Article

# The Book of Daniel - Number Sixty-One

Ìwé Dáníẹ́lì – Nọ́mbà Ọgọ́ta-ọ̀kan

Unveiling the Prophetic Tapestry: Understanding Daniel’s Visions, the Covenant, and the Sealing Time in the Last Days

Ṣíṣí Aṣọ Àwòrán Àsọtẹ́lẹ̀: Ìmọ̀ nípa Àwọn Ìran Dáníẹ́lì, Májẹ̀mú náà, àti Àkókò Ìdìmọ̀ ní Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

January 25, 2024

Formats

PDF
Word
Song MP3

Gabriel came to Daniel in chapter nine to provide him with skill and understanding of the two visions which had been represented in chapter eight.

Gábíréli wá sọ́dọ̀ Dáníẹ́lì ní orí kẹsàn-án láti fi òye àti ìmọ̀ ìtúmọ̀ fún un nípa àwọn ìran méjèèjì tí a ti fihàn án ní orí kẹjọ.

> And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:22, 23.

> Ó sì sọ ó di mímọ̀ fún mi, ó sì bá mi sọ̀rọ̀, ó ní, Ìwọ Dáníẹ́lì, èmi ti jáde wá nísinsìnyí láti fún ọ ní òye àti ìmòye. Ní ìbẹ̀rẹ̀ ẹ̀bẹ̀ rẹ ni àṣẹ náà ti jáde, èmi sì ti wá láti fi í hàn ọ; nítorí a fẹ́ràn rẹ gidigidi: nítorí náà, mọ ọ̀ràn náà yé, kí o sì ronú lórí ìran náà. Danieli 9:22, 23.

In order for Daniel to have the “understanding” he needed, Gabriel told him to understand both the “matter” and the “vision.” The “matter” was the vision of the trampling down of the sanctuary and host, and the “vision,” was the vision of the appearance of October 22, 1844. Sister White also emphasizes these two visions when she informs us that, Daniel was seeking to understand the relation of the seventy year captivity and the twenty-three hundred years. The seventy years are what Gabriel identified as the “matter” and the “vision” was the twenty-three hundred years. Daniel represents the “wise” of the last days, when Gabriel provides the interpretation of the twenty-three hundred years. The “wise” recognize both the “matter” and the “vision,” in Gabriel’s interpretation, the wicked do not understand. The Millerites understood the “matter” and “vision,” but only in a limited fashion.

Kí Dáníẹ́lì lè ní “ìmọ̀” tí ó nílò, Gébúrẹ́lì sọ fún un pé kí ó lóye “ọ̀ràn náà” àti “ìran náà” pẹ̀lú. “Ọ̀ràn náà” ni ìran nípa títẹ ilé mímọ́ àti ogun ọmọ-ogun náà mọ́lẹ̀, “ìran náà” sì ni ìran ìfarahàn October 22, 1844. Sister White pẹ̀lú tẹnumọ́ àwọn ìran méjèèjì wọ̀nyí nígbà tí ó jẹ́ kí a mọ̀ pé, Dáníẹ́lì ń wá láti lóye ìbáṣepọ̀ ìgbèkùn ọdún àádọ́rin náà àti ẹgbẹ̀rún méjìlá ọ̀kẹ́ mẹ́ta ọdún. Àwọn ọdún àádọ́rin náà ni ohun tí Gébúrẹ́lì pè ní “ọ̀ràn náà,” “ìran náà” sì ni ẹgbẹ̀rún méjìlá ọ̀kẹ́ mẹ́ta ọdún. Dáníẹ́lì dúró fún “àwọn ọlọ́gbọ́n” ti ọjọ́ ìkẹyìn, nígbà tí Gébúrẹ́lì fi ìtumọ̀ ẹgbẹ̀rún méjìlá ọ̀kẹ́ mẹ́ta ọdún hàn. “Àwọn ọlọ́gbọ́n” mọ̀ “ọ̀ràn náà” àti “ìran náà” méjèèjì nínú ìtumọ̀ Gébúrẹ́lì, àwọn búburú kò sì lóye. Àwọn Millerite lóye “ọ̀ràn náà” àti “ìran náà,” ṣùgbọ́n ní ọ̀nà díẹ̀ nìkan.

The four hundred and ninety years of probationary time, was a period that was based upon four hundred and ninety years of rebellion against the covenant of the “seven times” represented in Leviticus twenty-five and twenty-six. The seventy years captivity was the sum of all the years the land was not allowed to enjoy her rest.

Ọdún irinwó lé mẹ́wàá [490] ti àkókò ìdánwò ni àkókò kan tí a dá lórí ọdún irinwó lé mẹ́wàá [490] ti ìṣọ̀tẹ̀ sí májẹ̀mú “ìgbà méje” tí a ṣàpẹẹrẹ rẹ̀ nínú Lefitiku ogún-dín-lọ́gbọ̀n àti ogún-mẹ́fà-lọ́gbọ̀n. Ìgbèkùn ọdún àádọ́rin ni àpapọ̀ gbogbo àwọn ọdún tí a kò jẹ́ kí ilẹ̀ náà gbádùn ìsinmi rẹ̀.

The week that Christ confirmed the covenant with many, was an illustration of the quarrel of his covenant, as represented by two periods of twelve hundred and sixty days. That prophetic week was divided by the cross, which typifies the seal of God.

Ọ̀sẹ̀ tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀ ènìyàn, jẹ́ àpẹẹrẹ ìjàkadì májẹ̀mú rẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ àkókò méjì ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́. A pín ọ̀sẹ̀ àsọtẹ́lẹ̀ náà nípasẹ̀ àgbélébùú, èyí tí ó dúró fún èdìdì Ọlọ́run.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Releases, volume 21, 52.

> “Kí ni èdìdì Ọlọ́run alààyè, èyí tí a fi sí iwájú orí àwọn ènìyàn Rẹ̀? Ó jẹ́ àmì kan tí àwọn áńgẹ́lì lè kà, ṣùgbọ́n tí ojú ènìyàn kò lè kà; nítorí pé áńgẹ́lì apanirun gbọ́dọ̀ rí àmì ìràpadà yìí. Ọkàn ọlọ́gbọ́n ti rí àmì àgbélébùú Kalfárì nínú àwọn ọmọkùnrin àti àwọn ọmọbìnrin tí Olúwa ti gbà ṣe ọmọ. A ti mú ẹ̀ṣẹ̀ ìrékọjá sí òfin Ọlọ́run kúrò. Wọ́n wọ aṣọ ìgbéyàwó, wọ́n sì ń ṣègbọràn, wọ́n sì jẹ́ olóòótọ́ sí gbogbo àwọn àṣẹ Ọlọ́run.” Manuscript Releases, ìdìpọ̀ 21, 52.

That week typified two periods of twelve hundred and sixty years divided at the Sunday law of 538, (the mark of the beast) in which paganism and then papalism trampled down the sanctuary and the host. For twelve hundred and sixty days, Christ gave His testimony, then for another twelve hundred and sixty days, Christ gave the same testimony through His disciples. For twelve hundred and sixty years, Satan gave his testimony, through paganism, and then for another twelve hundred and sixty years, Satan gave his testimony through the papacy.

Ọ̀sẹ̀ náà jẹ́ àpẹẹrẹ àsìkò méjì ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún, tí a pín ní òfin Ọjọ́-ìsinmi ti ọdún 538, (àmì ẹranko náà) nínú èyí tí ẹ̀sìn abọ̀rìṣà àti lẹ́yìn náà ìjọ-ọba póòpù tẹ tẹ́ńpìlì mímọ́ àti ogun náà mọ́lẹ̀. Fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́, Kristi fúnni ní ẹ̀rí Rẹ̀, lẹ́yìn náà fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́ mìíràn, Kristi fúnni ní ẹ̀rí kan náà nípasẹ̀ àwọn ọmọ-ẹ̀yìn Rẹ̀. Fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún, Satani fúnni ní ẹ̀rí rẹ̀ nípasẹ̀ ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún mìíràn, Satani fúnni ní ẹ̀rí rẹ̀ nípasẹ̀ ẹ̀sìn póòpù.

The covenant, which through ancient Israel’s disobedience, became God’s “quarrel,” was the covenant of Leviticus chapter twenty-five, that outlined the land resting, and the jubilee that was to be celebrated every forty-ninth year.

Májẹ̀mú náà, tí nípasẹ̀ àìgbọ́ràn Ísírẹ́lì ìgbàanì ó di “àríyànjiyàn” Ọlọ́run, ni májẹ̀mú Lefitíkù orí kẹ́ẹ̀ẹ́dógún, èyí tí ó ṣàlàyé ìsinmi ilẹ̀, àti ọdún ìdásílẹ̀ tí a ní láti ṣe ayẹyẹ rẹ̀ ní gbogbo ọdún kọkàndínlọ́gọ́rin.

> And the Lord spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubile shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. In the year of this jubile ye shall return every man unto his possession. Leviticus 25:1–13.

> Oluwa sì sọ fún Mose ní òkè Sinai, wí pé, Sọ fún àwọn ọmọ Israẹli, kí o sì wí fún wọn pé, Nígbà tí ẹ bá wọ ilẹ̀ tí mo fi fún yín, nígbà náà ni ilẹ̀ náà yóò pa ìsinmi ọjọ́-ìsimi kan mọ́ fún Oluwa. Ọdún mẹ́fà ni ìwọ yóò máa fún irúgbìn sí oko rẹ, ọdún mẹ́fà sì ni ìwọ yóò máa gé àjàrà ọgbà àjàrà rẹ, kí o sì kó èso rẹ̀ jọ; ṣùgbọ́n ní ọdún keje yóò jẹ́ ọjọ́-ìsimi ìsinmi fún ilẹ̀ náà, ọjọ́-ìsimi fún Oluwa: ìwọ kì yóò fún irúgbìn sí oko rẹ, bẹ́ẹ̀ ni ìwọ kì yóò gé àjàrà ọgbà àjàrà rẹ. Èyí tí ó bá hù sókè fúnra rẹ̀ nínú ìkórè rẹ kì yóò kà, bẹ́ẹ̀ ni ìwọ kì yóò kó èso àjàrà àjàrà rẹ tí a kò gé jọ: nítorí ọdún ìsinmi ni fún ilẹ̀ náà. Ìsinmi ọjọ́-ìsimi ilẹ̀ náà yóò sì jẹ́ oúnjẹ fún yín; fún ọ, àti fún ọmọ-ọ̀dọ̀ rẹ ọkùnrin, àti fún ọmọ-ọ̀dọ̀ rẹ obìnrin, àti fún alágbàṣe rẹ, àti fún àlejò rẹ tí ń gbé lọ́dọ̀ rẹ, àti fún ẹran-ọ̀sìn rẹ, àti fún ẹranko tí ó wà ní ilẹ̀ rẹ; gbogbo èso rẹ̀ ni yóò jẹ́ oúnjẹ. Ìwọ yóò sì ka ọjọ́-ìsimi ọdún méje fún ara rẹ, ìgbà méje ti ọdún méje; àkókò ọjọ́-ìsimi ọdún méje náà yóò sì jẹ́ fún ọ ọdún mọ́kàndínláàádọ́ta. Nígbà náà ni ìwọ yóò mú kí ìpè kàkàkí ọdún jubileè dún ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ̀yin yóò jẹ́ kí kàkàkí náà dún ká gbogbo ilẹ̀ yín. Ẹ̀yin yóò sì yà ọdún àádọ́ta sọ́tọ̀, kí ẹ sì kéde òmìnira ká gbogbo ilẹ̀ náà fún gbogbo àwọn olùgbé inú rẹ̀: yóò jẹ́ jubileè fún yín; ẹ̀yin yóò sì da olúkúlùkù padà sí ìní rẹ̀, ẹ̀yin yóò sì da olúkúlùkù padà sí ẹbí rẹ̀. Jubileè ni ọdún àádọ́ta náà yóò jẹ́ fún yín: ẹ kì yóò fún irúgbìn sí i, bẹ́ẹ̀ ni ẹ kì yóò kà èyí tí ó hù sókè nínú rẹ̀ fúnra rẹ̀, bẹ́ẹ̀ ni ẹ kì yóò kó èso àjàrà inú rẹ̀ jọ láti inú àjàrà tí a kò gé. Nítorí jubileè ni; mímọ́ ni yóò jẹ́ fún yín: láti inú oko ni ẹ̀yin yóò ti jẹ ìbísí rẹ̀. Ní ọdún jubileè yìí ni ẹ̀yin yóò da olúkúlùkù padà sí ìní rẹ̀. Lefitiku 25:1–13.

The first period of the twenty-three hundred year prophecy, as with the week Christ confirmed the covenant, and the four-hundred and ninety years is directly associated with the “seven times” of Leviticus chapters twenty-five and twenty-six.

Àkókò àkọ́kọ́ nínú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún mẹ́ta náà, gẹ́gẹ́ bí ó ti rí pẹ̀lú ọ̀sẹ̀ tí Kristi fi fìdí májẹ̀mú múlẹ̀, àti pẹ̀lú ọdún irinwó ó lé lọ́gọ́rùn-ún mẹ́sàn-án, ní ìbáṣepọ̀ tààrà pẹ̀lú “àkókò méje” inú Lefitiku orí kẹ́ẹ̀dógún àti kẹ́rìndínlógún.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. Daniel 9:2.

> Nítorí náà, mọ̀, kí o sì yé e, pé láti ìgbà tí àṣẹ náà yóò ti jáde láti tún Jerusalẹmu ṣe, àti láti kọ́ ọ́, títí dé ọ̀dọ̀ Mèsáyà Olúwa yóò jẹ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ méjìlélọ́gọ́rin: a ó sì tún òpópónà náà kọ́, àti ògiri náà pẹ̀lú, àní ní àkókò ìpọ́njú. Danieli 9:2.

Sixty-nine weeks beginning in 457 BC, brings you to Christ’s baptism, and the beginning of the week in which he confirmed the covenant, which was the covenant of God’s “quarrel.” But there was a week of weeks (forty-nine years), that was isolated from the sixty-nine weeks by the phrase “seven weeks, and threescore and two weeks.” Beginning in 457 BC, there was to be forty-nine years, a clear reference to the covenant of Leviticus chapter twenty-five, and to the jubilee celebration. Those forty-nine years were not only a symbol of the jubilee cycles, but also of Pentecost, which is the fiftieth day that follows the forty-nine days of the feast of weeks.

Ọgọ́rùn-ún mẹ́rìnlá ọ̀sẹ̀ kan tí ó bẹ̀rẹ̀ ní 457 ṣáájú ìbí Kristi, mú ọ dé sí ìrìbọmi Kristi, àti sí ìbẹ̀rẹ̀ ọ̀sẹ̀ náà nínú èyí tí ó fi mú májẹ̀mú náà dúró, èyí tí ó jẹ́ májẹ̀mú “ìjà” Ọlọ́run. Ṣùgbọ́n ọ̀sẹ̀ àwọn ọ̀sẹ̀ kan wà (ọdún mọ́kàndínlọ́gọ́rin), tí a yà sọ́tọ̀ kúrò nínú ọgọ́rùn-ún mẹ́rìnlá ọ̀sẹ̀ náà nípa ọ̀rọ̀ náà pé “ọ̀sẹ̀ méje, àti ọ̀sẹ̀ mẹ́tàlélọ́gọ́rin àti méjì.” Bí ó ti bẹ̀rẹ̀ ní 457 ṣáájú ìbí Kristi, ọdún mọ́kàndínlọ́gọ́rin ni yóò wà, èyí tí ó jẹ́ ìtọ́kasí kedere sí májẹ̀mú Lefitiku orí kẹ́ẹ̀dógún, àti sí ayẹyẹ ọdún ìdásílẹ̀. Ọdún mọ́kàndínlọ́gọ́rin wọ̀nyí kì í ṣe ààmì àwọn àkókò ọdún ìdásílẹ̀ nìkan, ṣùgbọ́n pẹ̀lú ti Pẹ́ńtíkọ́stì, èyí tí ó jẹ́ ọjọ́ karùndínlọ́gọ́ta tí ó tẹ̀lé ọjọ́ mọ́kàndínlọ́gọ́rin ti àjọ̀dún àwọn ọ̀sẹ̀.

The first forty-nine years of the twenty-three hundred years, the four hundred and ninety years, and the week the covenant was confirmed are all directly connected with the twenty-five hundred and twenty years, represented as “seven times,” in Leviticus twenty-six. Every element of the twenty-three hundred year prophecy is directly connected to the “seven times” which Adventism set aside and rejected in 1863. The “seven times” is a symbol of the jubilee covenant, and for this reason it is also to be noted that when the twenty-three hundred years ended on October 22, 1844, so too, did the twenty-five hundred and twenty years end on that very day, for Moses recorded in Leviticus chapter twenty-five:

Ọdún mẹ́rìnlélọ́gọ́rin àkọ́kọ́ nínú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà, ọdún ẹ̀ẹ̀ẹ́dẹ́gbẹ̀ta àti ọgọ́rùn-ún mẹ́wàá náà, àti ọ̀sẹ̀ tí a fi mú májẹ̀mú náà dúró ṣinṣin—gbogbo wọn ní ìsopọ̀ tààrà pẹ̀lú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún méjìdínlógún ọdún náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àkókò méje,” nínú Lefitiku mẹ́rìndínlọ́gbọ̀n. Gbogbo ẹ̀yà nínú àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà ní ìsopọ̀ tààrà mọ́ “àkókò méje” náà, èyí tí Adventism fi sí apá kan tí ó sì kọ̀ ọ́ ní ọdún 1863. “Àkókò méje” náà jẹ́ ààmì májẹ̀mú ọdún ìdásílẹ̀, àti nítorí ìdí yìí, ó yẹ kí a tún ṣàkíyèsí pé nígbà tí ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà parí ní October 22, 1844, bẹ́ẹ̀ náà ni ẹgbẹ̀rún méjì ọ̀ọ́dúnrún méjìdínlógún ọdún náà sì parí ní ọjọ́ gan-an náà, nítorí Mose kọ sínú Lefitiku orí kẹ́ẹ̀ẹ́dógún pé:

> And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubile to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:8, 9.

> “Iwọ yóò sì ka sábàtì ọdún méje fún ara rẹ, ìgbà méje ti ọdún méje; àkókò àwọn sábàtì ọdún méje náà yóò sì jẹ́ fún ọ ní ọdún mọ́kàndínláàádọ́ta. Nígbà náà ni ìwọ yóò mú kí a fọn ìpè ayọ̀ Jùbílì ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni kí ẹ mú kí a fọn ìpè náà ká gbogbo ilẹ̀ yín.” Lefitiku 25:8, 9.

Every prophetic period within the twenty-three hundred years, is directly associated with the “seven times” of Leviticus twenty-six, including the day both prophetic periods ended. The first forty-nine years identified the work of rebuilding and restoring Jerusalem that would be finalized as God’s people came out of Babylon. The temple was finished before the third decree, as was the Millerite temple finished before the third angel arrived. Yet after 457 BC, “the street” still needed to “be built again, and the wall, even in troublous times.” As Alpha and Omega, Jesus always illustrates the end of a thing, with the beginning of a thing, and after October 22, 1844, the Millerites were to finish “the street” “and the wall,” “in troublous times.”

Gbogbo àkókò àsọtẹ́lẹ̀ tí ó wà nínú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún náà, ní ìbáṣepọ̀ taara pẹ̀lú “àkókò méje” tí ó wà nínú Lefitiku ogún-ún àti mẹ́fà, pẹ̀lú ọjọ́ tí àwọn àkókò àsọtẹ́lẹ̀ méjèèjì parí. Ọdún mọ́kàndínláàádọ́ta àkọ́kọ́ náà fi iṣẹ́ ìtúnkọ́lé àti ìmúpadàbọ̀sípò Jerusalẹmu hàn, iṣẹ́ tí yóò di mímúparí bí àwọn ènìyàn Ọlọ́run ṣe jáde kúrò ní Babiloni. A ti parí tẹ́ńpìlì náà kí ìlànà kẹta tó dé, gẹ́gẹ́ bí a ti parí tẹ́ńpìlì àwọn Mílérì kí áńgẹ́lì kẹta tó dé. Síbẹ̀, lẹ́yìn 457 BC, “òpópónà” náà ṣì nílò láti “tún kọ́ ọ́, àti odi náà pẹ̀lú, àní ní àwọn àkókò ìpọ́njú.” Gẹ́gẹ́ bí Alfa àti Omega, Jésù máa ń fi òpin ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan, àti lẹ́yìn October 22, 1844, àwọn Mílérì ní láti parí “òpópónà” náà “àti odi náà,” “ní àwọn àkókò ìpọ́njú.”

Sister White identifies the literal wall of protection around Jerusalem as a symbol of God’s law, and immediately after October 22, 1844, the faithful were led into the heavenly sanctuary and recognized God’s law (the wall). In order to recognize God’s law, including the Sabbath, the Millerites were led back to the covenant of ancient Israel. The restoration of the literal “street,” is the restoration that was spiritually accomplished when the Millerites returned to Jeremiah’s “old paths”. The “troublous times” that were to be in the period the wall and street were established was to be accomplished after 1844, and the Civil War that was then approaching, and soon beginning in that very history, represented those troublous times.

Arábìnrin White fi ògiri ààbò gidi tí ó yí Jerusalẹmu ká hàn gẹ́gẹ́ bí ààmì òfin Ọlọ́run, àti lẹ́sẹ̀kẹsẹ̀ lẹ́yìn October 22, 1844, a mú àwọn olóòótọ́ wọ inú ibi mímọ́ ti ọ̀run, wọ́n sì mọ òfin Ọlọ́run (ògiri náà). Kí wọ́n lè mọ òfin Ọlọ́run, títí kan ọjọ́ ìsinmi, a darí àwọn Millerites padà sí májẹ̀mú Ísírẹ́lì àtijọ́. Ìmúpadàbọ̀sípò “òpópónà” gidi náà ni ìmúpadàbọ̀sípò tí a ṣe ní ti ẹ̀mí nígbà tí àwọn Millerites padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah. “Àwọn àkókò ìyọnu” tí ó yẹ kí ó wà ní àsìkò tí a fi mú ògiri àti òpópónà náà dúró ni a ó ṣe mú ṣẹ lẹ́yìn ọdún 1844, àti Ogun Abẹ́lé tí ó ń súnmọ́ nígbà náà, tí ó sì bẹ̀rẹ̀ láìpẹ́ nínú ìtàn náà gan-an, ṣojú fún àwọn àkókò ìyọnu wọ̀nyẹn.

Had they been faithful they would have reached the symbolic fiftieth year of the jubilee (where the slaves are released), which was also represented by the fiftieth day of Pentecost (where the message of emancipation goes to all the world). But after 1844 most opposed the Sabbath light, and in 1863, they also rejected the message of Moses (the “seven times”), which had been delivered to them by Elijah (William Miller.) In other words, they turned away from “the street” (the old paths) that they were to restore and walk in.

Bí wọ́n bá ti jẹ́ olóòtítọ́, wọ́n ì bá ti dé ọdún ààmì àádọ́ta ti jubili (níbi tí a ti ń tú àwọn ẹrú sílẹ̀), èyí tí ọjọ́ àádọ́ta Pẹ́ńtẹ́kọ́sì náà tún ṣàpẹẹrẹ (níbi tí ìránṣẹ́ ìdásílẹ̀ ti lọ sí gbogbo ayé). Ṣùgbọ́n lẹ́yìn 1844, ọ̀pọ̀ jù lọ tako ìmọ́lẹ̀ Sábáàtì, àti ní 1863, wọ́n tún kọ ìránṣẹ́ Mósè náà (“àkókò méje”), tí Èlíjà (William Miller) ti gbé kalẹ̀ fún wọn. Ní ọ̀rọ̀ míràn, wọ́n yí padà kúrò ní “òpópónà” (àwọn ọ̀nà àtijọ́) tí wọ́n ní láti tún ṣe padà kí wọ́n sì máa rìn nínú rẹ̀.

Jesus always illustrates the end by the beginning, and when the parable of the ten virgins is repeated in the last days, the work of restoring Jerusalem is again to be accomplished. The “street and wall” will be built in “troublous times”. We are now entering into those troublous times. October 22, 1844, typifies the soon-coming Sunday law, so when the “hour of the great earthquake,” of Revelation eleven arrives, the street and wall will be built in troublous times. We will now identify those troublous times as the “angering of the nations” produced by the escalating warfare of Islam.

Nígbà gbogbo ni Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin, àti pé nígbà tí àkàwé àwọn wúńdíá mẹ́wàá bá tún ara rẹ̀ hàn ní àwọn ọjọ́ ìkẹyìn, iṣẹ́ ìmúpadàbọ̀sípò Jerúsálẹ́mù yóò tún jẹ́ kí a ṣe é. “Òpópónà àti ògiri” ni a ó kọ́ ní “àkókò ìṣòro”. A ti ń wọ inú àwọn àkókò ìṣòro wọ̀nyí nísinsin yìí. Ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, jẹ́ àpẹẹrẹ òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, nítorí náà nígbà tí “wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá,” ti Ìfihàn mọ́kànlá bá dé, a ó kọ́ òpópónà àti ògiri ní àkókò ìṣòro. Ní báyìí a ó fi àwọn àkókò ìṣòro wọ̀nyí hàn gẹ́gẹ́ bí “ìbínú àwọn orílẹ̀-èdè” tí ogun Íslamù tí ń le sí i ti mú wá.

While explaining what had been previously written concerning a “time of trouble,” she gave an explanation that is recorded in the book Early Writings.

Nígbà tí ó ń ṣàlàyé ohun tí a ti kọ tẹ́lẹ̀ nípa “àkókò ìpọ́njú,” ó fi ìtúmọ̀ kan hàn tí a kọ sílẹ̀ nínú ìwé Early Writings.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Ní ojú-ìwé 33 ni a ti sọ èyí pé: ‘Mo rí i pé Sábá Mímọ́ náà jẹ́, yóò sì jẹ́, ògiri ìyàtọ̀ láàárín Ísírẹ́lì tòótọ́ ti Ọlọ́run àti àwọn aláìgbàgbọ́; àti pé Sábá náà ni ọ̀ràn ńlá láti so ọkàn àwọn ẹni-mímọ́ olùfẹ́ Ọlọ́run tí ń dúró de e pọ̀ ṣọ̀kan. Mo rí i pé Ọlọ́run ní àwọn ọmọ tí kò rí Sábá náà, tí wọn kò sì pa á mọ́. Wọn kò tíì kọ ìmọ́lẹ̀ tó wà lórí rẹ̀. Àti ní ìbẹ̀rẹ̀ àkókò ìpọ́njú, a kún fún Ẹ̀mí Mímọ́ bí a ti jáde lọ, tí a sì kéde Sábá náà ní kíkún jù bẹ́ẹ̀ lọ.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Wọ́n fi ìran yìí hàn ní ọdún 1847 nígbà tí àwọn ará Advent díẹ̀ gan-an ni wọ́n ń pa ọjọ́ ìsinmi Sábáàtì mọ́, àti nínú àwọn wọ̀nyí díẹ̀ ni wọ́n rò pé pípa a mọ́ ní ìtóbi pàtàkì tó láti fa ìlà yàtọ̀ láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Ní báyìí ìmúṣẹ ìran náà ti bẹ̀rẹ̀ sí í farahàn. ‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú náà,’ tí a mẹ́nu kàn níbí, kì í tọ́ka sí àkókò tí àjàkálẹ̀ yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń parí, ìpọ́njú yóò ń bọ̀ sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a ó di wọ́n mọ́lẹ̀ kí wọn má bàa dá iṣẹ́ angẹli kẹta dúró. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Oluwa, yóò dé, láti fi agbára fún ohùn ńlá angẹli kẹta, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọ́n lè dúró ní àkókò tí a ó tú àwọn àjàkálẹ̀ méje ìkẹyìn jáde.” Early Writings, 85.

There is a “short period of time,” that precedes the close of probation, when “the nations will be angry, yet held in check.” At the same time “the latter rain” arrives. The “angering of the nations,” is a symbol that is identified in Revelation chapter eleven.

“Àkókò kúkúrú” kan wà, tí ó ṣáájú ìpipadé àkókò ìdánwò, nígbà tí “àwọn orílẹ̀-èdè yóò bínú, síbẹ̀ a óò dì wọ́n mú.” Ní àkókò kan náà ni “òjò ìkẹyìn” dé. “Ìbínú àwọn orílẹ̀-èdè,” jẹ́ ààmì kan tí a ti dá mọ̀ nínú Ìfihàn orí kọkànlá.

> And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:18.

> Àwọn orílẹ̀-èdè sì bínú, ìbínú rẹ sì dé, àti àkókò àwọn òkú, kí a lè dá wọn lẹ́jọ́, àti kí o lè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, ní èrè, àti àwọn ẹni mímọ́, àti àwọn tí ń bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí o lè pa àwọn tí ń pa ayé run. Ìfihàn 11:18.

Sister White comments on this verse.

Arábìnrin White sọ̀rọ̀ lórí ẹsẹ̀ yìí.

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other, also that Michael had not stood up, and that the time of trouble, such as never was, had not yet commenced. The nations are now getting angry, but when our High Priest has finished His work in the sanctuary, He will stand up, put on the garments of vengeance, and then the seven last plagues will be poured out.

> “Mo rí i pé ìbínú àwọn orílẹ̀-èdè, ìrunú Ọlọ́run, àti àkókò láti ṣe ìdájọ́ àwọn òkú jẹ́ ohun mẹ́ta tí ó yàtọ̀ sí ara wọn ní kedere, tí ọ̀kọ̀ọ̀kan sì ń tẹ̀lé èkejì; mo tún rí i pé Míkáẹ́lì kò tíì dìde, àti pé àkókò wàhálà náà, irú èyí tí kò tíì sí rí, kò tíì bẹ̀rẹ̀. Àwọn orílẹ̀-èdè ń bínú nísinsin yìí; ṣùgbọ́n nígbà tí Àlùfáà Àgbà wa bá ti parí iṣẹ́ Rẹ̀ nínú ibi mímọ́, Yóò dìde, Yóò wọ aṣọ ẹ̀san, lẹ́yìn náà ni a ó sì tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Mo rí i pé àwọn áńgẹ́lì mẹ́rin náà yóò di àwọn ẹ̀fúùfù mẹ́rin mú títí iṣẹ́ Jesu yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn ìyọnu méje ìkẹyìn yóò sì dé.” Early Writings, 36.

The “angering of the nations” occurs just before probation closes, for it is followed by the “wrath of God.” The “wrath of God” occurs when probation closes, and the “time to judge the dead,” refers to a judgment that occurs during the millennium, and does not refer to the judgment of the dead that began in 1844.

“Ibínú àwọn orílẹ̀-èdè” ń ṣẹlẹ̀ díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí, nítorí pé “ìbínú Ọlọ́run” ń tẹ̀ lé e. “Ìbínú Ọlọ́run” ń ṣẹlẹ̀ nígbà tí àkókò oore-ọ̀fẹ́ bá parí, àti pé “àkókò láti dá àwọn òkú lẹ́jọ́” ń tọ́ka sí ìdájọ́ kan tí ń ṣẹlẹ̀ ní àkókò ẹgbẹ̀rún ọdún, kò sì tọ́ka sí ìdájọ́ àwọn òkú tí ó bẹ̀rẹ̀ ní ọdún 1844.

> And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:1–4.

> Mo sì rí angẹli kan tí ó sọ̀kalẹ̀ láti ọ̀run wá, ó ní kọ́kọ́rọ́ ọ̀gbun àìnísàlẹ̀ àti ẹ̀wọ̀n ńlá kan ní ọwọ́ rẹ̀. Ó sì mú dragoni náà, ejò àtijọ́ náà, ẹni tí í ṣe Èṣù, àti Satani, ó sì dè é fún ẹgbẹ̀rún ọdún, ó sì sọ ọ́ sínú ọ̀gbun àìnísàlẹ̀, ó sì ti í mọ́lẹ̀, ó sì fi èdìdì lé e lórí, kí ó má baà tan àwọn orílẹ̀-èdè jẹ mọ́, títí ẹgbẹ̀rún ọdún náà yóò fi parí: lẹ́yìn èyí, a ó sì tú ú sílẹ̀ fún ìgbà díẹ̀. Mo sì rí àwọn ìtẹ́, àwọn ènìyàn sì jókòó sórí wọn, a sì fi ìdájọ́ fún wọn: mo sì rí ọkàn àwọn tí a gé orí wọn nítorí ẹ̀rí Jésù, àti nítorí ọ̀rọ̀ Ọlọ́run, àti àwọn tí kò jọ́sìn ẹranko náà, tàbí àwòrán rẹ̀, tí wọn kò sì gba àmì rẹ̀ sí iwájú orí wọn, tàbí sí ọwọ́ wọn; wọn sì yè, wọn sì jọba pọ̀ pẹ̀lú Kristi fún ẹgbẹ̀rún ọdún. Ìfihàn 20:1–4.

The judgment that is “given unto” the saints, identifies that they will pass judgment upon the wicked during the millennium, not that they are judged.

Ìdájọ́ tí a “fi fún” àwọn ẹni mímọ́ náà fi hàn pé wọn yóò ṣe ìdájọ́ lórí àwọn ènìyàn búburú ní àkókò ẹgbẹ̀rún ọdún náà, kì í ṣe pé a ń dá wọn lẹ́jọ́.

> “During the thousand years between the first and the second resurrection the judgment of the wicked takes place. The apostle Paul points to this judgment as an event that follows the second advent. ‘Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. Daniel declares that when the Ancient of Days came, ‘judgment was given to the saints of the Most High.’ Daniel 7:22. At this time the righteous reign as kings and priests unto God. John in the Revelation says: ‘I saw thrones, and they sat upon them, and judgment was given unto them.’ ‘They shall be priests of God and of Christ, and shall reign with Him a thousand years.’ Revelation 20:4, 6. It is at this time that, as foretold by Paul, ‘the saints shall judge the world.’ 1 Corinthians 6:2. In union with Christ they judge the wicked, comparing their acts with the statute book, the Bible, and deciding every case according to the deeds done in the body. Then the portion which the wicked must suffer is meted out, according to their works; and it is recorded against their names in the book of death.

> “Ní àkókò ẹgbẹ̀rún ọdún láàárín àjíǹde àkọ́kọ́ àti àjíǹde kejì ni ìdájọ́ àwọn ẹni búburú ti ń ṣẹlẹ̀. Àpọ́sítélì Pọ́ọ̀lù tọ́ka sí ìdájọ́ yìí gẹ́gẹ́ bí ìṣẹ̀lẹ̀ tí ó ń tẹ̀ lé ìpadàbọ̀ kejì. ‘Ẹ má ṣe dá ohunkóhun lẹ́jọ́ ṣáájú àkókò, títí Olúwa yóò fi dé, ẹni tí yóò mú àwọn ohun ìkọ̀kọ̀ òkùnkùn wá sí ìmọ́lẹ̀ pẹ̀lú, tí yóò sì fi ìrònú inú ọkàn hàn gbangba.’ 1 Kọrinti 4:5. Dáníẹ́lì sọ pé nígbà tí Àgbàjọ-Ọjọ́ dé, ‘a fi ìdájọ́ fún àwọn ẹni mímọ́ ti Ẹni Ọ̀gá-ògo Jùlọ.’ Dáníẹ́lì 7:22. Ní àkókò yìí ni àwọn olódodo ń jọba gẹ́gẹ́ bí ọba àti àlùfáà fún Ọlọ́run. Jòhánù nínú Ìfihàn sọ pé: ‘Mo sì rí àwọn ìtẹ́, wọ́n sì jókòó lórí wọn, a sì fi ìdájọ́ fún wọn.’ ‘Wọn yóò jẹ́ àlùfáà Ọlọ́run àti ti Kristi, wọn yóò sì jọba pẹ̀lú Rẹ̀ fún ẹgbẹ̀rún ọdún.’ Ìfihàn 20:4, 6. Ní àkókò yìí gan-an ni, gẹ́gẹ́ bí Pọ́ọ̀lù ti sọ tẹ́lẹ̀, ‘àwọn ẹni mímọ́ yóò ṣe ìdájọ́ ayé.’ 1 Kọrinti 6:2. Ní ìṣọ̀kan pẹ̀lú Kristi ni wọ́n ti ń dá àwọn ẹni búburú lẹ́jọ́, ní fífi iṣẹ́ wọn wé ìwé òfin, Bíbélì, àti nípinnu gbogbo ọ̀ràn gẹ́gẹ́ bí iṣẹ́ tí a ṣe nínú ara. Lẹ́yìn náà ni a ó pín ìyà tí àwọn ẹni búburú gbọ́dọ̀ jìyà gẹ́gẹ́ bí iṣẹ́ wọn; a sì kọ ọ́ sílẹ̀ sí orúkọ wọn nínú ìwé ikú.

> “Satan also and evil angels are judged by Christ and His people. Says Paul: ‘Know ye not that we shall judge angels?’ Verse 3. And Jude declares that ‘the angels which kept not their first estate, but left their own habitation, He hath reserved in everlasting chains under darkness unto the judgment of the great day.’ Jude 6.

> “Kristi pẹ̀lú àwọn ènìyàn Rẹ̀ yóò ṣe ìdájọ́ Sátánì àti àwọn áńgẹ́lì búburú. Pọ́ọ̀lù wí pé: ‘Ẹ kò ha mọ̀ pé àwọn áńgẹ́lì ni àwa yóò dájọ́ bí?’ Ẹsẹ̀ 3. Júdù sì kéde pé, ‘Àwọn áńgẹ́lì tí kò pa ipò àkọ́kọ́ wọn mọ́, ṣùgbọ́n tí wọ́n fi ibùgbé tiwọn sílẹ̀, ó ti pa wọ́n mọ́ sínú ẹ̀wọ̀n àìnípẹ̀kun lábẹ́ òkùnkùn dé ìdájọ́ ọjọ́ ńlá náà.’ Júdù 6.

> “At the close of the thousand years the second resurrection will take place. Then the wicked will be raised from the dead and appear before God for the execution of ‘the judgment written.’ Thus the revelator, after describing the resurrection of the righteous, says: ‘The rest of the dead lived not again until the thousand years were finished.’ Revelation 20:5. And Isaiah declares, concerning the wicked: ‘They shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited.’ Isaiah 24:22.” The Great Controversy, 660, 661.

> “Ní ìparí ẹgbẹ̀rún ọdún náà ni àjíǹde kejì yóò ṣẹlẹ̀. Nígbà náà ni a ó jí àwọn ẹni búburú dìde kúrò nínú òkú, wọn yóò sì farahàn níwájú Ọlọ́run fún ìmúṣẹ ‘ìdájọ́ tí a kọ sílẹ̀.’ Báyìí ni olùfihàn náà, lẹ́yìn tí ó ti ṣàpèjúwe àjíǹde àwọn olódodo, wí pé: ‘Ṣùgbọ́n ìyókù àwọn òkú kò tún yè títí ẹgbẹ̀rún ọdún fi pé.’ Ìfihàn 20:5. Àti pé Isaiah sọ, nípa àwọn ẹni búburú pé: ‘A ó sì kó wọn jọ, gẹ́gẹ́ bí a ti ń kó àwọn ẹlẹ́wọ̀n jọ sínú ihò, a ó sì ti wọ́n mọ́lé nínú ọgbà ẹ̀wọ̀n, lẹ́yìn ọ̀pọ̀ ọjọ́ ni a ó sì bẹ wọn wò.’ Isaiah 24:22.” The Great Controversy, 660, 661.

It is therefore clear that “the angering of the nations” refers to the “troublous times” that comes upon the world before probation closes, and that when “the nations are angered,” they are simultaneously “held in check.”

Nítorí náà, ó ṣe kedere pé “mímú àwọn orílẹ̀-èdè bínú” ń tọ́ka sí “àwọn àkókò ìdààmú” tí ń bọ̀ sórí ayé kí àkókò ìdánwò tó parí, àti pé nígbà tí “àwọn orílẹ̀-èdè bá bínú,” ní àkókò kan náà ni a “dí wọn mú.”

> “I saw that the anger of the nations, the wrath of God, and the time to judge the dead were separate and distinct, one following the other.” Early Writings, 36.

> “Mo rí i pé ìbínú àwọn orílẹ̀-èdè, ìrunú Ọlọ́run, àti àkókò láti dá àwọn òkú lẹ́jọ́ jẹ́ ọ̀tọ̀ọ̀tọ̀, tí ọ̀kọ̀ọ̀kan sì ń tẹ̀lé èkejì rẹ̀.” Early Writings, 36.

At the time when the “nations are angered,” the latter rain begins to fall.

Ní àkókò tí “àwọn orílẹ̀-èdè bínú,” òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀.

> “At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ní àkókò náà, bí iṣẹ́ ìgbàlà ṣe ń dé òpin, ìpọ́njú yóò máa bọ̀ wá sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a ó di wọ́n lọ́wọ́ kí wọ́n má bàa dí iṣẹ́ áńgẹ́lì kẹta náà lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta náà, kí ó sì pèsè àwọn ẹni mímọ́ sílẹ̀ láti dúró ní àkókò tí a ó tú àwọn ìyọnu méje ìkẹyìn náà jáde.” Early Writings, 85.

There is a point when the “nations are angered,” but they are simultaneously “held in check.” Then it is that Christ sets up His kingdom of glory, for He sets up His kingdom during the time of the latter rain.

Àkókò kan wà tí “àwọn orílẹ̀-èdè bínú,” ṣùgbọ́n ní àkókò kan náà “a dì wọ́n mú.” Nígbà náà ni Kristi gbé ìjọba ògo Rẹ̀ kalẹ̀, nítorí Ó gbé ìjọba Rẹ̀ kalẹ̀ ní àkókò òjò ìkẹyìn.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Ojò ìkẹyìn ń bọ̀ wá sórí àwọn tí ó mọ́—gbogbo wọn yóò sì gbà á nígbà náà gẹ́gẹ́ bí tẹ́lẹ̀.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.

> “Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ọwọ́ sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹ́yìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe.” Spalding and Magan, 3.

The two previous passages from Early Writings identify that when the nations are angered, and simultaneously “held in check,” the four angels restrain the four winds. The angering of the nations is therefore represented as the “four winds”. She also noted that at the time the four angels hold the angry nations in check, the latter rain would arrive. The period of time that begins when the latter rain arrives, which is also when the nations are angered, yet held in check, continues until Michael stands up and human probation closes. That period of time is the period when salvation is closing, and therefore represents the last work of Christ in the Most Holy Place, which is identified as the period of time when He is either blotting out men’s sins or their names from the books of judgment. That time period, when the angels are holding the four winds, is the sealing time of the one hundred and forty-four thousand.

Àwọn ìpínrọ̀ méjì tó ṣáájú láti inú Early Writings fi hàn pé nígbà tí àwọn orílẹ̀-èdè bá bínú, tí a sì tún “di wọ́n mú” ní àkókò kan náà, àwọn áńgẹ́lì mẹ́rin a dẹ́kun afẹ́fẹ́ mẹ́rin náà. Ní náà, bíbinú àwọn orílẹ̀-èdè ni a ṣojú fún gẹ́gẹ́ bí “afẹ́fẹ́ mẹ́rin” náà. Ó tún ṣe àkíyèsí pé ní àkókò tí àwọn áńgẹ́lì mẹ́rin ń di àwọn orílẹ̀-èdè tí ó bínú mú, òjò ìkẹyìn yóò dé. Àkókò tí ó bẹ̀rẹ̀ nígbà tí òjò ìkẹyìn dé, èyí tí ó sì tún jẹ́ ìgbà tí àwọn orílẹ̀-èdè bínú, ṣùgbọ́n tí a di wọ́n mú, ń bá a lọ títí di ìgbà tí Mikaeli yóò dìde tí àyè ìdánwò ènìyàn yóò sì tì. Àkókò yẹn ni àkókò tí ìgbàlà ń tì, nítorí náà ó ṣojú fún iṣẹ́ ìkẹyìn Kristi nínú Ibi Mímọ́ Jù Lọ, èyí tí a mọ̀ sí àkókò tí Òun yálà ń pa ẹ̀ṣẹ̀ àwọn ènìyàn rẹ́ kúrò tàbí ń pa orúkọ wọn rẹ́ kúrò nínú àwọn ìwé ìdájọ́. Àkókò yẹn, nígbà tí àwọn áńgẹ́lì ń di afẹ́fẹ́ mẹ́rin náà mú, ni àkókò dídè àmì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì.

Islam of the third Woe is the power which “angers the nations,” and the third Woe arrived on September 11, 2001, but Islam was immediately “held in check.” The “east wind” is a symbol of Islam, and Isaiah identifies the “east wind” as the “rough wind,” that God “stayeth” (restrains). The warfare of Islam is repeatedly portrayed as a woman in labor, for it is an escalating warfare that began on September 11, 2001, when the mighty angel of Revelation eighteen descended, as marked by the bringing down of the great buildings of New York City.

Ìsìlámù ti Ìbànújẹ kẹta ni agbára náà tí ó “bínú sí àwọn orílẹ̀-èdè,” àti pé Ìbànújẹ kẹta dé ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, ṣùgbọ́n a tètè “di Ìsìlámù mú.” “Afẹ́fẹ́ ìlà-oòrùn” jẹ́ àmì ìṣàpẹẹrẹ Ìsìlámù, àti Isaiah fi “afẹ́fẹ́ ìlà-oòrùn” hàn gẹ́gẹ́ bí “afẹ́fẹ́ líle,” èyí tí Ọlọ́run “dá dúró” (kó mọ́lẹ̀). A ń fi ogun Ìsìlámù hàn léraléra gẹ́gẹ́ bí obìnrin tí ó wà ní ìrọbí, nítorí pé ó jẹ́ ogun tí ń pọ̀ sí i ní ìgbésẹ̀ déédé, tí ó bẹ̀rẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún sọ̀ kalẹ̀, gẹ́gẹ́ bí a ti samisi rẹ̀ nípa ìwó lulẹ̀ àwọn ilé ńlá ti Ìlú New York.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ṣé ní báyìí ni ọ̀rọ̀ náà ti dé pé mo ti kéde pé a óò fi ìgbì omi ńlá gbá New York kúrò? Èyí ni èmi kò tíì sọ rárá. Mo ti sọ pé, bí mo ti ń wo àwọn ilé ńláńlá tí wọ́n ń kọ́ síbẹ̀, òkè lórí òkè, pé, ‘Irú àwọn ìṣẹ̀lẹ̀ ẹ̀rù wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mi ilẹ̀-ayé gidigidi! Nígbà náà ni a óo mú ọ̀rọ̀ Ìfihàn 18:1–3 ṣẹ.’ Gbogbo orí kejìdínlógún ti Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ilẹ̀-ayé. Ṣùgbọ́n n kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńláńlá ibẹ̀ ni a óò wó lulẹ̀ nípasẹ̀ yíyí padà àti yíyí borí ti agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìkan kan ti agbára rẹ̀ alágbára, àwọn ilé ńláńlá wọ̀nyí yóò sì ṣubú. Àwọn ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn jẹ́ irú èyí tí a kò lè fojú inú wò.” Review and Herald, July 5, 1906.

On the 1843 and 1850 charts Islam is represented as “war horses”. In Revelation chapter nine, where Islam of the first and second Woe is set forth, the character of Islam is identified by the name of Islam’s king.

Lórí àwòrán ìṣírò ọdún 1843 àti 1850, a ṣàfihàn Islam gẹ́gẹ́ bí “àwọn ẹṣin ogun”. Nínú Ìfihàn orí kẹsàn-án, níbi tí a ti gbé Islam ti Ègbé Kínní àti ti Ègbé Kejì kalẹ̀, a fi orúkọ ọba Islam mọ ìwà Islam.

> And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11.

> Wọ́n ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì ọ̀gbun àìlópin; ẹni tí orúkọ rẹ̀ ní èdè Hébérù jẹ́ Abaddon, ṣùgbọ́n ní èdè Gíríìkì ni orúkọ rẹ̀ jẹ́ Apollyon. Ìfihàn 9:11.

The verse, which is chapter NINE, and verse ELEVEN, prophetically identifies that whether represented in the Old Testament (the Hebrew) or in the New Testament (the Greek), the character of Islam is Abaddon or Apollyon. Both names mean “destruction and death”.

Ẹsẹ náà, èyí tí ó jẹ́ orí KẸSÁN-ÁN, àti ẹsẹ KỌKÀNDÍNLÓGÚN, fi í hàn ní ọ̀nà àsọtẹ́lẹ̀ pé bóyá a ṣàfihàn án nínú Májẹ̀mú Láéláe (Heberu) tàbí nínú Májẹ̀mú Titun (Gíríìkì), ìwà Islam ni Abaddon tàbí Apollyon. Orúkọ méjèèjì túmọ̀ sí “ìparun àti ikú”.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.

> “Àwọn áńgẹ́lì ń dì mọ́ àwọn ẹ̀fúùfù mẹ́rin, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú tí ń wá ọ̀nà láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń mú ìparun àti ikú wá ní ọ̀nà rẹ̀.” Manuscript Releases, volume 20, 217.

The four winds are the angry horse of Bible prophecy, that is seeking to break loose. One of the prophetic characteristics of the angry horse is that it is restrained, but it is seeking to break loose and bring “destruction and death”, upon the whole earth.

Àwọn ẹ̀fúùfù mẹ́rin ni ẹṣin ìbínú nínú àsọtẹ́lẹ̀ Bíbélì, tí ó ń wá ọ̀nà láti já bọ́. Ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ ti ẹṣin ìbínú ni pé a ti di í mú, ṣùgbọ́n ó ń wá ọ̀nà láti já bọ́ kí ó sì mú “ìparun àti ikú” wá sórí gbogbo ayé.

We will continue to address these subjects in the next article.

A ó máa bá a lọ láti ṣàlàyé àwọn kókó-ẹ̀kọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’

> “Iba ṣe pé àwọn ènìyàn Ọlọ́run ní ìmọ̀lára ìparun tí ń bọ̀ wá sí orí ẹgbẹẹgbẹ̀rún ìlú, tí wọ́n ti fẹ́rẹ̀ẹ́ fi ara wọn fún ìbọ̀rìṣà! Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ó yẹ kí wọ́n máa kéde òtítọ́ ni wọ́n ń fi ẹ̀sùn kàn àwọn ará wọn, wọ́n sì ń dá wọn lẹ́bi. Nígbà tí agbára Ọlọ́run tí ń yíni padà bá dé sórí ọkàn ènìyàn, ìyípadà gbangba yóò wà. Àwọn ènìyàn kì yóò ní ìfẹ́ láti máa ṣe àríwísí àti láti máa wó lulẹ̀. Wọn kì yóò dúró ní ipò tí ń dí ìmọ́lẹ̀ lọ́wọ́ láti tàn sí ayé. Àríwísí wọn, fífi ẹ̀sùn kàn wọn, yóò dáwọ́ dúró. Àwọn agbára ọ̀tá ń kó ara wọn jọ fún ogun. Ìjà líle wà níwájú wa. Ẹ sún mọ́ ara yín, ẹ̀yin ará mi ọkùnrin àti obìnrin, ẹ sún mọ́ ara yín. Ẹ so ara yín pọ̀ mọ́ Kristi. ‘Ẹ má ṣe wí pé, Àjọṣepọ̀,... bẹ́ẹ̀ ni ẹ má ṣe bẹ̀rù ohun tí wọ́n ń bẹ̀rù, kí ẹ sì má ṣe fòyà. Ẹ ya Olúwa àwọn ọmọ-ogun sí mímọ́ fúnra rẹ̀; kí òun náà sì jẹ́ ìbẹ̀rù yín, kí ó sì jẹ́ ìwarìrì yín. Òun yóò sì di ibi mímọ́; ṣùgbọ́n yóò di òkúta ìkọsẹ̀ àti àpáta ìsẹ̀sín fún ilé méjèèjì Ísírẹ́lì, yóò sì di okùn ẹ̀gẹ́ àti ìdẹ̀kùn fún àwọn olùgbé Jerusalẹmu. Ọ̀pọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹ wọn mọ́ ẹ̀gẹ́, a ó sì mú wọn.’”

> “The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.

> “Àgbáyé jẹ́ ilé ìtàgé. Àwọn òṣèré, àwọn olùgbé inú rẹ̀, ń pèsè ara wọn láti ṣe ipa wọn nínú eré ńlá ìkẹyìn. A ti pàdánù ojú sí Ọlọ́run. Pẹ̀lú àwọn ọ̀pọ̀ ènìyàn níbẹ̀ kò sí ìṣọ̀kan kankan, bí kò ṣe bí àwọn ènìyàn ṣe ń darapọ̀ láti mú àwọn ète ìmọtara-ẹni-nìkan wọn ṣẹ. Ọlọ́run ń wò ó. Àwọn ète Rẹ̀ ní ti àwọn ọmọ abẹ́ Rẹ̀ ọlọ̀tẹ̀ yóò ṣẹ. A kò fi ayé lé ọwọ́ ènìyàn, bí ó tilẹ̀ jẹ́ pé Ọlọ́run ń jẹ́ kí àwọn agbára ìdàrúdàpọ̀ àti àìtò jẹ olórí fún ìgbà díẹ̀. Agbára kan láti ìsàlẹ̀ ń ṣiṣẹ́ láti mú àwọn ìran ìkẹyìn ńlá nínú eré náà wá sí ìṣẹ̀lẹ̀,—Satani tí ń bọ̀ wá gẹ́gẹ́ bí Kristi, tí ó sì ń ṣiṣẹ́ pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí wọ́n ń so ara wọn pọ̀ ní àwùjọ aṣírí. Àwọn tí wọ́n ń tẹrí ba ìfẹ́kúfẹ̀ẹ́ ìṣọ̀kan àjọṣe ni wọ́n ń ṣiṣẹ́ ìlànà ọ̀tá náà jáde. Ète yóò tẹ̀lé ìyọrísí.”

> “Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.

> “Ìrékọjá ti fẹ́rẹ̀ẹ́ dé òpin ìwọ̀n rẹ̀. Ìdàrúdàpọ̀ kún ayé, ìbẹ̀rù ńlá kan sì fẹ́rẹ̀ẹ́ dé bá ènìyàn. Òpin ti sún mọ́ tòsí gidigidi. Àwa tí a mọ òtítọ́ gbọ́dọ̀ máa pèsè ara wa fún ohun tí yóò yá bọ́ sórí ayé láìpẹ́ gẹ́gẹ́ bí ìyàlẹ́nu tí ó pọ̀ jùlọ.” Review and Herald, September 10, 1903.

Back to Articles