboamu jẹun, láìka ìfilọ̀ “ààbọ̀ ilé rẹ” sí, bá ìlérí tí Hẹrọdu ṣe fún Salome, pé yóò fún un ní ààbọ̀ ìjọba rẹ, mu.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. Mark 6:21–24.
Nígbà tí ọjọ́ àyè bá dé, tí Hẹ́rọ́dù sì ṣe àsè kan ní ọjọ́ ìbí rẹ̀ fún àwọn olúwa rẹ̀, àwọn olórí ọmọ-ogun, àti àwọn olókìkí ilẹ̀ Gálílì; nígbà tí ọmọbìnrin Hẹ́rọ́díà náà wọlé, tí ó sì jó, tí ó sì mú inú Hẹ́rọ́dù àti àwọn tí wọ́n bá a jókòó dùn, ọba náà wí fún ọmọbìnrin náà pé, Béèrè lọ́wọ́ mi ohunkóhun tí ìwọ bá fẹ́, èmi yóò sì fi í fún ọ. Ó sì búra fún un pé, Ohunkóhun tí ìwọ bá béèrè lọ́wọ́ mi, èmi yóò fi í fún ọ, títí dé ìdajì ìjọba mi. Ó sì jáde lọ, ó sì wí fún ìyá rẹ̀ pé, Kí ni èmi yóò béèrè? Ó sì wí pé, Orí Jòhánù Oníbatisí. Máàkù 6:21–24.
Herod’s pledge of half his kingdom took place at his birthday. Herod is a symbol of Rome, and the ten kings of Revelation seventeen are typified by the tenfold division of Rome in Daniel chapter seven, and the ten toes of chapter two. His birthday is marked when the sixth kingdom is replaced by the seventh kingdom at the Sunday law, and in this sense, it is the birthday of the United Nations as the seventh kingdom of Bible prophecy. At the soon-coming Sunday law, the ten kings, represented by Jeroboam’s ten northern tribes, agree to give their kingdom to the beast for one hour in Revelation ‘seventeen’.
Ìlérí Hẹ́rọ́dù pé yóò fúnni ní ìdajì ìjọba rẹ̀ ṣẹlẹ̀ ní ọjọ́ ìbí rẹ̀. Hẹ́rọ́dù jẹ́ àmì ìṣàpẹẹrẹ Róòmù, àti àwọn ọba mẹ́wàá tí Ìfihàn orí kẹtàdínlógún sọ nípa wọn ni a ṣàpẹẹrẹ wọn nínú pípín Róòmù sí apá mẹ́wàá ní Dáníélì orí keje, àti nínú àwọn ìka ẹsẹ̀ mẹ́wàá ti orí kejì. A samisi ọjọ́ ìbí rẹ̀ nígbà tí a fi ìjọba kẹfà rọ́pò pẹ̀lú ìjọba keje ní òfin Ọjọ́-Àìkú, àti ní ìtumọ̀ yìí, ó jẹ́ ọjọ́ ìbí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè gẹ́gẹ́ bí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì. Ní òfin Ọjọ́-Àìkú tí ó sún mọ́lé, àwọn ọba mẹ́wàá, tí a ṣàpẹẹrẹ wọn nípasẹ̀ ẹ̀yà mẹ́wàá àríwá ti Jèróbóámù, fara mọ́ láti fi ìjọba wọn fún ẹranko náà fún wákàtí kan gẹ́gẹ́ bí Ìfihàn “kẹtàdínlógún” ti sọ.
For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:17.
Nítorí Ọlọ́run ni ó fi sínú ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti ní èrò kan náà, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Ìfihàn 17:17.
Before we take up Ezekiel’s prophecy of chapter four, we will identify the ‘thirteen’ times Ezekiel directly identifies a date. Those thirteen waymarks break down generally between the world and God’s people. The world represented by Egypt is placed into a direct date six times, and Tyre is addressed once, and the other six times Jerusalem is the subject. The book begins in 592 BC which is the thirtieth year of the seventeenth Jubilee cycle and verse one of chapter forty of Ezekiel identifies October 22, 573 BC as the end of the cycle. The Jubilee cycle represents the sealing time of the one hundred and forty-four thousand from 9/11 unto the soon-coming Sunday law, which in turn is represented in a fractal of that very history from December 31, 2023 unto the soon-coming Sunday law. Both periods were typified by August 11, 1840 unto October 22, 1844.
Kí a tó bẹ̀rẹ̀ sí í gbé àsọtẹ́lẹ̀ Ẹsikíẹ́lì ti orí kẹrin kalẹ̀, a ó kọ́kọ́ tọ́ka sí àwọn ìgbà “mẹ́tàlá” tí Ẹsikíẹ́lì fi dá ọjọ́ kan mọ̀ ní tààrà. Àwọn àmì-ọ̀nà mẹ́tàlá wọ̀nyí pín sí méjì ní àkópọ̀, láàárín ayé àti àwọn ènìyàn Ọlọ́run. Ayé, tí Íjíbítì ṣojú fún, ni a fi sí ọjọ́ pàtó ní ìgbà mẹ́fà ní tààrà, a sì bá Tírè sọ̀rọ̀ lẹ́ẹ̀kan, àti ní àwọn ìgbà mẹ́fà yòókù, Jérúsálẹ́mù ni kókó-ọrọ̀ náà. Ìwé náà bẹ̀rẹ̀ ní ọdún 592 BC, èyí tí í ṣe ọdún kọkàndínlógún kẹta nínú àkókò Jubilee kejìlá-dín-lógún, àti ẹsẹ̀ kìn-ín-ní orí ogójì ti Ẹsikíẹ́lì tọ́ka sí October 22, 573 BC gẹ́gẹ́ bí òpin àkókò náà. Àkókò Jubilee náà dúró fún àkókò ìdìdì àwọn ẹgbẹ̀rún méjìlá lé ní ogójì ẹgbẹ̀rún [one hundred and forty-four thousand] láti 9/11 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, èyí tí, ní ẹ̀wẹ̀, a tún ṣojú fún nínú fíràkítàlì kan ti ìtàn náà gan-an láti December 31, 2023 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. August 11, 1840 títí dé October 22, 1844 ni wọ́n jẹ́ àpẹẹrẹ àwọn àkókò méjèèjì náà.
On August 11, 1840 no less a personage than Jesus Christ descended as the mighty angel of Revelation ten who brought a little book that God’s people were to take and eat. The same angel again descended at 9/11 to mark the beginning of the sealing time. The same angel descended on December 31, 2023 to resurrect the two witnesses who had been slain in the street of that great city of Sodom and Egypt, where also the Lord was crucified. That descent marked the closing period of the sealing time. Within the fractal period of December 31, 2023 unto the Sunday law, Ezekiel the priest is given a vision of the temple in heaven. At that time, he is made dumb and only speaks when God commands him to do so. His condition lasts until the soon-coming Sunday law, represented by the destruction of Jerusalem.
Ní ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, kò sí ẹni kéré ju Jésù Kristi lọ tí ó sọ̀kalẹ̀ gẹ́gẹ́ bí áńgẹ́lì alágbára náà ti Ìfihàn mẹ́wàá, ẹni tí ó mú ìwé kékeré kan wá tí a ní kí àwọn ènìyàn Ọlọ́run gbà kí wọ́n sì jẹ ẹ́. Áńgẹ́lì kan náà tún sọ̀kalẹ̀ ní 9/11 láti samisi ìbẹ̀rẹ̀ àkókò ìdìdì. Áńgẹ́lì kan náà sọ̀kalẹ̀ ní ọjọ́ 31, oṣù Kejìlá, ọdún 2023 láti jí àwọn ẹlẹ́rìí méjì náà dìde, àwọn tí wọ́n ti pa ní òpópónà ìlú ńlá náà ti Sódómù àti Ejibiti, níbi tí a sì ti kàn Olúwa mọ́ àgbélébùú pẹ̀lú. Ìsọ̀kalẹ̀ náà samisi àkókò ìparí àkókò ìdìdì. Nínú àkókò fraktali láti ọjọ́ 31, oṣù Kejìlá, ọdún 2023 títí dé òfin Ọjọ́-Àìkú, a fún Esekiẹli àlùfáà ní ìran tẹ́ńpìlì náà ní ọ̀run. Ní àkókò náà, a mú un yadi, kò sì sọ̀rọ̀ bí kò ṣe nígbà tí Ọlọ́run bá pàṣẹ fún un láti ṣe bẹ́ẹ̀. Ipò rẹ̀ ń bá a lọ títí di òfin Ọjọ́-Àìkú tí ó súnmọ́, èyí tí ìparun Jerúsálẹmu dúró fún.
As with John, Ezekiel is commanded to take the book that was in the descending angel’s hand in Revelation ten, and also told to eat the book of lamentation, mourning and woe.
Gẹ́gẹ́ bí ó ti rí pẹ̀lú Johanu, a pàṣẹ fún Esekiẹli láti mú ìwé náà tí ó wà ní ọwọ́ áńgẹ́lì tí ń sọ̀kalẹ̀ ní Ìfihàn orí kẹwàá, a sì tún sọ fún un láti jẹ ìwé ẹkún, ìṣọ̀fọ̀, àti ègbé.
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. Ezekiel 2:8–10.
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 wo, wò ó, a rán ọwọ́ kan sí mi; sì kíyèsi i, ìkájọ ìwé kan wà nínú rẹ̀; ó sì tẹ́ ẹ kalẹ̀ níwájú mi; a sì kọ ọ́ ní inú àti ní òde; a sì kọ ọ́ nínú rẹ̀ ní ẹkún, àti ìṣọ̀fọ̀, àti ègbé. Hesekieli 2:8–10.
The message is represented as a threefold message, thus typifying the message of the three angels of Revelation fourteen. It is therefore the sealing message of the third angel that seals those within Jerusalem who are lamenting and mourning the sin of the church and the land as represented in chapter nine of Ezekiel and chapter seven of Revelation.
A ṣe aṣoju ìhìnrere náà gẹ́gẹ́ bí ìhìnrere aláìlékọ̀ọ̀kan mẹ́ta, nípa bẹ́ẹ̀ ó ń ṣàpẹẹrẹ ìhìnrere àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Nítorí náà, ìhìnrere èdìdì ti áńgẹ́lì kẹta ni ó ń fi èdìdì dì àwọn tí wọ́n wà nínú Jerúsálẹ́mù, tí wọ́n ń ṣọ̀fọ̀, tí wọ́n sì ń kẹ́dùn nítorí ẹ̀ṣẹ̀ ìjọ àti ilẹ̀ náà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Ìsíkíẹ́lì orí kẹsàn-án àti Ìfihàn orí keje.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Ògo Ọlọ́run Israẹli sì ti lékè lọ kúrò lórí kérúbù tí ó wà lé lórí rẹ̀, lọ sí ẹnu-ọ̀nà ilé náà. Ó sì pè ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó ní àgò ìnki akòwé lẹ́gbẹ̀ẹ́ rẹ̀; OLúwa sì wí fún un pé, Lọ la àárín ìlú náà kọjá, àní la àárín Jerúsálẹ́mù kọjá, kí o sì fi ààmì sí iwájú orí àwọn ọkùnrin tí ń súfèé tí wọ́n sì ń ké nítorí gbogbo àwọn ìríra tí a ń ṣe ní àárín rẹ̀. Ezekieli 9:3, 4.
Those who receive the seal are mourning for the sins of the church and the sins of the land, and Ezekiel’s testimony is woven upon the history of Jerusalem and Egypt, symbols of the church and the world.
Àwọn tí ń gba èdìdì náà ń ṣọ̀fọ̀ nítorí àwọn ẹ̀ṣẹ̀ ìjọ àti àwọn ẹ̀ṣẹ̀ ilẹ̀ náà, ẹ̀rí sì ni a hun sínú ìtàn Jerúsálẹ́mù àti Ejibiti nínú ẹ̀rí Ìsíkíẹ́lì, gẹ́gẹ́ bí àpẹẹrẹ ìjọ àti ayé.
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world. …
“Iwúkàrà ìwà-bí-Ọlọ́run kò tíì pàdánù agbára rẹ̀ pátápátá. Ní àkókò tí ewu àti ìrẹ̀wẹ̀sì ìjọ bá tóbi jùlọ, ẹgbẹ́ kékeré tí ń dúró nínú ìmọ́lẹ̀ yóò máa sọ̀fọ̀, yóò sì máa ké nítorí àwọn ohun ìríra tí a ń ṣe ní ilẹ̀ náà. Ṣùgbọ́n ní pàtàkì jùlọ ni àwọn àdúrà wọn yóò máa gòkè lọ nítorí ìjọ, nítorí àwọn ọmọ ẹgbẹ́ rẹ̀ ń hùwà gẹ́gẹ́ bí ọ̀nà ayé. …”
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 209, 210.
“Àṣẹ náà ni pé: ‘Lọ kọjá láàárín ìlú náà, láàárín Jerusalẹmu, kí o sì fi àmì kan sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn tí wọ́n sì ń ké nítorí gbogbo ohun ìríra tí a ń ṣe láàárín rẹ̀.’ Àwọn ẹni tí ń kẹ́dùn, tí wọ́n sì ń ké wọ̀nyí ti ń gbé àwọn ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti gbani níyànjú, wọ́n sì ti fi ìtẹnumọ́ bẹ̀bẹ̀. Àwọn kan tí wọ́n ti ń bu Ọlọ́run ní ọlá jẹ́ ronúpìwàdà, wọ́n sì rẹ ara wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Oluwa ti kúrò lórí Israeli; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú àwọn ìṣe ìsìn ní ìrísí wọn, agbára àti ìwàláàyè Rẹ̀ kò sí.” Testimonies, ìwọ̀n 5, 209, 210.
In the context of the book of lamentations, mourning and woe typifying the three angels of Revelation fourteen, the lamentations and mourning are the first and second angels, and the third is the message of woe, a symbol of the east wind that is held in check by the four restraining angels of Revelation seven.
Nínú àyíká ìwé Ẹkún, ìṣòro ọkàn àti ègbé tí ń ṣàpẹẹrẹ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá, àwọn ẹkún àti ìṣòro ọkàn náà ni áńgẹ́lì kìíní àti èkejì, ẹ̀kẹta sì ni ìránṣẹ́ ègbé náà, àmì afẹ́fẹ́ ìlà-oòrùn tí àwọn áńgẹ́lì mẹ́rin tí ń dáwọ́ dúró ti Ìfihàn orí keje ń kó mọ́lẹ̀.
Egypt
Íjíbítì
In the book of Ezekiel, there are thirteen dates referenced. The first of the Egypt set of dates is Ezekiel 29:1, and it represented 587 BC.
Nínú ìwé Ìsẹ́kẹ́lì, a tọ́ka sí ọjọ́ mẹ́tàlá. Àkọ́kọ́ nínú àwọn ọjọ́ tí ó jẹ́ ti ìṣèjọba Íjíbítì ni Ìsẹ́kẹ́lì 29:1, ó sì ṣojú fún ọdún 587 ṣáájú Sànmánì Kristi.
In the tenth year, in the tenth month, in the twelfth day of the month, the word of the Lord came unto me, saying, Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:1–3.
Ní ọdún kẹwàá, ní oṣù kẹwàá, ní ọjọ́ kejìlá oṣù náà, ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, dojúkọ Fáráò ọba Íjíbítì, kí o sì sọ̀rọ̀ àsọtẹ́lẹ̀ sí i, àti sí gbogbo Íjíbítì: Sọ̀rọ̀, kí o sì wí pé, Báyìí ni Olúwa Ọlọ́run wí; Wò ó, mo wà lòdì sí ọ, Fáráò ọba Íjíbítì, dragoni ńlá tí ó dùbúlẹ̀ ní àárín àwọn odò rẹ̀, ẹni tí ó ti wí pé, Odò mi jẹ́ ti èmi fúnra mi, mo sì ti ṣe é fún ara mi. Ẹsekíẹ́lì 29:1–3.
587 BC is the year of the siege, which began one and a half years before the destruction of Jerusalem. At that time Ezekiel proclaims that God would overthrow Egypt, and that the overthrow would demonstrate to God’s people their foolishness for trusting in the dragon of Egypt. By the end of the chapter a pronouncement is made that Egypt would be given to Babylon, thus identifying when the ten kings give their seventh kingdom of Bible prophecy to modern Babylon—the eighth kingdom that is of the seven. That prophecy was fulfilled ‘seventeen’ years later in 571 BC as set forth at the end of the chapter. Chapter 29 therefore contains the first and the last reference of dating associated with Egypt.
587 BC ni ọdún ìdótì, èyí tí ó bẹ̀rẹ̀ ọdún kan àti àbọ̀ kí ìparun Jerúsálẹ́mù tó wáyé. Ní àkókò náà ni Ésékíẹ́lì kéde pé Ọlọ́run yóò ṣubú Ejibiti, àti pé ìṣubú náà yóò fi hàn fún àwọn ènìyàn Ọlọ́run ìwèrè wọn nínú fífi ìgbẹ́kẹ̀lé wọn lé dragoni Ejibiti. Ní òpin orí náà ni a ṣe ìkéde pé a ó fi Ejibiti fún Babiloni, báyìí ni a sì fi mọ̀ ìgbà tí àwọn ọba mẹ́wàá fi ìjọba keje wọn nínú àsọtẹ́lẹ̀ Bíbélì fún Babiloni òde-òní—ìjọba kẹjọ tí ó jẹ́ nínú àwọn méje. A mú àsọtẹ́lẹ̀ náà ṣẹ ní ọdún mẹ́tàdínlógún lẹ́yìn náà ní 571 BC gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ ní òpin orí náà. Nítorí náà, orí 29 ní ìtọ́kasí ọjọ́ àkọ́kọ́ àti ìkẹyìn tí ó ní í ṣe pẹ̀lú Ejibiti.
And it came to pass in the seven and twentieth year, in the first month, in the first day of the month, the word of the Lord came unto me, saying, Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:17–21.
Ó sì ṣẹ ní ọdún kẹtàdínlọ́gbọ̀n, ní oṣù kìíní, ní ọjọ́ kìíní oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, Nebukadnessari ọba Babeli mú kí ẹgbẹ́ ọmọ-ogun rẹ̀ ṣe iṣẹ́ ńlá kan sí Tiru: gbogbo orí di pá, gbogbo èjìká sì bó; ṣùgbọ́n kò ní èrè kankan, tàbí ẹgbẹ́ ọmọ-ogun rẹ̀, nítorí Tiru, nítorí iṣẹ́ tí ó ṣe sí i: Nítorí náà báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, èmi yóò fi ilẹ̀ Ejibiti fún Nebukadnessari ọba Babeli; yóò sì kó ọ̀pọ̀ ènìyàn rẹ̀ lọ, yóò sì gba ìkógun rẹ̀, yóò sì mú ohun ọdẹ rẹ̀; èyí yóò sì jẹ́ èrè fún ẹgbẹ́ ọmọ-ogun rẹ̀. Èmi ti fi ilẹ̀ Ejibiti fún un gẹ́gẹ́ bí èrè iṣẹ́ rẹ̀ tí ó fi ṣe iṣẹ́ sí i, nítorí wọ́n ṣiṣẹ́ fún mi, ni Olúwa Ọlọ́run wí. Ní ọjọ́ náà ni èmi yóò mú kí ìwo ilé Israẹli hù jáde, èmi yóò sì fún ọ ní ṣíṣi ẹnu láàrín wọn; wọ́n yóò sì mọ̀ pé èmi ni Olúwa. Hesekieli 29:17–21.
The twentieth year in the first month in the first day of verse seventeen represents the last date of the thirteen dates in Ezekiel, and it is the only date that falls after October 22, 573 BC. It represents when the king of the north in Daniel eleven verses forty-two and forty-three is given Egypt, as well as the point when the ten kings give their seventh kingdom to the eighth kingdom that is of the seven. It is fulfilled when the “horn of the house of Israel” buds forth. In Isaiah Israel buds in the day of the east wind.
Ọdún ogún, ní oṣù kìn-ín-ní, ní ọjọ́ kìn-ín-ní ti ẹsẹ̀ kẹtàdínlógún, dúró fún ọjọ́ ìkẹyìn nínú àwọn ọjọ́ mẹ́tàlá tí ó wà nínú Ìsíkíẹ́lì, ó sì jẹ́ ọjọ́ kan ṣoṣo tí ó ṣubú lẹ́yìn October 22, 573 BC. Ó dúró fún ìgbà tí a fi Íjíbítì fún ọba àríwá nínú Dáníẹ́lì mọ́kànlá ẹsẹ̀ méjìlélógójì àti mẹ́tàlélógójì, pẹ̀lú àkókò náà gan-an tí àwọn ọba mẹ́wàá fi ìjọba keje wọn fún ìjọba kẹjọ tí ó jẹ́ ti àwọn méje. A mú un ṣẹ nígbà tí “ìwo ilé Ísírẹ́lì” bá hù jáde. Nínú Aísáyà, Ísírẹ́lì máa hù ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:8.
Yóò mú kí àwọn tí yóò ti ọ̀dọ̀ Jékọ́bù wá gbòǹgbò: Ísráẹ́lì yóò yọ̀, yóò sì hu ìrù, yóò sì fi èso kún ojú ayé. Isaiah 27:8.
When Ezekiel 29:17 is fulfilled, and the dragon of Egypt is given to the papal beast at the soon-coming Sunday law the latter rain will be poured out without measure upon Israel. That rain began on 9/11 as a sprinkling as typified by Christ breathing upon His disciples after He descended to earth after He had ascended to His Father following His resurrection.
Nígbà tí Ìsíkíẹ́lì 29:17 bá ṣẹ, tí a sì fi dragoni Ejibiti fún ẹranko póòpù ní òfin Àìkú tó ń bọ̀ láìpẹ́, nígbà náà ni a ó dà òjò ìkẹyìn jáde lórí Israẹli láìní ìwọ̀n. Òjò náà bẹ̀rẹ̀ ní 9/11 gẹ́gẹ́ bí ìtànráńṣẹ́ kékeré, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Kírísti tí ó mí lórí àwọn ọmọ-ẹ̀yìn Rẹ̀ lẹ́yìn tí Ó sọ̀kalẹ̀ wá sí ayé lẹ́yìn tí Ó ti gòkè lọ sí ọ̀dọ̀ Baba Rẹ̀ lẹ́yìn àjíǹde Rẹ̀.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“Iṣe Kristi ní fífì mí sára àwọn ọmọ-ẹ̀yìn rẹ̀ Ẹ̀mí Mímọ́, àti ní pípín àlàáfíà rẹ̀ fún wọn, jẹ́ bí ìṣàn díẹ̀ ṣáájú òjò púpọ̀ tí a ó fi fún ní ọjọ́ Pẹ́ńtíkọ́sì.” Spirit of Prophecy, ìdì 3, 243.
Ezekiel’s prediction of the fall of Egypt was proclaimed in 587 BC, the year of the siege, and ‘seventeen’ years later the prediction was fulfilled. It is fulfilled in the period represented by the number ‘seventeen,’ thus representing the hidden history of verse forty of Daniel eleven. It is to be fulfilled during the sealing time of the one hundred and forty-four thousand which is portrayed in chapter nine of Ezekiel. In the sealing time the latter rain is poured out, first as a sprinkling at 9/11 and then a full outpouring at the Sunday law. It is fulfilled according to Isaiah in the “day of the east wind,” and Islam is the east wind, and Islam is the third “woe.” The message Ezekiel was to eat was a threefold message, of which the third part was the message of woe.
A kéde àsọtẹ́lẹ̀ Ìṣubú Ejibiti tí Hesekieli sọ ni a kéde ní ọdún 587 BC, ọdún ìdótì, àti ní ọdún mẹ́tàdínlógún lẹ́yìn náà ni àsọtẹ́lẹ̀ náà ṣẹ. Ó ṣẹ ní àkókò tí nọ́mbà “mẹ́tàdínlógún” dúró fún, nípa bẹ́ẹ̀ ó ń ṣojú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ti Danieli mọ́kànlá. Ó yẹ kí ó ṣẹ ní àkókò ìdìdè mọ́ra àwọn ọ̀kẹ́ márùn-ún-dín-lọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélógójì] tí a ṣàfihàn nínú orí kẹ́sàn-án ti Hesekieli. Ní àkókò ìdìdè mọ́ra ni a tú òjò ìkẹyìn jáde, ní ìbẹ̀rẹ̀ gẹ́gẹ́ bí ìbọ̀fọ̀ kan ní 9/11, lẹ́yìn náà gẹ́gẹ́ bí ìtújáde kíkún ní òfin Ọjọ́ Àìkú. Ó ṣẹ gẹ́gẹ́ bí Isaiah sọ, ní “ọjọ́ afẹ́fẹ́ ìlà-oòrùn,” àti pé Islam ni afẹ́fẹ́ ìlà-oòrùn náà, Islam sì ni “ègbé” kẹta. Ìránṣẹ́ tí Hesekieli ní láti jẹ jẹ́ ìránṣẹ́ mẹ́ta-lọ́nà kan, nínú èyí tí apá kẹta jẹ́ ìránṣẹ́ ègbé.
Ezekiel’s thirteen dated messages were set forth in connection with Jerusalem, Egypt and Tyre. They were all addressing rebellion as represented by the number "thirteen."
Àwọn ìránṣẹ́ tí a ṣe ọjọ́ mẹ́tàlá ti Ezekiel ni a gbé kalẹ̀ ní ìbáṣepọ̀ pẹ̀lú Jerusalẹmu, Ejibiti àti Tiri. Gbogbo wọn ni wọ́n ń sọ̀rọ̀ sí ìṣọ̀tẹ̀, gẹ́gẹ́ bí nọ́mbà “mẹ́tàlá” ṣe ń ṣojú fún un.
We will continue to consider the dating of Ezekiel in the next article.
A ó máa bá a lọ láti wo ìpín ọjọ́ ìwé Ìsíkíẹ́lì nínú àpilẹ̀kọ tí ó tẹ̀lé.