The northern and southern kingdoms were scattered under God’s indignation for twenty-five hundred and twenty years in fulfillment of the broken covenant of Leviticus twenty-five and twenty-six. The forty-six years between the conclusion of the first and last indignations represented the gathering of those two kingdoms into one kingdom of spiritual modern Israel in 1844. The gathering of those two nations was represented by the two sticks which Ezekiel joined together and the two sticks the widow of Zarephath gathered in the story of Elijah. On October 22, 1844 the prophetic history of the northern and southern kingdoms concluded and in so doing it repeated the history of the beginning of those two kingdoms.

A tú ká ìjọba àríwá àti ìjọba gúúsù ká lábẹ́ ìbínú Ọlọ́run fún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún, gẹ́gẹ́ bí ìmúṣẹ májẹ̀mú tí a fọ́ nínú Lefitiku ogún-lélógún àti ogún-mẹ́fà. Ọdún mẹ́rìndínlọ́gbọ̀n tó wà láàárín ìparí ìbínú àkọ́kọ́ àti ìkẹyìn dúró fún ìkójọpọ̀ àwọn ìjọba méjèèjì wọ inú ìjọba kan ṣoṣo ti Ísírẹ́lì òde-òní ti ẹ̀mí ní ọdún 1844. Ìkójọpọ̀ àwọn orílẹ̀-èdè méjèèjì náà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ọ̀pá méjì tí Hesekieli so pọ̀, àti ọ̀pá méjì tí opó Sáréfátì kó jọ nínú ìtàn Èlíjà. Ní October 22, 1844, ìtàn àsọtẹ́lẹ̀ ti ìjọba àríwá àti ìjọba gúúsù parí, àti pé ní ṣíṣe bẹ́ẹ̀, ó tún ìtàn ìbẹ̀rẹ̀ àwọn ìjọba méjèèjì náà ṣe.

Jeroboam instituted a counterfeit system of worship in the northern kingdom in order to prevent his subjects from travelling to Judah and worshipping God in the sanctuary in Jerusalem.

Jeroboamu dá ìlànà ìjọsìn àròpò kalẹ̀ ní ìjọba àríwá kí ó lè dẹ́kun kí àwọn ọmọ abẹ́ rẹ̀ má bàa rin ìrìnàjò lọ sí Juda, kí wọ́n sì má bàa jọ́sìn Ọlọ́run nínú ibùdó mímọ́ ní Jerusalẹmu.

And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.

Jeroboamu sì sọ nínú ọkàn rẹ̀ pé, Ní báyìí ni ìjọba yóò padà sí ilé Dáfídì: bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ ní ilé Olúwa ní Jerusalẹmu, nígbà náà ni ọkàn àwọn ènìyàn wọ̀nyí yóò tún yí padà sọ́dọ̀ olúwa wọn, àní sí Rehobóamu ọba Júdà; wọn yóò sì pa mí, wọn yóò sì tún padà lọ sọ́dọ̀ Rehobóamu ọba Júdà. Nítorí náà ọba náà gbìmọ̀, ó sì ṣe ọmọ màlúù wúrà méjì, ó sì sọ fún wọn pé, Ó ti pọ̀ jù fún yín láti máa gòkè lọ sí Jerusalẹmu: wò ó, àwọn ọlọ́run rẹ, Ísírẹ́lì, tí ó mú ọ jáde kúrò ní ilẹ̀ Ejibiti. Ó sì fi ọ̀kan sí Bẹtẹli, ó sì fi èkejì sí Dani. Nǹkan yìí sì di ẹ̀ṣẹ̀: nítorí àwọn ènìyàn lọ láti foríbalẹ̀ níwájú ọ̀kan náà, àní títí dé Dani. Ó sì ṣe ilé àwọn ibi gíga, ó sì yan àlùfáà láti inú àwọn ẹni-kekere jùlọ nínú àwọn ènìyàn, àwọn tí kì í ṣe nínú àwọn ọmọ Lefi. Jeroboamu sì dá àjọ̀dún kan sílẹ̀ ní oṣù kẹjọ, ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù náà, bí àjọ̀dún tí ń bẹ ní Júdà; ó sì rú ẹbọ lórí pẹpẹ. Bákan náà ni ó ṣe ní Bẹtẹli, nípa rúbọ sí àwọn ọmọ màlúù tí ó ṣe; ó sì fi àwọn àlùfáà àwọn ibi gíga tí ó ṣe sí Bẹtẹli. Bẹ́ẹ̀ ni ó rú ẹbọ lórí pẹpẹ tí ó ṣe ní Bẹtẹli ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù kẹjọ, àní nínú oṣù tí ó ti pète láti inú ọkàn ara rẹ̀; ó sì dá àjọ̀dún sílẹ̀ fún àwọn ọmọ Ísírẹ́lì: ó sì rú ẹbọ lórí pẹpẹ, ó sì sun tùràrí. 1 Ọba 12:26–33.

His system of worship was typical of Catholicism (paganism), for as with Aaron’s rebellion, it established an image to and of the beast. The two calf images were made of gold, symbolizing Babylon. The images were dedicated to the gods of Egypt, who were identified as Aaron had also identified them; as “the gods that had brought them up out of the land of Egypt.” He built two altars in two cities, which when considered together represent the combination of church (Bethel) and state (Dan). The altars were counterfeits of the true altar, which is Christ, just as Catholicism claims to be Christ’s earthly representative. He raised up a corrupted priesthood, as are the priests of Catholicism. He selected a day for his worship service that was specifically different from the days of any of God’s true feast days, thus representing the controversy over the true and false day of worship.

Ètò ìjọsìn rẹ̀ jẹ́ àpẹẹrẹ ti Kátólíìkì (ìbọ̀rìṣà), nítorí pé gẹ́gẹ́ bí ó ti rí nínú ìṣọ̀tẹ̀ Áárónì, ó gbé ère kan dìde fún ẹranko náà àti ti ẹranko náà. Wọ́n fi wúrà ṣe àwọn ère màlúù méjèèjì náà, èyí tí ń ṣàpẹẹrẹ Bábílónì. A yà àwọn ère náà sí mímọ́ fún àwọn òrìṣà Íjíbítì, tí a sì dá wọn mọ̀ gẹ́gẹ́ bí Áárónì pẹ̀lú ti dá wọn mọ̀; gẹ́gẹ́ bí “àwọn ọlọ́run tí ó mú wọn gòkè wá kúrò ní ilẹ̀ Íjíbítì.” Ó kọ pẹpẹ méjì ní ìlú méjì, èyí tí, nígbà tí a bá wo wọn papọ̀, ń ṣàpẹẹrẹ ìpapọ̀ ìjọ (Bẹ́tẹ́lì) àti ìjọba (Dánì). Àwọn pẹpẹ náà jẹ́ àfàwọ́kọ ti pẹpẹ òtítọ́, èyí tí í ṣe Kristi, gẹ́gẹ́ bí Kátólíìkì náà ṣe ń sọ pé òun ni aṣojú Kristi lórí ilẹ̀ ayé. Ó gbé ẹgbẹ́ àlùfáà tí ó bàjẹ́ dìde, gẹ́gẹ́ bí àwọn àlùfáà Kátólíìkì ṣe rí. Ó yan ọjọ́ kan fún iṣẹ́ ìjọsìn rẹ̀ tí ó yàtọ̀ ní pàtó sí àwọn ọjọ́ èyíkéyìí nínú àwọn ọjọ́ àjọ̀dún mímọ́ tòótọ́ Ọlọ́run, nípa bẹ́ẹ̀ ó ń ṣàpẹẹrẹ ìjàkadì lórí ọjọ́ ìjọsìn tòótọ́ àti èké.

In the inauguration of his false system of worship, God sent a prophet from Judah to rebuke his counterfeit system of worship.

Nígbà ìdásílẹ̀ ètò ìjọsìn èké rẹ̀, Ọlọ́run rán wòlíì kan láti Júdà láti bá ètò ìjọsìn àròpọ̀ rẹ̀ wí.

And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. 1 Kings 13:1–3.

Sì kíyèsí i, ọkùnrin Ọlọ́run kan sì ti Júdà wá sí Bẹ́tẹ́lì nípa ọ̀rọ̀ Olúwa; Jeroboamu sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ láti sun tùràrí. Ó sì ké sí pẹpẹ náà nípa ọ̀rọ̀ Olúwa, ó ní, Ìwọ pẹpẹ, pẹpẹ, báyìí ni Olúwa wí; Kíyèsí i, a ó bí ọmọ kan fún ilé Dáfídì, Josiah ni orúkọ rẹ̀; lórí rẹ ni yóò ti rúbọ àwọn àlùfáà ibi gíga tí ń sun tùràrí lórí rẹ, a ó sì sun egungun ènìyàn lórí rẹ. Ó sì fi àmì kan hàn ní ọjọ́ náà gan-an, ó ní, Èyí ni àmì tí Olúwa ti sọ; kíyèsí i, pẹpẹ náà yóò ya, erùpẹ̀ tí ó sì wà lórí rẹ yóò tú ká. 1 Àwọn Ọba 13:1–3.

The prophet from Judah proclaimed a threefold prophecy identifying the future birth of king Josiah. He predicted that Josiah would slay the wicked priests who were employed at the counterfeit altar and that Josiah would also burn men’s bones upon that very altar. He also gave Jeroboam a sign, identifying that Jeroboam’s altar would be broken open and the ashes would pour out. All of these things were fulfilled according to the Word of the Lord, but when Jeroboam heard the proclamation of the prophet he was angered and sought to deal with the prophet, but God was in control.

Wòlíì láti Júdà kéde àsọtẹ́lẹ̀ mẹ́ta kan tí ó tọ́ka sí ìbí ọba Jòsáyà ní ọjọ́ iwájú. Ó sọ tẹ́lẹ̀ pé Jòsáyà yóò pa àwọn àlùfáà búburú tí wọ́n ń ṣiṣẹ́ níbi pẹpẹ èké náà, àti pé Jòsáyà yóò sì tún sun egungun ènìyàn lórí pẹpẹ náà gan-an. Ó tún fún Jeróbóámù ní àmì kan, ní fífi hàn pé pẹpẹ Jeróbóámù yóò ya sílẹ̀, eeru náà yóò sì dà jáde. Gbogbo nǹkan wọ̀nyí ni a mú ṣẹ gẹ́gẹ́ bí Ọ̀rọ̀ Olúwa, ṣùgbọ́n nígbà tí Jeróbóámù gbọ́ ìkéde wòlíì náà, inú bí i, ó sì fẹ́ bá wòlíì náà lò, ṣùgbọ́n Ọlọ́run ni ó wà ní ìṣàkóso.

And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. 1 Kings 13:4, 5.

Ó sì ṣẹlẹ̀ pé, nígbà tí ọba Jeroboamu gbọ́ ọ̀rọ̀ ọkùnrin Ọlọ́run náà, ẹni tí ó ti ké sókè sí ibi pẹpẹ ní Beteli, ó na ọwọ́ rẹ̀ jáde láti ibi pẹpẹ náà, ó ní, Ẹ mú un. Ṣùgbọ́n ọwọ́ rẹ̀ tí ó nà jáde sí i gbẹ, bẹ́ẹ̀ ni kò lè fà á padà sọ́dọ̀ ara rẹ̀ mọ́. Ibi pẹpẹ náà pẹ̀lú ya, eruku náà sì tú jáde kúrò lórí ibi pẹpẹ náà, gẹ́gẹ́ bí ààmì tí ọkùnrin Ọlọ́run náà ti fi fún un nípasẹ̀ ọ̀rọ̀ Olúwa. 1 Awọn Ọba 13:4, 5.

The sign was immediately fulfilled, and Jeroboam’s hand was paralyzed.

Ami náà ṣẹ ní kíákíá, ọwọ́ Jeroboamu sì rọ.

And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:6–10.

Ọba náà sì dáhùn, ó sì wí fún ènìyàn Ọlọ́run náà pé, “Ẹ bẹ ojú Olúwa Ọlọ́run rẹ nísinsìnyí, kí o sì gbàdúrà fún mi, kí ọwọ́ mi lè padà bọ̀ sí ipò rẹ̀ fún mi.” Ènìyàn Ọlọ́run náà sì bẹ Olúwa, ọwọ́ ọba náà sì padà bọ̀ sí ipò rẹ̀ fún un, ó sì di bí ó ti rí tẹ́lẹ̀. Ọba náà sì wí fún ènìyàn Ọlọ́run náà pé, “Bá mi lọ sí ilé, kí o sì tù ara rẹ, èmi yóò sì fún ọ ní èrè kan.” Ṣùgbọ́n ènìyàn Ọlọ́run náà wí fún ọba náà pé, “Bí ìwọ bá fún mi ní ìdají ilé rẹ, èmi kì yóò bá ọ wọlé, bẹ́ẹ̀ ni èmi kì yóò jẹun tàbí mu omi ní ibi yìí: nítorí bẹ́ẹ̀ ni a ti pàṣẹ fún mi nípa ọ̀rọ̀ Olúwa, pé, Má jẹun, má sì mu omi, bẹ́ẹ̀ ni má ṣe padà ní ọ̀nà kan náà tí o gbà wá.” Nítorí náà, ó gba ọ̀nà mìíràn lọ, kò sì padà ní ọ̀nà tí ó gbà wá sí Bẹtẹli. 1 Àwọn Ọba 13:6–10.

Jesus always illustrates the end of a thing with the beginning of a thing, and the beginning of the northern and southern kingdoms of literal ancient Israel end in the history where the two sticks are joined into one stick, representing the nation of spiritual modern Israel.

Nígbà gbogbo, Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun kan, àti pé ìbẹ̀rẹ̀ àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì àtijọ́ gidi parí nínú ìtàn níbi tí a ti so àwọn ọ̀pá méjì pọ̀ sí ọ̀pá kan, tí ń ṣojú orílẹ̀-èdè Ísírẹ́lì ti ẹ̀mí ti ìgbà òde òní.

In the history where the two sticks were joined a three-step testing process was initiated at the time of the end in 1798. Both sticks (kingdoms) were being gathered in advance of the outpouring of the Holy Spirit in the Midnight Cry. At the first disappointment in the spring of 1844, the Protestants failed the testing process and became the daughters of Catholicism, thus repeating the inauguration of a counterfeit system of worship, as had been typified by Jeroboam.

Nínú ìtàn níbi tí a ti so àwọn ọ̀pá méjèèjì pọ̀, ìlànà àdánwò ìgbésẹ̀ mẹ́ta kan ni a bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798. A ń kó àwọn ọ̀pá méjèèjì (àwọn ìjọba) jọ ṣáájú ìtújáde Ẹ̀mí Mímọ́ ní inú Ẹkún Àárín Òru. Ní ìdálórí àkọ́kọ́ ní ìrú ọdún 1844, àwọn Púrótẹ́sítáǹtì kùnà nínú ìlànà àdánwò náà, wọ́n sì di àwọn ọmọbìnrin Kátólíìkì, bẹ́ẹ̀ ni wọ́n tún ìbẹ̀rẹ̀ ètò ìjọsìn èké kan ṣe, gẹ́gẹ́ bí a ti fi Jeroboamu ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀.

The Protestant Reformation was a work which God accomplished in order to bring the church in the wilderness out of the superstitions, traditions and customs of the Roman church. From the time of Martin Luther more and more truths were revealed identifying the whore of Tyre as nothing more than a pagan system of worship covered with a false profession of Christianity. It was the Lord’s purpose to bring his captive people out of darkness, as He had done when His people were slaves in Egypt. He delivered them from the bondage of Egypt to give them His law. The Protestant’s refusal to follow after the increasing light of the knowledge that was unsealed in 1798, prevented them from recognizing the law and the true sanctuary work of Christ in 1844.

Àtúnṣe Ìjọ Pùròtẹ́sítáǹtì jẹ́ iṣẹ́ tí Ọlọ́run ṣe láti mú ìjọ tí ó wà ní aginjù jáde kúrò nínú àwọn ìgbàgbọ́ asán, àṣà àtọwọ́dọwọ́, àti ìṣe ìbílẹ̀ ti ìjọ Róòmù. Láti àkókò Martin Luther ni a ti ń ṣí i túbọ̀ fi òtítọ́ hàn sí i, tí ń fi àgbèrè Tírè hàn pé kò ju ètò ìjọ́sìn kèfèrí tí a fi ìjẹ́wọ́ èké ti ẹ̀sìn Kristẹni bò lọ. Ète Olúwa ni láti mú àwọn ènìyàn rẹ̀ tí wọ́n wà ní ìgbèkùn jáde kúrò nínú òkùnkùn, gẹ́gẹ́ bí Ó ti ṣe nígbà tí àwọn ènìyàn Rẹ̀ jẹ́ ẹrú ní Íjíbítì. Ó gbà wọ́n là kúrò ní ìdè Íjíbítì kí Ó lè fi òfin Rẹ̀ fún wọn. Kíkò àwọn Pùròtẹ́sítáǹtì láti tẹ̀lé ìmọ́lẹ̀ tí ń pọ̀ sí i ti ìmọ̀ tí a tú èdìdì rẹ̀ sílẹ̀ ní ọdún 1798, dá wọ́n dúró kúrò ní mímọ̀ òfin náà àti iṣẹ́ ibi mímọ́ tòótọ́ ti Kristi ní ọdún 1844.

Their rejection of the judgment-hour message represented their becoming daughters of the Roman church, and they then raised up a false system of worship identified in the Scriptures as the false prophet (apostate Protestantism). The faithful Millerites that entered into the sanctuary by faith on October 22, 1844, received the light of the third angel and presented a rebuke to the false system of worship that professes to be Protestant, while holding to the primary tradition of paganism, that being the worship of the sun. The prophet from Judah typified Millerite Adventism recognizing and presenting the message of the third angel that arrived on October 22, 1844.

Ìkọ̀sílẹ̀ wọn sí ìhìnrere àkókò ìdájọ́ fi hàn pé wọ́n di ọmọbìnrin ìjọ Róòmù, lẹ́yìn náà wọ́n sì gbé ètò ìjọsìn èké dìde tí a fi mọ̀ nínú Ìwé Mímọ́ gẹ́gẹ́ bí wòlíì èké (Pùrótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀). Àwọn Millerites olóòtítọ́ tí wọ inú ibi mímọ́ náà nípa ìgbàgbọ́ ní October 22, 1844, gba ìmọ́lẹ̀ áńgẹ́lì kẹta, wọ́n sì gbé ìbáwí kalẹ̀ sí ètò ìjọsìn èké tí ń jẹ́wọ́ pé òun jẹ́ Pùrótẹ́sítáǹtì, nígbà tí ó sì di àṣà àkọ́kọ́ pàtàkì ti ẹ̀sìn keferi mú, èyí náà ni ìjọsìn oòrùn. Wòlíì láti Júdà ṣàpẹẹrẹ Adventism Millerite ní mímọ̀ àti ní fífi ìhìnrere áńgẹ́lì kẹta hàn, èyí tí ó dé ní October 22, 1844.

When confronted by Jeroboam’s request for the prophet to come to his home and refresh himself, the prophet expressed his specific directions that had been given to him by the Lord. That command was also given to Millerite Adventism. The command was to not return the way they had come, and Millerite Adventism had come out of the Protestant denominations. They had been separated from the Protestants at the first disappointment in the spring of 1844, and Jeremiah provides an example of the identical directions that had been given to the Judean prophet.

Nígbà tí Jérobóámù fi ìbẹ̀bẹ̀ rẹ̀ pé kí wòlíì náà wá sí ilé òun kí ó sì tún ara rẹ̀ ṣe dojú kọ ọ, wòlíì náà sọ àwọn ìtọ́nisọ́nà pàtó tí Olúwa ti fi fún un. A tún fi àṣẹ náà fún Millerite Adventism. Àṣẹ náà ni pé kí wọ́n má padà ní ọ̀nà tí wọ́n gbà wá, àti pé Millerite Adventism ti jáde láti inú àwọn ẹ̀sìn-ẹ̀ka Pùròtẹ́sítántì. A ti yà wọ́n kúrò lọ́dọ̀ àwọn Pùròtẹ́sítántì ní ìdààmú àkọ́kọ́ ní ìrúwé ọdún 1844, Jeremáyà sì pèsè àpẹẹrẹ àwọn ìtọ́nisọ́nà kan náà pátápátá tí a ti fi fún wòlíì ará Júdà náà.

Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì jẹ́ fún mi ayọ̀ àti ìdùnnú ọkàn mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́gẹ́, bẹ́ẹ̀ ni n kò yọ̀; mo jókòó ní ìdánìkanwà nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdákẹ́, tí ọgbẹ́ mi sì jẹ́ aláìlera, tí kò fẹ́ láti wò sàn? Ṣé ìwọ yóò ha jẹ́ fún mi bí ẹni èké pátápátá, àti bí omi tí ń tàn jẹ? Nítorí náà báyìí ni Olúwa wí pé, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà tọ̀ ọ wá; ṣùgbọ́n ìwọ má ṣe padà tọ̀ wọ́n lọ. Èmi yóò sì sọ ọ di ògiri idẹ olódi fún àwọn ènìyàn yìí: wọ́n yóò sì jà sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ là àti láti yọ ọ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ kúrò lọ́wọ́ ẹni búburú, èmi yóò sì rà ọ padà kúrò lọ́wọ́ ẹni ẹlẹ́rùjẹ̀jẹ̀. Jeremiah 15:16–21.

At the fulfillment of the time prophecy of the second Woe, on August 11, 1840, the mighty angel of Revelation ten descended with a little book open in his hand, and John was told to go and take the book and eat it. Jeremiah represents those that ate the little book at that point in history, and the words were sweet as honey, for they were “the joy and rejoicing of” his “heart.” But because of God’s “hand,” Jeremiah was “filled” “with indignation,” he was “wounded” and in “perpetual pain.” Because of God’s “hand” Jeremiah suggested that God had been “unto” Jeremiah “as a liar,” and as “failed waters.” The Lord had held his “hand” over a mistake in some of the figures of the 1843 chart.

Ní ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti Ègbé kejì, ní August 11, 1840, angẹli alágbára ti Ìfihàn mẹ́wàá sọ̀kalẹ̀ pẹ̀lú ìwé kékeré tí ó ṣí sílẹ̀ ní ọwọ́ rẹ̀, a sì sọ fún Johanu pé kí ó lọ mú ìwé náà kí ó sì jẹ ẹ́. Jeremiah dúró fún àwọn tí wọ́n jẹ ìwé kékeré náà ní ìpìlẹ̀ yẹn nínú ìtàn, àwọn ọ̀rọ̀ náà sì dùn bí oyin, nítorí wọ́n jẹ́ “ayọ̀ àti ìdùnnú” ọkàn rẹ̀. Ṣùgbọ́n nítorí “ọwọ́” Ọlọ́run, a “kún” Jeremiah “pẹ̀lú ìbínú ńlá”; ó “farapa,” ó sì wà nínú “ìrora àìnípẹ̀kun.” Nítorí “ọwọ́” Ọlọ́run Jeremiah dábàá pé Ọlọ́run ti jẹ́ “sí” Jeremiah “gẹ́gẹ́ bí opurọ́,” àti bí “omi tí ó kùnà.” Oluwa ti di “ọwọ́” Rẹ̀ bò àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà tí ó wà lórí àtẹ ìshàfihàn 1843.

Jeremiah represents the first disappointment of the Millerites, when the vision of Habakkuk tarried. It appeared to those represented by Jeremiah that the message, which is represented as “rain,” had failed. But Habakkuk had stated “the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Jeremiah had thought God lied, and that the message (rain) had failed, but it had only tarried.

Jeremiah dúró fún ìbànújẹ àkọ́kọ́ àwọn Millerites, nígbà tí ìran Habakkuk pẹ́. Ó dà bí ẹni pé fún àwọn tí Jeremiah ṣàpẹẹrẹ, ìhìn iṣẹ́ náà, tí a ṣàfihàn gẹ́gẹ́ bí “òjò,” ti kùnà. Ṣùgbọ́n Habakkuk ti sọ pé, “ìran náà ṣì ń bẹ fún àkókò tí a yàn, ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kò sì ní purọ́: bí ó tilẹ̀ pé ó pẹ́, dúró de e; nítorí pé dájúdájú yóò dé, kì yóò pẹ́.” Jeremiah ti rò pé Ọlọ́run purọ́, àti pé ìhìn iṣẹ́ náà (òjò) ti kùnà, ṣùgbọ́n ó kàn pẹ́ nìkan.

Then God instructed Jeremiah that “if thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them.” After the disappointment Jeremiah, representing God’s people who must return to the service of the Lord and shake off the discouragement that had been produced when it appeared the message had failed. If Jeremiah would meet the designated requirements, God would allow him to be His spokesman.

Nígbà náà ni Ọlọ́run pa á láṣẹ fún Jeremiah pé, “bí ìwọ bá padà, èmi yóò sì mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá sì ya ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi: kí wọ́n padà tọ̀ ọ́ wá; ṣùgbọ́n kí ìwọ má padà tọ̀ wọ́n lọ.” Lẹ́yìn ìdààmú náà ni Jeremiah, gẹ́gẹ́ bí aṣojú àwọn ènìyàn Ọlọ́run tí ó yẹ kí wọ́n padà sí iṣẹ́ Oluwa kí wọ́n sì ju ìrẹ̀wẹ̀sì tí a ti mú wá nígbà tí ó dà bí ẹni pé ìhìn náà ti kùnà sẹ́yìn. Bí Jeremiah bá fẹ́ bá àwọn àìlò tí a ti yàn sílẹ̀ pàdé, Ọlọ́run yóò jẹ́ kí ó jẹ́ agbẹnusọ Rẹ.

More importantly for our study at this time is what God told Jeremiah concerning the “assembly of mockers” who were “rejoicing” over his disappointment. He told Jeremiah that the mockers could return to Jeremiah, but he was never to return to them. Jeremiah represented those who stood against the Protestants who had just chosen to return to the fold of Catholicism and became the daughters of Babylon, the false prophets of Baal and Ashtaroth. Jeremiah represented the Judean prophet who at the same point in the prophetic line had rebuked Jeroboam’s false system of worship at the beginning of the northern kingdom, thus typifying the introduction of a false system of worship that was an image of Catholicism at the end of the history of the northern kingdom. The prophet told Jeroboam, when Jeroboam offered to form an alliance, that he was not to eat, drink or return the way he came.

Ohun tí ó ṣe pàtàkì jùlọ fún ìkẹ́kọ̀ọ́ wa ní àkókò yìí ni ohun tí Ọlọ́run sọ fún Jeremiah nípa “àpéjọ àwọn ẹlẹ́yà” tí wọ́n ń “yọ̀” lórí ìdààmú rẹ̀. Ó sọ fún Jeremiah pé àwọn ẹlẹ́yà lè padà wá sọ́dọ̀ Jeremiah, ṣùgbọ́n kò gbọ́dọ̀ padà tọ̀ wọ́n lọ láéláé. Jeremiah dúró fún àwọn tí wọ́n dúró lòdì sí àwọn Pùròtẹ́sítáǹtì tí wọ́n ṣẹ̀ṣẹ̀ yàn láti padà sí àgbò Kátólíìkì tí wọ́n sì di àwọn ọmọbìnrin Bábílónì, àwọn wòlíì èké Baali àti Aṣítárótì. Jeremiah dúró fún wòlíì Judea náà tí, ní ibi kan náà nínú ìlà àsọtẹ́lẹ̀, ti bá ètò ìjọsìn èké Jeroboamu wí ní ìbẹ̀rẹ̀ ìjọba àríwá, nípa bẹ́ẹ̀ ó ṣàpẹẹrẹ ìfihàn ètò ìjọsìn èké kan tí ó jẹ́ àwòrán Kátólíìkì ní òpin ìtàn ìjọba àríwá. Wòlíì náà sọ fún Jeroboamu, nígbà tí Jeroboamu dábàá láti dá ìfọ̀kànsìn pọ̀, pé kò gbọ́dọ̀ jẹun, tàbí mu omi, tàbí padà ní ọ̀nà tí ó gbà wá.

And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. 1 Kings 13:7–9.

Ọba sì wí fún ọkùnrin Ọlọrun náà pé, Wá sí ilé pẹ̀lú mi, kí o sì tú ara rẹ lọ́lá, èmi yóò sì fún ọ ní èrè kan. Ṣùgbọ́n ọkùnrin Ọlọrun náà wí fún ọba pé, Bí o bá fi ààbọ̀ ilé rẹ fún mi, èmi kì yóò wọlé pẹ̀lú rẹ, bẹ́ẹ̀ ni èmi kì yóò jẹ oúnjẹ tàbí mu omi ní ibí yìí: Nítorí bẹ́ẹ̀ ni a ti pàṣẹ fún mi nípa ọ̀rọ̀ Oluwa, pé, Má ṣe jẹ oúnjẹ, má sì ṣe mu omi, bẹ́ẹ̀ ni má ṣe padà lọ ní ọ̀nà kan náà tí o gbà wá. 1 Kings 13:7–9.

The expression of the Judean prophet aligns with the work of the false prophets of Baal and Ashtaroth in the story of Elijah. Of course, the history of the Millerites is also the history of Elijah, for Miller was Elijah. In the story of Elijah, the prophets of Baal and Ashtaroth performed a dance of deception, which was exposed as foolishness when fire came down from God and consumed Elijah’s offering, thus typifying the outpouring of the Holy Spirit in the Midnight Cry of Millerite history. The confrontation of that history represented the confrontation of the second Elijah, which was John the Baptist during the dance of deception performed by the daughter of Herodias (Salome). Herodias was typified by Jezebel, and Jezebel is a symbol of the Catholic church.

Ọ̀rọ̀ àsọyé wòlíì ará Jùdà náà bá iṣẹ́ àwọn wòlíì èké Baali àti Aṣítárótì mu nínú ìtàn Èlíjà. Dájúdájú, ìtàn àwọn Mílàráítì náà jẹ́ ìtàn Èlíjà pẹ̀lú, nítorí Mílà ni Èlíjà. Nínú ìtàn Èlíjà, àwọn wòlíì Baali àti Aṣítárótì ṣe ijó ìtànjẹ kan, èyí tí a fi hàn pé ìwèrè ni nígbà tí iná sọ̀kalẹ̀ láti ọ̀dọ̀ Ọlọ́run tí ó sì jó ẹbọ Èlíjà run, báyìí ni ó ṣe ṣàpẹẹrẹ ìtújáde Ẹ̀mí Mímọ́ nínú Ẹkún Ní Àárín Òru nínú ìtàn àwọn Mílàráítì. Ìjàkadì nínú ìtàn náà ṣàfihàn ìjàkadì ti Èlíjà kejì, ẹni tí í ṣe Jòhánù Oníbatisí, ní àkókò ijó ìtànjẹ tí ọmọbìnrin Hẹródiásì (Salome) ṣe. Hẹródiásì ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú Jésébẹ́lì, Jésébẹ́lì sì jẹ́ ààmì ìjọ Kátólíìkì.

In 1844, the Protestant churches became Salome, the daughter of Herodias (Jezebel). In the dance of deception Herod had promised half his kingdom, and he did so on his birthday, thus typifying the last days when the ten kings, who are typified by Ahab (the king of the ten northern kingdoms), agree to give their kingdom to the papacy (Jezebel). Giving “half your kingdom” is a symbol of a confederacy, and the prophet from Judea was clearly informing Jeroboam that he would never form an alliance with the apostate king or support his counterfeit system of worship.

Ní ọdún 1844, àwọn ìjọ Pùròtẹ́sítáǹtì di Sálómè, ọmọbìnrin Hẹródiásì (Jésébẹ́lì). Nínú ìjó ẹ̀tàn náà, Hẹródu ti ṣe ìlérí ìdajì ìjọba rẹ̀, ó sì ṣe bẹ́ẹ̀ ní ọjọ́ ìbí rẹ̀; nípa bẹ́ẹ̀ ó di àpẹẹrẹ àwọn ọjọ́ ìkẹyìn nígbà tí àwọn ọba mẹ́wàá, tí Ahábù dúró fún gẹ́gẹ́ bí àpẹẹrẹ wọn (ọba àwọn ìjọba mẹ́wàá ti àríwá), bá fohùn ṣọ̀kan láti fi ìjọba wọn fún pàápàá (Jésébẹ́lì). Fífúnni ní “ìdajì ìjọba rẹ” jẹ́ àmì àjọṣepọ̀, àti pé wolíì láti Jùdíà ń jẹ́ kí Jèróbóámù mọ̀ ní kedere pé òun kì yóò dá àdéhùn pọ̀ mọ́ ọba apẹ̀yìndà náà tàbí kí ó ṣe àtìlẹ́yìn fún ètò ìjọsìn ayédèrú rẹ̀.

That is what the Lord also told Jeremiah, when He said the “assembly of mockers” (apostate Protestantism) can return to Jeremiah, but Jeremiah must never return to them, or return by the way he came. But the Judean prophet did that very thing, for he was deceived by a false and lying prophet before he returned to Judea—before he finished the work he had been given.

Èyí ni Olúwa pẹ̀lú sọ fún Jeremiah, nígbà tí Ó wí pé “àpéjọ àwọn ẹlẹ́gàn” (Ìsìn Pùrótẹ́sítáǹtì apẹ̀yìndà) lè padà wá sọ́dọ̀ Jeremiah, ṣùgbọ́n Jeremiah kò gbọ́dọ̀ padà tọ̀ wọ́n lọ rárá, tàbí kí ó padà ní ọ̀nà tí ó gbà wá. Ṣùgbọ́n wolii Judea náà ṣe ohun náà gan-an, nítorí pé wolii èké àti aláìlòótọ́ kan tàn án jẹ kí ó tó padà sí Judea—kí ó tó parí iṣẹ́ tí a ti fi fún un.

Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.

Nísinsin yẹn sì ń gbé ní Bẹ́tẹ́lì; àwọn ọmọ rẹ̀ sì wá sọ fún un nípa gbogbo iṣẹ́ tí ọkùnrin Ọlọ́run náà ṣe ní ọjọ́ náà ní Bẹ́tẹ́lì: ọ̀rọ̀ tí ó sọ fún ọba, àwọn náà sì tún sọ fún baba wọn. Baba wọn sì wí fún wọn pé, Ọ̀nà wo ni ó gbà lọ? Nítorí àwọn ọmọ rẹ̀ ti rí ọ̀nà tí ọkùnrin Ọlọ́run náà tí ó ti Júdà wá gbà lọ. Ó sì wí fún àwọn ọmọ rẹ̀ pé, Ẹ dì kẹ́tẹ́kẹ́tẹ́ fún mi. Wọ́n sì dì kẹ́tẹ́kẹ́tẹ́ náà fún un: ó sì gun ún, Ó sì lọ lẹ́yìn ọkùnrin Ọlọ́run náà, ó sì bá a níbi tí ó jókòó lábẹ́ igi ókè; ó sì wí fún un pé, Ṣé ìwọ ni ọkùnrin Ọlọ́run náà tí ó ti Júdà wá? Ó sì wí pé, Èmi ni. Nígbà náà ni ó wí fún un pé, Bá mi lọ sí ilé, kí o sì jẹun. Ó sì wí pé, Èmi kò lè padà pẹ̀lú rẹ, tàbí kí n bá ọ wọlé: bẹ́ẹ̀ ni èmi kì yóò bá ọ jẹun tàbí mu omi ní ibi yìí: Nítorí a ti sọ fún mi nípa ọ̀rọ̀ Olúwa pé, Iwọ kì yóò jẹun, bẹ́ẹ̀ ni ìwọ kì yóò mu omi níbẹ̀, bẹ́ẹ̀ ni ìwọ kì yóò tún padà lọ ní ọ̀nà tí o gbà wá. Ó sì wí fún un pé, Wòlíì ni èmi pẹ̀lú gẹ́gẹ́ bí ìwọ náà ṣe rí; áńgẹ́lì kan sì bá mi sọ̀rọ̀ nípa ọ̀rọ̀ Olúwa pé, Mú un padà bá ọ wá sí ilé rẹ, kí ó lè jẹun, kí ó sì mu omi. Ṣùgbọ́n ó purọ́ fún un. Nítorí náà ó bá a padà lọ, ó sì jẹun ní ilé rẹ̀, ó sì mu omi. Ó sì ṣẹlẹ̀ pé, bí wọ́n ti jókòó lẹ́bàá tábìlì, ọ̀rọ̀ Olúwa tọ nísinsin náà wá tí ó mú un padà wá: Ó sì ké sí ọkùnrin Ọlọ́run náà tí ó ti Júdà wá, ó ní, Bayi ni Olúwa wí, Nítorí pé ìwọ ti ṣàìgbọràn sí ẹnu Olúwa, tí ìwọ kò sì pa àṣẹ tí Olúwa Ọlọ́run rẹ pa fún ọ mọ́, Ṣùgbọ́n tí ìwọ padà wá, tí o sì jẹun, tí o sì mu omi ní ibi náà, nípa èyí tí Olúwa ti sọ fún ọ pé, Má ṣe jẹun, má sì ṣe mu omi; òkú rẹ kì yóò dé inú ibojì àwọn baba rẹ.

And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.

Ó sì ṣẹ̀, lẹ́yìn tí ó ti jẹun àkàrà, tí ó sì ti mu, pé ó dì í kẹ́tẹ́kẹ́tẹ́ fún un, ìyẹn fún wòlíì tí ó mú padà wá. Nígbà tí ó sì ti lọ, kìnnìún kan pàdé e ní ojú ọ̀nà, ó sì pa á: a sì sọ òkú rẹ̀ sí ojú ọ̀nà, kẹ́tẹ́kẹ́tẹ́ náà sì dúró lẹ́gbẹ̀ẹ́ rẹ̀, kìnnìún náà pẹ̀lú sì dúró lẹ́gbẹ̀ẹ́ òkú náà. Sì kíyèsí i, àwọn ènìyàn kọjá lọ, wọ́n sì rí òkú náà tí a sọ sí ojú ọ̀nà, àti kìnnìún tí ó dúró lẹ́gbẹ̀ẹ́ òkú náà: wọ́n sì wá sọ ọ́ ní ìlú náà níbi tí wòlíì àgbàgbà náà ń gbé. Nígbà tí wòlíì tí ó mú un padà láti ojú ọ̀nà gbọ́ èyí, ó ní, Òun ni ènìyàn Ọlọ́run náà, ẹni tí kò gbọ́ràn sí ọ̀rọ̀ Olúwa: nítorí náà ni Olúwa fi i lé kìnnìún lọ́wọ́, tí ó fà á ya, tí ó sì pa á, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa tí Ó sọ fún un. Ó sì bá àwọn ọmọ rẹ̀ sọ̀rọ̀, ó ní, Ẹ dì kẹ́tẹ́kẹ́tẹ́ fún mi. Wọ́n sì dì í fún un. Ó sì lọ, ó rí òkú rẹ̀ tí a sọ sí ojú ọ̀nà, àti kẹ́tẹ́kẹ́tẹ́ náà àti kìnnìún náà tí wọ́n dúró lẹ́gbẹ̀ẹ́ òkú náà: kìnnìún náà kò jẹ òkú náà, bẹ́ẹ̀ ni kò fà kẹ́tẹ́kẹ́tẹ́ náà ya. Wòlíì náà sì gbé òkú ènìyàn Ọlọ́run náà, ó sì fi lé kẹ́tẹ́kẹ́tẹ́ náà lórí, ó sì mú un padà wá: wòlíì àgbàgbà náà sì wọ ìlú náà wá, láti ṣọ̀fọ̀ àti láti sin ín. Ó sì tẹ òkú rẹ̀ sínú ibojì tirẹ̀; wọ́n sì ṣọ̀fọ̀ rẹ̀, wọ́n ní, Áà, arákùnrin mi! Ó sì ṣẹ̀, lẹ́yìn tí ó ti sin ín tán, pé ó bá àwọn ọmọ rẹ̀ sọ̀rọ̀, ó ní, Nígbà tí èmi bá kú, nígbà náà ni kí ẹ sin mí sínú ibojì níbi tí a ti sin ènìyàn Ọlọ́run náà; ẹ fi egungun mi sí ẹ̀gbẹ́ egungun rẹ̀: nítorí ọ̀rọ̀ tí ó kéde nípa ọ̀rọ̀ Olúwa sí altarì tí ó wà ní Beteli, àti sí gbogbo àwọn ilé ibi gíga tí ó wà ní àwọn ìlú Samaria, yóò ṣẹ̀ dájúdájú. 1 Àwọn Ọba 13:11–32.

We will continue this study in the next article.

A ó bá a lọ pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No after suppositions contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light, which contradicts the light that God has given under the demonstration of His Holy Spirit. A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat, and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard bearers who have fallen in death are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

“Nígbà tí agbára Ọlọ́run bá jẹ́rìí nípa ohun tí ó jẹ́ òtítọ́, òtítọ́ náà gbọ́dọ̀ dúró títí láé gẹ́gẹ́ bí òtítọ́. Kò yẹ kí a gba àwọn àròjinlẹ̀ tó wá lẹ́yìn, tí ó lòdì sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. Àwọn ènìyàn yóò dìde pẹ̀lú àwọn ìtumọ̀ Ìwé Mímọ́ tí ó jẹ́ òtítọ́ lójú wọn, ṣùgbọ́n tí kì í ṣe òtítọ́. Òtítọ́ fún àkókò yìí ni Ọlọ́run ti fi fún wa gẹ́gẹ́ bí ìpìlẹ̀ ìgbàgbọ́ wa. Òun tìkára Rẹ̀ ni ó ti kọ́ wa ohun tí ó jẹ́ òtítọ́. Ẹnìkan yóò dìde, lẹ́yìn náà ẹlòmíràn pẹ̀lú ìmọ́lẹ̀ tuntun, tí ó tako ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa lábẹ́ ìfihàn Ẹ̀mí Mímọ́ Rẹ̀. Díẹ̀ lára àwọn tí wọ́n kọjá nípasẹ̀ ìrírí tí a rí gbà nínú ìdásílẹ̀ òtítọ́ yìí ṣì wà láàyè. Ọlọ́run ti fi oore-ọ̀fẹ́ pa ẹ̀mí wọn mọ́ láti tún sọ, àti láti máa tún sọ títí di òpin ìgbésí ayé wọn, ìrírí tí wọ́n kọjá nípasẹ̀ rẹ̀, gẹ́gẹ́ bí Johanu aposteli ti ṣe títí dé òpin ìgbésí ayé rẹ̀ gan-an. Àti pé àwọn olùrúṣẹ́ àsíá tí ikú ti mú ṣubú ni yóò máa sọ̀rọ̀ nípasẹ̀ àtẹ̀tẹ̀jáde àwọn ìkọ̀wé wọn. A ti kọ́ mi pé báyìí ni a ó ṣe gbọ́ ohùn wọn. Wọ́n yóò jẹ́rìí nípa ohun tí ó dá òtítọ́ fún àkókò yìí sílẹ̀.”

“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.

“A kò gbọdọ̀ gba ọ̀rọ̀ àwọn tí ń bọ̀ wá pẹ̀lú ìhìn iṣẹ́ kan tí ó tako àwọn kókó pàtàkì pàtó ti ìgbàgbọ́ wa. Wọ́n máa ń kó ọ̀pọ̀lọpọ̀ Ìwé Mímọ́ jọ, wọ́n sì máa ń kó o jọ bí ẹ̀rí yí ká àwọn ẹ̀kọ́ tí wọ́n fi ẹnu ara wọn sọ. A ti ṣe èyí léraléra ní ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n tí ó kọjá. Bí ó tilẹ̀ jẹ́ pé Ìwé Mímọ́ ni ọ̀rọ̀ Ọlọ́run, tí a sì gbọdọ̀ bọ̀wọ̀ fún un, síbẹ̀ ìlò rẹ̀, bí irú ìlò bẹ́ẹ̀ bá yí ọ̀kan nínú àwọn ọ̀wọ̀n kúrò ní ìpìlẹ̀ tí Ọlọ́run ti fi ọwọ́ ara rẹ̀ dì mú fún ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n wọ̀nyí, jẹ́ àṣìṣe ńlá. Ẹni tí ó bá ṣe irú ìlò bẹ́ẹ̀ kò mọ ìfihàn àgbàyanu ti Ẹ̀mí Mímọ́ tí ó fún àwọn ìhìn iṣẹ́ ìgbà àtijọ́ tí ó ti tọ̀ àwọn ènìyàn Ọlọ́run wá ní agbára àti ní ipa.”

“Elder G’s proofs are not reliable. If received, they would destroy the faith of God’s people in the truth that has made us what we are.

“Àwọn ẹ̀rí Alàgbà G kò ṣeé gbára lé. Bí a bá gbà wọ́n, wọn yóò ba ìgbàgbọ́ àwọn ènìyàn Ọlọ́run nínú òtítọ́ tí ó ti ṣe wa ní ohun tí a jẹ́ jẹ́.”

“We must be decided on this subject; for the points that he is trying to prove by Scripture, are not sound. They do not prove that the past experience of God’s people was a fallacy. We had the truth; we were directed by the angels of God. It was under the guidance of the Holy Spirit that the presentation of the sanctuary question was given. It is eloquence for everyone to keep silent in regard to the features of our faith in which they acted no part. God never contradicts Himself. Scripture proofs are misapplied if forced to testify to that which is not true. Another and still another will arise and bring in supposedly great light, and make their assertions. But we stand by the old landmarks. [1 John 1:1–10 quoted.]

“A gbọ́dọ̀ ní ìpinnu dídúró ṣinṣin lórí ọ̀ràn yìí; nítorí àwọn kókó tí ó ń gbìyànjú láti fi Ìwé Mímọ́ jẹ́rìí sí, kò péye. Wọn kò fi hàn pé ìrírí àtijọ́ àwọn ènìyàn Ọlọ́run jẹ́ àṣìṣe. A ní òtítọ́; àwọn áńgẹ́lì Ọlọ́run sì ni wọ́n darí wa. Ó wà lábẹ́ ìtọ́sọ́nà Ẹ̀mí Mímọ́ ni a ti fi ìfihàn ọ̀ràn ibi mímọ́ náà hàn. Ó yẹ kí gbogbo ènìyàn pa ẹnu mọ́ ní ti àwọn àbùdá ìgbàgbọ́ wa tí wọn kò ní ipa kankan nínú rẹ̀. Ọlọ́run kì í tako ara Rẹ̀ láé. A ń lò àwọn ẹ̀rí Ìwé Mímọ́ ní ọ̀nà tí kò tọ́ bí a bá fi agbára mú wọn jẹ́rìí sí ohun tí kì í ṣe òtítọ́. Ẹlòmíràn àti ẹlòmíràn yóò dìde, wọn yóò sì mú ohun tí a rò pé ó jẹ́ ìmọ́lẹ̀ ńlá wá, wọn yóò sì ṣe àwọn ìdálẹ́kọ̀ọ́ wọn. Ṣùgbọ́n àwa dúró lórí àwọn àmì ilẹ̀ àtijọ́. [1 John 1:1–10 quoted.]”

“I am instructed to say that these words we may use as appropriate for this time, for the time has come when sin must be called by its right name. We are hindered in our work by men who are not converted, who seek their own glory. They wish to be thought originators of new theories, which they present claiming that they are truth. But if these theories are received, they will lead to a denial of the truth that for the past fifty years God has been giving to His people, substantiating it by the demonstration of the Holy Spirit.” Selected Messages, book 1, 161.

“A ti kọ́ mi láti sọ pé a lè lò ọ̀rọ̀ wọ̀nyí gẹ́gẹ́ bí ó ti yẹ fún àkókò yìí, nítorí àkókò ti dé nígbà tí a gbọ́dọ̀ máa pe ẹ̀ṣẹ̀ ní orúkọ rẹ̀ tòótọ́. A ń ní ìdènà nínú iṣẹ́ wa nítorí àwọn ènìyàn tí kò tíì yí padà, tí wọ́n ń wá ògo tiwọn fúnra wọn. Wọ́n fẹ́ kí a ka àwọn sí olùdásílẹ̀ àwọn ẹ̀kọ́ tuntun, èyí tí wọ́n ń gbé kalẹ̀ ní ìbéèrè pé òtítọ́ ni wọ́n. Ṣùgbọ́n bí a bá gba àwọn ẹ̀kọ́ wọ̀nyí, wọn yóò múni dé sí ìkọ̀sílẹ̀ òtítọ́ náà tí Ọlọ́run ti ń fi fún àwọn ènìyàn Rẹ̀ fún ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n sẹ́yìn, tí ó sì ti fi ìfihàn Ẹ̀mí Mímọ́ jẹ́rìí rẹ̀.” Selected Messages, ìwé 1, 161.