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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Ẹ̀ẹ́dógún

Unveiling the Prophetic Characteristics of the Final Generation

Ṣíṣí Àwọn Àmì Àsọtẹ́lẹ̀ ti Ìran Ìkẹyìn Payá

Author

Jeff Pippenger

Published

March 4, 2024

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In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.

Nínú ìran ìkẹyìn ti àwọn ènìyàn kan tí a ń kọjá lọ, a dá àwọn àbùdá wòlíì kan mọ̀. Nígbà náà ni wọ́n di ìran àwọn paramọ́lẹ̀, nítorí wọ́n ti dá ìwà Sátánì sílẹ̀ nínú ara wọn. Wọ́n jẹ́ ìran àwọn panṣágà, nítorí wọ́n ti dá ìsopọ̀ aláìmímọ́ pọ̀ mọ́ àwọn ọ̀tá Ọlọ́run. Wọ́n ti dé ipò kan tí wọ́n ń ríran, ṣùgbọ́n wọn kò lè lóye; wọ́n ń gbọ́ran, ṣùgbọ́n wọn kò lè mòye; nítorí wọn kò tíì yípadà, èyí tí a ṣàfihàn gẹ́gẹ́ bí ọkàn wọn ti ń sanra. Mósè ni ẹni àkọ́kọ́ tó kọ́kọ́ sọ̀rọ̀ lórí ìṣẹ̀lẹ̀ yìí gan-an.

> And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.

> Mósè sì pè gbogbo Ísráẹ́lì, ó sì wí fún wọn pé, Ẹ ti rí gbogbo ohun tí Olúwa ṣe níwájú ojú yín ní ilẹ̀ Ejibiti sí Fáráò, àti sí gbogbo àwọn ìránṣẹ́ rẹ̀, àti sí gbogbo ilẹ̀ rẹ̀; àwọn ìdánwò ńlá tí ojú yín ti rí, àwọn àmì náà, àti àwọn iṣẹ́ ìyanu ńlá wọ̀nyẹn: Síbẹ̀, Olúwa kò tíì fi ọkàn láti mọ̀ fún yín, àti ojú láti rí, àti etí láti gbọ́, títí di òní yìí. Diutarónómì 29:2–4.

In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.

Nínú ìtọ́kasí àkọ́kọ́ sí ìṣẹ̀lẹ̀ Laodicea ti rírí àti gbígbọ́, ohun tí àwọn ènìyàn Ọlọ́run kò lè rí ni àwọn àmì àti iṣẹ́ ìyanu inú ìtàn ìpìlẹ̀ wọn. Jeremiah ṣàfihàn ìṣẹ̀lẹ̀ náà gẹ́gẹ́ bí àbùdá àwọn “wúńdíá aṣiwèrè,” ní àwọn ọjọ́ ìkẹyìn, àti gẹ́gẹ́ bí àfihàn ìkọ̀ láti ọ̀dọ̀ àwọn wúńdíá aṣiwèrè láti gba àwọn ìfẹ̀rọ̀ṣẹ́ àwọn áńgẹ́lì mẹ́ta, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìkéde áńgẹ́lì àkọ́kọ́ láti bẹ̀rù Ọlọ́run Ẹlẹ́dàá. Nítorí ìṣọ̀tẹ̀ yìí ni wọn kò fi gba òjò àgbẹ̀yìn.

> Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.

> Ẹ kéde èyí ní ilé Jákọ́bù, kí ẹ sì sọ ọ́ di mímọ̀ ní Juda, pé, Ẹ gbọ́ èyí nísinsin yìí, ẹ̀yin ènìyàn aláìgbọ́n tí kò ní òye; tí ó ní ojú, tí kò sì rí; tí ó ní etí, tí kò sì gbọ́: Ẹ kò ha ní bẹ̀rù mi? ni Olúwa wí; ẹ kì yóò ha wárìrì níwájú mi, èmi tí mo fi iyanrìn ṣe ààlà òkun nípa àṣẹ àìnípẹ̀kun, kí ó má bàa lè kọjá a? Bí ó tilẹ̀ jẹ́ pé ìgbì rẹ̀ ń ru ara wọn sókè, wọn kò lè borí; bí wọ́n tilẹ̀ ń hó, wọn kò sì lè rékọjá rẹ̀. Ṣùgbọ́n àwọn ènìyàn yìí ní ọkàn ọlọ̀tẹ̀ àti aláìgbọ́ran; wọ́n ti ṣọ̀tẹ̀, wọ́n sì ti lọ. Bẹ́ẹ̀ ni wọn kò wí nínú ọkàn wọn pé, Jẹ́ kí a bẹ̀rù Olúwa Ọlọ́run wa, ẹni tí ń fún wa ní òjò, ìkínní àti ìkẹ́yìn, ní àkókò wọn; ẹni tí ń pa àwọn ọ̀sẹ̀ tí a yàn kalẹ̀ fún ìkórè mọ́ fún wa. Àìṣòdodo yín ti yí àwọn nǹkan wọ̀nyí padà, ẹ̀ṣẹ̀ yín sì ti fà àwọn ohun rere kúrò lọ́dọ̀ yín. Jeremiah 5:20–25.

Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.

Esekieli fi hàn pé àwọn tí ń ṣàfihàn àwọn àbùdá tí a ṣojú fún nípa rírí ṣùgbọ́n àìlóye jẹ́ ilé ọlọ̀tẹ̀. Ilé ọlọ̀tẹ̀ ni wọ́n, tí kì yóò wo ìtàn àwọn ìpìlẹ̀ wọn, tí wọ́n jẹ́ àwọn wúńdíá òmùgọ̀, tí a kò tíì yí padà, nítorí wọ́n kọ̀ láti gba ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́, èyí tí ó túmọ̀ sí pé kí wọ́n kọ̀ wọ́n gbogbo; nítorí bí o kò bá gba ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́, o kò lè gba èkejì tàbí ẹ̀kẹta. Nínú ipò yìí ni a ti dí òjò àkẹ́yìn mọ́lẹ̀ fún àwọn wúńdíá wọ̀nyí ní àkókò òjò àkẹ́yìn. Lẹ́yìn tí Jésù ti sọ̀rọ̀ nípa àbùdá yìí nínú ìtàn-àsọyé Rẹ̀, Ó sì tẹ̀síwájú láti gbé òwe afúnrúgbìn kalẹ̀.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.

> Ṣùgbọ́n alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín pé, ọ̀pọ̀ wòlíì àti olódodo ènìyàn ti fẹ́ láti rí àwọn ohun wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn ohun wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Nítorí náà, ẹ gbọ́ àkàwé afúnrúgbìn náà. Nígbà tí ẹnikẹ́ni bá gbọ́ ọ̀rọ̀ ìjọba náà, tí kò sì yé e, nígbà náà ni ẹni búburú náà dé, ó sì gba ohun tí a ti fún nínú ọkàn rẹ̀ lọ. Èyí ni ẹni tí ó gba irúgbìn lẹ́gbẹ̀ẹ́ ọ̀nà. Ṣùgbọ́n ẹni tí ó gba irúgbìn sí ibi olókúta, òun náà ni ẹni tí ó gbọ́ ọ̀rọ̀ náà, tí ó sì fi ayọ̀ gbà á lẹ́sẹ̀kẹsẹ̀; ṣùgbọ́n kò ní gbòǹgbò nínú ara rẹ̀, bí kò ṣe pé ó dúró fún ìgbà díẹ̀; nítorí nígbà tí ìpọ́njú tàbí inúnibíni bá dìde nítorí ọ̀rọ̀ náà, lẹ́sẹ̀kẹsẹ̀ ni ó kọsẹ̀. Ẹni tí ó sì gba irúgbìn láàrin ẹ̀gún, òun ni ẹni tí ó gbọ́ ọ̀rọ̀ náà; ìṣòro ayé yìí àti ẹ̀tàn ọrọ̀ sì pa ọ̀rọ̀ náà mọ́lẹ̀, ó sì di aláìní èso. Ṣùgbọ́n ẹni tí ó gba irúgbìn sínú ilẹ̀ rere, òun ni ẹni tí ó gbọ́ ọ̀rọ̀ náà, tí ó sì yé e; ẹni náà sì máa ń so èso, ó sì ń mú jáde, èyí kan ọgọ́rùn-ún, èyí kan ọgọ́ta, èyí kan ọgbọ̀n. Ó tún fi àkàwé mìíràn sọ fún wọn, wí pé, A fi ìjọba ọ̀run wé ọkùnrin kan tí ó fún irúgbìn rere sínú oko rẹ̀: ṣùgbọ́n bí àwọn ènìyàn ṣe sùn, ọ̀tá rẹ̀ dé, ó sì fún èpò láàrín àlìkámà, ó sì lọ. Ṣùgbọ́n nígbà tí ewéko náà yọ, tí ó sì so èso, nígbà náà ni èpò náà farahàn pẹ̀lú. Bẹ́ẹ̀ ni àwọn ọmọ-ọdọ́ olúwa ilé náà wá, wọ́n sì wí fún un pé, Olúwa, ṣé kì í ṣe irúgbìn rere ni ìwọ fún sínú oko rẹ? nibo ni èpò ti wá sí i nígbà náà? Ó sì wí fún wọn pé, Ọ̀tá kan ni ó ṣe èyí. Àwọn ọmọ-ọdọ́ náà sì wí fún un pé, Ṣé o fẹ́ kí a lọ ká wọn jọ? Ṣùgbọ́n ó wí pé, Rárá; kí ó má bàa jẹ́ pé nígbà tí ẹ̀yin bá ń ká èpò jọ, kí ẹ̀yin má bàa fa àlìkámà tú pẹ̀lú wọn. Ẹ jẹ́ kí wọ́n jọ dàgbà títí di ìkórè: ní àkókò ìkórè sì ni èmi yóò sọ fún àwọn akórè pé, Ẹ kọ́kọ́ kó èpò jọ, kí ẹ sì dì wọ́n sínú ìtí sílẹ̀ láti sun wọ́n: ṣùgbọ́n ẹ kó àlìkámà sínú àká mi. Matteu 13:16–30.

The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.

Àwọn aṣiwèrè ni èpò, àwọn ọlọ́gbọ́n sì ni alíkámà. Nínú àkàwé àwọn wúńdíá mẹ́wàá, ìní òróró ni ó ń fi ìyàtọ̀ hàn láàárín àwọn ẹgbẹ́ méjèèjì; ṣùgbọ́n nínú ọ̀ràn alíkámà àti èpò, ó dá lórí bóyá a lóye irúgbìn náà, èyí tí í ṣe ọ̀rọ̀ náà. Ìtọ́kasí àkọ́kọ́ tí Mósè ṣe sí ẹgbẹ́ kan tí kì yóò rí, tí nítorí náà kì yóò sì yé wọn, fi hàn pé ìránṣẹ́ tí a gbọ́dọ̀ lóye ni àwọn ààmì àti iṣẹ́ ìyanu inú ìtàn ìpìlẹ̀. Ìtọ́kasí àsọtẹ́lẹ̀ ìkẹyìn sí àwọn ìpínlẹ̀ ìfọ́jú ilé ọlọ̀tẹ̀, nípasẹ̀ Ellen White, fi hàn pé ohun tí ojú wọ̀nyẹn, tí a bùkún fún láti rí ohun tí gbogbo àwọn olódodo fẹ́ láti rí, rí ni ìtàn ìṣísẹ̀ Millerite.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìránṣẹ́ tí a fi ránṣẹ́ láti ọdún 1840 sí 1844 ni a gbọ́dọ̀ mú wá pẹ̀lú agbára nísinsìnyí, nítorí pé ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́sọ́nà wọn. Àwọn ìránṣẹ́ náà gbọdọ̀ dé ọ̀dọ̀ gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.” Manuscript Releases, volume 21, 436, 437.

> “Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọn ríran; àti etí yín, nítorí wọn ńgbọ́. Nítorí lóòótọ́ ni mo wí fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ńgbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí ó rí àwọn nǹkan tí a rí ní ọdún 1843 àti 1844.” Manuscript Releases, volume 21, 436, 437.

Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.

Jésù máa ń fi ìbẹ̀rẹ̀ ṣe àpèjúwe òpin ní gbogbo ìgbà, àti pé ìtọ́kasí àkọ́kọ́ sí àwọn tí wọ́n ní ojú, ṣùgbọ́n tí wọn kò rí tàbí lòye, pẹ̀lú ìtọ́kasí ìkẹyìn náà, fi hàn pé ìtàn ìpìlẹ̀ ilé ọlọ̀tẹ̀ ni ohun tí a kò rí, nítorí náà ni a sì kọ̀ ọ́ sílẹ̀, bẹ́ẹ̀ sì ni ó dènà àwọn aṣiwèrè lọ́wọ́ mímọ̀ òjò ìkẹyìn náà. A fi ìtàn ọdún 1840–1844 ṣe àpẹẹrẹ nípasẹ̀ ìtúsílẹ̀ Ísírẹ́lì ìgbàanì kúrò ní ìgbèkùn Íjíbítì. Ìkùnà Ísírẹ́lì ìgbàanì láti borí ìlànà àdánwò àkọ́kọ́ mú wọn dé Kádéṣi, níbi tí wọ́n ti gba ìròyìn èké àwọn aṣàwákiri mẹ́wàá gbọ́, tí wọ́n sì yan olórí tuntun kan láti darí wọn padà sí Íjíbítì. Lẹ́yìn ogójì ọdún a tún mú wọn padà wá sí Kádéṣi, Mósè sì kùnà nípa lilu Àpáta náà ní ìgbà kejì.

Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.

Bí ó tilẹ̀ jẹ́ pé Mósè ṣàìṣeyọrí, Joshuwa ṣì tẹ̀síwájú láti darí wọn wọ Ilẹ̀ Ìlérí. Ìdánwò ìkẹyìn ní Kádéṣi ní ìṣọ̀tẹ̀ tó lágbára tí ó bá a lọ, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin nígbà gbogbo, àti pé ìṣọ̀tẹ̀ àwọn amí mẹ́wàá ní Kádéṣi ní ìbẹ̀rẹ̀ ogójì ọdún náà, àti ní òpin ogójì ọdún náà pẹ̀lú, ń ṣàpẹẹrẹ ìṣọ̀tẹ̀ ńlá kan ní Kádéṣi. Síbẹ̀síbẹ̀, láìka ìṣọ̀tẹ̀ Mósè ní Kádéṣi sí, ìran ti wọ̀lé sínú Ilẹ̀ Ìlérí kò tún pẹ́ mọ́.

In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.

Nínú ìṣọ̀tẹ̀ 1863, èyí tí ó yọrí sí ìṣọ̀tẹ̀ tí ó pọ̀ sí i ti 1888, èyí tí ó sì yọrí sí ìṣọ̀tẹ̀ tí ó pọ̀ sí i ti 1919, tí ó sì parí ní ìṣọ̀tẹ̀ 1957, Jésù mú Adventismu Laodicea padà sí Kádéṣì. Ó mú wọn padà sí ìtàn náà níbi tí áńgẹ́lì kẹta ti dé tí ó sì bẹ̀rẹ̀ ìlànà ìdánwò kan tí ó fi ara hàn nígbẹ̀yìn-ín gẹ́gẹ́ bí ìṣọ̀tẹ̀ 1863, àti ìlékúrò lọ sí ìrìn-àjò asálẹ̀ ní aginjù Laodicea. Áńgẹ́lì kẹta wọ inú ìtàn ìparí Adventismu Laodicea ní September 11, 2001 nígbà tí áńgẹ́lì alágbára ti Ìṣípayá mẹ́ẹ̀ẹ́dógún, ẹni tí í ṣe áńgẹ́lì kẹta, sọ̀kalẹ̀ wá. Lẹ́yìn náà, ó kéde pé Babiloni ti ṣubú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìwópalẹ̀ ilé-ìṣọ́ Nimrodu, nígbà tí a wó àwọn ilé-ìṣọ́ ìlú New York lulẹ̀.

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.

> “A kì yóò lóye ìhìn-iṣẹ́ áńgẹ́lì kẹta; àwọn tí ń kọ̀ láti rìn nínú ògo rẹ̀ tí ń tẹ̀ síwájú yóò máa pe ìmọ́lẹ̀ tí yóò fi ògo rẹ̀ tan ayé mọ́lẹ̀ ní ìmọ́lẹ̀ èké.” Review and Herald, May 27, 1890.

As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”

Gẹ́gẹ́ bí ó ti rí fún Ísírẹ́lì ìgbàanì, bẹ́ẹ̀ náà ni ó rí fún Ísírẹ́lì òde-òní. Ìran tí ó jẹ́rìí sí September 11, 2001 ni ìran ìkẹyìn. Jésù sọ nínú Luku orí ogún-dín-lọ́gbọ̀n pé, “ìran yìí,” ó sì dá ìran náà mọ̀ gẹ́gẹ́ bí àwọn tí ń gbé nígbà tí ọ̀run àti ayé yóò kọjá lọ, èyí tí ó ṣẹlẹ̀ ní Ìgbà Wíwá Kejì. Ìran náà, àwọn tí ń gbé láti jẹ́rìí sí ìpadàbọ̀ Kristi, yóò ti mọ àmì kan tí ń fi hàn fún wọn pé àwọn ni ìran ìkẹyìn. Wọ́n yóò mọ̀, wọ́n yóò sì lóye pé àwọn ni àwọn tí ń gbé nígbà tí “ìmúṣẹ gbogbo ìran” kò tún “pẹ́ mọ́.”

As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.

Bí Jésù ń kúrò ní tẹ́ńpìlì pẹ̀lú àwọn ọmọ-ẹ̀yìn náà, wọ́n béèrè lọ́wọ́ Rẹ̀ kí Ó ṣàlàyé ohun tí Ó túmọ̀ sí nípa àpèjúwe Rẹ̀ ní ti ìparun tẹ́ńpìlì náà. Ìjíròrò náà ń ṣojú fún ìjíròrò tí àwọn ọmọ-ẹ̀yìn Rẹ̀ yóò ní ní àkókò ìran ìkẹyìn. Àwọn ọmọ-ẹ̀yìn náà fẹ́ lóye ohun tí Ó túmọ̀ sí nígbà tí Ó ti kọ́ni léraléra pé ìjọ Adventist ti Laodicea ni a óò ká kúrò ní àkókò òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, gẹ́gẹ́ bí àwọn olùjọ́sìn inú rẹ̀ ṣe ń tú wọn jáde kúrò ní ẹnu Rẹ̀, tí wọn kò sì tún jẹ́ àwọn tí ń sọ̀rọ̀ fún Un mọ́.

In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.

Ní ìdáhùn sí àwọn ọmọ-ẹ̀yìn náà, Jésù ṣàpèjúwe ìparun Jerusalẹmu àti ìtàn tí ó tẹ̀lé e, títí dé òpin ayé. Lẹ́yìn tí Ó ti ṣètò àkótán ìṣẹ̀lẹ̀ ìtàn náà títí dé ẹsẹ̀ kọkàndínlógún, nígbà náà ni Ó yí sí ìparun Jerusalẹmu, ìparun kan tí ó lè ti ṣẹlẹ̀ ní agbelebu, ṣùgbọ́n tí, nínú àánú àti ìfaradà pípẹ́ Ọlọ́run, a fà á sẹ́yìn fún bí ogójì ọdún. Ní òpin ogójì ọdún náà, ìyókù kan yóò wà tí yóò bọ́ nínú ìparun náà, ṣùgbọ́n bí kò ṣe pé wọ́n mọ àmì tí Ó fi fún wọn nígbà náà.

In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, àkókò ọdún mẹ́rìnlélógójì kan wà, tí ó bẹ̀rẹ̀ pẹ̀lú ìdájọ́ lórí ìṣọ̀tẹ̀ àwọn amí mẹ́wàá, ìdájọ́ tí a fà sẹ́yìn fún ọdún mẹ́rìnlélógójì nítorí àdúrà ìtẹ̀bẹ̀gbà Mósè. Ní òpin Ísírẹ́lì àtijọ́, ìdájọ́ kan wà lórí ìṣọ̀tẹ̀ agbelebu, tí a sì fà sẹ́yìn fún ọdún mẹ́rìnlélógójì nítorí ìfaradà pípẹ́ àti àánú Kristi. Nínú ìtàn méjèèjì, àṣẹ́kù kan wà tí ó bọ́. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun náà ní gbogbo ìgbà.

Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”

Jésù sọ̀rọ̀ nípa àmì tí ó ní ìbáṣepọ̀ pẹ̀lú ìparun Jerúsálẹ́mù, ó sì dá a mọ̀ sí “àwọn ọjọ́ ìgbẹ̀san.”

> And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.

> “Ṣùgbọ́n nígbà tí ẹ bá rí i pé a ti yí Jerusalẹmu ká pẹ̀lú àwọn ọmọ-ogun, nígbà náà, ẹ mọ̀ pé ìdànùjẹ́ rẹ̀ ti súnmọ́. Nígbà náà, kí àwọn tí ó wà ní Jùdíà sá lọ sí àwọn òkè; kí àwọn tí ó wà láàárín rẹ̀ sì jáde kúrò; kí àwọn tí ó sì wà ní àwọn igberiko má ṣe wọ inú rẹ̀. Nítorí ìwọ̀nyí ni àwọn ọjọ́ ẹ̀san, kí gbogbo ohun tí a ti kọ lè ṣẹ. Lúùkù 21:20–22.”

The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.

“ọjọ́ ìgbẹ̀san” ni àwọn ìyọnu méje ìkẹyìn, àti nítorí ìdí èyí ni Sister White fi so ìparun Jerusalẹmu pọ̀ mọ́ ìdájọ́ ìmúṣẹ Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.

> Ẹ súnmọ́, ẹ̀yin orílẹ̀-èdè, láti gbọ́; kí ẹ sì tẹ́tí sílẹ̀, ẹ̀yin ènìyàn: kí ilẹ̀ ayé gbọ́, àti gbogbo ohun tí ó wà nínú rẹ̀; ayé, àti gbogbo ohun tí ń jáde láti inú rẹ̀. Nítorí ìbínú Olúwa wà lórí gbogbo orílẹ̀-èdè, àti ìrunú rẹ̀ lórí gbogbo ogun wọn: ó ti pa wọ́n run pátápátá, ó ti fi wọ́n lé ìpànìyàn lọ́wọ́. Àwọn ẹni tí a pa wọn náà ni a ó sọ síta, òórùn búburú wọn yóò sì gbé sókè láti inú òkú wọn, a ó sì mú àwọn òkè yo nítorí ẹ̀jẹ̀ wọn. Gbogbo ogun ọ̀run yóò tu ká, a ó sì yí àwọn ọ̀run pọ̀ gẹ́gẹ́ bí ìwé yíyípo: gbogbo ogun wọn yóò sì ṣubú lulẹ̀, gẹ́gẹ́ bí ewé àjàrà ti ń bọ́ kúrò lórí àjàrà, àti bí ọ̀pọ̀tọ́ tí ó ń bọ́ ṣe ń bọ́ láti ara igi ọ̀pọ̀tọ́. Nítorí idà mi yóò ti mutí ní ọ̀run: kíyèsi i, yóò sọ̀kalẹ̀ sórí Idumea, àti lórí àwọn ènìyàn ègún mi, fún ìdájọ́. Idà Olúwa kún fún ẹ̀jẹ̀, a ti mú un sanra pẹ̀lú ọ̀rá, àti pẹ̀lú ẹ̀jẹ̀ àwọn ọdọ-agutan àti ewúrẹ́, pẹ̀lú ọ̀rá àrùn àwọn àgbò: nítorí Olúwa ní ẹbọ ní Bozrah, àti ìpànìyàn ńlá kan ní ilẹ̀ Idumea. Àwọn unicorns náà yóò sọ̀kalẹ̀ pẹ̀lú wọn, àti àwọn ọmọ màlúù pẹ̀lú àwọn akọ màlúù; ilẹ̀ wọn yóò sì rẹ̀ mọ́ ẹ̀jẹ̀, erùpẹ̀ wọn yóò sì di ọlọ́ràá pẹ̀lú ọ̀rá. Nítorí ọjọ́ ẹ̀san Olúwa ni í ṣe, àti ọdún ìsanpadà fún ẹjọ́ Síónì. Isaiah 34:1–8.

Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”

Jésù ṣe ìfarahàn àkọ́kọ́ Rẹ̀ ní gbangba ní Nasarẹti, níbi tí Ó ti kéde ara Rẹ̀ gẹ́gẹ́ bí Mèsáyà. Ìfarahàn náà ni a ṣàkóso ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí òfin ìkọ́kọ́-ìfarahàn. Ìkàwé tí Ó yàn fi hàn pé iṣẹ́ Rẹ̀ ní í ṣe pẹ̀lú kíkéde “ọjọ́ ìgbẹ̀san Olúwa.” Èyí tí gẹ́gẹ́ bí Isaiah ṣe sọ, jẹ́ pẹ̀lú “ọdún ìsanwó ẹ̀san nítorí àríyànjiyàn Síónì.”

It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.

Ní Násárẹ́tì ni Kristi bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní gbangba, ó sì fi ara Rẹ̀ hàn gẹ́gẹ́ bí Mèsáyà. Nígbà náà ni àwọn tí ó gbọ́ ọ̀rọ̀ Rẹ̀, ṣùgbọ́n tí wọn kò lóye, gbìyànjú láti pa Á nípa fífò Ó sọ̀kalẹ̀ kúrò lórí òkè. Ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ni a fi àmì sí nípa ìgbìyànjú àwọn ará ìlú ìbí Rẹ̀ láti pa Á, àti ní òpin iṣẹ́ ìránṣẹ́ Rẹ̀ ni àwọn ènìyàn tirẹ̀ pa Á. Iṣẹ́ ìránṣẹ́ Rẹ̀ ni láti fi ara Rẹ̀ hàn gẹ́gẹ́ bí Mèsáyà, èyí tí Ó di nígbà tí a fi òróró yàn Á ní ìrìbọmi Rẹ̀. Ní ìrìbọmi Rẹ̀ ni ààmì àtọ̀runwá kan sọ̀kalẹ̀ láti fọwọ́sí ìmúṣẹ àsọtẹ́lẹ̀ nípa bíbọ̀ Mèsáyà. Ní August 11, 1840 ààmì àtọ̀runwá kan sọ̀kalẹ̀ láti fọwọ́sí àsọtẹ́lẹ̀ ìhìn iṣẹ́ ìdánwò ti ìtàn náà. Àti ní September 11, 2001 ààmì àtọ̀runwá kan sọ̀kalẹ̀ láti fọwọ́sí ìhìn iṣẹ́ tí a ti sọ tẹ́lẹ̀ nípa ìtàn náà, èyí tí í ṣe ìhìn iṣẹ́ òjò àìpẹ́.

> “After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.

> “Lẹ́yìn tí Jesu ti ṣiṣẹ́ takuntakun fún ọjọ́ méjì pẹ̀lú àwọn ará Samaria, ó fi wọ́n sílẹ̀ láti tẹ̀síwájú nínú ìrìnàjò rẹ̀ sí Galili. Kò dúró pẹ́ ní Nasareti, níbi tí ó ti lo ìgbà èwe rẹ̀ àti ìbẹ̀rẹ̀ ìgbà ọkùnrin rẹ̀. Ìgbàgbọ́ tí wọ́n fi gbà á nínú sínágọ́gù níbẹ̀, nígbà tí ó kede ara rẹ̀ gẹ́gẹ́ bí Ẹni Àmìsí, kò dára rárá, tó bẹ́ẹ̀ tí ó fi pinnu láti wá àwọn pápá tí yóò so èso sí i, kí ó lè wàásù fún etí tí yóò fetí sílẹ̀, àti fún ọkàn tí yóò gba ìhìn iṣẹ́ rẹ̀. Ó sọ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé, wolii kò ní ọlá ní ilẹ̀ ara rẹ̀. Òwe yìí fi ìkọ̀sílẹ̀ àdánidá hàn tí ọ̀pọ̀ ènìyàn ní sí mímọ̀yìn ìdàgbàsókè àgbàyanu tí ó yẹ fún ìfẹ́hàn nínú ẹni kan tí ó ti gbé láìṣe àfihàn ara rẹ̀ láàrín wọn, tí wọ́n sì ti mọ̀ ní pẹkipẹki láti ìgbà ọmọdé rẹ̀. Ní àkókò kan náà, àwọn ènìyàn wọ̀nyí gan-an lè di ẹni tí ìgbóná ọkàn gbà gidigidi nítorí àwọn ìjẹ́wọ́ ara ẹni ti àlejò kan àti alárinrin onírìn-àjò.” The Spirit of Prophecy, volume 2, 151.

In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.

Nínú Lúùkù orí kìínílélógún, Kírístì fi ẹgbẹ̀rún mẹ́rìnlélógójì hàn, ìran ìkẹyìn tí kì í kú. Ó ṣe bẹ́ẹ̀ nípa fífi ìtàn náà hàn tí ó bẹ̀rẹ̀ pẹ̀lú ìbẹ̀wò Rẹ̀ ìkẹyìn sí ibi tí ó ti jẹ́ ilé Baba Rẹ̀ tẹ́lẹ̀, ṣùgbọ́n tí ó ti di ilé àwọn Júù nígbà náà. Nínú ìtàn ìṣẹ̀lẹ̀ náà tí Jésù bẹ̀rẹ̀ sí í ṣe àfihàn rẹ̀, Ó dé ibi tí a ó ti pa Jerúsálẹ́mù run, pẹ̀lú tẹ́ńpìlì náà tí àwọn ọmọ-ẹ̀yìn fẹ́ mọ̀ nípa rẹ̀ (AD 70). Ó sọ ìparun náà di mímọ̀ gẹ́gẹ́ bí ọjọ́ ìgbẹ̀san, èyí tí ó jẹ́ apá kan nínú ìkéde ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀. “Àwọn ọjọ́ ìgbẹ̀san” náà kì í ṣe ìparun Jerúsálẹ́mù nìkan ní ọdún 70, ṣùgbọ́n ó tún jẹ́ àkókò ìbínú Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn àjàkálẹ̀-arùn méje ìkẹyìn.

> For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.

> Nítorí èyí ni ọjọ́ Olúwa Ọlọ́run àwọn ọmọ-ogun, ọjọ́ ìgbẹ̀san, kí ó lè gbẹ̀san ara rẹ̀ lára àwọn ọ̀tá rẹ̀: idà yóò sì jẹ run, yóò sì yó, a ó sì mú un yó pẹ̀lú ẹ̀jẹ̀ wọn: nítorí Olúwa Ọlọ́run àwọn ọmọ-ogun ní ẹbọ kan ní ilẹ̀ àríwá lẹ́bàá odò Yúfírétì. Jeremiah 46:10.

The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.

“ọjọ́ ìgbẹ̀san” tí yóò wá sórí Bábílónì, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ẹbọ ní ilẹ̀ àríwá lẹ́gbẹ̀ẹ́ odò Yúfírétì,” bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́.

> Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.

> Nítorí ìbínú Olúwa a kì yóò gbé ibẹ̀ mọ́, ṣùgbọ́n yóò di ahoro pátápátá: gbogbo ẹni tí ó bá kọjá ní Babeli yóò yà á lẹ́nu, yóò sì súfèé sí gbogbo àjàkálẹ̀ àrùn rẹ̀. Ẹ tò ara yín jọ sí ogun sí Babeli ní yíká: gbogbo yín tí ń tẹ ọrun, ẹ ta sí i, ẹ má ṣe dá ọfà sí i nídáríjì kan ṣoṣo: nítorí ó ti ṣẹ̀ sí Olúwa. Ẹ ké sí i ní yíká: ó ti fi ọwọ́ rẹ̀ sílẹ̀: ìpìlẹ̀ rẹ̀ ti wó lulẹ̀, odi rẹ̀ sì ti wó lulẹ̀: nítorí èyí ni ìgbẹ̀san Olúwa: ẹ gbẹ̀san lórí rẹ̀; gẹ́gẹ́ bí ó ti ṣe, bẹ́ẹ̀ ni kí ẹ ṣe sí i. Gé akúgbìn kúrò ní Babeli, àti ẹni tí ó ń mú dòjé ní àkókò ìkórè: nítorí ìbẹ̀rù idà olùninilára ni olúkúlùkù wọn yóò yí padà sí àwọn ènìyàn tirẹ̀, olúkúlùkù wọn yóò sì sá lọ sí ilẹ̀ tirẹ̀. Israẹli jẹ́ àgùntàn tí a tú ká; àwọn kìnnìún ti lé e kúrò: àkọ́kọ́ ni ọba Ásíríà ti jẹ ẹ run; lẹ́yìn náà ni Nebukadinésárì ọba Babeli yìí ti fọ egungun rẹ̀. Nítorí náà báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Israẹli, wí; Wò ó, èmi yóò jẹ ọba Babeli àti ilẹ̀ rẹ̀ níyà, gẹ́gẹ́ bí mo ti jẹ ọba Ásíríà níyà. Èmi yóò sì mú Israẹli padà sí ibùgbé rẹ̀, yóò sì jẹun lórí Karmeli àti Baṣani, ọkàn rẹ̀ yóò sì ní ìtẹ́lọ́rùn lórí òkè Efraimu àti Gileadi. Ní ọjọ́ wọ̀nyí, àti ní àkókò náà, ni Olúwa wí, a ó wá ẹ̀ṣẹ̀ Israẹli, kò sì ní sí; àti ẹ̀ṣẹ̀ Juda, a kì yóò sì rí wọn: nítorí èmi yóò dárí ji àwọn tí mo fi sílẹ̀ pamọ́. Gòkè lọ sí ilẹ̀ Merataimu, àní sí i, àti sí àwọn olùgbé Pekodu: pa run, kí o sì pa wọn run pátápátá lẹ́yìn wọn, ni Olúwa wí, kí o sì ṣe gẹ́gẹ́ bí gbogbo ohun tí mo pàṣẹ fún ọ. Ohùn ogun wà ní ilẹ̀ náà, àti ti ìparun ńlá. Báwo ni a ti gé òòlù gbogbo ayé ya, tí a sì fọ́ ọ! Báwo ni Babeli ti di ahoro láàárín àwọn orílẹ̀-èdè! Èmi ti dẹ́kùn dè ọ, a sì mú ọ pẹ̀lú, ìwọ Babeli, ìwọ kò sì mọ̀ ọ́: a rí ọ, a sì tún mú ọ, nítorí tí o ti bá Olúwa jà. Olúwa ti ṣí ilé ìhámọ́ra rẹ̀, ó sì ti mú ohun ìjà ìbínú rẹ̀ jáde: nítorí èyí ni iṣẹ́ Olúwa Ọlọ́run àwọn ọmọ-ogun ní ilẹ̀ àwọn ará Kaldéà. Ẹ wá sí i láti òpin-ààlà jìnnà réré, ẹ ṣí àwọn ilé ìkó ìṣúra rẹ̀: ẹ kó o jọ bí àkójọ òkìtì, ẹ sì pa á run pátápátá: kí ohunkóhun má ṣe kù nínú rẹ̀. Pa gbogbo àwọn akọ màlúù rẹ̀; kí wọ́n sọ̀kalẹ̀ lọ sí ibi pípa: ègbé ni fún wọn! nítorí ọjọ́ wọn ti dé, àkókò ìbẹ̀wò wọn. Ohùn àwọn tí ń sá, tí wọ́n sì yè bọ́ kúrò ní ilẹ̀ Babeli, láti kéde ní Sioni ìgbẹ̀san Olúwa Ọlọ́run wa, ìgbẹ̀san tẹ́ńpìlì rẹ̀. Pe àwọn tafàtafà jọ sí Babeli: gbogbo yín tí ń tẹ ọrun, ẹ dó tì í ní yíká; ẹ má ṣe jẹ́ kí ẹnikẹ́ni nínú rẹ̀ yè sá: san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe, bẹ́ẹ̀ ni kí ẹ ṣe sí i: nítorí ó ti gbéraga sí Olúwa, sí Ẹni Mímọ́ Israẹli. Jeremiah 50:13–29.

The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.

Ìparun Jerúsálẹmù ní ọdún 70 Lẹ́yìn Ìbí Kristi ṣàfihàn ìdájọ́ ìmúṣẹ panṣágà Bábílónì, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà. Jésù mọ̀ pé Òun ń ṣe ìtọ́kasí ọdún 70 Lẹ́yìn Ìbí Kristi gẹ́gẹ́ bí òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́, nítorí Òun ni òǹkọ̀wé Ọ̀rọ̀ Rẹ̀, Òun sì ni Ọ̀rọ̀ náà. Ó ṣe pàtàkì láti mọ àkópọ̀-ọ̀rọ̀ àsọtẹ́lẹ̀ tí Jésù gbé kalẹ̀ nínú Lúùkù orí kọkànlélógún, kí a lè lóye ohun tí àmì náà jẹ́ tí ń fi hàn pé ìran ìkẹyìn ti dé.

We will continue this study in the next article.

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

> “The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.

> “Ìbọ̀ wíwá Kristi yóò ṣẹlẹ̀ ní àkókò òkùnkùn jùlọ nínú ìtàn ayé yìí. Àwọn ọjọ́ Nóà àti ti Lóòtù ń ṣàfihàn ipò ayé ní kété ṣáájú ìbọ̀ wíwá Ọmọ ènìyàn. Ìwé Mímọ́, ní fífi àkókò yìí hàn níwájú, kéde pé Sátánì yóò ṣiṣẹ́ pẹ̀lú gbogbo agbára àti ‘pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo.’ 2 Tẹsalóníkà 2:9, 10. Iṣẹ́ rẹ̀ ni a ti fihàn ní kedere nínú òkùnkùn tí ń pọ̀ sí i lọ́kánkán, àwọn àṣìṣe púpọ̀lọpọ̀, àwọn ẹ̀kọ́ asán, àti àwọn ìtanrànjẹ ti àwọn ọjọ́ ìkẹyìn wọ̀nyí. Kì í ṣe pé Sátánì nìkan ni ó ń mú ayé lọ sí ìgbèkùn, ṣùgbọ́n àwọn ẹ̀tàn rẹ̀ ń fi ìwúkàrà wọ inú àwọn ìjọ tí wọ́n ń jẹ́wọ́ pé àwọn jẹ́ ti Olúwa wa Jésù Kristi. Ìpẹ̀yìndà ńlá yóò dàgbà sí òkùnkùn tí ó jin bí òru àárín. Fún àwọn ènìyàn Ọlọ́run, yóò jẹ́ òru ìdánwò, òru ẹkún, òru inúnibíni nítorí òtítọ́. Ṣùgbọ́n láti inú òru òkùnkùn náà ni ìmọ́lẹ̀ Ọlọ́run yóò tàn.”

> “He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.

> “Òun ni ó mú kí ‘ìmọ́lẹ̀ tàn jáde láti inú òkùnkùn.’ 2 Kọrinti 4:6. Nígbà tí ‘ayé sì wà láìní àwòṣe, ó sì ṣófo; òkùnkùn sì bo ojú ibú ńlá náà,’ ‘Ẹ̀mí Ọlọ́run sì ń rábàbà lórí ojú omi. Ọlọ́run sì wí pé, Kí ìmọ́lẹ̀ kí ó wà: ìmọ́lẹ̀ sì wà.’ Jẹ́nẹ́sísì 1:2, 3. Bákan náà, nínú òru òkùnkùn ẹ̀mí, ọ̀rọ̀ Ọlọ́run ń jáde lọ pé, ‘Kí ìmọ́lẹ̀ kí ó wà.’ Sí àwọn ènìyàn Rẹ̀ ni Ó wí pé, ‘Dìde, tàn; nítorí ìmọ́lẹ̀ rẹ ti dé, ògo Olúwa sì ti yọ sórí rẹ.’ Aísáyà 60:1.”

> “‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.

> “‘Wò ó,’ ni Ìwé Mímọ́ wí, ‘òkùnkùn yóò bo ayé, àti òkùnkùn biribiri yóò bo àwọn ènìyàn: ṣùgbọ́n Olúwa yóò yọ sí orí rẹ, a ó sì rí ògo Rẹ̀ lórí rẹ.’ Ẹsẹ̀ 2. Kristi, ìtànṣán ògo Baba, wá sí ayé gẹ́gẹ́ bí ìmọ́lẹ̀ rẹ̀. Ó wá láti ṣàfihàn Ọlọ́run fún àwọn ènìyàn, a sì ti kọ ọ́ nípa Rẹ̀ pé a fi òróró yàn án ‘pẹ̀lú Ẹ̀mí Mímọ́ àti pẹ̀lú agbára,’ ó sì ‘ń lọ káàkiri ń ṣe rere.’ Ìṣe 10:38. Nínú sínágọ́gù ti Násárétì Ó wí pé, ‘Ẹ̀mí Olúwa mbẹ lórí Mi, nítorí tí Ó ti fi òróró yàn Mi láti wàásù ìhìnrere fún àwọn tálákà; Ó ti rán Mi láti wo àwọn onírẹ̀lẹ̀ ọkàn sàn, láti kéde ìtúsílẹ̀ fún àwọn ìgbèkùn, àti ìmúpadàbọ̀ ojú fún àwọn afọ́jú, láti sọ àwọn tí a ti fọ́ pa di òmìnira, láti kéde ọdún ìtẹ́wọ́gbà Olúwa.’ Lúùkù 4:18, 19. Èyí ni iṣẹ́ tí Ó pa láṣẹ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ láti ṣe. ‘Ẹ̀yin ni ìmọ́lẹ̀ ayé,’ ni Ó wí. ‘Ẹ jẹ́ kí ìmọ́lẹ̀ yín kí ó tàn báyìí níwájú àwọn ènìyàn, kí wọn lè rí iṣẹ́ rere yín, kí wọn sì yin Baba yín lógo, Ẹni tí ń bẹ ní ọ̀run.’ Mátíù 5:14, 16.” Àwọn Wòlíì àti Àwọn Ọba, 217, 218.

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