The warning message in the book of Ezekiel is the ‘sign of the siege.’ When the siege began, Ezekiel’s wife died and Ezekiel was commanded not to mourn her death. Her death, accompanied with his lack of mourning her death, symbolized the siege and the approaching destruction of Jerusalem. His actions and her death represent a warning sign, typifying a future warning sign set forth by Jesus, as the “abomination of desolation.”

Ìhìn ìkìlọ̀ nínú ìwé Ezekieli ni “àmì ìdótì ìlú.” Nígbà tí ìdótì náà bẹ̀rẹ̀, aya Ezekieli kú, a sì pàṣẹ fún Ezekieli kí ó má ṣe ṣọ̀fọ̀ ikú rẹ̀. Ikú rẹ̀, pẹ̀lú àìṣọ̀fọ̀ Ezekieli fún ikú rẹ̀, jẹ́ àpẹẹrẹ ìdótì náà àti ìparun Jerusalẹmu tí ń súnmọ́lé. Ìṣe rẹ̀ àti ikú aya rẹ̀ dúró gẹ́gẹ́ bí àmì ìkìlọ̀, tí ń ṣàfihàn àmì ìkìlọ̀ ọjọ́ iwájú kan tí Jesu gbé kalẹ̀, gẹ́gẹ́ bí “ìríra ìparun.”

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand). Matthew 24:15.

Nítorí náà, nígbà tí ẹ bá rí ìríra ìparun náà, tí a ti sọ̀rọ̀ rẹ̀ láti ẹnu Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹni tí ó bá ń kà á, kí ó yé e). Mátíù 24:15.

When the Roman standards were placed inside the precincts of the temple, Christians in Jerusalem were to flee the city. The two witnesses of the sign of Jerusalem’s destruction emphasize the seriousness of recognizing the ‘sign’ in advance of the siege, and inspiration further identifies that those two witnesses find their “more direct application” in the latter days. Speaking of Christ’s warning of Jerusalem’s destruction in connection with Ezekiel and John being in a temple vision, Sister White penned:

Nígbà tí a gbé àwọn ààmì ogun Romu sínú àgbàlá tẹ́ńpìlì, àwọn Kristẹni ní Jerusalẹmu ní láti sá kúrò ní ìlú náà. Àwọn ẹlẹ́rìí méjì ti àmì ìparun Jerusalẹmu ń tẹnumọ́ bí ó ti ṣe ṣe pàtàkì tó láti mọ “àmì” náà ṣáájú ìdótì, ìmísí sì tún fi hàn pé àwọn ẹlẹ́rìí méjèèjì wọ̀nyí rí “ìlò wọn tí ó taara jùlọ” ní àwọn ọjọ́ ìkẹyìn. Ní sísọ nípa ìkìlọ̀ Kristi ní ti ìparun Jerusalẹmu ní ìbáṣepọ̀ pẹ̀lú Hesekieli àti Johanu tí wọ́n wà nínú ìran tẹ́ńpìlì kan, Sister White kọ̀wé pé:

“While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Bí ó tilẹ̀ jẹ́ pé àwọn àsọtẹ́lẹ̀ wọ̀nyí rí ìmúṣẹ kan ní apá kan nígbà ìparun Jerúsálẹ́mù, wọ́n ní ìlò tí ó taara jù lọ sí àwọn ọjọ́ ìkẹyìn.

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of.” Testimonies, volume 5, 753.

“A dúró lórí ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti ọlọ́lá. Àsọtẹ́lẹ̀ ń ṣẹ ní kíákíá. Olúwa ti dé sí ẹnu-ọ̀nà. Láìpẹ́ yóò ṣí síwájú wa àkókò kan tí yóò kún fún ìfẹ́-ọkàn gíga sí gbogbo àwọn alààyè. Àwọn àríyànjiyàn ti ìgbà àtijọ́ yóò tún dìde; àwọn àríyànjiyàn tuntun yóò sì farahàn. Àwọn ìṣẹ̀lẹ̀ tí a óò ṣe ní ayé wa kò tíì wọ inú àlá ènìyàn rárá.” Testimonies, volume 5, 753.

In chapter four, Ezekiel was directed to act out a parable that was emphasizing the ‘sign of the siege.’ Ezekiel acted out a parable five times in his book which his brethren refused to see. Ezekiel spoke five times to his brethren and they refused to hear. His acted parables and messages illustrate a fivefold class of foolish virgins who refuse to receive the increase of ‘knowledge’ associated with his parables and words. Those words and parables were directly connected with the destruction of Jerusalem which has a “more direct application to the last days.”

Nínú orí kẹrin, a pàṣẹ fún Ẹsẹkiẹli láti ṣe àfihàn àpèjúwe kan tí ń fi ìtẹnumọ́ lé ‘àmì ìdótì.’ Ẹsẹkiẹli ṣe àfihàn àpèjúwe ní ìgbà márùn-ún nínú ìwé rẹ̀, èyí tí àwọn arákùnrin rẹ̀ kọ̀ láti rí. Ẹsẹkiẹli sọ̀rọ̀ ní ìgbà márùn-ún sí àwọn arákùnrin rẹ̀, wọ́n sì kọ̀ láti gbọ́. Àwọn àpèjúwe tí ó ṣe ní ìṣe àti àwọn ọ̀rọ̀ rẹ̀ ń ṣàfihàn ẹgbẹ́ onílà-ìpín márùn-ún ti àwọn wúńdíá aṣiwèrè tí wọ́n kọ̀ láti gba ìlọsíwájú ‘ìmọ̀’ tí ó ní í ṣe pẹ̀lú àwọn àpèjúwe àti ọ̀rọ̀ rẹ̀. Àwọn ọ̀rọ̀ àti àwọn àpèjúwe wọ̀nyẹn ní ìsopọ̀ tààrà pẹ̀lú ìparun Jerusalẹmu, èyí tí ó ní “ìlò tí ó taara jù lọ sí àwọn ọjọ́ ìkẹyìn.”

Thou also, son of man, take thee a tile, and lay it before thee, and pourtray upon it the city, even Jerusalem: And lay siege against it, and build a fort against it, and cast a mount against it; set the camp also against it, and set battering rams against it round about. Moreover take thou unto thee an iron pan, and set it for a wall of iron between thee and the city: and set thy face against it, and it shall be besieged, and thou shalt lay siege against it. This shall be a sign to the house of Israel.

Ìwọ pẹ̀lú, ọmọ ènìyàn, mú alẹ̀ kan fún ara rẹ, kí o sì gbé e kalẹ̀ níwájú rẹ, kí o sì ya àwòrán ìlú náà sí i, àní Jerúsálẹ́mù: kí o sì dì í mọ́lé, kí o sì kọ́ ibi-olódi kan sí i, kí o sì gbé òkìtì ìkọlù dìde sí i; kí o sì pa àgọ́-ogun rẹ sí i pẹ̀lú, kí o sì gbé àgbá-ògùn ìfọ́lu kalẹ̀ sí i yíká. Síwájú sí i, mú àpá irin kan fún ara rẹ, kí o sì fi í ṣe ògiri irin láàárín rẹ àti ìlú náà: kí o sì dojúkọ ọ, a ó sì dì í mọ́lé, ìwọ yóò sì dì í mọ́lé. Èyí yóò jẹ́ àmì fún ilé Ísírẹ́lì.

Lie thou also upon thy left side, and lay the iniquity of the house of Israel upon it: according to the number of the days that thou shalt lie upon it thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days: so shalt thou bear the iniquity of the house of Israel. And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Therefore thou shalt set thy face toward the siege of Jerusalem, and thine arm shall be uncovered, and thou shalt prophesy against it. And, behold, I will lay bands upon thee, and thou shalt not turn thee from one side to another, till thou hast ended the days of thy siege. Ezekiel 4:1–8.

Kí ìwọ náà dùbúlẹ̀ sórí ẹ̀gbẹ́ òsì rẹ, kí o sì gbé ẹ̀ṣẹ̀ ilé Ísírẹ́lì lé e lórí: gẹ́gẹ́ bí iye ọjọ́ tí ìwọ yóò fi dùbúlẹ̀ lé e ni ìwọ yóò gbé ẹ̀ṣẹ̀ wọn. Nítorí mo ti fi ọdún ẹ̀ṣẹ̀ wọn lé ọ lórí, gẹ́gẹ́ bí iye ọjọ́ náà, ọjọ́ ẹgbẹ̀ta àti àádọ́rùn-ún: báyìí ni ìwọ yóò gbé ẹ̀ṣẹ̀ ilé Ísírẹ́lì. Àti nígbà tí ìwọ bá ti parí wọ́n, tún dùbúlẹ̀ lórí ẹ̀gbẹ́ ọ̀tún rẹ, ìwọ yóò sì gbé ẹ̀ṣẹ̀ ilé Júdà fún ọjọ́ ogójì: mo ti yàn ọjọ́ kọ̀ọ̀kan fún ọ gẹ́gẹ́ bí ọdún kan. Nítorí náà ìwọ yóò dojú rẹ kọ ìdótì Jerúsálẹ́mù, apá rẹ yóò sì ṣí síta, ìwọ yóò sì sọ àsọtẹ́lẹ̀ sí i. Àti kíyèsi i, èmi yóò fi ẹ̀wọ̀n dè ọ, ìwọ kì yóò sì yí ara rẹ padà láti ẹ̀gbẹ́ kan sí òmíràn, títí ìwọ yóò fi parí àwọn ọjọ́ ìdótì rẹ. Hesekieli 4:1–8.

Sign

Ààmì

The word “sign” is located nine times in the book of Ezekiel. In chapter four, the siege of Jerusalem is the “sign” to the house of Israel. In chapter twelve, Ezekiel is again a “sign” identifying the siege and destruction of Jerusalem.

Ọ̀rọ̀ náà “àmì” wà ní ìgbà mẹ́sàn-án nínú ìwé Ìsíkíẹ́lì. Nínú orí kẹrin, ìdótì Jérúsálẹ́mù ni “àmì” fún ilé Ísírẹ́lì. Nínú orí kejìlá, Ìsíkíẹ́lì tún jẹ́ “àmì” tó ń fi ìdótì àti ìparun Jérúsálẹ́mù hàn.

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. Therefore, thou son of man, prepare thee stuff for removing, and remove by day in their sight; and thou shalt remove from thy place to another place in their sight: it may be they will consider, though they be a rebellious house. Then shalt thou bring forth thy stuff by day in their sight, as stuff for removing: and thou shalt go forth at even in their sight, as they that go forth into captivity. Dig thou through the wall in their sight, and carry out thereby. In their sight shalt thou bear it upon thy shoulders, and carry it forth in the twilight: thou shalt cover thy face, that thou see not the ground: for I have set thee for a sign unto the house of Israel. Ezekiel 12:2–6.

Ọmọ ènìyàn, ìwọ ń gbé láàrín ilé ọlọ̀tẹ̀ kan, tí wọ́n ní ojú láti rí, ṣùgbọ́n wọn kò rí; wọ́n ní etí láti gbọ́, ṣùgbọ́n wọn kò gbọ́: nítorí ilé ọlọ̀tẹ̀ ni wọ́n. Nítorí náà, ìwọ ọmọ ènìyàn, pèsè ẹrù rẹ fún ìkó-lọ, kí o sì kó lọ ní ọ̀sán níwájú wọn; ìwọ yóò sì kó láti ibi rẹ lọ sí ibòmíràn níwájú wọn: bóyá wọn yóò ronú, bí ó tilẹ̀ jẹ́ pé ilé ọlọ̀tẹ̀ ni wọ́n. Nígbà náà ni ìwọ yóò mú ẹrù rẹ jáde ní ọ̀sán níwájú wọn, gẹ́gẹ́ bí ẹrù fún ìkó-lọ: ìwọ yóò sì jáde lọ ní ìrọ̀lẹ́ níwájú wọn, bí àwọn tí ń jáde lọ sí ìgbèkùn. Wà odi náà níwájú wọn, kí o sì ru jáde nípasẹ̀ ibẹ̀. Níwájú wọn ni ìwọ yóò gbé e lé èjìká rẹ, kí o sì ru u jáde ní ojú àṣálẹ́: ìwọ yóò bo ojú rẹ, kí o má bàa rí ilẹ̀: nítorí mo ti fi ọ́ ṣe àmì fún ilé Israẹli. Esekiẹli 12:2–6.

When the rebellious house saw the acted-out parable, they knew not what it meant, so they asked Ezekiel to explain.

Nígbà tí ilé ọlọ̀tẹ̀ náà rí òwe àpèjúwe tí a ṣe ní ìṣe, wọn kò mọ ìtumọ̀ rẹ̀, nítorí náà wọ́n béèrè lọ́wọ́ Ẹ́síkíẹ́lì pé kí ó túmọ̀ ọ́ fún wọn.

Son of man, hath not the house of Israel, the rebellious house, said unto thee, What doest thou? Say thou unto them, Thus saith the Lord God; This burden concerneth the prince in Jerusalem, and all the house of Israel that are among them. Say, I am your sign: like as I have done, so shall it be done unto them: they shall remove and go into captivity. Ezekiel 12:9–11.

Ọmọ ènìyàn, ilé Israẹli, ilé ọlọ̀tẹ̀ náà, kò ha sọ fún ọ pé, Kí ni ìwọ ń ṣe? Sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; ẹrù yìí kan ọmọ-aládé tí ó wà ní Jerusalẹmu, àti gbogbo ilé Israẹli tí ó wà láàárín wọn. Sọ pé, Èmi ni ààmì yín: gẹ́gẹ́ bí mo ti ṣe, bẹ́ẹ̀ ni a ó ṣe sí wọn: wọn yóò kó lọ, wọn yóò sì lọ sí ìgbèkùn. Hesekieli 12:9–11.

The siege of Jerusalem is a sign for God’s people in the latter days.

Ìdótì Jerusalẹmu jẹ́ àmì fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12....

“Olúkúlùkù nínú àwọn wòlíì àtijọ́ sọ kéré síi fún àkókò tiwọn ju fún tiwa lọ, nítorí náà àsọtẹ́lẹ̀ wọn wà ní agbára fún wa. ‘Wàyí o, gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ ọ́ sílẹ̀ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ń ṣe iṣẹ́ ìránṣẹ́ nínú àwọn nǹkan náà, èyí tí a ti sọ di mímọ̀ fún yín nísinsin yìí nípasẹ̀ àwọn tí wọ́n ti wàásù ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bíbélì ti kó jọ, ó sì ti dì ín pa pọ̀, àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tó kún fún ìbẹ̀rù mímọ́ nínú ìtàn Májẹ̀mú Láéláé ti wáyé tẹ́lẹ̀, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

This Same Day

Ní Ọjọ́ Kàn Náà

Ezekiel in the acted parable of the ‘siege and destruction of Jerusalem’ is a sign for God’s people in the latter days.

Ésékíẹ́lì nínú àkàwé tí a fi ìṣe hàn nípa “ìdótì àti ìparun Jerúsálẹ́mù” jẹ́ àmì fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

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, Son of man, write thee the name of the day, even of this same day: the king of Babylon set himself against Jerusalem this same day.

Lẹ́ẹ̀kansi, ní ọdún kẹ́sàn-án, ní oṣù kẹwàá, ní ọjọ́ kẹwàá oṣù náà, ọ̀rọ̀ Olúwa tọ̀ mí wá, wí pé, Ọmọ ènìyàn, kọ orúkọ ọjọ́ náà sílẹ̀ fún ara rẹ, àní ti ọjọ́ yìí gan-an: ọba Bábílónì gbé ara rẹ̀ kalẹ̀ sí Jerusalẹmu ní ọjọ́ yìí gan-an.

And utter a parable unto the rebellious house, and say unto them, Thus saith the Lord God; Set on a pot, set it on, and also pour water into it: Gather the pieces thereof into it, even every good piece, the thigh, and the shoulder; fill it with the choice bones. Take the choice of the flock, and burn also the bones under it, and make it boil well, and let them seethe the bones of it therein. Wherefore thus saith the Lord God; Woe to the bloody city, to the pot whose scum is therein, and whose scum is not gone out of it! bring it out piece by piece; let no lot fall upon it. For her blood is in the midst of her; she set it upon the top of a rock; she poured it not upon the ground, to cover it with dust; That it might cause fury to come up to take vengeance; I have set her blood upon the top of a rock, that it should not be covered.

Kí o sì pa òwe kan fún ilé ọlọ̀tẹ̀ náà, kí o sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Gbé ìkòkò lé iná, gbé e lé e, kí o sì tún da omi sínú rẹ̀: Kó àwọn àpá rẹ̀ jọ sínú rẹ̀, àní gbogbo àpá rere, itan àti ejika; fi egungun àyànfẹ́ kún un. Mú èyí tí ó yàn jù nínú agbo ẹran, kí o sì tún jó egungun lábẹ́ rẹ̀, kí o sì mú un hó dáadáa, kí wọ́n sì se egungun inú rẹ̀ nínú rẹ̀. Nítorí náà báyìí ni Olúwa Ọlọ́run wí; Ègbé ni fún ìlú ẹ̀jẹ̀, fún ìkòkò tí ẹgbin rẹ̀ wà nínú rẹ̀, tí ẹgbin rẹ̀ kò sì kúrò nínú rẹ̀! mú un jáde ní àpá ní àpá; má ṣe jẹ́ kí ìpín kàn án. Nítorí ẹ̀jẹ̀ rẹ̀ wà láàrín rẹ̀; ó fi í sí orí àpáta; kò dà á sórí ilẹ̀, láti fi erùpẹ̀ bò ó; Kí ó lè mú ìbínú gòkè wá láti gbẹ̀san; èmi ti fi ẹ̀jẹ̀ rẹ̀ sí orí àpáta, kí a má bà á bò ó.

Therefore thus saith the Lord God; Woe to the bloody city! I will even make the pile for fire great. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burned. Then set it empty upon the coals thereof, that the brass of it may be hot, and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed. She hath wearied herself with lies, and her great scum went not forth out of her: her scum shall be in the fire. In thy filthiness is lewdness: because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee. I the Lord have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord God.

Nítorí náà, báyìí ni Olúwa Ọlọ́run wí: Ègbé ni fún ìlú ẹ̀jẹ̀! Èmi pẹ̀lú yóò jẹ́ kí àkójọpọ̀ iná tóbi. Kó igi jọ lé e lórí, dá iná náà sílẹ̀, jó ẹran náà tán, fi ìrètí dáradára sè é, kí a sì sun àwọn egungun náà. Nígbà náà, gbé e sí orí ẹyín iná rẹ̀ ní ofo, kí idẹ rẹ̀ lè gbóná, kí ó sì jó, kí ìdọ̀tí rẹ̀ lè yo nínú rẹ̀, kí a sì run ẹ̀gbin rẹ̀. Ó ti rẹ ara rẹ̀ pẹ̀lú irọ́, ṣùgbọ́n ẹ̀gbin rẹ̀ púpọ̀ kò jáde kúrò nínú rẹ̀: nínú iná ni ẹ̀gbin rẹ̀ yóò wà. Nínú ìdọ̀tí rẹ ni ìwà àgbèrè wà: nítorí mo ti wẹ ọ́ mọ́, ṣùgbọ́n a kò wẹ ọ́ mọ́; a kì yóò tún wẹ ọ́ mọ́ kúrò nínú ìdọ̀tí rẹ mọ́, títí di ìgbà tí mo bá mú kí ìbínú gbígbóná mi balẹ̀ lórí rẹ. Èmi Olúwa ni mo ti sọ ọ́: yóò sì ṣẹ, èmi yóò sì ṣe é; èmi kì yóò yí padà sẹ́yìn, bẹ́ẹ̀ ni èmi kì yóò dá ọ láàmú, bẹ́ẹ̀ ni èmi kì yóò ronú pìwà dà; gẹ́gẹ́ bí ọ̀nà rẹ, àti gẹ́gẹ́ bí iṣẹ́ rẹ, ni wọn yóò ṣe dá ọ lẹ́jọ́, ni Olúwa Ọlọ́run wí.

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?

Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, èmi yóò mú ìfẹ́ ojú rẹ kúrò lọ́dọ̀ rẹ nípa ìkọlù kan; ṣùgbọ́n ìwọ kì yóò ṣọ̀fọ̀ tàbí sunkún, bẹ́ẹ̀ ni omijé rẹ kì yóò ṣàn. Má ṣe ké, má ṣe ṣe ìṣọ̀fọ̀ fún òkú; dì ìde orí rẹ mọ́ ara rẹ, kí o sì wọ bàtà rẹ sí ẹsẹ̀ rẹ, má sì ṣe bo ètè rẹ, má sì jẹ àkàrà àwọn ènìyàn. Bẹ́ẹ̀ ni 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, tí ìwọ fi 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. 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. Ezekiel 24:1–24.

Nígbà náà ni mo dá wọn lóhùn pé, Ọ̀rọ̀ Olúwa tọ̀ mí wá, ó ní, Sọ fún ilé Israẹli pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsi 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 ẹ̀yin kì yóò jẹ oúnjẹ àwọn ènìyàn. Àwọn àkàrà orí yín yóò wà lórí orí yín, bàtà yín yóò sì wà lẹ́sẹ̀ yín: ẹ̀yin kì yóò ṣọ̀fọ̀ tàbí sọkún; ṣùgbọ́n ẹ̀yin yóò rẹ̀ dànù nítorí ẹ̀ṣẹ̀ búburú yín, ẹ ó sì máa kerora sí ara yín lẹ́nì kìíní-kejì. Báyìí ni Hesekieli ṣe jẹ́ àmì fún yín: gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe ni ẹ̀yin yóò ṣe: nígbà tí èyí bá sì ṣẹlẹ̀, nígbà náà ni ẹ ó mọ̀ pé èmi ni Olúwa Ọlọ́run. Hesekieli 24:1–24.

Ezekiel is a sign who identifies the beginning siege and the ending destruction of Jerusalem, and thereafter; the captivity of the members of the Laodicean Seventh-day Adventist church.

Ẹsẹkiẹli jẹ́ àmì tí ó ń tọ́ka sí ìbẹ̀rẹ̀ ìdótì Jérúsálẹ́mù àti ìparun ìkẹyìn rẹ̀, àti lẹ́yìn náà; ìgbèkùn àwọn ọmọ ẹgbẹ́ ìjọ Laodikea ti Adventist Ọjọ́ Keje.

“When Christ looked down from the crest of Olivet, He saw this state of things existing in every church. The warnings come down to all that are following in the tread of the people of Jerusalem, who had such great light. This people is before us as a warning. By rejecting God’s warnings in this our day, men are repeating the sin of Jerusalem. The Lord sees what the human agent does not see and will not see—the outcome of all the human devising in Battle Creek. He has done all that a God could do. He has flashed light before the eyes of the people, that their sins might not reach the boundary where repentance cannot be felt. But by a long process of departure from just and righteous principles, men have placed themselves where light and truth, justice and mercy, are not discerned. This course has become part of their very nature.” Testimonies, volume 8, 68.

“Nígbà tí Kristi wo láti orí Òkè Oliveti, Ó rí irú ipò bẹ́ẹ̀ tí ó wà nínú gbogbo ìjọ. Àwọn ìkìlọ̀ náà dé bá gbogbo àwọn tí ń tọ̀ lẹ́yìn ìtẹ̀sílẹ̀ àwọn ènìyàn Jerusalẹmu, àwọn tí wọ́n ní ìmọ́lẹ̀ púpọ̀ tó bẹ́ẹ̀. A fi àwọn ènìyàn wọ̀nyí síwájú wa gẹ́gẹ́ bí ìkìlọ̀. Nípa kọ̀ láti gba àwọn ìkìlọ̀ Ọlọ́run ní ọjọ́ wa yìí, àwọn ènìyàn ń tún ẹ̀ṣẹ̀ Jerusalẹmu ṣe. Olúwa rí ohun tí aṣojú ènìyàn kò rí tí kì yóò sì rí—àbájáde gbogbo ọgbọ́n èrò ènìyàn ní Battle Creek. Ó ti ṣe gbogbo ohun tí Ọlọ́run lè ṣe. Ó ti tan ìmọ́lẹ̀ síwájú ojú àwọn ènìyàn, kí ẹ̀ṣẹ̀ wọn má bàa dé ààlà níbi tí a kò ti lè ní ìrònúpìwàdà mọ́. Ṣùgbọ́n nípasẹ̀ ìlànà gígùn ti yíyapa kúrò nínú àwọn ìlànà òdodo àti òtítọ́, àwọn ènìyàn ti fi ara wọn sí ipò kan níbi tí a kò ti mọ ìmọ́lẹ̀ àti òtítọ́, ìdájọ́ òdodo àti àánú. Ọ̀nà yìí ti di apá kan nínú àdánidá wọn gan-an.” Testimonies, volume 8, 68.

Two Witnesses of Alpha and Omega

Ẹlẹ́rìí Méjì ti Alfa àti Omega

Ezekiel had been supernaturally made dumb, and he was informed when Jerusalem fell, he would again be able to speak, and that he would then be a ‘sign.’ Ezekiel’s lack of mourning his wife’s death marked the alpha sign at the beginning of the siege, and Ezekiel’s mouth being opened when Jerusalem fell was the omega sign. The siege unto the destruction is marked by a sign in the beginning and ending. Within the same illustration, a second witness to an alpha and omega sign is represented as the death of the “desire of Ezekiel’s eyes” as the alpha and the death of the people’s “desire of eyes” is the omega sign of the period. The period of one and a half years bears two witnesses of an alpha and an omega. The death of Ezekiel’s wife represented the captivity and trampling down of the host, and the omega death of Jerusalem represented the trampling down of the sanctuary.

A ti fi ọ̀nà àrà ọ̀run mú kí Ẹsekíẹli di adití-ẹnu, a sì fi í hàn pé nígbà tí Jerusalẹmu bá ṣubú, yóò tún lè sọ̀rọ̀, àti pé nígbà náà yóò di “àmì.” Àìṣọ̀fọ̀ Ẹsekíẹli nítorí ikú aya rẹ̀ fi àmì alfa hàn ní ìbẹ̀rẹ̀ ìdótì náà, àti pípa ẹnu Ẹsekíẹli sílẹ̀ nígbà tí Jerusalẹmu ṣubú ni àmì omega. A fi àmì sí ìdótì náà títí dé ìparun rẹ̀ ní ìbẹ̀rẹ̀ àti ní òpin. Nínú àpèjúwe kan náà, ẹlẹ́rìí kejì sí àmì alfa àti omega ni a ṣàfihàn gẹ́gẹ́ bí ikú “ìfẹ́ ojú Ẹsekíẹli” gẹ́gẹ́ bí alfa, àti ikú “ìfẹ́ ojú” àwọn ènìyàn gẹ́gẹ́ bí àmì omega ti àkókò náà. Àkókò ọdún kan àti ààbọ̀ ń rú ẹlẹ́rìí méjì ti alfa àti omega. Ikú aya Ẹsekíẹli ṣojú fún ìgbèkùn àti títẹ́ ogun-ogun náà lulẹ̀, ikú omega ti Jerusalẹmu sì ṣojú fún títẹ́ ibi mímọ́ náà lulẹ̀.

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 24:24–27.

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 èyí, ìwọ ọmọ ènìyàn, ní ọjọ́ tí èmi bá gba agbára wọn kúrò lọ́dọ̀ wọn, ayọ̀ ògo wọn, ìfẹ́kúfẹ̀ẹ́ ojú wọn, àti ohun tí wọ́n gbé ọkàn wọn lé, àwọn ọmọkùnrin wọn àti àwọn ọmọbìnrin wọn, ṣé kì yóò ṣe pé ẹni tí ó bá sá ní ọjọ́ náà yóò tọ̀ ọ́ wá, láti mú kí ìwọ fi etí rẹ gbọ́ ọ? Ní ọjọ́ náà ni a óo ṣí ẹnu rẹ fún ẹni tí ó sá; ìwọ yóò sì sọ̀rọ̀, ìwọ kì yóò sì jẹ́ adití mọ́: ìwọ yóò sì jẹ́ àmì fún wọn; wọn yóò sì mọ̀ pé èmi ni Olúwa. Ìsíkíẹ́lì 24:24–27.

Six Deaths

Ikú Mẹ́fà

The death of Ezekiel’s wife marks the beginning of the siege and the death of Jerusalem, who is prophetically Christ’s bride, and illustrates the soon-coming Sunday law, which is preceded by a period represented by the siege. The period of the siege and the destruction are two distinct, though directly connected waymarks. The siege is a period of time, and the destruction is a point in time. The destruction is the Sunday law that is preceded by the period of the formation of the image of the beast. The period of the image of the beast concludes with the mark of the beast. When Jesus identified the sign of the destruction of Jerusalem in Matthew twenty-four, He also referenced the days of Noah.

Ikú aya Esekiẹli jẹ́ àmì ìbẹ̀rẹ̀ ìdótì Jerúsálẹ́mù àti ikú Jerúsálẹ́mù, ẹni tí ní ìsọtẹ́lẹ̀ jẹ́ ìyàwó Kristi, ó sì ń fi òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ hàn, èyí tí àkókò kan tí ìdótì náà ṣojú fún ti ṣáájú. Àkókò ìdótì náà àti ìparun náà jẹ́ àmì-ọ̀nà méjì ọ̀tọ̀, bí ó tilẹ̀ jẹ́ pé wọ́n so mọ́ ara wọn ní tààrà. Ìdótì náà jẹ́ àkókò kan, ìparun náà sì jẹ́ ibi-kókó kan nínú àkókò. Ìparun náà ni òfin Ọjọ́ Àìkú tí àkókò dídá àwòrán ẹranko náà ti ṣáájú. Àkókò àwòrán ẹranko náà parí pẹ̀lú àmì ẹranko náà. Nígbà tí Jésù tọ́ka sí àmì ìparun Jerúsálẹ́mù nínú Mátíù ogún-ín-lé-mẹ́rin, Ó tún tọ́ka sí àwọn ọjọ́ Nóà.

But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Matthew 24:37–39.

Ṣùgbọ́n gẹ́gẹ́ bí ó ti rí ní ọjọ́ Noe, bẹ́ẹ̀ ni ìbọ̀ wíwá Ọmọ ènìyàn yóò rí pẹ̀lú. Nítorí gẹ́gẹ́ bí ó ti rí ní àwọn ọjọ́ tí ó ṣáájú ìkún-omi, wọ́n ń jẹun, wọ́n sì ń mu, wọ́n ń fẹ́, wọ́n sì ń fi ni fún ìgbéyàwó, títí di ọjọ́ tí Noe wọ inú ọkọ̀ náà, Wọ́n kò sì mọ̀ títí ìkún-omi fi dé, tí ó sì gbá wọn gbogbo lọ; bẹ́ẹ̀ ni ìbọ̀ wíwá Ọmọ ènìyàn yóò rí pẹ̀lú. Matteu 24:37–39.

In the days of Noah, the door of probation was closed, thus typifying the soon-coming Sunday law, that is also typified by the door closing on October 22, 1844. The period from the Exeter camp meeting of August 12–17 in 1844, represents a prophetic period that leads to a closed door.

Ní ọjọ́ ayé Nóà, a ti ilẹ̀kùn àkókò ìdánwò, nípa bẹ́ẹ̀ ó ṣe àpẹẹrẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, èyí tí a tún ṣe àpẹẹrẹ rẹ̀ nípa títi ilẹ̀kùn pa ní October 22, 1844. Àkókò láti ìpàdé àgọ́ Exeter ti August 12–17 ní ọdún 1844, ń ṣàfihàn àkókò àsọtẹ́lẹ̀ kan tí ń yọrí sí ilẹ̀kùn tí a ti pa.

In the days of Noah, Noah represented the third angel and the third angel arrived at the closed door of October 22, 1844. In the days of Noah, which according to Jesus would be as “the coming of the Son of man,” the three angels of Revelation fourteen led to the closed door. William Miller represented the first angel’s message, and was typified by Enoch in the days of Noah. Jude identifies Enoch’s message as a parallel to Miller’s message.

Ní ọjọ́ Noa, Noa dúró gẹ́gẹ́ bí áńgẹ́lì kẹta, àti pé áńgẹ́lì kẹta dé sí ẹnu-ọ̀nà tí a ti pa ní October 22, 1844. Ní ọjọ́ Noa, èyí tí gẹ́gẹ́ bí Jésù ti sọ yóò rí bí “wíwá Ọmọ ènìyàn,” àwọn áńgẹ́lì mẹ́ta ti Ìfihàn mẹ́rìnlá darí sí ẹnu-ọ̀nà tí a ti pa. William Miller dúró fún ìhìnrere áńgẹ́lì kìíní, a sì fi í ṣe àpẹẹrẹ nípasẹ̀ Enoku ní ọjọ́ Noa. Jude fi hàn pé ìhìnrere Enoku jẹ́ ohun ìbámu pẹ̀lú ìhìnrere Miller.

And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. Jude 1:14, 15.

Àti Enọki pẹ̀lú, ẹni keje láti ọ̀dọ̀ Adamu, sọtẹ́lẹ̀ nípa wọn, ó ní, Wò ó, Olúwa ń bọ̀ pẹ̀lú ẹgbẹẹgbẹ̀rún àwọn ẹni mímọ́ rẹ̀, láti ṣe ìdájọ́ lórí gbogbo ènìyàn, àti láti fi ẹ̀sùn gbogbo àwọn aláìwà-bí-Ọlọ́run tí ó wà láàárín wọn hàn nípa gbogbo iṣẹ́ àìwà-bí-Ọlọ́run wọn tí wọ́n ti hù ní ọ̀nà àìwà-bí-Ọlọ́run, àti nípa gbogbo ọ̀rọ̀ líle wọn tí àwọn ẹlẹ́ṣẹ̀ aláìwà-bí-Ọlọ́run ti sọ sí i. Jude 1:14, 15.

Miller’s first angel’s message announced the “judgment” as typified by Enoch’s message. Enoch’s beginning is marked as being the “seventh from Adam.” Miller’s message began and ended with the arrival of the “seven times” against the northern kingdom and forty-six years later the third angel arrived on October 22, 1844 when the “seven times” against the southern kingdom was fulfilled. Both Enoch and Miller, who were messengers of the judgment hour, began with the number seven being identified. The period that began with Enoch, the seventh ended with seven days that the animals entered the ark until the door was supernaturally closed. Jesus always illustrates the end with the beginning.

Ifiranṣẹ́ áńgẹ́lì àkọ́kọ́ ti Miller kéde “ìdájọ́” náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ifiranṣẹ́ Enọki. Ìbẹ̀rẹ̀ Enọki ni a samisi rẹ̀ gẹ́gẹ́ bí ẹni tí ó jẹ́ “ẹlẹ́ẹ̀kẹje láti ọ̀dọ̀ Ádámù.” Ifiranṣẹ́ Miller bẹ̀rẹ̀, ó sì parí pẹ̀lú dídé “àkókò méje” sí orí ìjọba àríwá, àti lẹ́yìn ọdún mẹ́rìnlélọ́gbọ̀n [46], áńgẹ́lì kẹta dé ní October 22, 1844 nígbà tí “àkókò méje” sí orí ìjọba gúúsù ṣẹ. Mejeeji Enọki àti Miller, tí wọ́n jẹ́ àwọn ojiṣẹ́ wákàtí ìdájọ́, bẹ̀rẹ̀ pẹ̀lú fífi nọ́mbà méje hàn ní ìdánimọ̀. Àkókò tí ó bẹ̀rẹ̀ pẹ̀lú Enọki, ẹni ẹlẹ́ẹ̀kẹje, parí pẹ̀lú ọjọ́ méje tí àwọn ẹranko wọ ọkọ̀ áàkì títí di ìgbà tí a fi ti ilẹ̀kùn náà pa lọ́nà àrà ọ̀tọ̀. Jésù máa ń fi òpin ṣàfihàn pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo.

Enoch begat Methuselah, who in turn begat Lamech. Lamech and Methuselah represent the second angel's message and also the message of the midnight cry. The midnight cry progressed unto the closed door, and is thus represented by Methuselah who died the year of the flood. Lamech represented the second angel’s message, and Lamech died five years before the flood. The five years from the death of Lamech unto the death of Methuselah when the door closed, typified the death of Ezekiel’s bride marking the beginning of the period that led to the death of Christ’s bride represented by Methuselah.

Enọku bí Mẹtusẹla, ẹni tí ó sì bí Lámẹki. Lámẹki àti Mẹtusẹla dúró fún ìhìnrere áńgẹ́lì kejì, wọ́n sì tún dúró fún ìhìnrere igbe ọ̀gànjọ́. Igbe ọ̀gànjọ́ tẹ̀síwájú títí dé ilẹ̀kùn tí a ti pa, nítorí náà a fi Mẹtusẹla ṣàpẹẹrẹ rẹ̀, ẹni tí ó kú ní ọdún ìkún omi. Lámẹki dúró fún ìhìnrere áńgẹ́lì kejì, Lámẹki sì kú ní ọdún márùn-ún kí ìkún omi tó dé. Ọdún márùn-ún láti ikú Lámẹki títí dé ikú Mẹtusẹla nígbà tí ilẹ̀kùn pa, ṣe àpẹẹrẹ ikú ìyàwó Ìsíkíẹ́lì gẹ́gẹ́ bí àmì ìbẹ̀rẹ̀ àsìkò tí ó yọrí sí ikú ìyàwó Kristi tí Mẹtusẹla dúró fún.

Enoch typified the first angel that arrived in 1798, Lamech typified the second angel that arrived on April 19, 1844 and Methuselah typified the midnight cry from Exeter unto the closed door of October 22, 1844, that was typified by Noah. The five years from the death of Lamech unto the death of Methuselah typified the year and a half from 587 BC unto 586 BC. Those five years from Lamech to Methuselah typify five years from 1448 unto 1453.

Enọki ṣàpẹẹrẹ angẹli kìn-ín-ní tí ó dé ní ọdún 1798, Lameki ṣàpẹẹrẹ angẹli kejì tí ó dé ní April 19, 1844, àti Metusela ṣàpẹẹrẹ igbe ọ̀gànjọ́ láti Exeter títí dé ilẹ̀kùn tí a ti pa ní October 22, 1844, èyí tí Noa ṣàpẹẹrẹ. Ọdún márùn-ún láti ikú Lameki títí dé ikú Metusela ṣàpẹẹrẹ ọdún kan àti àbọ̀ láti 587 BC títí dé 586 BC. Ọdún márùn-ún wọ̀nyí láti ọ̀dọ̀ Lameki dé Metusela ṣàpẹẹrẹ ọdún márùn-ún láti 1448 títí dé 1453.

On October 31, 1448, John Palaiologos died and his brother, Constantine the eleventh, (the last Constantine) sought permission to ascend the throne of eastern Rome from the Islamic Turkish power. His submission on July 27, 1299, fulfilled the second one hundred and fifty years of Revelation nine set forth in verse ten. Five years after John Palaiologos death, his brother Constantine the eleventh died upon the walls of Constantinople as Mehmed II conquered the Byzantine empire of eastern Rome. Mehmed is the Turkish derivation of Mohammed, so the death of the first Mohammed in 632, which began the first one hundred and fifty year prophecy of Revelation nine, (located in verse five), and which ended with the death of the last Constantine at the hands of ‘Mohammed the second’ eight hundred and twenty-one years later. Five years before his death Mohammed had predicted the demise of Rome and it was accomplished by the Turk named Mohammed the second.

Ní ọjọ́ kẹtàlélọ́gbọ̀n, oṣù Kẹwàá, ọdún 1448, John Palaiologos kú, arákùnrin rẹ̀ sì, Constantine ẹlẹ́ẹ̀kànlá, (Constantine ìkẹyìn) wá ìyọ̀ǹda láti gòkè dé orí ìtẹ́ ìjọba Romu ìlà-oòrùn lọ́wọ́ agbára Tọ́ọ̀kì ti Ísílámù. Ìfaramọ́ rẹ̀ ní ọjọ́ kẹtàdínlọ́gbọ̀n, oṣù Keje, ọdún 1299, mú ìmúṣẹ ọgọ́rùn-ún àti àádọ́ta ọdún kejì ti Ìfihàn mẹ́sàn-án wá, gẹ́gẹ́ bí a ti fi hàn ní ẹsẹ̀ kẹwàá. Ọdún márùn-ún lẹ́yìn ikú John Palaiologos, arákùnrin rẹ̀ Constantine ẹlẹ́ẹ̀kànlá kú lórí ògiri Constantinople bí Mehmed Kejì ṣe ṣẹ́gun ìjọba Byzantium ti Romu ìlà-oòrùn. Mehmed ni àtúmú-ìpilẹ̀ Tọ́ọ̀kì fún Mohammed, nítorí náà ikú Mohammed àkọ́kọ́ ní ọdún 632, èyí tí ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọgọ́rùn-ún àti àádọ́ta ọdún àkọ́kọ́ ti Ìfihàn mẹ́sàn-án, (tí ó wà ní ẹsẹ̀ karùn-ún), tí ó sì parí pẹ̀lú ikú Constantine ìkẹyìn ní ọwọ́ ‘Mohammed Kejì’ ní ọdún ẹgbẹ̀rún mẹ́jọ, ọgọ́rùn-ún méjìdínlógún àti mọ́kànlélógún lẹ́yìn náà. Ọdún márùn-ún kí ó tó kú, Mohammed ti sọ tẹ́lẹ̀ nípa ìparun Romu, a sì mú un ṣẹ nípasẹ̀ Tọ́ọ̀kì tí a ń pè ní Mohammed Kejì.

Constantine the last, the eleventh, died in the battle of Constantinople, thus identifying five years from the death of his brother John to his death. Those five years were typified by the five years from the death of Lamech, the son, unto the death of Methuselah, the father, five years later when the door closed upon the ark. Thus, the death of Ezekiel’s bride was typified by the death of Lamech, and together they provide witness to the death of John Palaiologos in 1448. The subsequent death of Methuselah aligns with the death of Christ’s bride and the destruction of Jerusalem in 586 BC, and together they align with the death of Constantine the eleventh.

Kọnsitántínù ìkẹyìn, èyíiní kọkànlá, kú nínú ogun Kọnsitántínópù, báyìí ni ó sì fi ọdún márùn-ún hàn láti ikú arákùnrin rẹ̀ Jòhánù títí dé ikú òun fúnra rẹ̀. Àwọn ọdún márùn-ún wọ̀nyẹn ni a ṣàpẹẹrẹ wọn nípasẹ̀ ọdún márùn-ún láti ikú Lámékì, ọmọ náà, títí dé ikú Mẹtúsélà, baba náà, ní ọdún márùn-ún lẹ́yìn náà nígbà tí ilẹ̀kùn ti pa mọ́ sórí ọkọ̀ áàkì. Báyìí ni ikú aya Ìsíkíẹ́lì ṣe jẹ́ àpẹẹrẹ ikú Lámékì, àti pé papọ̀ ni wọ́n ń jẹ́rìí sí ikú Jòhánù Páláíólógòsì ní ọdún 1448. Ikú Mẹtúsélà tí ó tẹ̀ lé e bá ikú aya Kristi àti ìparun Jerúsálẹ́mù ní 586 BC mu, àti pé papọ̀ ni wọ́n bá ikú Kọnsitántínù kọkànlá mu.

The three witnesses of a prophetic period that begins and ends with a death, illustrate the period of the formation of the image of the beast that concludes with the mark of the beast, and it aligns with the proclamation of the midnight cry in Millerite history and the formation of the image of the beast that concludes with the mark of the beast in our current history. When the mark of the beast is fulfilled at the soon-coming Sunday law, the prophetic “speaking” arrives in agreement with Ezekiel being able to “speak” upon his own volition when Jerusalem was destroyed.

Àwọn ẹlẹ́rìí mẹ́ta ti àkókò àsọtẹ́lẹ̀ kan tí ó bẹ̀rẹ̀, tí ó sì parí pẹ̀lú ikú kan, ń ṣàfihàn àkókò ìmúdásílẹ̀ àwòrán ẹranko náà tí ó parí pẹ̀lú àmì ẹranko náà, ó sì bá ìkéde igbe ọ̀gànjọ́mu mu nínú ìtàn àwọn Millerite àti ìmúdásílẹ̀ àwòrán ẹranko náà tí ó parí pẹ̀lú àmì ẹranko náà nínú ìtàn wa lọwọlọwọ. Nígbà tí àmì ẹranko náà bá ṣẹ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, “sọ̀rọ̀” àsọtẹ́lẹ̀ náà yóò dé ní ìbámu pẹ̀lú bí Hesekieli ti lè “sọ̀rọ̀” nípa ìfẹ́ ara rẹ̀ nígbà tí a pa Jerusalẹmu run.

Speaking

Sísọ

At the Sunday law, which is typified by the destruction of Jerusalem, the prophetic speaking of the United States is marked as the false prophet speaks as a dragon.

Nígbà òfin Ọjọ́ Àìkú, tí ìparun Jerúsálẹ́mù jẹ́ àpẹẹrẹ rẹ̀, ọ̀rọ̀ àsọtẹ́lẹ̀ tí Orílẹ̀-èdè Amẹ́ríkà ń sọ ni a fi àmì sílẹ̀ gẹ́gẹ́ bí wolii èké ṣe ń sọ̀rọ̀ bí dragoni.

And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.

Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀ ayé; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì sọ̀rọ̀ bí dragoni. Ìfihàn 13:11.

At the Sunday law, Balaam strikes his ass a third time, and the ass then speaks.

Ní àkókò òfin ọjọ́ Àìkú, Báláámù lu kẹ́tẹ́kẹ́tẹ́ rẹ̀ lẹ́ẹ̀kẹta, nígbà náà ni kẹ́tẹ́kẹ́tẹ́ náà sì sọ̀rọ̀.

And the Lord opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Numbers 22:28–30.

Oluwa sì la ẹnu kẹ́tẹ́kẹ́tẹ́ náà, ó sì wí fún Balaamu pé, Kí ni mo ṣe sí ọ, tí ìwọ fi lù mí ní ìgbà mẹ́ta wọ̀nyí? Balaamu sì wí fún kẹ́tẹ́kẹ́tẹ́ náà pé, Nítorí tí ìwọ ti ṣẹ̀sín mí: ìbá ṣe pé idà wà ní ọwọ́ mi, nítòótọ́ ní báyìí, èmi ìbá pa ọ. Kẹ́tẹ́kẹ́tẹ́ náà sì wí fún Balaamu pé, Ṣé èmi kì í ṣe kẹ́tẹ́kẹ́tẹ́ rẹ, tí ìwọ ti máa ń gùn láti ìgbà tí mo ti jẹ́ tìrẹ títí di òní yìí? ṣé mo ti máa ń ṣe bẹ́ẹ̀ sí ọ rí? Ó sì dáhùn pé, Rárá. Nọ́mbà 22:28–30.

The false prophet speaks at the Sunday law and Islam also speaks at the Sunday law. Both are prophetically false prophets. At the Sunday law the ‘vision” of Habakkuk that tarried, speaks.

Wòlíì èké náà ń sọ̀rọ̀ nígbà òfin Ọjọ́ Àìkú, Islam pẹ̀lú náà sì ń sọ̀rọ̀ nígbà òfin Ọjọ́ Àìkú. Wọ́n jẹ́, ní ìtumọ̀ àsọtẹ́lẹ̀, àwọn wòlíì èké méjèèjì. Nígbà òfin Ọjọ́ Àìkú, “ìran” Hábákúkù tí ó pẹ́ sílẹ̀ ń sọ̀rọ̀.

For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.

Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìgbẹ̀yìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó fà á sẹ́yìn, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Habakkuk 2:3.

Habakkuk is the true prophet who speaks in contrast with the false prophets. The ‘vision’ of Habakkuk speaks through the mouth of formerly dumb Ezekiel, whose mouth is then opened. The promise of being God’s mouth was given to Jeremiah.

Habakuku ni wòlíì tòótọ́ tí ó ń sọ̀rọ̀ ní ìyàtọ̀ pẹ̀lú àwọn wòlíì èké. “Ìran” Habakuku ń sọ̀rọ̀ nípasẹ̀ ẹnu Hesekieli, ẹni tí ó ti jẹ́ adití tẹ́lẹ̀, tí a sì tún ṣí ẹnu rẹ̀ nígbà náà. A fi ìlérí jíjẹ́ ẹnu Ọlọ́run fún Jeremiah.

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 aláìlópin, tí ọgbẹ́ mi sì jẹ́ àìsàn tí a kò lè wo, tí ó kọ̀ láti yá? Ṣé ìwọ yóò ha jẹ́ fún mi gẹ́gẹ́ bí ẹni èké, àti bí omi tí ń tàn jẹ? Nítorí náà báyìí ni Olúwa wí pé, Bí o bá padà, èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí o bá yọ ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: kí wọn padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:18, 19.

At the Sunday law, Zacharias's nine months of dumbness ended when he spoke and confirmed that his son’s name is to be John. Zacharias represented leadership who disbelieve the word of the third angel, and John represented the Elijah movement, the church that would usher in the Second Coming of Christ.

Nígbà òfin ọjọ́ Àìkú, ìdákẹ́jẹ́ oṣù mẹ́sàn-án ti Zacharias parí nígbà tí ó sọ̀rọ̀, tí ó sì fi ìdánilójú múlẹ̀ pé orúkọ ọmọ rẹ̀ yóò jẹ́ Johanu. Zacharias dúró fún àwọn olórí tí kò gbà ọ̀rọ̀ angẹli kẹta gbọ́, Johanu sì dúró fún ìṣípò Elijah, ìjọ náà tí yóò ṣí ọ̀nà sílẹ̀ fún Ìpadàbọ̀ Kejì Kristi.

And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season.

Sakaraya sì wí fún áńgẹ́lì náà pé, “Nípa kí ni èmi yóò fi mọ̀ èyí? nítorí èmi jẹ́ ọkùnrin àgbàlagbà, aya mi sì ti darúgbó gidigidi.” Áńgẹ́lì náà dá a lóhùn pé, “Èmi ni Gabrieli, ẹni tí ń dúró níwájú Ọlọ́run; a sì rán mi láti bá ọ sọ̀rọ̀, àti láti fi ìhìnrere ayọ̀ wọ̀nyí hàn ọ́. Kíyèsi i, ìwọ yóò di adití-ọ̀rọ̀, ìwọ kì yóò sì lè sọ̀rọ̀ títí di ọjọ́ tí a ó fi mú nǹkan wọ̀nyí ṣẹ, nítorí pé ìwọ kò gba ọ̀rọ̀ mi gbọ́, àwọn ọ̀rọ̀ náà tí a óo mú ṣẹ ní àkókò wọn.”

And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. Luke 1:18–22.

Àwọn ènìyàn sì ń dúró de Sekaráyà, ó sì yà wọ́n lẹ́nu pé ó pẹ́ tó bẹ́ẹ̀ nínú tẹ́ńpìlì. Nígbà tí ó sì jáde wá, kò lè bá wọn sọ̀rọ̀: wọ́n sì mọ̀ pé ó ti rí ìran kan nínú tẹ́ńpìlì: nítorí ó ń fi àmì pe wọ́n, ó sì wà ní aláìní ohùn. Lúùkù 1:18–22.

Zacharias was of the eighth course of priests.

Sákáríà jẹ́ ti ẹ̀ka kẹjọ àwọn àlùfáà.

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. And it came to pass, that while he executed the priest’s office before God in the order of his course, According to the custom of the priest’s office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. Luke 1:5–10.

Ní ọjọ́ ayé Hẹrọdu, ọba Judia, àlùfáà kan wà tí a ń pè ní Sakaria, ti ẹ̀ka Abia; aya rẹ̀ sì jẹ́ nínú àwọn ọmọbìnrin Aaroni, orúkọ rẹ̀ sì ni Elisabeti. Àwọn méjèèjì sì jẹ́ olódodo níwájú Ọlọ́run, wọ́n ń rìn nínú gbogbo àwọn àṣẹ àti ìlànà Olúwa láìlẹ́bi. Wọ́n kò sì ní ọmọ, nítorí pé Elisabeti jẹ́ àgàn, àwọn méjèèjì sì ti darúgbó gidigidi nígbà náà. Ó sì ṣẹlẹ̀ pé, bí ó ti ń ṣe iṣẹ́ àlùfáà níwájú Ọlọ́run gẹ́gẹ́ bí ìtọ́kasí ẹ̀ka rẹ̀, gẹ́gẹ́ bí àṣà iṣẹ́ àlùfáà, a sì fi ìpín fún un láti sun tùràrí nígbà tí ó wọ inú tẹ́ńpìlì Olúwa. Gbogbo ọ̀pọ̀ ènìyàn náà sì ń gbàdúrà níta ní àkókò ìsun tùràrí. Luku 1:5–10.

All the prophets represent the latter days, and Zacharias went into the temple, as did Ezekiel. He was of the eighth course of priests, marking a symbol of the eight souls on Noah’s ark that went from the old to the new world. Both he and his wife were blameless, but Zacharias would doubt the words of Gabriel. The Millerite movement began as Philadelphian's (blameless) but transitioned to Laodicean's in 1856. In the latter days, the message of the angel is the message of the third angel, and Gabriel’s message to Zacharias represents the third angel’s message and also the Elijah message, as represented by John the Baptist.

Gbogbo àwọn wòlíì ń ṣàpẹẹrẹ àwọn ọjọ́ ìkẹyìn, Zakaria sì wọ inú tẹ́ńpìlì, gẹ́gẹ́ bí Hesekieli náà ti ṣe. Ó jẹ́ ti ẹ̀ka kẹjọ àwọn àlùfáà, èyí tí ń fi àmì àpẹẹrẹ hàn nípa àwọn ọkàn mẹ́jọ tí ó wà nínú ọkọ̀ Noa, tí wọ́n kọjá láti ayé àtijọ́ sí ayé tuntun. Òun àti aya rẹ̀ jẹ́ aláìlẹ́bi, ṣùgbọ́n Zakaria yóò ṣiyèméjì sí ọ̀rọ̀ Gabriẹli. Ìṣíkiri Millerite bẹ̀rẹ̀ gẹ́gẹ́ bí ti Filadẹlfia (aláìlẹ́bi) ṣùgbọ́n ó yí padà sí ti Laodikea ní ọdún 1856. Ní àwọn ọjọ́ ìkẹyìn, ìhìn iṣẹ́ angẹli ni ìhìn iṣẹ́ angẹli kẹta, ìhìn iṣẹ́ Gabriẹli sí Zakaria sì ń ṣàpẹẹrẹ ìhìn iṣẹ́ angẹli kẹta, bẹ́ẹ̀ náà ni ìhìn iṣẹ́ Elijah, gẹ́gẹ́ bí a ti fi hàn nínú Johanu Oníbatisí.

And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:11–19.

Àngẹli Oluwa sì farahàn án, ó dúró ní apá ọ̀tún pẹpẹ tùràrí. Nígbà tí Sekaráyà sì rí i, ìdààmú bá a, ẹ̀rù sì bà á. Ṣùgbọ́n àngẹli náà sọ fún un pé, Má bẹ̀rù, Sekaráyà: nítorí a ti gbọ́ àdúrà rẹ; ìyàwó rẹ Elisabeti yóò sì bí ọmọkùnrin kan fún ọ, ìwọ yóò sì sọ orúkọ rẹ̀ ní Johanu. Ìwọ yóò sì ní ayọ̀ àti ìdùnnú; ọ̀pọ̀ ènìyàn yóò sì yọ̀ nígbà ìbí rẹ̀. Nítorí yóò jẹ́ ẹni ńlá níwájú Oluwa, kò sì ní mu wáìnì tàbí ohun mímu líle rárá; a ó sì fi Ẹ̀mí Mímọ́ kún un, àní láti inú oyún ìyá rẹ̀ wá. Ọ̀pọ̀ nínú àwọn ọmọ Israẹli ni yóò sì yí padà sí ọ̀dọ̀ Oluwa Ọlọrun wọn. Yóò sì máa lọ ṣáájú rẹ̀ nínú ẹ̀mí àti agbára Elijah, láti yí ọkàn àwọn baba sí ọ̀dọ̀ àwọn ọmọ, àti àwọn aláìgbọ́ràn sí ọgbọ́n àwọn olódodo; láti pèsè àwọn ènìyàn tí a ti pèsè tán sílẹ̀ fún Oluwa. Sekaráyà sì sọ fún àngẹli náà pé, Nípa kí ni èmi yóò fi mọ̀ èyí? nítorí èmi jẹ́ àgbàlagbà ọkùnrin, ìyàwó mi sì ti dàgbà gidigidi. Àngẹli náà sì dá a lóhùn pé, Èmi ni Gabrieli, ẹni tí ń dúró níwájú Ọlọrun; a sì rán mi láti bá ọ sọ̀rọ̀, àti láti fihàn ọ ní ìròyìn ayọ̀ wọ̀nyí. Luku 1:11–19.

Zacharias doubted that the message of the Elijah to come would be fulfilled.

Sakaraya ṣiyèméjì pé ìránṣẹ́ ti Elijah tí yóò dé yóò ṣẹ.

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

Wò ó, èmi yóò rán Elijah wolii sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ padà sí ọ̀dọ̀ àwọn baba wọn, kí èmi má bàa wá lu ilẹ̀ ayé pẹ̀lú ègún. Malachi 4:5, 6.

Sister White, in the context of Ezekiel’s sealing of chapter nine, identifies why the leadership of the Laodicean Seventh-day Adventist church were typified by Zacharias’ unbelief.

Arábìnrin White, nínú àyíká ìdìdì Ezekieli ti orí kẹsàn-án, ṣàlàyé ìdí tí a fi fi àìgbọ́gbọ̀ Sakaria ṣàpẹẹrẹ ìṣáájú ìjọ Seventh-day Adventist ti Laodíkea.

“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“Ẹgbẹ́ àwọn ènìyàn tí kò ní ìbànújẹ́ nítorí ìyapa tẹ̀mí tiwọn fúnra wọn, tí wọn kò sì ṣọ̀fọ̀ nítorí ẹ̀ṣẹ̀ àwọn ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa pàṣẹ fún àwọn ìránṣẹ́ Rẹ̀, àwọn ọkùnrin tí ohun ìjà ìpakúpa wà ní ọwọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn jáde ní gbogbo ìlú, kí ẹ sì pa: kí ojú yín má ṣe dá sí i, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: ẹ pa àgbàlagbà àti ọ̀dọ́ run pátápátá, àti àwọn wúńdíá, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà bá wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ sí í ṣe é lára àwọn àgbà tí ó wà níwájú ilé náà.’”

“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.

“Níhìn-ín ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní ìfarapa ìlù ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì ti dúró gẹ́gẹ́ bí olùṣọ́ àwọn ire ẹ̀mí ti àwọn ènìyàn, ti dá ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gba ipò pé a kò nílò láti retí àwọn iṣẹ́ ìyanu àti ìfarahàn gbangba agbára Ọlọ́run bí ti àwọn ọjọ́ ìṣáájú. Àkókò ti yí padà. Ọ̀rọ̀ wọ̀nyí ń fún àìgbàgbọ́ wọn ní agbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe búburú. Ó kún fún àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nípa ìdájọ́. Báyìí ni ‘Àlàáfíà àti àìléwu’ ṣe jẹ́ igbe láti ọ̀dọ̀ àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ipè láti fi ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù. Àwọn ajá adití wọ̀nyí tí kò fẹ́ ké ni àwọn náà ni yóò ní ìrírí ẹ̀san ìgbàsan ododo ti Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké, gbogbo wọn ni yóò ṣègbé pọ̀.” Testimonies, volume 5, 211.

Zacharias doubted the message of the third angel, which is the Elijah message that repeats the history of John the Baptist as well as the history of William Miller.

Sakaraya ṣiyèméjì sí ìrántí angẹli kẹta, èyí tí í ṣe ìhìn iṣẹ́ Eliya tí ń tún ìtàn Johanu Onítẹ̀bọmi ṣe, pẹ̀lú ìtàn William Miller náà.

Five Months

Oṣù Márùn-ún

Elisabeth hid her pregnancy for five months.

Élísábẹ́tì fi oyún rẹ̀ pamọ́ fún oṣù márùn-ún.

And after those days his wife Elisabeth conceived, and hid herself five months, saying, Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth. Luke 1:24–26.

Lẹ́yìn ọjọ́ wọ̀nyí, Elísábẹ́tì aya rẹ̀ lóyún, ó sì fi ara rẹ̀ pamọ́ fún oṣù márùn-ún, ní ìwí pé, “Báyìí ni Olúwa ti bá mi lò ní ọjọ́ tí ó yíjú sí mi, láti mú ẹ̀gàn mi kúrò láàrín àwọn ènìyàn.” Ní oṣù kẹfà sì ni a rán áńgẹ́lì Gabriẹli láti ọ̀dọ̀ Ọlọ́run sí ìlú kan ní Galili, tí a ń pè ní Nasareti. Lúùkù 1:24–26.

Zacharias was of the eighth course of priests, aligning with the circumcision of his son John on the eighth day, when Zacharias would again speak. He and his son John represent the eight souls who were on Noah’s ark, who were hid from the death brought by the flood waters for five months, or one hundred and fifty days. The one hundred and fifty days of the pregnancy and the flood waters align with the two periods of five months in Revelation nine.

Sekaráyà jẹ́ ti ẹ̀ka kẹjọ àwọn àlùfáà, èyí tí ó bá ilà pẹ̀lú ìkọlà ọmọ rẹ̀ Johanu ní ọjọ́ kẹjọ, nígbà tí Sekaráyà yóò tún sọ̀rọ̀. Òun àti ọmọ rẹ̀ Johanu ń ṣàpẹẹrẹ àwọn ẹ̀mí mẹ́jọ tí ó wà nínú ọkọ̀ Nóà, tí a fi pamọ́ kúrò ní ikú tí omi ìkún-omi mú wá fún oṣù márùn-ún, tàbí ọjọ́ ọgọ́rùn-ún-ún márùn-ún. Àwọn ọjọ́ ọgọ́rùn-ún-ún márùn-ún ti oyún náà àti ti omi ìkún-omi náà bá àwọn àkókò méjì ti oṣù márùn-ún mu nínú Ìfihàn orí kẹsàn-án.

Zacharias and his son John also represent when the seventh church of Laodicea transitions unto the eighth church of Philadelphia. From Zacharias’ service during the eighth course unto his son John’s circumcision of the eighth day represents a prophetic period with the number eighth identifying the beginning and the ending. Within that prophetic period there is a five-month period representing a period of hiding.

Sakaraya àti ọmọ rẹ̀ Johanu pẹ̀lú dúró gẹ́gẹ́ bí àpẹẹrẹ ìgbà tí ìjọ keje ti Laodicea yí padà sí ìjọ kẹjọ ti Filadelfia. Láti inú iṣẹ́ ìránṣẹ́ Sakaraya nígbà ẹ̀ka kẹjọ títí dé ìkọlà Johanu ọmọ rẹ̀ ní ọjọ́ kẹjọ, ó ṣojú àkókò àsọtẹ́lẹ̀ kan tí nọ́mbà kẹjọ fi ń tọ́ka sí ìbẹ̀rẹ̀ àti òpin. Nínú àkókò àsọtẹ́lẹ̀ yẹn wà àkókò oṣù márùn-ún kan tí ó ṣojú àkókò ìfarapamọ́.

The “speaking” of prophecy identifies the soon-coming Sunday law, so Zacharias speaks at the Sunday law, when his son is sealed, as represented by the act of circumcision. In that history, prior to the Sunday law when Zacharias speaks, at the end of five months, in the sixth month Mary visits Elisabeth and the Holy Spirit anoints Elisabeth, who as a woman represents the anointing of God’s church four months in advance of the soon-coming Sunday law.

“Ọ̀rọ̀ sísọ” ti àsọtẹ́lẹ̀ náà ń ṣàfihàn òfin Àìkú tí ó ń bọ̀ láìpẹ́, nítorí náà Sekaráyà sọ̀rọ̀ ní àkókò òfin Àìkú, nígbà tí a fi èdìdì dì ọmọ rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa iṣe ìkọlà. Nínú ìtàn yẹn, ṣáájú òfin Àìkú nígbà tí Sekaráyà sọ̀rọ̀, ní òpin oṣù márùn-ún, ní oṣù kẹfà Màríà bẹ̀ Élíṣábẹ́tì wò, Ẹ̀mí Mímọ́ sì fi òróró yàn Élíṣábẹ́tì, ẹni tí, gẹ́gẹ́ bí obìnrin, ń ṣojú ìfiyàn Ọlọ́run sí ìjọ Rẹ̀ ní oṣù mẹ́rin ṣáájú òfin Àìkú tí ó ń bọ̀ láìpẹ́.

And Mary arose in those days, and went into the hill country with haste, into a city of Juda; And entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the mother of my Lord should come to me? For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord. Luke 1:39–45.

Ní ọjọ́ wọ̀nyẹn, Màríà sì dìde, ó sì fi ìkánkán lọ sí ilẹ̀ olókè, sí ìlú kan ní Júdà; ó sì wọ inú ilé Sakaraya, ó sì kí Elísábẹ́tì. Ó sì ṣẹlẹ̀ pé, nígbà tí Elísábẹ́tì gbọ́ ìkíni Màríà, ọmọ inú rẹ̀ fò sókè nínú oyún rẹ̀; Elísábẹ́tì sì kún fún Ẹ̀mí Mímọ́: Ó sì fi ohùn ńlá sọ̀rọ̀, ó ní, Ìbùkún ni fún ọ láàrín àwọn obìnrin, ìbùkún sì ni fún èso inú rẹ. Nítorí kí ni èyí fi dé bá mi, kí ìyá Olúwa mi wá sọ́dọ̀ mi? Nítorí wò ó, bí ohùn ìkíni rẹ ti wọ etí mi tán, ọmọ inú mi fò sókè nínú oyún mi fún ayọ̀. Ìbùkún sì ni fún ẹni tí ó gbàgbọ́: nítorí pé yóò sí ìmúṣẹ àwọn ohun tí a ti sọ fún un láti ọ̀dọ̀ Olúwa. Lúùkù 1:39–45.

At the end of five months, Elisabeth spoke to Mary “with a loud voice,” praising Mary’s belief in Gabriel’s message, which in the latter days is the third angel’s message. Elisabeth’s husband Zacharias had disbelieved, but not Mary. Mary heard the message of Gabriel five months after Zacharias, so her belief in the third angel is marked as arriving after the hidden message of five month’s was revealed. The hidden message of five months in the latter days is the first five months of Revelation nine verse five. Mary represents the church of the latter days that accepts the third angel’s message, which includes a special unsealing of five months just before the speaking of the soon-coming Sunday law arrives roughly four months later.

Ní òpin oṣù márùn-ún, Élisábẹ́tì bá Màríà sọ̀rọ̀ “pẹ̀lú ohùn ńlá,” ó ń yin ìgbàgbọ́ Màríà nínú ọ̀rọ̀ Gébúriẹ́lì, èyí tí ó jẹ́, ní àwọn ọjọ́ ìkẹyìn, ìhìnrere áńgẹ́lì kẹta. Sákáríà, ọkọ Élisábẹ́tì, ti ṣàìgbọ́; ṣùgbọ́n Màríà kò ṣe bẹ́ẹ̀. Màríà gbọ́ ọ̀rọ̀ Gébúriẹ́lì lẹ́yìn oṣù márùn-ún tí Sákáríà ti gbọ́ ọ́, nítorí náà a fi ìgbàgbọ́ rẹ̀ nínú áńgẹ́lì kẹta hàn gẹ́gẹ́ bí ohun tí ó dé lẹ́yìn ìfihàn ọ̀rọ̀ ìkọ̀kọ̀ ti oṣù márùn-ún. Ọ̀rọ̀ ìkọ̀kọ̀ ti oṣù márùn-ún ní àwọn ọjọ́ ìkẹyìn ni oṣù márùn-ún àkọ́kọ́ ti Ìfihàn 9:5. Màríà dúró fún ìjọ àwọn ọjọ́ ìkẹyìn tí ó gba ìhìnrere áńgẹ́lì kẹta, èyí tí ó ní ìṣípayá pàtàkì kan ti oṣù márùn-ún nínú rẹ̀ kí ọ̀rọ̀ nípa òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́ tó dé ní ìwọ̀n bí oṣù mẹ́rin lẹ́yìn náà.

At the waymarks of Mary’s visit the movement of the first and second angels, represented by Zacharias and Elisabeth connects with the movement of the third angel represented by Mary and Joseph. Zacharias represents an official from a church that disbelieved the third angel’s message and Joseph the carpenter, represents a movement represented by self-supporting work. Adventism ends as it began, and it began as a movement, not an organized church structure. The movement of the one hundred and forty-four thousand represented by Joseph, Mary and Christ are direct relatives of the Millerite movement represented by Zacharias, Elisabeth and John, and the disbelief of 1863 is represented by Zacharias. 1863 represents disbelief of the first and second angel’s messages and the movement of the third angel represents the faith of Mary.

Ní àwọn àmì ọ̀nà ìbẹ̀wò Màríà, ìṣípò àwọn áńgẹ́lì kìn-ín-ní àti kejì, tí a ṣàpẹẹrẹ rẹ̀ nípa Sakaráyà àti Élísábẹ́tì, so mọ́ ìṣípò áńgẹ́lì kẹta tí Màríà àti Jóṣéfù ṣàpẹẹrẹ. Sakaráyà dúró fún òṣìṣẹ́ aláṣẹ kan láti inú ìjọ kan tí kò gbà ìránṣẹ́ áńgẹ́lì kẹta gbọ́, Jóṣéfù sì, gbẹ́nàgbẹ́nà, dúró fún ìṣípò kan tí a ṣàpẹẹrẹ rẹ̀ nípa iṣẹ́ ìtìlẹ́yìn ara ẹni. Adventism parí gẹ́gẹ́ bí ó ti bẹ̀rẹ̀, ó sì bẹ̀rẹ̀ gẹ́gẹ́ bí ìṣípò kan, kì í ṣe gẹ́gẹ́ bí ètò ìjọ tí a ṣètò ní ìlànà. Ìṣípò àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì tí Jóṣéfù, Màríà àti Kristi ṣàpẹẹrẹ jẹ́ ìbátan tààrà sí ìṣípò Millerite tí Sakaráyà, Élísábẹ́tì àti Jòhánù ṣàpẹẹrẹ, àìgbàgbọ́ ọdún 1863 sì ni a ṣàpẹẹrẹ nípa Sakaráyà. Ọdún 1863 ṣàpẹẹrẹ àìgbàgbọ́ sí àwọn ìránṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì, ìṣípò áńgẹ́lì kẹta sì ṣàpẹẹrẹ ìgbàgbọ́ Màríà.

“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, ‘Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ This message seemed to be an addition to the third message, joining it as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon and calling upon God’s people to come out of her that they might escape her fearful doom.” Early Writings, 277.

“A rán àwọn áńgẹ́lì láti lọ ṣèrànwọ́ fún áńgẹ́lì alágbára náà láti ọ̀run wá, mo sì gbọ́ ohùn tí ó dàbí ẹni pé ó ń dún káàkiri pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn Mi, kí ẹ má bàa jẹ́ alábápín nínú ẹ̀ṣẹ̀ rẹ̀, kí ẹ má sì gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀.’ Ìránṣẹ́ yìí dàbí ìfikún sí ìránṣẹ́ kẹta, ní ìpapọ̀ mọ́ ọn gẹ́gẹ́ bí igbe ọ̀gànjọ́ ṣe darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì ní 1844. Ògo Ọlọ́run bà lé àwọn ẹni mímọ́ aláìsùúrù tí ń dúró de e, wọ́n sì fi ìgboyà kéde ìkìlọ̀ àṣẹ̀yìnwá náà, ní fífi ìṣubú Bábílónì hàn gbangba àti ní pípe àwọn ènìyàn Ọlọ́run láti jáde kúrò nínú rẹ̀ kí wọ́n lè bọ́ lọwọ́ ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ rẹ̀.” Early Writings, 277.

The joining together of two messages is represented by Mary visiting Elisabeth, and that point arrived when the hidden five months is revealed. That point is where two prophecies join and are proclaimed together. One was proclaimed by Elisabeth and the other by Mary. The joining of two messages identifies when the midnight cry joins the message of the second angel, and that occurred in Millerite history at the Exeter camp meeting.

Ìsopọ̀ àwọn ìránṣẹ́ méjì ni a ṣàpẹẹrẹ nípa bí Màríà ṣe lọ bẹ́ Ẹlisabẹti wò, àti pé àkókò yẹn dé nígbà tí oṣù márùn-ún tí a fi pa mọ́ hàn gbangba. Àkókò yẹn ni ibi tí àsọtẹ́lẹ̀ méjì ti darapọ̀, tí a sì ń kéde wọn pọ̀. Ẹ̀kan ni Ẹlisabẹti kéde, èkejì sì ni Màríà kéde. Ìsopọ̀ àwọn ìránṣẹ́ méjì yìí ń tọ́ka sí ìgbà tí igbe ọ̀ganjọ́ darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì, èyí sì ṣẹlẹ̀ nínú ìtàn àwọn ọmọlẹ́yìn Miller ní ìpàdé àgọ́ Exeter.

After Elisabeth and then Mary gave their proclamations, “Mary abode with her about three months, and returned to her own house.” Luke 1:56. The sixty-six day period from Exeter unto October 22, 1844 is represented by those four months, which concluded at the soon-coming Sunday law, when Zacharias spoke. The four months represent the period of the proclamation of the message of the midnight cry, which arrives after the message of the five hidden months.

Lẹ́yìn tí Elisabeti àti nígbà náà Màríà ti sọ àwọn ìkéde wọn, “Màríà sì gbé pẹ̀lú rẹ̀ ní ìwọ̀n oṣù mẹ́ta, ó sì padà lọ sí ilé ara rẹ̀.” Lúùkù 1:56. Àkókò ọjọ́ mẹ́rìndínlọ́gọ́ta náà láti Exeter títí dé October 22, 1844 ni a ṣojú fún nípasẹ̀ àwọn oṣù mẹ́rin wọ̀nyí, èyí tí ó parí ní ìlànà ọjọ́-ìsinmi Sunday tí ó súnmọ́lé, nígbà tí Sakaria sọ̀rọ̀. Àwọn oṣù mẹ́rin náà ń ṣojú fún àkókò ìkéde iṣẹ́ ìránṣẹ́ ẹkún ọ̀gànjọ́rọ̀, èyí tí ó dé lẹ́yìn iṣẹ́ ìránṣẹ́ àwọn oṣù márùn-ún tí a fi pamọ́.

The two messages in Millerite history were the first and second angels, and the first angel’s message was empowered by the fulfillment of a time prophecy that began with a period of five months, which was partially hidden until ten days before its fulfillment on August 11, 1840, as set forth by Josiah Litch. The empowerment of the second angel’s message was the correction of the incorrect prediction of 1843, that took place at the Exeter camp meeting, as set forth by Samuel Snow.

Àwọn ìhìn méjì nínú ìtàn àwọn Millerite ni ti áńgẹ́lì kìíní àti ti áńgẹ́lì kejì, a sì fi ìmúṣẹ àsọtẹ́lẹ̀ àkókò kan fún ìhìn áńgẹ́lì kìíní lágbára, èyí tí ó bẹ̀rẹ̀ pẹ̀lú àkókò oṣù márùn-ún, tí a fi apá kan rẹ̀ pamọ́ títí di ọjọ́ mẹ́wàá ṣáájú ìmúṣẹ rẹ̀ ní August 11, 1840, gẹ́gẹ́ bí Josiah Litch ti ṣe àfihàn. Ohun tí ó fún ìhìn áńgẹ́lì kejì ní agbára ni àtúnṣe àsọtẹ́lẹ̀ tí kò tọ́ ti 1843, tí ó ṣẹlẹ̀ ní ìpàdé àgọ́ Exeter, gẹ́gẹ́ bí Samuel Snow ti ṣe àfihàn.

The proclamation of the twofold message of the midnight cry is represented as a short period before the door closed, which in the story of Noah opened up a five month period that concluded with the ark sitting atop mount Ararat. The period of the proclamation of the midnight cry comes after the unsealing of the hidden five months, which came ten days before August 11, 1840 and it also came after the Lord removed His hand from the figures He had covered upon the 1843 chart. The ten days of August 1 to 11, align with the sixty-six days of Exeter to October 22, 1844, and the twofold witness identifies that the unsealing of a hidden five months, accompanied with the correction of the incorrect proclamation that produced the first disappointment, and it occurs when Mary meets and greets Elisabeth in the sixth month.

Ìkéde iṣẹ́pọ̀-ìhìn méjì ti igbe ọ̀gànjọ́ ni a ṣàfihàn gẹ́gẹ́ bí àkókò kúkúrú kan ṣáájú kí ilẹ̀kùn tó pa, èyí tí nínú ìtàn Nóà ṣí sílẹ̀ sí àkókò oṣù márùn-ún kan tí ó parí pẹ̀lú ọkọ̀ áàbò tí ó jókòó lórí òkè Ararat. Àkókò ìkéde igbe ọ̀gànjọ́ náà wá lẹ́yìn ìṣiṣí ohun tí a fi èdìdì dì mọ́, ìyẹn oṣù márùn-ún tí a fi pamọ́, èyí tí ó dé ọjọ́ mẹ́wàá ṣáájú August 11, 1840; ó sì tún wá lẹ́yìn tí Olúwa yọ ọwọ́ Rẹ̀ kúrò lórí àwọn àpèjúwe tí Ó ti bò mọ́lẹ̀ lórí àtẹ 1843. Ọjọ́ mẹ́wàá August 1 sí 11 bá ọjọ́ mẹ́rìndínlọ́gọ́rin mu láti Exeter dé October 22, 1844, àti ẹ̀rí méjì náà fi hàn pé ìṣiṣí oṣù márùn-ún tí a fi pamọ́, pẹ̀lú àtúnṣe ìkéde tí kò tọ́ tí ó mú àìnírètí àkọ́kọ́ wá, ń ṣẹlẹ̀ nígbà tí Màríà pàdé tí ó sì kí Elisabeth ní oṣù kẹfà.

At the Sunday law, the United States speaks as a dragon, the ass of Islam speaks, and the vision of Habakkuk speaks through the mouth of Jeremiah, Zacharias and Ezekiel. At the Sunday law Ezekiel is a sign, thus representing the ensign that is lifted up at the Sunday law. Two of the nine references of the word ‘sign’ in Ezekiel identify the “sabbaths” as the sign of the sanctification representing the combination of Divinity with humanity.

Ní àkókò òfin ọjọ́ Àìkú, Orílẹ̀-èdè Amẹ́ríkà sọ̀rọ̀ bí ejò ńlá, kẹ́tẹ́kẹ́tẹ́ Íslámù sì ń sọ̀rọ̀, ìran Hábákúkù sì ń sọ̀rọ̀ nípasẹ̀ ẹnu Jeremiah, Sekaráyà àti Ẹsẹ́kíẹ́lì. Ní àkókò òfin ọjọ́ Àìkú, Ẹsẹ́kíẹ́lì jẹ́ àmì, bẹ́ẹ̀ ni ó ń ṣojú àsíá tí a gbé sókè ní àkókò òfin ọjọ́ Àìkú. Méjì nínú àwọn mẹ́sàn-án ìtọ́kasí ọ̀rọ̀ náà “àmì” nínú Ẹsẹ́kíẹ́lì ń fi àwọn “ọjọ́ ìsinmi” hàn gẹ́gẹ́ bí àmì ìwẹ̀nùmọ́ tí ń ṣojú ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn.

But I wrought for my name’s sake, that it should not be polluted before the heathen, among whom they were, in whose sight I made myself known unto them, in bringing them forth out of the land of Egypt. Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. And I gave them my statutes, and shewed them my judgments, which if a man do, he shall even live in them.

Ṣùgbọ́n mo ṣe nítorí orúkọ mi, kí a má bà á jẹ́ níwájú àwọn orílẹ̀-èdè, láàrín àwọn tí wọ́n wà, ní ojú àwọn ẹni tí mo ti fi ara mi hàn fún wọn, nígbà tí mo mú wọn jáde kúrò ní ilẹ̀ Ejibiti. Nítorí náà mo mú kí wọ́n jáde kúrò ní ilẹ̀ Ejibiti, mo sì mú wọn wá sínú aginjù. Mo sì fún wọn ní àwọn ìlànà mi, mo sì fi àwọn ìdájọ́ mi hàn wọ́n, èyí tí bí ènìyàn bá ṣe wọ́n, yóò sì yè nínú wọn.

Moreover also I gave them my sabbaths, to be a sign between me and them, that they might know that I am the Lord that sanctify them. But the house of Israel rebelled against me in the wilderness: they walked not in my statutes, and they despised my judgments, which if a man do, he shall even live in them; and my sabbaths they greatly polluted: then I said, I would pour out my fury upon them in the wilderness, to consume them. But I wrought for my name’s sake, that it should not be polluted before the heathen, in whose sight I brought them out. Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands; Because they despised my judgments, and walked not in my statutes, but polluted my sabbaths: for their heart went after their idols. Nevertheless mine eye spared them from destroying them, neither did I make an end of them in the wilderness. But I said unto their children in the wilderness, Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I am the Lord your God; walk in my statutes, and keep my judgments, and do them; And hallow my sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God. Ezekiel 20:9–20.

Pẹ̀lúpẹ̀lú, mo sì fi àwọn ọjọ́ ìsinmi mi fún wọn, kí ó lè jẹ́ àmì láàárín èmi àti wọn, kí wọn lè mọ̀ pé èmi ni Olúwa tí ń yà wọ́n sọ́tọ̀. Ṣùgbọ́n ilé Israẹli ṣọ̀tẹ̀ sí mi ní aginjù: wọn kò rìn nínú àwọn ìlànà mi, wọ́n sì kẹ́gàn àwọn ìdájọ́ mi, èyí tí bí ènìyàn bá ṣe wọn, yóò sì yè nínú wọn; wọ́n sì sọ àwọn ọjọ́ ìsinmi mi di aláìmọ́ gidigidi: nígbà náà ni mo wí pé, èmi yóò da ìbínú mi sórí wọn ní aginjù, láti run wọ́n. Ṣùgbọ́n mo ṣe é nítorí orúkọ mi, kí a má bàa sọ ọ́ di aláìmọ́ níwájú àwọn orílẹ̀-èdè, ní ojú ẹni wọ́n tí mo mú wọn jáde kúrò láàrín wọn. Síbẹ̀, mo tún gbé ọwọ́ mi sókè sí wọn ní aginjù, pé èmi kì yóò mú wọn wọ ilẹ̀ tí mo ti fi fún wọn, tí ń ṣàn ní wàrà àti oyin, èyí tí ó jẹ́ ògo gbogbo ilẹ̀; nítorí pé wọn kẹ́gàn àwọn ìdájọ́ mi, wọn kò sì rìn nínú àwọn ìlànà mi, ṣùgbọ́n wọ́n sọ àwọn ọjọ́ ìsinmi mi di aláìmọ́: nítorí ọkàn wọn tẹ̀lé àwọn òrìṣà wọn. Síbẹ̀síbẹ̀, ojú mi ṣàánú wọn kí n má bàa pa wọ́n run, bẹ́ẹ̀ ni n kò ṣe òpin sí wọn ní aginjù. Ṣùgbọ́n mo sọ fún àwọn ọmọ wọn ní aginjù pé, Ẹ má ṣe rìn nínú àwọn ìlànà àwọn baba yín, bẹ́ẹ̀ ni ẹ má ṣe pa àwọn ìdájọ́ wọn mọ́, bẹ́ẹ̀ ni ẹ má ṣe fi àwọn òrìṣà wọn sọ ara yín di aláìmọ́: èmi ni Olúwa Ọlọ́run yín; ẹ máa rìn nínú àwọn ìlànà mi, kí ẹ sì pa àwọn ìdájọ́ mi mọ́, kí ẹ sì ṣe wọ́n; kí ẹ sì yà àwọn ọjọ́ ìsinmi mi sí mímọ́; wọn yóò sì jẹ́ àmì láàárín èmi àti yín, kí ẹ lè mọ̀ pé èmi ni Olúwa Ọlọ́run yín. Hesekieli 20:9–20.

Ezekiel represents the ensign of the one hundred and forty-four thousand, and the sign of Divinity combined with humanity is the Lord’s “sabbaths.” Ezekiel is the sign at the beginning of the siege and he is the sign at the destruction of Jerusalem, when he is lifted up as an ensign. At the beginning of the siege, those who refuse to see and hear, who desecrate His “sabbaths”, are also a sign.

Esekieli dúró fún àsíá àwọn ẹgbẹ̀rún ọgọ́rùn-ún lé mẹ́rìnlélọ́gbọ̀n náà, àmì Ìjẹ́ Ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn sì ni “àwọn ọjọ́ ìsinmi” Oluwa. Esekieli ni àmì ní ìbẹ̀rẹ̀ ìdótì ìlú náà, ó sì tún jẹ́ àmì ní ìparun Jerusalẹmu, nígbà tí a gbé e sókè gẹ́gẹ́ bí àsíá. Ní ìbẹ̀rẹ̀ ìdótì ìlú náà, àwọn tí wọ́n kọ̀ láti rí àti láti gbọ́, tí wọ́n sì sọ “àwọn ọjọ́ ìsinmi” Rẹ̀ di aláìmọ́, wọ́n náà jẹ́ àmì.

Then came certain of the elders of Israel unto me, and sat before me. And the word of the Lord came unto me, saying, Son of man, these men have set up their idols in their heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them? Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the Lord will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

Nígbà náà ni àwọn kan nínú àwọn àgbà Israel wá sọ́dọ̀ mi, wọ́n sì jókòó níwájú mi. Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, wí pé, Ọmọ ènìyàn, àwọn ọkùnrin wọ̀nyí ti gbé òrìṣà wọn kalẹ̀ sínú ọkàn wọn, wọ́n sì ti fi ohun ìkọ̀sẹ̀ ẹ̀ṣẹ̀ wọn sí iwájú ojú wọn: ṣé kí n jẹ́ kí wọ́n béèrè lọ́wọ́ mi rárá bí? Nítorí náà, sọ fún wọn, kí o sì wí fún wọn pé, Báyìí ni Oluwa Ọlọ́run wí; Olúkúlùkù ẹni nínú ilé Israel tí ó bá gbé òrìṣà rẹ̀ kalẹ̀ sínú ọkàn rẹ̀, tí ó sì fi ohun ìkọ̀sẹ̀ ẹ̀ṣẹ̀ rẹ̀ sí iwájú ojú rẹ̀, tí ó sì tọ̀ wòlíì wá; èmi Olúwa yóò dá ẹni tí ó bá tọ̀ wá lóhùn gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ òrìṣà rẹ̀; kí n lè mú ilé Israel nínú ọkàn wọn tìkára wọn, nítorí pé gbogbo wọn ti yà kúrò lọ́dọ̀ mi nípasẹ̀ òrìṣà wọn.

Therefore say unto the house of Israel, Thus saith the Lord God; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations. For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to a prophet to enquire of him concerning me; I the Lord will answer him by myself: And I will set my face against that man, and will make him a sign and a proverb, and I will cut him off from the midst of my people; and ye shall know that I am the Lord. And if the prophet be deceived when he hath spoken a thing, I the Lord have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. And they shall bear the punishment of their iniquity: the punishment of the prophet shall be even as the punishment of him that seeketh unto him; That the house of Israel may go no more astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord God. Ezekiel 14:1–11.

Nítorí náà, sọ fún ilé Israẹli pé, Báyìí ni Olúwa Ọlọ́run wí; Ẹ ronúpìwàdà, kí ẹ sì yí ara yín padà kúrò lọ́dọ̀ àwọn òrìṣà yín; kí ẹ sì yí ojú yín kúrò nínú gbogbo ohun ìríra yín. Nítorí olúkúlùkù lára ilé Israẹli, tàbí lára àlejò tí ń gbé ní Israẹli, tí ó ya ara rẹ̀ kúrò lọ́dọ̀ mi, tí ó sì gbé àwọn òrìṣà rẹ̀ kalẹ̀ nínú ọkàn rẹ̀, tí ó sì fi ohun ìkóṣẹ̀ ẹ̀ṣẹ̀ rẹ̀ sí iwájú ojú rẹ̀, tí ó sì tọ̀ wá sọ́dọ̀ wòlíì kan láti béèrè lọ́dọ̀ rẹ̀ nípa tèmi; èmi Olúwa yóò dá a lóhùn fúnra mi: Èmi yóò sì dojú kọ ọkùnrin náà, èmi yóò sì fi í ṣe ààmì àti òwe, èmi yóò sì gé e kúrò láàárín àwọn ènìyàn mi; ẹ ó sì mọ̀ pé èmi ni Olúwa. Bí a bá sì tan wòlíì náà jẹ nígbà tí ó bá ti sọ ọ̀rọ̀ kan, èmi Olúwa ni mo ti tan wòlíì náà jẹ, èmi yóò sì na ọwọ́ mi sí i, èmi yóò sì pa á run kúrò láàárín àwọn ènìyàn mi Israẹli. Wọ́n yóò sì ru ìyà ẹ̀ṣẹ̀ wọn: ìyà wòlíì yóò dà bí ìyà ẹni tí ń tọ̀ ọ́ wá; kí ilé Israẹli má bàa ṣìnà kúrò lọ́dọ̀ mi mọ́, kí wọ́n má sì tún fi gbogbo ìrékọjá wọn ba ara wọn jẹ mọ́; ṣùgbọ́n kí wọ́n lè jẹ́ ènìyàn mi, kí èmi náà lè jẹ́ Ọlọ́run wọn, ni Olúwa Ọlọ́run wí. Esekiẹli 14:1–11.

At Nashville, those within the Laodicean Seventh-day Adventist church who disbelieved as did Zacharias; who had “taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days,” as represented by 1840 unto 1844 will be confronted by those outside of Adventism as to why they failed to give warning. They become the “sign” of the false peace and safety message, which marks the separation of the wise and foolish as represented by the two opposing tents at the Exeter camp meeting. They bear a “sign” of idolatry and rebellion, while Ezekiel bears the true prophetic warning message. At the end of the siege, when Jerusalem is destroyed, representing the Sunday law, the sign of rebellion is the mark of the beast and the sign of obedience is the seal of God.

Ní Nashville, àwọn tí ó wà nínú ìjọ Adventist Ọjọ́ Keje ti Laodicea tí kò gbàgbọ́ gẹ́gẹ́ bí Sekaráyà; tí wọ́n ti “gba ipò pé a kò nílò láti retí àwọn iṣẹ́ ìyanu àti ìfarahàn agbára Ọlọ́run tí ó ṣe kedere gẹ́gẹ́ bí ti àwọn ọjọ́ àtijọ́,” gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ láti 1840 sí 1844, ni a ó dojú kọ́ láti ọ̀dọ̀ àwọn tí ó wà lóde Adventism nípa ìdí tí wọ́n fi kùnà láti fi ìkìlọ̀ náà hàn. Wọ́n di “àmì” ìránṣẹ́ àlàáfíà àti ààbò èké náà, èyí tí ó fi ìyapa àárín àwọn ọlọ́gbọ́n àti aṣiwèrè hàn gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn àgọ́ méjì tí ń tako ara wọn ní ìpàdé àgọ́ Exeter. Wọ́n ru “àmì” ìbọ̀rìṣà àti ìṣọ̀tẹ̀, nígbà tí Hesekieli sì ń ru ìránṣẹ́ ìkìlọ̀ àsọtẹ́lẹ̀ tòótọ́. Ní òpin ìdótì náà, nígbà tí a ba pa Jerúsálẹ́mù run, tí ó ń ṣojú òfin Ọjọ́ Àìkú, àmì ìṣọ̀tẹ̀ ni àmì ẹranko náà, àti àmì ìgbọràn ni èdìdì Ọlọ́run.

Probation is fully closed for Adventism at the Sunday law, and there is a sign of the righteous and the wicked that are there marked. The close of probation at the soon-coming Sunday law typifies the close of probation when Michael stands up, and there the sign of the death of the multitudes is represented by Gog and Magog.

Àkókò àánú ti di pípé títí fún Adventism nígbà òfin Ọjọ́ Àìkú, ó sì wà níbẹ̀ àmì àwọn olódodo àti àwọn ènìyàn búburú tí a ti fi àmì sí. Ìpẹ̀kun àkókò àánú nígbà òfin Ọjọ́ Àìkú tí ó súnmọ́ ń ṣàpẹẹrẹ ìpẹ̀kun àkókò àánú nígbà tí Míkáẹ́lì yóò dìde, àti níbẹ̀ ni a ti ṣàfihàn àmì ikú ọ̀pọ̀lọpọ̀ ènìyàn nípasẹ̀ Gogu àti Magogu.

And the passengers that pass through the land, when any seeth a man’s bone, then shall he set up a sign by it, till the buriers have buried it in the valley of Hamongog. And also the name of the city shall be Hamonah. Thus shall they cleanse the land. Ezekiel 39:15, 16.

Àwọn arìnrìn-àjò tí ń kọjá ní ilẹ̀ náà, nígbà tí ẹnikẹ́ni bá rí egungun ènìyàn kan, yóò gbé àmì kan sí i lẹ́gbẹ̀ẹ́ rẹ̀, títí àwọn tí ń sin òkú yóò fi sin ín sínú àfonífojì Hamongogi. Orúkọ ìlú náà pẹ̀lú yóò sì jẹ́ Hamona. Báyìí ni wọn yóò ṣe wẹ ilẹ̀ náà mọ́. Esekiẹli 39:15, 16.

The sign of the covenant is identified in chapter thirty-seven of Ezekiel where the valley of dead bones is brought to life and the two sticks are joined. The bones are brought to life by a message of Islam, represented as the four winds, thus typifying August 11, 1840. The two sticks are combined into one, thus representing the joining of the message of the second angel with the message of the midnight cry. The bones are the empowerment of the first angel and the two sticks are the empowerment of the second angel. Thereafter God’s people are His latter day chosen covenant people, represented by John, as one hundred and forty-four thousand.

Aami majẹmu ni a fi hàn nínú orí kẹtàlélọ́gbọ̀n ìwé Ìsíkíẹ́lì, níbi tí a ti mú àfonífojì egungun òkú wá sí ìyè, tí a sì so ọ̀pá méjì pọ̀. A fi ìránṣẹ́ kan ti Islam mú àwọn egungun náà wá sí ìyè, tí a dúró fún un gẹ́gẹ́ bí afẹ́fẹ́ mẹ́rin, nípa bẹ́ẹ̀ ń ṣàpẹẹrẹ August 11, 1840. A darapọ̀ ọ̀pá méjèèjì di ọ̀kan, nípa bẹ́ẹ̀ ń ṣojú ìsopọ̀ ìránṣẹ́ áńgẹ́lì kejì pẹ̀lú ìránṣẹ́ igbe ọ̀ganjọ́. Àwọn egungun náà ni ìfúnnilára áńgẹ́lì kìn-ín-ní, àwọn ọ̀pá méjì náà sì ni ìfúnnilára áńgẹ́lì kejì. Lẹ́yìn èyí, àwọn ènìyàn Ọlọ́run ni àwọn ènìyàn majẹmu àyànfẹ́ Rẹ̀ ti ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣojú wọn nínú Johanu, gẹ́gẹ́ bí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:26–28.

Pẹ̀lú èyí, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò sì jẹ́ májẹ̀mú ayérayé pẹ̀lú wọn: èmi yóò sì fi wọn múlẹ̀, èmi yóò sì mú wọn pọ̀ sí i, èmi yóò sì gbé ibi mímọ́ mi kalẹ̀ láàrín wọn títí láé. Àgọ́ mi pẹ̀lú yóò wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọ́run wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn orílẹ̀-èdè aláìmọ̀ yóò sì mọ̀ pé èmi Olúwa ni ń sọ Israẹli di mímọ́, nígbà tí ibi mímọ́ mi yóò bá wà láàrín wọn títí láé. Hesekieli 37:26–28.

The combination of Divinity and humanity is represented in a variety of ways within God’s Word, and one illustration is when the “citadel of the soul” that is located within a human being's higher nature is attached to the citadel of God’s sanctuary. When the heavenly throne room that represents God’s citadel is joined with the citadel of a human being’s higher nature, God’s people are “sanctified” and He dwells “in the midst of them for evermore.”

Ìpapọ̀ Ìwà-Ọlọ́run àti ènìyàn ni a ṣàfihàn ní ọ̀nà onírúurú nínú Ọ̀rọ̀ Ọlọ́run, àti àpèjúwe kan ni nígbà tí “ààbò olódi ọkàn” tí ó wà nínú ẹ̀dá gíga ènìyàn bá so mọ́ ààbò olódi ibi mímọ́ Ọlọ́run. Nígbà tí yàrá ìtẹ́ ọ̀run tí ó ṣojú ààbò olódi Ọlọ́run bá darapọ̀ mọ́ ààbò olódi ẹ̀dá gíga ènìyàn, àwọn ènìyàn Ọlọ́run ni a “yà sọ́tọ̀,” Ó sì ń gbé “ní àárín wọn títí láé.”

After chapter thirty-seven Ezekiel sets forth the chapters thirty-eight and thirty-nine, where he addresses Gog and Magog as symbols of the confederacy of mankind who are outside of God’s chosen covenant people. In chapter forty, the covenant people of chapter thirty-seven are represented as a temple that fills the whole earth. Chapters thirty-eight to forty represent the rising up of God’s covenant people in the latter days, as represented by the numbers 38 and 40.

Lẹ́yìn orí kẹtàdínlógójì, Hesekieli gbé àwọn orí kẹ́tàlélọ́gbọ̀n àti kọkàndínlógójì kalẹ̀, níbi tí ó ti sọ̀rọ̀ sí Gogu àti Magogu gẹ́gẹ́ bí ààmì ìṣọ̀kan àwọn ọmọ ènìyàn tí wọ́n wà níta àwọn ènìyàn májẹ̀mú yíyàn Ọlọ́run. Nínú orí ogójì, a ṣe àfihàn àwọn ènìyàn májẹ̀mú tí ó wà nínú orí kẹtàdínlógójì gẹ́gẹ́ bí tẹ́ńpìlì kan tí ó kun gbogbo ayé. Àwọn orí kẹ́tàlélọ́gbọ̀n títí dé ogójì ṣe àfihàn ìdìde àwọn ènìyàn májẹ̀mú Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn nọ́mbà 38 àti 40.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.