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# The Revelation of Jesus Christ - Number Eighteen

Ìṣípayá Jesu Kristi - Nọ́mbà Méjìdínlógún

The Sins of the Fathers

Àwọn Ẹ̀ṣẹ̀ Àwọn Bàbá

Author

Jeff Pippenger

Published

November 19, 2023

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In 1856, formerly Philadelphian Millerite Adventism was identified by James and Ellen White as Laodicean. James White then began to promote the message of Laodicea to the movement through the Review and Herald. In the same publication, in the same year, increased light concerning the “seven times” of Leviticus twenty-six was also presented in a series of eight articles by Hiram Edson whom the Whites’ regarded so highly that they named their first son after him. The series ended with the promise that it would be completed in the future, but it never again surfaced. At the transition point of the movement of the first angel, from Philadelphia to Laodicea, the movement stumbled over the “seven times” of Leviticus twenty-six, representing the very first ‘time prophecy’ which the angels of God had led William Miller to recognize and proclaim.

Ní ọdún 1856, James àti Ellen White dá Míléráìtì Ádífẹ́ǹtísì tí ó ti jẹ́ ti Philadelphia tẹ́lẹ̀ mọ̀ gẹ́gẹ́ bí Laodicea. Lẹ́yìn náà, James White bẹ̀rẹ̀ sí í gbé ìránṣẹ́ Laodicea lárugẹ sí ìgbìmọ̀ náà nípasẹ̀ Review and Herald. Nínú ìtẹ̀jáde kan náà, ní ọdún kan náà pẹ̀lú, a tún gbé ìmọ̀lẹ̀ tí ó pọ̀ sí i kalẹ̀ nípa “àkókò méje” inú Lefitiku ogún-mẹ́fà nínú àtẹ̀wọ́dá àpilẹ̀kọ mẹ́jọ tí Hiram Edson kọ, ẹni tí àwọn White kà sí gíga tó bẹ́ẹ̀ tí wọ́n fi sọ ọmọkùnrin àkọ́bí wọn ní orúkọ rẹ̀. Àtẹ̀wọ́dá náà parí pẹ̀lú ìlérí pé a óò parí i ní ọjọ́ iwájú, ṣùgbọ́n kò tún hàn mọ́. Ní ibi ìyípadà ìgbìmọ̀ áńgẹ́lì kìn-ín-ní, láti Philadelphia sí Laodicea, ìgbìmọ̀ náà kọsẹ̀ lórí “àkókò méje” inú Lefitiku ogún-mẹ́fà, èyí tí ó ṣojú fún ‘àsọtẹ́lẹ̀ àkókò’ àkọ́kọ́ pátápátá tí àwọn áńgẹ́lì Ọlọ́run ti darí William Miller láti mọ̀ àti láti kéde.

The “seven times” was the chief corner-stone of the Millerite temple foundation. Every prophetic illustration of a sacred foundation is an illustration of Christ, for no other foundation can be laid than Christ.

“Àwọn ìgbà méje” ni òkúta ìgún pàtàkì jùlọ nínú ìpìlẹ̀ tẹ́ńpìlì Millerite. Gbogbo àpèjúwe àsọtẹ́lẹ̀ nípa ìpìlẹ̀ mímọ́ jẹ́ àpèjúwe Kristi, nítorí kò sí ìpìlẹ̀ mìíràn tí a lè fi lélẹ̀ ju Kristi lọ.

> For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

> Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ yàtọ̀ sí èyí tí a ti fi lélẹ̀ tẹ́lẹ̀, èyíinì ni Jésù Kristi. 1 Kọ́ríńtì 3:11.

Not only is Christ the foundation, He is also the foundation stone which the builders rejected and thereafter stumbled over. He is the stone that ultimately becomes the head of the corner. In Millerite history the “seven times” was the symbol of that corner stone.

Kì í ṣe pé Kristi nìkan ni ìpìlẹ̀, Òun náà sì ni òkúta ìpìlẹ̀ náà tí àwọn akílé kọ̀, tí wọ́n sì tipa bẹ́ẹ̀ kọsẹ̀ lórí rẹ̀ lẹ́yìn náà. Òun ni òkúta náà tí ní ìkẹyìn di olórí igun ilé. Nínú ìtàn àwọn Millerite, “àkókò méje” ni ààmì òkúta igun náà.

Christ confirmed the covenant with many for one week. The structure of the prophecy of “seven times” against the northern kingdom of Israel (that Hiram Edson had identified in the eight unfinished articles) reproduced the identical structure of the prophetic week that Christ confirmed the covenant in fulfillment of Daniel chapter nine, and verse twenty seven. The week that Christ was gathering Israel is the identical structure of the week that Christ scattered Israel. The scattering of ancient Israel was twenty-five hundred and twenty years, and the gathering of spiritual Israel was twenty-five hundred and twenty days. He gathered Israel to confirm the covenant and He scattered Israel, due to the quarrel of His covenant. To identify the “seven times” as the foundation stone of the Millerite temple is in perfect agreement with identifying Christ as the foundation stone. To reject that stone, is to reject Christ.

Kristi fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan. Ìtòlẹ́sẹẹsẹ àsọtẹ́lẹ̀ “ìgbà méje” sí i lòdì sí ìjọba àríwá Ísírẹ́lì (èyí tí Hiram Edson ti dá mọ̀ ní inú àwọn àpilẹ̀kọ mẹ́jọ tí kò tíì parí) tún ṣe ìtòlẹ́sẹẹsẹ kan náà gẹ́gẹ́ bí ọ̀sẹ̀ àsọtẹ́lẹ̀ tí Kristi fi májẹ̀mú náà múlẹ̀ ní ìmúṣẹ Daniẹli orí kẹ́sàn-án, ẹsẹ̀ kejìdínlọ́gbọ̀n. Ọ̀sẹ̀ tí Kristi ń fi kó Ísírẹ́lì jọ ni ìtòlẹ́sẹẹsẹ kan náà pẹ̀lú ọ̀sẹ̀ tí Kristi fi tú Ísírẹ́lì ká. Títú ká Ísírẹ́lì àtijọ́ jẹ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún ọdún méjìdínlọ́gbọ̀n, ìkójọpọ̀ Ísírẹ́lì ti ẹ̀mí sì jẹ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún ọjọ́ méjìdínlọ́gbọ̀n. Ó kó Ísírẹ́lì jọ láti fi mú májẹ̀mú náà múlẹ̀, ó sì tú Ísírẹ́lì ká nítorí ìjà májẹ̀mú Rẹ̀. Látí dá “ìgbà méje” mọ̀ gẹ́gẹ́ bí òkúta ìpìlẹ̀ tẹ́ńpìlì àwọn ọmọ Miller jẹ́ ní ìbámu pípé pẹ̀lú dídá Kristi mọ̀ gẹ́gẹ́ bí òkúta ìpìlẹ̀. Láti kọ òkúta náà sílẹ̀ ni láti kọ Kristi sílẹ̀.

When Christ, in 1856, for the very first time in Christian history, stood knocking at the door of Laodicea, He was seeking to produce an increase of knowledge upon the stone of stumbling that the builders were about to set aside. Seven years later, or you might say, twenty-five hundred and twenty symbolic days later, Laodicean Adventism closed the door. Sadly, Adventism refused to see the increase of knowledge. A stone that you stumble over is a stone that you do not see, but it is still there.

Ní ọdún 1856, nígbà tí Kristi, fún ìgbà àkọ́kọ́ pátápátá nínú ìtàn Kristẹni, dúró tí Ó sì ń kan ilẹ̀kùn Laodicea, Ó ń wá láti mú ìmúgbòòrò ìmọ̀ wá sórí òkúta ìkọ̀sẹ̀ tí àwọn akólé fẹ́rẹ̀ẹ́ kọ̀ sílẹ̀. Ọdún méje lẹ́yìn náà, tàbí bí o bá fẹ́ sọ, lẹ́yìn ẹgbẹ̀rún méjì ọgọ́rùn-ún márùn-ún àti ogún ọjọ́ àpẹẹrẹ, Adventismu ti Laodicea ti ilẹ̀kùn náà. Ó ṣeni láàánú pé, Adventismu kọ̀ láti rí ìmúgbòòrò ìmọ̀ náà. Òkúta tí a fi ń kọsẹ̀ jẹ́ òkúta tí o kò rí, ṣùgbọ́n ó ṣì wà níbẹ̀.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A run àwọn ènìyàn mi nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

The curse of the “seven times,” against the southern kingdom of Judah began in 677 BC and ended on October 22, 1844, along with the twenty-three hundred years of Daniel chapter eight, verse fourteen. The “seven times” is part of the very prophecy that has been identified as the “foundation and central pillar” of the Advent movement. The foundation and central pillar of Adventism was fulfilled at the very same time as several other prophecies. The “seven times,” the twenty-three hundred days, Malachi chapter three, Daniel chapter seven, verse thirteen, and the Matthew twenty-five parable of the ten virgins all were fulfilled on October 22, 1844. The date of October 22, 1844, is the foundational date of the Advent movement, and connected with that date, there is only one command that was identified.

Ègún ti “àkókò méje” lòdì sí ìjọba gúúsù ti Júdà bẹ̀rẹ̀ ní ọdún 677 ṣáájú Kristi, ó sì parí ní October 22, 1844, pẹ̀lú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún tí a mẹ́nuba nínú Danieli orí kẹjọ, ẹsẹ̀ kẹrìnlá. “Àkókò méje” jẹ́ apá kan nínú àsọtẹ́lẹ̀ gan-an náà tí a ti dá mọ̀ gẹ́gẹ́ bí “ìpìlẹ̀ àti ọ̀pá àárín” ìṣísẹ̀ Advent. Ìpìlẹ̀ àti ọ̀pá àárín ti Adventism ṣẹ ní àkókò kan náà pẹ̀lú ọ̀pọ̀ àwọn àsọtẹ́lẹ̀ mìíràn. “Àkókò méje,” ọjọ́ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún náà, Malaki orí kẹta, Danieli orí keje, ẹsẹ̀ kẹtàlá, àti òwe Matteu kọkànlélógún nípa àwọn wúńdíá mẹ́wàá, gbogbo wọn ni wọ́n ṣẹ ní October 22, 1844. Ọjọ́ October 22, 1844, ni ọjọ́ ìpìlẹ̀ ìṣísẹ̀ Advent, àti ní ìbáṣepọ̀ pẹ̀lú ọjọ́ náà, àṣẹ kan ṣoṣo ni a dá mọ̀.

> And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.

> Angẹli tí mo sì rí tí ó dúró lórí òkun àti lórí ilẹ̀ ayé gbé ọwọ́ rẹ̀ sókè sí ọ̀run, Ó sì búra nípa Ẹni tí ó wà láàyè títí láé àti láé, ẹni tí ó dá ọ̀run, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti ilẹ̀ ayé, àti àwọn ohun tí ń bẹ nínú rẹ̀, àti òkun, àti àwọn ohun tí ń bẹ nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ìfihàn 10:5, 6.

Sister White identifies the angel of Revelation chapter ten, that stood upon the earth and sea, as Jesus Christ.

Arábìnrin White mọ́ angẹli Ìfihàn orí kẹwàá, ẹni tí ó dúró lórí ilẹ̀ àti lórí òkun, gẹ́gẹ́ bí Jésù Kristi.

> “The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Áńgẹ́lì alágbára tí ó kọ́ Jòhánù kì í ṣe ẹni kékeré ju Jésù Kristi lọ. Bí Ó ti fi ẹsẹ̀ ọ̀tún Rẹ̀ lé orí òkun, tí Ó sì fi ti apá òsì Rẹ̀ lé ilẹ̀ gbígbẹ, ń fi hàn ipa tí Ó ń kó nínú àwọn ìṣẹ̀lẹ̀ ìparí ìjà ńlá pẹ̀lú Sátánì. Ipo yìí ń tọ́ka sí agbára àti àṣẹ alákòóso gíga Rẹ̀ lórí gbogbo ayé.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

Christ took the position of standing upon the sea and earth to represent His supreme authority. He then lifted up His hand and commanded that “there should be time no longer.” Christ was entering into covenant with the Millerites and He gave them one command, just as He gave Abraham when he entered into covenant with him. He commanded Abraham to circumcise the male children. When he entered into covenant with a chosen people in the history of Moses, He gave many commands, and those commands included the direction that only the priests could touch the ark. He raised His hand and swore on October 22, 1844, that prophetic time should no longer be incorporated into biblical prophecies. Jesus had addressed the subject of “times and seasons” when He ascended to heaven in a cloud of angels, thus typifying the ascension of the two witnesses as the ensign. What He commanded then was about “times and seasons.”

Kristi gba ipò dídúró lórí òkun àti ilẹ̀ láti ṣàfihàn àṣẹ àgbàjùlọ Rẹ̀. Nígbà náà ni Ó gbé ọwọ́ Rẹ̀ sókè, Ó sì pàṣẹ pé, “àkókò kì yóò sí mọ́.” Kristi ń wọ inú májẹ̀mú pẹ̀lú àwọn Millerites, Ó sì fún wọn ní àṣẹ kan, gẹ́gẹ́ bí Ó ti fún Ábúráhámù nígbà tí Ó wọ inú májẹ̀mú pẹ̀lú rẹ̀. Ó pàṣẹ fún Ábúráhámù láti kọ àwọn ọmọkùnrin ní ilà. Nígbà tí Ó wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ kan nínú ìtàn Mósè, Ó fi ọ̀pọ̀ àṣẹ lélẹ̀, àwọn àṣẹ náà sì ní ìtọ́nisọ́nà pé àwọn àlùfáà nìkan ni wọ́n lè fọwọ́ kan àpótí májẹ̀mú. Ó gbé ọwọ́ Rẹ̀ sókè, Ó sì búra ní October 22, 1844, pé a kò gbọdọ̀ tún fi àkókò wòlíì ṣepọ̀ mọ́ àwọn àsọtẹ́lẹ̀ Bíbélì mọ́. Jésù ti sọ̀rọ̀ lórí ọ̀ràn “àwọn àkókò àti àsìkò” nígbà tí Ó gòkè lọ sí ọ̀run nínú ìkùùkuu àwọn áńgẹ́lì, báyìí ni Ó ṣe di àpẹẹrẹ gígun àwọn ẹlẹ́rìí méjì gẹ́gẹ́ bí àsíá. Ohun tí Ó pàṣẹ nígbà náà jẹ́ nípa “àwọn àkókò àti àsìkò.”

> When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel? And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth. Acts 1:6–8.

> Nítorí náà, nígbà tí wọ́n péjọ, wọ́n bi í pé, Olúwa, ṣé ní àkókò yìí ni ìwọ yóò tún mú ìjọba padà sí Israẹli bí? Ó sì wí fún wọn pé, Kì í ṣe ti yín láti mọ àkókò tàbí ìgbà, tí Baba ti fi sínú àṣẹ tirẹ̀. Ṣùgbọ́n ẹ óo gba agbára, lẹ́yìn tí Ẹ̀mí Mímọ́ bá ti dé sórí yín: ẹ ó sì jẹ́ ẹlẹ́rìí mi ní Jerusalẹmu, àti ní gbogbo Judia, àti ní Samaria, àti títí dé ìpẹ̀kun ayé. Ìṣe àwọn Aposteli 1:6–8.

Jesus did not say that there were no times and seasons, for speaking through Solomon he had confirmed that there are “times and seasons.”

Jésù kò sọ pé kò sí àkókò àti àsìkò, nítorí nígbà tí ó ń sọ̀rọ̀ nípasẹ̀ Sólómónì, ó ti fi ìdí rẹ̀ múlẹ̀ pé “àwọn àkókò àti àwọn àsìkò” wà.

> To every thing there is a season, and a time to every purpose under the heaven: Ecclesiastes 3:1.

> Fún ohun gbogbo, àkókò kan wà, àti ìgbà kan fún gbogbo ète lábẹ́ ọ̀run: Oniwàásù 3:1.

There are “times and seasons” within the biblical record that are testimonies to Palmoni, the “Wonderful Numberer”, but as of October 22, 1844, God’s people have been commanded to never again present a prophetic message that is hung upon time. The counsel of Jesus to the disciples just before He ascended represents the history just before His purified people are lifted up as an ensign in Revelation chapter eleven, and it agrees with the command He gave on October 22, 1844. At the foundational date of Adventism, Christ commanded that there were to be no more prophetic messages based upon time, and at His ascension which typified the ascension of the two witnesses in Revelation eleven he repeated that command.

Àwọn “àkókò àti àsìkò” wà nínú àkọsílẹ̀ Bíbélì tí í ṣe ẹ̀rí sí Palmoni, “Aláṣírò Ìyanu náà,” ṣùgbọ́n láti ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, a ti pa á láṣẹ fún àwọn ènìyàn Ọlọ́run pé wọn kò gbọdọ̀ tún gbé ọ̀rọ̀ àsọtẹ́lẹ̀ kan kalẹ̀ mọ́ tí a fi àkókò so mọ́ ọn. Ìmọ̀ràn tí Jésù fún àwọn ọmọ-ẹ̀yìn ní kété ṣáájú ìgòkè rẹ̀ dúró gẹ́gẹ́ bí àfihàn ìtàn tó ṣáájú díẹ̀ kí a gbé àwọn ènìyàn rẹ̀ tí a ti wẹ̀nù mọ́ sókè gẹ́gẹ́ bí àsíá nínú Ìfihàn orí kọkànlá, ó sì bá àṣẹ tí Ó fi fún wọn ní ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844 mu. Ní ọjọ́ ìpìlẹ̀ Ìṣipopada Adventist, Kristi pa á láṣẹ pé kí ó má ṣe sí àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ míràn mọ́ tí a dá lé àkókò; nígbà ìgòkè rẹ̀, èyí tí ó jẹ́ àpẹẹrẹ ìgòkè àwọn ẹlẹ́rìí méjì nínú Ìfihàn orí kọkànlá, Ó tún àṣẹ náà sọ.

> “Let all our brethren and sisters beware of anyone who would set a time for the Lord to fulfill His word in regard to His coming, or in regard to any other promise He has made of special significance. ‘It is not for you to know the times or the seasons, which the Father hath put in His own power.’ False teachers may appear to be very zealous for the work of God, and may expend means to bring their theories before the world and the church; but as they mingle error with truth, their message is one of deception, and will lead souls into false paths. They are to be met and opposed, not because they are bad men, but because they are teachers of falsehood and are endeavoring to put upon falsehood the stamp of truth.” Testimonies to Ministers, 55.

> “Kí gbogbo àwọn arákùnrin àti arábìnrin wa ṣọ́ra fún ẹnikẹ́ni tí yóò fẹ́ yan àkókò kan fún Olúwa láti mú ọ̀rọ̀ Rẹ̀ ṣẹ ní ti ìbọ̀ wá Rẹ̀, tàbí ní ti ìlérí mìíràn kankan tí Ó ti ṣe tí ó ní ìtumọ̀ pàtàkì. ‘Kì í ṣe ti yín láti mọ àwọn àkókò tàbí àwọn ìgbà, èyí tí Baba ti fi sí agbára tirẹ̀.’ Àwọn olùkọ́ èké lè farahàn bí ẹni pé wọ́n ní ìtara púpọ̀ fún iṣẹ́ Ọlọ́run, wọ́n sì lè ná ohun ìní láti mú àwọn ẹ̀kọ́ wọn wá síwájú ayé àti ìjọ; ṣùgbọ́n bí wọ́n ti ń da èké pọ̀ mọ́ òtítọ́, ìránṣẹ́ wọn jẹ́ ti ìtànjẹ, yóò sì darí àwọn ọkàn sínú ọ̀nà èké. A gbọ́dọ̀ dojú kọ wọ́n kí a sì tako wọn, kì í ṣe nítorí pé wọ́n jẹ́ ẹni búburú, bí kò ṣe nítorí pé wọ́n jẹ́ olùkọ́ irọ́, wọ́n sì ń sapá láti fi àmì òtítọ́ kàn án sí irọ́.” Testimonies to Ministers, 55.

Sister White was clear that we will never have a message of time identifying anything of special significance, not simply His Second Coming. Time prophecy, which was the theme of the Millerite movement, ended on October 22, 1844, and the only command associated with that foundational date was that time should never be used in the presentation of God’s message again.

Arábìnrin White sọ̀rọ̀ náà ní kedere pé a kì yóò ní ìránṣẹ́ ìhìn rere kan láéláé tí yóò fi àkókò dá ohun kankan tí ó ní ìtúmọ̀ pàtàkì mọ̀, kì í ṣe Ìbọ̀ Wíwá Rẹ̀ Kejì nìkan. Àsọtẹ́lẹ̀ àkókò, èyí tí ó jẹ́ kókó-ọ̀ràn ìṣísẹ̀ àwọn Millerite, parí ní October 22, 1844, àti pé àṣẹ kan ṣoṣo tí a so mọ́ ọjọ́ ìpilẹ̀ yẹn ni pé a kò gbọdọ̀ tún lo àkókò mọ́ nínú ìfihàn ìránṣẹ́ Ọlọ́run mọ́ lẹ́ẹ̀kansi.

In the beginning movement of the first angel, at the very point of the transition from Philadelphia to Laodicea, increased light was given upon the foundational truth of the Millerite movement. Seven years later, or twenty-five hundred and twenty symbolic days later, or a “wilderness” later, in 1863, the foundational stone of the “seven times” was set aside by the builders.

Ní ìbẹ̀rẹ̀ ìṣísẹ̀ áńgẹ́lì kìn-ín-ní, gan-an ní àkókò ìyípadà láti Philadelphia sí Laodicea, a fi ìmọ́lẹ̀ tí ó pọ̀ sí i kún òtítọ́ ìpilẹ̀ ìṣísẹ̀ Míllérìtì. Ọdún méje lẹ́yìn náà, tàbí lẹ́yìn ọjọ́ ààmì ẹgbẹ̀rún méjì ọ̀ọ́dún márùn-ún lé ogún, tàbí lẹ́yìn “aginjù” kan, ní ọdún 1863, àwọn akọ́lé fi òkúta ìpilẹ̀ ti “àkókò méje” sílẹ̀.

In the ending movement of the third angel, at the very point of transition from Laodicea to Philadelphia a test that includes a confession of the sins of the fathers is given. The test of the foundation for the fathers was the “seven times,” which was their foundation stone. Would the ending movement disregard the only command associated with the foundational date, as their father’s disregarded their foundational stone?

Nínú ìṣísẹ̀ ìparí ti angẹli kẹta, ní pàtógbà ìyípadà láti Laodicea sí Philadelphia, a fi ìdánwò kan hàn tí ó ní ìjẹ́wọ́ ẹ̀ṣẹ̀ àwọn baba nínú. Ìdánwò ìpìlẹ̀ fún àwọn baba ni “ìgbà méje,” èyí tí í ṣe òkúta ìpìlẹ̀ wọn. Ṣé ìṣísẹ̀ ìparí yóò kọbi ara sí àṣẹ kan ṣoṣo tí a so mọ́ ọjọ́ ìpìlẹ̀ náà, gẹ́gẹ́ bí àwọn baba wọn ti kọbi ara sí òkúta ìpìlẹ̀ wọn?

Yes. They most certainly did that very thing. They repeated the sins of their fathers.

Bẹ́ẹ̀ni. Ó dájú pátápátá pé wọ́n ṣe gan-an gẹ́gẹ́ bí èyí. Wọ́n tún àwọn ẹ̀ṣẹ̀ àwọn baba wọn ṣe.

Their fathers did not sin in the foundational date, for among other things they were still Philadelphians at that foundational date. Their fathers failed their foundational test when they transformed into Laodicea and rejected the “seven times” along with its increasing light.

Àwọn baba wọn kò ṣẹ̀ ní ọjọ́ ìpìlẹ̀ náà, nítorí pé lára àwọn nǹkan míràn, wọ́n ṣì jẹ́ Filadẹ́lfíà ní ọjọ́ ìpìlẹ̀ náà. Àwọn baba wọn kùnà nínú ìdánwò ìpìlẹ̀ wọn nígbà tí wọ́n yí padà sí Laodícea tí wọ́n sì kọ “àkókò méje” náà pẹ̀lú ìmọ́lẹ̀ rẹ̀ tí ń pọ̀ sí i.

Their foundational failure in 1863, was preceded by seven years of Christ knocking on the door of their Laodicean hearts. Seven years is symbolic of the “seven times” and of the “wilderness.” After the “wilderness” from 1856 to 1863, they failed their foundational test.

Ìkùnà ìpìlẹ̀ wọn ní ọdún 1863, ni ọdún méje ṣáájú rẹ̀ ni Kristi ti ń kan ilẹ̀kùn ọkàn Laodicea wọn. Ọdún méje jẹ́ ààmì ìṣàpẹẹrẹ “àkókò méje” àti ti “aginjù.” Lẹ́yìn “aginjù” láti ọdún 1856 sí 1863, wọ́n kùnà nínú ìdánwò ìpìlẹ̀ wọn.

In the first disappointment of the movement of the third angel God’s people sinned, by rejecting the only command directly associated with the foundational date. They chose to incorporate time prediction into the prophetic message, when they knew better. In so doing they repeated the sin of Moses, neglecting to circumcise his son and the sin of Uzzah touching the ark, which he knew he was forbidden to do. The movement of the third angel did what they knew was not right! If anyone wishes to paint over that fact, then use the rest of the can of paint, to cover the truth that Moses, and Uzzah both sinned and manifested rebellion against God’s will as they typified the first disappointment of the very last of all the reform lines—the reform line that every reform line pointed forward to. The illustrations of the first disappointment in the reform lines bear the signature of Alpha and Omega, and the record therein is for the benefit of God’s people, even if God’s people refuse to be benefited thereby.

Nínú ìbànújẹ àkọ́kọ́ ti ìṣísẹ̀ angẹli kẹta, àwọn ènìyàn Ọlọ́run ṣẹ̀, nípa kíkọ àṣẹ kan ṣoṣo tí a so mọ́ ọjọ́ ìpìlẹ̀ náà ní tààràtà. Wọ́n yan láti fi àsọtẹ́lẹ̀ àkókò kún inú ọ̀rọ̀ àsọtẹ́lẹ̀ náà, nígbà tí wọ́n mọ̀ dáadáa pé kò yẹ kí wọ́n ṣe bẹ́ẹ̀. Nípa ṣíṣe bẹ́ẹ̀ wọ́n tún ẹ̀ṣẹ̀ Mose ṣe, nípa aibọ́ ọmọ rẹ̀ ní ilà, àti ẹ̀ṣẹ̀ Ussa ní fífi ọwọ́ kan àpótí májẹ̀mú, ohun tí ó mọ̀ pé a ti kọ̀ ọ́ lélẹ̀ láti ṣe. Ìṣísẹ̀ angẹli kẹta ṣe ohun tí wọ́n mọ̀ pé kò tọ́! Bí ẹnikẹ́ni bá fẹ́ kun òtítọ́ náà lórí, nígbà náà ẹ lo ìyókù àgolo kun náà, kí ẹ lè bo òtítọ́ náà pé Mose àti Ussa, àwọn méjèèjì ṣẹ̀, wọ́n sì fihàn ìṣọ̀tẹ̀ sí ìfẹ́ Ọlọ́run bí wọ́n ṣe dúró gẹ́gẹ́ bí àpẹẹrẹ ìbànújẹ àkọ́kọ́ ti èyí tí ó jẹ́ ìkẹyìn pátápátá nínú gbogbo àwọn ìlà ìmúpadàbọ̀sípò—ìlà ìmúpadàbọ̀sípò tí gbogbo àwọn ìlà ìmúpadàbọ̀sípò ń tọ́ka sí níwájú. Àwọn àpèjúwe ìbànújẹ àkọ́kọ́ nínú àwọn ìlà ìmúpadàbọ̀sípò gbé ààmì Alpha àti Omega, ìkọsílẹ̀ tí ó wà nínú wọn sì jẹ́ fún àǹfààní àwọn ènìyàn Ọlọ́run, àní bí àwọn ènìyàn Ọlọ́run bá kọ̀ láti jèrè àǹfààní nípasẹ̀ rẹ̀.

The movement of the first angel was given a period of seven years, which is a symbol of the wilderness of the “seven times,” to accept the Laodicean message along with the light of the “seven times.” The curse of the “seven times” is the curse of being spewed out of the mouth of the Lord. In 1863, they repeated the work of rebuilding Jericho, a work that contained a “curse.” The seven years from 1856, to 1863, are a miniature illustration of the rebellion of the fathers of ancient Israel’s sin that brought upon them the curse of “seven times.” Modern Israel repeated the sins of their fathers in 1863.

Ìṣípò àkọ́kọ́ áńgẹ́lì ni a fi àkókò ọdún méje fún, èyí tí ó jẹ́ ààmì aginjù “àkókò méje,” kí wọ́n lè gba ìránṣẹ́ Laodicea pẹ̀lú ìmọ́lẹ̀ “àkókò méje.” Ègún “àkókò méje” náà ni ègún jíjẹ tú jáde kúrò ní ẹnu Oluwa. Ní ọdún 1863, wọ́n tún iṣẹ́ àtúkọ́lẹ̀ Jeriko ṣe, iṣẹ́ kan tí ó ní “ègún” nínú rẹ̀. Ọdún méje láti 1856 sí 1863 jẹ́ àpèjúwe kékeré ti ìṣọ̀tẹ̀ ẹ̀ṣẹ̀ àwọn baba Ísírẹ́lì àtijọ́, èyí tí ó mú ègún “àkókò méje” wá sórí wọn. Ísírẹ́lì òde-òní tún ẹ̀ṣẹ̀ àwọn baba wọn ṣe ní ọdún 1863.

The movement of the third angel failed the test of the first disappointment as surely as did Moses and Uzzah. They were then slain in the streets for a “wilderness” period of three and a half days. They are now being formed into bodies by the sound of the Comforter. The sound of the Comforter is being given through the “voice” in the wilderness, and they are now being confronted with the test, not of time setting, but of the “seven times.” They already failed the test of time setting.

Ìṣísẹ̀ ti áńgẹ́lì kẹta kuna nínú ìdánwò ìbànújẹ àkọ́kọ́ gẹ́gẹ́ bí Mósè àti Ussa náà ti kuna. Nígbà náà ni wọ́n pa wọ́n ní àwọn òpópónà fún àkókò “aginjù” ọjọ́ mẹ́ta àtààbọ̀. Nísinsin yìí, a ń ṣe wọ́n sí ara nípasẹ̀ ohùn Olùtùnú náà. A ń fi ohùn Olùtùnú náà hàn nípasẹ̀ “ohùn” nínú aginjù, a sì ń dojú kọ́ wọn nísinsin yìí pẹ̀lú ìdánwò náà, kì í ṣe ti ìṣètò àkókò, bí kò ṣe ti “àkókò méje.” Wọ́n ti kuna nínú ìdánwò ìṣètò àkókò tẹ́lẹ̀.

They are not being tested as to whether they believe the “seven times” is a valid truth, for they have previously given testimony that they accept the “seven times” as a valid prophecy. They have confessed to believe the prophecy of twenty-five hundred and twenty years of scattering. But they may be unaware that there is a new testing light of the “seven times.” They are standing where their fathers stood in 1856. The new light is that the three and a half days of Revelation eleven, is not simply identifying the French Revolution, but it is now a present truth reality.

A kì í dán wọn wò bóyá wọn gbà pé “àkókò méje” jẹ́ òtítọ́ tó bófin mu, nítorí wọn ti jẹ́rìí tẹ́lẹ̀ pé wọn gba “àkókò méje” gẹ́gẹ́ bí àsọtẹ́lẹ̀ tòótọ́. Wọn ti jẹ́wọ́ pé wọn gbà gbọ́ nínú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún méjìlélógún ti ìtúká. Ṣùgbọ́n ó lè jẹ́ pé wọn kò mọ̀ pé ìmọ́lẹ̀ ìdánwò tuntun kan wà nípa “àkókò méje.” Wọn dúró ní ipò tí àwọn baba wọn dúró sí ní ọdún 1856. Ìmọ́lẹ̀ tuntun náà ni pé ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn mọ́kànlá kì í ṣe ìdánimọ̀ Ìyíká ilẹ̀ Faransé nìkan, ṣùgbọ́n ní báyìí ó jẹ́ òtítọ́ ìsinsìnyí.

Is the opening up of the hidden history of the seven thunders, and opening of the seventh seal actually two witnesses that identify that the Revelation of Jesus Christ is now being unsealed? If it is, is it actually true that the entire book of Revelation is speaking of the last days? If that is true, then does the three and a half days represent the tarrying time in the virgin’s parable? If it does, then does the remedy of the “seven times” actually represent a command that must be met by those who participated in the Nashville prediction of July 18, 2020?

Njẹ́ ìṣípayá ìtàn ìkọ̀kọ̀ àwọn àrá méje, àti ṣíṣi èdìdì keje, jẹ́ ẹlẹ́rìí méjì ní ti gidi tí ń fi hàn pé Ìfihàn Jésù Kristi ti ń tú sílẹ̀ báyìí? Bí ó bá rí bẹ́ẹ̀, ṣé ó jẹ́ òtítọ́ ní ti gidi pé gbogbo ìwé Ìfihàn ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn? Bí èyí bá jẹ́ òtítọ́, nígbà náà, ṣé ọjọ́ mẹ́ta àtààbọ̀ náà dúró fún àkókò ìdádúró nínú òwe àwọn wúńdíá? Bí ó bá ṣe bẹ́ẹ̀, nígbà náà, ṣé ìmúlò “ìgbà méje” náà ní ti gidi dúró fún àṣẹ kan tí ó gbọdọ̀ jẹ́ ìmúṣẹ rẹ̀ fún àwọn tí wọ́n kópa nínú àsọtẹ́lẹ̀ Nashville ti July 18, 2020?

Wow! There is a test for you! Do those that wake up and realize they are in the tarrying time, actually have to repent for their sins, and their father’s sins at the end of the three and a half days? Was it really a sin to disregard the command not to employ time in a prediction?

Wò! Ìdánwò wà fún yín! Ṣé àwọn tí wọ́n jí, tí wọ́n sì mọ̀ pé wọ́n wà ní àkókò ìdádúró, ní láti ronúpìwàdà nítorí ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, ní òpin ọjọ́ mẹ́ta àtààbọ̀ náà? Ṣé ó jẹ́ ẹ̀ṣẹ̀ ní tòótọ́ láti kọ àṣẹ náà tì, tí ó ní kí a máa lo àkókò nínú àsọtẹ́lẹ̀ kan?

For those who took the position that the failed prediction of Nashville was somehow God’s intended purpose, and who thereafter have attempted to uphold that claim, I would add another observation, beyond the sin of employing time in God’s prophecies. What happened with the false prediction of Nashville was not simply a manifestation of rebellion to Christ’s command in 1844, it was an action that told those outside of Adventism that the predictions found in the Spirit of Prophecy are faulty. It was a reproach upon the writings of the Spirit of Prophecy. It provides evidence for those in the world that the writings of Ellen White are as important as the writings of Joseph Smith, or of Nostradamus. The precious words of Ellen White were corrupted with the vile words of our rebellion. It wasn’t only a rebellion against Christ, who is the Word of God, it was simultaneously a rebellion against the Spirit of Prophecy. John was being persecuted in the isle that is called Patmos, not because he placed his human opinion above the Bible and Spirit of Prophecy, but because he obeyed those two witnesses.

Fún àwọn tí wọ́n gba ipò náà pé àsọtẹ́lẹ̀ Nashville tí ó ṣẹ̀sìn jẹ́, lọ́nà kan, ète tí Ọlọ́run pinnu, tí wọ́n sì ti gbìyànjú láti dìmọ́ ìdíjẹ náà mú lẹ́yìn náà, èmi yóò fi àkíyèsí mìíràn kún un, yàtọ̀ sí ẹ̀ṣẹ̀ lílo àkókò nínú àwọn àsọtẹ́lẹ̀ Ọlọ́run. Ohun tí ó ṣẹlẹ̀ pẹ̀lú àsọtẹ́lẹ̀ èké Nashville kì í ṣe ìfihàn ìṣọ̀tẹ̀ sí àṣẹ Kristi ní 1844 nìkan, ṣùgbọ́n ó jẹ́ ìṣe kan tí ó sọ fún àwọn tí wọ́n wà lóde Adventism pé àwọn àsọtẹ́lẹ̀ tí a rí nínú Ẹ̀mí Àsọtẹ́lẹ̀ jẹ́ aláìpé. Ó jẹ́ ẹ̀gàn sí àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀. Ó ń pèsè ẹ̀rí fún àwọn ènìyàn ayé pé àwọn ìkọ̀wé Ellen White ṣe pàtàkì tó àwọn ìkọ̀wé Joseph Smith, tàbí ti Nostradamus. A ba àwọn ọ̀rọ̀ iyebíye Ellen White jẹ́ pẹ̀lú àwọn ọ̀rọ̀ búburú ìṣọ̀tẹ̀ wa. Kì í ṣe ìṣọ̀tẹ̀ sí Kristi nìkan, ẹni tí í ṣe Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n ní àkókò kan náà ó tún jẹ́ ìṣọ̀tẹ̀ sí Ẹ̀mí Àsọtẹ́lẹ̀. Wọ́n ṣe inúnibíni sí John ní erékùṣù tí a ń pè ní Patmos, kì í ṣe nítorí pé ó gbé èrò ènìyàn tirẹ̀ ga ju Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ lọ, ṣùgbọ́n nítorí pé ó gbọ́ràn sí àwọn ẹlẹ́rìí méjèèjì wọ̀nyí.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Èmi Jòhánù, ẹni tí èmi pẹ̀lú jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Ìfihàn 1:9.

We repeated the sins of our father Moses at our first disappointment, and we need to confess this. We need to confess this for we are now at 1856. There is now new light about the “seven times,” just as there was then. We are now at the transition from Laodicea to Philadelphia as the beginning movement was at the transition of Philadelphia to Laodicea in 1856. In 1856, our fathers stopped the publication of the increase of knowledge concerning the “seven times.” We might not be able to stop the publication of that light, but we certainly can close the doors of our hearts against this light. We can pretend, as the original Seventh-day Adventist builders did, that the stone was not actually there, and continue to stumble over it. Our problem is that we don’t have over a century to put our heads in the sand, for the judgments are already beginning.

A tún ṣe àwọn ẹ̀ṣẹ̀ bàbá wa Mósè ní ìbànújẹ àkọ́kọ́ wa, ó sì yẹ kí a jẹ́wọ́ èyí. Ó yẹ kí a jẹ́wọ́ èyí nítorí pé a ti dé ọdún 1856 nísinsìnyí. Ìmọ̀lẹ̀ tuntun wà báyìí nípa “àwọn ìgbà méje,” gẹ́gẹ́ bí ó ti rí nígbà náà. A wà báyìí ní ìyípadà láti Laodicea sí Filadelfia, gẹ́gẹ́ bí ìṣípò ìbẹ̀rẹ̀ ti wà ní ìyípadà láti Filadelfia sí Laodicea ní ọdún 1856. Ní ọdún 1856, àwọn baba wa dá ìtẹ̀jáde ìlọsíwájú ìmọ̀ nípa “àwọn ìgbà méje” dúró. A lè má lè dá ìtẹ̀jáde ìmọ̀lẹ̀ náà dúró, ṣùgbọ́n dájúdájú a lè ti ilẹ̀kùn ọkàn wa pa sí ìmọ̀lẹ̀ yìí. A lè ṣe bíi pé, gẹ́gẹ́ bí àwọn akólé Àdífẹ́ntì Ọjọ́ Keje ìpilẹ̀ṣẹ̀ ti ṣe, òkúta náà kò sí níbẹ̀ gan-an, kí a sì máa bá a lọ láti kọsẹ̀ lórí rẹ̀. Ìṣòro wa ni pé a kò ní ju ọ̀rúndún kan lọ láti fi orí wa sínú iyanrìn, nítorí pé àwọn ìdájọ́ ti bẹ̀rẹ̀ tán.

If we allow the Alpha and Omega to teach us with the principle that the end of a thing is illustrated by the beginning of a thing, we can easily see that Alpha and Omega is demonstrating that the prediction of Nashville was typified by our fathers. When we acknowledge this truth, we then will be confronted with the reality that since the prediction every effort to produce some type of human logic to justify the failed prediction was nothing more than a fig leaf. Then we will see that God has not been walking with us while we have been in the enemy’s land. He has been there, but only in the sense that He has been knocking on the doors of hearts, seeking entrance. If the fig leaf of human logic is removed, then we might also see that the denial, or the flawed human logic we have employed to justify the Nashville prediction, is evidence that we have been walking contrary to Christ.

Bí a bá jẹ́ kí Alfa àti Omega kọ́ wa pẹ̀lú ìlànà pé òpin ohun kan ni a ń fi ìbẹ̀rẹ̀ ohun kan ṣàfihàn, a lè rí i ní rọrùn pé Alfa àti Omega ń fi hàn pé àwọn baba wa ni wọ́n ṣe àpẹẹrẹ ìsọtẹ́lẹ̀ Nashville. Nígbà tí a bá jẹ́wọ́ òtítọ́ yìí, nígbà náà ni a ó dojú kọ òtítọ́ gidi pé láti ìgbà ìsọtẹ́lẹ̀ náà, gbogbo ìsapá láti mú irú kan ti ọgbọ́n-ìṣírò ènìyàn wá láti dá ìsọtẹ́lẹ̀ tí ó ṣubú náà láre, kò jẹ́ nǹkan míràn bí kò ṣe ewé ọ̀pọ̀tọ́. Nígbà náà ni a ó rí i pé Ọlọ́run kò tí ì máa bá wa rìn nígbà tí a ti wà ní ilẹ̀ ọ̀tá. Ó ti wà níbẹ̀, ṣùgbọ́n nínú ìtumọ̀ yìí nìkan ni, pé Ó ti ń kan ilẹ̀kùn ọkàn, Ó ń wá ọ̀nà láti wọlé. Bí a bá yọ ewé ọ̀pọ̀tọ́ ti ọgbọ́n-ìṣírò ènìyàn kúrò, nígbà náà a lè tún rí i pé ìsẹ́, tàbí ọgbọ́n-ìṣírò ènìyàn aláìpé tí a ti lò láti dá ìsọtẹ́lẹ̀ Nashville láre, jẹ́ ẹ̀rí pé a ti ń rìn ní òdì sí Kristi.

In 1856, Philadelphian Adventism transformed into Laodicea, and they knew it. The Lord confirmed it through the words of the prophetess and her husband. Standing at the doors of those Laodicean hearts Christ offered to come in and sup with them. The food that He brought to dine upon was the foundation stone of the “seven times.” They refused.

Ní ọdún 1856, Àdífẹ́ntísì Filadẹ́lfíà yí padà sí Laodíkíà, wọ́n sì mọ̀ ọ́. Olúwa fi í múlẹ̀ nípasẹ̀ ọ̀rọ̀ wòlíì obìnrin náà àti ọkọ rẹ̀. Nígbà tí Kristi dúró ní ẹnu-ọ̀nà àwọn ọkàn Laodíkíà wọ̀nyẹn, Ó fi ìpèsè hàn láti wọlé, kí ó sì jẹun pẹ̀lú wọn. Oúnjẹ tí Ó mú wá láti fi jẹun ni òkúta ìpìlẹ̀ “àkókò méje.” Wọ́n kọ̀ ọ́.

In 2023, the last movement is now transcending from Laodicea unto Philadelphia, for the eighth church is of the seven churches. The Lord Alpha and Omega has confirmed it through His word of “truth.” Christ is now standing at the door of those recently dead dry bones offering to come in and dine with them, and the meal He wishes to share with them is the identical meal He attempted to share with their fathers in 1856. It is not simply the nuts and bolts of the doctrine of the “seven times,” as it was for their fathers in 1856. No, it’s the bitter remedy of the “seven times,” and the remedy requires the type of humility that is often hard to swallow.

Ní ọdún 2023, ìṣísẹ̀ ìkẹyìn ti ń kọjá nísinsìnyí láti Laodicea lọ sí Philadelphia, nítorí ìjọ kẹjọ jẹ́ ti àwọn ìjọ méje náà. Olúwa Alfa àti Omega ti fi èyí múlẹ̀ nípasẹ̀ ọ̀rọ̀ Rẹ̀ ti “òtítọ́.” Kristi wà nísinsìnyí ní ẹnu-ọ̀nà àwọn egungun gbígbẹ tí ó ṣẹ̀ṣẹ̀ kú náà, Ó ń fi ara Rẹ̀ hàn láti wọlé kí Ó sì bá wọn jẹun; oúnjẹ tí Ó fẹ́ pín pẹ̀lú wọn sì ni gan-an oúnjẹ kan náà tí Ó gbìyànjú láti pín pẹ̀lú àwọn baba wọn ní ọdún 1856. Kì í ṣe lásán àwọn èròjà ìpìlẹ̀ ẹ̀kọ́ “àkókò méje” náà nìkan, gẹ́gẹ́ bí ó ti rí fún àwọn baba wọn ní 1856. Rárá, ó jẹ́ oogun kíkorò ti “àkókò méje” náà, àti pé oogun náà ń béèrè irú ìrẹ̀lẹ̀ tí ó sábà máa ṣòro láti gbà.

> The word of the Lord came again unto me, saying, Son of man, say unto the prince of Tyrus, Thus saith the Lord God; Because thine heart is lifted up, and thou hast said, I am a God, I sit in the seat of God, in the midst of the seas; yet thou art a man, and not God, though thou set thine heart as the heart of God. Behold, thou art wiser than Daniel; there is no secret that they can hide from thee. Ezekiel 28:1–3.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, wí pé, Ọmọ ènìyàn, sọ fún ọmọ-aládé Tírè pé, Báyìí ni Olúwa Ọlọ́run wí; Nítorí ọkàn rẹ gbéraga, tí o sì ti wí pé, Èmi jẹ́ ọlọ́run kan, mo jókòó ní ibùjókòó Ọlọ́run láàrín àwọn Òkun; ṣùgbọ́n ènìyàn ni ọ́, kì í ṣe Ọlọ́run, bí ó tilẹ̀ jẹ́ pé o ti fi ọkàn rẹ ṣe bí ọkàn Ọlọ́run. Wò ó, o gbọ́n ju Dáníẹ́lì lọ; kò sí àṣírí kankan tí wọn lè fi pamọ́ fún ọ. Hesekieli 28:1–3.

Perhaps those of us that participated in the Nashville prediction are wiser than Daniel?

Bóyá àwọn kan lára wa tí wọ́n kópa nínú àsọtẹ́lẹ̀ Nashville náà gbọ́n ju Danieli lọ?

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes: And I prayed unto the Lord my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments; We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments: Neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither thou hast driven them, because of their trespass that they have trespassed against thee. O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against thee. To the Lord our God belong mercies and forgivenesses, though we have rebelled against him; Neither have we obeyed the voice of the Lord our God, to walk in his laws, which he set before us by his servants the prophets. Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem.

> Ní ọdún kìnní ìjọba rẹ̀, èmi Dáníẹ́lì lóye nípa àwọn ìwé iye ọdún náà, èyí tí ọ̀rọ̀ Olúwa tọ Jeremáyà wòlíì wá sí, pé yóò mú ọdún àádọ́rin ṣẹ nípa àwọn ahoro Jerusalẹmu. Mo sì dojú mi kọ sí Olúwa Ọlọ́run, láti fi àdúrà àti ẹ̀bẹ̀ wá a, pẹ̀lú àwẹ̀, àti aṣọ ọ̀fọ̀, àti eérú. Mo sì gbàdúrà sí Olúwa Ọlọ́run mi, mo sì jẹ́wọ́ ẹ̀ṣẹ̀ mi, mo sì wí pé, Olúwa, Ọlọ́run ńlá àti ẹlẹ́rùjẹ̀jẹ̀, ẹni tí ń pa májẹ̀mú àti àánú mọ́ fún àwọn tí ó fẹ́ràn rẹ̀, àti fún àwọn tí ń pa àwọn òfin rẹ̀ mọ́; àwa ti ṣẹ̀, a sì ti ṣe àìṣòdodo, a sì ti hùwà búburú, a sì ti ṣọ̀tẹ̀, àní nípa yíyà kúrò nínú àwọn ẹ̀kọ́ rẹ àti nínú àwọn ìdájọ́ rẹ: bẹ́ẹ̀ ni àwa kò sì fetí sí àwọn ìránṣẹ́ rẹ, àwọn wòlíì, tí wọ́n sọ̀rọ̀ ní orúkọ rẹ sí àwọn ọba wa, àwọn ọmọ-aládé wa, àti àwọn baba wa, àti sí gbogbo àwọn ènìyàn ilẹ̀ náà. Olúwa, òdodo jẹ́ tirẹ, ṣùgbọ́n tiwa ni ìtìjú ojú, gẹ́gẹ́ bí ó ti rí lónìí; ti àwọn ọkùnrin Juda, àti ti àwọn olùgbé Jerusalẹmu, àti ti gbogbo Israẹli, àwọn tí ó wà nítòsí, àti àwọn tí ó wà ní òkèrè jìnnà, ní gbogbo àwọn orílẹ̀-èdè tí o lé wọn sí, nítorí àìṣòdodo wọn tí wọ́n fi ṣe sí ọ. Olúwa, tiwa ni ìtìjú ojú, ti àwọn ọba wa, ti àwọn ọmọ-aládé wa, àti ti àwọn baba wa, nítorí pé àwa ti ṣẹ̀ sí ọ. Ti Olúwa Ọlọ́run wa ni àánú àti ìdáríjì, bí ó tilẹ̀ jẹ́ pé àwa ti ṣọ̀tẹ̀ sí i; bẹ́ẹ̀ ni àwa kò sì gbọ́ ohùn Olúwa Ọlọ́run wa, láti máa rìn nínú àwọn òfin rẹ̀, tí ó gbé kalẹ̀ níwájú wa nípasẹ̀ àwọn ìránṣẹ́ rẹ, àwọn wòlíì. Béẹ ni gbogbo Israẹli ti rú òfin rẹ, àní nípa yíyà kúrò, kí wọn má bàa gbọ́ ohùn rẹ; nítorí náà a ti da ègún náà sórí wa, àti ìbúra tí a kọ sínú òfin Mose ìránṣẹ́ Ọlọ́run, nítorí pé àwa ti ṣẹ̀ sí i. Ó sì ti fi ọ̀rọ̀ rẹ̀ múlẹ̀, tí ó sọ lòdì sí wa, àti lòdì sí àwọn onídàájọ́ wa tí wọ́n ṣe ìdájọ́ wa, nípa mímú ibi ńlá kan wá sórí wa: nítorí pé lábẹ́ gbogbo ọ̀run, a kò tíì ṣe irú èyí tí a ṣe sí Jerusalẹmu.

> As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. And now, O Lord our God, that hast brought thy people forth out of the land of Egypt with a mighty hand, and hast gotten thee renown, as at this day; we have sinned, we have done wickedly. O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury be turned away from thy city Jerusalem, thy holy mountain: because for our sins, and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us. Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate, for the Lord’s sake. O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name: for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:2–22.

> Gẹ́gẹ́ bí a ti kọ ọ́ sínú òfin Mósè, gbogbo ìbànújẹ́ yìí ti dé bá wa; síbẹ̀ a kò ṣe àdúrà wa níwájú Olúwa Ọlọ́run wa, kí a lè yí padà kúrò nínú àìṣedéédé wa, kí a sì lè lóye òtítọ́ rẹ. Nítorí náà ni Olúwa ti ṣọ́ lórí ìbànújẹ́ náà, ó sì mú un wá bá wa: nítorí Olúwa Ọlọ́run wa jẹ́ olódodo nínú gbogbo iṣẹ́ rẹ̀ tí ó ń ṣe; nítorí a kò gbọ́ ohùn rẹ̀. Ní báyìí sì, Olúwa Ọlọ́run wa, ìwọ tí o fi ọwọ́ agbára mú àwọn ènìyàn rẹ jáde kúrò ní ilẹ̀ Ejibiti, tí o sì ti fi orúkọ rere jèrè fún ara rẹ gẹ́gẹ́ bí ó ti rí lónìí; àwa ti ṣẹ̀, àwa ti hùwà búburú. Olúwa, gẹ́gẹ́ bí gbogbo òdodo rẹ, mo bẹ̀ ọ́, jẹ́ kí ìbínú rẹ àti ìrunú rẹ yí padà kúrò lórí ìlú rẹ Jerusalẹmu, òkè mímọ́ rẹ: nítorí pé nítorí ẹ̀ṣẹ̀ wa, àti nítorí àìṣedéédé àwọn baba wa, Jerusalẹmu àti àwọn ènìyàn rẹ ti di ẹ̀gàn sí gbogbo àwọn tí ó yí wa ká. Nítorí náà nísinsin yìí, Ọlọ́run wa, gbọ́ àdúrà ọmọ-ọ̀dọ̀ rẹ àti ẹ̀bẹ̀ rẹ̀, kí o sì jẹ́ kí ojú rẹ tàn sí ibi mímọ́ rẹ tí ó ti di ahoro, nítorí Olúwa. Ọlọ́run mi, tẹ etí rẹ sílẹ̀, kí o sì gbọ́; ṣí ojú rẹ, kí o sì wo àwọn ahoro wa, àti ìlú náà tí a fi orúkọ rẹ pè: nítorí kì í ṣe nítorí òdodo wa ni àwa fi ń mú ẹ̀bẹ̀ wa wá síwájú rẹ, bí kò ṣe nítorí àánú rẹ tó pọ̀ gidigidi. Olúwa, gbọ́; Olúwa, dárí jì; Olúwa, fetí sí i, kí o sì ṣe é; má ṣe pẹ́, nítorí ara rẹ, Ọlọ́run mi: nítorí ìlú rẹ àti àwọn ènìyàn rẹ ni a fi orúkọ rẹ pè. Nígbà tí mo sì ń sọ̀rọ̀, tí mo ń gbàdúrà, tí mo sì ń jẹ́wọ́ ẹ̀ṣẹ̀ mi àti ẹ̀ṣẹ̀ àwọn ènìyàn mi Israẹli, tí mo sì ń mú ẹ̀bẹ̀ mi wá níwájú Olúwa Ọlọ́run mi nítorí òkè mímọ́ Ọlọ́run mi; bẹ́ẹ̀ ni, nígbà tí mo ṣì ń sọ̀rọ̀ nínú àdúrà, ọkùnrin náà Gabriẹli, ẹni tí mo ti rí nínú ìran ní ìbẹ̀rẹ̀, nígbà tí a mú un fò yára, fi ọwọ́ kàn mí ní àkókò ẹbọ alẹ́. Ó sì fún mi ní ìtọ́nisọ́nà, ó bá mi sọ̀rọ̀, ó sì ní, Daniẹli, mo ti jáde wá nísinsin yìí láti fún ọ ní ọgbọ́n àti ìmọ̀. Danieli 9:2–22.

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