Article

# The Book of Daniel - Number Sixty-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélọ́gọ́ta

Unveiling Prophecy: Connecting September 11, 2001 to the Sealing Time, Latter Rain, and the Final Work of Christ

Ṣíṣí Àsọtẹ́lẹ̀ Síta: Ìsopọ̀ Ọjọ́ Kẹsàn-án, Oṣù Kẹsàn-án, Ọdún 2001 pẹ̀lú Àkókò Ìdìdì, Òjò Ìkẹ́yìn, àti Iṣẹ́ Ìkẹ́yìn ti Kristi

Author

Jeff Pippenger

Published

January 28, 2024

Formats

PDF
Word
Song MP3

In the recent articles we have been referring to a few passages from the Spirit of Prophecy that identify a period of time from September 11, 2001 until Michael stands up and human probation closes. During that period of time, there are a handful of prophetic illustrations which identify the final work of Christ in the Most Holy Place.

Nínú àwọn àpilẹ̀kọ àìpẹ́ yìí, a ti ń tọ́ka sí díẹ̀ lára àwọn ìpínrọ̀ láti inú Ẹ̀mí Àsọtẹ́lẹ̀ tí ń tọ́ka sí àkókò kan láti September 11, 2001 títí di ìgbà tí Michael yóò dìde tí àkókò àǹfààní ìdánwò ènìyàn yóò sì parí. Láàárín àkókò náà, díẹ̀ lára àwọn àwòrán àsọtẹ́lẹ̀ wà tí ń fi iṣẹ́ ìkẹyìn Kristi hàn nínú Ibi Mímọ́ Jùlọ.

The work of Christ in the sanctuary is represented in the vision of the Ulai River of Daniel chapter eight, and Sister White has informed us that the vision of the Ulai River is now in the process of fulfillment. The final work accomplished in the heavenly sanctuary, which is now in the process of fulfillment, is represented in a variety of prophetic terms. It is represented as, among other prophetic representations, the sealing time, the latter rain, the closing work of salvation, and the cleansing of the temple. It is important to bring those terms together, and also to place them in their correct historical setting.

Iṣẹ́ Kristi nínú ibi mímọ́ ni a ṣàpẹẹrẹ nínú ìran Odò Ulai ti Dáníẹ́lì orí kẹjọ, àti pé Arábìnrin White ti jẹ́ kí a mọ̀ pé ìran Odò Ulai ń bẹ nísinsin yìí nínú ìlànà ìmúṣẹ rẹ̀. Iṣẹ́ ìkẹyìn tí a ń ṣe níbi mímọ́ ọ̀run, èyí tí ó wà nísinsin yìí nínú ìlànà ìmúṣẹ, ni a ṣàpẹẹrẹ rẹ̀ ní ọ̀pọ̀lọpọ̀ ọ̀nà àsọtẹ́lẹ̀. A ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí, láàárín àwọn àpẹẹrẹ àsọtẹ́lẹ̀ mìíràn, àkókò ìdìdì, òjò ìkẹyìn, iṣẹ́ ìparí ìgbàlà, àti ìwẹ̀nùmọ́ tẹ́ńpìlì. Ó ṣe pàtàkì láti kó àwọn ọ̀rọ̀ wọ̀nyí jọ, àti pẹ̀lú láti fi wọ́n sí ipò ìtàn wọn tí ó tọ́.

> “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, nígbà tí iṣẹ́ ìgbàlà bá ń dé ìparí, wàhálà yóò máa bọ̀ sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, ṣùgbọ́n a ó di wọ́n mú kí wọ́n má bàa dí iṣẹ́ angẹli kẹta lọ́wọ́. Ní àkókò náà ‘òjò ìkẹyìn,’ tàbí ìmútuntun láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá angẹli kẹta, àti láti múra àwọn ẹni mímọ́ sílẹ̀ láti dúró ní àkókò tí a ó da àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn náà jáde.” Early Writings, 85.

The “work of the third angel” is also “the work of salvation,” which prepares “the saints to stand in the period when the seven last plagues shall be poured out.”

“Iṣẹ́ áńgẹ́lì kẹta” náà pẹ̀lú ni “iṣẹ́ ìgbàlà,” èyí tí ń pèsè “àwọn ẹni-mímọ́ láti dúró ní àkókò tí a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.”

> 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 ṣe ìdájọ́ wọn, àti kí ìwọ lè fi èrè fún àwọn ìránṣẹ́ rẹ, àwọn wòlíì, àti fún àwọn ẹni mímọ́, àti àwọn tí ń bẹ̀rù orúkọ rẹ, kékeré àti ńlá; àti kí ìwọ lè pa àwọn tí ń pa ayé run. Ìfihàn 11:18.

The nations are angered before probation closes (which is when God’s wrath is poured out), yet when the nations are angered, they are also “held in check.” The “time” when the nations are angered, identifies the beginning of the closing work of salvation, and the closing work of salvation is the sealing of God’s people.

Àwọn orílẹ̀-èdè bínú kí àkókò ìdánwò tó parí (èyí tí ó jẹ́ ìgbà tí a tú ìbínú Ọlọ́run jáde), ṣùgbọ́n nígbà tí àwọn orílẹ̀-èdè bá bínú, a tún “di wọ́n mú.” “Àkókò” tí àwọn orílẹ̀-èdè fi ń bínú náà ń tọ́ka sí ìbẹ̀rẹ̀ iṣẹ́ ìparí ìgbàlà, àti iṣẹ́ ìparí ìgbàlà náà ni fífi èdìdì dì àwọn ènìyàn Ọlọ́run.

> “The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

> “Àwọn ènìyàn tòótọ́ ti Ọlọ́run, tí ẹ̀mí iṣẹ́ Oluwa àti ìgbàlà ọkàn wà ní ọkàn wọn, yóò máa wo ẹ̀ṣẹ̀ ní ìwà rẹ̀ gidi gẹ́gẹ́ bí ẹ̀ṣẹ̀. Wọ́n yóò máa dúró ní apá ìbáwí olóòtítọ́ àti ọ̀rọ̀ gbangba sí àwọn ẹ̀ṣẹ̀ tí ó máa ń rọrùn láti dẹ́kun àwọn ènìyàn Ọlọ́run. Pàápàá jùlọ nínú iṣẹ́ ìkẹyìn fún ìjọ, ní àkókò ìdìdì àwọn ọ̀kẹ́ mẹ́rìnlélógójì ẹgbẹ̀rún (ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún) tí yóò dúró láìní àbààwọ́n níwájú ìtẹ́ Ọlọ́run, nígbà náà ni wọn yóò ní ìmọ̀lára jíjinlẹ̀ jù lọ nípa àwọn àṣìṣe àwọn ènìyàn Ọlọ́run tí wọ́n ń jẹ́wọ́ ara wọn sí i. Èyí ni a fi hàn ní agbára nípasẹ̀ àpèjúwe wòlíì náà nípa iṣẹ́ ìkẹyìn lábẹ́ àwòrán àwọn ọkùnrin tí olúkúlùkù wọn ní ohun ìjà ìpànìyàn kan lọ́wọ́ rẹ̀. Ọkùnrin kan nínú wọn wọ aṣọ ọ̀gbọ̀, tí àpò inki akọ̀wé sì wà létí ìgbẹ̀yìn rẹ̀. ‘Oluwa sì wí fún un pé, Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi àmì sí iwájú orí àwọn ọkùnrin tí ń kerora tí wọ́n sì ń ké nítorí gbogbo ìríra tí a ń ṣe láàrín rẹ̀.’” Testimonies, volume 3, 266.

The nations are held in check so as to not prevent the sealing of the one hundred and forty-four thousand. In Revelation chapter seven, the angry nations that are held in check are represented as four winds that are held in check during that very same period of time, and that time is specifically identified as a period of time.

A di àwọn orílẹ̀-èdè mọ́lẹ̀ kí wọ́n má bà a dá ìdìdì àwọn ẹgbẹ̀rún kan lẹ́ẹ̀dẹ́gbẹ̀rin [144,000] dúró. Nínú Ìfihàn orí keje, àwọn orílẹ̀-èdè tí ó bínú tí a dì mọ́lẹ̀ ni a ṣàfihàn gẹ́gẹ́ bí afẹ́fẹ́ mẹ́rin tí a dì mọ́lẹ̀ ní àkókò kan náà gan-an, a sì sọ àkókò náà ní pàtó gẹ́gẹ́ bí àkókò kan.

> “Satan is now using every device in this sealing time to keep the minds of God’s people from the present truth and to cause them to waver. I saw a covering that God was drawing over His people to protect them in the time of trouble; and every soul that was decided on the truth and was pure in heart was to be covered with the covering of the Almighty.

> “Satani ń lo gbogbo ọ̀nà ní àkókò ìdìdì yìí láti pa ọkàn àwọn ènìyàn Ọlọ́run mọ́ kúrò nínú òtítọ́ ìsinsin yìí, àti láti mú kí wọ́n ṣiyèméjì. Mo rí ìbòjú kan tí Ọlọ́run ń fà bo àwọn ènìyàn Rẹ̀ láti dáàbò bo wọ́n ní àkókò ìṣòro; àti pé gbogbo ọkàn tí ó dúró ṣinṣin lórí òtítọ́, tí ó sì mọ́ ní ọkàn, ni a ó fi ìbòjú Olódùmarè bo.”

> “Satan knew this, and he was at work in mighty power to keep the minds of as many people as he possibly could wavering and unsettled on the truth. …

> “Sátánì mọ èyí, ó sì ń ṣiṣẹ́ pẹ̀lú agbára ńlá láti jẹ́ kí ọkàn ọ̀pọ̀lọpọ̀ ènìyàn bí ó ti lè ṣeé ṣe tó máa ṣiyèméjì, tí wọn kò sì ní ìdúróṣinṣin nínú òtítọ́. …”

> “I saw that Satan was at work in these ways to distract, deceive, and draw away God’s people, just now in this sealing time. I saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.

> “Mo rí i pé Sátánì ń ṣiṣẹ́ ní ọ̀nà wọ̀nyí láti yí àwọn ènìyàn Ọlọ́run lọ́kàn kúrò ní ọ̀nà, láti tàn wọ́n jẹ, àti láti fà wọ́n kúrò lọ́dọ̀ Ọlọ́run, ní àkókò ìdìdì èdìdì yìí gan-an. Mo rí àwọn kan tí wọn kò dúró ṣinṣin fún òtítọ́ ìsinsin yìí. Àwọn eékún wọn ń wárìrì, ẹsẹ̀ wọn sì ń yọ́, nítorí pé a kò gbin wọn múlẹ̀ ṣinṣin lórí òtítọ́; ìbòrí Ọlọ́run Olódùmarè kò sì lè bo wọ́n nígbà tí wọn ṣì ń wárìrì báyìí.

> “Satan was trying his every art to hold them where they were, until the sealing was past, until the covering was drawn over God’s people, and they left without a shelter from the burning wrath of God, in the seven last plagues. God has begun to draw this covering over His people, and it will soon be drawn over all who are to have a shelter in the day of slaughter. God will work in power for His people; and Satan will be permitted to work also.” Early Writings, 43, 44.

> “Satani ń lo gbogbo ọgbọ́n àrékérekè rẹ̀ láti dì wọ́n mú sí ipò tí wọ́n wà, títí fífi èdìdì náà yóò fi kọjá, títí a ó fi fa ìbòrí náà bò àwọn ènìyàn Ọlọ́run, tí wọ́n yóò sì fi kúrò láìní ààbò kúrò lọ́dọ̀ ìbínú gbígbóná Ọlọ́run, nínú àjàkálẹ̀-àrùn méje ìkẹyìn. Ọlọ́run ti bẹ̀rẹ̀ sí í fa ìbòrí yìí bò àwọn ènìyàn Rẹ̀, a ó sì fa a bò laipẹ́ lórí gbogbo àwọn tí yóò ní ààbò ní ọjọ́ ìpànìyàn. Ọlọ́run yóò ṣiṣẹ́ ní agbára nítorí àwọn ènìyàn Rẹ̀; a ó sì jẹ́ kí Satani ṣiṣẹ́ pẹ̀lú.” Early Writings, 43, 44.

Sister White wrote these words in 1851, five years before God’s people entered into the Laodicean condition, and delayed the sealing process by rejecting the increased light of the “seven times.” That light would have increased and finished God’s work of covering His people in advance of the seven last plagues. Instead, God’s people rebelled and were consigned to wander in the wilderness of Laodicea, as typified by ancient Israel’s rebellion and wilderness wandering. How many of ancient Israel’s rebels entered into the Promised Land? What passage in the Bible, or the Spirit of Prophecy identifies any Laodiceans that will be saved? The answer is, “None!” for a Laodicean is just as lost as those of ancient Israel who died in the wilderness.

Arábìnrin White kọ àwọn ọ̀rọ̀ wọ̀nyí ní ọdún 1851, ọdún márùn-ún kí àwọn ènìyàn Ọlọ́run tó wọ inú ipò Laodikea, tí wọ́n sì dá ìlànà ìdìdìró náà dúró nípa kọ̀ láti gba ìmọ̀lẹ̀ tí ó pọ̀ sí i ti “ìgbà méje.” Ìmọ̀lẹ̀ náà ìbá ti mú kí iṣẹ́ Ọlọ́run láti bo àwọn ènìyàn Rẹ̀ pọ̀ sí i, kí ó sì parí i ṣáájú àwọn àjàkálẹ̀-arùn méje ìkẹyìn. Dípò bẹ́ẹ̀, àwọn ènìyàn Ọlọ́run ṣọ̀tẹ̀, a sì fi wọ́n lé láti máa rìn káàkiri nínú aginjù Laodikea, gẹ́gẹ́ bí a ti fi hàn nínú ìṣọ̀tẹ̀ àti rírìn-káàkiri aginjù Ísírẹ́lì àtijọ́. Mélòó ni nínú àwọn ọlọ̀tẹ̀ Ísírẹ́lì àtijọ́ wọ Ilẹ̀ Ìlérí? Ẹsẹ̀ wo nínú Bíbélì, tàbí Ẹ̀mí Àsọtẹ́lẹ̀, ni ó tọ́ka sí Laodikean kankan tí a ó gbà là? Ìdáhùn náà ni pé, “Kò sí ẹnikẹ́ni!” nítorí Laodikean kan ti sọnù gan-an bíi ti àwọn ènìyàn Ísírẹ́lì àtijọ́ wọ̀nyí tí wọ́n kú nínú aginjù.

The sealing of the one hundred and forty-four thousand is a period of time, and it begins when the four angels restrain the four winds, which is also when the nations are angered, yet held in check. During the sealing time God prepares His people to stand in the time of the seven last plagues, and that preparation is represented as pulling “a covering” over His people, and it is also represented as finishing the work of salvation and finishing the work of the third angel. The preparation which is represented by all these illustrations is based upon the reception of “present truth.”

Ìdìdì àwọn ọ̀kẹ́ méjìlá lé mẹ́rìnlélógójì jẹ́ àkókò kan, ó sì bẹ̀rẹ̀ nígbà tí àwọn áńgẹ́lì mẹ́rin di ẹ̀fúùfù mẹ́rin mú, èyí tí ó sì jẹ́ ní àkókò kan náà tí àwọn orílẹ̀-èdè bínú, ṣùgbọ́n tí a sì dì wọ́n mọ́lẹ̀. Ní àkókò ìdìdì náà, Ọlọ́run ń pèsè àwọn ènìyàn Rẹ̀ kí wọ́n lè dúró ní àkókò àwọn ìyọnu méje ìkẹyìn, a sì fi ìmúrasílẹ̀ náà hàn gẹ́gẹ́ bí fífi “àṣà” kan bò àwọn ènìyàn Rẹ̀, a sì tún fi hàn gẹ́gẹ́ bí pípè iṣẹ́ ìgbàlà parí àti pípè iṣẹ́ áńgẹ́lì kẹta parí. Ìmúrasílẹ̀ tí gbogbo àwọn àpèjúwe wọ̀nyí ń ṣojú fún dá lórí ìgbàgbọ́ “òtítọ́ ìsinsin yìí.”

Those who will not stand “stiffly for present truth,” are those who were “wavering,” because their minds were not focused upon “present truth.” She writes that she “saw some who were not standing stiffly for present truth. Their knees were trembling, and their feet sliding, because they were not firmly planted on the truth, and the covering of Almighty God could not be drawn over them while they were thus trembling.”

Àwọn tí kì yóò dúró “fínnífínní fún òtítọ́ ìsinsìnyí,” ni àwọn tí wọ́n jẹ́ “aláìdúróṣinṣin,” nítorí pé ọkàn wọn kò dojú kọ “òtítọ́ ìsinsìnyí.” Ó kọ̀wé pé òun “rí àwọn kan tí kò dúró fínnífínní fún òtítọ́ ìsinsìnyí. Orúnkún wọn ń mì, ẹsẹ̀ wọn sì ń yọ̀, nítorí pé a kò fi wọ́n gbìn múlẹ̀ lórí òtítọ́ náà, ìbòji Ọlọ́run Olódùmarè kò sì lè bò wọ́n nígbà tí wọ́n ṣì ń mì bẹ́ẹ̀.”

The “present truth” is what provides the “covering” and the “covering” is also represented as the “seal of God.” The “seal of God” was typified by the blood that covered the doors of the Hebrews, that allowed the destroying angel to pass over the homes where the door was “covered” with the blood. The “covering” is the “sealing,” and the “sealing” is accomplished by the “present truth.”

“Òtítọ́ ìsinsin yìí” ni ó ń pèsè “ìbòrí,” “ìbòrí” náà sì tún jẹ́ aṣojú “èdìdì Ọlọ́run.” “Èdìdì Ọlọ́run” ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ẹ̀jẹ̀ tí ó bo àwọn ilẹ̀kùn àwọn Hébérù, tí ó jẹ́ kí angẹli apanirun kọjá lórí àwọn ilé níbi tí ilẹ̀kùn náà ti “bò” pẹ̀lú ẹ̀jẹ̀ náà. “Ìbòrí” ni “lílèdìdì,” “lílèdìdì” náà sì ni a ń mú ṣẹ nípasẹ̀ “òtítọ́ ìsinsin yìí.”

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Yà wọ́n sí mímọ́ nípa òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. John 17:17.

Every reform movement had its own specific theme, and the theme of the reformatory movement of the one hundred and forty-four thousand is “Islam of the third Woe”. The “present truth” in the last days is Islam of the third Woe.

Gbogbo ìṣísẹ̀ àtúnṣe ní kókó-ọrọ̀ pàtó tirẹ̀, àti kókó-ọrọ̀ ìṣísẹ̀ àtúnṣe ti ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rìnlélógójì náà ni “Ísílamù ti Ègbé kẹta”. “Òtítọ́ ìsinsin yìí” ní àwọn ọjọ́ ìkẹyìn ni Ísílamù ti Ègbé kẹta.

> “The Scriptures are constantly opening to the people of God. There always has been and always will be a truth specially applicable to each generation.” Review and Herald, June 29, 1886.

> “Àwọn Ìwé Mímọ́ ń ṣí sílẹ̀ nígbà gbogbo fún àwọn ènìyàn Ọlọ́run. Òtítọ́ kan wà ní gbogbo ìgbà, ó sì máa wà ní gbogbo ìgbà, tí ó ṣe pàtàkì ní pàtàkì fún ìran kọ̀ọ̀kan.” Review and Herald, June 29, 1886.

It is a present truth “message” that seals God’s people in the last days, and the sealing time is represented as beginning when the four winds are held in check. The nations were angered on September 11, 2001, and at that point the sealing of the one hundred and forty-four thousand began, as the latter rain, which is “a message”, began to be unsealed.

Ó jẹ́ “ìhìnṣẹ́” òtítọ́ ìsinsìnyí tí ń fi èdìdì dì àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, a sì fi àkókò ìfìdìdì náà hàn gẹ́gẹ́ bí ẹni pé ó bẹ̀rẹ̀ nígbà tí a di afẹ́fẹ́ mẹ́rin mú. Àwọn orílẹ̀-èdè bínú ní September 11, 2001, nígbà náà gan-an ni ìfìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin bẹ̀rẹ̀, bí òjò ìkẹyìn, èyí tí í ṣe “ìhìnṣẹ́ kan”, ṣe bẹ̀rẹ̀ sí í tú sílẹ̀.

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “A ṣí àwọn ìran tí ó jinlẹ̀ tí ó sì kún fún ìfẹ́kúfẹ̀ẹ́ sí Johanu nípa ìrírí ìjọ. Ó rí ipò, àwọn ewu, àwọn ìjàkadì, àti ìtúsílẹ̀ ìkẹyìn ti àwọn ènìyàn Ọlọ́run. Ó kọ àwọn ìfìròyìn ìkẹyìn tí yóò mú kí ìkórè ayé pọn, bóyá gẹ́gẹ́ bí àwọn ìtí ọkà fún ilé ìkópa ọ̀run tàbí gẹ́gẹ́ bí àkójọpọ̀ igi fún iná ìparun. A fi àwọn kókó-ọrọ̀ tí ó ṣe pàtàkì gidigidi hàn án, ní pàtàkì fún ìjọ ìkẹyìn, kí àwọn tí yóò yí padà kúrò nínú aṣìṣe sí òtítọ́ lè gba ìtọ́nisọ́nà nípa àwọn ewu àti àwọn ìjàkadì tí ó wà níwájú wọn. Kò sí ẹni tí ó nílò láti wà nínú òkùnkùn ní ti ohun tí ń bọ̀ sórí ayé.” The Great Controversy, 341.

When the nations were angered, they were simultaneously held in check, and the “latter rain” began to fall, and the latter rain is the message of “present truth” that seals God’s people.

Nígbà tí àwọn orílẹ̀-èdè bínú, ní àkókò kan náà ni a dá wọn dúró, “òjò ìkẹyìn” sì bẹ̀rẹ̀ sí í rọ̀, àti pé òjò ìkẹyìn náà ni ìhìnrere “òtítọ́ ìsinsin yìí” tí ó fi èdìdì dì àwọn ènìyàn Ọlọ́run.

> “The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.

> “Iṣẹ́ náà ní Battle Creek wà ní ìlànà kan náà. Àwọn aṣáájú ní ilé ìwòsàn náà ti dàpọ̀ mọ́ àwọn aláìgbọ́gbọ́n, wọ́n sì ti gba wọ́n wọ inú àwọn ìgbìmọ̀ wọn, ní ìwọ̀n kan tàbí òmíràn; ṣùgbọ́n ó dàbí ẹni pé wọ́n ń ṣiṣẹ́ pẹ̀lú ojú wọn tí ó ti dì. Wọ́n kò ní òye ìmòye láti rí ohun tí yóò ṣẹlẹ̀ sí wa lójijì ní àsìkòkankan. Ẹ̀mí ìbànújẹ́ tí kò ní ìrètí wà, ẹ̀mí ogun àti ìtàjẹ̀sílẹ̀ wà, ẹ̀mí náà yóò sì máa pọ̀ sí i títí dé ìparí àkókò gan-an. Ní kété tí a bá fi èdìdì lé àwọn ènìyàn Ọlọ́run ní iwájú orí wọn—kì í ṣe èdìdì tàbí àmì kankan tí a lè fi ojú rí, ṣùgbọ́n ìdúróṣinṣin sínú òtítọ́, ní ti ọgbọ́n inú àti ní ti ẹ̀mí pẹ̀lú, kí a má bàa lè yí wọn kúrò—ní kété tí a bá ti fi èdìdì lé àwọn ènìyàn Ọlọ́run, tí a sì ti mú wọn pèsè fún ìgbọnmi, yóò dé. Lóòótọ́, ó ti bẹ̀rẹ̀ tẹ́lẹ̀. Àwọn ìdájọ́ Ọlọ́run wà lórí ilẹ̀ náà nísinsin yìí, láti fi ìkìlọ̀ fún wa, kí a lè mọ ohun tí ń bọ̀.” Manuscript Releases, volume 10, 252.

The “sealing” is “a settling into truth.” In the context of the sealing time she writes, “There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time.” When the nations are angered, they will be held in check, but the “war and bloodshed,” represented as the four winds “will increase until the very close of time.” Islam of the third Woe progressively escalates its warfare until the very close of time, and the prophetic understanding of Islam as the “theme” in the reformation of the one hundred and forty-four thousand, simultaneously increases during the same period of time. The progressive escalation accomplished by Islam runs parallel to the outpouring of the latter rain during the identical period of time, for the latter rain is a “message”.

“Ìdìdì” náà jẹ́ “ìdásílẹ̀ sínú òtítọ́.” Nínú àyíká àkókò ìdìdì náà, ó kọ pé, “Ẹ̀mí ìfọ̀kànsìn àìnírètí wà, ti ogun àti ìtàjẹ̀sílẹ̀, ẹ̀mí náà yóò sì máa pọ̀ sí i títí dé ìparí àkókò gan-an.” Nígbà tí àwọn orílẹ̀-èdè bá bínú, a ó di wọ́n lọ́wọ́, ṣùgbọ́n “ogun àti ìtàjẹ̀sílẹ̀,” tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí afẹ́fẹ́ mẹ́rin, “yóò máa pọ̀ sí i títí dé ìparí àkókò gan-an.” Ìsílámù ti Ègbé Kẹta náà ń fi díẹ̀díẹ̀ gbòòrò sí i nínú ogun rẹ̀ títí dé ìparí àkókò gan-an, àti ìmọ̀ òye àsọtẹ́lẹ̀ nípa Ìsílámù gẹ́gẹ́ bí “kókó-ọrọ̀” nínú àtúnṣe àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, náà pẹ̀lú ń máa pọ̀ sí i ní àkókò kan náà. Ìgbòkègbodò díẹ̀díẹ̀ tí Ìsílámù mú ṣẹ ní ìtọ́ka tó bá ara rẹ̀ mu pẹ̀lú ìtújáde òjò ìkẹyìn ní àkókò kan náà gan-an, nítorí òjò ìkẹyìn jẹ́ “ìránṣẹ́.”

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni-oróro tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ni wọ́n ní ipò tí a ti fi fún Sátánì nígbà kan gẹ́gẹ́ bí kérúbù alábòójútó. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ títílọ mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà ń ṣojú oore-ọ̀fé tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ̀wẹ̀sì, kí wọ́n má sì pa. Bí kò ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ìkà ì bá ní ìṣàkóso pátápátá lórí ènìyàn.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run ní àbùkù nígbà tí a kò bá gba àwọn ìfihàn tí ó ń rán sí wa. Nípa bẹ́ẹ̀ a kọ òróró wúrà náà tí yóò dà sínú ọkàn wa kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìpè náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò gba òróró mímọ́ náà, tí kò sì ti pa oore-ọ̀fẹ́ Kristi mọ́ sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, a sì ti bà ayé wọn jẹ́. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, tí a sì bá bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò tú ká sínú ọkàn wa. Nípasẹ̀ àwọn ọ̀pá wúrà náà, a ó fi òróró wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Nípa gbígba àwọn ìtànṣán mímọ́lẹ̀ ti Òrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The latter rain begins to “sprinkle” and ultimately escalates to a full outpouring. The “sprinkling” of the latter rain is identified as the rain being “measured”, and the full outpouring is when it is poured out “without measure”. Sister White clearly identifies a time when the latter rain is falling, and some receive it, and some don’t. At that time the rain is being “measured”, or it is “sprinkling”.

Òjò ìkẹ́yìn bẹ̀rẹ̀ sí í “bọ̀ sẹ́rẹ́sẹ́rẹ́,” ó sì ń pọ̀ sí i níkẹyìn títí yóò fi di ìtújáde kíkún pátápátá. “Sísẹ́rẹ́sẹ́rẹ́” òjò ìkẹ́yìn ni a dá mọ̀ gẹ́gẹ́ bí òjò tí a ń “wọ̀n”, àti ìtújáde kíkún náà ni ìgbà tí a bá tú ú jáde “láìsí ìwọ̀n”. Arábìnrin White fi ìmọ̀lẹ̀ hàn kedere nípa àkókò kan nígbà tí òjò ìkẹ́yìn ń rọ̀, tí àwọn kan sì gbà á, tí àwọn mìíràn kò sì gbà á. Ní àkókò náà ni a ti ń “wọ̀n” òjò náà, tàbí pé ó ń “bọ̀ sẹ́rẹ́sẹ́rẹ́.”

Some people will recognize that something is happening, but it will only frighten them.

Àwọn kan yóò mọ̀ pé ohun kan ń ṣẹlẹ̀, ṣùgbọ́n yóò kàn dẹ́rù bà wọ́n.

> “There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of their heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their expectations and ideal, they will oppose the work. “Why,” they say, “should we not know the Spirit of God, when we have been in the work so many years?” Because they did not respond to the warnings, the entreaties, of the messages of God, but persistently said, “I am rich, and increased with goods, and have need of nothing.”” Maranatha, 219

> “Ìfihàn agbára Ọlọ́run aláyanu yóò wà nínú àwọn ìjọ, ṣùgbọ́n kì yóò ṣiṣẹ́ lórí àwọn tí kò tíì rẹ ara wọn sílẹ̀ níwájú Olúwa, tí wọn kò sì ṣí ilẹ̀kùn ọkàn wọn sílẹ̀ nípasẹ̀ ìjẹ́wọ́ àti ìrònúpìwàdà. Nínú ìfihàn agbára náà tí ń tan ayé mọ́lẹ̀ pẹ̀lú ògo Ọlọ́run, ohun kan ṣoṣo ni wọn yóò rí tí, nínú ìfọ́jú wọn, wọn rò pé ó léwu, ohun kan tí yóò mú ìbẹ̀rù wọn dìde, wọn yóò sì mú ara wọn le láti tako o. Nítorí pé Olúwa kò ṣiṣẹ́ gẹ́gẹ́ bí ìrètí àti èrò àpẹrẹ wọn, wọn yóò tako iṣẹ́ náà. “Èé ṣe,” ni wọn wí, “kí a má bà á mọ Ẹ̀mí Ọlọ́run, nígbà tí a ti wà nínú iṣẹ́ náà fún ọ̀pọ̀lọpọ̀ ọdún?” Nítorí wọn kò dáhùn sí àwọn ìkìlọ̀ àti àwọn ẹ̀bẹ̀ inú àwọn ìránṣẹ́ Ọlọ́run, ṣùgbọ́n wọ́n ń bá a lọ láti máa wí pé, “Èmi ọlọ́rọ̀ ni, mo sì pọ̀ sí i ní ẹrù, èmi kò sì nílò nǹkan kan.”” Maranatha, 219

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Ọ̀pọ̀lọpọ̀ ènìyàn ti kùnà, ní ìwọ̀n púpọ̀, láti gba òjò àkọ́kọ́. Wọn kò tíì rí gbogbo àǹfààní tí Ọlọ́run ti pèsè báyìí fún wọn. Wọn ń retí pé a óò fi òjò ìkẹyìn pèsè ohun tí ó kù. Nígbà tí a bá tú ọ̀pọ̀lọpọ̀ oore-ọ̀fẹ́ tó lọ́rọ̀ jù lọ sórí wọn, wọ́n pinnu láti ṣí ọkàn wọn sílẹ̀ láti gbà á. Wọn ń ṣe àṣìṣe búburú gidigidi. Iṣẹ́ tí Ọlọ́run ti bẹ̀rẹ̀ nínú ọkàn ènìyàn nípa fífi ìmọ́lẹ̀ àti ìmọ̀ Rẹ̀ fún un gbọ́dọ̀ máa tẹ̀síwájú láìdáwọ́dúró. Olúkúlùkù gbọ́dọ̀ mọ ìdí pàtàkì àìní tirẹ̀. A gbọ́dọ̀ sọ ọkàn di òfo kúrò nínú gbogbo ẹ̀gbin, kí a sì wẹ̀ é mọ́ fún gbígbé Ẹ̀mí nínú rẹ̀. Nípasẹ̀ ìjẹ́wọ́ àti fífi ẹ̀ṣẹ̀ sílẹ̀, nípasẹ̀ àdúrà tọkàntọkàn àti ìyàsọ́tọ̀ ara wọn fún Ọlọ́run, ni àwọn ọmọ-ẹ̀yìn ìgbà àkọ́kọ́ ti pèsè ara wọn sílẹ̀ fún ìtújáde Ẹ̀mí Mímọ́ ní Ọjọ́ Pẹ́ńtíkọ́sì. Iṣẹ́ kan náà náà, ṣùgbọ́n ní ìwọ̀n tí ó tóbi ju, ni a gbọ́dọ̀ ṣe nísinsìnyí. Nígbà náà, aṣojú ènìyàn kan ní láti béèrè ìbùkún náà nìkan, kí ó sì dúró de Olúwa láti mú iṣẹ́ náà pé nípa rẹ̀. Ọlọ́run ni Ó bẹ̀rẹ̀ iṣẹ́ náà, Ó sì máa parí iṣẹ́ Rẹ̀, nípa mímú ènìyàn di pípé nínú Jesu Kristi. Ṣùgbọ́n kò gbọdọ̀ sí àìbìkítà sí oore-ọ̀fẹ́ tí òjò àkọ́kọ́ ṣàpẹẹrẹ. Àwọn tí wọ́n ń gbé ní ìbámu pẹ̀lú ìmọ́lẹ̀ tí wọ́n ní nìkan ni yóò gba ìmọ́lẹ̀ tí ó pọ̀ sí i. Bí a kò bá ń tẹ̀síwájú lójoojúmọ́ nínú fífi àwọn ìwà rere Kristẹni alágbára hàn, a kì yóò mọ àwọn ìfihàn Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn. Ó lè ń rọ̀ sórí ọkàn àwọn tí ó yí wa ká, ṣùgbọ́n a kì yóò fojú mọ̀ ọ́ tàbí gbà á.” Testimonies to Ministers, 506, 507.

In the passage she identifies that there is a time when “the richest abundance of grace shall be bestowed,” thus identifying a time when the latter rain is poured out without measure. In connection with that fact, she identifies that only those who are living up to the light they have will receive greater light. In that principle, it is clear that the light (which is the present truth) progressively increases. In the last sentence she identifies a time when the latter rain is falling, and some are recognizing and receiving it, and others are not. If you don’t recognize the message, which is the latter rain, you will not receive it.

Nínú ọ̀rọ̀ náà ó fi hàn pé àkókò kan wà nígbà tí “ọ̀pọ̀lọpọ̀ àǹfààní oore-ọ̀fẹ́ tí ó pọ̀ jùlọ ni a óò fi fúnni,” nípa bẹ́ẹ̀ ó sì ń tọ́ka sí àkókò kan nígbà tí a tú òjò ìkẹ́yìn jáde láìsí ìwọ̀n. Ní ìbáṣepọ̀ pẹ̀lú òtítọ́ náà, ó fi hàn pé àwọn wọ̀nyí nìkan tí wọ́n ń gbé ní ìbámu pẹ̀lú ìmọ́lẹ̀ tí wọ́n ní ni yóò gba ìmọ́lẹ̀ tí ó pọ̀ síi. Nínú ìlànà náà, ó ṣe kedere pé ìmọ́lẹ̀ náà (èyí tí í ṣe òtítọ́ ìsinsìnyí) ń pọ̀ sí i ní ìlọsíwájú. Nínú gbólóhùn ìkẹ́yìn, ó fi hàn pé àkókò kan wà nígbà tí òjò ìkẹ́yìn ń rọ̀, tí àwọn kan sì ń mọ̀ ọ́, tí wọ́n sì ń gbà á, ṣùgbọ́n àwọn mìíràn kò mọ̀ ọ́. Bí o kò bá mọ ìránṣẹ́ náà, èyí tí í ṣe òjò ìkẹ́yìn, ìwọ kì yóò gbà á.

> “We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

> “A kò gbọ́dọ̀ dúró de òjò àkẹ́yìn. Ó ń bọ̀ wá sórí gbogbo àwọn tí yóò mọ̀, tí yóò sì gba ìrì àti àwọn ìrọ̀ òjò oore-ọ̀fẹ́ tí ń rọ̀ sórí wa. Nígbà tí a bá kó àwọn àkùnfà ìmọ́lẹ̀ jọ, nígbà tí a bá mọyì àwọn àánú pípé Ọlọ́run, ẹni tí ó fẹ́ràn kí a gbẹ́kẹ̀ lé e, nígbà náà ni gbogbo ìlérí yóò ṣẹ. [Isaiah 61:11 quoted.] Gbogbo ayé ni a ó fi ògo Ọlọ́run kún.” The Seventh-day Adventist Bible Commentary, volume 7, 984.

At the time when the angry nations are held in check, the latter rain begins to be “measured.” When “the richest abundance of grace shall be bestowed,” is identifying when the latter rain is poured out without measure.

Ní àkókò tí a bá di àwọn orílẹ̀-èdè tí inú wọn bínú mú, nígbà náà ni a ti bẹ̀rẹ̀ sí í “wọ̀n” òjò àkẹ́yìn. Nígbà tí “ọ̀pọ̀lọpọ̀ oore-ọ̀fẹ́ tí ó pọ̀ jùlọ yóò jẹ́ fífúnni,” èyí ń tọ́ka sí àkókò tí a tú òjò àkẹ́yìn jáde láìsí ìwọ̀n.

At the time when the nations are angered, yet held in check, the latter rain begins to fall, but it is “measured” because the church at that point is mixed with wheat and tares. It is the rain that brings both the wheat and the tares to maturity, and the latter rain is the message of present truth that is either recognized and received, or not. All of these prophetic concepts are clearly identified in the Scriptures. On September 11, 2001, the latter rain began to “sprinkle”, and it escalates progressively until the Midnight Cry message arrives and the wise and foolish virgins are forever separated.

Ní àkókò tí àwọn orílẹ̀-èdè ń bínú, síbẹ̀ tí a sì dì wọ́n mú, òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀, ṣùgbọ́n a “wọ̀n” ọn, nítorí ní àkókò náà ìjọ jẹ́ adalu àlìkámà àti èpò. Òjò náà ni ó mú kí àlìkámà àti èpò méjèèjì dàgbà dé ìgbà àgbà, àti pé òjò ìkẹyìn ni ìhìnrere òtítọ́ ìsinsin yìí tí a lè mọ̀ tí a sì gbà, tàbí kí a má mọ̀ ọ́ kí a sì má gbà á. Gbogbo àwọn èrò àsọtẹ́lẹ̀ wọ̀nyí ni a ti fi hàn ní kedere nínú Ìwé Mímọ́. Ní September 11, 2001, òjò ìkẹyìn bẹ̀rẹ̀ sí í “ta omi sílẹ̀”, ó sì ń pọ̀ sí i ní ìlọsíwájú títí ìránṣẹ́ Ẹkún Àárín Òru yóò fi dé, tí a ó sì ya àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè sọ́tọ̀ títí ayérayé.

The wise are then lifted up as an ensign to call God’s other flock out of Babylon, and the latter rain is then poured out without measure, and continues to fall until Michael stands up and human probation closes.

Lẹ́yìn náà ni a gbé àwọn ọlọ́gbọ́n sókè gẹ́gẹ́ bí àsíá láti pe agbo-ẹran Ọlọ́run yòókù jáde kúrò ní Bábílónì, nígbà náà sì ni a tú òjò ìkẹ́yìn jáde láìsí ìwọ̀n, ó sì ń bá a lọ ní ṣíṣubú títí Míkáẹ́lì yóò fi dìde tí àkókò àyẹ̀wò ènìyàn yóò sì parí.

> “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 náà mú títí iṣẹ́ Jesu yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn ìyọnu méje ìkẹyìn yóò sì dé.” Early Writings, 36.

The holding of the four winds, represents God’s providential control over the escalating judgments that he allows to take place in the last days. The four angels hold the four winds during the sealing time of the one hundred and forty-four thousand, but in that period of time there is the “spirit of desperation, of war and bloodshed, and that spirit will increase.” When the last of God’s children have been sealed, Michael will stand up and the four winds will be fully released, and the Seven Last Plagues will arrive.

Didì àwọn ẹ̀fúùfù mẹ́rin dúró, ń ṣàfihàn ìṣàkóso ìpèsè Ọlọ́run lórí àwọn ìdájọ́ tí ń túbọ̀ lágbára sí i tí ó jẹ́ kí wọ́n ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. Àwọn áńgẹ́lì mẹ́rin náà di àwọn ẹ̀fúùfù mẹ́rin náà mú ní àkókò fífi àmì sí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, ṣùgbọ́n ní àkókò náà “ẹ̀mí ìyàlẹ́nu òpin, ti ogun àti ìtàjẹ̀sílẹ̀ wà, ẹ̀mí náà yóò sì máa pọ̀ sí i.” Nígbà tí ẹni ìkẹyìn nínú àwọn ọmọ Ọlọ́run bá ti gba ìdìdì, Míkáẹ́lì yóò dìde, a ó sì tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀ ní kíkún, Àwọn Àjàkálẹ̀-àrùn Méje Ìkẹyìn yóò sì dé.

In the “hour of the great earthquake” of Revelation chapter eleven, the “troublous times,” of Daniel chapter nine, when the street and wall are finished, is the time when “the nations will be angry.” In that time period, the latter rain will be poured out in “measure.” Isaiah identifies the time when the latter rain is measured, and he marks that time as the “day of the east wind.” The “day of the east wind,” was September 11, 2001.

Nínú “wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá” ti Ìfihàn orí kọkànlá, àwọn “àkókò ìdààmú” ti Dáníẹ́lì orí kẹ́sàn-án, nígbà tí a bá parí òpópónà àti ògiri, ni àkókò náà tí “àwọn orílẹ̀-èdè yóò bínú.” Nínú àkókò yẹn, a óò da òjò àìpẹ́ jáde ní “ìwọ̀n.” Aísáyà ń tọ́ka sí àkókò tí a wọn òjò àìpẹ́, ó sì fi àmì sí àkókò náà gẹ́gẹ́ bí “ọjọ́ afẹ́fẹ́ ìlà-oòrùn.” “Ọjọ́ afẹ́fẹ́ ìlà-oòrùn” náà ni Ọjọ́ Kẹsàn-án, Oṣù Kẹ́sàn-án, ọdún 2001.

We will continue to consider the “measuring” of the latter rain in the next article, but it should be remembered that the jewel of Miller’s dream that is represented upon the sacred tables of Habakkuk as the three Woes of Islam, is to shine ten times brighter in the last days, than when it was first gathered together by Miller.

A ó bá a lọ láti ronú lórí “ìwọ̀n” òjò àkẹ́yìn náà nínú àpilẹ̀kọ tí ó kàn, ṣùgbọ́n ó yẹ kí a rántí pé, iyebíye àlá Miller, tí a ṣe àfihàn rẹ̀ lórí àwọn tábìlì mímọ́ Hábákúkù gẹ́gẹ́ bí àwọn Ègbé mẹ́ta ti Islam, ní láti tàn ní ìgbà mẹ́wàá ju bí ó ti tàn lọ ní ọjọ́ ìkẹ́yìn, ju ìgbà tí Miller kọ́kọ́ kó o jọ.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Nígbà kan, nígbà tí mo wà ní Ìlú Niu Yọ́ọ̀kù, ní àkókò òru ni a pè mí láti wo àwọn ilé tí ń dìde, ìpele lé ìpele, sí ọ̀run. Wọ́n fi ẹ̀rí múlẹ̀ pé àwọn ilé wọ̀nyí kò lè jóná, a sì kọ́ wọn láti yin àwọn onílé àti àwọn akẹ́kọ̀ọ́ wọn lógo. Gíga sí i, tí ó sì tún gíga sí i, ni àwọn ilé wọ̀nyí ń dìde, inú wọn ni a sì lò ohun èlò tí ó ná jù lọ. Àwọn tí àwọn ilé wọ̀nyí jẹ́ tiwọn kò béèrè lọ́kàn ara wọn pé, ‘Báwo ni a ṣe lè yin Ọlọ́run lógo jù lọ?’ Olúwa kò sí nínú èrò wọn.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Mo rò pé: ‘Ìbá ṣe pé àwọn tí ń ná ohun-ìní wọn ní ọ̀nà yìí lè rí ìhùwàsí wọn gẹ́gẹ́ bí Ọlọ́run ti ń rí i! Wọ́n ń ko àwọn ilé ńlá olókìkí jọ, ṣùgbọ́n bí ètò àti ìmọ̀ràn wọn ti jẹ́ òmùgọ̀ tó ní ojú Olùṣàkóso àgbáyé! Wọ́n kò fi gbogbo agbára ọkàn àti èrò inú wọn kẹ́kọ̀ọ́ bí wọ́n ṣe lè yin Ọlọ́run lógo. Wọ́n ti pàdánù ìríran èyí, iṣẹ́ àkọ́kọ́ ènìyàn.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bí àwọn ilé gíga wọ̀nyí ṣe ń dìde, inú àwọn onílé wọn dùn pẹ̀lú ìgbéraga onítara pé wọ́n ní owó láti lò ní fífi inú ara wọn dùn àti ní mímú kí àwọn aládùúgbò wọn jowú. Púpọ̀ nínú owó tí wọ́n fi bẹ́ẹ̀ ná ni a ti rí nípasẹ̀ ìkàgbà, nípasẹ̀ títẹ àwọn òtòṣì lóró gidigidi. Wọ́n gbàgbé pé ní ọ̀run ni a ti ń pa ìṣírò gbogbo ìṣòwò mọ́; gbogbo ìdúnàjẹ́ tí kò tọ́, gbogbo ìṣe èké, ni a ti kọ síbẹ̀. Àkókò ń bọ̀ tí, nínú ẹ̀tàn àti ìwà ìgbéraga wọn, àwọn ènìyàn yóò dé ibi kan tí Olúwa kì yóò jẹ́ kí wọ́n kọjá, wọn yóò sì mọ̀ pé ààlà kan wà sí ìfaradà Jèhófà.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Ìran tí ó tẹ̀ lé e tí ó sì kọjá níwájú mi jẹ́ ìkìlọ̀ iná. Àwọn ènìyàn wo àwọn ilé gíga tí a sì gbà pé iná kò lè jó, wọ́n sì ní: ‘Wọ́n wà láàbò pátápátá.’ Ṣùgbọ́n iná run àwọn ilé wọ̀nyí bí ẹni pé a fi òkìtì ṣe wọ́n. Àwọn ẹ̀rọ ìpàná kò lè ṣe ohunkóhun láti dá ìparun náà dúró. Àwọn onípàná kò lè ṣiṣẹ́ àwọn ẹ̀rọ náà.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.” Testimonies, volume 9, 12, 13.

> “A ti kọ́ mi pé nígbà tí àkókò Olúwa bá dé, bí kò bá sí ìyípadà kankan tí ó ti ṣẹlẹ̀ nínú ọkàn àwọn ènìyàn onígbọ̀ràn ara wọn, alágbéraga àti alátẹnumọ́ ara wọn, àwọn ènìyàn yóò rí i pé ọwọ́ tí ó lágbára láti gbàlà yóò tún lágbára láti pa run. Kò sí agbára ayé kankan tí ó lè dá ọwọ́ Ọlọ́run dúró. Kò sí ohun èlò kankan tí a lè lò nínú kíkọ́ ilé tí yóò dáàbò bo wọ́n kúrò nínú ìparun nígbà tí àkókò tí Ọlọ́run ti yàn bá dé láti fi ìjẹ̀san ránṣẹ́ sórí ènìyàn nítorí àìka òfin Rẹ̀ sí àti nítorí ìfẹ́kúfẹ̀ẹ́ amúnimọ́tara-ẹni-nìkan wọn.” Testimonies, volume 9, 12, 13.

Back to Articles