The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Ìṣàmúlò mẹ́ta ti Èlíjà ń tọ́ka sí ìròyìn náà, aṣojú ìròyìn náà, àti ìṣíkiri náà ní àkókò ìdájọ́ àṣẹ Ọlọ́run, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, tí ó sì ń bá a lọ títí di ìpipadé àkókò oore-ọ̀fẹ́. Ìdájọ́ àṣẹ náà ń pọ̀ sí i láti inú àkókò kan nínú èyí tí a ti da ìdájọ́ Ọlọ́run pọ̀ mọ́ àánú, títí dé àkókò nígbà tí a óò tú ìdájọ́ Rẹ̀ jáde láìsí àánú nínú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Ìṣàmúlò mẹ́ta ti ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà ń tọ́ka sí ìhìnrere náà, ojiṣẹ́ náà, àti ìṣísẹ̀ náà ní àkókò ìparí ìdájọ́ ìwádìí Ọlọ́run, èyí tí ń ṣàfihàn àkókò fífi èdìdì kan àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì. Àkókò náà parí ní òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, nígbà náà ni ìdájọ́ ìṣe-mímúṣẹ́ Ọlọ́run bẹ̀rẹ̀.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Johanu Oníbatisiti pèsè ọ̀nà sílẹ̀ fún Kristi, Ojiṣẹ́ Májẹ̀mú náà, kí Ó lè fi ìdí májẹ̀mú náà múlẹ̀ ní ìmúṣẹ Daniẹli orí kẹsàn-án, ẹsẹ̀ kẹtàlélógún. Nípa bẹ́ẹ̀, ó tún pèsè ọ̀nà sílẹ̀ fún Kristi kí Ó lè yára wá sí tẹ́ńpìlì Rẹ̀, kí Ó sì sọ àwọn ọmọ Lefi di mímọ́, èyí tí Ó ṣe ní ìbẹ̀rẹ̀ àti ní òpin iṣẹ́-ìránṣẹ́ Rẹ̀ tí ó pé ọdún mẹ́ta àtààbọ̀. Ìwẹ̀nùmọ́ tẹ́ńpìlì gidi náà jẹ́ ààmì iṣẹ́ Rẹ̀ ti ìwẹ̀nùmọ́ tẹ́ńpìlì ọkàn àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn ọmọ Lefi.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Iṣẹ́ gangan rẹ̀ ti ìwẹ̀nùmọ́ tẹ́ńpìlì jẹ́ ìmúṣẹ àsọtẹ́lẹ̀, àti nígbà tí Ó ṣe iṣẹ́ náà ní Jòhánù orí kejì, ẹsẹ̀ mẹ́tàlá sí méjìlélógún, Ẹ̀mí Mímọ́ darí àwọn ọmọ-ẹ̀yìn láti rántí àyọkà kan láti inú Májẹ̀mú Láéláé tí ó jẹ́ apá kan nínú iṣẹ́ rẹ̀ ti ìwẹ̀nùmọ́ àti ìmímọ́ kúrò nínú àwọn ọmọ-ẹ̀yìn gẹ́gẹ́ bí ìmúṣẹ Malaki mẹ́ta.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Nínú ìpínrọ̀ tí ó wà nínú Johanu, Kristi sọ̀rọ̀ pé nígbà tí a bá wó tẹ́ńpìlì ara Rẹ̀ lulẹ̀, Òun yóò tún un dìde ní ọjọ́ mẹ́ta. Ìbáṣepọ̀ náà pẹ̀lú àwọn Júù tí ń ṣe àríyànjiyàn fi kún un pé àtúnṣe tẹ́ńpìlì gidi náà tí Hẹ́rọ́dù ti ṣe, tí ó sì parí ní ọdún náà gan-an, ti gba ọdún mẹ́rìndínláàádọ́ta. Jésù ń wẹ àwọn ọmọ-ẹ̀yìn Rẹ̀ mọ́ nípasẹ̀ àpẹẹrẹ ọ̀kan nínú àwọn òfin tí ó ní í ṣe pẹ̀lú ọ̀rọ̀ àsọtẹ́lẹ̀ tí Jésù ti fi múlẹ̀ nínú Ọ̀rọ̀ Rẹ̀, nípasẹ̀ iṣẹ́ àwọn áńgẹ́lì, Ẹ̀mí Mímọ́, àti àwọn wòlíì.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Ó fi àpẹẹrẹ àsọtẹ́lẹ̀ hàn pé ohun gidi dúró fún ohun ti ẹ̀mí. Ó fi kọ́kọ́rọ́ àsọtẹ́lẹ̀ ti nọ́mbà “mẹ́rìndínlọ́gbọ̀n” kalẹ̀ gẹ́gẹ́ bí àmì tẹ́ńpìlì. “Mẹ́rìndínlọ́gbọ̀n” ni iye ọjọ́ tí Mósè wà lórí òkè, tí ó ń gba àwọn ìtọ́nisọ́nà fún tẹ́ńpìlì. “Mẹ́rìndínlọ́gbọ̀n” ni iye kromosomu tí ń dá tẹ́ńpìlì ènìyàn pọ̀. “Mẹ́rìndínlọ́gbọ̀n” ni iye ọdún (1798 sí 1844) tí a mú ṣẹ ní mímú tẹ́ńpìlì ti ẹ̀mí padàbọ̀sípò, èyí tí ẹ̀sìn kèfèrí ti tẹ̀ mọ́lẹ̀ tẹ́lẹ̀, tí ìjọ Pápá sì tún tẹ̀ síwájú.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
Ìwẹ̀nù ilé-ìjọsìn méjèèjì ní ààmì àpẹẹrẹ pé ọjọ́ mẹ́ta dọ́gba pẹ̀lú ọdún mẹ́rìndínlọ́gọ́rin. Ó ní ìlànà náà pé ohun gidi dúró fún ohun ti ẹ̀mí. Ó ṣojú fún ìmúṣẹ àti àsọtẹ́lẹ̀ ọ̀rọ̀ àsọtẹ́lẹ̀ pẹ̀lú. Ìwẹ̀nù méjèèjì náà ṣojú fún òtítọ́ kan tí ẹgbẹ́ kan kò lóye, tí a sì fi hàn fún ẹgbẹ́ mìíràn.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
Àwọn ìwẹ̀nùmọ́ méjèèjì ń tọ́ka sí àkókò kan nígbà tí a ti ba ìjọ Ọlọ́run jẹ́ títí dé ibi tí ó fi di “ìran panṣágà ti àwọn paramọ́lẹ̀,” tí wọ́n ń wá àmì, nígbà tí a ń ṣàlàyé àmì náà fún wọn ní tààràtà, nítorí àmì kan ṣoṣo tí a ó fi fún ni àmì ìparun tẹ́ńpìlì tí a tún gbé dìde ní ọjọ́ mẹ́ta.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
Ẹ̀yin ìran paramọlẹ, báwo ni ẹ̀yin, tí ẹ jẹ́ ẹni búburú, ṣe lè máa sọ ohun rere? nítorí láti inú àpọ̀jù ọkàn ni ẹnu ti ń sọ.... Nígbà náà ni àwọn kan nínú àwọn akọ̀wé àti àwọn Farisi dáhùn, wí pé, Olùkọ́, àwa fẹ́ rí àmì kan lọ́dọ̀ rẹ. Ṣùgbọ́n ó dáhùn, ó sì wí fún wọn pé, Ìran búburú àti panṣágà ni ń wá àmì; a kì yóò sì fi àmì kankan fún un, bí kò ṣe àmì wòlíì Jona: Nítorí gẹ́gẹ́ bí Jona ti wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ikùn ẹja ńlá; bẹ́ẹ̀ ni Ọmọ ènìyàn yóò wà ní ọjọ́ mẹ́ta àti òru mẹ́ta ní àárín ilẹ̀. Matteu 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Gbogbo àwọn ìṣísẹ̀ àsọtẹ́lẹ̀ wọ̀nyí ni a ṣojú nínú gbogbo ìmúṣẹ mẹ́ta ti Òjíṣẹ́ Májẹ̀mú tí ó fi ìṣàkíyèsí dé inú tẹ́ńpìlì Rẹ̀ lójijì, gẹ́gẹ́ bí Ó ti ṣe nínú Jòhánù orí kejì.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Àkókò Ìrékọjá àwọn Júù sì sún mọ́lé, Jesu sì gòkè lọ sí Jerusalẹmu. Ó sì rí nínú tẹ́ńpìlì àwọn tí ń ta màlúù, àti àgùntàn, àti àdàbà, àti àwọn olùpààrò owó tí wọ́n jókòó níbẹ̀. Nígbà tí ó sì fi àwọn okùn kéékèèké ṣe pàṣán, ó lé wọn gbogbo jáde kúrò nínú tẹ́ńpìlì, àti àwọn àgùntàn, àti àwọn màlúù; ó sì da owó àwọn olùpààrò náà sílẹ̀, ó sì ṣú àwọn tábìlì wọn wó. Ó sì wí fún àwọn tí ń ta àdàbà pé, Ẹ mú nǹkan wọ̀nyí kúrò níhìn-ín; ẹ má ṣe ilé Baba mi ní ilé ọjà. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì rántí pé a kọ ọ́ pé, Ìtara ilé rẹ ti jẹ mí run. Nígbà náà ni àwọn Júù dáhùn, wọ́n sì wí fún un pé, Àmì wo ni ìwọ fi hàn wá, níwọ̀n bí ìwọ ti ń ṣe nǹkan wọ̀nyí? Jesu dáhùn, ó sì wí fún wọn pé, Ẹ wó tẹ́ńpìlì yìí lulẹ̀, àti ní ọjọ́ mẹ́ta èmi yóò tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìndínlọ́gọ́rin ni a fi ń kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n òun ń sọ nípa tẹ́ńpìlì ara rẹ̀. Nígbà náà, nígbà tí ó jí dìde kúrò nínú òkú, àwọn ọmọ-ẹ̀yìn rẹ̀ rántí pé ó ti sọ èyí fún wọn; wọ́n sì gba Ìwé Mímọ́ gbọ́, àti ọ̀rọ̀ tí Jesu ti sọ. Johanu 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
A ń fẹ́ kí Òjíṣẹ́ Májẹ̀mú náà wẹ̀, kí ó sì tún sọ àwọn ọmọ Lefi di mímọ́ gẹ́gẹ́ bí “fádákà,” èyí tí ń ṣojú Ọ̀rọ̀ Ọlọ́run, àti “wúrà,” èyí tí ń ṣojú ìgbàgbọ́. Òjíṣẹ́ Májẹ̀mú náà yóò sọ àwọn ọmọ-ẹ̀yìn Rẹ̀ di mímọ́ nípa mímu “ìgbàgbọ́” wọn pọ̀ sí i nínú “ọ̀rọ̀” àsọtẹ́lẹ̀ Rẹ̀. A ṣe ọ̀rọ̀ àsọtẹ́lẹ̀ náà láti wẹ̀, ṣùgbọ́n pẹ̀lú láti yọ ẹ̀gbin kúrò. Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ máa ń ṣojú ìdánwò ní gbogbo ìgbà, ó sì jẹ́ nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ ni a ti ń yọ ẹ̀gbin kúrò lọ́dọ̀ àwọn ọmọ Lefi ní àkókò tí Ó bá fi ojijì wá sí tẹ́ńpìlì Rẹ̀.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“ ‘Ẹni tí ìfẹ́fùùfù rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ́ pápá ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó alikama Rẹ̀ sínú àká.’ Matteu 3:12. Èyí jẹ́ ọ̀kan nínú àwọn àkókò ìwẹ̀nùmọ́. Nípa àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò lọ́dọ̀ alikama. Nítorí pé wọ́n kún fún asán àti òdodo ara wọn jù láti gba ìbáwí, wọ́n sì ní ìfẹ́ ayé jù láti gba ìgbé ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀lọpọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kapernaumu. Nígbà tí a bá mú òtítọ́ dé ọkàn, wọ́n a rí i pé ìgbé ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n a rí àìní ìyípadà pípé nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìkó-ara-ẹni-sẹ́yìn náà ru. Nítorí náà ni wọ́n fi bínú nígbà tí a bá ṣí ẹ̀ṣẹ̀ wọn payá. Wọ́n lọ kúrò ní ìbínú-ọkàn, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jésù sílẹ̀, wọ́n ń kùn, pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè gbọ́ ọ?’ ” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Àwọn “ọkàn tí a dán wò” nínú “sinagọgu ní Kapernaumu,” kọ̀ láti lóye pé nígbà tí Kristi sọ fún wọn pé wọ́n gbọ́dọ̀ jẹ ẹran ara Rẹ̀, kí wọ́n sì mu ẹ̀jẹ̀ Rẹ̀, Ó ń lo ara Rẹ̀ gẹ́gẹ́ bí ara gidi láti fi sọ òtítọ́ ẹ̀mí kan. Òun náà gan-an ni àpẹẹrẹ àsọtẹ́lẹ̀ kan náà tí Ó ṣe nípa tẹ́ńpìlì nínú Johanu orí kejì. Nígbà tí a mọ ìlànà náà pé ohun gidi máa ń ṣáájú, ó sì ń ṣojú ohun ẹ̀mí, gẹ́gẹ́ bí “ọ̀rọ̀ líle” tí wọn kò fẹ́ “gbọ́,” wọ́n yí padà, wọn kò sì bá a rìn mọ́ láé. Èyí ṣẹlẹ̀ ní Johanu orí kẹfà, ẹsẹ̀ kẹrìndínlọ́gọ́ta (666), èyí tí ó ń ṣojú òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, èyí tí a fi October 22, 1844 ṣe àpẹẹrẹ rẹ̀, èyí tí agbelebu Kalfárì sì tún ṣe àpẹẹrẹ rẹ̀.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Láti ìgbà náà ni ọ̀pọ̀ nínú àwọn ọmọ-ẹ̀yìn rẹ̀ padà sẹ́yìn, wọn kò sì tún bá a rìn mọ́. Johanu 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Nínú orí kejì ìwé Jòhánù, Ẹ̀mí Mímọ́ ti darí ọkàn àwọn ọmọ-ẹ̀yìn sí “ìrántí” àsọtẹ́lẹ̀ tí ń ṣàpèjúwe ìtara Ọlọ́run, àti ọ̀rọ̀ náà “onítara” ni ọ̀rọ̀ kan náà pẹ̀lú “owú” nínú èdè Hébérù àti ti Gíríìkì méjèèjì.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Nítorí ìtara ilé rẹ ti pa mí run; àti ẹ̀gàn àwọn tí ń gàn ọ́ ti ṣubú lórí mi. Sáàmù 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Ìtara Ọlọ́run, èyí tí í ṣe owú Rẹ̀, dúró fún àbájọ àwòkọ́ṣe ìwà Ọlọ́run gẹ́gẹ́ bí Ọlọ́run aláowú, ẹni tí owú Rẹ̀ ń hàn sí ìran kẹta àti ìran kẹrin lórí àwọn tí ó kórìíra Rẹ̀. Nínú orí kejì ìwé Jòhánù, Ẹ̀mí Mímọ́ ń fi ìdí rẹ̀ múlẹ̀ pé ìwẹ̀nùmọ́ tí Oníṣẹ́-ìránṣẹ́ Májẹ̀mú ṣe ni ó ń ṣẹlẹ̀ ní ìran kẹrin àti ìran ìkẹyìn, bí ó tilẹ̀ jẹ́ pé àwọn kan láti inú ìran kẹta máa ń ṣì dúró nígbà tí ife ìran ìkẹyìn bá kún. Ìran náà jẹ́ ìran panṣágà ti àwọn paramọ́lẹ̀.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Mósè dúró fún ìran kẹrin, àti nígbà náà ni Mósè, ní àkókò ọjọ́ mẹ́rìndínláàádọ́ta, gba ìtọ́nisọ́nà nípa bí a ṣe máa kọ́ tẹ́ńpìlì náà. Ní àwọn ọjọ́ wọ̀nyẹn ni Ó ti gba òfin náà, èyí tí nínú òfin kejì fi hàn pé ìlara Ọlọ́run ni a ń fihàn nínú ìran kẹta àti ìran kẹrin.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Ó sì wí fún Ábúrámù pé, “Mò ó dájú pé irú-ọmọ rẹ yóò ṣe àlejò ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì sìn àwọn ènìyàn ibẹ̀; àwọn náà yóò sì pọ́n wọn lójú fún ọdún irinwó. Ṣùgbọ́n orílẹ̀-èdè náà pẹ̀lú, tí wọn yóò sìn, èmi yóò dá a lẹ́jọ́; lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀. Ìwọ náà yóò lọ sọ́dọ̀ àwọn baba rẹ ní àlàáfíà; a ó sì sin ọ ní ọjọ́ ogbó rere. Ṣùgbọ́n ní ìran kẹrin ni wọn yóò padà wá síhín-ín; nítorí àìṣòdodo àwọn Ámórì kò tíì pé.” Jẹ́nẹ́sísì 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Ní ìran ìkẹyìn Ísírẹ́lì àtijọ́, a kọ tẹ́ńpìlì ìjọ Kristẹni, èyí tí Pétérù pè ní “ilé ẹ̀mí.” Ní àkókò ìtàn náà, Ọlọ́run fi owú rẹ̀ hàn lẹ́ẹ̀mejì nígbà tí ó fi ìtara rẹ̀ wẹ tẹ́ńpìlì náà mọ́. Ní ọdún 1844, Ọlọ́run ti gbé tẹ́ńpìlì ẹ̀mí àwọn Millerites dìde, ó sì tún ti kọjá àwọn ènìyàn àyànfẹ́ àtijọ́. Nínú ìtàn náà, Òjíṣẹ́ Májẹ̀mú náà dé lójijì ní October 22, 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
A ti pèsè ìfarahàn rẹ̀ sílẹ̀ nípasẹ̀ iṣẹ́ ìránṣẹ́ William Miller. Bí àwọn Pùròtẹ́sítáǹtì àti àwọn ọmọ-ẹ̀yìn Miller ṣe ń sún mọ́ October 22, 1844, a dán ẹgbẹ́ méjì wò. Ìdánwò àwọn Pùròtẹ́sítáǹtì dé ní àkókò ìpin nígbà ìwáde áńgẹ́lì kìíní ní 1798. Lẹ́yìn tí a mú ìhìn-iṣẹ́ náà, tí ó yẹ kí ó “sọ àwọn ọmọ Lefi di mímọ́, kí ó sì wẹ̀ wọ́n mọ́́,” di ètò títẹ̀síwájú ní 1831, ìdánwò àwọn Pùròtẹ́sítáǹtì bẹ̀rẹ̀ nígbà tí a fi agbára fún ìhìn-iṣẹ́ áńgẹ́lì kìíní ní August 11, 1840. Ní April 19, 1844, àwọn Pùròtẹ́sítáǹtì kùnà nínú ìdánwò náà, wọ́n sì di àwọn ọmọbìnrin Babiloni.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Lẹ́yìn náà, áńgẹ́lì kejì dé, a sì dán ìgbàgbọ́ àwọn Mílàráìtì wò, a sì ṣe ìwẹ̀nùmọ́ àti ìwẹ̀nùkúrò. Nígbà tí a fi agbára fún ìhìn iṣẹ́ áńgẹ́lì kejì ní àpéjọ àgọ́ Exeter ní ọjọ́ kejìlá títí dé ọjọ́ kẹtàdínlógún oṣù August, a ṣe ìdánwò ìyapa àwọn Mílàráìtì, ìyẹn ìyàtọ̀ láàárín àwọn Mílàráìtì ọlọ́gbọ́n àti àwọn aṣiwèrè.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Ìyàtọ̀ láàárín àwọn ọlọ́gbọ́n àti àwọn aṣiwèrè ni òróró náà, èyí tí ó jẹ́ ìránṣẹ́ àsọtẹ́lẹ̀ ti Ẹkún Ọ̀ganjọ́. Nígbà tí áńgẹ́lì kẹta dé ní October 22, 1844, a ti kọ tẹ́ńpìlì náà sílẹ̀ (ní ọdún mẹ́rìndínláàádọ́rin). Ní àkókò náà ni Òjíṣẹ́ Májẹ̀mú náà wá sí tẹ́ńpìlì Rẹ̀ lójijì.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Wíwá Kristi gẹ́gẹ́ bí àlùfáà àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́ náà, tí a fihàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àtijọ́ Ọjọ́, gẹ́gẹ́ bí a ti gbékalẹ̀ rẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà; àti pé èyí ni a tún ṣàfihàn nípasẹ̀ wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Nígbà náà ni Òjíṣẹ́ Májẹ̀mú bẹ̀rẹ̀ iṣẹ́ Rẹ̀ ti ìwẹ̀nùmọ́ àti ìwẹ̀nùkúrò àwọn ọmọ-ẹ̀yìn Milla, tí a dá mọ̀ nínú Málákì orí kẹta gẹ́gẹ́ bí àwọn ọmọ Lefi.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jáde lọ láti pàdé Ọkọ-ìyàwó lábẹ́ àwọn ìfẹ̀rọ̀wérọ̀ áńgẹ́lì kìíní àti èkejì, kọ ìkẹta, ìyẹn ìfẹ̀rọ̀wérọ̀ ìdánwò ìkẹyìn tí a óò fi fún ayé; ipò irú bẹ́ẹ̀ ni a ó sì gbà nígbà tí a bá ṣe ìpè ìkẹyìn.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Ó yẹ kí a fi ìṣọ́ra kẹ́kọ̀ọ́ gbogbo àlàyé àkànṣe òwe yìí. A ń ṣàpẹẹrẹ wa bíi àwọn wúńdíá ọlọ́gbọ́n tàbí bíi àwọn wúńdíá òmùgọ̀.” Review and Herald, October 31, 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Nígbà tí a fi agbára fún ìhìnrere áńgẹ́lì kìíní ní August 11, 1840, ọ̀pọ̀lọpọ̀ ènìyàn darapọ̀ mọ́ ìṣísẹ̀ Millerite. Lẹ́yìn náà, ní April 19, 1844, ẹgbẹ́ ńlá kan fi ìṣísẹ̀ náà sílẹ̀. Ní October 22, 1844, ìwòye ìbílẹ̀ ni pé ó fẹ́rẹ̀ẹ́ jẹ́ ọgọ́rùn-ún [fifty] ọkàn tí wọ́n wọ̀, nípa ìgbàgbọ́, sínú Ibi Mímọ́ Jù Lọ. Tí a bá gbà pé iye náà jẹ́ ní ìwọ̀n ọgọ́rùn-ún [fifty] ọkàn tí ó kọ́kọ́ tẹ̀lé ìmọ́lẹ̀ áńgẹ́lì kẹta, kí ni ó túmọ̀ sí nígbà tí a bá sọ fún wa pé “ọ̀pọ̀” àwọn tí wọ́n ti gba ìhìnrere áńgẹ́lì kìíní àti èkejì, “kọ áńgẹ́lì kẹta, ìhìnrere ìdánwò ìkẹyìn yìí”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Ońṣẹ́ Májẹ̀mú náà lójijì wá sí tẹ́ńpìlì Rẹ̀, ó sì ṣí ìmọ́lẹ̀ ibi-mímọ́ ní ọ̀run àti ìhìnrere áńgẹ́lì kẹta fún àádọ́ta náà tí wọ́n tẹ̀lé lọ sínú ìrírí áńgẹ́lì kẹta, ṣùgbọ́n ní ìbẹ̀rẹ̀ wọ́n fọ́nká. Nígbà náà ìrẹ̀wẹ̀sì wọn tóbi ju ìrẹ̀wẹ̀sì àkọ́kọ́ lọ, bí ó tilẹ̀ jẹ́ pé a ti fi tọ́ wa létí láti ọ̀dọ̀ Sister White pé ìrẹ̀wẹ̀sì wọn kò tóbi tó ti àwọn ọmọ-ẹ̀yìn lẹ́yìn agbelebu.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Nínú àwọn ìtàn afiwéra méjèèjì, Kristi ṣí Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ sílẹ̀ fún àwọn tí ìrètí wọn ti bàjẹ́, àti pé ní ọdún 1850, Sister White sọ pé a fi hàn án pé nígbà náà ni Olúwa tún ń na ọwọ́ Rẹ̀ síwájú láti kó àwọn ènìyàn Rẹ̀ jọ.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Ní ọjọ́ kẹtàlélógún, oṣù September, [1850] Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba ìyókù àwọn ènìyàn rẹ̀ padà, àti pé a gbọ́dọ̀ mú ìsapá wa pọ̀ sí i ní àkókò ìkójọ yìí. Ní àkókò ìtúká, a lù Ísírẹ́lì, a sì fà á ya; ṣùgbọ́n nísinsin yìí ní àkókò ìkójọ, Ọlọ́run yóò wo àwọn ènìyàn rẹ̀ sàn, yóò sì dì wọ́n pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kálẹ̀ ní ipa kékeré péré, wọ́n ṣàṣeparí díẹ̀ péré tàbí kò sí nǹkan rárá; ṣùgbọ́n ní àkókò ìkójọ, nígbà tí Ọlọ́run ti gbé ọwọ́ rẹ̀ kalẹ̀ láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kálẹ̀ yóò ní ipa tí a pète fún wọn. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ohun ìtìjú kí ẹnikẹ́ni máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti ṣàkóso wa nísinsin yìí ní àkókò ìkójọ; nítorí bí Ọlọ́run kò bá ṣe ju èyí tí ó ṣe nígbà náà lọ fún wa nísinsin yìí, a kò ní lè kó Ísírẹ́lì jọ rárá. Ó ṣe pàtàkì gẹ́gẹ́ bí a ti ń wàásù òtítọ́ náà, bẹ́ẹ̀ ni kí a tẹ̀ ẹ́ jáde sínú ìwé ìròyìn kan.” Review and Herald, November 1, 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Ní agbelebu ni a ti tú àwọn ọmọ-ẹ̀yìn náà ká; nínú ìtàn náà sì, lẹ́yìn ọjọ́ mẹ́ta, Ó bẹ̀rẹ̀ sí í kó àwọn ọmọ-ẹ̀yìn Rẹ̀ tí a tú ká jọ. Ní ìwọ̀n ọdún mẹ́ta lẹ́yìn òpin ọdún 1844 ni Kristi bẹ̀rẹ̀ sí í kó agbo-ẹran Rẹ̀ tí a tú ká jọ. Nínú ìtàn náà, Ó darí àwọn ènìyàn Rẹ̀ láti bẹ̀rẹ̀ iṣẹ́ ìtẹ̀jáde, àti láti tẹ ìkejì nínú àwọn tábìlì méjì ti Hábákùkù, èyí tí a ṣe ní òpin ọdún 1850, lẹ́yìn náà ni a sì bẹ̀rẹ̀ sí í fi í tà nínú Review and Herald, ní Oṣù Kini ọdún 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Àtẹ̀ tí ọdún 1843 jẹ́ ìṣàfihàn ní ara ti ìfiranṣẹ́ náà tí ó wẹ tẹ́ńpìlì mọ́, èyí tí a gbé dìde nínú ìtàn àwọn ìfiranṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì. Pẹ̀lú dídé áńgẹ́lì kẹta, Ọlọ́run pinu láti parí iṣẹ́ Rẹ̀ kí Ó sì mú àwọn ènìyàn Rẹ̀ padà sí ilé; ṣùgbọ́n wọ́n ṣọ̀tẹ̀ gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì ti ṣe, nígbà náà ni a sì yàn fún Ísírẹ́lì ìgbàanì àti ti òde-òní láti máa rìn kiri nínú aginjù. Bí àwọn Adventist wọ̀nyí tí wọ́n ti kọ́kọ́ gba ìmọ́lẹ̀ áńgẹ́lì kẹta bá ti tẹ̀síwájú nípa ìgbàgbọ́, tí wọ́n sì ń ru ìṣàfihàn ní ara ti ìfiranṣẹ́ wọn, èyí tí í ṣe àtẹ̀ 1850, wọn ì bá ti mú kí ìpadàbọ̀ kejì Jesu dé, wọn sì bá ti lọ sí ilé. Ṣùgbọ́n a ti pinnu fún wọn láti tún ìtàn Jóṣúà àti Kálẹ́bù, àti ti àwọn amí-ìwádìí mẹ́wàá aláìṣòótọ́ ṣe.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Bí àwọn Adventist, lẹ́yìn ìdààmú ńlá náà ní ọdún 1844, bá ti di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì ti tẹ̀síwájú ní ìṣọ̀kan nínú ìtọ́sọ́nà ìpèsè tí Ọlọ́run ṣí sílẹ̀, nípa gbígba ìhìnrere angẹli kẹta náà àti nípa agbára Ẹ̀mí Mímọ́ kéde rẹ̀ fún ayé, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti ṣiṣẹ́ pọ̀ gidigidi pẹ̀lú ìsapá wọn, iṣẹ́ náà ì bá sì ti parí, Kristi sì ì bá ti dé tipẹ́tipẹ́ yìí láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀lé ìdààmú náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ advent fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni iṣẹ́ náà ṣe di ìdènà, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ara àwọn Adventist bá ti ṣọ̀kan lórí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jesu, ìtàn wa ì bá ti yàtọ̀ tó bẹ́ẹ̀ gẹ́gẹ́!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Johanu Oníbatisiti àti William Miller pèsè ọ̀nà fún Kristi láti wá lójijì kí ó sì sọ àwọn ènìyàn kan di mímọ́, àwọn tí yóò mú ìhìnrere ìgbàlà lọ, lábẹ́ agbára Ẹ̀mí Mímọ́, sí gbogbo ayé. Àwọn ọmọ-ẹ̀yìn Kristi ṣe iṣẹ́ tí a yàn fún wọn, ṣùgbọ́n ìbẹ̀rẹ̀ Adventism kò ṣe bẹ́ẹ̀. Ní ọdún 1856 wọ́n ti ṣubú sínú ipò Laodicea, wọ́n kọ̀ láti gba ìmọ́lẹ̀ tí ó gòkè sí i ti “àkókò méje,” àti ní ọdún 1863 wọ́n bẹ̀rẹ̀ ìlànà ìṣọ̀tẹ̀ tí ń burú sí i títí dé òfin ọjọ́ Àìkú tí ó súnmọ́. Ìṣọ̀tẹ̀ ọdún 1863 ni a fi ìṣọ̀tẹ̀ àwọn amí mẹ́wàá ṣàpẹẹrẹ rẹ̀. Ní òpin ọdún mẹ́rìnlélógójì ìrìnàjò kiri ní aginjù, a mú Ísírẹ́lì àtijọ́ padà wá sí ìdánwò kan náà, nípa bẹ́ẹ̀ a sì fi àpẹẹrẹ hàn nípa bí a ṣe ń mú Ísírẹ́lì òde òní padà wá sí ìdánwò ìbẹ̀rẹ̀ náà.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Ìṣọ̀tẹ̀ àwọn aṣámí mẹ́wàá ní Kadeṣi ni a tún ṣe ní Kadeṣi ní ogójì ọdún lẹ́yìn náà. Ìṣọ̀tẹ̀ àwọn aṣámí mẹ́wàá tí ó fa ogójì ọdún ìrìnàjò kiri ní aginjù, tí ó dúró fún ìṣọ̀tẹ̀ ọdún 1863, nígbà tí Ísírẹ́lì òde-òní mú ìrìnàjò kiri tiwọn wá nínú aginjù Laodíṣíà. Ní òpin ogójì ọdún náà ni a tún mú Ísírẹ́lì ìgbàanì padà wá sí Kadeṣi, nípa bẹ́ẹ̀ ń fi hàn pé ìdánwò tí ó wẹ Míllẹ́ráìtì Adventism mọ́ ní ìṣọ̀tẹ̀ ọdún 1863, ni a ó tún ṣe nígbà tí Òjíṣẹ́ Májẹ̀mú náà yóò tún dé sí tẹ́ńpìlì Rẹ̀ lójijì lẹ́ẹ̀kan sí i.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó kàn.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Nínú ìṣẹ́gun Gílíádì àti Báṣánì, ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n rántí àwọn ìṣẹ̀lẹ̀ tí ó fẹ́rẹ̀ẹ́ jẹ́ ọdún mẹ́rìnlélógójì sẹ́yìn tí, ní Kádéṣì, ti dá Ísírẹ́lì lẹ́bi sí ìrìn-àjò pípẹ́ nínú aginjù. Wọ́n rí i pé ìròyìn àwọn aṣàwákiri nípa Ilẹ̀ Ìlérí náà jẹ́ òtítọ́ ní ọ̀pọ̀lọpọ̀ ọ̀nà. Àwọn ìlú náà ní ògiri, wọ́n sì tóbi gidigidi, àwọn òmìrán sì ni wọ́n ń gbé inú wọn, ní ìfiwéra pẹ̀lú àwọn tí Hébérù jẹ́ arara lásán. Ṣùgbọ́n ní báyìí wọ́n lè rí i pé àṣìṣe apanirun ti àwọn baba wọn ni pé wọ́n kò gbẹ́kẹ̀lé agbára Ọlọ́run. Èyí nìkan ni ó dènà wọ́n kúrò nínú lílọ wọ Ilẹ̀ rere náà lẹ́sẹ̀kẹsẹ̀.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Nígbà tí wọ́n wà ní ìgbà àkọ́kọ́ tí wọ́n ń pèsè láti wọ Kénáánì, ìṣètò náà ní ìṣòro kékeré jù báyìí lọ. Ọlọ́run ti ṣèlérí fún àwọn ènìyàn Rẹ̀ pé bí wọ́n bá gbọ́ ohùn Rẹ̀, Òun yóò lọ níwájú wọn, yóò sì jà fún wọn; Òun yóò sì tún rán àwọn àdánnà wá láti lé àwọn olùgbé ilẹ̀ náà jáde. Kì í ṣe pé a ti ru ìbẹ̀rù àwọn orílẹ̀-èdè náà sókè ní gbogbogbòò, kò sì tí ì sí ìmúrasílẹ̀ púpọ̀ tí a ṣe láti dojú kọ ìlọsíwájú wọn. Ṣùgbọ́n nígbà tí Olúwa báyìí pa fún Ísírẹ́lì láṣẹ láti máa lọ síwájú, wọ́n ní láti tẹ̀ síwájú lòdì sí àwọn ọ̀tá tí wọ́n wà lójúfò, tí wọ́n sì lágbára, wọ́n sì ní láti bá àwọn ọmọ-ogun ńlá tí a ti kọ́ ní ìdánilẹ́kọ̀ọ́ dáradára jà, àwọn tí wọ́n ti ń pèsè láti dojú kọ bí wọ́n ṣe ń súnmọ́.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Nínú ìjà wọn pẹ̀lú Og àti Sihoni, a mú àwọn ènìyàn náà wá sí àdánwò kan náà tí àwọn baba wọn ti kùnà lọ́nà tí ó ṣe kedere lábẹ́ rẹ̀. Ṣùgbọ́n ìdánwò náà nísinsìnyí le gan-an ju ìgbà tí Ọlọ́run ti pàṣẹ fún Ísírẹ́lì láti máa tẹ̀síwájú lọ. Àwọn ìṣòro tí ó wà ní ọ̀nà wọn ti pọ̀ sí i gidigidi láti ìgbà tí wọ́n kọ̀ láti tẹ̀síwájú nígbà tí a ti pàṣẹ fún wọn láti ṣe bẹ́ẹ̀ ní orúkọ Oluwa. Báyìí ni Ọlọ́run ṣì ń dán àwọn ènìyàn Rẹ̀ wò. Àti pé bí wọ́n bá kùnà láti fara da ìdánwò náà, Ó tún mú wọn padà sí ibi kan náà, àti ní ìgbà kejì, ìdánwò náà yóò sún mọ́ wọn sí i, yóò sì le ju èyí tí ó ṣáájú lọ. Èyí ń bá a lọ títí wọn yóò fi gba àdánwò náà kọjá, tàbí, bí wọ́n bá ṣì jẹ́ ọlọ̀tẹ̀, Ọlọ́run yóò yọ ìmọ́lẹ̀ Rẹ̀ kúrò lọ́dọ̀ wọn, yóò sì fi wọ́n sílẹ̀ nínú òkùnkùn.” Patriarchs and Prophets, 436, 437.