There are many amazing and important prophetic lines and truths in the book of Ezekiel. Of the biblical illustrations of prophets within the temple, Ezekiel is the one above all others that identifies the wheels within the wheels. Those wheels, according to Sister White represent the complex interplay of human activity illustrating the sequence of events in the time of the latter rain. Those events are represented by the prophet when he became part of the prophecy in an acted-out parable, such as when Ezekiel lies on his left and then right side in chapter four’s illustration of the siege of Jerusalem. There are also thirteen specific dates that outline Ezekiel’s history, and in so doing provide the waymarks of the latter rain period, when the one hundred and forty-four thousand are sealed. There are truths conveyed not only through dates, but also by numbers such as seventeen, nineteen, twenty-five, seventy, forty, three hundred and ninety and of course, thirty. Another number that is perhaps the most important number in the book of Ezekiel is the number one hundred and fifty. Yet the number one hundred and fifty is not found in the book of Ezekiel. Still, line upon line—it is there.

Ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀ àti òtítọ́ àgbàyanu, pàtàkì sì wà nínú ìwé Ìsíkíẹ́lì. Nínú àwọn àpèjúwe Bíbélì nípa àwọn wòlíì láàárín tẹ́ńpìlì, Ìsíkíẹ́lì ni ẹni tí ó ju gbogbo àwọn mìíràn lọ tí ó ṣe ìdánimọ̀ àwọn àgbá kẹ̀kẹ́ láàárín àwọn àgbá kẹ̀kẹ́. Àwọn àgbá kẹ̀kẹ́ wọ̀nyí, gẹ́gẹ́ bí Sister White ti ṣàfihàn, ń ṣojú ìfọwọ́sowọ́pọ̀ dídíjú ti ìṣe ènìyàn tí ń fi àtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ hàn ní àkókò òjò àìpẹ́. Àwọn ìṣẹ̀lẹ̀ wọ̀nyí ni wòlíì náà ṣojú fún nígbà tí ó di apá kan nínú àsọtẹ́lẹ̀ náà nínú òwe tí a fi ìṣe hàn, bí ìgbà tí Ìsíkíẹ́lì dubulẹ̀ sórí apá òsì rẹ̀, lẹ́yìn náà sórí apá ọ̀tún rẹ̀, nínú àpèjúwe orí kẹrin nípa ìdótì Jérúsálẹ́mù. Àwọn ọjọ́ pàtó mẹ́tàlá pẹ̀lú wà tí ó ṣàkójọ ìtàn Ìsíkíẹ́lì, tí nípasẹ̀ èyí sì ń pèsè àwọn àmì ọ̀nà ti àkókò òjò àìpẹ́, nígbà tí a fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì. Kì í ṣe nípasẹ̀ àwọn ọjọ́ nìkan ni a ti fi àwọn òtítọ́ hàn, ṣùgbọ́n pẹ̀lú nípasẹ̀ àwọn nọ́ńbà bíi mẹ́tàdínlógún, mọ́kàndínlógún, márùndínlọ́gbọ̀n, àádọ́rin, ogójì, ọ̀ọ́dúnrún mẹ́ta àti mẹ́sàn-án, àti, ní ti gidi, ọgbọ̀n. Nọ́ńbà mìíràn tí ó lè jẹ́ nọ́ńbà tí ó ṣe pàtàkì jù lọ nínú ìwé Ìsíkíẹ́lì ni nọ́ńbà ọgọ́rùn-ún àti àádọ́ta. Síbẹ̀síbẹ̀, a kò rí nọ́ńbà ọgọ́rùn-ún àti àádọ́ta náà nínú ìwé Ìsíkíẹ́lì. Síbẹ̀, ìlà lórí ìlà—ó wà níbẹ̀.

The number one hundred and fifty is prophetically embedded within the line of the siege, and the siege is a distinct prophetic line; or if you will, the siege is a wheel. A prophetic line of history will always possess an alpha and omega, and in so doing the characteristics of alpha and omega must be represented at the beginning and end of the line, or it isn’t a line. The alpha event of the siege was the death of Ezekiel’s wife and the end of the siege was the death of the bride of Christ, as represented by the destruction of Jerusalem.

Nọ́mbà ọgọ́rùn-ún kan àti àádọ́ta ni a fi sínú ìlà ìdótì náà ní ọ̀nà àsọtẹ́lẹ̀, ìdótì náà sì jẹ́ ìlà àsọtẹ́lẹ̀ pàtó; tàbí bí o bá fẹ́, ìdótì náà jẹ́ àgbá kẹ̀kẹ́. Ìlà àsọtẹ́lẹ̀ ti ìtàn yóò máa ní alufa àti òmẹ́gà nígbà gbogbo, àti nípa bẹ́ẹ̀, àwọn àbùdá alufa àti òmẹ́gà gbọ́dọ̀ farahàn ní ìbẹ̀rẹ̀ àti ní òpin ìlà náà, bí kò ṣe bẹ́ẹ̀, kì í ṣe ìlà. Ìṣẹ̀lẹ̀ alufa ti ìdótì náà ni ikú aya Ẹsẹkiẹli, òpin ìdótì náà sì ni ikú ìyàwó Kristi, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìparun Jerúsálẹ́mù.

And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death. And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb’s wife. Revelation 21:2–9.

Èmi, Johanu, sì rí ìlú mímọ́ náà, Jerusalẹmu Tuntun, tí ń sọ̀ kalẹ̀ láti ọ̀dọ̀ Ọlọ́run wá láti ọ̀run, tí a ti múra rẹ̀ sílẹ̀ bíi ìyàwó tí a ṣe lọ́ṣọ̀ọ́ṣọ́ fún ọkọ rẹ̀. Mo sì gbọ́ ohùn ńlá kan láti ọ̀run tí ń wí pé, Kíyèsí i, àgọ́ Ọlọ́run wà pẹ̀lú àwọn ènìyàn, yóò sì máa gbé pẹ̀lú wọn, wọn yóò sì jẹ́ ènìyàn rẹ̀, Ọlọ́run tìkára rẹ̀ yóò sì wà pẹ̀lú wọn, yóò sì jẹ́ Ọlọ́run wọn. Ọlọ́run yóò sì nu gbogbo omijé kúrò ní ojú wọn; ikú kì yóò sì sí mọ́, bẹ́ẹ̀ ni ìbànújẹ́, tàbí ẹkún, tàbí ìrora kì yóò sí mọ́: nítorí àwọn ohun àtijọ́ ti kọjá lọ. Ẹni tí ó sì jókòó lórí ìtẹ́ náà wí pé, Kíyèsí i, mo sọ ohun gbogbo di tuntun. Ó sì wí fún mi pé, Kọ ọ́ sílẹ̀: nítorí òtítọ́ àti olóòtítọ́ ni ọ̀rọ̀ wọ̀nyí. Ó sì tún wí fún mi pé, Ó ṣẹ. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin. Èmi yóò fún ẹni tí òùngbẹ ń gbẹ ní omi láti inú orísun omi ìyè lọ́fẹ̀ẹ́. Ẹni tí ó bá ṣẹ́gun yóò jogún ohun gbogbo; èmi yóò sì jẹ́ Ọlọ́run rẹ̀, òun yóò sì jẹ́ ọmọ mi. Ṣùgbọ́n àwọn aláìláyà, àti àwọn aláìgbàgbọ́, àti àwọn ìríra, àti àwọn apànìyàn, àti àwọn àgbèrè, àti àwọn oṣó, àti àwọn abọ̀rìṣà, àti gbogbo àwọn opurọ́, yóò ní ìpín wọn nínú adágún tí ń jó pẹ̀lú iná àti imí-ọ̀fíìn: èyí ni ikú kejì. Ọ̀kan sì lára àwọn áńgẹ́lì méje tí wọ́n ní àwọn àwo méje tí ó kún fún àwọn àjàkálẹ̀-àrùn méje ìkẹyìn wá sọ́dọ̀ mi, ó sì bá mi sọ̀rọ̀ pé, Wá síhìn-ín, èmi yóò fi ìyàwó, aya Ọ̀dọ́-Àgùntàn, hàn ọ́. Ìfihàn 21:2–9.

Ezekiel’s wife dies at the outset of the siege, and she is there identified as the “desire of” Ezekiel’s “eyes,” and in the destruction of Jerusalem set forth in the same chapter, Jerusalem is identified as “the desire” of Israel’s “eyes.”

Aya Esekiẹli kú ní ìbẹ̀rẹ̀ ìdótì ìlú náà, a sì fi í hàn níbẹ̀ gẹ́gẹ́ bí “ìfẹ́ ọkàn” ojú Esekiẹli; àti nínú ìparun Jerusalẹmu tí a gbé kalẹ̀ nínú orí kan náà, a fi Jerusalẹmu hàn gẹ́gẹ́ bí “ìfẹ́ ọkàn” ojú Israẹli.

Again in the ninth year, in the tenth month, in the tenth day of the month, the word of the Lord came unto me, saying, … Also the word of the Lord came unto me, saying, Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down. Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. So I spake unto the people in the morning: and at even my wife died; and I did in the morning as I was commanded. And the people said unto me, Wilt thou not tell us what these things are to us, that thou doest so?

Lẹ́ẹ̀kansi, ní ọdún kẹsàn-án, ní oṣù kẹwàá, ní ọjọ́ kẹwàá oṣù náà, ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, … Pẹ̀lúpẹ̀lú ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, kíyèsi i, èmi yóò fi ìkọlù kan gbà ìfẹ́ ojú rẹ kúrò lọ́dọ̀ rẹ; ṣùgbọ́n ìwọ kì yóò ṣọ̀fọ̀, bẹ́ẹ̀ ni ìwọ kì yóò sunkún, bẹ́ẹ̀ ni omijé rẹ kì yóò ṣàn kalẹ̀. Dáwọ́ igbe ẹkún dúró, má ṣe ṣe ọ̀fọ̀ fún òkú, di ìbọ̀rì orí rẹ mọ́ ọn lórí rẹ, sì wọ bàtà rẹ sí ẹsẹ̀ rẹ, má sì ṣe bo ètè rẹ, má sì ṣe jẹ oúnjẹ àwọn ènìyàn. Nítorí náà mo sọ fún àwọn ènìyàn ní òwúrọ̀; ní alẹ́ aya mi sì kú; mo sì ṣe ní òwúrọ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi. Àwọn ènìyàn sì wí fún mi pé, Ṣé ìwọ kì yóò sọ fún wa ohun tí nǹkan wọ̀nyí túmọ̀ sí fún wa, pé ìwọ ń ṣe bẹ́ẹ̀?

Then I answered them, The word of the Lord came unto me, saying, Speak unto the house of Israel, Thus saith the Lord God; Behold, I will profane my sanctuary, the excellency of your strength, the desire of your eyes, and that which your soul pitieth; and your sons and your daughters whom ye have left shall fall by the sword. And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men. And your tires shall be upon your heads, and your shoes upon your feet: ye shall not mourn nor weep; but ye shall pine away for your iniquities, and mourn one toward another.

Nígbà náà ni mo dá wọn lóhùn pé, Ọ̀rọ̀ Olúwa tọ̀ mí wá, pé, Sọ fún ilé Israẹli pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsí i, èmi yóò sọ ibi mímọ́ mi di aláìmọ́, ọlá agbára yín, ìfẹ́ ojú yín, àti ohun tí ọkàn yín ṣàánú; àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín tí ẹ fi sílẹ̀ yóò sì ṣubú nípa idà. Ẹ̀yin yóò sì ṣe gẹ́gẹ́ bí mo ti ṣe: ẹ̀yin kì yóò bo ètè yín, bẹ́ẹ̀ ni ẹ kì yóò jẹ oúnjẹ ènìyàn. Àwọn ìbòrí orí yín yóò wà ní orí yín, bàtà yín yóò sì wà ní ẹsẹ̀ yín: ẹ̀yin kì yóò ṣọ̀fọ̀ tàbí sunkún; ṣùgbọ́n ẹ̀yin yóò rẹ̀ nítorí àwọn ẹ̀ṣẹ̀ yín, ẹ ó sì máa ṣọ̀fọ̀ sí ara yín.

Thus Ezekiel is unto you a sign: according to all that he hath done shall ye do: and when this cometh, ye shall know that I am the Lord God. Also, thou son of man, shall it not be in the day when I take from them their strength, the joy of their glory, the desire of their eyes, and that whereupon they set their minds, their sons and their daughters, That he that escapeth in that day shall come unto thee, to cause thee to hear it with thine ears? In that day shall thy mouth be opened to him which is escaped, and thou shalt speak, and be no more dumb: and thou shalt be a sign unto them; and they shall know that I am the Lord. Ezekiel 24:1, 15–27.

Nítorí náà, Ìsíkíẹ́lì jẹ́ àmì fún yín: gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe, bẹ́ẹ̀ ni ẹ̀yin yóò ṣe: àti nígbà tí èyí bá ṣẹlẹ̀, ẹ ó sì mọ̀ pé Èmi ni Olúwa Ọlọ́run. Pẹ̀lú náà, ìwọ ọmọ ènìyàn, kì yóò ha jẹ́ pé ní ọjọ́ tí Èmi yóò gba agbára wọn kúrò lọ́dọ̀ wọn, ayọ̀ ògo wọn, ohun tí ojú wọn ń fẹ́, àti èyí tí wọ́n fi ọkàn wọn lé, àwọn ọmọkùnrin wọn àti àwọn ọmọbìnrin wọn, pé ẹni tí ó sá lọ ní ọjọ́ náà yóò tọ̀ ọ́ wá, láti mú kí o fi etí rẹ gbọ́ ọ? Ní ọjọ́ náà ni a óo ṣí ẹnu rẹ sí ẹni tí ó sá asálà, ìwọ yóò sì sọ̀rọ̀, ìwọ kì yóò sì dákẹ́ mọ́: ìwọ yóò sì jẹ́ àmì fún wọn; wọn yóò sì mọ̀ pé Èmi ni Olúwa. Ìsíkíẹ́lì 24:1, 15–27.

The siege’s alpha is the death of Ezekiel’s desire, and the omega is the death of Israel’s desire.

Áfà ìṣọ́gágun náà ní àlìfà rẹ̀ nínú ikú ohun tí Ẹ́sékíẹ́lì ń fẹ́ràn, ó sì ní òmégà rẹ̀ nínú ikú ohun tí Ísráẹ́lì ń fẹ́ràn.

Hearing, but Not Hearing

Gbọ́, Ṣùgbọ́n Kì Í Gbọ́

There are five times the elders or the people are portrayed in some fashion as listening to Ezekiel. In Ezekiel 8:1, the elders of Judah sit before him. In Ezekiel 14:1 the elders come and sit before him. In Ezekiel 20:1 the elders of Israel come to inquire of the Lord. In Ezekiel 37:18, God tells Ezekiel: “When the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these?” In chapter twenty-four the people directly ask: “Wilt thou not tell us what these things are to us, that thou doest so?” In each of the five instances the elders or people are in a Laodicean condition.

Ìgbà márùn-ún ni a ti fi àwọn àgbàgbà tàbí àwọn ènìyàn hàn ní ọ̀nà kan gẹ́gẹ́ bí ẹni pé wọ́n ń fetí sí Ìsíkíẹ́lì. Nínú Ìsíkíẹ́lì 8:1, àwọn àgbàgbà Júdà jókòó níwájú rẹ̀. Nínú Ìsíkíẹ́lì 14:1, àwọn àgbàgbà wá, wọ́n sì jókòó níwájú rẹ̀. Nínú Ìsíkíẹ́lì 20:1, àwọn àgbàgbà Ísírẹ́lì wá láti wádìí lọ́dọ̀ Olúwa. Nínú Ìsíkíẹ́lì 37:18, Ọlọ́run sọ fún Ìsíkíẹ́lì pé: “Nígbà tí àwọn ọmọ ènìyàn rẹ yóò bá ọ sọ̀rọ̀, tí wọ́n yóò sì wí pé, Ṣé ìwọ kì yóò fi hàn wá ohun tí ìwọ túmọ̀ sí nípa àwọn wọ̀nyí?” Nínú orí kẹrìnlélógún, àwọn ènìyàn náà béèrè tààrà pé: “Ṣé ìwọ kì yóò sọ fún wa ohun tí nǹkan wọ̀nyí jẹ́ sí wa, tí ìwọ fi ń ṣe bẹ́ẹ̀?” Nínú ọkọ̀ọ̀kan àwọn ìṣẹ̀lẹ̀ márùn-ún wọ̀nyí, àwọn àgbàgbà tàbí àwọn ènìyàn wà nínú ipò Laodísea.

And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.

Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn wọ̀nyí pé, Ẹ máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ má ṣe lóye; ẹ sì máa rí nítòótọ́, ṣùgbọ́n ẹ má ṣe mọ̀ ọ́n. Mú ọkàn àwọn ènìyàn wọ̀nyí sanra, kí etí wọn sì le, kí o sì pa ojú wọn dé; kí wọn má bàa fi ojú wọn ríran, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn lóye, kí wọn sì yípadà, kí a sì mú wọn láradá. Isaiah 6:9, 10.

The five representations of the people hearing but not hearing, and the five representations of the people seeing, but not seeing align with the five steps of those who refuse to see and hear in Isaiah’s testimony.

Àwọn aṣojú márùn-ún ti àwọn ènìyàn tí ń gbọ́ ṣùgbọ́n tí wọn kò gbọ́, àti àwọn aṣojú márùn-ún ti àwọn ènìyàn tí ń rí ṣùgbọ́n tí wọn kò rí mu pẹ̀lú àwọn ìgbésẹ̀ márùn-ún ti àwọn tí ó kọ̀ láti rí àti láti gbọ́ nínú ẹ̀rí Isaiah.

But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:13.

Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn ní àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọ́n lè máa lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì kó wọn. Isaiah 28:13.

And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Isaiah 8:15.

Ọ̀pọ̀lọpọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹ́kùn mú wọn, a ó sì kó wọn. Isaiah 8:15.

Signs

Àwọn Àmì

In chapter twenty-four of Ezekiel, the period beginning at the siege and the death of Ezekiel’s wife—the desire of his eyes ends at the death of Jerusalem—the desire of Israel’s eyes. The one-and-a-half-year siege contains the signature of Alpha and Omega, and the period begins and ends with a sign. As in Ezekiel twenty-four, Jesus identifies the sign of the siege in Matthew twenty-four.

Nínú orí kẹrìnlélógún ti Ìsíkíẹ́lì, àkókò tí ó bẹ̀rẹ̀ pẹ̀lú ìdótìtì ogun àti ikú aya Ìsíkíẹ́lì—ìfẹ́ ojú rẹ̀—parí ní ikú Jerusalẹmu—ìfẹ́ ojú Israẹli. Ìdótìtì ogun ọdún kan àti oṣù mẹ́fà náà gbé ààmì Alfa àti Òmẹga, àkókò náà sì bẹ̀rẹ̀, ó sì parí pẹ̀lú ààmì kan. Gẹ́gẹ́ bí ó ti rí nínú Ìsíkíẹ́lì kẹrìnlélógún, Jésù fi ààmì ìdótìtì ogun náà hàn nínú Mátíù kẹrìnlélógún.

“Christ’s words had been spoken in the hearing of a large number of people; but when He was alone, Peter, John, James, and Andrew came to Him as He sat upon the Mount of Olives. ‘Tell us,’ they said, ‘when shall these things be? and what shall be the sign of Thy coming, and of the end of the world?’ Jesus did not answer His disciples by taking up separately the destruction of Jerusalem and the great day of His coming. He mingled the description of these two events. Had He opened to His disciples future events as He beheld them, they would have been unable to endure the sight. In mercy to them He blended the description of the two great crises, leaving the disciples to study out the meaning for themselves. When He referred to the destruction of Jerusalem, His prophetic words reached beyond that event to the final conflagration in that day when the Lord shall rise out of His place to punish the world for their iniquity, when the earth shall disclose her blood, and shall no more cover her slain. This entire discourse was given, not for the disciples only, but for those who should live in the last scenes of this earth’s history.

A ti sọ ọ̀rọ̀ Kristi sí etí ọ̀pọ̀lọpọ̀ ènìyàn; ṣùgbọ́n nígbà tí Ó wà nìkan, Peteru, Johanu, Jakọbu, àti Anderu tọ̀ Ọ́ wá bí Ó ti jókòó lórí Òkè Ólífì. Wọ́n ní, “Sọ fún wa, ìgbà wo ni nǹkan wọ̀nyí yóò ṣẹlẹ̀? kí ni yóò sì jẹ́ àmì ìbọ̀wọ̀ Rẹ, àti ti òpin ayé?” Jesu kò dá àwọn ọmọ-ẹ̀yìn Rẹ lóhùn nípa mímú ìparun Jerusalẹmu àti ọjọ́ ńlá ìbọ̀wọ̀ Rẹ kalẹ̀ lọ́tọ̀ọ̀tọ̀. Ó da àpèjúwe àwọn ìṣẹ̀lẹ̀ méjèèjì pọ̀. Bí Ó bá ti ṣí àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú fún àwọn ọmọ-ẹ̀yìn Rẹ gẹ́gẹ́ bí Ó ti ń wo wọ́n, wọn kì yóò lè fara da ìríran náà. Nítorí àánú sí wọn, Ó so àpèjúwe àwọn ìpọnjú ńlá méjèèjì pọ̀, Ó fi ìtumọ̀ rẹ̀ sílẹ̀ fún àwọn ọmọ-ẹ̀yìn náà láti ṣàwárí fún ara wọn. Nígbà tí Ó tọ́ka sí ìparun Jerusalẹmu, ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ kọjá ìṣẹ̀lẹ̀ náà lọ dé iná ìparun ìkẹyìn ní ọjọ́ náà nígbà tí Oluwa yóò dìde kúrò ní ipò Rẹ láti fi ìyà jẹ ayé nítorí àìṣòdodo wọn, nígbà tí ilẹ̀ ayé yóò tú ẹ̀jẹ̀ rẹ̀ hàn, tí kì yóò sì tún bo àwọn tí a pa nínú rẹ̀ mọ́. Gbogbo ọ̀rọ̀ yìí ni a fi fúnni, kì í ṣe fún àwọn ọmọ-ẹ̀yìn nìkan, ṣùgbọ́n fún àwọn tí yóò wà láàyè nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí.

“Turning to the disciples, Christ said, ‘Take heed that no man deceive you. For many shall come in My name, saying, I am Christ; and shall deceive many.’ Many false messiahs will appear, claiming to work miracles, and declaring that the time of the deliverance of the Jewish nation has come. These will mislead many. Christ’s words were fulfilled. Between His death and the siege of Jerusalem many false messiahs appeared. But this warning was given also to those who live in this age of the world. The same deceptions practiced prior to the destruction of Jerusalem have been practiced through the ages, and will be practiced again.

Nígbà tí Kristi yí padà sọ̀rọ̀ sí àwọn ọmọ-ẹ̀yìn, Ó wí pé, “Ẹ máa ṣọ́ra kí ẹnikẹ́ni má bà a yín jẹ. Nítorí ọ̀pọ̀lọpọ̀ yóò wá ní orúkọ Mi, ní wí pé, Èmi ni Kristi; wọn yóò sì tan ọ̀pọ̀lọpọ̀ jẹ.” Ọ̀pọ̀ Mèsáyà èké yóò farahàn, wọ́n yóò sọ pé àwọn ń ṣiṣẹ́ iṣẹ́ ìyanu, wọ́n yóò sì kéde pé àkókò ìdásílẹ̀ orílẹ̀-èdè àwọn Júù ti dé. Wọ́n yóò ṣìnà ọ̀pọ̀lọpọ̀. Ọ̀rọ̀ Kristi ṣẹ. Láàárín ikú Rẹ̀ àti ìdótì Jérúsálẹ́mù, ọ̀pọ̀ Mèsáyà èké farahàn. Ṣùgbọ́n a tún fi ìkìlọ̀ yìí fún àwọn tí ń gbé ní àkókò ayé yìí pẹ̀lú. Àwọn ẹ̀tàn kan náà tí wọ́n hù kí a tó pa Jérúsálẹ́mù run ni a ti ń hù jákèjádò àwọn ọ̀rúndún, a ó sì tún hù wọ́n.

“‘And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet.’ Prior to the destruction of Jerusalem, men wrestled for the supremacy. Emperors were murdered. Those supposed to be standing next the throne were slain. There were wars and rumors of wars. ‘All these things must come to pass,’ said Christ, ‘but the end [of the Jewish nation as a nation] is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ Christ said, As the rabbis see these signs, they will declare them to be God’s judgments upon the nations for holding in bondage His chosen people. They will declare that these signs are the token of the advent of the Messiah. Be not deceived; they are the beginning of His judgments. The people have looked to themselves. They have not repented and been converted that I should heal them. The signs that they represent as tokens of their release from bondage are signs of their destruction.” The Desire of Ages, 628.

“‘Ẹ̀yin yóò sì máa gbọ́ nípa ogun àti ìròyìn ogun: ẹ rí i pé kí a má ṣe yín lẹ́rù: nítorí gbogbo nǹkan wọ̀nyí gbọ́dọ̀ ṣẹlẹ̀, ṣùgbọ́n òpin kò tíì dé.’ Kí ìparun Jerusalẹmu tó dé, àwọn ènìyàn jà takuntakun fún ipò àṣẹ gíga jùlọ. Wọ́n pa àwọn ọba-ọba. Àwọn tí a rò pé wọ́n dúró lẹ́gbẹ̀ẹ́ ìtẹ́ ni a pa. Ogun àti ìròyìn ogun sì wà. ‘Gbogbo nǹkan wọ̀nyí gbọ́dọ̀ ṣẹlẹ̀,’ ni Kristi sọ, ‘ṣùgbọ́n òpin [orílẹ̀-èdè Jù gẹ́gẹ́ bí orílẹ̀-èdè kan] kò tíì dé. Nítorí orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, ìjọba sì yóò dìde sí ìjọba: ìyàn yóò sì wà, àti àjàkálẹ̀-àrùn, àti ìṣẹ̀lẹ̀ ilẹ̀-rírì, ní onírúurú ibi. Gbogbo nǹkan wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Kristi sọ pé, Bí àwọn rábìí ṣe rí àwọn àmì wọ̀nyí, wọn yóò kéde pé wọ́n jẹ́ ìdájọ́ Ọlọ́run lórí àwọn orílẹ̀-èdè nítorí dídi àwọn ènìyàn àyànfẹ́ Rẹ̀ mọ́ ẹrú. Wọn yóò kéde pé àwọn àmì wọ̀nyí ni àpẹẹrẹ ìbọ̀wọ̀ Mèsáyà. Ẹ má ṣe jẹ́ kí a tan yín jẹ; ìbẹ̀rẹ̀ ìdájọ́ Rẹ̀ ni wọ́n jẹ́. Àwọn ènìyàn ti wo ara wọn. Wọn kò ronúpìwàdà, bẹ́ẹ̀ ni wọn kò yí padà kí N lè mú wọn láradá. Àwọn àmì tí wọ́n fi hàn gẹ́gẹ́ bí àmì ìtúsílẹ̀ wọn kúrò ní ìgbèkùn jẹ́ àmì ìparun wọn.” The Desire of Ages, 628.

The siege of Jerusalem in the year 66, contained the sign of Rome placing its standards in the precinct of the sanctuary. Jesus’ commentary of the events of the period of 66 to 70, aligned the destruction of the year 70 with His Second Coming; and there is a sign associated with His Second Coming.

Ìdòtì Jerúsálẹmu ní ọdún 66 ní àmì náà nínú, ìyẹn pé Róòmù gbé àsíá ogun wọn kalẹ̀ sínú àgbàlá ibi mímọ́. Àlàyé Jesu nípa àwọn ìṣẹ̀lẹ̀ àkókò láti ọdún 66 títí dé 70 mú ìparun ọdún 70 bá Ìgbàbọ̀ Wíwá Kejì Rẹ̀ mu; sì ni àmì kan wà tí ó ní í ṣe pẹ̀lú Ìgbàbọ̀ Wíwá Kejì Rẹ̀.

“Soon our eyes were drawn to the East, for a small black cloud had appeared about half as large as a man’s hand, which we all knew was the Sign of the Son of Man.” The Day Star, 1846.

“Láìpẹ́, ojú wa sì yí sí Ìlà Oòrùn, nítorí ìkùukùu dúdú kékeré kan ti farahàn, tó tó ìdajì ìwọ̀n ọwọ́ ènìyàn; èyí tí gbogbo wa mọ̀ pé ni Àmì Ọmọ Ènìyàn.” The Day Star, 1846.

The beginning and ending of the history of 66 to 70 AD contain a sign associated with the beginning of the siege and the destruction of the city, that aligns with the alpha and omega sign of the death of the desire of the eyes in 587 BC and 586 BC.

Ìbẹ̀rẹ̀ àti òpin ìtàn ọdún 66 sí 70 AD ní àmì kan tí ó ní ìbáṣepọ̀ pẹ̀lú ìbẹ̀rẹ̀ ìdótì àti ìparun ìlú náà, tí ó bá àmì alfa àti omega ikú ìfẹ́ ojú mu ní 587 BC àti 586 BC.

The history of the one-and-a-half-year siege is a “sign,” for the latter days. The foolish virgins represented in the history of Ezekiel find the counterpart in the history of the wise virgins who saw the sign of the siege in the year 66 and fled to safety. The one-and-a-half-year siege is the sign that manifests two classes of worshippers. One class will understand the sign, the other class, represented as “many” by Isaiah—will not see or hear.

Ìtàn ìdótì ọdún kan àti ààbọ̀ jẹ́ “àmì” fún àwọn ọjọ́ ìkẹ́yìn. Àwọn wúńdíá aṣiwèrè tí a ṣàpẹẹrẹ nínú ìtàn Ẹ́síkíẹ́lì ní ìbámu pẹ̀lú wọn nínú ìtàn àwọn wúńdíá ọlọ́gbọ́n tí wọ́n rí àmì ìdótì náà ní ọdún 66 tí wọ́n sì sá lọ sí ibi ààbò. Ìdótì ọdún kan àti ààbọ̀ ni àmì tí ń fi irú méjì àwọn olùjọ́sìn hàn. Ẹgbẹ́ kan yóò lóye àmì náà, ẹgbẹ́ kejì, tí Aísáyà ṣàpẹẹrẹ gẹ́gẹ́ bí “ọ̀pọ̀”—kì yóò rí tàbí gbọ́.

Many and Few

Ọ̀pọ̀ àti Díẹ̀

Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:13, 14.

Nígbà náà ni ọba wí fún àwọn ìránṣẹ́ náà pé, Ẹ dì í lọ́wọ́ àti lẹ́sẹ̀, kí ẹ sì mú un kúrò, kí ẹ sì sọ ọ sínú òkùnkùn òde; níbẹ̀ ni ẹkún yóò gbé wà àti ìpayínkeke eyín. Nítorí ọ̀pọ̀ ni a pè, ṣùgbọ́n díẹ̀ ni a yàn. Mátíù 22:13, 14.

So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

Bẹ́ẹ̀ ni àwọn ẹni ìkẹyìn yóò di ẹni àkọ́kọ́, àti àwọn ẹni àkọ́kọ́ yóò di ẹni ìkẹyìn: nítorí a pè ọ̀pọ̀, ṣùgbọ́n a yàn díẹ̀. Matteu 20:16.

To See and Hear

Láti Rí àti Láti Gbọ

There are five acted out parables in the book of Ezekiel and also five times that Ezekiel spoke to the leaders and people. Those two witnesses identify the five foolish virgins who refuse to ‘see’ and refuse to ‘hear.’ They refuse to see or hear the knowledge that is increased when Jesus, who as the Lion of the tribe of Judah unseals His prophetic Word.

Àwọn àpèjúwe márùn-ún tí a fi ìṣe hàn wà nínú ìwé Ẹ́sẹ́kíẹ́lì, bẹ́ẹ̀ náà ni ìgbà márùn-ún tí Ẹ́sẹ́kíẹ́lì bá àwọn olórí àti àwọn ènìyàn sọ̀rọ̀. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ń fi àwọn wúńdíá aṣiwèrè márùn-ún hàn, àwọn tí wọ́n kọ̀ láti “rí” tí wọ́n sì kọ̀ láti “gbọ́.” Wọ́n kọ̀ láti rí tàbí láti gbọ́ ìmọ̀ tí a mú pọ̀ sí i nígbà tí Jésù, ẹni tí gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ṣí Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ sílẹ̀.

The World will See and Hear

Ayé yóò Rí, yóò sì Gbọ́

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Gbogbo ẹnyin olùgbé ayé, ati ẹnyin ti n gbe lórí ilẹ̀ ayé, ẹ máa wo, nígbà tí ó bá gbé àmi sókè lórí àwọn òkè; ati nígbà tí ó bá fẹ́ ipè, ẹ máa gbọ́. Isaiah 18:3.

And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. Isaiah 29:18.

Ní ọjọ́ náà ni adití yóò gbọ́ ọ̀rọ̀ inú ìwé náà, ojú àwọn afọ́jú yóò sì rí láti inú òkùnkùn àìlójú, àti láti inú òkùnkùn. Isaiah 29:18.

My Foolish & Sottish People have no Knowledge

Àwọn ènìyàn mi aṣiwèrè àti òmùgọ̀ kò ní ìmọ̀.

How long shall I see the standard, and hear the sound of the trumpet? For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge. Jeremiah 4:21, 22.

Yóò ti pẹ́ tó ni màá máa rí àsíá ogun, kí n sì máa gbọ́ ìró fèrè ogun? Nítorí ènìyàn mi jẹ́ aláìgbọ́n, wọn kò mọ̀ mí; ọmọ aláìmòye ni wọ́n, wọn kò sì ní òye kankan: wọ́n gbọ́n láti ṣe búburú, ṣùgbọ́n láti ṣe rere wọn kò ní ìmọ̀. Jeremiah 4:21, 22.

Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:20, 21.

Ẹ kéde èyí ní ilé Jakọbu, kí ẹ sì sọ ọ́ di mímọ̀ ní Juda, pé, Ẹ gbọ́ èyí nísinsin yìí, ẹ̀yin ènìyàn aṣiwèrè, tí kò ní òye; tí ó ní ojú, tí kò sì ríran; tí ó ní etí, tí kò sì gbọ́ran. Jeremiah 5:20, 21.

A Rebellious House

Ilé ọlọ̀tẹ̀ kan

The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, wí pé, Ọmọ ènìyàn, ìwọ ń gbé láàrín ilé ọlọ̀tẹ̀ kan, tí wọ́n ní ojú láti rí, ṣùgbọ́n tí wọn kì í rí; wọ́n ní etí láti gbọ́, ṣùgbọ́n tí wọn kì í gbọ́: nítorí ilé ọlọ̀tẹ̀ ni wọ́n jẹ́. Ezekieli 12:1, 2.

Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa òwe; nítorí pé bí wọ́n tilẹ̀ ń rí, wọn kò rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kò gbọ́, bẹ́ẹ̀ ni wọn kò sì yé wọn. Àsọtẹ́lẹ̀ Esaias sì ṣẹ ní inú wọn, èyí tí ó wí pé, Ní gbígbọ́ ni ẹ̀yin yóò máa gbọ́, ẹ kò sì ní yé; ní rírí ni ẹ̀yin yóò máa rí, ẹ kò sì ní mọ̀ye: Nítorí ọkàn àwọn ènìyàn yìí ti di líle, etí wọn sì ṣòro láti fi gbọ́, ojú wọn ni wọ́n sì ti dì; kí wọn má bàa fi ojú wọn rí, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé, kí wọn sì yípadà, kí n lè mú wọn láradá.

But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.

Ṣùgbọ́n ìbùkún ni fún ojú yín, nítorí wọ́n rí; àti fún etí yín, nítorí wọ́n gbọ́. Nítorí lójú òtítọ́ ni mo wí fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ rí àwọn nǹkan wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Matteu 13:13–17.

The Old Paths

Àwọn Ọ̀nà Àtijọ́

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, A kì yóò rìn nínú rẹ̀. Pẹ̀lú èyí, mo fi àwọn olùṣọ́ kalẹ̀ lórí yín, mo ní, Ẹ tẹ́tí sí ìró ipè. Ṣùgbọ́n wọ́n wí pé, A kì yóò tẹ́tí sí i. Jeremiah 6:16, 17.

The Message of 1840–1844

Ifiranṣẹ Ọdún 1840–1844

“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

“Gbogbo àwọn ìhìn-iṣẹ́ tí a fi fúnni láti ọdún 1840 sí 1844 ni a gbọdọ̀ sọ pẹ̀lú agbára báyìí, nítorí ọ̀pọ̀ ènìyàn ni wọ́n ti pàdánù ìtọ́nisọ́nà wọn. Àwọn ìhìn-iṣẹ́ náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ.

“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

“Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí ohun wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ ohun wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni ojú tí ó rí àwọn ohun tí a rí ní ọdún 1843 àti 1844.

“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

“A fi ìhìnrere náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìhìnrere náà ṣe, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣeé parí. Iṣẹ́ ńlá kan yóò ṣeé ṣe ní àkókò kúkúrú. Láìpẹ́, a ó fi ìhìnrere kan hàn nípa ìpinnu Ọlọ́run tí yóò di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

The Sign of the Siege

Àmì Ìdótì náà

There is five times in the book of Ezekiel where he ‘acted out’ a parable that the people refused to see, and also five times he ‘spoke’ with those people, who refused to hear. The two witnesses of the acted parable and the speaking were presented to the five foolish virgins. One of the acted parables, located in chapter four represents the “sign” of the siege, that warns of the coming destruction. The message of Ezekiel is the message to Laodicea.

Ó wà ní ìgbà márùn-ún nínú ìwé Ezekieli níbi tí ó ti “ṣe àfihàn” òwe àpẹẹrẹ kan tí àwọn ènìyàn kọ̀ láti rí, àti pẹ̀lú ní ìgbà márùn-ún tí ó ti “sọ̀rọ̀” pẹ̀lú àwọn ènìyàn wọ̀nyí, tí wọ́n kọ̀ láti gbọ́. A gbé ẹlẹ́rìí méjèèjì ti òwe àpẹẹrẹ tí a ṣe ní ìṣe àti ti ọ̀rọ̀ sísọ kalẹ̀ fún àwọn wúńdíá aṣiwèrè márùn-ún. Ọ̀kan lára àwọn òwe àpẹẹrẹ tí a ṣe ní ìṣe náà, tí ó wà ní orí kẹrin, dúró fún “àmì” ìdótì, tí ń kìlọ̀ nípa ìparun tí ń bọ̀. Ìránṣẹ́ Ezekieli ni ìránṣẹ́ sí Laodicea.

The “sign” given for Laodicea is the ‘sign of the siege’, and the siege of the latter days is represented by several witnesses. The only sign given to the Jews of Christ’s day was the sign of Jonah, who represents an acted-out parable of three days in the belly of a whale.

“Àmì” tí a fi fún Laodicea ni ‘àmì ìdótì,’ a sì fi ọ̀pọ̀ ẹlẹ́rìí ṣàfihàn ìdótì àwọn ọjọ́ ìkẹyìn. Àmì kan ṣoṣo tí a fi fún àwọn Júù ti ọjọ́ Kristi ni àmì Jónà, ẹni tí ó dúró fún àkàwé àfihàn tí a ṣe ní ìṣe ti ọjọ́ mẹ́ta nínú inú ẹja ńlá kan.

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:38–40.

Nígbà náà, àwọn kan nínú àwọn akọ̀wé àti àwọn Farisi dáhùn pé, Olùkọ́ni, a fẹ́ rí ààmì kan lọ́wọ́ rẹ. Ṣùgbọ́n ó dáhùn, ó sì wí fún wọn pé, Ìran búburú àti alágbèrè ń wá ààmì; a kì yóò sì fi ààmì mìíràn fún un, bí kò ṣe ààmì wòlíì Jónà: Nítorí gẹ́gẹ́ bí Jónà ti wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ìkùn ẹja ńlá náà; bẹ́ẹ̀ ni Ọmọ ènìyàn yóò wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ọkàn ayé. Mátíù 12:38–40.

The Sign of Jonah

Àmì Jónà

The sign of Jonah was an acted-out parable of a resurrection from death. John represents the same truth, for he was cast into a boiling pot of oil, and came out alive. Daniel in the lion’s den and the three worthies in the furnace of Nebuchadnezzar represent a resurrection from death. All represent the one hundred and forty-four thousand who are resurrected in Revelation chapter eleven.

Àmì Jónà jẹ́ àpèjúwe àsọtẹ́lẹ̀ tí a fihàn ní iṣe nípa àjíǹde kúrò nínú ikú. Jòhánù ń ṣàfihàn òtítọ́ kan náà, nítorí a ju ú sínú ìkòkò òróró tí ń hó, ó sì jáde láàyè. Dáníẹ́lì nínú ihò kìnnìún àti àwọn ọlọ́lá mẹ́ta nínú iná ìléru Nebukadinésárì ń ṣàfihàn àjíǹde kúrò nínú ikú. Gbogbo wọn ń ṣojú àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000] tí a jí dìde nínú Ìfihàn orí kọkànlá.

“The thoughts of the Saviour now returned from contemplating the past and future. While the people were endeavoring to explain what they had seen and heard according to the impressions made upon their minds, and according to the light they possessed, ‘Jesus answered and said, This voice came not because of me, but for your sakes.’ It was the crowning evidence of his Messiahship, the signal of the Father that Jesus had uttered the truth, and was the Son of God. Would the Jews turn from this testimony of high Heaven? They had once asked the Saviour, What sign showest thou that we may see and believe? Innumerable signs had been given all through the ministry of Christ; yet they had closed their eyes and hardened their hearts lest they should be convinced. The crowning miracle of the resurrection of Lazarus did not remove their unbelief, but filled them with increased malice; and now that the Father had spoken, and they could ask for no further sign, their hearts were not softened and they still refused to believe.” Spirit of Prophecy, volume 3, 79.

“Èrò Olùgbàlà náà sì tún padà láti inú ìrònú nípa ìgbà àtijọ́ àti ọjọ́ iwájú. Nígbà tí àwọn ènìyàn ń sapá láti ṣàlàyé ohun tí wọ́n ti rí àti tí wọ́n ti gbọ́ gẹ́gẹ́ bí ìmọ̀lára tí a ti ṣẹ̀dá sínú ọkàn wọn, àti gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n ní, ‘Jésù dáhùn, ó sì wí pé, Kì í ṣe nítorí mi ni ohùn yìí ti wá, ṣùgbọ́n nítorí yín.’ Èyí ni ẹ̀rí tí ó ga jùlọ fún ipò Rẹ̀ gẹ́gẹ́ bí Mèsáyà, àmì tí Baba fi hàn pé Jésù ti sọ òtítọ́, àti pé Òun ni Ọmọ Ọlọ́run. Ṣé àwọn Júù yóò yí padà kúrò nínú ẹ̀rí yìí láti Ọ̀run gíga? Nígbà kan rí, wọ́n ti bi Olùgbàlà pé, Àmì wo ni ìwọ ń fihàn kí a lè rí i kí a sì gbàgbọ́? Àìníye àmì ni a ti fi hàn ní gbogbo iṣẹ́-ìránṣẹ́ Kristi; ṣùgbọ́n wọ́n ti pa ojú wọn mọ́, wọ́n sì ti mú ọkàn wọn le, kí wọ́n má bàa dá wọn lójú. Ìyanu tí ó ga jùlọ ti jíjí Lásárù dìde kúrò nínú òkú kò mú àìgbàgbọ́ wọn kúrò, bí kò ṣe pé ó fi ìkà wọn kún un sí i; àti nísinsin yìí tí Baba ti sọ̀rọ̀, tí wọn kò sì lè béèrè fún àmì mìíràn mọ́, ọkàn wọn kò rọ̀, wọ́n sì tún kọ̀ láti gbàgbọ́.” Spirit of Prophecy, volume 3, 79.

Lazarus was the sign of the resurrection as acted out by Jonah in the belly of the whale. The voice of the Father in connection with the resurrected Lazarus represents the combination of Divinity and humanity, which is of course the nature of Christ, who took human flesh upon Himself. The combination of Divinity with humanity is the ensign of the one hundred and forty-four thousand, and Lazarus is the sign of resurrection power which accomplishes the joining of Creator with creature.

Lásárù ni àmì àjíǹde bíi ti Jónà ṣe fi hàn ní inú ẹja ńlá. Ohùn Baba ní ìbáṣepọ̀ pẹ̀lú Lásárù tí a jí dìde dúró fún ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn, èyí tí ó jẹ́ ìwà ti Kristi dájúdájú, ẹni tí ó gba ara ènìyàn wọ ara Rẹ̀. Ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn ni àsíá àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, àti Lásárù ni àmì agbára àjíǹde tí ó mú ìsopọ̀ Ẹlẹ́dàá pẹ̀lú ẹ̀dá ṣẹ.

“By the raising of Lazarus, many were led to believe in Jesus. It was God’s plan that Lazarus should die and be laid in the tomb before the Saviour should arrive. The raising of Lazarus was Christ’s crowning miracle, and because of it many glorified God.” Manuscript Releases, volume 21, 111.

“Nípa jíjíde Lasaru, ọ̀pọ̀lọpọ̀ ni a mú wá sí ìgbàgbọ́ nínú Jesu. Ètò Ọlọ́run ni kí Lasaru kú, kí a sì tẹ́ ẹ sínú ibojì kí Olùgbàlà tó dé. Jíjíde Lasaru ni iṣẹ́ ìyanu àtàtà jùlọ ti Kristi, àti nítorí rẹ̀ ni ọ̀pọ̀lọpọ̀ fi yin Ọlọ́run lógo.” Manuscript Releases, ìwọ̀n 21, 111.

Lazarus led the triumphal entry into Jerusalem, and he was the living “sign” of the resurrection that is illustrated by Jonah.

Lásárù ló ṣáájú ìwọlé ìṣẹ́gun wọ Jerúsálẹ́mù, ó sì jẹ́ “àmì” alààyè ti àjíǹde tí Jónàa ṣàpẹẹrẹ.

“Lazarus, whose body had seen corruption in the grave, but who now rejoiced in the strength of glorious manhood, led the beast on which the Saviour rode.” The Desire of Ages, 572.

“Lásárù, ẹni tí ara rẹ̀ ti rí ìbàjẹ́ nínú ibojì, ṣùgbọ́n tí ó ń yọ̀ nísinsin yìí nínú agbára ọkùnrin-ńlá ògo, ni ó darí ẹranko tí Olùgbàlà gun.” The Desire of Ages, 572.

The triumphal entry aligns with the Exeter camp meeting, which was the alpha fulfillment of the parable of the ten virgins, and thus aligns the “sign” of Jonah and Lazarus with the omega and perfect fulfillment of the proclamation of the message, “Behold the Bridegroom cometh!”

Ìwọlé ìṣẹ́gun náà bá ìpàdé àgọ́ Exeter mu, èyí tí ó jẹ́ ìmúṣẹ alpha ti àkàwé àwọn wúńdíá mẹ́wàá, nítorí náà ó sì ń ṣọ “àmì” Jonah àti Lasaru pọ̀ mọ́ omega àti ìmúṣẹ pípé ti ìkéde ọ̀rọ̀ náà pé, “Kíyèsí i, Ọkọ-ìyàwó ń bọ̀!”

“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

“Lọ́pọ̀ ìgbà ni a máa ń tọ́ka mí sí òwe àwọn wúńdíá mẹ́wàá, nínú wọn ni márùn-ún jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. A ti mú òwe yìí ṣẹ, a ó sì tún mú un ṣẹ títí dé lẹ́tà rẹ̀ gan-an, nítorí pé ó ní ìṣàmúlò àkànṣe fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

Jonah, Lazarus and Samuel Snow arriving late to the Exeter camp meeting align with Ezekiel’s “sign of the siege.” Lazarus led Christ into Jerusalem on an ass.

Jónà, Lásárù àti Samuel Snow tí wọ́n dé pẹ́ sípàdé àgọ́ Exeter bá àmì ìdótì Hesekieli mu. Lásárù ló darí Kristi wọ Jerusalẹmu lórí kẹ́tẹ́kẹ́tẹ́.

“Bates was one of the important leaders in the Exeter (New Hampshire) camp meeting in August, 1844, when the ‘true midnight cry’ was first presented. Bates, it happened, was the preacher chosen for that morning’s service at the camp. He was exhorting his hearers to be faithful and calmly assuring them that God was simply testing them, that they were in the tarrying time, and similar sentiments, when Samuel S. Snow rode into the camp on horseback. Taking a seat beside his sister, Mrs. John Couch, Snow reiterated his conviction that Christ would appear at the time appointed. Greatly stirred, Mrs. Couch startled the audience by rising and declaring, ‘Here is a man with a message from God!’” Leroy Froom, The Prophetic Faith of our Fathers, volume 4, 549.

“Bates jẹ́ ọ̀kan lára àwọn aṣáájú pàtàkì nínú àpéjọ àgọ́ Exeter (New Hampshire) ní oṣù Kẹjọ, 1844, nígbà tí a kọ́kọ́ gbé ‘igbe òru gidi’ kalẹ̀. Ó ṣẹlẹ̀ pé Bates ni oníwàásù tí a yàn fún ìjọsìn òwúrọ̀ ọjọ́ yẹn ní àgọ́ náà. Ó ń rọ àwọn olùgbọ́ rẹ̀ pé kí wọ́n jẹ́ olóòtítọ́, ó sì ń fi ìdákẹ́jẹ dá wọn lójú pé Ọlọ́run kàn ń dán wọn wò, pé wọ́n wà ní àkókò ìdúró, àti irú àwọn èrò bẹ́ẹ̀, nígbà tí Samuel S. Snow gun ẹṣin wọ àgọ́ náà. Nígbà tí Snow jókòó lẹ́gbẹ̀ẹ́ arábìnrin rẹ̀, Iyaafin John Couch, ó tún ìdánilójú rẹ̀ sọ pé Kristi yóò farahàn ní àkókò tí a yàn. Ní ìmúnibínú gidigidi, Iyaafin Couch mú kí àwọn olùgbọ́ yà nípa dídìde rẹ̀ àti pípe pé, ‘Ẹni yìí ni ọkùnrin kan tí ó ní ìránṣẹ́ láti ọ̀dọ̀ Ọlọ́run!’” Leroy Froom, The Prophetic Faith of our Fathers, ìdì 4, 549.

In April, 1521 Martin Luther travelled in a horse drawn wagon to the Diet of Worms, where he rejected papal traditions and customs and stated, “Unless I am convinced by the testimony of the Scriptures or by clear reason… I cannot and will not recant anything, since it is neither safe nor right to go against conscience. Here I stand. I can do no other. God help me. Amen.”

Ní oṣù Kẹrin, ọdún 1521, Martin Luther rìn àjò nínú kẹ̀kẹ́ tí ẹṣin ń fà lọ sí Diet of Worms, níbi tí ó ti kọ àwọn àṣà àti ìṣe ìbílẹ̀ ti páápà, ó sì sọ pé, “Bí kò ṣe pé a fi ẹ̀rí Ìwé Mímọ́ tàbí ìdí mímọ́ dá mi lójú… n kò lè, bẹ́ẹ̀ ni n kò sì ní sẹ́ ohunkóhun tí mo ti sọ tẹ́lẹ̀, nítorí pé kì í ṣe àìléwu tàbí ohun tí ó tọ́ láti ṣiṣẹ́ lòdì sí ẹ̀rí ọkàn. Níhìn-ín ni mo dúró. N kò lè ṣe mìíràn. Kí Ọlọ́run ràn mí lọ́wọ́. Àmín.”

As the Pharisees opposed Christ’s triumphal entry, the papal authorities opposed Luther’s entry. Luther then changed his name (a symbol of the sealing) and was hidden away while he translated the New Testament into the German language. His presentation at the Diet of Worms typified the Midnight Cry which led to the death decree from the church state authorities of the time, thus typifying the Sunday law. After ten months in hiding under the name of ‘Junker Jörg’ the threat from authorities had changed, largely to two military problems faced by the corrupt Charles V. Those two military threats were France and Islam, representing the same unholy alliance of socialism and Islam that today is confronting mankind.

Gẹ́gẹ́ bí àwọn Farisi ṣe tako ìwọlé ìṣẹ́gun Kristi, bẹ́ẹ̀ ni àwọn aláṣẹ papal tako ìwọlé Luther. Nígbà náà ni Luther yí orúkọ rẹ̀ padà (ààmì ìdìdì) a sì fi í pamọ́ ní ìkọ̀kọ̀ nígbà tí ó ń túmọ̀ Májẹ̀mú Tuntun sí èdè Jámánì. Ìfarahàn rẹ̀ ní Diet of Worms ṣe àfihàn Ẹkún Àárín Òru, èyí tí ó yọrí sí ìlànà ikú láti ọ̀dọ̀ àwọn aláṣẹ ìjọba-àti-ìjọ ti àkókò náà, tí ó sì tipa bẹ́ẹ̀ ṣe àfihàn òfin Ọjọ́-Àìkú. Lẹ́yìn oṣù mẹ́wàá nínú ìfarapamọ́ lábẹ́ orúkọ ‘Junker Jörg,’ ìhalẹ̀ láti ọ̀dọ̀ àwọn aláṣẹ ti yí padà, ní pàtàkì sí ìṣòro ológun méjì tí Charles V oníbàjẹ́ ń dojú kọ. Àwọn ìhalẹ̀ ológun méjèèjì náà ni Faransé àti Islam, tí ń ṣojú ìṣọ̀kan aláìmọ́ kan náà ti socialisimu àti Islam tí ó ń dojú kọ aráyé lónìí.

“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

“Iṣẹ́ Ọlọ́run ní ayé fi, láti ìgbà dé ìgbà, ìfarajọ tó ṣe kedere hàn nínú gbogbo àtúnṣe ńlá tàbí ìṣísẹ̀ ìsìn ńlá. Àwọn ìlànà ìbáṣepọ̀ Ọlọ́run pẹ̀lú ènìyàn jẹ́ èyí kan náà ní gbogbo ìgbà. Àwọn ìṣísẹ̀ pàtàkì ti àkókò ìsinsìnyí ní àfọwọ́kọ wọn nínú àwọn ti àtijọ́, àti ìrírí ìjọ ní àwọn àkókò ìṣáájú ní àwọn ẹ̀kọ́ tí ó ní iye púpọ̀ gidigidi fún àkókò tiwa.” The Great Controversy, 343.

An ass led by Lazarus brought Christ into Jerusalem, a horse drawn carriage brought Luther to the Diet of Worms, and a horse brought Snow to the Exeter camp meeting, thus identifying the ass, and horse, both members of the “Equidae” family in the genus “Equus,” as the sign of the message of the Midnight Cry.

Kẹ́tẹ́kẹ́tẹ́ kan tí Lásárùsì ń darí mú Kristi wọ Jerúsálẹ́mù; kẹ̀kẹ́-ẹṣin kan ni ó gbé Luther lọ sí Diet of Worms; ẹṣin kan sì ni ó mú Snow dé àpéjọ àgọ́ Exeter; bẹ́ẹ̀ ni ó ṣe fi kẹ́tẹ́kẹ́tẹ́ àti ẹṣin hàn gẹ́gẹ́ bí àmì iṣẹ́ ìránṣẹ́ igbe Ọ̀gànjọ́ Òru, àwọn méjèèjì jẹ́ ọmọ ẹbí “Equidae” nínú ẹ̀yà “Equus.”

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

Yọ gidigidi, ìwọ ọmọbìnrin Síónì; ké yọ̀, ìwọ ọmọbìnrin Jérúsálẹ́mù: kíyèsi i, Ọba rẹ ń bọ̀ tọ̀ ọ́ wá: olódodo ni, ó sì mú ìgbàlà wá; onírẹ̀lẹ̀ ni, ó sì ń gùn kẹ́tẹ́kẹ́tẹ́, àní ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ èyí tí a bí. Sekaráyà 9:9.

The sign of the Midnight Cry message is the arrival of the ass or horse, both symbols of Islam. The chosen messenger of the true message of the midnight cry arrived upon a horse in alignment with Christ arriving on an ass. The “siege” in the latter days is marked by the fulfillment of Ellen White’s identification that the city of Nashville is to be struck by “fireballs.”

Àmì ìhìnrere Igbe Òru Ọ̀gànjọ́ ni dídé kẹ́tẹ́kẹ́tẹ́ tàbí ẹṣin, àwọn méjèèjì jẹ́ àmì Islam. Òjíṣẹ́ àyànfẹ́ ti ìhìnrere tòótọ́ ti igbe òru ọ̀gànjọ́ dé lórí ẹṣin ní ìbámu pẹ̀lú bí Kristi ṣe dé lórí kẹ́tẹ́kẹ́tẹ́. “Ìdótì” ní àwọn ọjọ́ ìkẹyìn ni a fi àmì sí nípa ìmúṣẹ ìdánimọ̀ Ellen White pé ìlú Nashville ni a ó fi “àwọn bọ́ọ̀lù iná” kọlu.

Why does the siege begin at the fireballs of Nashville? Is it because Islam is represented by the ass and the horse in God’s prophetic Word?

Kí ló dé tí ìdótì bẹ̀rẹ̀ sí í ṣe níbi àwọn àkùlù iná ti Nashville? Ṣé nítorí pé a ṣàpẹẹrẹ Islam nípasẹ̀ kẹ́tẹ́kẹ́tẹ́ àti ẹṣin nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run?

Smyrna

Simírínà

The Emperor Nero marks the beginning of the church of Smyrna when the city of Rome was burned in the year 64. The date marks the beginning of the persecution of the Christian church accomplished over a two hundred and fifty year period that concluded at the Edict of Milan in the year 313. The formation of the image of the beast represents the alpha waymark that introduces a period that ends with an omega waymark represented by the mark of the beast at the soon-coming Sunday law. The period is identified as beginning with “edicts.”

Ọba Aláṣẹ Nero ń samisi ìbẹ̀rẹ̀ ìjọ Smírná nígbà tí wọ́n sun ìlú Róòmù ní ọdún 64. Ọjọ́ náà ń samisi ìbẹ̀rẹ̀ inúnibíni sí ìjọ Kristẹni tí a ṣe ní àkókò ọdún ẹgbẹ̀rún méjìlélọ́gọ́rin àtààádọ́ta, èyí tí ó parí pẹ̀lú Ofin Milan ní ọdún 313. Ìdásílẹ̀ àwòrán ẹranko náà dúró fún àmì ọ̀nà alpha tí ó ṣe àfihàn àkókò kan tí ó parí pẹ̀lú àmì ọ̀nà omega tí àmì ẹranko náà dúró fún ní òfin Sunday tí ń bọ̀ láìpẹ́. A mọ àkókò náà gẹ́gẹ́ bí èyí tí ó bẹ̀rẹ̀ pẹ̀lú “àwọn òfin àṣẹ.”

“If the reader would understand the agencies to be employed in the soon-coming contest, he has but to trace the record of the means which Rome employed for the same object in ages past. If he would know how papists and Protestants united will deal with those who reject their dogmas, let him see the spirit which Rome manifested toward the Sabbath and its defenders.

“Bí akàwé bá fẹ́ lóye àwọn irinṣẹ́ tí a óò lò nínú ìjà tí ń bọ̀ láìpẹ́, kò ní ṣe ju kí ó tọpasẹ̀ àkọsílẹ̀ àwọn ọ̀nà tí Róòmù lò fún ète kan náà ní àwọn ìgbà àtijọ́. Bí ó bá fẹ́ mọ bí àwọn Kátólíìkì àti àwọn Pùròtẹ́sítáǹtì tí wọ́n darapọ̀ yóò ṣe hù sí àwọn tí ń kọ àwọn ẹ̀kọ́ ìgbàgbọ́ wọn, ẹ jẹ́ kí ó wo ẹ̀mí tí Róòmù fi hàn sí ọjọ́ Ìsinmi àti àwọn olùdábòbò rẹ̀.

“Royal edicts, general councils, and church ordinances sustained by secular power were the steps by which the pagan festival attained its position of honor in the Christian world. The first public measure enforcing Sunday observance was the law enacted by Constantine. (A.D. 321; see Appendix note for page 53.) This edict required townspeople to rest on ‘the venerable day of the sun,’ but permitted countrymen to continue their agricultural pursuits. Though virtually a heathen statute, it was enforced by the emperor after his nominal acceptance of Christianity.” The Great Controversy, 574.

“Àwọn àṣẹ ọba, àwọn ìgbìmọ̀ àgbáyé, àti àwọn òfin ìjọ tí agbára ayé ń gbé lẹ́yìn ni àwọn ìgbésẹ̀ tí ajọdún kèfèrí náà fi dé ipò ọlá rẹ̀ nínú ayé Kristẹni. Ìgbésẹ̀ àkọ́kọ́ níta gbangba tí ó fi mú kí a pa ìtọ́jú ọjọ́ Àìkú mọ́ ni òfin tí Kọ́ńsítántínù ṣe kalẹ̀. (A.D. 321; wo àkíyèsí Àfikún fún ojú-ìwé 53.) Àṣẹ yìí béèrè pé kí àwọn ará ìlú sinmi ní ‘ọjọ́ ọlọ́lá ti oòrùn,’ ṣùgbọ́n ó jẹ́ kí àwọn ará ìgbèríko lè máa bá àwọn iṣẹ́ àgbẹ̀ wọn lọ. Bí ó tilẹ̀ jẹ́ pé ní ti gidi ó jẹ́ òfin aláìgbọ́ràn sí Ọlọ́run, sibẹ̀ ọba náà mú kí a fi agbára pa á mọ́ lẹ́yìn ìgbà tí ó fi orúkọ gba ẹ̀sìn Kristiẹni.” The Great Controversy, 574.

The first royal edict that marked a transition from the church of Smyrna to the church of Pergamos was the Edict of Milan in 313. It represented the first step which led to the first Sunday law of 321. The destruction of Jerusalem typifies the Sunday law, and two prophetic witnesses identify a siege that preceded the destruction. Those two sieges represented by Babylon’s third siege in 587 BC and Rome’s second siege in the year 70 identify that the waymark that precedes the waymark of the Sunday law—is a prophetic siege.

Àṣẹ ọba àkọ́kọ́ tí ó fi hàn ìyípadà láti inú ìjọ Smyrna sí ìjọ Pergamos ni Àṣẹ Milan ní ọdún 313. Ó dúró gẹ́gẹ́ bí ìgbésẹ̀ àkọ́kọ́ tí ó ṣamọ̀nà sí òfin ọjọ́ Àìkú àkọ́kọ́ ní ọdún 321. Ìparun Jerusalẹmu jẹ́ àpẹẹrẹ òfin ọjọ́ Àìkú, àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ méjì sì ń tọ́ka sí ìdótì kan tí ó ṣáájú ìparun náà. Àwọn ìdótì méjèèjì wọ̀nyí, tí a ṣàpẹẹrẹ wọn nípasẹ̀ ìdótì kẹta Babeli ní 587 BC àti ìdótì kejì Romu ní ọdún 70, ń fi hàn pé àmì ọ̀nà tí ó ṣáájú àmì ọ̀nà òfin ọjọ́ Àìkú—jẹ́ ìdótì àsọtẹ́lẹ̀.

Nebuchadnezzar laid siege against Jehoiakim, then Jehoiachin and finally Zedekiah. Cestius laid siege in the year 66, and fulfilled the sign Jesus had given the church, just as the third siege of 587 BC possessed the sign of Ezekiel’s wife’s death. The waymark that precedes the destruction of Jerusalem is a siege, and it is also a “sign.” The waymark that preceded the Sunday law of 321 was the Edict of Milan, where the transition from a church (Smyrna) that has no condemnation into Pergamos, the symbol of a compromised church.

Nebukadinésári dótìkọ̀ lé Jèhóíákímù, lẹ́yìn náà Jèhóíákínì, àti ní ìkẹyìn Sédékíà. Késtíùsì dótìkọ̀ lé ní ọdún 66, ó sì mú àmì tí Jésù ti fi fún ìjọ ṣẹ, gẹ́gẹ́ bí ìdótìkọ̀ kẹta ti ọdún 587 BC ti ní àmì ikú aya Ẹsẹkiẹli. Àmì ọ̀nà tí ó ṣáájú ìparun Jerúsálẹmu ni ìdótìkọ̀ lé, ó sì tún jẹ́ “àmì” kan. Àmì ọ̀nà tí ó ṣáájú òfin Ọjọ́ Àìkú ti ọdún 321 ni Ìlànà Milan, níbi tí ìyípadà ti wá láti inú ìjọ kan (Símírínà) tí kò ní ìdálẹ́bi sí Págámù, àpèjúwe ìjọ kan tí a ti bá ní ìbàjẹ́.

The Edict of Milan is therefore the beginning of a prophetic siege, and it is also a sign. It also marks where the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand.

Nítorí náà, Òfin Ìkíni ti Milán jẹ́ ìbẹ̀rẹ̀ ìdótì àsọtẹ́lẹ̀ kan, ó sì jẹ́ àmì pẹ̀lú. Ó tún samisi ibi tí ìṣísẹ̀ Laodicean ti ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún kan ti yí padà sí ìṣísẹ̀ Philadelphian ti ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún kan.

Philadelphia and Smyrna, represent the only two churches in Revelation’s seven churches which have no condemnation. This fact in turn identifies that transition, as the transition of the church militant unto the church triumphant. That transition aligns with the Edict of Milan, where the latter-day movement of the one hundred and forty-four thousand becomes that eighth church, that is of the seven. Philadelphia and Smyrna are also the only two churches that struggle with those who claim they are Jews, but are actually of the synagogue of Satan.

Filadelfia àti Simírínà ni wọ́n ṣojú fún àwọn ìjọ méjì péré nínú àwọn ìjọ méje Ìfihàn tí kò ní ìdálẹ́bi kankan. Òtítọ́ yìí sì tún fi hàn pé ìyípadà náà ni ìyípadà láti ọ̀dọ̀ ìjọ oníjà dé ọ̀dọ̀ ìjọ aláṣẹ́gun. Ìyípadà náà bá Àṣẹ Milánì mu, níbi tí ìṣísẹ̀ ìkẹyìn ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà ti di ìjọ kẹjọ náà, èyí tí ó jẹ́ ti àwọn méje náà. Filadelfia àti Simírínà pẹ̀lú ni àwọn ìjọ méjì péré tí ń bá a jà pẹ̀lú àwọn tí ń sọ pé àwọn jẹ́ Júù, ṣùgbọ́n tí wọ́n jẹ́ ti sínágọ́gù Sátánì ní tòótọ́.

That waymark of 313 also aligns with the Exeter camp meeting from August 12 to 17 in 1844. When the camp meeting ended, the message swept across the eastern seaboard of the United States like a tidal wave until the door closed on October 22, 1844.

Ami-ìtọ́kasí yẹn ti 313 pẹ̀lú bá ìpàdé àgọ́ Exeter mu, láti ọjọ́ 12 títí di ọjọ́ 17 Oṣù Kẹjọ ní ọdún 1844. Nígbà tí ìpàdé àgọ́ náà parí, iṣẹ́ náà gba etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà kọjá bí ìgbì omi ńlá títí ilẹ̀kùn fi di ní ọjọ́ 22 Oṣù Kẹwàá, 1844.

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400, 401.

“Bí ìgbì òkun ńlá, ìṣísẹ̀ náà gba orílẹ̀-èdè náà kọjá. Láti ìlú dé ìlú, láti abúlé dé abúlé, àti sí àwọn ibi ìgbèríko jíjìnnà, ó tàn káàkiri, títí àwọn ènìyàn Ọlọ́run tí ń dúró de e fi jí sí i pátápátá. Ìhùwàsí afẹnùkò parẹ́ níwájú ìkéde yìí gẹ́gẹ́ bí òtútù àárọ̀ ṣe ń yọ kúrò níwájú oòrùn tí ń là. Àwọn onígbàgbọ́ rí i pé a ti mú iyèméjì àti ìdàrúdàpọ̀ wọn kúrò, ìrètí àti ìgboyà sì sọ ọkàn wọn di alààyè. Iṣẹ́ náà bọ́ lọ́wọ́ àwọn àṣejù wọ̀nyí tí a máa ń fi hàn nígbà gbogbo nígbà tí ìdùnnú ènìyàn bá wà láìsí agbára ìṣàkóso ọ̀rọ̀ àti Ẹ̀mí Ọlọ́run. Ó jọra ní ìwà pẹ̀lú àwọn àkókò ìrẹ̀lẹ̀ ara-ẹni àti ìpadà sọ́dọ̀ Olúwa, tí ó máa ń tẹ̀ lé àwọn ìránṣẹ́ Rẹ̀ láàárín Ísírẹ́lì ìgbàanì lẹ́yìn àwọn ìránṣẹ́ ìbáwí. Ó ru àwọn ànímọ́ wọ̀nyí tí ń samisi iṣẹ́ Ọlọ́run ní gbogbo ìgbà. Ayọ̀ ìmúnilára kì í ṣe púpọ̀ nínú rẹ̀, ṣùgbọ́n dípò bẹ́ẹ̀, àwárí jinlẹ̀ inú ọkàn wà, ìjẹ́wọ́ ẹ̀ṣẹ̀, àti ìkọ̀sílẹ̀ ayé. Ìmúrasílẹ̀ láti pàdé Olúwa ni ẹrù ọkàn àwọn ẹ̀mí tí ń jìyà gidigidi. Àdúrà aláìrẹ̀wẹ̀sì àti ìyàsímímọ́ pípé sí Ọlọ́run wà.” The Great Controversy, 400, 401.

The door closing on October 22, 1844 typifies the soon-coming Sunday law, and the waymark that preceded the closed door of October 22, was the Exeter camp meeting. The Exeter camp meeting therefore aligns with the Edict of Milan. It also aligns with Christ’s triumphal entry.

Ìlẹ̀kùn tí a pa ní October 22, 1844 jẹ́ àpẹẹrẹ ti òfin Sunday tí ń bọ̀ láìpẹ́, àti àmì-ọ̀nà tí ó ṣáájú ìlẹ̀kùn tí a pa ní October 22 ni àpéjọ àgọ́ Exeter. Nítorí náà, àpéjọ àgọ́ Exeter bá Ofin Milan mu. Ó tún bá ìwọlé ìṣẹ́gun Kristi mu.

“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.

“Kígbe òru kò jẹ́ ohun tí a fi ìjiyàn gbé lọ dé bẹ́ẹ̀, bí ó tilẹ̀ jẹ́ pé ẹ̀rí Ìwé Mímọ́ rẹ̀ kedere tí ó sì péye. Agbára ìfúnkún kan sì bá a lọ, tí ó ń ru ọkàn sókè. Kò sí iyèméjì, kò sí ìbéèrè. Ní àkókò ìwọlé ìṣẹ́gun Kristi sínú Jerúsálẹ́mù, àwọn ènìyàn tí a kó jọ láti gbogbo apá ilẹ̀ náà láti pa àjọyọ̀ náà mọ́, kóra jọ sí Òkè Ólífì; bí wọ́n sì ti darapọ̀ mọ́ ogunlọ́gọ̀ tí ń bá Jesu lọ, wọ́n mú ìmísí wákàtí náà, wọ́n sì ràn án lọ́wọ́ láti mú kí igbe náà pọ̀ sí i pé, ‘Ìbùkún ni fún ẹni tí ń bọ̀ wá ní orúkọ Oluwa!’ [Matthew 21:9.] Bákan náà ni àwọn aláìgbọ́ràn tí ń kóra jọ sí àwọn ìpàdé Adventist—àwọn kan nítorí ìfẹ́ láti mọ̀, àwọn mìíràn kàn láti fi wọ́n ṣẹ̀sín—ṣe ń ní agbára ìdánilójú tí ó ń bá ìhìn iṣẹ́ náà lọ pé, ‘Wò ó, Ọkọ Ìyàwó ń bọ̀ wá!’” Spirit of Prophecy, volume 4, 250.

The Edict of Milan marks the prophetic siege that was typified by Nebuchadnezzar in 587 BC and Cestius in the year 66. Those two sieges led to the destruction of Jerusalem in 586 BC and 70, respectively. The siege of Cestius ended and three and a half years later, the siege resumed under Titus, thus providing a prophetic period that begins with an alpha Roman ruler and ends with an omega ruler. Those three and a half years represent the trampling down of Jerusalem by the papacy, and the soon-coming Sunday law when the papacy’s deadly wound is healed and she reigns again for three and a half symbolic years.

Ofin Milan ń samisi ìdótì wòlíì tí a fi Nebukadinésárì hàn ní 587 BC àti Késítíọ̀sì ní ọdún 66. Àwọn ìdótì méjèèjì wọ̀nyí yọrí sí ìparun Jerúsálẹ́mù ní 586 BC àti 70, lẹ́sẹ̀sẹ̀. Ìdótì Késítíọ̀sì parí, àti lẹ́yìn ọdún mẹ́ta àtààbọ̀, ìdótì náà tún bẹ̀rẹ̀ lábẹ́ Títùsì, bẹ́ẹ̀ ni ó pèsè àkókò wòlíì kan tí ó bẹ̀rẹ̀ pẹ̀lú alákòóso Romu alpha, tí ó sì parí pẹ̀lú alákòóso omega. Àwọn ọdún mẹ́ta àtààbọ̀ wọ̀nyí ṣojú fífi ẹsẹ̀ tẹ Jerúsálẹ́mù mọ́lẹ̀ láti ọwọ́ póòpù, àti òfin Ọjọ́ Àìkú tí ó súnmọ́ dé, nígbà tí ọgbẹ́ ikú póòpù náà yóò lá, tí yóò sì tún jọba fún ọdún àpẹẹrẹ mẹ́ta àtààbọ̀.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Ṣùgbọ́n fi àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn orílẹ̀-èdè: wọ́n yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:2.

In 538, and then again at the coming Sunday law the trampling down of Jerusalem begins. Those two Sunday laws were represented by the year 321 when Constantine the Great passed the first Sunday law. In 538, the papacy was empowered to persecute (trample down) God’s church for three and a half years, as represented by the history from Cestius to Titus. In 538, the papacy passed a Sunday law at the third Counsel of Orleans. The soon-coming Sunday law identifies when the papacy is again empowered to trample down the temple (persecute).

Ní ọdún 538, lẹ́yìn náà sì tún nígbà ìlànà ọjọ́ Àìkú tí ń bọ̀, ìtẹ̀mọ́lẹ̀ Jerúsálẹ́mù bẹ̀rẹ̀. Àwọn ìlànà ọjọ́ Àìkú méjèèjì wọ̀nyí ni a ṣojú wọn nípasẹ̀ ọdún 321 nígbà tí Constantine Ńlá fi gbé ìlànà ọjọ́ Àìkú àkọ́kọ́ kalẹ̀. Ní 538, a fún ìjọba póòpù ní agbára láti ṣe inúnibíni sí ìjọ Ọlọ́run (láti tẹ̀ ẹ mọ́lẹ̀) fún ọdún mẹ́ta àtààbọ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìtàn láti ọwọ́ Cestius dé Titus. Ní 538, ìjọba póòpù gbé ìlànà ọjọ́ Àìkú kalẹ̀ ní Ìgbìmọ̀ kẹta ti Orleans. Ìlànà ọjọ́ Àìkú tí ó sún mọ́lé yóò fi hàn nígbà tí a tún fi agbára fún ìjọba póòpù láti tẹ tẹ́ńpìlì mọ́lẹ̀ (ṣe inúnibíni).

313 identifies the first edict that led to the first Sunday law in 321. Then in 330, the empire was prophetically divided into east and west, thus marking the omega conclusion of the second period of papal persecution of “forty-two” symbolic months—a period of persecution and trampling down that began at the alpha Sunday law in the United States.

313 ń ṣàfihàn àṣẹ àkọ́kọ́ tí ó yọrí sí òfin Sọ́ńdè àkọ́kọ́ ní 321. Lẹ́yìn náà, ní 330, a pín ìjọba náà ní ọ̀nà àsọtẹ́lẹ̀ sí ìlà-oòrùn àti ìwọ̀-oòrùn, nípa bẹ́ẹ̀ ń samisi ìparí omega ti àkókò kejì ti inúnibíni papal ti “ogójì-méjì” oṣù àpẹẹrẹ—àkókò inúnibíni àti títẹ mọ́lẹ̀ tí ó bẹ̀rẹ̀ ní òfin Sọ́ńdè alpha ní Orílẹ̀-Èdè Amẹ́ríkà.

And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:9–12.

Angẹli kẹta sì tọ̀ wọ́n lẹ́yìn, ó ń sọ̀rọ̀ pẹ̀lú ohùn ńlá pé, Bí ẹnikẹ́ni bá sin ẹranko náà àti àwòrán rẹ̀, tí ó sì gba àmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, òun náà yóò mu nínú ọtí-wáìnì ìbínú Ọlọ́run, èyí tí a ti dà jáde láìdapọ̀ sínú ife ìrunú rẹ̀; a ó sì fi iná àti òkúta imíyíyọ jẹ ẹ́ níyà níwájú àwọn angẹli mímọ́, àti níwájú Ọ̀dọ́-àgùntàn náà: Èéfín ìyà wọn sì ń gòkè lọ títí láé àti láé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń sin ẹranko náà àti àwòrán rẹ̀, àti ẹnikẹ́ni tí ó bá gba àmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ẹni mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù, wà. Ìfihàn 14:9–12.

The Plain

Pẹtẹlẹ náà

The Latin meaning of ‘Milan’ means the middle of the plain. In the middle of east and west, in the year 313 Constantine of the west sought an alliance with Licinius of the east. The edict represented the attempt to bring east and west together, and the edict was ratified, by a treaty marriage, when Constantine’s half-sister Constantia married Licinius. Yet just as the first treaty marriage of Daniel eleven between the Seleucids of the north and Ptolemy of the south, the marriage was destined to fail as the old adage was fulfilled that says ‘east is east, and west is west, and never the twain shall meet.’

Ìtumọ̀ Látìnì ti “Milan” ni àárín pẹ̀tẹ́lẹ̀. Ní àárín ìlà-oòrùn àti ìwọ̀-oòrùn, ní ọdún 313, Constantine ti ìwọ̀-oòrùn wá ìṣọ̀kan pẹ̀lú Licinius ti ìlà-oòrùn. Àṣẹ náà ṣàpẹẹrẹ ìgbìyànjú láti mú ìlà-oòrùn àti ìwọ̀-oòrùn jọ, a sì fìdí àṣẹ náà múlẹ̀ nípasẹ̀ ìgbéyàwó àdéhùn, nígbà tí Constantia, àbúrò Constantine ní ẹ̀gbẹ́ baba, fẹ́ Licinius. Síbẹ̀, gẹ́gẹ́ bí ìgbéyàwó àdéhùn àkọ́kọ́ nínú Daniel mọ́kànlá láàárín àwọn Seleucid ti àríwá àti Ptolemy ti gúúsù, ìgbéyàwó náà ti ní àyànmọ́ láti kùnà, bí òwe àtijọ́ náà ṣe ṣẹ ní ti ó wí pé, “ìlà-oòrùn ni ìlà-oòrùn, ìwọ̀-oòrùn sì ni ìwọ̀-oòrùn, àwọn méjèèjì kì yóò sì pàdé láéláé.”

The year ‘330’ is directly presented in Daniel eleven verses twenty-four, twenty-seven and twenty-nine. This brings the seventeen years of 313 unto 330 into the prophetic line of Daniel eleven, and of prophetic necessity it identifies that treaty marriage of east and west in 313 as a parallel to the first treaty marriage in the same chapter.

Ọdún ‘330’ ni a gbé kalẹ̀ ní tààrà nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ mẹ́rìnlélógún, mẹ́tàdínlógún, àti mọ́kàndínlọ́gbọ̀n. Èyí mú ọdún mẹ́tàdínlógún láti 313 títí dé 330 wá sínú ìlà àsọtẹ́lẹ̀ ti Dáníẹ́lì orí kọkànlá, àti nípa dandan àsọtẹ́lẹ̀, ó fi ìdánimọ̀ hàn pé ìgbéyàwó májẹ̀mú yẹn ti ìlà oòrùn àti ìwọ̀ oòrùn ní 313 jẹ́ àfíwéra pẹ̀lú ìgbéyàwó májẹ̀mú àkọ́kọ́ nínú orí kan náà.

“The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated.” Manuscript Releases, number 13, 394.

“Asọtẹ́lẹ̀ tí ó wà nínú orí kọkànlá ti Dáníẹ́lì ti fẹ́rẹ̀ dé ìmúṣẹ́ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ nínú ìmúṣẹ́ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.” Manuscript Releases, number 13, 394.

Antiochus II Theos who reigned from 261–246 BC, set aside his first wife Laodice I for Berenice, daughter of Ptolemy II Philadelphus of Egypt. The marriage was part of the peace settlement that ended the Second Syrian War in 252 BC. When Constantine thereafter defeated Licinius in 324 the marriage ended, as did the marriage of Antiochus and Bernice, when Laodice, the first wife poisoned Antiochus in 246 BC. The marriage which had marked the end of the second Syrian war, and the murder of Antiochus, and thereafter Bernice, her child and Egyptian entourage marked the beginning of the third Syrian war. The treaty marriage of 313 ended the period of persecution represented by the church of Smyrna and began the period of compromise represented by the church of Pergamos.

Antiochus II Theos, ẹni tí ó jọba láti ọdún 261–246 ṣáájú Sànmánì Kristi, fi aya àkọ́kọ́ rẹ̀, Laodice I, sílẹ̀ nítorí Berenice, ọmọbìnrin Ptolemy II Philadelphus ti Ejibiti. Ìgbéyàwó náà jẹ́ apá kan nínú àdéhùn àlàáfíà tí ó parí Ogun Siria Kejì ní ọdún 252 ṣáájú Sànmánì Kristi. Nígbà tí Constantine lẹ́yìn náà ṣẹ́gun Licinius ní ọdún 324, ìgbéyàwó náà parí, gẹ́gẹ́ bí ìgbéyàwó Antiochus àti Bernice náà ṣe parí, nígbà tí Laodice, aya àkọ́kọ́, fi májèlé pa Antiochus ní ọdún 246 ṣáájú Sànmánì Kristi. Ìgbéyàwó tí ó ti samisi òpin Ogun Siria Kejì, àti ìpànìyàn Antiochus, àti lẹ́yìn náà Bernice, ọmọ rẹ̀ àti ẹgbẹ́ arìnrìn-àjò Ejibiti rẹ̀, ni wọ́n samisi ìbẹ̀rẹ̀ Ogun Siria Kẹta. Ìgbéyàwó àdéhùn ti ọdún 313 parí àkókò inúnibíni tí ìjọ Smyrna dúró fún, ó sì bẹ̀rẹ̀ àkókò ìfaramọ́ tí ìjọ Pergamos dúró fún.

The marriage at the beginning of the Seleucid history typified the treaty marriage at the end of the Seleucid empire when Antiochus the Great gave his daughter Cleopatra I to Ptolemy V Epiphanes. The marriage took place at Raphia in 193 BC, but the alliance was soon finished, as had been the first treaty marriage between the king of the north and king of the south. The alpha and omega treaty marriages of the Seleucid empire, typify the treaty marriage noted later in the prophetic history of Daniel eleven when Octavian gave his sister Octavia Minor to Mark Antony in 40 BC. Mark Antony and Octavian were in a power struggle over the eastern and western areas of Rome that had broken out in 44 BC with the assassination of Julius Caesar. The treaty of Brundisium was put in place at the marriage in 40 BC, and eight years later in 32 BC Mark Antony formerly divorced Octavia and precipitated the battle of Actium in 31 BC where both Mark Antony and Cleopatra, (the very last Cleopatra) came to the end.

Ìgbéyàwó náà ní ìbẹ̀rẹ̀ ìtàn àwọn Seleucid jẹ́ àpẹẹrẹ ti ìgbéyàwó àdéhùn náà ní òpin ìjọba Seleucid, nígbà tí Antiochus Ńlá fi ọmọbìnrin rẹ̀ Cleopatra I fún Ptolemy V Epiphanes. Ìgbéyàwó náà wáyé ní Raphia ní 193 BC, ṣùgbọ́n ìṣọ̀kan náà parí láìpẹ́, gẹ́gẹ́ bí ó ti rí pẹ̀lú ìgbéyàwó àdéhùn àkọ́kọ́ láàárín ọba àríwá àti ọba gúúsù. Àwọn ìgbéyàwó àdéhùn alpha àti omega ti ìjọba Seleucid jẹ́ àpẹẹrẹ ti ìgbéyàwó àdéhùn tí a mẹ́nu kàn nígbà tó yá nínú ìtàn àsọtẹ́lẹ̀ Daniel mọ́kànlá, nígbà tí Octavian fi arábìnrin rẹ̀ Octavia Minor fún Mark Antony ní 40 BC. Mark Antony àti Octavian wà nínú ìjàkadì agbára lórí àwọn agbègbè ìlà-oòrùn àti ìwọ̀-oòrùn Rome, èyí tí ó bẹ̀rẹ̀ sí í ṣẹlẹ̀ ní 44 BC pẹ̀lú ìpànìyàn Julius Caesar. Àdéhùn Brundisium ni a fi múlẹ̀ ní ìgbéyàwó náà ní 40 BC, àti ọdún mẹ́jọ lẹ́yìn náà, ní 32 BC, Mark Antony kọ Octavia sílẹ̀ ní ìlànà òfin, ó sì fa ogun Actium jáde ní 31 BC, níbi tí Mark Antony àti Cleopatra méjèèjì, (Cleopatra ìkẹyìn pátápátá náà), ti dé òpin wọn.

The omega marriage treaty of the Seleucid empire introduced the first Cleopatra who typified the last Cleopatra, whose line of descent formed the link to the prophetic alpha marriage treaty of the Roman empire in 40 BC. Those three treaty marriages typify the treaty marriage of the Edict of Milan. The Edict of Milan marks the beginning of a prophetic siege, it represents a prophetic sign, it marks a transition of a righteous church to an unrighteous church, thus aligning with the enigma of the eighth being of the seven. It marks a treaty marriage that ends a war, until the divorce of the treaty marriage thus marking the beginning of a war. In the two Roman marriages, the divorce precipitates the uniting of the empire. 313 also marks the Exeter camp meeting where the proclamation of the message of the Midnight Cry begins and leads to the closed door of October 22.

Àdéhùn ìgbéyàwó omega ti ìjọba Seleucid mú Cleopatra àkọ́kọ́ wá, ẹni tí ó ṣàpẹẹrẹ Cleopatra ìkẹyìn, ẹni tí ìlà ìran rẹ̀ dá ìjápọ̀ sí àdéhùn ìgbéyàwó alpha ti àsọtẹ́lẹ̀ ti ìjọba Romu ní ọdún 40 Ṣ.K. Àwọn ìgbéyàwó àdéhùn mẹ́ta wọ̀nyí ṣàpẹẹrẹ ìgbéyàwó àdéhùn ti Edict of Milan. Edict of Milan samisi ìbẹ̀rẹ̀ ìdótì àsọtẹ́lẹ̀ kan, ó dúró gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀, ó samisi ìyípadà láti inú ìjọ olódodo sí ìjọ aláìṣòdodo, nítorí náà ó bá àdììtú ẹ̀dá kẹjọ nínú àwọn méje mu. Ó samisi ìgbéyàwó àdéhùn kan tí ó parí ogun, títí di ìkọ̀sílẹ̀ ìgbéyàwó àdéhùn náà, báyìí ni ó sì tún samisi ìbẹ̀rẹ̀ ogun kan. Nínú àwọn ìgbéyàwó Romu méjèèjì, ìkọ̀sílẹ̀ náà mú ìṣọ̀kan ìjọba náà wá. 313 tún samisi àpéjọ àgọ́ Exeter níbi tí ìkéde iṣẹ́ ìránṣẹ́ Ẹkún Àárín Òru ti bẹ̀rẹ̀, tí ó sì yọrí sí ẹnu-ọ̀nà tí a ti pa ti October 22.

We will continue to consider these truths in the next article.

A ó máa bá a lọ láti ṣàgbéyẹ̀wò àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.