Article

# The Book of Daniel - Number Eighty-Five

Ìwé Dáníẹ́lì - Nọ́mbà Márùndínlọ́gọ́rin

Unveiling the Prophetic Journey: The Divine Connection of Historical Milestones

Ìṣípayá Ìrìn-àjò Àsọtẹ́lẹ̀: Ìsopọ̀ Àtọ̀runwá ti Àwọn Àmìpìlẹ̀ Ìtàn

Author

Jeff Pippenger

Published

February 18, 2024

Formats

PDF
Word
Song MP3

One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.

Lẹ́yìn ọdún ọgọ́rùn-ún kan lé mẹ́rìndínlọ́gbọ̀n lẹ́yìn ìṣọ̀tẹ̀ ọdún 1863, ní ọdún 1989 ni a tú èdìdì kúrò lórí àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá. Ìmọ̀ tí a kọ́kọ́ ṣí sílẹ̀ ní ọdún náà ni ìmújẹ́mímọ̀ àwọn ìlà ìtúnṣe nínú ìtàn mímọ́, àti ìṣípayá pé gbogbo wọn ń bá ara wọn dọ́gba. Lẹ́yìn náà, ní ọdún 1992, ìmọ́lẹ̀ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn bẹ̀rẹ̀ sí í túbọ̀ ṣí sílẹ̀. Àwọn ìfihàn àkọ́kọ́ ní gbangba ti àwọn òtítọ́ wọ̀nyí ni a ṣe ní ọdún 1994, àti kókó-ọrọ̀ náà ni àwọn ìlà ìtúnṣe. Ní ọdún 1996, a tẹ ìwé ìròyìn kan jáde tí àkọlé rẹ̀ jẹ́ The Time of the End¸, èyí tí ó fi àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá hàn.

1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.

Ọdún 1996 ni ọdún tí a fi ṣe ìfìdímúlẹ̀ ìhìn náà ní àkóso, èyí tí ó jẹ́ àmì ọ̀nà kan tí ó bá ìfìdímúlẹ̀ ìhìn William Miller ní ọdún 1831 mu. Ìhìn Miller jẹ́ ìkéde ìṣíṣí ìdájọ́, àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá sì jẹ́ ìkéde pípa ìdájọ́. Kókó-ọrọ̀ ìhìn Miller ni àkókò àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti fi í hàn nínú Bíbélì. Kókó-ọrọ̀ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá ni Romu òde-òní (ọba àríwá èké). Ọ̀nà ìmúlò tí a fi hàn fún Miller ni Ìlànà Mẹ́rìnlá rẹ̀ fún Ìtumọ̀ Àsọtẹ́lẹ̀. Ọ̀nà ìmúlò tí a fi hàn ní 1989 ni “ìlà lórí ìlà” ti àwọn ìṣípòpadà.

Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.

Iṣẹ́ Miller ní ìdásílẹ̀ Ọ̀rọ̀ Ọlọ́run gẹ́gẹ́ bí aláṣẹ, ní ìyàtọ̀ sí àwọn àṣà àti ìṣe ìbílẹ̀ ti póòpù tí ó ti wà ní agbára nínú ayé fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta. Nítorí èyí, a kọ́kọ́ tẹ ìhìnrere Miller jáde ní ọdún 1831 (nípa bẹ́ẹ̀ fífi ìhìnrere Miller di ètò ìfìdí múlẹ̀), ní pàtó ọdún igba [200] méjìlélógún lẹ́yìn ṣíṣe Bibeli King James. Iṣẹ́ Future for America ni ìdánimọ̀ ipa tí Orílẹ̀-Èdè Amẹ́ríkà ń kó nínú mímú ọgbẹ́ ikú ti póòpù láradá ní òfin ọjọ́ Àìkú tí ń bọ̀ kánkán. Nítorí èyí, a tẹ ìwé ìròyìn The Time of the End jáde ní ọdún 1996 (nípa bẹ́ẹ̀ fífi ìhìnrere náà di ètò ìfìdí múlẹ̀), ní pàtó ọdún igba [200] méjìlélógún lẹ́yìn ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà ní ọdún 1776.

The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.

Ìmọ̀ pé ọdún igba méjìlélógún tí ó so àkòrí ìṣípòpadà kọ̀ọ̀kan pọ̀ mọ́ ibi ìtọ́kasí kan nínú ìtàn, kò fi bẹ́ẹ̀ mọ̀ títí di pẹ́ lẹ́yìn September 11, 2001, nítorí pé kì í ṣe títí di ìgbà tí ìdààmú kẹta dé ní ọjọ́ náà ni Olúwa ṣe amọ̀nà àwọn ènìyàn rè padà sí àwọn ọ̀nà àtijọ́ ti Jeremiah orí kẹfà, ẹsẹ̀ kẹrìndínlógún àti kẹtàdínlógún. Níbẹ̀ ni a ti tún rí ìmọ́lẹ̀ “ìgbà méje” náà, àti bí ìmọ́lẹ̀ náà ṣe ń túbọ̀ dàgbà ni ó ṣe di mímọ̀ pé igba méjìlélógún ni nọ́mbà tí ń so Daniel mẹ́jọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá pọ̀. Nínú ẹsẹ̀ kẹtàlá ni a ti fi ìran “chazon” ti ìtàn àsọtẹ́lẹ̀ hàn, àti nínú ẹsẹ̀ kẹrìnlá ni a ti fi ìran “mareh” ti “ìfarahàn” hàn. Ìsopọ̀ tó wà láàárín àwọn ẹsẹ̀ méjèèjì náà ni Gabriel wá kọ́ Daniel, àti Daniel dúró fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn tí yóò wá lóye ìsopọ̀ tó wà láàárín àwọn ìran méjèèjì náà.

Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.

Ìran ẹsẹ̀ kẹtàlá dúró fún “àkókò méje” (ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún), ìran ẹsẹ̀ kẹrìnlá sì dúró fún ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta ọjọ́ (ọdún). “Àkókò méje” tí ó wá sí orí ìjọba gúúsù ti Juda, èyí tí ó ṣojú fún Juda, Jerusalẹmu àti ibi mímọ́, bẹ̀rẹ̀ ní ọdún 677 ṣáájú Kristi, àti ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta ọdún tí ń fi ìmúpadàbọ̀sípò Jerusalẹmu àti ibi mímọ́ hàn bẹ̀rẹ̀ ní ọdún 457 ṣáájú Kristi.

Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.

Ọdún igba méjìdínlọ́gbọ̀n so ìran méjèèjì wọ̀nyí pọ̀, a sì mọ iye nọ́mbà igba méjìdínlọ́gbọ̀n náà gẹ́gẹ́ bí ààmì ìsopọ̀ láàárín ìtẹ̀mọ́lẹ̀ ọmọ-ogun àti ibi mímọ́ nípasẹ̀ agbára ìparun keferi àti ìjọ-pápà, èyí tí a ṣàpèjúwe gẹ́gẹ́ bí ìtúká àti ìbínú Ọlọ́run. Ọdún igba méjìdínlọ́gbọ̀n náà so ìran iṣẹ́ Sátánì ti ìtẹ̀mọ́lẹ̀ ibi mímọ́ náà pọ̀ mọ́ ìran iṣẹ́ olóòótọ́ ti mímú tẹ́ńpìlì kan náà padà bọ̀ sípò. Nítorí náà, ọdún igba méjìdínlọ́gbọ̀n jẹ́ ààmì tí ó dúró fún ìsopọ̀ mímọ́.

Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.

Gẹ́gẹ́ bí ìṣísẹ̀ Míllẹ́ráìtì ṣe parí ní ìṣọ̀tẹ̀ ọdún 1863, tí lẹ́yìn náà, ní ọgọ́rùn-ún ọdún kan àti ọdún mẹ́rìndínlọ́gbọ̀n sí i, ìṣísẹ̀ angẹli kẹta dé, báyìí ni ó ṣe tẹnumọ́ pé àwòrán “àkókò méje” (ọgọ́rùn-ún ọdún kan àti mẹ́rìndínlọ́gbọ̀n) so àwọn ìṣísẹ̀ méjèèjì pọ̀; bẹ́ẹ̀ ni ọdún igba àti ogún náà so ìdásílẹ̀ ifiranṣẹ́ Bíbélì ti Míllà ní 1831 pọ̀ mọ́ ìtẹ̀jáde Bíbélì King James ní 1611; ní irú ọ̀nà kan náà pẹ̀lú, àkókò kan náà náà so Future for America pọ̀ mọ́ ìbẹ̀rẹ̀ Amẹ́ríkà, bí ó ti ń ṣàfihàn òpin Amẹ́ríkà.

On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.

Ní ọjọ́ kẹrìnlélógún oṣù Kẹwàá, ọdún 1844, Òjíṣẹ́ Májẹ̀mú náà wá sí inú tẹ́ńpìlì náà lójijì, èyí tí Ó ti gbé dìde ní ọdún mẹ́rìndínlọ́gọ́rin, láti 1798, òpin ìbínú àkọ́kọ́, títí dé 1844, òpin ìbínú ìkẹyìn. Ìwọlé Rẹ̀ sí inú tẹ́ńpìlì náà ni ìtújáde Ẹ̀mí Mímọ́ ṣáájú nínú ìṣísẹ̀ Ẹkún Àárín Òru, èyí tí ìwọlé ìṣẹ́gun Kristi sí Jerusalẹmu ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí fi ìdí múlẹ̀ pé nígbà tí a bá tún ìṣísẹ̀ Ẹkún Àárín Òru náà ṣe ní àwọn ọjọ́ ìkẹyìn, Kristi yóò ti gbé tẹ́ńpìlì àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà dìde. Àwọn ìṣísẹ̀ méjèèjì tí Ẹkún Àárín Òru nínú òwe àwọn wúńdíá mẹ́wàá ti ṣẹ níbẹ̀, wọ́n jọ ara wọn ní ìbámu pátápátá.

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

> “Ọ̀pọ̀lọpọ̀ ìgbà ni a máa ń tọ́ka mí sí àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, àti márùn-ún aṣiwèrè. Àkàwé yìí ti ṣẹ, yóò sì ṣẹ déédé sí lẹ́tà gangan, nítorí pé ó ní ìṣàmúlò pàtàkì fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì kẹta, ó ti ṣẹ, yóò sì máa bá a lọ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.

Ìtàn àwọn Millerites (ìṣísẹ̀ áńgẹ́lì kìn-ín-ní), ń ṣojú ìfihàn agbára Ọlọ́run tí ń pọ̀ sí i, tí ó bẹ̀rẹ̀ nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀ ní ọdún 1798. Agbára náà sì pọ̀ sí i nígbà tí áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀ ní August 11, 1840. Lẹ́yìn náà, ìdààmú àkọ́kọ́ ti April 19, 1844 dé, ó sì yọrí níkẹyìn sí ìtújáde Ẹ̀mí Mímọ́ ní ìpàdé àgọ́ Exeter, tí ó bẹ̀rẹ̀ ní August 12, 1844, tí ó sì tẹ̀síwájú láti tàn kálẹ̀ bí ìgbì òkun ńlá lórí ilẹ̀ náà títí di October 22, 1844.

The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.

Ìtàn Future for America (ìṣísẹ̀ angẹli kẹta), ṣàfihàn ìfarahàn agbára Ọlọ́run tí ń pọ̀ sí i, tí ó bẹ̀rẹ̀ nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀ ní ọdún 1989. Agbára náà sì pọ̀ sí i nígbà tí angẹli Ìfihàn orí kẹrìnlá sọ̀kalẹ̀ ní September 11, 2001. Lẹ́yìn náà, ìbànújẹ àkọ́kọ́ ti July 18, 2020 dé, èyí tí yóò yọrí níkẹyìn sí ìdàsílẹ̀ Ẹ̀mí Mímọ́, èyí tí yóò máa tàn ká ilẹ̀ ayé bí iná igbó títí di ìgbà tí Míkáẹ́lì yóò dìde tí àkókò ìdánwò ènìyàn yóò sì parí.

On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ní ọjọ́ kejìlélógún oṣù Kẹwàá, ọdún 1844, ọ̀pọ̀lọpọ̀ àsọtẹ́lẹ̀ ni a mú ṣẹ, nípa bẹ́ẹ̀ ni ó ṣe fi hàn pé ní àkókò òfin Ọjọ́ Ìsinmi tí ń bọ̀ láìpẹ́, ọ̀pọ̀lọpọ̀ àsọtẹ́lẹ̀ yóò tún ṣẹ. Ọ̀kan nínú àwọn àsọtẹ́lẹ̀ wọ̀nyí ni ìdádúró ìran náà gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Habakkuk orí kejì. Habakkuk orí kejì ṣe ìdánimọ̀ ìrírí àwọn ìṣísẹ̀ angẹli àkọ́kọ́ àti angẹli kẹta. Àwọn ìṣísẹ̀ méjèèjì náà dojú kọ àríyànjiyàn kan lórí ọ̀nà ìtúmọ̀ Bíbélì tó tọ́, èyí tí a mú ṣẹ láàárín àwọn aṣojú ìṣísẹ̀ náà àti àwọn ènìyàn àyànfẹ́ àtijọ́ tí a ń kọjá lọ nígbà ìlànà àríyànjiyàn náà.

The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.

Ìhìn tí àwọn olùṣọ́nà nínú ìtàn áńgẹ́lì àkọ́kọ́ ní láti dáàbò bo ni ìmúmọ̀ àwọn òtítọ́ náà (àwọn iyebíye Miller), tí ní ìkẹyìn ni a ṣàfihàn lórí àwọn àtẹ méjèèjì mímọ́ ti ọdún 1843 àti 1850. Nínú ìlọsíwájú ìjíròrò náà, ìdánilójú kan yóò wà tí yóò samisi ìyapa kúrò lọ́dọ̀ àwọn ẹ̀ka méjì tó ń tako ara wọn, àti ìpè sí ìyàsímímọ́ tó jinlẹ̀ síi fún àwọn olóòtítọ́.

Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.

Nígbà náà ni Hábákúkù fi ìyàtọ̀ tó wà láàárín àwọn ìpín méjì tí ó wà nínú ìlànà ìdánwò àwọn òtítọ́ ìpìlẹ̀ hàn. Ìlànà ìdánwò náà, tí ó ní ìjíròrò láàárín àwọn ìpín méjèèjì tí ó dákẹ́ ní October 22, 1844 pẹ̀lú, parí ní pàtó ní ibi tí orí kejì ìwé Hábákúkù ti parí.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 2:20.

The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.

Oluwa lojiji wọ tẹmpili Millerite tirẹ̀, nígbà náà sì ni gbogbo ayé gbọ́dọ̀ pa ẹnu mọ́, nítorí Ọjọ́ Ètùtù àfiwé-òtítọ́ ti dé, ìdájọ́ àwọn òkú sì ti bẹ̀rẹ̀. Ìtàn àsọtẹ́lẹ̀ Habakkuk orí kejì parí ní October 22, 1844, Jesu sì máa ń fi òpin ohun kan mọ ìbẹ̀rẹ̀ ohun kan nígbà gbogbo. Ìbẹ̀rẹ̀ àwọn ìran méjèèjì ti ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún-ún méjìlélógún ọdún ti títẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun, àti ìran ìmúpadàbọ̀sípò ibi mímọ́ àti ogun, bẹ̀rẹ̀ pọ̀, ṣùgbọ́n wọ́n yà sí ara wọn nípasẹ̀ ọdún ẹgbẹ̀rún méjìdínlógójì, àti nígbà tí wọ́n parí, a fi wọ́n hàn gẹ́gẹ́ bí ẹni pé wọ́n ti parí, nínú Habakkuk orí KEJÌ ẹsẹ̀ OGÚN.

At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.

Ní àkókò òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, ọ̀pọ̀lọpọ̀ àsọtẹ́lẹ̀ ni yóò ṣẹ. Ọ̀kan lára àwọn àsọtẹ́lẹ̀ wọ̀nyí ni ìdádúró ìran náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Habakkuk orí kejì. Habakkuk orí kejì ń fi ìrírí ìṣísẹ̀ áńgẹ́lì kìíní àti ti kẹta hàn pẹ̀lú. Àwọn ìṣísẹ̀ méjèèjì náà dojú kọ àríyànjiyàn kan nípa ọ̀nà ìlànà Bíbélì tí ó tọ́, èyí tí a ń ṣe láàárín àwọn aṣojú ìṣísẹ̀ náà àti àwọn ènìyàn tí a ti yàn tẹ́lẹ̀ rí tí a ń kọjá lọ nínú ìlànà àríyànjiyàn náà.

The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.

Ìhìnrere tí a yàn kí àwọn olùṣọ́ inú ìtàn áńgẹ́lì kẹta máa dáàbò bo ni ìdánimọ̀ àwọn òtítọ́ náà (àwọn iyebíye Miller), tí ní ìkẹyìn a ṣàfihàn lórí àwọn àtẹ̀ àwòrán mímọ́ méjì ti ọdún 1843 àti 1850. Nínú ìlànà ìjiyàn náà ìdààmú kan wà tí ó fi àmì ìyapa sílẹ̀ láàárín àwọn ẹ̀ka méjì tí wọ́n ń tako ara wọn, àti ìpè kan fún ìyàsọ́tọ̀ jinlẹ̀ síi lára àwọn olóòótọ́. Nígbà náà ni Habakuku fi mọ̀ ìyàtọ̀ tó wà láàárín àwọn ẹ̀ka méjèèjì tí ó wà nínú ìlànà ìdánwò àwọn òtítọ́ ìpìlẹ̀ náà. Ìlànà ìdánwò náà, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjiyàn láàárín àwọn ẹ̀ka méjèèjì náà, yóò parí pátápátá ní òfin Ọjọ́ Àìkú tí ń bọ́ láìpẹ́, gan-an ní ibi tí Habakuku orí kejì parí.

> But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.

> Ṣùgbọ́n Olúwa wà nínú tẹ́ńpìlì mímọ́ rẹ̀: kí gbogbo ayé dákẹ́ níwájú rẹ̀. Hábákúkù 2:20.

The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.

Oluwa yóò wọ inú tẹ́ńpìlì ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà lójijì, ilẹ̀ ayé sì yóò dákẹ́ nígbà náà, nítorí ọjọ́ ìwẹ̀nùmọ́ àròpò ti ètùtù yóò dé sí ìdájọ́ àwọn alààyè. Ìtàn àsọtẹ́lẹ̀ Hábákúkù orí kejì parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, Jesu sì máa ń ṣe ìfihàn òpin ohun kan gẹ́gẹ́ bí ìbẹ̀rẹ̀ ohun kan ní gbogbo ìgbà.

The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.

Ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní September 11, 2001, ṣùgbọ́n ìdájọ́ náà jẹ́ ìlànà kan. Ìlànà náà bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, lẹ́yìn náà ó sì dé ibi tí ìdájọ́ fi ń dé bá àwọn tí wọ́n wà ní òde ilé Ọlọ́run. Nígbà tí a wó àwọn ilé gíga ńlá ti New York City lulẹ̀, ìdájọ́ tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ áńgẹ́lì amí tí ń la àárín Jerusalem kọjá tí ó sì ń fi àmì sí orí àwọn tí ń kẹ́dùn, tí wọ́n sì ń ké nítorí àwọn ohun ìríra tí a ń ṣe nínú ìjọ, àti pẹ̀lú àwọn ohun ìríra tí a ń ṣe ní ilẹ̀ náà, bẹ̀rẹ̀. Ní òfin Sunday tí ń bọ̀ lọ́tòsí, Kristi yóò ti parí iṣẹ́ kíkọ́ tẹ́ńpìlì àwọn ọ̀kẹ́ méjìlélógún àti ẹgbẹ̀rún mẹ́rinlélọ́gọ́rin náà, àwọn áńgẹ́lì apanirun yóò sì mú ìdájọ́ wá sórí Jerusalem.

The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.

Lẹ́yìn náà ni a gbé ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà sókè gẹ́gẹ́ bí àsíá, ìdájọ́ àwọn alààyè sì bẹ̀rẹ̀ fún agbo ẹran mìíràn náà, tí Edomu, Moabu, àti àkọ́kọ́ àwọn ọmọ Ammon ń ṣojú fún nínú Danieli orí kọkànlá, ẹsẹ̀ kọkànlélógójì.

Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.

Bóyá a ń wo ìṣísẹ̀ Millerite ti áńgẹ́lì àkọ́kọ́ tàbí ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta, gbogbo ìtàn ìṣísẹ̀ àtúntò náà ń ṣàfihàn ìṣípayá òtítọ́ tí ń pọ̀ sí i, èyí tí ó dé òpin rẹ̀ nínú ìtújáde Ẹ̀mí Mímọ́. Ìtújáde Ẹ̀mí Mímọ́ ni kókó àwọn àsọtẹ́lẹ̀ ti ọjọ́ ìkẹyìn. Ìdí nìyí tí àwọn wúńdíá aṣiwèrè kò fi ní òróró, tí àwọn ọlọ́gbọ́n sì ní í. Òróró náà ni òjò.

> They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.

> Wọ́n ń wí pé, Bí ọkùnrin kan bá kọ aya rẹ̀ sílẹ̀, tí obìnrin náà sì kúrò lọ́dọ̀ rẹ̀, tí ó sì di ti ọkùnrin mìíràn, ṣé yóò tún padà tọ̀ ọ́ wá bí? Ṣé ilẹ̀ náà kì yóò ha di aláìmọ́ gidigidi? Ṣùgbọ́n ìwọ ti ṣe àgbèrè pẹ̀lú ọ̀pọ̀lọpọ̀ olólùfẹ́; síbẹ̀, padà tọ̀ mí wá, ni Olúwa wí. Gbé ojú rẹ sókè sí àwọn ibi gíga, kí o sì wo ibí tí wọn kò ti bá ọ dùbúlẹ̀. Ní ẹ̀gbẹ́ ọ̀nà ni ìwọ ti jókòó de wọn, bí ti Arábì ní aginjù; ìwọ sì ti fi àgbèrè rẹ àti pẹ̀lú ìwà búburú rẹ sọ ilẹ̀ náà di aláìmọ́. Nítorí náà ni a ṣe dá ojò dúró, kò sì sí òjò ìgbẹ̀yìn; ìwọ sì ní iwájú àgbèrè, o kọ̀ láti tijú. Ṣé láti ìsinsin yìí ìwọ kì yóò ké pe mí pé, Baba mi, ìwọ ni olùdarí ìgbà èwe mi? Jeremiah 3:1–4.

In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.

Nínú ẹsẹ náà (àti pé gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn), Ọlọ́run fi hàn pé àwọn ènìyàn Rẹ̀ ti ṣe àgbèrè, títí débi pé wọ́n ní iwájú àgbèrè. Àgbèrè àwọn ọjọ́ ìkẹyìn ni agbára póòpù, iwájú sì ń ṣojú ìpinnu tí a fi èrò-ọkàn ṣe. Àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn jẹ́ ẹni búburú, ṣùgbọ́n Ọlọ́run ń fi ìpè ìkẹyìn rúbọ, bí ó tilẹ̀ jẹ́ pé wọ́n ti dé ibi tí wọ́n ti wá sí ìpinnu kan náà gẹ́gẹ́ bí àgbèrè náà. Wọ́n ti dàgbà sí ìwà tí ìran kẹrin ń ṣojú, níbi tí wọ́n ti ṣetán láti jọ́sìn oòrùn gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìran kẹrin ti Ìsíkíẹ́lì orí kẹjọ.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.

> “Àkókò ti dé kí ìmọ́lẹ̀ tòótọ́ tàn láàrín òkùnkùn ìwà ìbàjẹ́. A ti rán ìhìn iṣẹ́ áńgẹ́lì kẹta jáde sí ayé, tí ń kìlọ̀ fún àwọn ènìyàn kí wọ́n má bàa gba àmì ẹranko náà tàbí ti àwòrán rẹ̀ ní iwájú orí wọn tàbí ní ọwọ́ wọn. Gbigba àmì yìí túmọ̀ sí láti dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà ti ṣe, àti láti gbéjà ko àwọn èrò kan náà, ní ìtakò tààrà sí ọ̀rọ̀ Ọlọ́run. Nípa gbogbo àwọn tí ń gba àmì yìí, Ọlọ́run wí pé, ‘Ẹni kan náà yóò mu nínú wáìnì ìbínú Ọlọ́run, èyí tí a dà jáde láì ní àdàlù sínú ago ìrunú rẹ̀; a ó sì fi iná àti imí òkúta jẹ ẹ́ níwájú àwọn áńgẹ́lì mímọ́, àti níwájú Ọ̀dọ́-àgùntàn náà.’” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:

Jeremiah ń fi àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn hàn gẹ́gẹ́ bí ẹni tí wọ́n ti ní iwájú àgbèrè náà tẹ́lẹ̀. Wọ́n wà lórí bèbè gbigba àmì ẹranko náà nítorí pé wọ́n jẹ́ “ẹlẹ́ṣẹ̀.” Nínú ọ̀rọ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí yìí, Sister White tẹ̀síwájú pé:

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.

> “Bí a bá ti fi ìmọ́lẹ̀ òtítọ́ hàn fún yín, tí ó ń ṣí Ìsinmi ọjọ́ keje tí òfin kẹrin sọ payá, tí ó sì ń fi hàn pé kò sí ìpìlẹ̀ kankan nínú ọ̀rọ̀ Ọlọ́run fún mímọ́ ọjọ́ Àìkú, síbẹ̀ tí ẹ ṣì ń di Ìsinmi èké náà mú, tí ẹ sì kọ̀ láti sọ Ìsinmi náà di mímọ́, èyí tí Ọlọ́run pè ní ‘ọjọ́ mímọ́ Mi,’ ẹ ń gba àmì ẹranko náà. Ìgbà wo ni èyí ń ṣẹlẹ̀?—Nígbà tí ẹ bá ṣègbọràn sí àṣẹ tí ó pa yín láṣẹ láti dá iṣẹ́ dúró ní ọjọ́ Àìkú kí ẹ sì sin Ọlọ́run, nígbà tí ẹ mọ̀ pé kò sí ọ̀rọ̀ kan nínú Bíbélì tí ń fi hàn pé ọjọ́ Àìkú jẹ́ ohun mìíràn ju ọjọ́ iṣẹ́ lásán lọ, ẹ fara mọ́ gbigba àmì ẹranko náà, ẹ sì kọ èdìdì Ọlọ́run. Bí a bá gba àmì yìí sí iwájú orí wa tàbí sí ọwọ́ wa, àwọn ìdájọ́ tí a ti kéde sí àwọn aláìgbọràn yóò ní láti bọ́ sórí wa. Ṣùgbọ́n èdìdì Ọlọ́run alààyè ni a fi lé lórí àwọn tí ń pa Ìsinmi Oluwa mọ́ pẹ̀lú ẹ̀rí ọkàn.”

> “‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.

> “‘Ọlọ́run sì rí i pé ìwà búburú ènìyàn pọ̀ gidigidi lórí ilẹ̀ ayé, àti pé gbogbo ìrònú inú ọkàn rẹ̀ jẹ́ ibi nìkan nígbà gbogbo…. Ilẹ̀ ayé náà sì bàjẹ́ níwájú Ọlọ́run, ilẹ̀ ayé sì kún fún ìwà ipá…. Ọlọ́run sì wí fún Noa pé, Òpin gbogbo ẹ̀dá alààyè ti dé sí iwájú mi; nítorí ilẹ̀ ayé kún fún ìwà ipá nípasẹ̀ wọn; sì kíyèsi i, èmi yóò pa wọ́n run pẹ̀lú ilẹ̀ ayé.’ A ó gé wọn kúrò, nítorí wọ́n ti ba ilẹ̀ ayé tí Ọlọ́run dá kí àwọn olódodo lè gbádùn jẹ́.”

> “‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.

> “‘Gẹ́gẹ́ bí ó ti rí ní ọjọ́ Noa,’ ni Kírísítì kede, ‘bẹ́ẹ̀ ni yóò sì rí ní ọjọ́ Ọmọ Ènìyàn.’ Ǹjẹ́ bẹ́ẹ̀ kọ́ ni? Ẹnikẹ́ni tí yóò wo inú àwọn ìwé ìròyìn ojoojúmọ́ lè rí àtòkọ gígùn ti àwọn ìwà ọ̀daràn—ìmímu ọtí àmujù, olè jíjà, ìkógun, ìjẹ ní owó ìfowópamọ́, ìpànìyàn. Nígbà mìíràn a máa pa gbogbo ìdílé run, kí ìfẹ́kúfẹ̀ẹ́ ẹni náà láti gba owó tàbí ohun ìní tí kì í ṣe tirẹ̀ lè di mímúṣẹ. Ayé ń di bí ó ti rí ní ọjọ́ Noa nítòótọ́, nítorí àwọn ènìyàn ń kọ àṣẹ Ọlọ́run sílẹ̀ ní gbangba.” Review and Herald, July 13, 1897.

Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.

Jeremiah ń fi àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn hàn, àwọn tí ó ti fẹ́rẹ̀ẹ́ tẹrí ba fún oòrùn; nígbà tí ó sì ṣe bẹ́ẹ̀, ó sọ pé, “a ti dá ìrìjòjò dúró, kò sì sí òjò àṣẹ̀yìnwá; o ní iwájú àgbèrè, o kọ̀ láti tijú.” Àwọn “ẹlẹ́ṣẹ̀ búburú” láàrín àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn kò gba òjò àṣẹ̀yìnwá kankan, wọ́n sì kọ̀ láti tijú, nítorí àwọn èrò wọn ti di búburú ní ìgbà gbogbo, gẹ́gẹ́ bí ìtàn Noa ṣe ṣàpẹẹrẹ rẹ̀, bẹ́ẹ̀ pẹ̀lú gẹ́gẹ́ bí àwọn yàrá àwòrán inú ní inú ìríra kejì nínú Ìsíkíẹ́lì orí kẹjọ.

Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.

Jeremiah tọ́ka sí àwọn ènìyàn búburú láìní ìtìjú láàrín àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn láti “kẹ́” “láti” “àkókò” náà sí “olùdarí” “ìgbà èwe” wọn. Olùdarí ìgbà èwe Adventism ni àwọn tábìlì méjì ti Hábákùkù àti àwọn ọ̀ṣọ́ iyebíye tí a ṣojú wọn lórí wọn. Ìrètí kan ṣoṣo fún fífọ ara jáde kúrò nínú ìwà búburú tí ó fẹ́ mú ikú ayérayé wá sórí àwọn ènìyàn búburú láàrín àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ni láti ké pe Ọlọ́run tí ó jẹ́ olùdarí ní ìbẹ̀rẹ̀, èyí tí ó dé sí “àkókò òpin” ní ọdún 1798.

The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.

Ìṣòro tó wà nínú ìtàn áńgẹ́lì àkọ́kọ́ tàbí ẹ̀kẹta ni bóyá o gba tàbí o kò gba òjò àkẹ́yìn. Òjò àkẹ́yìn bẹ̀rẹ̀ nígbà tí àwọn orílẹ̀-èdè bínú ní September 11, 2001.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ní àkókò náà, bí iṣẹ́ ìgbàlà ṣe ń parí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a ó dì wọ́n mú kí wọ́n má bàa dènà iṣẹ́ áńgẹ́lì kẹta. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtura láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta, kí ó sì pèsè àwọn ẹni-mímọ́ sílẹ̀ láti dúró ní àsìkò tí a óò tú àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn náà jáde.” Early Writings, 85.

The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.

“Ojò ìkẹyìn,” tí a tún mọ̀ sí “ìtútù,” bẹ̀rẹ̀ nígbà tí àwọn orílẹ̀-èdè bínú, àti ní àkókò náà ni “iṣẹ́ ìgbàlà” bẹ̀rẹ̀ sí í dé sí ìparí. Àwọn áńgẹ́lì mẹ́rin ti Ìfihàn orí keje di ẹ̀fúùfù mẹ́rin mú kí wọ́n má bàa tú, nígbà tí a ń mú ìdìdì lé ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin náà, àti nínú Ìsíkíẹ́lì orí kẹsàn-án, a ṣàpẹẹrẹ iṣẹ́ náà nípa àwọn áńgẹ́lì tí wọ́n ń fi àmì lé àwọn tí ń súfèé tí wọ́n sì ń ké nítorí àwọn ìríra tí a ń ṣe ní Jerusalẹmu. Ní ọjọ́ kẹ́tàlá oṣù Kẹsàn-án, ọdún 2001, àwọn áńgẹ́lì bẹ̀rẹ̀ iṣẹ́ ìparí náà ti fífi àmì lé iwájú orí ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin náà.

The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.

Iṣẹ́ ìparí ti áńgẹ́lì kẹta ni a ń mú ṣẹ ní àkókò ìtújáde òjò àkẹ́yìn, èyí tí ó sì tún jẹ́ “ìtùnú”, èyí tí í ṣe ọ̀rọ̀ iṣẹ́-ìránṣẹ́ kan.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.

> Fun ẹni tí ó sọ pé, Èyí ni ìsinmi tí ẹ̀yin yóò fi mú aláàr疲̀ sinmi; èyí sì ni ìtùnú: ṣùgbọ́n wọn kò fẹ́ gbọ́. Isaiah 28:12.

The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”

Ìhìn tí wọ́n kọ̀ láti gbọ́ nínú Isaiah ni ìhìn tí a ń fi ahọ́n tí ń ṣekèṣekè ránṣẹ́, ó sì jẹ́ ìhìn ìdánwò tí ó dúró fún ọ̀nà ìṣe “làìnì lé làìnì.”

> But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.

> Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn ní òfin lé òfin lórí, òfin lé òfin lórí; ìlà lé ìlà lórí, ìlà lé ìlà lórí; díẹ̀ níhìn-ín, díẹ̀ níhà-ọba; kí wọ́n lè máa lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì kó wọn ní ìgbèkùn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ènìyàn ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn wọ̀nyí tí ń bẹ ní Jerusalẹmu. Nítorí ẹ̀yin ti wí pé, A ti dá májẹ̀mú pẹ̀lú ikú, a sì ti ní àdéhùn pẹ̀lú ọ̀run àpáàdì; nígbà tí pàṣán àkúnya yóò kọjá, kò ní dé bá wa: nítorí a ti fi irọ́ ṣe ibi ààbò wa, a sì ti fara pa mọ́ lábẹ́ èké. Isaiah 28:13–15.

The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.

Ọ̀rọ̀ Olúwa, èyí tí í ṣe ìhìn ìsinmi àti ìtùnú (òjò ìkẹ́yìn), tí ó mú kí wọ́n “lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹ́kùn mú wọn, kí a sì gbé wọn,” ni a fi fún “àwọn ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn yìí tí ó wà ní Jérúsálẹ́mù.” Jérúsálẹ́mù ni ibi tí àwọn áńgẹ́lì ti ń samisi àwọn tí ń kẹ́dùn tí wọ́n sì ń sunkún, àti àwọn àgbàlagbà ọkùnrin tí wọ́n ti da ìgbẹ́kẹ̀lé tí a fi lé wọn lórí jẹ ni wọ́n kọ́kọ́ ṣubú.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “A ti fi àmì ìgbàlà lé àwọn tí ń ‘kẹ́dùn, tí wọ́n sì ń ké nítorí gbogbo ìríra tí a ń ṣe.’ Ní báyìí ni áńgẹ́lì ikú ń jáde lọ, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìran Ezekieli nípasẹ̀ àwọn ọkùnrin tí wọ́n ní ohun ìjà pípa lọ́wọ́, àwọn ẹni tí a fún ní àṣẹ pé: ‘Ẹ pa àgbà àti ọmọ, àwọn wúńdíá, àti àwọn ọmọ kékeré, àti àwọn obìnrin run pátápátá: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà wà lára rẹ̀; ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi.’ Wòlíì náà wí pé: ‘Wọ́n sì bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.’ Ezekieli 9:1–6. Iṣẹ́ ìparun náà bẹ̀rẹ̀ láàárín àwọn tí wọ́n ti jẹ́wọ́ pé àwọn ni olùṣọ́ ẹ̀mí àwọn ènìyàn. Àwọn olùṣọ́ èké ni wọ́n kọ́kọ́ ṣubú. Kò sí ẹni kankan láti ṣàánú tàbí láti dá sílẹ̀. Àwọn ọkùnrin, obìnrin, àwọn wúńdíá, àti àwọn ọmọ kékeré ni wọ́n ṣègbé pọ̀.” The Great Controversy, 656.

We will continue to address the increase of knowledge that arrived in 1989, in the next article.

A ó máa tẹ̀síwájú láti sọ̀rọ̀ nípa ìbísí ìmọ̀ tí ó dé ní ọdún 1989, nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ẹni tí ó rí ní ìsàlẹ̀ ojú, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘A kò fi ìpọnjú àti ìyàlẹ́nu kàn wọ́n nítorí ipò ìwà àti ti ẹ̀mí wọn.’ Béẹ ni, wọ́n ti yan ọ̀nà tiwọn, ọkàn wọn sì ń yọ̀ nínú ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú ohun tí wọ́n ń bẹ̀rù wá sórí wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú mi, wọ́n sì yan ohun tí inú mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtànjẹ líle sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí pé wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní inú-dídùn nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.

> “Olùkọ́ni ọ̀run béèrè pé: ‘Èwo ni ìtanràn tí ó lágbára jù lọ tí ó lè tan ọkàn jẹ ju ìwà àgàbàgebè pé ẹ̀yin ń kọ́lé lórí ìpìlẹ̀ tí ó tọ́, tí Ọlọ́run sì ń gba iṣẹ́ yín, nígbà tí, ní òtítọ́, ẹ̀yin ń ṣiṣẹ́ ọ̀pọ̀lọpọ̀ nǹkan gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Ah, ẹ̀tàn ńlá ni, ìtanràn amúnikún-fà-mọ́ra ni, tí ó gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá fi àwòrán ìwà-bí-Ọlọ́run ṣe aṣìṣe dípò ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá ro pé àwọn jẹ́ ọlọ́rọ̀, tí wọ́n sì ti pọ̀ sí i ní ọrọ̀, tí wọn kò sì nílò ohunkóhun, nígbà tí, ní tòótọ́, wọ́n nílò ohun gbogbo.’” Testimonies, volume 8, 249, 250.

Back to Articles