Article

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

Ìwé Dáníẹ́lì - Ọ̀kan Ọgọ́rùn-ún àti Mẹ́sàn-án-dín-lógún

The Prophetic Significance of Historical Waymarks: Understanding the Last Days Through Biblical Symbolism

Ìtúmọ̀ Àsọtẹ́lẹ̀ ti Àwọn Àmì-Ọ̀nà Ìtàn: Ìmọ̀ Ìkẹyìn Àwọn Ọjọ́ Nipasẹ̀ Àpẹẹrẹ Ìṣàpẹẹrẹ Mímọ́ ti Bíbélì

Author

Jeff Pippenger

Published

March 6, 2024

Formats

PDF
Word
Song MP3

The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] mẹ́rinlélógójì ni a fi hàn gẹ́gẹ́ bí àwọn tí Aṣojú Májẹ̀mú ti wẹ̀ mọ́, àti ọ̀pọ̀ ènìyàn púpọ̀ náà ni a fi aṣọ funfun ìkú-ajẹ́rìí ṣàpẹẹrẹ. Àkókò mímọ́ àkọ́kọ́ nínú àwọn àkókò mímọ́ méjì ti ọjọ́ ìkẹyìn ń tọ́ka sí iṣẹ́ aṣojú tí ń pèsè ọ̀nà sílẹ̀ fún Aṣojú Májẹ̀mú, àti àkókò kejì ń ṣàpẹẹrẹ iṣẹ́ Èlíjà. Àkókò àkọ́kọ́ ń ṣàpẹẹrẹ ìdájọ́ àyẹ̀wò àwọn alààyè ti Adventismu Laodikea, àti àkókò kejì ń ṣàpẹẹrẹ ìdájọ́ ìmúṣẹ ti Róòmù òde-òní.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

“àmì” láti sá kúrò ní àwọn ìlú ní àwọn ọjọ́ ìkẹyìn ni àwọn Adventistì ti Laodíṣíà ti yé ní àṣìṣe. Sister White sọ fún wa pé ìparun Jerusalẹmu láti ọdún 66 sí 70 AD ń pèsè àpẹẹrẹ àmì ìkìlọ̀ náà fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> “The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Àkókò náà kò jìnnà rárá, nígbà tí, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ìgbà àkọ́kọ́, a óò fi dandan wá ibi ìsádi sí àwọn ibi ahoro àti ìdánìkanwà. Gẹ́gẹ́ bí ìdótì Jérúsálẹ́mù tí àwọn ọmọ-ogun Romu ṣe jẹ́ àmì fún sá fún àwọn Kristẹni ilẹ̀ Jùdíà, bẹ́ẹ̀ náà ni ìgbàgbọ́ agbára tí orílẹ̀-èdè wa yóò gbà nínú òfin tí ń fi ọjọ́ ìsinmi póòpù múlẹ̀ yóò jẹ́ ìkìlọ̀ fún wa. Nígbà náà ni yóò tó àsìkò láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrírasílẹ̀ fún fífi àwọn ìlú kékeré sílẹ̀ fún àwọn ilé ìgbèkùn ní àwọn ibi ìpamọ́ láàárín àwọn òkè.” Testimonies, volume 5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Ìdótì Jerusalẹmu tí ó jẹ́ àmì láti sá ni ìdótì àkọ́kọ́ tí Cestius mú wá. Nítorí náà, Cestius ṣojú ewu kan tí a yọ kúrò fún ìgbà díẹ̀, nítorí pé nígbà tí ó ti gbé ìdótì náà kalẹ̀, ó sì yọ̀ kúrò ní ọ̀nà àdììtú, àwọn òpìtàn kò sì tíì lè pinnu ìdí rẹ̀ fún ṣíṣe bẹ́ẹ̀.

> “After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

> “Lẹ́yìn tí àwọn ọmọ-ogun Romu lábẹ́ Cestius ti yí ìlú náà ká, wọ́n fi àìròtẹ́lẹ̀ kọ ìdótì náà sílẹ̀ nígbà tí ohun gbogbo dà bí ẹni pé ó ṣe ojú rere fún ìkọlù kíákíá.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Ní àwọn ọdún 1880 àti 1890, Sénétọ̀ Henry W. Blair láti New Hampshire gbé ọ̀pọ̀ ìwé-òfin kalẹ̀ ní Ilé Aṣòfin Orílẹ̀-èdè láti yàn Ọjọ́ Àìkú gẹ́gẹ́ bí Ọjọ́ Ìsinmi Orílẹ̀-èdè. Àwọn ìwé-òfin wọ̀nyí ni a máa ń pè ní “Àwọn Ìwé-òfin Blair Sunday.” Sénétọ̀ Blair jẹ́ alágbára olùgbéjà fún pípa Ọjọ́ Àìkú mọ́ gẹ́gẹ́ bí ọjọ́ ìsinmi àti ọjọ́ ìṣèjọsìn ẹ̀sìn. Ó gbàgbọ́ pé ọjọ́ ìsinmi kan ṣoṣo fún gbogbo ènìyàn yóò ní ipa rere lórí ìwà àti àjọṣe àwùjọ ní àwùjọ Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé àwọn ìsapá rẹ̀ rí ìtìlẹ́yìn díẹ̀, pàápàá jù lọ láti ọ̀dọ̀ àwọn ẹgbẹ́ ẹ̀sìn, wọ́n tún dojú kọ ìṣòdì pẹ̀lú, títí kan àwọn àníyàn nípa ìyàtọ̀ láàárín ìjọ àti ìpínlẹ̀.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Eyi ni ìgbìyànjú àkọ́kọ́ láti gbé òfin Ọjọ́ Àìkú kalẹ̀ nínú ìtàn ẹranko ayé, ẹni tí a yàn ṣáájú láti sọ̀rọ̀ bí dragoni nígbà tí yóò, ní ìkẹyìn, ṣe òfin Ọjọ́ Àìkú. Àwọn àkójọpọ̀ àbá òfin Blair wọ̀nyí gan-an ni A. T. Jones, ọ̀kan lára àwọn ojiṣẹ́ ìpàdé Àpéjọ Gbogbogbò ọdún 1888, wọ inú àwọn gbọngàn Kọ́ńgréèsì lọ, tí ó sì tako wọn pẹ̀lú ọ̀rọ̀ ẹlẹ́wà gan-an. Lẹ́yìn ìgbìyànjú díẹ̀, Sénétọ̀ Blair pàdánù agbára ìlọsíwájú ìpolongo rẹ̀ fún Ọjọ́ Ìsinmi Orílẹ̀-èdè. Ní ìbáṣepọ̀ tààrà pẹ̀lú ìtàn náà, àti àwọn ìtumọ̀ tí Ọjọ́ Ìsinmi Orílẹ̀-èdè (Ọjọ́ Àìkú) ní, àkọsílẹ̀ ìtàn nípa ìmọ̀ràn Ellen White lè jẹ́ àtúnyẹ̀wò.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Ohun tí a rí nínú àtúnyẹ̀wò ìkìlọ̀ rẹ̀ nípa òfin Ọjọ́ Àìkú, jẹ́ ohun pàtàkì gidigidi tí a sì ti lóye rẹ̀ ní ọ̀nà tí kò tọ́ káàkiri Adventismu ti Laodicea. Nínú àyíká ìfẹ̀kúfẹ̀ẹ́ láti wà níta àwọn ìlú, nínú ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí, ó kọ pé, “nígbà náà ni yóò jẹ́ àkókò láti kúrò ní àwọn ìlú ńlá, gẹ́gẹ́ bí ìmúrasílẹ̀ ṣáájú fífi àwọn ìlú kékeré sílẹ̀ fún àwọn ilé ìpamọ́ra ní àwọn ibi àdádó láàárín àwọn òkè.” Ó kọ́ni léraléra pé àwọn ènìyàn Ọlọ́run nílò láti gbé ní ìgbèríko, ṣùgbọ́n àwọn ìmọ̀ràn rẹ̀ lórí ọ̀ràn gbígbé ní ìgbèríko kí ọdún 1888 tó dé fi ìtọ́sọ́nà rẹ̀ láti fi àwọn ìlú sílẹ̀ sínú àyíká pé láìpẹ́ iwájú àwọn ènìyàn Ọlọ́run yóò nílò láti fi àwọn ìlú sílẹ̀. Lẹ́yìn ọdún 1888, nínú ìtọ́sọ́nà rẹ̀ tí a kọ sílẹ̀ nípa gbígbé ní ìgbèríko, kò yà kúrò rárá nínú ìmọ̀ràn náà pé ó yẹ kí a ti wà níta àwọn ìlú tẹ́lẹ̀.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Àwọn ìwé òfin Ọjọ́ Ìsinmi Orílẹ̀-Èdè Blair tí ó farahàn nínú ìtàn ni “àmì” láti fi kúrò nínú àwọn ìlú, àti bí ó tilẹ̀ jẹ́ pé àwọn ìwé òfin Blair náà pàdánù agbára ìlọsíwájú tí ó yẹ láti mú iṣẹ́ náà ṣẹ, tí wọ́n sì rọ̀ sẹ́yìn sínú òkùnkùn ìtàn, “àmì” láti sá ti jẹ́ fífi fúnni. A ti fi í fúnni ní ibi àmì ìtàn ti ìdótì àkọ́kọ́, èyí tí Kẹstíọ̀sì mú wá. Òfin Sunday tí ń bọ láìpẹ́ ni a ṣojú rẹ̀ nípasẹ̀ ìdótì Títùsì, àti bí àwọn Adventistì Laodíkíà kankan bá ṣì wà nínú àwọn ìlú nígbà tí ìdótì náà bá dé, wọn yóò kú pẹ̀lú àwọn ènìyàn búburú.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Àwọn àkókò àsọtẹ́lẹ̀ méjì wà ní àwọn ọjọ́ ìkẹyìn. Òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ yà wọ́n sọ́tọ̀. Àkókò àkọ́kọ́ ni ìdájọ́ àyẹ̀wò ti àwọn alààyè nínú Adventismu ti Laodíkíà, àkókò kejì sì ni ìdájọ́ ìmúṣẹ́ ti àgbèrè Róòmù. Wọ́n ti ṣe àfihàn àwọn àkókò méjèèjì wọ̀nyí léraléra, nítorí nínú àwọn àkókò méjèèjì wọ̀nyí ni òwe àwọn wúńdíá mẹ́wàá ti ṣẹ ní pátápátá gẹ́gẹ́ bí a ṣe kọ ọ́, gẹ́gẹ́ bí ó ti rí nínú ìtàn àwọn ọmọlẹ́yìn Miller. Àkókò ìdádúró nínú òwe náà ni àkókò ìdádúró ti Hábákúkù orí kejì, nítorí náà àwọn àkókò méjì tí à ń gbé yẹ̀wò ni a tún fi Hábákúkù orí kejì ṣe àfihàn wọn. Òwe àwọn wúńdíá mẹ́wàá, àti Hábákúkù orí kejì, ṣẹ ní pátápátá gẹ́gẹ́ bí a ṣe kọ ọ́ nínú ìtàn àwọn ọmọlẹ́yìn Miller, àti nígbà tí wọ́n ṣẹ, Ìsíkíẹ́lì orí kejìlá, ẹsẹ̀ kọkànlélógún sí ẹsẹ̀ mẹ́jọlélógún, náà sì ṣẹ.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Àwọn ẹsẹ̀ mẹ́jọ tí ó kẹ́yìn nínú Ìsíkíẹ́lì orí kejìlá, ń tọ́ka sí àkókò kan nígbà tí “àṣẹ gbogbo ìran” yóò ṣẹ, ní àkókò tí Ọlọ́run yóò “kò tún fa gígùn” àwọn ìran Rẹ̀ mọ́. Àwọn àkókò ìtàn méjì tí a ti ń tún sọ léraléra, tí wọ́n sì ń ṣe ìdánimọ̀ ìdájọ́ ìwádìí ti àwọn alààyè nínú Adventism Laodicea, àti ìdájọ́ ìmúṣẹ ti aṣẹ́wó Tírè, ni àkókò àsọtẹ́lẹ̀ náà nínú èyí tí gbogbo ìran inú Bíbélì dé sí ìmúṣẹ pípé rẹ̀ àti ti ìkẹ́yìn. Nínú àkókò náà ni a ti fi ẹgbàá mẹ́rìnlélọ́gọ́rin náà múlẹ̀, wọ́n sì dúró fún ẹgbẹ́ ènìyàn tí kì í kú, tí wọ́n sì yóò wà láàyè títí di ìgbà tí Kristi yóò padà. Nínú Lúùkù orí kọkànlélógún Kristi ṣe ìdánimọ̀ “àmì” kan tí ń fi hàn nígbà tí ìran náà ti dé.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Nínú àwọn ìtàn méjèèjì tí “àmì” láti sá dúró fún, gẹ́gẹ́ bí Kristi ti fi hàn ní ìbáṣepọ̀ pẹ̀lú ìríra ìdahoro, a ti samisi àkókò méjì, ìbẹ̀rẹ̀ àti òpin wọn sì ní “àmì” ní ìbẹ̀rẹ̀ àkókò náà àti “àwọn àmì” ní òpin rẹ̀. “Àmì” tí Kristi tọ́ka sí gẹ́gẹ́ bí èyí tí ó dúró fún ìran ìkẹyìn tí yóò wà láàyè títí Yóò fi dé nínú àwọsánmà ni ẹ̀rí pé a wà nísinsìnyí nínú ìran ìkẹyìn nínú ìtàn ayé.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Nínú orí kẹrìnlélógún ìwé Lúùkù, Jésù fi ìtàn náà hàn láti ìgbà ọdún mẹ́ta àtààbọ̀ tí a fi ń tẹ Jerusalẹmu gidi mọ́lẹ̀ àti ìparun rẹ̀ láti ọdún 66 títí dé ọdún 70, títí dé òpin ọdún mẹ́ta àtààbọ̀ tí a fi tẹ Jerusalẹmu ti ẹ̀mí mọ́lẹ̀, èyí tí ó bẹ̀rẹ̀ ní 538 tí ó sì parí ní 1798.

> 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. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

> Nígbà tí ẹ̀yin bá sì rí i pé àwọn ọmọ-ogun yí Jerusalẹmu ká, nígbà náà ni kí ẹ mọ̀ pé ìdahoro rẹ̀ ti súnmọ́. Nígbà náà, kí àwọn tí ó wà ní Judia sá lọ sí àwọn òkè; kí àwọn tí ó sì wà láàrín rẹ̀ jáde kúrò; kí àwọn tí ó sì wà ní àwọn ilẹ̀ igberiko má ṣe wọ inú rẹ̀. Nítorí wọ̀nyí ni ọjọ́ ìgbẹ̀san, kí gbogbo ohun tí a ti kọ lè ṣẹ. Ṣùgbọ́n ègbé ni fún àwọn tí ó lóyún, àti fún àwọn tí ń fún ọmọ ní ọmú, ní ọjọ́ wọ̀nyí! Nítorí ìpọ́njú ńlá yóò wà ní ilẹ̀ náà, àti ìbínú lórí àwọn ènìyàn yìí. Wọ́n yóò sì ṣubú nípasẹ̀ ojú idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo orílẹ̀-èdè: a ó sì tẹ Jerusalẹmu mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn aláìkọlà, títí àkókò àwọn aláìkọlà yóò fi pé. Luku 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

Àwọn “àkókò” tí àwọn Kèfèrí fi ń tẹ Jerúsálẹ́mù mọ́lẹ̀ wà ní ọ̀pọ̀lọpọ̀, nítorí ó dúró fún títẹ Jerúsálẹ́mù ti gidi mọ́lẹ̀ tí ó parí ní ọdún 70, àti títẹ Jerúsálẹ́mù ti ẹ̀mí mọ́lẹ̀ tí ó parí ní 1798. Àwọn Kèfèrí náà dúró fún ìbọ̀rìṣà àti ìjọba póòpù pẹ̀lú, àti àwọn agbára méjèèjì wọ̀nyí ni wọ́n jẹ́ kókó-ọrọ ìran tí ó wà nínú ìbéèrè ti Dáníẹ́lì orí kẹjọ, tí ó béèrè pé, “Yóò pé tó ìgbà wo.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà yóò fi wà nípa ẹbọ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Danieli 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

“Àwọn àkókò àwọn Kèfèrí” nínú Lúùkù orí kọkànlélógún ń tọ́ka sí ẹgbẹ̀rún méjì, ọ̀ọ́dún márùn-ún àti ogún ọdún ìgbẹ̀san Ọlọ́run lórí ìjọba àríwá, èyí tí ó bẹ̀rẹ̀ ní ọdún 723 BC tí ó sì parí ní 1798. Ọdún 538 ni ó samisi ìgbà tí ènìyàn ẹ̀ṣẹ̀ dúró ní ibi mímọ́ tí ó sì kéde pé òun ni Ọlọ́run, báyìí ni a ṣe pín àkókò náà sí ìgbà méjì tó dọ́gba, ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún kọ̀ọ̀kan. Ìgbà kejì ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún náà ni ìtàn kan náà tí a fi àmì hàn pé ó parí nínú Lúùkù orí kọkànlélógún, ẹsẹ̀ kẹrìnlá-dín-lógún, nígbà tí “àwọn àkókò àwọn Kèfèrí” ṣẹ. Nínú àkọsílẹ̀ ìtàn tí Jésù ń tọ́ka sí fún àwọn ọmọ-ẹ̀yìn Rẹ̀, ẹsẹ̀ kẹrìnlá-dín-lógún mú ẹ̀rí tí a fi fún àwọn ọmọ-ẹ̀yìn náà dé “àkókò ìkẹyìn” ní 1798. Láti ibẹ̀ ni Jésù ti bẹ̀rẹ̀ sí í tọ́ka sí àwọn “àmì” tí ó ní ìbáṣepọ̀ pẹ̀lú ìṣípò Millerite.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Àti pé àwọn ààmì yóò sì wà nínú oòrùn, àti nínú òṣùpá, àti nínú àwọn ìràwọ̀; àti lórí ilẹ̀ ayé ìpọ́njú àwọn orílẹ̀-èdè, pẹ̀lú ìdààmú ọkàn; òkun àti ìgbì rẹ̀ yóò máa hó; ọkàn àwọn ènìyàn yóò máa dákú nítorí ẹ̀rù, àti nítorí ìrètí àwọn ohun tí ń bọ̀ wá sórí ilẹ̀ ayé: nítorí àwọn agbára ọ̀run ni a ó mì. Nígbà náà ni wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà pẹ̀lú agbára àti ògo ńlá. Nígbà tí àwọn nǹkan wọ̀nyí bá sì bẹ̀rẹ̀ sí í ṣẹlẹ̀, nígbà náà ẹ wò sókè, kí ẹ sì gbé orí yín sókè; nítorí ìràpadà yín sún mọ́lé. Luku 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Jésù sọ pé, “àwọn àmì yóò wà,” ó sì ṣàfihàn wọn gẹ́gẹ́ bí àmì nínú oòrùn àti oṣùpá, àti nínú àwọn ìràwọ̀, ìdààmú àwọn orílẹ̀-èdè, àwọn agbára ọ̀run ní lílí, lẹ́yìn náà ni Ọmọ ènìyàn yóò sì dé nínú àwọsánmà kan. Gbogbo “àwọn àmì” wọ̀nyí ni a ṣẹ ní ìtàn àwọn Mílérítì.

> “Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

> “Asọtẹ́lẹ̀ kì í ṣe pé ó kàn ń sọ ṣáájú nípa ìlànà àti ète ìbọ̀ wá Kristi nìkan, ṣùgbọ́n ó tún ń fi àwọn ààmì hàn tí ènìyàn yóò fi mọ̀ ìgbà tí ó bá ti súnmọ́. Jésù wí pé: ‘Àwọn ààmì yóò sì wà ní oorun, àti ní osùpá, àti ní àwọn ìràwọ̀.’ Luke 21:25. ‘Oorun yóò ṣókùnkùn, osùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn, àwọn ìràwọ̀ ọ̀run yóò sì máa bọ̀, a ó sì mì àwọn agbára tí ń bẹ ní ọ̀run. Nígbà náà ni wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà pẹ̀lú agbára àti ògo ńlá.’ Mark 13:24–26. Oníṣípayá náà sì ṣe àpèjúwe àkọ́kọ́ nínú àwọn ààmì tí yóò ṣáájú ìpadàbọ̀ kejì báyìí pé: ‘Ìmìtìtì ilẹ̀ ńlá sì ṣẹlẹ̀; oorun sì dúdú bí aṣọ ọ̀fọ̀ irun, osùpá sì dàbí ẹ̀jẹ̀.’ Revelation 6:12.”

> “These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

> “A jẹ́rìí àwọn àmì wọ̀nyí kí ọ̀rúndún kọkàndínlógún tó bẹ̀rẹ̀. Ní ìmúṣẹ àsọtẹ́lẹ̀ yìí ni, ní ọdún 1755, ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ tí ó burú jùlọ tí a ti ṣàkọsílẹ̀ rí ṣẹlẹ̀....”

> “Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

> “Lẹ́yìn ọdún mẹ́ẹ̀dógún lé ní ogún, àmì tí ó tẹ̀ lé e tí a mẹ́nu kàn nínú àsọtẹ́lẹ̀ náà hàn—ìdìmú oorun àti òṣùpá. Ohun tí ó mú kí èyí túbọ̀ ṣe kedere jù ni òtítọ́ pé a ti tọ́ka sí àkókò ìmúṣẹ rẹ̀ ní kedere. Nínú ọ̀rọ̀ Olùgbàlà pẹ̀lú àwọn ọmọ-ẹ̀yìn Rẹ̀ lórí Òkè Olífétì, lẹ́yìn tí Ó ti ṣàpèjúwe àkókò gígùn ìdánwò fún ìjọ,—ọdún 1260 ti inúnibíni ìjọ pàápà, nípa èyí tí Ó ti ṣe ìlérí pé a óò dín ìpọ́njú náà kù,—Ó mẹ́nu kàn àwọn ìṣẹ̀lẹ̀ kan tí yóò ṣáájú ìbọ̀wá Rẹ̀ báyìí, ó sì sọ àkókò tí a ó fi rí àkọ́kọ́ nínú wọn pé: ‘Ní ọjọ́ wọ̀nyẹn, lẹ́yìn ìpọ́njú náà, oorun yóò ṣókùnkùn, òṣùpá kì yóò sì fi ìmọ́lẹ̀ rẹ̀ hàn.’ Marku 13:24. Ọjọ́ 1260 náà, tàbí ọdún, parí ní ọdún 1798. Ní ìdá mẹ́rin ọgọ́rùn-ún ọdún ṣáájú èyí, inúnibíni ti fẹ́rẹ̀ẹ́ dáwọ́ dúró pátápátá. Gẹ́gẹ́ bí ọ̀rọ̀ Kristi, lẹ́yìn inúnibíni yìí, oorun ní láti ṣókùnkùn. Ní ọjọ́ kọkàndínlógún oṣù Karùn-ún, ọdún 1780, àsọtẹ́lẹ̀ yìí ṣẹ....”

> “Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

> “Kristi ti pa àwọn ènìyàn Rẹ̀ láṣẹ pé kí wọ́n máa ṣọ́ra fún àwọn àmì ìbọ̀wọ̀lé Rẹ̀, kí wọ́n sì yọ̀ bí wọ́n bá ń rí àwọn àfihàn pé Ọba wọn ń bọ̀. Ó ní pé, ‘Nígbà tí àwọn nǹkan wọ̀nyí bá bẹ̀rẹ̀ sí í ṣẹlẹ̀, nígbà náà ẹ wo sókè, kí ẹ sì gbé orí yín sókè; nítorí ìràpadà yín súnmọ́ tòsí.’ Ó tọ́ka sí àwọn igi orísun omi tí ń rú ewé sí àwọn ọmọ-ẹ̀yìn Rẹ̀, ó sì ní pé: ‘Nígbà tí wọ́n bá ń yọ síta báyìí, ẹ̀yin fúnra yín a sì rí i, ẹ sì mọ̀ pé ìgbà ẹ̀rùn ti súnmọ́ tòsí. Bákan náà, ẹ̀yin pẹ̀lú, nígbà tí ẹ bá rí àwọn nǹkan wọ̀nyí ń ṣẹlẹ̀, ẹ mọ̀ pé ìjọba Ọlọ́run ti súnmọ́ tòsí.’ Luku 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ìlò mẹ́ta ti àwọn Róòmù mẹ́ta náà fi hàn pé nínú títẹ Jerúsálẹ́mù mọ́lẹ̀ lábẹ́ Róòmù aláìgbọ́ràn sí Ọlọ́run, lẹ́yìn náà lábẹ́ Róòmù póòpù, títẹ ibi mímọ́ àti ẹgbẹ́ ogun mọ́lẹ̀ lábẹ́ Róòmù òde òní ni a ṣojú fún nípasẹ̀ àkókò ọjọ́ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta (Róòmù aláìgbọ́ràn sí Ọlọ́run), tàbí ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọdún àsọtẹ́lẹ̀ (Róòmù póòpù). Àwọn ọjọ́ àpẹẹrẹ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta (oṣù méjìlélógójì) tí ń fi àkókò inúnibíni Róòmù òde òní sí àwọn ènìyàn olóòtítọ́ Ọlọ́run hàn yóò jẹ́ pé àkókò kọ̀ọ̀kan ní “àmì” kan ṣoṣo tí ó ń tọ́ka sí àkókò ìsálọ̀ fún àwọn olóòtítọ́ ti àkókò náà. Ọ̀kọ̀ọ̀kan àwọn àkókò mẹ́tẹ̀ẹ̀ta náà sì parí pẹ̀lú ìfarahàn “àwọn àmì” púpọ̀, kì í ṣe “àmì” kan ṣoṣo gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀ àkókò náà.

> “It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

> “Ní àárín òru ni Ọlọ́run ti ń fi agbára Rẹ̀ hàn fún ìdásílẹ̀ àwọn ènìyàn Rẹ̀. Oòrùn yóò farahàn, yóò sì máa tàn ní kíkún agbára rẹ̀. Àwọn àmì àti iṣẹ́ ìyanu yóò tẹ̀ léra wọn ní kíákíá. Àwọn ẹni búburú yóò fi ìbẹ̀rù àti ìyàlẹ́nu wo ìṣẹ̀lẹ̀ náà, nígbà tí àwọn olódodo yóò fi ayọ̀ ọlọ́wọ̀ wo àwọn àpẹẹrẹ ìdásílẹ̀ wọn. Ohun gbogbo nínú ẹ̀dá dàbí ẹni pé a ti yí kúrò ní ipa ọ̀nà rẹ̀. Àwọn odò omi dáwọ́ ṣíṣàn dúró. Àwọsánmà dúdú, tí ó sì kún fún ìwọ̀n, yóò dìde, yóò sì kọlu ara wọn. Ní àárín àwọn ọ̀run tí ìbínú ń ru ni ibi kan wà tí ó mọ́, tí ògo rẹ̀ kò ṣeé ṣàpèjúwe, láti ibẹ̀ ni ohùn Ọlọ́run ti ń jáde bí ìró ọ̀pọ̀lọpọ̀ omi, tí ó ń wí pé: ‘Ó ṣẹ̀ṣẹ̀.’ Ìfihàn 16:17.” The Great Controversy, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Àkókò ìdájọ́ ìmúṣẹ lórí aṣẹ́wó Róòmù bẹ̀rẹ̀ pẹ̀lú gbígbé àsíá náà sókè, èyí tí ń fi hàn pé agbo ẹran Ọlọ́run mìíràn tí ó ṣì wà ní Bábílónì gbọ́dọ̀ sá. Àkókò náà parí pẹ̀lú “àwọn àmì àti àwọn iṣẹ́ ìyanu.” Àkókò náà bẹ̀rẹ̀ pẹ̀lú “ohùn kejì” nínú Ìfihàn orí kejìdínlógún, ó sì parí pẹ̀lú ohùn Ọlọ́run. Dájúdájú, ohùn kìíní àti kejì nínú Ìfihàn orí kejìdínlógún ni ohùn Kristi. Ohùn kìíní ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ ìwádìí ti ìjọ́ Àdífẹnítì Laodíkíà alààyè, ohùn kejì sì ń tọ́ka sí òpin àkókò náà, ṣùgbọ́n ó tún fi àmì sí ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ lórí aṣẹ́wó Róòmù.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Gbogbo ìtàn pátápátá ni a ń ṣàkóso nípasẹ̀ ọ̀sẹ̀ náà nínú èyí tí Kristi fi jẹ́rìí májẹ̀mú náà, àti òfin Ọjọ́-Àìkú tí ó sún mọ́lé ni a fi hàn gẹ́gẹ́ bí àmì-ọ̀nà àárín, gẹ́gẹ́ bí àgbélébùú náà ti jẹ́ àpẹẹrẹ rẹ̀. Àwọn ìtàn méjèèjì ní ààmì Alpha àti Omega, nítorí ìbẹ̀rẹ̀ àti òpin nínú ọ̀kọ̀ọ̀kan ìtàn ni a ṣojú fún nípasẹ̀ ohùn Ọlọ́run. Wọ́n tún ń ṣojú fún òtítọ́, nítorí àmì-ọ̀nà àárín ni ìṣọ̀tẹ̀ òfin Ọjọ́-Àìkú, àti pé a dá ọ̀rọ̀ Heberu fún “òtítọ́” sílẹ̀ pẹ̀lú lẹ́tà àkọ́kọ́, ẹ̀kẹtàlá, àti ìkẹyìn nínú àbídì Heberu. Ohùn àkọ́kọ́ nínú Ìfihàn orí kẹtàdínlógún ni ohùn Kristi, ohùn ìkẹyìn ni ohùn Ọlọ́run, àti ohùn tí ó wà ní àárín, tí ó sì jẹ́ ohùn Ọlọ́run pẹ̀lú, ni ibẹ̀ náà ni ìṣọ̀tẹ̀ lẹ́tà ẹ̀kẹtàlá ti jẹ́ aṣojú nípasẹ̀ bí ẹranko ayé ṣe “ń sọ̀rọ̀” bí dragoni, gẹ́gẹ́ bí a ti ṣàfihàn nínú Ìfihàn orí KẸTÀLÁ.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Àmì tí ó wà nínú òfin Àìkú tí ń bọ̀ láìpẹ́ yìí dúró gẹ́gẹ́ bí “àmì” láti sá fún àwọn olóòtítọ́ Ọlọ́run, ṣùgbọ́n ó tún fi hàn pé ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ tí ń parí nígbà tí a bá gbé àsíá náà sókè gbọ́dọ̀ ní “àmì” kan pẹ̀lú. “Àmì” náà ni Jésù tọ́ka sí gẹ́gẹ́ bí ẹ̀rí pé ìran ìkẹyìn ayé yìí ti dé. Nínú orí kẹ́ẹ̀ẹ́dógún Ìwé Lúùkù, àwọn ọmọ-ẹ̀yìn béèrè ohun tí Kristi túmọ̀ sí nígbà tí Ó sọ pé a ó pa tẹ́ńpìlì run.

> And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

> Wọ́n sì béèrè lọ́wọ́ rẹ̀ pé, Olùkọ́, ṣùgbọ́n ìgbà wo ni nǹkan wọ̀nyí yóò ṣẹlẹ̀? àmì wo ni yóò sì hàn nígbà tí nǹkan wọ̀nyí yóò ṣẹ? Lúùkù 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Nígbà náà ni Jésù bẹ̀rẹ̀ sí í ṣàlàyé ìtàn tí ó yọrí sí ọdún 70 nígbà tí a ó pa tẹ́ńpìlì àti ìlú run, ó sì tẹ̀síwájú títí dé ẹsẹ̀ kẹrìnlélógún, níbi tí Ó ti fihàn ìgbà tí “àkókò” àwọn Kèfèrí yóò pé.

> And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

> Wọn yóò sì ṣubú nípasẹ̀ ẹ̀gbọ́n idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo àwọn orílẹ̀-èdè: a ó sì máa tẹ Jerúsálẹmu mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn aláìkọlà, títí àsìkò àwọn aláìkọlà yóò fi pé. Lúùkù 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Èrò pé ẹsẹ̀ yìí ń tọ́ka sí Jerúsálẹ́mù gidi dá lórí ìwèrè ẹ̀kọ́ ìsìn Kátólíìkì tí a ń pè ní futurism, èyí tí ń lo ohun àmì gẹ́gẹ́ bí ohun gidi, tí ó sì ń fi ìmúṣẹ àwọn àsọtẹ́lẹ̀ sí ìkẹyìn ayé nìkan ṣoṣo. Ìkọlù sí lílo tó tọ́ ti ẹsẹ̀ yìí ti jẹ́ ìkọlù ńlá láti ọ̀dọ̀ Sátánì jálẹ̀ ìkàwé Májẹ̀mú Titun. Jerúsálẹ́mù gidi dáwọ́ jíjẹ́ àmì Jerúsálẹ́mù àsọtẹ́lẹ̀ dúró ní àkókò Kristi, nígbà tí àsọtẹ́lẹ̀ gidi yí ìlò ti ẹ̀mí padà. Ìfihàn yìí jẹ́ ẹ̀kọ́ pàtàkì kan tí àpọ́sítélì Pọ́ọ̀lù fi ìdí rẹ̀ múlẹ̀. Ìtẹ̀mọ́lẹ̀ Jerúsálẹ́mù ń tọ́ka sí ẹgbẹ̀rún kan, igba méjìlélọ́gọ́rin ọdún òkùnkùn póòpù láti ọdún 538 sí 1798.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì fi sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn aláìkọlà: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ìfihàn 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Jerusalẹmu ti àsọtẹ́lẹ̀ dáwọ́ jíjẹ́ àmì ìlú àyànfẹ́ dúró ní agbelebu.

> “How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

> “Ẹni mélòó kan wà tí ń rò pé yóò jẹ́ ohun rere láti rìn lórí ilẹ̀ Jerusalẹmu àtijọ́, àti pé ìgbàgbọ́ wọn yóò túbọ̀ lágbára gidigidi nípa ṣíṣe àbẹ̀wò sí àwọn ibi ìṣẹ̀lẹ̀ ìyè àti ikú Olùgbàlà! Ṣùgbọ́n Jerusalẹmu àtijọ́ kì yóò di ibi mímọ́ láé títí a ó fi wẹ̀ ẹ́ mọ́ nípasẹ̀ iná ìwẹ̀nùmọ́ láti ọ̀run.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Lẹ́yìn tí Jésù ti mú àwọn ọmọ-ẹ̀yìn náà dé àkókò òpin ní ọdún 1798 nínú ẹsẹ̀ kẹrìnlélógún, ó sì tún ṣàfihàn àkókò àwọn Millerite nígbà tí ìkéde áńgẹ́lì àkọ́kọ́ wọ inú ìtàn.

> And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

> Àwọn àmì yóò sì wà nínú oòrùn, àti nínú òṣùpá, àti nínú àwọn ìràwọ̀; àti lórí ilẹ̀ ayé ìyọnu àwọn orílẹ̀-èdè, pẹ̀lú ìdàrúdàpọ̀; òkun àti ìgbì rẹ̀ yóò máa hó ramúramù; ọkàn àwọn ènìyàn yóò máa rẹ̀ wọ́n nítorí ìbẹ̀rù, àti nítorí ìfojúsọ́nà àwọn ohun tí ń bọ̀ wá sórí ilẹ̀ ayé: nítorí a ó mì àwọn agbára ọ̀run. Nígbà náà ni wọn yóò sì rí Ọmọ ènìyàn tí ń bọ̀ nínú àwọsánmà pẹ̀lú agbára àti ògo ńlá. Nígbà tí àwọn nǹkan wọ̀nyí bá sì bẹ̀rẹ̀ sí í ṣẹlẹ̀, nígbà náà ẹ wo sókè, kí ẹ sì gbé orí yín sókè; nítorí ìràpadà yín ti sún mọ́lé. Luke 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Àwọn àmì tí ó ṣí ìtàn àwọn Millerite sílẹ̀ ni a mú ṣẹ ní ìbámu pẹ̀lú agbára Ọ̀rọ̀ Ọlọ́run tí kì í ṣàìṣe láéláé.

> “The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

> “Àwọn àmì tí ó wà nínú oòrùn, òṣùpá, àti àwọn ìràwọ̀ ni a ti mú ṣẹ.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

A ó tẹ̀síwájú ní Lúùkù orí kọkànlélógún nínú àpilẹ̀kọ tí ó kàn.

> “December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

> “Ní ọjọ́ kẹrìndínlógún, oṣù Kejìlá, ọdún 1848, Olúwa fi ìran fún mi nípa ìmìtìtì àwọn agbára ọ̀run. Mo rí i pé nígbà tí Olúwa sọ pé, ‘ọ̀run,’ ní fífún àwọn àmì tí a kọ sílẹ̀ ní ọwọ́ Mátíù, Máàkù, àti Lúùkù, ọ̀run ni Ó túmọ̀ sí; àti nígbà tí Ó sọ pé, ‘ayé,’ ayé ni Ó túmọ̀ sí. Àwọn agbára ọ̀run ni oòrùn, òṣùpá, àti àwọn ìràwọ̀. Wọ́n ń ṣe ìjọba ní ọ̀run. Àwọn agbára ayé ni àwọn tí ń ṣe ìjọba lórí ayé. A ó mi àwọn agbára ọ̀run ní ohùn Ọlọ́run. Nígbà náà ni a ó yí oòrùn, òṣùpá, àti àwọn ìràwọ̀ kúrò ní ipò wọn. Wọn kì yóò kọjá lọ, ṣùgbọ́n a ó mi wọn ní ohùn Ọlọ́run.

> “Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

> “Àwọsánmà dúdú, tí ó sì ní àròpo, dìde, wọ́n sì kọlù ara wọn. Ààyè ojú-ọ̀run ya, ó sì yí sẹ́yìn; lẹ́yìn náà a lè wo sókè láti inú ààyè tí ó ṣí sílẹ̀ nínú Orion, láti ibẹ̀ ni ohùn Ọlọ́run ti jáde wá. Ìlú Mímọ́ yóò sọ̀kalẹ̀ wá nípasẹ̀ ààyè tí ó ṣí sílẹ̀ náà. Mo rí i pé a ń mì àwọn agbára ayé nísinsin yìí, àti pé àwọn ìṣẹ̀lẹ̀ ń bọ̀ ní títẹ̀lé ètò. Ogun, àti ìròyìn ogun, idà, ìyàn, àti àjàkálẹ̀-àrùn ni wọ́n kọ́kọ́ máa mì àwọn agbára ayé, lẹ́yìn náà ohùn Ọlọ́run yóò mì oorun, oṣùpá, àti àwọn ìràwọ̀, àti ilẹ̀ ayé yìí pẹ̀lú. Mo rí i pé ìmìtìtì àwọn agbára ní Yúróòpù kì í ṣe, gẹ́gẹ́ bí àwọn kan ti ń kọ́ni, ìmìtìtì àwọn agbára ọ̀run, ṣùgbọ́n ó jẹ́ ìmìtìtì àwọn orílẹ̀-èdè tí ó bínú.” Early Writings, 41.

Back to Articles