For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?

Fún àkókò pípẹ́ gan-an, ní tòótọ́ láti ìgbà lẹ́sẹ̀kẹsẹ̀ lẹ́yìn 9/11, a ti máa kọ́ni ní ìbámu pẹ̀lú pé ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní 9/11. A lóye òtítọ́ yìí láti ọ̀pọ̀lọpọ̀ ẹ̀rí Bíbélì, tí ó fi í múlẹ̀ láti inú ọ̀nà oríṣìíríṣìí tí ó yàtọ̀ pátápátá. Láti Oṣù Keje ọdún 2023, a ti lóye àwọn àlàyé púpọ̀ sí i nípa ìdájọ́ àwọn alààyè, tí ó bẹ̀rẹ̀ ní 9/11, ju àwọn àlàyé tí a ṣàwárí ní kété lẹ́yìn 9/11 lọ. Kí ló dé tí ìdájọ́ àwọn alààyè fi bẹ̀rẹ̀ ní 9/11? Kí ni ìdájọ́ Bíbélì ti àwọn alààyè?

In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.

Nínú orí kìíní nínú ìwé Ìfihàn, àbùdá pàtàkì tí a fi mọ̀ Kristi ni pé Òun ni Alfa àti Omega, Ìbẹ̀rẹ̀ àti Òpin, Àkọ́kọ́ àti Ẹ̀hìn. Ó fi àpẹẹrẹ àbùdá gidi yẹn hàn nínú ìwà Rẹ̀ nígbà tí Ó pàṣẹ fún Johanu láti kọ àwọn ohun tí ó wà, àti pé ní ṣíṣe bẹ́ẹ̀ Johanu yóò tún máa kọ àwọn ohun tí yóò wá. Jésù máa ń fi òpin hàn nípasẹ̀ ìbẹ̀rẹ̀. Ẹni tí Ó jẹ́ nìyẹn.

The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.

Bíbélì ń fi Jesu hàn gẹ́gẹ́ bí Ọ̀rọ̀ náà. Ìwé àkọ́kọ́ nínú Bíbélì, Jẹ́nẹ́sísì, túmọ̀ sí “ìbẹ̀rẹ̀.” Ìwé ìkẹyìn nínú Bíbélì ni ìwé Ìfihàn, àwọn òtítọ́ tí a kọ́kọ́ gbé kalẹ̀ nínú ìwé Jẹ́nẹ́sísì ni a tún ń sọ̀rọ̀ nípa wọn nínú ìwé Ìfihàn. Jẹ́nẹ́sísì ni Áfà, Ìfihàn sì ni Òmégà, wọ́n sì jọ jẹ́ Ọ̀rọ̀ náà, Ọ̀rọ̀ náà sì ni Jesu, ẹni tí í ṣe Áfà àti Òmégà. Àmì-ọwọ́ Ọlọ́run, tàbí orúkọ Rẹ̀, ni a kọ sínú gbogbo ẹsẹ̀ àsọtẹ́lẹ̀ inú Bíbélì. Àmì-ọwọ́ náà jẹ́rìí pé ìmọ́lẹ̀ inú ẹsẹ̀ náà ni òtítọ́.

If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?

Bí ìtumọ̀ apá kan nínú àsọtẹ́lẹ̀ kò bá rú ààmì ìfọwọ́sí Ọlọ́run, èyí tí í ṣe orúkọ Rẹ̀, èyí tí í ṣe ìwà Rẹ̀; nígbà náà, ìtumọ̀ náà kò tọ́. Àwọn ìdánwò mìíràn wà tí a gbọ́dọ̀ mú wá lórí nígbà tí a bá ń tú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, ṣùgbọ́n ìdánwò èyíkéyìí tí ènìyàn bá lè lò, ó yẹ kí a túmọ̀ ìdánwò náà jáde láàrín Ọ̀rọ̀ Ọlọ́run. Bí kò bá sí àwọn ìdánwò tí ènìyàn dá, àwọn ìtumọ̀ tí ènìyàn dá yóò dín kù. Nítorí náà, kí nìdí? Àti kí ni? Ṣé ìdájọ́ Bíbélì lórí àwọn alààyè tí ó bẹ̀rẹ̀ ní 9/11 ni?

When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.

Nígbà tí Kristi bá fi ara Rẹ̀ hàn nínú ìwé Ìfihàn, Ó sọ ara Rẹ̀ di ẹni tí í ṣe ìbẹ̀rẹ̀ àti òpin, Ó sì lo wòlíì Johanu láti ṣàpèjúwe ohun tí àbùdá náà nínú ìwà Rẹ̀ ń ṣojú fún. Ó fi ìránṣẹ́ gbogbo ìwé náà hàn gẹ́gẹ́ bí ìfihàn ti ara Rẹ̀. Ó pàṣẹ fún Johanu láti kọ ohun tí ó wà nígbà náà nínú ayé Johanu, àti nípa bẹ́ẹ̀ Johanu yóò máa ṣe àkọsílẹ̀ ohun tí yóò wà ní ìparí ayé. Johanu jẹ́ ọ̀kan nínú àwọn aṣáájú méjìlá ní ìbẹ̀rẹ̀ ìjọ Kristẹni, nítorí náà Johanu ń ṣàfihàn òpin ìjọ Kristẹni, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì àti ọ̀pọ̀ ènìyàn ńlá náà nínú Ìfihàn orí keje.

The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.

Ìmọ̀ ọgbọ́n tí ó wà nínú Bíbélì ni èyí: Jésù ni Ọ̀rọ̀ náà, ẹni tí a fi dá ohun gbogbo, Ọ̀rọ̀ náà tí ó ti wà pẹ̀lú Baba Rẹ̀ láti ìgbà gbogbo, ó sì tún jẹ́ Bíbélì pẹ̀lú, nítorí Òun ni Ọ̀rọ̀ Ọlọ́run. Ànímọ́ àkọ́kọ́ nínú ìwà Kristi tí a ṣàfihàn nínú ìránṣẹ́ ìkẹyìn ti Ọ̀rọ̀ Ọlọ́run ni pé Òun ń fi òpin ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan náà gan-an. Bí a kò bá fi òtítọ́ yìí nípa ìwà Ọlọ́run sílò nínú ìkẹ́kọ̀ọ́ ènìyàn nípa Bíbélì, wọn kò lè mọ̀ ní òtítọ́ ohun tí ìdájọ́ àwọn alààyè jẹ́, àti ìdí tí ó fi bẹ̀rẹ̀ ní 9/11, àti ní pàtàkì jùlọ, ìdí tí ó fi fẹ́rẹ̀ẹ́ parí.

As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.

Gẹ́gẹ́ bí àpẹẹrẹ ìlànà Alfa àti Omega, Ísírẹ́lì ìgbàanì jẹ́ àpẹẹrẹ aṣojú ti Ísírẹ́lì òde-òní, èyí tí ó jẹ́ òtítọ́ àsọtẹ́lẹ̀ tí a tún lè dá mọ̀ sí pé Ísírẹ́lì gidi jẹ́ àpẹẹrẹ aṣojú ti Ísírẹ́lì ẹ̀mí. Bó ti wù kí a ṣe sọ ọ́, méjèèjì Ísírẹ́lì gidi ìgbàanì àti Ísírẹ́lì ẹ̀mí òde-òní ní ìtàn ìbẹ̀rẹ̀ kan àti ìtàn òpin kan. Mẹ́ta nínú àwọn ìtàn mẹ́rin náà ti kọjá, a sì wà nísinsìnyí nínú ìtàn kẹrin àti ìkẹyìn.

The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.

Àwọn ìtàn mẹ́ta tí ó ti kọjá dúró gẹ́gẹ́ bí ẹlẹ́rìí mẹ́ta fún ìran ìkẹyìn nínú ìtàn ayé. Àwọn ìtàn mẹ́ta tí ó ti kọjá wọ̀nyí ń dá ìran náà mọ̀ tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand] nínú ìwé Ìṣípayá. Àwọn ìlà mìíràn ti ìtàn àsọtẹ́lẹ̀ sì wà tí wọ́n pẹ̀lú ń sọ̀rọ̀ nípa ẹgbẹ̀rún mẹ́rìnlélógójì [one hundred and forty-four thousand], ṣùgbọ́n nọ́mbà ẹgbẹ̀rún mẹ́rìnlélógójì náà gbé ààmì àsọtẹ́lẹ̀ náà mọ́ pé àwọn ẹgbẹ̀rún mẹ́rìnlélógójì ni àwọn tí a ń ṣàpẹẹrẹ nípa àsọtẹ́lẹ̀ gẹ́gẹ́ bí àbájáde ìṣirò ìlọ́po mẹ́jìlá ẹ̀yà Israẹli àtijọ́ tòótọ́, pẹ̀lú àwọn ọmọ-ẹ̀yìn méjìlá ti Israẹli ẹ̀mí ti òde-òní.

As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.

Gẹ́gẹ́ bí àpẹẹrẹ míràn ti Alfa àti Omega, àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá ṣàpẹẹrẹ ìtàn ìbẹ̀rẹ̀ àti ìparí kan. Ìṣísẹ̀ Millerite ṣàpẹẹrẹ ìtàn ìbẹ̀rẹ̀ àwọn áńgẹ́lì mẹ́ta náà, àti ìṣísẹ̀ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì ṣàpẹẹrẹ ìtàn ní ìparí ìránṣẹ́ áńgẹ́lì kẹta náà. Ìṣísẹ̀ alfa kéde ìṣíṣí ìdájọ́ ìwádìí ní ọjọ́ October 22, 1844. Ìṣísẹ̀ omega kéde ìṣíṣí ìdájọ́ àwọn alààyè, ní fífi ìbẹ̀rẹ̀ rẹ̀ hàn gẹ́gẹ́ bí 9/11.

A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.

Àpẹẹrẹ kẹta ti Alfa àti Omega, èyí tí a lè fi ìmísí fìdí rẹ̀ múlẹ̀ ní rọ́rùn, ni pé ní ìbẹ̀rẹ̀ ni ìṣípò Alfa ti àwọn Millerite, àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní ọ̀nà tí ó bá gbogbo ọ̀rọ̀ rẹ̀ mu pátápátá. Arábìnrin White tọ́ka sí ìtàn àwọn Millerite nínú ìwé náà, The Great Controversy, nínú àyíká àkàwé náà tí ń ṣẹ ní àkókò yẹn. Ó kọ́ni pé ìṣípò Omega ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà yóò sì mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní ọ̀nà tí ó bá gbogbo ọ̀rọ̀ rẹ̀ mu pátápátá. Ẹlẹ́rìí kúkúrú mẹ́ta ti Kristi tí ń fi òpin dánimọ̀ pẹ̀lú ìbẹ̀rẹ̀.

At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, Olúwa dá májẹ̀mú pọ̀ mọ́ àwọn Hébérù gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ ẹ̀jẹ̀ tí a fi sí àwọn òpó ilẹ̀kùn, èyí tí, dájúdájú, jẹ́ ìtẹ́kasí àkọ́kọ́ pátápátá sí Igbe Òru Àárín nínú Ọ̀rọ̀ Ọlọ́run. Ìrìbọmi jẹ́ àmì ìbáṣepọ̀ májẹ̀mú pẹ̀lú Kristi, Pọ́ọ̀lù sì kọ́ wa pé gbogbo àwọn Hébérù tí wọ́n jáde kúrò ní Ejibiti ni a ṣe ìrìbọmi fún ‘nínú “àwọsánmọ̀” àti nínú “Òkun” Pupa.’ Nígbà tí wọ́n ti kọjá òkun náà tán, a fi mana fún wọn, èyí tí, láàárín àwọn ohun mìíràn, jẹ́ àmì ìsinmi ọjọ́ keje, ìyẹn Sábáàtì, ní àyíká bí ó ti jẹ́ ìdánwò.

The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.

“mánà” náà dúró fún àdánwò àkọ́kọ́ wọn, àti nígbà tí wọ́n kùnà nínú àdánwò kẹwàá wọn àti àdánwò ìkẹyìn wọn nígbà tí wọ́n kọ ìròyìn Joṣúà àti Kálẹ́bù, nígbà náà ni Olúwa kọ̀ wọ́n sílẹ̀ gẹ́gẹ́ bí ènìyàn májẹ̀mú Rẹ̀, ó sì wọ inú májẹ̀mú pẹ̀lú Joṣúà àti Kálẹ́bù. Nígbà tí wọ́n wọ Ilẹ̀ Ìlérí níkẹyìn, àṣà ilà kò ṣeé ṣe lórí àwọn ọkùnrin wọ̀nyẹn tí a bí ní gbogbo ọdún mẹ́rìnlélógójì náà, nítorí pé àṣà náà ti dáwọ́ dúró nígbà ìṣọ̀tẹ̀ Kádéṣì, a sì tún fi ìdásílẹ̀ rẹ̀ múlẹ̀ ní Kádéṣì díẹ̀ kí wọ́n tó wọ ilẹ̀ náà. Èyí jẹ́ àmì ìfọwọ́sí Alfa àti Omega.

The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.

Ìrìnàjò ogójì ọdún nínú aginjù bẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ̀ sí ìránṣẹ́ Joṣúà àti Kalẹ́bù, ó sì parí pẹ̀lú ìṣọ̀tẹ̀ Mose nígbà tí ó lu Àpáta náà, tí ó sì ṣe àfihàn àìtótó nípa ìwà àti iṣẹ́ Ọlọ́run. Ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ ń ṣàpèjúwe òpin Ísírẹ́lì àtijọ́.

At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.

Ní òpin Ísírẹ́lì àtijọ́, Jésù gẹ́gẹ́ bí “Ońṣẹ́ Májẹ̀mú” nínú Malaki orí kẹta, wá láti fìdí “májẹ̀mú” múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹsàn-án. Gẹ́gẹ́ bí Ońṣẹ́ Májẹ̀mú, Kristi wọ inú májẹ̀mú pẹ̀lú ìjọ Kristẹni nínú ìtàn kan náà níbi tí Ó ti kọjá ti àwọn ènìyàn májẹ̀mú àtijọ́. Ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run, Olúwa kọjá ti àwọn ènìyàn májẹ̀mú àtẹ́lẹwọ́ kan, Ó sì wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ tuntun kan. Ohun kan náà gan-an ni Ó tún ṣe ní òpin Ísírẹ́lì àtijọ́.

A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?

Àpẹẹrẹ majẹmu ni ìgbéyàwó, àti láti ìbí Kristi títí dé ìparun Jerusalẹmu ní ọdún 70 AD, àsọtẹ́lẹ̀ fi ìkọ̀sílẹ̀ Ọlọ́run kúrò lọ́dọ̀ Ísírẹ́lì àtijọ́ gidi hàn ní ọ̀nà ìlọsíwájú. Nítorí náà, ìgbà wo ni ìkọ̀sílẹ̀ náà ti bẹ̀rẹ̀ sí í ní agbára gan-an—nígbà ìbí Rẹ̀, ikú Rẹ̀, fífi òkúta pa Stífénù, tàbí ìparun Jerusalẹmu?

“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.

“Ní àkókò kan náà, àwọn olùjọ́sìn láti gbogbo orílẹ̀-èdè ń wá sí tẹ́ńpìlì tí a ti yà sí mímọ́ fún ìjọsìn Ọlọ́run. Ó ń dán pẹ̀lú wúrà àti àwọn òkúta iyebíye, ó sì jẹ́ ìran ẹwà àti ọláńlá. Ṣùgbọ́n a kò tún rí Jèhófà mọ́ nínú ààfin ẹwà yẹn. Ísírẹ́lì gẹ́gẹ́ bí orílẹ̀-èdè kan ti kọ ara rẹ̀ sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run. Nígbà tí Kristi, ní etí òpin iṣẹ́-ìránṣẹ́ ayé Rẹ̀, wo inú tẹ́ńpìlì náà fún ìgbà ìkẹyìn, Ó wí pé, ‘Wò ó, a fi ilé yín sílẹ̀ fún yín ní ahoro.’ Matthew 23:38. Títí di àsìkò yẹn ni Ó ti ń pè tẹ́ńpìlì náà ní ilé Baba Rẹ̀; ṣùgbọ́n bí Ọmọ Ọlọ́run ti jáde kúrò ní àárín àwọn ògiri wọ̀nyẹn, ìwàláàyè Ọlọ́run yọ kúrò títí láé nínú tẹ́ńpìlì tí a kọ́ fún ògo Rẹ̀.” Acts of the Apostles, 145.

The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.

Ní ọjọ́ tí ó tẹ̀lé Ìwọlé Ìṣẹ́gun náà, Kristi kéde pé ilé àwọn Júù ti di ahoro, a sì fi ìkọ̀sílẹ̀ náà múlẹ̀ ní ìparí. Nítorí náà, ìkọ̀sílẹ̀ náà dé ìparí nígbà tí oòrùn wọ̀ lọ́jọ́ Ìwọlé Ìṣẹ́gun náà.

“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!

“Jerusalẹmu ti jẹ ọmọ ìtọ́jú Rẹ̀, àti gẹ́gẹ́ bí baba onínú-ọ̀ràn ṣe ń ṣọ̀fọ̀ ọmọ aláìgbọ́ran, bẹ́ẹ̀ ni Jesu sọkún sí ìlú àyànfẹ́ náà. Báwo ni èmi yóò ṣe fi ọ́ sílẹ̀? Báwo ni èmi yóò ṣe rí ọ tí a ti yàn fún ìparun? Ṣé mo gbọdọ̀ jẹ́ kí o lọ láti kún ife ẹ̀ṣẹ̀ rẹ? Ọkàn kan ní iye tó bẹ́ẹ̀ gíga pé, ní ìfiwéra pẹ̀lú rẹ̀, àwọn ayé yóò ṣubú sínú àìnípọnjú; ṣùgbọ́n níhìn-ín ni gbogbo orílẹ̀-èdè kan yóò sọnù. Nígbà tí oòrùn ìwọ̀-oòrùn tí ń rẹ̀ yóò kọjá kúrò ní ojú ọ̀run, ọjọ́ oore-ọ̀fẹ́ Jerusalẹmu yóò ti dópin. Nígbà tí ìrìnàjò náà dúró lórí etí Òkè Olifeti, kò tíì pẹ́ jù fún Jerusalẹmu láti ronúpìwàdà. Nígbà náà ni angẹli àánú ń dì ìyẹ́ rẹ̀ pọ̀ láti sọ̀kalẹ̀ kúrò lórí ìtẹ́ wúrà, kí ó lè fi àyè sílẹ̀ fún ìdájọ́ òdodo àti ìdájọ́ tí ń bọ̀ lọ́kánjúáyá. Ṣùgbọ́n ọkàn ńlá Kristi tí ó kún fún ìfẹ́ ṣì ń bẹ̀bẹ̀ fún Jerusalẹmu, tí ó ti gan àánú Rẹ̀, tí ó kẹ́gàn ìkìlọ̀ Rẹ̀, tí ó sì fẹ́rẹ̀ fi ọwọ́ ara rẹ̀ bọ̀ sínú ẹ̀jẹ̀ Rẹ̀. Bí Jerusalẹmu bá ti ronúpìwàdà nìkan, kò tíì pẹ́ jù. Nígbà tí àwọn ìmọ́lẹ̀ ìkẹyìn oòrùn tí ń wọ̀ bá ṣì ń dúró lórí tẹ́ńpìlì, ilé-ìṣọ́, àti orí ṣókí, ṣé kò sí angẹli rere kan tí yóò darí rẹ̀ sí ìfẹ́ Olùgbàlà, kí ó sì yí ìparun rẹ̀ kúrò? Ìlú ẹlẹ́wà ṣùgbọ́n aláìmọ́, tí ó sọ àwọn wòlíì lókùúta, tí ó kọ Ọmọ Ọlọ́run, tí ó sì ń fi àìronúpìwàdà rẹ̀ dì ara rẹ̀ mọ́ nínú ẹ̀wọ̀n ìsìn,—ọjọ́ àánú rẹ̀ ti fẹ́rẹ̀ tán!”

“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.

“Síbẹ̀síbẹ̀ Ẹ̀mí Ọlọ́run tún ń bá Jerusalẹmu sọ̀rọ̀. Kí ọjọ́ tó parí, ẹ̀rí mìíràn ni a tún jẹ́ nípa Kristi. Ohùn ẹlẹ́rìí ni a gbé sókè, tí ó ń dáhùn sí ìpè láti inú ìgbà àtẹ́lẹwọ́ àsọtẹ́lẹ̀. Bí Jerusalẹmu bá fetí sí ìpè náà, bí yóò sì gba Olùgbàlà tí ń wọ ẹnu-ọ̀nà rẹ̀ wọlé, ó ṣì lè rí ìgbàlà.”

“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:

“Àwọn ìròyìn ti dé ọ̀dọ̀ àwọn alákòóso ní Jerusalẹmu pé Jésù ń sún mọ́ ìlú náà pẹ̀lú ogunlọ́gọ̀ ènìyàn púpọ̀. Ṣùgbọ́n wọn kò ní ìkáàbọ̀ kankan fún Ọmọ Ọlọ́run. Ní ìbẹ̀rù ni wọ́n jáde lọ láti pàdé Rẹ̀, ní ìrètí pé wọn yóò tú ogunlọ́gọ̀ náà ká. Bí ìrìnàjò náà ṣe fẹ́rẹ̀ẹ́ bẹ̀rẹ̀ sí í sọ̀ kalẹ̀ ní Òkè Ólífì, àwọn alákòóso dá a dúró. Wọ́n béèrè ohun tí ó fà ayọ̀ ìhòòhò yìí. Bí wọ́n ṣe ń béèrè pé, ‘Ta ni èyí?’ àwọn ọmọ-ẹ̀yìn, tí ẹ̀mí ìmísí kún inú wọn, dá ìbéèrè yìí lóhùn. Ní ọ̀rọ̀ àgbéléwò tí ó kún fún òye, wọ́n tún àwọn àsọtẹ́lẹ̀ nípa Kristi sọ pé:”

“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.

“Ádámù yóò sọ fún ọ pé, irú-ọmọ obìnrin ni yóò fọ́ orí ejò náà.”

“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.

“Béèrè lọ́wọ́ Ábúráhámù, yóò sì sọ fún ọ pé, ‘Mẹ́kísédékì Ọba Ṣálẹ́mù ni í ṣe,’ Ọba Àlàáfíà. Jẹ́nẹ́sísì 14:18.

“Jacob will tell you, He is Shiloh of the tribe of Judah.

“Jékọ́bù yóò sọ fún ọ pé, Òun ni Ṣílòhù láti inú ẹ̀yà Júdà.

“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.

“Aísáyà yóò sọ fún ọ pé, ‘Immanuẹli,’ ‘Iyanu, Olùgbìmọ̀, Ọlọ́run Alágbára, Baba Ayérayé, Ọba Àlàáfíà.’ Aísáyà 7:14; 9:6.”

“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.

“Jeremiah yóò sọ fún yín pé, Ẹ̀ka Dáfídì, ‘Olúwa Òdodo wa.’ Jeremiah 23:6.

“Daniel will tell you, He is the Messiah.

“Dáníẹ́lì yóò sọ fún yín pé, Òun ni Mèsáyà.

“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.

“Hosea yóò sọ fún ọ pé, Òun ni ‘Olúwa Ọlọ́run àwọn ọmọ-ogun; Olúwa ni ìrántí Rẹ̀.’ Hosea 12:5.

“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.

“Johanu Onítẹ̀bọmi yóò sọ fún ọ pé, Òun ni ‘Ọ̀dọ́-Àgùntàn Ọlọ́run, tí ó ń kó ẹ̀ṣẹ̀ ayé kúrò.’ Johanu 1:29.

“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.

“Jèhófà ńlá ti kéde láti orí ìtẹ́ rẹ̀ pé, ‘Èyí ni Ọmọ mi ọ̀wọ́n.’ Mátíù 3:17.

“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.

“Àwa, àwọn ọmọ-ẹ̀yìn Rẹ̀, ń kéde pé, Èyí ni Jésù, Mèsáyà, Ọba ìyè, Olùdàǹdè ayé.

“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.

“Àti pé ọmọ-aládé àwọn agbára òkùnkùn jẹ́wọ́ Rẹ̀, ní wíwí pé, ‘Mo mọ Ọ ẹni tí Iwọ jẹ́, Ẹni Mímọ́ ti Ọlọ́run.’ Mákù 1:24.” Ìfẹ́ Ọ̀pọ̀ Ọdún, 577–579.

The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.

Ìtàn Ìwọlé Ìṣẹ́gun Kristi jẹ́ àpẹẹrẹ ìtàn Igbe Àárín Òru ní àkókò àwọn Millerite. Àyọkà láti ọ̀dọ̀ Sister White fi hàn pé nígbà tí ìwọlé náà bẹ̀rẹ̀, àwọn ènìyàn wà lábẹ́ ìmísí Ẹ̀mí Mímọ́, lẹ́yìn náà Kristi dúró, Ó sì sunkún lórí Jerusalẹmu. Lẹ́yìn èyí, Ó tẹ̀síwájú nínú ìwọlé náà, nígbà náà ni ó sì dojú kọ aṣáájú àwọn Júù. Èmi yóò fẹ́ ya àwọn ànímọ́ kan sọ́tọ̀ nínú ìtàn yìí kí n lè fi mọ àwọn àmì ọ̀nà tí a tún ṣe nínú ìtàn àwọn Millerite. Ṣùgbọ́n kí á tó bẹ̀rẹ̀, mo fẹ́ sọ kókó kan nípa ìbẹ̀rẹ̀ àti òpin. Ohun tí a ṣẹ̀ṣẹ̀ tọ́ka sí láti ọ̀dọ̀ Sister White dúró fún òpin orí kan, ìbẹ̀rẹ̀ orí tí ó tẹ̀lé sì sọ báyìí.

“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.

“Ìrìn-àjò ìṣẹ́gun Kristi sí Jerusalẹmu jẹ́ àwòrán ìṣáájú tí kò tíì yé kedere nípa bí Òun yóò ṣe wá nínú àwọsánmà ọ̀run pẹ̀lú agbára àti ògo, láàrín ìṣẹ́gun àwọn áńgẹ́lì àti ayọ̀ àwọn ènìyàn mímọ́. Nígbà náà ni a óo mú àwọn ọ̀rọ̀ Kristi sí àwọn àlùfáà àti àwọn Farisi ṣẹ pé: ‘Ẹ̀yin kì yóò tún rí Mi láti ìsinsin yìí lọ, títí ẹ ó fi wí pé, Alábùkún ni Ẹni tí ń bọ̀ wá ní orúkọ Oluwa.’ Matthew 23:39. Nínú ìran àsọtẹ́lẹ̀ ni a fi ọjọ́ ìṣẹ́gun ìkẹyìn náà hàn Sekaráyà; ó sì tún rí ìparun àwọn tí wọ́n kọ Kristi nígbà ìwáde àkọ́kọ́ Rẹ̀ pé: ‘Wọ́n yóò sì wo Èmi tí wọ́n gún, wọn yóò sì ṣọ̀fọ̀ Rẹ̀ gẹ́gẹ́ bí ẹni tí ń ṣọ̀fọ̀ ọmọkùnrin rẹ̀ kan ṣoṣo, wọn yóò sì wà nínú ìkorò nítorí Rẹ̀, gẹ́gẹ́ bí ẹni tí ó wà nínú ìkorò nítorí àkọ́bí rẹ̀.’ Zechariah 12:10. Iwòye yìí ni Kristi ti rí tẹ́lẹ̀ nígbà tí Ó wo ìlú náà tí Ó sì sọkún lórí rẹ̀. Nínú ìparun àkókò Jerusalẹmu, Ó rí ìparun ìkẹyìn ti àwọn ènìyàn náà tí wọ́n jẹ̀bi ẹ̀jẹ̀ Ọmọ Ọlọrun.”

“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.

“Àwọn ọmọ-ẹ̀yìn rí ìkórìíra àwọn Júù sí Kristi, ṣùgbọ́n wọn kò tíì rí ibi tí yóò yọrí sí. Wọn kò tíì lóye ipò tòótọ́ Ísírẹ́lì, bẹ́ẹ̀ ni wọn kò sì tíì mọ̀ gbígbẹ́san tí yóò bọ́ sórí Jérúsálẹ́mù. Èyí ni Kristi ṣí sí wọn nípasẹ̀ ẹ̀kọ́ àfihàn kan tí ó ní ìtumọ̀ pàtàkì.”

“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.

“Ìpè ìkẹyìn sí Jerusalẹmu ti wá di asán. Àwọn àlùfáà àti àwọn olórí ti gbọ́ ohùn àsọtẹ́lẹ̀ ti ìgbà àtijọ́ tí ó tún ń dún jáde láti ẹnu ọ̀pọ̀ ènìyàn, gẹ́gẹ́ bí ìdáhùn sí ìbéèrè náà pé, ‘Ta ni Ẹni yìí?’ ṣùgbọ́n wọn kò gbà á gẹ́gẹ́ bí ohùn Ìmísí. Nínú ìbínú àti ìyàlẹ́nu wọn gbìyànjú láti dákẹ́ àwọn ènìyàn náà. Àwọn olórí ọmọ-ogun Romu wà láàárín ìjọ ènìyàn náà, àwọn ọ̀tá Rẹ̀ sì fi ẹ̀sùn kan Jesu níwájú wọn gẹ́gẹ́ bí olórí ìṣọ̀tẹ̀ kan. Wọn sọ ọ́ di mímọ̀ pé Ó fẹ́ gba tẹ́ńpìlì náà ní agbára, kí Ó sì jọba gẹ́gẹ́ bí ọba ní Jerusalẹmu.” The Desire of Ages, 580.

The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”

Kókó ọ̀ràn tí èmi kò fẹ́ kí ó ṣòfo ni pé Ìwọlé Ìṣẹ́gun Kristi sínú Jerúsálẹ́mù jẹ́ àpẹẹrẹ, kì í ṣe ti Ìké Tó Ń Dun Ní Òru Àárín nìkan nínú ìtàn àwọn Mílọ́ráítì, ṣùgbọ́n ti òpin ayé pẹ̀lú. Ó ní ìbáṣepọ̀ pẹ̀lú ìpadàbọ̀ Kristi ní ìbẹ̀rẹ̀ ẹgbẹ̀rún ọdún inú orí ogún Ìfihàn, àti pẹ̀lú ìpadàbọ̀ Rẹ̀ pẹ̀lú Jerúsálẹ́mù Tuntun ní òpin ẹgbẹ̀rún ọdún náà. Ó tún ní ìbáṣepọ̀ pẹ̀lú ikú àwọn ẹni-buburu ní ìgbà ìbọ̀wọ̀ Kejì Rẹ̀, àti pẹ̀lú ìdájọ́ ìkẹyìn wọn ní òpin ẹgbẹ̀rún ọdún náà. Ìbẹ̀rẹ̀ gbolohun ìkẹyìn náà sọ pé, “Àdúrà ẹ̀bẹ̀ ìkẹyìn sí Jerúsálẹ́mù ti já sí asán. Àwọn àlùfáà àti àwọn olórí ti gbọ́ ohùn àsọtẹ́lẹ̀ ti ìgbà àtijọ́ tí ọ̀pọ̀ ènìyàn tún sọ padà, ní ìdáhùn sí ìbéèrè náà pé, ‘Ta ni Ẹni yìí?’ ṣùgbọ́n wọn kò gbà á gẹ́gẹ́ bí ohùn Ìmísí.”

The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.

Ìpè ìkẹyìn náà di asán, a sì ṣàfihàn ìpè náà gẹ́gẹ́ bí “ohùn àsọtẹ́lẹ̀ ti ìgbà àtijọ́.” Ọ̀pọ̀ ènìyàn ní ọjọ́ Kristi kọ ìpè ìkẹyìn wọn, nítorí wọ́n kọ ìmòràn Jeremiah láti padà sí àwọn ọ̀nà àtijọ́. Wọ́n tún kọ ìlànà ìlà lé ìlà, nítorí àwọn ọmọ-ẹ̀yìn ti dáhùn ìbéèrè náà pé, “Ta ni Ẹni yìí,” nípa mímú ọ̀pọ̀ ẹlẹ́rìí jọ, ìlà lé ìlà, láti ibí díẹ̀ àti láti ibẹ̀ díẹ̀.

When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.

Nígbà tí Kristi bẹ̀rẹ̀ ìwọlé sí Jerusalẹmu, Ó dúró ní ọ̀nà. Ó bẹ̀rẹ̀ pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ bí àwọn ọmọ-ẹ̀yìn ṣe rí kẹ́tẹ́kẹ́tẹ́ abo náà fún Kristi láti gùn ún. Kò tíì gùn ẹranko rí, bẹ́ẹ̀ ni ẹranko náà kò tíì jẹ́ kí a gùn ún rí. Ìmọ̀ràn inú ọ̀rọ̀ náà fi iṣẹ́ ìyanu hàn, nítorí ẹranko wo ni yóò jẹ́ kí a gùn ún ní ìgbà àkọ́kọ́, ta sì ni ó mọ bí a ṣe lè darí gígun kẹ́tẹ́kẹ́tẹ́ abo tí kò tíì ṣe èyí rí tẹ́lẹ̀. Èyí jọ ohun tí ó ṣẹlẹ̀ nígbà tí àwọn Filistia fi ọrẹ sí orí kẹ̀kẹ́ náà, pọ̀ mọ́ Àpótí náà, tí wọ́n sì so màlúù méjì tí ọmọ màlúù wọn ṣì ń mú ọmú, tí wọn kò sì tíì fa kẹ̀kẹ́ rí tẹ́lẹ̀, wọ́n sì fi àwọn ọmọ wọn sílẹ̀ lójijì, wọ́n bẹ̀rẹ̀ ìrìnàjò náà láti da Àpótí náà padà fún àwọn Heberu. Àpótí náà wà ní ọ̀nà rẹ̀ sí Jerusalẹmu, àti nígbà tí Dafidi mú un wọ Jerusalẹmu níkẹyìn, ó ṣàpẹẹrẹ ìwọlé ìṣẹ́gun Kristi.

Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.

Nígbà tí Kristi bá ti gun kẹ́tẹ́kẹ́tẹ́ náà, àwọn ènìyàn bẹ̀rẹ̀ sí í tẹ́ òpópónà náà pẹ̀lú aṣọ wọn, wọ́n sì ń gé ẹ̀ka ọ̀pẹ lulẹ̀, àwọn ìkígbe náà sì ń ké pé, “Hosana fún Ọmọ Dafidi: Ìbùkún ni fún Ẹni tí ń bọ̀ ní orúkọ Oluwa! Hosana ní ibi gíga jùlọ.” (Mátíù 21:9) Àwọn olórí kọ̀ láti fara mọ́ ọn, wọ́n sì pe Jesu pé kí ó dá ogunlọ́gọ̀ náà dúró. Wọ́n ń lọ síwájú, Jesu sì dúró láti sunkún fún aráyé tí ó sọnù, tí Jerusalẹmu dúró fún. Lẹ́yìn náà, ìrìnàjò náà tẹ̀síwájú, àwọn olórí sì tún wọ̀lú lẹ́ẹ̀kan sí i, wọ́n béèrè pẹ̀lú àṣẹ pé kí wọ́n mọ ẹni tí Jesu jẹ́. Nígbà náà ni àwọn ọmọ-ẹ̀yìn fi ẹ̀rí àwọn wòlíì hàn, ìlà lórí ìlà.

The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.

Ìtàn tí a ń gbé yẹ̀ wò nísinsìnyí ni àjíǹde Lásárù ti ṣáájú, èyí tí ó fi àmì àkọ́kọ́ ìdàmú sílẹ̀ nínú ìlà àsọtẹ́lẹ̀ tí a ṣàfihàn nínú àkàwé àwọn wúńdíá mẹ́wàá, àti nípasẹ̀ Ùsà fífi ọwọ́ kan Àpótí Májẹ̀mú, nínú ìlà ìwọlé ọba Dafidi lọ sínú Jérúsálẹ́mù. Ìdàmú àkọ́kọ́ náà ní ìbáṣepọ̀ pẹ̀lú àkókò ìdádúró, Kristi sì ti dáwọ́ró nígbà tí ó kọ́kọ́ gbọ́ pé Lásárù ń ṣàìsàn, gẹ́gẹ́ bí Dafidi náà ti dáwọ́ró nípa fífi Àpótí Májẹ̀mú sí ibẹ̀ tí Ùsà kú títí di ìgbà tí ó padà lọ mú un wá lẹ́yìn náà. Lásárù kú, lẹ́yìn náà a sì jí i dìde. Lásárù ni ẹni náà tí ó sì tẹ̀síwájú lẹ́yìn náà láti darí kẹ́tẹ́kẹ́tẹ́ tí Jésù gùn wọ Jérúsálẹ́mù.

In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.

Nínú ìtàn àwọn Millerite, áńgẹ́lì kejì dé ní ọjọ́ kẹrìndínlógún, oṣù Kẹrin, ọdún 1844, ní àkókò ìdààmú àkọ́kọ́, èyí tí ó samisi ìbẹ̀rẹ̀ àkókò ìdádúró. Lẹ́yìn náà, Samuel Snow bẹ̀rẹ̀ sí í mú ìránṣẹ́ Ẹkún Ọ̀ganjọ́ dàgbà ní kíkún díẹ̀díẹ̀. Ìdàgbàsókè kíkún díẹ̀díẹ̀ ti ìránṣẹ́ náà ni a ṣojú fún nípasẹ̀ ìwọlé Kristi sínú Jerusalẹmu. Ìlọsíwájú iṣẹ́ Snow ni a tún ṣojú fún nínú ìrìnàjò Àpótí Májẹ̀mú, láti ọ̀dọ̀ àwọn Filistini, sí orí kẹ̀kẹ́, sí ọ̀dọ̀ Ussa, títí ó fi wọ Jerusalẹmu ní ìkẹyìn.

The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.

Ìwọlé náà ní ìkéde àkọ́kọ́ láti ọ̀dọ̀ àwọn ènìyàn nígbà tí àwọn olórí sọ fún Kristi pé kí ó pa ogun náà lẹ́nu, lẹ́yìn èyí ni Kristi sunkún, lẹ́yìn náà sì ni ìkéde àwọn ọmọ-ẹ̀yìn wáyé nígbà tí àwọn olórí aláìgbọ́ràn béèrè pé ta ni Kristi jẹ́. Ìfarahàn ìmísí nínú àwọn ènìyàn tí ó mú ìdáhùn àkọ́kọ́ ti àwọn olórí aláìgbọ́ràn jáde ni a tún ṣe nínú àwọn ọmọ-ẹ̀yìn nígbà tí wọ́n fi “ìlà lórí ìlà” mú ọ̀pọ̀lọpọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀ láti ìgbà àtijọ́ wá. Nígbà tí oòrùn wọ ní ọjọ́ náà, a kọ́silẹ̀ Israẹli àtijọ́ kúrò lọ́dọ̀ Ọlọ́run.

In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.

Nínú ìtàn náà a jẹ́ kó yé wa pé àwọn ọmọ-ẹ̀yìn kò “lóye ìgbẹ̀san tí yóò bọ́ sórí Jerusalẹmu.” “Ìgbẹ̀san” náà tí yóò “bọ́ sórí Jerusalẹmu” ni a fi “ẹ̀kọ́ ohun àpẹẹrẹ pàtàkì kan” hàn fún àwọn ọmọ-ẹ̀yìn. Ẹ̀kọ́ ohun àpẹẹrẹ pàtàkì náà ni ìfìyà jẹ igi ọ̀pọ̀tọ́. Ìparun Jerusalẹmu, èyí tí àwọn ọmọ-ẹ̀yìn kò tí ì yé wọn nígbà náà, ni a fi ìfìyà jẹ igi ọ̀pọ̀tọ́ hàn, bẹ́ẹ̀ sì ni àpèjúwe tí Kristi ti kọ́ wọn tẹ́lẹ̀ nípa igi ọ̀pọ̀tọ́.

“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.

“Ìkìlọ̀ náà jẹ́ fún gbogbo ìgbà. Ìṣe Kristi nípa fífi ègún bá igi tí agbára tirẹ̀ dá dúró gẹ́gẹ́ bí ìkìlọ̀ sí gbogbo àwọn ìjọ àti sí gbogbo àwọn Kristẹni. Kò sí ẹni tí ó lè pa òfin Ọlọ́run mọ́ láì máa ṣe ìránṣẹ́ fún àwọn ẹlòmíràn. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ wà tí wọn kò fi ìgbésí ayé aláàánú, àìmọtara-ẹni-nìkan ti Kristi hàn nínú ìwà wọn. Àwọn kan tí wọ́n ń rò ara wọn sí Kristẹni àtàtà kò lóye ohun tí ó jẹ́ iṣẹ́-ìránṣẹ́ fún Ọlọ́run. Wọ́n ń pète, wọ́n sì ń kẹ́kọ̀ọ́ bí wọ́n ṣe lè wu ara wọn. Wọ́n ń hùwà ní ìtọ́kasí sí ara wọn nìkan. Àkókò níye lójú wọn kìkì bí wọ́n ṣe lè kó jọ fún ara wọn. Nínú gbogbo ọ̀ràn ìgbésí ayé, èyí ni ète wọn. Kì í ṣe fún àwọn ẹlòmíràn, bí kò ṣe fún ara wọn ni wọ́n ti ń ṣe ìránṣẹ́. Ọlọ́run dá wọn láti gbé nínú ayé kan níbi tí a ti gbọ́dọ̀ ṣe iṣẹ́-ìránṣẹ́ àìmọtara-ẹni-nìkan. Ó pinnu pé kí wọ́n ran àwọn ẹlẹgbẹ́ ènìyàn wọn lọ́wọ́ ní gbogbo ọ̀nà tí ó ṣeé ṣe. Ṣùgbọ́n ìmọtara-ẹni-nìkan ti tóbi tó bẹ́ẹ̀ gẹ́gẹ́ tí wọn kò fi lè rí ohun mìíràn. Wọ́n kò ní ìfarakanra pẹ̀lú ẹ̀dá ènìyàn. Àwọn tí wọ́n bá a ṣe ń gbé fún ara wọn bẹ́ẹ̀ dàbí igi ọ̀pọ̀tọ́ tí ó fi gbogbo ìrísí hàn, ṣùgbọ́n tí kò ní èso. Wọ́n ń pa àwòṣe ìjọsìn mọ́, ṣùgbọ́n láìsí ìrònúpìwàdà tàbí ìgbàgbọ́. Nínú ìjẹ́wọ́ wọn, wọ́n ń bu ọlá fún òfin Ọlọ́run, ṣùgbọ́n ìgbọràn kò sí. Wọ́n ń sọ, ṣùgbọ́n wọn kò ṣe é. Nínú ìdájọ́ tí a kede sí igi ọ̀pọ̀tọ́ náà, Kristi fi hàn bí ìfarahàn asán yìí ti kórìíra tó lójú Rẹ̀. Ó sọ pé ẹlẹ́ṣẹ̀ tí ó hàn gbangba ní ẹ̀bi kéré ju ẹni tí ó jẹ́wọ́ pé òun ń sin Ọlọ́run, ṣùgbọ́n tí kò so èso fún ògo Rẹ̀.”

“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.

“Òwe igi ọ̀pọ̀tọ́ náà, tí a sọ kí ìbẹ̀wò Kristi sí Jerusalẹmu tó wáyé, ní ìbáṣepọ̀ tààrà pẹ̀lú ẹ̀kọ́ tí Ó kọ́ nígbà tí Ó fi ègún bú igi aláìso náà.” The Desire of Ages, 584.

After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.

Lẹ́yìn ìpàdé ìforígbárí ìkẹyìn pẹ̀lú àwọn aṣáájú náà, Jésù yọ̀ sí apá kan láti gbàdúrà ní gbogbo òru; lẹ́yìn náà, ní òwúrọ̀ bí Ó ti ń kọjá lẹ́gbẹ̀ẹ́ igi ọ̀pọ̀tọ́, Ó bú ú.

“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.

“Kì í ṣe àkókò èso ọ̀pọ̀tọ́ tí ó ti pọ́n, bí kò ṣe ní àwọn agbègbè kan; àti lórí àwọn ilẹ̀ gíga ní àyíká Jerusalẹmu, a lè sọ ní òtítọ́ pé, ‘Àkókò ọ̀pọ̀tọ́ kò tíì dé.’ Ṣùgbọ́n nínú ọgbà èso tí Jésù dé sí, igi kan dà bí ẹni pé ó ti ṣáájú gbogbo àwọn yòókù. Ewé ti bo ó tán. Irú igi ọ̀pọ̀tọ́ ni pé kí ewé tó ṣí, èso tí ń dàgbà máa hàn. Nítorí náà igi yìí, níwọ̀n bí ewé rẹ̀ ti kún, fi ìlérí èso tí ó ti dàgbà dáadáa hàn. Ṣùgbọ́n ìfarahàn rẹ̀ jẹ́ ẹ̀tàn. Nígbà tí Jésù wá ẹ̀ka rẹ̀ kiri, láti ẹ̀ka ìsàlẹ̀ jù lọ títí dé sí ẹ̀ka kékeré jù lọ lókè, ó rí ‘ohunkóhun bí kò ṣe ewé.’ Ó jẹ́ àkójọpọ̀ ewé tí ń fi ara hàn lásán, kò ju bẹ́ẹ̀ lọ.”

“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’

“Kírísítì sọ ègún ìparun sí i. Ó ní pé, ‘Kí ẹnikẹ́ni má tún jẹ èso láti ara rẹ mọ́ títí láé.’ Ní òwúrọ̀ ọjọ́ kejì, bí Olùgbàlà àti àwọn ọmọ-ẹ̀yìn Rẹ̀ ṣe tún ń lọ sí ìlú, àwọn ẹ̀ka rẹ̀ tí ó ti gbẹ run àti ewé rẹ̀ tí ó ti rọ sọ̀kalẹ̀ fà àkíyèsí wọn. ‘Olùkọ́,’ ni Pétérù wí, ‘wò ó, igi ọ̀pọ̀tọ́ tí Iwọ bú ti gbẹ tán.’”

“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.

“Iṣe Kristi ní fífi ègún bú igi ọ̀pọ̀tọ́ náà ti mú kí ìyàlẹ́nu bá àwọn ọmọ-ẹ̀yìn náà. Ó dàbí ẹni pé ó yàtọ̀ sí ọ̀nà àti iṣẹ́ Rẹ̀. Ní ọ̀pọ̀ ìgbà ni wọ́n ti gbọ́ tí Ó ti ń kéde pé Kò wá láti dá ayé lẹ́bi, ṣùgbọ́n kí a lè gba ayé là nípasẹ̀ Rẹ̀. Wọ́n rántí ọ̀rọ̀ Rẹ̀ pé, ‘Ọmọ ènìyàn kò wá láti pa ẹ̀mí ènìyàn run, bí kò ṣe láti gbà wọ́n là.’ Lúùkù 9:56. Àwọn iṣẹ́ àgbàyanu Rẹ̀ ni a ṣe láti mú ìmúpadàbọ̀sípò wá, kì í ṣe láti run. Àwọn ọmọ-ẹ̀yìn náà ti mọ̀ Ọ́n nìkan gẹ́gẹ́ bí Olùmúpadàbọ̀sípò, Olùwòsàn. Ìṣe yìí dúró ní ìyàsọ́tọ̀. Kí ni ète rẹ̀? ni wọ́n béèrè.”

“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.

“Ọlọ́run ‘ń fi àánú dùn.’ ‘Bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, èmi kò ní inú-dídùn nínú ikú ẹni búburú.’ Míkà 7:18; Ìsíkíẹ́lì 33:11. Lójú Rẹ̀, iṣẹ́ ìparun àti ìkéde ìdájọ́ jẹ́ ‘iṣẹ́ àjèjì.’ Aísáyà 28:21. Ṣùgbọ́n nínú àánú àti ìfẹ́ ni Ó fi ń gbé ìbòjú kúrò lórí ọjọ́ iwájú, tí Ó sì ń fi àbájáde ọ̀nà ẹ̀ṣẹ̀ hàn fún ènìyàn.”

“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.

“Ìbùkún ègún igi ọ̀pọ̀tọ́ náà jẹ́ àkàwé tí a ṣe ní ìṣe. Igi aláìso yẹn, tí ń fi ewé rẹ̀ tí ó kún fún ìfarahàn àròsọ hàn gbangba níwájú Kristi gan-an, jẹ́ àmì ìṣàpẹẹrẹ orílẹ̀-èdè Júù. Olùgbàlà fẹ́ láti jẹ́ kí ó hàn gbangba fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ìdí àti ìdájú ìparun Ísráẹ́lì. Nítorí ète yìí ni Ó fi fún igi náà ní àbùdá ìwà, Ó sì sọ ọ́ di aṣàlàyé òtítọ́ Ọlọ́run. Àwọn Júù yà ara wọn sí mímọ́ kúrò lọ́dọ̀ gbogbo àwọn orílẹ̀-èdè mìíràn, wọ́n ń jẹ́wọ́ ìfaramọ́ sí Ọlọ́run. Ó ti ṣe ojú rere àkànṣe sí wọn, wọ́n sì ń pe ara wọn ní olódodo ju gbogbo àwọn ènìyàn mìíràn lọ. Ṣùgbọ́n ìfẹ́ ayé àti ojúkòkòrò èrè ti bà wọ́n jẹ́. Wọ́n ń ṣògo nínú ìmọ̀ wọn, ṣùgbọ́n wọ́n kò mọ ohun tí Ọlọ́run ń béèrè, wọ́n sì kún fún àgàbàgebè. Bí igi aláìso náà, wọ́n na àwọn ẹ̀ka wọn tí ó kún fún ìfarahàn àròsọ sókè, tí wọ́n dà bí ẹni pé wọ́n rẹwà gan-an, tí wọ́n sì lẹ́wà lójú, ṣùgbọ́n wọ́n kò so “ohun kan bí kò ṣe ewé.” Ẹ̀sìn àwọn Júù, pẹ̀lú tẹ́ńpìlì rẹ̀ ọlọ́lá, àwọn pẹpẹ mímọ́ rẹ̀, àwọn àlùfáà tí wọ́n fi mítà ṣe àfihàn ipò wọn, àti àwọn ayẹyẹ tí ń mú ìbẹ̀rù wọ̀lú, dájúdájú lẹ́wà ní ojú òde; ṣùgbọ́n ìrẹ̀lẹ̀, ìfẹ́, àti inú rere kò sí nínú rẹ̀.” The Desire of Ages, 581, 582.

We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”

A bẹ̀rẹ̀ nípa gbígbé ìbéèrè méjì dìde, èyí tí à ń bá a lọ nínú ìdáhùn sí i. Àwọn ìbéèrè wọ̀nyẹn ni pé, “Èéṣe tí ìdájọ́ àwọn alààyè fi bẹ̀rẹ̀ ní 9/11? Kí ni ìdájọ́ àwọn alààyè gẹ́gẹ́ bí Bíbélì?”

The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.

Àwọn ìlà àsọtẹ́lẹ̀ díẹ̀ tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀ jẹ́ ẹ̀rí ìwé-mímọ́ nípa ìdájọ́ àwọn alààyè. Àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí ń tọ́ka sí ohun tí ó ju kìkì “A, B, C” ìdájọ́ lọ, ṣùgbọ́n a kọ́kọ́ ń dáhùn àwọn ìbéèrè nípa 9/11 àti ìdájọ́ àwọn alààyè.

“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.

“‘Mo wo,’ ni wòlíì Dáníẹ́lì sọ, ‘títí a fi gbé àwọn ìtẹ́ kalẹ̀, Ẹni kan tí ó jẹ́ Àtijọ́ Ọjọ́ sì jókòó: aṣọ rẹ̀ funfun bí yìnyín, irun orí rẹ̀ sì dàbí irun àgùntàn mímọ́; ìtẹ́ rẹ̀ jẹ́ ọwọ́ iná, àwọn àgbá kẹ̀kẹ́ rẹ̀ sì jẹ́ iná tí ń jóná. Odò iná kan ń ṣàn jáde, ó sì ń bọ̀ láti iwájú rẹ̀ wá: ẹgbẹ̀rún ẹgbẹ̀rún ń ṣe ìránṣẹ́ fún un, ẹgbẹ̀rún mẹ́wàá ìlọ́po ẹgbẹ̀rún mẹ́wàá sì dúró níwájú rẹ̀: a gbé ìdájọ́ kalẹ̀, a sì ṣí àwọn ìwé náà.’ Dáníẹ́lì 7:9, 10, R.V.

“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.

“Ní báyìí ni a ṣe fi ọjọ́ ńlá àti ọlọ́lá náà hàn sí ìran wòlíì, nígbà tí a ó mú ìwà àti ayé àwọn ènìyàn kọjá fún àyẹ̀wò níwájú Onídàájọ́ gbogbo ayé, tí a ó sì san fún olúkúlùkù ènìyàn ‘gẹ́gẹ́ bí iṣẹ́ rẹ̀.’ Àtijọ́ ti Ọjọ́ ni Ọlọ́run Baba. Onísáàmù náà wí pé: ‘Kí a tó bí àwọn òkè, tàbí kí O tó dá ayé àti gbogbo agbaiye, láti ayérayé títí dé ayérayé, ìwọ ni Ọlọ́run.’ Sáàmù 90:2. Òun ni, ìpìlẹ̀ gbogbo ìwàláàyè, àti orísun gbogbo òfin, tí yóò jókòó gẹ́gẹ́ bí olórí nínú ìdájọ́ náà. Àwọn áńgẹ́lì mímọ́ sì, gẹ́gẹ́ bí àwọn iranṣẹ́ àti ẹlẹ́rìí, ní iye ‘ẹgbàá mẹ́wàá ìlọ́po ẹgbàá mẹ́wàá, àti ẹgbẹẹgbẹ̀rún ẹgbẹẹgbẹ̀rún,’ wà níbẹ̀ ní ìjọba ìdájọ́ ńlá yìí.”

“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.

“‘Sí wò ó, ẹnìkan tí ó dàbí Ọmọ ènìyàn ń bọ̀ pẹ̀lú ìkùùkuu ọ̀run, ó sì tọ̀ wá sọ́dọ̀ Àtijọ́ Ọjọ́, wọ́n sì mú un súnmọ́ iwájú Rẹ̀. A sì fi ìjọba, ògo, àti ìjọba-ọba fún un, kí gbogbo ènìyàn, orílẹ̀-èdè, àti èdè lè máa sìn ín: ìjọba Rẹ̀ jẹ́ ìjọba àìnípẹ̀kun, èyí tí kì yóò kọjá lọ.’ Danieli 7:13, 14. Ìbọ̀wọ̀ Kristi tí a ṣàpèjúwe níhìn-ín kì í ṣe ìbọ̀wọ̀ Rẹ̀ kejì sí ayé. Ó ń tọ̀ Àtijọ́ Ọjọ́ lọ ní ọ̀run láti gba ìjọba, àti ògo, àti ìjọba-ọba, èyí tí a ó fi fún un ní ìparí iṣẹ́ Rẹ̀ gẹ́gẹ́ bí alárinà. Ìbọ̀wọ̀ yìí gan-an, kì í ṣe ìbọ̀wọ̀ Rẹ̀ kejì sí ayé, ni a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ pé yóò ṣẹlẹ̀ ní òpin ọjọ́ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún náà ní ọdún 1844. Ní àtẹ̀lé àwọn áńgẹ́lì ọ̀run, Olórí Àlùfáà wa ń wọ inú ibi mímọ́ jùlọ, níbẹ̀ ni ó sì ti farahàn níwájú Ọlọ́run láti kópa nínú àwọn ìṣe ìkẹyìn ti iṣẹ́ ìránṣẹ́ Rẹ̀ nítorí ènìyàn—láti ṣe iṣẹ́ ìdájọ́ ìwádìí àti láti ṣe ètùtù fún gbogbo àwọn tí a fihàn pé wọ́n ní ẹ̀tọ́ sí àwọn àǹfààní rẹ̀.

“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.

“Nínú iṣẹ́ ìsìn àpẹẹrẹ náà, àwọn tí wọ́n nìkan ni wọ́n ní ipa nínú iṣẹ́ ìsìn Ọjọ́ Ètùtù, tí wọ́n ti wá síwájú Ọlọ́run pẹ̀lú ìjẹ́wọ́ àti ìrònúpìwàdà, àti tí ẹ̀ṣẹ̀ wọn, nípasẹ̀ ẹ̀jẹ̀ ọrẹ ẹ̀ṣẹ̀, ti jẹ́ kíkó lọ sí ibi mímọ́. Bákan náà, ní ọjọ́ ńlá ìkẹyìn ti ètùtù àti ìdájọ́ àyẹ̀wò, àwọn ẹjọ́ àwọn ènìyàn tí wọ́n jẹ́wọ́ ara wọn gẹ́gẹ́ bí ènìyàn Ọlọ́run nìkan ni a ń gbé yẹ̀wò. Ìdájọ́ àwọn ẹni búburú jẹ́ iṣẹ́ kan tí ó yàtọ̀ tí ó sì jẹ́ lọ́tọ̀, ó sì ń ṣẹlẹ̀ ní àkókò tí ó wáyé lẹ́yìn. “Ìdájọ́ gbọ́dọ̀ bẹ̀rẹ̀ ní ilé Ọlọ́run: bí ó bá sì kọ́kọ́ bẹ̀rẹ̀ lọ́dọ̀ wa, kí ni yóò jẹ́ òpin àwọn tí kò gbọ́ràn sí ìyìnrere?” 1 Peter 4:17.

“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.

“Àwọn ìwé àkọsílẹ̀ ní ọ̀run, nínú èyí tí a ti ń forúkọsílẹ̀ àwọn orúkọ àti àwọn iṣẹ́ ènìyàn, ni yóò pinnu àwọn ìpinnu ìdájọ́ náà. Wòlíì Dáníẹ́lì wí pé: ‘A gbé ìdájọ́ kalẹ̀, a sì ṣí àwọn ìwé náà.’ Olùṣípayá náà, nígbà tí ó ń ṣàpèjúwe ìran kan náà, fi kún un pé: ‘A sì tún ṣí ìwé mìíràn, èyí tí í ṣe ìwé ìyè: a sì dá àwọn òkú lẹ́jọ́ gẹ́gẹ́ bí ohun tí a kọ sínú àwọn ìwé náà, gẹ́gẹ́ bí iṣẹ́ wọn.’ Ìfihàn 20:12.”

“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.

“Iwé ìyè ní àwọn orúkọ gbogbo àwọn tí wọ́n ti wọ iṣẹ́ Ọlọ́run rí. Jésù pàṣẹ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé: ‘Ẹ máa yọ̀, nítorí a ti kọ orúkọ yín sínú ọ̀run.’ Luku 10:20. Pọ́ọ̀lù sọ̀rọ̀ nípa àwọn aláṣiṣẹ́gbẹ́ rẹ̀ olóòtítọ́, ‘àwọn tí a kọ orúkọ wọn sínú ìwé ìyè.’ Filipi 4:3. Dáníẹ́lì, nígbà tí ó ń wo ìsàlẹ̀ sí ‘àkókò ìpọ́njú, irú èyí tí kò tíì sí rí,’ kéde pé a ó gba àwọn ènìyàn Ọlọ́run là, ‘olúkúlùkù ẹni tí a bá rí pé a kọ sínú ìwé náà.’ Dáníẹ́lì 12:1; Ìṣípayá 21:27. Oníṣípayá sì wí pé àwọn wọ̀nyí nìkan ni yóò wọ inú ìlú Ọlọ́run, àwọn tí a kọ orúkọ wọn ‘sínú ìwé ìyè Ọ̀dọ́-Àgùntàn náà.’”

“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.

“A kọ ‘ìwé ìrántí’ kan síwájú Ọlọ́run, nínú èyí tí a ti kọ àwọn iṣẹ́ rere ti ‘àwọn tí ó bẹ̀rù Olúwa, tí wọ́n sì ń ronú lórí orúkọ Rẹ̀.’ Málákì 3:16. A ti forúkọsílẹ̀ ọ̀rọ̀ ìgbàgbọ́ wọn àti iṣẹ́ ìfẹ́ wọn ní ọ̀run. Nehemiah tọ́ka sí èyí nígbà tí ó wí pé: ‘Rántí mi, Ọlọ́run mi, … má sì ṣe pa iṣẹ́ rere mi rẹ́ tí mo ṣe fún ilé Ọlọ́run mi.’ Nehemiah 13:14. Nínú ìwé ìrántí Ọlọ́run, a ti sọ gbogbo iṣẹ́ òdodo di àìkú. Níbẹ̀ ni a ti ń kọ sílẹ̀ pẹ̀lú òtítọ́ gbogbo ìdánwò tí a kọ̀, gbogbo ibi tí a ṣẹ́gun, gbogbo ọ̀rọ̀ ìkẹ́dùn onírẹ̀lẹ̀ tí a sọ. Bákan náà ni a ṣe ń kọ sílẹ̀ gbogbo iṣẹ́ ìrúbọ, gbogbo ìyà àti ìbànújẹ́ tí a fara da nítorí Kristi. Onísáàmù náà wí pé: ‘Ìwọ ń ka ìrìn-àjò mi: fi omijé mi sínú ìgò Rẹ: ṣé wọn kò wà nínú ìwé Rẹ bí?’ Sáàmù 56:8.”

“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.

“Ìforúkọsílẹ̀ ẹ̀ṣẹ̀ àwọn ènìyàn wà pẹ̀lú. ‘Nítorí Ọlọ́run yóò mú gbogbo iṣẹ́ wá sí ìdájọ́, pẹ̀lú gbogbo ohun ìkọ̀kọ̀, bí ó bá jẹ́ rere, tàbí bí ó bá jẹ́ búburú.’ ‘Gbogbo ọ̀rọ̀ asán tí àwọn ènìyàn bá sọ, wọn yóò jìyàn rẹ̀ ní ọjọ́ ìdájọ́.’ Olùgbàlà náà wí pé: ‘Nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ láre, àti nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ lẹ́bi.’ Oníwàásù 12:14; Mátíù 12:36, 37. Àwọn ète ìkọ̀kọ̀ àti àwọn ìdí ọkàn farahàn nínú àkọsílẹ̀ tí kò lè ṣì; nítorí Ọlọ́run ‘yóò mú àwọn ohun ìkọ̀kọ̀ òkùnkùn wá sí ìmọ́lẹ̀, yóò sì fi ìmọ̀ràn ọkàn hàn gbangba.’ 1 Kọrinti 4:5. ‘Wò ó, a ti kọ ọ́ síwájú Mi, … ẹ̀ṣẹ̀ yín, àti ẹ̀ṣẹ̀ àwọn baba yín pẹ̀lú, ni Oluwa wí.’ Isaiah 65:6, 7.”

“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.

“Iṣẹ́ olúkúlùkù ènìyàn ń kọjá níwájú Ọlọ́run fún àyẹ̀wò, a sì ń kọ ọ́ sílẹ̀ fún ìṣòtítọ́ tàbí àìṣòtítọ́. Ní ìdákọ̀ró orúkọ kọ̀ọ̀kan nínú àwọn ìwé ọ̀run ni a ti ń kọ sílẹ̀ pẹ̀lú ìpẹ̀yà ìtóótọ́ gidi gbogbo ọ̀rọ̀ búburú, gbogbo ìṣe onímọ̀-ara-ẹni, gbogbo ojúṣe tí a kò mú ṣẹ, àti gbogbo ẹ̀ṣẹ̀ ìkọ̀kọ̀, pẹ̀lú gbogbo àgàbàgebè ọgbọ́n. Àwọn ìkìlọ̀ tàbí ìbáwí tí a rán láti ọ̀run tí a kọ̀ sílẹ̀, àwọn àkókò tí a fi ṣòfò, àwọn àǹfààní tí a kò lò dáadáa, ipa tí a lò fún rere tàbí fún ibi, pẹ̀lú àwọn èso rẹ̀ tí ń gòkè àgbà, gbogbo wọn ni angẹli akòwé ń ṣe àkọsílẹ̀ wọn.”

“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.

“Òfin Ọlọ́run ni ìlànà ìdíwọ̀n nípa èyí tí a ó fi dán ìwà àti ìgbésí ayé ènìyàn wò nínú ìdájọ́. Ọkùnrin ọlọ́gbọ́n náà wí pé: ‘Bẹ̀rù Ọlọ́run, kí o sì pa àwọn àṣẹ rẹ̀ mọ́: nítorí èyí ni gbogbo ojúṣe ènìyàn. Nítorí Ọlọ́run yóò mú gbogbo iṣẹ́ wá sí ìdájọ́.’ Oníwàásù 12:13, 14. Aposteli Jakọbu kìlọ̀ fún àwọn ará rẹ̀ pé: ‘Ẹ máa sọ̀rọ̀ bẹ́ẹ̀, kí ẹ sì máa hùwà bẹ́ẹ̀, gẹ́gẹ́ bí àwọn tí a ó ṣe ìdájọ́ wọn nípa òfin òmìnira.’ Jakọbu 2:12.”

“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.

“Àwọn tí a óò ‘kà sí ẹni tí ó yẹ’ nínú ìdájọ́ yóò ní ipa nínú àjíǹde àwọn olódodo. Jésù wí pé: ‘Àwọn tí a óò kà sí ẹni tí ó yẹ láti rí ayé náà gbà, àti àjíǹde kúrò nínú òkú, … wọ́n dọ́gba pẹ̀lú àwọn áńgẹ́lì; wọ́n sì jẹ́ ọmọ Ọlọ́run, níwọ̀n bí wọ́n ti jẹ́ ọmọ àjíǹde.’ Luke 20:35, 36. Ó sì tún kéde pé, ‘àwọn tí wọ́n ti ṣe rere’ yóò jáde wá ‘sí àjíǹde ìyè.’ John 5:29. A kì yóò jí àwọn olódodo tí ó ti kú dìde títí di lẹ́yìn ìdájọ́ náà, nígbà tí a bá kà wọ́n sí ẹni tí ó yẹ fún ‘àjíǹde ìyè.’ Nítorí náà, wọn kì yóò wà níbẹ̀ ní ti ara wọn níwájú ìtẹ́ ìdájọ́ nígbà tí a bá ń yẹ àkọsílẹ̀ wọn wò, tí a sì ń pinnu ọ̀ràn wọn.”

“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.

“Jesu yóò farahàn gẹ́gẹ́ bí alágbàwí wọn, láti bẹ̀bẹ̀ ní ipò wọn níwájú Ọlọ́run. ‘Bí ẹnikẹ́ni bá ṣẹ̀, a ní alágbàwí kan lọ́dọ̀ Baba, Jesu Kristi olódodo.’ 1 John 2:1. ‘Nítorí Kristi kò wọ inú àwọn ibi mímọ́ tí ọwọ́ ènìyàn ṣe, èyí tí í ṣe àpẹẹrẹ ti èyí tòótọ́; ṣùgbọ́n sínú ọ̀run fúnra rẹ̀, nísinsin yìí láti farahàn níwájú Ọlọ́run nítorí wa.’ ‘Nítorí náà Ó lè gbà wọ́n pátápátá, àwọn tí ń tọ̀ Ọlọ́run wá nípasẹ̀ Rẹ̀, níwọ̀n bí Ó ti wà láàyè títí láé láti ṣe ìbẹ̀bẹ̀ fún wọn.’ Hebrews 9:24; 7:25.

“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.

“Nígbà tí a bá ṣí àwọn ìwé àkọsílẹ̀ nínú ìdájọ́, ayé gbogbo àwọn tí wọ́n ti gbàgbọ́ nínú Jésù yóò wá sí ìwádìí níwájú Ọlọ́run. Bẹ̀rẹ̀ pẹ̀lú àwọn tí wọ́n kọ́kọ́ gbé ayé, Alágbàwí wa ń gbé ọ̀ràn ti ìran kọ̀ọ̀kan tí ń tẹ̀ lé ara wọn kalẹ̀, ó sì parí pẹ̀lú àwọn alààyè. A máa darúkọ gbogbo orúkọ, a sì máa ṣàyẹ̀wò gbogbo ọ̀ràn pẹkipẹki. A gba àwọn orúkọ, a kọ àwọn orúkọ sílẹ̀. Nígbà tí ẹnikẹ́ni bá ní ẹ̀ṣẹ̀ tí ó ṣì wà nínú àwọn ìwé àkọsílẹ̀, tí a kò tíì ronúpìwàdà wọn, tí a kò sì dáríjì wọn, a ó pa orúkọ wọn rẹ́ kúrò nínú ìwé ìyè, a ó sì nu àkọsílẹ̀ iṣẹ́ rere wọn kúrò nínú ìwé ìrántí Ọlọ́run. Oluwa sọ fún Mósè pé: ‘Ẹnikẹ́ni tí ó bá ṣẹ̀ sí Mi, òun ni Èmi yóò pa rẹ́ kúrò nínú ìwé Mi.’ Eksodu 32:33. Àti pé wolii Hesekieli wí pé: ‘Nígbà tí olódodo bá yí padà kúrò nínú òdodo rẹ̀, tí ó sì ṣe àìṣòdodo, … gbogbo òdodo rẹ̀ tí ó ti ṣe ni a kì yóò rántí.’ Hesekieli 18:24.” The Great Controversy, 479–483.

We will continue this study and answer the questions raised in the next article of this series.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ, a ó sì dáhùn àwọn ìbéèrè tí a gbé dìde nínú àpilẹ̀kọ tó kàn nínú àtẹ̀jáde yìí.