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

Ìwé Dáníẹ́lì – Ọ̀kan Ọgọ́rùn-ún àti Mẹ́rìnlá

The Last Generation: Unveiling Ezekiel’s Prophetic Fulfillment and the Sealing of the 144,000

Ìran Ikẹ́yìn: Ṣíṣí Ìmúṣẹ Àsọtẹ́lẹ̀ Hesekieli àti Ìdìdì Ẹgbẹ̀rún Ọgọ́rùn-ún Mẹ́rìnlélọ́gọ́rin náà

Author

Jeff Pippenger

Published

March 3, 2024

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The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.

Ìran tí ó jẹ́rìí dídé ìbànújẹ kẹta, ní September 11, 2001, ni ìran ìkẹyìn nínú ìtàn ayé. Àyọkà láti inú Ezekiel tí ó fi òtítọ́ yìí múlẹ̀ ni àwọn Millerites lóye gẹ́gẹ́ bí ẹni pé ó ní ìbáṣepọ̀ tààrà pẹ̀lú òwe àwọn wúńdíá mẹ́wàá, àti nítorí náà Habakkuk orí kejì. Nínú ìtàn náà, ìran Habakkuk orí kejì, tí “kì yóò sì tún pẹ́ mọ́,” tí a sì mú ṣẹ ní October 22, 1844, jẹ́ àpẹẹrẹ ṣáájú òfin Sunday tí ń bọ̀ láìpẹ́ ní United States. Ṣùgbọ́n àsọtẹ́lẹ̀ Ezekiel nípa ìran náà tí a kì yóò tún fà á gùn mọ́ ni a mú ṣẹ ní pípé nínú ìtàn ìdìdì èdìdì àwọn ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand], tí ó bẹ̀rẹ̀ pẹ̀lú dídé ìbànújẹ kẹta, ní September 11, 2001.

> And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.

> Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, òwe wo ni èyí tí ẹ̀yin ní ní ilẹ̀ Israẹli, tí ẹ̀yin fi ń wí pé, Àwọn ọjọ́ ń pẹ́ sí i, gbogbo ìran sì ti ṣòfò? Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí: Èmi yóò mú kí òwe yìí dáwọ́ dúró, wọn kì yóò sì tún lò ó gẹ́gẹ́ bí òwe ní Israẹli mọ́; ṣùgbọ́n sọ fún wọn pé, Àwọn ọjọ́ ti súnmọ́, àti ìmúṣẹ gbogbo ìran. Nítorí kò ní sí ìran asán mọ́, tàbí afọ̀ṣẹ àròsọ nínú ilé Israẹli. Nítorí èmi ni Olúwa: èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí èmi yóò sì sọ yóò ṣẹ; a kì yóò tún fà á pẹ́ mọ́: nítorí ní ọjọ́ yín, ẹ̀yin ilé ọlọ̀tẹ̀, ni èmi yóò sọ ọ̀rọ̀ náà, èmi yóò sì ṣe é, ni Olúwa Ọlọ́run wí. Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, kíyèsi i, àwọn ilé Israẹli ń wí pé, Ìran tí ó rí jẹ́ fún ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà. Nítorí náà, sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí: Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a ó tún fà pẹ́ mọ́; ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ yóò ṣẹ, ni Olúwa Ọlọ́run wí. Esekieli 12:21–28.

All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àti “ìran asán” àti “àfọ̀ṣẹ asán tí ń ṣèrò inú-dídùn” “nínú ilé Ísírẹ́lì,” ni ìròjò òjò ìkẹyìn àròpò, ìhìn-iṣẹ́ “àlàáfíà àti ààbò,” èyí tí ń jiyàn pé “ìran tí ó ń rí jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà síwájú.” Èyí ni “àríyànjiyàn” Hábákúkù, nítorí àwọn tí ń gbé “ìran asán” kalẹ̀ ń bá “ìran tí ó ń rí” jiyàn. Wọ́n ń sọ pé, “Ìran tí ó ń rí jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà síwájú.” Àwọn aṣojú ìhìn-iṣẹ́ àlàáfíà àti ààbò ń sọ pé, “àwọn ọjọ́ ti pẹ́ sí i, gbogbo ìran sì kùnà,” lẹ́yìn gbogbo rẹ̀, ṣé kì í ṣe pé ó sọtẹ́lẹ̀ July 18, 2020? Àwọn aṣojú “ìran asán” ni Ezekiel tún dá mọ̀ ní ẹsẹ̀ méjì àkọ́kọ́ orí náà.

> The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, wí pé, Ọmọ ènìyàn, ìwọ ń gbé láàrín ilé ọlọ̀tẹ̀ kan, tí wọ́n ní ojú láti rí, ṣùgbọ́n wọn kò rí; wọ́n ní etí láti gbọ́, ṣùgbọ́n wọn kò gbọ́: nítorí ilé ọlọ̀tẹ̀ ni wọ́n. Ezekieli 12:1, 2.

The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.

Gbogbo àwọn wòlíì fara mọ́ ara wọn, gbogbo wọn sì ń sọ̀rọ̀ nípa ọjọ́ ìkẹyìn; nígbà tí Kristi sì bá àwọn Júù aláríyànjiyàn sọ̀rọ̀ nínú ìtàn iṣẹ́ òjíṣẹ́ Rẹ̀, Ó tọ́ka sí Isaiah láti dá àwọn Júù aláríyànjiyàn náà tí a ń kọ̀ sílẹ̀ lọ́dọ̀ Ọlọ́run ní àkókò náà mọ̀, gẹ́gẹ́ bí ẹni pé wọ́n ní ojú láti rí, ṣùgbọ́n wọn kò rí; tí wọ́n ní etí láti gbọ́, ṣùgbọ́n wọn kò gbọ́. Ní ìsinsin yìí gẹ́gẹ́ bí nígbà náà, Ezekiel ń bá àwọn ènìyàn ẹlẹ́gàn ti Adventismu Laodicea sọ̀rọ̀, àwọn Júù aláríyànjiyàn ti ọjọ́ wa, tí wọ́n ń gbé ìhìnrere àlàáfíà àti ààbò kalẹ̀ ní ìtakò sí ìhìnrere òjò ìkẹ́yìn. Àwọn òfin tí Jesu fi sínú Ọ̀rọ̀ Rẹ̀ ni ń ṣàkóso Rẹ̀, nítorí náà àwọn àsọtẹ́lẹ̀ Rẹ̀ náà ń tọ́ sí ọjọ́ ìkẹyìn pẹ̀lú ìtókasí pàtó ju àwọn ọjọ́ tí Ó fi bá àwọn Júù aláríyànjiyàn sọ̀rọ̀ lọ.

> Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 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. Matthew 13:13–17.

> Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ ní àròsọ àpèjúwe; nítorí pé bí wọ́n tilẹ̀ ń ríran, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́, bẹ́ẹ̀ ni wọn kì í yé wọn. Nínú wọn ni àsọtẹ́lẹ̀ Esaias sì ti ṣẹ, èyí tí ó wí pé, Nípa gbígbọ́ ni ẹ̀yin yóò gbọ́, ṣùgbọ́n ẹ kì yóò yé; nípa ríran ni ẹ̀yin yóò sì rí, ṣùgbọ́n ẹ kì yóò mòye: Nítorí ọkàn àwọn ènìyàn yìí ti di ọ̀ra, etí wọn sì ti le láti gbọ́, ojú wọn ni wọ́n sì ti pa; kí wọ́n má bà a rí fi ojú wọn, kí wọ́n má bà a gbọ́ fi etí wọn, kí wọ́n má bà a fi ọkàn wọn yé, kí wọ́n sì yípadà, kí n lè mú wọn láradá. Ṣùgbọ́n alábùkún ni ojú yín, nítorí pé wọ́n ń ríran: àti etí yín, nítorí pé wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín pé, ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ rí àwọn ohun tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn ohun tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Mátíù 13:13–17.

The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.

Ìṣẹ̀lẹ̀ àwọn ènìyàn tí wọ́n ń gbọ́, síbẹ̀ wọn kò gbọ́, tí wọ́n sì ń ríran, ṣùgbọ́n wọn kò ríran, ni àfihàn àwọn ènìyàn Ọlọ́run ìṣáájú tí a ń kọjá lọ. Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ náà ni ìmúṣẹ àsọtẹ́lẹ̀ Isaiah nípa irú ipò bẹ́ẹ̀. Gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo àwọn wòlíì, Isaiah pẹ̀lú Kristi ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.

> Ní ọdún tí Ọba Ussiah kú, èmi sì rí Olúwa jókòó lórí ìtẹ́, ó ga, a sì gbé e sókè; àti pé etí aṣọ rẹ̀ kún tẹ́ńpìlì. Lókè rẹ̀ ni àwọn serafimu dúró: ọkọ̀ọ̀kan ní ìyẹ́ mẹ́fà; pẹ̀lú méjì ni ó fi bo ojú rẹ̀, pẹ̀lú méjì ni ó fi bo ẹsẹ̀ rẹ̀, pẹ̀lú méjì sì ni ó fi fò. Ẹni kan sì ké sí ẹlòmíràn, ó ní, Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Àwọn opó ilẹ̀kùn sì mì ní ohùn ẹni tí ń ké, ilé náà sì kún fún èéfín. Nígbà náà ni mo wí pé, Ègbé ni fún mi! nítorí mo ti ṣègbé; nítorí èmi jẹ́ ọkùnrin ètè àìmọ́, mo sì ń gbé láàrín àwọn ènìyàn ètè àìmọ́: nítorí ojú mi ti rí Ọba, Olúwa àwọn ọmọ-ogun. Nígbà náà ni ọ̀kan nínú àwọn serafimu fò tọ̀ mí wá, ó ní ẹyin iná ní ọwọ́ rẹ̀, èyí tí ó fi ẹ̀fọn gbà láti orí pẹpẹ: ó sì fi í kan ẹnu mi, ó ní, Wò ó, èyí ti kan ètè rẹ; a sì ti mú ẹ̀ṣẹ̀ rẹ kúrò, a sì ti pa ẹ̀ṣẹ̀ rẹ́ rẹ́. Mo sì tún gbọ́ ohùn Olúwa, pé, Ta ni èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Èmí nìyí; rán mi. Ó sì ní, Lọ, kí o sì sọ fún àwọn ènìyàn wọ̀nyí pé, Ẹ máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ má ṣe yé e; ẹ sì máa rí nítòótọ́, ṣùgbọ́n ẹ má ṣe mọ̀ ọ́n. Mú ọkàn àwọn ènìyàn wọ̀nyí sanra, mú etí wọn wuwo, kí o sì di ojú wọn; kí wọn má bà a fi ojú wọn rí, kí wọn má bà a fi etí wọn gbọ́, kí wọn má bà a fi ọkàn wọn yé e, kí wọn sì yí padà, kí a sì wòsàn wọn. Isaiah 6:1–10.

Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.

Isaiah, Ezekiel àti Kristi gbogbo wọn ń ṣojú àwọn tí a ń fi èdìdì dì ní àwọn ọjọ́ ìkẹyìn, ní àkókò òjò ìkẹyìn, nígbà tí a ń jiyàn lórí ìhìn tòótọ́ àti èké ti òjò ìkẹyìn, gẹ́gẹ́ bí ìmúṣẹ Habakkuk orí kejì. Gẹ́gẹ́ bí Jesu ti sọ, ní àkókò tí èyí bá ń ṣẹ, àwọn olódodo ń “rí” àwọn òwe àkàwé náà, èyí tí ó jẹ́ ààmì àsọtẹ́lẹ̀. Àwọn “ọlọ́gbọ́n” ń lóye ìhìn àsọtẹ́lẹ̀ ti òjò ìkẹyìn, ṣùgbọ́n àwọn tí àwọn Júù aláríyànjiyàn náà ṣojú fún kì í rí tàbí gbọ́, àti gẹ́gẹ́ bí Ezekiel ti sọ, wọn ń gbé ìhìn àlàáfíà àti ààbò kalẹ̀, ní fífi ìdí rẹ̀ múlẹ̀ pé ìmúṣẹ àwọn àsọtẹ́lẹ̀ náà ṣì jìnnà sí ọjọ́ iwájú. Wọn kò sẹ́ àwọn àsọtẹ́lẹ̀ náà; àwọn Júù aláríyànjiyàn náà fi ẹnu bọ ọ̀rọ̀ àsọtẹ́lẹ̀ nípa Mèsáyà tí ń bọ̀; ṣùgbọ́n wọ́n kàn fi ìṣẹ̀lẹ̀ náà sí ọjọ́ iwájú jíjìnnà. Síbẹ̀, Jesu kéde ìbùkún lé àwọn tí yóò “rí” ìhìn àsọtẹ́lẹ̀ ti àkókò wọn.

In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:

Ní ọjọ́ Kristi, òun ni ìránṣẹ́ náà tí ó dé nígbà ìrìbọmi Rẹ̀, nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀. Ìsọ̀kalẹ̀ Ẹ̀mí Mímọ́ nígbà ìrìbọmi Rẹ̀ ṣàfihàn tẹ́lẹ̀ ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn mẹ́wàá ní August 11, 1840. Ìsọ̀kalẹ̀ àtọ̀runwá nínú ọ̀kọ̀ọ̀kan ìtàn náà jẹ́ àmì dídé ìfiranṣẹ́ òtítọ́ ìsinsin yẹn fún àkókò náà; fún Jésù, ó jẹ́ ìfiranṣẹ́ ikú àti àjíǹde Rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìrìbọmi Rẹ̀. Fún àwọn Millerite, ó jẹ́ ìfiranṣẹ́ nípa Islam ti ìyọnu kìn-ín-ní àti kejì tí ó fìdí ìfiranṣẹ́ àdánwò ti àsọtẹ́lẹ̀ àkókò múlẹ̀. Gbogbo ìtàn méjèèjì wọ̀nyí bá mu pẹ̀lú dídé ìfiranṣẹ́ àdánwò ti òjò ìkẹ́yìn ní September 11, 2001. Èyí ni ìdí tí Sister White fi kọ àwọn ọ̀rọ̀ wọ̀nyí sílẹ̀:

> “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 ìhìnṣẹ́ tí a fi fúnni láti ọdún 1840 sí 1844 ni a gbọ́dọ̀ mú kí wọ́n ní agbára báyìí, nítorí pé ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́nisọ́nà wọn. Àwọn ìhìnṣẹ́ náà gbọ́dọ̀ lọ sí 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.

> “Kristi wipe, ‘Ìbùkún ni fún ojú yín, nítorí wọ́n ríran; àti fún etí yín, nítorí wọ́n gbọ́. 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]. Ìbùkún ni fún àwọn ojú tí wọ́n rí àwọn ohun tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.

> “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú fífi ìránṣẹ́ náà tún ṣe, nítorí àwọn àmì àkókò náà ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣe tán. Iṣẹ́ ńlá kan ni a ó ṣe ní àkókò kúkúrú. Láìpẹ́, a ó fi ìránṣẹ́ kan hàn nípasẹ̀ ìpinnu Ọlọ́run tí yóò pò sí igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò rẹ̀, láti fi ẹ̀rí rẹ̀ hàn.”

> “The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .

> “Ó gbọdọ̀ mú kí àkíyèsí àwọn ìjọ wa jí. A dúró lórí ààlà ìṣẹ̀lẹ̀ tí ó tóbi jùlọ nínú ìtàn ayé, Satani kò sì gbọ́dọ̀ ní agbára lórí àwọn ènìyàn Ọlọ́run, kí ó máa fà wọ́n sínú oorun. Ìjọ pàápàá yóò fara hàn nínú agbára rẹ̀. Gbogbo ènìyàn gbọdọ̀ jí nísinsìnyí, kí wọ́n sì máa yẹ Ìwé Mímọ́ wò, nítorí Ọlọ́run yóò fi ohun tí yóò ṣẹlẹ̀ ní àkókò ìkẹyìn hàn fún àwọn olóòtítọ́ Rẹ̀. Ọ̀rọ̀ Oluwa gbọdọ̀ tọ àwọn ènìyàn Rẹ̀ wá ní agbára....”

> “This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.

> “Èyí ni ohun tí a ti fi hàn mí—pé a wà lójú oorun, a kò sì mọ àkókò àbẹ̀wò wa. Ṣùgbọ́n bí a bá rẹ ara wa sílẹ̀ níwájú Ọlọ́run, tí a sì fi gbogbo ọkàn wa wá a, a ó rí i.” Manuscript Releases, volume 21, 436–438.

The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.

Ìránṣẹ́ tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìránṣẹ́ òtítọ́ ìsinsìnyí ti Mèsáyà nínú ìtàn Kírísítì, àti ìránṣẹ́ òtítọ́ ìsinsìnyí láti 1840 sí 1844, ń tọ́ka síwájú sí àwọn ọjọ́ ìkẹyìn nígbà tí a tún ń ṣe ìránṣẹ́ Míláráítì náà. Àwọn tí ó wà nínú àwọn ìtàn tí a ṣojú wọn gẹ́gẹ́ bí ẹni tí kò lè “rí àti gbọ́” náà “kò mọ àkókò ìbẹ̀wò wọn.” Nígbà tí Isaiah fi ìtọ́kasí àkọ́kọ́ hàn sí àwọn ojiṣẹ́ ìránṣẹ́ àròpò ti òjò àìpẹ́, tí wọ́n rí, ṣùgbọ́n tí wọn kò rí, ó samisi àkókò tí àkókò yìí bẹ̀rẹ̀, àkókò náà tí Sister White sọ pé, “ìránṣẹ́ tí Ọlọ́run ti yàn tí yóò gbòòrò sí igbe ńlá.” “Yíyan Ọlọ́run” ń ṣojú àkókò pàtó kan nígbà tí ìránṣẹ́ náà yóò dé, àti nínú ẹsẹ̀ kẹta ti Isaiah orí kẹfà, Isaiah tọ́ka sí àkókò náà ní kedere.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ẹnìkan sì ké sí ẹnìkejì, ó ní, Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Isaiah 6:3.

Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.

Arábìnrin White fi hàn pé nígbà tí àwọn áńgẹ́lì ń ké pe ara wọn pé, “Mímọ́, Mímọ́, Mímọ́” nínú ẹsẹ̀ náà níbi tí Isaiah ti ṣàpẹẹrẹ àwọn tí wọ́n ní ojú, tí wọ́n sì ń ríran, ṣùgbọ́n tí wọn kò rí, a mú un ṣẹ ní September 11, 2001.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Bí wọ́n [àwọn áńgẹ́lì] ti ń rí ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo Rẹ̀, orin ìyìn ìṣẹ́gun náà ń dún padà láti ọ̀dọ̀ ara wọn sí ara wọn nínú orin aládùn pé, ‘Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun.’ Wọ́n kún fún ìtẹ́lọ́rùn pátápátá láti yin Ọlọ́run lógo; àti níwájú Rẹ̀, lábẹ́ ẹ̀rín ìfọwọ́sí Rẹ̀, wọn kò fẹ́ nǹkan mìíràn sí i. Nínú gbígbé àwòrán Rẹ̀, nínú ṣíṣe iṣẹ́ ìsìn Rẹ̀, àti nínú jíjọ́sìn fún Un, ìfẹ́-ọkàn wọn tí ó ga jùlọ ti dé àṣeparí rẹ̀ pátápátá.” Review and Herald, December 22, 1896.

On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.

Ní ọjọ́ kẹ̀rìnlá, oṣù Kẹsàn-án, ọdún 2001, lílè àwọn ẹgbẹ̀rún kan-lé-mẹ́rìnlá-dín-ní-ogójì bẹ̀rẹ̀, òjò ìkẹyìn sì bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀, aríyànjiyàn Hábákúkù sì bẹ̀rẹ̀ bí àpèjúwe àwọn wúńdíá mẹ́wàá ṣe ń tún ara rẹ̀ ṣe. Ní àkókò náà ni àsọtẹ́lẹ̀ Ẹsẹ́kíẹ́lì dé ìmúṣẹ́ pípé rẹ̀. Ọ̀rọ̀ àsọtẹ́lẹ̀ náà kì yóò tún pẹ́ mọ́, ìran tí ó jẹ́rìí sí ọjọ́ kẹ̀rìnlá, oṣù Kẹsàn-án, ọdún 2001 sì ni ìran ìkẹyìn ayé yìí; nítorí ìran náà ní òpin Adventism kéde ìpipadé àyè ìdánwò ní ìbọ̀wá kejì Kristi. Ẹlẹ́rìí kejì sí òtítọ́ yìí wà nínú ìwé Lúùkù, orí kọkànlélógún.

> Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.

> Lóòótọ́ ni mo wí fún yín, Ìran yìí kì yóò kọjá lọ, títí gbogbo nǹkan wọ̀nyí yóò fi ṣẹ. Ọ̀run àti ayé yóò kọjá lọ; ṣùgbọ́n ọ̀rọ̀ mi kì yóò kọjá lọ. Lúùkù 21:32, 33.

In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.

Nínú Lúùkù orí kìínílélógún, Jésù ṣàfihàn ìran ìkẹyìn nínú ìtàn ayé. Ó ṣẹ̀ṣẹ̀ fúnni ní àkótán ìtàn tó ń lọ ní ìlọsíwájú láti ìparun Jerúsálẹ́mù ní ọdún 70, títí dé gbogbo ìtàn àwọn Millerite. Lẹ́yìn náà, ó jáde kúrò nínú ìtàn ìtòkasí taara sí ìtàn àsọtẹ́lẹ̀, ó sì gbé òwe kan kalẹ̀ tí ó kàn tún un sọ, tí ó sì fi ìtàn àsọtẹ́lẹ̀ tí Ó ti ṣàfihàn náà gbòòrò sí i. Ní báyìí, Ó pèsè ẹlẹ́rìí inú méjì fún ìtàn kan náà, Ó sì parí nípa ṣíṣe ìdánimọ̀ pé “ìran” tí ó jẹ́rìí sí àwọn ìṣẹ̀lẹ̀ wọ̀nyí yóò wà láàyè títí di ìpadàbọ̀ Rẹ̀; nípa bẹ́ẹ̀, nípa ìṣètò ọ̀rọ̀ náà, Ó fi hàn pé ìran náà ni a ṣojú fún nípasẹ̀ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.

The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.

Ìtàn fífi èdìdì lé ẹgbẹ̀rún ọgọ́rùn-ún méjìlélọ́gọ́rin náà jẹ́ ti ìran ìkẹyìn, wọn kì yóò sì tọ́ ikú wò, bí ó tilẹ̀ jẹ́ pé wọn ń gbé ní àkókò tí ọ̀run àti ayé yóò kọjá lọ.

> But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.

> Ṣùgbọ́n ọjọ́ Oluwa yóò dé bí olè ní òru; nínú rẹ̀ ni àwọn ọ̀run yóò kọjá lọ pẹ̀lú ariwo ńlá, àwọn ìpìlẹ̀ ohun alààyè yóò sì tú yọ nítorí ooru gbígbóná janjan, ayé pẹ̀lú àti àwọn iṣẹ́ tí ó wà nínú rẹ̀ ni a ó sì sun run. Níwọ̀n bí gbogbo nǹkan wọ̀nyí yóò ti tú ká, irú ẹni wo ni ó yẹ kí ẹ jẹ nínú gbogbo ìwà mímọ́ àti ìwà-bi-Ọlọ́run, nígbà tí ẹ ń retí tí ẹ sì ń yára sọ́dọ̀ ìbọ̀wọ̀ ọjọ́ Ọlọ́run, nínú èyí tí àwọn ọ̀run, nígbà tí wọ́n bá ń jóná, yóò tú ká, àwọn ìpìlẹ̀ ohun alààyè yóò sì yọ nítorí ooru gbígbóná janjan? 2 Peteru 3:10–12.

The second coming of Christ was represented at the transfiguration of Christ.

Ìbọ̀wọ̀ kejì Kristi ni a ṣàpẹẹrẹ nínú ìyípadà àwòrán Kristi.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.

> “Mósè lórí òkè ìyípadà àwòrán jẹ́ ẹlẹ́rìí sí ìṣẹ́gun Kristi lórí ẹ̀ṣẹ̀ àti ikú. Ó dúró fún àwọn tí yóò jáde wá láti inú ibojì ní àjíǹde àwọn olódodo. Èlíjà, ẹni tí a gbé lọ sí ọ̀run láì rí ikú, dúró fún àwọn tí yóò wà láàyè lórí ayé ní ìgbà ìpadàbọ̀ Kristi lẹ́ẹ̀kejì, tí a ó sì “yí padà, ní ìṣẹ́jú kan, ní ìpẹ́jú ojú, ní ìró ìpè ìkẹyìn;” nígbà tí “ara ẹlẹ́ran yìí gbọ́dọ̀ wọ àìkú,” tí “èyi tí í bàjẹ́ sì gbọ́dọ̀ wọ àìbàjẹ́.” 1 Kọrinti 15:51–53. A wọ Jésù ní ìmọ́lẹ̀ ọ̀run, gẹ́gẹ́ bí yóò ti fara hàn nígbà tí yóò wá “lẹ́ẹ̀kejì láìsí ẹ̀ṣẹ̀ sí ìgbàlà.” Nítorí yóò wá “ní ògo Baba Rẹ̀ pẹ̀lú àwọn áńgẹ́lì mímọ́.” Hébérù 9:28; Máàkù 8:38. Ìlérí Olùgbàlà fún àwọn ọmọ-ẹ̀yìn náà ti ṣẹ ní ìsinsin yìí. Lórí òkè náà ni a fi ìjọba ògo ọjọ́ iwájú hàn ní àwòrán kékeré,—Kristi Ọba, Mósè gẹ́gẹ́ bí aṣojú àwọn ẹni mímọ́ tí a jí dìde, àti Èlíjà gẹ́gẹ́ bí aṣojú àwọn ẹni tí a yí padà lọ.” Ìfẹ́ Àwọn Àkókò, 421.

Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.

Èlíjà, ẹni tí kò kú, ń ṣojú fún ọgọ́rùn-ún ẹgbẹ̀rún méjìlélógójì tí kò kú, àti pé Mósè ń ṣojú fún àwọn tí ó kú. Ní àwọn ọjọ́ ìkẹyìn, a ṣojú fún àwọn ẹgbẹ́ méjèèjì wọ̀nyí nínú Ìfihàn orí keje, gẹ́gẹ́ bí ọgọ́rùn-ún ẹgbẹ̀rún méjìlélógójì àti ogunlọ́gọ̀ ńlá. Nígbà tí a ṣí èdìdì karùn-ún nínú Ìfihàn orí kẹfà, a fi aṣọ funfun fún àwọn tí ìjọba póòpù pa ní àsìkò Àwọn Ọjọ́ Òkùnkùn.

> “‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.

> “‘Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n di mú: wọ́n sì ké pẹ̀lú ohùn ńlá, wí pé, Yóò ti pẹ́ tó, Olúwa, Ẹni Mímọ́ àti Olóòtítọ́, tí ìwọ kò fi ń ṣe ìdájọ́, tí ìwọ kò sì fi ń gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn [A kéde wọn ní mímọ́ àti ní mímọ́]; a sì sọ fún wọn pé kí wọ́n sinmi díẹ̀ sí i fún àkókò kékeré kan, títí àwọn ẹlẹgbẹ́ ìránṣẹ́ wọn pẹ̀lú àti àwọn arákùnrin wọn, àwọn tí a óo pa gẹ́gẹ́ bí a ti pa wọn, yóò fi péye’ [Ìfihàn 6:9–11]. Níhìn-ín ni a ti fi àwọn ìran hàn fún Jòhánù tí kì í ṣe ohun tí ó wà ní gidi nígbà náà, bí kò ṣe ohun tí yóò wà ní àkókò kan ní ọjọ́ iwájú.” Manuscript Releases, volume 20, 197.

The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.

Àwọn ajẹ́rìíkú náà ń béèrè ìgbà tí Ọlọ́run yóò gbẹ̀san ikú wọn. Ajẹ́rìíkú kan ti ní ìgbàgbọ́ Jésù kí a tó pa á, nítorí ìṣípayá ìgbàgbọ́ náà gan-an ni ó mú kí ìjọ póòpù pa á. Àwọn aṣọ funfun dúró fún òdodo Kristi, ṣùgbọ́n àwọn aṣọ funfun tí a fi fún àwọn ọkàn wọ̀nyí tí a ti pa, ni a fi fún wọn lẹ́yìn ajẹ́rìíkú wọn. Àwọn aṣọ náà jẹ́ ààmì ajẹ́rìíkú, kì í ṣe òdodo Kristi nìkan. Ajẹ́rìíkú kan ní aṣọ òdodo Kristi kí a tó pa á. Àwọn ogunlọ́gọ̀ ńlá inú Ìfihàn orí keje ni a fi aṣọ funfun fún, nípa bẹ́ẹ̀ tí wọ́n ń ṣojú àwọn tí yóò kú ní àkókò ìpakúpa òfin Sunday tí ń bọ̀. Nítorí náà, Eliijah ni ń ṣojú fún ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì, Mose sì ni ń ṣojú fún àwọn olóòótọ́ tí wọ́n kú nínú Olúwa lórí òkè ìyípadà.

The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.

Àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni ìran tí kì í kú, wọ́n sì ni ìran tí Kristi ń tọ́ka sí tí wọ́n wà láàyè nígbà tí ọ̀run àti ayé yóò kọjá lọ nínú Luke orí kọkànlélógún.

We will continue this study in the next article.

A ó máa tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.

> “Ìpànìyàn Ábẹ́lì ni àpẹẹrẹ àkọ́kọ́ ti ìṣọ̀tá náà tí Ọlọ́run ti kéde pé yóò wà láàárín ejò àti irú-ọmọ obìnrin náà—láàárín Sátánì àti àwọn ọmọ-abẹ́ rẹ̀ àti Kristi àti àwọn ọmọlẹ́yìn Rẹ̀. Nípasẹ̀ ẹ̀ṣẹ̀ ènìyàn, Sátánì ti gba àkóso lórí ìran ènìyàn; ṣùgbọ́n Kristi yóò mú kí wọ́n lè ju àjàgà rẹ̀ kúrò. Nígbàkígbà tí ọkàn kan bá, nípasẹ̀ ìgbàgbọ́ nínú Ọ̀dọ́-Àgùntàn Ọlọ́run, kọ iṣẹ́ ẹ̀ṣẹ̀ sílẹ̀, ìbínú Sátánì máa ń ru sókè. Ìgbésí ayé mímọ́ Ábẹ́lì jẹ́ ẹ̀rí lòdì sí èrò Sátánì pé kò ṣeé ṣe fún ènìyàn láti pa òfin Ọlọ́run mọ́. Nígbà tí Káínì, tí ẹ̀mí ẹni búburú náà ru, rí i pé òun kò lè ṣàkóso Ábẹ́lì, inú bí i gidigidi tóbẹ́ẹ̀ tí ó fi pa á. Ní gbogbo ibi tí àwọn ènìyàn kan bá sì wà tí yóò dúró láti dá òdodo òfin Ọlọ́run láre, ẹ̀mí kan náà ni a ó fi hàn sí wọn. Òun ni ẹ̀mí tí, ní gbogbo àwọn ọ̀rúndún, ti gbé òpó ìjìyà kalẹ̀ tí ó sì ti dán iná sínú àkójọpọ̀ igi ìnà fún àwọn ọmọ-ẹ̀yìn Kristi. Ṣùgbọ́n àwọn ìkà tí a kó le àwọn ọmọlẹ́yìn Jesu lórí ni Sátánì àti àwọn ẹgbẹ́ ogun rẹ̀ ń fa kalẹ̀ nítorí pé wọn kò lè fi ipa mú un tẹrí ba fún àkóso wọn. Ìbínú ọ̀tá tí a ti ṣẹ́gun ni. Gbogbo ajẹ́rìíkú Jesu ti kú gẹ́gẹ́ bí asegun. Wòlíì náà wí pé, “Wọ́n sì ṣẹ́gun rẹ̀ [‘ejò àtijọ́ náà, tí a ń pè ní Èṣù, àti Sátánì’] nípa ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn náà, àti nípa ọ̀rọ̀ ẹ̀rí wọn; wọn kò sì fẹ́ ẹ̀mí wọn títí dé ikú.” Ìfihàn 12:11, 9.” Patriarchs and Prophets, 77.

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