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# The Book of Daniel - Number Twenty-Eight

Ìwé Dáníẹ́lì - Nọ́mbà Méjìdínlọ́gbọ̀n

Walls

Ògiri

Author

Jeff Pippenger

Published

December 23, 2023

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Nebuchadnezzar represents the beginning of Adventism, the beginning of the United States, the beginning of the Protestant horn and the beginning of the Republican horn. Belshazzar represents the end of all these lines.

Nebukadnessari dúró fún ìbẹ̀rẹ̀ Ìjọ Adventist, ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, ìbẹ̀rẹ̀ ìwo Pùròtẹ́sítáǹtì àti ìbẹ̀rẹ̀ ìwo Republikani. Belṣásárì dúró fún òpin gbogbo àwọn ìlà wọ̀nyí.

Nebuchadnezzar represents the history of the first and second angels’ messages from 1798, through to 1844, and the beginning of God’s investigative judgment. His testimony parallels Daniel chapter one. Belshazzar represents the history of the third angel’s message from 1989, through to the Sunday law, and the beginning of God’s executive judgment. His testimony parallels Daniel chapters one through three.

Nebukadnessari dúró fún ìtàn iṣẹ́ ìránṣẹ́ áńgẹ́lì kìíní àti kejì láti ọdún 1798 títí dé 1844, àti ìbẹ̀rẹ̀ ìdájọ́ ìwádìí ti Ọlọ́run. Ẹ̀rí rẹ̀ bá Danieli orí kìíní mu. Belṣásárì dúró fún ìtàn iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú, àti ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ ti Ọlọ́run. Ẹ̀rí rẹ̀ bá Danieli orí kìíní títí dé kẹta mu.

Nebuchadnezzar marks the end of the “seven times” that came upon the northern kingdom of Israel in 1798, when his kingdom was restored unto him after living with the heart of a beast. His testimony continues until the opening of the investigative judgment at the end of the “seven times,” that came upon the southern kingdom of Judah in 1844. In his testimony the word “hour” represents the judgment hour message of the first angel, and then again, it represents the arrival of that message. The “hour” in his testimony marks both 1798, and 1844, which both represent the conclusion of the first indignation and the last indignation respectively.

Nebukadinésárì fi òpin “àkókò méje” tí ó dé bá ìjọba àríwá Israẹli hàn ní ọdún 1798, nígbà tí a tún fi ìjọba rẹ̀ padà fún un lẹ́yìn tí ó ti gbé pẹ̀lú ọkàn ẹranko. Ẹ̀rí rẹ̀ ń bá a lọ títí dé ìṣíṣí ìdájọ́ àyẹ̀wò ní òpin “àkókò méje,” tí ó dé bá ìjọba gúúsù Júdà ní 1844. Nínú ẹ̀rí rẹ̀, ọ̀rọ̀ náà “wákàtí” dúró fún ìhìn iṣẹ́ ìdájọ́ wákàtí ti áńgẹ́lì kìíní, lẹ́yìn náà sì tún dúró fún dídé ìhìn iṣẹ́ náà. “Wákàtí” náà nínú ẹ̀rí rẹ̀ fi àmì mejeeji 1798 àti 1844 sílẹ̀, èyí tí àwọn méjèèjì dúró fún ìparí ìbínú àkọ́kọ́ àti ìbínú ìkẹyìn lọ́tọ̀ọ̀tọ̀.

Belshazzar’s end is marked by the mystical handwriting that equates to twenty-five hundred and twenty. The “seven times,” whether represented as an “hour,” a “scattering,” or “twenty-five hundred and twenty,” are a symbol of judgment. Nimrod’s judgment was a “scattering,” Nebuchadnezzar’s was “seven times,” and Belshazzar’s was twenty-five hundred and twenty. When Nebuchadnezzar judged the three worthies, he had the furnace heated “seven times,” above normal.

Ìparí Bẹliṣásárì ni a fi àkọsílẹ̀ àràmàǹdà tí a kọ sórí ògiri sàmì sí, èyí tí ó bá ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún mu. “Àkókò méje,” bóyá a ṣojú wọn gẹ́gẹ́ bí “wákàtí” kan, “ìtúká,” tàbí “ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún,” jẹ́ àmì ìdájọ́. Ìdájọ́ Nimrodu jẹ́ “ìtúká,” ti Nebukadinésárì sì jẹ́ “àkókò méje,” ti Bẹliṣásárì sì jẹ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún. Nígbà tí Nebukadinésárì dá àwọn ẹni mímọ́ mẹ́tẹ̀ẹ̀ta náà lẹ́jọ́, ó jẹ́ kí ilé-iná náà gbóná “ìlọ́po méje” ju bí ó ti yẹ lọ.

The judgment of the “seven times” is marked at the arrival of the first message, and the arrival of the third message. The end of Millerite Adventism in 1863 begins with the rejection of the doctrine of the “seven times,” and one hundred and twenty-six years later in 1989, “the time of the end” for the history of the third angel arrived. One hundred and twenty-six is a symbol of the “seven times”; so the end of the movement of the first angel in 1863, until the beginning of the movement of the third angel in 1989, is bridged together by the “seven times” by the symbolic one hundred and twenty-six.

Ìdájọ́ “àwọn àkókò méje” ni a fi àmì sí nígbà ìbọ̀ wá ìfìròyìn àkọ́kọ́, àti nígbà ìbọ̀ wá ìfìròyìn kẹta. Òpin Adventism ti àwọn Millerite ní ọdún 1863 bẹ̀rẹ̀ pẹ̀lú ìkọ̀sílẹ̀ ẹ̀kọ́ “àwọn àkókò méje,” àti lẹ́yìn ọdún mẹ́rìndínlọ́gọ́rùn-ún àti mẹ́fàdínlógún [126] ní ọdún 1989, “àkókò òpin” fún ìtàn áńgẹ́lì kẹta dé. Ọgọ́rùn-ún kan àti mẹ́rìndínlọ́gbọ̀n [126] jẹ́ àmì “àwọn àkókò méje”; nítorí náà, òpin ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ ní ọdún 1863 títí dé ìbẹ̀rẹ̀ ìṣísẹ̀ áńgẹ́lì kẹta ní ọdún 1989, ni “àwọn àkókò méje” fi so pọ̀ nípasẹ̀ ọgọ́rùn-ún kan àti mẹ́rìndínlọ́gbọ̀n [126] tí ó jẹ́ ti àpẹẹrẹ.

Yet the testimony of Belshazzar’s fall in Daniel chapter five, teaches that no one can see the judgment of the “seven times,” even though it is written upon the “wall”. For the Republican horn, the judgment is written on Thomas Jefferson’s “wall of separation of church and state” that is removed in chapter five of Daniel. For the true Protestant horn, the judgment is written on the two sacred charts that are hung upon the “wall” in order that those who read it may run. But in the blindness of Laodicea the words are indiscernible. In both cases, the words of judgment represent that both the true Protestant and Republican horns are weighed in the balances, and found wanting. The story of Belshazzar has a message for the Republican horn, representing the nations of the world.

Síbẹ̀, ẹ̀rí ìṣubú Belshazzar nínú Dáníẹ́lì orí karùn-ún, kọ́ wa pé kò sí ẹni tí ó lè rí ìdájọ́ àwọn “ìgbà méje,” bí ó tilẹ̀ jẹ́ pé a ti kọ ọ́ sórí “ògiri”. Fún ìwo ìwòrò Olóṣelu Orílẹ̀-èdè Olómìnira, a ti kọ ìdájọ́ náà sórí “ògiri ìyapa ìjọ àti ìpínlẹ̀” ti Thomas Jefferson, èyí tí a yọ kúrò nínú Dáníẹ́lì orí karùn-ún. Fún ìwòrò Pírótẹ́sítáǹtì tòótọ́, a ti kọ ìdájọ́ náà sórí àwọn àtẹ ìwòye mímọ́ méjì tí a so sórí “ògiri” kí àwọn tí ń kà á lè sáré. Ṣùgbọ́n nínú ìfọ́jú Laodicea, àwọn ọ̀rọ̀ náà kò ṣeé yé. Nínú ọ̀ràn méjèèjì, àwọn ọ̀rọ̀ ìdájọ́ náà fi hàn pé a ti wò ìwòrò Pírótẹ́sítáǹtì tòótọ́ àti ìwòrò Olóṣelu Orílẹ̀-èdè Olómìnira nínú àwọ̀n ìdánwò, a sì rí i pé wọ́n ṣàìpé. Ìtàn Belshazzar ní ìránṣẹ́ kan fún ìwòrò Olóṣelu Orílẹ̀-èdè Olómìnira, tí ó dúró fún àwọn orílẹ̀-èdè ayé.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to nations of today.” Signs of the Times, July 20, 1891.

> “Nínú ìtàn Nebukadinésárì àti Bẹliṣásárì, Ọlọ́run ń bá àwọn orílẹ̀-èdè òde òní sọ̀rọ̀.” Signs of the Times, July 20, 1891.

The story of Belshazzar also has a message for the Protestant horn, representing the people of the world.

Ìtàn Bélṣásárì pẹ̀lú ní ìfiránṣẹ́ kan fún ìwo Pùrótẹ́sítáǹtì, tí ó dúró fún àwọn ènìyàn ayé.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today.” Bible Echo, September 17, 1894.

> “Nínú ìtàn Nebukadinésárì àti Bélṣásárì, Ọlọ́run ń sọ̀rọ̀ sí àwọn ènìyàn òde òní.” Bible Echo, September 17, 1894.

The sin of Belshazzar represents the sin of both horns of the earth beast. The sin of either of the horns is found in their rejection of their foundational truths, while having full knowledge of those truths. The Republican horn is held accountable to the light of the Constitution, and the beginning history when that divine document was produced, but has since been progressively rejected. When the nation speaks as a dragon the symbolic wall of separation of church and state will have been removed. For the true Protestant horn, the light from the history of the first and second angels’ messages, when the foundations were established, has been progressively rejected, and will continue to be increasingly rejected, until the “wall” of God’s law will also, ultimately be rejected.

Ẹ̀ṣẹ̀ Belṣásárì dúró fún ẹ̀ṣẹ̀ àwọn ìwo méjèèjì ti ẹranko ilẹ̀. Ẹ̀ṣẹ̀ ìwo kọ̀ọ̀kan wà nínú ìkọ̀sílẹ̀ wọn sí àwọn òtítọ́ ìpìlẹ̀ wọn, nígbà tí wọ́n sì ní ìmọ̀ kíkún nípa àwọn òtítọ́ wọ̀nyí. A fi ojúṣe lé ìwo Republikani lórí ìmọ́lẹ̀ Ofin Àgbà, àti ìtàn ìbẹ̀rẹ̀ nígbà tí a ṣe ìwé àtọ̀runwá náà, ṣùgbọ́n láti ìgbà náà ni a ti ń kọ̀ ọ́ sílẹ̀ díẹ̀díẹ̀. Nígbà tí orílẹ̀-èdè náà bá sọ̀rọ̀ bí dragoni, odi ìyapa àpẹẹrẹ láàárín ìjọ àti ìpínlẹ̀ yóò ti di mímú kúrò. Ní ti ìwo Pùròtẹ́sítáǹtì tòótọ́, ìmọ́lẹ̀ láti inú ìtàn àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì, nígbà tí a fi àwọn ìpìlẹ̀ múlẹ̀, ni a ti ń kọ̀ sílẹ̀ díẹ̀díẹ̀, a ó sì máa ń kọ̀ sílẹ̀ sí i lọ́nà tí ń pọ̀ sí i, títí “odi” òfin Ọlọ́run yóò fi jẹ́ pé ní ìkẹyìn a ó tún kọ̀ ọ́ sílẹ̀.

> “The prophet here describes a people who, in a time of general departure from truth and righteousness, are seeking to restore the principles that are the foundation of the kingdom of God. They are repairers of a breach that has been made in God’s law—the wall that He has placed around His chosen ones for their protection, and obedience to whose precepts of justice, truth, and purity is to be their perpetual safeguard.

> “Níbí ni wòlíì náà ti ń ṣàpèjúwe àwọn ènìyàn kan tí, ní àkókò ìyapa gbogbogbò kúrò nínú òtítọ́ àti òdodo, wọ́n ń wá ọ̀nà láti mú àwọn ìlànà tí ó jẹ́ ìpìlẹ̀ ìjọba Ọlọ́run padà bọ̀ sípò. Wọ́n jẹ́ àwọn olùtún àfojúdi tí a ti ṣe nínú òfin Ọlọ́run—odi tí Òun ti fi yí àwọn àyànfẹ́ Rẹ̀ ká fún ààbò wọn, àti ìgbọràn sí àwọn òfin ìlànà rẹ̀ ti ìdájọ́ òdodo, òtítọ́, àti mímọ́ ni yóò máa jẹ́ ààbò wọn títí láé.

> “In words of unmistakable meaning the prophet points out the specific work of this remnant people who build the wall. ‘If thou turn away thy foot from the Sabbath, from doing thy pleasure on My holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the Lord hath spoken it.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

> “Nínú ọ̀rọ̀ tí ìtumọ̀ rẹ̀ kedere tí a kò lè ṣiyèméjì sí, wòlíì náà tọ́ka sí iṣẹ́ pàtó àwọn ènìyàn ìyókù yìí tí wọ́n ń kọ odi náà. ‘Bí ìwọ bá yí ẹsẹ̀ rẹ kúrò lórí ọjọ́ Ìsinmi, kúrò nínú ṣíṣe ìfẹ́ ara rẹ ní ọjọ́ mímọ́ Mi; tí ìwọ yóò sì pe ọjọ́ Ìsinmi ní ìdùnnú, mímọ́ ti Olúwa, ẹni-ọlá; tí ìwọ yóò sì bọ̀wọ̀ fún Un, láì máa tọ ojú ọ̀nà tirẹ lọ, tàbí wíwá ìfẹ́ ara rẹ, tàbí sísọ ọ̀rọ̀ tirẹ: nígbà náà ni ìwọ yóò máa yọ ara rẹ nínú Olúwa; èmi yóò sì mú kí ìwọ gùn lórí ibi gíga ayé, èmi yóò sì fi ogún Jakọbu baba rẹ bọ́ ọ; nítorí ẹnu Olúwa ni ó ti sọ ọ.’ Isaiah 58:13, 14.” Prophets and Kings, 677, 678.

The biblical methodology revealed by angels to William Miller, represents God’s prophetic laws, and unlike ancient Israel, modern Israel was to be the depositaries of not only the law of the Ten Commandments, but also the prophecies.

Ọ̀nà ìtúmọ̀ Bíbélì tí àwọn áńgẹ́lì fihàn fún William Miller ń ṣàfihàn àwọn òfin àsọtẹ́lẹ̀ Ọlọ́run, àti pé, láì dàbí Ísírẹ́lì àtijọ́, Ísírẹ́lì òde-òní ni a yàn láti jẹ́ alábójútó kì í ṣe òfin Ìlànà Mẹ́wàá nìkan, ṣùgbọ́n àti àwọn àsọtẹ́lẹ̀ pẹ̀lú.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

> “Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì ìgbàanì, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ ní ayé. Nípa abẹ́rẹ́ alágbára ti òtítọ́, àwọn ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, Ó ti ya wọ́n sọ́tọ̀ kúrò nínú àwọn ìjọ àti kúrò nínú ayé láti mú wọ́n wá sínú ìsúnmọ́ mímọ́ sí Ọ̀dọ̀ Ara Rẹ̀. Ó ti fi wọ́n ṣe àwọn olùtọ́jú òfin Rẹ̀, Ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Bí ó ti jẹ́ pé a fi àwọn ọ̀rọ̀ mímọ́ lé Ísírẹ́lì ìgbàanì lọ́wọ́, bẹ́ẹ̀ ni àwọn wọ̀nyí pẹ̀lú jẹ́ ìgbẹ́kẹ̀lé mímọ́ tí a gbọdọ̀ fi ránṣẹ́ sí ayé. Àwọn áńgẹ́lì mẹ́ta ti Ìfihàn 14 dúró fún àwọn ènìyàn tí wọ́n gba ìmọ́lẹ̀ àwọn ìhìn iṣẹ́ Ọlọ́run, tí wọ́n sì jáde gẹ́gẹ́ bí aṣojú Rẹ̀ láti ké ìkìlọ̀ náà jáde ní gbogbo gígùn àti ìwọ̀n ilẹ̀ ayé. Kristi kéde fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé: ‘Ẹ̀yin ni ìmọ́lẹ̀ ayé.’ Sí gbogbo ọkàn tí ó gba Jésù, àgbélébùú Kalfárì ń sọ pé: ‘Wò ó, iye ọkàn tó! “Ẹ lọ sí gbogbo ayé, kí ẹ sì wàásù ìhìnrere fún gbogbo ẹ̀dá.”’ Kò gbọdọ̀ sí ohun kan tí a ó jẹ́ kí ó dí iṣẹ́ yìí lọ́wọ́. Òun ni iṣẹ́ pàtàkì jùlọ fún àkókò yìí; ó gbọdọ̀ ní àgbòòrò tó jìn dé bí ayérayé. Ìfẹ́ tí Jésù fi hàn sí àwọn ọkàn ènìyàn nínú ẹbọ tí Ó rú fún ìràpadà wọn yóò ru gbogbo àwọn ọmọ-ẹ̀yìn Rẹ̀ sókè.” Testimonies, volume 5, 455.

The “great truths of prophecy,” which were delivered by angels, and established through the work of William Miller, are “a sacred trust to be communicated to the world.” The law of the Ten Commandments, the laws of nature, the laws of health and the laws of prophetic study were given by the same Great Lawgiver, and to reject one Commandment is to reject them all. The rejection of the methodology given to William Miller began a progressive rebellion, that ultimately will lead to Adventism rejecting the seventh-day Sabbath.

“Àwọn òtítọ́ ńláńlá ti àsọtẹ́lẹ̀,” tí a fi ọwọ́ àwọn áńgẹ́lì ránṣẹ́, tí a sì fi múlẹ̀ nípasẹ̀ iṣẹ́ William Miller, jẹ́ “ìgbẹ́kẹ̀lé mímọ́ kan tí a gbọ́dọ̀ sọ fún ayé.” Òfin Àwọn Òfin Mẹ́wàá, àwọn òfin ìṣẹ̀dá, àwọn òfin ìlera, àti àwọn òfin ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ni Ẹlẹ́dàá Òfin Ńlá kan náà fi fúnni, àti láti kọ Òfin kan ṣoṣo ni láti kọ gbogbo wọn. Ìkọ̀sílẹ̀ ọ̀nà ìmúlò tí a fi fún William Miller bẹ̀rẹ̀ ìṣọ̀tẹ̀ tí ó ń lọ síwájú ní ìpele déédéé, èyí tí yóò sì yọrí ní ìkẹyìn sí Adventism tí yóò kọ Sábáàtì ọjọ́ keje.

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.

> “Oluwa ní ẹjọ́ kan pẹ̀lú àwọn ènìyàn Rẹ̀ tí wọ́n jẹ́wọ́ pé tiwọn ni ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Nínú ẹjọ́ yìí, àwọn ọkùnrin tí wọ́n wà ní ipò ojúṣe yóò gba ọ̀nà kan tí ó tako tààrà sí èyí tí Nehemiah gbà. Kì í ṣe pé àwọn tikára wọn nìkan ni wọn yóò kọ́gbọ́n sí Ìsinmi náà, tí wọn yóò sì kẹ́gàn rẹ̀, ṣùgbọ́n wọn yóò tún gbìyànjú láti dá a dúró kúrò lọ́dọ̀ àwọn ẹlòmíràn nípa pípa a mọ́ lábẹ́ àkúnya àṣà àti ìṣe àtọwọ́dọwọ́. Nínú àwọn ìjọ àti nínú àwọn àpéjọ ńlá ní gbangba, àwọn òjíṣẹ́ yóò fi kún ún lé àwọn ènìyàn lọ́rùn pé ó jẹ́ dandan láti pa ọjọ́ kìíní ọ̀sẹ̀ mọ́. Àwọn àjálù wà ní orí òkun àti lórí ilẹ̀: àwọn àjálù wọ̀nyí yóò sì máa pọ̀ sí i, àjálù kan yóò máa tẹ̀lé òmíràn ní kùtùkùtù; àti ẹgbẹ́ kékeré àwọn tí ń pa Ìsinmi mọ́ ní ìbámu pẹ̀lú ẹ̀rí ọkàn wọn ni a ó tọ́ka sí gẹ́gẹ́ bí àwọn tí ń mú ìbínú Ọlọ́run wá sórí ayé nítorí àìka ọjọ́ Àìkú wọn.”

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Ṣátánì ń gbé irọ́ yìí lárugẹ kí ó lè mú ayé ní ìgbèkùn. Ètò rẹ̀ ni láti fi agbára mú ènìyàn gba àwọn àṣìṣe. Ó ń kó ipa tí ó lágbára nínú ìtànkálẹ̀ gbogbo àwọn ẹ̀sìn èké, kò sì ní dá sí ohunkóhun nínú ìsapá rẹ̀ láti fi agbára mú kí a gba àwọn ẹ̀kọ́ tí ó ṣìnà. Lábẹ́ àṣọ ìtara ẹ̀sìn, àwọn ènìyàn, tí ẹ̀mí rẹ̀ ń darí, ti ṣe àwọn ìyà olóró jùlọ sí àwọn ẹlẹgbẹ́ ènìyàn wọn, wọ́n sì ti mú kí wọ́n jìyà ní ọ̀nà tí ó burú jùlọ. Ṣátánì àti àwọn òjíṣẹ́ rẹ̀ ṣì ní ẹ̀mí kan náà; àti pé ìtàn ti àtijọ́ yóò tún ara rẹ̀ ṣe ní ọjọ́ wa.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Àwọn ọkùnrin kan wà tí wọ́n ti fi ọkàn àti ìfẹ́ inú wọn lé e lórí láti ṣe búburú; nínú àwọn ibi òkùnkùn jìnàjìnà ọkàn wọn ni wọ́n ti pinnu àwọn ìwà ọ̀daràn tí wọ́n yóò hù. Àwọn ọkùnrin wọ̀nyí ti tan ara wọn jẹ. Wọ́n ti kọ́ òfin ńlá Ọlọ́run ti ìdájọ́ òdodo sílẹ̀, wọ́n sì ti gbé ìwọ̀n tiwọn dìde sí ipò rẹ̀, àti nípa fífi ara wọn wé ìwọ̀n yìí ni wọ́n fi ń kéde ara wọn ní mímọ́. Olúwa yóò jẹ́ kí wọ́n fi ohun tí ó wà nínú ọkàn wọn hàn, kí wọ́n sì ṣe ìṣe ẹ̀mí olúwa tí ń ṣàkóso wọn. Yóò jẹ́ kí wọ́n fi ìkórìíra wọn sí òfin rẹ̀ hàn nínú bí wọ́n ṣe máa hù sí àwọn tí wọ́n jẹ́ olóòótọ́ sí àwọn ohun tí òfin náà béèrè. Ẹ̀mí ìjàǹbá ẹ̀sìn kan náà tí ó ru ìjọ ènìyàn náà sókè láti kàn Kristi mọ́ àgbélébùú ni yóò ru wọ́n. Ìjọ àti Ìpínlẹ̀ yóò ṣọ̀kan nínú ìfọ̀kànsìn búburú kan náà.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Ìjọ ti òní ti tọ̀ nínú ìṣísẹ̀ àwọn Júù ìgbà àtijọ́, tí wọ́n fi àwọn àṣẹ Ọlọ́run sí apá kan nítorí àṣà ìbílẹ̀ tiwọn. Ó ti yí ìlànà náà padà, ó ti fọ májẹ̀mú àìnípẹ̀kun náà, àti nísinsìnyí, gẹ́gẹ́ bí ìgbà náà pẹ̀lú, ìgbéraga, àìgbàgbọ́, àti àìṣòtítọ́ ni èso rẹ̀. Ìpò tòótọ́ rẹ̀ ni a fi hàn nínú ọ̀rọ̀ wọ̀nyí láti inú orin Mósè pé: ‘Wọ́n ti bà ara wọn jẹ́, àbàwọ́n wọn kì í ṣe àbàwọ́n àwọn ọmọ rẹ̀; ìran aláìtọ́ àti oníwà-wíwọ ni wọ́n. Ṣé báyìí ni ẹ̀yin yóò ṣe san án fún Olúwa, ẹ̀yin ènìyàn aṣiwèrè àti aláìgbọ́n? Kì í ṣe òun ni Baba rẹ tí ó rà ọ? Kò ha ṣe ọ, tí ó sì fi ẹsẹ̀ rẹ múlẹ̀?’” Review and Herald, March 18, 1884.

The ultimate rejection of truth by Adventism occurs at the Sunday law, as Adventism repeats the history of ancient Israel, when “actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.” The progressive rebellion of Adventism is represented in Ezekiel chapter eight, with four escalating abominations, that prophetically mark the four generations of Adventism that began in 1863. The final abomination is when the leaders of Jerusalem bow down to the sun.

Ìkọ̀sílẹ̀ òtítọ́ ní ìparí rẹ̀ láti ọ̀dọ̀ Adventism ṣẹlẹ̀ nígbà òfin Ọjọ́ Àìkú, bí Adventism ṣe tún ìtàn Ísírẹ́lì ìgbàanì ṣe, nígbà tí “ní fífà ẹ̀mí ìbínú ìsìn kan náà tí ó ru ogunlọ́gọ̀ ènìyàn tí wọ́n kàn Kristi mọ́ àgbélébùú; ìjọ àti ìpínlẹ̀ yóò darapọ̀ ní ìṣọ̀kan ìbàjẹ́ kan náà.” Ìṣọ̀tẹ̀ tí ń tẹ̀síwájú ti Adventism ni a ṣàfihàn nínú Ezekieli orí kẹjọ, pẹ̀lú ìríra mẹ́rin tí ń pọ̀ sí i, tí wọ́n fi àmì wòlíì samisi ìran mẹ́rin Adventism tí ó bẹ̀rẹ̀ ní 1863. Ìríra ìkẹyìn ni nígbà tí àwọn aṣáájú Jerúsálẹ́mù foríbalẹ̀ fún oòrùn.

> And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.

> Ó sì mú mi wọ àgbàlá inú ilé Olúwa; sì kíyèsi i, ní ẹnu ọ̀nà tẹ́ńpìlì Olúwa, láàárín àtẹ́rígbà àti pẹpẹ, ọkùnrin bí ẹ̀ẹ̀dógún lé lórí ogún wà, pẹ̀lú ẹ̀yìn wọn sí tẹ́ńpìlì Olúwa, àti ojú wọn sí ìlà oòrùn; wọ́n sì ń jọ́sìn oòrùn síhà ìlà oòrùn. Nígbà náà ni ó wí fún mi pé, Ǹjẹ́ ìwọ ti rí èyí, ọmọ ènìyàn? Ǹjẹ́ ohun kékeré ni fún ilé Júdàhù pé wọ́n ń ṣe àwọn ohun ìríra tí wọ́n ń ṣe níhìn-ín? nítorí wọ́n ti fi ìwà ipá kún ilẹ̀ náà, wọ́n sì tún padà láti mú mi bínú: sì kíyèsi i, wọ́n fi ẹ̀ka igi kan sí imú wọn. Nítorí náà, èmi pẹ̀lú yóò hùwà ní ìbínú gbígbóná: ojú mi kì yóò dá wọn sí, bẹ́ẹ̀ ni èmi kì yóò ṣàánú: bí wọ́n tilẹ̀ ké sí etí mi pẹ̀lú ohùn ńlá, ṣùgbọ́n èmi kì yóò gbọ́ wọn. Ezekiel 8:16–18.

The judgment that is brought about at that time is illustrated in the “hour” of Belshazzar’s judgment.

Ìdájọ́ tí a mú wá ní àkókò náà ni a ṣàfihàn nínú “wákàtí” ìdájọ́ Belshazzar.

> Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaister of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king’s wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Daniel 5:1–9.

> Belṣassa ọba ṣe àpéjẹ ńlá kan fún ẹgbẹ̀rún àwọn olórí rẹ̀, ó sì mu wáìnì níwájú ẹgbẹ̀rún náà. Nígbà tí Belṣassa ń tọ́ wáìnì wò, ó pàṣẹ kí wọ́n mú àwọn ohun èlò wúrà àti fàdákà tí Nebukadinésari baba rẹ̀ ti gbé jáde kúrò nínú tẹ́ńpìlì tí ó wà ní Jerusalẹmu wá; kí ọba, àti àwọn ọmọ-aládé rẹ̀, àwọn aya rẹ̀, àti àwọn àlè rẹ̀ lè máa mu nínú wọn. Nígbà náà ni wọ́n mú àwọn ohun èlò wúrà tí a ti gbé jáde kúrò nínú tẹ́ńpìlì ilé Ọlọ́run tí ó wà ní Jerusalẹmu wá; ọba náà, àti àwọn ọmọ-aládé rẹ̀, àwọn aya rẹ̀, àti àwọn àlè rẹ̀ sì mu nínú wọn. Wọ́n mu wáìnì, wọ́n sì yìn àwọn ọlọ́run wúrà, àti ti fàdákà, ti idẹ, ti irin, ti igi, àti ti òkúta. Ní wákàtí kan náà ni àwọn ìka ọwọ́ ènìyàn kan farahàn, wọ́n sì kọ sí ìhà òdì sí ọ̀pá àtùpà lórí pilasita ògiri ààfin ọba: ọba náà sì rí apá ọwọ́ tí ń kọ náà. Nígbà náà ni ojú ọba yí padà, èrò inú rẹ̀ sì da a láàmú, tó bẹ́ẹ̀ tí ìdè ìbàdí rẹ̀ tu, àwọn eékún rẹ̀ sì ń lu ara wọn. Ọba kigbe sókè pé kí wọ́n mú àwọn awòràwọ̀, àwọn ará Kaldea, àti àwọn afọṣẹ wọlé. Ọba náà sọ̀rọ̀, ó sì wí fún àwọn ọlọ́gbọ́n Bábílónì pé, Ẹnikẹ́ni tí yóò ka ìkọ̀wé yìí, tí yóò sì fi ìtumọ̀ rẹ̀ hàn mí, a ó wọ̀ ọ́ ní aṣọ àlùkò, a ó sì fi ẹ̀wọ̀n wúrà sí ọrùn rẹ̀, yóò sì jẹ́ olùṣàkóso kẹta nínú ìjọba. Nígbà náà ni gbogbo àwọn ọlọ́gbọ́n ọba wọlé: ṣùgbọ́n wọn kò lè ka ìkọ̀wé náà, bẹ́ẹ̀ ni wọn kò lè fi ìtumọ̀ rẹ̀ hàn fún ọba. Nígbà náà ni ọba Belṣassa bàjẹ́ gidigidi, ojú rẹ̀ sì tún yí padà nínú rẹ̀, àwọn olórí rẹ̀ sì yà á lẹ́nu. Danieli 5:1–9.

In the “same hour” that Belshazzar’s judgment arrived, Shadrach, Meshach and Abednego were cast into the furnace that had been heated “seven times” hotter than normal.

Ní “wákàtí kan náà” tí ìdájọ́ Belshazzar dé, ni a sọ Ṣádíraki, Mẹṣaki àti Abẹdinẹgò sínú iná ileru tí a ti mú gbóná “ìgbà méje” ju bí ó ti máa ń rí lọ.

> Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. Daniel 3:15–19.

> Nísinsin yìí, bí ẹ bá ti múra tán pé ní àkókò tí ẹ bá gbọ́ ohùn kàkàkí, fèrè, háàpù, sákíbọ́tì, sáàmùtérì, àti dọ́síma, àti gbogbo onírúurú orin, kí ẹ wólẹ̀ kí ẹ sì foríbalẹ̀ fún ère tí mo ti ṣe; ó dára: ṣùgbọ́n bí ẹ kò bá foríbalẹ̀, ní wákàtí kan náà ni a ó sọ yín sínú àárín iná ìléru tí ń jó yọ̀yọ̀; ta ni Ọlọ́run náà tí yóò gbà yín là kúrò lọ́wọ́ mi? Ṣádíraki, Méṣaki, àti Àbẹdínégò dáhùn, wọ́n sì wí fún ọba pé, Ìwọ Nebukadinésari, a kò ní làálàá láti dá ọ lóhùn nínú ọ̀ràn yìí. Bí ó bá rí bẹ́ẹ̀, Ọlọ́run wa tí àwa ń sìn lè gbà wá là kúrò nínú iná ìléru tí ń jó yọ̀yọ̀ náà, yóò sì gbà wá kúrò lọ́wọ́ rẹ, ìwọ ọba. Ṣùgbọ́n bí kò bá rí bẹ́ẹ̀, kí ó yé ọ dájú, ìwọ ọba, pé àwa kì yóò sin àwọn ọlọ́run rẹ, bẹ́ẹ̀ ni a kì yóò foríbalẹ̀ fún ère wúrà tí ìwọ gbé kalẹ̀. Nígbà náà ni ìbínú Nebukadinésari kún dé inú rẹ̀, ìrísí ojú rẹ̀ sì yí padà sí Ṣádíraki, Méṣaki, àti Àbẹdínégò: nítorí náà ó sọ̀rọ̀, ó sì pàṣẹ pé kí wọ́n mú kí iná ìléru náà gbóná ju bí a ti máa ń mú un gbóná lọ ní ìlọ́po méje. Danieli 3:15–19.

The “hour” of judgment for Belshazzar is the same “hour” of judgment for Shadrach, Meshach and Abednego, and in both lines “seven times” are represented as the symbol of that judgment. The three worthies are representing the two witnesses that ascend with clouds into heaven as the ensign in the “hour” of the great earthquake at the Sunday Law, and Belshazzar represents the judgment of national ruin that is brought upon the earth beast in the very same “hour.”

“Wákàtí” ìdájọ́ fún Belshazzar náà ni “wákàtí” ìdájọ́ kan náà fún Shadrach, Meshach àti Abednego, àti nínú àwọn ìlà méjèèjì ni a ti ṣàfihàn “ìgbà méje” gẹ́gẹ́ bí àmì ìdájọ́ náà. Àwọn akíkanjú mẹ́tẹ̀ẹ̀ta náà ń ṣojú àwọn ẹlẹ́rìí méjì tí ń gòkè pẹ̀lú àwọsánmà lọ sí ọ̀run gẹ́gẹ́ bí àsíá nínú “wákàtí” ìṣẹ̀lẹ̀ ilẹ̀-rí-rú ńlá nígbà Òfin Ọjọ́-Àìkú, àti Belshazzar ń ṣojú ìdájọ́ ìparun orílẹ̀-èdè tí a mú wá sórí ẹranko ayé ní “wákàtí” kan náà gan-an.

We will continue our study of Belshazzar’s judgment in the next article.

A ó bá a lọ síwájú pẹ̀lú ìkẹ́kọ̀ọ́ wa nípa ìdájọ́ Belṣásárì nínú àpilẹ̀kọ tí ó kàn.

> “I am deeply exercised in mind in reference to the low standard of piety among our people. And when I think of the woes passed on Capernaum, I think of how much heavier will come the condemnation upon those who know the truth and have not walked according to the truth, but in the sparks of their own kindling. In the night seasons I am addressing the people in a very solemn manner, beseeching them to ask their own consciences; What am I? Am I a Christian, or am I not? Is my heart renewed? Has the transforming grace of God moulded my character? Are my sins repented of? Are they confessed? Are they forgiven? Am I one with Christ as he is one with the Father? Do I hate what I once loved? Do I now love what I once hated? Do I count all things but loss for the excellency of the knowledge of Christ Jesus? Do I feel I am the purchased possession of Jesus Christ, and that every hour I must consecrate myself to his service?

> “Ọkàn mi kún fún ìbànújẹ gidigidi ní ti ìpele ìwà-bíbọlá tí ó rẹ̀ sílẹ̀ láàárín àwọn ènìyàn wa. Nígbà tí mo sì bá ronú lórí àwọn ìyọnu tí a kéde sórí Kápánáùmù, mo rántí bí ìdálẹ́bi yóò ti wúwo jùlọ lórí àwọn tí wọ́n mọ òtítọ́, tí wọn kò sì rìn gẹ́gẹ́ bí òtítọ́ náà, ṣùgbọ́n nínú iná tí ìtaná ara wọn tàn. Ní àkókò òru ni mo ti ń bá àwọn ènìyàn sọ̀rọ̀ ní ọ̀nà tí ó kún fún ìbòwọ̀ àti ìwúwo, mo sì ń bẹ̀ wọ́n pé kí wọ́n béèrè lọ́wọ́ ẹ̀rí-ọkàn ara wọn pé, Kín ni èmi? Ṣé Kristẹni ni mí, tàbí èmi kì í ṣe Kristẹni? Ṣé a ti sọ ọkàn mi di tuntun? Ṣé oore-ọ̀fẹ́ Ọlọ́run tí ń yí ènìyàn padà ti dá ìwà mi sí mímọ́? Ṣé mo ti ronúpìwàdà ẹ̀ṣẹ̀ mi? Ṣé mo ti jẹ́wọ́ wọn? Ṣé a ti dárí jì mí? Ṣé èmi jẹ́ ọ̀kan pẹ̀lú Kristi gẹ́gẹ́ bí òun ṣe jẹ́ ọ̀kan pẹ̀lú Baba? Ṣé mo kórìíra ohun tí mo fẹ́ràn rí tẹ́lẹ̀? Ṣé mo ńfẹ́ nísinsin yìí ohun tí mo kórìíra rí tẹ́lẹ̀? Ṣé mo ka ohun gbogbo sí àdánù nítorí ọlá-ńlá ìmọ̀ Kristi Jésù? Ṣé mo ń mọ̀lára pé èmi ni ohun-ìní tí a rà padà fún Jésù Kristi, àti pé ní wákàtí kọ̀ọ̀kan mo gbọ́dọ̀ yà ara mi sí mímọ́ fún iṣẹ́ ìránṣẹ́ rẹ̀?”

> “We are standing upon the threshold of great and solemn events. The whole earth is to be lightened with the glory of the Lord as the waters cover the channels of the great deep. Prophecies are being fulfilled, and stormy times are before us. Old controversies which have apparently been hushed for a long time will be revived, and new controversies will spring up; new and old will commingle, and this will take place right early. The angels are holding the four winds, that they shall not blow, until the specified work of warning is given to the world; but the storm is gathering, the clouds are loading, ready to burst upon the world, and to many it will be as a thief in the night.

> “A dúró lórí ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti ọlọ́lá. Gbogbo ayé ni a ó fi ògo Olúwa tàn mọ́lẹ̀ bí omi ṣe bo àwọn ọ̀nà ibú ńlá. Àwọn àsọtẹ́lẹ̀ ń ṣẹ, àwọn àkókò ìjì líle sì wà níwájú wa. Àwọn àríyànjiyàn àtijọ́ tí ó dà bí ẹni pé a ti mú dákẹ́ fún ìgbà pípẹ́ ni a ó tún jí dìde, àwọn àríyànjiyàn tuntun yóò sì yọ̀ sílẹ̀; tuntun àti àtijọ́ yóò dàpọ̀ mọ́ ara wọn, èyí yóò sì ṣẹlẹ̀ ní kùtùkùtù pátápátá. Àwọn áńgẹ́lì ń di ẹ̀fúùfù mẹ́rin mú, kí wọ́n má bàa fẹ́, títí iṣẹ́ ìkìlọ̀ tí a ti pàtó sí yóò fi jẹ́ fífún ayé; ṣùgbọ́n ìjì náà ń kó jọ, àwọn àwọsánmà sì ń kún fọ́fọ́, wọ́n ti múra tán láti bú sórí ayé, àti fún ọ̀pọ̀lọpọ̀ yóò dà bí olè ní òru.”

> “Many smiled and would not believe when we told them, twenty and thirty years ago, that the Sunday would be urged upon all the world, and a law be made to compel its observance, and force conscience. We see it being fulfilled. All that God has said of the future will surely come to pass; not one thing will fail of all that he has spoken. Protestantism is now reaching hands across the gulf to clasp hands with papacy, and a confederacy is being formed to trample out of sight the Sabbath of the fourth commandment; and the man of sin, who, at the instigation of Satan, instituted the spurious sabbath, this child of papacy, will be exalted to take the place of God.

> “Ọ̀pọ̀ ènìyàn rẹ́rìn-ín, wọn kò sì fẹ́ gbà gbọ́ nígbà tí a sọ fún wọn, ní ogún àti ọgbọ̀n ọdún sẹ́yìn, pé a óò fi ọjọ́ Àìkú tẹ̀ lé gbogbo ayé, àti pé a óò ṣe òfin láti fi mú kí a máa pa á mọ́, kí a sì fi agbára tẹ ẹ̀rí-ọkàn. A ń rí i bí ó ti ń ṣẹ ní ìmúṣẹ. Gbogbo ohun tí Ọlọ́run ti sọ ní ti ọjọ́ iwájú yóò dájú pé yóò ṣẹ; kò sí ohun kan nínú gbogbo ohun tí ó ti sọ tí yóò ṣubú. Àmọ́tẹ́sítáǹtì ń na ọwọ́ kọjá àfonífojì náà báyìí láti di ọwọ́ pọ̀ mọ́ pápá; a sì ń dá àjọṣepọ̀ kan sílẹ̀ láti tẹ Ọjọ́ Ìsinmi ti òfin kẹrin mọ́lẹ̀ títí yóò fi sọnù lójú; àti ènìyàn ẹ̀ṣẹ̀ náà, ẹni tí, nípasẹ̀ ìmísí Satani, fi ìdásílẹ̀ sábáàtì èké kalẹ̀, ọmọ pápá yìí, ni a óò gbé ga láti gba ipò Ọlọ́run.”

> “All heaven is represented to me as watching the unfolding of events. A crisis is to be revealed in the great and prolonged controversy in the government of God on earth. Something great and decisive is to take place, and that right early. If any delay, the character of God and his throne will be compromised. The armory of heaven is open; all the universe of God and its equipments are ready. One word has justice to speak, and there will be terrific representations upon the earth, of the wrath of God. There will be voices and thunderings and lightnings and earthquakes and universal desolation. Every movement in the universe of heaven is to prepare the world for the great crisis.

> “Gbogbo ọ̀run ni a fihàn mí bí ó ti ń ṣọ́ ìṣípayá àwọn ìṣẹ̀lẹ̀. A ó fi ìpò wàhálà kan hàn nínú ìjàkadì ńlá tí ó ti pẹ́ nínú ìṣàkóso Ọlọ́run lórí ayé. Ohun kan tí ó tóbi tí ó sì jẹ́ ìpinnu ni yóò ṣẹlẹ̀, àti pé láìpẹ́ rárá. Bí ìdádúró kankan bá wà, a ó ba ìwà Ọlọ́run àti ìtẹ́ rẹ jẹ́. Ilé ìpamọ́ ohun ìjà ọ̀run ti ṣí sílẹ̀; gbogbo àgbáyé Ọlọ́run àti gbogbo ohun èlò rẹ ti ṣetán. Ọ̀rọ̀ kan ṣoṣo ni ìdájọ́ òdodo ní láti sọ, àti pé àwòrán ìbẹ̀rù yóò farahàn lórí ayé, ti ìbínú Ọlọ́run. Ohùn, àrá, mànàmáná, ìmìtìtì ilẹ̀, àti ìparun gbogbo-ayé yóò wà. Gbogbo ìṣípòpo nínú àgbáyé ọ̀run ni láti pèsè ayé sílẹ̀ fún ìpò wàhálà ńlá náà.

> “Intensity is taking possession of every earthly element; and as a people who have had great light and wonderful knowledge, many of them are represented by the five sleeping virgins with their lamps, but no oil in their vessels; cold, senseless, with a feeble, waning piety. While a new life is being diffused and is springing up from beneath and taking fast hold of all Satan’s agencies, preparatory to the last great conflict and struggle, a new light and life and power is descending from on high, and taking possession of God’s people who are not dead, as many now are, in trespasses and sins. The people who will now see what is soon to come upon us by what is being transacted before us, will no longer trust in human inventions, and will feel that the Holy Spirit must be recognized, received, presented before the people, that they may contend for the glory of God, and work everywhere in the byways and highways of life, for the saving of the souls of their fellow-men. The only rock that is sure and steadfast is the Rock of Ages. Those only who build on this Rock are secure.

> “Ìgbóná-ọkàn ń gba gbogbo èròjà ayé ní ìní; àti gẹ́gẹ́ bí ènìyàn tí a ti fún ní ìmọ́lẹ̀ ńlá àti ìmọ̀ àgbàyanu, ọ̀pọ̀ nínú wọn ni a ṣàpẹẹrẹ wọn pẹ̀lú àwọn wúńdíá márùn-ún tí ń sùn, pẹ̀lú àwọn fìtílà wọn, ṣùgbọ́n tí kò ní òróró nínú àwọn ìkòkò wọn; tútù, aláìní ìmọ̀lára, pẹ̀lú ìwà-bí-Ọlọ́run tí ó rẹ̀wẹ̀sì tí ó sì ń dín kù. Nígbà tí ìyè tuntun kan ń tàn kálẹ̀, tí ó sì ń rú sókè láti ìsàlẹ̀, tí ó sì ń di mú ṣinṣin lórí gbogbo irinṣẹ́ Sátánì, gẹ́gẹ́ bí ìmúrasílẹ̀ fún ìjà ńlá ìkẹyìn àti ìjàkadì náà, ìmọ́lẹ̀ tuntun kan àti ìyè àti agbára ń sọ̀kalẹ̀ wá láti òkè, tí ó sì ń gba àwọn ènìyàn Ọlọ́run tí kò kú, gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ ṣe wà nísinsìnyí, nínú ìrékọjá àti ẹ̀ṣẹ̀, ní ìní. Àwọn ènìyàn tí yóò rí báyìí ohun tí yóò ṣẹlẹ̀ sí wa láìpẹ́ yìí nípa ohun tí a ń ṣe níwájú wa, kì yóò tún gbẹ́kẹ̀ lé àwọn ìṣètò ẹ̀dá ènìyàn mọ́, wọn yóò sì mọ̀ pé a gbọ́dọ̀ jẹ́ kí a mọ Ẹ̀mí Mímọ́, kí a gba A, kí a sì fi Í hàn níwájú àwọn ènìyàn, kí wọ́n lè jà fún ògo Ọlọ́run, kí wọ́n sì ṣiṣẹ́ ní ibi gbogbo ní àwọn ọ̀nà kéékèèké àti ọ̀nà ńlá ìgbésí ayé, fún ìgbàlà àwọn ọkàn àwọn ẹlẹgbẹ́ ènìyàn wọn. Àpáta kan ṣoṣo tí ó dájú tí ó sì fẹsẹ̀ múlẹ̀ ni Àpáta Àìnípẹ̀kun. Àwọn tí wọ́n kọ́lé lórí Àpáta yìí nìkan ni ó wà láìléwu.”

> “Those who are carnally minded now, notwithstanding the warnings given of God in his word and through the testimonies of his Spirit, will never unite with the holy family of the redeemed. They are sensual, debased in thought, and abominable in the sight of God. They have never been sanctified through the truth. They are not partakers of the divine nature, have never overcome self and the world with its affections and lusts. These characters are all through our churches, and as the result the churches are weak and sickly and ready to die. There must be no indifferent testimony borne now, but a decided, pointed testimony, rebuking every impurity, and exalting Jesus. We must as a people be in the attitude of expectation, working and waiting and watching and praying.

> “Àwọn tí ọkàn wọn ń tọ ohun ti ara nísinsin yìí, láìka àwọn ìkìlọ̀ tí Ọlọ́run ti fi fúnni nínú ọ̀rọ̀ Rẹ̀ àti nípasẹ̀ àwọn ẹ̀rí Ẹ̀mí Rẹ̀ sí, kì yóò láé darapọ̀ mọ́ ìdílé mímọ́ àwọn ẹni ìràpadà. Wọ́n jẹ́ ti ìfẹ́kúfẹ̀ẹ́ ara, wọ́n ti bàjẹ́ ní èrò inú, wọ́n sì jẹ́ ohun ìríra lójú Ọlọ́run. Kò tíì sí àkókò kankan tí a fi òtítọ́ sọ wọ́n di mímọ́. Wọ́n kì í ṣe alábápín nínú ìwà àtọrunwá, wọn kò sì tíì borí ara-ẹni àti ayé pẹ̀lú àwọn ìfẹ́ rẹ̀ àti àwọn ìfẹ́kúfẹ̀ẹ́ rẹ̀. Gbogbo irú àwọn ènìyàn bẹ́ẹ̀ wà káàkiri àwọn ìjọ wa, àti gẹ́gẹ́ bí èsì rẹ̀, àwọn ìjọ náà jẹ́ aláìlera, aláìsàn, wọ́n sì ti sún mọ́ ikú. Kò gbọdọ̀ sí ẹ̀rí àìfọkànbalẹ̀ kankan tí a gbé kalẹ̀ nísinsin yìí, bí kò ṣe ẹ̀rí tí ó dájú, tí ó ṣókí, tí ó sì tọ́ka gbangba, tí ń bá gbogbo àìmọ́́ jẹ́, tí ó sì ń gbé Jésù ga. Gẹ́gẹ́ bí ènìyàn kan, a gbọdọ̀ wà nínú ipò ìretí, kí a máa ṣiṣẹ́, kí a máa dúró, kí a máa ṣọ́ra, kí a sì máa gbàdúrà.”

> “This blessed hope of the second appearing of Christ needs to be presented often to the people, with its solemn realities; looking for the soon appearing of our Lord Jesus to come in his glory, will lead to the regarding of earthly things as emptiness and nothingness. All worldly honor or distinction is of no value, for the true believer lives above the world; his steps are advancing heavenward. He is a pilgrim and stranger. His citizenship is above. He is gathering the sunbeams of the righteousness of Christ into his soul, that he may be a burning and shining light in the moral darkness that has enshrouded the world. What vigorous faith, what lively hope, what fervent love, what holy, consecrated zeal for God is seen in him, and what a decided distinction between him and the world! ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’ ‘Watch ye therefore, for ye know not what hour your Lord doth come.’ ‘Therefore be ye ready also; for in such an hour as ye think not the Son of man cometh.” “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments.’” Pamphlets, 38–40.

> “Ireti alábùkún yìí ti ìfarahàn Kristi ní ìgbà kejì nílò kí a máa gbé e kalẹ̀ níwájú àwọn ènìyàn ní ọ̀pọ̀ ìgbà, pẹ̀lú àwọn òtítọ́ gidi rẹ̀ tí ó kún fún ìbọ̀rìṣà; dídúró ní ìfojúsọ́nà ìfarahàn Olúwa wa Jesu tí ó súnmọ́ láti wá nínú ògo rẹ̀, yóò mú kí a ka àwọn ohun ayé sí asán àti asán pátápátá. Gbogbo ọlá tàbí ipò gíga ayé kò ní iye kankan, nítorí onígbàgbọ́ tòótọ́ ń gbé lókè ayé; ìrìn ẹsẹ̀ rẹ̀ ń lọ sí ọ̀run. Arìnrìn-àjò àti àlejò ni í ṣe. Ilú-ìbílẹ̀ rẹ̀ wà lókè. Ó ń kó ìmólẹ̀ oòrùn òdodo Kristi sínú ọkàn rẹ̀, kí ó lè jẹ́ ìmọ́lẹ̀ tí ń jó tí ó sì ń tàn ní àárín òkùnkùn ìwà tí ó ti bo ayé mọ́ra. Irú ìgbàgbọ́ alágbára wo ni, irú ìrètí alààyè wo ni, irú ìfẹ́ gbígbóná wo ni, irú ìtara mímọ́ tí a ti yà sọ́tọ̀ fún Ọlọ́run wo ni a rí nínú rẹ̀, àti ìyàtọ̀ tí ó ṣe kedere tó bẹ́ẹ̀ láàárín rẹ̀ àti ayé! ‘Ẹ máa ṣọ́nà nítorí náà, kí ẹ sì máa gbàdúrà nígbà gbogbo, kí a lè kà yín sí ẹni tí ó yẹ láti sá fún gbogbo nǹkan wọ̀nyí tí yóò ṣẹlẹ̀, àti láti dúró níwájú Ọmọ ènìyàn.’ ‘Ẹ máa ṣọ́nà nítorí náà, nítorí ẹ kò mọ wákàtí wo ni Olúwa yín yóò dé.’ ‘Nítorí náà, ẹ múra tán pẹ̀lú; nítorí ní wákàtí tí ẹ kò rò, Ọmọ ènìyàn yóò dé.’ ‘Kíyèsi i, mo ń bọ̀ bí olè. Alábùkún ni ẹni tí ń ṣọ́nà, tí ó sì ń pa aṣọ rẹ̀ mọ́.’” Pamphlets, 38–40.

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