And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Ó sì ṣẹ̀ ní àkókò tí a ń rú ẹbọ ìrúbọ alẹ́, pé wòlíì Élíjà sún mọ́lé, ó sì wí pé, Olúwa Ọlọ́run Abrahamu, Isaaki, àti ti Israẹli, jẹ́ kí a mọ̀ lónìí pé ìwọ ni Ọlọ́run ní Israẹli, àti pé èmi ni ìránṣẹ́ rẹ, àti pé mo ti ṣe gbogbo nǹkan wọ̀nyí gẹ́gẹ́ bí ọ̀rọ̀ rẹ. 1 Ọba 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
A ti ń ṣe ìdánimọ̀ àwọn àbùdá Elijah gẹ́gẹ́ bí àmì. Ọ̀kan nínú àwọn àbùdá wọ̀nyí ni pé iṣẹ́-ìránṣẹ́ àti ìhìn-iṣẹ́ Elijah, Johanu Oníbatisí, àti William Miller jẹ́ irinṣẹ́ ìdájọ́. Olúwa lò ìhìn-iṣẹ́ wọn láti dán àwọn ìtàn wọn tí ó bá yẹ wò. Jesu sọ pé bí Òun kò bá ti wá, àwọn Júù aláríyànjiyàn náà kì yóò ní ẹ̀ṣẹ̀.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Bí èmi kò bá ti wá sọ̀rọ̀ fún wọn, wọn kì bá ní ẹ̀ṣẹ̀: ṣùgbọ́n nísinsin yìí wọn kò ní àwáwí kankan fún ẹ̀ṣẹ̀ wọn. Johanu 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ẹsẹkiẹli fi ìlànà kan náà hàn fún àwọn Júù oníjàmbá nínú ìtàn rẹ̀.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Nítorí wọ́n jẹ́ ọmọ aláìtẹ́wọ́gbà àti aláìlẹ́yà ọkàn. Èmi sì rán ọ sí ọ̀dọ̀ wọn; ìwọ yóò sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí. Àwọn náà, bóyá wọ́n yóò gbọ́, tàbí bóyá wọ́n yóò kọ̀ láti gbọ́, (nítorí ilé ọlọ̀tẹ̀ ni wọ́n,) ṣùgbọ́n wọn yóò mọ̀ pé wòlíì kan ti wà láàárín wọn. Ezekieli 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Àmì ìṣàpẹẹrẹ Elijah ní ipa rẹ̀ gẹ́gẹ́ bí irinṣẹ́ ìdájọ́.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Àwọn tí wọ́n ń kópa nínú ìkéde ìránṣẹ́ áńgẹ́lì kẹta ń ṣàwárí Ìwé Mímọ́ gẹ́gẹ́ bí ètò kan náà tí Bàbá Miller gbà. Nínú ìwé kékeré tí a pe ní Views of the Prophecies and Prophetic Chronology, Bàbá Miller fi àwọn òfin wọ̀nyí hàn, tí ó rọrùn ṣùgbọ́n tí ó ní ìmọ̀, tí ó sì ṣe pàtàkì fún ìkẹ́kọ̀ọ́ àti ìtumọ̀ Bíbélì:”
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
“‘1. Gbogbo ọ̀rọ̀ gbọ́dọ̀ ní ìtọ́kasí rẹ̀ tó yẹ sí kókó-ọrọ̀ tí a gbé kalẹ̀ nínú Bíbélì; 2. Gbogbo Ìwé Mímọ́ jẹ́ dandan, a sì lè lóye rẹ̀ nípasẹ̀ ìfaradà nínú lílo ara ẹni àti ẹ̀kọ́ pẹ̀lú ìmúrasílẹ̀; 3. Kò sí ohun kankan tí a ti fihàn nínú Ìwé Mímọ́ tí a lè tàbí tí a ó fi pamọ́ kúrò lọ́dọ̀ àwọn tí ń béèrè ní ìgbàgbọ́, láìṣe iyèméjì; 4. Látí lóye ẹ̀kọ́ ìgbàgbọ́, kó gbogbo àwọn ẹsẹ Ìwé Mímọ́ jọ lórí kókó-ọrọ̀ tí o fẹ́ mọ̀, lẹ́yìn náà sì jẹ́ kí gbogbo ọ̀rọ̀ ní agbára rẹ̀ tó yẹ; bí o bá sì lè dá èrò ìtúmọ̀ rẹ kalẹ̀ láìsí àtakò kankan, ìwọ kò lè wà nínú àṣìṣe; 5. Ìwé Mímọ́ gbọ́dọ̀ jẹ́ olùṣàlàyé ara rẹ̀ fúnra rẹ̀, nítorí pé òun ni òfin fún ara rẹ̀. Bí mo bá gbára lé olùkọ́ kan láti túmọ̀ ọ́ fún mi, tí ó sì bá ń fojúfura lórí ìtumọ̀ rẹ̀, tàbí tí ó fẹ́ kí ó rí bẹ́ẹ̀ nítorí ẹ̀kọ́ ìsìn ìpínlẹ̀ ẹgbẹ́ rẹ̀, tàbí kí a lè ka a sí ọlọ́gbọ́n, nígbà náà ìfojúfura rẹ̀, ìfẹ́ rẹ̀, ẹ̀kọ́ ìgbàgbọ́ rẹ̀, tàbí ọgbọ́n rẹ̀ ni yóò jẹ́ òfin fún mi, kì í ṣe Bíbélì.’”
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Èyí tó wà lókè jẹ́ apá kan nínú àwọn òfin wọ̀nyí; àti nínú ìkẹ́kọ̀ọ́ wa ti Bíbélì, gbogbo wa yóò ṣe rere bí a bá fetí sí àwọn ìlànà tí a gbé kalẹ̀.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Igbàgbọ́ tòótọ́ ni a fi Ìwé Mímọ́ kalẹ̀ gẹ́gẹ́ bí ìpìlẹ̀; ṣùgbọ́n Sátánì ń lo ọ̀pọ̀lọpọ̀ ọgbọ́n àti ọ̀nà láti yí Ìwé Mímọ́ padà kúrò nínú ìtumọ̀ rẹ̀, kí ó sì mú àṣìṣe wọlé, nítorí náà a nílò ìṣọ́ra ńlá bí ẹnikẹ́ni bá fẹ́ mọ ohun tí wọ́n ń kọ́ lóòótọ́. Ọ̀kan lára àwọn ẹ̀tàn ńlá ti àkókò yìí ni láti fi ara púpọ̀ sí ìmọ̀lára, àti láti pe ara ẹni ní olóòótọ́ nígbà tí a ń foju kọ àwọn gbólóhùn tí ó ṣe kedere nínú ọ̀rọ̀ Ọlọ́run nítorí pé ọ̀rọ̀ náà kò bá ìmọ̀lára mu. Ọ̀pọ̀ ènìyàn kò ní ìpìlẹ̀ kankan fún ìgbàgbọ́ wọn bí kò ṣe ìmọ̀lára. Ẹ̀sìn wọn wà nínú ìbínúkún ọkàn; nígbà tí èyí bá dópin, ìgbàgbọ́ wọn á lọ. Ìmọ̀lára lè jẹ́ ìyàngbò, ṣùgbọ́n ọ̀rọ̀ Ọlọ́run ni àlìkámà. Àti pé, ‘kí ni,’ ni wòlíì náà wí, ‘ìyàngbò sí àlìkámà?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“A kì yóò dá ẹnikẹ́ni lẹ́bi nítorí pé kò fetí sí ìmọ́lẹ̀ àti ìmọ̀ tí kò ní rí, tí kò sì lè rí gbà. Ṣùgbọ́n ọ̀pọ̀ ènìyàn kọ̀ láti gbọ́ràn sí òtítọ́ tí a fi hàn wọ́n láti ọ̀dọ̀ àwọn aṣojú Kristi, nítorí pé wọ́n fẹ́ bá ìwọ̀n ayé mu; òtítọ́ náà tí ó ti dé ìmọ̀ye wọn, ìmọ́lẹ̀ náà tí ó ti tàn sínú ọkàn wọn, ni yóò dá wọn lẹ́bi ní Ìdájọ́. Ní àwọn ọjọ́ ìkẹyìn wọ̀nyí a ní ìkójọpọ̀ ìmọ́lẹ̀ tí ó ti ń tàn jákèjádò gbogbo àwọn ìgbà, a ó sì mú wa ní ojúṣe gẹ́gẹ́ bí èyí náà. Ọ̀nà ìwà-mímọ́ kò dọ́gba pẹ̀lú ayé; ọ̀nà tí a gbé sókè ni. Bí a bá ń rìn ní ọ̀nà yìí, bí a bá sì ń sáré ní ọ̀nà àwọn òfin Olúwa, a ó rí i pé ‘ọ̀nà àwọn olódodo dàbí ìmọ́lẹ̀ tí ń tàn, tí ń túbọ̀ mọ́ sí i títí di ọjọ́ pípé.’” Review and Herald, November 25, 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
A kì í ṣe pé “a dá wa lẹ́bi nítorí àìfetísílẹ̀ sí ìmọ́lẹ̀ àti ìmọ̀ tí” a “kò ní rí gbà rí, tí” a sì “kò lè rí gbà.” Apá pàtàkì nínú ọ̀rọ̀ yìí ni ìfihàn náà pé “kò lè rí gbà.” Èlíjà, Jòhánù àti Miller dúró gẹ́gẹ́ bí ìmọ́lẹ̀ fún àwọn ìran tirẹ̀-tirẹ̀, ìyẹn ìmọ́lẹ̀ tí a lè rí gbà. Ìwàláàyè ìránṣẹ́ wọn mú aṣọ ìbòjú ohun tí a mọ̀ lọ́nà òfin ní Orílẹ̀-Èdè Amẹ́ríkà sí “plausible deniability” kúrò. Ìránṣẹ́ Èlíjà nínú ìran èyíkéyìí níbi tí a bá ti fihàn án yọ gbogbo “plausible deniability” kúrò, nípa bẹ́ẹ̀ ó di gbogbo ìran náà mú ní ojúṣe fún ìmọ́lẹ̀ tí a ń gbé kalẹ̀ nígbà náà.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Ẹ̀gbọ́n mi ọkùnrin sọ nígbà kan pé òun kì yóò gbọ́ ohunkóhun nípa ẹ̀kọ́ tí àwa di mú, nítorí ìbẹ̀rù pé kí a lè dá a lójú. Kò ní wá sí àwọn ìpàdé, tàbí kí ó tẹ́tí sí àwọn ìwàásù; ṣùgbọ́n lẹ́yìn náà ó jẹ́wọ́ pé ó rí i pé òun jẹ̀bi gẹ́gẹ́ bí ẹni pé òun ti gbọ́ wọn. Ọlọ́run ti fún un ní ànfàní láti mọ òtítọ́, Òun yóò sì dì í mú gẹ́gẹ́ bí onídájọ́ nítorí ànfàní yìí. Ọ̀pọ̀lọpọ̀ wà láàárín wa tí wọ́n ní ìkànsí sí àwọn ẹ̀kọ́ tí a ń jíròrò báyìí. Wọn kì í wá láti gbọ́, wọn kì í fi ìfarabalẹ̀ yẹ̀wò, ṣùgbọ́n wọ́n ń gbé àwọn àtakò wọn kalẹ̀ nínú òkùnkùn. Inú wọn dùn pátápátá pẹ̀lú ipò wọn. ‘Ìwọ wí pé, Èmi ọlọ́rọ̀ ni, mo sì ní ọrọ̀ pọ̀, mi ò sì nílò ohunkóhun; ìwọ kò sì mọ̀ pé ìwọ ni aláìláàánú, àti akúnlékún ìbànújẹ́, àti talakà, àti afọ́jú, àti ìhòòhò: mo gba ọ ní ìmọ̀ràn láti rà wúrà lọ́dọ̀ mi tí a ti dán nínú iná wò, kí ìwọ lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ ọ, kí ojú tì ìhòòhò rẹ má bàa hàn; kí o sì fi oogun ojú yà ojú rẹ, kí ìwọ lè ríran. Gbogbo àwọn tí mo fẹ́ràn, èmi máa ń bá wí, mo sì máa ń tọ́ wọn sọ́nà pẹ̀lú ìbáwí: nítorí náà, ní ìtara, kí o sì ronúpìwàdà’ (Ìfihàn 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ìwé Mímọ́ yìí kan àwọn tí ń gbé lábẹ́ ìró ìhìnrere náà, ṣùgbọ́n tí wọn kò ní wá láti gbọ́ ọ. Báwo ni ẹ̀yin ṣe mọ̀ pé Olúwa kò fi àwọn ẹ̀rí tuntun ti òtítọ́ Rẹ̀ hàn, ní fífi í sí ipò tuntun kan, kí ọ̀nà Olúwa lè jẹ́ àtúnṣe? Ètò wo ni ẹ ti ń pète kí ìmọ́lẹ̀ tuntun lè wọ inú àwọn ipò àwọn ènìyàn Ọlọ́run? Ẹ̀rí wo ni ẹ ní pé Ọlọ́run kò fi ìmọ́lẹ̀ ránṣẹ́ sí àwọn ọmọ Rẹ̀? Gbogbo ìgbẹ́kẹ̀lé ara ẹni, ìgbéraga ara ẹni, àti ìgbéraga èrò gbọdọ̀ jẹ́ kíkúrò. A gbọdọ̀ wá sí ẹsẹ̀ Jésù, kí a sì kọ́ láti ọ̀dọ̀ Rẹ̀, Ẹni tí ó jẹ́ onírẹ̀lẹ̀ àti oníwọ̀ntúnwọ̀nsì ní ọkàn. Jésù kò kọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ bí àwọn rábì ṣe kọ́ tiwọn. Ọ̀pọ̀ nínú àwọn Júù wá, wọ́n sì fetí sílẹ̀ bí Kristi ti ń ṣí àwọn àṣírí ìgbàlà payá, ṣùgbọ́n wọn kò wá láti kọ́ ẹ̀kọ́; wọn wá láti ṣàríwísí, láti mú Un ní àìbámu kan, kí wọn lè ní ohun kan tí wọn yóò fi mú kí àwọn ènìyàn ní ìfarapa sí i. Wọ́n tẹ́lọ́rùn pẹ̀lú ìmọ̀ wọn, ṣùgbọ́n àwọn ọmọ Ọlọ́run gbọdọ̀ mọ ohùn Olùṣọ́-àgùntàn Tòótọ́. Ṣé kì í ṣe àkókò báyìí tí yóò yẹ gan-an kí a gbààwẹ̀, kí a sì gbàdúrà níwájú Ọlọ́run? A wà nínú ewu ìyàtọ̀, a wà nínú ewu gbígba ẹ̀gbẹ́ lórí ọ̀ràn kan tí a ń jiyàn lé lórí; ṣé kò yẹ kí a fi tọkàntọkàn wá Ọlọ́run, pẹ̀lú ìrẹ̀lẹ̀ ọkàn, kí a lè mọ ohun tí í ṣe òtítọ́?” Selected Messages, ìwé 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Àwọn tí ń ṣojú fún ìrántí Elijah jẹ́ irinṣẹ́ ìdájọ́ nínú ìlànà ìwẹ̀nùmọ́ kan tí ń pèsè ọ̀nà fún ojiṣẹ́ májẹ̀mú láti wẹ tẹ́ńpìlì mọ́. Nígbà tí a bá ń ṣe iṣẹ́ ìwẹ̀nùmọ́ tẹ́ńpìlì, ìmọ́lẹ̀ òtítọ́ ìsinsin yìí ni a ń fi hàn. Bí a kò bá fi í hàn, àwọn tí Kristi wà, tí ó sì tún wà, láti wẹ̀ mọ́, yóò máa pa aṣọ àwọ̀n-ara Laodicea wọn mọ́ra nínú ìtan ara ẹni. Elijah jẹ́ ààmì iṣẹ́-ìránṣẹ́ kan tí ń gbé òtítọ́ kalẹ̀ gẹ́gẹ́ bí irinṣẹ́ ìdájọ́. Ìdí nìyẹn tí a fi jẹ́ kó yé wa pé àwọn tí wọ́n kọ ìrántí Johanu Oníbatisimu kò lè rí èrè kankan gbà láti inú ẹ̀kọ́ Jesu.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“A tọ́ka mi padà sí ìkéde ìbọ̀ wá àkọ́kọ́ Kristi. A rán Johanu ní ẹ̀mí àti agbára Elijah láti pèsè ọ̀nà fún Jesu. Àwọn tí wọ́n kọ ẹ̀rí Johanu kò rí àǹfààní kankan nínú àwọn ẹ̀kọ́ Jesu.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Nínú àwọn ìtàn àsọtẹ́lẹ̀ tí ń fi ìwẹ̀nùmọ́ àwọn ènìyàn Ọlọ́run hàn gẹ́gẹ́ bí àpẹẹrẹ, a ti tú ìránṣẹ́ òtítọ́ ìsinsin yìí sílẹ̀, èyí tí ń di ìran náà lójúṣe fún yíyan òkùnkùn tàbí ìmọ́lẹ̀.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà lédè, títí di àkókò òpin: ọ̀pọ̀ yóò máa sáré lọ síhìn-ín-sọ́hùn-ún, ìmọ̀ yóò sì pọ̀ sí i…. Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa ọ̀rọ̀ náà mọ́, a sì ti dì í lédè títí di àkókò òpin. Ọ̀pọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Dáníẹ́lì 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.”
Àwọn tí ń ṣojú ìránṣẹ́ Élíjà fún ìran tirẹ̀ kọ̀ọ̀kan ni Kristi fi dá mọ̀ gẹ́gẹ́ bí aṣojú Rẹ̀, kí Ó lè lò wọ́n gẹ́gẹ́ bí irinṣẹ́ ìdájọ́. Èyí ni Élíjà ń fi hàn nígbà tí ó wí pé, “kí a lè mọ̀ lónìí pé ìwọ ni Ọlọ́run ní Israẹli, àti pé èmi ni ìránṣẹ́ rẹ, àti pé mo ti ṣe gbogbo nǹkan wọ̀nyí gẹ́gẹ́ bí ọ̀rọ̀ rẹ.”
This truth is also set forth by Jesus concerning John the Baptist.
A tún fi òtítọ́ yìí hàn pẹ̀lú láti ọ̀dọ̀ Jésù nípa Johanu Oníbatisítì.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Nígbà tí wọ́n sì ń lọ, Jésù bẹ̀rẹ̀ sí í sọ fún àwọn ọ̀pọ̀ ènìyàn nípa Jòhánù pé, Kí ni ẹ̀yin jáde lọ sí aginjù láti wò? Ẹ̀gún tí afẹ́fẹ́ ń mì bí? Ṣùgbọ́n kí ni ẹ̀yin jáde lọ láti wò? Ọkùnrin kan tí wọ aṣọ rírọ? Kíyèsi i, àwọn tí ń wọ aṣọ rírọ wà ní ilé àwọn ọba. Ṣùgbọ́n kí ni ẹ̀yin jáde lọ láti wò? Wòlíì kan bí? Béẹ ni, mo sọ fún yín, àti ẹni tí ó ju wòlíì lọ. Nítorí èyí ni ẹni náà, nípa ẹni tí a ti kọ ọ́ pé, Wò ó, mo ń rán ìránṣẹ́ mi ṣáájú ojú rẹ, ẹni tí yóò tún ọ̀nà rẹ ṣe níwájú rẹ. Mátíù 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Johanu ju wòlíì ju wolíì lọ, ó sì jẹ́ irinṣẹ́ ìdájọ́; a sì fi iṣẹ́-ìránṣẹ́ rẹ̀ hàn gbangba fún ìran rẹ̀, nítorí wọ́n ti jáde lọ sí aginjù láti rí i, gẹ́gẹ́ bí ó ti dájú pé gbogbo Ísírẹ́lì wá sí Kámẹ́lì nípasẹ̀ àṣẹ Áhábù. William Miller lóye ìbísí ìmọ̀ tí a ṣí sílẹ̀ ní ọdún 1798. Ó ṣàpẹẹrẹ àwọn tí ń sáré kiri nínú Ọ̀rọ̀ Ọlọ́run bí ìmọ̀ náà ṣe ń pọ̀ sí i. Ìhìnrere rẹ̀ dá lórí àkókò àsọtẹ́lẹ̀, àti ní ọdún 1840 a fi ìhìnrere àti iṣẹ́-ìránṣẹ́ rẹ̀ síwájú ìran rẹ̀ ní ọ̀nà bẹ́ẹ̀ tí gbogbo ayé Pùròtẹ́sítáǹtì ń wo láti rí i bóyá ọ̀nà iṣẹ́ rẹ̀ yóò ṣiṣẹ́. Nígbà tí a fi í múlẹ̀, a gbé ìhìnrere rẹ̀ káàkiri ayé.
“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.’
“Ní ọdún 1840, ìmúṣẹ àsọtẹ́lẹ̀ mìíràn tí ó ṣe pàtàkì gan-an mú ìfẹ́-inú tí ó tàn kálẹ̀ gbòòrò wá. Ní ọdún méjì ṣáájú èyí, Josiah Litch, ọ̀kan lára àwọn olùjẹ́rìí 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 ni a ó bì ṣubú... ní ọjọ́ 11 Oṣù Kẹjọ, 1840, nígbà tí a lè retí pé agbára Ottoman ní Constantinople yóò fọ́. Èmi sì gbà pé a ó rí i pé bẹ́ẹ̀ ni yóò rí.”
“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 ààbò lábẹ́ agbára àwọn orílẹ̀-èdè alájọṣepọ̀ Yúróòpù, báyìí sì ni ó fi ara rẹ̀ sí abẹ́ ìṣàkóso àwọn orílẹ̀-èdè Kristẹni. Ìṣẹ̀lẹ̀ náà mú àsọtẹ́lẹ̀ náà ṣẹ ní pípé. Nígbà tí a mọ̀ ọ́, ọ̀pọ̀lọpọ̀ ènìyàn ní ìdánilójú nípa òtítọ́ àwọn ìlànà ìtumọ̀ àsọtẹ́lẹ̀ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ ti gbà, a sì fi ìsúná alágbayanu kún ìṣísẹ̀ adventi náà. Àwọn ọkùnrin onímọ̀ àti ipò gíga darapọ̀ mọ́ Miller, ní ìwàásù àti ní títẹ àwọn èrò rẹ̀ jáde, àti láti ọdún 1840 sí 1844 iṣẹ́ náà gbòòrò kánkán.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Látọ̀dún “1840 títí dé 1844” ń ṣàpẹẹrẹ ìtàn àwọn “àrá méje” inú Ìfihàn orí kẹwàá. Nínú ìtàn náà ni a ti bẹ̀rẹ̀ ìlànà ìwẹ̀nùmọ́ kan tí a ṣojú rẹ̀ nínú Málákì orí kẹta, àti nínú ìwẹ̀nùmọ́ tẹ́ńpìlì méjèèjì ti Kristi. Ìlànà ìwẹ̀nùmọ́ náà jẹ́ ìlànà ìdánwò tí ń lọ síwájú díẹ̀díẹ̀, tí a dá lórí òye Miller nípa ìlànà ọjọ́ kan fún ọdún kan. Àwọn tí ń ṣojú iṣẹ́ ìránṣẹ́ Èlíjà ń pèsè ọ̀nà sílẹ̀ fún ojiṣẹ́ májẹ̀mú láti wá sí tẹ́ńpìlì Rẹ̀ lójijì, wọ́n sì jẹ́ àmì irinṣẹ́ ìdájọ́ kan tí ojiṣẹ́ májẹ̀mú ń lò láti gba àwọn tí wọ́n yàn òkùnkùn dípò ìmọ́lẹ̀ kúrò.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Èmi nítòótọ́ fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mí lọ, ẹni tí èmi kò yẹ láti gbé bàtà rẹ̀: òun yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: Ẹni tí àfẹ́rẹ́ wà ní ọwọ́ rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà rẹ̀ mọ́ tán pátápátá, yóò sì ko àlìkámà rẹ̀ jọ sínú àká; ṣùgbọ́n yóò fi iná tí a kò lè pa sun ìyàngbò run. Matteu 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Ní ọjọ́ Kristi tí a ṣàfihàn nínú Jòhánù 6:66, ó pàdánù ọmọ-ẹ̀yìn púpọ̀ ju nígbà mìíràn lọ. Nínú Ìfẹ́ Ọ̀pọ̀lọpọ̀ Àwọn Àkókò, níbi tí a ti ṣàlàyé ìpínrọ̀ yìí nínú Jòhánù, ọ̀nà ìlò àfihàn àsọtẹ́lẹ̀ ni gan-an jẹ́ ìdí tí àwọn ọmọ-ẹ̀yìn fi kúrò. Wọn kò lè lóye pé ohun gidi ń ṣojú ohun ti ẹ̀mí; gẹ́gẹ́ bí aposteli Pọ́ọ̀lù sì ti sọ, ohun gidi ni ó kọ́kọ́ wá ṣáájú ohun ti ẹ̀mí.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Nítorí náà ni a ti kọ ọ pé, A dá Ádámù ènìyàn àkọ́kọ́ di ọkàn alààyè; Ádámù ìkẹyìn sì di ẹ̀mí amúniyè. Ṣùgbọ́n kì í ṣe èyí tí í ṣe ti ẹ̀mí ni ó kọ́kọ́ wà, bí kò ṣe èyí tí í ṣe ti ẹ̀dá; lẹ́yìn náà ni èyí tí í ṣe ti ẹ̀mí. 1 Kọrinti 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Ní àìfẹ́, àti nítorí náà ní àìlágbára, àwọn Júù kọ̀ láti lóye Kristi nígbà tí Ó fi hàn pé Òun ni búrẹ́dì ọ̀run tí ó yẹ kí a jẹ. Àṣà àti ìṣe àtọwọ́dọwọ́ gba agbára lórí ọ̀nà ìṣe tí Kristi fúnra Rẹ̀ gbé kalẹ̀. Ní ti ìtàn yìí, Sister White kọ ọ́ sílẹ̀ pé:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Nípa ìbáwí gbangba ti àìgbàgbọ́ wọn, a tún mú kí àwọn ọmọ-ẹ̀yìn wọ̀nyí jìnnà sí Jesu sí i. Inú wọn bàjẹ́ gidigidi, wọ́n sì fẹ́ pa Olùgbàlà náà lára, kí wọ́n sì tẹ́ ìkà àwọn Farisi lọ́rùn; wọ́n yí ẹ̀yìn wọn sí i, wọ́n sì fi ìkórìíra sílẹ̀ kúrò lọ́dọ̀ rẹ̀. Wọ́n ti ṣe yíyàn wọn, wọ́n ti mú ìrísí láìní ẹ̀mí, ìkórè láìní ẹ̀gbọ́n inú rẹ̀. A kò tún yí ìpinnu wọn padà láéláé lẹ́yìn náà; nítorí wọn kò tún bá Jesu rìn mọ́.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Afẹ́fẹ́ ìfọ́ka Rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà Rẹ̀ sínú àká.’ Mátíù 3:12. Èyí jẹ́ ọ̀kan lára àwọn àkókò ìwẹ̀nùmọ́. Nípa ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò lọ́dọ̀ àlìkámà. Nítorí pé wọ́n kún fún asán ju, wọ́n sì kún fún ìdáláre ara-ẹni ju láti gba ìbáwí, wọ́n sì ní ìfẹ́ sí ayé ju láti gba ìgbésí-ayé ìrẹ̀lẹ̀, ọ̀pọ̀lọpọ̀ yí padà kúrò lọ́dọ̀ Jesu. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kapernaumu. Nígbà tí a bá mú òtítọ́ dé inú ọkàn, wọ́n rí i pé ìgbésí-ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìkó-sílẹ̀ ara náà ró. Nítorí náà, inú bí wọn nígbà tí a bá tú ẹ̀ṣẹ̀ wọn síta. Wọ́n fi ìbínú àti ìkùnsínú lọ, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jesu sílẹ̀, tí wọ́n ń ráhùn pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè gbọ́ ọ?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Òjíṣẹ́ májẹ̀mú ti Málákì ni ó fi iná wẹ àwọn ọmọ Léfì kúrò nínú àìmọ́. Ó ń fọ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, ní fífi àlìkámà yà kúrò lọ́dọ̀ ìyàngbò. Pẹ̀lú àfẹ́fẹ́ ni ó fi ń ṣe iṣẹ́ yìí. Àfẹ́fẹ́ náà ni ó ń mú ìyapa náà ṣẹ, àti pé àfẹ́fẹ́ náà ni ìhìnrere òtítọ́ ìsinsin yìí fún ìtàn kálukú níbi tí Ó ti ń wẹ àwọn ọmọ Léfì kúrò nínú àìmọ́. Àfẹ́fẹ́ náà ni ìhìnrere àti àwọn ojíṣẹ́ Èlíjà, àwọn tí wọ́n dúró gẹ́gẹ́ bí irinṣẹ́ ìdájọ́.
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 3:1–4.
Wò ó, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì wá sí tẹ́ńpìlì rẹ̀ lójijì, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: wò ó, yóò wá, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni ó lè fara da ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnísọ̀dọ̀mọwúrà, ó sì dàbí ọṣẹ alágbà-fọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnísọ̀dọ̀mọwúrà àti amọ́tótó fàdákà: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọ́n mọ́ bí wúrà àti fàdákà, kí wọ́n lè mú ọrẹ wá fún Olúwa nínú òdodo. Nígbà náà ni ọrẹ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ ìgbàanì, àti gẹ́gẹ́ bí ti ọdún àtijọ́. Malachi 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Ẹni tí ń bọ̀ lẹ́yìn Johanu Onítẹ̀bọmi ni Ẹni náà tí ń fi àfẹ́fẹ́ ìyẹ́fúùfù sọ ilẹ̀ ìpakà rẹ̀ di mímọ́, tí ó sì dàbí iná amúnáwá. Ilana ìwẹ̀nùmọ́ náà ni a mú ṣẹ nípasẹ̀ ojiṣẹ́ májẹ̀mú, nítorí náà ó ń tọ́ka sí ìtàn kan nínú èyí tí Olúwa ti ń wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn májẹ̀mú tuntun tí a yàn. Nígbà tí a gbà Ísírẹ́lì ìgbàanì kúrò nínú ẹrú Íjíbítì, ọ̀kan lára àwọn àkòrí ìtàn mímọ́ náà ni ọ̀ràn “àkọ́bí.” Yálà ikú àwọn àkọ́bí Íjíbítì ni, tàbí bí Ọlọ́run ṣe fi Ísírẹ́lì hàn gẹ́gẹ́ bí àkọ́bí Rẹ̀.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Ìwọ yóò sì sọ fún Fáráò pé, Báyìí ni Olúwa wí, Ísráẹ́lì ni ọmọ mi, àní àkọ́bí mi. Èmi sì wí fún ọ pé, Jẹ́ kí ọmọ mi lọ, kí ó lè sìn mí; ṣùgbọ́n bí ìwọ bá kọ̀ láti jẹ́ kí ó lọ, kíyèsi i, èmi yóò pa ọmọ rẹ, àní àkọ́bí rẹ. Exodus 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Nígbà tí Ọlọ́run dá májẹ̀mú pọ̀ mọ́ Ísírẹ́lì nínú ìtúsílẹ̀ kúrò ní Ejibiti, ètò ọ̀run ni pé kí gbogbo ọmọkùnrin àkọ́bí nínú ẹ̀yà kọ̀ọ̀kan jẹ́ ẹni tí a yà sí mímọ́ fún iṣẹ́ àlùfáà. Ṣùgbọ́n nígbà ìṣọ̀tẹ̀ ọmọ màlúù wúrà, ẹ̀yà Léfì nìkan ni ó dúró ti Mósè ní àárín ìṣọ̀tẹ̀ náà. Nítorí ìṣòtítọ́ wọn, Ọlọ́run tú ètò Rẹ̀ tí ó ti pinnu pé kí àkọ́bí láti inú gbogbo ẹ̀yà jẹ́ ẹni tí a yà sí mímọ́ fún iṣẹ́ àlùfáà, ó sì kọjá àwọn ẹ̀yà yòókù, ó fún ẹ̀yà Léfì ní ẹ̀tọ́ àkànṣe iṣẹ́ àlùfáà náà. Nígbà tí ojiṣẹ́ májẹ̀mú bá sọ àwọn ọmọ Léfì di mímọ́, ó ń ṣàpẹẹrẹ ìtàn kan nínú èyí tí a ti ń fi àwọn ènìyàn májẹ̀mú àtijọ́ sílẹ̀ nítorí àwọn ènìyàn májẹ̀mú tuntun. Báyìí ni ó rí pẹ̀lú Jòhánù Oníbatisí, àwọn Mílàráítì, yóò sì rí bẹ́ẹ̀ pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin náà. Láti ọdún 1840 sí 1844, a bẹ̀rẹ̀ ìlànà ìwẹ̀nùmọ́ kan nípasẹ̀ ọ̀ràn ìdánwò ti ìránṣẹ́ àsọtẹ́lẹ̀ tí a ti fi fún William Miller. Ó yọrí sí kí Olúwa dé sí tẹ́ńpìlì Rẹ̀ lójijì ní October 22, 1844, ṣùgbọ́n ìlànà ìwẹ̀nùmọ́ náà kò parí títí di 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Àsọtẹ́lẹ̀ Dáníẹ́lì 8:14 pé, ‘Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a ó sọ ibi mímọ́ di mímọ́,’ àti ìránṣẹ́ áńgẹ́lì àkọ́kọ́ pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé,’ méjèèjì ń tọ́ka sí iṣẹ́ ìránṣẹ́ Kristi ní ibi mímọ́ jùlọ, sí ìdájọ́ ìwádìí, kì í sì í ṣe sí ìbọ̀ wá Kristi fún ìràpadà àwọn ènìyàn rẹ̀ àti fún ìparun àwọn ẹni búburú. Àṣìṣe náà kò sí nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀, bí kò ṣe nínú ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ ní òpin ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún náà. Nítorí àṣìṣe yìí ni àwọn onígbàgbọ́ jìyà ìrẹ̀wẹ̀sì, síbẹ̀ gbogbo ohun tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ náà, àti gbogbo ohun tí wọ́n ní ìdánilójú Ìwé Mímọ́ láti retí, ni a ti mú ṣẹ. Ní àkókò gan-an tí wọ́n ń ṣọ̀fọ̀ ìkùnà ìrètí wọn, ìṣẹ̀lẹ̀ tí ìránṣẹ́ náà ti sọ tẹ́lẹ̀ ti ṣẹlẹ̀, èyí tí ó sì gbọ́dọ̀ ṣẹ kí Olúwa tó lè farahàn láti san èrè fún àwọn ọmọ-ọ̀dọ̀ rẹ̀.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kristi ti wá, kì í ṣe sí ayé, gẹ́gẹ́ bí wọ́n ti retí, ṣùgbọ́n, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ tẹ́lẹ̀ nínú àpẹẹrẹ náà, sí ibi mímọ́ jùlọ nínú tẹ́ńpìlì Ọlọ́run ní ọ̀run. Wòlíì Dáníẹ́lì ṣàpèjúwe Rẹ̀ gẹ́gẹ́ bí Ẹni tí ń bọ̀ ní àkókò yìí sọ́dọ̀ Àgbàjọ Ọjọ́: ‘Mo rí i nínú ìran òru, sì kíyèsi i, ẹni kan tí ó dàbí Ọmọ ènìyàn ń bọ̀ pẹ̀lú àwọsánmà ọ̀run, ó sì wá’—kì í ṣe sí ayé, ṣùgbọ́n—‘sọ́dọ̀ Àgbàjọ Ọjọ́, wọ́n sì mú Un súnmọ́ iwájú Rẹ̀.’ Dáníẹ́lì 7:13.”
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“A tún sọ ìbọ̀wá yìí tẹ́lẹ̀ pẹ̀lú nípasẹ̀ wòlíì Malaki pé: ‘Olúwa, ẹni tí ẹ̀yin ń wá, yóò sì tètè wá sí tẹ́ńpìlì Rẹ̀, àní Angẹli májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsí i, yóò wá, ni Oluwa àwọn ọmọ-ogun wí.’ Malaki 3:1. Ìbọ̀wá Olúwa sí tẹ́ńpìlì Rẹ̀ jẹ́ ohun àkíyèsíjì, ohun àìròtẹ́lẹ̀, fún àwọn ènìyàn Rẹ̀. Wọn kò retí Rẹ̀ níbẹ̀. Wọn ń retí pé kí Ó wá sí ayé, ‘nínú iná tí ń jó, tí yóò gbẹ̀san lórí àwọn tí kò mọ Ọlọrun, àti lórí àwọn tí kò sì gbọ́ràn sí ìhìnrere.’ 2 Tẹsalonika 1:8.”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Ṣùgbọ́n àwọn ènìyàn náà kò tíì múra tán láti pàdé Olúwa wọn. Iṣẹ́ ìmúrasílẹ̀ kan ṣì wà tí a ní láti ṣe fún wọn. A ní láti fi ìmọ́lẹ̀ fún wọn, kí ó lè darí ọkàn wọn sí tẹ́ńpìlì Ọlọ́run ní ọ̀run; àti bí wọn yóò ṣe máa tẹ̀lé Àlùfáà Àgbà wọn nípa ìgbàgbọ́ nínú iṣẹ́ ìránṣẹ́ Rẹ̀ níbẹ̀, a ó fi àwọn ojúṣe tuntun hàn wọ́n. Ifiranṣẹ́ ìkìlọ̀ àti ìtọ́ni mìíràn sì ní láti fi fún ìjọ.”
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Wòlíì náà wí pé: ‘Ta ni yóò lè fara da ọjọ́ ìbọ̀wọ̀ rẹ̀? ta sì ni yóò lè dúró nígbà tí yóò farahàn? nítorí Ó dàbí iná aláwò wúrà, ó sì dàbí ọṣẹ àwọn afọ̀ aṣọ: yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń yọ fàdákà mọ́, tí ó sì ń wẹ̀ é kúrò ní àìmọ́: yóò sì wẹ àwọn ọmọ Léfì mọ́, yóò sì sọ wọ́n di mímọ́ bí wúrà àti fàdákà, kí wọ́n lè mú ọrẹ wá fún Olúwa ní òdodo.’ Malaki 3:2, 3. Àwọn tí ń gbé lórí ilẹ̀ ayé nígbà tí ìdálẹ́kọ̀ọ́ Kristi yóò dáwọ́ dúró nínú ibi mímọ́ lókè gbọdọ̀ dúró níwájú Ọlọ́run mímọ́ láìsí alárinà. Aṣọ wọn gbọdọ̀ jẹ́ aláìlábàwọ́n, ìwà wọn gbọdọ̀ jẹ́ mímọ́ kúrò nínú ẹ̀ṣẹ̀ nípasẹ̀ ẹ̀jẹ̀ ìfọ́nká. Nípasẹ̀ oore-ọ̀fẹ́ Ọlọ́run àti ìsapá títẹ̀sí ara wọn, wọn gbọdọ̀ jẹ́ àwọn ajagunborí nínú ogun sí ibi. Nígbà tí ìdájọ́ ìwádìí ń lọ síwájú ní ọ̀run, nígbà tí a ń yọ ẹ̀ṣẹ̀ àwọn onígbàgbọ́ tí wọ́n ronúpìwàdà kúrò nínú ibi mímọ́, iṣẹ́ àkànṣe ìwẹ̀nùmọ́, ti fífi ẹ̀ṣẹ̀ sí apá kan, gbọ́dọ̀ wà láàrín àwọn ènìyàn Ọlọ́run lórí ilẹ̀ ayé. Iṣẹ́ yìí ni a túbọ̀ fi hàn kedere nínú àwọn ìrántí Ìfihàn 14.
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Nígbà tí iṣẹ́ yìí bá ti ṣẹ, àwọn ọmọ-ẹ̀yìn Kristi yóò ti múra tán fún ìfarahàn Rẹ̀. ‘Nígbà náà ni ọrẹ ẹbọ Júdà àti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ọjọ́ ìgbàanì, àti gẹ́gẹ́ bí ọdún ìṣáájú.’ Malachi 3:4. Nígbà náà ni ìjọ náà tí Oluwa wa yóò gba sí ara Rẹ̀ nígbà ìbọ̀ wá Rẹ̀ yóò jẹ́ ‘ìjọ ológo, tí kò ní àbàwọ́n, tàbí ìwú, tàbí irú nǹkan bẹ́ẹ̀.’ Ephesians 5:27. Nígbà náà ni yóò yọ̀ ‘jáde bí òwúrọ̀, lẹ́wà bí òṣùpá, mọ́ bí oòrùn, tí ó sì ní ìbẹ̀rù bí ogun tí a gbé àsíá kalẹ̀.’ Song of Solomon 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Yàtọ̀ sí wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, Málákì tún sọ tẹ́lẹ̀ nípa ìpadàbọ̀ Rẹ̀ kejì, ìyẹn wíwá Rẹ̀ láti mú ìdájọ́ ṣẹ, nínú ọ̀rọ̀ wọ̀nyí pé: ‘Èmi yóò sì súnmọ́ yín fún ìdájọ́; Èmi yóò sì jẹ́ ẹlẹ́rìí kíákíá sí àwọn ajẹ́, àti sí àwọn panṣágà, àti sí àwọn tí ń búra èké, àti sí àwọn tí ń ni alágbàṣe ní ìnira nínú owó iṣẹ́ rẹ̀, àti opó, àti aláìníbaba, àti àwọn tí ń yí àjèjì kúrò nínú ẹ̀tọ́ rẹ̀, tí wọn kò sì bẹ̀rù Mi, ni Olúwa àwọn ọmọ-ogun wí.’ Málákì 3:5. Júdà tọ́ka sí ìṣẹ̀lẹ̀ kan náà nígbà tí ó sọ pé, ‘Wò ó, Olúwa ń bọ̀ pẹ̀lú ẹgbẹ̀rún mẹ́wàá àwọn ẹni mímọ́ Rẹ̀, láti ṣe ìdájọ́ lórí gbogbo ènìyàn, àti láti dá gbogbo àwọn aláìwà-bí-Ọlọ́run lẹ́bi láàrín wọn nítorí gbogbo iṣẹ́ aláìwà-bí-Ọlọ́run wọn.’ Júdà 14, 15. Wíwá yìí, àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, jẹ́ àwọn ìṣẹ̀lẹ̀ méjì tí ó yàtọ̀, tí wọ́n sì pín sọ́tọ̀.”
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 424–426.
“Ìbọ̀ wá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, tí a fi hàn nínú Dáníẹ́lì 8:14; ìbọ̀ wá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Dáníẹ́lì 7:13; àti ìbọ̀ wá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà náà; èyí sì ni a tún ṣàpẹẹrẹ rẹ̀ nípa ìbọ̀ wá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàlàyé rẹ̀ nínú àkàwé àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
A tọ́ka sí “wíwá” mẹ́rin nínú ìpínrọ̀ tó kẹ́yìn, gbogbo wọn sì jẹ́ wíwá kan náà tí a fi àpẹẹrẹ hàn ní ọ̀nà mẹ́rin ọ̀tọ̀ọ̀tọ̀. Ọ̀kan lára àwọn “wíwá” wọ̀nyí ni òwe àwọn wúńdíá mẹ́wàá.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Lóorekọore ni a máa tọ́ka sí àpèjúwe àwọn wúńdíá mẹ́wàá fún mi, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. A ti mú àpèjúwe yìí ṣẹ, a ó sì tún máa mú un ṣẹ dénú dénú gẹ́gẹ́ bí ó ti wà ní ọ̀rọ̀ rẹ̀ gan-an, nítorí pé ó ní ìlò pàtàkì fún àkókò yìí, àti pé, bí ìhìnrere áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di ìparí àkókò.” Review and Herald, August 19, 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Bí àwọn “wíwá” mẹ́rin náà bá jẹ́ “àwọn àpèjúwe iṣẹ̀lẹ̀ kan náà,” nígbà náà àwọn “wíwá” mẹ́rin wọ̀nyẹn tí ó ṣẹ ní ìbẹ̀rẹ̀ Adventism nínú ìrìnàjò Millerite, “a ó tún mú ṣẹ” lẹ́ẹ̀kansi “ní ti ọ̀rọ̀ sí ọ̀rọ̀ gan-an” nínú ìrìnàjò Elijah ní òpin Adventism.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller àti àwọn Millerites jẹ́ aṣojú ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, àti nínú àyọkà kan náà láti inú Early Writings tí a ṣẹ̀ṣẹ̀ tọ́ka sí, ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní ní àwọn àbùdá kan náà pátápátá gẹ́gẹ́ bí ti Johanu Oníbatisiti. A tọ́ka sí àyọkà náà tí ó sọ pé àwọn tí wọ́n kọ ìhìn iṣẹ́ Johanu Oníbatisiti kò lè rí àǹfààní gbà láti inú ẹ̀kọ́ Jésù. Nínú paragirafi tí ó tẹ̀lé, ó sọ pé, “Àwọn tí wọ́n kọ ìhìn iṣẹ́ àkọ́kọ́ kò lè rí àǹfààní gbà láti inú èkejì; bẹ́ẹ̀ ni wọn kò rí àǹfààní gbà láti inú igbe ọ̀gànjọ́, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti wọ̀ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ ti ibi mímọ́ ọ̀run.” William Miller àti Johanu Oníbatisiti, àwọn méjèèjì, dúró gẹ́gẹ́ bí irinṣẹ́ ìdájọ́.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Bí kò sí èyíkéyìí nínú wọn tí ó farahàn, a kì yóò ka ìran kọ̀ọ̀kan wọn sí ẹni tí ó ní ẹ̀sùn fún kọ̀ láti gba ìmọ́lẹ̀. Ọlọ́run lo àwọn ojiṣẹ́ méjèèjì wọ̀nyí láti yọ aṣọ-ìborí ẹ̀ṣẹ̀ ti Laodicea kúrò, ó sì fi bẹ́ẹ̀ hàn ìhòhò Laodicea ti àwọn ènìyàn tí a ti yàn tẹ́lẹ̀, nípa mímú ọ̀rọ̀ kan wá tí, bóyá a gba á tàbí a kọ̀ ọ́, a óò lò ó nínú ìdájọ́ gẹ́gẹ́ bí àmì pé wòlíì kan ti wà láàárín wọn. Ìtàn ọdún 1840 sí 1844 ni a fi ṣàpẹẹrẹ rẹ̀ nípa iná tí ó sọ̀ kalẹ̀ sórí ẹbọ Elijah lórí Òkè Karmeli. A ti fi wòlíì òtítọ́ yàtọ̀ kúrò lọ́dọ̀ àwọn wòlíì èké.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
A ti dé ibi tí ó yẹ kí a ṣàlàyé ìlànà ìwẹ̀nùmọ́ tí ó tẹ̀síwájú lẹ́yìn October 22, 1844. Sister White sọ pé lẹ́yìn October 22, 1844, “àwọn ènìyàn kò tíì múra tán láti pàdé Oluwa wọn. Iṣẹ́ ìmúrasílẹ̀ kan ṣì wà tí a ní láti ṣe fún wọn. A ní láti fi ìmọ́lẹ̀ fún wọn, kí ó lè tọ́ ọkàn wọn sí tẹ́ńpìlì Ọlọ́run ní ọ̀run; bí wọ́n sì ti máa tẹ̀lé Àlùfáà Àgbà wọn nípa ìgbàgbọ́ nínú iṣẹ́ ìránṣẹ́ Rẹ̀ níbẹ̀, àwọn ojúṣe tuntun yóò hàn sí wọn. Ifiranṣẹ́ ìkìlọ̀ àti ẹ̀kọ́ mìíràn ni a tún ní láti fi fún ìjọ.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Nígbà tí Àdífẹnítìsì kọ̀ láti gba “àwọn ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n tí Dáníẹ́lì pè ní “ìbúra” Mósè, wọ́n pàdánù agbára wọn láti mọ̀ pé ìlànà ìwẹ̀nùmọ́ ń bá a lọ lẹ́yìn iṣẹ́ àkọ́kọ́ wọn ti ìmọ̀ òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ṣíṣí ìdájọ́ náà.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
A ó bá ìmímọ́kúrò tí ń bá a lọ yìí sọ̀rọ̀ nínú àpilẹ̀kọ tí ó kàn, a ó sì bẹ̀rẹ̀ sí í mú ìwo Pùròtẹ́sítáǹtì tòótọ́, tí Adventismu Millerite gbà ní àwọn ọdún 1840, bá ìwo ti Republicanism mu.