We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.
A ń fi ìlànà àsọtẹ́lẹ̀ náà kalẹ̀ tí Kìnnìún ẹ̀yà Júdà fi dá mọ̀ nínú iṣẹ́ Rẹ̀ ti ṣíṣí ìdìdì àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Dáníẹ́lì mọ́kànlá, ní “àkókò òpin,” ní ọdún 1989, nígbà tí a gbá Soviet Union kúrò nípa ìbáṣepọ̀ àṣírí kan láàárín Ronald Reagan àti póòpù ti Róòmù. A ti fi hàn pé àwọn ìlò mẹ́tẹ̀ẹ̀ta ti Róòmù àti ìṣubú Bábílónì ń dá obìnrin náà àti ẹranko tí ó gùn lé, tí ó sì ń jọba lórí rẹ̀, mọ̀ nínú Ìfihàn mẹ́tàlá.
The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.
Àwòrán obìnrin náà àti ẹranko náà nínú orí kẹtàdínlógún àti kejìdínlógún ń fi ìdájọ́ tó ń tẹ̀síwájú hàn, èyí tí Ọlọ́run mú wá sórí Bábílónì Òde-Òní, tí ó bẹ̀rẹ̀ láti òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, tí ó sì ń bá a lọ títí Míkáẹ́lì yóò fi dìde, ìdánwò ènìyàn sì yóò parí. Àkókò náà ń samisi apá àkọ́kọ́ ti Ìdájọ́ Ìmúṣẹ́ Ọlọ́run, èyí tí a ń parí pẹ̀lú àdàpọ̀ àánú Rẹ̀. Lẹ́yìn náà, pẹ̀lú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, kò sí àánú kankan tí a dá pọ̀ mọ́ àwọn ìdájọ́ Rẹ̀. A tún ti fa àwọn ìpele méjèèjì yìí jáde nínú Ìdájọ́ Ìṣàwárí, tí ó bẹ̀rẹ̀ ní October 22, 1844. Ìdájọ́ ìṣàwárí bẹ̀rẹ̀ pẹ̀lú ìṣàwárí àti ìdájọ́ àwọn òkú, àti ní September 11, 2001, ìdájọ́ ìṣàwárí àwọn alààyè bẹ̀rẹ̀.
The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.
Ìdájọ́ àwọn alààyè pẹ̀lú ni a pín sí àkókò méjì, èyí àkọ́kọ́ sì bẹ̀rẹ̀ ní September 11, 2001, pẹ̀lú ìwádìí àti ìdájọ́ àwọn tí wọ́n jẹ́ olùdíje láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà, nítorí ìdájọ́ bẹ̀rẹ̀ láti inú ilé Ọlọ́run. Ìdájọ́ ìwádìí ti àwọn òkú ni a ṣe lórí àwọn nìkan tí orúkọ wọn ti, ní àkókò kan nínú ìgbésí-ayé wọn, jẹ́ àkọsílẹ̀ sínú ìwé ìyè. Nígbà náà ni a fiwéra àwọn orúkọ àwọn òkú tí a ti kọ sílẹ̀ tí a sì ti forúkọsílẹ̀ pẹ̀lú ìwé àwọn ẹ̀ṣẹ̀. Bí wọ́n bá ní àwọn ẹ̀ṣẹ̀ tí wọn kò jẹ́wọ́, a yọ orúkọ wọn kúrò nínú ìwé ìyè. A ṣe àfihàn ìdájọ́ ìwádìí ti àwọn Alààyè gẹ́gẹ́ bí èyí tí ó bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, nígbà tí kò sí ìdí kankan fún àfikún ìtókasí bẹ́ẹ̀ nínú ìdájọ́ ìwádìí ti àwọn òkú.
In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.
Nínú ìdájọ́ ìwádìí ti àwọn alààyè, Ọ̀rọ̀ Ọlọ́run fara balẹ̀ sọ pé ìdájọ́ náà, ní àkókò fífi èdìdì sí àwọn ọgọ́rùn-ún kan àti ẹgbàá mẹ́rìnlélógójì, bẹ̀rẹ̀ ní Jerusalẹmu, èyí tí í ṣe ìjọ Ọlọ́run. Bíbélì sì fi ẹlẹ́rìí taara kejì hàn sí òtítọ́ yìí.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Nítorí àkókò náà ti dé tí ìdájọ́ yóò bẹ̀rẹ̀ ní ilé Ọlọ́run; bí ó bá sì ti bẹ̀rẹ̀ ní ọ̀dọ̀ wa kọ́, kí ni òpin àwọn tí kò ṣègbọràn sí ìhìnrere Ọlọ́run yóò jẹ? 1 Peteru 4:17.
The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.
Ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní Jerusalẹmu, ilé Ọlọ́run, ó sì wà ní àkókò pàtó kan tí ìdájọ́ náà ti bẹ̀rẹ̀. Ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní Jerusalẹmu nígbà tí àpò ìnki ti akòwé bá kọjá ní Jerusalẹmu tí ó sì fi àmì lé àwọn ọkùnrin àti àwọn obìnrin tí ń kérora tí wọ́n sì ń sunkún nítorí àwọn ìríra tí a ń ṣe nínú ìjọ àti pẹ̀lú ní ilẹ̀ náà.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Ẹgbẹ́ tí kò gbọ́ràn sí ìhìnrere ni a fi hàn nínú Ìfihàn orí keje gẹ́gẹ́ bí ìyàtọ̀ sí ẹgbẹ̀rún mẹ́rìndínlógójì [144,000], níbi tí Johanu ti pè wọ́n ní ọ̀pọ̀ ènìyàn púpọ̀. Ọ̀pọ̀ ènìyàn púpọ̀ náà dúró fún ẹgbẹ́ àwọn ọkàn alààyè tí a ń ṣe ìdájọ́ wọn ní àkókò ìdájọ́ àwọn alààyè, àwọn tí kò tíì gbọ́ràn ní kíkún sí òfin Ọlọ́run, nítorí wọ́n ti ń jọ́sìn ní ọjọ́ oòrùn ti póòpù. Ní òfin Sunday tí yóò ṣẹ̀ṣẹ̀ dé ní orílẹ̀-èdè Amẹ́ríkà, àwọn tí angẹli tí ó ní kàkàkí ìkọ̀wé ti fi èdìdì dì ní Ìsíkíẹ́lì orí kẹsàn-án, èyí tí ó tún jẹ́ ìdìdì Ìfihàn orí keje, ni a ó gbé sókè gẹ́gẹ́ bí àsíá. Nígbà náà ni a ó mú àwọn tí kò sìn gbọ́ràn sí ìhìnrere nísinsin yìí jìyà ojúṣe fún Sábáàtì ọjọ́ keje.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Ṣùgbọ́n àwọn Kristẹni ìran àtijọ́ máa ń pa Ọjọ́ Àìkú mọ́, ní ìrò pé nípa bẹ́ẹ̀ wọn ń pa Sábá Bíbélì mọ́; àti pé nísinsìnyí pẹ̀lú, àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, títí kan ìjọpọ̀ Roman Kátólíìkì pẹ̀lú, tí wọ́n fi tọkàntọkàn gbàgbọ́ pé Ọjọ́ Àìkú ni Sábá tí Ọlọ́run ti yàn. Ọlọ́run ń gba ìtọ́kàntọ́kàn ète wọn àti ìwà pípé wọn níwájú Rẹ̀. Ṣùgbọ́n nígbà tí pípa Ọjọ́ Àìkú mọ́ bá di ohun tí òfin yóò fi múlẹ̀, tí a sì bá ti mú ayé lóye nípa ojúṣe Sábá tòótọ́, nígbà náà, ẹnikẹ́ni tí yóò rú àṣẹ Ọlọ́run láti ṣègbọràn sí ìlànà kan tí kò ní àṣẹ tí ó ga ju ti Róòmù lọ, yóò, nípa bẹ́ẹ̀, bu ọlá fún popery ju Ọlọ́run lọ. Ó ń san ọlá ìbòwọ̀ fún Róòmù àti fún agbára tí ń fi òfin múlẹ̀ lórí ètò tí Róòmù ti pàṣẹ. Ó ń jọ́sìn ẹranko náà àti àwòrán rẹ̀. Bí àwọn ènìyàn bá sì ṣe kọ́ ilé-iṣẹ́ tí Ọlọ́run ti sọ pé ó jẹ́ àmì àṣẹ Rẹ̀ sílẹ̀ nígbà náà, tí wọ́n sì bọlá fún dípò rẹ̀ fún ohun tí Róòmù ti yàn gẹ́gẹ́ bí àmi ọlá-àṣẹ gíga tirẹ̀, nípa bẹ́ẹ̀ wọn yóò gba àmì ìfaramọ́ sí Róòmù—‘àmì ẹranko náà.’ Kì í sì í ṣe títí di ìgbà tí a bá ti fi ọ̀ràn náà hàn kedere báyìí fún àwọn ènìyàn, tí a sì mú wọn dé ibi yíyan láàárín àwọn àṣẹ Ọlọ́run àti àwọn àṣẹ ènìyàn, ni àwọn tí ń bá a lọ nínú ìrúfin yóò fi gba ‘àmì ẹranko náà.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Àmi àwọn ẹni tí a fi èdìdì dì ni ẹni tí ń pe àwọn tí kò gbọ́ràn sí ìhìnrere wọ inú ìgbọ́ràn.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Àti ní ọjọ́ náà gbòǹgbò Jésè yóò wà, èyí tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Kèfèrí yóò sì máa wá a: ìsinmi rẹ̀ yóò sì jẹ́ ológo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti tún gba àjẹkù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́kù padà láti Ásíríà, àti láti Íjíbítì, àti láti Pátírósì, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù òkun. Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni-ìsọ̀tẹ́lẹ̀ Ísírẹ́lì jọ, yóò sì kó àwọn tí a fọ́n ká kiri ti Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:10–12.
Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.
Àwọn tí kò gbọ́ràn sí ìhìnrere ní àkókò yìí ni a ń dá lẹ́jọ́ nígbà tí wọ́n ṣì wà láàyè, ṣùgbọ́n ìdájọ́ wọn gbọ́dọ̀ tẹ̀ lé ìdájọ́ ìwádìí ti àwọn alààyè ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rùn-ún [144,000], nítorí pé nípasẹ̀ rírí àwọn ọkùnrin àti àwọn obìnrin tí wọ́n ní èdìdì Ọlọ́run nìkan ni a lè kìlọ̀ fún wọn ní àkókò wàhálà òfin ọjọ́ Àìkú tí yóò dé láìpẹ́.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú nípa ẹ̀ṣẹ̀, nípa òdodo àti nípa ìdájọ́. Ọ̀nà kan ṣoṣo tí a lè fi kìlọ̀ fún ayé ni nípa ríran àwọn tí wọ́n gbà òtítọ́ gbọ́ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà lórí àwọn ìlànà gíga àti mímọ́, tí wọ́n sì ń fi hàn ní ìtumọ̀ gíga, tí ó gbéga, ìlà ìyàtọ̀ láàárín àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti àwọn tí ń tẹ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìmímọ́ Ẹ̀mí ń tọ́ka sí ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run, àti àwọn tí ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn kedere ohun tí àmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ń bá a lọ láti ka ọjọ́ yìí sí mímọ́, ń rú àfọwọ́sí ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti òfin padà.” Bible Training School, December 1, 1903.
The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.
Ìdájọ́ ìmúṣẹ, níbi tí iṣẹ́ Élíjà kẹta ti ń ṣẹ, bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí yóò súnmọ́ dé láìpẹ́. Àkókò méjì ni ó jẹ́; ní àkókò kìn-ín-ní, a dá ìdájọ́ Ọlọ́run pọ̀ mọ́ àánú fún àwọn tí kò tíì ṣègbọràn sí ìhìn rere ní báyìí, lẹ́yìn náà sì ni àjàkálẹ̀-arùn méje ìkẹyìn tí a tú jáde láìsí àánú tẹ̀lé e.
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Àkókò ìdánwò kò ní tẹ̀síwájú pẹ́ mọ́. Ní báyìí ni Ọlọ́run ń yọ ọwọ́ ìdènà rẹ̀ kúrò lórí ayé. Ó ti pẹ́ tí ó ti ń bá àwọn ọkùnrin àti àwọn obìnrin sọ̀rọ̀ nípasẹ̀ iṣẹ́ Ẹ̀mí Mímọ́ rẹ̀; ṣùgbọ́n wọn kò fetí sí ìpè náà. Ní báyìí, ó ń bá àwọn ènìyàn rẹ̀, àti ayé, sọ̀rọ̀ nípasẹ̀ àwọn ìdájọ́ rẹ̀. Àkókò àwọn ìdájọ́ wọ̀nyí jẹ́ àkókò àánú fún àwọn tí kò tíì ní àǹfààní láti mọ ohun tí í ṣe òtítọ́. Pẹ̀lú ìfẹ̀ inú rere ni Olúwa yóò wo wọn. Ọkàn àánú rẹ̀ ti ní ìfọwọ́kàn; ọwọ́ rẹ̀ sì ṣì nà síta láti gbàlà. Ọ̀pọ̀lọpọ̀ ènìyàn ni a óò gba wọ inú agbo ààbò, àwọn tí yóò gbọ́ òtítọ́ ní ìgbà àkọ́kọ́ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Review and Herald, November 22, 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Àwọn tí kò gbọ́ràn sí ìhìnrere ni “àwọn àgùntàn mìíràn” náà, tí Jésù ṣe ìlérí pé òun yóò pè, wọ́n yóò sì gbọ́ ohùn Rẹ̀ nígbà tí Ó bá pè wọ́n.
And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.
“Mo sì ní àwọn àgùntàn mìíràn, tí kì í ṣe ti agbo yìí: àwọn wọ̀nyí pẹ̀lú ni mo gbọ́dọ̀ mú wá, wọn yóò sì gbọ́ ohùn mi; agbo kan yóò sì wà, àti olùṣọ́-àgùntàn kan.” Johanu 10:16.
The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.
“ohùn” tí wọ́n gbọ́ ni “ohùn” kejì nínú Ìfihàn orí kejìdínlógún, èyí tí ń ké sókè pẹ̀lú agbára nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nígbà tí ìdájọ́ àgbèrè ńlá náà di ìlọ́po méjì, nítorí ó ti kún ife àdánwò ẹ̀ṣẹ̀ rẹ̀ tán.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Wòlíì náà wí pé, “Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn alágbára, ní wí pé, Bábílónì ńlá ti ṣubú, ó ṣubú, ó sì di ibùjókòó àwọn ẹ̀mí èṣù” (Ìfihàn 18:1, 2). Èyí ni ìhìn kan náà tí a fi fún angẹli kejì. Bábílónì ti ṣubú, “nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀” (Ìfihàn 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀ ni. Ó ti fi ọjọ́ ìsinmi èké fún ayé ní ipò Ọjọ́ Ìsinmi ti àṣẹ kẹrin, ó sì tún irọ́ náà sọ tí Sátánì kọ́kọ́ sọ fún Éfà ní Édẹ́nì—àìkú àdánidá ti ọkàn. Ọ̀pọ̀ àṣìṣe tó jọ irú wọn ni ó ti tan káàkiri ní ibi gbogbo, “ní kíkọ́ni ní ẹ̀kọ́ gẹ́gẹ́ bí àṣẹ ènìyàn” (Mátíù 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú ìbàjẹ́ àìmọ́tótó ìbàjẹ́-mímọ́ rẹ̀. Láàárín àwọn ìṣe ìkẹyìn iṣẹ́ ìránṣẹ́ Rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì náà ní ìgbà kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì ọ̀tọ̀ọ̀tọ̀ sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ti ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn Mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí àwọn ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àwọn ìwà-buburu rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 2, 118.
At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.
Nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, ìdájọ́ ìṣàkóso tó ń tẹ̀ síwájú sórí Bábílónì Òde-Òní bẹ̀rẹ̀, àti àkókò ìkẹyìn ìdájọ́ àwọn alààyè sì bẹ̀rẹ̀ bí àwọn ìdájọ́ méjèèjì ṣe bo ara wọn. Ojíṣẹ́ kẹta tí ń pèsè ọ̀nà sílẹ̀ fún iṣẹ́ Ojíṣẹ́ Májẹ̀mú náà dúró fún iṣẹ́ náà ní àkókò ìdájọ́ àwọn alààyè tí ó bẹ̀rẹ̀ ní September 11, 2001, tí ó sì parí nígbà tí ẹni ìkẹyìn nínú àwọn tí kò tíì gbọ́ràn sí ìhìnrere ní àkókò yìí bá gbọ́ ohùn kejì ti Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n, tí wọ́n sì jáde kúrò ní Bábílónì. Iṣẹ́ náà ń ṣàfihàn ìwẹ̀nùmọ́ àti ìmímọ́ tẹ́ńpìlì ẹgbẹ̀rún mẹ́rìnlélógójì náà ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ ojíṣẹ́ tí ń pèsè ọ̀nà sílẹ̀, lẹ́yìn náà sì ni ìwẹ̀nùmọ́ àti ìmímọ́ tẹ́ńpìlì ogunlọ́gọ̀ ènìyàn púpọ̀ ní ìparí iṣẹ́-ìránṣẹ́ ojíṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojíṣẹ́ Májẹ̀mú náà.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Nígbà òfin Ọjọ́ Àìkú tí yóò súnmọ́ dé báyìí, ìfarahàn agbára Ọlọ́run tí ó ṣẹlẹ̀ ní Pẹ́ńtẹ́kọ́sítì ni a tún ṣe.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .
“Kò sí ẹnìkan nínú wa tí yóò gba èdìdì Ọlọ́run láéláé nígbà tí ìwà wa ṣì ní àbàwọ́n kan tàbí àbààwọ́n kankan lórí rẹ̀. A fi í sílẹ̀ lọ́wọ́ wa láti tún àwọn àbùkù inú ìwà wa ṣe, láti wẹ téńpìlì ọkàn kúrò nínú gbogbo ẹ̀gbin. Nígbà náà ni òjò àìpẹ́ yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ṣe rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì....”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.
“Kí ni ẹ̀yin ń ṣe, ẹ̀yin ará, nínú iṣẹ́ ńlá ìmúrasílẹ̀? Àwọn tí wọ́n ń darapọ̀ mọ́ ayé ń gba àwòrán ayé, wọ́n sì ń múra sílẹ̀ fún ààmì ẹranko náà. Àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń sọ ọkàn wọn di mímọ́ nípa ìgbọràn sí òtítọ́—àwọn wọ̀nyí ni wọ́n ń gba àwòrán ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run lórí iwájú wọn. Nígbà tí àṣẹ náà bá jáde, tí a sì ti fi ààmì náà kàn án, ìwà wọn yóò dúró ní mímọ́ àti láìlábàwọ́n títí láé.” Testimonies, ìdìpọ̀ 5, 214, 216.
It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.
Níhìn-ín ni ẹnìkan lè kọsẹ̀ lórí ohun tí ó dàbí àìbámu kan nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ náà, bí ó tilẹ̀ jẹ́ pé kò pọn dandan kí ó ṣe bẹ́ẹ̀. Ní Pẹ́ńtẹ́kọ́sì ní àkókò àwọn ọmọ-ẹ̀yìn, iṣẹ́ ìránṣẹ́ tí a fi agbára fún ni a kò gbé lọ sí ọ̀dọ̀ àwọn Kèfèrí, èyí tí í ṣe àwọn tí kò gbọ́ràn sí ìhìnrere ní ìgbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìṣẹ́ ìránṣẹ́ tí a fi agbára fún ní Pẹ́ńtẹ́kọ́sì ni a gbé lọ sí ọ̀dọ̀ Ísírẹ́lì ìgbàanì, àwọn tí, fún ọdún mẹ́ta àtààbọ̀ míràn, ṣì wà nínú àkókò ìdánwò ìkẹyìn wọn.
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.
A ti pinnu ọ̀sẹ̀ mẹ́ẹ̀dọ́gọ́rin lé àwọn ènìyàn rẹ àti lé ìlú mímọ́ rẹ, láti parí ìrékọjá, àti láti mú òpin wá sí ẹ̀ṣẹ̀, àti láti ṣe ìtùnú fún àìṣòdodo, àti láti mú òdodo àìnípẹ̀kun wá, àti láti fi èdìdì lé ìran àti àsọtẹ́lẹ̀, àti láti fi òróró yàn Ẹni Mímọ́ Jùlọ. Danieli 9:24.
The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.
Ìhìn-rere tí a fi agbára fún ní Pẹ́ńtẹ́kọ́sítì ni a kò ní gbé lọ sí ọ̀dọ̀ àwọn tí kò ṣègbọràn sí ìhìn-rere náà títí di ìgbà tí wọ́n sọ Stéfánù ní òkúta pa ní ọdún 34. Arabinrin White sábà máa ń tọ́ka sí òtítọ́ yìí.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Nígbà náà, angẹli náà wí pé, ‘Yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan [ọdún méje].’ Fún ọdún méje lẹ́yìn tí Olùgbàlà bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀, a ní láti máa wàásù ìhìn rere ní pàtàkì fún àwọn Júù; fún ọdún mẹ́ta àtààbọ̀ nípasẹ̀ Kristi fúnra Rẹ̀; lẹ́yìn náà sì nípasẹ̀ àwọn aposteli. ‘Ní àárín ọ̀sẹ̀ náà ni Yóò mú kí ẹbọ àti ọrẹ dákẹ́.’ Danieli 9:27. Ní ìgbà ìrúwé ọdún A. D. 31, a rú Kristi, ẹbọ tòótọ́, lórí Kalfari. Nígbà náà ni aṣọ ìkélé tẹ́ńpìlì ya sí méjì, tí ń fi hàn pé ìwà-mímọ́ àti ìtumọ̀ iṣẹ́ ẹbọ náà ti kúrò. Àkókò náà ti dé fún ẹbọ ayé àti ọrẹ láti dáwọ́ dúró.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Ọ̀sẹ̀ kan náà—ọdún méje—parí ní ọdún A. D. 34. Nígbà náà ni, nípasẹ̀ fífi òkúta pa Stéfánù, àwọn Júù fi èdìdì ìkẹyìn sí ìkọ̀sílẹ̀ wọn sí ìhìn rere; àwọn ọmọ-ẹ̀yìn tí inúnibíni tú ká lọ sí òkè òkun ‘ń lọ káàkiri, wọ́n ń wàásù ọ̀rọ̀ náà’ (Ìṣe 8:4); kò sì pẹ́ lẹ́yìn èyí, Sọ́ọ̀lù, onínúnibíni náà, yí padà, ó sì di Pọ́ọ̀lù, aposteli sí àwọn Kèfèrí.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Ìhìnrere náà tí a fi agbára fún ní Pentikọsti, ní ọjọ́ márùndínlọ́gọ́rin lẹ́yìn àjíǹde Kristi, bá òfin Ọjọ́ Ìsinmi mu níbi tí ìhìnrere ti ń pe agbo mìíràn ti Kristi jáde kúrò ní Bábílónì, síbẹ̀ kò tíì di ọdún mẹ́ta àtààbọ̀ lẹ́yìn àgbélébùú kí àwọn Júù “di ìkọ̀sílẹ̀ wọn sí ìhìnrere mímú,” ìhìnrere náà sì lọ nígbà náà sí àwọn Kèfèrí, àwọn tí wọ́n jẹ́ àwọn ẹni tí nígbà náà kò ṣègbọràn sí ìhìnrere. Ìtakora tí ó dàbí bẹ́ẹ̀ túbọ̀ lágbára sí i nípasẹ̀ ìdánimọ̀ náà pé ní ọdún 34 Lẹ́yìn Kristi, àwọn Júù di ìkọ̀sílẹ̀ wọn sí ìhìnrere mímú, nítorí Sister White sọ ohun mìíràn.
“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.
“Nítorí pé gbogbo ètò ààtò ìbọ̀rìṣà náà jẹ́ àpẹẹrẹ Kristi, kò níye rárá láìsí Òun. Nígbà tí àwọn Júù fi èdìdì mú ìkọ̀sílẹ̀ wọn sí Kristi nípa fífi Òun lé ikú lọ́wọ́, wọ́n kọ gbogbo ohun tí ó fi ìtumọ̀ fún tẹ́ńpìlì àti iṣẹ́ ìsìn rẹ̀. Ìwà mímọ́ rẹ̀ ti kúrò. A ti dá a lẹ́jọ́ ìparun. Láti ọjọ́ náà lọ, àwọn ẹbọ ìrúbọ àti iṣẹ́ ìsìn tí ó so mọ́ wọn di aláìní ìtumọ̀. Gẹ́gẹ́ bí ẹbọ Káínì, wọn kò fi ìgbàgbọ́ hàn nínú Olùgbàlà. Nípa fífi Kristi sí ikú, àwọn Júù, ní ti gidi, pa tẹ́ńpìlì wọn run. Nígbà tí a kàn Kristi mọ́ àgbélébùú, aṣọ ìkélé inú tẹ́ńpìlì ya sí méjì láti òkè dé ìsàlẹ̀, èyí tí ó ń fi hàn pé a ti rú ẹbọ ńlá ikẹyìn náà, àti pé ètò ẹbọ ìrúbọ ti dé òpin títí láé.” The Desire of Ages, 165.
Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.
Ṣé àwọn Júù fi èdìdì di ìkọ̀sílẹ̀ wọn sí ìhìn rere nígbà tí wọ́n sọ Stífénù ní òkúta pa, tàbí lórí àgbélébùú Kristi? Àríyànjiyàn tí ó dà bí ẹni pé ó wà yìí ní ìbáṣepọ̀ pẹ̀lú àríyànjiyàn tí ó dà bí ẹni pé ó wà nínú fífi ìfarahàn agbára Ọlọ́run ní Pẹ́ńtíkọ́sì mọ́ òfin Ọjọ́-ìsinmi tí yóò tètè dé.
We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.
A ní èrò láti yan ìfarahàn ìtakora náà kúrò ní àpilẹ̀kọ tó kàn, ṣùgbọ́n mo fẹ́ rán wa létí pé ète ìṣàgbéyẹ̀wò pàtó yìí dá lórí òtítọ́ náà tí àwọn wòlíì fi dá wa lójú pé àwọn ènìyàn Ọlọ́run ti Laodikea ní àwọn ọjọ́ ìkẹyìn kò ní òye nípa ìdájọ́. A ti gba àkókò láti tún àwọn àkókò onírúurú àti àwọn ète ìdájọ́ náà wò kí ó lè yé wa dáadáa bí ìdájọ́ ìwádìí àti ìdájọ́ ìmúṣẹ ṣe pàdé ara wọn ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Kí a lè rí ìfihàn tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ìtakora tí ó dà bí ẹni pé ó wà tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀, ó ṣe dandan kí a tún àwọn kókó wọ̀nyí wò.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.
“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.
“Àwọn Kátólíìkì ti Róòmù jẹ́wọ́ pé ìyípadà nípa ọjọ́ Ìsinmi ni ṣọ́ọ̀ṣì wọn ṣe, wọ́n sì ń tọ́ka sí ìyípadà yìí gan-an gẹ́gẹ́ bí ẹ̀rí àṣẹ gíga jùlọ ti ṣọ́ọ̀ṣì náà. Wọ́n ń kéde pé nípa pípa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́ gẹ́gẹ́ bí ọjọ́ Ìsinmi, àwọn Pùrótẹ́sítáǹtì ń jẹ́wọ́ agbára rẹ̀ láti ṣe òfin nípa àwọn ohun ti Ọlọ́run. Ṣọ́ọ̀ṣì Róòmù kò tíì fi ẹ̀tọ́ rẹ̀ sí àìṣàṣìṣe sílẹ̀; àti nígbà tí ayé àti àwọn ṣọ́ọ̀ṣì Pùrótẹ́sítáǹtì bá gba ọjọ́ Ìsinmi èké kan tí ó dá sílẹ̀, nígbà tí wọ́n sì kọ ọjọ́ Ìsinmi ti Jèhófà, ní ti gidi wọ́n ń jẹ́wọ́ ẹ̀tọ́ yìí. Wọ́n lè tọ́ka sí àṣẹ gẹ́gẹ́ bí ìdí fún ìyípadà yìí, ṣùgbọ́n a lè rí àṣìṣe inú ìrònú wọn náà ní rọrùn. Ọmọ-ẹ̀yìn Póòpù ní ìmójú-kúrò tó láti rí i pé àwọn Pùrótẹ́sítáǹtì ń tan ara wọn jẹ, tí wọ́n sì ń fi inú-dídùn pa ojú wọn mọ́ sí àwọn òtítọ́ inú ọ̀ràn náà. Bí ètò Ọjọ́ Àìkú ṣe ń rí ojú rere sí i, inú rẹ̀ ń dùn, ní ìmọ̀lára ìdánilójú pé ní ìkẹyìn yóò mú gbogbo ayé Pùrótẹ́sítáǹtì wá sábẹ́ àsíá Róòmù.”
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Ìyípadà ọjọ́ Ìsinmi ni àmì tàbí àpèjúwe àṣẹ ìjọ Roman. Àwọn tí, ní òye ìbéèrè ẹ̀tọ́ àṣẹ kẹrin, bá yan láti pa ọjọ́ ìsinmi èké mọ́ dípò ti òtítọ́, nípa bẹ́ẹ̀ ń san ọlá fún agbára náà tí ó jẹ́ pé nípasẹ̀ rẹ̀ nìkan ni a ti pàṣẹ rẹ̀. Àmì ẹranko náà ni ọjọ́ ìsinmi papal, èyí tí ayé ti gbà gẹ́gẹ́ bí ipò ọjọ́ tí Ọlọ́run yàn.”
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Ṣùgbọ́n àkókò láti gba ààmì ẹranko náà, gẹ́gẹ́ bí a ti sọ ọ́ nínú àsọtẹ́lẹ̀, kò tíì dé. Àkókò ìdánwò náà kò tíì dé. Àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, kì í ṣe pé a yọ ìjọ Roman Catholic kúrò. Kò sí ẹni tí a dá lẹ́bi títí wọn yóò fi ní ìmọ́lẹ̀ tí wọn yóò sì rí ojúṣe òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ yóò jáde láti fi ipa mú ìsinmi ọjọ́ ìsinmi èké, àti nígbà tí igbe ńlá angẹli kẹta yóò kìlọ̀ fún ènìyàn lòdì sí ìjọsìn ẹranko náà àti ère rẹ̀, ìyàtọ̀ yóò hàn gbangba láàárín èké àti òtítọ́. Nígbà náà ni àwọn tí wọ́n ṣì ń bá a lọ nínú ìrékọjá yóò gba ààmì ẹranko náà ní iwájú orí wọn tàbí ní ọwọ́ wọn.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Pẹ̀lú ìgbésẹ̀ kíákíá ni a ń sún mọ́ àkókò yìí. Nígbà tí àwọn ìjọ Pùròtẹ́sítáǹtì yóò darapọ̀ mọ́ agbára ayé láti fi gbé ẹ̀sìn èké ró, nítorí ìtakò sí i ni àwọn baba ńlá wọn fara da inúnibíni tó burú jùlọ, nígbà náà ni a ó fi àṣẹ ìṣọ̀kan ìjọ àti ìpínlẹ̀ mú ìsinmi ọjọ́ Sábáàtì ti póòpù wáyé. Ìpẹ̀yìndà orílẹ̀-èdè kan yóò wà, èyí tí yóò parí ní ìparun orílẹ̀-èdè nìkan.” Bible Training School, February 2, 1913.