The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Àwọn ọjọ́ ìkẹyìn” dúró fún ìkéde ìṣípayá ìdájọ́ nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, àti nínú ìṣísẹ̀ áńgẹ́lì kẹta, ìparí ìdájọ́ ni a ń kéde. Nínú “àwọn ọjọ́ ìkẹyìn” àwọn ènìyàn Ọlọ́run ni a gbé dìde tẹ́lẹ̀, tí a sì tún ń gbé dìde, láti kéde ìdájọ́ Ọlọ́run; ṣùgbọ́n kí o lè jẹ́ ojiṣẹ́ ìdájọ́ Ọlọ́run, ó gbọdọ̀ ye ọ ìdájọ́ náà. Àmì pàtàkì kan ti Adventism Laodicea, fún ẹgbẹ́ àwọn akẹ́kọ̀ọ́ àti ẹgbẹ́ àwọn aláìkọ́ọ̀kan pẹ̀lú, ni pé wọn kò mọ ìdájọ́ Ọlọ́run. Gbogbo àwọn wòlíì ń sọ̀rọ̀ ní pàtó sí i nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé nínú wọn lọ.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Ọ̀kọ̀ọ̀kan àwọn wòlíì ìgbàanì sọ̀rọ̀ kéré síi fún àkókò tiwọn ju tiwa lọ, nítorí náà àsọtẹ́lẹ̀ wọn ṣì wà ní agbára fún wa. ‘Ní báyìí gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n fún ìkìlọ̀ wa, lórí àwọn tí òpin ayé ti dé.’ 1 Kọrinti 10:11.” Selected Messages, ìwé 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Gbogbo àwọn wòlíì fara mọ́ ara wọn, nítorí náà gbogbo àsọtẹ́lẹ̀ wọn ń fi àwòrán kan náà hàn, àti pé àwòrán náà jẹ́ ti àwọn ọjọ́ ìkẹyìn, èyí tí í ṣe àwọn ọjọ́ ìdájọ́.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Àwọn ẹ̀mí àwọn wòlíì sì wà lábẹ́ àkóso àwọn wòlíì. Nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn ẹni mímọ́. 1 Kọrinti 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Jerusalẹmu nínú ìran Ìsíkíẹ́lì tí ó bẹ̀rẹ̀ ní orí kẹjọ, ni ìjọ Ọlọ́run, èyí tí í ṣe ìjọ Seventh-day Adventist ti Laodicea ní àwọn ọjọ́ ìkẹyìn. Orí kẹjọ àti kẹsàn-án ti Ìsíkíẹ́lì, fi ẹgbẹ́ méjì àwọn olùjọsìn hàn ní ìparí ìdájọ́ ilé Ọlọ́run. Ẹgbẹ́ kan ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú àwọn àgbà ọkùnrin márùn-ún-lé-lógún tí ń tẹrí ba fún oòrùn, ṣùgbọ́n àwọn tí ń sú àti ké nítorí àwọn ohun ìríra tí a ṣe nínú ìjọ àti ní ilẹ̀ náà, ni wọ́n gba èdìdì Ọlọ́run. Nínú orí kọkànlá, ìran Ìsíkíẹ́lì ń bá àpèjúwe ìjìyà àwọn ọkùnrin márùn-ún-lé-lógún tí ń tẹrí ba fún oòrùn lọ.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Pẹ̀lúpẹ̀lú, Ẹ̀mí náà gbé mi sókè, ó sì mú mi wá sí ẹnu-ọ̀nà ìlà-oòrùn ilé Olúwa, tí ń wo ìlà-oòrùn: sì kíyèsi i, ní ẹnu-ọ̀nà ibodè náà wà ọkùnrin márùn-ún lé lógún; láàrín wọn ni mo ti rí Jaasaniah ọmọ Asuri, àti Pelatiah ọmọ Benaiah, àwọn ọmọ-aládé àwọn ènìyàn. Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, àwọn wọ̀nyí ni àwọn ọkùnrin tí ń pète ìwà-buburu, tí ń sì fúnni ní ìmọ̀ràn búburú ní ìlú yìí: tí ń wí pé, Kò súnmọ́; ẹ jẹ́ kí a kọ́ ilé: ìlú yìí ni àwo ìsè, àwa sì ni ẹran. Nítorí náà sọtẹ́lẹ̀ sí wọn, sọtẹ́lẹ̀, ìwọ ọmọ ènìyàn. Ẹ̀mí Olúwa sì bà lé mi, ó sì wí fún mi pé, Sọ̀rọ̀; Báyìí ni Olúwa wí; Báyìí ni ẹ ti sọ, ilé Ísírẹ́lì: nítorí mo mọ ohun tí ń bọ̀ wá sínú ọkàn yín, ọ̀kọ̀ọ̀kan wọn. Ẹ ti sọ àwọn òkú yín di púpọ̀ ní ìlú yìí, ẹ sì ti fi àwọn tí a pa kún àwọn òpópónà rẹ̀. Nítorí náà báyìí ni Olúwa Ọlọ́run wí; Àwọn òkú yín tí ẹ ti tẹ́ sí àárín rẹ̀, àwọn ni ẹran, ìlú yìí sì ni àwo ìsè: ṣùgbọ́n èmi yóò mú yín jáde kúrò ní àárín rẹ̀. Ẹ ti bẹ̀rù idà; èmi yóò sì mú idà wá sórí yín, ni Olúwa Ọlọ́run wí. Èmi yóò sì mú yín jáde kúrò ní àárín rẹ̀, èmi yóò sì fi yín lé ọwọ́ àwọn àjèjì, èmi yóò sì mú ìdájọ́ ṣẹ lórí yín. Hesekieli 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
A dá Jerusalẹmu mọ̀ gẹ́gẹ́ bí “ìkòkò,” àwọn ènìyàn tí ó wà ní Jerusalẹmu sì ni “ẹran” tí a ń sè nínú ìkòkò náà. Ìdájọ́ àwọn ènìyàn búburú tí àwọn áńgẹ́lì ń mú ṣẹ pẹ̀lú ohun ìjà ìparun ní ọwọ́ wọn, ní àkókò ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000] (nítorí Sister White sọ pé ìdìdì tí ó wà nínú Ezekieli orí kẹ́sàn-án náà kan náà ni pẹ̀lú ìdìdì tí ó wà nínú Ìfihàn orí keje), ní inú òtítọ́ yìí pé a yọ àwọn ènìyàn búburú kúrò ní Jerusalẹmu. Ní òfin Ọjọ́-Ìsinmi tó ń bọ láìpẹ́, a ó wẹ Jerusalẹmu ti ẹ̀mí mọ́, a ó sì gbé e sókè gẹ́gẹ́ bí àsíá lókè gbogbo àwọn òkè.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Yóò sì ṣẹlẹ̀ ní ọjọ́ ìkẹyìn, pé òkè ilé Olúwa yóò jẹ́ ìdásílẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn àfonífojì lọ; gbogbo àwọn orílẹ̀-èdè yóò sì ṣàn lọ sí i. Ọ̀pọ̀ ènìyàn yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ ká gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, àwa yóò sì máa rìn ní ojú ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde wá, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Ìwẹ̀nùmọ́ tí a ṣe fún Jerúsálẹ́mù ní àkókò òfin ọjọ́ Àìkú, ni yíyọ àwọn Adventist Laodíkea kúrò, níbi tí àwọn Adventist Filadelfia nìkan yóò ti kù. Nígbà náà ni ìlànà àjọ ìjọba lábẹ́ òfin parí, nítorí pé ìjọba Orílẹ̀-Èdè Amẹ́ríkà ni ohun amúnisọ̀kan tó ń ṣàkóso nínú ètò òfin tí a dá sílẹ̀ ní ọdún 1863; àti nígbà tí ìjọba Orílẹ̀-Èdè Amẹ́ríkà bá fi ìmúṣe ìbọ̀wọ̀ ọjọ́ Àìkú lé ilẹ̀ náà lórí, ìlànà àjọ òfin ti ìjọ Seventh-day Adventist yóò jẹ́ pé a tú ú ká ní ti òfin, tàbí bóyá a ó yí orúkọ rẹ̀ padà ní ti òfin sí irú ohun kan gẹ́gẹ́ bí ìjọ Sunday Adventist.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Nígbà tí a bá yọ àwọn ẹni-buburu kúrò ní Jerusalẹmu kúrò nínú àgbada, nípa ọwọ́ àwọn áńgẹ́lì apanirun, ìjọ Adventist ti Laodicea yóò parí, ìṣipopada Filadelfia yóò sì di Jerusalẹmu ti ẹ̀mí tí a gbé sókè gẹ́gẹ́ bí àsíá. Míkà ń bá àwọn àgbà ọkùnrin sọ̀rọ̀, àwọn tí Isaiah pè ní àwọn ọkùnrin ẹlẹ́yà tí ń pe ìmọ́lẹ̀ ní òkùnkùn, tí wọ́n sì ń pe òkùnkùn ní ìmọ́lẹ̀; ó sì jẹ́ pé nípasẹ̀ ìbéèrè kan, ó fi hàn pé àwọn àgbà ọkùnrin náà yẹ kí wọ́n ti mọ “ìdájọ́.” Wọ́n yẹ kí wọ́n ti mọ àkókò ìbẹ̀wò wọn.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Mo sì wí pé, Ẹ gbọ́, mo bẹ̀ yín, ẹ̀yin olórí Jékọ́bù, àti ẹ̀yin ọmọ-aládé ilé Ísírẹ́lì; ṣé kì í ṣe tiyín ni láti mọ ìdájọ́? Ẹ̀yin tí ń kórìíra ohun rere, tí ẹ sì ń fẹ́ràn ohun búburú; tí ẹ ń bó awọ wọn kúrò lára wọn, àti ẹran wọn kúrò lórí egungun wọn; tí ẹ sì tún ń jẹ ẹran àwọn ènìyàn mi, tí ẹ sì ń yọ awọ wọn kúrò lára wọn; ẹ sì ń fọ egungun wọn, ẹ sì ń gé wọn sí wẹ́wẹ́, bí ẹni pé fún ìkòkò, àti bí ẹran inú àpòndán. Míkà 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Ọlọ́run ti pinnu, ó sì tún ń pinnu pé àwọn ènìyàn Rẹ̀ ti ìkẹyìn ọjọ́ “yóò mọ ìdájọ́,” àti pé ìdájọ́ kì í ṣe èrò kan ṣoṣo. Ó jẹ́ ìtàn ìlọsíwájú, tí ó ní ọ̀pọ̀lọpọ̀ apá àti àwọn àmì-ọ̀nà pàtó. Ó jẹ́ àkókò wòlíì kan tí ó bẹ̀rẹ̀ ní ọdún 1798, tí ó sì ń bá a lọ títí di òpin ẹgbẹ̀rún ọdún náà. Ó jẹ́ ti ìwádìí àti ti ìmúṣẹ pẹ̀lú. A ń ṣe é lórí gbogbo ènìyàn tí ó ti gbé lórí ayé ayé yìí rí, àti lórí àwọn áńgẹ́lì pẹ̀lú tí a lé kúrò ní ọ̀run. Àwọn àkókò ìdájọ́ jẹ́ òye pàtàkì fún àwọn olóòótọ́ Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, nítorí ìdáhùn sí ìbéèrè Míkà ni pé, “bẹ́ẹ̀ ni, Ísírẹ́lì gbọ́dọ̀ ní òye ìdájọ́.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Jeremiah fihàn pé àwọn àgbà ọkùnrin ìgbàanì ti Jerusalẹmu ní àwọn ọjọ́ ìkẹyìn ń ṣojú ìparí “ìpadàsẹ́yìn títí láé,” gẹ́gẹ́ bí a ti fi hàn nínú àwọn ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ń pọ̀ sí i, tí a sì fi ṣe àpẹẹrẹ rẹ̀ nípa àwọn ìríra mẹ́rin tí ń túbọ̀ le sí i nínú Ìsíkíẹ́lì orí kẹjọ. Jeremiah fihàn pé àwọn àgbà ọkùnrin ìgbàanì náà ti wà ní dìde mọ́ ẹ̀mí àbẹ̀mí, nítorí wọn “bọ̀wọ̀” fún “oòrùn, òṣùpá, àti gbogbo ogun ọ̀run.” Ó fihàn pé wọ́n yóò “ṣubú, kí wọn má sì dìde,” nítorí “wọ́n ti kọ ọ̀rọ̀ Olúwa sílẹ̀.” Pẹ̀lú àwọn ànímọ́ wọ̀nyí Jeremiah fihàn pé “àwọn ènìyàn kò mọ ìdájọ́ Olúwa.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Ní àkókò náà, ni Olúwa wí, wọn yóò mú egungun àwọn ọba Júdà jáde, àti egungun àwọn ọmọ-aládé rẹ̀, àti egungun àwọn àlùfáà, àti egungun àwọn wòlíì, àti egungun àwọn olùgbé Jérúsálẹ́mù, kúrò nínú ibojì wọn: wọn yóò sì tẹ́ wọn ká síwájú oòrùn, àti òṣùpá, àti gbogbo ogun ọ̀run, àwọn tí wọ́n ti fẹ́ràn, tí wọ́n sì ti sìn, tí wọ́n sì ti tọ̀ lé, tí wọ́n sì ti wá, tí wọ́n sì ti jọ́sìn fún: a kì yóò kó wọn jọ, a kì yóò sì sin wọn; wọn yóò dàbí ìgbẹ lórí ilẹ̀ ayé. Ikú yóò sì jẹ́ ohun tí a yàn dípò ìyè fún gbogbo àṣẹ́kù wọn tí ó ṣẹ́kù nínú ìdílé búburú yìí, àwọn tí ó ṣẹ́kù ní gbogbo ibi tí mo ti lé wọn lọ sí, ni Olúwa àwọn ọmọ-ogun wí. Pẹ̀lúpẹ̀lú, ìwọ yóò sì sọ fún wọn pé, Bayi ni Olúwa wí; Ṣé wọn yóò ṣubú, tí wọn kì yóò sì dìde? ṣé ẹni tí ó yí padà yóò má padà bọ̀? Èéṣe nígbà náà tí àwọn ènìyàn Jérúsálẹ́mù yìí fi sẹ́yìn pẹ̀lú ìpadàsẹ́yìn tí kò lè tán? wọ́n di ẹ̀tàn mú ṣinṣin, wọ́n kọ̀ láti padà. Mo fetí sílẹ̀, mo sì gbọ́, ṣùgbọ́n wọn kò sọ ohun tí ó tọ́: kò sí ẹnìkan tí ó ronúpìwàdà nínú ìwà búburú rẹ̀, tí ó ní, Kí ni mo ti ṣe? Olúkúlùkù yí padà sí ọ̀nà ara rẹ̀, gẹ́gẹ́ bí ẹṣin ṣe ń sáré wọ ogun. Nítòótọ́, àkọ̀ ní ojú ọ̀run mọ àkókò tí a yàn fún un; àdàbà, àti kírénì, àti ẹyẹ alápìnlé sì ń pa àkókò ìbọ̀ wọn mọ́; ṣùgbọ́n àwọn ènìyàn mi kò mọ ìdájọ́ Olúwa. Báwo ni ẹ ṣe lè wí pé, A ní ọgbọ́n, òfin Olúwa sì wà lọ́dọ̀ wa? Kíyèsi i, dájúdájú lásán ni ó ṣe é; kálámù àwọn akọ̀wé jẹ́ lásán. Ojú ti àwọn ọlọ́gbọ́n; ìdààmú bá wọn, a sì mú wọn: kíyèsi i, wọ́n ti kọ ọ̀rọ̀ Olúwa sílẹ̀; ọgbọ́n wo sì wà nínú wọn? Jeremiah 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Nínú orí karùn-ún, Jeremiah pè àwọn tí kò mọ ìdájọ́ Olúwa ní “aláìmọ̀kan.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Ẹ sáré ká kiri ní àwọn òpópónà Jerusalẹmu, kí ẹ sì wò nísinsin yìí, kí ẹ mọ̀, kí ẹ sì wá kiri ní àwọn pápá gbangba rẹ̀, bí ẹ bá lè rí ènìyàn kan, bí ó bá sì wà ẹnikẹ́ni tí ń ṣe ìdájọ́ òdodo, tí ń wá òtítọ́; èmi yóò sì dárí ji í. Bí ó tilẹ̀ jẹ́ pé wọ́n ń wí pé, “Olúwa wà láàyè”; nítòótọ́, èké ni wọ́n fi ń búra. Olúwa, ṣé ojú rẹ kò ha wà lórí òtítọ́ bí? ìwọ ti lù wọ́n, ṣùgbọ́n kò bà wọ́n nínú jẹ́; ìwọ ti run wọ́n tan, ṣùgbọ́n wọ́n kọ̀ láti gba ìtọ́nisọ́nà: wọ́n ti ṣe ojú wọn le ju àpáta lọ; wọ́n kọ̀ láti padà. Nítorí náà mo wí pé, Dájúdájú tálákà ni àwọn wọ̀nyí; aṣiwèrè ni wọ́n: nítorí wọn kò mọ ọ̀nà Olúwa, tàbí ìdájọ́ Ọlọ́run wọn. Jeremiah 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Ní àwọn ọjọ́ ìkẹyìn ìjọ Adventism ti Laodicea, àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè nínú àkàwé àwọn wúńdíá mẹ́wàá, èyí tí Sister White sọ pé ó ń ṣojú fún “ìrírí àwọn ènìyàn Adventist,” “wọn kò mọ ọ̀nà Olúwa, tàbí ìdájọ́ Ọlọ́run wọn.” Nínú orí tí ó tẹ̀lé e, Jeremiah fi hàn pé “ọ̀nà” Olúwa ni “àwọn ọ̀nà àtijọ́,” ṣùgbọ́n àwọn Adventist aṣiwèrè ti Laodicea kọ̀ láti rìn nínú rẹ̀, tàbí láti fetí sí ohun ìpè. “Ìpè” náà jẹ́ àmì ìdájọ́, èyí tí, dájúdájú, àwọn Adventist aṣiwèrè ti Laodicea kò mọ.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, A kì yóò rìn nínú rẹ̀. Pẹ̀lúpẹ̀lú, mo fi àwọn olùṣọ́ lé yín lórí, ní wíwí pé, Ẹ fetí sí ìró ipè. Ṣùgbọ́n wọ́n wí pé, A kì yóò fetí sí i. Nítorí náà, ẹ gbọ́, ẹ̀yin orílẹ̀-èdè, kí ẹ sì mọ̀, ìwọ àpéjọ, ohun tí ó wà láàárín wọn. Gbọ́, ìwọ ayé: wò ó, èmi yóò mú ibi wá sórí àwọn ènìyàn yìí, àní èso èrò wọn, nítorí pé wọn kò fetí sí ọ̀rọ̀ mi, tàbí sí òfin mi, ṣùgbọ́n wọ́n kọ̀ ọ́ sílẹ̀. Jeremiah 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Ìwà búburú” tí a mú wá sórí “ìjọ” tí ó kọ̀ láti “fetí sí ohùn ipè,” kí ó sì “rìn” nínú “àwọn ọ̀nà àtijọ́,” níbi tí “ìsinmi” òjò ìkẹ́yìn yóò ti wà, máa ṣẹlẹ̀ nígbà tí “ìjọ” bá “kọ òfin Rẹ̀ sílẹ̀” ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Ìlò mẹ́ta ti Élíjà ń fi iṣẹ́ ojiṣẹ́ kan àti ìgbìmọ̀ kan hàn ní àkókò ìdájọ́ ìmúṣẹ, èyí tí ń bẹ̀rẹ̀ ní òfin Sọ́ńdè tí ń bọ̀ láìpẹ́. Ní ìbáṣepọ̀ tímọ́tímọ́ pẹ̀lú ìlò mẹ́ta ti Élíjà ni ìlò mẹ́ta ti ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà. Ìlò mẹ́ta ti ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ ń tọ́ka sí iṣẹ́ kan tí ojiṣẹ́ kan àti ìgbìmọ̀ kan ń ṣe ní àkókò ìdájọ́ ìwádìí. Ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀, àti Élíjà, jẹ́ àwọn ìlò mẹ́ta tí ó ní ìbáṣepọ̀ tímọ́tímọ́, gẹ́gẹ́ bí ìlò mẹ́ta ti Róòmù ṣe ní ìbáṣepọ̀ pẹ̀lú ìlò mẹ́ta ti ìṣubú Bábílónì, ṣùgbọ́n wọ́n ní àwọn ìyàtọ̀ pàtàkì tí ó ní ìbáṣepọ̀ pẹ̀lú ìdájọ́ Ọlọ́run.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Àwọn ìlò mẹ́tẹ̀ẹ̀ta ti Èlíjà àti ìlò mẹ́tẹ̀ẹ̀ta ti ońṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ońṣẹ́ Májẹ̀mú ni wọ́n ní ìbáṣepọ̀ pẹ̀lú iṣẹ́ ìdájọ́ méjì ọ̀tọ̀ọ̀tọ̀ tí Ọlọ́run ń ṣe nípasẹ̀ ońṣẹ́ tí Ó yàn àti ẹgbẹ́ ìṣipopada tí ó darapọ̀ mọ́ ìhìnrere ońṣẹ́ náà. Àwọn iṣẹ́ méjèèjì wọ̀nyí ní ìbáṣepọ̀ pẹ̀lú àkókò ìdájọ́ méjì ọ̀tọ̀ọ̀tọ̀, bí ó tilẹ̀ jẹ́ pé ìfaradàpọ̀ wà láàárín àwọn àmì náà.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Iṣẹ́ Èlíjà kẹta àti ìkẹyìn ní ìbáṣepọ̀ pẹ̀lú ìdájọ́ ìmúṣẹ́ lórí ìṣọ̀kan ìlọ́pò-mẹ́ta ti Bábílónì òde-òní, àti iṣẹ́ ońṣẹ́ tí ń ṣètò ọ̀nà sì ní ìbáṣepọ̀ pẹ̀lú ìdájọ́ ìwádìí àti ìwẹ̀nùmọ́ àwọn ènìyàn Ọlọ́run. A ṣe àkóónú orí kẹta Málákì nípasẹ̀ ẹsẹ̀ ìkẹyìn orí kejì.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Ẹ ti fi ọ̀rọ̀ yín rẹ Olúwa rẹ̀; síbẹ̀ ẹ ń wí pé, Níbo ni a ti fi rẹ̀ ẹ? Nígbà tí ẹ bá ń wí pé, Olúkúlùkù ẹni tí ń ṣe búburú dára lójú Olúwa, inú sì ń dùn sí wọn; tàbí pé, Níbo ni Ọlọ́run ìdájọ́ wà? Kíyèsí i, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ ń wá, yóò sì wá sí tẹ́ńpìlì rẹ̀ lójijì, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín ń dùn sí: kíyèsí i, yóò wá, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀ wíwá rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnisọ̀mọ́, ó sì dàbí ọṣẹ àwọn afọ̀: Yóò sì jókòó bí ẹni tí ń tún fàdákà yọ, tí ń sọ ọ́ di mímọ́: yóò sì sọ àwọn ọmọ Lefi di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọ́n lè rú ẹbọ sí Olúwa nínú òdodo. Nígbà náà ni ẹbọ Juda àti ti Jerusalẹmu yóò jẹ́ ohun ìtẹ́wọ́gbà fún Olúwa, gẹ́gẹ́ bí ọjọ́ ayérayé, àti gẹ́gẹ́ bí àwọn ọdún àtijọ́. Malaki 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Ní àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí ẹ̀rí Malaki ti sọ, Ọlọ́run ti rẹ̀ ẹ́ nítorí Àdífẹ́ńtìsì Ládíṣeà tí wọ́n dì mọ́ ìṣọ̀tẹ̀ ọdún 1888. Ìṣọ̀tẹ̀ ọdún 1888 ni a fi ìṣọ̀tẹ̀ Kora, Datani àti Abiramu ṣàpẹẹrẹ rẹ̀, ìjìyàn ẹ̀kọ́ ìsìn inú ìṣọ̀tẹ̀ Kora sì ni bóyá àwọn tí ń ṣe búburú ṣì jẹ́ olódodo ní ojú Olúwa.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Nísinsin yìí ni Kóra, ọmọ Ísáà, ọmọ Kéhátì, ọmọ Léfì, àti Dátánì àti Ábírámù, àwọn ọmọ Èlíábù, àti Ónì, ọmọ Pélétì, àwọn ọmọ Rúbẹ́nì, mú àwọn ènìyàn: Wọ́n sì dìde níwájú Mósè, pẹ̀lú díẹ̀ nínú àwọn ọmọ Ísírẹ́lì, ọmọ-aládé ìjọ ènìyàn ẹgbẹ̀rún márùn-ún-ún-dín-lọ́gbọ̀n, àwọn ẹni olókìkí nínú ìjọ, àwọn ọkùnrin olórúkọ: Wọ́n sì péjọ ara wọn jọ sí Mósè àti sí Áárónì, wọ́n sì wí fún wọn pé, Ẹ ti gbé púpọ̀ ju yín lọ; nítorí pé gbogbo ìjọ ènìyàn náà jẹ́ mímọ́, olúkúlùkù wọn, Olúwa sì wà láàrín wọn: èéṣe tí ẹ fi gbé ara yín ga ju ìjọ Olúwa lọ? Númérì 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Ní àwọn ọjọ́ ìkẹyìn, Ọlọ́run ti rẹ̀ nípa Adventismu Laodikea tí wọ́n dì mọ́ ìṣọ̀tẹ̀ 1957, èyí tí ó jẹ́ ìfarahàn ìṣọ̀tẹ̀ 1888 lásán, tí a fi sínú ìkéde òṣìṣẹ́. Ìwé náà, Questions on Doctrine, fi ìṣọ̀tẹ̀ 1888 múlẹ̀ gẹ́gẹ́ bí ohun mímọ́, èyí tí ó jẹ́ àtúnsẹ̀ ìṣọ̀tẹ̀ Kora, Datani àti Abiramu, gẹ́gẹ́ bí ẹ̀rí angẹli náà tí ó kọ́ Sister White pé ó gbọdọ̀ dúró ní àpéjọ 1888, kí ó lè ṣe àkọsílẹ̀ àtúnsẹ̀ ìtàn ìṣọ̀tẹ̀ Kora. Àwọn ọkùnrin olókìkí lọ́ọ̀dúnrún mẹ́ẹ̀ẹ́dọ́gbọ̀n kó ara wọn jọ pẹ̀lú Kora, Datani àti Abiramu, lòdì sí Mose, aṣojú Ọlọ́run, nínú ìṣọ̀tẹ̀ náà.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún-lé-logún tí wọ́n tẹrí ba fún oòrùn ní inú ìwé Ìsíkíẹ́lì orí kẹjọ, dúró fún ìdámẹ́wàá, tàbí ìdá kan nínú mẹ́wàá, nínú àwọn ọkùnrin igba àti àádọ́ta tí wọ́n rú tùràrí nínú ìṣọ̀tẹ̀ Kórà, Dátánì àti Ábírámù, àwọn tí wọ́n jẹ́ àpẹẹrẹ àwọn aṣáájú ìṣọ̀tẹ̀ ọdún 1888, tí a fi ìtẹ̀jáde ìwé Questions on Doctrine mú ìṣọ̀tẹ̀ ẹ̀kọ́ wọn di ètò ìlànà ní ọdún 1957.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Ìṣọ̀tẹ̀ Kọ́rà, Dátánì àti Ábírámù kọ “ìdájọ́” tí Ọlọ́run ti dá kalẹ̀, ní fífi wọ́n lẹ́jọ́ pé kí wọ́n máa rìn káàkiri nínú aginjù fún ọdún mẹ́rìnlélógójì. Adventismu Laodíṣíà bẹ̀rẹ̀ sí í rìn káàkiri nínú aginjù Laodíṣíà ní ọdún 1863, lẹ́yìn tí wọ́n kọ ìránṣẹ́ Laodíṣíà tí a gbé kalẹ̀ ní 1856, èyí tí ó mú ìdájọ́ ríré kiri nínú aginjù wá fún ọ̀pọ̀ ọdún míì, nítorí àìní ìgbàgbọ́ wọn. Nínú ìṣọ̀tẹ̀ ọdún 1888, wọn ṣì kò fẹ́ gba ìránṣẹ́ Laodíṣíà tí Àwọn Alàgbà Jones àti Waggoner mú wá.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Àwọn tí wọ́n ṣọ̀tẹ̀ ní ọdún 1888, kì í ṣe pé wọ́n kọ àṣẹ ẹ̀mí àwọn Alàgbà Jones àti Waggoner nìkan, ṣùgbọ́n wọ́n tún kọ àṣẹ wòlíì obìnrin náà Ellen White àti àṣẹ Ẹ̀mí Mímọ́ pẹ̀lú, nítorí wọ́n fi ìṣe hàn gẹ́gẹ́ bí èrò náà pé gbogbo ìjọ lápapọ̀ jẹ́ mímọ́ ní dọ́gba.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Ní ọdún 1863, wọ́n ti padà lọ jẹun pẹ̀lú wòlíì èké ti Bẹ́tẹ́lì, àti ní ṣíṣe bẹ́ẹ̀, ní ìkẹyìn wọ́n gba ìtumọ̀ ìgbàlà tí ìṣọ̀tẹ̀ Kórà ń ṣàpẹẹrẹ, lẹ́yìn náà sì fi ẹ̀kọ́ èké náà múlẹ̀ ní òfin nínú ìwé náà, Questions on Doctrine. Ẹ̀kọ́ náà jẹ́ ìtumọ̀ èké ti “ìdáláre nípa ìgbàgbọ́.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Ìṣọ̀tẹ̀ 1863 ni ìbẹ̀rẹ̀ ìkọ̀sílẹ̀ àwọn iyebíye Miller tí a ti fi hàn lórí àwọn tábìlì méjì Habakúkù. Nínú Habakúkù orí kejì, “àríyànjiyàn” ẹsẹ̀ kìn-ín-ní ní ìkẹyìn mú kí ẹgbẹ́ méjì àwọn olùjọsìn hàn gbangba nípasẹ̀ àìfohùnṣọ̀kan wọn lórí ọ̀rọ̀ náà tí ó pẹ́jú.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Kíyèsí i, ọkàn rẹ̀ tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Habakkuk 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Ìgbàgbọ́” àwọn “olódodo” nínú “àríyànjiyàn” Habakuku orí kejì, dá lé “ìran” tí a ti kọ ní kedere sórí àwọn àkójọ òkúta. Nínú ìṣọ̀tẹ̀ ọdún 1863, ìgbésẹ̀ àkọ́kọ́ láti mú ohun tí a kọ sórí àwọn àkójọ òkúta kúrò ni àwọn tí kò ní ìgbàgbọ́ àwọn “olódodo” mọ́ ṣe. Ìṣọ̀tẹ̀ ọdún 1863 jẹ́ irúgbìn àkọ́kọ́ ìṣọ̀tẹ̀ náà tí yóò wá fi ìtumọ̀ èké sílẹ̀ gẹ́gẹ́ bí ẹ̀kọ́ ìdáláre nípa ìgbàgbọ́ ní ọdún 1957.
We will continue this study in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tí ó kàn.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Nínú àánú ńlá Rẹ̀, Olúwa rán ọ̀rọ̀ ìkìlọ̀ kan tí ó ṣeyebíye gidigidi sí àwọn ènìyàn Rẹ̀ nípasẹ̀ Àwọn Àgbà Waggoner àti Jones. A fi ọ̀rọ̀ yìí ránṣẹ́ láti mú Olùgbàlà tí a gbé sókè wá sí iwájú ayé ní kedere jù bẹ́ẹ̀ lọ, ẹni tí ó jẹ́ ẹbọ fún ẹ̀ṣẹ̀ gbogbo ayé. Ó gbé ìdáláre kalẹ̀ nípasẹ̀ ìgbàgbọ́ nínú Onídúró; ó pe àwọn ènìyàn láti gba òdodo Kristi, èyí tí a fihàn nínú ìgbọràn sí gbogbo àwọn àṣẹ Ọlọ́run. Ọ̀pọ̀lọpọ̀ ti pàdánù ìríran Jésù. Wọ́n nílò kí a tọ́ ojú wọn sí Ẹni àtọ̀runwá Rẹ̀, sí àwọn ẹ̀tọ́ Rẹ̀, àti sí ìfẹ́ Rẹ̀ tí kò yí padà sí ìdílé ènìyàn. A ti fi gbogbo agbára lé ọwọ́ Rẹ̀, kí Ó lè pín àwọn ẹ̀bùn ọlọ́rọ̀ fún àwọn ènìyàn, ní fífi ẹ̀bùn aláìlówóye ti òdodo tirẹ̀ fún aṣojú ènìyàn aláìrànlọ́wọ́. Èyí ni ọ̀rọ̀ náà tí Ọlọ́run pàṣẹ pé kí a fi fún ayé. Òun ni ìhìnrere angẹli kẹta, èyí tí a gbọdọ̀ kéde pẹ̀lú ohùn rara, tí ìtújáde Ẹ̀mí Rẹ̀ yóò sì bá lọ ní ìwọ̀n púpọ̀.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Òtítọ́ fún àkókò yìí, ìyẹn ìránṣẹ́ áńgẹ́lì kẹta, ni a gbọ́dọ̀ kéde pẹ̀lú ohùn rara, èyí tí ó túmọ̀ sí pẹ̀lú agbára tí ń pọ̀ sí i, bí a ṣe ń sún mọ́ ìdánwò ńlá ìkẹyìn náà.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Àkókò ìdánwò ti fẹ́rẹ̀ẹ́ dé bá wa, nítorí igbe ńlá angẹli kẹta ti ti bẹ̀rẹ̀ nínú ìfihàn òdodo Kristi, Olùdàgbàlà tí ń dárí ẹ̀ṣẹ̀ jì. Èyí ni ìbẹ̀rẹ̀ ìmọ́lẹ̀ angẹli náà, ẹni tí ògo rẹ̀ yóò kún gbogbo ayé.” Selected Messages, ìwé 1, 362.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Òjò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sì sọ̀kalẹ̀ láti ọ̀run wá, gbogbo ayé yóò sì tànmọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Review and Herald, April 21, 1891.