The books of Daniel and Revelation are the same book, in the same sense that the Bible is one book, consisting of the Old Testament and the New Testament.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, ní ìtumọ̀ kan náà tí Bíbélì fi jẹ́ ìwé kan ṣoṣo, tí ó ní Májẹ̀mú Láéláe àti Májẹ̀mú Tuntun.

“The history of the life, death, and resurrection of Jesus, as that of the Son of God, cannot be fully demonstrated without the evidence contained in the Old Testament. Christ is revealed in the Old Testament as clearly as in the New. The one testifies of a Saviour to come, while the other testifies of a Saviour that has come in the manner predicted by the prophets. In order to appreciate the plan of redemption, the Scripture of the Old Testament must be thoroughly understood. It is the glorified light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Jesus are a proof of his divinity; but the strongest proofs that he is the world’s Redeemer are found in the prophecies of the Old Testament compared with the history of the New. Jesus said to the Jews ‘Search the Scriptures; for in them ye think ye have eternal life, and they are they which testify of me.’ At that time there was no other scripture in existence save that of the Old Testament; so the injunction of the Saviour is plain.” Spirit of Prophecy, volume 3, 211.

“Ìtàn ìyè, ikú, àti àjíǹde Jésù, gẹ́gẹ́ bí ti Ọmọ Ọlọ́run, kò lè jẹ́rìí rẹ̀ ní kíkún láìsí ẹ̀rí tí ó wà nínú Májẹ̀mú Láéláé. A fihàn Kírísítì nínú Májẹ̀mú Láéláé pẹ̀lú ìmúlòlùfẹ́ bí a ti fihàn án nínú Májẹ̀mú Tuntun. Ọ̀kan jẹ́rìí nípa Olùgbàlà kan tí yóò wá, nígbà tí èkejì ń jẹ́rìí nípa Olùgbàlà kan tí ó ti dé gẹ́gẹ́ bí àwọn wòlíì ti sọ tẹ́lẹ̀. Kí a lè mọrírì ètò ìràpadà, ó yẹ kí a ní òye kíkún nípa Ìwé Mímọ́ Májẹ̀mú Láéláé. Òun ni ìmọ́lẹ̀ ògo láti inú ìgbà àtijọ́ ti àsọtẹ́lẹ̀ tí ń mú ìyè Kírísítì àti ẹ̀kọ́ Májẹ̀mú Tuntun hàn pẹ̀lú ìtóbi àti ẹwà. Àwọn iṣẹ́ ìyanu Jésù jẹ́ ẹ̀rí ìjẹ́-Ọlọ́run rẹ̀; ṣùgbọ́n ẹ̀rí tí ó lágbára jùlọ pé òun ni Olùràpadà ayé ni a rí nínú àwọn àsọtẹ́lẹ̀ Májẹ̀mú Láéláé ní fífi wọ́n wé ìtàn Májẹ̀mú Tuntun. Jésù sọ fún àwọn Júù pé, ‘Ẹ yẹ Ìwé Mímọ́ wò; nítorí nínú wọn ni ẹ̀yin rò pé ẹ ní ìyè àìnípẹ̀kun, àwọn náà sì ni wọ́n ń jẹ́rìí nípa tèmi.’ Ní àkókò náà kò sí ìwé mímọ́ mìíràn tó wà àfi ti Májẹ̀mú Láéláé; nítorí náà, àṣẹ Olùgbàlà náà ṣe kedere.” Spirit of Prophecy, volume 3, 211.

The strongest evidence of who and what Christ is, is when the prophecies of the Old Testament are compared with the fulfillment of those prophecies in the history of the New Testament. So too, with the relationship of the books of Daniel and Revelation.

Ẹ̀rí tí ó lágbára jùlọ nípa ẹni tí Kristi jẹ́ àti ohun tí ó jẹ́, ni nígbà tí a bá fi àwọn àsọtẹ́lẹ̀ ti Májẹ̀mú Láéláé wé ìmúṣẹ àwọn àsọtẹ́lẹ̀ wọ̀nyí nínú ìtàn Májẹ̀mú Titun. Bákan náà ni pẹ̀lú ìbáṣepọ̀ àwọn ìwé Dáníẹ́lì àti Ìfihàn.

“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation.” Acts of the Apostles, 585.

“Nínú Ìfihàn, gbogbo àwọn ìwé Bíbélì ni wọ́n ti pàdé, wọ́n sì ti parí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìfihàn.” Acts of the Apostles, 585.

The word “complement” means to bring to perfection. The fulfillment of the prophecies of the Old Testament were “the strongest” “proof” of Christ’s “divinity.” The strongest evidence of the divinity of the prophecies in the book of Daniel, are the fulfillment of those prophecies as represented in the book of Revelation. The prophecies in Daniel are continued in the book of Revelation, and they are brought to perfection in the last days, when the Revelation of Jesus Christ is unsealed.

Ọ̀rọ̀ náà “complement” túmọ̀ sí mímú dé ìpé. Ìmúṣẹ àwọn àsọtẹ́lẹ̀ Májẹ̀mú Láéláé ni “ẹ̀rí” tí ó “lágbára jùlọ” fún “ìwà-àtọ̀runwá” Kristi. Ẹ̀rí tí ó lágbára jùlọ fún ìwà-àtọ̀runwá àwọn àsọtẹ́lẹ̀ inú ìwé Dáníẹ́lì ni ìmúṣẹ àwọn àsọtẹ́lẹ̀ wọ̀nyẹn gẹ́gẹ́ bí a ti fihàn wọn nínú ìwé Ìfihàn. Àwọn àsọtẹ́lẹ̀ inú Dáníẹ́lì ń bá a lọ nínú ìwé Ìfihàn, a sì mú wọn dé ìpé ní àwọn ọjọ́ ìkẹyìn, nígbà tí a tú èdìdì Ìfihàn Jésù Kristi.

“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

“Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ṣí. Ó gbé àwọn ìṣẹ̀lẹ̀ àgbàyanu sílẹ̀ tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í ṣe ohun àdììtú tàbí ohun tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà kalẹ̀ gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Àwọn àsọtẹ́lẹ̀ kan ni Ọlọ́run ti tún sọ, nípa bẹ́ẹ̀ ó fi hàn pé a gbọ́dọ̀ fi ìtẹ́sí pàtàkì fún wọn. Olúwa kì í tún àwọn nǹkan tí kò ní ìtẹ̀sí pàtàkì sọ.” Manuscript Releases, volume 9, 8.

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. Daniel 1:1.

Ní ọdún kẹta ìjọba Jehoiakimu ọba Júdà, Nebukadinésári ọba Bábílónì wá sí Jerusalẹmu, ó sì dòtìkọ ọ. Dáníẹ́lì 1:1.

The first verse of the book of Daniel has a wealth of prophetic information when rightly considered. We will begin our consideration with Jehoiakim.

Ẹsẹ̀ àkọ́kọ́ nínú ìwé Dáníẹ́lì ní ọ̀pọ̀lọpọ̀ ìmọ̀ ìsọtẹ́lẹ̀ nínú bí a bá fi tọ́na yẹ̀ wò ó. A ó bẹ̀rẹ̀ àyẹ̀wò wa pẹ̀lú Jehoiakimu.

Jehoiakim was the first of the last three kings of Judah. As such, he represents the first angel’s message. His son Jehoiachin, who was also known as Jeconiah or Coniah, represented the second angel’s message. Jehoiachin was followed by Zedekiah, the last of the three final kings of Judah. Zedekiah represents the third angel’s message. There are several prophetic witnesses that uphold that Jehoiakim is a symbol of the first angel’s message. It is important to understand these proofs, for it identifies that the first verse of chapter one of Daniel is identifying the first angel’s message, and that fact is an anchor that allows the first chapter to be understood as the first angel’s message of Revelation fourteen. We will begin in second Chronicles.

Jehoiakimu ni ẹni àkọ́kọ́ nínú àwọn ọba mẹ́ta ìkẹyìn ti Juda. Ní báyìí, ó dúró fún ìhìn-iṣẹ́ áńgẹ́lì kìn-ín-ní. Ọmọ rẹ̀kùnrin Jehoiakini, ẹni tí a tún mọ̀ sí Jekonia tàbí Konia, dúró fún ìhìn-iṣẹ́ áńgẹ́lì kejì. Jehoiakini ni Sedekiah tẹ̀ lé, ẹni ìkẹyìn nínú àwọn ọba mẹ́ta ìkẹyìn ti Juda. Sedekiah dúró fún ìhìn-iṣẹ́ áńgẹ́lì kẹta. Ọ̀pọ̀lọpọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀ wà tí ń fi ọwọ́ sí i pé Jehoiakimu jẹ́ ààmì ìhìn-iṣẹ́ áńgẹ́lì kìn-ín-ní. Ó ṣe pàtàkì láti lóye àwọn ẹ̀rí wọ̀nyí, nítorí ó ń fi hàn pé ẹsẹ̀ àkọ́kọ́ ti orí kìn-ín-ní ti Daniẹli ń tọ́ka sí ìhìn-iṣẹ́ áńgẹ́lì kìn-ín-ní, àti pé òtítọ́ náà jẹ́ ìdákọ̀ró tí ó jẹ́ kí a lè lóye orí kìn-ín-ní gẹ́gẹ́ bí ìhìn-iṣẹ́ áńgẹ́lì kìn-ín-ní ti Ìfihàn mẹ́rìnlá. A ó bẹ̀rẹ̀ nínú Kronika Kejì.

And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:20, 21.

Àwọn tí ó sì sá kúrò lọ́wọ́ idà ni ó kó lọ sí Bábílónì; níbẹ̀ ni wọ́n ti di ìránṣẹ́ fún un àti fún àwọn ọmọ rẹ̀ títí di ìjọba ilẹ̀ Pérísíà: kí ọ̀rọ̀ Olúwa tí a sọ nípasẹ̀ ẹnu Jeremiah lè ṣẹ, títí ilẹ̀ náà fi gbádùn àwọn ọjọ́ ìsinmi rẹ̀: nítorí pé bí ó ti wà ní ahoro ni ó ń pa ìsinmi mọ́, láti mú ọdún àádọ́rin ṣẹ. 2 Kronika 36:20, 21.

The captivity in Babylon for seventy years was so the land could enjoy the sabbaths that had not been fulfilled in agreement with Leviticus twenty-five. Seventy years of sabbaths amounts to four hundred and ninety years, that ancient Israel had disregarded the direction of Leviticus twenty-five. Four hundred and ninety years of rebellion preceded seventy years of captivity. At the ending of the four hundred and ninety years, three kings would be placed into subjection by Nebuchadnezzar.

Ìgbèkùn ní Babiloni fún ọdún àádọ́rin jẹ́ kí ilẹ̀ lè gbádùn àwọn ọjọ́ ìsinmi sábáàtì tí a kò tíì mú ṣẹ ní ìbámu pẹ̀lú Lefitiku ogún-dín-lógún. Ọdún àádọ́rin ti àwọn sábáàtì jẹ́ ẹgbẹ̀rún mẹ́rin ó lé aadọrun ọdún, tí Ísírẹ́lì ìgbàanì ti kọ̀ láti fetí sí ìtọ́nisọ́nà Lefitiku ogún-dín-lógún. Ẹgbẹ̀rún mẹ́rin ó lé aadọrun ọdún ìṣọ̀tẹ̀ ṣáájú ọdún àádọ́rin ìgbèkùn. Ní òpin ẹgbẹ̀rún mẹ́rin ó lé aadọrun ọdún náà, a ó fi àwọn ọba mẹ́ta sábẹ́ ìṣàkóso Nebukadinésári.

At the end of the seventy years of captivity, the Lord raised up Cyrus, who was the first of the three kings that would decree that Israel could return and rebuild Jerusalem. Artaxerxes was the third of those three kings and he made the third decree in 457 BC. The third decree began the twenty-three hundred years of Daniel chapter eight, and verse fourteen. In 1798, the first end of the indignation ended, the book of Daniel was unsealed and the first of the three angels arrived. The third angel arrived on October 22, 1844.

Ní òpin ọdún àádọ́rin ìgbèkùn náà, Olúwa gbé Kírúsì dìde, ẹni tí ó jẹ́ àkọ́kọ́ nínú àwọn ọba mẹ́ta tí yóò pàṣẹ pé Ísírẹ́lì lè padà kí wọ́n sì tún Jerúsálẹ́mù kọ́. Atasasẹ́sì ni ẹ̀kẹta nínú àwọn ọba mẹ́ta wọ̀nyí, ó sì ṣe ìlànà ẹ̀kẹta ní ọdún 457 ṣáájú ìbí Kristi. Ìlànà ẹ̀kẹta náà bẹ̀rẹ̀ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún tí ó wà nínú Daniẹli orí kẹjọ, ẹsẹ̀ kẹrìnlá. Ní ọdún 1798, ìparí àkọ́kọ́ ti ìbínú náà parí, a sì tú ìwé Daniẹli sílẹ̀, angẹli àkọ́kọ́ nínú àwọn angẹli mẹ́ta náà sì dé. Angẹli ẹ̀kẹta dé ní October 22, 1844.

The three last kings of Judah were all confronted by Nebuchadnezzar, and at Jehoiakim’s captivity, the seventy years began. It continued until Babylon was destroyed, and the general (Cyrus) that had destroyed Babylon, and who shortly thereafter became the king, passed the first of three decrees. The third decree began the prophecy of the evenings and mornings that ended with the arrival of the third of three angels. Christ always identifies the end with the beginning.

Àwọn ọba mẹ́ta ìkẹyìn ti Juda ni Nebukadinésári dojú kọ gbogbo wọn, àti nígbà ìgbèkùn Jehoiakimu ni ọdún àádọ́rin náà bẹ̀rẹ̀. Ó sì tẹ̀síwájú títí di ìgbà tí a pa Babiloni run, àti pé ológun àgbà (Kírúsì) tí ó ti pa Babiloni run, tí ó sì di ọba láìpẹ́ lẹ́yìn náà, fi àkọ́kọ́ jáde nínú àwọn àṣẹ mẹ́ta. Àṣẹ kẹta náà ni ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ àwọn ìrọ̀lẹ́ àti àárọ̀ tí ó parí pẹ̀lú dídé ẹni kẹta nínú àwọn áńgẹ́lì mẹ́ta. Kristi máa ń so òpin pọ̀ mọ́ ìbẹ̀rẹ̀ nígbà gbogbo.

The beginning of the seventy years took place with Nebuchadnezzar’s first attack against Jerusalem. The ending of the seventy years was marked by the destruction of Babylon. The final and complete destruction of Jerusalem was brought upon the third of three kings who had all been attacked by Nebuchadnezzar. The destruction of Jerusalem was progressive. The last three kings represent one prophetic symbol, in the sense that they all had been attacked by Nebuchadnezzar. They typified the three decrees that were all one symbol, as were the three angels at the end of the twenty-three hundred days.

Ìbẹ̀rẹ̀ ọdún àádọ́rin náà ṣẹlẹ̀ pẹ̀lú ìkọlù àkọ́kọ́ tí Nebukadnessari gbé kalẹ̀ sí Jerusalẹmu. Òpin ọdún àádọ́rin náà ni a fi àmì sí nípa ìparun Babiloni. Ìparun ìkẹyìn àti pípé ti Jerusalẹmu wá lórí ọba kẹta nínú àwọn ọba mẹ́ta tí Nebukadnessari ti kọlu gbogbo wọn. Ìparun Jerusalẹmu jẹ́ ohun tí ó ń lọ síwájú ní ìpele dé ìpele. Àwọn ọba mẹ́ta ìkẹyìn náà dúró fún àmì àsọtẹ́lẹ̀ kan ṣoṣo, ní ìtúmọ̀ pé Nebukadnessari ti kọlu gbogbo wọn. Wọ́n jẹ́ àwòrán àwọn àṣẹ mẹ́ta tí gbogbo wọn jẹ́ àmì kan ṣoṣo, gẹ́gẹ́ bí àwọn áńgẹ́lì mẹ́ta náà ní òpin ọjọ́ ẹgbẹ̀rún méjì lé ọ̀ọ́dúnrún.

“In the seventh chapter of Ezra the decree is found. Verses 12-26. In its completest form it was issued by Artaxerxes, king of Persia, 457 BC. But in Ezra 6:14 the house of the Lord at Jerusalem is said to have been built ‘according to the commandment [‘decree,’ margin] of Cyrus, and Darius, and Artaxerxes king of Persia.’ These three kings, in originating, reaffirming, and completing the decree, brought it to the perfection required by the prophecy to mark the beginning of the 2300 years. Taking 457 BC, the time when the decree was completed, as the date of the commandment, every specification of the prophecy concerning the seventy weeks was seen to have been fulfilled.” The Great Controversy, 326.

“Nínú orí keje ti Esra ni a ti rí àṣẹ náà. Ẹsẹ̀ 12-26. Ní ìrísí rẹ̀ tí ó péye jùlọ, Àtashasẹsì, ọba Pérsia, ni ó fi jáde ní ọdún 457 ṣáájú Sànmánì Kristi. Ṣùgbọ́n nínú Esra 6:14 a sọ pé a kọ ilé Olúwa tí ó wà ní Jerusalẹmu ‘gẹ́gẹ́ bí àṣẹ [“ìlànà,” ní ẹ̀gbẹ́ ojú-ìwé] ti Kírúsì, àti Dáríúsì, àti Àtashasẹsì ọba Pérsia.’ Àwọn ọba mẹ́tẹ̀ẹ̀ta wọ̀nyí, nípa pípilẹ̀, ìmúdájú-padà, àti ìmúparí àṣẹ náà, mú un dé ipé tí àsọtẹ́lẹ̀ náà béèrè láti fi sàmì sí ìbẹ̀rẹ̀ ọdún 2300 náà. Nípa gbigba ọdún 457 ṣáájú Sànmánì Kristi, ìgbà tí a ti mú àṣẹ náà pé, gẹ́gẹ́ bí ọjọ́ àṣẹ náà, a rí i pé gbogbo ohun tí àsọtẹ́lẹ̀ náà sọ nípa ọ̀sẹ̀ àádọ́rin ni a ti mú ṣẹ.” The Great Controversy, 326.

Sister White identifies that the three decrees were necessary for the perfection of the prophecy. She defines their relation to each other, and in so doing, identifies the grammatical characteristics of the Hebrew word “truth.” She says the first decree originated, the second decree reaffirmed, and the third decree completed “every specification of the prophecy concerning the seventy weeks.” The Hebrew word “truth” is created by the combination of the first, thirteenth and last letters of the Hebrew alphabet. The first decree originated, the second reaffirmed and the last decree completed the prophecy. The three decrees contain the signature of Alpha and Omega, and they were fulfilled at the end of the seventy-year prophecy of the captivity in Babylon, even though the third decree arrived well after the seventy years ended. The three decrees were progressive, and though they were three decrees, they were still one prophetic symbol.

Arábìnrin White ṣàfihàn pé àwọn àṣẹ mẹ́tẹ̀ẹ̀ta náà jẹ́ dandan fún ìpéye àsọtẹ́lẹ̀ náà. Ó ṣàlàyé ìbáṣepọ̀ wọn pẹ̀lú ara wọn, àti nínú ṣíṣe bẹ́ẹ̀, ó tún fi àwọn àbùdá ìlò-èdè ọ̀rọ̀ Hébérù náà, “òtítọ́,” hàn. Ó sọ pé àṣẹ àkọ́kọ́ bẹ̀rẹ̀, àṣẹ kejì múlẹ̀ padà, àṣẹ kẹta sì parí “gbogbo àlàyé àlàyé àsọtẹ́lẹ̀ nípa àwọn ọ̀sẹ̀ àádọ́rin.” Ọ̀rọ̀ Hébérù fún “òtítọ́” ni a dá sílẹ̀ pẹ̀lú àkójọpọ̀ lẹ́tà àkọ́kọ́, ẹ̀ẹ̀kẹtàlá, àti ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù. Àṣẹ àkọ́kọ́ bẹ̀rẹ̀, àṣẹ kejì múlẹ̀ padà, àṣẹ ìkẹyìn sì parí àsọtẹ́lẹ̀ náà. Àwọn àṣẹ mẹ́tẹ̀ẹ̀ta náà ní ààmì ìfọwọ́sí Alpha àti Omega, a sì mú wọn ṣẹ ní òpin àsọtẹ́lẹ̀ ọdún àádọ́rin ti ìgbèkùn ní Bábílónì, bí ó tilẹ̀ jẹ́ pé àṣẹ kẹta dé dáadáa lẹ́yìn tí ọdún àádọ́rin náà ti parí. Àwọn àṣẹ mẹ́tẹ̀ẹ̀ta náà jẹ́ ti ìlọsíwájú lélẹ̀kẹ̀sẹ̀, àti bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ àṣẹ mẹ́tẹ̀ẹ̀ta, wọ́n ṣì jẹ́ àmì àsọtẹ́lẹ̀ kan ṣoṣo.

The first angel arrived in 1798, the second angel arrived in the spring of 1844, and the third angel arrived on October 22, 1844. Those three angels are one prophetic symbol, representing the everlasting gospel of Revelation chapter fourteen.

Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, áńgẹ́lì kejì dé ní ìgbà orísun ọdún 1844, áńgẹ́lì kẹta sì dé ní Ọjọ́ Kẹrìnlélógún, oṣù kẹwàá, ọdún 1844. Àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta wọ̀nyí jẹ́ àmì wòlíì kan ṣoṣo, tí ń ṣojú fún ìhìnrere àìnípẹ̀kun ti Ìfihàn orí kẹrìnlá.

“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104, 105.

“Wọ́n fi ọ̀rọ̀ ìkìlọ̀ àkọ́kọ́ àti èkejì náà hàn ní 1843 àti 1844, àti nísinsìnyí a wà lábẹ́ ìkéde ti ẹ̀kẹta; ṣùgbọ́n gbogbo àwọn ọ̀rọ̀ ìkìlọ̀ mẹ́tẹ̀ẹ̀ta náà ṣì ní láti máa kéde. Ó ṣe pàtàkì gan-an ní báyìí gẹ́gẹ́ bí ó ti jẹ́ rí tẹ́lẹ̀ pé kí a tún wọn sọ fún àwọn tí ń wá òtítọ́. Nípa kálàmù àti nípa ohùn ni a gbọdọ̀ fi ìkéde náà dún, ní fífi ètò wọn hàn, àti ìlò àwọn àsọtẹ́lẹ̀ tí ń mú wa dé ọ̀dọ̀ ìhìn iṣẹ́ angẹli kẹta. Kò lè sí ẹ̀kẹta láìsí àkọ́kọ́ àti èkejì. Àwọn ọ̀rọ̀ wọ̀nyí ni a gbọdọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn ọ̀rọ̀ àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 104, 105.

The last three kings of Judah were one symbol, for they were all brought into various degrees of subjection by the king of Babylon. The last three kings of Judah, the three decrees and the three angels, though distinctly three are also represented as one prophetic symbol.

Àwọn ọba mẹ́ta ìkẹyìn ti Juda jẹ́ àmì kan ṣoṣo, nítorí pé gbogbo wọn ni ọba Babeli mú wá sí oríṣìíríṣìí ìwọ̀n ìtẹ́ríba. Àwọn ọba mẹ́ta ìkẹyìn ti Juda, àwọn àṣẹ mẹ́ta àti àwọn áńgẹ́lì mẹ́ta, bí ó tilẹ̀ jẹ́ pé wọ́n yàtọ̀ síra gẹ́gẹ́ bí mẹ́ta, a tún ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀ kan ṣoṣo.

The last three kings are part of the prophetic setting of the beginning of the prophecy of seventy years of captivity, and as such they become part of the beginning that illustrates the end of the seventy years of captivity. The captivity began with the progressive subjection of three kings, ending with the destruction of the kingdom and its capital city. The end of the prophecy marks the destruction of the nation and capital of Babylon, which marks the arrival of the three progressive decrees. The beginning of the twenty-three-hundred-year prophecy is marked by three progressive decrees, and it illustrates the ending of the twenty-three hundred year prophecy, which consists of three progressive messages.

Àwọn ọba mẹ́ta ìkẹyìn jẹ́ apá kan nínú àkóso àsọtẹ́lẹ̀ ti ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún àádọ́rin ìgbèkùn, àti nítorí èyí wọ́n di apá kan nínú ìbẹ̀rẹ̀ náà tí ń ṣàfihàn òpin ọdún àádọ́rin ìgbèkùn. Ìgbèkùn náà bẹ̀rẹ̀ pẹ̀lú fífi àwọn ọba mẹ́ta sẹ́gbẹ̀yìn díẹ̀díẹ̀, tí ó sì parí pẹ̀lú ìparun ìjọba náà àti ìlú olú-ìlú rẹ̀. Òpin àsọtẹ́lẹ̀ náà samisi ìparun orílẹ̀-èdè àti olú-ìlú Bábílónì, èyí tí ó samisi dídé àwọn àṣẹ mẹ́ta tí ń tẹ̀síwájú. Ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ni a samisi pẹ̀lú àwọn àṣẹ mẹ́ta tí ń tẹ̀síwájú, ó sì ń ṣàfihàn òpin àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún náà, èyí tí ó ní àwọn ìrántí mẹ́ta tí ń tẹ̀síwájú.

The three angels, and their respective three messages, had been typified by three kings and their three progressive decrees. The three kings that proclaimed their respective three decrees had been typified by three progressive kings, who had each presented their messages of rebellion against Nebuchadnezzar. Three messages of rebellion, typified three decrees, that in turn typified three messages. One begins the prophecy of seventy years, that in turn ends with the beginning of the twenty-three-hundred-year prophecy, that ends at the arrival of the third angel in 1844. The seventy years that the land was to enjoy its Sabbath cannot be separated from October 22, 1844.

Àwọn angẹli mẹ́ta, àti àwọn ìránṣẹ́ wọn mẹ́ta tó bá wọn mu, ni a ti ṣàpẹẹrẹ wọn nípasẹ̀ àwọn ọba mẹ́ta àti àwọn àṣẹ wọn mẹ́ta tó ń tẹ̀síwájú. Àwọn ọba mẹ́ta tí wọ́n kéde àwọn àṣẹ wọn mẹ́ta tí ó bá wọn mu ni a ti ṣàpẹẹrẹ wọn nípasẹ̀ àwọn ọba mẹ́ta tó ń tẹ̀síwájú, tí ọ̀kọ̀ọ̀kan wọn sì ti mú àwọn ìránṣẹ́ wọn wá gẹ́gẹ́ bí ìṣọ̀tẹ̀ sí Nebukadinésári. Àwọn ìránṣẹ́ ìṣọ̀tẹ̀ mẹ́ta ṣàpẹẹrẹ àwọn àṣẹ mẹ́ta, tí àwọn náà sì tún ṣàpẹẹrẹ àwọn ìránṣẹ́ mẹ́ta. Ọ̀kan bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún àádọ́rin, èyí tí ó sì parí ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún, èyí tí ó parí ní dídé angẹli kẹta ní ọdún 1844. Àwọn ọdún àádọ́rin tí ilẹ̀ náà yóò fi gbádùn Sábáàtì rẹ̀ kò lè yà kúrò ní October 22, 1844.

Jehoiakim represents Cyrus’ first decree and also the first angel’s message of Revelation chapter fourteen. Beyond this, the three witnesses of the last three Judean kings, the three decrees and the three angel’s messages, provide precise information of the symbol of Jehoiakim, for the prophetic history of the three angels has been very carefully marked by inspiration. All three messages have a historical arrival and thereafter a historical empowerment.

Jehoiakimu dúró fún àṣẹ àkọ́kọ́ Kúrúsì, ó sì tún dúró fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́ nínú Ifihàn orí kẹrìnlá. Yàtọ̀ sí èyí, àwọn ẹlẹ́rìí mẹ́tẹ̀ẹ̀ta ti àwọn ọba Júùdà mẹ́ta ìkẹyìn, àwọn àṣẹ mẹ́tẹ̀ẹ̀ta, àti àwọn ìránṣẹ́ áńgẹ́lì mẹ́tẹ̀ẹ̀ta, ń pèsè ìmọ̀ tó péye nípa ààmì Jehoiakimu, nítorí pé ìtàn àsọtẹ́lẹ̀ ti àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ni ìmísí ti sàmì sí pẹ̀lú ìṣọ́ra púpọ̀. Gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta náà ní ìbọ̀wọ̀lé ìtàn kan, lẹ́yìn èyí sì ni ìfúnni ní agbára ìtàn kan.

The first angel arrived in 1798, and was empowered on August 11, 1840, with the confirmation of the day for a year principle.

Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, a sì fún un ní agbára ní August 11, 1840, pẹ̀lú ìmúdájú ìlànà ọjọ́ kan fún ọdún kan.

“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’

“Nínú ọdún 1840 ìmúṣẹ àsọtẹ́lẹ̀ míràn tí ó ṣe pàtàkì gidigidi ru ìfẹ́-ọkàn káàkiri. Ní ọdún méjì ṣáájú èyí, Josiah Litch, ọ̀kan lára àwọn olùwàásù aṣáájú tí ń wàásù ìpadàbọ̀ kejì, tẹ ìtúmọ̀ Ìfihàn 9 jáde, níbi tí ó ti sọ tẹ́lẹ̀ ìṣubú Ìjọba Ottoman. Gẹ́gẹ́ bí ìṣírò rẹ̀, agbára yìí yóò bì ṣubú... ní ọjọ́ 11 oṣù August, 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Èyí sì ni, mo gbàgbọ́, a ó rí i pé ó rí bẹ́ẹ̀ gan-an.”

“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.

“Ní àkókò gangan tí a ti sọ tẹ́lẹ̀, Tọ́kì, nípasẹ̀ àwọn aṣojú rẹ̀, gba àbò àwọn agbára alájọṣepọ̀ ti Yúróòpù, ó sì fi ara rẹ̀ sínú ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa ìtóótọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn ẹlẹgbẹ́ rẹ̀ ti gbà, a sì fún ìṣíkiri ìwàásù ìpadàbọ̀ Oluwa ní ìmúrasílẹ̀ àgbàyanu. Àwọn ọkùnrin olóye àti olókìkí darapọ̀ mọ́ Miller, ní ìwàásù àti ní títẹ àwọn èrò rẹ̀ jáde, àti láti ọdún 1840 sí 1844 iṣẹ́ náà tàn kálẹ̀ lọ́nà kíákíá.” The Great Controversy, 334, 335.

The first angel arrived announcing the opening of the judgment in 1798, but the message was premised on the validity of William Miller’s identification that a day in Bible prophecy represents a year. That principle was confirmed “on the 11th of August, 1840,” and the first message was empowered. With the failure of the prediction of Christ’s return in the biblical year of 1843, which extended into the year 1844, the second angel of Revelation chapter fourteen arrived. With the failure of the prediction in the spring of 1844, the Protestant churches rejected Miller’s rule of a day for a year, and became the daughters of Babylon. That message was thereafter empowered in the summer of 1844, when it was joined by the message of the Midnight Cry. With the fulfillment of the message of the Midnight Cry on October 22, 1844, the third angel arrived with his message.

Áńgẹ́lì àkọ́kọ́ dé pẹ̀lú ìkéde ìṣíṣí ìdájọ́ náà ní ọdún 1798, ṣùgbọ́n a gbé ìpìlẹ̀ ọ̀rọ̀ náà lé lórí ìdúróṣinṣin ìdánimọ̀ William Miller pé ọjọ́ kan nínú àsọtẹ́lẹ̀ Bíbélì dúró fún ọdún kan. A jẹ́rìí sí ìlànà yẹn “ní ọjọ́ kọkànlá, oṣù Kẹjọ, 1840,” a sì fi agbára fún ìhìnrere àkọ́kọ́ náà. Pẹ̀lú ìkùnà àsọtẹ́lẹ̀ ìpadàbọ̀ Kristi ní ọdún Bíbélì 1843, èyí tí ó tàn dé ọdún 1844, áńgẹ́lì kejì ti Ìfihàn orí kẹrìnlá dé. Pẹ̀lú ìkùnà àsọtẹ́lẹ̀ náà ní ìgbà ìrúwé ọdún 1844, àwọn ìjọ Pùrótẹ́sítáǹtì kọ òfin Miller pé ọjọ́ kan fún ọdún kan, wọ́n sì di àwọn ọmọbìnrin Bábílónì. Lẹ́yìn náà ni a fi agbára fún ìhìnrere náà ní ìgbà ẹ̀ẹ̀rùn ọdún 1844, nígbà tí a so pọ̀ mọ́ ọn pẹ̀lú ìhìnrere Ẹkún Ọ̀gànjọ́ Òru. Pẹ̀lú ìmúṣẹ ìhìnrere Ẹkún Ọ̀gànjọ́ Òru ní October 22, 1844, áńgẹ́lì kẹta dé pẹ̀lú ìhìnrere rẹ̀.

Due to the disobedience of Laodicean Adventism in 1863, God’s people were assigned to repeat the history of ancient Israel’s wandering in the wilderness. The empowerment of the third message would wait until September 11, 2001. Each of the three messages arrive in history and are thereafter empowered.

Nítorí àìgbọ́ràn Àfẹnukò Àdífẹ́ǹtì ti Laodicea ní ọdún 1863, a yàn fún àwọn ènìyàn Ọlọ́run láti tún ìtàn ìrìn-àjò Israẹli àtijọ́ nínú aginjù ṣe. Ìfúnni agbára fún ìfẹ̀ṣẹ̀ṣẹ̀ kẹta yóò dúró títí di September 11, 2001. Ọ̀kọ̀ọ̀kan àwọn ìfẹ̀ṣẹ̀ṣẹ̀ mẹ́ta náà máa ń dé sínú ìtàn, lẹ́yìn náà ni a sì máa fún un ní agbára.

Jehoiakim and Cyrus represent the empowerment of the first angel, not its arrival. Though Jehoiakim was the first of the last three kings of Judah, and though he represents the first angel’s message, the prophetic characteristics that he, and also Cyrus, demonstrate that they are both symbols of the empowerment of the first angel, and not symbols of the arrival of the first angel. The arrival of the first message in the history of Jehoiakim was Manasseh, the first of the last seven kings of Judah.

Jehoiakimu àti Kírúsì dúró fún ìfúnni ní agbára fún áńgẹ́lì àkọ́kọ́, kì í ṣe ìfarahàn rẹ̀. Bí ó tilẹ̀ jẹ́ pé Jehoiakimu ni àkọ́kọ́ nínú àwọn ọba mẹ́ta ìkẹyìn ti Júdà, àti bí ó tilẹ̀ jẹ́ pé ó dúró fún ìrántí áńgẹ́lì àkọ́kọ́, àwọn àbùdá àsọtẹ́lẹ̀ tí òun, àti pẹ̀lú Kírúsì, fihàn, jẹ́rìí pé àwọn méjèèjì jẹ́ ààmì ìfúnni ní agbára fún áńgẹ́lì àkọ́kọ́, kì í ṣe ààmì ìfarahàn áńgẹ́lì àkọ́kọ́. Ìfarahàn ìrántí àkọ́kọ́ nínú ìtàn Jehoiakimu ni Mánásè, ẹni àkọ́kọ́ nínú àwọn ọba méje ìkẹyìn ti Júdà.

Seven kings preceded the complete and final destruction of Jerusalem. Those seven kings represent a progressive history, as was the history they typified from 1798 to 1844. The first angel arrived in 1798, and the third arrived on October 22, 1844. The history of 1798 to 1844, is the history of the first and second angels. The history of the third angel began in 1844. When Sister White identifies the symbolism of the seven thunders of Revelation chapter ten, she says the seven thunders represent the history of the first and second angels, but not the third angel.

Àwọn ọba méje ṣáájú ìparun pípé àti ìkẹyìn ti Jerusalẹmu. Àwọn ọba méje wọ̀nyí dúró fún ìtàn ìlọsíwájú kan, gẹ́gẹ́ bí ìtàn tí wọ́n ṣàpẹẹrẹ rẹ̀ láti ọdún 1798 sí 1844. Áńgẹ́lì kìíní dé ní ọdún 1798, àti ẹ̀kẹta dé ní Ọjọ́ 22, Oṣù Kẹwàá, 1844. Ìtàn láti 1798 sí 1844 ni ìtàn áńgẹ́lì kìíní àti kejì. Ìtàn áńgẹ́lì ẹ̀kẹta bẹ̀rẹ̀ ní 1844. Nígbà tí Sister White fi ìtumọ̀ ààmì àwọn àrá méje inú Ìfihàn orí kẹwàá hàn, ó sọ pé àwọn àrá méje náà dúró fún ìtàn áńgẹ́lì kìíní àti kejì, ṣùgbọ́n kì í ṣe ti áńgẹ́lì ẹ̀kẹta.

“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

“Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, tí a sì sọ jáde nínú ààrá méje náà, jẹ́ àfihàn kíkún àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìhìnrere áńgẹ́lì kìíní àti kejì.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

The history of the seven thunders of Revelation chapter ten, emphasize the history of the empowerment of the first angel on August 11, 1840 through to the great disappointment on October 22, 1844, but it none-the-less, includes the entire history of the first and second angels. The general application of the seven thunders is that it represents 1798 through to October 22, 1844. The history of the arrival of the first angel from 1798 to the great disappointment is the history of the first and second angels, and it is prophetically represented as seven thunders. The seven thunders were also typified by the last seven kings of Judah. The last three of those kings were not only identifying sequential kings, but together they are one symbol made up of a first, middle and last.

Ìtàn àrá méje tí ó wà nínú Ìfihàn orí kẹwàá, ń fi ìtàn ìfúnni ní agbára fún áńgẹ́lì àkọ́kọ́ hàn láti August 11, 1840 títí dé ìbànújẹ́ ńlá ní October 22, 1844, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, ó tún ní gbogbo ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì nínú. Ìlò gbogbogbòò ti àrá méje ni pé ó dúró fún 1798 títí dé October 22, 1844. Ìtàn dídé áńgẹ́lì àkọ́kọ́ láti 1798 títí dé ìbànújẹ́ ńlá náà ni ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì, a sì ṣojú rẹ̀ ní ìsọtẹ́lẹ̀ gẹ́gẹ́ bí àrá méje. A tún fi àpẹẹrẹ àrá méje náà hàn nínú àwọn ọba méje ìkẹyìn Júdà. Àwọn ọba mẹ́ta ìkẹyìn nínú wọn kì í ṣe pé wọ́n ń tọ́ka sí àwọn ọba tí ń tẹ̀ lé ara wọn nìkan, ṣùgbọ́n papọ̀ wọ́n jẹ́ àmì kan ṣoṣo tí a kó jọ láti inú àkọ́kọ́, àárín, àti ìkẹyìn.

In the history of the three angels, the first message was empowered on August 11, 1840, and both Jehoiakim and Cyrus typified that event.

Nínú ìtàn àwọn áńgẹ́lì mẹ́ta, a fún ìhìn àkọ́kọ́ ní agbára ní August 11, 1840, Jehoiakim àti Kírúsì sì jẹ́ àpẹẹrẹ iṣẹ̀lẹ̀ náà.

We will continue to identify these most important truths in the next article.

A ó máa bá a lọ láti dá àwọn òtítọ́ wọ̀nyí tí ó ṣe pàtàkì jùlọ mọ̀ nínú àpilẹ̀kọ tí ó tẹ̀lé.

“Strict integrity should be cherished by every student. Every mind should turn with reverent attention to the revealed word of God. Light and grace will be given to those who thus obey God. They will behold wondrous things out of his law. Great truths that have lain unheeded and unseen since the day of Pentecost, are to shine from God’s word in their native purity. To those who truly love God the Holy Spirit will reveal truths that have faded from the mind, and will also reveal truths that are entirely new. Those who eat the flesh and drink the blood of the Son of God will bring from the books of Daniel and Revelation truth that is inspired by the Holy Spirit. They will start into action forces that cannot be repressed. The lips of children will be opened to proclaim the mysteries that have been hidden from the minds of men. The Lord has chosen the foolish things of this world to confound the wise, and the weak things of the world to confound the mighty.

“Ó yẹ kí gbogbo akẹ́kọ̀ọ́ nífẹ̀ẹ́ sí ìwà òtítọ́ pípé. Gbogbo ọkàn gbọ́dọ̀ yí padà pẹ̀lú àfiyèsí ìbọ̀wọ̀ sí ọ̀rọ̀ Ọlọ́run tí a ti ṣípayá. Ìmọ́lẹ̀ àti oore-ọ̀fẹ́ ni a ó fi fún àwọn tí ó bá fi bẹ́ẹ̀ ṣègbọràn sí Ọlọ́run. Wọn yóò sì rí àwọn ohun àgbàyanu nínú òfin rẹ̀. Àwọn òtítọ́ ńlá tí ó ti dùbúlẹ̀ láìka sí, tí a kò sì rí láti ọjọ́ Pẹ́ńtíkọ́sìtì, ni yóò tàn láti inú ọ̀rọ̀ Ọlọ́run nínú mímọ́ àdáyébá wọn. Fún àwọn tí wọ́n nífẹ̀ẹ́ sí Ọlọ́run ní tòótọ́, Ẹ̀mí Mímọ́ yóò ṣípayá àwọn òtítọ́ tí ó ti rẹ̀ kúrò nínú ọkàn, yóò sì tún ṣípayá àwọn òtítọ́ tí ó jẹ́ tuntun pátápátá. Àwọn tí wọ́n jẹ ẹran ara tí wọ́n sì mu ẹ̀jẹ̀ Ọmọ Ọlọ́run yóò mú òtítọ́ tí Ẹ̀mí Mímọ́ mí sí jáde láti inú àwọn ìwé Dáníẹ́lì àti Ìfihàn. Wọn yóò mú àwọn agbára bẹ̀rẹ̀ sí í ṣiṣẹ́, àwọn agbára tí a kò lè dí mọ́lẹ̀. A óò ṣí ètè àwọn ọmọ kékeré láti kéde àwọn àṣírí tí a ti fi pamọ́ kúrò ní ọkàn àwọn ènìyàn. Olúwa ti yan àwọn ohun aṣiwèrè ayé yìí láti dãàmú àwọn ọlọ́gbọ́n, àti àwọn ohun aláìlera ayé láti dãàmú àwọn alágbára.”

“The Bible should not be brought into our schools to be sandwiched in between infidelity. The Bible must be made the groundwork and subject-matter of education. It is true that we know much more of the word of the living God than we knew in the past, but there is still much more to be learned. It should be used as the word of the living God, and esteemed as first, and last, and best in everything. Then will be seen true spiritual growth. The students will develop healthy religious characters, because they eat the flesh and drink the blood of the Son of God. But unless watched and nurtured, the health of the soul decays. Keep in the channel of light. Study the Bible. Those who serve God faithfully will be blessed. He who permits no faithful work to go unrewarded will crown every act of loyalty and integrity with special tokens of his love and approbation.” Review and Herald, August 17, 1897.

“Kò yẹ kí a mú Bíbélì wá sínú àwọn ilé-ẹ̀kọ́ wa kí a sì fi í kún un láàárín àìgbàgbọ́. A gbọ́dọ̀ fi Bíbélì ṣe ìpìlẹ̀ àti kókó-ẹ̀kọ́ ti ẹ̀kọ́. Òótọ́ ni pé a mọ púpọ̀ sí i nípa ọ̀rọ̀ Ọlọ́run alààyè ju bí a ti mọ̀ ọ́ rí tẹ́lẹ̀ lọ, ṣùgbọ́n púpọ̀ sí i ṣì wà láti kọ́. Ó yẹ kí a lò ó gẹ́gẹ́ bí ọ̀rọ̀ Ọlọ́run alààyè, kí a sì ka a sí àkọ́kọ́, àti ìkẹyìn, àti èyí tí ó dára jùlọ nínú ohun gbogbo. Nígbà náà ni ìdàgbàsókè ẹ̀mí tòótọ́ yóò hàn. Àwọn akẹ́kọ̀ọ́ yóò dàgbà sí i ní ìwà-ẹ̀sìn aláìlera-dára, nítorí wọ́n ń jẹ ẹran ara, wọ́n sì ń mu ẹ̀jẹ̀ Ọmọ Ọlọ́run. Ṣùgbọ́n bí a kò bá ṣọ́ wọn, tí a kò sì tọ́jú wọn, ìlera ọkàn a máa bàjẹ́. Wà nínú ọ̀nà ìmọ́lẹ̀. Kẹ́kọ̀ọ́ Bíbélì. Àwọn tí ń sin Ọlọ́run pẹ̀lú òtítọ́ yóò gba ìbùkún. Ẹni tí kò jẹ́ kí iṣẹ́ olóòótọ́ kankan lọ láìsanwó èrè yóò fi àwọn àmì àkànṣe ìfẹ́ àti ìtẹ́wọ́gbà rẹ̀ dé gbogbo ìṣe ìṣòtítọ́ àti ìwà pípé.” Review and Herald, August 17, 1897.