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# The Book of Daniel - Number Four

Ìwé Dáníẹ́lì — Nọ́mbà Kẹrin

The Plummet

Òkúta Ìwọ̀n

Author

Jeff Pippenger

Published

November 27, 2023

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We are addressing the “seven times” of Leviticus twenty-six as represented in the book of Daniel. We are doing so because one of the prophetic characteristics of the “seven times,” is that it represents the “stumbling stone” that the builders rejected. I am defining the stone of stumbling that is represented in the Scriptures as a truth that can be seen, but isn’t. For those that see it, it is precious, but for those that don’t see it, it is not only what they stumble over, but it is the stone that grinds them to powder.

A ń sọ̀rọ̀ nípa “àkókò méje” ti Lefitiku ogún-ún mẹ́fà gẹ́gẹ́ bí a ti ṣe aṣojú rẹ̀ nínú ìwé Dáníẹ́lì. A ń ṣe bẹ́ẹ̀ nítorí pé ọ̀kan lára àwọn àbùdá àsọtẹ́lẹ̀ ti “àkókò méje” ni pé ó ṣojú “òkúta ìkọ̀sẹ̀” tí àwọn akẹ́lé kọ̀. Mo ń túmọ̀ òkúta ìkọ̀sẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nínú Ìwé Mímọ́ gẹ́gẹ́ bí òtítọ́ kan tí a lè rí, ṣùgbọ́n tí a kò rí. Fún àwọn tí wọ́n rí i, ó ṣeyebíye, ṣùgbọ́n fún àwọn tí kò rí i, kì í ṣe ohun tí wọ́n kọsẹ̀ sí lórí nìkan, bí kò ṣe òkúta náà tí ń lọ wọ́n di erùpẹ̀.

When Christ presented the stone that the builders rejected, He identified that the corner stone would become the “head” of the corner. The message of the rejected stone in the Scriptures always has to do with God passing by a former covenant people, while at the same time God is entering into covenant with a people who had not formerly been the people of God.

Nígbà tí Kristi gbé òkúta tí àwọn akólé kọ̀ sílẹ̀ kalẹ̀, Ó fi hàn pé òkúta ìpìlẹ̀ igun náà yóò di “orí” igun náà. Ìfẹ̀hónúhàn nípa òkúta tí a kọ̀ sílẹ̀ nínú Ìwé Mímọ́ ní í ṣe pẹ̀lú bí Ọlọ́run ṣe ń kọjá lọ kúrò lórí àwọn ènìyàn májẹ̀mú àtijọ́, nígbà kan náà sì ni Ọlọ́run ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn tí kì í ṣe ènìyàn Ọlọ́run tẹ́lẹ̀ rí.

> Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. Matthew 21:42–44.

> Jésù wí fún wọn pé, Ǹjẹ́ ẹ kò tíì kà nínú Ìwé Mímọ́ rí pé, Òkúta tí àwọn akẹ́kọ̀ọ́ kọ̀ sí, òun náà ni ó di olórí igun: iṣẹ́ Olúwa ni èyí, ó sì jẹ́ ohun ìyanu ní ojú wa bí? Nítorí náà ni mo ṣe wí fún yín pé, a ó gbà ìjọba Ọlọ́run kúrò lọ́dọ̀ yín, a ó sì fi í fún orílẹ̀-èdè kan tí yóò máa so èso rẹ̀ jáde. Ẹnikẹ́ni tí yóò bá ṣubú sórí òkúta yìí ni a ó fọ́; ṣùgbọ́n ẹni tí òun náà yóò bá ṣubú lé lórí, yóò lọ ọ́ nínú títí di erupẹ. Mátíù 21:42–44.

The first “time prophecy” that William Miller was led to by the holy angels, was the “seven times” of Leviticus twenty-six. Laodicean Adventism started the process of tearing down the foundational truths which the Lord assembled through the ministry of Miller by rejecting the very first of Miller’s discoveries. Of course, any prophetic illustration of a sacred foundation is an illustration of Christ, who is “The Stone”, so the rejection of the “seven times” in 1863, identifies not only the beginning of the process of rejecting the foundational truths, it represents a rejection of Christ. As with Christ’s testimony of the rejected stone, Peter also identifies that one of the prophecies connected with the foundation stone is that it would ultimately become “the head of the corner”.

“Àsọtẹ́lẹ̀ àsìkò” àkọ́kọ́ tí àwọn áńgẹ́lì mímọ́ darí William Miller sí ni “àkókò méje” ti Lefitiku ogún-ún mẹ́fà. Adventismù Laodisia bẹ̀rẹ̀ ìlànà fífọ àwọn òtítọ́ ìpìlẹ̀ lulẹ̀, èyí tí Olúwa fi ọwọ́ Miller kó jọ, nípa kíkò ìwádìí Miller àkọ́kọ́ gan-an sílẹ̀. Dájúdájú, àpèjúwe àsọtẹ́lẹ̀ èyíkéyìí nípa ìpìlẹ̀ mímọ́ jẹ́ àpèjúwe Kristi, ẹni tí í ṣe “Òkúta” náà; nítorí náà, ìkọ̀sílẹ̀ “àkókò méje” náà ní ọdún 1863 kì í ṣe pé ó ń tọ́ka sí ìbẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ àwọn òtítọ́ ìpìlẹ̀ nìkan, ṣùgbọ́n ó tún dúró fún ìkọ̀sílẹ̀ Kristi. Gẹ́gẹ́ bí ẹ̀rí Kristi nípa òkúta tí a kọ̀ sílẹ̀, bẹ́ẹ̀ ni Peteru pẹ̀lú fi hàn pé ọ̀kan lára àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú òkúta ìpìlẹ̀ ni pé ní ìkẹyìn yóò di “orí igun”.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:6–8.

> Nítorí náà pẹ̀lú ni a ti kọ ọ́ sínú Ìwé Mímọ́ pé, Wò ó, èmi ń fi òkúta igun àkọ́kọ́ kan sí Sioni, àyànfẹ́, iyebíye: ẹni tí ó bá sì gbà á gbọ́ kì yóò dààmú. Nítorí náà fún yín tí ẹ gbàgbọ́, ó jẹ́ iyebíye: ṣùgbọ́n fún àwọn aláìgbọràn, òkúta tí àwọn akọ́lé kọ̀ sílẹ̀, òun náà ni a fi ṣe orí igun náà, àti òkúta ìkọsẹ̀, àti àpáta ìdí ìṣubú, àní fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, nípa àìgbọràn wọn: èyí tí a sì yàn wọ́n sí pẹ̀lú. Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́ kan, ẹgbẹ́ àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn ìní àkànṣe; kí ẹ lè máa fihàn ìyìn ẹni tí ó pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ ìyanu rẹ̀: àwọn tí tẹ́lẹ̀ kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí wọ́n ti di ènìyàn Ọlọ́run nísinsin yìí: àwọn tí kò rí àánú gbà rí, ṣùgbọ́n tí wọ́n ti rí àánú gbà nísinsin yìí. 1 Peteru 2:6–8.

The foundation stone in the beginning of Adventism, becomes the head of the corner. Isaiah is in agreement with Christ and Peter, and Isaiah uses the foundation stone to represent a covenant people who are being passed by for a new covenant people. In his testimony he represents a class that has made a covenant with death, and who have received a lie. The lie they receive, is the lie that Paul identifies as bringing strong delusion upon those that make a covenant with death, because they did not receive the love of the truth.

Òkúta ìpìlẹ̀ ní ìbẹ̀rẹ̀ Ẹgbẹ́ Adventist, di orí igun. Isaiah wà ní ìfọ̀kànbalẹ̀ pẹ̀lú Kristi àti Peteru, Isaiah sì lo òkúta ìpìlẹ̀ náà láti ṣàpẹẹrẹ àwọn ènìyàn májẹ̀mú kan tí a ń kọjá lọ fún àwọn ènìyàn májẹ̀mú tuntun kan. Nínú ẹ̀rí rẹ̀, ó ṣàpẹẹrẹ ẹgbẹ́ kan tí wọ́n ti dá májẹ̀mú pẹ̀lú ikú, tí wọ́n sì ti gba irọ́ kan. Irọ́ tí wọ́n gbà náà ni irọ́ tí Paulu tọ́ka sí gẹ́gẹ́ bí ohun tí ń mú ìtanjẹ́ alágbára wá sórí àwọn tí ń dá májẹ̀mú pẹ̀lú ikú, nítorí wọn kò gba ìfẹ́ òtítọ́.

> Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:14–18.

> Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn wọ̀nyí tí ó wà ní Jerusalẹmu. Nítorí ẹ̀yin ti wí pé, A ti bá ikú dá májẹ̀mú, a sì ti ṣe àdéhùn pẹ̀lú ọ̀run àpáàdì; nígbà tí ìnáwó ìyà tí ń kún bò bá kọjá, kì yóò dé ọ̀dọ̀ wa; nítorí pé irọ́ ni a ti fi ṣe ibi ìsádi wa, a sì ti fi ara wa pamọ́ sábẹ́ èké: Nítorí náà báyìí ni Olúwa Ọlọ́run wí pé, Kíyèsi i, mo fi òkúta kan lélẹ̀ ní Sioni fún ìpìlẹ̀, òkúta àyẹ̀wò, òkúta igun olówó iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Ìdájọ́ pẹ̀lú ni èmi yóò fi ṣe òjé ìwọ̀n, òdodo sì ni èmi yóò fi ṣe òjé òdòdó; yìnyín yóò sì gbá ibi ìsádi irọ́ kúrò, omi yóò sì bò ibi ìpamọ́ náà mọ́lẹ̀. A ó sì fọ májẹ̀mú yín pẹ̀lú ikú tú, àdéhùn yín pẹ̀lú ọ̀run àpáàdì kì yóò sì dúró; nígbà tí ìnáwó ìyà tí ń kún bò bá kọjá, nígbà náà ni a ó tẹ yín mọ́lẹ̀ lábẹ́ rẹ̀. Isaiah 28:14–18.

The “seven times” has been hidden under falsehoods, and when God passes by His former covenant people and enters into covenant with the one hundred and forty-four thousand, the stone that was formerly the rejected corner stone will ascend to be the “head” of the corner. For those that understand this truth, it is precious, and for those that don’t, the stone that becomes the head of the corner, not only crushes them, but it metaphorically becomes their headstone.

“Àkókò méje” ni a ti fi ìrò bo pamọ́, àti nígbà tí Ọlọ́run bá kọjá lọ kúrò lójú àwọn ènìyàn májẹ̀mú Rẹ̀ àtijọ́, tí Ó sì wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin, òkúta tí ìgbà kan rí jẹ́ òkúta igun tí a kọ̀ yóò gòkè láti di “orí” igun náà. Fún àwọn tí ó lóye òtítọ́ yìí, ó jẹ́ iyebíye, ṣùgbọ́n fún àwọn tí kò lóye rẹ̀, òkúta tí ó di orí igun náà kì í ṣe pé ó kàn fọ́ wọn túútúú nìkan, ṣùgbọ́n ní ìtumọ̀ àpèjúwe ó tún di òkúta ibojì wọn.

In the book of Daniel, in chapter eight and verse nineteen, we find the “last end” of the indignation, thus identifying that there must also be a “first end” of the indignation. The period of time from 677 BC, until October 22, 1844 represents the period of time that the sanctuary (and host) would be tread down. But the papacy was to prosper until the indignation was accomplished, according to Daniel chapter eleven, and verse thirty-six. If the end of the indignation of chapter eight, represents the end of a period of time, then the end of the indignation of chapter eleven, also represents the end of a period of time. This is what the Bible clearly teaches, though this truth has been covered up with lies by those who have made a covenant with death.

Nínú ìwé Dáníẹ́lì, ní orí kẹjọ àti ẹsẹ̀ kọkàndínlógún, a rí “ìpẹ̀yà ìkẹyìn” ti ìbínú náà, báyìí ni a sì fi mọ̀ pé dandan ni kí “ìpẹ̀yà àkọ́kọ́” ìbínú náà náà wà. Àkókò láti ọdún 677 ṣáájú ìbí Kristi títí di October 22, 1844, dúró fún àkókò tí a óo fi tẹ ibi mímọ́ (àti ogun náà) mọ́lẹ̀. Ṣùgbọ́n gẹ́gẹ́ bí Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìndínlógójì ti sọ, a óo jẹ́ kí ìjọpápá máa ṣe àṣeyọrí títí ìbínú náà yóò fi parí. Bí ìpẹ̀yà ìbínú náà ní orí kẹjọ bá ń ṣojú òpin àkókò kan, nígbà náà ìpẹ̀yà ìbínú náà ní orí kọkànlá náà ń ṣojú òpin àkókò kan pẹ̀lú. Èyí ni ohun tí Bíbélì fi kedere kọ́ni, bí ó tilẹ̀ jẹ́ pé a ti fi irọ́ bo òtítọ́ yìí pa mọ́ láti ọwọ́ àwọn tí wọ́n ti bá ikú dá májẹ̀mú.

The end of both indignations represent the end of an identical period of time, for both were a fulfillment of the same curse of twenty-five hundred and twenty years of scattering, captivity and slavery. The northern kingdom first suffered the scattering, captivity and slavery of the “seven times,” when in 723 BC, the king of Assyria took them captive. The southern kingdom suffered the same fate in 677 BC. Jeremiah confirms this fact.

Ìparí ìbínú méjèèjì náà ń ṣojú ìparí àkókò kan náà pátápátá, nítorí pé àwọn méjèèjì jẹ́ ìmúṣẹ ègún kan náà ti ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún méjìlélógún ọdún ìtúká, ìgbèkùn àti ẹrú. Ìjọba àríwá ni ó kọ́kọ́ jìyà ìtúká, ìgbèkùn àti ẹrú ti “àkókò méje,” nígbà tí ní ọdún 723 BC, ọba Asiria mú wọn lọ sí ìgbèkùn. Ìjọba gúúsù náà jìyà ìpín kan náà ní ọdún 677 BC. Jeremiah jẹ́rìí sí òtítọ́ yìí.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Jeremiah 50:17.

> Israẹli jẹ́ àgùntàn tí a ti tú ká; àwọn kìnnìún ti lé e kúrò: ní ìbẹ̀rẹ̀ ọba Asiria ti jẹ ẹ run; àti ní ìkẹyìn Nebukadinẹsari ọba Babeli yìí ti fọ egungun rẹ̀. Jeremiah 50:17.

Jeremiah is identifying a progressive judgment. The Assyrians remove the northern kingdom in 723 BC, then they take Manasseh to Babylon, their capital city, in 677 BC. Then Nebuchadnezzar takes Jehoiakim, thus marking the beginning of the seventy years of captivity in 606 BC. Then Nebuchadnezzar takes Zedekiah and destroys Jerusalem in 586 BC.

Jeremiah ń tọ́ka sí ìdájọ́ tí ń lọ síwájú ní ìpele dé ìpele. Àwọn ará Asiria kó ìjọba àríwá lọ ní ọdún 723 ṣáájú ìbí Kristi, lẹ́yìn náà wọ́n mú Manasseh lọ sí Babeli, ìlú-olú wọn, ní ọdún 677 ṣáájú ìbí Kristi. Lẹ́yìn náà Nebukadnessari mú Jehoiakimu, nípa bẹ́ẹ̀ sì samisi ìbẹ̀rẹ̀ àádọ́rin ọdún ìgbèkùn ní ọdún 606 ṣáájú ìbí Kristi. Lẹ́yìn náà Nebukadnessari mú Sedekiah, ó sì pa Jerusalẹmu run ní ọdún 586 ṣáájú ìbí Kristi.

The southern kingdom had been warned that they would suffer the same fate as the northern kingdom if they continued in their rebellion. The judgment of the northern kingdom would be accomplished upon the southern kingdom, and the symbol of that judgment was a line that was to be stretched over Judah. In Isaiah’s testimony, it was simply the “line,” but in the following passage, the “line” is the “line of Samaria.”

A ti ti kilọ̀ fún ìjọba gúúsù pé wọ́n yóò jìyà ìpínlẹ̀ kan náà gẹ́gẹ́ bí ìjọba àríwá bí wọ́n bá tẹ̀síwájú nínú ìṣọ̀tẹ̀ wọn. Ìdájọ́ ìjọba àríwá yóò ṣẹ lórí ìjọba gúúsù, àmì ìdájọ́ náà sì ni okùn ìwọ̀n kan tí a ó nà sórí Júdà. Nínú ẹ̀rí Isaiah, “okùn ìwọ̀n” nìkan ni, ṣùgbọ́n nínú àyọkà tí ó tẹ̀lé e, “okùn ìwọ̀n” náà ni “okùn ìwọ̀n Samaria.”

> Therefore thus saith the Lord God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down. And I will forsake the remnant of mine inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; Because they have done that which was evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day. 2 Kings 21:12–15.

> Nítorí náà, báyìí ni Olúwa Ọlọ́run Israẹli wí, Wò ó, èmi yóò mú irú ibi bẹ́ẹ̀ wá sórí Jerusalẹmu àti Juda, tí ẹnikẹ́ni tí ó bá gbọ́ nípa rẹ̀, etí rẹ̀ méjèèjì yóò máa dún. Èmi yóò sì na okùn ìwọ̀n Samaria sórí Jerusalẹmu, àti òdòdó ilé Ahabu; èmi yóò sì nu Jerusalẹmu bí ènìyàn ṣe ń nu àwo, ní fífọ́ ọ́, àti ní yíyí i dojú ìsàlẹ̀. Èmi yóò sì kọ àṣẹ́kù ogún mi sílẹ̀, èmi yóò sì fi wọn lé ọwọ́ àwọn ọ̀tá wọn; wọn yóò sì di ìjẹ àti ìkógun fún gbogbo àwọn ọ̀tá wọn; nítorí pé wọ́n ti ṣe ohun tí ó burú ní ojú mi, wọ́n sì ti mú mi bínú láti ọjọ́ tí àwọn baba wọn ti jáde kúrò ní Ejibiti títí di ọjọ́ yìí. 2 Àwọn Ọba 21:12–15.

There are two prophetic expressions in the verses just cited that must be considered. The first is the tingling of the ears, and the other is the plummet. In these verses the line of Samaria is also identified as the plummet of the house of Ahab. The line and the plummet are instruments of judgment, which are used in the building process. In the verses, they identify that the same judgment that was carried out against the northern kingdom, represented as Samaria and the house of Ahab, would be brought upon Judah and Jerusalem. When the warning was set forth, the northern kingdom of Israel had already been invaded, conquered, destroyed and taken into slavery. The message of God’s judgment produces the tingling of the ears of those that hear the warning. Both the plummet and the tingling of the ears are found three times each in the Scriptures. In each case, they represent God’s indignation against His own people.

Àwọn ìfihàn àsọtẹ́lẹ̀ méjì wà nínú àwọn ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí tí a gbọ́dọ̀ ronú lé lórí. Èkínní ni kíkó etí máa dún, èkejì sì ni òjé ìwọ̀n. Nínú àwọn ẹsẹ̀ wọ̀nyí, a tún fi okùn ìwọ̀n Samáríà hàn gẹ́gẹ́ bí òjé ìwọ̀n ilé Áhábù. Okùn ìwọ̀n àti òjé ìwọ̀n jẹ́ irinṣẹ́ ìdájọ́, tí a ń lò nínú iṣẹ́ ìkọ́lé. Nínú àwọn ẹsẹ̀ náà, wọ́n fi hàn pé ìdájọ́ kan náà tí a mú ṣẹ lórí ìjọba àríwá, tí a ṣojú fún gẹ́gẹ́ bí Samáríà àti ilé Áhábù, ni a ó mú wá sórí Júdà àti Jerúsálẹ́mù. Nígbà tí a gbé ìkìlọ̀ náà kalẹ̀, a ti kọlu ìjọba àríwá Israẹli tẹ́lẹ̀, a sì ti ṣẹ́gun rẹ̀, a ti pa á run, a sì ti kó o lọ sí ìgbèkùn. Ìrántí ìdájọ́ Ọlọ́run ń mú kí etí àwọn tí ń gbọ́ ìkìlọ̀ náà máa dún. Òjé ìwọ̀n àti kíkó etí máa dún ni a rí lẹ́ẹ̀mẹ́ta kọ̀ọ̀kan nínú Ìwé Mímọ́. Nínú ọ̀rọ̀ kọ̀ọ̀kan, wọ́n ń ṣojú fún ìbínú Ọlọ́run sí àwọn ènìyàn Tirẹ̀.

> And the Lord came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. And the Lord said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house: when I begin, I will also make an end. 1 Samuel 3:10–12.

> Oluwa sì wá, ó sì dúró, ó sì ké gẹ́gẹ́ bí ti ìgbà mìíràn pé, Samuẹli, Samuẹli. Nígbà náà ni Samuẹli dáhùn pé, Sọ̀rọ̀; nítorí ìránṣẹ́ rẹ ń gbọ́. Oluwa sì wí fún Samuẹli pé, Wò ó, Èmi yóò ṣe ohun kan ní Israẹli, èyí tí yóò mú kí etí gbogbo ẹni tí ó bá gbọ́ ọ rò. Ní ọjọ́ náà ni Èmi yóò mú gbogbo ohun tí mo ti sọ nípa ilé Eli ṣẹ sí i; nígbà tí mo bá bẹ̀rẹ̀, Èmi yóò sì parí pẹ̀lú. 1 Samueli 3:10–12.

The overthrow of Eli’s house is the prophecy that would make both ears tingle in anyone who heard it. The tingling of the ears, in the time of Samuel symbolizes the passing by of the house of Eli. The fulfillment of the prediction given to Samuel was the overthrow of Eli’s house and the establishment of Samuel as the prophet. Samuel represents a people who as Peter says, in times past were not the people of God, but now are, for when Samuel was established as prophet, the house of Eli was destroyed. Jeremiah also proclaims a judgment against the leadership of Jerusalem that causes ears to tingle.

Ìṣubú ilé Élí ni àsọtẹ́lẹ̀ náà tí yóò mú kí etí méjèèjì máa dún lójú ẹni gbogbo tí ó bá gbọ́ ọ. Dídún etí, ní àkókò Sámúẹ́lì, ṣàpẹẹrẹ ìkọjá ilé Élí. Ìmúṣẹ àsọtẹ́lẹ̀ tí a fi fún Sámúẹ́lì ni ìṣubú ilé Élí àti ìdásílẹ̀ Sámúẹ́lì gẹ́gẹ́ bí wòlíì. Sámúẹ́lì dúró fún àwọn ènìyàn kan tí, gẹ́gẹ́ bí Pétérù ti wí, ní ìgbà àtijọ́ kì í ṣe ènìyàn Ọlọ́run, ṣùgbọ́n nísinsin yìí wọ́n ti di bẹ́ẹ̀, nítorí nígbà tí a fi Sámúẹ́lì múlẹ̀ gẹ́gẹ́ bí wòlíì, ilé Élí ni a parun. Jeremáyà náà sì kéde ìdájọ́ sí aṣáájú Jerúsálẹ́mù tí ó mú kí etí máa dún.

> And say, Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; Thus saith the Lord of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Jeremiah 19:3.

> Kí o sì wí pé, Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin àwọn ọba Juda, àti ẹ̀yin ará ibùgbé Jerusalẹmu; báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Israẹli, wí; Kíyèsi i, èmi yóò mú ibi wá sórí ibi yìí, èyí tí ẹnikẹ́ni tí ó bá gbọ́ ọ́, etí rẹ̀ yóò hó. Jeremiah 19:3.

All three references to ears tingling are associated with a covenant people who have made a covenant with death and are thereafter invaded, conquered, destroyed, scattered, and taken into slavery. The tingling ears is a symbol of the judgment of God’s indignation, and the symbol of that judgment is also represented three times in the Scriptures, with the word “plummet.” We have already read it in second Kings and Isaiah, but there is one other reference of the “plummet” in the Scriptures, and in that reference the word plummet is translated from a different Hebrew word, than the previous two references.

Gbogbo àwọn ìtọ́kasí mẹ́ta sí etí tí ń rún ni a so mọ́ àwọn ènìyàn májẹ̀mú kan tí wọ́n ti dá májẹ̀mú pẹ̀lú ikú, tí a sì lẹ́yìn náà gbógun ti, ṣẹ́gun, pa run, tú ká, tí a sì kó lọ sí ẹrú. Etí tí ń rún jẹ́ àmì ìdájọ́ ìbínú Ọlọ́run, a sì tún ṣe àfihàn àmì ìdájọ́ náà lẹ́ẹ̀mẹ́ta nínú Ìwé Mímọ́ pẹ̀lú ọ̀rọ̀ náà “plummet.” A ti ka a tẹ́lẹ̀ nínú Kejì Àwọn Ọba àti Isaiah, ṣùgbọ́n ìtọ́kasí mìíràn kan ṣì wà sí “plummet” nínú Ìwé Mímọ́, àti nínú ìtọ́kasí yẹn a túmọ̀ ọ̀rọ̀ plummet láti inú ọ̀rọ̀ Hébérù mìíràn, ju nínú àwọn ìtọ́kasí méjèèjì ṣáájú lọ.

> And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:1–14.

> Angẹli tí ó ń bá mi sọ̀rọ̀ sì tún padà wá, ó sì jí mi, gẹ́gẹ́ bí a ti ń jí ènìyàn kúrò nínú oorun rẹ̀. Ó sì wí fún mi pé, “Kí ni ìwọ rí?” Mo sì dáhùn pé, “Mo ti wo, sì kíyèsi i, wípé fitílà wúrà pátápátá kan wà, pẹ̀lú àgò kan lórí rẹ̀, àti fitílà méje rẹ̀ wà lórí rẹ̀, àti ọ̀pá méje sí àwọn fitílà méje tí ń bẹ lórí rẹ̀. Àti igi ọlífì méjì wà lẹ́gbẹ̀ẹ́ rẹ̀, ọ̀kan ní apá ọ̀tún àgò náà, èkejì sì ní apá òsì rẹ̀.” Mo sì dáhùn, mo sì sọ fún angẹli tí ó ń bá mi sọ̀rọ̀ pé, “Kí ni wọ̀nyí, olúwa mi?” Nígbà náà ni angẹli tí ó ń bá mi sọ̀rọ̀ dáhùn, ó sì wí fún mi pé, “Ìwọ kò mọ ohun tí wọ̀nyí jẹ́ bí?” Mo sì wí pé, “Rárá, olúwa mi.” Nígbà náà ni ó dáhùn, ó sì sọ fún mi pé, “Èyí ni ọ̀rọ̀ Olúwa sí Serubbábélì, pé, ‘Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa ipá, bí kò ṣe nípa Ẹ̀mí mi,’ ni Olúwa àwọn ọmọ-ogun wí. ‘Ta ni ìwọ, ìwọ òkè ńlá? Níwájú Serubbábélì ìwọ yóò di pẹ̀tẹ́lẹ̀; yóò sì mú òkúta orí rẹ̀ jáde pẹ̀lú igbe ayọ̀, tí wọ́n yóò máa ké pé, “Oore-ọ̀fẹ́, oore-ọ̀fẹ́ sí i.”’” Pẹ̀lúpẹ̀lú, ọ̀rọ̀ Olúwa tún tọ̀ mí wá pé, “Ọwọ́ Serubbábélì ni ó ti fi ìpìlẹ̀ ilé yìí lélẹ̀; ọwọ́ rẹ̀ ni yóò sì parí i náà; ìwọ yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí yín. Nítorí ta ni ó ti gan ọjọ́ ohun kékeré? Nítorí wọn yóò yọ̀, wọn yóò sì rí òjé ìwọ̀n ní ọwọ́ Serubbábélì pẹ̀lú àwọn méje wọ̀nyí; ojú Olúwa ni wọ́n, tí ń sáré kiri ká gbogbo ayé.” Nígbà náà ni mo tún dáhùn, mo sì wí fún un pé, “Kí ni igi ọlífì méjì wọ̀nyí ní apá ọ̀tún fitílà náà àti ní apá òsì rẹ̀?” Mo sì tún dáhùn lẹ́ẹ̀kansi, mo sì wí fún un pé, “Kí ni ẹ̀ka ọlífì méjì wọ̀nyí tí, nípasẹ̀ ọ̀pá wúrà méjì náà, ń tú òróró wúrà jáde láti inú ara wọn?” Ó sì dáhùn fún mi, ó sì wí pé, “Ìwọ kò mọ ohun tí wọ̀nyí jẹ́ bí?” Mo sì wí pé, “Rárá, olúwa mi.” Nígbà náà ni ó wí pé, “Àwọn wọ̀nyí ni ẹni méjì tí a fi òróró yàn, tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.” Sekaria 4:1–14.

The word translated as “plummet” in second Kings and Isaiah twenty-eight, is “mishqâl” and it means a weight. In both passages a weight (plummet) was going to be added to the line. The weight is what is used in a scale, and represents judgment. The line with a weight is a line of judgment. The line of Samaria was the period of “seven times,” or twenty-five hundred and twenty years. The same period of time was going to be placed upon the southern kingdom that had been brought upon the northern kingdom. The ending of either line is identified in the book of Daniel as either the end of the last indignation or the end of the first indignation. The period is represented in Daniel as the period when Jerusalem and the host were to be trodden down by the two desolating powers of paganism and papalism. Both periods would begin when their respective capital cities were invaded, conquered, destroyed and their citizens carried into slavery.

Ọ̀rọ̀ tí a túmọ̀ sí “òpá ìwọ̀n pẹ̀lú òkúta ìwọ̀n” nínú Kejì Àwọn Ọba àti Isaiah ogún-dín-lọ́gbọ̀n, ni “mishqâl,” ìtumọ̀ rẹ̀ sì ni ìwọ̀n. Nínú àwọn ẹsẹ̀ méjèèjì, a ó fi ìwọ̀n kan (òpá ìwọ̀n pẹ̀lú òkúta ìwọ̀n) kún okùn náà. Ìwọ̀n náà ni a ń lò nínú àsekále, ó sì ń ṣojú ìdájọ́. Okùn tí ó ní ìwọ̀n jẹ́ okùn ìdájọ́. Okùn Samaria ni àkókò “ìgbà méje,” tàbí ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún-ún méjìdínlógún ọdún. Àkókò kan náà ni a ó fi lé ìjọba gúúsù lórí, gẹ́gẹ́ bí a ti mú un wá sórí ìjọba àríwá. Ìparí ọ̀kọ̀ọ̀kan àwọn okùn náà ni a fi hàn nínú ìwé Danieli gẹ́gẹ́ bí ìparí ìbínú ìkẹyìn tàbí ìparí ìbínú àkọ́kọ́. Nínú Danieli ni a ti ṣàfihàn àkókò náà gẹ́gẹ́ bí àkókò tí Jerúsálẹmu àti ogun náà yóò jẹ́ kí agbára méjì tí ń mú ìdahoro wá, ìyẹn keferi àti papacy, tẹ̀ mọ́lẹ̀. Àkókò méjèèjì yóò bẹ̀rẹ̀ nígbà tí a kọlu olú-ìlú wọn kọ̀ọ̀kan, tí a ṣẹ́gun wọn, tí a run wọn, tí a sì mú àwọn ará wọn lọ sí ìrèkọjá.

But in Zechariah, the word “plummet” is formed by the combination of two Hebrew words. The first word is “‘eben”, and it means “to build”, and it also means “a stone”. It means “a building stone”. That word is then combined with the Hebrew word “bedı̂yl”, which means “to divide or separate”. The “plummet” in Zechariah, is the stone that is built upon and produces a separation and division. The division is between two classes of worshippers; one class that rejoices when they see the stone, make it the head of their corner, and build upon it, and the other that doesn’t see it, rejects it, stumbles over it, and is finally crushed by it, which then becomes their headstone or tombstone. One class makes a covenant with life, the other a covenant of death.

Ṣùgbọ́n nínú Sakaraya, ọ̀rọ̀ náà “plummet” ni a dá láti inú àpapọ̀ ọ̀rọ̀ Heberu méjì. Ọ̀rọ̀ àkọ́kọ́ ni “‘eben”, ó sì túmọ̀ sí “láti kọ́ ilé”, ó tún túmọ̀ sí “òkúta” pẹ̀lú. Ó túmọ̀ sí “òkúta ilé”. Lẹ́yìn náà ni a so ọ̀rọ̀ náà pọ̀ mọ́ ọ̀rọ̀ Heberu “bedı̂yl”, tí ó túmọ̀ sí “láti pín tàbí yà sọ́tọ̀”. “Plummet” nínú Sakaraya ni òkúta tí a ń kọ́ lé lórí tí ó sì ń mú ìyapa àti pípín wá. Ìpín náà wà láàárín ẹgbẹ́ olùjọsìn méjì; ẹgbẹ́ kan tí ń yọ̀ nígbà tí wọ́n bá rí òkúta náà, tí wọ́n sì fi í ṣe olórí igun wọn, tí wọ́n sì kọ́ lé e lórí, àti ẹgbẹ́ kejì tí kò rí i, tí ó kọ̀ ọ́, tí ó kọsẹ̀ lórí rẹ̀, tí a sì pa á mọ́lẹ̀ níkẹyìn nípasẹ̀ rẹ̀, èyí tí yóò sì di òkúta orí wọn tàbí òkúta ibojì wọn. Ẹgbẹ́ kan dá májẹ̀mú pẹ̀lú ìyè, èkejì sì dá májẹ̀mú ikú.

In the history of Zechariah, ancient Israel had just come out of Babylon to rebuild and restore Jerusalem. Zerubbabel was appointed the governor, and was to oversee the work. He laid the foundation stone at the beginning of the work and he placed the headstone, or capstone, at the end of the work. Zerubbabel means “the offspring of Babylon”. All the prophecies are identifying the last days, and Zerubbabel’s name is the symbol of the history of the first angel’s message when the foundation stone was laid, and his name is also the symbol of the third angel’s message, when the headstone, or capstone, is placed. The manifestation of the outpouring of the Holy Spirit in either the first movement or the second movement is represented by Zerubbabel’s name (offspring of Babylon), for it represents the message which calls for the final generation of the “offspring of Babylon”, to come out. It represents the message of the Midnight Cry that took place in the first movement, and that is about to take place in the last movement of the Loud Cry.

Nínú ìtàn Sekaráyà, Ísírẹ́lì ìgbàanì ṣẹ̀ṣẹ̀ jáde kúrò ní Bábílónì láti tún Jérúsálẹ́mù kọ́ àti láti mú un bọ̀ sípò. A yan Serubabéli gẹ́gẹ́ bí gómìnà, a sì ní kí ó máa ṣàbójútó iṣẹ́ náà. Ó fi òkúta ìpìlẹ̀ lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ náà, ó sì gbe òkúta orí, tàbí òkúta ìparí, kalẹ̀ ní òpin iṣẹ́ náà. Itumọ̀ orúkọ Serubabéli ni “ọmọ Bábílónì.” Gbogbo àwọn àsọtẹ́lẹ̀ ń tọ́ka sí àwọn ọjọ́ ìkẹyìn, orúkọ Serubabéli sì jẹ́ ààmì ìtàn ìrántí áńgẹ́lì kìn-ín-ní nígbà tí a fi òkúta ìpìlẹ̀ lélẹ̀, orúkọ rẹ̀ sì tún jẹ́ ààmì ìrántí áńgẹ́lì kẹta nígbà tí a gbe òkúta orí, tàbí òkúta ìparí, kalẹ̀. Ìfarahàn ìtújáde Ẹ̀mí Mímọ́, yálà nínú ìṣísẹ̀ àkọ́kọ́ tàbí nínú ìṣísẹ̀ kejì, ni a ṣojú rẹ̀ nípasẹ̀ orúkọ Serubabéli (ọmọ Bábílónì), nítorí pé ó ń ṣojú iṣẹ́ ìránṣẹ́ náà tí ń pè ìran ìkẹyìn ti “àwọn ọmọ Bábílónì” pé kí wọ́n jáde. Ó ń ṣojú iṣẹ́ ìránṣẹ́ Igbe Àárín Òru tí ó ṣẹlẹ̀ nínú ìṣísẹ̀ àkọ́kọ́, tí ó sì fẹ́rẹ̀ ṣẹlẹ̀ nínú ìṣísẹ̀ ìkẹyìn ti Igbe Ńlá.

The two olive trees, two olive branches, and the two anointed ones that represent the vessels into which the two golden pipes empty the oil into:

Àwọn igi òlífì méjì, àwọn ẹ̀ka òlífì méjì, àti àwọn ẹni méjì tí a fi àmì òróró yàn, tí wọ́n ṣàpẹẹrẹ àwọn ìkòkò wọ̀nyí tí àwọn ọ̀pá wúrà méjì ti ń tú òróró sínú wọn:

> “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 àmì-òróró tí ń dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì nígbà kan rí gẹ́gẹ́ bí Kérúbù alábòójútó. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ àìdá mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà ṣàpẹẹrẹ oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa dáná yíyọ́ kí wọ́n sì kú. Bí kò bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ibi ì bá ti ní àkóso 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 láìláyọ̀ nígbà tí a kò bá gba àwọn ìfihàn tí ó ń rán sí wa. Báyìí ni a ṣe ń kọ̀ láti gba òróró wúrà tí yóò tú sínú ọkàn wa, kí a lè fi í pín fún àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìkéde náà bá dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́, tí kò sì tọ́jú oore-ọ̀fẹ́ Kristi sínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá òmùgọ̀, pé wọn kò tíì múra tán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, ìgbésí ayé wọn sì bàjẹ́ pátápátá. Ṣùgbọ́n bí a bá bẹ̀bẹ̀ fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì ń tọrọ̀ bí Mose ṣe tọrọ̀ pé, ‘Fí ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run yóò tú ká inú ọkàn wa. Nípasẹ̀ àwọn ìpáìpù wúrà, a ó fi òróró wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa ipá, ṣùgbọ́n nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìtànṣán didán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

Zechariah had repeatedly asked who the two olive trees were, thus drawing attention to the various symbols of the two witnesses. Sister White identifies the two olive trees as the two witnesses of Revelation eleven.

Sakaraya ti máa ń béèrè léraléra pé ta ni àwọn igi ólífì méjèèjì náà, nípa bẹ́ẹ̀ ó ń fa àkíyèsí sí onírúurú ààmì àwọn ẹlẹ́rìí méjèèjì náà. Sister White fi àwọn igi ólífì méjèèjì náà hàn gẹ́gẹ́ bí ẹlẹ́rìí méjèèjì ti Ìfihàn orí kọkànlá.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ní ti ẹlẹ́rìí méjèèjì ni wòlíì tún kéde pé: ‘Àwọn wọ̀nyí ni igi ólífì méjèèjì, àti ọ̀pá fìtílà méjèèjì tí ó dúró níwájú Ọlọ́run ayé.’ ‘Ọ̀rọ̀ rẹ,’ ni akọrin Sáàmù wí, ‘jẹ́ fìtílà sí ẹsẹ̀ mi, àti ìmọ́lẹ̀ sí ọ̀nà mi.’ Ìfihàn 11:4; Sáàmù 119:105. Ẹlẹ́rìí méjèèjì náà dúró fún Ìwé Mímọ́ ti Májẹ̀mú Láéláé àti ti Májẹ̀mú Tuntun.” The Great Controversy, 267.

Zechariah had wanted to understand who these two witnesses were. In the French Revolution they were the Old and New Testaments. They were represented as Moses and Elijah that were slain in the street by the beast that ascended out of the bottomless pit. They represent the ministry of Future for America that was slain on July 18, 2020.

Sekaráyà ti fẹ́ lóye ẹni tí àwọn ẹlẹ́rìí méjèèjì wọ̀nyí jẹ́. Nínú Ìyípadà Orílẹ̀-èdè Faransé, Wọ́n ni Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun. A ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Mósè àti Élíjà, tí ẹranko tí ó gòkè wá láti inú ibú àìnísàlẹ̀ pa ní ojú ọ̀nà. Wọ́n dúró fún iṣẹ́-ìránṣẹ́ Future for America, tí a pa ní ọjọ́ Kẹtàdínlógún, oṣù Keje, ọdún 2020.

In the beginning of the chapter, after Zechariah is awakened, when the dead dry bones are brought together, but not yet alive, Gabriel asks “What seest thou?” Zechariah describes what he has seen, and then asks “What are these my lord?” Gabriel emphasizes the subject of the question, by answering Zechariah’s question with a question. He asks Zechariah, “Knowest thou not what these be?” Gabriel then answers “This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.”

Ní ìbẹ̀rẹ̀ orí náà, lẹ́yìn tí a jí Sekaráyà lójú, nígbà tí a kó àwọn egungun gbígbẹ tí ó ti kú jọ, ṣùgbọ́n tí wọn kò tíì yè, Gabriẹli béèrè pé, “Kí ni ìwọ rí?” Sekaráyà ṣàlàyé ohun tí ó ti rí, lẹ́yìn náà ó sì béèrè pé, “Kí ni àwọn wọ̀nyí, olúwa mi?” Gabriẹli fi ìtẹnumọ́ hàn lórí kókó-ọrọ ìbéèrè náà, nípa fífi ìbéèrè dá ìbéèrè Sekaráyà lóhùn. Ó béèrè lọ́wọ́ Sekaráyà pé, “Ìwọ kò mọ ohun tí àwọn wọ̀nyí jẹ́ bí?” Nígbà náà ni Gabriẹli dáhùn pé, “Èyí ni ọ̀rọ̀ Olúwa sí Serubbábélì, pé, Kì í ṣe nípa agbára, tàbí nípa ipá, bíkòṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.”

The Word of the Lord that was given to Zerubbabel was, “Not by might, nor by power, but by my spirit. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.”

Ọ̀rọ̀ Olúwa tí a fi fún Serubabẹli ni pé, “Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa ipá, bí kò ṣe nípa Ẹ̀mí mi. Ta ni ìwọ, ìwọ òkè ńlá? níwájú Serubabẹli ìwọ yóò di pẹ̀tẹ́lẹ̀: òun yóò sì mú òkúta orí rẹ̀ jáde pẹ̀lú ìkéde ńlá, wọ́n yóò máa ké pé, Oore-ọ̀fẹ́, oore-ọ̀fẹ́ ni fún un.”

Zerubbabel, the governor, represents the messenger that prepares the way in the beginning and ending history, before whom the mountain becomes as a plain. Isaiah identifies the work of the same messenger and says he will “make straight in the desert a highway for our God,” and that he will cause “every valley” to “be exalted.” He will also cause “every mountain and hill” to “be made low,” for the “great mountain” before governor Zerubbabel “shall become a plain.”

Serubabẹli, gomina náà, dúró fún ojiṣẹ́ tí ń pèsè ọ̀nà ní ìbẹ̀rẹ̀ àti ní ìparí ìtàn, níwájú ẹni tí òkè fi di pẹ̀tẹ́lẹ̀. Isaiah ṣàlàyé iṣẹ́ ojiṣẹ́ kan náà, ó sì wí pé yóò “ṣe ọ̀nà wa tọ́ ní aginjù fún Ọlọ́run wa,” àti pé yóò mú kí “gbogbo àfonífojì” “gbéga.” Yóò sì tún mú kí “gbogbo òkè àti gíga” “rẹ̀ sílẹ̀,” nítorí “òkè ńlá” tí ó wà níwájú gomina Serubabẹli “yóò di pẹ̀tẹ́lẹ̀.”

William Miller’s message of the “seven times” was given him by God. Zerubbabel represents William Miller who placed the foundation stone of the “seven times,” and he also represents the hands that “shall bring forth the headstone” with “shouting, crying, Grace, Grace unto it.” The doubling of the word “grace,” represents the message of the Midnight Cry. The “shouting” represents the same message as represented by the loud cry of the third angel and the “crying” represents the Midnight Cry. The entire passage is about the Midnight Cry message. It is about the virgins that were asleep in death on the streets of Revelation eleven, that runs through the valley of dead dry bones. It is about the resurrection of the dead dry bones, and it is about the prophetic role of the “plummet” that the wise virgins see that causes them to rejoice.

Ọlọ́run ni ó fún William Miller ní ìhìnrere “àkókò méje.” Serubábélì dúró fún William Miller tí ó fi òkúta ìpilẹ̀ “àkókò méje” lélẹ̀, ó sì tún dúró fún àwọn ọwọ́ tí “yóò mú òkúta orí jáde” pẹ̀lú “ìké, ìkígbe, Ore-ọ̀fẹ́, Ore-ọ̀fẹ́ sí i.” Ìtúnrẹ́ẹ̀rẹ́ ọ̀rọ̀ náà “ore-ọ̀fẹ́” dúró fún ìhìnrere Ẹkún Ọ̀gànjọ́ Òru. “Ìké” náà dúró fún ìhìnrere kan náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹkún ńlá ti áńgẹ́lì kẹta, “ìkígbe” náà sì dúró fún Ẹkún Ọ̀gànjọ́ Òru. Gbogbo ẹsẹ̀ náà jẹ́ nípa ìhìnrere Ẹkún Ọ̀gànjọ́ Òru. Ó jẹ́ nípa àwọn wúńdíá tí wọ́n sùn nínú ikú lójú pópó Ifihan mọ́kànlá, tí ó gba àfonífojì àwọn egungun gbígbẹ òkú kọjá. Ó jẹ́ nípa àjíǹde àwọn egungun gbígbẹ òkú náà, ó sì jẹ́ nípa ipa àsọtẹ́lẹ̀ ti “ògòǹgò ìwò” tí àwọn wúńdíá ọlọ́gbọ́n rí tí ó mú kí wọ́n yọ̀.

Then Zechariah says, “moreover.” Moreover, means to place the following passage over the top of the previous passage. It is a reference to the prophetic principle of line upon line. The previous dialogue identified the awakening at midnight of God’s people, represented by Zechariah. The previous dialogue repeatedly emphasized the desire of God’s people in the last days to understand who the two witnesses of Revelation eleven are. The previous dialogue identified that Zerubbabel represents the work in the first movement and also the work in the last movement. It identified Zerubbabel’s “hands” (representing human power), were to lay the foundation stone and the headstone, but the work of his hands was and is only accomplished through the divine power of the Comforter.

Lẹ́yìn náà Sekaráyà sọ pé, “síwájú sí i.” Síwájú sí i túmọ̀ sí fífi ìpínrọ̀ tí ó tẹ̀lé e lórí èyí tí ó ṣáájú. Ó jẹ́ ìtọ́kasí sí ìlànà àsọtẹ́lẹ̀ ti ìlà lórí ìlà. Ìjíròrò tí ó ṣáájú ṣe ìdánimọ̀ jíjí ní ọ̀gànjọ́ òru ti àwọn ènìyàn Ọlọ́run, tí Sekaráyà ṣojú fún. Ìjíròrò tí ó ṣáájú tẹnumọ́ léraléra lórí ìfẹ́ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn láti mọ ẹni tí àwọn ẹlẹ́rìí méjì ti Ìfihàn mọ́kànlá jẹ́. Ìjíròrò tí ó ṣáájú ṣe ìdánimọ̀ pé Serubbabeli ń ṣojú fún iṣẹ́ náà nínú ìṣípò àkọ́kọ́, àti pẹ̀lú iṣẹ́ náà nínú ìṣípò ìkẹyìn. Ó ṣe ìdánimọ̀ pé “ọwọ́” Serubbabeli (tí ó ń ṣojú fún agbára ènìyàn), ni yóò fi ìpìlẹ̀ òkúta àti òkúta orílékalẹ̀ sílẹ̀, ṣùgbọ́n iṣẹ́ ọwọ́ rẹ̀ jẹ́, bẹ́ẹ̀ sì ni ó ṣi jẹ́, ohun tí a kàn fi agbára àtọ̀runwá ti Olùtùnú nìkan ṣeé mú ṣẹ.

The dialogue that followed, which is to be placed over the previous dialogue, identifies that when the “hands of Zerubbabel” are finishing the work, then God’s people in the last days, will “know that the Lord” “sent” Gabriel, the light bearer “unto” God’s people. They will recognize the heavenly communication process that is the first truth represented in connection with the Revelation of Jesus Christ. To refuse the message and work of Zerubbabel, is to refuse the message that comes from Gabriel, which he received from Christ, which He in turn received from the Father.

Ìjíròrò tí ó tẹ̀lé, èyí tí a gbọ́dọ̀ fi lé orí ìjíròrò tí ó ṣáájú, fi hàn pé nígbà tí “ọwọ́ Serubabeli” bá ń parí iṣẹ́ náà, nígbà náà ni àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn yóò “mọ̀ pé Olúwa” ni ó “rán” Gabrieli, ẹni tí ń ru ìmọ́lẹ̀, “sọ́dọ̀” àwọn ènìyàn Ọlọ́run. Wọ́n yóò mọ ìlànà ìbánisọ̀rọ̀ ọ̀run náà tí í ṣe òtítọ́ àkọ́kọ́ tí a ṣàfihàn ní ìbáṣepọ̀ pẹ̀lú Ìfihàn Jésù Kristi. Láti kọ ìránṣẹ́ àti iṣẹ́ Serubabeli, ni láti kọ ìránṣẹ́ tí ó ti ọ̀dọ̀ Gabrieli wá, èyí tí ó gbà lọ́wọ́ Kristi, tí Òun náà sì gbà lọ́wọ́ Baba.

Then the two classes of worshippers are defined. One class “hath despised the day of small things?” The other class “shall rejoice” when they “shall see the plummet in the hand of Zerubbabel with those seven” who “are the eyes of the Lord, which run to and fro through the whole earth.” Those that despise the day of small things, are despising the historical work of William Miller as represented by the “plummet.” They are contrasted with those who rejoice when they see the “plummet” in the hands of Zerubbabel. Zechariah’s “plummet” is the building stone that produces a division. One class despises the “plummet,” for they refuse to see that the “plummet” in the hand of Zerubbabel is with “those seven.” The word “seven” that is with the “plummet,” is the same Hebrew word that is translated as “seven times” in Leviticus twenty-six.

Lẹ́yìn náà ni a túmọ̀ àwọn ẹ̀ka méjì ti àwọn olùjọsìn náà. Ẹ̀ka kan “ti kẹ́gàn ọjọ́ àwọn ohun kékeré?” Ẹ̀ka kejì yóò “yọ̀” nígbà tí wọ́n “yóò rí òkùn ìwọ̀n ní ọwọ́ Serubbábélì pẹ̀lú àwọn méje wọ̀nyí” tí “jẹ́ ojú Olúwa, tí ń sáré kiri káàkiri gbogbo ayé.” Àwọn tí ń kẹ́gàn ọjọ́ àwọn ohun kékeré, wọ́n ń kẹ́gàn iṣẹ́ ìtàn William Miller gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ “òkùn ìwọ̀n.” A fi wọ́n wé àwọn tí ń yọ̀ nígbà tí wọ́n rí “òkùn ìwọ̀n” náà ní ọwọ́ Serubbábélì. “Òkùn ìwọ̀n” Sakaraya ni òkúta ilé tí ń mú ìpínyà wá. Ẹ̀ka kan ń kẹ́gàn “òkùn ìwọ̀n,” nítorí wọ́n kọ̀ láti rí i pé “òkùn ìwọ̀n” náà ní ọwọ́ Serubbábélì wà pẹ̀lú “àwọn méje wọ̀nyí.” Ọ̀rọ̀ náà “méje” tí ó wà pẹ̀lú “òkùn ìwọ̀n,” ni ọ̀rọ̀ Heberu kan náà tí a túmọ̀ sí “àkókò méje” nínú Lefitiku ọdún méjìlélógún.

Then Zechariah repeats the fact that when he wakes up, he does not know who the two witnesses are. He therefore asks another time, “What are these two olive trees?” He repeats it again, questioning “What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?” And Gabriel emphasizes the question by once again answering Zechariah’s question with a question, “Knowest thou not what these be?” to which Zechariah answers, “No.” Gabriel then says “These are the two anointed ones, that stand by the Lord of the whole earth.”

Lẹ́yìn náà, Sekaráyà tún sọ òtítọ́ náà pé nígbà tí ó jí, kò mọ ẹni tí àwọn ẹlẹ́rìí méjì náà jẹ́. Nítorí náà, ó tún béèrè lẹ́ẹ̀kan sí i pé, “Kí ni àwọn igi ólífì méjì wọ̀nyí?” Ó sì tún un sọ lẹ́ẹ̀kansi, ní fífi ìbéèrè béèrè pé, “Kí ni àwọn ẹ̀ka igi ólífì méjì wọ̀nyí tí ó jẹ́ pé nípasẹ̀ àwọn paipu wúrà méjì náà ni wọ́n ti ń tú òróró wúrà náà jáde láti inú ara wọn?” Gabrieli sì tẹnumọ́ ìbéèrè náà nípa títún fi ìbéèrè dá ìbéèrè Sekaráyà lóhùn pé, “Ìwọ kò ha mọ ohun tí àwọn wọ̀nyí jẹ́ bí?” èyí tí Sekaráyà dáhùn sí pé, “Rárá.” Nígbà náà ni Gabrieli wí pé, “Àwọn wọ̀nyí ni àwọn ẹni-orí-mímọ́ méjì, tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé.”

The chapter begins with Gabriel awakening Zechariah out of his sleep. Zechariah therefore represents the virgins that are awakened at midnight, and when those virgins are awakened, they are represented as having an overwhelming burden to understand what the two witnesses of Revelation chapter eleven represent. All the books of the Bible meet and end in the book of Revelation. All the prophets agree with one another, for God is not the author of confusion. All the prophets are speaking more about the last days, than the days in which they lived.

Orí bẹ̀rẹ̀ pẹ̀lú bí Gébúrẹ́lì ṣe jí Sakaraya dìde kúrò nínú oorun rẹ̀. Nítorí náà, Sakaraya dúró fún àwọn wúńdíá tí a jí ní ọ̀gànjọ́ òru; àti nígbà tí a bá jí àwọn wúńdíá wọ̀nyí, a ṣàfihàn wọn gẹ́gẹ́ bí ẹni tí ẹrù líle tí ó pọ̀jù lọ wà lórí láti mọ ohun tí àwọn ẹlẹ́rìí méjèèjì inú Ìṣípayá orí kọkànlá dúró fún. Gbogbo àwọn ìwé inú Bíbélì pàdé ara wọn, wọ́n sì parí nínú ìwé Ìṣípayá. Gbogbo àwọn wòlíì fara mọ́ ara wọn, nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀. Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ.

Gabriel employs the Alpha and Omega principle by identifying that Zerubbabel will begin and end the work of building the temple. His work is represented as laying the foundation stone at the beginning and the headstone at the end. Zerubbabel represents the movement of the Millerites and the movement of Future for America.

Gabrieli lo ìlànà Alfa àti Omega nípa fífi hàn pé Serubabẹli yóò bẹ̀rẹ̀ iṣẹ́ kíkọ tẹ́ńpìlì náà, yóò sì parí i. A ṣàfihàn iṣẹ́ rẹ̀ gẹ́gẹ́ bí fífi òkúta ìpìlẹ̀ lélẹ̀ ní ìbẹ̀rẹ̀ àti òkúta orí ilé ní ìparí. Serubabẹli dúró fún ìṣísẹ̀ àwọn Millerite àti ìṣísẹ̀ Future for America.

What Gabriel presents to Zechariah is that the work of the Midnight Cry, whether in the movement of the first angel or in the movement of the third angel, is accomplished with the power of the Holy Spirit.

Ohun tí Gabrieli fi hàn Sakaraya ni pé iṣẹ́ Ẹkún Òru, yálà nínú ìṣípò àńgẹ́lì àkọ́kọ́ tàbí nínú ìṣípò àńgẹ́lì kẹta, ni a ṣe pẹ̀lú agbára Ẹ̀mí Mímọ́.

While they lay dead in the street, the world rejoiced over their dead bodies, but when they arose, the world then feared and they rejoiced. They rejoice because they see the plummet of those “seven times” in the hand of Zerubbabel. The plummet is the stone that is built upon, which separates the wise from the foolish.

Nígbà tí wọ́n wà ní òkú ní ojú pópó, ayé yọ̀ lórí òkú wọn; ṣùgbọ́n nígbà tí wọ́n jí dìde, ayé sì bẹ̀rù, àwọn náà sì yọ̀. Wọ́n yọ̀ nítorí wọ́n rí òjé ìwọ̀n àwọn “àkókò méje” náà ní ọwọ́ Serubbábélì. Òjé ìwọ̀n náà ni òkúta tí a kọ́ lé lórí, èyí tí ó ya àwọn ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn aṣiwèrè.

Zechariah does not say “the seven,” he says, “those seven.” They see both twenty-five hundred and twenty years of scattering. The word translated as “seven” is the same word that is translated as “seven times” in Leviticus twenty-six, and represents “the curse” of slavery that was brought upon both the northern and southern kingdoms of Israel. The book of Daniel identifies “those seven” as a first and a last indignation.

Sekariah kò sọ pé “àwọn méje,” ó sọ pé, “àwọn méje wọ̀nyẹn.” Wọ́n rí ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún ọdún méjìlélógún ti ìtúká. Ọ̀rọ̀ tí a túmọ̀ sí “méje” náà ni ọ̀rọ̀ kan náà tí a túmọ̀ sí “ìgbà méje” nínú Lefitiku ogún-ún àti mẹ́fà, ó sì ń ṣojú “èébú” ìrùsókè tí a mú wá sórí ìjọba àríwá àti ti gúúsù Israẹli. Ìwé Dáníẹ́lì fi “àwọn méje wọ̀nyẹn” hàn gẹ́gẹ́ bí ìbínú àkọ́kọ́ àti ìkẹyìn.

The foundation stone laid by William Miller was the “seven times,” and the headstone laid by the movement of the third angel is the “seven times.” Those that rejoice when they see “those seven” in the awakening of the Midnight Cry of the last days, will witness a division and separation of the precious and the vile. The precious will rejoice as they come into full unity, and the vile will find out too late that they have not the oil that has been coming down through the two golden pipes. The truth that causes the rejoicing for one class will be a stone of stumbling for the other class, though it was available to see for all that were willing to see.

Okuta ìpìlẹ̀ tí William Miller gbé kalẹ̀ ni “àwọn àkókò méje,” àti òkúta orí ilé tí ìṣísẹ̀ angẹli kẹta gbé kalẹ̀ ni “àwọn àkókò méje.” Àwọn tí yóò yọ̀ nígbà tí wọ́n bá rí “àwọn méje wọ̀nyí” nínú jíjí Ìkígbe Lálẹ́-Òru ti àwọn ọjọ́ ìkẹyìn, wọn yóò jẹ́rìí ìpínyà àti ìyàtọ̀ láàárín ohun iyebíye àti ohun asán. Àwọn iyebíye yóò yọ̀ bí wọ́n ṣe ń wọ inú ìṣọ̀kan pípé, àwọn asán sì yóò mọ̀ ní pẹ́ jù pé wọn kò ní òróró tí ó ti ń sọ̀kalẹ̀ láti inú àwọn paipu wúrà méjì náà. Òtítọ́ tí ń mú ìdùnnú wá fún ẹgbẹ́ kan yóò di òkúta ìkọ̀sẹ̀ fún ẹgbẹ́ kejì, bí ó tilẹ̀ jẹ́ pé ó wà níhìn-ín kí gbogbo àwọn tí ó ní ìfẹ́ láti rí lè rí i.

Just as the “seven times” became a test in the beginning in 1856, when Philadelphian Adventism transitioned unto Laodicean Adventism, the “seven times” is once again a test at the ending, right where Laodicean Adventism is transitioned unto Philadelphian Adventism. The test in the beginning was failed in 1863, with the rejection of the biblical doctrine of “seven times.” Those that fail the test at the ending in 2023, will do so for rejecting the experience demanded by the remedy identified by the “seven times” of Leviticus twenty-six.

Gẹ́gẹ́ bí “àkókò méje” ṣe di ìdánwò ní ìbẹ̀rẹ̀ ní ọdún 1856, nígbà tí Adventismu Filadẹlfia yí padà sí Adventismu Laodíkíà, bẹ́ẹ̀ ni “àkókò méje” tún di ìdánwò lẹ́ẹ̀kansi ní ìparí, gan-an ní ibi tí Adventismu Laodíkíà ti ń yí padà sí Adventismu Filadẹlfia. Ìdánwò náà ní ìbẹ̀rẹ̀ ni a kùnà sí ní ọdún 1863, pẹ̀lú ìkọ̀sílẹ̀ ẹ̀kọ́ Bíbélì ti “àkókò méje.” Àwọn tí yóò kùnà nínú ìdánwò náà ní ìparí ní ọdún 2023, yóò ṣe bẹ́ẹ̀ nítorí pé wọ́n kọ ìrírí tí ìtọ́jú tí “àkókò méje” ti Lefitiku ogún-mẹ́fà tọ́ka sí ń béèrè.

It was important to identify that the book of Daniel fully upholds the “seven times,” before we begin to consider the prophetic message of the first six chapters of the book of Daniel, for chapters four and five are about the “seven times,” and they identify the beginning and ending of the two horns of the earth beast of Revelation chapter thirteen.

Ó ṣe pàtàkì láti fi hàn pé ìwé Dáníẹ́lì fara mọ́ “àkókò méje” náà ní kíkún, kí a tó bẹ̀rẹ̀ sí í ronú lórí ìhìnrere àsọtẹ́lẹ̀ ti àwọn orí mẹ́fà àkọ́kọ́ nínú ìwé Dáníẹ́lì, nítorí pé orí kẹrin àti ìkarùn-ún jẹ́ nípa “àkókò méje” náà, wọ́n sì ń tọ́ka sí ìbẹ̀rẹ̀ àti òpin àwọn ìwo méjèèjì ti ẹranko ayé nínú Ìfihàn orí kẹtàlá.

We will begin our consideration of those first six chapters in the next article.

A ó bẹ̀rẹ̀ ìṣàkíyèsí wa nípa àwọn orí mẹ́fà àkọ́kọ́ wọ̀nyẹn nínú àpilẹ̀kọ tí ó kàn.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.

> “Ìmọ̀lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi pátápátá fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí létí bèbè Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ń ṣẹ ní ìsinsin yìí, gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò sì ṣẹ láìpẹ́.”

> “Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.

> “Kí a ronú nípa ipò orílẹ̀-èdè àwọn Júù nígbà tí a fi àwọn àsọtẹ́lẹ̀ Dáníẹ́lì fún wọn.

> “Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.

> “Ẹ jẹ́ kí a fi àkókò púpọ̀ sí i fún ìkẹ́kọ̀ọ́ Bibeli. A kò lóye ọ̀rọ̀ náà gẹ́gẹ́ bí ó ti yẹ kí a lóye rẹ̀. Ìwé Ìfihàn ṣí sílẹ̀ pẹ̀lú àṣẹ sí wa pé kí a lóye ìtọ́ni tí ó ní nínú rẹ̀. ‘Alábùkún-fún ni ẹni tí ń ka, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí,’ ni Ọlọ́run kéde, ‘tí wọ́n sì pa àwọn nǹkan wọ̀nyí mọ́ tí a kọ sínú rẹ̀: nítorí àkókò ti sún mọ́lé.’ Nígbà tí àwa gẹ́gẹ́ bí ènìyàn kan bá lóye ohun tí ìwé yìí túmọ̀ sí fún wa, a ó rí ìjìnlẹ̀ ìjíǹde ńlá kan láàárín wa. A kò tíì lóye àwọn ẹ̀kọ́ tí ó ń kọ́ ní kíkún, láìka àṣẹ tí a fi fún wa pé kí a wá a, kí a sì kẹ́kọ̀ọ́ rẹ̀.”

> “In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled.” Testimonies to Ministers, 113.

> “Ní àtẹ́yìnwá, àwọn olùkọ́ni ti sọ pé Dáníẹ́lì àti Ìṣípayá jẹ́ àwọn ìwé tí a fi èdìdì dì, àwọn ènìyàn sì ti yí kúrò lọ́dọ̀ wọn. Aṣọ ìbòjú tí àdììtú tí ó dàbí ẹni pé ó wà nínú rẹ̀ ti mú kí ọ̀pọ̀ ènìyàn má gbé e sókè, Ọlọ́run tìkára Rẹ̀ ti yọ ọ́ kúrò lórí àwọn apá wọ̀nyí ti ọ̀rọ̀ Rẹ̀. Orúkọ náà gan-an, ‘Ìṣípayá,’ tako gbólóhùn náà pé ìwé tí a fi èdìdì dì ni í ṣe. ‘Ìṣípayá’ túmọ̀ sí pé a ti ṣí ohun kan tí ó ṣe pàtàkì payá. Àwọn òtítọ́ inú ìwé yìí ni a kọ sí àwọn tí ń gbé ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. A dúró pẹ̀lú ìbòjú tí a ti yọ kúrò ní ibi mímọ́ ti àwọn ohun mímọ́. Kì í ṣe pé ká dúró níta. A gbọ́dọ̀ wọlé, kì í ṣe pẹ̀lú àwọn ìrònú aibikita, aláìbọ̀wọ̀, tàbí pẹ̀lú ìrìn àtẹgùn, ṣùgbọ́n pẹ̀lú ọ̀wọ̀ àti ìbẹ̀rù Ọlọ́run. A ń súnmọ́ àkókò náà nígbà tí àwọn àsọtẹ́lẹ̀ inú ìwé Ìṣípayá yóò ṣẹ.” Testimonies to Ministers, 113.

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