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# The Book of Daniel - Number One-Hundred and Twenty-One

Ìwé Dáníẹ́lì – Ọ̀kan Ọgọ́rùn-ún àti Méjìlélógún

Unlocking the Signs of the Last Days: Understanding Christ’s Pointers to the Budding Trees of Spring

Ìṣípayá Àwọn Àmì Ọjọ́ Ìkẹyìn: Ìmòye Àwọn Àmì Tí Kristi Fi Tọ́ka sí Nínú Àwọn Igi Tí Ń Hù Ní Àkókò Orísun-Òmi

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Jeff Pippenger

Published

March 7, 2024

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Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.

Kristi tọ́ka sí àwọn ènìyàn Rẹ̀ sí àwọn igi tí ń hù lásìkò Ìrúwé, kí wọ́n lè lóye “àwọn àmì” náà àti ìtumọ̀ tí “àwọn àmì” ọjọ́ ìkẹyìn náà ní.

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

> “Kristi ti pàṣẹ fún àwọn ènìyàn Rẹ̀ pé kí wọ́n máa ṣọ́ra de àwọn àmì ìpadàbọ̀ Rẹ̀, kí wọ́n sì yọ̀ bí wọ́n bá ń rí àwọn àpẹẹrẹ ìbẹ̀wò Ọba wọn tí ń bọ̀. Ó ní pé, ‘Nígbà tí nǹkan wọ̀nyí bá bẹ̀rẹ̀ sí í ṣẹlẹ̀, nígbà náà ẹ wo sókè, kí ẹ sì gbé orí yín sókè; nítorí ìràpadà yín sún mọ́lé.’ Ó tọ́ka sí àwọn igi orísun omi tí ń ru èwé, ó sì ní pé: ‘Nígbà tí wọ́n bá ti yọ jáde báyìí, ẹ máa rí i, ẹ sì mọ̀ lára ara yín pé ìgbà òórùn ti sún mọ́lé báyìí. Bẹ́ẹ̀ gẹ́gẹ́ ni èyí pẹ̀lú, nígbà tí ẹ bá rí nǹkan wọ̀nyí tí ń ṣẹlẹ̀, ẹ mọ̀ pé ìjọba Ọlọ́run ti sún mọ́lé.’ Luke 21:28, 30, 31.” The Great Controversy, 308.

The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.

“Awọn àmì” ọjọ́ ìkẹyìn ni a ti fi “àwọn àmì” tí ó kéde tí ó sì ṣí ọ̀nà sílẹ̀ fún ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ṣe àpẹẹrẹ wọn. “Àwọn àmì” wọ̀nyẹn ní ìmìtìtì àwọn ọ̀run nínú, ṣùgbọ́n Joẹli fi hàn pé “àwọn àmì” ọjọ́ ìkẹyìn, àwọn ọjọ́ náà nígbà tí a ó wá ẹ̀ṣẹ̀ Israẹli a kì yóò sì rí i, nígbà tí òkè mímọ́ Ọlọ́run yóò jẹ́ mímọ́ títí láé, nítorí àwọn àjèjì kì yóò tún kọjá láàrín rẹ̀ mọ́, ìmìtìtì agbára àwọn ọ̀run, yóò tún ní ìmìtìtì agbára ayé pẹ̀lú. Sister White fi ìyàtọ̀ tó wà láàárín ìmìtìtì agbára àwọn ọ̀run àti agbára ayé hàn.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ọjọ́ kẹrìndínlógún oṣù Kejìlá, ọdún 1848, Olúwa fi ìrí kan hàn mí nípa jíjì àwọn agbára ọ̀run. Mo rí i pé nígbà tí Olúwa sọ pé ‘ọ̀run,’ ní fífún àwọn àmì tí Mátíù, Máàkù, àti Lúùkù kọ sílẹ̀, ọ̀run ni Ó túmọ̀ sí; àti nígbà tí Ó sọ pé ‘ayé’ ayé ni Ó túmọ̀ sí. Àwọn agbára ọ̀run ni oòrùn, òṣùpá, àti àwọn ìràwọ̀. Wọ́n ń ṣàkóso ní ọ̀run. Àwọn agbára ayé ni àwọn tí ń ṣàkóso lórí ayé. A ó sì mì àwọn agbára ọ̀run ní ohùn Ọlọ́run. Nígbà náà ni a ó yí oòrùn, òṣùpá, àti àwọn ìràwọ̀ kúrò ní ipò wọn. Wọ́n kì yóò kọjá lọ, ṣùgbọ́n a ó mì wọ́n ní ohùn Ọlọ́run.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Àwọsánmà dídú, tí ó sì kún fún ìwọ̀n, dìde wá, wọ́n sì kọlu ara wọn. Afẹ́fẹ́ ojú ọ̀run yà sí méjì, ó sì yí padà sẹ́yìn; nígbà náà ni a lè wo sókè nípasẹ̀ ààyè tí ó ṣí sílẹ̀ nínú Orion, láti ibẹ̀ ni ohùn Ọlọ́run ti wá. Ìlú Mímọ́ náà yóò sọ̀kalẹ̀ láti ọ̀nà ààyè tí ó ṣí sílẹ̀ náà. Mo rí i pé a ti ń mì àwọn agbára ayé nísinsin yìí, àti pé àwọn ìṣẹ̀lẹ̀ ń bọ̀ ní ìtòlẹ́sẹẹsẹ. Ogun, àti àwọn ìròyìn ogun, idà, ìyàn, àti àjàkálẹ̀-àrùn ni yóò kọ́kọ́ mì àwọn agbára ayé, lẹ́yìn náà ni ohùn Ọlọ́run yóò mì oòrùn, òṣùpá, àti àwọn ìràwọ̀, àti ayé yìí pẹ̀lú. Mo rí i pé ìmìtìtì àwọn agbára ní Yúróòpù kì í ṣe, gẹ́gẹ́ bí àwọn kan ti ń kọ́ni, ìmìtìtì àwọn agbára ọ̀run, ṣùgbọ́n ó jẹ́ ìmìtìtì àwọn orílẹ̀-èdè tí ó bínú.” Early Writings, 41.

The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.

Ìmìtìtì àwọn ọ̀run nínú Mátíù, Máàkù àti Lúùkù dúró fún ìmìtìtì àwọn agbára tí ń ṣàkóso àwọn ọ̀run, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú oòrùn, òṣùpá àti àwọn ìràwọ̀. Gbogbo àwọn agbára ọ̀run wọ̀nyí ni a mì tìtì, wọ́n sì mú “àwọn àmì” náà jáde, èyí tí ó ṣí ọ̀nà sílẹ̀ fún, tí ó sì kéde ìṣísẹ̀ áńgẹ́lì àkọ́kọ́. A ó sì tún mì àwọn agbára ọ̀run wọ̀nyí ní àkókò ìṣísẹ̀ áńgẹ́lì kẹta. Ṣùgbọ́n nínú ìṣísẹ̀ áńgẹ́lì kẹta, a ó tún mì àwọn agbára ayé pẹ̀lú. Àwọn agbára ayé ni àwọn agbára tí ń ṣàkóso ayé. Ní September 11, 2001, àwọn agbára ayé ni a mì, kì í ṣe àwọn agbára ọ̀run.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ǹjẹ́ ní báyìí ni ọ̀rọ̀ náà dé pé mo ti kéde pé a óò fi ìgbì òkun ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé gíga ńlá tí wọ́n ń kọ níbẹ̀, ilé lé ilé, ‘Àwọn ìṣẹ̀lẹ̀ búburú tí ó bani lẹ́rù yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni a óo mú ọ̀rọ̀ Ìfihàn 18:1–3 ṣẹ.’ Gbogbo orí kẹtàlá [corrected: kẹrìnlá?] [remove] kẹtàdínlógún? [remove] kejìdínlógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtàkì ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá níbẹ̀ ni a óò wó lulẹ̀ nípa yíyí àti ìyípadà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára rẹ̀ alágbára, àwọn ilé ńlá líle wọ̀nyí yóò sì ṣubú. Àwọn ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbànújẹ́-bí-àti-ẹ̀rù wọn jẹ́ ohun tí a kò lè rò inú rẹ̀.” Review and Herald, July 5, 1906.

In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.

Nínú ìtàn àwọn Mílàráítì, ọ̀kan nínú àwọn àmì tí Lúùkù kọ sílẹ̀ ni “ìpọ́njú àwọn orílẹ̀-èdè.” Àwọn orílẹ̀-èdè náà ń ṣojú àwọn agbára tí ń ṣàkóso ayé, àti ní September 11, 2001, gbogbo orílẹ̀-èdè lórí ayé ni a mì nígbà tí ìbànújẹ kẹta wọ inú ìtàn àsọtẹ́lẹ̀. Ìmìtìtì ayé yẹn ni a ṣojú rẹ̀ nínú Lúùkù ogún-dín-lógún, ṣùgbọ́n kì í ṣe nípa ọ̀rọ̀ Bíbélì tí ń sọ nípa mímì àwọn agbára ayé. A ṣojú rẹ̀ pẹ̀lú gbólóhùn náà, “ìpọ́njú àwọn orílẹ̀-èdè,” gẹ́gẹ́ bí a ṣe mú wá sórí àwọn orílẹ̀-èdè ayé nígbà tí a wó àwọn ilé ńlá New York lulẹ̀. “Ìpọ́njú àwọn orílẹ̀-èdè” nínú Lúùkù ni mímì àwọn agbára ayé, a sì mú un ṣẹ ní ìtàn àwọn Mílàráítì.

> “I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Mo rí i pé àwọn agbára ayé ti bẹ̀rẹ̀ sí í mì nísinsin yìí, àti pé àwọn ìṣẹ̀lẹ̀ ń bọ̀ ní ìtòlẹ́sẹẹsẹ̀. Ogun, àti ìròyìn ogun, idà, ìyàn, àti àjàkálẹ̀-àrùn ni yóò kọ́kọ́ mì àwọn agbára ayé; lẹ́yìn náà, ohùn Ọlọ́run yóò mì oòrùn, òṣùpá, àti àwọn ìràwọ̀, pẹ̀lú ayé yìí náà. Mo rí i pé jíjì àwọn agbára ní Yúróòpù kì í ṣe, gẹ́gẹ́ bí àwọn kan ti ń kọ́ni, jíjì àwọn agbára ọ̀run, ṣùgbọ́n jíjì àwọn orílẹ̀-èdè tí ìbínú kún inú wọn ni.” Early Writings, 41.

The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.

“Ìmìtìtì àwọn agbára àwọn orílẹ̀-èdè tí ó bínú,” ni ìmìtìtì “àwọn agbára ilẹ̀-ayé,” gẹ́gẹ́ bí a ti fi hàn nínú ìtàn àkọ́kọ́ ti Adventism nípasẹ̀ ìmìtìtì “àwọn agbára ní Yúróòpù.” Uriah Smith ṣàlàyé ohun tí ń mì àwọn agbára ní Yúróòpù ní ọdún 1838.

> “As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.

> “Gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ ti ìpè kẹfà yìí ti bẹ̀rẹ̀ pẹ̀lú fífi agbára léwọ́ lọ́fẹ̀ẹ́ sínú ọwọ́ àwọn Tọ́ọ̀kì láti ọ̀dọ̀ ọba Kristẹni ti Ìlà Oòrùn, bẹ́ẹ̀ ni a lè fi òdodo pinnu pé òpin rẹ̀ yóò jẹ́ àmì pẹ̀lú fífi agbára náà léwọ́ lọ́fẹ̀ẹ́ padà sínú ọwọ́ àwọn Kristẹni láti ọ̀dọ̀ Sọ́tánì Tọ́ọ̀kì. Ní ọdún 1838, Tọ́ọ̀kì dáwọ̀lé ogun pẹ̀lú Ejibiti. Ó dà bí ẹni pé àwọn ará Ejibiti yóò borí agbára Tọ́ọ̀kì. Láti dènà èyí, àwọn agbára ńlá mẹ́rin ti Yúróòpù, England, Russia, Austria, àti Prussia, dá sí ọ̀ràn náà láti gbéjọ́ba Tọ́ọ̀kì ró. Tọ́ọ̀kì gba ìdásí wọn. Wọ́n ṣe àpéjọ kan ní London níbi tí wọ́n ti kọ ultimatum kan sílẹ̀ kí a lè fi hàn fún Mehemet Ali, Pacha ti Ejibiti. Ó hàn gbangba pé nígbà tí a bá fi ultimatum yìí lé ọwọ́ Mehemet, ayànmọ́ Ìjọba Ottoman yóò ti wà ní ti gidi nínú ọwọ́ àwọn agbára Kristẹni ti Yúróòpù. A fi ultimatum yìí lé ọwọ́ Mehemet ní ọjọ́ kọkànlá oṣù August ọdún 1840! àti ní ọjọ́ náà gan-an ni Sọ́tánì náà kọ ìwé sí àwọn aṣojú orílẹ̀-èdè mẹ́rin náà, ó ń béèrè ohun tí ó yẹ kí a ṣe bí Mehemet bá kọ̀ láti fara mọ́ àwọn òfin tí wọ́n dabaa. Ìdáhùn náà ni pé kò yẹ kí ó yọ ara rẹ̀ lẹ́nu nípa ohunkóhun tí ó lè ṣẹlẹ̀; nítorí wọ́n ti pèsè sílẹ̀ fún un. Àkókò àsọtẹ́lẹ̀ náà parí, àti ní ọjọ́ náà gan-an ni ìṣàkóso ọ̀ràn àwọn Musulumi ti bọ́ sínú ọwọ́ àwọn Kristẹni, gẹ́gẹ́ bí ìṣàkóso ọ̀ràn àwọn Kristẹni ti bọ́ sínú ọwọ́ àwọn Musulumi ní ọdún 391 àti ọjọ́ 15 ṣáájú. Báyìí ni ègbé kejì ṣe parí, tí ìpè kẹfà sì dáwọ́ ìró rẹ̀ dúró.” Uriah Smith, Synopsis of Present Truth, 218.

Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.

Ísílámù ìbànújẹ kejì ti kọjá àkókò gíga agbára rẹ̀, èyí tí gẹ́gẹ́ bí ọ̀rọ̀ Ọlọ́run, ó yẹ kí ó bá a lọ fún ọdún ẹgbẹ̀rún mẹ́ta ó lé mọ́kànlélọ́gọ́rin àti ọjọ́ mẹ́ẹ̀ẹ́dógún. Síbẹ̀, ní àwọn ọdún 1830, Ejibiti ń gbìyànjú láti tún dá kálífétì sílẹ̀ ní Ejibiti pẹ̀lú ète láti tẹ̀síwájú pẹ̀lú jihádì ńlá kejì nínú ìtàn àwọn Mùsùlùmí. Àṣeyọrí ìṣèlú ogun Ísílámù míì ń mú kí àwọn agbára ilẹ̀ Yúróòpù máa wárìrì nínú ìbẹ̀rù. Fún ọ̀pọ̀ ọdún, ìṣòro tí Ísílámù lè tún dá ogun rẹ̀ sílẹ̀ ni àwọn akọ̀wé ìtàn àti àwọn akọ̀ròyìn ọdún wọ̀nyẹn ń pè ní “Ìbéèrè Ìlà Oòrùn.” Ogun àwọn ọmọ ìlà oòrùn ni a ti ń jagun fún ọ̀pọ̀ ọ̀rúndún sí àwọn orílẹ̀-èdè Yúróòpù, àwọn tí wọ́n ti gba ẹ̀sìn wọn láti inú ìjọ Róòmù. Ní ọdún 1838, “ìpọ́njú àwọn orílẹ̀-èdè,” tí Kristi tọ́ka sí, ṣàpẹẹrẹ ìmìtìtì àwọn orílẹ̀-èdè tí ìbínú kún inú wọn, èyí tí ogun tí Ísílámù mú wá sí Ilẹ̀-ọba Róòmù àtijọ́ ti fa.

> “By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.

> “Nípa [títú] àwọn áńgẹ́lì mẹ́rin tí a dè sínú odò ńlá Yúfírétì, mo lóye pé ní àkókò yẹn Ọlọ́run fẹ́rẹ̀ẹ́ jẹ́ kí àwọn orílẹ̀-èdè pàtàkì mẹ́rin tí Ìjọba Ottoman kó jọ, tí wọ́n ti gbìyànjú lásán láti ṣẹ́gun Ìjọba Ìlà-Oòrùn ní Constantinople, tí wọ́n sì ti ṣe ìlọsíwájú kékeré péré ní ṣíṣẹ́gun Yúróòpù, wá gba Constantinople nísinsin yìí, kí wọ́n sì gba, kí wọ́n sì ṣẹ́gun ìdá mẹ́ta nínú Yúróòpù, èyí tí ó jẹ́ òtítọ́ ní ìwọ̀n àárín ọ̀rúndún kẹẹ̀ẹ́dógún.” Works of William Miller, Volume 2, 121.

The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”

Ìpọ́njú àwọn orílẹ̀-èdè nínú ìtàn tí a rí nínú Luke jẹ́ “pẹ̀lú ìdààmú ọkàn; òkun àti ìgbì rẹ̀ ń hó ramúramù,” àti pẹ̀lú “ọkàn ènìyàn ń dákú nínú wọn nítorí ẹ̀rù, àti nítorí ìfojúsọ́nà àwọn nǹkan wọ̀nyí tí ń bọ̀ sórí ayé.” Ìdààmú ọ̀ràn Ìlà Oòrùn náà tẹ̀síwájú láti máa ru àwọn agbára ayé sókè títí wọ inú ọ̀rúndún ogún, àmì ìṣàpẹẹrẹ ìpọ́njú náà sì ni “ọkàn ènìyàn ń dákú nínú wọn nítorí ẹ̀rù” àti “òkun àti ìgbì rẹ̀ ń hó ramúramù.”

> “This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

> “Ìdìdì èdìdì yìí sórí àwọn ìránṣẹ́ Ọlọ́run jẹ́ ohun kan náà tí a fi hàn Hesekieli nínú ìran. Johanu pẹ̀lú ti jẹ́ ẹlẹ́rìí ìfihàn tí ó yani lẹ́nu jùlọ yìí. Ó rí òkun àti ìgbì omi rẹ̀ ń hó, ọkàn àwọn ènìyàn sì ń rẹ̀ wọ́n nítorí ẹ̀rù. Ó rí ilẹ̀ ayé tí a mì, àti àwọn òkè-nlá tí a gbé jù sínú àárín òkun (èyí tí ń ṣẹlẹ̀ ní ti gidi), omi rẹ̀ sì ń hó, ó sì dàrú, àwọn òkè-nlá náà sì ń mì nítorí ìgbéraga rẹ̀. A fi àwọn àjàkálẹ̀-àrùn, àrùn burúkú, ìyàn, àti ikú hàn án bí wọ́n ṣe ń ṣe iṣẹ́-ìránṣẹ́ ẹ̀rù wọn.” Testimonies to Ministers, 445.

When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.

Nígbà tí a fi ìdìmọ̀ ẹni ọ̀kẹ́ mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì hàn Johanu, ó rí ìpọ́njú àwọn orílẹ̀-èdè, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìrókèré omi òkun àti ìgbì tí ń hu sókè, àti bí ọkàn àwọn ènìyàn ṣe ń rẹ̀ wò nítorí ẹ̀rù; ó sì jẹ́ ìdìmọ̀ kan náà tí a fi hàn Hesekieli nínú orí kẹ́sàn-án. A fi àwọn àkópọ̀ inú ti ìdìmọ̀ náà hàn Hesekieli, a sì fi àwọn àkópọ̀ òde tí ó ní ìbáṣepọ̀ pẹ̀lú ìdìmọ̀ náà hàn Johanu. Johanu rí i pé ìbínú jíjí àwọn orílẹ̀-èdè ní ìbáṣepọ̀ pẹ̀lú ìdìmọ̀ ẹni ọ̀kẹ́ mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì, àti pé ìbínú jíjí àwọn orílẹ̀-èdè náà pẹ̀lú ni ìpọ́njú àwọn orílẹ̀-èdè tí Luku sọ, èyí tí a ti fi ìtàn mọ̀ gẹ́gẹ́ bí Ìbéèrè Ìlà Oòrùn. A fi hàn Johanu pé Ìsílámù ti Ègbé kẹta jẹ́ àmì òde ti ìdìmọ̀ ẹni ọ̀kẹ́ mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rìnlélógójì.

> “The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.

> “Àkókò ìsinsìnyí jẹ́ àkókò ìfẹ́-inú tí ó pọ̀jù lọ fún gbogbo àwọn alààyè. Àwọn alákóso àti àwọn òṣèlú ìpínlẹ̀, àwọn ènìyàn tí wọ́n jókòó sí ipò ìgbẹ́kẹ̀lé àti àṣẹ, àwọn ọkùnrin àti àwọn obìnrin onírònú nínú gbogbo àwọn ẹ̀yà ènìyàn, gbogbo àfiyèsí wọn wà lórí àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ ní àyíká wa. Wọ́n ń wo ìbáṣepọ̀ tó le, tí kò ní ìsinmi, tí ó wà láàárín àwọn orílẹ̀-èdè. Wọ́n ń kíyèsi agbára líle tí ń gba gbogbo ohun ayé lọ́wọ́; wọ́n sì mọ̀ pé ohun kan ńlá, tí yóò sì jẹ́ pàtàkì gbòǹgbò, ti fẹ́rẹ̀ẹ́ ṣẹlẹ̀—pé ayé dúró létí bèbè ìpọ́njú ńlá kan tí ó tayọ lọ́lá.”

> “Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.

> “Àwọn áńgẹ́lì ń di ẹ̀fúùfù ìjà mú báyìí, kí wọ́n má bàa fẹ́ títí ayé yóò fi gba ìkìlọ̀ nípa ìparun tí ń bọ̀ wá sí i; ṣùgbọ́n ìjì kan ń kójọ, tí ó ti múra tán láti bù sórí ayé; àti nígbà tí Ọlọ́run yóò pàṣẹ fún àwọn áńgẹ́lì Rẹ̀ láti tú ẹ̀fúùfù náà sílẹ̀, ìran ìjà yóò bẹ̀rẹ̀ tí kò sí ìkòwé kankan tí ó lè ṣàpèjúwe rẹ̀.”

> “The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.

> “Bíbélì, àti Bíbélì nìkan ṣoṣo, ni ó ń fi ìmọ̀ tó péye hàn nípa àwọn nǹkan wọ̀nyí. Níhìn-ín ni a ti ṣí àwọn ìṣẹ̀lẹ̀ ńlá ìkẹyìn nínú ìtàn ayé wa payá, àwọn ìṣẹ̀lẹ̀ tí ó ti ń ṣá ojiji wọn síwájú tẹ́lẹ̀, tí ìró ìbọ̀wọ̀lé wọn sì ń mú kí ilẹ̀ ayé warìrì, tí ó sì ń mú kí ọkàn àwọn ènìyàn ṣubú nítorí ẹ̀rù.” Education, 179, 180.

In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.

Nínú Lúùkù orí kẹtàlélógún, Jésù tọ́ka sí àwọn “àmì” tí wọ́n ṣílẹ̀ sílẹ̀ fún ìṣípadà Millerite, àti pé gbogbo àwọn “àmì” wọ̀nyí, gẹ́gẹ́ bí Sister White ṣe sọ, ni a ti mú ṣẹ. Ìṣẹ̀lẹ̀ ìwarìrì ilẹ̀ Lisbon, ọjọ́ òkùnkùn náà, ìṣubú àwọn ìràwọ̀, àti ìpọ́njú àwọn orílẹ̀-èdè, tí ó dúró fún ìmìtìtì àwọn agbára ilẹ̀-ayé tí a mú ṣẹ nípasẹ̀ Islam nínú ìbẹ̀rù tí Ìbéèrè Ìlà-Oòrùn mú jáde, gbogbo wọn ni a ti mú ṣẹ. Àwọn “àmì” Millerite náà pẹ̀lú ni bí Ọmọ ènìyàn ṣe ń bọ̀ pẹ̀lú ìkùùkuu, èyí tí a mú ṣẹ gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ̀ tó tọ́ tí Kristi fi àwọn “àmì” náà hàn; nítorí lẹ́yìn tí ìpọ́njú àwọn orílẹ̀-èdè parí pẹ̀lú ìdènà àṣẹ gíga Ottoman ní ọdún 1840, Kristi wọ Ibi Mímọ́ Jùlọ lọ ní October 22, 1844, àti nígbà tí Ó wá, Ó wá pẹ̀lú àwọsánmà.

> “‘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.” The Great Controversy, 479.

> “‘Sì kíyèsí i, ẹnìkan tí ó dàbí Ọmọ ènìyàn wá pẹ̀lú àwọsánmọ̀ ọ̀run, ó sì tọ Ọ̀gbólógbòó Ọjọ́ wá, 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.’ Dáníẹ́lì 7:13, 14. Wíwá Kristi tí a ṣàpèjúwe níbí kì í ṣe ìgbà kejì tí Ó ń bọ̀ wá sí ayé. Ó wá sọ́dọ̀ Ọ̀gbólógbòó Ọjọ́ ní ọ̀run láti gba ìjọba, ògo, àti ìjọba ọba, èyí tí a ó fi fún un ní ìparí iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Alárinà. Wíwá yìí gan-an, kì í ṣe ìpadàbọ̀ Rẹ̀ ní ìgbà kejì sí ayé, ni a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ pé yóò ṣẹlẹ̀ ní òpin ọjọ́ 2300 ní ọdún 1844. Pẹ̀lú ìtìlẹ́yìn àwọn áńgẹ́lì ọ̀run, Olórí Àlùfáà wa ńlá wọ ibi mímọ́ jùlọ, ó sì farahàn níbẹ̀ ní iwájú Ọlọ́run láti kópa nínú àwọn ìṣe ìkẹyìn iṣẹ́ ìránṣẹ́ Rẹ̀ nítorí ènìyàn—láti ṣe iṣẹ́ ìdájọ́ ìwádìí àti láti ṣe ètùtù fún gbogbo àwọn tí a fi hàn pé wọ́n ní ẹ̀tọ́ sí àwọn àǹfààní rẹ̀.” The Great Controversy, 479.

The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.

Àwọn “àmì” tí ó bá ìtàn àwọn ọmọ-ẹ̀yìn Miller mu jẹ́ àpẹẹrẹ ti àwọn “àmì” tí ó bá ìtàn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà mu. Nígbà tí Kristi fi àpèjúwe náà pèsè ẹlẹ́rìí kejì fún ìtàn náà, Ó tọ́ka àwọn ọmọ-ẹ̀yìn Rẹ̀ sí “àwọn igi tí ń yọ ní ìrúwé.” Ó sọ fún wọn pé nígbà tí àwọn igi bá bẹ̀rẹ̀ sí í yọ, ẹ mọ̀ pé ẹ ti sún mọ́ òpin ayé, àti pé ìran tí ó jẹ́rìí sí àwọn igi tí ń yọ ní ìrúwé yóò wà láàyè láti rí ọ̀run àti ayé kọjá lọ, nínú iná ìbọ̀wọ̀ kejì Rẹ̀.

> When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.

> Nígbà tí wọ́n bá ti ń yọ jáde báyìí, ẹ̀yin a rí i, ẹ sì mọ̀ lára ara yín pé òoru ti súnmọ́ tòsí. Bákan náà, ẹ̀yin pẹ̀lú, nígbà tí ẹ bá rí àwọn nǹkan wọ̀nyí ń ṣẹ, ẹ mọ̀ pé ìjọba Ọlọ́run ti súnmọ́ tòsí. Lóòótọ́ ni mo wí fún yín pé, ìran yìí kì yóò kọjá lọ, títí gbogbo rẹ̀ yóò fi ṣẹ. Ọ̀run àti ayé yóò kọjá lọ: ṣùgbọ́n ọ̀rọ̀ mi kì yóò kọjá lọ. Luke 21:30–33.

The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”

Nígbà náà ni ìbéèrè náà di pé, “nígbà wo ni àwọn igi bẹ̀rẹ̀ sí í rú jáde?” Òjò àkẹ́yìn bẹ̀rẹ̀ sí í rọ̀ ní September 11, 2001, èyí tí gẹ́gẹ́ bí Isaiah ṣe sọ, jẹ́ “ọjọ́ náà” ti “ẹ̀fúùfù líle” Ọlọ́run “ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn.”

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.

> Ní ìwọ̀n, nígbà tí ó bá yọ síta, ìwọ yóò bá a jiyàn: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi sọ àìṣedéédé Jakọbu di mímọ́; èyí sì ni gbogbo èso láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ náà di bí òkúta àwọ̀ funfun tí a ti lù túútúú, àwọn ojúbọ igi àti àwọn ère kì yóò dúró mọ́. Síbẹ̀, ìlú olódi náà yóò di ahoro, ibùgbé náà yóò sì di ìkọ̀sílẹ̀, a ó sì fi í sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò ti máa jẹun, níbẹ̀ ni yóò sì máa dubulẹ̀, yóò sì jẹ àwọn ẹ̀ka rẹ̀ tán. Nígbà tí àwọn ẹ̀ka rẹ̀ bá gbẹ, a ó bọ wọ́n kúrò: àwọn obìnrin yóò wá, wọ́n yóò sì fi wọ́n sun iná: nítorí pé ènìyàn tí kò ní òye ni wọ́n; nítorí náà ẹni tí ó dá wọ́n kì yóò ṣàánú wọn, ẹni tí ó sì mọ́ wọ́n kì yóò fi ojúrere hàn wọ́n. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò ta jáde láti odò náà títí dé odò Íjíbítì, a ó sì kó yín jọ lẹ́kọ̀ọ̀kan, ẹ̀yin ọmọ Israẹli. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó fọn ìpè ńlá náà, àwọn tí ó ti fẹ́ ṣègbé ní ilẹ̀ Ásíríà, àti àwọn ìsáǹsá ní ilẹ̀ Íjíbítì yóò sì wá, wọ́n yóò sì máa bọ Olúwa lórí òkè mímọ́ ní Jerusalẹmu. Isaiah 27:8–13.

The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.

Òjò àkẹ́yìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ (ní ìwọ̀n) ní September 11, 2001, ìjiyàn sì bẹ̀rẹ̀ nípa ìhìnrere òjò àkẹ́yìn àti ìhìnrere èké ti àlàáfíà àti ààbò. Ìtàn ìjiyàn náà ni ibi tí a ti mú ẹ̀ṣẹ̀ Jakọbu kúrò (wẹ̀ mọ́, ìyẹn pé a ti ṣe ètùtù fún un). Ìtàn ìjiyàn náà, èyí tí í ṣe ìjiyàn Habakkuk, ni àkókò ìdìdìmọ́ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin] ènìyàn, tí ó parí pẹ̀lú pé a ó tu ọmọ ẹgbẹ́ Seventh-day Adventist ti Laodicea jáde kúrò ní ẹnu Olúwa, nítorí pé òun, gẹ́gẹ́ bí “ìlú olódi,” yóò di ahoro, nítorí tí ó ti di ìlú àwọn ènìyàn tí kò ní òye, tí kò rí àánú tàbí ojú rere. Ní àkókò náà “ohùn kejì” ti Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, yóò fún ìpè ńlá kan, èyí tí í ṣe ìpè keje àti ègbé kẹta, àwọn agbo ẹran Ọlọ́run mìíràn sì yóò wá, wọ́n yóò sì jọ́sìn ní “Jerusalem”, èyí tí yóò ti di ìṣípò ìjọ́ tí ó ṣẹ́gun.

September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.

Ọjọ́ kọkànlá, oṣù Kẹ́sán, ọdún 2001, fi hàn pé ìran ìkẹyìn nínú ìtàn ayé ti dé, àti pé àwọn nìkan tí yóò mọ àwọn igi tí ń hu ìbùdó ní ìgbà orísun omi ni yóò gba òjò tí ń mú kí àwọn igi náà hu ìbùdó. Àwọn nìkan tí yóò mọ̀ pé Ìsílámù ìyọnu kẹta ni ohun tí ń samisi dídé òjò ìkẹyìn àti dídì èdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], ni yóò wà láàárín ẹgbẹ́ náà.

> “Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.

> “Àwọn tí ń gbé ní ìbámu pẹ̀lú ìmọ́lẹ̀ tí wọ́n ní nìkan ni yóò gba ìmọ́lẹ̀ tí ó tóbi jù lọ. Bí a kò bá ń tẹ̀ síwájú lójoojúmọ́ nínú fífi àwọn ìwà rere Kristẹni tí ń ṣiṣẹ́ hàn, a kì yóò mọ̀ àwọn ìfarahàn Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn. Ó lè máa rọ̀ sórí àwọn ọkàn tí ó wà yíká wa, ṣùgbọ́n a kì yóò fi ojú inú mọ̀ ọ́ tàbí gba á.” Testimonies to Ministers, 507.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “A kò gbọ́dọ̀ dúró de òjò àkẹ́yìn. Ó ń bọ̀ wá sórí gbogbo àwọn tí yóò mọ̀, tí yóò sì gba ìrì àti ìjò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa gẹ́gẹ́ bí tiwọn. Nígbà tí a bá kó àwọn àjẹkù ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú Ọlọ́run tó dájú, Ẹni tí ó fẹ́ kí a gbẹ́kẹ̀lé E, nígbà náà ni a ó mú gbogbo ìlérí ṣẹ. ‘Nítorí bí ilẹ̀ ayé ti mú èso rẹ̀ jáde, àti bí ọgbà ṣe mú ohun tí a ti fúnrúgbìn sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù jáde níwájú gbogbo orílẹ̀-èdè’ (Aísáyà 61:11). Gbogbo ilẹ̀ ayé ni a ó fi ògo Ọlọ́run kún.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

We will continue the study in the next article.

A ó tẹ̀síwájú nínú ẹ̀kọ́ náà nínú àpilẹ̀kọ tó kàn.

> “Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.

> “Àfi bí a bá jí àwọn tí wọ́n lè ṣèrànwọ́ ní——sí ìmọ̀lára ojúṣe wọn, wọn kì yóò mọ iṣẹ́ Ọlọ́run nígbà tí igbe ńlá áńgẹ́lì kẹta bá ti gbọ́. Nígbà tí ìmọ́lẹ̀ bá jáde láti tan ayé mọ́lẹ̀, dípò kí wọ́n dìde wá sí ìrànlọ́wọ́ Olúwa, wọn yóò fẹ́ dì iṣẹ́ Rẹ̀ mọ́ ní ààlà kí ó lè bá àwọn èrò kéékèèké wọn mu. Ẹ jẹ́ kí n sọ fún yín pé, Olúwa yóò ṣiṣẹ́ nínú iṣẹ́ ìkẹyìn yìí ní ọ̀nà tí yóò yàtọ̀ gidigidi sí ìlànà ohun àtọwọ́dọwọ́, àti ní ọ̀nà tí yóò lòdì sí gbogbo ètò ènìyàn. Yóò sì wà láàárín wa àwọn tí yóò máa fẹ́ láti ṣàkóso iṣẹ́ Ọlọ́run nígbà gbogbo, tí wọn yóò sì fẹ́ pa áṣẹ dé ibi pé kí wọ́n sọ ìṣísẹ̀ wo ni a ó ṣe nígbà tí iṣẹ́ náà bá ń tẹ̀síwájú lábẹ́ ìtọ́sọ́nà áńgẹ́lì tí ó dara pọ̀ mọ́ áńgẹ́lì kẹta nínú ìhìn-iṣẹ́ tí a ó fi fún ayé. Ọlọ́run yóò lo ọ̀nà àti ìlànà tí yóò fi hàn gbangba pé Òun fúnra Rẹ̀ ni ó di okùn ìdarí mú ní ọwọ́ ara Rẹ̀. Ìyàlẹ́nu yóò bà àwọn òṣìṣẹ́ nípa àwọn ọ̀nà rọrùn tí Yóò lò láti mú iṣẹ́ òdodo Rẹ̀ ṣẹ, àti láti sọ ọ́ di pípé.” Testimonies to Ministers, 300.

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