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

Ìwé Dáníẹ́lì - Ọ̀kan Lára Ọgọ́rùn-ún Mẹ́tàlá

Unveiling the Triple Application of Prophecy: Understanding the Significance of September 11, 2001, in Biblical Context

Ṣíṣí Ìlò Àsọtẹ́lẹ̀ Mẹ́talọ́kan: Òye Ìtumọ̀ Ọjọ́ Kọkànlá, Oṣù Kẹsàn-án, Ọdún 2001 nínú Àyíká Bíbélì

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Jeff Pippenger

Published

March 3, 2024

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When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.

Nígbà tí Olúwa mú àwọn ènìyàn Rẹ̀ ìkẹyìn-ọjọ́ padà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah ní September 11, 2001, Ó ti ti mọ ìlànà ìṣiṣẹ́ mẹ́ta ti àsọtẹ́lẹ̀ tẹ́lẹ̀.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

> Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, A kì yóò rìn nínú rẹ̀. Pẹ̀lú èyí, mo fi àwọn olùṣọ́ kalẹ̀ lórí yín, pé, Ẹ fetí sí ìró ipè. Ṣùgbọ́n wọ́n ní, A kì yóò fetí sí i. Jeremiah 6:16, 17.

When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.

Nígbà tí Olúwa dá àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́, wọn yóò rí ìsinmi (òjò ìkẹyìn), lẹ́yìn náà ni a sì fi ìránṣẹ́ ìkìlọ̀ afẹ́fẹ́ fún àwọn olùṣọ́. Gbogbo àwọn wòlíì ṣe àfihàn ìgbẹ̀yìn àwọn ọjọ́ ìkẹyìn ní pípé jùlọ, nítorí náà ìránṣẹ́ ìkìlọ̀ afẹ́fẹ́ ti àwọn ọjọ́ ìkẹyìn yóò jẹ́ ìkìlọ̀ afẹ́fẹ́ ìkẹyìn, èyí tí í ṣe ìkìlọ̀ afẹ́fẹ́ keje, èyí tí í ṣe ègbé kẹta.

When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.

Nígbà tí àwọn ènìyàn Rẹ̀ ti ọjọ́ ìkẹyìn bẹ̀rẹ̀ sí í rìn nínú àwọn ọ̀nà àtijọ́, a mọ̀ pé àwọn àbùdá ègbé àkọ́kọ́ náà tọ́ka sí aṣáájú ìtàn àpẹẹrẹ kan pàtó (Mohammed), àti pé ègbé kejì náà sì ṣe ohun kan náà (Osman). A rí i pé ọ̀kọ̀ọ̀kan àwọn fèrè mẹ́rin àkọ́kọ́ náà pẹ̀lú ní àwọn aṣáájú àpẹẹrẹ pàtó láti fi dá fèrè náà mọ̀, àti nígbà náà ni a sì mọ̀ pé Osama bin Laden ni aṣáájú àpẹẹrẹ ti ègbé kẹta.

Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.

A ní ìbáṣepọ̀ Mohammed pẹ̀lú Arabia, Osman sì jẹ́ àmì Ìjọba Ottoman ní Tọ́kì, Osama bin Laden sì dúró gẹ́gẹ́ bí aṣojú ìpániláyà Islam káàkiri ayé, bí ó tilẹ̀ jẹ́ pé òun náà, gẹ́gẹ́ bí Mohammed, jẹ́ ọmọ Arabia.

It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.

A tún mọ̀ pé ègbé àkọ́kọ́ ṣe ipalara fún àwọn ọmọ-ogun Romu, àti pé ègbé kejì pa àwọn ọmọ-ogun Romu. Nígbà náà ni a tún mọ̀ pé Ọjọ́ Kẹtàlá Oṣù Kẹsàn-án, ọdún 2001, ni ibi àmì tí Islam ti ègbé kẹta ti ṣe ipalara fún ọmọ-ogun Romu (Orílẹ̀-Èdè Amẹ́ríkà), ṣùgbọ́n pé ní òfin Àìkú, yóò pa ọmọ-ogun Romu, bí Orílẹ̀-Èdè Amẹ́ríkà ṣe ń dé òpin rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, tí ó sì fi àṣẹ-orílẹ̀-èdè rẹ̀ lé ìṣọ̀kan onípa mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké náà.

It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.

A mọ̀ pé Orílẹ̀-Èdè Amẹ́ríkà ni ẹranko ilẹ̀ náà tí ó ní ìwo agbára méjì. Àmì àkànṣe wòlíì pàtàkì kan ti ẹranko ilẹ̀ náà ni pé ó yí padà láti jẹ́ ọ̀dọ́-àgùntàn sí dírágónì. Ní ti àsọtẹ́lẹ̀, ìwo dúró fún agbára, agbára ẹranko ilẹ̀ náà sì ni Ìjọba Olómìnira àti Ìsìn Pùròtẹ́sítáǹtì, tí a ṣàfihàn gẹ́gẹ́ bí ìwo méjèèjì ti ẹranko ilẹ̀ náà. Ṣùgbọ́n nísinsìnyí ní àwọn ọjọ́ ìkẹyìn, àwọn agbára méjèèjì ti ẹranko ilẹ̀ náà ti yí padà sí agbára ológun àti agbára ètò-ọrọ̀. Ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, Ìsílámù ti ìyọnu kẹta lu ilẹ̀ náà, àmì ẹranko ilẹ̀ náà, Pentágọ̀nù, àmì agbára ológun rẹ̀, àti Ilé-ìṣọ̀ Ìbejì ní Ìlú New York, àmì agbára ètò-ọrọ̀ rẹ̀.

When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.

Nígbà tí a tún mọ̀ pé ìtàn ìbẹ̀rẹ̀ ìbànújẹ àkọ́kọ́, àti ìtàn òpin ìbànújẹ kejì, méjèèjì fi àpẹẹrẹ ìdìdìgbẹ́ ẹgbàájọ̀rún mẹ́rìnlélógójì hàn, a sì mọ̀ pé nígbà dídé ìbànújẹ kẹta, nígbà tí a mú àwọn ilé ńlá New York wó lulẹ̀, a fi í mọ̀ pé ìlànà ìdìdìgbẹ́ ẹgbàájọ̀rún mẹ́rìnlélógójì ti bẹ̀rẹ̀.

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

> “Njẹ báyìí ni ọ̀rọ̀ náà ti dé pé mo ti kéde pé a ó fi ìgbì ńlá gbá New York kúrò? Èyí ni mi ò tíì sọ rárá. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé gíga ńlá tí wọ́n ń kọ́ níbẹ̀, ìpele lé ìpele, ‘Irú ìṣẹ̀lẹ̀ búburú wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi!’ Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ. Gbogbo orí kejìdínlógún ti Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ayé. Ṣùgbọ́n mi ò ní ìmọ́lẹ̀ kankan pàtó ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé gíga ńlá níbẹ̀ yóò wó lulẹ̀ nípa yíyípadà àti ìyípo agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára ńlá rẹ̀, àwọn ilé àgbà wọ̀nyí yóò wó lulẹ̀. Ìṣẹ̀lẹ̀ yóò wáyé tí ìbẹ̀rù rẹ̀ a kò lè rò inú rẹ̀.” Review and Herald, July 5, 1906.

The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.

“ìparun tí ó wà nínú ayé,” ni ìwà Islam, nítorí pé a ṣàfihàn ìwà rẹ̀ gẹ́gẹ́ bí Apollyon àti Abaddon nínú ìṣípayá orí kẹsàn-án, ẹsẹ̀ kọkànlá.

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

> Wọ́n sì ní ọba kan lórí wọn, ẹni tí í ṣe áńgẹ́lì kòtò àìnísàlẹ̀; orúkọ ẹni náà ní èdè Hébérù ni Abadoni, ṣùgbọ́n ní èdè Gíríìkì orúkọ rẹ̀ ni Apolíyónì. Ìfihàn 9:11 (MẸ́SÀN-ÁN, Ọ̀KANLÁ).

The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.

Itumọ̀ orúkọ náà, tàbí ìwà ẹni, ti ọba tí ń ṣàkóso Ìslámù, ní èdè Hébérù àti Gíríìkì pẹ̀lú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ àwọn orúkọ méjèèjì, ni “ikú” àti “ìparun,” èyí tí ó dé ní ọjọ́ kẹtàlá oṣù Kẹsàn-án, ọdún 2001, nígbà tí a wó àwọn ilé ńlá New York lulẹ̀. Ní ìgbà náà ni Ìfihàn, orí kẹtàdínlógún, ẹsẹ̀ kìn-ín-ní sí ẹsẹ̀ kẹta, bẹ̀rẹ̀ sí í ṣẹ ní mímú.

It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.

A mọ̀ pé ìtọ́kasí àkọ́kọ́ sí ọkùnrin igbó ti Ísílamù nínú ìwé Genesisi lo ọ̀rọ̀ Heberu fún “kẹ́tẹ́kẹ́tẹ́ Árábìà ìgbẹ́,” èyí tí a túmọ̀ nínú ẹsẹ náà sí “ọkùnrin igbó.” Àmì Ísílamù ni ẹbí ẹṣin, àti nínú Ìfihàn orí kẹsàn-án, a tún ṣàfihàn rẹ̀ gẹ́gẹ́ bí ẹṣin ogun. Lórí àwọn àwòrán mímọ́ Habakuku, tí a ti fi mọ àwọn ènìyàn Ọlọ́run pé “a kò gbọ́dọ̀ yí padà,” a tún ṣàpẹẹrẹ Ísílamù pẹ̀lú àwọn ẹṣin ogun.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Angẹli Oluwa sì wí fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaeli; nítorí pé Oluwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ọkùnrin igbó; ọwọ́ rẹ̀ yóò sì lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì lòdì sí i; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Genesisi 16:11, 12.

The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.

Ìtọ́kasí àkọ́kọ́ sí ìbí Íṣímáẹ́lì ní ìbáṣepọ̀ pẹ̀lú “ìdènà,” èyí tí ó di àmì àkọ́kọ́ pàtàkì tí a fi ń so mọ́ Ìslámù.

> Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.

> Ní báyìí, Sáráì aya Ábúrámù kò bí ọmọ fún un; ó sì ní ìránṣẹ́bìnrin kan, ará Ejibiti, ẹni tí orúkọ rẹ̀ ń jẹ́ Hágárì. Sáráì sì wí fún Ábúrámù pé, Wò ó nísinsin yìí, Olúwa ti dí mi lọ́wọ́ bíbí: mo bẹ̀ ọ́, wọ inú ìránṣẹ́bìnrin mi; bóyá kí n lè rí ọmọ gbà láti ọ̀dọ̀ rẹ̀. Ábúrámù sì fetí sí ohùn Sáráì. Jẹ́nẹ́sísì 16:1, 2.

In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.

Nínú ìdarúkọ àkọ́kọ́ gan-an yẹn ti Islam, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìbí Iṣimáẹli, a fi ìtẹríba hàn gẹ́gẹ́ bí ohun tí a tẹnumọ́ lé lórí. Èrò ìtẹríba jẹ́ ohun ìpìlẹ̀ nínú ẹ̀sìn Islam. Ọ̀rọ̀ náà “Islam” ni a ti mú jáde láti inú ọ̀rọ̀ Arabiki méjì, “salaam,” tí ó túmọ̀ sí “àlàáfíà”, àti “aslama,” tí ó túmọ̀ sí “lati tẹríba” tàbí “fi ara ẹni jọ̀wọ́”. Islam kọ́ni pé àwọn onígbàgbọ́ gbọ́dọ̀ fi ìfẹ́-inú wọn tẹríba fún ìfẹ́ Allah (Ọlọ́run) ní gbogbo apá ìgbésí ayé. Nígbà tí Sarah mọ̀ pé òun ti ṣe ìpinnu búburú nípa fífi ọkàn Abraham dà á lójú láti mú Hagari wá kí ó sì bí Iṣimáẹli, ó gba àṣẹ lọ́wọ́ Abraham láti bá Hagari lò ní líle, èyí sì mú kí Hagari sá kúrò ní ilé Abraham. Níbẹ̀ ni ó ti gba ìránṣẹ́ kan láti ọ̀dọ̀ áńgẹ́lì náà.

> But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.

> Ṣùgbọ́n Ábrámù sọ fún Sáráì pé, Wò ó, ìránṣẹ́bìnrin rẹ wà lọ́wọ́ rẹ; ṣe sí i gẹ́gẹ́ bí ó ti wù ọ. Nígbà tí Sáráì sì fi ìkà hù ú, ó sá kúrò níwájú rẹ. Áńgẹ́lì Olúwa sì rí i lẹ́gbẹ̀ẹ́ orísun omi kan ní aginjù, lẹ́gbẹ̀ẹ́ orísun náà ní ọ̀nà lọ sí Ṣúrù. Ó sì wí pé, Hágárì, ìránṣẹ́bìnrin Sáráì, ibo ni ìwọ ti ń bọ̀? ibo ni ìwọ sì ń lọ? Ó sì dáhùn pé, Èmi ń sá kúrò níwájú Sáráì, ọ̀gá mi obìnrin. Áńgẹ́lì Olúwa sì wí fún un pé, Padà sọ́dọ̀ ọ̀gá rẹ obìnrin, kí o sì tẹ ara rẹ sí abẹ́ ọwọ́ rẹ. Áńgẹ́lì Olúwa sì tún wí fún un pé, Èmi yóò sọ irú-ọmọ rẹ di púpọ̀ gidigidi, tí a kì yóò lè kà á nítorí ọ̀pọ̀lọpọ̀ rẹ. Áńgẹ́lì Olúwa sì tún wí fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ ní Iṣimáẹ́lì; nítorí pé Olúwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ yóò dìde sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn sì yóò dìde sí i; yóò sì máa gbé níwájú gbogbo àwọn arákùnrin rẹ. Jẹ́nẹ́sísì 16:6–12.

The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.

Ìdídúró Islam, “ìtẹríba” tí ó ṣojú ìwà ẹ̀sìn Islam, àti ipa Islam, gbogbo wọn wà nínú àkọ́kọ́ ìdarúkọ Iṣimaeli, wọ́n sì ń ṣojú DNA àsọtẹ́lẹ̀ ti Islam tí àwọn ègbé mẹ́ta inú Ìfihàn ń ṣàfihàn. Nígbà tí Olúwa mú àwọn ènìyàn Rẹ̀ wá sí àwọn ọ̀nà àtijọ́ ti Jeremiah, wọ́n tún mọ̀ pé “ẹ̀fúùfù mẹ́rin” tí àwọn angẹli mẹ́rin ti Ìfihàn orí keje dì mú, jẹ́ ní pàtó àwọn ẹ̀fúùfù mẹ́rin ti Islam.

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

> “Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a fi dúró gẹ́gẹ́ bí ẹṣin bínú kan tí ń wá láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ayé, tí ó ń ru ìparun àti ikú ní ipa ọ̀nà rẹ̀.” Manuscript Releases, ìdìpọ̀ 20, 217.

The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.

“Ẹṣin ìbínú” ti Íslámù tí ó tún jẹ́ “ẹ̀fúùfù mẹ́rin” tí a “dí mọ́lẹ̀” nígbà tí fífi èdìdì sí àwọn ọ̀kẹ́ mẹ́rìnlélógójì ọ̀kẹ́rìnlélọ́gọ́rin náà ń ṣẹ, ń ru “ikú àti ìparun” (Abaddon àti Apollyon) nínú “ọ̀nà” wọn. Gẹ́gẹ́ bí ìdíwọ̀ tí a fi lé Hágárì lórí ṣe fi àbùdá àsọtẹ́lẹ̀ náà sínú ààmì Íslámù, bẹ́ẹ̀ ni ẹ̀fúùfù mẹ́rin àti ẹṣin ìbínú náà ni a dí mọ́lẹ̀ pẹ̀lú; nígbà tí a sì ti fi òtítọ́ náà múlẹ̀, a mọ̀ pé ìbẹ̀rẹ̀ ìpọnjú àkọ́kọ́, ń tọ́ka sí ìdíwọ̀ kan lórí Íslámù gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àṣẹ ìtàn Abubakar.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

> A sì pàṣẹ fún wọn pé kí wọn má bà a ṣe koríko ayé jẹ́, tàbí ohunkóhun aláwọ̀ ewe, tàbí igi kankan; bí kò ṣe àwọn ènìyàn wọ̀nyẹn nìkan tí wọn kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 9:4.

Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.

Lẹ́yìn ìlà, ìbẹ̀rẹ̀ ègbé kejì, èyí tí nínú ìlò mẹ́tẹ̀ẹ̀ta ti àwọn ègbé mẹ́ta ni a gbé lé orí ìbẹ̀rẹ̀ ègbé kìn-ín-ní, ń fi ìtúsílẹ̀ àwọn áńgẹ́lì mẹ́rin hàn, ẹni tí nínú ẹsẹ̀ náà ṣàpẹẹrẹ ìtúsílẹ̀ jihadi ńlá kejì ti Islam.

> Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.

> Ní wí fún angẹli kẹfà tí ó ní ìpè náà pé, Tú àwọn angẹli mẹ́rin náà sílẹ̀, tí a dè ní etí odò ńlá Yúfírétì. Ìfihàn 9:14.

It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.

Nítorí náà, a ní òye pé ní ìbẹ̀rẹ̀ ìyọnu kẹta, a ó tú Ìsílámù sílẹ̀, a sì tún di í mọ́, èyí tí ó jẹ́ ẹ̀rí gangan ti Sister White.

> “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 sí ìparí, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú; ṣùgbọ́n a ó dì wọ́n mú kí wọn má bà a jẹ́ iṣẹ́ áńgẹ́lì kẹta náà. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti níwájú Oluwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta náà, àti láti pèsè àwọn ẹni mímọ́ sílẹ̀ kí wọn lè dúró ní àkókò tí a óò tú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn náà jáde.” Early Writings, 85.

When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”

Nígbà tí a ṣe àyẹ̀wò ìkọ̀sílẹ̀ ìtàn ti Islam, a rí i pé ogun àti àwọn àṣeyọrí ti Islam ará Arabu ti ìyọnu àkọ́kọ́, ni Islam mọ̀ sí “jihadi ńlá àkọ́kọ́”, àti pé ogun ti Ilẹ̀-ọba Ottoman tí ó bẹ̀rẹ̀ nígbà tí a tú àwọn áńgẹ́lì mẹ́rin náà sílẹ̀, ni Islam mọ̀ sí “jihadi ńlá kejì”. Ní ìbámu pẹ̀lú ìlò mẹ́talọ́kan náà, Islam gbàgbọ́ pé jihadi ńlá kẹta àti ìkẹyìn bẹ̀rẹ̀ ní ọjọ́ kẹwàá, oṣù kẹsàn-án, ọdún 2001. Gẹ́gẹ́ bí William Miller ti kọ̀wé nígbà kan rí pé, “Ìtàn àti àsọtẹ́lẹ̀, ń bá ara wọn mu.”

The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.

Ìlò “ìlà lórí ìlà” ti ìtúmọ̀ ìtúsílẹ̀ kan àti ìdènà kan ní àkókò kan náà, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa fífi ìlà àsọtẹ́lẹ̀ ìbẹ̀rẹ̀ ti ìbànújẹ́ àkọ́kọ́ àti èkejì lé ara wọn lórí, ni Ẹ̀mí Àsọtẹ́lẹ̀ fi múlẹ̀ pípé; àti lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí Islam kọlu ní ọjọ́ September 11, 2001, Ààrẹ George W. Bush fi ìdènà káàkiri ayé lórí Islam nípa bẹ̀rẹ̀ ogun rẹ̀ sí ìpaniláyà. Ìtúsílẹ̀ àti ìdènà ní àkókò kan náà ti “ẹṣin bínú” Islam ni Bíbélì, Ẹ̀mí Àsọtẹ́lẹ̀, àti pẹ̀lú ìtàn fi jẹ́rìí sí.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.

Àwọn tí wọ́n “tọ̀ lẹ́yìn Ọ̀dọ́-Àgùntàn náà” padà sí àwọn ọ̀nà ìgbàanì ti àwọn Millerite ni wọ́n rí “ìsinmi” náà, èyí tí í ṣe òjò àfẹ̀yìntì, tí Sister White fi hàn pé ó bẹ̀rẹ̀ nígbà tí àwọn orílẹ̀-èdè bá bínú, ṣùgbọ́n tí a dì wọ́n mú, gẹ́gẹ́ bí a ti ṣe ní September 11, 2001.

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

> “Ní àkókò náà, bí iṣẹ́ ìgbàlà ṣe ń dé òpin, ìpọ́njú yóò máa dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a ó dì wọ́n mú kí wọ́n má bàa dí iṣẹ́ angẹli kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá angẹli kẹta, kí ó sì pèsè àwọn ènìyàn mímọ́ láti dúró ní àkókò tí a ó da àjàkálẹ̀ àìsàn méje ìkẹyìn náà jáde.” Early Writings, 85.

Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.

Àwọn tí wọ́n “ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà” padà sí àwọn ọ̀nà àtijọ́ ti àwọn ọmọ Miller ni wọ́n rí “ìsinmi” náà, èyí tí í ṣe òjò ìkẹyìn, tí Arábìnrin White sọ pé ó bẹ̀rẹ̀ nígbà tí angẹli alágbára ti Ìfihàn mẹ́ẹ̀dógún sọ̀kalẹ̀ ní ọjọ́ kẹ́tàlá oṣù Kẹsán, ọdún 2001.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Òjò àkókò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tan gbogbo ayé mọ́lẹ̀.” Review and Herald, April 21, 1891.

That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.

Angẹli alágbára náà sọ̀kalẹ̀ nígbà tí a wó àwọn ilé ńlá New York lulẹ̀, ìdìdì àwọn ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀, òjò ìkẹyìn sì bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀. Àwọn tí a darí padà sí àwọn ọ̀nà àtijọ́ Jeremáyà, tí wọ́n sì rí “ìsinmi” náà, èyí tí í ṣe òjò ìkẹyìn, nígbà náà mọ̀ pé “ìsinmi àti ìtura” ti Isaiah, náà pẹ̀lú, jẹ́ òjò ìkẹyìn; ṣùgbọ́n ó tún jẹ́ ìdánimọ̀ ìdánwò náà tí, ní September 11, 2001, dojú kọ àwọn ènìyàn Ọlọ́run, àti ní pàtàkì “àwọn ènìyàn ẹlẹ́gàn” tí wọ́n “ń ṣàkóso Jerusalẹmu”. Wọ́n wá lóye pé ìdánwò náà jẹ́ alápá méjì, nítorí ó ṣojú ìhìnrere Islam ti ègbé kẹta, àti pé gẹ́gẹ́ bí ó ṣe ṣe pàtàkì gan-an, ó ṣojú ọ̀nà ìṣe Bíbélì tí ó fi ìhìnrere òjò ìkẹyìn múlẹ̀.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.

> Ẹni tí ó sọ fún ni pé, Èyí ni ìsinmi tí ẹ fi lè mú aláàrẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa di fún wọn àṣẹ lé àṣẹ lórí, àṣẹ lé àṣẹ lórí; ìlà lé ìlà lórí, ìlà lé ìlà lórí; níbí díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹ́kùn mú wọn, kí a sì kó wọn. Nítorí náà ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin aríyànjiyàn ènìyàn, tí ń ṣàkóso àwọn ènìyàn yìí tí ń bẹ ní Jerusalẹmu. Aísáyà 28:12–14.

Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.

Rírìn ní àwọn ọ̀nà àtijọ́ jẹ́ kí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn lè rí i pé àpèjúwe àwọn wúńdíá mẹ́wàá, èyí tí “ó ṣàfihàn ìrírí àwọn ènìyàn Adventist,” ni a ó tún ṣe “títí dé lítà mẹ́ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀ẹ̀,” ní àsìkò ìdìdì àwọn ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rùn-ún mẹ́rìnlélọ́gọ́rin. Ẹ̀rí ìtàn ibi tí àpèjúwe náà ti kọ́kọ́ ṣẹ̀ fi hàn pé Habakuku orí kejì ní ìsopọ̀ tààrà pẹ̀lú àpèjúwe náà, ó sì jẹ́ apá kan nínú rẹ̀. Nítorí náà, “àríyànjiyàn” Habakuku kejì dúró fún ìdánwò ìsinmi àti ìtura náà, èyí tí àwọn ọkùnrin ẹlẹ́gàn kọ̀ láti gbọ́. Bí àwọn akẹ́kọ̀ọ́ Bíbélì olóòtítọ́ ṣe ń bá a lọ láti ṣàwárí àwọn ọ̀nà àtijọ́, wọ́n mọ̀ pé kì í ṣe àpèjúwe àwọn wúńdíá mẹ́wàá àti Habakuku kejì nìkan ni wọ́n jẹ́ àsọtẹ́lẹ̀ kan náà, ṣùgbọ́n bẹ́ẹ̀ náà ni Hesekieli orí kejìlá pẹ̀lú.

> “A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.

> “Apá kan nínú àsọtẹ́lẹ̀ Ezekieli náà jẹ́ orísun agbára àti ìtùnú fún àwọn onígbàgbọ́: ‘Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, wí pé, Ọmọ ènìyàn, òwe kín ni èyí tí ẹ̀yin ní ní ilẹ̀ Israẹli, tí ń wí pé, Ọjọ́ ń fà gùn, gbogbo ìran sì di asán? Nítorí náà, sọ fún wọn pé, Báyìí ni Oluwa Ọlọ́run wí.... Àwọn ọjọ́ ti súnmọ́ tòsí, àti ìmúṣẹ gbogbo ìran.... Èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí Èmi yóò sì sọ yóò ṣẹ; a kì yóò tún fà á gùn mọ́.’ ‘Ilé Israẹli wí pé, Ìran tí ó rí jẹ́ fún ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà réré. Nítorí náà, sọ fún wọn pé, Báyìí ni Oluwa Ọlọ́run wí; A kì yóò tún fà ọ̀kan nínú ọ̀rọ̀ Mi gùn mọ́, ṣùgbọ́n ọ̀rọ̀ tí Mo ti sọ ni a ó ṣe.’ Ezekieli 12:21–25, 27, 28.” The Great Controversy, 393.

The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.

Àkókò fífìdí èdìdì mú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000], gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìṣíkiri Advent láti ọdún 1840 sí 1844, ń ṣojú àkókò náà ní àwọn ọjọ́ ìkẹyìn, nígbà tí “ìmúṣẹ gbogbo ìran” “yóò ṣẹ.” Ìtàn àsọtẹ́lẹ̀ ti ègbé àkọ́kọ́, tí a gbé lé orí ìtàn àsọtẹ́lẹ̀ ti ègbé kejì, ń dá ìtàn àsọtẹ́lẹ̀ ti ègbé kẹta mọ̀, èyí tí í ṣe ìtàn àsọtẹ́lẹ̀ ti fífìdí èdìdì mú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin. Ó tún jẹ́ ìtàn ọdún 1840 sí 1844. Ó tún jẹ́ ìtàn níbi tí iṣẹ́ ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú ti ń parí sí i. Òun ni ìtàn níbi tí ìwo méjì ẹranko ayé náà ti ń là kọjá nínú ìyípadà láti inú ẹ̀kẹfà sí “ẹ̀kẹjọ” tí “jẹ́ nínú àwọn méje.” Òun ni ìtàn níbi tí a ti pa àwọn wòlíì méjì náà ní òpópónà, nínú orí kọkànlá Ìfihàn.

Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”

Ṣùgbọ́n ohun tí ó ṣe pàtàkì déédéé ni òtítọ́ náà pé, nítorí Ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe rárá, ní ìbámu pẹ̀lú ìlànà náà pé gbogbo àwọn wòlíì ń sọ nípa ọjọ́ ìkẹyìn ju àkókò mìíràn lọ, ní ọjọ́ Kẹsán 11, 2001 “àwọn ọjọ́ àsọtẹ́lẹ̀ ti súnmọ́lé,” níbi tí “àwọn ọ̀rọ̀ tí” Ọlọ́run ti sọ “yóò ṣẹ,” àti pé “a kì yóò fi í pẹ́ mọ́.”

The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.

Ìṣọ̀tẹ̀ ti ọdún 1863 dá Adventismu ti Laodicea lẹ́jọ́ láti máa rìn káàkiri nínú aginjù títí gbogbo wọn yóò fi kú. Oluwa padà sí ìtàn náà ní September 11, 2001 gẹ́gẹ́ bí Ó ti ṣe sí Ísírẹ́lì àtijọ́ ní Kadesh.

The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.

Ìbẹ̀wò àkọ́kọ́ sí Kádéṣi ló mú ìṣọ̀tẹ̀ àwọn amí mẹ́wàá jáde, ó sì mú àkókò ìrìnàjò nínú aginjù wá. Ní òpin ọdún mẹ́rìnlélógójì náà, wọ́n padà sí Kádéṣi, ibẹ̀ ni Mósè sì lu Àpáta náà ní ẹ̀ẹ̀kejì, a sì dá a dúró kó má bàa wọ Ilẹ̀ Ìlérí, ṣùgbọ́n wọ́n wọ̀ ọ́ pẹ̀lú Joṣúà. September 11, 2001, ń ṣàfihàn ìran ìkẹyìn, Ọlọ́run kì yóò sì tún fa Ọ̀rọ̀ Rẹ̀ gùn mọ́.

We will address this fact in the next article.

A ó sọ̀rọ̀ nípa òtítọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.

> “A kọ ìtàn ayé Israẹli ní aginjù sílẹ̀ fún àǹfààní Israẹli Ọlọ́run títí dé òpin àkókò. Ìbáṣepọ̀ Ọlọ́run pẹ̀lú àwọn arìnrin-àjò ní aginjù, nínú gbogbo ìrìn wọn síwájú sẹ́yìn, nínú fífi wọn hàn sí ebi, òǹgbẹ, àti àárẹ̀, àti nínú àwọn ìfihàn alágbára ti agbára rẹ̀ fún ìtúsílẹ̀ wọn, jẹ́ òwe àtọ̀runwá kan, tí ó kún fún ìkìlọ̀ àti ìtọ́ni fún àwọn ènìyàn rẹ̀ ní gbogbo ìgbà ayé. Ìrírí onírúurú àwọn Hébérù jẹ́ ilé-ẹ̀kọ́ ìmúrasílẹ̀ fún ilé ìbùgbé ìlérí wọn ní Kenaani. Ọlọ́run fẹ́ kí àwọn ènìyàn rẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí tún wo, pẹ̀lú ọkàn onírẹ̀lẹ̀ àti ẹ̀mí tí ó ṣeé kọ́, àwọn ìdánwò iná tí Israẹli àtijọ́ là kọjá, kí a lè kọ́ wọn nínú ìmúrasílẹ̀ wọn fún Kenaani ọ̀run.”

> “The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.

> “Àpáta náà tí, nípa àṣẹ Ọlọ́run tí a fi lu ú, mú kí omi ààyè rẹ̀ ṣàn jáde, jẹ́ àpẹẹrẹ Kristi, ẹni tí a lù, tí a sì fọ́ ọ́ pa, kí orísun kan lè jẹ́ pèsè nípa ẹ̀jẹ̀ rẹ̀ fún ìgbàlà ènìyàn tí ń ṣègbé. Gẹ́gẹ́ bí a ti lu àpáta náà lẹ́ẹ̀kan ṣoṣo, bẹ́ẹ̀ ni a ní láti ‘fi Kristi rúbọ lẹ́ẹ̀kan ṣoṣo, láti ru ẹ̀ṣẹ̀ ọ̀pọ̀ ènìyàn.’ Ṣùgbọ́n nígbà tí Mose fi ìkánjú lu àpáta náà ní Kadeṣi, àpẹẹrẹ ẹlẹ́wà Kristi náà bàjẹ́. Kò yẹ kí a tún fi Olùgbàlà wa rúbọ lẹ́ẹ̀kejì. Níwọ̀n bí a ti ṣe ẹbọ ńlá náà lẹ́ẹ̀kan ṣoṣo, ohun kan ṣoṣo tí ó ṣe pàtàkì fún àwọn tí ń wá àwọn ìbùkún oore-ọ̀fẹ́ rẹ̀ ni pé kí wọ́n béèrè ní orúkọ Jesu,—kí wọ́n tú ìfẹ́ ọkàn wọn jáde nínú àdúrà ìrònúpìwàdà. Irú àdúrà bẹ́ẹ̀ yóò mú ọgbẹ́ Jesu wá síwájú Olúwa àwọn ọmọ-ogun, lẹ́yìn náà ni ẹ̀jẹ̀ tí ń fúnni ní ìyè yóò tún ṣàn jáde ní ọ̀nà tuntun, gẹ́gẹ́ bí sísàn omi ààyè náà ṣe jẹ́ àpẹẹrẹ rẹ̀ fún Israeli tí òùngbẹ ń gbẹ.”

> “Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.

> “Nípa ìgbàgbọ́ alààyè nínú Ọlọ́run nìkan, àti ìgbọràn onírẹ̀lẹ̀ sí àwọn àṣẹ rẹ̀, ni ènìyàn lè ní ìrètí láti rí ìtẹ́wọ́gbà àtọ̀runwá. Ní àkókò iṣẹ́ ìyanu ńlá náà ní Kádéṣì, Mósè, tí ìkùnàkùnà àti ìṣọ̀tẹ̀ àwọn ènìyàn ti ń bá a lójú nígbà gbogbo ti mú un rẹ̀, pàdánù ìríran Olùrànlọ́wọ́ Alágbára-Gbogbo rẹ̀; kò fetí sí àṣẹ náà pé, ‘Ẹ sọ̀rọ̀ sí àpáta náà, yóò sì mú omi rẹ̀ jáde;’ àti pé, ní àìsí agbára àtọ̀runwá, a fi í sílẹ̀ láti ba àkọsílẹ̀ rẹ̀ jẹ́ pẹ̀lú ìfihàn ìbínú àti àìlera ènìyàn. Ọkùnrin tí ó yẹ kí ó sì lè dúró ní mímọ́, ní ìdúróṣinṣin, àti láìmọtara-ẹni-nìkan títí dé òpin iṣẹ́ rẹ̀, ni a ṣẹ́gun níkẹyìn. A bù kù fún Ọlọ́run níwájú àpéjọ Ísírẹ́lì, nígbà tí a lè ti fi ọlá fún un, tí a sì lè ti yin orúkọ rẹ̀ lógo.”

> “The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.

> “Ìdájọ́ tí a kéde sí Mósè lọ́rẹ̀ẹ́rẹ̀ lójú ẹsẹ̀ náà jẹ́ ohun tí ó ń gé ní kíkankíkan, tí ó sì ń rẹ̀ é lójú gidigidi,—pé òun pẹ̀lú Ísírẹ́lì ọlọ̀tẹ̀ gbọ́dọ̀ kú kí wọ́n tó kọjá Jórdánì. Ṣùgbọ́n, ṣé ènìyàn yóò lè sọ pé Olúwa bá ìránṣẹ́ rẹ̀ lò ní líle ju nítorí ẹ̀ṣẹ̀ kan náà? Ọlọ́run ti bu ọlá fún Mósè bí kò ti bu ọlá fún ẹlòmíràn kankan tí ń bẹ láàyè ní àsìkò náà. Ó ti gbèjà ọ̀ràn rẹ̀ lẹ́ẹ̀kan sí i, lẹ́ẹ̀kan sí i. Ó ti gbọ́ àdúrà rẹ̀, ó sì ti bá a sọ̀rọ̀ ojúkojú, gẹ́gẹ́ bí ènìyàn ti ń bá ọ̀rẹ́ rẹ̀ sọ̀rọ̀. Gẹ́gẹ́ bí ìmọ́lẹ̀ àti ìmọ̀ tí Mósè ti gbádùn ṣe pọ̀ tó, bẹ́ẹ̀ ni ẹ̀bi rẹ̀ ṣe pọ̀ sí i.” Signs of the Times, October 7, 1880.

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