There are ‘thirteen’ references to dates in the book of Ezekiel; six address Jerusalem, six address Egypt and one Tyre. All the references are set within the context of rebellion, which the number ‘thirteen’ symbolizes. The year after Ezekiel’s wife died from a stroke, marking the beginning of the third siege, Ezekiel was commanded to speak against Egypt, identifying that it would be desolate for forty years.
Àwọn ìtọ́kasí sí ọjọ́ mẹ́tàlá wà nínú ìwé Ezekieli; mẹ́fà sọ̀rọ̀ nípa Jerusalẹmu, mẹ́fà sì sọ̀rọ̀ nípa Ejibiti, ọ̀kan sì nípa Taya. Gbogbo àwọn ìtọ́kasí náà ni a gbé kalẹ̀ lábẹ́ àyíká ìṣọ̀tẹ̀, èyí tí nọ́mbà “mẹ́tàlá” ń ṣàpẹẹrẹ. Ní ọdún lẹ́yìn ikú aya Ezekieli nítorí àrùn ìṣán-ara, tí ó samisi ìbẹ̀rẹ̀ ìdótì kẹta, a pàṣẹ fún Ezekieli láti sọ̀rọ̀ lòdì sí Ejibiti, ní fífi hàn pé yóò di ahoro fún ogójì ọdún.
And I will make the land of Egypt desolate in the midst of the countries that are desolate, and her cities among the cities that are laid waste shall be desolate forty years: and I will scatter the Egyptians among the nations, and will disperse them through the countries. Yet thus saith the Lord God; At the end of forty years will I gather the Egyptians from the people whither they were scattered: And I will bring again the captivity of Egypt, and will cause them to return into the land of Pathros, into the land of their habitation; and they shall be there a base kingdom. Ezekiel 29:12–14.
Èmi yóò sì sọ ilẹ̀ Ejibiti di ahoro láàrín àwọn orílẹ̀-èdè tí ó ti di ahoro, àti àwọn ìlú rẹ̀ láàrín àwọn ìlú tí a ti pa run yóò di ahoro fún ọdún mẹ́ẹ̀ẹ̀dógójì: èmi yóò sì tú àwọn ará Ejibiti ká láàrín àwọn orílẹ̀-èdè, èmi yóò sì fọ́n wọn ká kiri nípasẹ̀ àwọn ilẹ̀ náà. Ṣùgbọ́n báyìí ni Olúwa Ọlọ́run wí; Ní òpin ọdún mẹ́ẹ̀ẹ̀dógójì ni èmi yóò kó àwọn ará Ejibiti jọ kúrò láàrín àwọn ènìyàn síbi tí a ti tú wọn ká: Èmi yóò sì mú ìgbèkùn Ejibiti padà, èmi yóò sì mú kí wọ́n padà sí ilẹ̀ Pathrosi, sí ilẹ̀ ibùgbé wọn; níbẹ̀ ni wọn yóò sì jẹ́ ìjọba kékeré. Hesekieli 29:12–14.
The siege began in 587 BC, when Ezekiel was commanded to speak. In verse ‘seventeen’, 571 BC identifies that Egypt will be given to Babylon for services rendered. Bible chronologists suggest 567 BC unto 527 BC as the forty-year period identified in the verses, and from the initial message of judgment proclaimed in 587 BC until verse seventeen’s pronouncement in 571 BC that the Lord had given Egypt into the hand of Nebuchadnezzar, we find a ‘seventeen-year’ period.
Ìsàgatì náà bẹ̀rẹ̀ ní ọdún 587 ṣáájú Kristi, nígbà tí a pàṣẹ fún Ìsíkíẹ́lì láti sọ̀rọ̀. Nínú ẹsẹ ‘ìkẹtàdínlógún’, ọdún 571 ṣáájú Kristi fi hàn pé a ó fi Íjíbítì fún Bábílónì gẹ́gẹ́ bí ẹ̀san fún iṣẹ́ tí a ti ṣe. Àwọn onímọ̀ ìtòlẹ́sẹẹsẹ àkókò Bíbélì dábàá pé láti ọdún 567 ṣáájú Kristi títí di ọdún 527 ṣáájú Kristi ni àkókò ogójì ọdún tí a tọ́ka sí nínú àwọn ẹsẹ náà; láti ìgbà tí a kéde ìhìn ìdájọ́ àkọ́kọ́ ní ọdún 587 ṣáájú Kristi títí di ìkéde tó wà nínú ẹsẹ ìkẹtàdínlógún ní ọdún 571 ṣáájú Kristi pé Olúwa ti fi Íjíbítì lé Nebukadinésárì lọ́wọ́, a rí àkókò ‘ọdún mẹ́tàdínlógún’.
Nebuchadnezzar’s army fought a long, difficult campaign against Tyre (the siege lasted about 13 years, roughly 586–573 BC). The soldiers worked extremely hard (every head was made bald and every shoulder rubbed bare from carrying loads), yet they received no significant wages or spoil from Tyre itself. Because of this unprofitable labor, God determined to give Egypt to Nebuchadnezzar as compensation (“wages”) for the work his army did against Tyre.
Ọmọ-ogun Nebukadnessari ja ìpolongo ogun gígùn, tí ó sì ṣòro, sí Tire (ìdótì náà pẹ́ ní nǹkan bí ọdún mẹ́tàlá, ní ìwọ̀n 586–573 ṣáájú Kristi). Àwọn ọmọ-ogun náà ṣiṣẹ́ takuntakun gidigidi (gbogbo orí di pálapàla, a sì fọ ejika gbogbo di ìhòhò nítorí gbígbé ẹrù), síbẹ̀ wọn kò rí owó-iṣẹ́ tàbí ìkógun ńlá kankan gbà láti ọwọ́ Tire fúnra rẹ̀. Nítorí iṣẹ́ àìlérè yìí, Ọlọ́run pinnu láti fi Ejibiti fún Nebukadnessari gẹ́gẹ́ bí ìsanwó (“owó-iṣẹ́”) fún iṣẹ́ tí ọmọ-ogun rẹ̀ ṣe sí Tire.
And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. Luke 10:7.
Ẹ sì máa dúró nínú ilé kan náà, ní jíjẹ àti ní mímu irú àwọn ohun tí wọ́n bá fún yín; nítorí òṣìṣẹ́ yẹ sí èrè iṣẹ́ rẹ̀. Ẹ má ṣe máa lọ láti ilé dé ilé. Luke 10:7.
Nebuchadnezzar therefore took Tyre first, and after the thirteen-year siege he was given Egypt. Before he took Tyre, he took Jerusalem in 586 BC; then he accomplished a siege of thirteen years against Tyre, and thereafter Egypt. Jerusalem was taken in 586 BC, and the siege of Tyre began in 586 BC and went unto 573 BC. The number thirteen is associated with the United States.
Nítorí náà, Nebukadinésárì kọ́kọ́ gba Tírè, a sì fi Íjíbítì fún un lẹ́yìn ìsàgatì ọdún mẹ́tàlá náà. Kí ó tó gba Tírè, ó ti gba Jerúsálẹ́mù ní ọdún 586 ṣáájú Kristi; lẹ́yìn náà, ó ṣe ìsàgatì Tírè fún ọdún mẹ́tàlá, ó sì gba Íjíbítì lẹ́yìn èyí. A gba Jerúsálẹ́mù ní ọdún 586 ṣáájú Kristi, ìsàgatì Tírè sì bẹ̀rẹ̀ ní ọdún 586 ṣáájú Kristi, ó sì tẹ̀ síwájú títí di ọdún 573 ṣáájú Kristi. Nọ́ńbà mẹ́tàlá ní ìsopọ̀ pẹ̀lú Àwọn Ìpínlẹ̀ Aṣọ̀kan Amẹ́ríkà.
Sister White informs us that Jerusalem in the book of Ezekiel represents the Laodicean Seventh-day Adventist church, and Nebuchadnezzar, the king of the north represents the papal power in the latter days. In the historical illustration of chapter twenty-nine, the latter-day robbers of thy people representing papal Rome, conquers three entities in the chapter. First he takes Jerusalem, then Tyre and finally Egypt.
Arábìnrin White jẹ́ kí a mọ̀ pé Jerusalẹmu nínú ìwé Ezekieli dúró fún ìjọ Adventist Ọjọ́ Keje ti Laodicea, àti pé Nebukadinésárì, ọba àríwá, dúró fún agbára póòpù ní àwọn ọjọ́ ìkẹyìn. Nínú àpèjúwe ìtàn ti orí ogún-ún-ín-lọ́gbọ̀n, àwọn olè ní àwọn ọjọ́ ìkẹyìn lára àwọn ènìyàn rẹ, tí wọ́n dúró fún Róòmù póòpù, ṣẹ́gun ohun mẹ́ta nínú orí náà. Ní ìbẹ̀rẹ̀, ó gba Jerusalẹmu; lẹ́yìn náà Tírè; ní ìkẹyìn sì ni Ejibiti.
Judgment begins at the house of God and the horn of Protestantism in the United States is first conquered in advance of the Sunday law. The horn of apostate Protestantism in the United States includes the Laodicean Seventh-day Adventist church that represents the “former” covenant people who are passed by as was ancient Israel in the year 34 and as were the Protestants in 1844. The passing by of those former covenant people of God in 34 and 1844 is represented in the prophetic history of the twenty-three-hundred-year prophecy of Daniel 8:14. Judgment begins with the house of God and the horn of Protestantism is judged in advance of the horn of Republicanism.
Ìdájọ́ bẹ̀rẹ̀ ní ilé Ọlọ́run, a sì kọ́kọ́ ṣẹ́gun ìwo ẹ̀sìn Pùròtẹ́sítáǹtì ní Orílẹ̀-Èdè Amẹ́ríkà ṣáájú òfin ọjọ́ Àìkú. Ìwo ẹ̀sìn Pùròtẹ́sítáǹtì tí ó ti yapa kúrò nínú ìgbàgbọ́ ní Orílẹ̀-Èdè Amẹ́ríkà ní ìjọ Adventist Ọjọ́ Keje ti Laodíkíà nínú; ìjọ yìí dúró fún àwọn ènìyàn tí wọ́n jẹ́ ti májẹ̀mú “tẹ́lẹ̀ rí,” tí a fi sílẹ̀ gẹ́gẹ́ bí a ti fi Ísírẹ́lì ìgbàanì sílẹ̀ ní ọdún 34 àti bí a ti fi àwọn Pùròtẹ́sítáǹtì sílẹ̀ ní ọdún 1844. Fífi àwọn ènìyàn Ọlọ́run wọ̀nyẹn, tí wọ́n jẹ́ ti májẹ̀mú tẹ́lẹ̀ rí, sílẹ̀ ní ọdún 34 àti 1844 ni a ṣàpẹẹrẹ nínú ìtàn àsọtẹ́lẹ̀ ti àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún ti Dáníẹ́lì 8:14. Ìdájọ́ bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, a sì ṣe ìdájọ́ ìwo ẹ̀sìn Pùròtẹ́sítáǹtì ṣáájú ìwo ìlànà ìjọba olómìnira.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Nítorí àkókò ti dé tí ìdájọ́ gbọ́dọ̀ bẹ̀rẹ̀ ní ilé Ọlọ́run: bí ó bá sì kọ́kọ́ bẹ̀rẹ̀ lọ́dọ̀ wa, kí ni òpin wọn yóò jẹ́, àwọn tí kò gbọ́ràn sí ìhìnrere Ọlọ́run? 1 Peteru 4:17.
The first mention of the judgment of Egypt is located in the first verse of chapter twenty-nine, and the last date mentioned in connection with Egypt by Ezekiel is in verse ‘seventeen’ of the same chapter. The chapter identifies modern Rome first overcoming the horn of Protestantism and then Tyre, which represents the horn of Republicanism that is overcome at the soon-coming Sunday law. When Tyre (the United States) is conquered by Nebuchadnezzar at the Sunday law, Egypt is also given into his hands. At that point the deadly wound of papacy is healed. Not only is the papacy’s deadly wound then healed, but Ezekiel informs us this happens during the period of the latter rain.
Ìtọ́kasí àkọ́kọ́ sí ìdájọ́ Ejibiti wà ní ẹsẹ̀ àkọ́kọ́ orí kọkàndínlọ́gbọ̀n, ọjọ́ ìkẹyìn tí Ẹsikíẹli sì mẹ́nu kàn ní ìbáṣepọ̀ pẹ̀lú Ejibiti wà ní ẹsẹ̀ “mẹ́tàdínlógún” orí kan náà. Orí náà fi hàn pé Romu òde-òní kọ́kọ́ borí ìwo ìsìn Pùròtẹ́sítáǹtì, lẹ́yìn náà sì borí Tírè, èyí tí ó ṣojú ìwo ìṣèlú Orílẹ̀-èdè Olómìnira tí a ṣẹ́gun ní àkókò òfin Àìkú tí ó súnmọ́ dé. Nígbà tí Nebukadinésárì bá ṣẹ́gun Tírè (Orílẹ̀-Èdè Amẹ́ríkà) ní àkókò òfin Àìkú, a ó sì fi Ejibiti lé e lọ́wọ́ pẹ̀lú. Ní ìpínlẹ̀ yẹn ni ọgbẹ́ ikú ti pàápàá yóò di mímú láradá. Kì í ṣe pé ọgbẹ́ ikú ti pàápàá nìkan ni a ó mú láradá nígbà náà, ṣùgbọ́n Ẹsikíẹli sọ fún wa pé èyí ń ṣẹlẹ̀ ní àkókò òjò ìkẹyìn.
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 29:21.
Ní ọjọ́ náà ni èmi yóò mú kí ìwo ilé Israẹli hù jáde, èmi yóò sì fún ọ ní ìṣílẹ̀ ẹnu láàrín wọn; wọn yóò sì mọ̀ pé èmi ni Olúwa. Esekiẹli 29:21.
Jacob and Israel
Jakọbu àti Ísráẹ́lì
Isaiah identifies that Israel buds out, blossoms and fills the whole earth with fruit. It is rain that brings about the three steps of budding, blossoming and fruit bearing, and according to Isaiah, the latter rain arrives when the “rough wind” is stayed. He further identifies that during the period of budding, blossoming and fruit-bearing the sins of Jacob are to be purged, and the Hebrew word translated as “purged” is atoned for.
Aísáyà ṣàfihàn pé Ísírẹ́lì yóò hù jáde, yóò yọ̀, yóò sì fi èso kún gbogbo ayé. Òjò ni ó ń mú ìpele mẹ́ta náà wá—ìhù jáde, ìyọ̀ àti jíjẹ́ èso—gẹ́gẹ́ bí Aísáyà sì ti sọ, òjò àkẹ́yìn máa dé nígbà tí “ẹ̀fúùfù líle” bá dáwọ́ dúró. Ó tún ṣàfihàn pé ní àkókò ìhù jáde, ìyọ̀ àti jíjẹ́ èso, a óò wẹ ẹ̀ṣẹ̀ Jákọ́bù kúrò; ọ̀rọ̀ Hébérù tí a túmọ̀ sí “wẹ kúrò” sì túmọ̀ sí pé a ti ṣe ètùtù fún un.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Níwọ̀n ìwọ̀n, nígbà tí ó bá rú jáde, ìwọ yóò bá a ṣe ìjàngbọ̀n: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jékọ́bù kúrò; èyí sì ni gbogbo èso rẹ̀, láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo àwọn òkúta pẹpẹ di bí òkúta chalk tí a ti fọ́ túútúú, àwọn ibilẹ̀ igi àti àwọn ère kì yóò dúró. Isaiah 27:8, 9.
When the four winds (his rough wind) of strife are restrained, the sealing of the one hundred and forty-four thousand begins, and the wise and wicked of Adventism are ultimately separated, and all of this is accomplished in the “day of the east wind.” The sealing time began with a sprinkling at 9/11 and it ends with a full outpouring at the Sunday law when the earth is then filled with fruit. The sealing time is a progressive purification and purging in agreement with Malachi three. But in the seventeen-year period represented by the beginning and ending dates of Ezekiel twenty-nine, the conquering of the sixth kingdom of Bible prophecy occurs as represented by Jerusalem, a symbol of the horn of Protestantism—the church—and Tyre, a symbol of the horn of Republicanism—the state. Just after the end of the thirteen-year siege of Tyre, the conquering of the seventh kingdom of ten kings represented by Egypt takes place. The three conquerings of Jerusalem, Tyre and Egypt occur when “the horn of the house of Israel” buds forth and is given an opening of the mouth.
Nígbà tí a bá di àwọn ẹ̀fúùfù mẹ́rin (ẹ̀fúùfù líle rẹ̀) ti ìjà mú, fífi èdìdì dì àwọn ọ̀kẹ́ méje ó lé ẹgbàajì yóò bẹ̀rẹ̀, a ó sì ya àwọn ọlọ́gbọ́n àti àwọn ènìyàn búburú nínú ẹ̀sìn Adifẹ́ńtì sọ́tọ̀ kúrò lọ́dọ̀ ara wọn nígbẹ̀yìn-gbẹ́yín, gbogbo èyí ni a ó sì mú ṣẹ ní “ọjọ́ ẹ̀fúùfù ìlà-oòrùn.” Àkókò fífi èdìdì dì bẹ̀rẹ̀ pẹ̀lú wíwọ́n ní 9/11, ó sì máa parí pẹ̀lú títújáde ní kíkún ní àkókò òfin ọjọ́ Àìkú, nígbà tí ilẹ̀ ayé yóò wá kún fún èso. Àkókò fífi èdìdì dì náà jẹ́ ìwẹ̀nùmọ́ àti ìyọ èérí kúrò tí ń tẹ̀ síwájú díẹ̀díẹ̀, ní ìbámu pẹ̀lú Málákì orí kẹta. Ṣùgbọ́n láàárín àkókò ọdún mẹ́tàdínlógún tí ọjọ́ ìbẹ̀rẹ̀ àti ọjọ́ òpin inú Ìsíkíẹ́lì orí kọkàndínlọ́gbọ̀n dúró fún, ni ìṣẹ́gun lórí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ń wáyé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ pẹ̀lú Jerúsálẹ́mù, àmì ìwo ẹ̀sìn Prọ́tẹ́sítáǹtì—ìjọ—àti Tírè, àmì ìwo ètò ìjọba olómìnira—ìjọba. Kété lẹ́yìn òpin ìsàgatì Tírè tí ó gba ọdún mẹ́tàlá, ìṣẹ́gun lórí ìjọba keje ti àwọn ọba mẹ́wàá, tí Íjíbítì dúró fún, ń wáyé. Àwọn ìṣẹ́gun mẹ́tẹ̀ẹ̀ta lórí Jerúsálẹ́mù, Tírè àti Íjíbítì ń wáyé nígbà tí “ìwo ilé Ísírẹ́lì” bá hù jáde, tí a sì fún un ní ṣíṣí ẹnu.
The dumbness of both the priest Ezekiel and the priest Zacharias ends at the Sunday law, when the United States and Balaam’s ass both speak. The Lord gives the house of Israel the “opening of the mouth” at the Sunday law. Jacob’s sins have then been purged and his name is changed to the house of Israel. The message they proclaim is represented by the third witness of prophetic dumbness represented by Daniel, who is then given the message of Daniel chapter eleven, which is also the vision of Habakkuk that then ‘speaks and does not lie.’ Ezekiel, Zacharias and Daniel align with the proclamation of the loud cry of the third angel, as does Jeremiah in chapter fifteen where he is promised to be God’s mouth if he would rebound from the first disappointment.
Àìlè sọ̀rọ̀ ti àlùfáà Esekiẹli àti ti àlùfáà Sakariah méjèèjì dópin ní àkókò òfin Ọjọ́ Àìkú, nígbà tí Àpapọ̀ Ìpínlẹ̀ Amẹ́ríkà àti kẹ́tẹ́kẹ́tẹ́ Balaamu méjèèjì sọ̀rọ̀. Olúwa fún ilé Israẹli ní “ṣíṣí ẹnu” ní àkókò òfin Ọjọ́ Àìkú. Nígbà náà, a ti wẹ ẹ̀ṣẹ̀ Jakọbu nù, a sì yí orúkọ rẹ̀ padà sí ilé Israẹli. Ìhìn iṣẹ́ tí wọ́n ń kéde ni ẹlẹ́rìí kẹta nípa àìlè sọ̀rọ̀ tó ní ìtumọ̀ àsọtẹ́lẹ̀ dúró fún; Danieli ni ó dúró fún ẹlẹ́rìí yìí, a sì fún un nígbà náà ní ìhìn iṣẹ́ inú Danieli orí kọkànlá, èyí tí ó tún jẹ́ ìran Habakuku tí ó wá ‘sọ̀rọ̀ tí kò sì purọ́.’ Esekiẹli, Sakariah àti Danieli bá ìkéde igbe ńlá ti áńgẹ́lì kẹta mu, gẹ́gẹ́ bí Jeremiah náà ṣe bá a mu ní orí kẹ́ẹ̀ẹ́dógún, níbi tí a ti ṣèlérí fún un pé yóò jẹ́ ẹnu Ọlọ́run bí ó bá bọ̀ sípò lẹ́yìn ìjákulẹ̀ àkọ́kọ́.
Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:18, 19.
Èéṣe tí ìrora mi fi jẹ́ àìdákẹ́, tí ọgbẹ́ mi sì jẹ́ èyí tí kò ṣeé wo sàn, tí ó kọ̀ láti jẹ́ kí a mú un láradá? Ṣé ìwọ yóò ha jẹ́ fún mi pátápátá bí ẹni èké, àti bí omi tí ń ṣàìkùn? Nítorí náà báyìí ni Olúwa wí, Bí ìwọ bá padà, èmi yóò sì mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú ohun èérí, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọn padà wá sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ, má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:18, 19.
Jesus illustrates the end with the beginning and at 9/11 the sprinkling brought forth buds and the plant of Jacob began to grow, and ultimately when the iniquity of Jacob is purged, the house of Israel will speak. The budding out at 9/11 that was accomplished by the rain is typifying a budding out at the end of the sealing time, when the “horn” of the house of Israel buds out, right where the horns of apostate Protestantism and Republicanism are overcome by Nebuchadnezzar.
Jésù fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin, àti ní 9/11 ìsísẹ̀ náà mú ìyọ̀ jáde, igi Jékọ́bù sì bẹ̀rẹ̀ sí í dàgbà; ní ìkẹyìn, nígbà tí a bá fọ àìṣòdodo Jékọ́bù kúrò, ilé Israẹli yóò sọ̀rọ̀. Ìyọ̀ jáde ní 9/11 tí òjò mú ṣẹ ni ó ń ṣàfihàn ìyọ̀ jáde kan ní òpin àkókò ìdìdì, nígbà tí “ìwo” ilé Israẹli bá yọ̀ jáde, gan-an níbi tí Nebukadinésárì ti borí àwọn ìwo Pùròtẹ́sítáǹtì apẹ̀yìndà àti ti Republikani.
At that point the false horn of Protestantism is contrasted with the true horn of Protestantism as typified by Aaron’s rod that budded in distinction to the other rods of the tribes of Israel. The two dates in chapter twenty-nine of Ezekiel identify the history of the lifting up of the ensign of the one hundred and forty-four thousand at the soon-coming Sunday law.
Ní àkókò yẹn, a fi ìyàtọ̀ tí ó wà láàárín ìwo èké ti ẹ̀sìn Pùròtẹ́sítáǹtì àti ìwo tòótọ́ ti ẹ̀sìn Pùròtẹ́sítáǹtì hàn, gẹ́gẹ́ bí ọ̀pá Áárónì tí ó rúwé ṣe ṣàpẹẹrẹ ìwo tòótọ́ náà, ní ìyàtọ̀ sí àwọn ọ̀pá yòókù ti àwọn ẹ̀yà Ísírẹ́lì. Àwọn ọjọ́ méjì tí a mẹ́nu kàn nínú orí kọkàndínlọ́gbọ̀n ìwé Ìsíkíẹ́lì ń tọ́ka sí ìtàn gbígbé àsíá àwọn ọ̀kẹ́ méje ó lé ẹgbàajì ga ní àsìkò òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́.
The process of the budding, blooming and filling the earth with fruit began at the sprinkling of the latter rain on 9/11, just as the Pentecostal season began with Christ breathing a few drops upon His disciples that led to Pentecost when the full outpouring took place. The budding of 9/11 at the beginning of the purging of Jacob (the supplanter), which is the sealing time, typified the budding of the house of Israel (the overcomer) at the Sunday law. The budding at the end is marking a distinction between the former covenant people and the one hundred and forty-four thousand, just as the outpouring of fire on Mount Carmel made a distinction between the prophet Elijah and the prophets of Baal. The distinction is represented by a class who are prophetically ashamed for a counterfeit peace and safety message, and the other class are prophetically joyful, and they will never be ashamed.
Ìlànà yíyọ èéhù, títànná àti fífi èso kún ilẹ̀ ayé bẹ̀rẹ̀ pẹ̀lú fífọ́n òjò àrọ̀kúrò ní 9/11, gẹ́gẹ́ bí àkókò Pẹ́ńtíkọ́sì ti bẹ̀rẹ̀ nígbà tí Kristi mí ìkán díẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀, èyí tí ó ṣamọ̀nà sí Pẹ́ńtíkọ́sì, nígbà tí ìtújáde ẹ̀kúnrẹ́rẹ́ ṣẹlẹ̀. Yíyọ èéhù ní 9/11 ní ìbẹ̀rẹ̀ ìwẹ̀nùmọ́ Jákọ́bù (ẹni tí ń gba ipò ẹlòmíràn), èyí tí í ṣe àkókò fífi èdìdì dì, ṣàpẹẹrẹ yíyọ èéhù ilé Ísírẹ́lì (olùborí) nígbà òfin Ọjọ́ Àìkú. Yíyọ èéhù ní òpin ń fi ìyàtọ̀ hàn láàárín àwọn tí wọ́n jẹ́ ènìyàn májẹ̀mú tẹ́lẹ̀ àti àwọn ọ̀kẹ́ méje ó lé ẹgbẹ̀rún mẹ́rin, gẹ́gẹ́ bí ìtújáde iná lórí Òkè Kámẹ́lì ṣe fi ìyàtọ̀ hàn láàárín wòlíì Èlíjà àti àwọn wòlíì Báálì. Ìyàtọ̀ náà ni a fi hàn nípasẹ̀ ẹgbẹ́ kan tí ojú ń tì ní ìbámu pẹ̀lú àsọtẹ́lẹ̀ nítorí ìhìn àyédèrú nípa àlàáfíà àti ààbò, àti ẹgbẹ́ kejì tí wọ́n ń yọ̀ ní ìbámu pẹ̀lú àsọtẹ́lẹ̀, tí ojú kì yóò sì tì láé.
The Six Dates of Egypt
Àwọn Ọjọ́ Mẹ́fà ti Íjíbítì
Ezekiel identifies four other dates associated with Egypt, and two of those dates mark the eleventh year, and the other two dates mark the twelfth year of the captivity.
Ìsíkíẹ́lì tọ́ka sí ọjọ́ mẹ́rin mìíràn tí ó ní í ṣe pẹ̀lú Íjíbítì; méjì nínú àwọn ọjọ́ náà jẹ́ ti ọdún kọkànlá ìgbèkùn náà, àwọn méjì yòókù sì jẹ́ ti ọdún kejìlá.
The Siege of the Eleventh Year
Ìdótì Ọdún Kọkànlá náà
And it came to pass in the eleventh year, in the first month, in the seventh day of the month, that the word of the Lord came unto me, saying, Son of man, I have broken the arm of Pharaoh king of Egypt; and, lo, it shall not be bound up to be healed, to put a roller to bind it, to make it strong to hold the sword. Ezekiel 30:20, 21.
Ó sì ṣẹ ní ọdún kọkànlá, ní oṣù kìn-ín-ní, ní ọjọ́ keje oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, èmi ti fọ́ apá Farao ọba Ejibiti; sì kíyèsi i, a kì yóò dì í pọ̀ kí ó lè sàn, láti fi aṣọ ìdì sí i láti dì í, kí a lè mú un lágbára láti di idà mú. Hesekieli 30:20, 21.
And it came to pass in the eleventh year, in the third month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, speak unto Pharaoh king of Egypt, and to his multitude; Whom art thou like in thy greatness? Ezekiel 31:1, 2.
Ó sì ṣẹ ní ọdún kọkànlá, ní oṣù kẹta, ní ọjọ́ kìíní oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, sọ fún Fáráò ọba Íjíbítì, àti fún ọ̀pọ̀ ènìyàn rẹ̀ pé, Ta ni ìwọ jọ nínú títóbi rẹ? Hesekieli 31:1, 2.
In the eleventh year of the captivity, Egypt and Pharaoh’s arms are broken, and Babylon’s arms are strengthened in chapter thirty. In the eleventh year in chapter thirty-one, the fall of Egypt and its impact upon the world are identified.
Ní ọdún kọkànlá ìgbèkùn náà, a fọ́ apá Íjíbítì àti ti Fáráò, a sì fún apá Bábílónì lókun nínú orí ọgbọ̀n. Ní ọdún kọkànlá, nínú orí kọkànlélọ́gbọ̀n, a ṣàfihàn ìṣubú Íjíbítì àti ipa rẹ̀ lórí ayé.
The Twelfth Year & Jerusalem’s Fall
Ọdún Kejìlá àti Ìṣubú Jerúsálẹmu
The two dates in the twelfth year are located in Ezekiel thirty-two.
Àwọn ọjọ́ méjì nínú ọdún kejìlá wà nínú Ìsíkíẹ́lì ọgbọ̀n-dín-lọ́gbọ̀n.
And it came to pass in the twelfth year, in the twelfth month, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him, Thou art like a young lion of the nations, and thou art as a whale in the seas: and thou camest forth with thy rivers, and troubledst the waters with thy feet, and fouledst their rivers. Thus saith the Lord God; I will therefore spread out my net over thee with a company of many people; and they shall bring thee up in my net. Ezekiel 32:1–3.
Ó sì ṣe ní ọdún kejìlá, ní oṣù kejìlá, ní ọjọ́ kìíní oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, gbé ẹkún sókè fún Farao ọba Ejibiti, kí o sì wí fún un pé, Ìwọ dàbí ọmọ kìnnìún láàárín àwọn orílẹ̀-èdè, ìwọ sì dàbí ẹja ńlá nínú òkun; ìwọ sì jáde pẹ̀lú àwọn odò rẹ, o fi ẹsẹ̀ rẹ da omi rú, o sì ba àwọn odò wọn jẹ́. Bayi ni Oluwa Ọlọrun wi; Nítorí náà èmi yóò tẹ àwọ̀n mi sórí rẹ pẹ̀lú àwùjọ àwọn ènìyàn púpọ̀; wọn yóò sì mú ọ gòkè nínú àwọ̀n mi. Hesekieli 32:1–3.
It came to pass also in the twelfth year, in the fifteenth day of the month, that the word of the Lord came unto me, saying, Son of man, wail for the multitude of Egypt, and cast them down, even her, and the daughters of the famous nations, unto the nether parts of the earth, with them that go down into the pit. Ezekiel 32:17, 18.
Ó sì ṣẹ̀ ní ọdún kejìlá pẹ̀lú, ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, ó ní, Ọmọ ènìyàn, ṣe ìṣọ̀fọ̀ fún ọ̀pọ̀ ènìyàn Ejibiti, kí o sì sọ wọ́n kalẹ̀, àní òun àti àwọn ọmọbìnrin àwọn orílẹ̀-èdè olókìkí, sí àwọn apá ìsàlẹ̀ ayé, pẹ̀lú àwọn tí ń sọ̀kalẹ̀ lọ sí inú kòtò. Ezekieli 32:17, 18.
Pharaoh and His Multitude
Farao àti Ọ̀pọ̀lọpọ̀ Ènìyàn Rẹ̀
In chapter thirty-one’s pronouncement upon Egypt, the final verses state:
Nínú ìkéde orí kẹtàlélọ́gbọ̀n sí Ejibiti, àwọn ẹsẹ̀ ìkẹyìn sọ pé:
I made the nations to shake at the sound of his fall, when I cast him down to hell with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall be comforted in the nether parts of the earth. They also went down into hell with him unto them that be slain with the sword; and they that were his arm, that dwelt under his shadow in the midst of the heathen. To whom art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden unto the nether parts of the earth: thou shalt lie in the midst of the uncircumcised with them that be slain by the sword. This is Pharaoh and all his multitude, saith the Lord God. Ezekiel 31:16–18.
Mo mú kí àwọn orílẹ̀-èdè mì ní ìró ìṣubú rẹ̀, nígbà tí mo sọ ọ sọ̀kalẹ̀ sí ọ̀run àpáàdì pẹ̀lú àwọn tí ń sọ̀kalẹ̀ lọ sínú kòtò; àti gbogbo àwọn igi Édẹni, àyànfẹ́ àti èyí tí ó dára jùlọ ní Lebanoni, gbogbo àwọn tí ń mu omi, ni a ó tù nínú ìsàlẹ̀ ilẹ̀ ayé. Wọ́n pẹ̀lú sọ̀kalẹ̀ sí ọ̀run àpáàdì pẹ̀lú rẹ̀ sọ́dọ̀ àwọn tí a fi idà pa; àti àwọn tí wọ́n jẹ́ apá rẹ̀, tí wọ́n ń gbé lábẹ́ ojiji rẹ̀ láàrín àwọn kèfèrí. Ta ni ìwọ dà bí bẹ́ẹ̀ nínú ògo àti nínú ńlá láàrín àwọn igi Édẹni? Síbẹ̀, a ó mú ọ sọ̀kalẹ̀ pẹ̀lú àwọn igi Édẹni sí ìsàlẹ̀ ilẹ̀ ayé: ìwọ yóò dùbúlẹ̀ láàrín àwọn aláìkọlà pẹ̀lú àwọn tí a fi idà pa. Èyí ni Farao àti gbogbo ọ̀pọ̀ ènìyàn rẹ̀, ni Olúwa Ọlọ́run wí. Esekiẹli 31:16–18.
In chapter thirty-two’s pronouncement upon Egypt, the final verses repeat and enlarge upon chapter thirty-one and include a parallel ending statement.
Nínú ìkéde lórí Íjíbítì tí ó wà ní orí kejìlélọ́gbọ̀n, àwọn ẹsẹ ìkẹyìn tún àkóónú orí kọkànlélọ́gbọ̀n sọ, wọ́n sì fẹ̀ ẹ́ sí i, wọ́n sì tún ní gbólóhùn ìparí tí ó jọ ti orí náà.
For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord God. Ezekiel 32:32.
Nítorí mo ti jẹ́ kí ìbẹ̀rù mi wà ní ilẹ̀ àwọn alààyè: a ó sì tẹ́ ẹ sí àárín àwọn aláìkọlà pẹ̀lú àwọn tí a fi idà pa, àní Fáráò àti gbogbo ọ̀pọ̀ ènìyàn rẹ̀, ni Olúwa Ọlọ́run wí. Ezekieli 32:32.
The Seventeen years of Chapter Twenty-nine
Ọdún Mẹ́tàlá-dín-lọ́gbọ̀n ti Orí Kẹrìnlélọ́gbọ̀n
The dates located in the seventeen-year period represented in chapter twenty-nine identify Nebuchadnezzar conquering Egypt, and a forty-year period of desolation of Egypt. Forty represents a wilderness, typifying the thousand years that the earth is desolate.
Àwọn ọjọ́ tí a fi sí inú àkókò ọdún mẹ́tàdínlógún tí a ṣàfihàn nínú orí kẹ́rìnlélógún, ń tọ́ka sí ìṣẹ́gun tí Nebukadinésari ṣẹ́gun Íjíbítì, àti sí àkókò ogójì ọdún ìdálẹ́kọ̀ọ́ ti Íjíbítì. Ogójì ń ṣojú aṣálẹ̀, tí ó jẹ́ àpẹẹrẹ ẹgbẹ̀rún ọdún náà tí ayé yóò fi di ahoro.
I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down at the presence of the Lord, and by his fierce anger. For thus hath the Lord said, The whole land shall be desolate; yet will I not make a full end. Jeremiah 4:23–27.
Mo wo ilẹ̀ ayé, sì kíyèsí i, ó wà láìní ìrísí, ó sì ṣófo; àti àwọn ọ̀run, wọn kò ní ìmọ́lẹ̀. Mo wo àwọn òkè, sì kíyèsí i, wọ́n ń mì, gbogbo àwọn òkè kéékèèké sì ń rọ̀ lọ́nà fífẹ́. Mo wo, sì kíyèsí i, kò sí ènìyàn kankan, gbogbo àwọn ẹyẹ ojú ọ̀run sì ti fò lọ. Mo wo, sì kíyèsí i, ibi ọlọ́ràá ti di aginjù, gbogbo àwọn ìlú inú rẹ̀ sì ti wó lulẹ̀ níwájú Olúwa, àti nípasẹ̀ ìbínú gbígbóná rẹ̀. Nítorí báyìí ni Olúwa ti wí pé, Gbogbo ilẹ̀ náà yóò di ahoro; ṣùgbọ́n èmi kì yóò pa á run pátápátá. Jeremiah 4:23–27.
At the end of Ezekiel twenty-nine’s forty years of the desolation of Egypt, the final resurrection of the wicked and their ultimate destruction are set forth.
Ní òpin ogójì ọdún ìdahoro ilẹ̀ Íjíbítì tí a mẹ́nu kàn nínú Ìsíkíẹ́lì orí kọkàndínlọ́gbọ̀n, a gbé àjíǹde ìkẹyìn àwọn ènìyàn búburú àti ìparun wọn ní ìgbẹ̀yìn kalẹ̀.
Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth. And it shall come to pass, that he who fleeth from the noise of the fear shall fall into the pit; and he that cometh up out of the midst of the pit shall be taken in the snare: for the windows from on high are open, and the foundations of the earth do shake. The earth is utterly broken down, the earth is clean dissolved, the earth is moved exceedingly. The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall, and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited. Isaiah 24:17–22.
Ìbẹ̀rù, àti kòtò, àti ìdẹkùn, wà lórí rẹ, ìwọ olùgbé ayé. Yóò sì ṣẹlẹ̀ pé, ẹni tí ó bá sá kúrò nínú ariwo ìbẹ̀rù yóò bọ́ sínú kòtò; ẹni tí ó sì gòkè jáde láti àárín kòtò ni a ó mú nínú ìdẹkùn: nítorí àwọn fèrèsé láti òkè wà ní ṣíṣí, àwọn ìpìlẹ̀ ilẹ̀ ayé sì ń mì. A ti fọ ayé pátápátá, a ti tu ayé ká pátápátá, a ti mì ayé gidigidi. Ayé yóò ta gbọ̀n-ọn gbọ̀n-ọn bí ọ̀mùtí, a ó sì gbé e kúrò bí àgọ́; ìrékọjá rẹ̀ yóò sì wúwo lórí rẹ̀; yóò sì ṣubú, kì yóò sì tún dìde mọ́. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò fìyà jẹ́ ogun àwọn ẹni gíga tí ń bẹ ní òkè, àti àwọn ọba ilẹ̀ ayé lórí ilẹ̀ ayé. A ó sì kó wọn jọ, gẹ́gẹ́ bí a ti ń kó àwọn ẹlẹ́wọ̀n jọ sínú kòtò, a ó sì ti wọn mọ́lé nínú ẹ̀wọ̀n, lẹ́yìn ọjọ́ púpọ̀ ni a ó sì bẹ wọn wò. Isaiah 24:17–22.
The message of Ezekiel that is brought together by the six dates associated with Egypt is identifying the earthly dragon power’s ultimate destruction, which begins at the soon-coming Sunday law and continues on through to the final destruction of the wicked Egyptians at the end of the millennium.
Ìhìn iṣẹ́ Ìsíkíẹ́lì tí a kó jọ nípasẹ̀ àwọn ọjọ́ mẹ́fà tí ó ní í ṣe pẹ̀lú Íjíbítì ń fi ìparun pátápátá agbára dírágónì ti ilẹ̀ ayé hàn, èyí tí yóò bẹ̀rẹ̀ ní àkókò òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, tí yóò sì tẹ̀ síwájú títí dé ìparun ìkẹyìn àwọn ará Íjíbítì búburú ní òpin àkókò ẹgbẹ̀rún ọdún náà.
In the prophetic testimony the beast and the false prophet reach their end at the lake of fire, which represents the Second Coming of Christ, but the dragon power’s lake of fire destruction is at the end of the millennium.
Nínú ẹ̀rí àsọtẹ́lẹ̀ náà, ẹranko náà àti wòlíì èké náà dé òpin wọn ní adágún iná, èyí tí ó ṣojú Ìpadàbọ̀ Kejì ti Kristi, ṣùgbọ́n ìparun agbára dragoni náà nínú adágún iná wà ní òpin ẹgbẹ̀rún ọdún náà.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh. Revelation 19:20, 21.
A sì mú ẹranko náà, àti pẹ̀lú rẹ̀ ni wòlíì èké náà, ẹni tí ó ṣe àwọn iṣẹ́ ìyanu níwájú rẹ̀, èyí tí ó fi tan àwọn tí ó ti gba àmì ẹranko náà, àti àwọn tí ń foríbalẹ̀ fún àwòrán rẹ̀. A sì ju àwọn méjèèjì wọ inú adágún iná tí ń jó pẹ̀lú imí-ọjọ́ ní ààyè wọn. A sì fi idà ẹni tí ó jókòó lórí ẹṣin pa ìyókù wọn; idà náà sì ti ẹnu rẹ̀ jáde: gbogbo àwọn ẹyẹ ojú ọ̀run sì yó ní ẹran ara wọn. Ìfihàn 19:20, 21.
The beast and false prophet end prophetically at the second return of Christ, but the dragon meets his fate one thousand years later at the third return of Christ.
Ẹranko náà àti wòlíì èké náà parí ní ti àsọtẹ́lẹ̀ nígbà ìpadàbọ̀ kejì ti Kristi, ṣùgbọ́n dragoni náà bá àyànmọ́ rẹ̀ pàdé lẹ́yìn ẹgbẹ̀rún ọdún kan nígbà ìpadàbọ̀ kẹta ti Kristi.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Mo sì rí angẹli kan tí ó sọ̀kalẹ̀ láti ọ̀run wá, ó mú kọ́kọ́rọ́ ọ̀gbun àìnísàlẹ̀ àti ẹ̀wọ̀n ńlá kan ní ọwọ́ rẹ̀. Ó sì dì mú dírágónì náà, ejò àtijọ́ yẹn, ẹni tí í ṣe Èṣù àti Satani, ó sì dè é fún ẹgbẹ̀rún ọdún, ó sì sọ ọ́ sínú ọ̀gbun àìnísàlẹ̀, ó sì tì í mọ́lẹ̀, ó sì fi èdìdì lé e lórí, kí ó má bàa tan àwọn orílẹ̀-èdè jẹ mọ́ títí ẹgbẹ̀rún ọdún náà yóò fi pé; lẹ́yìn èyí, a gbọdọ̀ tú ú sílẹ̀ fún ìgbà díẹ̀. Ìfihàn 20:1–3.
The Eleventh and Twelfth Years
Ọdún Kọkànlá àti Kejìlá
The ‘seventeen’-year period set forth in Ezekiel twenty-nine’s two dates began in the tenth year of the captivity and ended in the twenty-seventh year. The messages of chapters thirty and thirty-one were set forth in the eleventh year, and the two dates set forth in chapter thirty-two were given in the twelfth year of the captivity. The seventeen-year period that began in the tenth year, roughly at the beginning of the siege of Jerusalem, was followed by the two Egyptian messages of the eleventh year set forth in chapters thirty and thirty-one. Together the two messages of the eleventh year represent a message just prior to the Sunday law. The other two Egyptian messages of the twelfth year occurred at or shortly after the destruction of Jerusalem in 586 BC.
Àkókò ọdún ‘mẹ́tàdínlógún’ tí àwọn ọjọ́ méjì tí a sọ nínú orí kọkàndínlọ́gbọ̀n ìwé Ìsíkíẹ́lì fi hàn bẹ̀rẹ̀ ní ọdún kẹwàá ìgbèkùn, ó sì parí ní ọdún kẹtàdínlọ́gbọ̀n. Àwọn ìhìn inú orí ọgbọ̀n àti kọkànlélọ́gbọ̀n ni a gbé kalẹ̀ ní ọdún kọkànlá, àwọn ọjọ́ méjì tí a gbé kalẹ̀ nínú orí kejìlélọ́gbọ̀n sì ni a fúnni ní ọdún kejìlá ìgbèkùn. Lẹ́yìn àkókò ọdún mẹ́tàdínlógún tí ó bẹ̀rẹ̀ ní ọdún kẹwàá, ní nǹkan bí ìbẹ̀rẹ̀ ìsàgatì Jerúsálẹ́mù, ni àwọn ìhìn méjì nípa Íjíbítì ti ọdún kọkànlá tí a gbé kalẹ̀ nínú orí ọgbọ̀n àti kọkànlélọ́gbọ̀n tẹ̀ lé. Ní àpapọ̀, àwọn ìhìn méjèèjì ti ọdún kọkànlá dúró fún ìhìn kan tí ó wà ní kété ṣáájú òfin ọjọ́ Àìkú. Àwọn ìhìn méjì mìíràn nípa Íjíbítì ti ọdún kejìlá wáyé ní àkókò ìparun Jerúsálẹ́mù ní ọdún 586 ṣáájú Kristi tàbí ní kété lẹ́yìn rẹ̀.
The message of Christ’s coming is proclaimed as part of the Midnight Cry message that changes to the loud cry message at the Sunday law. Two messages of Egypt are proclaimed before the Sunday law and two messages of Egypt are proclaimed at or just after the Sunday law. The doubling of the messages that are given in the same year, during the siege that culminates at the destruction of Jerusalem and the other two messages at the Sunday law, typifies the second angel’s message, where there is always a doubling.
A ń kéde ìhìn nípa dídé Kristi gẹ́gẹ́ bí apá kan nínú ìhìn Igbe Ọ̀gànjọ́ Òru, tí ó yí padà sí ìhìn igbe ńlá ní àkókò òfin Ọjọ́ Àìkú. A ń kéde ìhìn méjì ti Íjíbítì ṣáájú òfin Ọjọ́ Àìkú, a sì ń kéde ìhìn méjì ti Íjíbítì ní àkókò òfin Ọjọ́ Àìkú tàbí lẹ́sẹ̀kẹsẹ̀ lẹ́yìn rẹ̀. Ìlọ́po méjì àwọn ìhìn tí a fún ní ọdún kan náà, ní àkókò ìdótì tí ó parí sí ìparun Jerúsálẹ́mù, àti ti àwọn ìhìn méjì yòókù ní àkókò òfin Ọjọ́ Àìkú, ṣàpẹẹrẹ ìhìn áńgẹ́lì kejì, nínú èyí tí ìlọ́po méjì máa ń wà nígbà gbogbo.
A second message is always followed by the third message.
Ìhìnrere kejì ni ìhìnrere kẹta máa ń tọ̀ lé nígbà gbogbo.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.
“Nípa kálàmù àti ohùn ni a ó fi kéde ìhìnrere náà, ní fífi ìtòlẹ́sẹẹsẹ wọn hàn, àti lílo àwọn àsọtẹ́lẹ̀ tí ń mú wa dé ọ̀dọ̀ ìránṣẹ́ áńgẹ́lì kẹta. Kò lè sí ẹ̀kẹta láìsí àkọ́kọ́ àti ẹ̀kejì. Àwọn ìránṣẹ́ wọ̀nyí ni a gbọ́dọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn ọ̀rọ̀ àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104, 105.
At the third message the door of probation is closed. Probation closes for the United States at the Sunday law and probation closes for the world when Michael stands up. Both closed doors represent a third message that is always preceded by the second message that is always a twofold message.
Ní àkókò ìhìn kẹta ni a máa ń tì ilẹ̀kùn àkókò àánú. Àkókò àánú dópin fún Orílẹ̀-Èdè Amẹ́ríkà nígbà tí a bá gbé òfin ọjọ́ Àìkú kalẹ̀, àkókò àánú sì dópin fún ayé nígbà tí Míkáẹ́lì bá dìde. Àwọn ilẹ̀kùn méjèèjì tí a ti tì náà dúró fún ìhìn kẹta tí ìhìn kejì máa ń ṣáájú nígbà gbogbo, ìhìn kejì náà sì máa ń jẹ́ ìhìn onípa méjì nígbà gbogbo.
The empowerment of the second angel is accomplished when it is joined by the message of the Midnight Cry. The two messages pronounced upon mankind, as represented by Ezekiel’s pronouncements upon Egypt in chapters thirty and thirty-one, identify when the message of the Midnight Cry joins the second angel, and the two messages of chapter thirty-two are identifying the empowerment of the third angel in the loud cry.
Fífún áńgẹ́lì kejì ní agbára ń wá sí ìmúṣẹ nígbà tí ìhìn iṣẹ́ Igbe Ọ̀gànjọ́ Òru bá darapọ̀ mọ́ ọn. Àwọn ìhìn iṣẹ́ méjì tí a kéde lórí ìran ènìyàn, gẹ́gẹ́ bí àwọn ìkéde Ìsíkíẹ́lì lórí Íjíbítì ní orí ọgbọ̀n àti kọkànlélọ́gbọ̀n ṣe ṣàpẹẹrẹ wọn, ń tọ́ka sí ìgbà tí ìhìn iṣẹ́ Igbe Ọ̀gànjọ́ Òru darapọ̀ mọ́ áńgẹ́lì kejì, àwọn ìhìn iṣẹ́ méjì tí ó wà ní orí kejìlélọ́gbọ̀n sì ń tọ́ka sí fífún áńgẹ́lì kẹta ní agbára nínú igbe ńlá.
Ezekiel’s wheels of the complex interplay of human events identify the last warning for mankind, which is the third angel’s warning, and the third angel is made up of the first and second angels’ warnings. The Midnight Cry before the Sunday law and the loud cry after the Sunday law are represented by Ezekiel’s four dates that fall within the ‘seventeen’ years of chapter twenty-nine’s alpha and omega dates that align with the hidden history of Daniel eleven verse forty, as represented in verses eleven through sixteen of the same chapter.
Àwọn kẹ̀kẹ́ Ìsíkíẹ́lì tí ó ní í ṣe pẹ̀lú ìbáṣepọ̀ dídíjú láàárín àwọn ìṣẹ̀lẹ̀ ayé ẹ̀dá ènìyàn ń tọ́ka sí ìkìlọ̀ ìkẹyìn fún aráyé, èyí tí í ṣe ìkìlọ̀ áńgẹ́lì kẹta, áńgẹ́lì kẹta náà sì jẹ́ àkópọ̀ àwọn ìkìlọ̀ ti áńgẹ́lì àkọ́kọ́ àti ti áńgẹ́lì kejì. Ìgbe Ọ̀gànjọ́ Òru ṣáájú òfin Ọjọ́ Àìkú àti ìgbe kíkankíkan lẹ́yìn òfin Ọjọ́ Àìkú ni àwọn ọjọ́ mẹ́rin ti Ìsíkíẹ́lì dúró fún, àwọn ọjọ́ tí wọ́n bọ́ sínú ọdún ‘mẹ́tàdínlógún’ láàárín àwọn ọjọ́ álfà àti òmégà ti orí kọkàndínlọ́gbọ̀n, tí wọ́n bá ìtàn tí ó fara sin ti Dáníẹ́lì orí kọkànlá ẹsẹ ogójì mu, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ kọkànlá sí ẹsẹ kẹrìndínlógún ti orí kan náà.
In Daniel chapter ten, Daniel, as with Ezekiel, is made dumb. Daniel’s dumbness is brought about in the middle of three touches; the first and third touches came from the angel Gabriel and the middle touch was the touch of Christ. Daniel, as with Peter between Caesarea-Philippi and the cross, is in the middle. In the middle Peter saw the glorified Christ, as did Daniel in chapter ten. The middle of the three angels is the second message, which is a combination of two messages.
Nínú orí kẹwàá ìwé Dáníẹ́lì, Dáníẹ́lì, gẹ́gẹ́ bí ó ti rí pẹ̀lú Ìsíkíẹ́lì, di adẹ́mú. Adẹ́mú Dáníẹ́lì ṣẹlẹ̀ ní àárín ìfọwọ́kàn mẹ́ta; ìfọwọ́kàn àkọ́kọ́ àti èyí kẹta wá láti ọ̀dọ̀ áńgẹ́lì Gébúrẹ́lì, ìfọwọ́kàn àárín sì ni ìfọwọ́kàn Kristi. Dáníẹ́lì, gẹ́gẹ́ bí ó ti rí pẹ̀lú Pétérù láàárín Kesaréà-Fílípì àti àgbélébùú, wà ní àárín. Ní àárín, Pétérù rí Kristi tí a ṣe lógo, gẹ́gẹ́ bí Dáníẹ́lì náà ti rí i ní orí kẹwàá. Àárín àwọn áńgẹ́lì mẹ́ta ni ìránṣẹ́ kejì, èyí tí ó jẹ́ àpapọ̀ àwọn ìránṣẹ́ méjì.
5th Day of the 4th Month & 1844
Ọjọ́ Karùn-ún Oṣù Kẹrin & 1844
In Ezekiel chapter one, verses one and two, Ezekiel is at the fifth day of the fourth month, which aligns with the middle of the seventh month movement in 1844. Ezekiel is midway between April 19 and October 22, 1844, just as was Samuel Snow, the messenger of the Midnight Cry in 1844, when he presented his first clear view of the message in Boston, 93 days after April 19 and 93 days before the door closed on October 22, 1844. Samuel Snow was in Boston on July 21, 1844, midway in the seventh month movement, unaware that he was prophetically standing with Peter at the Mount of Transfiguration, Ezekiel in the thirtieth year of the seventeenth Jubilee cycle and Daniel’s second touch during the looking glass vision of chapter ten.
Nínú ìwé Ìsíkíẹ́lì, orí kìíní, ẹsẹ kìíní àti kejì, Ìsíkíẹ́lì wà ní ọjọ́ karùn-ún oṣù kẹrin, èyí tí ó bá àárín ìgbésẹ̀ oṣù keje ní ọdún 1844 mu. Ìsíkíẹ́lì wà ní àárín gangan ọjọ́ 19 oṣù Kẹrin àti ọjọ́ 22 oṣù Kẹwàá, 1844, gẹ́gẹ́ bí Sámúẹ́lì Snow, òjíṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru ní ọdún 1844, ṣe wà nígbà tí ó gbé ìwòye rẹ̀ àkọ́kọ́ tí ó ṣe kedere nípa ìhìn náà kalẹ̀ ní Boston, ọjọ́ 93 lẹ́yìn ọjọ́ 19 oṣù Kẹrin àti ọjọ́ 93 ṣáájú títì ilẹ̀kùn ní ọjọ́ 22 oṣù Kẹwàá, 1844. Sámúẹ́lì Snow wà ní Boston ní ọjọ́ 21 oṣù Keje, 1844, ní àárín ìgbésẹ̀ oṣù keje, láìmọ̀ pé, ní ti àsọtẹ́lẹ̀, ó ń dúró pẹ̀lú Pétérù lórí Òkè Ìyípadà Ìrísí, Ìsíkíẹ́lì ní ọdún ọgbọ̀n ti àyípo Jùbílì kẹtàdínlógún àti ìfọwọ́kàn Dáníẹ́lì lẹ́ẹ̀kejì ní àkókò ìran dígí ti orí kẹwàá.
Tyre
Tírè
Before we return to the dating of Ezekiel’s six references of Jerusalem, we should first identify the one date that was proclaimed against Tyre.
Kí a tó padà sí ìpèníjà ọjọ́ ti àwọn ìtọ́kasí mẹ́fà Hesekieli sí Jerusalẹmu, ó yẹ kí a kọ́kọ́ dá ọjọ́ kan náà mọ̀ tí a kéde sí Tiri.
And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, Son of man, because that Tyrus hath said against Jerusalem, Aha, she is broken that was the gates of the people: she is turned unto me: I shall be replenished, now she is laid waste: Therefore thus saith the Lord God; Behold, I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers: I will also scrape her dust from her, and make her like the top of a rock. It shall be a place for the spreading of nets in the midst of the sea: for I have spoken it, saith the Lord God: and it shall become a spoil to the nations. And her daughters which are in the field shall be slain by the sword; and they shall know that I am the Lord. For thus saith the Lord God; Behold, I will bring upon Tyrus Nebuchadrezzar king of Babylon, a king of kings, from the north, with horses, and with chariots, and with horsemen, and companies, and much people.
Ó sì ṣẹ ní ọdún kọkànlá, ní ọjọ́ kìn-ín-ní oṣù náà, pé ọ̀rọ̀ Olúwa tọ̀ mí wá, ó ní, Ọmọ ènìyàn, nítorí pé Tírù ti sọ nípa Jerusalẹmu pé, Ahá, a ti fọ́ ẹni tí ó jẹ́ àwọn ibodè àwọn ènìyàn: a ti yí i sọ́dọ̀ mi; a ó fi èmi kún, ní báyìí tí a ti sọ ọ́ di ahoro: Nítorí náà, báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, mo wà ní ìlòdì sí ọ, Tírù, èmi yóò sì mú kí ọ̀pọ̀lọpọ̀ orílẹ̀-èdè gòkè wá sí ọ, gẹ́gẹ́ bí òkun ṣe mú kí ìgbì rẹ̀ gòkè wá. Wọn yóò sì pa àwọn ògiri Tírù run, wọn yóò sì wó àwọn ilé-ìṣọ́ rẹ̀ lulẹ̀: èmi pẹ̀lú yóò fọ erùpẹ̀ rẹ̀ kúrò lára rẹ̀, èmi yóò sì ṣe é bí orí àpáta. Yóò jẹ́ ibi fífi àwọ̀n gbẹ láàrín òkun: nítorí èmi ti sọ ọ́, ni Olúwa Ọlọ́run wí: yóò sì di ìkógun fún àwọn orílẹ̀-èdè. Àwọn ọmọbìnrin rẹ̀ tí ó wà ní pápá ni a ó fi idà pa; wọn yóò sì mọ̀ pé èmi ni Olúwa. Nítorí báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, èmi yóò mú Nebukadiresari ọba Babeli wá sí Tírù láti àríwá, ọba àwọn ọba, pẹ̀lú ẹṣin, àti pẹ̀lú kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ẹgbẹ́-ogun, àti pẹ̀lú ọ̀pọ̀ ènìyàn.
He shall slay with the sword thy daughters in the field: and he shall make a fort against thee, and cast a mount against thee, and lift up the buckler against thee. And he shall set engines of war against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wheels, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people by the sword, and thy strong garrisons shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the water. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God.
Yóò fi idà pa àwọn ọmọbìnrin rẹ ní pápá; yóò sì kọ odi ìdòtì sí ọ, yóò gbé gògò-ìkọlù dìde sí ọ, yóò sì gbé apata sókè sí ọ. Yóò sì gbé ohun ìjà ogun kalẹ̀ sí odi rẹ, yóò sì fi àáké rẹ fọ àwọn ilé-ìṣọ́ rẹ lulẹ̀. Nítorí ọ̀pọ̀lọpọ̀ ẹṣin rẹ, erùpẹ̀ wọn yóò bo ọ; odi rẹ yóò mì nípa ariwo àwọn akọ̀gùn ẹṣin, àti ti àwọn àgbá kẹ̀kẹ́, àti ti àwọn kẹ̀kẹ́-ogun, nígbà tí yóò wọ ẹnu-ọ̀nà rẹ, gẹ́gẹ́ bí ènìyàn ti ń wọ ìlú tí a ti fi ìhò sí lára odi rẹ̀. Pẹ̀lú bàtà ẹṣin rẹ yóò tẹ gbogbo òpópónà rẹ mọ́lẹ̀; yóò fi idà pa àwọn ènìyàn rẹ, àwọn ibùdó agbára rẹ yóò sì wolẹ̀ dé ilẹ̀. Wọ́n yóò sì kó ọrọ̀ rẹ ní ìkógun, wọ́n yóò sì sọ ọjà rẹ di ohun ìjẹ; wọ́n yóò sì fọ odi rẹ lulẹ̀, wọ́n yóò sì run àwọn ilé dídùn rẹ; wọ́n yóò sì ju òkúta rẹ àti igi rẹ àti erùpẹ̀ rẹ sínú àárín omi. Èmi yóò sì mú ariwo orin rẹ dákẹ́; a kì yóò sì tún gbọ́ ohùn duru rẹ mọ́. Èmi yóò sì mú ọ dàbí orí àpáta; ìwọ yóò di ibi fífọ àwọ̀n sí; a kì yóò tún kọ́ ọ mọ́: nítorí Èmi Olúwa ni mo ti sọ ọ́, ni Olúwa Ọlọ́run wí.
Thus saith the Lord God to Tyrus; Shall not the isles shake at the sound of thy fall, when the wounded cry, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay away their robes, and put off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble at every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, How art thou destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which cause their terror to be on all that haunt it! Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be troubled at thy departure. For thus saith the Lord God; When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and great waters shall cover thee; When I shall bring thee down with them that descend into the pit, with the people of old time, and shall set thee in the low parts of the earth, in places desolate of old, with them that go down to the pit, that thou be not inhabited; and I shall set glory in the land of the living; I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord God. Ezekiel 26:1–21.
Báyìí ni Oluwa Ọlọ́run wí fún Tírè; Ṣé àwọn erékùṣù kì yóò mì ní ohùn ìṣubú rẹ, nígbà tí àwọn ẹni tí a gbọgbẹ́ bá ké, nígbà tí a bá ṣe ìpànìyàn ní àárín rẹ? Nígbà náà ni gbogbo àwọn ọmọ-aládé òkun yóò sọ̀kalẹ̀ láti orí ìtẹ́ wọn, wọn yóò sì fi aṣọ wọn sílẹ̀, wọn yóò sì bọ́ aṣọ tí a rán lọ́nà ọ̀ṣọ́ wọn kúrò: wọ́n yóò wọ ara wọn ní ìwárìrì; wọ́n yóò jókòó lórí ilẹ̀, wọn yóò sì máa warìrì ní gbogbo ìgbà, wọn yóò sì yà á sí ọ́. Wọ́n yóò sì gbé ẹkún sókè nítorí rẹ, wọn yóò sì wí fún ọ pé, Báwo ni a ṣe pa ọ run, ìwọ tí àwọn ènìyàn ojú omi ń gbé inú rẹ, ìlú olókìkí náà, èyí tí ó lágbára lórí òkun, ìyẹn òun àti àwọn olùgbé inú rẹ, tí ó mú kí ìbẹ̀rù wọn wà lórí gbogbo àwọn tí ń gbé ibẹ̀! Ní báyìí ni àwọn erékùṣù yóò warìrì ní ọjọ́ ìṣubú rẹ; bẹ́ẹ̀ ni àwọn erékùṣù tí ó wà nínú òkun yóò dààmú nígbà ìkúrò rẹ. Nítorí báyìí ni Oluwa Ọlọ́run wí; Nígbà tí èmi yóò sọ ọ di ìlú ahoro, bí àwọn ìlú tí a kò ń gbé; nígbà tí èmi yóò mú ọ̀gbun omi wá sórí rẹ, tí omi ńlá yóò sì bo ọ; Nígbà tí èmi yóò mú ọ sọ̀kalẹ̀ pẹ̀lú àwọn tí ń sọ̀kalẹ̀ lọ sínú kòtò, pẹ̀lú àwọn ènìyàn ayé àtijọ́, tí èmi yóò sì fi ọ sí àwọn apá ìsàlẹ̀ ilẹ̀ ayé, ní àwọn ibi ahoro láti ìgbà àtijọ́, pẹ̀lú àwọn tí ń sọ̀kalẹ̀ lọ sínú kòtò, kí a má bàa gbé inú rẹ; èmi yóò sì fi ògo sí ilẹ̀ àwọn alààyè; Èmi yóò sọ ọ di ohun ìbẹ̀rù, ìwọ kì yóò sì sí mọ́: bí ó tilẹ̀ jẹ́ pé a ó wá ọ, síbẹ̀ a kì yóò tún rí ọ mọ́ láéláé, ni Oluwa Ọlọ́run wí. Ezekiel 26:1–21.
The message of Tyre was proclaimed the year that Jerusalem was destroyed, and it represents the overthrow of the sixth kingdom of Bible prophecy at the soon-coming Sunday law. At the Sunday law, the United States (Tyre) prophetically rejoices because it has overthrown Jerusalem, which Sister White identifies as the Laodicean Seventh-day Adventist church, which Ezekiel calls the “gates of the people.” Tyre identifies that Jerusalem “was” the gates of the people in the past tense. A “gate” is a church prophetically.
A kéde ìhìnrere sí Tírè ni a kéde ní ọdún tí a pa Jerúsálẹ́mù run, ó sì ṣàpẹẹrẹ ìṣubú ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ní òfin Ọjọ́-ìsinmi tó sún mọ́lé. Ní òfin Ọjọ́-ìsinmi, Orílẹ̀-Èdè Amẹ́ríkà (Tírè) ń yọ̀ ní ti àsọtẹ́lẹ̀ nítorí pé ó ti borí Jerúsálẹ́mù, èyí tí Sister White fi hàn gẹ́gẹ́ bí ìjọ Adventist Ọjọ́ Keje ti Laodicea, èyí tí Hesekieli pè ní “àwọn ẹnu-ọ̀nà àwọn ènìyàn.” Tírè fi hàn pé Jerúsálẹ́mù “jẹ́” àwọn ẹnu-ọ̀nà àwọn ènìyàn ní àsìkò ìṣáájú. “Ẹnu-ọ̀nà” kan jẹ́ ìjọ ní ti àsọtẹ́lẹ̀.
And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Bethel: but the name of that city was called Luz at the first. Genesis 28:17–19.
Ẹ̀rù sì bà á, ó sì wí pé, Bawo ni ibìkan yìí ti ń bani lẹ́rù tó! Kì í ṣe ohun míràn bí kò ṣe ilé Ọlọ́run, èyí sì ni ẹnu ọ̀nà ọ̀run. Jakọbu sì dìde ní kùtùkùtù òwúrọ̀, ó sì mú òkúta tí ó fi ṣe irọ́rí rẹ̀, ó sì gbé e ró gẹ́gẹ́ bí ọ̀pá ìrántí, ó sì da òróró sí orí rẹ̀. Ó sì pe orúkọ ibẹ̀ náà ní Beteli: ṣùgbọ́n Lusi ni a ń pe orúkọ ìlú náà tẹ́lẹ̀. Gẹ́nẹ́sísì 28:17–19.
The word “Bethel” means house of God, and Tyre rejoices that it has forced the Laodicean Seventh-day Adventist church to accept the enforcement of the worship of the sun. But in spite of the misguided celebration of those enforcing the worship of the sun, God through Ezekiel states, “I am against thee, O Tyrus, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyrus, and break down her towers.”
Ọ̀rọ̀ náà “Bethel” túmọ̀ sí ilé Ọlọ́run, Tyre sì ń yọ̀ pé òun ti fi ipá mú ìjọ Adventist Ọjọ́ Keje ti Laodicea láti tẹ́wọ́ gba ìfipámúni láti jọ́sìn oòrùn. Ṣùgbọ́n láìka ayẹyẹ tí ó dá lórí ìṣìnà tí àwọn tó ń fi ipá múni jọ́sìn oòrùn ń ṣe sí, Ọlọ́run sọ nípasẹ̀ Ezekiel pé, “Èmi lòdì sí ọ, ìwọ Tyrus, èmi yóò sì mú kí ọ̀pọ̀lọpọ̀ orílẹ̀-èdè dìde sí ọ, bí òkun ti ń mú kí ìgbì rẹ̀ dìde. Wọn yóò sì pa àwọn odi Tyrus run, wọn yóò sì wó àwọn ilé gogoro rẹ̀ lulẹ̀.”
The “walls of Tyrus” represent the protection of Tyrus. A “wall” is the symbol of the Ten Commandments.
“Àwọn ògiri Tírù” dúró fún ààbò Tírù. “Ògiri” jẹ́ àmì àwọn Òfin Mẹ́wàá.
“The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.” Prophets and Kings, 677.
“Wòlíì náà níhìn-ín ṣàpèjúwe àwọn ènìyàn kan tí, ní àkókò ìyapa gbogbogbò kúrò nínú òtítọ́ àti òdodo, ń wá láti tún àwọn ìlànà tí ó jẹ́ ìpìlẹ̀ ìjọba Ọlọ́run ṣe. Wọ́n jẹ́ àwọn olùtún àfojúdi tí a ti ṣe nínú òfin Ọlọ́run—ògiri tí Ó ti gbé kalẹ̀ yí àwọn àyànfẹ́ Rẹ̀ ká fún ààbò wọn, àti ìgbọràn sí àwọn ẹ̀kọ́ rẹ̀ ti ìdájọ́ òdodo, òtítọ́, àti ìwà mímọ́ ni yóò máa jẹ́ ààbò wọn títí láé.” Prophets and Kings, 677.
God’s law is a wall of protection, but walls in the plural represent the two principles that ‘protected’ and produced the prosperity and success of Tyrus, a symbol of the Republican horn of the United States.
Òfin Ọlọ́run jẹ́ ògiri ààbò, ṣùgbọ́n ògiri ní ọ̀pọ̀ dúró fún àwọn ìlànà méjì tí wọ́n ‘dáàbò bo’ tí wọ́n sì mú aásìkí àti àṣeyọrí Tírúsì wá, èyí tí í ṣe àmì ìwo Ìjọba Olómìnira ti Àwọn Ìpínlẹ̀ Aṣọ̀kan Amẹ́ríkà.
“‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth. …
“‘Ó sì ní ìwo méjì bí ti ọdọ-agutan.’ Àwọn ìwo tí ó dà bí ti ọdọ-agutan ń fi ìgbà-ọ́dọ́, àìlẹ́ṣẹ̀, àti ìrẹ̀lẹ̀ hàn, wọ́n sì ń ṣojú ní ìbámu fún ìwà orílẹ̀-èdè Amẹ́ríkà nígbà tí a fi hàn fún wòlíì gẹ́gẹ́ bí ẹni tí ó ‘ń gòkè bọ̀’ ní ọdún 1798. Láàárín àwọn àjèjì Kristẹni tí wọ́n kọ́kọ́ sá lọ sí Amẹ́ríkà, tí wọ́n sì wá ibi ààbò kúrò lọ́wọ́ ìnúnibíni àwọn ọba àti àìfaradà àwọn àlùfáà, ọ̀pọ̀ ni wọ́n pinnu láti dá ìjọba kan sílẹ̀ lórí ìpìlẹ̀ gbòòrò ti òmìnira ara ẹni àti òmìnira ẹ̀sìn. Ìwòye wọn rí àyè nínú Ìkéde Òmìnira, èyí tí ó sọ òtítọ́ ńlá náà di mímọ̀ pé ‘a dá gbogbo ènìyàn ní ìdọ́gba,’ a sì fi ẹ̀tọ́ tí a kò lè gbà kúrò lọ́wọ́ wọn fún wọn sílẹ̀ sí ‘ìyè, òmìnira, àti ìlépa ayọ̀.’ Àti pé Òfin Ìpilẹ̀ Orílẹ̀-èdè fi ẹ̀tọ́ ìṣàkóso ara ẹni lé àwọn ènìyàn lọ́wọ́ lọ́́kàn balẹ̀, nípa pípèsè pé àwọn aṣojú tí ìbò àwọn aráàlú yàn ni yóò ṣe òfin, yóò sì máa mú wọn ṣiṣẹ́. A tún fi òmìnira ìgbàgbọ́ ẹ̀sìn fún wọn, níwọ̀n bí a ti jẹ́ kí olúkúlùkù máa sin Ọlọ́run gẹ́gẹ́ bí ìtọná ẹ̀rí-ọkàn rẹ̀. Èrò ìjọba olómìnira àti ẹ̀sìn Pùròtẹ́sítáǹtì di àwọn ìlànà ìpìlẹ̀ orílẹ̀-èdè náà. Àwọn ìlànà wọ̀nyí ni àṣírí agbára àti àlàáfíà rẹ̀. Àwọn tí a ni lára àti àwọn tí a tẹ̀ mọ́lẹ̀ káàkiri ilẹ̀ Kristẹ́ńdọ́mù ti fi ìfẹ́ àti ìrètí wo ilẹ̀ yìí. Ọ̀pọ̀ mílíọ̀nù ti wá sí etíkun rẹ̀, Orílẹ̀-èdè Amẹ́ríkà sì ti dìde sí ipò kan láàárín àwọn orílẹ̀-èdè tí ó lágbára jùlọ lórí ilẹ̀ ayé. …”
“The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.
“Iwo bí ti ọ̀dọ́-àgùntàn àti ohùn dírágónì ti àpẹẹrẹ náà tọ́ka sí ìtakora tí ó hàn gbangba láàárín ohun tí orílẹ̀-èdè tí a ṣojú fún báyìí ń jẹ́wọ́ àti ìṣe rẹ̀. ‘Sísọ̀rọ̀’ ti orílẹ̀-èdè náà ni ìṣe àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀. Nípa irú ìṣe bẹ́ẹ̀ yóò fi hàn pé àwọn ìlànà òmìnira àti àlàáfíà wọ̀nyẹn tí ó ti gbékalẹ̀ gẹ́gẹ́ bí ìpìlẹ̀ ìlànà ìṣàkóso rẹ̀ kì í ṣe òtítọ́. Àsọtẹ́lẹ̀ náà pé yóò sọ̀rọ̀ ‘gẹ́gẹ́ bí dírágónì’ kí ó sì lo ‘gbogbo agbára ẹranko àkọ́kọ́ náà’ ń sọ tẹ́lẹ̀ ní kedere ìdàgbàsókè ẹ̀mí àìfaradà àti inúnibíni tí a fi hàn nínú àwọn orílẹ̀-èdè tí dírágónì àti ẹranko tí ó dàbí ẹkùn ń ṣojú fún. Ìtẹnumọ́ náà pẹ̀lú pé ẹranko tí ó ní iwo méjì náà ‘ń mú ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́ náà’ fi hàn pé a ó lo àṣẹ orílẹ̀-èdè yìí láti fi mú kí wọ́n pa àṣẹ ìṣe kan mọ́ tí yóò jẹ́ ìṣe ìbọ̀wọ̀ fún papacy.”
“Such action would be directly contrary to the principles of this government, to the genius of its free institutions, to the direct and solemn avowals of the Declaration of Independence, and to the Constitution. The founders of the nation wisely sought to guard against the employment of secular power on the part of the church, with its inevitable result—intolerance and persecution. The Constitution provides that ‘Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof,’ and that ‘no religious test shall ever be required as a qualification to any office or public trust under the United States.’ Only in flagrant violation of these safeguards to the nation’s liberty, can any religious observance be enforced by civil authority. But the inconsistency of such action is no greater than is represented in the symbol. It is the beast with lamblike horns—in profession pure, gentle, and harmless—that speaks as a dragon.” The Great Controversy, 441, 442.
“Iru ìgbésẹ̀ bẹ́ẹ̀ yóò dojú kọ àwọn ìlànà ìjọba yìí ní tààrà, yóò lòdì sí ẹ̀mí àwọn ilé-iṣẹ́ òmìnira rẹ̀, sí àwọn ìkéde gbangba àti pàtàkì ti Ìkéde Òmìnira, àti sí Òfin Orílẹ̀-èdè. Àwọn olùdásílẹ̀ orílẹ̀-èdè náà fi ọgbọ́n wá ọ̀nà láti dáàbò bo orílẹ̀-èdè kúrò lọ́wọ́ lílò agbára ayé ní apá ìjọ, pẹ̀lú àbájáde rẹ̀ tí kò ṣeé yàgò fún un—àìfaradà àti inúnibíni. Òfin Orílẹ̀-èdè náà sọ pé, ‘Kọ́ńgréèsì kò gbọdọ̀ ṣe òfin kankan nípa ìdásílẹ̀ ẹ̀sìn kan, tàbí fífi òmìnira ìṣe rẹ̀ díwọ̀,’ àti pé, ‘kò sí ìdánwò ẹ̀sìn kankan tí a óò fi ṣe ìyẹ́ǹdà fún ipò kankan tàbí ìgbẹ́kẹ̀lé gbogboogbò lábẹ́ Orílẹ̀-èdè Amẹ́ríkà.’ Nínú ìrúpẹ̀tẹ gbangba péré sí àwọn ìdáàbòbò wọ̀nyí fún òmìnira orílẹ̀-èdè ni a fi lè mú ìṣe ẹ̀sìn kankan ṣẹ nípasẹ̀ àṣẹ aláṣẹ ìjọba. Ṣùgbọ́n àìbáramu irú ìgbésẹ̀ bẹ́ẹ̀ kò ju bí a ti ṣàfihàn rẹ̀ nínú àpẹẹrẹ náà lọ. Ẹranko ni tí ó ní ìwo bí ti àgùntàn—ní ìjẹ́wọ́ rẹ̀ mímọ́, pẹ̀lẹ́, tí kò sì ní ṣe ìpalára—ṣùgbọ́n tí ó ń sọ̀rọ̀ bí dragoni.” The Great Controversy, 441, 442.
The foundation of the United States is represented by the Declaration of Independence and the Constitution which represent Protestantism and Republicanism respectively. The “walls” of protection and prosperity are Republicanism and Protestantism, and at the Sunday law the principles of both the Declaration of Independence and the Constitution are overturned, for Nebuchadnezzar “shall set engines of war against thy walls, and with his axes he shall break down thy towers.”
Ipìlẹ̀ Orílẹ̀-èdè Amẹ́ríkà ni Aṣọ̀rọ̀ Òmìnira àti Òfin Ìpilẹ̀ tí wọ́n ń ṣojú fún Pùròtẹ́sítáǹtì àti Ìjọba Olómìnira lẹ́sẹ̀sẹ̀. “Ògiri” ààbò àti àlàáfíà ni Ìjọba Olómìnira àti Pùròtẹ́sítáǹtì, àti ní àkókò òfin Ọjọ́ Àìkú, àwọn ìlànà Aṣọ̀rọ̀ Òmìnira àti Òfin Ìpilẹ̀ ni a yí padà, nítorí Nebukadinésárì “yóò sì gbé ohun èlò ogun kalẹ̀ sí ògiri rẹ, àti pẹ̀lú àáké rẹ̀ yóò wó àwọn ilé-ìṣọ́ rẹ lulẹ̀.”
At the Sunday law all the “towers” are broken down, and a tower is a symbol of a church whose foundational philosophy is represented by an effort of man to save himself. Speaking of Nimrod, the great rebel, and his tower, we are informed in Prophets and Kings, “When the tower had been partially completed, a portion of it was occupied as a dwelling place for the builders; other apartments, splendidly furnished and adorned, were devoted to their idols. The people rejoiced in their success, and praised the gods of silver and gold, and set themselves against the Ruler of heaven and earth.” At the Sunday law Tyrus rejoices that Jerusalem has been overthrown, but national apostasy is followed by national ruin, and the king of the north will then overthrow the walls and towers of the United States.
Ní àkókò òfin ọjọ́ Àìkú, gbogbo “ilé-ìṣọ́” ni a ó wó lulẹ̀, ilé-ìṣọ́ sì jẹ́ àmì ìjọ kan tí ìmọ̀ ọgbọ́n orí tí ó jẹ́ ìpìlẹ̀ rẹ̀ farahàn nínú ìsapá ènìyàn láti gba ara rẹ̀ là. Nípa Nímírọ́dù, ọlọ̀tẹ̀ ńlá náà, àti ilé-ìṣọ́ rẹ̀, a sọ fún wa nínú Àwọn Wòlíì àti Àwọn Ọba pé, “Nígbà tí a ti kọ́ ilé-ìṣọ́ náà dé ìwọ̀n kan, a lo apá kan rẹ̀ gẹ́gẹ́ bí ibùgbé fún àwọn tí ń kọ́ ọ; àwọn yàrá mìíràn, tí a kó àwọn ohun èlò inú ilé àrà ọ̀tọ̀ sínú wọn, tí a sì ṣe lọ́ṣọ̀ọ́, ni a yà sọ́tọ̀ fún àwọn òrìṣà wọn. Àwọn ènìyàn náà yọ̀ sí àṣeyọrí wọn, wọ́n sì yin àwọn ọlọ́run fàdákà àti wúrà, wọ́n sì dìde lòdì sí Alákòóso ọ̀run àti ayé.” Ní àkókò òfin ọjọ́ Àìkú, Tírè ń yọ̀ pé a ti wó Jerúsálẹ́mù lulẹ̀, ṣùgbọ́n ìparun orílẹ̀-èdè máa ń tẹ̀ lé ìpẹ̀yìndà orílẹ̀-èdè, ọba àríwá yóò sì wó àwọn ògiri àti àwọn ilé-ìṣọ́ Orílẹ̀-èdè Amẹ́ríkà lulẹ̀ nígbà náà.
We will begin to take up the six dates of Jerusalem in Ezekiel in the next article.
A ó bẹ̀rẹ̀ sí í gbé ọjọ́ mẹ́fà ti Jerusalẹmu nínú Ìsíkíẹ́lì kalẹ̀ nínú àpilẹ̀kọ tí ń bọ̀.