We ended the last article with an unfinished consideration of the prophecies of Abram and Paul, that line upon line produce a 430-year period, made up of 30 years followed by 400 years. I suppose there are some out there in theology-land who may see the 30 years as a period that follows 400 years, but when generally addressed the thirty years are assigned to the beginning of the period. Is it 400 followed by 30, or 30 followed by 400? It is thirty followed by four hundred, for there are many witnesses, to establish a thirty-year period, connected to and followed by a second prophetic period.

A parí àpilẹ̀kọ tó kọjá pẹ̀lú ìrònú kan tí kò tíì parí nípa àwọn àsọtẹ́lẹ̀ Ábrámù àti Pọ́ọ̀lù, pé ìlà lórí ìlà ń mú àkókò ọdún 430 jáde, tí a kó jọ láti inú ọdún 30 tí ọdún 400 sì tẹ̀lé e. Mo rò pé àwọn kan wà níbẹ̀ ní ilẹ̀ ẹ̀kọ́ ẹ̀sìn tí wọ́n lè wo ọdún 30 náà gẹ́gẹ́ bí àkókò kan tí ó tẹ̀lé ọdún 400, ṣùgbọ́n nígbà tí a bá ń sọ ọ ní ọ̀nà gbogbogbò, a máa ń fi ọdún mẹ́ẹ̀ẹ́gbọ̀n náà sí ìbẹ̀rẹ̀ àkókò náà. Ṣé 400 ni ó kọ́kọ́, kí 30 sì tẹ̀lé e, tàbí 30 ni ó kọ́kọ́, kí 400 sì tẹ̀lé e? Ọdún mẹ́ẹ̀ẹ́gbọ̀n ni ó kọ́kọ́, kí irinwó sì tẹ̀lé e, nítorí pé ọ̀pọ̀ ẹlẹ́rìí wà láti fi múlẹ̀ àkókò ọdún mẹ́ẹ̀ẹ́gbọ̀n kan, tí a so mọ́, tí àkókò àsọtẹ́lẹ̀ kejì sì tẹ̀lé.

Joseph was thirty years old when he began service for Pharaoh in Genesis 41:46. Then began seven years of plenty, that was followed by seven years of famine. Joseph, as a type Christ at thirty years old was followed by two periods of 2520 days. When Christ was thirty, there followed two periods of 1260, which together make up 2520; which in turn connects with seven times upon two kingdoms.

Jósẹfù jẹ́ ọmọ ọdún ọgbọ̀n nígbà tí ó bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ fún Fáráò nínú Jẹ́nẹ́sísì 41:46. Lẹ́yìn náà ni ọdún méje ìpọ̀lọ́pọ̀ bẹ̀rẹ̀, èyí tí ọdún méje ìyàn sì tẹ̀ lé. Jósẹfù, gẹ́gẹ́ bí àpẹẹrẹ Kristi, ní ọmọ ọdún ọgbọ̀n, ni a tẹ̀ lé pẹ̀lú àkókò méjì ti ọjọ́ 2520. Nígbà tí Kristi jẹ́ ọmọ ọdún ọgbọ̀n, àkókò méjì ti 1260 tẹ̀ lé e, èyí tí ó papọ̀ jẹ́ 2520; èyí sì tún so mọ́ ìgbà méje lórí ìjọba méjì.

David was thirty years old when he became king, and he reign for forty years as noted in 2 Samuel 5:4. David typifies Christ, and when Christ was thirty years old, He was baptized and then driven into the wilderness for forty days, and then after His resurrection which was typified by His baptism, He stayed and taught the disciples in person for forty days. At the cross, the destruction of Jerusalem was put off in mercy for forty years paralleling the forty years of dying in the wilderness at the beginning of their covenant history.

Dafidi jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nígbà tí ó di ọba, ó sì jọba fún ọdún ogójì gẹ́gẹ́ bí a ti ṣàkọsílẹ̀ rẹ̀ nínú 2 Samuelu 5:4. Dafidi jẹ́ àpẹẹrẹ Kristi, àti nígbà tí Kristi pé ọmọ ọdún mẹ́tàlélọ́gbọ̀n, a ṣe ìrìbọmi fún Un, lẹ́yìn náà ni a sì mú Un lọ sínú aginjù fún ọjọ́ ogójì; lẹ́yìn náà, lẹ́yìn àjíǹde Rẹ̀ tí ìrìbọmi Rẹ̀ jẹ́ àpẹẹrẹ rẹ̀, Ó dúró, Ó sì fi ara Rẹ̀ kọ́ àwọn ọmọ-ẹ̀yìn náà fún ọjọ́ ogójì. Lórí àgbélébùú, ìparun Jerusalẹmu ni a dá dúró nítorí àánú fún ọdún ogójì, ní ìbámu pẹ̀lú ọdún ogójì ìkú-kúrò nínú aginjù ní ìbẹ̀rẹ̀ ìtàn májẹ̀mú wọn.

Ezekiel was thirty years old when he was called to be a prophet in Ezekiel 1:1. I will not take time now to address the period that followed Ezekiel’s thirtieth year, but I will insert a brief AI-summary of established facts of how long his ministry was. “Ezekiel’s prophecies are among the most precisely dated in the Old Testament, with 13 specific dates provided throughout the book. These are all reckoned from the year of Jehoiachin’s exile (597 BCE as year 1), providing a clear chronological framework spanning about 22 years.”

Èsíkíẹ́lì jẹ́ ẹni ọdún ọgbọ̀n nígbà tí a pè é láti jẹ́ wòlíì nínú Ezekiel 1:1. Èmi kì yóò gba àkókò báyìí láti sọ̀rọ̀ nípa àkókò tí ó tẹ̀lé ọdún ọgbọ̀n Èsíkíẹ́lì, ṣùgbọ́n èmi yóò fi àkótán kúkúrú tí AI ṣe sí i nípa àwọn òtítọ́ tí a ti fi múlẹ̀ ní ti bí iṣẹ́ ìránṣẹ́ rẹ̀ ṣe pẹ́ tó. “Àwọn àsọtẹ́lẹ̀ Èsíkíẹ́lì wà láàárín àwọn tí a fi ọjọ́ wọn hàn ní kíkún jùlọ nínú Májẹ̀mú Láéláé, pẹ̀lú ọjọ́ pàtó mẹ́tàlá tí a pèsè káàkiri ìwé náà. Gbogbo wọn ni a ka láti ọdún ìgbèkùn Jèhóyákínì (597 BCE gẹ́gẹ́ bí ọdún kìíní), èyí sì pèsè ìlànà ìṣirò àkókò tí ó ṣe kedere tí ó bo nǹkan bí ọdún méjìlélógún.”

Jesus was thirty years old when He was baptized and He then confirmed the covenant with many, for one week.

Jésù jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nígbà tí a ṣe ìrìbọmi fún un, lẹ́yìn náà sì fi ìdí májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ ènìyàn, fún ọ̀sẹ̀ kan.

Antichrist is governed by the pattern of Christ prophetically, and just as Christ was thirty years in preparation to take up his work as Heavenly High Priest, the prophetic period of thirty years of preparation, identified for the antichrist was from the removal of the “daily” in 508, through to 538. When the papacy was empowered as a counterfeit high priest, just as Christ was anointed with power at His baptism, for the 1260 years of the papal darkness would parallel Christ’s 1260 days of pure light from His baptism unto the cross, which aligns with the papacy’s deadly wound in 1798.

A ń ṣàkóso Aṣodisi Kristi gẹ́gẹ́ bí àwòṣe Kristi ní ti àsọtẹ́lẹ̀, àti gẹ́gẹ́ bí Kristi ti lo ọdún mẹ́tàlélọ́gbọ̀n nínú ìmúrasílẹ̀ láti gbé iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Olórí Àlùfáà Ọ̀run kalẹ̀, bẹ́ẹ̀ ni àkókò àsọtẹ́lẹ̀ ti ọdún mẹ́tàlélọ́gbọ̀n ti ìmúrasílẹ̀, tí a fi mọ̀ Aṣodisi Kristi, bẹ̀rẹ̀ láti ìyọkúrò “ojoojúmọ́” náà ní ọdún 508 títí dé 538, nígbà tí a fún ipá sí ìjọpápà gẹ́gẹ́ bí olórí àlùfáà èké; gẹ́gẹ́ bí a ti fi agbára yàn Kristi ní ìrìbọmi Rẹ̀, nítorí pé ọdún 1260 ti òkùnkùn ìjọpápà yóò bá ọjọ́ 1260 ti ìmọ́lẹ̀ mímọ́ ti Kristi mu láti ìrìbọmi Rẹ̀ títí dé orí agbelebu, èyí tí ó bá ọgbẹ́ ikú ìjọpápà mu ní 1798.

None of these previous twofold periods that begin with a thirty-year period, predate Abram’s first step in his three-step covenant process. Therefore, Abram’s is the first mentioned, though it could only be that way, after it was confirmed by Paul’s second testimony. When Paul wrote his words the 400-year prophecy became a 430-year prophecy, that has the first 30 years set apart from the last period of time.

Kò sí ọ̀kan nínú àwọn àkókò alápá méjì wọ̀nyí tí ó ti ṣáájú, tí wọ́n bẹ̀rẹ̀ pẹ̀lú àkókò ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n, tí ó ṣáájú ìgbésẹ̀ àkọ́kọ́ Abram nínú ìlànà májẹ̀mú onígbésẹ̀ mẹ́ta rẹ̀. Nítorí náà, ti Abram ni a kọ́kọ́ mẹ́nu kàn, bí ó tilẹ̀ jẹ́ pé ó lè rí bẹ́ẹ̀ nìkan lẹ́yìn tí a ti fi í múlẹ̀ nípasẹ̀ ẹ̀rí kejì Paul. Nígbà tí Paul kọ àwọn ọ̀rọ̀ rẹ̀, àsọtẹ́lẹ̀ ọdún 400 náà di àsọtẹ́lẹ̀ ọdún 430, tí a ti ya ọdún 30 àkọ́kọ́ rẹ̀ sọ́tọ̀ kúrò ní àkókò ìkẹyìn náà.

I contend based upon Christ’s character, as represented as Alpha and Omega, that in the covenant process of the one hundred and forty-four thousand, who are the omega to Abram and Pauls’ twofold prophecy of thirty years—followed by four hundred years must have its counterpart in the omega of the covenant history, which is the history of the sealing of the one hundred and forty-four thousand. A period of thirty years, followed by another distinct period must be fulfilled in a fashion which does not apply time, but fulfills Abram’s foundational 430 year prophecy. It would be nice if you read that previous statement again, and then return to this point and continue on.

Mo fi da eyi mulẹ lórí ìwà Kristi, gẹ́gẹ́ bí a ti ṣe aṣojú Rẹ̀ gẹ́gẹ́ bí Alfa àti Omega, pé nínú ìlànà májẹ̀mú ti ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rùn-ún mẹ́rìnlélógójì náà, tí wọ́n jẹ́ omega sí asọtẹ́lẹ̀ onípín méjì ti ọdún ọgbọ̀n Abram àti ti Paulu—ẹ̀yí tí ọdún irinwó gbọ́dọ̀ tẹ̀ lé—ó gbọdọ̀ ní ẹlẹgbẹ́ rẹ̀ nínú omega ti ìtàn májẹ̀mú, èyí tí í ṣe ìtàn ìdìmọ̀lẹ̀ ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rùn-ún mẹ́rìnlélógójì náà. Àkókò ọdún ọgbọ̀n kan, tí àkókò mìíràn tí ó yàtọ̀ sì tẹ̀ lé, gbọdọ̀ ṣẹ ní ọ̀nà tí kò fi àkókò sílò, ṣùgbọ́n tí ó mú asọtẹ́lẹ̀ ìpilẹ̀ṣẹ̀ ọdún 430 ti Abram ṣẹ. Yóò dára bí o bá tún ka gbólóhùn tí ó ṣáájú yẹn, lẹ́yìn náà kí o padà sí ibi yìí kí o sì bá a lọ.

Jesus, Joseph, David and Ezekiel were all thirty years in preparation for a work that would typify God’s people in the last days. Ezekiel the prophet, Joseph typifying Christ the priest and David the king. Four symbols, but one of the symbols representing the Heavenly High Priest has a human and Divine representative. Those four witnesses all agree with Abram’s 30 years followed by a prophetic period.

Jésù, Jóṣẹfu, Dáfídì àti Ésékíẹ́lì gbogbo wọn pé ọdún mẹ́ẹ̀ẹ́dógún-lọ́gbọ̀n nínú ìmúrasílẹ̀ fún iṣẹ́ kan tí yóò ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ésékíẹ́lì wòlíì, Jóṣẹfu tí ń ṣàpẹẹrẹ Kristi àlùfáà, àti Dáfídì ọba. Àwọn àmì mẹ́rin, ṣùgbọ́n ọ̀kan nínú àwọn àmì náà tí ó ń ṣojú Àlùfáà Àgbà Ọ̀run ní aṣojú ènìyàn àti ti Ọlọ́run. Àwọn ẹlẹ́rìí mẹ́rin wọ̀nyí gbogbo wọn bá ọdún mẹ́ẹ̀ẹ́dógún-lọ́gbọ̀n ti Ábírámù mu, tí àkókò àsọtẹ́lẹ̀ sì tẹ̀ lé e.

Antichrist was thirty years in preparation, then empowered for 1260 years until she received her first death in 1798. She is the symbol of the second death, for she dies again when probation closes. The second death is eternal death. We serve a risen Savior, for Christ did not die for eternity, He did not die the second death. When the papacies’ deadly wound is healed, Revelation thirteen identifies that she will reign again for 42 months, which represents a prophetic period, without an element of time.

A ti múra Aṣòdìsí-Kírísítì sílẹ̀ fún ọdún mẹ́tàlélọ́gbọ̀n, lẹ́yìn náà a fún un ní agbára fún ọdún 1260 títí di ìgbà tí ó gba ikú rẹ̀ àkọ́kọ́ ní ọdún 1798. Òun ni àmì ikú kejì, nítorí ó tún kú nígbà tí àsìkò ìdánwò bá parí. Ikú kejì ni ikú ayérayé. A ń sin Olùgbàlà tí ó jí dìde, nítorí Kírísítì kò kú fún ayérayé, kò kú ikú kejì. Nígbà tí àlàfo ikú ti ẹ̀ṣẹ̀ pàápàá bá wò sàn, Ìfihàn orí kẹtàlá fi hàn pé yóò tún jọba fún oṣù méjìlélógójì, èyí tí ó dúró fún àsìkò wòlíì kan, láìsí èròjà àkókò.

When she is resurrected at the Sunday law, the army which opposes her work are those who were resurrected at the end of the three and a half days of Revelation eleven. Two resurrected powers, both of which are ensigns, one of the seventh-day Sabbath and one of the sun—become the point of reference for the entire world, as mankind makes its final choice for life or death.

Nígbà tí a bá jí i dìde ní àkókò òfin ọjọ́ Àìkú, ọmọ-ogun tí ó tako iṣẹ́ rẹ̀ ni àwọn tí a jí dìde ní òpin ọjọ́ mẹ́ta àtààbọ̀ tí Ìfihàn mọ́kànlá sọ. Agbára méjì tí a jí dìde, tí àwọn méjèèjì sì jẹ́ àsíá, ọ̀kan ti Sábáàtì ọjọ́ keje, ọ̀kan sì ti oòrùn—di ibi ìtọ́kasí fún gbogbo ayé, bí aráyé ṣe ń ṣe yíyan ìkẹyìn wọn fún ìyè tàbí ikú.

At the Sunday law, the antichrist, who is also the beast, will represent the threefold union of the dragon, herself (the beast), and the false prophet. Those three powers will unite against God’s church, that is to be lifted up above all the mountains. God’s church triumphant is thirty years in preparation, not thirty literal years, but an established prophetic period which has thirty attached to it, and is still in force as a prophecy after the command in 1844, identifying that the application of prophetic time was no longer valid. It is simple to see that the thirty years represents a period of preparation for prophet, priest and king who as the church triumphant will represent the kingdom of glory. The four witnesses of Ezekiel, Christ, Joseph, and David represent the authority of God’s kingdom in the same period of time the papacy and the threefold union are leading the world to Armageddon.

Ní ìgbà òfin Àìkú, aṣòdì-sí-Kírísítì, ẹni tí ó sì tún jẹ́ ẹranko náà, yóò ṣojú ìṣọ̀kan mẹ́ta ti dragoni, ti ara rẹ̀ (ẹranko náà), àti ti wòlíì èké. Àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí yóò darapọ̀ sí ìjọ Ọlọ́run, èyí tí a ó gbé sókè ju gbogbo àwọn òkè lọ. Ìjọ Ọlọ́run tí ó ṣẹ́gun ti wà nínú ìmúrasílẹ̀ fún ọdún mẹ́tàlélọ́gbọ̀n, kì í ṣe ọdún mẹ́tàlélọ́gbọ̀n gidi, ṣùgbọ́n àkókò wòlíì tí a ti fi ọgbọ̀n mọ́ra rẹ̀, tí ó sì ṣì wà ní agbára gẹ́gẹ́ bí àsọtẹ́lẹ̀ lẹ́yìn àṣẹ náà ní 1844, tí ń fi hàn pé lílo àkókò wòlíì kò tún wúlò mọ́. Ó rọrùn láti rí i pé ọdún mẹ́tàlélọ́gbọ̀n náà ṣojú àkókò ìmúrasílẹ̀ fún wòlíì, àlùfáà, àti ọba, ẹni tí gẹ́gẹ́ bí ìjọ tí ó ṣẹ́gun yóò ṣojú ìjọba ògo. Àwọn ẹlẹ́rìí mẹ́rin ti Ezekieli, Kírísítì, Jósefù, àti Dáfídì ṣojú àṣẹ ìjọba Ọlọ́run ní àkókò kan náà tí ipò póòpù àti ìṣọ̀kan mẹ́ta náà ń darí ayé lọ sí Armageddoni.

The church triumphant is lifted up at the Sunday law in the United States and according to the testimony of the Old and New Testaments the covenant people who are the one hundred and forty-four thousand are to become a kingdom of priests.

Ìjọ tó ṣẹ́gun ni a gbé sókè ní àkókò òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, àti gẹ́gẹ́ bí ẹ̀rí Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun, àwọn ènìyàn májẹ̀mú tí wọ́n jẹ́ ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ni yóò di ìjọba àwọn àlùfáà.

Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.

Ẹ̀yin pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, a ń kọ́ yín sí ilé ẹ̀mí, iṣẹ́ àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jesu Kristi. 1 Peteru 2:5.

The priests were to be thirty years old when they began to serve in the temple, so there is a period of time before the Sunday law where a priesthood is prepared to serve as the first fruit wave offering. The priests, who are the one hundred and forty-four thousand, are represented as Levites in the purification process accomplished by the Messenger of the Covenant. There is a prophetic period that leads to the Sunday law, in which a purification process prepares a sanctified ministry for the latter rain time period. The preparation ends at the Sunday law, so the period of thirty represents the preparation of the priests, thus corresponding to the required age for a priest. Christ as High Priest began His ministry at 30, and because Joseph typifies Christ, he also began his service at thirty. The counterfeit Christ was 30 years in preparation, so we have three witnesses that a 30-year period represents the preparation of a priesthood.

Àwọn àlùfáà gbọ́dọ̀ jẹ́ ọmọ ọdún ọgbọ̀n nígbà tí wọ́n bá bẹ̀rẹ̀ sí í ṣiṣẹ́ nínú tẹ́ńpìlì, nítorí náà àkókò kan wà ṣáájú òfin Ọjọ́-Àìkú níbi tí a ti ń pèsè ẹgbẹ́ àlùfáà kan láti ṣiṣẹ́ gẹ́gẹ́ bí ọrẹ ìgbí-ríru àkọ́so. Àwọn àlùfáà náà, tí wọ́n jẹ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì, ni a ṣàfihàn gẹ́gẹ́ bí àwọn ọmọ Lefi nínú ìlànà ìwẹ̀nùmọ́ tí Òjíṣẹ́ Májẹ̀mú mú ṣẹ. Àkókò àsọtẹ́lẹ̀ kan wà tí ó ń darí sí òfin Ọjọ́-Àìkú, nínú èyí tí ìlànà ìwẹ̀nùmọ́ kan ti ń pèsè iṣẹ́-ìránṣẹ́ mímọ́ kan fún àsìkò òjò àjẹ́kẹ́yìn. Ìmúrasílẹ̀ náà parí ní òfin Ọjọ́-Àìkú, nítorí náà àkókò ọgbọ̀n náà dúró fún ìmúrasílẹ̀ àwọn àlùfáà, bẹ́ẹ̀ sì ni ó bá ọjọ́-ori tí a béèrè fún àlùfáà mu. Kristi gẹ́gẹ́ bí Àlùfáà Àgbà bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ ní ọmọ ọdún ọgbọ̀n, àti nítorí pé Jósefù jẹ́ àpẹẹrẹ Kristi, òun náà bẹ̀rẹ̀ iṣẹ́ rẹ̀ ní ọmọ ọdún ọgbọ̀n. Kristi èké náà wà nínú ìmúrasílẹ̀ fún ọdún ọgbọ̀n, nítorí náà a ní ẹlẹ́rìí mẹ́ta pé àkókò ọdún ọgbọ̀n dúró fún ìmúrasílẹ̀ ẹgbẹ́ àlùfáà kan.

“The great issue near at hand will weed out those whom God has not appointed and He will have a pure, true, sanctified ministry prepared for the latter rain.” Selected Messages, book 3, 385.

“Ìṣòro ńlá tí ó sún mọ́lé yóò ya àwọn tí Ọlọ́run kò ti yàn kúrò, yóò sì ní iṣẹ́-òjíṣẹ́ mímọ́, òtítọ́, tí a ti sọ di mímọ́, tí a ti pèsè sílẹ̀ fún òjò ìkẹyìn.” Selected Messages, ìwé 3, 385.

Sister White teaches directly that whenever the church is pure, the Spirit of Prophecy is active. When the great issue weeds out the tares, you will have a sanctified ministry made up of Jesus and Joseph the priest who is both Divine and human, Jesus and Ezekiel the prophet, Jesus and David the king. Those who are prepared over a period symbolized by thirty years, are to be among the one-hundred and forty-four thousand and are represented as prophets, priests and kings. All three humans are biblical symbols of Christ’s work as prophet, priest and king, so the number thirty allows us to deduce that in each of these three categories that are produced by biblical symbols who were prepared for thirty years when brought together with Christ represent the combination of Divinity with humanity. Thus, those priests who are prepared over the symbolic thirty-year period are represented as the ensign of Divinity combined with humanity.

Arábìnrin White kọ́ wa ní tààrà pé nígbà gbogbo tí ìjọ bá jẹ́ mímọ́, Ẹ̀mí Àsọtẹ́lẹ̀ máa ń ṣiṣẹ́. Nígbà tí ọ̀ràn ńlá náà bá yà àlìkámà kúrò nínú èpò, ẹ ó ní iṣẹ́-ìránṣẹ́ mímọ́ kan tí a dá pọ̀ láti inú Jésù àti Jóṣéfù àlùfáà tí í ṣe Ọlọ́run àti ènìyàn ní àkókò kan náà, Jésù àti Hesekieli wòlíì, Jésù àti Dáfídì ọba. Àwọn tí a ti pèsè ní àkókò kan tí a fi ọdún mẹ́ẹ̀ẹ́gbọ̀n ṣàpẹẹrẹ, ni yóò wà láàárín ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà, a sì ṣàfihàn wọn gẹ́gẹ́ bí wòlíì, àlùfáà, àti ọba. Gbogbo ènìyàn mẹ́tẹ̀ẹ̀ta náà jẹ́ ààmì Bíbélì ti iṣẹ́ Kristi gẹ́gẹ́ bí wòlíì, àlùfáà, àti ọba; nítorí náà, nọ́mbà mẹ́ẹ̀ẹ́gbọ̀n jẹ́ kí a lè yọrí sí ìpinnu pé nínú ọ̀kọ̀ọ̀kan àwọn ẹ̀ka mẹ́tẹ̀ẹ̀ta wọ̀nyí tí a mú jáde nípasẹ̀ àwọn ààmì Bíbélì tí a ti pèsè fún ọdún mẹ́ẹ̀ẹ́gbọ̀n, nígbà tí a bá so wọ́n pọ̀ pẹ̀lú Kristi, wọ́n ń ṣojú ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Ní báyìí, àwọn àlùfáà wọ̀nyí tí a ti pèsè jálẹ̀ àkókò ààmì ọdún mẹ́ẹ̀ẹ́gbọ̀n ni a ṣàpẹẹrẹ gẹ́gẹ́ bí àsíá Ìwà-Ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn.

The 42 months of the final papal blood bath takes place while Christ walks among men for 42 months in the person of His disciples. 42 months of bondage and oppression ending with deliverance, as represented by the 430 years of Abram’s twofold prophecy. Abram’s four hundred years ends at the Red Sea deliverance which is a classic biblical illustration of the close of probation, at the end of the pope’s symbolic 42 months.

Oṣù méjìlélógójì ìparun ẹ̀jẹ̀ ìkẹyìn ti papacy ń ṣẹlẹ̀ nígbà tí Kristi ń rìn láàárín ènìyàn fún oṣù méjìlélógójì nínú ẹ̀dá àwọn ọmọ-ẹ̀yìn Rẹ̀. Oṣù méjìlélógójì ìgbèkùn àti ìnúnibíni tí ó parí pẹ̀lú ìdáǹdè, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àsọtẹ́lẹ̀ alápá méjì ti ọdún irinwó lé ọgbọ̀n Abram. Ọdún irinwó Abram parí ní ìdáǹdè Òkun Pupa, èyí tí ó jẹ́ àpẹẹrẹ Bibeli àgbàyanu kan ti ìpiparí àkókò àánú, ní òpin oṣù méjìlélógójì àpẹẹrẹ ti póòpù.

The forty-two months represent the testing time from the Sunday law in the United States until human probation closes. Yet in those 42 months, following a thirty-year period of preparation, Christ is confirming the covenant in the person of the remnant. The antichrist counterfeit priest comes to his final end, right where Christ died in his line, which is right where Pharaoh, king of Egypt, died in his line. At Mount Carmel the prophets of Baal were slain, thus identifying the death of the false prophet at the Sunday law. At the Sunday law, you have a false prophet who is then slain, the dragon represented by Pharaoh, and the beast represented by the papacy. These are all represented at the Sunday law in conflict with God’s priests, kings and prophets. The church is purified just before the Sunday law and the gift of prophecy is restored—right where the false prophet dies. From then on, the battle is over the true or false prophetic message.

Oṣù méjìlélógójì náà dúró fún àkókò ìdánwò láti òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà títí ìgbà tí àkókò ìdánwò ènìyàn yóò fi parí. Síbẹ̀, nínú oṣù méjìlélógójì wọ̀nyí, lẹ́yìn àkókò ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n, Kristi ń jẹ́risi májẹ̀mú náà nínú ẹni tí ó jẹ́ àṣẹ́kù. Àlùfáà àrò-pò aṣòdì-sí-Kristi náà dé òpin rẹ̀ gbẹ̀yìn, ní ibi kan náà gan-an níbi tí Kristi ti kú nínú ìlà rẹ̀, èyí tí ó sì jẹ́ ibi kan náà níbi tí Farao, ọba Íjíbítì, ti kú nínú ìlà rẹ̀. Ní Òkè Karmeli ni wọ́n ti pa àwọn wòlíì Baali, báyìí ni a ṣe ń fi ikú wòlíì èké hàn ní òfin Ọjọ́ Àìkú. Ní òfin Ọjọ́ Àìkú, o ní wòlíì èké kan tí a sì pa lẹ́yìn náà, dragoni tí Farao ṣojú fún, àti ẹranko tí àga póòpù ṣojú fún. Gbogbo àwọn wọ̀nyí ni a ṣojú fún ní òfin Ọjọ́ Àìkú nínú ìjà pẹ̀lú àwọn àlùfáà, àwọn ọba, àti àwọn wòlíì Ọlọ́run. A wẹ ìjọ mọ́ kúrò nínú àìmọ́ díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, a sì tún mú ẹ̀bùn àsọtẹ́lẹ̀ padà bọ̀—ní ibi kan náà gan-an níbi tí wòlíì èké ti kú. Láti ìgbà náà lọ, ìjà náà di ti ọ̀rọ̀ àsọtẹ́lẹ̀ tòótọ́ tàbí èké.

The symbolic 30-year period represents a period which precedes the Sunday law. The period is a preparation period for the priests, for Christ is their example in all things, for these are they who follow the Lamb. Within the first 30 years of Abram’s prophecy, the covenant was put in place, thus identifying that whatever the period of preparation for the priests represents it is the period where the Lord renews His covenant with the one hundred and forty-four thousand as typified by the alpha history of Abram. That period is a time of preparation for the priests who begin to serve at the Sunday law, at age thirty, when they are anointed with the Holy Spirit as was Christ at His baptism. One other truth that can be deduced from the alpha history of Abram, is that whatever the period represents that leads to the Sunday law, it has to be momentous, for the omega is always more powerful than the alpha. The Sunday law is the omega represented by October 22, 1844, the cross, Passover in Egypt and on and on.

Akókò ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n àpẹẹrẹ náà ṣàpẹẹrẹ àkókò kan tí ó ṣáájú òfin Ọjọ́ Àìkú. Àkókò náà jẹ́ àkókò ìmúrasílẹ̀ fún àwọn àlùfáà, nítorí Kristi ni àpẹẹrẹ wọn nínú ohun gbogbo, nítorí àwọn wọ̀nyí ni àwọn tí ń tọ̀ Ọ̀dọ́-Àgùntàn lẹ́yìn. Nínú ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n àkọ́kọ́ ti àsọtẹ́lẹ̀ Ábúrámù, ni a fi májẹ̀mú náà múlẹ̀, báyìí ni ó sì ń fi hàn pé ohunkóhun tí àkókò ìmúrasílẹ̀ fún àwọn àlùfáà ń ṣojú, òun ni àkókò náà nínú èyí tí Olúwa ti tún májẹ̀mú Rẹ̀ ṣe pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn alpha ti Ábúrámù. Àkókò náà jẹ́ àkókò ìmúrasílẹ̀ fún àwọn àlùfáà tí wọ́n bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn ní òfin Ọjọ́ Àìkú, ní ọmọ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n, nígbà tí a fi Ẹ̀mí Mímọ́ yàn wọ́n, gẹ́gẹ́ bí a ti yàn Kristi ní ìrìbọmi Rẹ̀. Òtítọ́ mìíràn tí a lè fà yọ kúrò nínú ìtàn alpha ti Ábúrámù ni pé, ohunkóhun tí àkókò náà ń ṣojú tí ó ń darí sí òfin Ọjọ́ Àìkú, ó ní láti jẹ́ ohun pàtàkì gidigidi, nítorí omega máa ń lágbára ju alpha lọ nígbà gbogbo. Òfin Ọjọ́ Àìkú ni omega tí October 22, 1844, àgbélébùú, Ìrékọjá ní Ejibiti, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ń ṣàpẹẹrẹ.

The Sunday law represents the end of the period represented by the thirty-year period. It has been prefigured by virtually every major salvational story, and it is also the end of the covenant history of a chosen people that began with Abram. With that type of prophetic weight of evidence concerning the end of the period, and the serious purpose of the period itself, what would be the starting point?

Òfin ọjọ́ Àìkú dúró fún ìparí àkókò tí àkókò ọgbọ̀n ọdún náà ṣàpẹẹrẹ. A ti fi í ṣàfihàn ṣáájú nípasẹ̀ fẹ́rẹ̀ẹ́ gbogbo àwọn ìtàn pàtàkì nípa ìgbàlà, ó sì tún jẹ́ òpin ìtàn májẹ̀mú àwọn ènìyàn àyànfẹ́ kan tí ó bẹ̀rẹ̀ pẹ̀lú Ábúrámù. Pẹ̀lú irú ìwọ̀n ẹ̀rí àsọtẹ́lẹ̀ bẹ́ẹ̀ nípa òpin àkókò náà, àti ète pàtàkì tó lágbára ti àkókò náà fúnra rẹ̀, kí ni yóò jẹ́ ibi ìbẹ̀rẹ̀?

There is a prophetic period represented by thirty years that upon a multitude of witnesses ends at the Sunday law. At that point there is a period that follows that is represented in various numerical values, and each of those periods set forth a testimony of a line of prophetic history that follows the Sunday law. Some of those periods are representing the internal line of church history, and some the external line of the world marching to Armageddon.

Àkókò àsọtẹ́lẹ̀ kan wà tí a fi ọgbọ̀n ọdún ṣàfihàn, tí ó sì parí ní òpin ẹ̀rí púpọ̀ àwọn ẹlẹ́rìí ní òfin Ọjọ́-ìsinmi. Ní ibẹ̀, àkókò kan tún wà tí ó tẹ̀lé e, tí a sì fi onírúurú iye nọ́ńbà ṣàfihàn, àti pé ọ̀kọ̀ọ̀kan àwọn àkókò wọ̀nyí ń gbé ẹ̀rí kalẹ̀ nípa ìlà ìtàn àsọtẹ́lẹ̀ kan tí ó tẹ̀lé òfin Ọjọ́-ìsinmi. Díẹ̀ nínú àwọn àkókò wọ̀nyí ń ṣàfihàn ìlà inú ti ìtàn ìjọ, àwọn mìíràn sì ń ṣàfihàn ìlà òde ti ayé tí ń sáré lọ sí Amágẹdọ́nì.

It is probably good at this juncture to remind ourselves that we reject the application of any time prophecies in the last days in terms of representing any identifiable dates, until the day and hour is announced at the end of the plagues. I will use Daniel chapter twelve to illustrate my point of no longer applying prophetic time. In chapter twelve there are three verses that identify prophetic time.

Ó ṣeé ṣe kí ó dára ní ìpẹ̀yà yìí láti rántí fún ara wa pé a kọ́ lílo àwọn àsọtẹ́lẹ̀ àkókò kankan ní àwọn ọjọ́ ìkẹyìn gẹ́gẹ́ bí aṣojú ọjọ́ kankan tí a lè dá mọ̀, títí di ọjọ́ àti wákàtí tí a ó kéde ní òpin àwọn ìyọnu náà. Èmi yóò lo orí kejìlá ìwé Dáníẹ́lì láti ṣàlàyé kókó mi nípa pé a kò tún fi àkókò àsọtẹ́lẹ̀ ṣe ìlò mọ́. Nínú orí kejìlá náà, ẹsẹ̀ mẹ́ta wà tí ń tọ́ka sí àkókò àsọtẹ́lẹ̀.

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:7.

Mo sì gbọ́ ọkùnrin náà tí ó wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó ń bẹ láàyè títí láé búra pé yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì; àti nígbà tí yóò ti parí láti tú agbára àwọn ènìyàn mímọ́ ká, nígbà náà ni gbogbo nǹkan wọ̀nyí yóò parí. Danieli 12:7.

And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

Àti ìgbà tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìparun dé kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, igba mejì, aadọ́rùn-ún ni yóò wà. Danieli 12:11.

Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:12.

Alábùkún fún ẹni tí ó dúró tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùndínlọ́gbọ̀n. Danieli 12:12.

The Millerites had the correct understanding of each of these three verses. These three prophecies are part of the truths that represent the foundations. Yet the Millerite understanding of these verses was based upon applying the day for a year principle. Since “time is no longer,” these verses must possess another application, for all of the prophecies are speaking of the time period of the latter rain. These verses must have a latter rain understanding that does not employ time to create a message, and does not disagree with Millerite understanding of the verses. The correct Millerite view of the center verse of the three verses, (verse eleven), is that it represents a twofold period, which begins with a thirty-year period, followed by 1260 years. Verse eleven is identifying the thirty-year-period that precedes the Sunday law, as represented by the setting up of the abomination of desolation.

Àwọn ọmọ-ẹ̀yìn Miller ní òye tí ó tọ́ nípa ọ̀kọ̀ọ̀kan àwọn ẹsẹ̀ mẹ́ta wọ̀nyí. Àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí jẹ́ apá kan nínú àwọn òtítọ́ tí ń ṣojú àwọn ìpìlẹ̀. Síbẹ̀, òye àwọn ọmọ-ẹ̀yìn Miller nípa àwọn ẹsẹ̀ wọ̀nyí dá lórí lílo ìlànà ọjọ́ kan fún ọdún kan. Níwọ̀n bí “àkókò kò ti sí mọ́,” ó ṣe pàtàkì kí àwọn ẹsẹ̀ wọ̀nyí ní ìlò mìíràn, nítorí gbogbo àwọn àsọtẹ́lẹ̀ náà ń sọ̀rọ̀ nípa àkókò òjò ìkẹyìn. Ó yẹ kí àwọn ẹsẹ̀ wọ̀nyí ní òye tí ó bá òjò ìkẹyìn mu, tí kò fi àkókò ṣe ọ̀nà láti dá ìhìnṣẹ́ kan sílẹ̀, tí kò sì tako òye àwọn ọmọ-ẹ̀yìn Miller nípa àwọn ẹsẹ̀ náà. Òye Millerite tí ó tọ́ nípa ẹsẹ̀ àárín àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà, (ẹsẹ̀ kọkànlá), ni pé ó ń ṣojú àkókò onípele méjì, èyí tí ó bẹ̀rẹ̀ pẹ̀lú àkókò ọdún mẹ́tàlélọ́gbọ̀n, tí ọdún 1260 sì tẹ̀ lé e. Ẹsẹ̀ kọkànlá ń tọ́ka sí àkókò ọdún mẹ́tàlélọ́gbọ̀n tí ó ṣáájú òfin Ọjọ́-Àìkú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa ìdásílẹ̀ ohun ìríra ìparun.

Daniel twelve is the chapter in God’s Word that sets forth the purification process of God’s people which occurs in the last days at the time of the end when a prophecy from the book of Daniel is unsealed. In verse eleven we find a prophecy that the pioneers correctly understood as a thirty-year period that leads into a 1260-year period. In chapter twelve, the three prophecies of verses seven, eleven and twelve are all sealed up until the time of the end. At the time of the end those three prophecies must be unsealed, for God’s Word never fails. In that very chapter, the clearest representation of the close of human probation in the Bible is set forth, so chapter twelve, is most certainly and more specifically identifying the end of Adventism, than the beginning of Adventism.

Dáníẹli orí kejìlá ni orí inú Ọ̀rọ̀ Ọlọ́run tí ó gbé ìlànà ìwẹ̀nùmọ́ àwọn ènìyàn Ọlọ́run kalẹ̀, èyí tí ń ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn ní àsìkò ìparí, nígbà tí a tú àsọtẹ́lẹ̀ kan nínú ìwé Dáníẹli sílẹ̀. Nínú ẹsẹ̀ kọkànlá a rí àsọtẹ́lẹ̀ kan tí àwọn aṣáájú-ọ̀nà lóye rẹ̀ ní òtítọ́ gẹ́gẹ́ bí àkókò ọdún mẹ́tàlélọ́gbọ̀n tí ó ṣíwájú sí àkókò ọdún 1260. Nínú orí kejìlá, àwọn àsọtẹ́lẹ̀ mẹ́ta inú ẹsẹ̀ keje, kọkànlá, àti kejìlá ni a dì mọ́ títí di àsìkò ìparí. Ní àsìkò ìparí, a gbọ́dọ̀ tú àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí sílẹ̀, nítorí Ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe rí. Nínú orí náà gan-an, àfihàn tí ó ṣe kedere jùlọ nípa ìpiparí àkókò àánú fún ẹ̀dá ènìyàn nínú Bíbélì ni a gbé kalẹ̀, nítorí náà orí kejìlá dájú pátápátá, àti ní pàtó sí i, pé ó ń tọ́ka sí òpin Adventism ju ìbẹ̀rẹ̀ Adventism lọ.

Three prophecies in Daniel twelve were sealed up in the very passage of Scripture where sealing and unsealing finds its primary prophetic definition. Those three prophecies get unsealed in the history of the one hundred and forty-four thousand, for Alpha and Omega always illustrates the end of a thing, with the beginning of a thing. What is unsealed in chapter twelve’s three prophetic periods represents the final unsealing of God’s prophetic Word. That unsealing is set forth in Revelation chapter one when the Revelation of Jesus Christ is unsealed, just before the close of probation. Verse eleven of Daniel twelve is the counterpart to Abram and Paul’s first representation of a twofold prophecy that began with a thirty-year period.

Àwọn àsọtẹ́lẹ̀ mẹ́ta nínú Dáníẹ́lì méjìlá ni a fi èdìdì dì mọ́ ní pàtó nínú apá Ìwé Mímọ́ náà gan-an níbi tí fífi èdìdì dì mọ́ àti ṣíṣí èdìdì ti rí ìtumọ̀ àsọtẹ́lẹ̀ àkọ́kọ́ rẹ̀. Àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyẹn ni a tú èdìdì wọn sílẹ̀ nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], nítorí pé Alfa àti Omega máa ń ṣàfihàn òpin ohun kan pẹ̀lú ìbẹ̀rẹ̀ ohun kan. Ohun tí a tú èdìdì rẹ̀ sílẹ̀ nínú àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta ti orí kẹrìnlá dúró fún ṣíṣí èdìdì ìkẹyìn ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. A gbé ṣíṣí èdìdì náà kalẹ̀ nínú Ìfihàn orí kìíní nígbà tí a tú Ìfihàn Jesu Kristi sílẹ̀, díẹ̀ kí àkókò àánú tó parí. Ẹsẹ̀ kọkànlá ti Dáníẹ́lì méjìlá ni òǹkà sí àfihàn àkọ́kọ́ ti Ábúrámù àti Pọ́ọ̀lù nípa àsọtẹ́lẹ̀ onípele méjì tí ó bẹ̀rẹ̀ pẹ̀lú àkókò ọdún ọgbọ̀n.

The three prophecies in Daniel twelve are symbolic periods that are unsealed at the final time of the end, and the unsealing leads to the final purification of God’s people. The first of those three prophecies is given by Christ Himself, and when He sets forth the prophecy He is standing on the water dressed in linen, identifying the end of a prophetic period represented as 1260 years, and defining the end of that period as the end of the scattering of the power of God’s people. God’s people in the latter days are the one hundred and forty-four thousand, and they have been scattered.

Àwọn àsọtẹ́lẹ̀ mẹ́ta inú Dáníẹ́lì orí kejìlá jẹ́ àwọn àkókò ààmì tí a tú ìdìmọ́ wọn sílẹ̀ ní àkókò ìkẹyìn gan-an ti òpin, àti pé ìtúsílẹ̀ ìdìmọ́ náà ń ṣamọ̀nà sí ìwẹ̀nùmọ́ ìkẹyìn ti àwọn ènìyàn Ọlọ́run. Àkọ́kọ́ nínú àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí ni Kristi fúnra rẹ̀ sọ, àti nígbà tí ó gbé àsọtẹ́lẹ̀ náà kalẹ̀, ó dúró lórí omi, ó wọ aṣọ ọ̀gbọ̀n, ní fífi ìparí àkókò àsọtẹ́lẹ̀ kan hàn tí a ṣojú fún gẹ́gẹ́ bí ọdún 1260, àti ní ṣíṣe ìtumọ̀ òpin àkókò náà gẹ́gẹ́ bí òpin ìtúká agbára àwọn ènìyàn Ọlọ́run. Àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ni ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún, a sì ti tú wọn ká.

Not only is Christ standing on the water answering a question, the question begins with the words “How long?”. “How long?” is a prophetic symbol that is also asked of Jesus when in verse thirteen, of Daniel eight, the question is asked, “How long?”

Kì í ṣe pé Kristi nìkan ni ó dúró lórí omi tí ó ń dáhùn ìbéèrè kan, ṣùgbọ́n ìbéèrè náà bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, “Yóò pé tó ìgbà wo?” “Yóò pé tó ìgbà wo?” jẹ́ àmì àsọtẹ́lẹ̀ kan tí a sì tún fi í béèrè lọ́wọ́ Jésù nígbà tí, nínú ẹsẹ̀ kẹtàlá ti Dáníẹ́lì mẹ́jọ, a béèrè ìbéèrè náà pé, “Yóò pé tó ìgbà wo?”

And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Ọ̀kan sì sọ fún ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà pé, “Yóò pẹ́ tó mélòó kan sí òpin àwọn ohun àgbàyanu wọ̀nyí?”

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:6, 7.

Mo sì gbọ́ ọkùnrin tí a wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ń bẹ láàyè títí láé búra pé yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì; àti nígbà tí yóò bá parí láti fọ agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò sì parí. Danieli 12:6, 7.

The question presented to Jesus, represented as the man in linen, in the vision of the Hiddekel river is, “How long shall it be to the end of these wonders?,” and in the vision of the Ulai river Jesus, represented as Palmoni (that certain saint) is asked, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?”

Ìbéèrè tí a gbé kalẹ̀ fún Jésù, tí a ṣàfihàn gẹ́gẹ́ bí ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ nínú ìran odò Hiddekel, ni pé, “Yóò pé títí di òpin àwọn ohun ìyanu wọ̀nyí tó?”; àti nínú ìran odò Ulai, a bi Jésù, tí a ṣàfihàn gẹ́gẹ́ bí Palmoni (ẹni mímọ́ kan pàtó yẹn), pé, “Yóò pé tó mélòó ni ìran náà nípa ẹbọ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ́ fún títẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀?”

Sister White states that the visions given to Daniel by the banks of the great rivers of Shinar are now in the process of fulfillment, and in connection with both river visions, Jesus is asked the prophetic ‘question,’ which always produces the Sunday law as the ‘answer.’ Yet both answers are presented within the context of prophetic time, which ended in 1844. The pioneers correctly identified the answer to the question of chapter eight and the Ulai river vision, and they understood 1798 was when the scattering of the power of God’s people ended. But after 1844, when ‘time application’ of God’s prophetic Word ended, the prophetic question of “How long?” restates the pioneer understanding as ‘unto 2300 days then shall the sanctuary be cleansed at the soon-coming Sunday law’ and “all” the “marvels” in Daniel’s final vision will be accomplished, when the scattering of the holy people for three and a half symbolic days, ends.

Arábìnrin White sọ pé àwọn ìran tí a fi fún Dáníẹ́lì lẹ́bàá etí àwọn odò ńlá ti Ṣínárì wà nísinsin yìí nínú ìlànà ìmúṣẹ, àti pé ní ìbáṣepọ̀ pẹ̀lú àwọn ìran odò méjèèjì, a béèrè lọ́wọ́ Jésù nípa “ìbéèrè” àsọtẹ́lẹ̀ náà, èyí tí ó máa ń mú òfin Ọjọ́ Àìkú wá gẹ́gẹ́ bí “ìdáhùn.” Síbẹ̀, a gbé àwọn ìdáhùn méjèèjì kalẹ̀ lábẹ́ àyíká àkókò àsọtẹ́lẹ̀, èyí tí ó parí ní 1844. Àwọn aṣáájú-ọ̀nà mọ ìdáhùn sí ìbéèrè orí kẹjọ àti ìran odò Úlái dáadáa, wọ́n sì lóye pé ọdún 1798 ni ìgbà tí ìtúká agbára àwọn ènìyàn Ọlọ́run parí. Ṣùgbọ́n lẹ́yìn 1844, nígbà tí “ìlò àkókò” Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run parí, ìbéèrè àsọtẹ́lẹ̀ náà pé “Yóò pé tó mélòó kan?” tún sọ òye àwọn aṣáájú-ọ̀nà náà di mímọ̀ gẹ́gẹ́ bí “títí di ẹgbẹ̀rún méjì ọ̀ọ́rùn-ún ọjọ́, nígbà náà ni a ó sọ ibùsùn mímọ́ di mímọ́ ní ìgbà òfin Ọjọ́ Àìkú tí ó súnmọ́,” àti pé “gbogbo” “àwọn iṣẹ́ ìyanu” nínú ìran ìkẹyìn Dáníẹ́lì ni a ó mú ṣẹ, nígbà tí ìtúká àwọn ènìyàn mímọ́ fún ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀ bá parí.

The Hiddekel river vision of the last three chapters of Daniel and the Ulai river vision of chapters seven through nine are identified by Sister White as the “great rivers of Shinar.” All historical and biblical scholars identify that there are only two rivers, and they are both great rivers, that are associated with Shinar. Those two rivers are the Tigris (Hiddekel) and the Euphrates. The Ulai river is not the Euphrates of Shinar, it is a small man-made channel river in Persia, not Shinar. The Ulai river in the vision that contains the foundation and central pillar of Adventism is not located in Shinar, yet the prophetess identifies the Ulai as the Euphrates, one of the great rivers of Shinar.

Aríran ìran odò Hídékélì nínú àwọn orí mẹ́ta ìkẹyìn ti Dáníẹ́lì àti aríran odò Uláì nínú àwọn orí keje títí dé kẹsàn-án ni Sister White fi mọ̀ gẹ́gẹ́ bí “àwọn odò ńlá ti Ṣinárì.” Gbogbo àwọn akẹ́kọ̀ọ́ ìtàn àti ti Bíbélì fara mọ́ ọn pé odò méjì péré ni ó wà, àti pé àwọn méjèèjì jẹ́ odò ńlá, tí a ní í so pọ̀ mọ́ Ṣinárì. Àwọn odò méjèèjì wọ̀nyí ni Tigris (Hídékélì) àti Yúfírétì. Odò Uláì kì í ṣe Yúfírétì ti Ṣinárì; odò kékeré tí ènìyàn ṣe ní Pérsíà ni í ṣe, kì í ṣe ní Ṣinárì. Odò Uláì nínú ìran tí ó ní ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ti Adventism kò sí ní Ṣinárì, síbẹ̀ wòlíì obìnrin náà fi Uláì hàn gẹ́gẹ́ bí Yúfírétì, ọ̀kan nínú àwọn odò ńlá ti Ṣinárì.

The Hiddekel vision presents the external history of the dragon, the beast and the false prophet leading the world to Armageddon, and the Ulai vision represents the work of Christ in combining His Divinity with man’s humanity. Prophetically inspiration uses the Ulai river as a second witness with the Euphrates River to identify the work that is accomplished by Christ in joining His Divinity with humanity.

Ìran Hídékélì ń fi ìtàn òde ti díràgọnì, ẹranko náà àti wòlíì èké hàn bí wọ́n ṣe ń darí ayé lọ sí Amágẹ́dọ́nì, ìran Ulái sì ń ṣojú iṣẹ́ Kristi nínú dídapọ̀ Ìwà-Ọlọ́run Rẹ̀ mọ́ ìwà-ẹ̀dá ènìyàn. Ní ọ̀nà àsọtẹ́lẹ̀, ìmísí ń lo odò Ulái gẹ́gẹ́ bí ẹlẹ́rìí kejì pẹ̀lú Odò Yúfírétì láti fi iṣẹ́ tí Kristi ṣe nínú didapọ̀ Ìwà-Ọlọ́run Rẹ̀ mọ́ ènìyàn hàn.

The Euphrates and Tigris both began in Eden and run through the length of covenant history. When they flow into the central pillar of Adventism on October 22, 1844, the Euphrates is combined with the man-made Ulai canal to represent the combination of Divinity with humanity, that is accomplished by the exercise of faith in those represented as the one hundred and forty-four thousand. The Ulai represents a test upon the authority of God’s prophetic Word, for it places the authority of Ellen White identifying the Persian Ulai river as one of the great rivers of Shinar in contradiction with the world’s experts.

Odò Yufurate àti Tigirisi bẹ̀rẹ̀ ní Édẹni, wọ́n sì ń ṣàn kọjá gbogbo gígùn ìtàn májẹ̀mú. Nígbà tí wọ́n bá ṣàn wọ inú ọ̀pá àárín Adventism ní October 22, 1844, a darapọ̀ Yufurate pẹ̀lú ikanni Ulai tí ènìyàn ṣe láti ṣojú ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí a mú ṣẹ nípasẹ̀ ìṣiṣẹ́ ìgbàgbọ́ nínú àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Ulai ń ṣojú ìdánwò kan lórí àṣẹ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, nítorí ó fi àṣẹ Ellen White, ẹni tí ó ṣe ìdánimọ̀ odò Ulai ti Persia gẹ́gẹ́ bí ọ̀kan lára àwọn odò ńlá Ṣinári, sí ipò ìtakora pẹ̀lú àwọn amòye ayé.

The symbol of the Ulai river represents a test over man’s word or God’s Word. Are men correct, or are the words set forth by Sister White, correct? Does the Ulai river represent a single river in Persia, or does it represent a prophetic river which consists of waters from Eden mingled with waters from men?

Àmì Ulai ṣàpẹẹrẹ ìdánwò lórí ọ̀rọ̀ ènìyàn tàbí Ọ̀rọ̀ Ọlọ́run. Ṣé ènìyàn ni ó tọ́, tàbí àwọn ọ̀rọ̀ tí Arabinrin White gbé kalẹ̀ ni ó tọ́? Ṣé odò Ulai dúró fún odò kan ṣoṣo ní Pẹ́ṣíà, tàbí ó dúró fún odò àsọtẹ́lẹ̀ kan tí ó ní àwọn omi láti Édẹ́nì tí a dà pọ̀ mọ́ àwọn omi láti ọ̀dọ̀ ènìyàn?

There may be many options to this dilemma I have raised, but I will lay out some thoughts so you see my point. Are the worldly historians and theologians correct and Sister White is wrong? No one disputes that the “great rivers of Shinar” are the Tigris and Euphrates. So, when Sister White identifies the river Ulai in Persia as a great river of Shinar is she a false prophet? Or, is she a true prophet, who made a mistake? How many mistakes can a true prophet make before they cross the line and become a false prophet? Or, are the historians wrong? Or, is she actually correct? Or are the historians and Sister White both correct? I raised this dilemma for the purpose of using the explanation of the dilemma as an added point to the man who is in linen, standing upon the river, who is asked, “How long?” in both the vision of the Hiddekel and Ulai rivers.

Ó ṣeé ṣe kí ọ̀nà púpọ̀ wà láti dáhùn ìṣòro yìí tí mo ti gbé kalẹ̀, ṣùgbọ́n èmi yóò tẹ àwọn ìrònú kan kalẹ̀ kí ẹ lè rí ìtumọ̀ mi. Ṣé àwọn akọ̀wé ìtàn àti àwọn onímọ̀ ẹ̀sìn ayé yìí ni wọ́n tọ́, tí Sister White sì ṣe àṣìṣe? Kò sí ẹni tí ó ń tako pé “àwọn odò ńlá ti Ṣina” ni Tigris àti Euphrates. Nítorí náà, nígbà tí Sister White bá dá odò Ulai ní Persia mọ̀ gẹ́gẹ́ bí odò ńlá kan ti Ṣina, ṣé wolíì èké ni? Tàbí, ṣé wolíì òtítọ́ ni, tí ó ṣe àṣìṣe kan? Àṣìṣe mélòó kan ni wolíì òtítọ́ lè ṣe kí ó tó kọjá ààlà tí yóò sì di wolíì èké? Tàbí, ṣé àwọn akọ̀wé ìtàn ni wọ́n ṣì? Tàbí, ṣé ní tòótọ́ òun ni ó tọ́? Tàbí, ṣé àwọn akọ̀wé ìtàn àti Sister White jẹ́ olódodo méjèèjì? Mo gbé ìṣòro yìí kalẹ̀ pẹ̀lú ète láti lo àlàyé ìṣòro náà gẹ́gẹ́ bí kókó àfikún sí ọkùnrin tí ó wà nínú aṣọ ọ̀gbọ̀, tí ó dúró lórí odò náà, ẹni tí a bi pé, “Yóò pẹ́ tó mélòó?” nínú ìran odò Hiddekel àti Ulai méjèèjì.

In Daniel chapter eight, Daniel is at Susa, in Persia, and Susa is on the river Ulai that due to the agriculture industry includes the natural river and also a series of man-made aqueducts. As the Ulai flows down another one hundred and fifty miles or so, it connects with the confluence of the Tigris and Euphrates rivers. The Tigris and Euphrates that began in Eden eventually join, and when they do merge, the Ulai River from Persia connects at the same point. When the Ulai River meets the marsh system of the Tigris at the confluence of the Tigris and Euphrates, the Ulai becomes part of the water that makes up the great rivers of Shinar. The historians are correct, and so too, is Sister White.

Nínú orí kẹjọ ìwé Dáníẹ́lì, Dáníẹ́lì wà ní Ṣúṣánì, ní ilẹ̀ Pérṣíà, Ṣúṣánì sì wà lórí odò Úlái, èyí tí, nítorí iṣẹ́ àgbẹ̀ tí ilẹ̀ náà ń gbé lé, kì í ṣe odò àdánidá nìkan, ṣùgbọ́n ó tún ní àkójọpọ̀ àwọn ọ̀nà omi tí ènìyàn ṣe. Bí odò Úlái ṣe ń ṣàn lọ sí ìsàlẹ̀ ní nǹkan bí ọgọ́rùn-ún àádọ́ta míìlì tàbí bẹ́ẹ̀, ó so pọ̀ mọ́ ibi tí àwọn odò Tígírísì àti Yúfírétì ti darapọ̀. Tígírísì àti Yúfírétì, tí wọ́n ti bẹ̀rẹ̀ ní Édẹ́nì, ní ìkẹyìn darapọ̀, nígbà tí wọ́n bá sì dapọ̀, odò Úlái láti Pérṣíà máa so pọ̀ ní ibẹ̀ gan-an. Nígbà tí odò Úlái bá pàdé ẹ̀kún ẹrẹ̀ omi ti Tígírísì ní ibi tí Tígírísì àti Yúfírétì ti darapọ̀, Úlái di apá kan nínú omi tí ó dá àwọn odò ńlá Ṣínárì sílẹ̀. Àwọn akọ̀wé-ìtàn tọ́, bẹ́ẹ̀ náà ni Sister White.

When Sister White identifies the vision of the Ulai in chapter eight, she is identifying a river that is known for its man-made aqueduct system that joins the Tigris and Euphrates rivers, which represent two periods’ of 2520 years, that concluded in 1798 and 1844.

Nígbà tí Sister White bá ń dá ìran Ulai nínú orí kẹjọ mọ̀, ó ń tọ́ka sí odò kan tí a mọ̀ fún ètò àwọn kánàlì omi tí ènìyàn ṣe, tí ó so àwọn odò Tigris àti Euphrates pọ̀, àwọn tí wọ́n dúró fún ọdún 2520 ti àkókò méjì, tí wọ́n parí ní 1798 àti 1844.

An ancient name for the Tigris is the Hiddekel, and in relation to the Euphrates both rivers have been specifically located prophetically as being associated with Assyria and Babylon, who are also identified as two lions that were to chastise God’s sheep. Those two desolating powers prefigured the two desolating powers of pagan Rome and papal Rome, which are symbols of a man and a woman, or a church and a state. Pagan Rome was the man representing statecraft, and papal Rome is the impure woman of churchcraft. Assyria was the man and Babylon the woman in their prophetic relationship, thus identifying the Tigris as the man and the Euphrates as the woman.

Orúkọ àtijọ́ fún Tígírísì ni Hiddekel, àti ní ìbáṣepọ̀ pẹ̀lú Yúfírétì, a ti tọ́ka sí àwọn odò méjèèjì náà ní pàtó ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ẹni tí wọ́n ní ìbáṣepọ̀ pẹ̀lú Ásíríà àti Bábílónì, àwọn tí a tún dá mọ̀ gẹ́gẹ́ bí kìnnìún méjì tí yóò bá agbo àgùntàn Ọlọ́run wí. Àwọn agbára apanirun méjèèjì wọ̀nyí ṣàfihàn ṣáájú àwọn agbára apanirun méjèèjì ti Róòmù keferi àti Róòmù póòpù, èyí tí wọ́n jẹ́ ààmì ọkùnrin kan àti obìnrin kan, tàbí ìjọ kan àti ìpínlẹ̀ kan. Róòmù keferi ni ọkùnrin náà tí ó dúró fún ọgbọ́n ìṣàkóso ìpínlẹ̀, Róòmù póòpù sì ni obìnrin aláìmọ́ náà ti ọgbọ́n ìṣàkóso ìjọ. Ásíríà ni ọkùnrin náà, Bábílónì sì ni obìnrin náà nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ wọn, nípa bẹ́ẹ̀ tí ó fi dá Tígírísì mọ̀ gẹ́gẹ́ bí ọkùnrin náà, àti Yúfírétì gẹ́gẹ́ bí obìnrin náà.

The Tigris River is the river of statecraft that reached to 1798, and the Euphrates of churchcraft reached to 1844. The Euphrates had to reach to 1844, for the message of 1844 was about Babylon, (the Euphrates) which fell again in 1844. As the Euphrates produced a waterfall in 1844, the Ulai river, which had also joined the confluence as a symbol of human works, combined with the other river’s water. The river of statecraft was damned up in 1798, when the civil authority was removed from the papal power. In that same year the United States begins to reign as the earth beast and sixth kingdom of Bible prophecy. The Tigris River is damned up in 1798, exactly where the state will eventually force the entire world to break down the dam, which now holds back the floods of papal persecution about to sweep over the world as an overwhelming flood. That wall, or dam is the wall of separation of church and state.

Odò Tigris ni odò ọgbọ́n ìṣàkóso orílẹ̀-èdè tí ó gún dé ọdún 1798, àti Yúfírétì ti ọgbọ́n ìṣàkóso ìjọ gún dé 1844. Yúfírétì ní láti gún dé 1844, nítorí ìránṣẹ́ 1844 jẹ́ nípa Babiloni, (Yúfírétì) tí ó tún ṣubú ní 1844. Bí Yúfírétì ṣe mú ìṣàn-omi àbọ̀ ṣẹlẹ̀ ní 1844, odò Ulai, tí ó sì tún darapọ̀ mọ́ ibi ìpapọ̀ náà gẹ́gẹ́ bí àmì iṣẹ́ ènìyàn, dapọ̀ mọ́ omi odò kejì. A dí odò ọgbọ́n ìṣàkóso orílẹ̀-èdè náà ní 1798, nígbà tí a yọ àṣẹ ìjọba kúrò lọ́wọ́ agbára póòpù. Ní ọdún kan náà ni Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ sí í jọba gẹ́gẹ́ bí ẹranko ilẹ̀ àti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. A dí odò Tigris náà ní 1798, gan-an ní ibi tí ìpínlẹ̀ náà yóò ti fi agbára mú gbogbo ayé nígbẹ̀yìn láti fọ odi-ìdènà náà lulẹ̀, èyí tí ó ń di ìkún omi inúnibíni póòpù dúró nísinsin yìí, tí ó sì ti fẹ́ gba gbogbo ayé kọjá bí ìkún omi tí ó borí ohun gbogbo. Odi náà, tàbí odi-ìdènà náà, ni odi ìyapa láàárín ìjọ àti ìpínlẹ̀.

In 1844, both the Euphrates and Ulai identify the message of 1844 as the fall of Babylon, and also as the very work which Christ began in 1844, when, as the Messenger of the Covenant He purged the waters of Babylon and human works out of a people who were to enter into His sanctuary—a people who needed to be cleansed before they entered into the Most Holy Place. The final cleansing of those people was accomplished with the rain which poured out under the message of the Midnight Cry, and those rain drops of the Midnight Cry message were distilled from the waters of the Tigris, as the Millerites identified papal Rome and 1798, and as they identified the fall of Babylon and were cleansed in advance of the closed door by the message, or you might say—cleansed by the rain that came from the distilled waters of the Ulai, the Tigris and the Euphrates rivers, as they presented the message of Daniel 8:14, and fulfilled the message of the Midnight Cry in advance of the opening of the antitypical Day of Atonement.

Ní ọdún 1844, mejeeji Ufurate àti Ulai ń fi ìránṣẹ́ ọdún 1844 hàn gẹ́gẹ́ bí ìṣubú Bábílónì, wọ́n sì tún ń fi í hàn gẹ́gẹ́ bí iṣẹ́ gidi náà gan-an tí Kristi bẹ̀rẹ̀ ní 1844, nígbà tí, gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú, Ó wẹ omi Bábílónì àti iṣẹ́ ènìyàn kúrò láàrín àwọn ènìyàn kan tí wọ́n yóò wọ inú ibi mímọ́ Rẹ̀—àwọn ènìyàn tí ó yẹ kí a wẹ̀ mọ́ kí wọ́n tó wọ Ibi Mímọ́ Jùlọ. Ìwẹ̀nùmọ́ ìkẹyìn àwọn ènìyàn wọ̀nyẹn ni a parí pẹ̀lú òjò tí a tú jáde lábẹ́ ìránṣẹ́ Ẹkún Òru, àti pé àwọn ìyọ̀ òjò ìránṣẹ́ Ẹkún Òru náà ni a fà jáde láti inú omi Tígírísì, gẹ́gẹ́ bí àwọn Míláráítì ṣe dá Róòmù póòpù àti 1798 mọ̀, àti bí wọ́n ṣe dá ìṣubú Bábílónì mọ̀ tí a sì wẹ̀ wọ́n mọ́ ṣáájú ilẹ̀kùn tí a pa nípasẹ̀ ìránṣẹ́ náà, tàbí o lè sọ pé—a wẹ̀ wọ́n mọ́ nípasẹ̀ òjò tí ó wá láti inú omi tí a fà jáde ti àwọn odò Ulai, Tígírísì àti Ufurate, bí wọ́n ṣe gbé ìránṣẹ́ Danieli 8:14 kalẹ̀, tí wọ́n sì mú ìránṣẹ́ Ẹkún Òru ṣẹ ṣáájú ìṣípayá Ọjọ́ Ètùtù àpẹẹrẹ gidi náà.

When Christ is standing upon the waters of the Hiddekel in verse seven of chapter twelve of Daniel, He is standing on the waters of the Tigris, the waters of statecraft in the vision that outlines the final movements of human statecraft leading to the close of probation. He is standing there answering the question of the previous verse, just as in the vision of the Ulai River, the man in linen, who there is Palmoni, the Wonderful Numberer, provides an answer, to a question of the previous verse. In both instances the dialogue is heavenly dialogue between angels and Christ, and in both instances the question is, “How long?”

Nígbà tí Kristi dúró lórí omi Hiddekel ní ẹsẹ̀ keje ti orí kejìlá Danieli, ó dúró lórí omi Tigrisi, ìyẹn omi ìṣèlú ìjọba nínú ìran tí ó ṣàlàyé àwọn ìṣísẹ̀ ìkẹyìn ti ọgbọ́n-ìṣàkóso ènìyàn tí ń darí sí ìparí àkókò ìdánwò. Ó dúró níbẹ̀, ó ń dá ìbéèrè ẹsẹ̀ tí ó ṣáájú náà lóhùn, gẹ́gẹ́ bí i nínú ìran Odò Ulai, níbi tí ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, ẹni tí ó jẹ́ Palmoni níbẹ̀, Olùka-Iye Alágbàyanu, ti ń pèsè ìdáhùn sí ìbéèrè ẹsẹ̀ tí ó ṣáájú náà. Nínú ìṣẹ̀lẹ̀ méjèèjì, ọ̀rọ̀-ìjíròrò náà jẹ́ ọ̀rọ̀-ìjíròrò ọ̀run láàárín àwọn áńgẹ́lì àti Kristi, àti nínú ìṣẹ̀lẹ̀ méjèèjì, ìbéèrè náà ni pé, “Yóò pẹ́ tó mélòó kan?”

The answer is unto 2300 days, in chapter eight and chapter twelve it is “a time, times, and an half.” The answer is understood as 2300 years and 1260 years, but in 1844 God placed a prohibition on the application of time within the prophetic message, for time is no longer. What is Palmoni the man clothed in linen’s answer for His final generation? The question of “How long?” has been shown upon many witnesses to identify the Sunday law as the answer to the question, so is the sanctuary cleansed at the Sunday law, and are “all these wonders” finished at the Sunday law? What are the “wonders” that are finished at the Sunday law, and when did those “wonders” start?

Ìdáhùn náà ni títí di ọjọ́ 2300; nínú orí kẹjọ àti orí kejìlá, ó jẹ́ “àkókò kan, àwọn àkókò, àti ìdajì kan.” A lóye ìdáhùn náà gẹ́gẹ́ bí ọdún 2300 àti ọdún 1260, ṣùgbọ́n ní ọdún 1844 Ọlọ́run fi ìdènà lé ìlò àkókò nínú ìránṣẹ́ àsọtẹ́lẹ̀ náà, nítorí àkókò kò sí mọ́. Kí ni ìdáhùn Palmoni, ọkùnrin tí a wọ aṣọ ọ̀gbọ̀, fún ìran ìkẹyìn Rẹ̀? A ti fi ìbéèrè náà pé, “Yóò pẹ́ tó ìgbà wo?” hàn lórí ọ̀pọ̀ ẹlẹ́rìí láti fi ṣe àmì ìdánimọ̀ òfin Ọjọ́ Àìkú gẹ́gẹ́ bí ìdáhùn sí ìbéèrè náà; nítorí náà, ṣé a ń wẹ ibi mímọ́ náà mọ́ ní òfin Ọjọ́ Àìkú, àti ṣé “gbogbo àwọn iṣẹ́ ìyanu wọ̀nyí” ni a parí ní òfin Ọjọ́ Àìkú? Kí ni “àwọn iṣẹ́ ìyanu” tí a parí ní òfin Ọjọ́ Àìkú, àti nígbà wo ni “àwọn iṣẹ́ ìyanu” wọ̀nyí bẹ̀rẹ̀?

Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders?

Nígbà náà èmi Dáníẹ́lì wò, sì kíyèsí i, wò ó sì i pé, àwọn míì méjì dúró níbẹ̀, ọ̀kan ní ẹ̀gbẹ́ yìí ti etí odò náà, èkejì sì wà ní ẹ̀gbẹ́ kejì ti etí odò náà. Ọ̀kan sì sọ fún ọkùnrin tí a wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà pé, Yóò pé títí di ìgbà wo sí òpin àwọn ohun àgbàyanu wọ̀nyí?

And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. Daniel 12:5–7.

Mo sì gbọ́ ọkùnrin náà tí a wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ń bẹ láàyè títí láé búra pé yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì; àti nígbà tí yóò ti parí láti fọ́n agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò sì ṣẹ. Danieli 12:5–7.

The symbolic question of “How long?” marks the Sunday law, and the angel asked not when was the Sunday law, but when was the end of the wonders. The “wonders” end at the Sunday law, so what are the wonders that lead to the Sunday law? Or to be more specific what are the “wonders” represented in the vision given by the Hiddekel, represented in chapters ten through twelve? If we can determine what the “wonders” are, we may find when the “wonders” start. In Daniel ten Gabriel specifically identifies what his purpose was in his interaction with Daniel during the vision.

Ìbéèrè àmì ti “Báwo ni yóò ṣe pẹ́ tó?” ń tọ́ka sí òfin Ọjọ́ Ìsinmi, angẹli náà kò sì béèrè ìgbà tí òfin Ọjọ́ Ìsinmi yóò dé, bí kò ṣe ìgbà tí ìyanu náà yóò parí. “Àwọn ìyanu” náà parí ní òfin Ọjọ́ Ìsinmi, nítorí náà kí ni àwọn ìyanu tí ń ṣamọ̀nà sí òfin Ọjọ́ Ìsinmi? Tàbí, láti sọ ọ ní kíkún sí i, kí ni “àwọn ìyanu” tí a ṣàpẹẹrẹ nínú ìran tí a fi Hiddekel hàn, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú orí kẹwàá títí dé kejìlá? Bí a bá lè pinnu ohun tí “àwọn ìyanu” náà jẹ́, a lè rí ìgbà tí “àwọn ìyanu” náà ti bẹ̀rẹ̀. Nínú Danieli mẹ́wàá, Gabrieli fi kúnlẹ̀kùn tọ́ka sí ohun tí ète rẹ̀ jẹ́ nínú ìbáṣepọ̀ rẹ̀ pẹ̀lú Danieli ní àkókò ìran náà.

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Nísinsin yìí ni mo wá láti mú kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn: nítorí ìran náà ṣì jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́. Dáníẹ́lì 10:14.

Gabriel came to make God’s people understand what shall befall them in the latter days. To assume that the prophecies in Daniel twelve which were correctly understood by the Millerites, but to use that acknowledgement to deny the application of the chapter to the last days—is to defeat Gabriel’s stated purpose. Once Gabriel begins the prophetic narrative in verse one of chapter eleven on through to the third verse of chapter twelve, the history represented is the external prophetic details of how the dragon, the beast and the false prophet lead the world to Armageddon. There are passages within the chapter that describe God’s people being persecuted, but the history of chapter eleven is primarily an external revelation. This means that chapter ten and chapter twelve represent an alpha and an omega within Daniel’s final vision, for unlike chapter eleven they both describe an internal message identifying the sealing of the one-hundred and forty-four thousand. The middle chapter is the rebellion of mankind as represented by the king of the north, the pope of Rome, and the alpha chapter ten, along with the omega chapter twelve identify the internal experience of the one hundred and forty-four thousand in the latter days. All three chapters lead to the close of probation, the alpha chapter begins with the fear of God that separates two classes of worshippers, and by the end of the chapter Daniel is given a doubling of power, thus identifying the first and second angels’ messages. Chapter twelve is the omega chapter and it identifies the judgment message of the third angel.

Gabrieli wá láti mú kí àwọn ènìyàn Ọlọ́run lóye ohun tí yóò ṣẹlẹ̀ sí wọn ní àwọn ọjọ́ ìkẹyìn. Láti ṣe àfihàn pé àwọn àsọtẹ́lẹ̀ inú Dáníẹ́lì orí kejìlá tí àwọn ọmọlẹ́yìn Míllà tí lóye rẹ̀ dáadáa, ṣùgbọ́n kí a sì lo ìjẹ́wọ́ náà láti sẹ ìlò orí náà sí àwọn ọjọ́ ìkẹyìn—jẹ́ pípa ète tí Gabrieli ti sọ tán run. Ní ìgbà tí Gabrieli bá bẹ̀rẹ̀ ìtàn àsọtẹ́lẹ̀ ní ẹsẹ̀ kìn-ín-ní orí kọkànlá títí dé ẹsẹ̀ kẹta orí kejìlá, ìtàn tí a ṣàpẹẹrẹ rẹ̀ ni àwọn kíkún àsọtẹ́lẹ̀ òde ti bí dragoni, ẹranko náà àti wòlíì èké ṣe ń darí ayé lọ sí Amágẹdónì. Àwọn apá kan wà nínú orí náà tí ó ṣàpèjúwe bí a ṣe ń ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run, ṣùgbọ́n ìtàn orí kọkànlá ní pàtàkì jẹ́ ìṣípayá òde. Èyí túmọ̀ sí i pé orí kẹwàá àti orí kejìlá ń ṣojú alfa àti omega nínú ìran ìkẹyìn Dáníẹ́lì, nítorí pé láìdá bí orí kọkànlá, àwọn méjèèjì ń ṣàpèjúwe ìránṣẹ́ inú kan tí ń dá ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] mọ̀. Orí àárín náà ni ìṣọ̀tẹ̀ aráyé gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ọba àríwá, póòpù ti Róòmù, àti orí alfa, ìyẹn orí kẹwàá, pẹ̀lú orí omega, ìyẹn orí kejìlá, ń fi ìrírí inú àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] hàn ní àwọn ọjọ́ ìkẹyìn. Gbogbo orí mẹ́tẹ̀ẹ̀ta náà ń darí sí ìpipadé àkókò àánú; orí alfa bẹ̀rẹ̀ pẹ̀lú ìbẹ̀rù Ọlọ́run tí ń ya àwọn ẹgbẹ́ olùjọsìn méjì sọ́tọ̀, àti ní òpin orí náà a fún Dáníẹ́lì ní ìlọ́po agbára, bẹ́ẹ̀ ni a fi ń tọ́ka sí àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì. Orí kejìlá ni orí omega, ó sì ń tọ́ka sí ìhìnrere ìdájọ́ ti áńgẹ́lì kẹta.

Chapter eleven details mankind’s rebellion from the destruction of Jerusalem unto the close of probation, which according to Sister White is an illustration of the close of probation at the end of the world. Daniel eleven starts at the destruction of Jerusalem, for Daniel is one of those who were taken to Babylon in the threefold destruction of Jerusalem that typified the destruction of the same city in 70 AD, and then again in the latter days as represented by the world.

Orí kẹ́wàá-lé-lọ́gọ́rin ṣàlàyé ìṣọ̀tẹ̀ aráyé láti ìparun Jerúsálẹ́mù títí dé ìparí àkókò ìdánwò, èyí tí, gẹ́gẹ́ bí Sister White ti sọ, jẹ́ àpèjúwe ìparí àkókò ìdánwò ní òpin ayé. Dáníẹ́lì orí kẹ́wàá-lé-lọ́gọ́rin bẹ̀rẹ̀ ní ìparun Jerúsálẹ́mù, nítorí Dáníẹ́lì jẹ́ ọ̀kan lára àwọn tí a kó lọ sí Bábílónì nínú ìparun Jerúsálẹ́mù ní ìgbà mẹ́ta, èyí tí ó jẹ́ àpẹẹrẹ ìparun ìlú kan náà ní ọdún 70 AD, lẹ́yìn náà sì tún rí bẹ́ẹ̀ ní ọjọ́ ìkẹyìn gẹ́gẹ́ bí ayé ṣe dúró fún un.

Two literal destructions of Jerusalem that took place on the same day of the year six hundred and sixty-five years apart. Those two destructions were of the city where the Ark was supposed to be located. Shilo possessed the same prophetic characteristics and represents the first destruction of a city where God’s presence was located, or was supposed to be located. When Sister White employs the destruction of Jerusalem as a symbol of the destruction of the latter days, she is commenting on Christ’s sermon on the destruction of Jerusalem.

Ìparun gidi méjì ti Jerúsálẹ́mù tí ó ṣẹlẹ̀ ní ọjọ́ kan náà nínú ọdún, tí àárín wọn jìnnà síra ní ọdún ẹgbẹ̀ta lé mẹ́rìnlélọ́gọ́ta [665]. Àwọn ìparun méjèèjì wọ̀nyí jẹ́ ti ìlú náà níbi tí a ti yẹ kí Ákì wà. Ṣílò ní àwọn àbùdá àsọtẹ́lẹ̀ kan náà, ó sì dúró fún ìparun àkọ́kọ́ ti ìlú kan níbi tí ìwàláàyè Ọlọ́run wà, tàbí tí a ti yẹ kí ó wà. Nígbà tí Sister White bá lo ìparun Jerúsálẹ́mù gẹ́gẹ́ bí àpẹẹrẹ ìparun àwọn ọjọ́ ìkẹyìn, ó ń ṣàlàyé lórí ìwàásù Kristi nípa ìparun Jerúsálẹ́mù.

Shilo, the destruction of Jerusalem under Nebuchadnezzar and Titus are three witnesses of the latter days as represented by the destruction of God’s city. Shilo is the first angel’s message which teaches to fear God, something Eli did not do, and give Him glory, something Eli did not do, for the hour of His judgment is come. The second angel’s message is where we find a doubling as represented by Nebuchadnezzar and Titus. The third destruction of Jerusalem, in the latter days is at the close of probation, which is the close of judgment.

Ṣílò, ìparun Jerusalẹmu lábẹ́ Nébúkádnésárì àti Títùsì jẹ́ ẹlẹ́rìí mẹ́ta ti àwọn ọjọ́ ìkẹyìn gẹ́gẹ́ bí a ti ṣojú wọn nínú ìparun ìlú Ọlọ́run. Ṣílò ni ìránṣẹ́ áńgẹ́lì àkọ́kọ́, èyí tí ń kọ́ni láti bẹ̀rù Ọlọ́run, ohun kan tí Élí kò ṣe, kí a sì fi ògo fún Un, ohun kan tí Élí kò ṣe, nítorí pé wákàtí ìdájọ́ Rẹ̀ ti dé. Ìránṣẹ́ áńgẹ́lì kejì ni ibi tí a ti rí ìlọ́po méjì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ Nébúkádnésárì àti Títùsì. Ìparun kẹta ti Jerusalẹmu, ní àwọn ọjọ́ ìkẹyìn, wà ní ìparí àkókò àánú, èyí tí í ṣe ìparí ìdájọ́.

Chapter eleven is the external history of the three angel’s messages. It is sandwiched between chapter ten’s vision of separation and three empowering touches that takes place on the twenty-second day of Daniel’s vision. This means that chapter twelve will also be about the internal story of what befalls God’s people in the latter days. It also means that the light within chapter twelve is twenty-two times more brilliant than the light in chapter ten.

Orí kejìlá jẹ́ ìtàn ìta ti àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. A fi í sí àárín ìran ìyapa ti orí kẹwàá àti àwọn ìfọwọ́kàn agbára mẹ́ta tí ó ṣẹlẹ̀ ní ọjọ́ kejìlélógún ti ìran Dáníẹ́lì. Èyí túmọ̀ sí pé orí kejìlá náà yóò tún jẹ́ nípa ìtàn inú ti ohun tí ó ń ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Ó sì tún túmọ̀ sí pé ìmọ́lẹ̀ inú orí kejìlá ń tàn yọ ní ìgbà méjìlélógún ju ìmọ́lẹ̀ inú orí kẹwàá lọ.

In the vision of the Ulai, Christ was also asked “How long?” The previous twelve verses leading to the question in verse thirteen, were identifying external prophetic history representing important details about the powers of Bible prophecy. Those twelve verses were simply repeating and enlarging upon the history represented in chapter seven. The prophetic history set forth in those verses is repeated and enlarged upon in chapter eleven beginning in the time of the Medes and Persians. The last half of chapter eight and all of chapter nine is the representation of God’s last day people by the prophet Daniel. The vision of prophetic history found in the vision of the Ulai rivers three chapters, along with the representation of God’s people in the chapters by Daniel’s interaction with Gabriel, is the alpha to the omega of chapters ten through twelve.

Nínú ìran Ulai, a tún béèrè lọ́wọ́ Kristi pé, “Yóò pẹ́ tó mélòó kan?” Àwọn ẹsẹ̀ méjìlá tí ó ṣáájú ìbéèrè náà ní ẹsẹ̀ kẹtàlá, ń fi ìtàn àsọtẹ́lẹ̀ ti ìta hàn, tí ń ṣàpẹẹrẹ àwọn kókó-ìlànà pàtàkì nípa àwọn agbára inú àsọtẹ́lẹ̀ Bíbélì. Àwọn ẹsẹ̀ méjìlá wọ̀nyí kan ń tún ìtàn tí a ṣàpẹẹrẹ nínú orí keje sọ, wọ́n sì ń mú un gbòòrò sí i. Ìtàn àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú àwọn ẹsẹ̀ wọ̀nyí ni a tún sọ, a sì tún mú un gbòòrò sí i nínú orí kọkànlá, tí ó bẹ̀rẹ̀ láti àkókò àwọn Mídíà àti Páṣíà. Ìdájí ìkẹyìn orí kẹjọ àti gbogbo orí kẹsàn-án ni ìṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run ìgbà ìkẹyìn nípasẹ̀ wòlíì Dáníẹ́lì. Ìran ìtàn àsọtẹ́lẹ̀ tí a rí nínú ìran odò Ulai, orí mẹ́ta, pẹ̀lú ìṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run nínú àwọn orí náà nípasẹ̀ ìbáṣepọ̀ Dáníẹ́lì pẹ̀lú Gébúriẹ́lì, ni alfa dé omega ti orí mẹ́wàá títí dé kejìlá.

Because the Hiddekel is the omega and the Ulai the alpha, the power represented by the light that is unsealed in chapter twelve, when the time of the end is reached, is twenty-two times brighter than the vision which is the central pillar and foundation of Adventism. This being the case; the light of Daniel’s last vision is directly identified as light associated with God’s people in the latter days. When the angel asks the man clothed in linen, “How long?” to the end of these wonders, the wonders are those who shine as the stars forever and ever as Abram’s covenant history echoes of a command for Abram to look to the stars. The wonders in Daniel twelve is the transformation of human beings into the ensign of the one hundred and forty-four thousand.

Nítorí pé Hiddekel ni omega, Ulai sì ni alpha, agbára tí ìmọ́lẹ̀ tí a tú èdìdì rẹ̀ sílẹ̀ nínú orí kejìlá ń ṣàpẹẹrẹ, nígbà tí àkókò òpin bá dé, ń tàn mọ́́lẹ̀ ju ìran tí ó jẹ́ ọ̀pá àárín àti ìpìlẹ̀ Adventism lọ ní ìgbà méjìlélógún. Níwọ̀n bí èyí ti rí bẹ́ẹ̀; ìmọ́lẹ̀ ìran ìkẹyìn Danieli ni a fi hàn ní tààrà pé ó jẹ́ ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Nígbà tí áńgẹ́lì náà béèrè lọ́wọ́ ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, pé, “Yóò pé títí di ìgbà wo?” sí òpin àwọn iṣẹ́ ìyanu wọ̀nyí, àwọn iṣẹ́ ìyanu náà ni àwọn tí ń tàn bí àwọn ìràwọ̀ títí láé àti láéláé, gẹ́gẹ́ bí ìtàn májẹ̀mú Abramu ṣe ń dún padà bí ìró àṣẹ fún Abramu láti wo àwọn ìràwọ̀. Àwọn iṣẹ́ ìyanu nínú Danieli orí kejìlá ni ìyípadà àwọn ènìyàn sí àsíá àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà.

In an earlier point we identified that verse eleven of Daniel twelve identifies a prophetic period that consist of two periods, the first of which is thirty years. In order to place the proper emphasis on verse eleven, I went to verse seven; to show Christ’s direct involvement with the wonders He accomplishes among His people in the latter days.

Nínú ọ̀rọ̀ àkọ́kọ́ kan ṣáájú, a ti fi hàn pé ẹsẹ̀ kẹ́rìnlá nínú Dáníẹ́lì méjìlá tọ́ka sí àkókò àsọtẹ́lẹ̀ kan tí ó ní ìgbà méjì, èyí àkọ́kọ́ nínú wọn sì jẹ́ ọdún mẹ́tàlélọ́gbọ̀n. Látàrí fífi ìtẹnumọ́ tí ó yẹ lé ẹsẹ̀ kẹ́rìnlá náà, mo lọ sí ẹsẹ̀ keje, láti fi hàn ìkópa tààrà ti Kristi nínú àwọn iṣẹ́ ìyanu tí Ó ń ṣe láàárín àwọn ènìyàn Rẹ̀ ní àwọn ọjọ́ ìkẹyìn.

In returning to verse eleven I wish to remind you that chapter twelve is directly called the “latter days” by Gabriel. In the days of the one hundred and forty-four thousand, the days in which they are sealed and enter into covenant with God; according to the book of Daniel, there will be a message unsealed that will swell into a loud cry. That message is represented in chapter twelve by three distinct prophetic periods, that have already been defined by the Millerites, and thereafter endorsed by the Spirit of Prophecy. Those three periods do not represent time, for the very same angel who holds up both hands to heaven in chapter twelve, held up one hand to heaven in Revelation ten, and swore there would be time no longer. That pronouncement in 1844 means that the three prophetic periods in Daniel twelve are symbolic periods that are not meant to represent time.

Nígbà tí mo padà sí ẹsẹ̀ kọkànlá, mo fẹ́ rán yín létí pé Gébúrẹ́lì pè orí kejìlá ní tààràtà gẹ́gẹ́ bí “àwọn ọjọ́ ìkẹyìn.” Ní ọjọ́ àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélógójì] náà, àwọn ọjọ́ tí a fi èdìdì dì wọ́n tí wọ́n sì wọ inú májẹ̀mú pẹ̀lú Ọlọ́run; gẹ́gẹ́ bí ìwé Dáníẹ́lì ti sọ, ìránṣẹ́ kan tí a tú sílẹ̀ ni yóò wà tí yóò pọ̀ sí i títí yóò fi di igbe ńlá. Aṣojú ìránṣẹ́ náà ni a fi hàn ní orí kejìlá nípasẹ̀ àkókò àsọtẹ́lẹ̀ mẹ́ta ọ̀tọ̀ọ̀tọ̀, tí àwọn Millerite ti ti ṣàlàyé tẹ́lẹ̀, tí Ẹ̀mí Àsọtẹ́lẹ̀ sì fọwọ́ sí lẹ́yìn náà. Àwọn àkókò mẹ́ta wọ̀nyí kò dúró fún àkókò, nítorí angẹli kan náà tí ó gbé ọwọ́ méjèèjì sókè sí ọ̀run ní orí kejìlá, ni ó gbé ọwọ́ kan sókè sí ọ̀run ní Ìfihàn mẹ́wàá, ó sì búra pé àkókò kì yóò sí mọ́. Ìkéde yẹn ní ọdún 1844 túmọ̀ sí pé àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta inú Dáníẹ́lì orí kejìlá jẹ́ àkókò àmì ìṣàpẹẹrẹ tí a kò pinnu kí wọ́n ṣojú àkókò.

Therefore, when the middle symbolic prophetic period in Daniel twelve is a twofold period that begins with thirty years in the very chapter that Michael stands up, then you know that the twofold period beginning with thirty years is the perfect fulfillment of Abram’s alpha prophecy. The omega of the time prophecy which begins covenant history in terms of a chosen people, reaches its perfect fulfillment in the same chapter which is the climax of Daniel’s testimony of what will befall God’s people in the last days.

Nítorí náà, nígbà tí àkókò àmi àsọtẹ́lẹ̀ àárín náà nínú Dáníẹ́lì orí kejìlá bá jẹ́ àkókò onípele méjì tí ó bẹ̀rẹ̀ pẹ̀lú ọdún mẹ́tàlélọ́gbọ̀n ní inú orí náà gan-an tí Máíkẹ́lì ti dìde, nígbà náà ni ẹ mọ̀ pé àkókò onípele méjì tí ó bẹ̀rẹ̀ pẹ̀lú ọdún mẹ́tàlélọ́gbọ̀n ni ìmúṣẹ pípé ti àsọtẹ́lẹ̀ álífà Ábúrámù. Òmégà àsọtẹ́lẹ̀ àkókò náà, èyí tí ó bẹ̀rẹ̀ ìtàn májẹ̀mú ní ti àwọn ènìyàn àyànfẹ́, dé sí ìmúṣẹ pípé rẹ̀ nínú orí kan náà, èyí tí í ṣe gíga àṣepé ẹ̀rí Dáníẹ́lì nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

At the time of the end, the book of Daniel is unsealed and the light produced seals God’s people. At the time of the end, the book of Daniel is unsealed and the light produced is represented by three prophetic periods within Daniel’s last chapter. That chapter is the omega of the three chapters that make up the Hiddekel vision, and the Hiddekel vision is the omega to the three chapters that represent the alpha of the river visions of Daniel. The rivers that began in Eden finally ended up with Daniel, and then God’s prophetic Word brought them to the Millerite movement of the first and second angel, the alpha movement of the three angels’ two movements. The 1290 years of verse eleven are the omega to Abram and Pauls’ 430-year prophecy.

Ní àkókò ìgbẹ̀yìn, a tú ìwé Dáníẹ́lì sílẹ̀, ìmọ́lẹ̀ tí a sì mú jáde ni ó fi èdìdì dì àwọn ènìyàn Ọlọ́run. Ní àkókò ìgbẹ̀yìn, a tú ìwé Dáníẹ́lì sílẹ̀, ìmọ́lẹ̀ tí a sì mú jáde ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àsìkò àsọtẹ́lẹ̀ mẹ́ta nínú orí ìkẹyìn Dáníẹ́lì. Orí yẹn ni omega àwọn orí mẹ́ta tí ó dá ìran Hídékélì sílẹ̀, ìran Hídékélì náà sì ni omega sí àwọn orí mẹ́ta tí ó ṣojú alpha àwọn ìran odò Dáníẹ́lì. Àwọn odò tí wọ́n bẹ̀rẹ̀ ní Édẹ́nì ní ìkẹyìn dé ọ̀dọ̀ Dáníẹ́lì, lẹ́yìn náà Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run mú wọn wá sí ìṣíkiri Mílọ́raítì ti áńgẹ́lì kìn-ín-ní àti kejì, ìṣíkiri alpha ti àwọn ìṣíkiri méjì ti àwọn áńgẹ́lì mẹ́ta. Ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjì ọdún àti aadọ́rùn-ún [1290 years] ti ẹsẹ̀ kọkànlá ni omega sí àsọtẹ́lẹ̀ ọdún irinwó ó lé ọgbọ̀n [430-year prophecy] ti Ábúrámù àti Pọ́ọ̀lù.

Before we continue on in Daniel twelve and its connection to Abram’s prophecy it is good to remember who Paul was. Paul was not only the apostle to the Gentiles, but just as importantly he presented his message through God’s prophetic Word. More importantly than that, is that Paul was a dispensational prophet. A dispensational prophet is a prophet raised up to guide God’s people from one dispensation to another like unto Moses, from altar worship to sanctuary worship; John the Baptist; from the earthly sanctuary to the Heavenly Sanctuary. Paul recorded more information and rules of the application of the literal to the spiritual than all the other Bible authors combined, by far! He was raised up to explain the transition of literal to spiritual in the context of God’s covenant people.

Kí a tó tẹ̀síwájú nínú Dáníẹ́lì orí kejìlá àti ìbáṣepọ̀ rẹ̀ pẹ̀lú àsọtẹ́lẹ̀ Ábúrámù, ó dára kí a rántí ẹni tí Pọ́ọ̀lù jẹ́. Pọ́ọ̀lù kì í ṣe àpọ́sítélì sí àwọn Kèfèrí nìkan, ṣùgbọ́n pẹ̀lú pàtàkì kan náà, ó gbé ìhìn rẹ̀ kalẹ̀ nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Èyí tí ó ṣe pàtàkì ju bẹ́ẹ̀ lọ ni pé, Pọ́ọ̀lù jẹ́ wòlíì ìpín-àkókò. Wòlíì ìpín-àkókò ni wòlíì tí a gbé dìde láti tọ́ àwọn ènìyàn Ọlọ́run sóna láti inú ìpín-àkókò kan sí òmíràn gẹ́gẹ́ bí Mose, láti inú ìjọsìn pẹpẹ sí ìjọsìn ibi-mímọ́; Jòhánù Oníbatisítì; láti inú ibi-mímọ́ ayé sí Ibi-Mímọ́ Ọ̀run. Pọ́ọ̀lù kọ ìtànilẹ́kọ̀ọ́ àti òfin fífẹ́sí ìlò ti ohun gidi sí ohun ẹ̀mí ju gbogbo àwọn òǹkọ̀wé Bíbélì mìíràn lọ ní àpapọ̀, púpọ̀ gan-an! A gbé e dìde láti ṣàlàyé ìyípadà láti ohun gidi sí ohun ẹ̀mí nínú ọ̀rọ̀ àwọn ènìyàn májẹ̀mú Ọlọ́run.

Paul is the connecting link between the covenant promises of Abraham’s chosen people, when that chosen people transitioned from literal to spiritual. If you are not settled into the role of who Paul was in covenant history, then you might not see how divinely fitting it is, that the first-time prophecy of God’s covenant people is a twofold time prophecy that begins with a 30-year period. One prophecy put in place by the father of the chosen people, and when they transition to a spiritual chosen people, a dispensational prophet was raised up to identify and explain that transition, and also to ratify Abram’s time-prophecy with a second witness from the New Testament aligned with the first witness from the Old Testament. Abram at the start, then Paul at the end typify the significance of the 1290 of the latter days.

Paulu ni ìjápọ̀ tí ń so àwọn ìlérí májẹ̀mú ti àwọn ènìyàn àyànfẹ́ Ábúráhámù pọ̀, nígbà tí àwọn ènìyàn àyànfẹ́ náà yípadà láti ti gidi sí ti ẹ̀mí. Bí o kò bá tíì dúró ṣinṣin nínú ipa ẹni tí Paulu jẹ́ nínú ìtàn májẹ̀mú, o lè má rí bí ó ti bá ètò Ọlọ́run mu pátápátá pé, àsọtẹ́lẹ̀ àkọ́kọ́ nípa àwọn ènìyàn májẹ̀mú Ọlọ́run jẹ́ àsọtẹ́lẹ̀ àkókò onípele méjì tí ó bẹ̀rẹ̀ pẹ̀lú àkókò ọdún mẹ́tàlélọ́gbọ̀n. Àsọtẹ́lẹ̀ kan ni a fi lélẹ̀ láti ọ̀dọ̀ baba àwọn ènìyàn àyànfẹ́ náà, àti nígbà tí wọ́n yípadà sí àwọn ènìyàn àyànfẹ́ ti ẹ̀mí, a gbé wòlíì ìṣètò-ìgbà kan dìde láti dá ìyípadà náà mọ̀ kí ó sì ṣàlàyé rẹ̀, àti pẹ̀lú láti fìdí àsọtẹ́lẹ̀ àkókò Ábúrámù múlẹ̀ pẹ̀lú ẹlẹ́rìí kejì láti inú Májẹ̀mú Tuntun tí ó bá ẹlẹ́rìí àkọ́kọ́ láti inú Májẹ̀mú Láéláe mu. Ábúrámù ní ìbẹ̀rẹ̀, lẹ́yìn náà Paulu ní òpin, jẹ́ àwòrán àpẹẹrẹ ìtumọ̀ pàtàkì 1290 ti àwọn ọjọ́ ìkẹyìn.

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

“Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement. The remnant church will then be brought into great trial and distress. Those who keep the commandments of God and the faith of Jesus will feel the ire of the dragon and his hosts. Satan numbers the world as his subjects; he has gained control even of many professing Christians. But here is a little company who are resisting his supremacy. If he could blot them from the earth, his triumph would be complete. As he influenced the heathen nations to destroy Israel, so in the near future he will stir up the wicked powers of earth to destroy the people of God. Men will be required to render obedience to human edicts in violation of the divine law.

“Iran Sekaráyà nípa Jóṣúà àti Áńgẹ́lì náà ní ìbámu pẹ̀lú agbára àrà ọ̀tọ̀ sí ìrírí àwọn ènìyàn Ọlọ́run ní àwọn ìṣẹ̀lẹ̀ ìparí ọjọ́ ńlá ìràpadà. Nígbà náà ni a ó mú ìjọ àṣẹ́kù wá sínú ìdánwò ńlá àti ìpọ́njú. Àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù yóò ní ìmọ̀lára ìbínú ejò ńlá náà àti ogun rẹ̀. Sátánì ka ayé sí àwọn ọmọ abẹ́ rẹ̀; ó ti gba ìṣàkóso àní lórí ọ̀pọ̀ lára àwọn tí wọ́n ń jẹ́ onígbàgbọ́ Kristẹni ní ẹnu. Ṣùgbọ́n nísinsìnyí ni ẹgbẹ́ kékeré kan wà tí wọ́n ń tako ipò gíga rẹ̀. Bí ó bá lè pa wọ́n rẹ́ kúrò lórí ilẹ̀ ayé, ìṣẹ́gun rẹ̀ yóò pé ní kíkún. Gẹ́gẹ́ bí ó ti mú àwọn orílẹ̀-èdè kèfèrí ṣiṣẹ́ láti pa Ísírẹ́lì run, bẹ́ẹ̀ ni ní ọjọ́ iwájú tí ó súnmọ́ yóò ru àwọn agbára búburú ilẹ̀ ayé sókè láti pa àwọn ènìyàn Ọlọ́run run. A ó béèrè lọ́wọ́ ènìyàn láti fi ìgbọràn hàn sí àwọn òfin ènìyàn ní ìtakò sí òfin Ọlọ́run.

“Those who are true to God will be menaced, denounced, proscribed. They will be ‘betrayed both by parents, and brethren, and kinsfolks, and friends,’ even unto death. Luke 21:16. Their only hope is in the mercy of God; their only defense will be prayer. As Joshua pleaded before the Angel, so the remnant church, with brokenness of heart and unfaltering faith, will plead for pardon and deliverance through Jesus, their Advocate. They are fully conscious of the sinfulness of their lives, they see their weakness and unworthiness; and they are ready to despair.

“Àwọn tí ó jẹ́ olóòtítọ́ sí Ọlọ́run ni a ó halẹ̀ mọ́, a ó fi ẹ̀sùn kàn, a ó sì lé kúrò láàyè àwùjọ. A ó ‘fi yín hàn nípasẹ̀ àwọn òbí, àti àwọn ará, àti àwọn ìbátan, àti àwọn ọ̀rẹ́,’ títí dé ikú pàápàá. Lúùkù 21:16. Ìrètí kan ṣoṣo wọn wà nínú àánú Ọlọ́run; ààbò kan ṣoṣo wọn yóò sì jẹ́ àdúrà. Gẹ́gẹ́ bí Jóṣúà ti bẹ̀bẹ̀ níwájú Áńgẹ́lì náà, bẹ́ẹ̀ ni ìyókù ìjọ, pẹ̀lú ìbànújẹ́ ọkàn àti ìgbàgbọ́ tí kò yẹ̀, yóò bẹ̀bẹ̀ fún ìdáríjì àti ìtúsílẹ̀ nípasẹ̀ Jésù, Olùdájọ́rò wọn. Wọ́n mọ̀ ní kíkún ìṣẹ̀sẹ̀ ẹ̀ṣẹ̀ ìgbésí ayé wọn, wọ́n rí àìlera àti àìyẹ́ wọn; wọ́n sì ti múra tán láti sọ̀rètí nù.”

“The tempter stands by to accuse them, as he stood by to resist Joshua. He points to their filthy garments, their defective characters. He presents their weakness and folly, their sins of ingratitude, their unlikeness to Christ, which has dishonored their Redeemer. He endeavors to affright them with the thought that their case is hopeless, that the stain of their defilement will never be washed away. He hopes so to destroy their faith that they will yield to his temptations, and turn from their allegiance to God.

“Olùdánwò dúró lẹ́gbẹ̀ẹ́ wọn láti fi ẹ̀sùn kàn wọ́n, gẹ́gẹ́ bí ó ti dúró lẹ́gbẹ̀ẹ́ láti dojú kọ Joṣua. Ó tọ́ka sí aṣọ ẹlẹ́gbin wọn, sí ìwà wọn tí kò pé. Ó gbé àìlera àti òmùgọ̀ wọn kalẹ̀, ẹ̀ṣẹ̀ àìmọrírì wọn, àìdàbí Kristi nínú wọn, èyí tí ó ti mú àbùkù bá Olùdáǹdè wọn. Ó ń sapá láti dẹ́rù bà wọ́n pẹ̀lú èrò pé ipò wọn kò ní ìrètí, pé àbàwọ́n ìdọ̀tí wọn kì yóò lè fọ́ kúrò láé. Ó ní ìrètí báyìí láti pa ìgbàgbọ́ wọn run kí wọ́n lè tẹ̀ sí àwọn ìdánwò rẹ̀, kí wọ́n sì yà kúrò nínú ìṣòtítọ́ wọn sí Ọlọ́run.”

“Satan has an accurate knowledge of the sins that he has tempted God’s people to commit, and he urges his accusations against them, declaring, that by their sins they have forfeited divine protection, and claiming that he has the right to destroy them. He pronounces them just as deserving as himself of exclusion from the favor of God. ‘Are these,’ he says, ‘the people who are to take my place in heaven, and the place of the angels who united with me? They profess to obey the law of God; but have they kept its precepts? Have they not been lovers of self more than lovers of God? Have they not placed their own interests above His service? Have they not loved the things of the world? Look at the sins that have marked their lives. Behold their selfishness, their malice, their hatred of one another. Will God banish me and my angels from His presence, and yet reward those who have been guilty of the same sins? Thou canst not do this, O Lord, in justice. Justice demands that sentence be pronounced against them.’

“Sátánì ní ìmọ̀ tó péye nípa àwọn ẹ̀ṣẹ̀ tí ó ti dán àwọn ènìyàn Ọlọ́run wò láti ṣe, ó sì fi ẹ̀sùn rẹ̀ mú wọn lójú, ní fífihàn pé, nípa ẹ̀ṣẹ̀ wọn, wọ́n ti pàdánù ààbò àtọ̀runwá, ó sì ń sọ pé òun ní ẹ̀tọ́ láti pa wọ́n run. Ó kéde pé wọ́n yẹ gẹ́gẹ́ bí òun fúnrárẹ̀ sí ìyàsọ́tọ̀ kúrò nínú ojúrere Ọlọ́run. ‘Ṣé àwọn wọ̀nyí ni,’ ni ó wí, ‘àwọn ènìyàn tí yóò gba ipò mi ní ọ̀run, àti ipò àwọn áńgẹ́lì tí wọ́n dara pọ̀ mọ́ mi? Wọ́n jẹ́wọ́ pé àwọn ń pa òfin Ọlọ́run mọ́; ṣùgbọ́n ṣé wọ́n ti pa àwọn àṣẹ rẹ̀ mọ́? Ṣé wọn kò fẹ́ràn ara wọn ju bí wọ́n ṣe fẹ́ràn Ọlọ́run lọ? Ṣé wọn kò fi ire tiwọn síwájú iṣẹ́ ìsìn Rẹ̀ bí? Ṣé wọn kò fẹ́ràn àwọn ohun ayé bí? Wo àwọn ẹ̀ṣẹ̀ tí ó ti fi àmì sí ìgbésí ayé wọn. Kíyèsi ìmọtara-ẹni-nìkan wọn, ìkà wọn, ìkórìíra wọn sí ara wọn. Ṣé Ọlọ́run yóò lé èmi àti àwọn áńgẹ́lì mi kúrò níwájú Rẹ̀, ṣùgbọ́n kí ó sì san èrè fún àwọn tí wọ́n ti jẹ̀bi àwọn ẹ̀ṣẹ̀ kan náà? Ìwọ kò lè ṣe èyí, Olúwa, nínú òdodo. Òdodo béèrè pé kí a kéde ìdájọ́ sí wọn.’”

“But while the followers of Christ have sinned, they have not given themselves up to be controlled by the satanic agencies. They have repented of their sins and have sought the Lord in humility and contrition, and the divine Advocate pleads in their behalf. He who has been most abused by their ingratitude, who knows their sin and also their penitence, declares: ‘The Lord rebuke thee, O Satan. I gave My life for these souls. They are graven upon the palms of My hands. They may have imperfections of character; they may have failed in their endeavors; but they have repented, and I have forgiven and accepted them.’

“Ṣùgbọ́n bí àwọn ọmọlẹ́yìn Kristi ti ṣẹ̀, wọn kò fi ara wọn silẹ̀ láti jẹ́ kí àwọn agbára Satani ṣàkóso wọn. Wọ́n ti ronúpìwàdà ẹ̀ṣẹ̀ wọn, wọ́n sì ti wá Oluwa ní ìrẹ̀lẹ̀ àti ìbànújẹ́ ọkàn, àti pé Alágbàwí àtọ̀runwá náà ń bẹ̀bẹ̀ fún wọn. Ẹni tí àìmọ̀rírì wọn ti ṣe ìkà sí jùlọ sí, ẹni tí ó mọ ẹ̀ṣẹ̀ wọn àti pẹ̀lú ìronúpìwàdà wọn, ni ó sọ pé: ‘Kí Oluwa bá ọ wí, ìwọ Satani. Èmi fi ẹ̀mí Mi lélẹ̀ nítorí àwọn ọkàn wọ̀nyí. A ti kọ orúkọ wọn sí àtẹ́lẹwọ́ ọwọ́ Mi. Wọ́n lè ní àìpé ní ìwà wọn; wọ́n lè ti kùnà nínú ìsapá wọn; ṣùgbọ́n wọ́n ti ronúpìwàdà, Èmi sì ti dárí jì wọ́n, mo sì ti gbà wọ́n.’”

“The assaults of Satan are strong, his delusions are subtle; but the Lord’s eye is upon His people. Their affliction is great, the flames of the furnace seem about to consume them; but Jesus will bring them forth as gold tried in the fire. Their earthliness will be removed, that through them the image of Christ may be perfectly revealed.

“Àwọn ìkọlù Satani lágbára, àwọn ìtànjẹ rẹ̀ sì kún fún ẹ̀tàn àrékérekè; ṣùgbọ́n ojú Olúwa wà lára àwọn ènìyàn Rẹ̀. Ìpọ́njú wọn pọ̀ gidigidi, iná ilé-ìná náà sì dàbí ẹni pé ó fẹ́ jó wọn run; ṣùgbọ́n Jésù yóò mú wọn jáde bí wúrà tí a dán wò nínú iná. A óò mú ìfẹ́-ayé wọn kúrò, kí àwòrán Kristi lè farahàn pípé nípasẹ̀ wọn.

“At times the Lord may seem to have forgotten the perils of His church and the injury done her by her enemies. But God has not forgotten. Nothing in this world is so dear to the heart of God as His church. It is not His will that worldly policy shall corrupt her record. He does not leave His people to be overcome by Satan’s temptations. He will punish those who misrepresent Him, but He will be gracious to all who sincerely repent. To those who call upon Him for strength for the development of Christian character, He will give all needed help.

“Nígbà míràn, ó lè dàbí ẹni pé Olúwa ti gbàgbé àwọn ewu tí ó yí ìjọ Rẹ̀ ká àti ìfarapa tí àwọn ọ̀tá rẹ̀ ti ṣe sí i. Ṣùgbọ́n Ọlọ́run kò gbàgbé. Kò sí ohun kan nínú ayé yìí tí ó ṣe iyebíye sí ọkàn Ọlọ́run bí ìjọ Rẹ̀. Kì í ṣe ìfẹ́-inú Rẹ̀ pé ọgbọ́n ayé yóò bà ákọsílẹ̀ rẹ̀ jẹ́. Kò fi àwọn ènìyàn Rẹ̀ sílẹ̀ kí wọ́n lè ṣẹ́gun wọn nípa àwọn ìdánwò Sátánì. Yóò jẹ àwọn tí ń ṣàfihàn Rẹ̀ ní ọ̀nà tí kò tọ́ níyà, ṣùgbọ́n yóò ṣàánú fún gbogbo àwọn tí ó ronúpìwàdà tọkàntọkàn. Fún àwọn tí ń ké pe e fún agbára láti mú ìwà Kristẹni dàgbà, yóò fún wọn ní gbogbo ìrànlọ́wọ́ tí wọ́n nílò.

“In the time of the end the people of God will sigh and cry for the abominations done in the land. With tears they will warn the wicked of their danger in trampling upon the divine law, and with unutterable sorrow they will humble themselves before the Lord in penitence. The wicked will mock their sorrow and ridicule their solemn appeals. But the anguish and humiliation of God’s people is unmistakable evidence that they are regaining the strength and nobility of character lost in consequence of sin. It is because they are drawing nearer to Christ, because their eyes are fixed on His perfect purity, that they discern so clearly the exceeding sinfulness of sin. Meekness and lowliness are the conditions of success and victory. A crown of glory awaits those who bow at the foot of the cross.

“Ní àkókò ìkẹyìn, àwọn ènìyàn Ọlọ́run yóò máa kẹ́dùn, wọ́n yóò sì sunkún nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà. Pẹ̀lú omijé ni wọ́n yóò fi kìlọ̀ fún àwọn ẹni búburú nípa ewu wọn nínú títẹ òfin Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀, àti pẹ̀lú ìbànújẹ́ tí a kò lè fi ẹnu sọ ni wọ́n yóò fi rẹ ara wọn sílẹ̀ níwájú Olúwa nínú ìrònúpìwàdà. Àwọn ẹni búburú yóò fi ìbànújẹ́ wọn ṣe yẹ̀yẹ́, wọ́n yóò sì fi ọ̀rọ̀ ẹlẹ́yà bu àwọn ìpè líle wọn. Ṣùgbọ́n ìrora ọkàn àti ìrẹ̀lẹ̀ ara àwọn ènìyàn Ọlọ́run jẹ́ ẹ̀rí tí kò ṣeé ṣiyèméjì pé wọ́n ń tún agbára àti ọlá ìwà tí wọ́n ti pàdánù nítorí ẹ̀ṣẹ̀ gbà padà. Nítorí pé wọ́n ń sún mọ́ Kristi sí i, nítorí pé ojú wọn dúró lórí mímọ́ pípé Rẹ̀, ni wọ́n fi ń rí ìwà ẹ̀ṣẹ̀ tí ó burú jù lọ nínú ẹ̀ṣẹ̀ kedere tó bẹ́ẹ̀. Ìwà tútù àti ìrẹ̀lẹ̀ ni àwọn ipò fún àṣeyọrí àti ìṣẹ́gun. Adé ògo ń retí àwọn tí ń tẹrí ba ní ẹsẹ̀ àgbélébùú.”

“God’s faithful, praying ones are, as it were, shut in with Him. They themselves know not how securely they are shielded. Urged on by Satan, the rulers of this world are seeking to destroy them; but could the eyes of God’s children be opened as were the eyes of Elisha’s servant at Dothan, they would see angels of God encamped about them, holding in check the hosts of darkness.

“Àwọn olóòótọ́ Ọlọ́run, àwọn ẹni tí ń gbàdúrà, dàbí ẹni pé a ti ti wọ́n pa pọ̀ mọ́ Ọ. Àwọn tìkára wọn kò mọ bí a ti fi ààbò dá wọn bo tó. Ní ìtẹ̀síwájú Satani, àwọn alákòóso ayé yìí ń wá ọ̀nà láti pa wọ́n run; ṣùgbọ́n bí ojú àwọn ọmọ Ọlọ́run bá lè ṣí sílẹ̀ gẹ́gẹ́ bí a ti ṣí ojú ọmọ-ọ̀dọ̀ Elisha ní Dothan, wọn yóò rí àwọn angẹli Ọlọ́run tí wọ́n pàgọ́ yí wọn ká, tí wọ́n sì ń di ogun àwọn agbára òkùnkùn mú.”

“As the people of God afflict their souls before Him, pleading for purity of heart, the command is given, ‘Take away the filthy garments,’ and the encouraging words are spoken, ‘Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.’ Zechariah 3:4. The spotless robe of Christ’s righteousness is placed upon the tried, tempted, faithful children of God. The despised remnant are clothed in glorious apparel, nevermore to be defiled by the corruptions of the world. Their names are retained in the Lamb’s book of life, enrolled among the faithful of all ages. They have resisted the wiles of the deceiver; they have not been turned from their loyalty by the dragon’s roar. Now they are eternally secure from the tempter’s devices. Their sins are transferred to the originator of sin. A ‘fair miter’ is set upon their heads.

“Bí àwọn ènìyàn Ọlọ́run ṣe ń rẹ ọkàn wọn níwájú Rẹ̀, tí wọ́n ń bẹ̀bẹ̀ fún ìwà mímọ́ ọkàn, a fúnni ní àṣẹ pé, ‘Ẹ mú aṣọ ẹlẹ́gbin kúrò,’ a sì sọ ọ̀rọ̀ ìtùnú wọ̀nyí pé, ‘Wò ó, mo ti mú ẹ̀ṣẹ̀ rẹ kọjá kúrò lọ́dọ̀ rẹ, èmi yóò sì fi ìyípadà aṣọ wọ̀ ọ́.’ Sekariah 3:4. A fi aṣọ àlàáfíà àìlábàwọ́n ti òdodo Kristi wọ àwọn ọmọ Ọlọ́run olóòótọ́ tí a ti dán wò, tí a sì ti dán wọn wò. Àwọn ìyókù tí a kẹ́gàn ni a fi aṣọ ògo wọ̀, láé-láé wọn kì yóò sì tún bà jẹ́ mọ́ nípasẹ̀ ìbàjẹ́ ayé. Orúkọ wọn wà ní pípa mọ́ nínú ìwé ìyè Ọ̀dọ́-Àgùntàn, a sì kọ wọ́n sílẹ̀ láàárín àwọn olóòótọ́ ti gbogbo ìran. Wọ́n ti tako ẹ̀tàn akéètàn; a kò sì ti yí wọn kúrò nínú òtítọ́ wọn nípasẹ̀ ìró dragoni. Ní báyìí wọ́n wà lábẹ́ ààbò títí ayérayé kúrò lọ́wọ́ ọgbọ́n olùdánwò. A ti gbé ẹ̀ṣẹ̀ wọn lé olùdásílẹ̀ ẹ̀ṣẹ̀. A fi “adé àtàtà” sí orí wọn.

“While Satan has been urging his accusations, holy angels, unseen, have been passing to and fro, placing upon the faithful ones the seal of the living God. These are they that stand upon Mount Zion with the Lamb, having the Father’s name written in their foreheads. They sing the new song before the throne, that song which no man can learn save the hundred and forty and four thousand which were redeemed from the earth. ‘These are they which follow the Lamb whithersoever He goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God.’ Revelation 14:4, 5.

“Nígbà tí Sátánì ti ń fi kún ìfisùn rẹ̀ síwájú, àwọn áńgẹ́lì mímọ́, tí a kò rí, ti ń rìn káàkiri, wọ́n ń fi èdìdì Ọlọ́run alààyè lé àwọn olóòótọ́. Àwọn wọ̀nyí ni àwọn tí ń dúró lórí Òkè Síónì pẹ̀lú Ọ̀dọ́-Àgùntàn náà, tí a kọ orúkọ Baba sí iwájú orí wọn. Wọ́n ń kọ orin tuntun níwájú ìtẹ́ náà, orin náà tí kò sí ẹni tí ó lè kọ́ bí kò ṣe ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà tí a rà padà kúrò lórí ayé. ‘Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà ní ibikíbi tí Ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàárín ènìyàn, gẹ́gẹ́ bí àkọ́so èso fún Ọlọ́run àti fún Ọ̀dọ́-Àgùntàn náà. A kò sì rí ẹ̀tàn kankan nínú ẹnu wọn: nítorí wọ́n wà láìlábùkù níwájú ìtẹ́ Ọlọ́run.’ Ìfihàn 14:4, 5.”

“Now is reached the complete fulfillment of the words of the Angel: ‘Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My Servant the Branch.’ Zechariah 3:8. Christ is revealed as the Redeemer and Deliverer of His people. Now indeed are the remnant ‘men wondered at,’ as the tears and humiliation of their pilgrimage give place to joy and honor in the presence of God and the Lamb. ‘In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even everyone that is written among the living in Jerusalem.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.

“Nísinsin yìí ni ìmúṣẹ pípé ti ọ̀rọ̀ Áńgẹ́lì náà dé: ‘Nísinsin yìí, gbọ́, ìwọ Joṣua àlùfáà àgbà, ìwọ àti àwọn ẹlẹgbẹ́ rẹ tí wọ́n jókòó níwájú rẹ: nítorí wọ́n jẹ́ ènìyàn tí a ń yà á sí; nítorí, wò ó, Èmi yóò mú Ọmọ-Ọ̀dọ̀ Mi, Ẹ̀ka náà, jáde wá.’ Sekariah 3:8. A fi Kristi hàn gẹ́gẹ́ bí Olùdárapadà àti Olùgbàlà àwọn ènìyàn Rẹ̀. Ní báyìí nítòótọ́ ni àwọn ìyókù náà jẹ́ ‘ènìyàn tí a ń yà á sí,’ bí omijé àti ìtẹ́nilélẹ̀ ìrìn-àjò wọn ṣe fi ipò wọn sílẹ̀ fún ayọ̀ àti ọlá níwájú Ọlọ́run àti Ọdọ-Àgùntàn náà. ‘Ní ọjọ́ náà ni ẹ̀ka Olúwa yóò rẹwà, yóò sì ní ògo, èso ilẹ̀ náà yóò sì tayọ, yóò sì lẹ́wà fún àwọn tí ó bọ́ nínú Israẹli. Yóò sì ṣe, ẹni tí a ó fi sílẹ̀ ní Sioni, àti ẹni tí ó kù sí Jerusalẹmu, ni a ó máa pè ní mímọ́, àní olúkúlùkù ẹni tí a kọ sínú àwọn alààyè ní Jerusalẹmu.’ Isaiah 4:2, 3.” Prophets and Kings 587–592.