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

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Mẹ́tàdínlógún

Unveiling the Soon-Coming Sunday Law: A Typological Analysis of the Sign to Flee

Ìṣípayá Òfin Ọjọ́ Àìkú Tí Ń Bọ̀ Láìpẹ́: Ìtúpalẹ̀ Àpẹẹrẹ ti Àmì Láti Sá

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Jeff Pippenger

Published

March 5, 2024

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Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

Arábìnrin White fi òfin Àìkú tí ń bọ̀ láìpẹ́ hàn gẹ́gẹ́ bí “àmì” náà, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn ọmọ-ogun Róòmù tí wọ́n yí Jerúsálẹ́mù ká ní ọdún 66, àti ní ṣíṣe bẹ́ẹ̀, ó fi irú ẹgbẹ́ ènìyàn kan hàn tí ó ní ojú tí kì í rí, àti etí tí kì í gbọ́.

> “Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

> “Aìnípẹ́kun ń nà síwájú wa. Aṣọ-ikele náà fẹ́rẹ̀ẹ́ jẹ́ kó yí sílẹ̀. Àwa tí a dúró ní ipò pàtàkì, tó kún fún ojúṣe yìí, kí ni à ń ṣe, kí ni à ń ronú lé lórí, tí a fi dì mọ́ ìfẹ́ onímọ́tara-ẹni-nìkan wa sí ìtura, nígbà tí àwọn ọkàn ń ṣègbé yíká wa? Ṣé ọkàn wa ti di àìnífẹ̀ẹ́ pátápátá bí? Ṣé a kò lè nímọ̀lára tàbí lóye pé iṣẹ́ kan wà tí a ní láti ṣe fún ìgbàlà àwọn ẹlòmíràn? Ẹ̀yin ará, ṣé ẹ wà nínú ẹgbẹ́ àwọn tí, bí wọ́n tilẹ̀ ní ojú, wọn kò rí, tí, bí wọ́n tilẹ̀ ní etí, wọn kò gbọ́? Ṣé lásán ni Ọlọ́run fi fún yín ní ìmọ̀ ìfẹ́ rẹ̀? Ṣé lásán ni Ó ti rán ìkìlọ̀ léraléra sí yín? Ṣé ẹ gbàgbọ́ nínú àwọn ìkéde òtítọ́ àìnípẹ́kun nípa ohun tí ó fẹ́rẹ̀ẹ́ dé sórí ayé, ṣé ẹ gbàgbọ́ pé àwọn ìdájọ́ Ọlọ́run ń rọ̀ lórí àwọn ènìyàn, ṣùgbọ́n ẹ ṣì lè jókòó ní ìtura, ní ìrònú àìṣiṣẹ́, láìbikítà, ẹ̀yin onífẹ̀ẹ́ ayé?”

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Kì í ṣe àkókò yìí fún àwọn ènìyàn Ọlọ́run láti máa fi ọkàn wọn mọ́ ohun ayé tàbí láti kó ìṣúra wọn jọ sínú ayé. Àkókò náà kò jìnnà, nígbà tí, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ìjọ àkọ́kọ́, a ó fi agbára mú wa láti wá ibi ìsádi sí àwọn ibi ahoro àti ibi ìdákẹ́jẹ tí kò ní ènìyàn. Gẹ́gẹ́ bí ìdótì Jérúsálẹ́mù tí àwọn ọmọ-ogun Romu ṣe jẹ́ àmì ìkìlọ̀ fún sá àsálà sí àwọn Kristẹni ilẹ̀ Jùdíà, bẹ́ẹ̀ ni gbígba agbára sí ọwọ́ orílẹ̀-èdè wa nínú àṣẹ tí ń fi sábáàtì ti póòpù múlẹ̀ yóò jẹ́ ìkìlọ̀ fún wa. Nígbà náà ni yóò jẹ́ àkókò láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrasílẹ̀ fún fífi àwọn ìlú kékeré sílẹ̀ fún àwọn ilé ìgbèríko ní àwọn ibi ìpamọ́ láàárín àwọn òkè.” Testimonies, volume 5, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Òfin Ọjọ́-Àìkú tí ó sún mọ́lé ní Orílẹ̀-èdè Amẹ́ríkà ni àmì ìkìlọ̀ (àmì), “láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrasílẹ̀ fún fífi àwọn ìlú kékeré sílẹ̀ fún àwọn ilé ìfarapamọ́ ní àwọn ibi ìpamọ́ra láàárín àwọn òkè.” Adventismu Laodikea kò mọ̀ púpọ̀ pé ìṣòro òfin Ọjọ́-Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ń mú “àmì” tí a sọ nípa rẹ̀ nínú The Great Controversy ṣẹ. A ti ṣe àfihàn rẹ̀ nípasẹ̀ “àmì” náà ní ìbẹ̀rẹ̀ ọdún mẹ́ta àtààbọ̀. “Àmì” náà tí ó ṣẹ nígbà ìdótì àkọ́kọ́ sí Jerúsálẹ́mù tí a mú wá ní ọdún 66, sì jẹ́ àpẹẹrẹ “àsíà” tí a gbé sókè nígbà òfin Ọjọ́-Àìkú tí ó sún mọ́lé.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

Ìparun gidi ti Jerúsálẹmu ni Títùsì ṣe ní ọdún 70 AD, àti pé a ti kọ́kọ́ ṣàpẹẹrẹ ìdótì Títùsì nínú ìdótì Cestius ní ọdún 66 AD, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan hàn gẹ́gẹ́ bí àpèjúwe òpin ohun náà. Ìdótì àkọ́kọ́ ti Cestius ni “àmì” ìsálọ́ tí Jésù ti fi fún wọn, kì í ṣe ìdótì Títùsì. Ọ̀kan jẹ́ ìdótì ní ìbẹ̀rẹ̀, èkejì sì jẹ́ ìdótì ní òpin.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Kò sí Kristẹni kan ṣoṣo tí ó ṣègbé nínú ìparun Jerusalẹmu. Kristi ti fi ìkìlọ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ tẹ́lẹ̀, gbogbo àwọn tí ó sì gba ọ̀rọ̀ Rẹ̀ gbọ́ ń ṣọ́ra de àmì tí a ti ṣèlérí. ‘Nígbà tí ẹ bá rí Jerusalẹmu tí àwọn ọmọ-ogun yí ká,’ ni Jesu wí, ‘nígbà náà ni kí ẹ mọ̀ pé ìdahoro rẹ̀ ti súnmọ́ tòsí. Nígbà náà ni kí àwọn tí ó wà ní Judea sá lọ sí àwọn òkè; kí àwọn tí ó wà láàrín rẹ̀ sì jáde kúrò.’ Luku 21:20, 21. Lẹ́yìn tí àwọn ará Romu lábẹ́ Cestius ti yí ìlú náà ká, wọ́n fi ìyàlẹ́nu sílẹ̀ kúrò nínú ìdótì náà nígbà tí ohun gbogbo dà bí ẹni pé ó rọrùn fún ìkọlù kíákíá lẹ́sẹ̀kẹsẹ̀. Àwọn tí a dìde mọ́ inú ìlú náà, tí wọ́n ti sọ ireti ìfaradà aṣeyọrí nù, fẹ́rẹ̀ẹ́ fi ara wọn léwọ̀n, nígbà tí jagunjagun Romu náà yọ ọmọ-ogun rẹ̀ kúrò láìsí ìdí tí a lè rí kedere kankan. Ṣùgbọ́n ìtọ́jú àánú Ọlọ́run ń darí ìṣẹ̀lẹ̀ lọ fún ire àwọn ènìyàn Tirẹ̀. A ti fi àmì tí a ṣèlérí náà hàn fún àwọn Kristẹni tí ń dúró de e, nísinsin yìí sì ni ànfàní wà fún gbogbo àwọn tí ó bá fẹ́, láti ṣègbọràn sí ìkìlọ̀ Olùgbàlà. A darí ìṣẹ̀lẹ̀ lọ bẹ́ẹ̀ gẹ́gẹ́ pé bẹ́ẹ̀ ni àwọn Júù tàbí àwọn ará Romu kò lè dí ìsá àwọn Kristẹni lọ́wọ́. Nígbà tí Cestius padà sẹ́yìn, àwọn Júù jáde láti Jerusalẹmu, wọ́n sì lé ọmọ-ogun rẹ̀ tí ń fà sẹ́yìn náà; bí àwọn agbára méjèèjì ṣe wà ní fífi gbogbo agbára wọn ṣiṣẹ́ bẹ́ẹ̀, àwọn Kristẹni ní ànfàní láti kúrò ní ìlú náà. Ní àkókò yẹn pẹ̀lú, a ti tún mú ilẹ̀ náà kúrò lọ́wọ́ àwọn ọ̀tá tí ó lè ti gbìyànjú láti dí wọ́n mú lójú ọ̀nà. Ní àkókò ìdótì náà, àwọn Júù péjọ sí Jerusalẹmu láti pa Àjọ̀dún Àgọ́ Mímọ́ mọ́, bẹ́ẹ̀ ni àwọn Kristẹni káàkiri ilẹ̀ náà lè sá lọ láìsí ìdènà kankan. Láìjẹ́ kí àkókò lọ, wọ́n sá lọ sí ibi ààbò—ìlú Pella, ní ilẹ̀ Perea, lẹ́bàá Jordani.” The Great Controversy, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Ìdótì Jerúsálẹ́mù lábẹ́ Cestius ní ọdún 66 mú “àmì” ìkìlọ̀ náà ṣẹ, èyí tí Kristi ti kọ sílẹ̀ fún àwọn Kristẹni ti ìtàn náà; ṣùgbọ́n ìdótì ti Titu ní ọdún 70 Lẹ́yìn Kristi kò pèsè “àmì” kankan láti sá. Nínú ìdótì náà kò sí Kristẹni kankan tí ó ṣẹ́kù nínú ìlú náà, àti ìdótì ìkẹyìn náà yọrí sí ìparun Jerúsálẹ́mù; nínú ìparun Jerúsálẹ́mù náà, “kò sí Kristẹni kankan tí ó ṣègbé,” nítorí àwọn Kristẹni ti sá ní ìbẹ̀rẹ̀ ìtàn náà.

> “The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

> “Àwọn agbára àwọn Júù, tí wọ́n ń lé Cestius àti ọmọ-ogun rẹ̀ lẹ́yìn, kọlu ẹ̀yìn wọn pẹ̀lú ìbínú líle tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi hàn pé ìparun pátápátá ń halẹ̀ mọ́ wọn. Pẹ̀lú ìṣòro ńlá ni àwọn ará Róòmù fi lè ṣe ìyípadà padà wọn. Àwọn Júù sá bọ́ láìfẹ́ẹ̀ ní àdánù kankan, wọ́n sì pẹ̀lú ìkógun wọn padà wá sí Jerusalẹmu nínú ìṣẹ́gun. Síbẹ̀, àṣeyọrí tí ó dà bíi ẹni pé ó dára yìí kò mú nǹkan kan wá fún wọn bí kò ṣe ibi. Ó fi ẹ̀mí ìdúró ṣinṣin aláìgbọ́wọ̀ yẹn sí wọn lòdì sí àwọn ará Róòmù, èyí tí kò pẹ́ rárá tí ó sì mú ìbànújẹ́ tí a kò lè sọ jáde wá sórí ìlú tí a ti dá lẹ́bi náà.

> “Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

> “Àwọn àjálù tí ó burú gidigidi ni ó ṣubú lórí Jerusalẹmu nígbà tí Títùsì tún bẹ̀rẹ̀ ìdótì rẹ̀. A ti yí ìlú náà ká ní àkókò Ìrékọjá, nígbà tí àràádọ́ta ọ̀kẹ́ àwọn Júù ti péjọ sínú odi rẹ̀.” The Great Controversy, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

Láti àjọ̀dún Àgọ́ ní ọdún 66 títí dé Ìrékọjá ní ọdún 70 jẹ́ ọdún mẹ́ta àtààbọ̀, èyí tí ní ti àsọtẹ́lẹ̀ jẹ́ ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́. Láti ọdún 66 títí dé ọdún 70, Róòmù abọ̀rìṣà tẹ tẹ́ńpìlì náà àti ogun náà mọ́lẹ̀, gẹ́gẹ́ bí Róòmù póòpù ṣe tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì láti ọdún 538 títí dé 1798.

> 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 11:2.

> Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì náà, fi sílẹ̀, má sì ṣe wíwọ̀n rẹ̀; nítorí a ti fi í fún àwọn aláìkọlà: ìlú mímọ́ náà ni wọn yóò sì tẹ̀ mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Mejeeji Róòmù abọ̀rìṣà àti Róòmù pòòpù tẹ Jerusalẹmu mọ́lẹ̀ fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ (ọdún), báyìí ni wọ́n ṣe fi hàn pé Róòmù ìgbà òde òní yóò tẹ Jerusalẹmu ẹ̀mí ti àwọn ọjọ́ ìkẹyìn mọ́lẹ̀ fún àkókò àpẹẹrẹ ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́. Àkókò àpẹẹrẹ náà yóò bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà, nígbà tí a bá mú ọgbẹ́ ikú náà lára dà.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti ṣá a ní ọgbẹ́ tí yóò pa á; a sì wo ọgbẹ́ ikú rẹ̀ sàn: gbogbo ayé sì yà á lẹ́nu lẹ́yìn ẹranko náà. Wọ́n sì bọ̀wọ̀ fún dragoni náà tí ó fi agbára fún ẹranko náà: wọ́n sì bọ̀wọ̀ fún ẹranko náà, wí pé, Ta ni ó dàbí ẹranko náà? ta ni ó lè bá a jagun? A sì fi ẹnu kan fún un tí ń sọ ohun ńláńlá àti ọ̀rọ̀-òdi sí Ọlọ́run; a sì fi agbára fún un láti máa bá a lọ fún oṣù méjìlelógójì. Ìfihàn 13:3–5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Oṣù méjìlélógójì àpẹẹrẹ ti inúnibíni pápà jẹ́ “wákàtí” ìpẹ̀yà òfin Ọjọ́ Àìkú. “Wákàtí” náà bẹ̀rẹ̀ pẹ̀lú “àmì” kan (àsíá), ó sì parí pẹ̀lú “àwọn àmì.” “Àmì” àsíá náà nígbà òfin Ọjọ́ Àìkú yóò mú kí àwọn Kristẹni kankan tí ó ṣì wà ní Babiloni sá lọ sí òkè mímọ́ ológo náà tí a ti gbé ga sókè ju àwọn òkè kéékèèké yòókù lọ.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ ìkẹyìn pé, a ó fi òkè ilé Olúwa múlẹ̀ lórí òkè ńlá, a ó sì gbé e ga ju àwọn òkè kéékèèké lọ; gbogbo orílẹ̀-èdè yóò sì máa ṣàn wá sí i. Ọ̀pọ̀lọpọ̀ ènìyàn yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jékọ́bù; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, a ó sì máa rìn ní ipa ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Ìsálọ kúrò ní àwọn ìlú nígbà ìkéde tí ń fi ìjọ́sìn ọjọ́ Àìkú lélẹ̀ ni a ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìsálọ àwọn Kristẹni ní ọdún 66, àti ìsálọ ìjọ ní ọdún 538 tí ó sá lọ sínú aginjù.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Obìnrin náà sì sá lọ sí aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọn lè máa bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún kan ó lé igba [200] àti ọgọ́ta ọjọ́. Ìfihàn 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Ìparun Jerusalẹmu láti ìgbà ìdótì àkọ́kọ́ títí dé ìdótì ìkẹyìn pé ọdún mẹ́ta àtààbọ̀, ṣùgbọ́n a fi ìránṣẹ́ ìkìlọ̀ nípa ìparun tí ń bọ̀ hàn fún ọdún méje, ọdún mẹ́ta àtààbọ̀ ṣáájú ìdótì àkọ́kọ́ àti ọdún mẹ́ta àtààbọ̀ lẹ́yìn rẹ̀.

> “All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

> “Gbogbo àwọn àsọtẹ́lẹ̀ tí Kristi fi fúnni nípa ìparun Jerusalẹmu ni a mú ṣẹ ní pípé gẹ́gẹ́ bí a ti sọ wọn. Àwọn Júù rí òtítọ́ ọ̀rọ̀ ìkìlọ̀ Rẹ̀ ní ìrírí: ‘Pẹ̀lú ìwọ̀n tí ẹ fi ń wọn ni a ó fi tún wọn fún yín.’ Matteu 7:2.

> “Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

> “Àwọn àmì àti àwọn iṣẹ́ ìyanu farahàn, wọ́n ń kéde àjálù àti ìparun. Ní àárín òru, ìmọ́lẹ̀ kan tí kì í ṣe ti àdánidá tàn lórí tẹ́ńpìlì àti lórí pẹpẹ náà. Lórí àwọsánmà ní ìwọ̀-oòrùn, a rí àwòrán àwọn kẹ̀kẹ́-ogun àti àwọn ọkùnrin ogun tí wọ́n ń kóra jọ fún ogun. Àwọn àlùfáà tí wọ́n ń ṣe iṣẹ́ ìsìn ní alẹ́ nínú ibi mímọ́ kún fún ìbẹ̀rù nítorí àwọn ohun àdììtú; ilẹ̀ mì tìtì, a sì gbọ́ ohùn púpọ̀ gan-an tí ń ké pé: ‘Ẹ jẹ́ kí a kúrò níhìn-ín.’ Ẹnubodè ńlá ti ìlà-oòrùn, tí ó wuwo tó bẹ́ẹ̀ tí ó fi ṣòro kí ogún ọkùnrin lè ti í, tí a sì fi àwọn ọ̀pá irin ńláńlá dì í mú ṣinṣin sínú pátákó òkúta líle, ṣí sílẹ̀ ní àárín òru láìsí ohun àfihàn kankan tí ó ṣí i.—Milman, The History of the Jews, ìwé 13.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Fún ọdún méje, ọkùnrin kan ń bá a lọ sókè-sílẹ̀ ní àwọn òpópónà Jerusalẹmu, ní kéde àwọn ègbé tí yóò bọ̀ wá sórí ìlú náà. Ní ọ̀sán àti ní òru ó máa ń kọ orin ìsìnkú ìbànújẹ́ rẹ̀ ní ohùn gíga pé: ‘Ohùn kan láti ìlà-oòrùn! ohùn kan láti ìwọ̀-oòrùn! ohùn kan láti ọ̀dọ̀ àwọn ẹ̀fúùfù mẹ́rin! ohùn kan sí Jerusalẹmu, àti sí tẹmpili! ohùn kan sí àwọn ọkọ ìyàwó àti àwọn ìyàwó! ohùn kan sí gbogbo àwọn ènìyàn!’—Ibid. Wọ́n fi ẹni àjèjì yìí sínú ẹ̀wọ̀n, wọ́n sì na án lọ́gàn, ṣùgbọ́n kò sí ẹdun kankan tí ó jáde kúrò lẹ́nu rẹ̀. Sí ẹ̀gàn àti sí ìkà, kò fi ìdáhùn mìíràn hàn bí kò ṣe pé: ‘Ègbé, ègbé ni fún Jerusalẹmu!’ ‘ègbé, ègbé ni fún àwọn olùgbé inú rẹ̀!’ Igbe ìkìlọ̀ rẹ̀ kò dáwọ́ dúró títí di ìgbà tí wọ́n pa á nínú ìdótì tí ó ti sọ tẹ́lẹ̀.” The Great Controversy, 29, 30.

The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Ìparun ìkẹyìn ti Jerusalẹmu gidi ní ọdún 70 ni a ti ṣáájú pẹ̀lú “àwọn àmì àti àwọn iṣẹ́ ìyanu” tí ó fi “àjálù àti ìparun” hàn. Àwọn “àmì” ìkìlọ̀ náà ni a fihàn fún ọdún mẹ́ta àtààbọ̀ kí ìdótì àkọ́kọ́ tó bẹ̀rẹ̀, àti fún ọdún mẹ́ta àtààbọ̀ tí ó ṣamọ̀nà sí ìparun náà. “Àwọn àmì” náà (ní ọ̀pọ̀) tí ó fi ìparun tí ń bọ̀ hàn kì í ṣe “àmì” ìkìlọ̀ láti sá, bí kò ṣe ìkéde pé àkókò oore-ọ̀fẹ́ ti fẹ́rẹ̀ dé òpin.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

Nínú títẹ Jerúsálẹ́mù ti ẹ̀mí mọ́lẹ̀ láti ọdún 538 sí 1798, “àmì” ìkìlọ̀ láti sá ni nígbà tí ìríra ìdahoro farahàn, nígbà tí “ẹni ẹ̀ṣẹ̀ náà” ti “ṣípayá,” gẹ́gẹ́ bí “ọmọ ìparun; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀; débi pé òun gẹ́gẹ́ bí Ọlọ́run jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run.”

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

> Nítorí náà, nígbà tí ẹ̀yin bá rí ohun ìríra ìparun náà, tí a sọ̀rọ̀ rẹ̀ láti ẹnu Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹni tí ó bá kà á, kí ó yé e.) Matteu 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Nígbà tí àwọn Kristẹni ìtàn náà mọ “àmì” yẹn, wọ́n sá lọ sí aginjù fún ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́ta, àti ọgọ́ta ọdún.

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Ó béèrè ìjà gidi, ìjà ìdààmú, fún àwọn tí yóò jẹ́ olóòtítọ́ láti dúró ṣinṣin lòdì sí àwọn ẹ̀tàn àti ohun ìríra tí a fi aṣọ àlùfáà bo, tí a sì mú wọ inú ìjọ. A kò gba Bíbélì gẹ́gẹ́ bí ìlànà ìgbàgbọ́. A pe ẹ̀kọ́ òmìnira ẹ̀sìn ní àròsọ ìkọ̀lù sí ìgbàgbọ́, a sì kórìíra àwọn alátìlẹ́yìn rẹ̀, a sì sọ wọ́n di ẹni tí a lé kúrò.”

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

> “Lẹ́yìn ìjà gígùn àti líle kan, àwọn díẹ̀ olóòtítọ́ pinnu láti tú gbogbo ìṣọ̀kan wọn pẹ̀lú ìjọ apẹ̀yìndà náà ká bí ó bá ṣì kọ̀ láti gba ara rẹ̀ sílẹ̀ kúrò nínú irọ́ àti ìbọ̀rìṣà. Wọ́n rí i pé ìyapa jẹ́ dandan pátápátá bí wọ́n bá fẹ́ gbọ́ràn sí ọ̀rọ̀ Ọlọ́run. Wọ́n kò lè fi àṣìṣe tí yóò pa ọkàn ara wọn run farada, tàbí kí wọ́n fi àpẹẹrẹ kan lélẹ̀ tí yóò fi ìgbàgbọ́ àwọn ọmọ wọn àti àwọn ọmọ ọmọ wọn sínú ewu. Láti rí àlàáfíà àti ìṣọ̀kan gbà, wọ́n múra tán láti ṣe ohunkóhun tí yóò bá ìṣòtítọ́ sí Ọlọ́run mu gẹ́gẹ́ bí ìtẹ́wọ́gbà; ṣùgbọ́n wọ́n ní ìmọ̀lára pé àní àlàáfíà pàápàá yóò jẹ́ ohun tí a rà ní iye tí ó pọ̀ jù bí a bá fi ìlànà rúbọ fún un. Bí a bá lè rí ìṣọ̀kan gbà nípa fífi òtítọ́ àti òdodo ṣe àdéhùn nìkan, nígbà náà jẹ́ kí ìyàtọ̀ wà, àní ogun pẹ̀lú.” The Great Controversy, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Ní ìsúnmọ́ ìparí ẹgbẹ̀rún ọdún kan, ọgọ́ta méjì àti ọgọ́ta ọdún ìnúnibíni ti pòòpù, àwọn “àmì” wà (ní ọ̀pọ̀), àti gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn “àmì” ní òpin ẹgbẹ̀rún ọjọ́ kan, ọgọ́ta méjì àti ọgọ́ta ọjọ́ tí Róòmù aláìgbọ́ràn fi tẹ Jerúsálẹ́mù gidi mọ́lẹ̀; àwọn “àmì” wọ̀nyẹn kì í ṣe àmì láti sá.

> “The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

> “Olùgbàlà ń fi àwọn àmì ìbọ̀wá Rẹ̀ hàn, ó sì tún ju bẹ́ẹ̀ lọ, Ó dá àkókò náà múlẹ̀ nígbà tí àkọ́kọ́ nínú àwọn àmì wọ̀nyí yóò farahàn pé: ‘Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìpọ́njú ọjọ́ wọ̀nyẹn ni a ó mú kí oòrùn ṣókùnkùn, òṣùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn, àwọn ìràwọ̀ yóò sì ti ọ̀run ṣubú, a ó sì mì agbára àwọn ọ̀run: nígbà náà ni àmì Ọmọ ènìyàn yóò farahàn ní ọ̀run: nígbà náà ni gbogbo ẹ̀yà ilẹ̀ ayé yóò ṣọ̀fọ̀, wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ lórí àwọsánmà ọ̀run pẹ̀lú agbára àti ògo ńlá. Yóò sì rán àwọn angẹli Rẹ̀ pẹ̀lú ohun ipè ńlá, wọn yóò sì kó àwọn àyànfẹ́ Rẹ̀ jọ láti inú ẹ̀fúùfù mẹ́rin, láti ìpẹ̀kun ọ̀run kan dé ìpẹ̀kun kejì.’”

> “At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

> “Ní òpin inúnibíni pàtàkì ti póòpù, Kristi sọ pé, òòrùn yóò ṣókùnkùn, òṣùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn. Lẹ́yìn náà, àwọn ìràwọ̀ yóò ṣubú láti ọ̀run. Ó sì wí pé, ‘Ẹ kọ́ àpèjúwe igi ọ̀pọ̀tọ́; Nígbà tí ẹ̀ka rẹ̀ bá ṣì rọ̀, tí ó sì bẹ̀rẹ̀ sí í rú ewé, ẹ mọ̀ pé òòrùn ìgbà ẹ̀rùn ti súnmọ́: bẹ́ẹ̀ gẹ́gẹ́ ni ẹ̀yin pẹ̀lú, nígbà tí ẹ bá rí gbogbo nǹkan wọ̀nyí, ẹ mọ̀ pé Ó súnmọ́ tòsí, àní ní ẹnu-ọ̀nà.’ Matteu 24:32, 33, ààlà.”

> “Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

> “Kristi ti fi àwọn àmì ìbọ̀ wá Rẹ̀ hàn. Ó kéde pé a lè mọ̀ nígbà tí Ó bá súnmọ́ tòsí, àní ní ẹnu-ọ̀nà. Ó sọ nípa àwọn tí wọ́n rí àwọn àmì wọ̀nyí pé, ‘Ìran yìí kì yóò kọjá lọ, títí gbogbo nǹkan wọ̀nyí yóò fi ṣẹ.’ Àwọn àmì wọ̀nyí ti hàn. Ní báyìí a mọ̀ dájú pé ìbọ̀ wá Oluwa ti súnmọ́. ‘Ọ̀run àti ayé yóò kọjá lọ,’ ni Ó wí, ‘ṣùgbọ́n ọ̀rọ̀ Mi kì yóò kọjá lọ.’” The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Nígbà tí “ọdún mẹ́ta àtààbọ̀ tí a fi ń tẹ Jerúsálẹ́mù mọ́lẹ̀” lábẹ́ Róòmù ti póòpù ń bọ sí òpin, ọ̀wọ̀n àwọn “àmì” kan wà, tí wọ́n fi ìbọ̀wá Kristi hàn, tí wọ́n sì ṣílẹ̀ ìtàn àwọn Míléráítì. Ìtàn àwọn Míléráítì yóò tún ṣe ní àwọn ọjọ́ ìkẹyìn dé ọ̀rọ̀ kọ̀ọ̀kan. Àwọn “àmì” wọ̀nyẹn, tí ó hàn “ní ìparí inúnibíni ńlá ti póòpù,” ni a ti fi ojú àpẹẹrẹ hàn tẹ́lẹ̀ nínú àwọn “àmì” tí ó farahàn bí ọdún mẹ́ta àtààbọ̀ ìtẹ̀mọ́lẹ̀ Jerúsálẹ́mù láti ọdún 66 sí 70 lábẹ́ Róòmù aláìgbàgbọ́ ṣe ń parí. Nítorí náà, lórí ẹ̀rí àwọn ẹlẹ́rìí méjì, “àmì” kan yóò wà ti àsíá náà tí a gbé sókè ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀ ńlá, èyí tí í ṣe àmì ìkìlọ̀ láti sá nínú ìtàn Róòmù òde-òní, àti pé “àmì” púpọ̀ náà yóò tún wà, ní ọ̀pọ̀, tí yóò ṣẹlẹ̀ ní ìparí àkókò inúnibíni ti Róòmù òde-òní ní àwọn ọjọ́ ìkẹyìn.

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

> “Ka orí kẹrìnlélógún (21) nínú ìwé Lúùkù. Nínú rẹ̀ ni Kristi ti fi ìkìlọ̀ yìí fún wa pé, ‘Ẹ máa ṣọ́ra fún ara yín, kí ọkàn yín má bàa di ẹrù nígbàkigbà nítorí àjẹkùjẹ, àti ọ̀mùtí, àti àníyàn ayé yìí, kí ọjọ́ náà má sì ṣe dé bá yín lójijì láìròyìn. Nítorí bí ìdẹkùn ni yóò ṣe dé sórí gbogbo àwọn tí ń gbé lórí ojú gbogbo ilẹ̀ ayé. Nítorí náà ẹ máa ṣọ́nà, ẹ sì máa gbàdúrà nígbà gbogbo, kí a lè kà yín sí ẹni tí ó yẹ láti sá gbogbo nǹkan wọ̀nyí kúrò, àti láti dúró níwájú Ọmọ ènìyàn’ (Lúùkù 21:34–36).”

> “The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

> “Àwọn ààmì àwọn àkókò ń ṣẹ ní ayé wa, síbẹ̀, a ṣàpẹẹrẹ àwọn ìjọ lápapọ̀ gẹ́gẹ́ bí ẹni tí wọ́n ń sùn. Ṣé a kò ní gba ìkìlọ̀ láti inú ìrírí àwọn wúńdíá aṣiwèrè, tí nígbà tí ìkéde náà dé pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ wọ́n rí i pé wọn kò ní òróró nínú àwọn fìtílà wọn? Nígbà tí wọ́n sì lọ rà òróró, ọkọ ìyàwó wọlé lọ sí àsè ìgbéyàwó pẹ̀lú àwọn wúńdíá ọlọ́gbọ́n, a sì ti ilẹ̀kùn. Nígbà tí àwọn wúńdíá aṣiwèrè dé ibi gbọngàn àsè náà, wọ́n gba ìkọ̀sílẹ̀ tí wọn kò retí. Olúwa àsè náà sọ pé, ‘Èmi kò mọ yín.’ A fi wọ́n sílẹ̀ níta lórí òpópónà òfo, nínú òkùnkùn biribiri òru.” Manuscript Releases, volume 15, 229.

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