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

Ìwé Dáníẹ́lì – Ọgọ́rùn-ún àti Mẹ́rìndínlógún

Unveiling the Days of Vengeance: A Prophetic Exploration of Jeremiah’s Warning and the Final Generation

Ṣíṣí Àwọn Ọjọ́ Ìgbẹ̀san Payá: Ìwádìí Àsọtẹ́lẹ̀ nípa Ìkìlọ̀ Jeremiah àti Ìran Ìkẹyìn

Author

Jeff Pippenger

Published

March 4, 2024

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We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.

A ń ronú lórí Jeremiah orí kọ́kànlá-dín-lọ́gọ́rin nínú àpilẹ̀kọ tí ó ṣáájú, àti nínú ẹsẹ náà ni ìdájọ́ lórí Bábílónì wà, èyí tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì parí pẹ̀lú ìbínú Ọlọ́run. Ìdájọ́ ìmúṣẹ ni ọjọ́ ìgbẹ̀san Olúwa tí a ṣojú fún nípasẹ̀ ìparun Jerusalẹmu ní ọdún 70 AD. Ìparun Jerusalẹmu tí Róòmù ṣe ní ọdún 70 AD, ni a ti fi àpẹẹrẹ hàn ṣáájú rẹ̀ nípasẹ̀ ìparun Jerusalẹmu tí Nebukadinésárì ṣe. Papọ̀, wọ́n pèsè ẹlẹ́rìí méjì nípa Ìdájọ́ Ìmúṣẹ ti panṣágà Tírè, ẹni tí ó sì tún jẹ́ panṣágà Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n.

Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.

Jeremiah sọ fún wa pé nígbà tí a bá ti mú ẹ̀san Olúwa ṣẹ sí Bábílónì òde-òní, tí ó bẹ̀rẹ̀ pẹ̀lú òfin Sunday tí ń bọ̀ láìpẹ́, pé, “Ní ọjọ́ wọ̀nyí, àti ní àkókò náà, ni Olúwa wí, a ó wá àìṣedéédé Israẹli, a kì yóò sì rí i; àti ẹ̀ṣẹ̀ Juda, a kì yóò sì rí wọn: nítorí èmi yóò dáríjì àwọn tí mo fi sílẹ̀ pamọ́.” Ní ọjọ́ wọ̀nyí, fífi èdìdì sára ẹgbẹ̀rún ọgọ́rùn-ún àti mẹ́rìnlélógójì náà yóò ti ṣẹ̀ tán tẹ́lẹ̀.

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Kí ni ẹ̀yin ń ṣe, ará, nínú iṣẹ́ ńlá ìmúrasílẹ̀ náà? Àwọn tí wọ́n ń darapọ̀ mọ́ ayé ń gba àwòrán ayé, wọ́n sì ń múra sílẹ̀ fún ààmì ẹranko náà. Ṣùgbọ́n àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń sọ ọkàn wọn di mímọ́ nípa fífẹ́rẹ̀ sí òtítọ́, àwọn wọ̀nyí ni ń gba àwòrán ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run lórí iwájú orí wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì ti fi ààmì náà kàn wọ́n, ìwà wọn yóò dúró ní mímọ́, láìní àbàwọ́n, títí ayérayé.” Testimonies, volume 5, 216.

The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.

Ìdájọ́ ìṣiṣẹ́ bẹ̀rẹ̀ pẹ̀lú ohùn kejì nínú Ìfihàn orí kẹtàlá-dín-lógún, ẹni tí ń pe àwọn ọkùnrin àti obìnrin láti sá kúrò ní Bábílónì, Jeremia sì wí pé, “ọjọ́ wọn dé, àkókò ìbẹ̀wò wọn. Ohùn àwọn tí ń sá, tí wọ́n sì bọ́ kúrò ní ilẹ̀ Bábílónì, láti kéde ní Síónì ìgbẹ̀san Olúwa Ọlọ́run wa, ìgbẹ̀san tẹ́ńpìlì rẹ̀. Pé àwọn afà ọfà jọ sí Bábílónì: gbogbo yín tí ń ta ọfà, dó tì í ká yíká; ẹ má jẹ́ kí ẹnikẹ́ni nínú rẹ̀ bọ́: san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; gẹ́gẹ́ bí gbogbo ohun tí ó ti ṣe, ẹ ṣe bẹ́ẹ̀ sí i.” Ìdájọ́ rẹ̀ ni a mú ṣẹ nípasẹ̀ “àwọn afà ọfà.” Àkọ́kọ́ ìtọ́kasí sí afà ọfà nínú Ìwé Mímọ́ ni nípa Iṣímáẹ́lì.

> And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.

> Ọlọ́run sì gbọ́ ohùn ọmọkùnrin náà; angẹli Ọlọ́run sì ké pe Hágárì láti ọ̀run wá, ó sì wí fún un pé, Kí ni ń ṣe ọ́, Hágárì? má bẹ̀rù; nítorí Ọlọ́run ti gbọ́ ohùn ọmọkùnrin náà níbi tí ó wà. Dìde, gbé ọmọkùnrin náà sókè, kí o sì fi ọwọ́ rẹ di í mú ṣinṣin; nítorí èmi yóò sọ ọ́ di orílẹ̀-èdè ńlá. Ọlọ́run sì ṣí ojú rẹ̀, ó sì rí kànga omi kan; ó sì lọ, ó kún ìgò náà pẹ̀lú omi, ó sì fún ọmọkùnrin náà ní omi mu. Ọlọ́run sì wà pẹ̀lú ọmọkùnrin náà; ó sì dàgbà, ó sì gbé ní aginjù, ó sì di ayanbon. Jẹ́nẹ́sísì 21:17–20.

The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).

“wákàtí ìṣẹ̀lẹ̀-ilẹ̀ ńlá náà” nínú Ìfihàn orí kọkànlá ń tọ́ka sí ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ lórí panṣágà Róòmù, tí ó bẹ̀rẹ̀ ní òfin Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Nínú “wákàtí” náà, “ègbé kẹta ń bọ̀ kíákíá. Angẹli keje sì fọn.” Ègbé kẹta náà ni ìpè keje. Àwọn tafàtafà ti Ìsílámù ni a lò láti mú ìdájọ́ Rẹ wá sórí àwọn tí ń fi ààmì àṣẹ póòpù múlẹ̀ (ìjọsìn Ọjọ́ Àìkú), tí wọ́n sì ń ṣe inúnibíni sí àwọn tí ń gbé ààmì àṣẹ Ọlọ́run ga (ìjọsìn Ọjọ́ Ìsinmi).

In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.

Nínú Lúùkù orí kọkànlélógún, Jésù, nígbà tí Ó ń dáhùn àwọn ìbéèrè àwọn ọmọ-ẹ̀yìn nípa ìparun Jerusalẹmu àti tẹ́ńpìlì, fi ìtàn àkọsílẹ̀ ìṣẹ̀lẹ̀ ìtàn kan hàn tí ó tún ṣojú fún ìtàn àwọn ọjọ́ ìkẹyìn. Ó tọ́ka sí “àwọn ọjọ́ ìgbẹ̀san,” èyí tí ó jẹ́ ànímọ́ àsọtẹ́lẹ̀ pàtàkì nínú iṣẹ́-òjíṣẹ́ Rẹ̀ gẹ́gẹ́ bí Mèsáyà, èyí tí Ó fi hàn nínú ìkéde àkọ́kọ́ iṣẹ́-òjíṣẹ́ Rẹ̀ nígbà tí Ó ka látinú wòlíì Isaiah fún ìjọ ní Násárẹ́tì. Ìkéde ní Násárẹ́tì, àti ẹsẹ̀ náà láti inú Isaiah, kò ṣojú fún iṣẹ́-òjíṣẹ́ Rẹ̀ nìkan, ṣùgbọ́n fún ìhìn-iṣẹ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ pẹ̀lú, àti ní pàtó jùlọ, iṣẹ́ àti iṣẹ́-òjíṣẹ́ ìṣísẹ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

> The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.

> Ẹ̀mí Olúwa Ọlọ́run wà lára mi; nítorí Olúwa ti fi òróró yàn mí láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; ó rán mi láti di ọkàn àwọn tí ó gbọgbẹ́ mọ́ra, láti kéde òmìnira fún àwọn ìgbèkùn, àti ṣíṣí ilé ẹ̀wọ̀n fún àwọn tí a dè; láti kéde ọdún ìtẹ́wọ́gbà Olúwa, àti ọjọ́ ìgbẹ̀san Ọlọ́run wa; láti tù gbogbo àwọn tí ń ṣọ̀fọ̀ nínú; láti pèsè fún àwọn tí ń ṣọ̀fọ̀ ní Síónì, láti fi ẹwà dípò eérú fún wọn, òróró ayọ̀ dípò ṣọ̀fọ̀, aṣọ ìyìn dípò ẹ̀mí ìrẹ̀wẹ̀sì; kí a lè máa pè wọ́n ní igi òdodo, ìgbìn Olúwa, kí a lè yin í lógo. Wọ́n yóò sì kọ́ àwọn ibi tí ó ti di ahoro láti ìgbàanì, wọ́n yóò tún àwọn ìparun ìṣáájú dìde, wọ́n yóò sì tún àwọn ìlú tí ó ti di ahoro ṣe, àwọn ìparun ọ̀pọ̀lọpọ̀ ìran. Àwọn àjèjì yóò dúró, wọn yóò sì máa bọ́ ẹran ọ̀sìn yín; àwọn ọmọ àjèjì yóò sì jẹ́ alároko yín àti alátọ́jú ọgbà àjàrà yín. Ṣùgbọ́n a ó máa pè yín ní Àwọn Àlùfáà Olúwa; ènìyàn yóò máa pè yín ní Àwọn Òjíṣẹ́ Ọlọ́run wa: ẹ̀yin yóò jẹ ọrọ̀ àwọn aláìkọlà, ẹ̀yin yóò sì máa yangàn ara yín nínú ògo wọn. Dípò ìtìjú yín ẹ̀yin yóò ní ìlọ́po méjì; dípò ìdààmú wọn yóò yọ̀ nínú ìpín wọn: nítorí náà ní ilẹ̀ wọn wọn yóò jogún ìlọ́po méjì: ayọ̀ àìnípẹ̀kun yóò jẹ́ tiwọn. Nítorí èmi Olúwa fẹ́ ìdájọ́, mo kórìíra ìjìyà pẹ̀lú ẹbọ sísun; èmi yóò sì darí iṣẹ́ wọn nínú òtítọ́, èmi yóò sì bá wọn dá májẹ̀mú àìnípẹ̀kun. A ó sì mọ irú-ọmọ wọn láàrín àwọn aláìkọlà, àti ọmọ wọn láàrín àwọn ènìyàn: gbogbo àwọn tí ó bá rí wọn yóò jẹ́wọ́ wọn, pé irú-ọmọ ni wọ́n tí Olúwa ti bùkún. Èmi yóò yọ̀ gidigidi nínú Olúwa, ọkàn mi yóò yọ̀ nínú Ọlọ́run mi; nítorí ó ti fi aṣọ ìgbàlà wọ̀ mí, ó ti fi ẹ̀wù òdodo bò mí, bí ọkọ tuntun ṣe ń fi ohun ọ̀ṣọ́ ṣe ara rẹ̀ lọ́ṣọ̀ọ́, àti bí aya tuntun ṣe ń fi àwọn ohun ọ̀ṣọ́ rẹ̀ ṣe ara rẹ̀ lọ́ṣọ̀ọ́. Nítorí gẹ́gẹ́ bí ilẹ̀ ṣe mú ìyọ̀ rẹ̀ jáde, àti bí ọgbà ṣe mú kí ohun tí a gbìn sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù jáde níwájú gbogbo àwọn orílẹ̀-èdè. Isaiah 61:1–11.

The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”

Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì tí a fi èdìdì dì ní Ẹ́síkíẹ́lì orí kẹ́sàn-án, ni àwọn tí ń ṣọ̀fọ̀ nítorí ẹ̀ṣẹ̀ inú ìjọ àti nínú ayé. “Ọdún ìtẹ́wọ́gbà ti Olúwa, àti ọjọ́ ìgbẹ̀san ti Ọlọ́run wa,” ni àkókò tí a ń tù àwọn tí ń ṣọ̀fọ̀ ní Síónì nínú, tí wọ́n sì di “igi òdodo” kí wọ́n lè “fi ògo fún Olúwa.” Wọ́n fi ògo fún Olúwa, nítorí pé, “ní ọjọ́ wọ̀nyẹn, àti ní àkókò náà, ni Olúwa wí, a ó wá àìṣedéédéé Ísírẹ́lì, kò sì ní sí.” Àwọn tí ń ṣọ̀fọ̀ ni àwọn tí a ti fi èdìdì dì, wọ́n sì ni àwọn tí “yóò tún àwọn ibi ahoro ìgbà àtijọ́ kọ́,” tí “yóò gbé àwọn ahoro ìṣáájú dìde, àti” tí “yóò tún àwọn ìlú tí a ti pa run ṣe, àwọn ahoro ọ̀pọ̀lọpọ̀ ìran.” A ó “sọ wọ́n ní Àlùfáà Olúwa,” àwọn ènìyàn yóò sì máa pè wọ́n ní “Àwọn Òjíṣẹ́ Ọlọ́run wa.”

The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.

Òdodo àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìndínláàádọ́rin ni a ó mú jáde níwájú gbogbo orílẹ̀-èdè, nígbà tí a bá gbé wọn sókè gẹ́gẹ́ bí àsíá ní àkókò ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá náà. A ń mú òdodo wọn jáde díẹ̀díẹ̀; nítorí pé ó rí “gẹ́gẹ́ bí ilẹ̀ ṣe ń mú èso rẹ̀ jáde, àti gẹ́gẹ́ bí ọgbà ṣe ń mú ohun tí a ti fúnrúgbìn sínú rẹ̀ hù jáde; bẹ́ẹ̀ ni Olúwa Ọlọ́run yóò mú òdodo àti ìyìn hù jáde.” Ìdìdì àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìndínláàádọ́rin bẹ̀rẹ̀ nígbà dídé òjò àìpẹ́ ní September 1, 2001. Nígbà náà ni a mú àwọn èso ilẹ̀ jáde. Isaiah fi hàn nígbà tí àwọn èso náà hù jáde.

> In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.

> Níwọ̀n ìwọ̀n, nígbà tí ó bá rú jáde, ìwọ yóò bá a jà ní ọ̀rọ̀: ó dá ẹ̀fúùfù líle rẹ̀ dúró ní ọjọ́ ẹ̀fúùfù ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ àìṣedéédé Jakọbu kúrò; èyí sì ni gbogbo èso rẹ̀, láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ di bí òkúta ṣókì tí a ti fọ́ túútúú, àwọn igbó ère àti àwọn ère fífín kì yóò dúró. Isaiah 27:8, 9.

In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.

Ní “ọjọ́ afẹ́fẹ́ ìlà-oòrùn” tí í ṣe “afẹ́fẹ́ líle” Rẹ̀ tí “Ó dábò bo,” “ìrújáde” àwọn ẹ̀yà ewé yóò bẹ̀rẹ̀ nígbà tí a bá “wọ̀n” òjò. “Ó dábò bo” túmọ̀ sí pé a dí i mú. Nígbà tí àwọn afẹ́fẹ́ mẹ́rin bá ti jẹ́ dídí mú nípasẹ̀ àwọn áńgẹ́lì mẹ́rin ti Ìṣípayá orí kẹje, ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì] yóò bẹ̀rẹ̀. Ní àkókò náà ni òjò ìkẹyìn yóò bẹ̀rẹ̀ sí í “tàká” ní ìwọ̀ntúnwọ̀nsì, nítorí ọ̀rọ̀ náà “wọ̀n” nínú ẹsẹ̀ náà túmọ̀ sí ìwọ̀ntúnwọ̀nsì. Ní ìbẹ̀rẹ̀ àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì], a ń wọ̀n òjò ìkẹyìn; ní òpin àkókò náà, yóò di láìsí ìwọ̀n.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Ìtújáde ńlá yẹn ti Ẹ̀mí Ọlọ́run, èyí tí yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ sórí gbogbo ayé, kì yóò dé títí tí a ó fi ní àwọn ènìyàn tí a ti mú lójú, tí wọ́n sì mọ̀ nípa ìrírí ohun tí ó túmọ̀ sí láti jẹ́ àwọn alábáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run. Nígbà tí a bá ní ìyàsímímọ́ pípé, pẹ̀lú gbogbo ọkàn, sí iṣẹ́ ìránṣẹ́ Kristi, Ọlọ́run yóò jẹ́wọ́ òtítọ́ náà nípa ìtújáde Ẹ̀mí rẹ̀ láìwọ̀n; ṣùgbọ́n èyí kì yóò rí bẹ́ẹ̀ nígbà tí apá tó pọ̀ jùlọ nínú ìjọ kì í ṣe alábáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run. Ọlọ́run kò lè tú Ẹ̀mí rẹ̀ jáde nígbà tí ìmọtara-ẹni-nìkan àti fífi ara ẹni lò fún ìfẹ́ ara hàn gbangba tó bẹ́ẹ̀; nígbà tí ẹ̀mí kan bá ń jẹ olórí tí, bí a bá fi sí ọ̀rọ̀, yóò sọ ìdáhùn Kaini yẹn,—‘Èmi ha ni olùṣọ́ arákùnrin mi bí?’ Bí òtítọ́ fún àkókò yìí, bí àwọn àmì tí ń pọ̀ sí i káàkiri ní gbogbo ọwọ́, tí ń jẹ́rìí pé òpin ohun gbogbo ti sún mọ́lé, kò bá tó láti jí agbára tí ó sùn nínú àwọn tí ń jẹ́wọ́ pé àwọn mọ òtítọ́ náà, nígbà náà òkùnkùn tí ó bá ìmọ́lẹ̀ tí ó ti ń tàn yóò bá wọ́n mu. Kò sí àfarawà àwáwí kankan fún àìbìkítà wọn tí wọ́n yóò lè mú wá síwájú Ọlọ́run ní ọjọ́ ńlá ìṣírò ìkẹyìn. Kò ní sí ìdí kankan láti fi hàn nípa ìdí tí wọn kò fi gbé, tí wọn kò fi rìn, tí wọn kò sì fi ṣiṣẹ́ nínú ìmọ́lẹ̀ òtítọ́ mímọ́ ti ọ̀rọ̀ Ọlọ́run, tí wọ́n sì báyìí fihàn fún ayé tí ẹ̀ṣẹ̀ ti sọ di òkùnkùn, nípasẹ̀ ìwà wọn, ìfaramọ́ wọn, àti ìtara wọn, pé agbára àti òtítọ́ gidi ti ìhìnrere kò lè jẹ́ ohun tí a lè tako.” Review and Herald, July 21, 1896.

The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”

Àkókò ìdánwò ti òjò ìkẹyìn àti fífi èdìdì kàn àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀ pẹ̀lú ìwọ̀n ìtújáde Ẹ̀mí Mímọ́; nítorí alíkámà àti èpò ti dé àkókò ìkórè. Òjò náà mú àwọn ẹgbẹ́ méjèèjì dé ìdàgbàsókè, lẹ́yìn náà, ní òpin àkókò ìdánwò, a ó ya alíkámà àti èpò sọ́tọ̀, nígbà náà ni alíkámà yóò “mọ̀ nípa ìrírí ohun tí ó túmọ̀ sí láti jẹ́ àwọn aláṣẹ́ṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run.” Nígbà náà ni wọn yóò “ní ìyasọ́tọ̀ pípé, pátápátá, pẹ̀lú gbogbo ọkàn sí iṣẹ́ ìránṣẹ́ Kristi, Ọlọ́run yóò sì jẹ́wọ́ òtítọ́ náà nípa ìtújáde Ẹ̀mí rẹ̀ láìní ìwọ̀n.”

The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.

“ọjọ́ ti afẹ́fẹ́ líle ìlà-oòrùn” dé ní September 11, 2001, ìjíròrò Hábákúkù nípa ìròyìn àlàáfíà àti ààbò èké ti ìròyìn òjò àkẹ́yìn, gẹ́gẹ́ bí ó ti yàtọ̀ sí ìròyìn tí ń ṣe ìdánimọ̀ ọjọ́ ìgbẹ̀san Ọlọ́run, sì bẹ̀rẹ̀. Ní àkókò náà, àwọn ohun ọ̀gbìn, ìyẹn alíkámà àti èpò búburú pẹ̀lú, bẹ̀rẹ̀ sí í rú jáde, wọ́n sì bẹ̀rẹ̀ sí í mú èso tí wọn yóò fihàn ní ìdájọ́ òfin Sunday tí ń bọ̀ ní kíákíá.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Lẹ́ẹ̀kansi, àwọn àkàwé wọ̀nyí kọ́ni pé kò ní sí àkókò àánú mọ́ lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá parí, ní kíákíá ni ìyàtọ̀ yóò tẹ̀ lé e láàárín ẹni rere àti ẹni búburú, àti pé ìpín ayànmọ́ ẹ̀yà kọ̀ọ̀kan yóò di mímúlẹ̀ títí láé.” Christ’s Object Lessons, 123.

One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.

Ẹgbẹ́ kan ń tẹrí balẹ̀ fún oòrùn nínú Ìwé Ẹsẹ́kíẹ́lì orí kẹjọ, ẹgbẹ́ kejì sì ń gba èdìdì Ọlọ́run nínú Ìwé Ẹsẹ́kíẹ́lì orí kẹsàn-án. Nínú Ìwé Lúùkù orí kọkànlélógún, Kristi ń fi àwọn ọgọ́rùn-ún méjìlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì hàn ní ìdánimọ̀, ó sì gbé àmì kan kalẹ̀ tí ń sàmì sí ìran ìkẹyìn nínú ìtàn ayé. Ó fi àmì náà hàn tí àwọn Kristẹni gbọ́dọ̀ mọ̀ láti lè sá kúrò nínú ìparun Jerúsálẹ́mù.

> 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. Luke 21:20–22.

> “Ṣùgbọ́n nígbà tí ẹ̀yin bá rí i pé a ti fi àwọn ọmọ-ogun yí Jerúsálẹ́mù ká, nígbà náà, ẹ mọ̀ pé ìparun rẹ̀ ti súnmọ́. Nígbà náà ni kí àwọn tí ó wà ní Jùdíà sá lọ sí àwọn òkè; kí àwọn tí ó wà láàárín rẹ̀ jáde kúrò; kí àwọn tí ó sì wà ní àwọn ìlú ìgbèríko má ṣe wọ inú rẹ̀. Nítorí wọ̀nyí ni ọjọ́ ìgbẹ̀san, kí a lè mú gbogbo ohun tí a ti kọ fulfil. Lúùkù 21:20–22.”

Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.

Jesu fi “ìlà lé ìlà” tún ṣàfihàn àwọn àbùdá àsọtẹ́lẹ̀ míì ti àmì náà, nítorí a kò kọ ọ̀rọ̀ Rẹ̀ sílẹ̀ ní ọwọ́ Luku nìkan, ṣùgbọ́n bẹ́ẹ̀ ni Mátíù àti Máàkù pẹ̀lú.

> And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.

> A ó sì máa wàásù ìhìnrere ìjọba yìí káàkiri gbogbo ayé fún ẹ̀rí sí gbogbo orílẹ̀-èdè; nígbà náà ni òpin yóò sì dé. Nítorí náà, nígbà tí ẹ̀yin bá rí ohun ìríra ìdahoro, tí a ti sọ nípa rẹ̀ láti ọ̀dọ̀ Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹni tí ń kà á, kí ó yé e:) nígbà náà, kí àwọn tí ń bẹ ní Jùdíà sá lọ sí àwọn òkè. Matteu 24:14–16.

> And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.

> A sì gbọdọ̀ kọ́kọ́ wàásù ìhìnrere káàkiri gbogbo orílẹ̀-èdè. Ṣùgbọ́n nígbà tí wọn bá mú yín lọ, tí wọn sì fi yín lé wọn lọ́wọ́, ẹ má ṣe ṣàníyàn tẹ́lẹ̀ nípa ohun tí ẹ ó sọ, bẹ́ẹ̀ ni ẹ má ṣe pète ọ̀rọ̀ yín ṣáájú: ṣùgbọ́n ohunkóhun tí a bá fi fún yín ní wákàtí náà, èyí ni kí ẹ sọ: nítorí kì í ṣe ẹ̀yin ni ń sọ̀rọ̀, bí kò ṣe Ẹ̀mí Mímọ́. Arákùnrin yóò sì ta arákùnrin rẹ̀ sílẹ̀ fún ikú, bàbá yóò sì ta ọmọ rẹ̀ sílẹ̀; àwọn ọmọ yóò sì dìde sí àwọn òbí wọn, wọn yóò sì mú kí a pa wọ́n. A ó sì kórìíra yín láàrín gbogbo ènìyàn nítorí orúkọ mi: ṣùgbọ́n ẹni tí yóò dúró títí dé òpin, ẹni náà ni a ó gbàlà. Ṣùgbọ́n nígbà tí ẹ bá rí ohun ìríra ìdahoro, tí Daniẹli wòlíì sọ nípa rẹ̀, ó dúró ní ibi tí kò yẹ, (jẹ́ kí ẹni tí ń ka á lóye,) nígbà náà, kí àwọn tí ó wà ní Judea sá lọ sí orí àwọn òkè. Máàkù 13:10–14.

Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.

Kí a tó mú àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn náà ṣẹ sórí ẹgbẹ́ ènìyàn méjì, èyí tí í ṣe ìmúṣẹ ìkẹyìn àti pípé ti “àwọn ọjọ́ ìgbẹ̀san,” a gbọ́dọ̀ wàásù ìhìnrere ìjọba náà, kí a sì kéde rẹ̀ láàárín gbogbo orílẹ̀-èdè. A fi ìrántí ìhìnrere náà fún àwọn orílẹ̀-èdè nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà, nígbà tí a gbé ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ènìyàn náà sókè gẹ́gẹ́ bí àsíá. “Àwọn ọjọ́ ìgbẹ̀san” dúró fún àkókò Ìdájọ́ Aláṣẹ ti àgbèrè Bábílónì, èyí tí ó bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, tí ó sì parí nígbà tí Míkáẹ́lì bá dìde, àkókò àánú ènìyàn sì dé òpin, tí a sì da ìbínú Ọlọ́run sílẹ̀ nínú àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn.

The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”

Àkókò náà ni “wákàtí” tí Máàkù sọ̀rọ̀ nípa rẹ̀, àti “wákàtí” “ìṣẹ̀lẹ̀ ilẹ̀ ńlá,” àti “wákàtí” tí àwọn ọba mẹ́wàá fi fohùn ṣọ̀kan láti fi ìjọba keje wọn fún pàápà. Nígbà tí ọkàn ẹni ìkẹyìn bá ti gba ìhìn rere tí a ti kéde fún gbogbo orílẹ̀-èdè, àkókò ìdánwò yóò parí, a ó sì tú ìbínú Ọlọ́run jáde láìsí àánú. Àkókò náà bẹ̀rẹ̀ pẹ̀lú ìkéde ìhìn rere náà fún gbogbo orílẹ̀-èdè bí a ṣe gbé àsíá náà sókè, ó sì parí nígbà tí ẹni ìkẹyìn bá dáhùn sí ọ̀rọ̀ ìhìn rere tí a ti kéde, tí a sì ti wàásù, tí a sì ti tẹ̀ jáde nípasẹ̀ àsíá náà. Àkókò náà ni “àwọn ọjọ́ ẹ̀san.”

In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”

Nínú ìwé Lúùkù, orí kejìlélógún, Jésù ń tọ́ka sí ìtàn yẹn pẹ̀lú ìdánimọ̀ pípé, nítorí Ó ń dá ìran ìkẹyìn náà mọ̀, èyí tí kì yóò kú kí ìbọ̀wọ̀ Kejì Rẹ̀ tó dé. Ó sọ àmì kan di mímọ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìríra ìdahoro tí Dáníẹ́lì wòlíì sọ nípa rẹ̀. Àmì náà ni nígbà tí ìríra ìdahoro náà bá dúró ní “ibi mímọ́,” àti nígbà tí ó bá “dúró ní ibi tí kò yẹ kí ó dúró,” èyí sì tún jẹ́ nígbà tí a bá “fi àwọn ọmọ-ogun yí Jerúsálẹ́mù ká.”

When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.

Nígbà tí Cestius fi àwọn ọmọ-ogun yí Jerúsálẹmu ká ní ọdún 66, àwọn Kristẹni tí ń gbé Jerúsálẹmu sá kúrò ní ìlú náà, Sister White sì fi hàn pé kò sí Kristẹni kan ṣoṣo tí ó kú nígbà ìparun náà, èyí tí ó wá parí ní ọdún 70. Cestius bẹ̀rẹ̀ ìdótì kan, lẹ́yìn náà ó sì yọ̀ kúrò nínú rẹ̀ fún àwọn ìdí tí ó dàbí ẹni pé a kò mọ̀, àwọn Kristẹni inú ìlú náà sì sá lọ ní ìbámu pẹ̀lú ìkìlọ̀ tí ó ní í ṣe pẹ̀lú àmì náà. Ní ọdún 70, Titus parí ìparun náà nípa dídá ìdótì mìíràn sílẹ̀ lẹ́ẹ̀kan sí i. Ìdótì Cestius ni ìbẹ̀rẹ̀ ohun tí a ń pè ní Ogun Àkọ́kọ́ láàárín àwọn Júù àti àwọn ará Róòmù, ìdótì àti ìparun tí Titus ṣe sì ni òpin Ogun Àkọ́kọ́ láàárín àwọn Júù àti àwọn ará Róòmù.

The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.

Gbogbo ìtàn náà pẹ́ ọdún mẹ́ta àtààbọ̀; ó bẹ̀rẹ̀ pẹ̀lú ìdótì, ó sì parí pẹ̀lú ìdótì, àti ní ìbẹ̀rẹ̀ rẹ̀ ni àmì kan wà fún àwọn ènìyàn Ọlọ́run. Kristi fi ìtàn náà hàn gẹ́gẹ́ bí ọjọ́ ìgbẹ̀san Ọlọ́run, èyí tí ó jẹ́ apá kan pàtó tí Ó yẹ kí Ó fi dá mọ̀ nínú iṣẹ́-ìránṣẹ́ Rẹ̀. Àwọn ọjọ́ wọ̀nyí ń ṣàpẹẹrẹ ìdájọ́ ìmúṣẹ lórí àgbèrè Romu, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, tí ó sì parí nígbà tí àkókò àánú ènìyàn bá ti dé òpin. Ní ìbẹ̀rẹ̀ ìdájọ́ ìmúṣẹ àgbèrè Bábílónì, a gbé ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún sókè gẹ́gẹ́ bí àsíá, èyí tí í ṣe àmì. Nígbà tí agbo míràn ti Ọlọ́run bá rí àmì náà, wọ́n gbọdọ̀ sá jáde kúrò ní Bábílónì, ẹni tí ìparun rẹ̀ jẹ́ àpẹẹrẹ nípasẹ̀ ìparun Jérúsálẹ́mù.

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

A ó máa bá a lọ láti wo Lúùkù orí kẹ́rìnlélógún nínú àpilẹ̀kọ tí ó kàn.

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