Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Eighteen

Ìwé Joẹli àti Ìjọ Laodicea ti Àwọn Adventist Ọjọ́-Ìsinmi Keje - Nọ́mbà Méjìlá-dín-lógún

Number Eighteen

Nọ́mbà Méjìdínlógún

Author

Jeff Pippenger

Published

December 25, 2025

Formats

PDF
Word
Song MP3

We are considering the covenant of Abram, and have not yet addressed the element of the prophecy of Abram that has a direct connection with the opening verses of the book of Joel. Abram’s prophecy of 400 years of bondage along with Paul’s 430 years produces the prophetic structure that aligns with the 1290 years of Daniel 12:11. The 1290-year prophecy of verse eleven is the omega prophetic period of Abram and Paul’s 430-year line. This truth is an element of what is unsealed in the latter days that separates the wise and the wicked.

A ń ronú lórí májẹ̀mú Ábrámù, a kò sì tí ì dá lórí apá kan nínú àsọtẹ́lẹ̀ Ábrámù tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú àwọn ẹsẹ̀ ìbẹ̀rẹ̀ ìwé Joẹli. Àsọtẹ́lẹ̀ Ábrámù nípa ọdún 400 ti ìsìnrú, pẹ̀lú ọdún 430 ti Pọ́ọ̀lù, ń mú ètò àsọtẹ́lẹ̀ náà jáde tí ó bá ọdún 1290 ti Danieli 12:11 mu. Àsọtẹ́lẹ̀ ọdún 1290 ti ẹsẹ̀ kọkànlá ni àkókò àsọtẹ́lẹ̀ omega ti ìlà ọdún 430 ti Ábrámù àti ti Pọ́ọ̀lù. Òtítọ́ yìí jẹ́ apá kan nínú ohun tí a tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, tí ó ya àwọn ọlọ́gbọ́n sọ́tọ̀ kúrò lọ́dọ̀ àwọn ènìyàn búburú.

Connected with the omega prophecy of 430 years was the symbol of “four generations,” identifying a period of probationary time for the nation which held God’s chosen people in bondage. For Moses it was Egypt, for the one hundred and forty-four thousand, who sing the song of Moses, it is the history of the United States from 1798 unto the Sunday law. The United States, represented as the “earth beast” in Revelation thirteen begins as a lamb and ends speaking as a dragon. Joseph, a symbol of the Lamb, represents the period of relative peace in Egypt, until there was a new Pharaoh and the bondage began. Thus, the nation that is judged in the fourth generation, which was Egypt for Moses, is the United States. The remnant is judged at the Sunday law as typified by the plagues that culminated for the Hebrews with blood on their doorpost, and thereafter with the nation of Egypt at the Red Sea. Joseph and Moses represent a good Pharaoh and a bad Pharaoh, which for the United States is first the lamb, and then the dragon.

Tí ó so mọ́ àsọtẹ́lẹ̀ omega ti ọdún ẹgbẹ̀rún mẹ́rìnlá-dín-lọ́gbọ̀n [430] ni ààmì “ìran mẹ́rin,” tí ó ń tọ́ka sí àkókò ìdánwò fún orílẹ̀-èdè tí ó di àwọn ènìyàn àyànfẹ́ Ọlọ́run mọ́ ẹrú. Fún Mósè, Íjíbítì ni í ṣe é; fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] náà, àwọn tí wọ́n kọ orin Mósè, ó jẹ́ ìtàn Orílẹ̀-Èdè Amẹ́ríkà láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú. Orílẹ̀-Èdè Amẹ́ríkà, tí a ṣojú rẹ̀ gẹ́gẹ́ bí “ẹranko ilẹ̀” nínú Ìfihàn orí kẹtàlá, bẹ̀rẹ̀ bí ọ̀dọ́-àgùntàn, ó sì parí ní sísọ̀rọ̀ bí dírágónì. Jósẹ́fù, àpẹẹrẹ Ọ̀dọ́-àgùntàn náà, ṣojú àkókò àlàáfíà díẹ̀ ní Íjíbítì, títí di ìgbà tí Fáráò tuntun kan fi dìde tí ìsìnrú sì bẹ̀rẹ̀. Nípa bẹ́ẹ̀, orílẹ̀-èdè tí a dájọ́ ní ìran kẹrin, èyí tí ó jẹ́ Íjíbítì fún Mósè, ni Orílẹ̀-Èdè Amẹ́ríkà. A dá ìyókù náà lẹ́jọ́ ní òfin Ọjọ́ Àìkú gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn àjàkálẹ̀-àrùn tí ó dé òpin fún àwọn Hébérù pẹ̀lú ẹ̀jẹ̀ lórí òpó ilẹ̀kùn wọn, àti lẹ́yìn náà pẹ̀lú orílẹ̀-èdè Íjíbítì ní Òkun Pupa. Jósẹ́fù àti Mósè ṣojú Fáráò rere àti Fáráò búburú, èyí tí fún Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ní ìbẹ̀rẹ̀ ọ̀dọ́-àgùntàn, lẹ́yìn náà sì di dírágónì.

Abram’s prophecy of judgment in the fourth generation included the fact that the close of probation is progressive, for within Moses’ fulfillment of Abram’s prophecy; not only did probation close for Egypt, but there was still time left for the Amorites to fill up their cup of probationary time—after Egypt had filled theirs. The Red Sea for Egypt was the Sunday law for the United States, and then “every other country on the globe” will “follow the example” of the United States, as represented by the Amorites post-Egypt close of probation.

Asọtẹ́lẹ̀ Ábrámù nípa ìdájọ́ ní ìran kẹrin ní òtítọ́ yìí pé ìpipádé àkókò àánú jẹ́ ohun tí ń lọ ní ìlọsíwájú, nítorí pé nínú ìmúṣẹ́ Mósè sí asọtẹ́lẹ̀ Ábrámù; kì í ṣe pé àkókò àánú pa dé fún Ejibiti nìkan, ṣùgbọ́n àkókò ṣì kù fún àwọn Ámórì láti kún ife àkókò àánú wọn—lẹ́yìn tí Ejibiti ti kún tiwọn. Òkun Pupa fún Ejibiti ni òfin Ọjọ́ Àìkú fún Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà “gbogbo àwọn orílẹ̀-èdè mìíràn lórí ayé” yóò “tẹ̀lé àpẹẹrẹ” Orílẹ̀-Èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àwọn Ámórì lẹ́yìn ìpipádé àkókò àánú Ejibiti.

The Amorites are one of the ten tribes that identify the world from the river of Egypt to the river of Babylon, in Abram’s covenant, and the Amorites therefore represent the nations of the world, who close their individual probation as nations, after the Sunday law in the United States. The Amorites are the biblical symbol of judgment closing upon the world, and it happens in the third and fourth generation. The Red Sea is the symbol of the close of probation for the United States, and the Amorites represent the nations progressively closing their probation until human probation closes. Therefore, the Amorites are a symbol of the period of the Sunday law crisis at the Red Sea unto the deliverance of the east wind, when the path of deliverance is opened to God’s people.

Àwọn ará Amori jẹ́ ọ̀kan nínú àwọn ẹ̀yà mẹ́wàá tí ó ń ṣàfihàn ayé láti odò Íjíbítì títí dé odò Bábílónì, nínú májẹ̀mú Abramu, nítorí náà àwọn ará Amori ń ṣojú fún àwọn orílẹ̀-èdè ayé, tí wọ́n ń pa àkókò ìdánwò tiwọn gẹ́gẹ́ bí orílẹ̀-èdè mọ́, lẹ́yìn òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Àwọn ará Amori ni àmì àpẹẹrẹ Bíbélì fún ìdájọ́ tí ń dé ìparí lórí ayé, ó sì máa ń ṣẹlẹ̀ ní ìran kẹta àti ìkẹrin. Òkun Pupa ni àmì àpẹẹrẹ ìparí àkókò ìdánwò fún Orílẹ̀-Èdè Amẹ́ríkà, àwọn ará Amori sì ń ṣojú fún àwọn orílẹ̀-èdè tí ń pa àkókò ìdánwò wọn mọ́ ní ìlọsíwájú títí àkókò ìdánwò ènìyàn yóò fi parí. Nítorí náà, àwọn ará Amori jẹ́ àmì àpẹẹrẹ àkókò ìpọnjú òfin Ọjọ́-Àìkú láti Òkun Pupa títí dé ìdáǹde afẹ́fẹ́ ìlà-oòrùn, nígbà tí a ṣí ojú ọ̀nà ìgbàlà sílẹ̀ fún àwọn ènìyàn Ọlọ́run.

But Abram’s prophecy not only addresses the fourth generation in terms of the United States as Egypt, and the world as the Amorites, it more importantly places the generation of God’s people who cross the Red Sea as a “fourth generation.” When we dredge up, what we can dredge up, from the understanding of “four generations” in Abram’s first step of three steps, we will consider the second and third steps of Abraham’s covenant. The second step is chapter seventeen, and the third step is of course—chapter twenty-two.

Ṣùgbọ́n àsọtẹ́lẹ̀ Ábúrámù kì í ṣe pé ó kan sọ̀rọ̀ nípa ìran kẹrin nìkan ní ti Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí Íjíbítì, àti ayé gẹ́gẹ́ bí àwọn Ámórì; ṣùgbọ́n ní pàtàkì jùlọ, ó fi ìran àwọn ènìyàn Ọlọ́run tí wọ́n rékọjá Òkun Pupa sí ipò “ìran kẹrin.” Nígbà tí a bá ti yọ jáde, ohun tí a lè yọ jáde, kúrò nínú ìmọ̀ nípa “ìran mẹ́rin” nínú ìgbésẹ̀ àkọ́kọ́ nínú ìgbésẹ̀ mẹ́ta ti Ábúrámù, a ó sì ronú lórí ìgbésẹ̀ kejì àti ìkẹta ti májẹ̀mú Ábúráhámù. Ìgbésẹ̀ kejì ni orí kẹtàlá-dín-lógún, ìkẹta náà sì ni, láìsí àní-àní—orí kejìlélógún.

In Daniel chapter twelve, three prophetic periods are identified, and they all represent prophetic time that ceased in 1844. Those three periods are unsealed in the latter days, and those three periods represent the increase of knowledge that befalls God’s people in the latter days. Christ as the man in linen, sets forth the first of the three prophetic periods in verse seven, and in so doing, He aligns Himself with the angel of Revelation ten, who stands not upon the water, but upon the earth and the sea.

Nínú orí kejìlá ìwé Dáníẹ́lì, a sọ̀tọ̀ àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta, gbogbo wọn sì ń ṣàfihàn àkókò àsọtẹ́lẹ̀ tí ó dáwọ́ dúró ní ọdún 1844. A tú àwọn àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyí sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, àwọn àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyí sì ń ṣàfihàn ìlọsíwájú ìmọ̀ tí ó dé bá àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Kristi gẹ́gẹ́ bí ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, gbé èkínní nínú àwọn àkókò àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta kalẹ̀ ní ẹsẹ̀ keje, nípa ṣíṣe bẹ́ẹ̀, Ó sì fi ara Rẹ̀ ṣọ̀kan pẹ̀lú áńgẹ́lì Ìfihàn mẹ́wàá, ẹni tí kò dúró lórí omi, ṣùgbọ́n lórí ilẹ̀ àti lórí òkun.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Àngẹ́lì náà tí mo rí tí ó dúró lórí òkun àti lórí ilẹ̀ gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì fi ẹni tí ó ń bẹ láàyè títí láé títí láé búra, ẹni tí ó dá ọ̀run, àti àwọn nǹkan tí ń bẹ nínú rẹ̀, àti ilẹ̀, àti àwọn nǹkan tí ń bẹ nínú rẹ̀, àti òkun, àti àwọn nǹkan tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sì tún pẹ́ mọ́. Ìṣípayá 10:5, 6.

In verse seven of chapter twelve the man in linen also swears by Him that lives forever.

Nínú ẹsẹ keje ti orí kejìlá, ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ náà pẹ̀lú búra ní orúkọ Ẹni tí ń bẹ láàyè títí láé.

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

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

We are informed by inspiration that the same line of prophecy located in the book of Daniel is taken up in the book of Revelation, and the Millerite understanding is that these two descriptions are parallel passages of Christ. Christ as the Angel with the little book, identifying the end of the application of prophetic time in 1844 in the book of Revelation, and Christ as the Man in linen in the book of Daniel, identifying that when the Sunday law in the United States arrives, all the marvels of Daniel’s final vision would be finished. Within that sacred history, which precedes and culminates at the Sunday law, God’s people were to be scattered for a period represented by the symbol of 1260. The period of scattering that precedes the Sunday law is set forth in Revelation chapter eleven where Moses and Elijah are slain and are dead in the street for three and a half days, which is a symbol of 1260.

A ti sọ fún wa nípasẹ̀ ìmísí pé ìlà àsọtẹ́lẹ̀ kan náà tí ó wà nínú ìwé Dáníẹ́lì ni a tún gbé kalẹ̀ nínú ìwé Ìfihàn, àti pé òye àwọn Millerite ni pé àwọn àpèjúwe méjèèjì wọ̀nyí jẹ́ àwọn ìpínrọ̀ tó bá ara wọn lọ nípa Kristi. Kristi gẹ́gẹ́ bí Áńgẹ́lì pẹ̀lú ìwé kékeré náà, tí ń fi òpin ìṣiṣẹ́ àkókò àsọtẹ́lẹ̀ hàn ní ọdún 1844 nínú ìwé Ìfihàn, àti Kristi gẹ́gẹ́ bí Ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ nínú ìwé Dáníẹ́lì, tí ń fi hàn pé nígbà tí òfin Ọjọ́ Àìkú bá dé ní Orílẹ̀-èdè Amẹ́ríkà, gbogbo àwọn ìyanu ìran ìkẹyìn Dáníẹ́lì yóò ti parí. Nínú ìtàn mímọ́ náà, èyí tí ó ṣáájú tí ó sì dé òpin rẹ̀ ní òfin Ọjọ́ Àìkú, àwọn ènìyàn Ọlọ́run yóò ní láti tú ká fún àkókò kan tí a fi àpẹẹrẹ 1260 ṣojú rẹ̀. Àkókò ìtúká tí ó ṣáájú òfin Ọjọ́ Àìkú ni a gbé kalẹ̀ nínú Ìfihàn orí kọkànlá, níbi tí a ti pa Mósè àti Élíjà, tí wọ́n sì kú sínú òpópónà fún ọjọ́ mẹ́ta àti ààbọ̀, èyí tí ó jẹ́ àmì 1260.

In verse seven, the man in linen identifies that when the scattering of the power of the holy people has finished its three-and-a-half days, the “marvels” that befall God’s people of the latter days shall be finished. We closed the last article with Sister White’s commentary on Zechariah chapter three. The first sentence stated, “Zechariah’s vision of Joshua and the Angel applies with peculiar force to the experience of God’s people in the closing scenes of the great day of atonement.” In the chapter, and in the inspired commentary of Sister White upon the chapter, the one hundred and forty-four thousand are the “men wondered at.” The “wonders” of Daniel’s last vision that are completed by the Sunday law, are the “wonders” associated with the sealing of God’s people.

Nínú ẹsẹ̀ keje, ọkùnrin tí ó wọ aṣọ ọgbọ̀n náà fi hàn pé nígbà tí títú agbára àwọn ènìyàn mímọ́ ká bá parí ní ọjọ́ mẹ́ta àtààbọ̀ rẹ̀, “àwọn ohun ìyanu” tí ó dé bá àwọn ènìyàn Ọlọ́run ti àwọn ọjọ́ ìkẹyìn yóò parí. A parí àpilẹ̀kọ tó kọjá pẹ̀lú àlàyé Sister White lórí Sekariah orí kẹta. Gbólóhùn àkọ́kọ́ sọ pé, “Ìran Sekariah nípa Joshua àti Áńgẹ́lì náà ń ṣiṣẹ́ pẹ̀lú agbára àrà ọ̀tọ̀ sí ìrírí àwọn ènìyàn Ọlọ́run nínú àwọn ìṣẹ̀lẹ̀ ìparí ọjọ́ ńlá ìràpadà.” Nínú orí náà, àti nínú àlàyé amísí ti Sister White lórí orí náà, ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] ni “àwọn ọkùnrin tí a yà lẹ́nu sí.” “Àwọn ohun ìyanu” ìran ìkẹyìn Danieli tí a mú dé ìparí nípasẹ̀ òfin Ọjọ́ Àìkú, ni “àwọn ohun ìyanu” tí ó ní ìbáṣepọ̀ pẹ̀lú fífi èdìdì sí àwọn ènìyàn Ọlọ́run.

Daniel chapter twelve provides the light that seals the one hundred and forty-four thousand in the latter days. That light is represented by three prophetic periods, that were all identified and established as truth in the Millerite history. The three periods are presented in three verses and are three pillars which hold up the structure of truth. The structure of truth is held up with a three-step process. That process of three steps, is represented within the passage of nine verses (4–12), by the three verses which present prophetic time. Those three prophetic periods, when approached from the foundational Millerite understanding, produce three symbolic periods that are defined in agreement with the Millerite understanding, but do not apply the element of time.

Orí kẹ̀rìnlá ìwé Dáníẹ́lì pèsè ìmọ́lẹ̀ tí ń fi èdìdì lé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ní àwọn ọjọ́ ìkẹyìn. Ìmọ́lẹ̀ náà ni a ṣàfihàn nípa àkókò àsọtẹ́lẹ̀ mẹ́ta, tí gbogbo wọn ni a ti dá mọ̀ tí a sì ti fi ìdí wọn múlẹ̀ gẹ́gẹ́ bí òtítọ́ nínú ìtàn àwọn ọmọ ìgbàgbọ́ Millerite. A gbé àwọn àkókò mẹ́tẹ̀ẹ̀ta náà kalẹ̀ nínú ẹsẹ̀ mẹ́ta, wọn sì jẹ́ ọ̀wọ̀n mẹ́ta tí ń gbé ilé-iṣẹ́ òtítọ́ ró. Ilé-iṣẹ́ òtítọ́ ni a ń gbé ró nípasẹ̀ ìlànà ìgbésẹ̀ mẹ́ta. Ìlànà ìgbésẹ̀ mẹ́ta yẹn ni a ṣojú rẹ̀, nínú àyọkà ẹsẹ̀ mẹ́sàn-án (4–12), nípasẹ̀ ẹsẹ̀ mẹ́ta tí ń gbé àkókò àsọtẹ́lẹ̀ kalẹ̀. Àwọn àkókò àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí, nígbà tí a bá tọ̀ wọ́n láti ojú ìmọ̀ ìpìlẹ̀ ti Millerite, máa ń mú jáde àkókò àpẹẹrẹ mẹ́ta tí a túmọ̀ sí ní ìbámu pẹ̀lú ìmọ̀ Millerite, ṣùgbọ́n tí kò lo èròjà àkókò.

The three periods are located within the very passage of Scripture that defines ‘the process of prophecy being sealed up—and then unsealed,’ including the classic biblical description of a threefold testing process. The nine verses that begin with Daniel being told to seal up his book, are the very verses where the three periods are set forth, and in those nine verses the purification process that is accomplished when truth is unsealed is expressed as “purified, made white and tried.” The three periods in the three verses are the increase of knowledge, at the time of the end, in the latter days, that represent the final testing and sealing process of God’s covenant people. That history is where the symbolic “marvels” that befall God’s people in the latter days are set forth. Please read this paragraph again.

Àwọn àkókò mẹ́tẹ̀ẹ̀ta náà wà nínú gẹ́gẹ́ bí Ìwé Mímọ́ kan náà gan-an tí ó ṣàlàyé “ìlànà tí wíwọ̀n-án ìsọtẹ́lẹ̀ dì—lẹ́yìn náà kí a tú ú sílẹ̀,” pẹ̀lú àpèjúwe Bíbélì ayélujára tí ó gbajúmọ̀ nípa ìlànà ìdánwò mẹ́ta. Àwọn ẹsẹ̀ mẹ́sàn-án tí ó bẹ̀rẹ̀ pẹ̀lú pé a sọ fún Dáníẹ́lì láti dì ìwé rẹ̀, ni ẹsẹ̀ wọ̀nyẹn gan-an ni a ti gbé àwọn àkókò mẹ́tẹ̀ẹ̀ta kalẹ̀, àti nínú àwọn ẹsẹ̀ mẹ́sàn-án wọ̀nyẹn ni a ti sọ ìlànà ìmímọ́ tí a ń mú ṣẹ nígbà tí a bá tú òtítọ́ sílẹ̀ gẹ́gẹ́ bí “a yóò wẹ̀ wọ́n mọ́, a ó sọ wọ́n di funfun, a ó sì dán wọn wò.” Àwọn àkókò mẹ́tẹ̀ẹ̀ta inú àwọn ẹsẹ̀ mẹ́ta náà ni ìbùkún ìmọ̀ tí ń pọ̀ sí i, ní àkókò òpin, ní ọjọ́ ìkẹyìn, tí ń ṣojú ìlànà ìdánwò àti ìdìmọ́lẹ̀ ìkẹyìn ti àwọn ènìyàn májẹ̀mú Ọlọ́run. Itàn náà ni ibi tí a ti gbé “àwọn iṣẹ́-ìyanu” àpẹẹrẹ tí ó dé bá àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn kalẹ̀. Jọ̀wọ́, ka gbolohun-ọrọ̀ yìí lẹ́ẹ̀kansi.

The three periods, in the three verses in the passage of nine verses, represent the climax of the book of Daniel, and the climax represented there is the climax of the internal prophetic line; it is the story of how a rock gets “cut” out of a mountain, without hands, which is the story of the remnant. That internal line is represented in chapters ten and twelve, and the climax of the external line of prophecy is in the closing verses of chapter eleven, and the first few verses of Daniel twelve.

Àwọn àsìkò mẹ́ta náà, nínú àwọn ẹsẹ̀ mẹ́ta nínú àyọkà ẹsẹ̀ mẹ́sàn-án náà, ń ṣojú gíga àṣepé ìwé Dáníẹ́lì, àti gíga àṣepé tí a ṣojú síbẹ̀ náà ni gíga àṣepé ìlà àsọtẹ́lẹ̀ ti inú; ó jẹ́ ìtàn bí a ṣe “gé” àpáta kan jáde kúrò nínú òkè kan, láìfi ọwọ́ ṣe é, èyí tí í ṣe ìtàn ti ìyókù náà. A ṣojú ìlà ti inú yẹn nínú orí kẹwàá àti kejìlá, àti gíga àṣepé ìlà òde ti àsọtẹ́lẹ̀ wà nínú àwọn ẹsẹ̀ ìparí ti orí kọkànlá, àti àwọn ẹsẹ̀ díẹ̀ àkọ́kọ́ ti Dáníẹ́lì kejìlá.

Those three periods are also the climax of the visions of both the Ulai and Hiddekel river’s testimony, and the three verses include a prophetic period that represents the climatic fulfillment of the covenant time prophecy that provides both Abram and Paul as witnesses. Jesus, as the Man in linen is in verse seven, walking upon the water. In verse eleven two voices, which are also the voice of Christ, Abram and Paul stand to testify. In verse twelve the history of the sealing of God’s people is represented, for the one hundred and forty-four thousand are virgins, and virgins experience the parable of the ten virgins, and the blessing in verse twelve is upon those who wait. Those who wait in the parable, and who are “blessed,” are those who receive the garment that allows them to enter into the marriage, when the door is closed.

Àwọn àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyẹn pẹ̀lú ni ìparí gíga jùlọ nínú àwọn ìran ẹ̀rí odò Ulai àti Hiddekel, àti àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà ní àkókò àsọtẹ́lẹ̀ kan tí ó dúró fún ìmúṣẹ̀ gíga jùlọ ti àsọtẹ́lẹ̀ àkókò májẹ̀mú tí ó fi Abram àti Paulu méjèèjì kalẹ̀ gẹ́gẹ́ bí ẹlẹ́rìí. Jesu, gẹ́gẹ́ bí Ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ ní ẹsẹ̀ keje, ń rìn lórí omi. Ní ẹsẹ̀ kọkànlá ohùn méjì, tí wọ́n sì tún jẹ́ ohùn Kristi, Abram àti Paulu dúró láti jẹ́rìí. Ní ẹsẹ̀ kejìlá a ṣàfihàn ìtàn fífìdì àwọn ènìyàn Ọlọ́run sẹ́yìn, nítorí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] jẹ́ wúńdíá, àwọn wúńdíá sì ní ìrírí àkàwé àwọn wúńdíá mẹ́wàá, ìbùkún tí ó wà ní ẹsẹ̀ kejìlá sì wà lórí àwọn tí ń dúró. Àwọn tí ń dúró nínú àkàwé náà, tí wọ́n sì jẹ́ “olùbùkún,” ni àwọn tí ó gba aṣọ tí ó jẹ́ kí wọ́n lè wọ inú ìgbéyàwó, nígbà tí a bá ti ti ilẹ̀kùn.

In verse seven, Jesus is walking upon the water, which produces fear, but Peter determines to believe and begins to walk and give God glory, but Peter is often a symbol of both classes, and the glory is turned back to fear, as his hour of judgment arrived. The first period located in verse seven, represents the first angel’s message. Jesus is upon the waters, a symbol of fear and the first angel. Then Jesus identifies a period where He will glorify His people in advance of the judgment of the Sunday law. All three elements of the three angels are within verse seven, for verse seven is the first of three verses that represent the three angels.

Nínú ẹsẹ̀ keje, Jésù ń rìn lórí omi, èyí sì ń mú ìbẹ̀rù jáde, ṣùgbọ́n Pétérù pinnu láti gbàgbọ́, ó sì bẹ̀rẹ̀ sí í rìn àti láti fi ògo fún Ọlọ́run; ṣùgbọ́n Pétérù sábà máa ń jẹ́ àpẹẹrẹ àwọn ẹgbẹ́ méjèèjì, a sì yí ògo padà sí ìbẹ̀rù, bí wákàtí ìdájọ́ rẹ̀ ti dé. Àkókò àkọ́kọ́ tí a gbé kalẹ̀ nínú ẹsẹ̀ keje, dúró fún ìhìn iṣẹ́ angẹli àkọ́kọ́. Jésù wà lórí omi, àmì ìbẹ̀rù àti ti angẹli àkọ́kọ́. Lẹ́yìn náà, Jésù tọ́ka sí àkókò kan níbi tí Yóò ti fi ògo fún àwọn ènìyàn Rẹ̀ kí ìdájọ́ òfin Ọjọ́ Àìkú tó dé. Gbogbo ẹ̀yà mẹ́ta ti àwọn angẹli mẹ́ta wà nínú ẹsẹ̀ keje, nítorí ẹsẹ̀ keje ni àkọ́kọ́ nínú àwọn ẹsẹ̀ mẹ́ta tí ó dúró fún àwọn angẹli mẹ́ta.

Verse eleven provides a ‘doubling’ with its omega testimony to the alpha voices of Abram and Paul. Their “doubled” voices merge to set forth the covenant time prophecy, and verse eleven fulfills the prophecy as the omega, by identifying the prophetic period that concludes with the fall of Babylon in 1798, and thus typifies the fall of Babylon when Michael stands up in the latter days. In verse eleven we have a doubling of prophets, and a period that represents two falls of Babylon, thus representing the second angel’s message that announced that, “Babylon is fallen is fallen.”

Ẹsẹ̀ kọkànlá pèsè “ìlọ́po méjì” kan pẹ̀lú ẹ̀rí omega rẹ̀ sí àwọn ohùn alpha ti Ábírámù àti Pọ́ọ̀lù. Àwọn ohùn wọn tí a “lọ́po méjì” darapọ̀ láti gbé àsọtẹ́lẹ̀ àkókò májẹ̀mú kalẹ̀, àti ẹsẹ̀ kọkànlá náà mú àsọtẹ́lẹ̀ náà ṣẹ gẹ́gẹ́ bí omega, nípa ṣíṣe ìdánimọ̀ àkókò àsọtẹ́lẹ̀ tí ó parí pẹ̀lú ìṣubú Bábílónì ní ọdún 1798, àti pé nípa bẹ́ẹ̀ ó di àpẹẹrẹ ìṣubú Bábílónì nígbà tí Míkáẹ́lì yóò dìde ní ọjọ́ ìkẹyìn. Nínú ẹsẹ̀ kọkànlá a ní ìlọ́po méjì àwọn wòlíì, àti àkókò kan tí ó ṣojú fún ìṣubú Bábílónì méjì, nípa bẹ́ẹ̀ ń ṣojú fún ìhìn iṣẹ́ áńgẹ́lì kejì tí ó kéde pé, “Bábílónì ti ṣubú, ti ṣubú.”

Verse seven is the first angel’s message, and verse eleven is the second angel’s message and verse twelve, which is Daniel 12*12 or Daniel 144, is about the distinction between the wise and foolish, which is accomplished in the judgment process that ends with the manifestation of character at the crisis of judgment. Verse twelve is the third angel’s message identifying how the world is divided into two classes, and the counterpart of the third angel’s external portrayal of that very division, is the internal division of the third angel represented in verse twelve. Verse seven, eleven and twelve are the message of the three angels and the verses are the light that is unsealed in the latter days. These three verses unsealing in the latter days aligns with Revelation chapter ten.

Ẹsẹ keje ni ifiranṣẹ angẹli akọkọ, ẹsẹ kọkanla si ni ifiranṣẹ angẹli keji, ati ẹsẹ kejila, ti iṣe Daniẹli 12:12 tabi Daniẹli 144, jẹ́ nípa ìyàtọ̀ tó wà láàárín àwọn ọlọ́gbọ́n àti aṣiwèrè, èyí tí a ń mú ṣẹ nípasẹ̀ ìlànà ìdájọ́ tí ó parí pẹ̀lú ìfihàn ìwà ní àkókò ìpọnjú ìdájọ́. Ẹsẹ kejila ni ifiranṣẹ angẹli kẹta tí ń ṣe ìdánimọ̀ bí a ṣe pín ayé sí ẹgbẹ́ méjì, àti ohun tí ó bá àwòrán ìta ti angẹli kẹta náà mu nípa pínpín yẹn gan-an, ni pínpín inú ti angẹli kẹta tí a ṣojú fún nínú ẹsẹ kejila. Ẹsẹ keje, kọkanla àti kejila ni ifiranṣẹ àwọn angẹli mẹ́tẹ̀ẹ̀ta, àwọn ẹsẹ náà sì ni ìmọ́lẹ̀ tí a tú èdìdì rẹ̀ ní àwọn ọjọ́ ìkẹyìn. Ìtú èdìdì àwọn ẹsẹ mẹ́tẹ̀ẹ̀ta wọ̀nyí ní àwọn ọjọ́ ìkẹyìn bá Ìfihàn orí kẹwàá mu.

Christ as the mighty angel, as well as the Lion of the tribe of Judah in chapter ten, cried as a “lion” and His roar produced seven thunders which were sealed up, as was Daniel chapter ten. They are parallel passages. For this reason, the three periods in chapter twelve, are also the seven thunders of Revelation ten.

Kristi gẹ́gẹ́ bí angẹli alágbára, àti pẹ̀lú gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà nínú orí kẹwàá, ké bí “kìnnìún,” ìró rẹ̀ sì mú kí ààrá méje jáde, èyí tí a fi èdìdì pa mọ́, gẹ́gẹ́ bí ó ti rí ní Danieli orí kẹwàá. Wọ́n jẹ́ àwọn ìpínrọ̀ tí ó bá ara wọn mu. Nítorí ìdí èyí, àwọn àkókò mẹ́ta nínú orí kejìlá, ni wọ́n tún jẹ́ ààrá méje ti Ìfihàn orí kẹwàá.

The “seven thunders” are simply another expression of Christ as Alpha and Omega, for the primary symbolism of the “seven thunders,’ is that it represents a “delineation of events” which took place from 1798 unto 1844 that is repeated in “future events” that “will be disclosed in their order” in the history of the one hundred and forty-four thousand. The “seven thunders” are therefore a symbol of Alpha and Omega; who is also the beginning and the ending; the first and the last, the foundation and the temple; the cornerstone and the capstone—the seven thunders.

“àwọn àrá méje” kì í ṣe ohun mìíràn bí kò ṣe ọ̀nà míràn láti ṣàfihàn Kristi gẹ́gẹ́ bí Alfa àti Omega, nítorí àpẹẹrẹ àkọ́kọ́ ti “àwọn àrá méje” ni pé ó dúró fún “àlàyé ìtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀” tí ó ṣẹlẹ̀ láti ọdún 1798 títí dé 1844, èyí tí a tún ń sọ̀rọ̀ rẹ̀ nínú “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú” tí “a óò fi hàn ní ìtòlẹ́sẹẹsẹ wọn” nínú ìtàn àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì [144,000]. “àwọn àrá méje” jẹ́ nítorí náà àmì Alfa àti Omega; ẹni tí í ṣe ìbẹ̀rẹ̀ pẹ̀lú òpin náà; àkọ́kọ́ àti ìkẹyìn; ìpìlẹ̀ àti tẹ́ńpìlì; òkúta igun àti òkúta ìparí—àwọn àrá méje.

The light of the three symbolic periods in Daniel twelve must align with the light of the seven thunders, for they are the identical prophetic line. In the first period Christ holds both hands to heaven, as He does with one hand in Revelation ten. In Revelation ten, His hand becomes the symbol of the end of the application of prophetic time, marking the transition from prophetic time periods to simply prophetic periods. That transition of the major prophetic rule employed by the Millerites, was typified by the major transition from literal to spiritual in the time of Christ.

Ìmọ̀lẹ̀ àwọn àkókò àmì mẹ́ta nínú Dáníẹ́lì orí kejìlá gbọ́dọ̀ bá ìmọ̀lẹ̀ àwọn ààrá méje mu, nítorí pé wọ́n jẹ́ ìlà àsọtẹ́lẹ̀ kan náà. Nínú àkókò kìíní, Kristi gbé ọwọ́ méjèèjì sókè sí ọ̀run, gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú ọwọ́ kan nínú Ìfihàn orí kẹwàá. Nínú Ìfihàn orí kẹwàá, ọwọ́ Rẹ̀ di àmì òpin ìlò àkókò àsọtẹ́lẹ̀, tí ń fi ìyípadà láti inú àwọn àkókò àsọtẹ́lẹ̀ sí àwọn àkókò àsọtẹ́lẹ̀ lásán hàn. Ìyípadà yẹn ti òfin àsọtẹ́lẹ̀ pàtàkì tí àwọn Mílàráìtì lò, ni a fi hàn nípa àpẹẹrẹ ìyípadà pàtàkì láti ti gidi sí ti ẹ̀mí ní àsìkò Kristi.

The apostle Paul was raised up to establish the major prophetic rule connected to the prophetic line of a chosen people. At the very beginning of spiritual Israel, a major prophetic rule is established that redefines the very covenant itself. From then on to be a child of Abraham, it was to be a child of Abraham by faith, not blood. That prophetic principle was put in place primarily through the pen of Paul, who in this regard typified Christ in Revelation chapter ten, changing and ending the prophetic application of time in 1844.

A jí Aposteli Paulu dìde láti fi ìlànà wòlíì pàtàkì múlẹ̀, tí ó ní í ṣe pẹ̀lú ìlà wòlíì ti ènìyàn àyànfẹ́ kan. Ní ìbẹ̀rẹ̀ pátápátá ti Ísírẹ́lì ti ẹ̀mí, a fi ìlànà wòlíì pàtàkì kan múlẹ̀, èyí tí ó tún májẹ̀mú náà fúnra rẹ̀ ṣe ní ìtumọ̀ tuntun. Láti ìgbà náà lọ, láti jẹ́ ọmọ Ábúráhámù ni kí ó jẹ́ ọmọ Ábúráhámù nípa ìgbàgbọ́, kì í ṣe nípa ẹ̀jẹ̀. A fi ìlànà wòlíì náà sí ipò ní pàtàkì nípasẹ̀ kálámù Paulu, ẹni tí, nípa ọ̀ràn yìí, jẹ́ àpẹẹrẹ Kristi nínú Ìfihàn orí kẹwàá, ní yíyí padà àti fífi ìṣiṣẹ́ àkókò wòlíì dópin ní ọdún 1844.

The covenant with mankind is represented by the rainbow and the Ark of Noah represents a period of time, before and after the flood, when there was no distinctly identified chosen people. The calling of Abraham represented a major and significant change in the prophetic relation of God with mankind. The covenant made with Abraham represented a major shift in line of covenant history, and in doing so it typified the major shift from literal to spiritual in the days of Paul, and from time application to no time application in 1844.

Majẹmu pẹ̀lú aráyé ni a ṣàfihàn nípasẹ̀ àwọ̀ òjò, àti pé Ọkọ̀ Noa dúró fún àkókò kan, ṣáájú àti lẹ́yìn ìkún-omi, nígbà tí kò sí àwọn ènìyàn àyànfẹ́ tí a yà sọ́tọ̀ tí a fi ìdánimọ̀ hàn gbangba. Ìpè Ábúráhámù ṣàfihàn ìyípadà ńlá àti pàtàkì nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ Ọlọ́run pẹ̀lú aráyé. Majẹmu tí a dá pẹ̀lú Ábúráhámù ṣàfihàn ìyípadà ńlá nínú ìlànà ìtàn majẹmu, àti nípa bẹ́ẹ̀ ó jẹ́ àpẹẹrẹ ìyípadà ńlá láti ojúlówó sí ti ẹ̀mí ní ọjọ́ Pọ́ọ̀lù, àti láti ìlò àkókò sí àìsí ìlò àkókò ní ọdún 1844.

The first shift in God’s covenant with mankind was the Garden, and the pronounced change was the restrictions upon the tree of life and it also produced a change of clothing, from spiritual light to literal lambskin. The next major shift in covenant history is the flood, which Noah represents, as did Adam in the first major covenant shift. Then the shift to a chosen people with Abram, that led to Moses, who introduces the prophetic principles that a day represents a year. That principle is valid until 1844, when there was another major covenant shift. At the great epochs of covenant history there is always a major shift in a principle of God’s prophetic Word. That shift during the history of the one hundred and forty-four thousand is that Alpha Omega is the Truth. Alpha and omega is the principle that the end is always illustrated with the beginning in God’s Word. Attached to that principle of alpha and omega, is the threefold structure of the Hebrew word “truth.”

Ìyípadà àkọ́kọ́ nínú májẹ̀mú Ọlọ́run pẹ̀lú aráyé ni Ọgbà náà, ìyípadà tí a sì kéde ní fífi ìdènà lélẹ̀ lórí igi ìyè; ó sì tún mú ìyípadà aṣọ wá, láti inú ìmọ́lẹ̀ ẹ̀mí sí aṣọ awọ-àgùntàn gidi. Ìyípadà pàtàkì tó tẹ̀lé e nínú ìtàn májẹ̀mú ni ìkún omi, èyí tí Noa ṣojú fún, gẹ́gẹ́ bí Ádámù náà ti ṣe nínú ìyípadà pàtàkì àkọ́kọ́ nínú májẹ̀mú. Lẹ́yìn náà ni ìyípadà sí àwọn ènìyàn tí a yàn pẹ̀lú Ábúrámù, èyí tí ó yọrí sí Mósè, ẹni tí ó mú àwọn ìlànà àsọtẹ́lẹ̀ wọlé pé ọjọ́ kan dúró fún ọdún kan. Ìlànà náà wúlò títí di ọdún 1844, nígbà tí ìyípadà pàtàkì mìíràn tún wà nínú májẹ̀mú. Ní àwọn àkókò ńlá nínú ìtàn májẹ̀mú, ìyípadà pàtàkì kan máa ń wà ní gbogbo ìgbà nínú ìlànà kan ti Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ìyípadà náà ní àkókò ìtàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ni pé Álífà àti Ōmégà ni Òtítọ́. Álífà àti Ōmégà ni ìlànà náà pé òpin ni a máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe ní gbogbo ìgbà nínú Ọ̀rọ̀ Ọlọ́run. Tí a so mọ́ ìlànà Álífà àti Ōmégà yìí ni àgbékalẹ̀ onípele-mẹ́ta ti ọ̀rọ̀ Hébérù náà, “òtítọ́.”

The major prophetic shift during the history of the remnant is directly represented in each of the major covenant histories, and so too in other lines of truth. The “key” that is laid upon Eliakim in Isaiah 22:22 is the same key given to Peter at Panium in Matthew sixteen. That key is given to the Philadelphian church, and it was William Miller who was given the key that allowed him to connect with the very day for a year principle that had been recorded by Moses during the history of Moses, which typified the history of the Millerites. Miller’s connection with Moses prophecy was represented by Paul’s connection with Abram’s prophecy. And why shouldn’t Miller connect with Moses, Moses salvation in an ark had connected with Noah salvation in an ark in order to tie both covenants together. The shifts of prophetic application that begin in Eden identify that a major revelation of prophetic light is identified in the history of the final covenant people—the one hundred and forty-four thousand. I contend that the major prophetic shift is represented with the seven thunders, which are directly connected with the three periods in Daniel chapter twelve and these are only recognized when applying the principles of alpha and omega upon a line upon line application that stands upon the three-step structure of truth.

Iyípadà àsọtẹ́lẹ̀ pàtàkì jùlọ ní àkókò ìtàn àwọn àṣẹ́kù ni a ṣojú rẹ̀ ní tààràtà nínú ọ̀kọ̀ọ̀kan àwọn ìtàn májẹ̀mú pàtàkì, bẹ́ẹ̀ náà sì ni nínú àwọn ìlà òtítọ́ mìíràn. “Bọ́tìnì” tí a fi lé lórí Eliakimu nínú Isaiah 22:22 ni bọ́tìnì kan náà tí a fi fún Peteru ní Panium nínú Matthew mẹ́rìndínlógún. A fi bọ́tìnì náà fún ìjọ Filadelfia, àti pé William Miller ni a fi bọ́tìnì náà fún, tí ó jẹ́ kí ó lè so pọ̀ mọ́ ìlànà ọjọ́ kan fún ọdún kan gan-an ní ọjọ́ náà, èyí tí Mose ti kọ sílẹ̀ ní àkókò ìtàn Mose, tí ó jẹ́ àpẹẹrẹ ìtàn àwọn Millerite. Ìsopọ̀ Miller pẹ̀lú àsọtẹ́lẹ̀ Mose ni a ṣojú rẹ̀ nípa ìsopọ̀ Paulu pẹ̀lú àsọtẹ́lẹ̀ Abramu. Àti pé kí nìdí tí Miller kò fi yẹ kí ó so pọ̀ mọ́ Mose, nígbà tí ìgbàlà Mose nínú ọkọ̀ ti so pọ̀ mọ́ ìgbàlà Noa nínú ọkọ̀ láti di àwọn májẹ̀mú méjèèjì pọ̀. Àwọn ìyípadà nínú lílò àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní Edeni fi hàn pé ìṣípayá pàtàkì kan ti ìmọ́lẹ̀ àsọtẹ́lẹ̀ ni a mọ̀ nínú ìtàn àwọn ènìyàn májẹ̀mú ìkẹyìn—ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì. Mo dúró lórí èrò pé ìyípadà àsọtẹ́lẹ̀ pàtàkì jùlọ ni a ṣojú rẹ̀ pẹ̀lú ààrá méje, èyí tí ó so mọ́ taara pẹ̀lú àwọn àkókò mẹ́ta nínú Daniel orí kejìlá, àti pé a kàn mọ̀ wọ́n nìkan nígbà tí a bá ń fi àwọn ìlànà alpha àti omega lò lórí ìlò ìlà lórí ìlà, tí ó dúró lórí ẹ̀ka òtítọ́ onígbésẹ̀ mẹ́ta.

In the verses that immediately precede the announcement that “time is no longer,” Christ introduced the seven thunders, which, as with the truths of Daniel twelve—were sealed up. The context for the man in linen holding up both hands in chapter twelve is the unsealing of the book of Daniel, and the context for Christ the Lion in Revelation ten is the sealing up of the seven thunders. Sister White aligns the sealing of the seven thunders with the sealing up of Daniel’s book.

Nínú àwọn ẹsẹ̀ tí ó wà lẹ́sẹ̀kẹsẹ̀ ṣáájú ìkéde pé “àkókò kò sí mọ́,” Kristi ṣe ìfihàn àwọn àrá méje, èyí tí a fi èdìdì dì mọ́—gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn òtítọ́ inú Dáníẹ́lì méjìlá. Àyíká ọ̀ràn fún ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ tí ó gbé ọwọ́ rẹ̀ méjèèjì sókè nínú orí kejìlá ni ṣíṣí ìdìdì ìwé Dáníẹ́lì, àti àyíká ọ̀ràn fún Kristi, Kìnnìún náà, nínú Ìṣípayá mẹ́wàá ni fífi èdìdì dì àwọn àrá méje. Sister White so fífi èdìdì dì àwọn àrá méje pọ̀ mọ́ fífi èdìdì dì ìwé Dáníẹ́lì.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lẹ́yìn tí ààrá méje wọ̀nyí ti gbé ohùn wọn jáde, àṣẹ náà dé bá Jòhánù gẹ́gẹ́ bí ó ti dé bá Dáníẹ́lì nípa ìwé kékeré náà pé: ‘Di àwọn nǹkan wọ̀nyí tí ààrá méje náà ti sọ mọ́lẹ̀.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò túbọ̀ fi hàn ní ìtòlẹ́sẹẹsẹ wọn.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The seven thunders are defined by Revelation ten and the Spirit of Prophecy and by the history of the Millerites from 1840 through to 1844, which is repeated in the history of the one hundred and forty-four thousand. In the same passage it states, “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed.” The Millerites did not understand that they were to be confronted by two disappointments, for their lack of understanding was designed to test them. The Millerites did not suspect any “advanced truths” which is to say, they did not expect any “major prophetic shifts” in covenant history.

Àwọn ààrá méje ni a ṣàlàyé nínú Ìfihàn orí kẹwàá àti nínú Ẹ̀mí Àsọtẹ́lẹ̀, pẹ̀lú nínú ìtàn àwọn Míléráìtì láti ọdún 1840 títí dé 1844, èyí tí a tún ṣe ní ìtàn àwọn ẹgbẹ̀rún mọ́kànlá-dín-lẹ́ẹ̀dẹ́gbẹ̀rin. Nínú àyọkà kan náà ni ó tún sọ pé, “Ìmọ́lẹ̀ pàtàkì tí a fi fún Jòhánù tí a sì fi hàn nínú àwọn ààrá méje jẹ́ àpèjúwe àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì. Kò dára jùlọ kí àwọn ènìyàn mọ nǹkan wọ̀nyí, nítorí a gbọ́dọ̀ dán ìgbàgbọ́ wọn wò. Nínú ètò Ọlọ́run ni a ó ti kéde àwọn òtítọ́ àgbàyanu jùlọ tí ó sì ga jùlọ.” Àwọn Míléráìtì kò mọ̀ pé a ó dojú kọ wọn pẹ̀lú ìrètí tí yóò bàjẹ́ lẹ́ẹ̀mejì, nítorí pé àìní òye wọn jẹ́ ohun tí a pèsè láti fi dán wọn wò. Àwọn Míléráìtì kò fura sí “àwọn òtítọ́ tí ó ga sí i,” èyí ni pé, wọn kò retí “àwọn ìyípadà pàtàkì nínú àsọtẹ́lẹ̀” nínú ìtàn májẹ̀mú.

Even though “it was not best for the” Millerite “people to know these things,” the one hundred and forty-four thousand are tested with the same history, but not by innocently misunderstanding the history, but for not understanding a history you are required to know. It is the same test, only reversed. John in Revelation ten, is first and foremost representing the one hundred and forty-four thousand and only secondarily, the Millerite movement of the first and second angels. This is recognized when you see John informed in advance of his eating the little book that it would be sweet and then bitter. It was not best for the Millerites to know what that meant, but John represents a people who know in advance what happens when the Millerites ate the little book.

Bí ó tilẹ̀ jẹ́ pé “kì í ṣe ohun tí ó dára jùlọ fún” àwọn ènìyàn Míllẹ́ráítì “láti mọ nǹkan wọ̀nyí,” ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin náà ni a dán wò pẹ̀lú ìtàn kan náà, ṣùgbọ́n kì í ṣe nípa àìlóye ìtàn náà ní àìmọ̀kan, bí kò ṣe nítorí àìlóye ìtàn kan tí a béèrè pé kí ẹ mọ̀. Àdánwò kan náà ni, àmọ́ ní ìyípadà. Jòhánù nínú Ìṣípayá mẹ́wàá, ní àkọ́kọ́ àti ní pàtàkì jùlọ, ń ṣàpẹẹrẹ ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin náà, àti ní ipò kejì nìkan, ìṣísẹ̀ Míllẹ́ráítì ti àwọn áńgẹ́lì kìn-ín-ní àti kejì. A mọ èyí nígbà tí o bá rí i pé a ti sọ fún Jòhánù ṣáájú nípa jíjẹ ìwé kékeré náà pé yóò dùn, lẹ́yìn náà yóò sì korò. Kì í ṣe ohun tí ó dára jùlọ fún àwọn Míllẹ́ráítì láti mọ ìtumọ̀ èyí, ṣùgbọ́n Jòhánù ń ṣàpẹẹrẹ àwọn ènìyàn kan tí wọ́n ti mọ tẹ́lẹ̀ ohun tí ó ṣẹlẹ̀ nígbà tí àwọn Míllẹ́ráítì jẹ ìwé kékeré náà.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gba á, kí o sì jẹ é tán; yóò mú inú rẹ korò, ṣùgbọ́n yóò dùn ní ẹnu rẹ bí oyin. Mo sì gba ìwé kékeré náà láti ọwọ́ áńgẹ́lì náà, mo sì jẹ é tán; ó sì dùn ní ẹnu mi bí oyin: ṣùgbọ́n ní kété tí mo jẹ ẹ tán, inú mi korò. Ìṣípayá 10:9, 10.

John is told in advance of the bitter-sweet experience of 1840 unto 1844, the history represented in chapter ten. That experience represented so clearly in verses nine and ten is also distinctly identified in verses two through four.

A sọ fún Johanu ṣáájú nípa ìrírí dídùn-kíkórò ti 1840 sí 1844, ìtàn tí a ṣàfihàn nínú orí kẹwàá. Ìrírí náà, tí a ṣàfihàn kedere gan-an nínú ẹsẹ̀ kẹsàn-án àti kẹwàá, ni a tún fi hàn ní ìtọ́kasí mímọ́ nínú ẹsẹ̀ kejì títí dé ẹsẹ̀ kẹrin.

> And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:2–4.

> Ó sì ní ìwé kékeré kan tí a ti ṣí ní ọwọ́ rẹ̀: ó sì fi ẹsẹ̀ ọ̀tún rẹ̀ lé orí òkun, àti ẹsẹ̀ òsì rẹ̀ sí orí ilẹ̀, Ó sì ké pẹ̀lú ohùn ńlá, bí ẹni pé kìnnìún ń ramúramù: nígbà tí ó sì ké, àrá méje sọ ohùn wọn. Nígbà tí àrá méje náà sì ti sọ ohùn wọn, mo fẹ́ kọ ọ́ sílẹ̀: mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Di ohun tí àrá méje náà sọ mọ́, má sì ṣe kọ wọ́n sílẹ̀. Ifihan 10:2–4.

The “seven thunders” represent “a delineation of events” that would transpire under the first and second angels, and also “future events which will be disclosed in their order.” The “seven thunders” represent the truth that the history of the Millerites is repeated in the history of the one hundred and forty-four thousand, and the truths which were unsealed at the time of the end in 1798 and onward, represent an unsealing of truth in the latter days of God’s people. Jesus in Revelation ten, aligns with Jesus in Daniel twelve. In both passages the sealing and unsealing of testing truth in the latter days is set forth.

“ààrá méje” náà dúró fún “àpèjúwe àwọn ìṣẹ̀lẹ̀” tí yóò ṣẹlẹ̀ lábẹ́ áńgẹ́lì kìíní àti kejì, àti pẹ̀lú “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn.” “ààrá méje” náà dúró fún òtítọ́ náà pé a tún ìtàn àwọn Millerites ṣe nínú ìtàn àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, àti pé àwọn òtítọ́ tí a tú sílẹ̀ ní àsìkò òpin ní ọdún 1798 àti lẹ́yìn náà, dúró fún ìtútùsílẹ̀ òtítọ́ ní ọjọ́ ìkẹyìn àwọn ènìyàn Ọlọ́run. Jésù nínú Ìfihàn mẹ́wàá bá Jésù nínú Dáníẹ́lì méjìlá mu. Nínú àwọn ẹsẹ̀ mejeeji ni a ti gbé ìdìdì àti ìtútùsílẹ̀ òtítọ́ ìdánwò ní ọjọ́ ìkẹyìn kalẹ̀.

Some might argue that Jesus is speaking in verse seven, but that Gabriel is speaking to Daniel in verses eleven and twelve, but it can also be understood that Jesus is speaking in all three passages. In either side of the issue, it is the voice of Christ that speaks through Daniel and the three prophetic periods in chapter twelve are the words of Christ, and He sets forth the three periods in the structure of truth. All three periods are sealed up, making them one threefold symbol.

Àwọn kan lè jiyàn pé Jésù ni ń sọ̀rọ̀ nínú ẹsẹ̀ keje, ṣùgbọ́n pé Gébírẹ́lì ni ń bá Dáníẹ́lì sọ̀rọ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá; ṣùgbọ́n a tún lè lóye rẹ̀ pé Jésù ni ń sọ̀rọ̀ nínú gbogbo apá mẹ́tẹ̀ẹ̀ta náà. Ní ojú ìwòye èyíkéyìí nínú ọ̀ràn náà, ohùn Kristi ni ó ń sọ̀rọ̀ nípasẹ̀ Dáníẹ́lì, àti pé àwọn àkókò wòlíì mẹ́ta tí ó wà nínú orí kejìlá jẹ́ ọ̀rọ̀ Kristi, Òun sì ni ó gbé àwọn àkókò mẹ́tẹ̀ẹ̀ta náà kalẹ̀ nínú ìṣètò òtítọ́. A di gbogbo àwọn àkókò mẹ́tẹ̀ẹ̀ta náà mọ́lẹ̀, tí ó sì mú kí wọ́n jẹ́ àmì ẹ̀yà-mẹ́ta kan ṣoṣo.

Verse seven addresses the finishing of the wonders, identifying the final work of Christ in the Most Holy Place as He blots out the sins of, and seals the one hundred and forty-four thousand. The first verse identifies the “wonders” and the last of the three verses also identifies the “wonders” as those who are blessed for waiting and experiencing a first disappointment. The period in the middle identifies the rebellion of mankind during the Sunday law crisis, while also identifying the period that leads to the Sunday law as a period of preparation for the one hundred and forty-four thousand. All the verses are directly identifying “what shall befall” Daniel’s people “in the latter days.” All three verses speak to the theme of the purification of the one hundred and forty-four thousand. The first period aligns with the third period and the middle period represents the rebellion of the entire world as they march to Armageddon.

Ẹsẹ keje sọ̀rọ̀ nípa píparí àwọn iṣẹ́ ìyanu náà, ó sì ń tọ́ka sí iṣẹ́ ìkẹyìn ti Kristi ní Ibi Mímọ́ Jùlọ bí Ó ṣe ń pa ẹ̀ṣẹ̀ àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gbọ̀n [ọgọ́rùn-ún kan lẹ́ẹ̀dógún] náà rẹ́, tí Ó sì ń fi èdìdì dì wọ́n. Ẹsẹ kìn-ín-ní ń ṣàfihàn “àwọn iṣẹ́ ìyanu” náà, bẹ́ẹ̀ ni ẹsẹ ìkẹyìn nínú àwọn ẹsẹ mẹ́ta náà pẹ̀lú ń ṣàfihàn “àwọn iṣẹ́ ìyanu” náà gẹ́gẹ́ bí àwọn tí a bùkún fún nítorí ìdúróde wọn àti nítorí pé wọ́n ní ìrírí ìbànújẹ àkọ́kọ́. Àkókò tí ó wà láàárín ń ṣàfihàn ìṣọ̀tẹ̀ ènìyàn nígbà ìpẹ̀yà òfin Àìkú, nígbà kan náà ó sì ń ṣàfihàn àkókò tí ó ṣáájú òfin Àìkú gẹ́gẹ́ bí àkókò ìmúrasílẹ̀ fún àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gbọ̀n [ọgọ́rùn-ún kan lẹ́ẹ̀dógún] náà. Gbogbo àwọn ẹsẹ náà ń tọ́ka tààrà sí “ohun tí yóò ṣẹlẹ̀ sí” àwọn ènìyàn Daniẹli “ní ọjọ́ ìkẹyìn.” Gbogbo ẹsẹ mẹ́tẹ̀ẹ̀ta náà ń sọ̀rọ̀ nípa kókó-ọrọ̀ ìwẹ̀nùmọ́ àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gbọ̀n [ọgọ́rùn-ún kan lẹ́ẹ̀dógún] náà. Àkókò àkọ́kọ́ bá àkókò kẹta mu, àkókò àárín sì ń ṣojú fún ìṣọ̀tẹ̀ gbogbo ayé bí wọ́n ṣe ń gòkè lọ sí Amágẹdọ́nì.

If those three periods are also the seven thunders, then the three verses must identify “future events, which will be [disclosed] in their order,” and those “future events” would align with the “delineation of events that transpired under the first and second angels” from 1840 to 1844. There are several truths which this movement has accepted that are distinctly different that the pioneer understanding, yet all those truths agree with the pioneer understanding. There has been a major prophetic shift from the Millerites to now. The day for a year principle is the classic example, but there are others. An example of a major prophetic shift is represented in connection with the seven thunders.

Bí àwọn àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyẹn bá jẹ́ ààrá méje náà pẹ̀lú, nígbà náà àwọn ẹsẹ̀ mẹ́tẹ̀ẹ̀ta náà gbọ́dọ̀ ṣe ìdánimọ̀ “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú, tí a óò [ṣípayá] ní ìtòlẹ́sẹẹsẹ wọn,” àti pé àwọn “ìṣẹ̀lẹ̀ ọjọ́ iwájú” wọ̀nyẹn yóò bá “àpèjúwe àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ lábẹ́ áńgẹ́lì àkọ́kọ́ àti èkejì” mu láti ọdún 1840 sí 1844. Òtítọ́ mélòó kan wà tí ìṣísẹ̀ yìí ti gbà tí wọ́n yàtọ̀ sí ìmọ̀ àwọn aṣáájú-ọ̀nà ní kedere, síbẹ̀ gbogbo àwọn òtítọ́ wọ̀nyẹn bá ìmọ̀ àwọn aṣáájú-ọ̀nà mu. Iyípadà pàtàkì kan ti wáyé nínú àsọtẹ́lẹ̀ láti ọ̀dọ̀ àwọn Millerite títí di ìsinsin yìí. Ìlànà ọjọ́ kan fún ọdún kan ni àpẹẹrẹ àgbàyanu rẹ̀, ṣùgbọ́n àwọn mìíràn sì wà. Àpẹẹrẹ kan ti iyípadà pàtàkì nínú àsọtẹ́lẹ̀ ni a ṣàfihàn ní ìbáṣepọ̀ pẹ̀lú ààrá méje náà.

After John was told in the last verse of chapter ten that he must prophesy again, thus emphasizing that the history of chapter ten represented both the movement of the Millerites and the one hundred and forty-four thousand, he was given a rod to measure the temple, but he was told to leave off the courtyard.

Lẹ́yìn tí a ti sọ fún Johanu nínú ẹsẹ̀ ìkẹyìn orí kẹwàá pé ó gbọ́dọ̀ tún sọ àsọtẹ́lẹ̀, báyìí ni a ṣe fi ìtẹnumọ́ hàn pé ìtàn orí kẹwàá ń ṣojú fún ìṣísẹ̀ àwọn Millerites àti àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà pẹ̀lú, a sì fi ọ̀pá fún un láti wọn tẹ́ńpìlì náà, ṣùgbọ́n a sọ fún un pé kó fi àgbàlá náà sílẹ̀.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> A sì fún mi ní ọ̀pá kan tí ó dàbí ọ̀pá ìwọ̀n; angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọsìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì fi sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:1, 2.

When measuring the temple in post-1844, John is told to leave off the Gentiles who are represented as the courtyard. This illustration in 1844 was identifying that God had just chosen a new covenant bride, and a distinction was then made with His bride and the courtyard. Sister White is clear that the courtyard represents the Gentiles and the temple is God’s chosen people, just read the chapter, The Outer Court, in the Desire of Ages.

Nígbà tí a ń wọn tẹ́ńpìlì lẹ́yìn ọdún 1844, a sọ fún Jòhánù pé kí ó fi àwọn aláìkọlà sílẹ̀, àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àgbàlá. Àpèjúwe yìí ní ọdún 1844 ń fi hàn pé ní àkókò náà ni Ọlọ́run ṣẹ̀ṣẹ̀ yàn ìyàwó májẹ̀mú tuntun kan, a sì ṣe ìyàtọ̀ nígbà náà láàárín ìyàwó Rẹ̀ àti àgbàlá. Sister White sọ ó di mímọ̀ pé àgbàlá dúró fún àwọn aláìkọlà, tẹ́ńpìlì sì ni àwọn ènìyàn tí Ọlọ́run yàn; ẹ kàn ka orí náà, The Outer Court, nínú The Desire of Ages.

John is illustrating the Millerites, who had just become God’s chosen people in 1844. A distinction was placed between the Millerites, who had just experienced the bitter-sweet message and the rest of the professed Christian world, represented as Gentiles.

Jòhánù ń ṣàfihàn àwọn ọmọ ẹgbẹ́ Miller, ẹni tí wọ́n ṣẹ̀ṣẹ̀ di àwọn ènìyàn àyànfẹ́ Ọlọ́run ní ọdún 1844. A fi ìyàtọ̀ sílẹ̀ láàárín àwọn ọmọ ẹgbẹ́ Miller, ẹni tí wọ́n ṣẹ̀ṣẹ̀ ti ní ìrírí ìránṣẹ́ kíkórò-dídùn náà, àti ìyókù ayé Kristẹni tí wọ́n ń jẹ́wọ́, tí a ṣojú fún gẹ́gẹ́ bí àwọn aláìkọlà.

The foundation was laid from 1840 until the first disappointment, and the temple was finished during the proclamation of the Midnight Cry. Then came the great disappointment and John is told to rise and measure, but leave off the Gentiles. John is illustrating the opening of the judgment, and for this reason inspiration applies the measuring of John in the verses as the symbol of the investigative judgment. What we have just set forth about John as a symbol of measuring is in agreement with typical Adventist understanding, but in this movement, there was a major shift of understanding the symbol.

A fi ìpìlẹ̀ náà lélẹ̀ láti ọdún 1840 títí dé ìdààmú àkọ́kọ́, a sì parí tẹ́ńpìlì náà ní àkókò ìkéde Ẹkún Àárín Òru. Nígbà náà ni ìdààmú ńlá dé, a sì sọ fún Johanu pé kó dìde kí ó sì wọn, ṣùgbọ́n kí ó fi àwọn Kèfèrí sílẹ̀. Johanu ń ṣàpèjúwe ìṣíṣí ìdájọ́ náà, àti nítorí èyí ni ìmísí fi ń lo ìwọ̀n tí Johanu wọn nínú àwọn ẹsẹ wọ̀nyí gẹ́gẹ́ bí ààmì ìdájọ́ àyẹ̀wò. Ohun tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀ nípa Johanu gẹ́gẹ́ bí ààmì ìwọ̀n bá ìmòye Adventist aṣojú mu, ṣùgbọ́n nínú ìṣísẹ̀ yìí, ìyípadà ńlá kan wà nínú òye ààmì náà.

In agreement with Millerite understanding, we came to see that within the history of the Millerites as represented by John in chapter ten, was also a prediction of a parallel movement that would become the one hundred and forty-four thousand. We recognized if you took the measurements of the Millerite history, and left off the time of the Gentiles, you could see the very temple John was measuring.

Ní ìbámu pẹ̀lú ìmọ̀ Millerite, a wá rí i pé nínú ìtàn àwọn Millerite gẹ́gẹ́ bí a ti ṣàfihàn wọn nípasẹ̀ Johanu ní orí kẹwàá, àsọtẹ́lẹ̀ kan pẹ̀lú wà níbẹ̀ nípa ìṣísẹ̀ kan tó jọra, èyí tí yóò di ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. A mọ̀ pé bí a bá mú àwọn ìwọ̀n ìtàn Millerite, tí a sì fi àkókò àwọn Keferi sílẹ̀, a lè rí tẹ́ńpìlì gan-an náà tí Johanu ń wọ̀n.

We came to see one 2520-year time prophecy ending in 1798 and the other in 1844, thus revealing a forty-six-year period that Christ built the Millerite temple. John identified the courtyard as Gentiles and there is a prophetic “times of the Gentiles.”

A wá rí i pé ọ̀kan nínú àsọtẹ́lẹ̀ àkókò ọdún 2520 parí ní 1798, àti èkejì ní 1844; nípa bẹ́ẹ̀ ni a ṣe ṣí àkókò ọdún mẹ́rìndínláàádọ́ta kan payá, èyí tí Kristi fi kọ́ tẹ́ńpìlì Millerite. Johanu ṣe ìdánimọ̀ àgbàlá náà gẹ́gẹ́ bí àwọn Keferi, ó sì wà “àwọn àkókò àwọn Keferi” kan ní ìsọtẹ́lẹ̀.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Wọn yóò sì ṣubú nípa etí idà, a ó sì mú wọn lọ ní ìgbèkùn sí àárín gbogbo orílẹ̀-èdè: a ó sì tẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn Kèfèrí, títí àkókò àwọn Kèfèrí yóò fi pé. Lúùkù 21:24.

The “times” of the Gentiles is plural, and represent the two periods that both literal and spiritual Israel was trampled down. The last of the two trampling downs of paganism followed by papalism, ended in 1798. In spite of what may be claimed, the “times of the Gentiles” ended in 1798, with the arrival of the first angel. John was to start measuring in 1798, and nothing before. He was placed in the history of 1844, so to leave off the period that ended in 1798, was to leave off the courtyard, and in so doing you reveal the forty-six years when the Millerite temple was raised up by the Messenger of the Covenant. Many associated truths are derived from this application, but I am simply using this as an example of light which is different than pioneer understanding, but it is light that does not contradict the original truths, but no longer applies time.

“Àwọn àkókò” àwọn Kèfèrí wà ní ọ̀pọ̀, wọ́n sì ń ṣàpẹẹrẹ àwọn àkókò méjì tí a tẹ Israeli gidi àti Israeli ẹ̀mí mọ́lẹ̀. Èyí tí ó kẹ́yìn nínú àwọn ìtẹ̀mílẹ̀ méjèèjì náà lábẹ́ òkùnkùn-òrìṣà, tí ìjọ papal sì tẹ̀ lé e, parí ní ọdún 1798. Láìka ohun tí a lè sọ sí, “àwọn àkókò àwọn Kèfèrí” parí ní 1798, pẹ̀lú dídé áńgẹ́lì àkọ́kọ́. A ní kí Johanu bẹ̀rẹ̀ sí í ṣe ìwọ̀n ní 1798, kì í ṣe ṣáájú ìgbà náà rárá. A fi í sí ipò nínú ìtàn 1844, nítorí náà fífi àkókò tí ó parí ní 1798 sílẹ̀ ni fífi àgbàlá náà sílẹ̀; nípa báyìí, o sì tú àwọn ọdún mẹ́rìndínlọ́gọ́rin [46] wọ̀nyí sílẹ̀, nígbà tí Aṣojú Májẹ̀mú gbé tẹ́ńpìlì Millerite náà dìde. Ọ̀pọ̀ òtítọ́ tí ó ní ìbáṣepọ̀ ni a ti rí gbà láti inú ìlò yìí, ṣùgbọ́n mo kàn ń lò ó gẹ́gẹ́ bí àpẹẹrẹ ìmọ́lẹ̀ tí ó yàtọ̀ sí òye àwọn aṣáájú-ọ̀nà, ṣùgbọ́n tí ó jẹ́ ìmọ́lẹ̀ tí kò tako àwọn òtítọ́ àkọ́kọ́, bí kò ṣe pé kò tún fi àkókò sílò.

That particular truth was recognized before 9/11, but was really established deeply post-9/11. The truth of John measuring the temple cannot be separated from the seven thunders, for it is the very same passage. There is a truth about the application of the seven thunders that was sealed up until the period where the “wonders” of Daniel chapter twelve are accomplished. The application of the “seven thunders” that was unsealed post-July 2023 aligns perfectly, or should I say it complements the three verses of Daniel twelve in a profound way.

A ti dájú ni a ti mọ̀ òtítọ́ yẹn ṣáájú 9/11, ṣùgbọ́n lẹ́yìn 9/11 ni a fi í múlẹ̀ jinlẹ̀ ní tòótọ́. Òtítọ́ nípa bí Johanu ṣe ń wọn tẹ́ńpìlì náà kò le yà kúrò lọ́dọ̀ ààrá méje náà, nítorí pé ẹsẹ̀ kan náà gan-an ni. Òtítọ́ kan wà nípa ìṣàmúlò ààrá méje náà tí a fi èdìdì dì mọ́ títí di àkókò tí “àwọn ohun ìyanu” inú Daniẹli orí kejìlá yóò fi ṣẹ. Ìṣàmúlò “ààrá méje” náà tí a tú sílẹ̀ lẹ́yìn Oṣù Keje ọdún 2023 bá àwọn ẹsẹ̀ mẹ́ta Daniẹli 12 mu pátápátá, tàbí kí n wí pé, ó ṣe ìfikún sí wọn ní ọ̀nà jíjinlẹ̀.

Sister White employs the word complement, not the word compliment to describe the relation of the books of Daniel and Revelation. Complement, which means “to bring to perfection,” is what the two prophetic books do for one another. The seven thunders, when unsealed in Daniel chapter twelve post-July 2023, bring the message therein to perfection. What opens up the seven thunders is the principle of alpha and omega in conjunction with the structure of truth.

Arábìnrin White lo ọ̀rọ̀ complement, kì í ṣe ọ̀rọ̀ compliment, láti ṣàpèjúwe ìbáṣepọ̀ àwọn ìwé Dáníẹ́lì àti Ìfihàn. Complement, tí ó túmọ̀ sí “láti mú dé ìpé,” ni àwọn ìwé àsọtẹ́lẹ̀ méjèèjì náà ń ṣe fún ara wọn. Àwọn àrá méje náà, nígbà tí a bá tú ìdìmọ́ wọn sílẹ̀ nínú Dáníẹ́lì orí kejìlá lẹ́yìn July 2023, ń mú ìhìn iṣẹ́ tí ó wà níbẹ̀ dé ìpé. Ohun tí ń ṣí àwọn àrá méje náà sílẹ̀ ni ìlànà alfa àti omega pẹ̀lú ìṣọ̀kan àkójọpọ̀ òtítọ́.

The “times” of the Gentiles was fulfilled in 1798, and represents two periods’ of 1260 years when paganism and then papalism trampled down the sanctuary and the host. When measuring the temple, we are to leave off the courtyard, and the courtyard stretches to 1798, but post-1844, time is no longer. Today the 1260 years simply represent a period of time that identifies the distinction between the temple and the courtyard. For this reason, from July 18, 2020 unto July of 2023 the trampling down was accomplished. To measure the temple today, in conjunction with the seven thunders that represent a delineation of events that transpired under the first and second angels’ messages, is the work assigned to John. “Our great work” is to “combine” the messages of the three angels, thus identifying a prophetic work that had not been done in prior covenant history, and is very rarely done even now. When we leave off the courtyard representing the times of the Gentiles, we are leaving off the 1260 years of papal persecution that ended at the time of the end in 1798.

Àwọn “àkókò” àwọn Kèfèrí ni a mú ṣẹ ní 1798, ó sì dúró fún àkókò méjì ti ọdún 1260 nígbà tí ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà sì ni ẹ̀sìn póòpù, tẹ tẹ́ńpìlì àti ogun náà mọ́lẹ̀. Nígbà tí a bá ń wọn tẹ́ńpìlì, a gbọdọ̀ fi àgbàlá náà sílẹ̀, àgbàlá náà sì gùn dé 1798, ṣùgbọ́n lẹ́yìn 1844, àkókò kò sí mọ́. Lónìí, ọdún 1260 náà kàn dúró gẹ́gẹ́ bí àkókò kan tí ń fi ìyàtọ̀ tó wà láàárín tẹ́ńpìlì àti àgbàlá hàn. Nítorí èyí, láti July 18, 2020 títí dé July ti 2023 ni fífi tẹ mọ́lẹ̀ náà ṣeé ṣẹ. Láti wọn tẹ́ńpìlì lónìí, ní ìbámu pẹ̀lú ààrá méje tí ń ṣojú àlàyé pínpín àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ lábẹ́ ìfẹ̀ròyìn áńgẹ́lì àkọ́kọ́ àti kejì, ni iṣẹ́ tí a yàn fún Jòhánù. “Iṣẹ́ ńlá wa” ni láti “so” àwọn ìfẹ̀ròyìn àwọn áńgẹ́lì mẹ́ta pọ̀, báyìí ni a ṣe ń dá iṣẹ́ àsọtẹ́lẹ̀ kan mọ̀ tí a kò tíì ṣe rí nínú ìtàn májẹ̀mú ṣáájú, tí a sì kì í ṣe é lọ́pọ̀ ìgbà àní nísinsin yìí pẹ̀lú. Nígbà tí a bá fi àgbàlá náà sílẹ̀ gẹ́gẹ́ bí ohun tí ń ṣojú àwọn àkókò àwọn Kèfèrí, a ń fi ọdún 1260 ti inúnibíni ẹ̀sìn póòpù sílẹ̀, èyí tí ó parí ní àkókò òpin ní 1798.

The temple that was erected over forty-six years in Millerite history identifies a temple that is erected from July of 2023, until just before the Sunday law. That history is the period of the seven thunders “future events,” that “will be”, not might be, “disclosed in their order.”

Tẹ́ńpìlì tí a kọ́ fún ọdún mẹ́rìndínlọ́gọ́rin nínú ìtàn àwọn Millerite ń tọ́ka sí tẹ́ńpìlì kan tí a ń kọ́ láti Oṣù Keje ọdún 2023, títí díẹ̀ kí Òfin Ọjọ́ Àìkú tó dé. Ìtàn náà ni àkókò àwọn àrá méje náà, “àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú,” tí “a ó fi hàn ní ìtòlẹ́sẹẹsẹ wọn”—kì í ṣe pé ó lè rí bẹ́ẹ̀, ṣùgbọ́n pé “a ó” ṣe é.

When we combine the history of the first angel, with that of the second, we find the history begins with an alpha disappointment and ends with an omega disappointment. When we align the prophetic waymarks in the history of the first angel from 1840 unto April 19, 1844, with the waymarks of the second angel who arrived at that time and continued until the arrival of the third on October 22, 1844—we have two periods that both begin and end with the arrival of an angel. The history of the first unto the second illustrates the history of the second to the third.

Nígbà tí a bá so ìtàn áńgẹ́lì àkọ́kọ́ pọ̀ mọ́ ti èkejì, a rí i pé ìtàn náà bẹ̀rẹ̀ pẹ̀lú ìdààmú alpha, ó sì parí pẹ̀lú ìdààmú omega. Nígbà tí a bá mú àwọn àmì-ọ̀nà àsọtẹ́lẹ̀ nínú ìtàn áńgẹ́lì àkọ́kọ́ láti ọdún 1840 títí dé April 19, 1844, bá àwọn àmì-ọ̀nà ti áńgẹ́lì èkejì tó dé ní àkókò náà, tí ó sì tẹ̀síwájú títí di ìbọ̀wọ̀lé ti ẹ̀kẹta ní October 22, 1844—àwa ní àkókò méjì tí wọ́n bẹ̀rẹ̀, tí wọ́n sì parí pẹ̀lú ìbọ̀wọ̀lé áńgẹ́lì kan. Ìtàn láti ti àkọ́kọ́ dé èkejì ń ṣàfihàn ìtàn láti ti èkejì dé ẹ̀kẹta.

A prophetic witness that this is a valid application is found in the alpha and omega of the application. Two parallel lines applied together and the beginning and the ending of both lines identifies the arrival of an angel. Then when they are combined line upon line together into one line, the beginning marks the first disappointment and the ending marks the great disappointment. A further proof is found in the principles of alpha and omega that identifies the end as greater than the beginning. An alpha disappointment that ends with the great omega disappointment identifies the lesser and greater element of alpha and omega.

Ẹ̀rí àsọtẹ́lẹ̀ pé èyí jẹ́ ìlò tí ó bófin mu ni a rí nínú alfa àti omega ti ìlò náà. Àwọn ìlà méjì tí ó ń bá ara wọn lọ ní ìwọ̀ntúnwọ̀nsì, tí a sì fi wọ́n lò pọ̀, àti ìbẹ̀rẹ̀ àti òpin àwọn ìlà méjèèjì náà, ń fi dídé áńgẹ́lì kan hàn. Lẹ́yìn náà, nígbà tí a bá darapọ̀ wọn, ìlà lé ìlà, sínú ìlà kan ṣoṣo, ìbẹ̀rẹ̀ ń tọ́ka sí ìbànújẹ àkọ́kọ́, òpin sì ń tọ́ka sí ìbànújẹ ńlá náà. Ẹ̀rí míì tún wà nínú àwọn ìlànà alfa àti omega, tí ń fi hàn pé òpin tóbi ju ìbẹ̀rẹ̀ lọ. Ìbànújẹ alfa kan tí ó parí pẹ̀lú ìbànújẹ omega ńlá náà ń fi ìpín kékeré àti ìpín tóbi jù lọ ti alfa àti omega hàn.

When we begin at April 19, 1844, (the arrival of the second angel that leads to the arrival of the third on October 22, 1844); and we then also begin the second line on August 11, 1840, which ends at April 19, 1844, we find the disappointment of April 19, 1844 is both the alpha and omega of the prophetic line which is produced by combining the prophetic line of the first and second angels.

Nígbà tí a bá bẹ̀rẹ̀ ní ọjọ́ Kẹrin 19, 1844, (ìbọ̀wọ̀lé áńgẹ́lì kejì tí ó ń darí sí ìbọ̀wọ̀lé ẹ̀kẹta ní ọjọ́ Ọ̀wàrà 22, 1844); lẹ́yìn náà a sì tún bẹ̀rẹ̀ ìlà kejì ní ọjọ́ Kẹjọ 11, 1840, tí ó parí ní ọjọ́ Kẹrin 19, 1844, a rí i pé ìdààmú ọjọ́ Kẹrin 19, 1844 jẹ́ méjèèjì alpha àti omega ti ìlà àsọtẹ́lẹ̀ tí a mú jáde nípa ṣíṣọ̀kan ìlà àsọtẹ́lẹ̀ áńgẹ́lì kìíní àti kejì.

At the end of the period, you have the third angel arriving along with the second angel, thus typifying 9/11, and the two voices of the mighty angel of Revelation chapter eighteen. The two voices are both the second and third angel’s messages, and those two angels touched each other on October 22, 1844, and they meet again when the two histories are brought together line upon line. Brought together in this fashion they represent the history of the first disappointment unto the great disappointment, and the waymark in the middle of that history in the time of the Millerites was the Exeter camp meeting where two classes of worshippers were manifested, representing the rebellion of the foolish virgins in the parable, and identifying the middle waymark as rebellion.

Ní òpin àkókò náà, ẹ ní áńgẹ́lì kẹta dé pẹ̀lú áńgẹ́lì kejì, bẹ́ẹ̀ ni ó ṣe àfihàn 9/11, àti àwọn ohùn méjèèjì ti áńgẹ́lì alágbára náà nínú Ìfihàn orí kejìlá-dín-lọ́gún. Àwọn ohùn méjèèjì náà jẹ́ àwọn ìhìnrere áńgẹ́lì kejì àti ti kẹta, àwọn áńgẹ́lì méjèèjì wọ̀nyí sì fọwọ́ kan ara wọn ní October 22, 1844, wọ́n sì tún pàdé lẹ́ẹ̀kansi nígbà tí a bá mú àwọn ìtàn méjèèjì náà jọ lórí ìlà lórí ìlà. Nígbà tí a bá mú wọn jọ ní ọ̀nà yìí, wọ́n ń ṣojú ìtàn ìbànújẹ́ àkọ́kọ́ títí dé ìbànújẹ́ ńlá, àmì ọ̀nà sì ní àárín ìtàn náà ní àkókò àwọn Millerites ni ìpàdé àgọ́ Exeter, níbi tí a ti fihàn ẹ̀ka méjì àwọn olùjọsìn, tí wọ́n ń ṣojú ìṣọ̀tẹ̀ àwọn wúńdíá òmùgọ̀ nínú òwe náà, tí wọ́n sì ń fi hàn pé àmì ọ̀nà àárín jẹ́ ìṣọ̀tẹ̀.

The seven thunders represent the history of the first and second angel’s messages combined line upon line, which then identifies a history from the first disappointment to the great disappointment in the history of the one-hundred and forty-four thousand. The understanding of what that history represents prophetically aligns identically with the message represented in Daniel twelve as being sealed up until the time of the end.

Àwọn àrá méje dúró fún ìtàn ìṣọ̀kan ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ àti ti kejì nípasẹ̀ ìlà lórí ìlà, èyí tí ó sì ń fi ìtàn kan hàn láti inú ìdààmú àkọ́kọ́ títí dé ìdààmú ńlá nínú ìtàn àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ìmọ̀ nípa ohun tí ìtàn náà ń ṣàpẹẹrẹ ní ti wòlíì bá ìhìn iṣẹ́ tí a ṣàfihàn nínú Dáníẹ́lì méjìlá mu pátápátá, gẹ́gẹ́ bí ohun tí a ti dì mọ́ títí di àkókò òpin.

We will continue this study in the next article, but I will leave the portion of Daniels last vision which only addresses Daniel’s illustration of God’s people in the latter days. Note in the context of the rule of first mention, that in verse one Daniel is in a class who understands the vision. The first thing mentioned in the vision is an illustration of Daniel as the wise who understand, and the last nine verses are all about the wise who understand on the twenty-second day.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn, ṣùgbọ́n èmi yóò fi apá ìran ìkẹyìn Daniẹli sílẹ̀, èyí tí ó ń tọ́ka sí àpèjúwe Daniẹli nìkan nípa àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. Kíyèsí pé nínú àyíká òfin ìtọ́kasí àkọ́kọ́, ní ẹsẹ̀ kìíní Daniẹli wà nínú ẹgbẹ́ àwọn tí ń lóye ìran náà. Ohun àkọ́kọ́ tí a mẹ́nu kàn nínú ìran náà ni àpèjúwe Daniẹli gẹ́gẹ́ bí ọ̀kan lára àwọn ọlọ́gbọ́n tí ń lóye; àti pé àwọn ẹsẹ̀ mẹ́sàn-án ìkẹyìn gbogbo wọn jẹ́ nípa àwọn ọlọ́gbọ́n tí ń lóye ní ọjọ́ kejìlélógún.

> In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

> Ní ọdún kẹta ti Kírúsì ọba Pérṣíà ni a ṣí ọ̀ràn kan payá fún Dáníẹ́lì, ẹni tí a ń pè ní Bélítṣásárì; ọ̀ràn náà sì jẹ́ òtítọ́, ṣùgbọ́n àkókò tí a yàn fún un gùn: ó sì lóye ọ̀ràn náà, ó sì ní ìmòye nípa ìran náà.

> In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold

> Ní ọjọ́ wọ̀nyẹn, èmi Dáníẹ́lì wà nínú ìṣòro ọkàn fún ọ̀sẹ̀ mẹ́ta pípé. Èmi kò jẹ àkàrà adùn, bẹ́ẹ̀ ni ẹran tàbí wáìnì kò wọ ẹnu mi, bẹ́ẹ̀ ni èmi kò fi òróró kun ara mi rárá, títí ọ̀sẹ̀ mẹ́ta pípé fi pé. Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ṣe wà lẹ́bàá odò ńlá náà, èyí tí í ṣe Hidékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wò, sì kíyèsí i pé, wò ó,

> a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.

> ọkùnrin kan, tí a wọ̀ ní aṣọ ọgbọ̀, tí ìbàdí rẹ̀ sì fi wúrà dáradára ti Úfásì dì mọ́ra: ara rẹ̀ pẹ̀lú dà bí bérílì, ojú rẹ̀ sì rí bí ìmọ́lẹ̀ mànàmáná, ojú rẹ̀ méjèèjì sì dà bí fitílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dà ní àwọ̀ bí idẹ tí a ti fọ́ tán, ohùn ọ̀rọ̀ rẹ̀ sì dà bí ohùn ọ̀pọ̀ ènìyàn.

> And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

> Èmi Dáníẹ́lì nìkan ni mo rí ìran náà: nítorí àwọn ọkùnrin tí wọ́n wà pẹ̀lú mi kò rí ìran náà; ṣùgbọ́n ìwarìrì ńlá kan bà wọ́n, tó bẹ́ẹ̀ tí wọ́n fi sá lọ láti fi ara wọn pamọ́. Nítorí náà, a fi mí sílẹ̀ ní òtítọ́, mo sì rí ìran ńlá yìí, agbára kan kò sì ṣẹ́ kù nínú mi mọ́: nítorí ẹwà mi yí padà nínú mi sí ìbàjẹ́, èmi kò sì ní agbára kankan mọ́.

> Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me,

> Síbẹ̀ mo gbọ́ ohùn ọ̀rọ̀ rẹ̀: nígbà tí mo sì gbọ́ ohùn ọ̀rọ̀ rẹ̀, nígbà náà ni mo wọ inú oorun jíjinlẹ̀ lórí ojú mi, ojú mi sì dojúkọ ilẹ̀. Kíyèsi i, ọwọ́ kan sì fọwọ́ kàn mí, ó sì gbé mi dìde lórí eékún mi àti lórí àtẹ́lẹwọ́ ọwọ́ mi. Ó sì wí fún mi,

> O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent.

> Ìwọ Dáníẹ́lì, ọkùnrin olùfẹ́ púpọ̀, mọ̀ ọ̀rọ̀ tí mo ń bá ọ sọ, kí o sì dúró ní ìdúró títọ́: nítorí sí ọ ni a ti rán mi nísinsin yìí.

> And when he had spoken this word unto me, I stood trembling. Then said he unto me,

> Nígbà tí ó sì ti sọ ọ̀rọ̀ yìí fún mi, mo dúró ní ìwarìrì. Nígbà náà ni ó wí fún mi,

> Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

> Má bẹ̀rù, Dáníẹ́lì: nítorí láti ọjọ́ àkọ́kọ́ tí ìwọ ti fi ọkàn rẹ sí i láti lóye, àti láti rẹ ara rẹ sílẹ̀ níwájú Ọlọ́run rẹ, a gbọ́ ọ̀rọ̀ rẹ, mo sì wá nítorí ọ̀rọ̀ rẹ. Ṣùgbọ́n ọmọ-aládé ìjọba Pérsíà dojú kọ mí fún ọjọ́ mọ́kànlélógún: ṣùgbọ́n kíyèsi i, Míkáẹ́lì, ọ̀kan nínú àwọn ọmọ-aládé àgbà, wá láti ràn mí lọ́wọ́; mo sì dúró níbẹ̀ pẹ̀lú àwọn ọba Pérsíà.

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

> Nísinsin yìí ni mo wá láti mú kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní àwọn ọjọ́ ìkẹyìn; nítorí ìran náà ṣì jẹ́ ti ọ̀pọ̀lọpọ̀ ọjọ́.

> And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me,

> Nígbà tí ó sì ti sọ irú ọ̀rọ̀ bẹ́ẹ̀ fún mi, mo dojú mi bolẹ̀, mo sì di adití-ẹnu. Sí wò ó sì, ẹni kan tí ó dàbí àwòrán àwọn ọmọ ènìyàn fi ọwọ́ kan ètè mi: nígbà náà ni mo sì la ẹnu mi, mo sọ̀rọ̀, mo sì wí fún ẹni tí ó dúró níwájú mi,

> O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord?

> Olúwa mi, nípasẹ̀ ìran náà ni ìbànújẹ́ mi ti yí padà sí orí mi, èmi kò sì ní agbára kankan tí ó kù. Nítorí báwo ni ìránṣẹ́ olúwa mi yìí ṣe lè bá olúwa mi yìí sọ̀rọ̀?

> for as for me, straightway there remained no strength in me, neither is there breath left in me. Then there came again and touched me one like the appearance of a man, and he strengthened me, And said,

> nítorí tìtemi, lẹ́sẹ̀kẹsẹ̀ agbára kò sí mọ́ nínú mi, bẹ́ẹ̀ ni èémí kò sì kù nínú mi mọ́. Nígbà náà, ẹnìkan tí ó dàbí ìrísí ènìyàn tún wá, ó sì fi ọwọ́ kàn mí, ó sì fún mi ní agbára, Ó sì wí pé,

> O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. …

> Ìwọ ẹni tí a fẹ́ràn gidigidi, má bẹ̀rù: àlàáfíà ni fún ọ; mú okun, bẹ́ẹ̀ ni, mú okun. Nígbà tí ó sì bá mi sọ̀rọ̀, a fún mi ní agbára, mo sì wí pé, Kí olúwa mi sọ̀rọ̀; nítorí ìwọ ti fún mi ní agbára. …

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.

> Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà lédè, títí di àkókò òpin: ọ̀pọ̀ ènìyàn yóò máa sáré síhìn-ín-sọ́hùn, ìmọ̀ sì yóò pọ̀ si.

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

> Nígbà náà èmi Dáníẹ́lì wò, sì kíyèsi i, wò ó, àwọn méjì mìíràn dúró; ọ̀kan ní etí bèbè odò ní apá yìí, èkejì sì ní etí bèbè odò ní apá kejì. Ọ̀kan sì sọ fún ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà pé, Yóò pé tó ìgbà wo kí òpin àwọn iṣẹ́ àgbàyanu wọ̀nyí tó dé?

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

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

> And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things?

> Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ òpin àwọn nǹkan wọ̀nyí?

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí dé àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni búburú kankan tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye.

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

> Láti àkókò tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a ó sì gbé ìríra tí ń mú ìparun kalẹ̀ ró, ọjọ́ ẹgbẹ̀rún kan, igba méjì, àti aadọ́rùn-ún ni yóò wà.

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

> Alábùkún fún ẹni tí ó dúró títí, tí ó sì dé ọ̀kẹ́ méjìlélọ́gọ́rin àti ọjọ́ márùn-ún-dín-lọ́gbọ̀n.

> But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 10:1–18; 12:4–13.

> Ṣùgbọ́n ìwọ, máa bá ọ̀nà rẹ lọ títí dé òpin: nítorí ìwọ yóò sinmi, ìwọ yóò sì dúró nínú ogún rẹ ní òpin àwọn ọjọ́. Dáníẹ́lì 10:1–18; 12:4–13.

Back to Articles