We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.

A ti ń ronú lórí ìtàn tí a ṣojú rẹ̀ nínú ẹsẹ̀ ogójì ti Daniẹli orí kọkànlá. Ní báyìí a ń dojú kọ ìlà ìtàn inú ẹsẹ̀ náà tí ó ń ṣojú ìtàn ìwo Pùròtẹ́sítáǹtì ti ẹranko ayé. A ń lo ìpapọ̀ ọ̀pá méjì Hesekieli nínú orí kẹtàlélọ́gbọ̀n gẹ́gẹ́ bí ibi ìtọ́kasí láti dá àṣírí Ọlọ́run mọ̀, nípasẹ̀ Kristi ní fífi ìwà-àtọ̀runwá Rẹ̀ pọ̀ mọ́ ènìyàn, nígbà tí angẹli kẹta bá dé. Lẹ́yìn ìlà lórí ìlà, ìfẹ̀rọ̀rò àṣírí Ọlọ́run tí Johanu mọ̀ sí ẹni tí yóò parí ní àkókò ìró ipè keje, ni a rán ní pàtó sí Laodikea nípasẹ̀ aposteli Paulu. Ẹ̀rí Hesekieli, Johanu, àti Paulu bá ara wọn mu pẹ̀lú àṣírí Ọlọ́run kan náà tí a ṣojú rẹ̀ nínú ìfẹ̀rọ̀rò Jones àti Waggoner ní ọdún 1888, èyí tí ó jẹ́ ìfẹ̀rọ̀rò sí Laodikea.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Nítorí mo fẹ́ kí ẹ mọ̀ bí ìjàkadì ńlá tí mo ní nítorí yín, àti nítorí àwọn tí ń bẹ ní Laodicea, àti nítorí gbogbo àwọn tí kò tíì rí ojú mi nínú ara; kí a lè tu ọkàn wọn nínú, nígbà tí a bá so wọn pọ̀ ní ìfẹ́, àti sí gbogbo ọrọ̀ ọlọ́rọ̀ ti ìdánilójú pípé ti ìmọ̀lára, sí ìmúmọ̀ àṣírí Ọlọ́run, àti ti Baba, àti ti Kristi; nínú ẹni tí a fi gbogbo ìṣúra ọgbọ́n àti ìmọ̀ pamọ́ sí. Kólósè 2:1–3.

The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.

Iṣẹ́ ètùtù ìràpadà, ìyẹn ìṣọ̀kan ọ̀pá méjì ti ìwà-àtọ̀runwá àti ti ẹ̀dá ènìyàn, bẹ̀rẹ̀ nígbà tí áńgẹ́lì kẹta dé, ṣùgbọ́n Pọ́ọ̀lù ń sọ̀rọ̀ nípa ìmúṣẹ́ ìkẹyìn àti pípéye ti ìṣọ̀kan ọ̀pá méjì náà, èyí tí í ṣe àṣírí Ọlọ́run. Nítorí náà, ó fi ìránṣẹ́ náà mọ̀ gẹ́gẹ́ bí ìránṣẹ́ sí Laodíkíà tí ó kọ́kọ́ dé ní 1856, lẹ́yìn náà a tún un sọ ní 1888, lẹ́yìn náà ó sì rí ìmúṣẹ́ rẹ̀ pípé ní September 11, 2001. Pọ́ọ̀lù fi tẹ́ńpìlì náà hàn nínú ìwà-ẹ̀dá méjì, nígbà tí ó gbé àṣírí Ọlọ́run kalẹ̀, èyí tí yóò parí nígbà ìró ìpè keje. Ó pín àṣírí náà sí orí kan àti ara kan.

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.

Òun ni orí ara náà, ìjọ: ẹni tí í ṣe ìbẹ̀rẹ̀, àkọ́bí láti inú àwọn òkú; kí ó lè ní ipò àkọ́kọ́ nínú ohun gbogbo. Nítorí ó wu Baba pé kí gbogbo kíkún máa gbé inú rẹ̀; àti pé, nípa ṣíṣe àlàáfíà nípasẹ̀ ẹ̀jẹ̀ àgbélébùú rẹ̀, nípa rẹ̀ láti mú ohun gbogbo bá ara rẹ̀ làjà; nípa rẹ̀, mo wí, bóyá ohun tí ó wà lórí ilẹ̀-ayé, tàbí ohun tí ó wà ní ọ̀run. Àti ẹ̀yin, tí ẹ̀yin jẹ́ àjèjì rí, tí ẹ sì jẹ́ ọ̀tá nínú ọkàn yín nípa iṣẹ́ búburú, ṣùgbọ́n nísinsin yìí ó ti mú yín bá ara rẹ̀ làjà nínú ara ẹran-ara rẹ̀ nípasẹ̀ ikú, láti fi yín hàn ní mímọ́, láìlábùkù, àti láìlèsùn níwájú rẹ̀: bí ẹ bá dúró nínú ìgbàgbọ́ ní ìpìlẹ̀ tí a fi múlẹ̀, tí a sì fi dì mú, tí a kò sì yín kúrò nínú ìrètí ìhìn rere náà tí ẹ ti gbọ́, àti tí a ti wàásù rẹ̀ fún gbogbo ẹ̀dá tí ó wà lábẹ́ ọ̀run; èyí tí èmi Paulu ti di òjíṣẹ́ rẹ̀; ẹni tí ó ń yọ̀ nísinsin yìí nínú ìjìyà mi nítorí yín, tí mo sì ń fi ara mi kún ohun tí ó kù nínú àwọn ìpọ́njú Kristi nínú ẹran-ara mi nítorí ara rẹ̀, èyí tí í ṣe ìjọ: èyí tí a fi mí ṣe òjíṣẹ́, gẹ́gẹ́ bí ìṣètò iṣẹ́ Ọlọ́run tí a fi fún mi nítorí yín, láti mú ọ̀rọ̀ Ọlọ́run ṣẹ. Kólósè 1:18–25.

Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:

Kristi ni orí, ẹni tí ó yẹ kí ó ní ipò àkọ́kọ́ nínú ohun gbogbo, ìjọ Rẹ̀ sì ni ara. Papọ̀, orí àti ara ń ṣojú ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, a sì tún fi òtítọ́ pàtàkì mìíràn hàn pẹ̀lú. Ìbáṣepọ̀ orí àti ara ni pé, orí ni ó yẹ kí ó ní ipò àkọ́kọ́ lórí ara. Pẹ̀lú aráyé, ẹni tí a dá ní àwòrán Ọlọ́run, agbára gíga jùlọ (orí) ni ó yẹ kí ó máa ṣàkóso lórí agbára ìsàlẹ̀ (ara.) Papọ̀ wọn di ẹ̀dá kan, tàbí gẹ́gẹ́ bí ọ̀rọ̀ ilé-mímọ́ tí a sọ fún Jòhánù kí ó wọ̀n, wọ́n ń ṣojú Ibi Mímọ́ (ẹ̀dá ènìyàn, ara), àti Ibi Mímọ́ Jùlọ (ìwà-àtọ̀runwá, orí). Bí a ṣe so àwọn méjèèjì wọ̀nyí pọ̀ sí “ọ̀pá kan”, tàbí ara kan, ni iṣẹ́ “ètùtù.” Pọ́ọ̀lù ń bá a lọ:

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.

Nínú èyí ni a ti fi mí ṣe òjíṣẹ́, gẹ́gẹ́ bí ìṣètò Ọlọ́run tí a fi fún mi nítorí yín, láti mú ọ̀rọ̀ Ọlọ́run ṣẹ; àní àṣírí náà tí a ti fi pamọ́ láti ọ̀pọ̀lọpọ̀ ayé àti láti ọ̀dọ̀ ìran dé ìran, ṣùgbọ́n ní ìsinsin yìí ni a ti fihàn án sí àwọn mímọ́ rẹ̀: fún àwọn ẹni tí Ọlọ́run fẹ́ jẹ́ kí a mọ ohun tí í ṣe ọrọ̀ ọlá àṣírí yìí láàárín àwọn aláìkọlà; èyí tí í ṣe Kristi nínú yín, ìrètí ògo: ẹni tí àwa ń wàásù, tí a ń kìlọ̀ fún gbogbo ènìyàn, tí a sì ń kọ́ gbogbo ènìyàn nínú gbogbo ọgbọ́n; kí a lè mú gbogbo ènìyàn wá ní pípé nínú Kristi Jesu: sí èyí ni èmi pẹ̀lú ń ṣiṣẹ́ takuntakun, tí mo sì ń làkàkà gẹ́gẹ́ bí iṣẹ́ rẹ̀, èyí tí ń ṣiṣẹ́ nínú mi lọ́nà alágbára. Kólósè 1:25–29.

The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”

Pípé àwọn ẹgbẹ̀rún mẹ́rìnlélógójì náà, èyí tí ń fi “olúkúlùkù ènìyàn hàn ní pípé nínú Kristi,” ni “àdììtú Ọlọ́run,” èyí tí í ṣe ìṣọ̀kan ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, tàbí gẹ́gẹ́ bí Pọ́ọ̀lù ṣe sọ ọ́, ni “Kristi nínú” ẹ̀dá ènìyàn, “ìrètí ògo.” Ní ọjọ́ ìró Kàkàkí Keje náà ni a mú àdììtú náà ṣẹ. Nígbà tí Hesekieli ń dá ìṣọ̀kan náà mọ̀, ó lo ọ̀pá méjì, ọ̀kan fún ìjọba àríwá àti ọ̀kan fún ìjọba gúúsù, láti tọ́ka sí ìsopọ̀ àpẹẹrẹ náà, èyí tí ó dúró fún tẹ́ńpìlì nípasẹ̀ nọ́mbà “mẹ́rìndínláàádọ́ta.” Ọ̀pá ìsopọ̀ àpẹẹrẹ ti “mẹ́rìndínláàádọ́ta,” ni a óò darapọ̀ mọ́ ìsopọ̀ àpẹẹrẹ ti “igba méjìdínní ọgbọ̀n.”

Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.

Ọgọ́rùn-ún méjìdínlógún ni àmì ìṣọ̀kan ìwà-àtọ́runwá pẹ̀lú ẹ̀dá ènìyàn. Láti ìtẹ̀jáde Bíbélì King James ní ọdún 1611 títí dé ìfihàn àkọ́kọ́ ìránṣẹ́ Miller ní ọdún 1831, àti lẹ́yìn náà ìtẹ̀jáde ìránṣẹ́ náà ní ọdún 1833 nínú Vermont Telegraph, ó jẹ́ ọdún ọgọ́rùn-ún méjìdínlógún. Ìránṣẹ́ Miller jẹ́ ìmúṣẹ̀ ní ọ̀nà ìlànà ti ìbísí ìmọ̀ tí a ti rí gbà láti inú Bíbélì, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀ ní ọdún 1798. Ní ọjọ́ ìbẹ̀rẹ̀ 1611, a tẹ ìwé àtọ́runwá kan jáde, àti ní ọjọ́ ìparí 1831, ìtẹ̀jáde ènìyàn kan wà tí ó dá lórí òtítọ́ àtọ́runwá tí a ti ṣí sílẹ̀ ní ọdún 1798.

Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.

Àwọn ọjọ́ mẹ́ta wọ̀nyí kò ṣojú ọdún igba méjìlélógún péré, ṣùgbọ́n wọ́n tún ṣojú ìtòlẹ́sẹẹsẹ ọ̀rọ̀ Hébérù náà “Òtítọ́,” tí a dá sílẹ̀ nípa pípapọ̀ lẹ́tà àkọ́kọ́, ẹ̀ẹ́kẹtàlá, àti ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù láti dá ọ̀rọ̀ náà “Òtítọ́” sílẹ̀. Ìtẹ̀jáde àtọ̀runwá ní ìbẹ̀rẹ̀ àti ìtẹ̀jáde ènìyàn ní ìparí, àti 1798 ń ṣojú ìlọsíwájú ìmọ̀ tí yóò fi hàn ẹgbẹ́ àwọn ẹni búburú kan tí wọ́n kọ ìmọ̀ náà sílẹ̀, tí wọ́n sì nípa bẹ́ẹ̀ ṣojú lẹ́tà ẹ̀ẹ́kẹtàlá, èyí tí í ṣe ààmì ìṣọ̀tẹ̀. Ìsopọ̀ ọdún igba méjìlélógún náà ni a fìdí múlẹ̀ nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, àti ìṣísẹ̀ áńgẹ́lì kẹta ń pèsè ẹlẹ́rìí kejì.

In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).

Ní ọdún 1776, a tẹ ìwé àṣẹ àtọrunwá náà jáde, ìyẹn Ìkéde Òmìnira, àti lẹ́yìn ọdún mẹ́rìnlélọ́ọ́gbọ̀n [220], ní ọdún 1996, a tẹ ìwé àṣẹ ènìyàn kan jáde, ìyẹn ìwé ìròyìn The Time of the End. Ìwé àṣẹ ènìyàn náà jáde láti inú ìpọ̀sí ìmọ̀ tí a mú wá ní àkókò òpin ní ọdún 1989, èyí tí, gẹ́gẹ́ bí ó ti rí pẹ̀lú 1798, ṣe ìṣọ̀tẹ̀ sí ìhìnrere àtọrunwá tí Ìkéde Òmìnira dúró fún. Ìpọ̀sí ìmọ̀ náà ní ọdún 1996 fi ọjọ́ ọ̀la Amẹ́ríkà hàn bí ó ti ń pàdánù òmìnira àti ìdásílẹ̀ tí ó ti kéde ní 1776 ní òfin Sunday tí ó sún mọ́lé. Èyí pèsè ẹlẹ́rìí kejì pé nọ́ńbà mẹ́rìnlélọ́ọ́gbọ̀n [220] ń ṣojú ìdapọ̀ àtọrunwá pẹ̀lú ẹ̀dá ènìyàn, àti pé a gbé ẹlẹ́rìí kejì náà kalẹ̀ pẹ̀lú àfọwọ́kọ “Truth,” a sì ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹlẹ́rìí àkọ́kọ́ nínú ìtàn áńgẹ́lì àkọ́kọ́ (àkọ́kọ́), àti ẹlẹ́rìí kejì nínú ìtàn áńgẹ́lì kẹta (ìkẹyìn).

1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.

1776 tún fi àmì ìbẹ̀rẹ̀ àkókò kan tí ó ṣáájú ìbẹ̀rẹ̀ gidi ti ẹranko ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nínú àkókò ìmúrasílẹ̀ yẹn, àmì ìdánimọ̀ òtítọ́ ni a tún mọ̀ lẹ́ẹ̀kansi nípasẹ̀ 1776, tí ń samisi ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà, àti 1798 tí ń samisi ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ní àárín ìtàn ìbẹ̀rẹ̀ àti ìparí yẹn, 1789 samisi lẹ́tà àárín bí àwọn ilú-àkóni mẹ́tàlá ṣe fọwọ́sí Òfin Orílẹ̀-Èdè. Ọ̀kọ̀ọ̀kan nínú àwọn ọjọ́ mẹ́ta náà ń ṣojú “ìsọ̀rọ̀” Orílẹ̀-Èdè Amẹ́ríkà; pẹ̀lú Ìkéde Òmìnira ní 1776, Òfin Orílẹ̀-Èdè ní 1789, àti Àwọn Òfin nípa Àlejò àti Ìṣọtẹ̀ ní 1798. Ìtàn yẹn dúró fún ọdún méjìlélógún, èyí tí í ṣe ìdá mẹ́wàá tàbí ìdámẹ́wàá nínú ọ̀ọ́dún méjìlélọ́ọ̀rún, nítorí náà ó tún ń ṣojú àmì ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn.

Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.

Àpẹẹrẹ rẹ̀ jẹ́ ti ìtàn ẹranko ayé náà, ẹni tí a ṣàpèjúwe pé ó bẹ̀rẹ̀ gẹ́gẹ́ bí ọ̀dọ́-àgùntàn (ìwà àtọ̀runwá), tí ó sì parí gẹ́gẹ́ bí dragoni (ẹ̀dá ènìyàn). Ọdún 1776 bẹ̀rẹ̀ pẹ̀lú Ìkéde Òmìnira tí ń ṣe àmì ìwà àtọ̀runwá, àwọn Òfin Àjèjì àti Ìṣọ̀tẹ̀ sì ń ṣojú fún ẹ̀dá ènìyàn; nínú ọdún méjìlélógún wọ̀nyẹn tí ó ṣáájú ìbẹ̀rẹ̀ ìjọba ẹranko ayé náà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, a ṣe àfihàn ìyípadà láti ọ̀dọ́-àgùntàn sí dragoni.

The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.

Ìbẹ̀rẹ̀ ọdún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún méjìdínlógún ìdájọ́ sí ìjọba gúúsù Juda, ní ìsopọ̀ pẹ̀lú ìbẹ̀rẹ̀ ọdún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún mẹ́ta ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá. Ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun ní Juda bẹ̀rẹ̀ ní ọdún 677 ṣáájú Kristi, àti asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún mẹ́ta bẹ̀rẹ̀ ní ọdún 457 ṣáájú Kristi, ọdún igba méjìdínlógún lẹ́yìn náà. Ọ̀pá ìjọba gúúsù Juda ní ìsopọ̀ pẹ̀lú àmì mẹ́rìndínláàádọ́rin sí ìjọba àríwá, ó sì tún ní ìsopọ̀ pẹ̀lú ọdún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún mẹ́ta nípasẹ̀ ìsopọ̀ igba méjìdínlógún.

Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.

Paulu sọ pé òun ni òjíṣẹ́ ìṣètò Ọlọ́run, lẹ́yìn náà sì ṣàlàyé ìṣètò tí òun jẹ́ òjíṣẹ́ rẹ̀ gẹ́gẹ́ bí àṣírí Ọlọ́run, èyí tí í ṣe Kristi nínú yín, ìrètí ògo. Ó tún sọ̀rọ̀ sí i nípa òtítọ́ yìí nígbà tí ó ń kọ̀wé sí Timotiu.

And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

Láìsí àríyànjiyàn, ńlá ni àṣírí ìwà-bí-Ọlọ́run: a fihàn Ọlọ́run nínú ẹran-ara, a dá a láre nínú Ẹ̀mí, àwọn áńgẹ́lì sì rí i, a wàásù rẹ̀ fún àwọn Kèfèrí, a gbà á gbọ́ ní ayé, a sì gbà á sókè sínú ògo. 1 Timoteu 3:16.

Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.

Níhìn-ín ni Pọ́ọ̀lù ti sọ pé àṣírí ìwà-bí-Ọlọ́run ni pé Ọlọ́run ni a fi ara hàn nínú ẹran ara. Ọlọ́run ni Orí, ẹran ara sì ni ara. Àṣírí ìwà-bí-Ọlọ́run ni Kristi nínú onígbàgbọ́; ó jẹ́ ìsopọ̀ ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn. Pọ́ọ̀lù náà sì tún lo àpèjúwe ìgbéyàwó gẹ́gẹ́ bí Hóséà ti ṣe.

For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.

Nítorí àwa jẹ́ ọmọ ara rẹ̀, ti ẹran ara rẹ̀, àti ti egungun rẹ̀. Nítorí èyí ni ọkùnrin yóò fi bàbá rẹ̀ àti ìyá rẹ̀ sílẹ̀, a sì so mọ́ aya rẹ̀, àwọn méjèèjì yóò sì di ara kan ṣoṣo. Èyí jẹ́ àṣírí ńlá kan: ṣùgbọ́n mo ń sọ nípa Kírísítì àti ìjọ. Éfésù 5:30–32.

In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.

Nínú orí kẹtàlélọ́gbọ̀n, nígbà tí Ìṣẹ́kíẹ́lì ń dá májẹ̀mú àwọn ọjọ́ ìkẹyìn mọ̀, èyí tí í ṣe májẹ̀mú tí a tún ṣe pẹ̀lú àwọn tí a mọ̀ sí ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, ó fi àpẹẹrẹ ìsọ̀kan ọ̀pá méjì hàn. Àwọn ọ̀pá méjèèjì wọ̀nyí, ìlà lórí ìlà, ní Hóséà àti àfiwéra ìgbéyàwó ti Pọ́ọ̀lù nínú. Nígbà tí a so wọ́n pọ̀, wọn kò gbọdọ̀ jẹ́ orílẹ̀-èdè méjì mọ́, bí kò ṣe orílẹ̀-èdè kan ṣoṣo, títí láé.

And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.

Èmi yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Israẹli; ọba kan yóò sì jẹ́ ọba fún wọn gbogbo: wọn kì yóò sì tún jẹ́ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò tún pín wọn sí ìjọba méjì mọ́ rárá: wọn kì yóò sì tún fi àwọn òrìṣà wọn tàbí àwọn ohun ìríra wọn, tàbí èyíkéyìí nínú àwọn ìrékọjá wọn bà ara wọn jẹ́ mọ́: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò ní gbogbo ibi ìgbé wọn, níbi tí wọ́n ti ṣẹ̀; èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn. Ezekieli 37:22, 23.

The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.

Ìsopò pọ̀ nínú Ìsíkíẹ́lì fi hàn àkókò tí wọn kì yóò tún yà sí méjì mọ́, bẹ́ẹ̀ ni wọn kì yóò sì tún ṣẹ̀ mọ́, nígbà tí a bá sọ wọn di mímọ́, àti nígbà tí Ọlọ́run bá jẹ́ Ọlọ́run kan ṣoṣo wọn, tí wọn sì ní ọba kan ṣoṣo. Ní October 22, Ojíṣẹ́ Májẹ̀mú náà wá sí tẹ́ńpìlì lójijì láti “wẹ” àwọn ènìyàn Rẹ̀ mọ́. Ó wá láti gba ìjọba kan, tí àwọn ènìyàn rẹ̀ gẹ́gẹ́ bí Pétérù ṣe sọ nígbà náà yóò jẹ́ ìjọba àwọn àlùfáà àti àwọn ọba. Ní ọjọ́ náà pẹ̀lú ni ọkọ-ìyàwó wá sí ìgbéyàwó, èyí tí ó jẹ́ àṣírí tí Pọ́ọ̀lù àti Hóséà tọ́ka sí, tí ó ṣojú ìdapọ̀ ìwà-Ọlọ́run pẹ̀lú ènìyàn. Johanu fi hàn pé àṣírí náà, èyí tí Pọ́ọ̀lù pè ní “Kristi nínú yín, ìrètí ògo,” ni a ó parí ní ọjọ́ ìró angẹli keje.

But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

Ṣùgbọ́n ní ọjọ́ ohùn áńgẹ́lì keje, nígbà tí yóò bẹ̀rẹ̀ sí í fun ìpè, àṣírí Ọlọ́run yóò parí, gẹ́gẹ́ bí ó ti kéde fún àwọn ọmọ-ẹ̀yìn rẹ̀, àwọn wòlíì. Ìfihàn 10:7.

The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.

Áńgẹ́lì keje ni ìbànújẹ kẹta, èyí tí ó dé ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001. Áńgẹ́lì keje bẹ̀rẹ̀ sí í dún nígbà tí áńgẹ́lì kẹta dé nínú ìtàn ọdún 1844, tí ó sì ń lọ síwájú; ṣùgbọ́n ìṣọ̀tẹ̀ ọdún 1863 dá iṣẹ́ náà dúró kí a má bàa parí i. Áńgẹ́lì kẹta dé, ìpè kèrèkéje sì tún bẹ̀rẹ̀ sí í dún ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, àti ní ìgbà yìí “àṣírí Ọlọ́run” ni a ó “parí.” “Àṣírí” náà ni ìṣọ̀kan ìwà-àtọ̀runwá pẹ̀lú ẹ̀dá ènìyàn, èyí tí ń mú ẹgbẹ̀rún kan léní ọgọ́rin mẹ́rin jáde, tí wọ́n sì di àsíá àti ọmọ-ogun Ọlọ́run lẹ́yìn náà. Nítorí èyí, orí kẹtàdínlọ́gbọ̀n ti Esekiẹli bẹ̀rẹ̀ pẹ̀lú bí a ṣe gbé Esekiẹli lọ sí àfonífojì àwọn egungun gbígbẹ tí ó ti kú. Àwọn egungun wọ̀nyí dúró fún Adventismu Laodicea ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, àti nítorí èyí ni Pọ́ọ̀lù fi kọ ìhìnrere rẹ̀ nípa àṣírí Ọlọ́run sí àwọn ara Laodicea.

For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.

Nítorí mo fẹ́ kí ẹ mọ̀ bí ìjàkadì ńlá tí mo ní nítorí yín, àti nítorí àwọn tí ń bẹ ní Laodicea, àti nítorí gbogbo àwọn tí kò tíì rí ojú mi nínú ara; kí a lè tù ọkàn wọn nínú, nígbà tí a ti so wọn pọ̀ ní ìfẹ́, àti sí gbogbo ọrọ̀ ìdánilójú pípé ti òye, sí ìmọ̀ ìjìnlẹ̀ àdììtú Ọlọ́run, àti ti Baba, àti ti Kristi; nínú ẹni tí a fi gbogbo ìṣúra ọgbọ́n àti ìmọ̀ pamọ́ sínú. Kólósè 2:1–3.

This is also the description Sister White associates with the dead dry bones of Ezekiel.

Èyí pẹ̀lú ni àpèjúwe tí Sister White fi kàn mọ́ àwọn egungun gbígbẹ tí ó ti kú nínú Ìsíkíẹ́lì.

“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.

“Ṣùgbọ́n kì í ṣe pé àfiwé yìí nìkan ti egungun gbígbẹ ni ó kan ayé, bí kò ṣe pé ó tún kan àwọn tí a ti fi ìmọ́lẹ̀ ńlá bùkún fún; nítorí àwọn náà pẹ̀lú dàbí àwọn egungun àròkò inú àfonífojì. Wọ́n ní ìrísí ènìyàn, ìtòlẹ́sẹẹsẹ ara; ṣùgbọ́n wọn kò ní ìyè ti ẹ̀mí. Ṣùgbọ́n òwe àpẹẹrẹ náà kò fi àwọn egungun gbígbẹ sílẹ̀ ní kíkàn so pọ̀ nìkan sí ìrísí ènìyàn; nítorí kò tó kí ìbámu ẹsẹ̀ àti àwòrán ara wà. Ẹ̀mí ìyè gbọdọ̀ sọ àwọn ara di alààyè, kí wọ́n lè dúró ṣinṣin, kí wọ́n sì fò sókè sínú ìṣísẹ̀. Àwọn egungun wọ̀nyí ń ṣàpẹẹrẹ ilé Ísírẹ́lì, ìjọ Ọlọ́run, àti ìrètí ìjọ náà ni agbára ìsọjí ti Ẹ̀mí Mímọ́. Olúwa gbọdọ̀ mí sí orí àwọn egungun gbígbẹ náà, kí wọ́n lè yè.”

“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’

“Ẹ̀mí Ọlọ́run, pẹ̀lú agbára rẹ̀ tí ń sọni di alààyè, gbọ́dọ̀ wà nínú gbogbo irinṣẹ́ ènìyàn, kí gbogbo iṣan àti àsopọ̀ ẹ̀mí lè wà nínú ìmúṣiṣẹ́. Láìsí Ẹ̀mí Mímọ́, láìsí ẹ̀mí ìmí Ọlọ́run, ìrònú ọkàn máa di òòjọ́, ìyè ẹ̀mí a sì ṣòfò. Ọ̀pọ̀lọpọ̀ ẹni tí kò ní ìyè ẹ̀mí ni orúkọ wọn wà nínú ìwé àkọsílẹ̀ ìjọ, ṣùgbọ́n a kò kọ wọn sínú ìwé ìyè Ọ̀dọ́-Àgùntàn. Wọ́n lè darapọ̀ mọ́ ìjọ, ṣùgbọ́n wọn kò so pọ̀ mọ́ Olúwa. Wọ́n lè jẹ́ aláápọn nínú ṣíṣe àwọn iṣẹ́ kan pàtó, a sì lè kà wọ́n sí ènìyàn alààyè; ṣùgbọ́n ọ̀pọ̀ wà láàárín àwọn tí wọ́n ní ‘orúkọ pé ìwọ ń yè, ṣùgbọ́n ìwọ ti kú.’”

“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.

“Àyàfi bí ìyípadà tòótọ́ bá wà nínú ọkàn sí ọ̀dọ̀ Ọlọ́run; àyàfi bí èémí ìyè Ọlọ́run bá sọ ọkàn náà di alààyè sí ìyè ẹ̀mí; àyàfi bí àwọn tí ń jẹ́wọ́ òtítọ́ bá ń ṣiṣẹ́ lábẹ́ ìlànà tí a bí ní ọ̀run, wọn kò tí ì bí wọn nípasẹ̀ irúgbìn àìbàjẹ́ tí ń yè tí ó sì wà títí láé. Àyàfi bí wọ́n bá gbẹ́kẹ̀lé òdodo Kristi gẹ́gẹ́ bí ààbò wọn kan ṣoṣo; àyàfi bí wọ́n bá ń fara wé ìwà Rẹ̀, tí wọ́n sì ń ṣiṣẹ́ nínú ẹ̀mí Rẹ̀, wọ́n wà ní ìhòòhò, wọn kò wọ aṣọ òdodo Rẹ̀. Ọ̀pọ̀ ìgbà ni a máa ń ka àwọn òkú sí àwọn alààyè; nítorí àwọn tí ń ṣiṣẹ́ ohun tí wọ́n ń pè ní ìgbàlà gẹ́gẹ́ bí èrò tiwọn, kò ní Ọlọ́run tí ń ṣiṣẹ́ nínú wọn láti fẹ́ àti láti ṣe gẹ́gẹ́ bí inú rere Rẹ̀.”

“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.

“A ṣe àfihàn ẹgbẹ́ yìí dáadáa nínú àfonífojì àwọn egungun gbígbẹ tí Ẹsékíẹ́lì rí nínú ìran.” Review and Herald, January 17, 1893.

The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.

Akọ́kọ́ ni a gbé ìránṣẹ́ Laodikea kalẹ̀ fún Ẹ̀sìn Adventi ní ọdún 1856, gan-an ní ọdún náà tí Oluwa ṣí ìmọ́lẹ̀ tí ń tẹ̀síwájú ti “àkókò méje” nínú Lefitiku orí kẹrìndínlọ́gbọ̀n sílẹ̀. Ìránṣẹ́ ọdún 1856 náà, tí ó ní ìránṣẹ́ inú kan tí ń pe fún ìrònúpìwàdà, àti ìránṣẹ́ ìta kan ti àsọtẹ́lẹ̀, ni a kọ̀ sílẹ̀ ní ọdún 1863. Ìránṣẹ́ Laodikea nípa àṣírí “Kristi nínú yín, ìrètí ògo”, ni a tún ṣe ní ọdún 1888 nípasẹ̀ Àwọn Alàgbà Jones àti Waggoner, a sì tún fi ìránṣẹ́ náà hàn gẹ́gẹ́ bí ìránṣẹ́ sí Laodikea láti ọwọ́ Arábìnrin White.

Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.

Lẹ́yìn ìlà lórí ìlà, Ẹ́sékíẹ́lì orí kẹtàdínlógójì bẹ̀rẹ̀ pẹ̀lú pé a gbé Ẹ́sékíẹ́lì nípa ti ẹ̀mí lọ sí September 11, 2001, níbi tí a ti fi ìríran Laodicean Adventism hàn án, àwọn tí ó ti kú nínú ẹ̀ṣẹ̀ àti ìrékọjá. A sọ fún un pé kí ó fi àwọn ìránṣẹ́ àsọtẹ́lẹ̀ méjì ọ̀tọ̀ọ̀tọ̀ hàn. Èkínní mú ìpapọ̀ wá, ṣùgbọ́n àwọn ara náà ṣì ti kú. Àsọtẹ́lẹ̀ kejì pe fún ìránṣẹ́ “ẹ̀fúùfù mẹ́rin” láti mí ìyè sínú àwọn egungun náà. Ìránṣẹ́ ẹ̀fúùfù mẹ́rin náà ni ìránṣẹ́ ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, èyí tí ń fi àwọn angẹli mẹ́rin tí wọ́n di ẹ̀fúùfù mẹ́rin mú hàn. Sister White sọ pé àwọn ẹ̀fúùfù mẹ́rin wọ̀nyí jẹ́ “ẹṣin bínú”, tí ń wá ọ̀nà láti já sílẹ̀, nítorí a ń dá a dúró. Ẹṣin bínú ti Islam ń wá ọ̀nà láti já sílẹ̀ kí ó sì mú ikú àti ìparun wá ní ipa ọ̀nà rẹ̀, gẹ́gẹ́ bí ó ti ṣe ní September 11, 2001, a ó sì tún tú u sílẹ̀ ní òfin Sunday tí ń bọ̀ láìpẹ́.

That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.

Ìhìn náà mú àwọn òkú-ara wọ inú ogun kan tí ó ṣọ̀kan, tí ó sì dúró lórí ẹsẹ̀ rẹ̀. A mú ogun tí ó ṣọ̀kan náà dìde lórí ẹsẹ̀ rẹ̀ ní ìdáhùn sí ìhìn angẹli keje, nítorí ní ọjọ́ ìfọnilẹ́yà angẹli keje, àṣírí ìgbéyàwó ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì pẹ̀lú Kristi ni a ó mú ṣẹ.

Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.

Lẹ́yìn náà, a fi ìsopọ̀ ọ̀pá méjì hàn Ésékíẹ́lì, tí wọ́n di orílẹ̀-èdè kan ṣoṣo. Àwọn ọ̀pá méjèèjì wọ̀nyí ni ìjọba àríwá ti Ísírẹ́lì, àti ìjọba gúúsù ti Júdà, tí a so wọ́n pọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan ṣoṣo ní ìparí àwọn àkókò títúká pọ̀ wọn ti ẹgbẹ̀rún méjì ọ̀ọ́dún márùn-ún lé ogún. Ìparí pọ̀ wọn mú tẹ́ńpìlì ẹ̀mí wá, èyí tí ọdún mẹ́rìndínláàádọ́ta ṣàpẹẹrẹ rẹ̀ ní ìbẹ̀rẹ̀ àti ní òpin àwọn àkókò títúká pọ̀ náà.

We will continue this study in the next article.

A ó tẹ̀síwájú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’

“‘Wọ́n sì jí ní kùtùkùtù òwúrọ̀, wọ́n sì jáde lọ sí aginjù Tẹkóa; bí wọ́n sì ti ń jáde lọ, Jèhóṣáfátì dúró, ó sì wí pé, Ẹ gbọ́ mi, ẹ̀yin Júdà, àti ẹ̀yin olùgbé Jerúsálẹ́mù; ẹ gbàgbọ́ nínú Olúwa Ọlọ́run yín, bẹ́ẹ̀ ni a ó fi mú yín dúró ṣinṣin; ẹ gbàgbọ́ àwọn wòlíì rẹ̀, bẹ́ẹ̀ ni ẹ ó sì ṣe àṣeyọrí. 2 Kronika 20:20.’”

““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

““Ẹ gbàgbọ́ nínú Olúwa Ọlọ́run yín, bẹ́ẹ̀ ni a ó sì fi yín múlẹ̀; ẹ gbàgbọ́ àwọn wòlíì rẹ̀, bẹ́ẹ̀ ni ẹ ó sì ṣàṣeyọrí.’

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’

“Aísáyà 8:20. ‘Sí òfin àti sí ẹ̀rí; bí wọ́n kò bá sọ gẹ́gẹ́ bí ọ̀rọ̀ yìí, nítorí pé kò sí ìmọ́lẹ̀ nínú wọn.’”

“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“A fi ọ̀rọ̀ méjì wọ̀nyí síwájú àwọn ènìyàn Ọlọ́run níbí: ipò méjì fún àṣeyọrí. Òfin tí Jèhófà fúnra rẹ̀ ti sọ, àti ẹ̀mí àsọtẹ́lẹ̀, ni orísun ọgbọ́n méjèèjì láti tọ́ àwọn ènìyàn Rẹ̀ sọ́nà nínú gbogbo ìrírí. Deuteronomi 4:6. ‘Èyí ni ọgbọ́n yín àti òye yín ní ojú àwọn orílẹ̀-èdè, àwọn tí yóò wí pé, Nítòótọ́, orílẹ̀-èdè ńlá yìí jẹ́ ènìyàn ọlọ́gbọ́n àti aláyéye.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

“Òfin Ọlọ́run àti Ẹ̀mí Àsọtẹ́lẹ̀ ń bá ara wọn lọ papọ̀ láti tọ́ àti láti gba ìjọ ní ìmọ̀ràn, àti ní gbogbo ìgbà tí ìjọ bá ti mọ èyí nípa ṣíṣe ìgbọràn sí òfin Rẹ̀, a ti rán ẹ̀mí àsọtẹ́lẹ̀ láti tọ́ ọ ní ọ̀nà òtítọ́.

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Ìfihàn 12:17. ‘Àjòjì náà sì bínú sí obìnrin náà, ó sì lọ láti bá ìyókù irú-ọmọ rẹ̀ jagun, àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Krísti.’ Àsọtẹ́lẹ̀ yìí fi hàn ní kedere pé ìjọ ìyókù yóò jẹ́wọ́ Ọlọ́run nínú òfin Rẹ̀, yóò sì ní ẹ̀bùn àsọtẹ́lẹ̀. Ìgbọràn sí òfin Ọlọ́run, àti ẹ̀mí àsọtẹ́lẹ̀, ni ó ti máa ń yà àwọn ènìyàn tòótọ́ ti Ọlọ́run sọ́tọ̀ nígbà gbogbo, a sì máa ń fi ìdánwò náà hàn nípa àwọn ìfarahàn ìsinsin yìí.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Ní ọjọ́ Jeremáyà, àwọn ènìyàn kò ní ìbéèrè kankan nípa ọ̀rọ̀ Mósè, Élíjà, tàbí Élíṣà, ṣùgbọ́n wọ́n béèrè, wọ́n sì kọ̀ sí apá kan ọ̀rọ̀ tí Ọlọ́run rán sí Jeremáyà, títí agbára àti ipa rẹ̀ fi di asán, tí kò sì sí ìmúláradá mìíràn bí kò ṣe kí Ọlọ́run kó wọn lọ sí ìgbèkùn.

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Bẹ́ẹ̀ gẹ́gẹ́ bí ó ti rí ní àwọn ọjọ́ Kristi, àwọn ènìyàn náà ti kọ́ láti mọ̀ pé òótọ́ ni ìhìnrere Jeremiah, wọ́n sì mú ara wọn gbà gbọ́ pé bí àwọn bá ti wà láàyè ní ọjọ́ àwọn baba wọn, àwọn ì bá ti gba ìhìnrere rẹ̀; ṣùgbọ́n ní àkókò kan náà wọ́n ń kọ ìhìnrere Kristi sílẹ̀, ẹni tí gbogbo àwọn wòlíì ti kọ̀wé nípa rẹ̀.

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Bí ìfìròyìn áńgẹ́lì kẹta ti dìde ní ayé, èyí tí ó yẹ kí ó fi òfin Ọlọ́run hàn sí ìjọ ní kíkún àti agbára rẹ̀, bẹ́ẹ̀ ni a tún dá ẹ̀bùn àsọtẹ́lẹ̀ padà ní kíákíá. Ẹ̀bùn yìí ti ṣe ipa tí ó ṣókì gidigidi nínú ìdàgbàsókè àti ìmú ìfìròyìn yìí lọ síwájú.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.

“Bí ìyàtọ̀ ìròyìn ti dìde nípa àwọn ìtumọ̀ Ìwé Mímọ́ àti àwọn ọ̀nà iṣẹ́, tí a ṣe láti mú kí ìgbàgbọ́ àwọn onígbàgbọ́ nínú ìhìn náà bàjẹ́, kí ó sì yọrí sí àìṣọ̀kan nínú iṣẹ́ náà, ẹ̀mí àsọtẹ́lẹ̀ ti máa ń tan ìmọ́lẹ̀ sí ipò náà ní gbogbo ìgbà. Ó ti máa ń mú ìṣọ̀kan ìrònú àti ìbámu nínú ìṣe wá sí ara àwọn onígbàgbọ́. Nínú gbogbo ìpèníjà tí ó ti dìde nínú ìdàgbàsókè ìhìn náà àti ìtẹ̀síwájú iṣẹ́ náà, àwọn tí wọ́n dúró ṣinṣin lẹ́gbẹ̀ẹ́ òfin Ọlọ́run àti ìmọ́lẹ̀ ti Ẹ̀mí àsọtẹ́lẹ̀ ni wọ́n ti ṣẹ́gun, iṣẹ́ náà sì ti ń gbilẹ̀ ní ọwọ́ wọn.” Loma Linda Messages, 34.