I contend that it is important to understand the connection of the symbol of four generations with the latter rain message to have the best hope of recognizing the significance of the opening four verses of Joel chapter one. Joel sings the song of the vineyard, but his opening stanza is the covenant’s prophetic association with four generations.

Mo jiyàn pé ó ṣe pàtàkì láti lóye ìbáṣepọ̀ ààmì ìran mẹ́rin pẹ̀lú iṣẹ́ ìránṣẹ́ òjò àìpẹ́, kí a lè ní ìrètí tí ó dára jùlọ láti mọ ìtumọ̀ pàtàkì àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ ti Joẹli orí kìíní. Joẹli ń kọ orin ọgbà àjàrà, ṣùgbọ́n ìpèdè àkọ́kọ́ rẹ̀ ni ìsopọ̀ àsọtẹ́lẹ̀ ti májẹ̀mú pẹ̀lú ìran mẹ́rin.

And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

Ó sì wí fún Ábúrámù pé, Mọ̀ dájúdájú pé irú-ọmọ rẹ yóò jẹ́ àlejò ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọn; wọn yóò sì máa pọ́n wọn lójú fún ọdún ẹgbẹ̀rún mẹ́rin. Ṣùgbọ́n orílẹ̀-èdè náà pẹ̀lú, èyí tí wọn yóò máa sìn, èmi yóò ṣe ìdájọ́ rẹ̀: lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀. Ìwọ yóò sì lọ sọ́dọ̀ àwọn baba rẹ ní àlàáfíà; a ó sì sin ọ́ ní ọjọ́ ogbó rere. Ṣùgbọ́n ní ìran kẹrin ni wọn yóò tún padà wá síhín-ín: nítorí pé ẹ̀ṣẹ̀ àwọn Ámórì kò tíì kún. Genesisi 15:13–16.

This passage is the prophecy that was fulfilled through the life of Moses. When the book of Joel begins the song of the vineyard by referencing four generations of escalating destruction, it is aligning the book of Joel with the prophetic fourth and final generation. That generation is Peter’s “chosen generation” who have been called out of darkness into His “marvelous light.” They are contrasted with their generational counterpart represented as a generation of vipers. That fourth and final generation is represented by John, who is a symbol of the one hundred and forty-four thousand, who “are called, and chosen, and faithful.”

Ìpínrọ̀ yìí ni àsọtẹ́lẹ̀ tí a mú ṣẹ nípasẹ̀ ìgbé ayé Mósè. Nígbà tí ìwé Jóẹ́lì bẹ̀rẹ̀ orin ọgbà àjàrà náà nípa títọ́ka sí ìran mẹ́rin ti ìparun tí ń pọ̀ sí i, ó ń fi ìwé Jóẹ́lì bá ìran àsọtẹ́lẹ̀ kẹrin àti ìkẹyìn mu. Ìran náà ni “ìran àyànfẹ́” ti Pétérù, àwọn tí a ti pè jáde kúrò nínú òkùnkùn wá sínú “ìmọ́lẹ̀ àgbàyanu” Rẹ̀. A fi wọ́n wé ẹlẹgbẹ́ wọn ní ti ìran, tí a ṣojú fún gẹ́gẹ́ bí ìran àwọn paramọ́lẹ̀. Ìran kẹrin àti ìkẹyìn náà ni a ṣojú fún nípa Jòhánù, ẹni tí ó jẹ́ àmì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlógójì, tí “a pè, a sì yàn, wọ́n sì jẹ́ olóòótọ́.”

Called at 9/11, chosen in the Midnight Cry and faithful at the Sunday law crisis, just as the Levites were faithful in Aarons and Jeroboams’ golden calf rebellions. The souls who are purified as silver in Malachi three, are Levites who are chosen during the message of the Midnight Cry, for the sealing is accomplished with, and by, an outpouring of the Holy Spirit.

A pè ní 9/11, a yàn nígbà Igbe Àárín Òru, wọ́n sì jẹ́ olóòtítọ́ nígbà ìṣòro òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí àwọn ọmọ Léfì ti jẹ́ olóòtítọ́ nínú ìṣọ̀tẹ̀ ẹgbọrọ màlúù wúrà ti Áárónì àti ti Jeroboamu. Àwọn ọkàn tí a sọ di mímọ́ bí fàdákà nínú Malaki orí kẹta jẹ́ àwọn ọmọ Léfì tí a yàn nígbà ìhìnrere Igbe Àárín Òru, nítorí a mú ìdìdì náà ṣẹ pẹ̀lú, àti nípa, ìtújáde Ẹ̀mí Mímọ́.

In the previous article we brought out lines from the history of Moses, who Sister White identifies as the alpha of Bible prophecy, who prophetically connects with Christ as the omega of Bible prophecy. Moses is the foundation stone and Christ is the capstone. They both are symbols of deliverance from sin, as represented by the deliverance from Egypt with Moses. Yet all the manifestations of the power of God that occurred at the hands of Moses, were far surpassed, when Christ confirmed the covenant with many for one week. Moses is the alpha and Christ is the omega, and the omega is the number “22” and the alpha is the number “1.”

Nínú àpilẹ̀kọ tí ó ṣáájú, a mú àwọn ìlà kan jáde láti inú ìtàn Mósè, ẹni tí Sister White fi hàn gẹ́gẹ́ bí alfa àsọtẹ́lẹ̀ Bíbélì, ẹni tí ó sì so mọ́ Kristi ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí òmégà àsọtẹ́lẹ̀ Bíbélì. Mósè ni òkúta ìpìlẹ̀, Kristi sì ni òkúta òkè. Àwọn méjèèjì jẹ́ àmì ìdásílẹ̀ kúrò nínú ẹ̀ṣẹ̀, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìdásílẹ̀ kúrò ní Ejibiti pẹ̀lú Mósè. Síbẹ̀, gbogbo ìfihàn agbára Ọlọ́run tí ó ṣẹlẹ̀ nípasẹ̀ ọwọ́ Mósè, ni a kọjá lọ jù lọ nígbà tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀ ènìyàn fún ọ̀sẹ̀ kan. Mósè ni alfa, Kristi sì ni òmégà, òmégà sì ni nọ́mbà “22,” alfa sì ni nọ́mbà “1.”

Dealing with Moses we find the deliverance which pervades his prophetic testimony is set within water. His deliverance from the water of the Nile at his birth, typified Noah in the ark. The baptism at the Red Sea aligns with Noah and the eight within the ark, which in turn aligns with the baptism of Joshua at the Jordan River, that was repeated by Christ at the very same spot. The testimony of Moses begins with deliverance at the Nile River and ends at the banks of the Jordan River. The baptism of Christ was His anointing to witness for three and a half years leading up to His death, which was represented at the beginning at His baptism. At His resurrection there was a few drops until the full outpouring at Pentecost.

Ní ìbáṣepọ̀ pẹ̀lú Mose, a rí i pé ìgbàlà tí ó gbilẹ̀ nínú ẹ̀rí àsọtẹ́lẹ̀ rẹ̀ ni a gbé kalẹ̀ sínú omi. Ìgbàlà rẹ̀ kúrò nínú omi Odò Náílì nígbà ìbí rẹ̀, jẹ́ àpẹẹrẹ Noa nínú ọkọ̀. Ìrìbọmi ní Òkun Pupa bá ti Noa àti àwọn mẹ́jọ tí wọ́n wà nínú ọkọ̀ mu, èyí sì tún bá ìrìbọmi Joṣua ní Odò Jọ́dánì mu, tí Kristi tún ṣe ní ibi kan náà gan-an. Ẹ̀rí Mose bẹ̀rẹ̀ pẹ̀lú ìgbàlà ní Odò Náílì, ó sì parí ní etí Odò Jọ́dánì. Ìrìbọmi Kristi ni ìfìyàn rẹ̀ sí mímọ́ láti jẹ́rìí fún ọdún mẹ́ta àtààbọ̀ ṣáájú ikú Rẹ̀, èyí tí a ṣojú rẹ̀ ní ìbẹ̀rẹ̀ ní ìrìbọmi Rẹ̀. Ní àjíǹde Rẹ̀, díẹ̀ lára ìṣàn ni ó wà títí di ìtújáde kíkún ní Pẹ́ńtẹ́kọ́sì.

God’s covenant promise to mankind begins with Noah, and His covenant promise to a chosen people through Abraham was fulfilled with Moses. Moses the alpha typified Jesus the omega who would come and confirm the covenant with “many,” not just a chosen people. As a type of Christ, Moses’ birth aligns with the covenant given to Noah, with the rainbow as the sign for all people. Moses also aligns with the covenant given to a chosen people, with circumcision as the sign for the chosen people. Moses’ covenant work was with “many,” not simply a chosen people. If that had not been the case, they would not have been constantly plagued by the mixed multitude.

Ìlérí májẹ̀mú Ọlọ́run sí aráyé bẹ̀rẹ̀ pẹ̀lú Noa, àti pé ìlérí májẹ̀mú Rẹ̀ sí àwọn ènìyàn tí a yàn nípasẹ̀ Ábúráhámù ni a mú ṣẹ pẹ̀lú Mósè. Mósè, alifa, jẹ́ àpẹẹrẹ Jésù, omega, ẹni tí yóò wá láti fi ìdí májẹ̀mú múlẹ̀ pẹ̀lú “ọ̀pọ̀lọpọ̀,” kì í ṣe pẹ̀lú àwọn ènìyàn tí a yàn nìkan. Gẹ́gẹ́ bí àpẹẹrẹ Kristi, ìbí Mósè bá májẹ̀mú tí a fi fún Noa mu, pẹ̀lú òṣùmàrè gẹ́gẹ́ bí àmì fún gbogbo ènìyàn. Mósè tún bá májẹ̀mú tí a fi fún àwọn ènìyàn tí a yàn mu, pẹ̀lú ilà gígé gẹ́gẹ́ bí àmì fún àwọn ènìyàn tí a yàn. Iṣẹ́ májẹ̀mú Mósè jẹ́ pẹ̀lú “ọ̀pọ̀lọpọ̀,” kì í ṣe pẹ̀lú àwọn ènìyàn tí a yàn nìkan. Bí kò bá rí bẹ́ẹ̀, wọn kì yóò ti jẹ́ kí ọ̀pọ̀ ènìyàn aládàpọ̀ máa yọ wọ́n lẹ́nu nígbà gbogbo.

In the middle of all the various ‘waters of deliverance’ represented throughout the life of Moses, the baptism at Bethabara on the Jordan River connects the beginning of ancient Israel’s covenant history in the Promised Land with the end of its history, during the week that Christ confirmed the covenant with many. Christ’s baptism aligns with ancient Israel’s baptism and both histories speak to His resurrection when He breathed a few drops of rain, before the plentiful showers at Pentecost fifty days later. The entire line of alpha and omega in terms of Moses to Christ is portrayed within the waters of deliverance.

Ní àárín gbogbo oríṣiríṣi “omi ìdáǹdè” tí a ṣojú fún ní gbogbo ìgbésí ayé Mose, ìrìbọmi ní Bethabara lórí Odò Jọdani so ìbẹ̀rẹ̀ ìtàn májẹ̀mú Ísírẹ́lì àtijọ́ ní Ilẹ̀ Ìlérí pọ̀ mọ́ òpin ìtàn rẹ̀, ní ọ̀sẹ̀ náà nígbà tí Kristi fi jẹ́rìí májẹ̀mú náà fún ọ̀pọ̀lọpọ̀. Ìrìbọmi Kristi bá ìrìbọmi Ísírẹ́lì àtijọ́ mu, àwọn ìtàn méjèèjì sì ń sọ̀rọ̀ nípa àjíǹde Rẹ̀ nígbà tí Ó mí díẹ̀ nínú àwọsánmà òjò, ṣáájú ìṣàn òjò púpọ̀ ní Pentikosti ní àádọ́ta ọjọ́ lẹ́yìn náà. Gbogbo ìlà alfa àti omega ní ti Mose sí Kristi ni a ṣe àfihàn rẹ̀ nínú omi ìdáǹdè.

“In teaching these disciples, Jesus showed the importance of the Old Testament as a witness to His mission. Many professed Christians now discard the Old Testament, claiming that it is no longer of any use. But such is not Christ’s teaching. So highly did He value it that at one time He said, ‘If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.’ Luke 16:31.

“Nínú kíkọ́ àwọn ọmọ-ẹ̀yìn wọ̀nyí, Jésù fi hàn ìjẹ́pàtàkì Májẹ̀mú Láéláé gẹ́gẹ́ bí ẹlẹ́rìí sí iṣẹ́-ìránṣẹ́ Rẹ̀. Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n ń jẹ́wọ́ ara wọn sí Kristẹni ní ìsinsin yìí ń kọ Májẹ̀mú Láéláé sílẹ̀, ní sísọ pé kò tún ní ìlò kankan mọ́. Ṣùgbọ́n bẹ́ẹ̀ kì í ṣe ẹ̀kọ́ Kristi. Ó ṣe é ní iyì tó bẹ́ẹ̀ gẹ́gẹ́ tí ní ìgbà kan Ó sọ pé, ‘Bí wọn kò bá gbọ́ ti Mósè àti àwọn wòlíì, a kì yóò lè yí wọn lọ́kàn padà, bí ó tilẹ̀ jẹ́ pé ẹnìkan jíǹde kúrò nínú òkú.’ Lúùkù 16:31.”

“It is the voice of Christ that speaks through patriarchs and prophets, from the days of Adam even to the closing scenes of time. The Saviour is revealed in the Old Testament as clearly as in the New. It is the light from the prophetic past that brings out the life of Christ and the teachings of the New Testament with clearness and beauty. The miracles of Christ are a proof of His divinity; but a stronger proof that He is the world’s Redeemer is found in comparing the prophecies of the Old Testament with the history of the New.” The Desire of Ages, 799.

“Ohùn Kristi ni ń sọ̀rọ̀ nípasẹ̀ àwọn bàbá ńlá àti àwọn wòlíì, láti ọjọ́ Ádámù títí dé àwọn ìṣẹ̀lẹ̀ ìparí àkókò. A fi Olùgbàlà hàn nínú Májẹ̀mú Láíláí ní kedere gẹ́gẹ́ bí a ti fi í hàn nínú Májẹ̀mú Titun. Ìmọ́lẹ̀ láti inú àkókò ìsọtẹ́lẹ̀ ti ìgbàanì ni ó ń mú ìyè Kristi àti àwọn ẹ̀kọ́ Májẹ̀mú Titun hàn ní ìmúlòlùfẹ́ àti ẹwà. Àwọn iṣẹ́ ìyanu Kristi jẹ́ ẹ̀rí ìjìnlẹ̀ Ọlọ́run rẹ̀; ṣùgbọ́n ẹ̀rí tí ó lágbára jùlọ pé Òun ni Olùràpadà ayé ni a rí nípa fífi àwọn àsọtẹ́lẹ̀ Májẹ̀mú Láíláí wé ìtàn Májẹ̀mú Titun.” The Desire of Ages, 799.

In the articles addressing the book of Joel, we have been “comparing the prophecies of the Old Testament with the history of the New,” and also the history of modern spiritual Israel. Whether it is the Old or New Testaments or the history of the three angels that began in 1798, all of those lines are represented as “the voice of Christ.” The written testimony of the Bible and the Spirit of Prophecy is the voice of Christ, and the voice of Christ, is the voice of He who is the Word of God.

Nínú àwọn àpilẹ̀kọ tí ń sọ̀rọ̀ lórí ìwé Joẹli, a ti ń “fi àwọn àsọtẹ́lẹ̀ Majẹmu Láéláé wé ìtàn Majẹmu Tuntun,” bẹ́ẹ̀ náà pẹ̀lú ìtàn Ísírẹ́lì ti ẹ̀mí ti òde-òní. Yálà Majẹmu Láéláé tàbí Majẹmu Tuntun, tàbí ìtàn àwọn áńgẹ́lì mẹ́ta tí ó bẹ̀rẹ̀ ní 1798, gbogbo àwọn ìlà wọ̀nyí ni a ṣe àfihàn wọn gẹ́gẹ́ bí “ohùn Kristi.” Ẹ̀rí tí a kọ sínú Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀ ni ohùn Kristi, àti ohùn Kristi ni ohùn Ẹni tí í ṣe Ọ̀rọ̀ Ọlọ́run.

The “voice” of the Word of God, is God’s message as represented in His written Word. His message in the last days is the message of the latter rain, which includes a former rain, followed by a former and latter rain, according to Joel.

“Ohùn” Ọ̀rọ̀ Ọlọ́run ni ìhìn Ọlọ́run gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ọ̀rọ̀ Rẹ̀ tí a kọ sílẹ̀. Ìhìn Rẹ̀ ní àwọn ọjọ́ ìkẹyìn ni ìhìn òjò àkẹ́yìn, èyí tí ó ní òjò àkọ́kọ́ nínú, lẹ́yìn èyí ni òjò àkọ́kọ́ àti òjò àkẹ́yìn, gẹ́gẹ́ bí Joẹli.

John the Revelator represents the one hundred and forty-four thousand who return to the old paths, for he hears a “voice” behind him. The “voice” behind is the voice of Christ “from the days of Adam” onward.

Johanu Olùṣípayá dúró gẹ́gẹ́ bí aṣojú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí wọ́n padà sí àwọn ọ̀nà àtijọ́, nítorí ó gbọ́ “ohùn” kan lẹ́yìn rẹ̀. “Ohùn” tí ó wà lẹ́yìn ni ohùn Kristi “láti ọjọ́ Ádámù” lọ síwájú.

And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks. Revelation 1:12.

Mo sì yí padà láti rí ohùn tí ń bá mi sọ̀rọ̀. Nígbà tí mo sì yí padà, mo rí ọ̀pá-àtùpà wúrà méje. Ifihàn 1:12.

The verse represents a break in chapter one, for up until the previous verse John was in the isle which is called Patmos, but in verse twelve he turns, and from there on John is in the Heavenly Sanctuary. When he turns, he is doing so, for in verse ten he had heard a voice from behind.

Ẹsẹ náà dúró gẹ́gẹ́ bí ìyapa nínú orí kìn-ín-ní, nítorí títí di ẹsẹ tó ṣáájú rẹ̀, Johanu wà ní erékùṣù tí a ń pè ní Patmos; ṣùgbọ́n ní ẹsẹ kejìlá ó yí padà, láti ìgbà náà lọ sì ni Johanu wà nínú Ibi Mímọ́ ti Ọ̀run. Nígbà tí ó yí padà, ó ṣe bẹ́ẹ̀ nítorí pé ní ẹsẹ kẹwàá ó ti gbọ́ ohùn kan láti ẹ̀yìn.

I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.

Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: àti pé, ohun tí ìwọ bá rí, kọ ọ sínú ìwé kan, kí o sì rán án sí àwọn ìjọ méje tí ń bẹ ní Éṣíà; sí Efesu, àti sí Smirna, àti sí Pergamu, àti sí Tiatira, àti sí Sardi, àti sí Filadelfia, àti sí Laodikia. Ìfihàn 1:10, 11.

John represents those who hear the voice of Christ behind them. He hears Jeremiah’s trumpet message to return to the old paths, the paths the wicked refused to walk in and the warning trumpet they refuse to listen to. John listened, and the voice behind him identified himself as Alpha and Omega—the One who illustrates the new path, with the old path.

Jòhánù dúró fún àwọn tí ń gbọ́ ohùn Kristi lẹ́yìn wọn. Ó gbọ́ ìhìnrere ipè Jeremiah pé kí wọ́n padà sí àwọn ọ̀nà àtijọ́, àwọn ọ̀nà tí àwọn ènìyàn búburú kọ̀ láti rìn nínú wọn, àti ipè ìkìlọ̀ tí wọ́n kọ̀ láti fetí sí. Jòhánù sì fetí sí i, ohùn tí ó sì wà lẹ́yìn rẹ̀ fi ara rẹ̀ hàn gẹ́gẹ́ bí Alfa àti Omega—Ẹni náà tí ń ṣàfihàn ọ̀nà tuntun pẹ̀lú ọ̀nà àtijọ́.

And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength. Revelation 1:13–16.

Àti ní àárín àwọn ọ̀pá-fìtílà méje náà ni ẹnìkan tí ó dàbí Ọmọ ènìyàn, tí a fi aṣọ gígùn dé ẹsẹ̀ wọ̀, tí a sì fi àmùrè wúrà dì í ní àyà. Orí rẹ̀ àti irun rẹ̀ funfun bí irun àgùntàn, funfun bí yìnyín; ojú rẹ̀ sì dàbí iná tí ń jó; ẹsẹ̀ rẹ̀ sì dàbí idẹ dídán, bí ẹni pé a ti mú un jó nínú ìléru; ohùn rẹ̀ sì dàbí ariwo omi púpọ̀. Ó sì ní ìràwọ̀ méje ní ọwọ́ ọ̀tún rẹ̀; idà mímú méjì tó mú jáde sì ti ẹnu rẹ̀ jáde; ojú rẹ̀ sì dàbí oòrùn tí ń ràn ní agbára rẹ̀. Ìfihàn 1:13–16.

In verse twelve John turns around and sees a vision of Christ which Sister White aligns with the vision of Christ that Daniel had, which is the vision Isaiah, Jeremiah, Ezekiel and Paul had.

Nínú ẹsẹ̀ kejìlá, Johanu yí padà, ó sì rí ìran nípa Kristi, èyí tí Sister White fi bá ìran Kristi tí Daniẹli rí mu, èyí tí ó jẹ́ ìran tí Isaiah, Jeremiah, Ezekiel àti Paul rí.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Pẹ̀lú ìfẹ́kúfẹ̀ẹ́ ọkàn tó jinlẹ̀ ni mo ń retí àkókò náà nígbà tí àwọn ìṣẹ̀lẹ̀ ọjọ́ Pẹ́ńtíkọ́sì yóò tún ṣẹlẹ̀ pẹ̀lú agbára tí ó pọ̀ ju ti ìgbà náà lọ. Jòhánù wí pé, ‘Mo sì rí angẹli mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀.’ Nígbà náà, gẹ́gẹ́ bí ó ti rí ní àkókò Pẹ́ńtíkọ́sì, àwọn ènìyàn yóò gbọ́ òtítọ́ tí a sọ fún wọn, olúkúlùkù ènìyàn ní èdè tirẹ̀.”

“God can breathe new life into every soul that sincerely desires to serve Him [Adam and Ezekiel’s valley of bones], and can touch the lips with a live coal from off the altar [Isaiah], and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed [Isaiah’s other tongue], and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement [Malachi’s Levites], and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

“Ọlọ́run lè mí ìyè tuntun sínú gbogbo ọkàn tí ó ń fẹ́ tọkàntọkàn láti sìn Í [Ádámù àti àfonífojì egungun ti Ìsíkíẹ́lì], ó sì lè fi ẹ̀yín iná láti orí pẹpẹ kan etí wọn [Aísáyà], kí ó sì mú wọn di ọlọ́rọ̀ ẹnu nínú ìyìn Rẹ̀. Ẹgbẹẹgbẹ̀rún ohùn ni a ó fi agbára kún láti sọ àwọn òtítọ́ àgbàyanu ti Ọ̀rọ̀ Ọlọ́run jáde. Ahọ́n aláìrọ̀rọ̀ ni a ó tú sílẹ̀ [èdè mìíràn ti Aísáyà], a ó sì mú aláìgboyà lágbára láti jẹ́rìí pẹ̀lú ìgboyà fún òtítọ́. Kí Olúwa ràn àwọn ènìyàn Rẹ̀ lọ́wọ́ láti wẹ tẹ́ńpìlì ọkàn mọ́ kúrò nínú gbogbo ìbàjẹ́ [àwọn ọmọ Léfì ti Málákì], àti láti pa ìsopọ̀ tímọ́tímọ́ pẹ̀lú Rẹ̀ mọ́, kí wọn lè jẹ alábápín nínú òjò ìkẹyìn nígbà tí a bá da a silẹ̀.” Review and Herald, July 20, 1886.

The vision we are considering includes the description of Christ’s voice. When John turns and hears Christ’s voice, it is as the sound of “many waters.” When Christ’s voice speaks of His covenant with men or with a chosen people it is associated with many waters. The message of Daniel seven through nine was unsealed in 1798, and then, in 1989 the message of Daniel ten through twelve was unsealed. 1798 is associated with the voice of the Ulai River and 1989 is the voice of the Hiddekel River.

Ìran tí a ń gbé yẹ̀wò yìí ní àpèjúwe ohùn Kristi nínú. Nígbà tí Johanu yí padà tí ó sì gbọ́ ohùn Kristi, ó dàbí ìró “omi púpọ̀.” Nígbà tí ohùn Kristi bá sọ̀rọ̀ nípa májẹ̀mú Rẹ̀ pẹ̀lú ènìyàn tàbí pẹ̀lú àwọn ènìyàn àyànfẹ́ kan, a máa so ó pọ̀ mọ́ omi púpọ̀. Ìránṣẹ́ Dáníẹ́lì orí keje títí dé kẹsàn-án ni a tú sílẹ̀ ní 1798, lẹ́yìn náà, ní 1989, ìránṣẹ́ Dáníẹ́lì orí kẹwàá títí dé kejìlá ni a tú sílẹ̀. 1798 ní ìbáṣepọ̀ pẹ̀lú ohùn Odò Ulai, àti 1989 ni ohùn Odò Hiddekel.

“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.

“Ìmọ́lẹ̀ tí Dáníẹ́lì gbà láti ọ̀dọ̀ Ọlọ́run ni a fi fún un ní pàtàkì fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá etí Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ti ń lọ báyìí nínú ìmúṣẹ, àti pé gbogbo àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò ṣẹ láìpẹ́.” Testimonies to Ministers, 112.

The River Jordan is the link between the alpha covenant history and the omega covenant history of ancient Israel. The word Jordan means ‘descender’ and represents Christ ‘the great descender.’

Odò Jọdani ni ìsopọ̀ láàárín ìtàn májẹ̀mú alfa àti ìtàn májẹ̀mú omega ti Ísírẹ́lì ìgbàanì. Ọ̀rọ̀ náà, Jọdani, túmọ̀ sí ‘ẹni tí ń sọ̀kalẹ̀,’ ó sì dúró fún Kristi, ‘Olùsọ̀kalẹ̀ ńlá náà.’

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–9.

Ẹ jẹ́ kí èrò inú yìí wà nínú yín, èyí tí ó sì wà nínú Kristi Jesu pẹ̀lú: Ẹni tí, bí ó tilẹ̀ jẹ́ pé ó wà ní ìrísí Ọlọ́run, kò kà á sí ìjìyà láti bá Ọlọ́run dọ́gba: Ṣùgbọ́n ó sọ ara rẹ̀ di asán orúkọ, ó sì gbé ìrísí ìránṣẹ́ wọ̀, a sì dá a ní àwòrán ènìyàn: Nígbà tí a sì rí i ní ìpèdè gẹ́gẹ́ bí ènìyàn, ó rẹ ara rẹ̀ sílẹ̀, ó sì di olùgbọ́ràn títí dé ikú, àní ikú àgbélébùú. Filipi 2:5–9.

The Jordan River represents Christ ‘the great descender’ and the Jordan is the connection between the alpha and omega history of the chosen people of God, who were given a vineyard to maintain. Moses’ waters of deliverance represent the voice of Christ, that can be heard if a soul would but turn around, to hear ‘the voice behind them,’ and the voice they would then hear is—the voice of many waters. From the flood of Noah to the destruction of Jerusalem in 70 AD, waters of deliverance are set forth as waymarks for God’s covenant people. Those waymarks represent the internal history of God’s final covenant people, the one hundred and forty-four thousand. The water that supplies the Jordan River originates in the dew and snow that accumulates in the Hermon mountains, which form the head waters of the Jordan River.

Odò Jọdani dúró fún Kristi, “ẹni ìsàlẹ̀kalẹ̀ ńlá náà,” àti pé Jọdani ni ìsopọ̀ láàárín ìtàn alpha àti omega ti àwọn ènìyàn Ọlọ́run tí a yàn, tí a fi ọgbà àjàrà kan lé lọ́wọ́ láti tọ́jú. Omi ìgbàlà Mósè dúró fún ohùn Kristi, èyí tí a lè gbọ́ bí ọkàn bá kàn yí padà, kí ó lè gbọ́ “ohùn tí ń bẹ lẹ́yìn wọn,” àti ohùn tí wọn yóò sì gbọ́ nígbà náà ni—ohùn omi púpọ̀. Láti inú ìkún-omi Noa títí dé ìparun Jerusalẹmu ní ọdún 70 AD, a fi omi ìgbàlà hàn gẹ́gẹ́ bí àwọn àmì ọ̀nà fún àwọn ènìyàn májẹ̀mú Ọlọ́run. Àwọn àmì ọ̀nà wọ̀nyẹn dúró fún ìtàn inú ti àwọn ènìyàn májẹ̀mú ìkẹyìn Ọlọ́run, ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Omi tí ń pèsè fún Odò Jọdani ti wá láti inú ìrì àti yìnyín tí ó ń kó jọ nínú àwọn òkè Hẹ́mọni, tí wọ́n sì dá àwọn orísun-omi àkọ́kọ́ Odò Jọdani sílẹ̀.

A Song of degrees of David. Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the precious ointment upon the head, that ran down upon the beard, even Aaron’s beard: that went down to the skirts of his garments; As the dew of Hermon, and as the dew that descended upon the mountains of Zion: for there the Lord commanded the blessing, even life for evermore. Psalms 133:1–3.

Orin ìgòkè ti Dáfídì. Wò ó, ó dára tó sì dùn tó fún àwọn ará láti máa gbé pọ̀ ní ìṣọ̀kan! Ó dàbí òróró iyebíye lórí orí, tí ó ṣàn sọ̀kalẹ̀ sí irùngbọ̀n, àní irùngbọ̀n Áárónì: tí ó sì ṣàn sọ̀kalẹ̀ dé etí aṣọ rẹ̀; Bí ìrì Hẹ́mọ́nì, àti bí ìrì tí ó sọ̀kalẹ̀ sórí àwọn òkè Síónì: nítorí níbẹ̀ ni Olúwa ti pàṣẹ ìbùkún, àní ìyè títí láé. Sáàmù 133:1–3.

Those waters also produce the grotto of Pan, a deep pool, set within a cave located in Panium of Daniel 11:13–15, and Caesarea Philippi in the days of Peter. The head waters of the Jordan River also produce the satanic pool of the grotto of Pan. The voice of many waters identifies that the great controversy between Christ and Satan originated in the high mountain peaks of the Hermon mountains.

Àwọn omi wọ̀nyẹn pẹ̀lú ni ń mú ìhò àpáta Pani jáde, adágún jíjìn kan, tí a fi sí inú ihò kan tí ó wà ní Panium ti Danieli 11:13–15, àti ní Kesarea Filipi ní ọjọ́ Peteru. Orísun omi odò Jọ́dánì pẹ̀lú ni ń mú adágún èṣù ti ihò àpáta Pani jáde. Ohùn ọ̀pọ̀lọpọ̀ omi fi hàn pé ìjà ńlá láàárín Kristi àti Satani ti pilẹ̀ṣẹ̀ ní àwọn òkè gíga ti àwọn òkè Hermoni.

And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.

Èmi sì tún sọ fún ọ pé, Pétérù ni ìwọ; àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Mátíù 16:18.

The name “Hermon” means “sacred, consecrated, devoted, or set apart,” and is a symbol of Heaven, the source of all water and the beginning of the great controversy as represented by “the gates of hell,” which was the label Jesus attached to the grotto of Pan, when at Caesarea Philippi. In that setting Simon Barjona's name was changed to Peter. Simon means ‘one who hears,’ and Barjona means ‘son of the dove.’ Simon was a symbol of the soul who heard the message of Jesus baptism that was represented by the Holy Spirit in the form of a dove. As one who heard the message of Christ’s baptism, Peter is changed, representing the 144,000. Peter was sealed while at Panium, which is verses thirteen through fifteen of Daniel eleven.

Orúkọ náà “Hermoni” túmọ̀ sí “mímọ́, ìyàsọ́tọ̀, ìfọkànsìn pátápátá, tàbí yíyà sọ́tọ̀,” ó sì jẹ́ àmì Ọ̀run, orísun gbogbo omi àti ìbẹ̀rẹ̀ ìjà ńlá náà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “àwọn ẹnubodè ọ̀run àpáàdì,” èyí tí ó jẹ́ àkọlé tí Jésù fi kàn ihò àpáta Pan, nígbà tí ó wà ní Kesaria Filipi. Nínú àyíká yẹn ni a ti yí orúkọ Simoni Barjona padà sí Peteru. Simoni túmọ̀ sí ‘ẹni tí ń gbọ́,’ Barjona sì túmọ̀ sí ‘ọmọ àdàbà.’ Simoni jẹ́ àmì ọkàn tí ó gbọ́ ìhìnrere ìrìbọmi Jésù tí Ẹ̀mí Mímọ́ ṣàfihàn ní ìrí àdàbà. Gẹ́gẹ́ bí ẹni tí ó gbọ́ ìhìnrere ìrìbọmi Kristi, a yí Peteru padà, tí ó dúró fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. A fi èdìdì dì Peteru nígbà tí ó wà ní Paniomu, èyí tí ó jẹ́ ẹsẹ̀ kẹtàlá sí ẹsẹ̀ kẹ́ẹ̀ẹ́dógún nínú Daniẹli mọ́kànlá.

From Hermon’s waters, the Jordan river, a symbol of Christ—the great descender concludes His journey at the Dead Sea. From Heaven, where the dew of life originates, Christ descended to the death of the cross, represented by the Dead Sea. The Dead Sea shoreline is the deepest exposed surface land on earth. The Jordon river that descends, descends to the lowest water level on earth, as Christ descended to His death on the cross. From the water of life to the water of death, the River Jordan represents the descent of Christ from heaven to the cross.

Láti inú omi Hẹmọni, odò Jọ́dánì, àpẹẹrẹ Kristi—ẹni ńlá tí ó sọ̀kalẹ̀—parí ìrìnàjò rẹ̀ ní Òkun Òkú. Láti Ọ̀run, níbi tí ìrì ìyè ti ń ti wá, Kristi sọ̀kalẹ̀ sí ikú àgbélébùú, tí Òkun Òkú ń ṣojú fún. Etí Òkun Òkú ni ilẹ̀ tí ó jinlẹ̀ jùlọ lára ilẹ̀ ayé tí ó hàn síta. Odò Jọ́dánì tí ń sọ̀kalẹ̀ ń sọ̀kalẹ̀ dé ìpele omi tí ó kéré jùlọ lórí ilẹ̀ ayé, gẹ́gẹ́ bí Kristi ti sọ̀kalẹ̀ sí ikú Rẹ̀ lórí àgbélébùú. Láti inú omi ìyè sí omi ikú, Odò Jọ́dánì ń ṣojú ìsòkalẹ̀ Kristi láti ọ̀run wá sí àgbélébùú.

Important themes of Bible prophecy are associated with water, and Bible prophecy is the voice of Christ, which is a voice of many waters. The whore of Babylon is seated upon many waters, and the waters of the Euphrates are dried up to prepare the way of the kings of the east, and the merchants and kings stand a far off and lament for the ships of Tarshish are destroyed in the midst of the seas, and the covenant of death that the drunkards of Ephraim accepted when the hid themselves under lies, is disannulled by the overwhelming flood of the papal Sunday law.

Àwọn kókó-ọrọ pàtàkì nínú àsọtẹ́lẹ̀ Bíbélì ní ìbáṣepọ̀ pẹ̀lú omi, àti pé àsọtẹ́lẹ̀ Bíbélì ni ohùn Kristi, èyí tí í ṣe ohùn ọ̀pọ̀lọpọ̀ omi. Àgbèrè Bábílónì jókòó lórí ọ̀pọ̀lọpọ̀ omi, a sì gbẹ omi Yúfírétì kúrò láti pèsè ọ̀nà sílẹ̀ fún àwọn ọba ìlà-oòrùn, àwọn oníṣòwò àti àwọn ọba sì dúró ní ọ̀nà jíjìn, wọ́n ń ṣọ̀fọ̀ nítorí pé a ti pa àwọn ọkọ̀ Társísì run láàárín Òkun; àti pé májẹ̀mú ikú tí àwọn ọ̀mùtí Éfúrémù gbà nígbà tí wọ́n fi irọ́ bo ara wọn, ni ìkún-omi tí ó borí ohun gbogbo ti òfin ọ̀jọ́ Àìkú ti póòpù fi di asán.

When Sister White references the “great rivers of Shinar,” she is addressing the Tigris and Euphrates Rivers. Those waters can be traced back to the Garden of Eden where they are the third and fourth river to come out of Eden.

Nígbà tí Sister White tọ́ka sí “àwọn odò ńlá ti Ṣínárì,” ó ń tọ́ka sí Odò Tigris àti Yúfírétì. A lè tọpasẹ̀ àwọn omi wọ̀nyí padà sí Ọgbà Édẹni, níbi tí wọ́n ti jẹ́ odò kẹta àti ìkẹrin tí ń jáde láti Édẹni.

And the name of the third river is Hiddekel: that is it which goeth toward the east of Assyria. And the fourth river is Euphrates. Genesis 2:14.

Orúkọ odò kẹta ni Hidékelì; èyí ni èyí tí ń ṣàn lọ sí ìlà-oòrùn Ásíríà. Odò kẹrin sì ni Yúfírétì. Jẹ́nẹ́sísì 2:14.

The Hiddekel is the Tigris, and of course, the Euphrates was the Euphrates, though modern historians and theologians disagree. They insist that the Ulai was not a great river, but simply a man-made aqueduct in Persia, not Shinar. Those same human authorities identify that the only two rivers of any note that are associated with Shinar, were the Tigris and Euphrates, and the prophetess states that the Ulai and the Hiddekel were “the great rivers of Shinar.”

Hidékélì ni Tigris, àti pé dájúdájú, Yúfírétì ni Yúfírétì, bí ó tilẹ̀ jẹ́ pé àwọn akọ̀ròyìn ìtàn òde òní àti àwọn onímọ̀ ẹ̀sìn kò fara mọ́ra lórí èyí. Wọ́n tẹnu mọ́ ọn pé Ulai kì í ṣe odò ńlá kan, bí kò ṣe pé ó jẹ́ kánà omi tí ọwọ́ ènìyàn dá ní Pérsia, kì í ṣe ní Ṣínárì. Àwọn aláṣẹ ènìyàn wọ̀nyẹn kan náà sì dá a mọ̀ pé odò méjì péré tí ó ní ìtẹ́síwájú kankan tí a lè so mọ́ Ṣínárì ni Tigris àti Yúfírétì, àti pé wòlíì obìnrin náà sọ pé Ulai àti Hidékélì ni “àwọn odò ńlá ti Ṣínárì.”

The prophetess words on the message of water opposes the modern experts, as did the ancient experts—who opposed Noah’s message of water. We are informed that the two visions represented by the two rivers are in the process of fulfillment, and therefore, everything represented within those two visions that were given by “the two great rivers of Shinar,” will soon come to pass. The message associated with those rivers is the voice of Christ, for His voice is as many waters. The Tigris and Euphrates represent a major prophetic theme, and their testimony is related to the covenant that the alpha Moses set forth, which is the same covenant that the omega Christ confirmed.

Àwọn ọ̀rọ̀ wòlíì obìnrin náà nípa ìránṣẹ́ omi tako àwọn amòye òde-òní, gẹ́gẹ́ bí àwọn amòye ayé ìgbàanì ṣe tako ìránṣẹ́ omi Noah. A ti jẹ́ kí a mọ̀ pé àwọn ìran méjèèjì tí àwọn odò méjì náà ṣojú fún wà nínú ìlànà ìmúṣẹ, nítorí náà, ohun gbogbo tí a ṣojú fún láàárín àwọn ìran méjèèjì wọ̀nyí tí a fi hàn nípasẹ̀ “àwọn odò ńlá méjì ti Ṣina,” yóò ṣẹ ní kánkán. Ìránṣẹ́ tí ó ní í ṣe pẹ̀lú àwọn odò wọ̀nyí ni ohùn Kristi, nítorí ohùn Rẹ̀ dàbí ọ̀pọ̀lọpọ̀ omi. Tigris àti Eufrate ṣojú fún kókó-ọrọ̀ àsọtẹ́lẹ̀ pàtàkì kan, ẹ̀rí wọn sì ní í ṣe pẹ̀lú májẹ̀mú tí Mósè alpha gbé kalẹ̀, èyí tí ó jẹ́ májẹ̀mú kan náà tí Kristi omega fi ìdí rẹ̀ múlẹ̀.

In prophecy the Tigris represents Assyria and the Euphrates is Babylon. In this relation they are the two powers, represented as lions by Jeremiah who would carry first the northern kingdom and thereafter the southern kingdom into captivity.

Nínú àsọtẹ́lẹ̀, Tigris dúró fún Asiria, Euphrates sì ni Babiloni. Nínú ìbáṣepọ̀ yìí, àwọn méjèèjì ni agbára méjì náà, tí Jeremiah ṣe àfihàn wọn gẹ́gẹ́ bí àwọn kìnnìún, àwọn tí yóò kọ́kọ́ gbé ìjọba àríwá lọ sí ìgbèkùn, lẹ́yìn náà sì ni ìjọba gúúsù.

Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadrezzar king of Babylon hath broken his bones. Jeremiah 50:17.

Israẹli jẹ́ àgùntàn tí a tú ká; àwọn kìnnìún ti lé e lọ: ní ìbẹ̀rẹ̀ ọba Ásíríà jẹ ẹ run; àti ní ìkẹyìn Nebukadiresari ọba Bábílónì yìí ti fọ egungun rẹ̀. Jeremiah 50:17.

Both Assyria and Babylon were northern enemies in relation to either kingdom of Israel, and are therefore types of the counterfeit king of the north—the papal power. Essentially the same political and religious traditions were carried out by the two powers that arose from the same cultural setting, but Assyria’s political structure emphasized statecraft, whereas; Babylon emphasized churchcraft, though very similar. Pagan Rome and papal Rome at some levels are identical, but still, pagan Rome represents statecraft and papal Rome churchcraft. Assyria, in prophetic relation to Babylon was a kingdom of statecraft, followed by Babylon a similar power that emphasized churchcraft. Assyria represented pagan Rome and Babylon represents papal Rome. All four of these powers trampled down God’s sanctuary and host. Assyria is associated with the Tigris and Babylon the Euphrates. This is in agreement with the drying up of the Euphrates in the book of Revelation, to prepare the way for the kings of the east as typified by the work of Cyrus in diverting the Euphrates to bring down Babylon. Babylon is the Euphrates; Assyria is the Tigris.

Mejèèjì Áṣíríà àti Bábílónì ni àwọn ọ̀tá láti àríwá ní ìbáṣepọ̀ pẹ̀lú ọ̀kan yálà nínú àwọn ìjọba Ísírẹ́lì, nítorí náà wọ́n jẹ́ àpẹẹrẹ ọba àríwá èké—agbára póòpù. Ní ti gidi, ìṣe òṣèlú àti ìṣe ẹ̀sìn kan náà ni àwọn agbára méjèèjì tí wọ́n dìde láti inú àyíká àṣà kan náà mú ṣẹ, ṣùgbọ́n ètò òṣèlú Áṣíríà fi ìṣàkóso ìpínlẹ̀ hàn gbangba jù, nígbà tí Bábílónì tẹnu mọ́ ìṣàkóso ìjọ, bí ó tilẹ̀ jẹ́ pé wọ́n jọra gidigidi. Róòmù keferi àti Róòmù póòpù jọ ara wọn ní àwọn ìpele kan, ṣùgbọ́n síbẹ̀, Róòmù keferi dúró fún ìṣàkóso ìpínlẹ̀, Róòmù póòpù sì dúró fún ìṣàkóso ìjọ. Áṣíríà, ní ìbáṣepọ̀ àsọtẹ́lẹ̀ pẹ̀lú Bábílónì, jẹ́ ìjọba ìṣàkóso ìpínlẹ̀, lẹ́yìn èyí ni Bábílónì gẹ́gẹ́ bí agbára tí ó jọra tí ó tẹnu mọ́ ìṣàkóso ìjọ. Áṣíríà ṣojú fún Róòmù keferi, Bábílónì sì ṣojú fún Róòmù póòpù. Gbogbo agbára mẹ́rin wọ̀nyí ni wọ́n tẹ ilé mímọ́ Ọlọ́run àti ogun Rẹ̀ mọ́lẹ̀. Áṣíríà ní ìṣọ̀kan pẹ̀lú Tígírísì, Bábílónì sì ní ìṣọ̀kan pẹ̀lú Yúfírétì. Èyí bá ìgbẹ́ Yúfírétì mu nínú ìwé Ìfihàn, láti pèsè ọ̀nà sílẹ̀ fún àwọn ọba ìlà-oòrùn gẹ́gẹ́ bí a ti fi iṣẹ́ Kírúsì hàn ní àpẹẹrẹ nígbà tí ó darí Yúfírétì kúrò ní ọ̀nà rẹ̀ láti mú Bábílónì ṣubú. Bábílónì ni Yúfírétì; Áṣíríà ni Tígírísì.

The king of the north in prophecy conquers the world during the Sunday law crisis and thereafter falls, but the conquering is often represented as an overwhelming flood. The story of the king of the north, as represented by Assyria and Babylon, is symbolized by rivers for the story is told by the voice of many waters.

Ọba àríwá nínú àsọtẹ́lẹ̀ ṣẹ́gun ayé nígbà ìṣòro òfin Ọjọ́ Àìkú, lẹ́yìn èyí sì ni ó ṣubú; ṣùgbọ́n a máa ń ṣàfihàn ìṣẹ́gun náà gẹ́gẹ́ bí ìkún-omi tí ń gbá gbogbo nǹkan lọ. Ìtàn ọba àríwá, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Ásíríà àti Bábílónì, ni a fi àwọn odò ṣàmì sí, nítorí ohùn omi púpọ̀ ni a fi ń sọ ìtàn náà.

The land between the two rivers is called Mesopotamia, which means ‘the land between two rivers.’ The two rivers represent the northern power which God employs to chastise His apostate people by scattering them into captivity. One of the tributary streams of the voice of many waters is found in the name “Padanaram,” which is referenced only ten times in the Scriptures. The first mention is in association with the covenant, for it identifies the blood roots of Rebekah, the wife of Isaac. The verse says:

Ilẹ̀ tí ó wà láàárín àwọn odò méjèèjì ni a ń pè ní Mesopotamia, èyí tí ó túmọ̀ sí “ilẹ̀ láàárín odò méjì.” Àwọn odò méjèèjì náà dúró fún agbára àríwá tí Ọlọ́run ń lò láti bá àwọn ènìyàn Rẹ̀ tí wọ́n ti yapa kúrò lọ́dọ̀ Rẹ̀ wí nípa títú wọn ká sí ìgbèkùn. Ọ̀kan lára àwọn odò kéékèèké tí ń ṣàn wọ inú ohùn omi púpọ̀ ni a rí nínú orúkọ náà “Padanaram,” èyí tí a tọ́ka sí ní ìgbà mẹ́wàá péré nínú Ìwé Mímọ́. Ìtọ́kasí àkọ́kọ́ rẹ̀ wà ní ìbáṣepọ̀ pẹ̀lú májẹ̀mú, nítorí ó ń fi àwọn gbòǹgbò ẹ̀jẹ̀ Rebekah, aya Isaaki, hàn. Ẹsẹ̀ náà wí pé:

And Isaac was forty years old when he took Rebekah to wife, the daughter of Bethuel the Syrian of Padanaram, the sister to Laban the Syrian.

Isaaki sì jẹ́ ọmọ ọdún mẹ́rìnlélógójì nígbà tí ó gbé Rèbékà ṣe aya, ọmọbìnrin Bẹtúẹli ará Síríà ti Pádánárámù, arábìnrin Labani ará Síríà.

The end of forty years has been shown upon the three witnesses of Moses to lead to Kadesh, 1863 and the Sunday law. The marriage of Isaac is a covenant marriage typifying the marriage of Christ to the one hundred and forty-four thousand at the Sunday law, which is 1863, which is Kadesh, which is the end of a forty-year covenant history. Rebekah was a daughter of a Syrian and the sister of Laban a Syrian, (who in the next generation of covenant history, broke a covenant with Isaac’s son Jacob.)

Òpin ogójì ọdún ni a ti fihàn lórí àwọn ẹlẹ́rìí mẹ́ta ti Mósè pé ó ń darí sí Kádéṣi, 1863 àti òfin Ọjọ́-ìsinmi. Ìgbéyàwó Ísákì jẹ́ ìgbéyàwó májẹ̀mú tí ó ń ṣàpẹẹrẹ ìgbéyàwó Kristi pẹ̀lú ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ní òfin Ọjọ́-ìsinmi, èyí tí í ṣe 1863, èyí tí í ṣe Kádéṣi, èyí tí í ṣe òpin ìtàn májẹ̀mú ogójì ọdún kan. Rẹbékà jẹ́ ọmọbìnrin ará Síríà kan àti arábìnrin Lábánì ará Síríà, (ẹni tí, ní ìran tí ó tẹ̀lé e nínú ìtàn májẹ̀mú, fọ májẹ̀mú kan pẹ̀lú Jékọ́bù ọmọ Ísákì.)

Bethuel means ‘house of desolation or desolator,’ so Rebekah was the daughter of “the house of the desolator.’ Syria means highland and plateau, and Padanaram means Mesopotamia, or the land between. Rebekah was from the bloodline of Syrians who came from Mesopotamia the highland between ‘the Tigris of Assyria’ and ‘the Euphrates of Babylon,’ who represent the lions which the Lord used to scatter his apostate sheep. The house of the desolators was joined with the house of God in the marriage of Isaac and Rebekah. It is not an accident that in the first mention of Padanaram, these two rivers representing the prophetic king of the north who is represented as an overflowing flood is first mentioned in Genesis 25:20.

Bétúẹ́lì túmọ̀ sí “ilé ìdàhoro tàbí ti olùdàhoro,” nítorí náà Rèbékà jẹ́ ọmọbìnrin “ilé olùdàhoro.” Síríà túmọ̀ sí ilẹ̀ gíga àti pẹtẹlẹ, Pádánárámù sì túmọ̀ sí Mẹsopotémíà, tàbí ilẹ̀ àárín. Rèbékà wá láti inú ìdílé ẹ̀jẹ̀ àwọn ará Síríà tí wọ́n ti Mẹsopotémíà wá, ilẹ̀ gíga àárín “Tígírísì Ásíríà” àti “Yúfrétì Bábílónì,” àwọn tí wọ́n dúró fún àwọn kìnnìún tí Olúwa lò láti tú àwọn àgùntàn apẹ̀yìndà Rẹ̀ ká. Ilé àwọn olùdàhoro ni a so pọ̀ mọ́ ilé Ọlọ́run nínú ìgbéyàwó Ísákì àti Rèbékà. Kì í ṣe àìròtẹ́lẹ̀ pé ní ìgbà àkọ́kọ́ tí a mẹ́nuba Pádánárámù, àwọn odò méjèèjì wọ̀nyí tí ń ṣojú ọba àsọtẹ́lẹ̀ ti àríwá, ẹni tí a ṣàpèjúwe gẹ́gẹ́ bí ìṣàn omi àkúnya, ni a kọ́kọ́ mẹ́nuba nínú Jẹ́nẹ́sísì 25:20.

The connection of the house of desolation with God’s covenant people continues when Jacob flees from Esau, and ends up at his uncle Laban’s and there serves two periods’ of 2520 days in order to secure the next covenant marriage. One marriage ends with the scattering of the northern kingdom of Israel and the other marriage ends with the scattering of the southern kingdom. When those two kingdoms respective period of scattering ended in 1798 and 1844, the marriage that Jacob labored to accomplish over two periods of 2520 was fulfilled, as the bridegroom came to the marriage on October 22, 1844.

Ìsopọ̀ ilé ìdahoro pẹ̀lú àwọn ènìyàn májẹ̀mú Ọlọ́run ń bá a lọ nígbà tí Jékọ́bù sá kúrò lọ́dọ̀ Ísọ̀, tí ó sì dé ilé Lábánì, ẹ̀gbọ́n ìyá rẹ̀, níbi tí ó ti ṣiṣẹ́ fún àkókò méjì ti ọjọ́ 2520 láti lè rí ìgbéyàwó májẹ̀mú tí ó tẹ̀lé e gbà. Ìgbéyàwó kan parí pẹ̀lú ìtúká ìjọba àríwá Israẹli, ìgbéyàwó kejì náà sì parí pẹ̀lú ìtúká ìjọba gúúsù. Nígbà tí àkókò ìtúká ti àwọn ìjọba méjèèjì náà, gẹ́gẹ́ bí tiwọn tọ̀tọ̀, parí ní 1798 àti 1844, ìgbéyàwó tí Jékọ́bù ṣiṣẹ́ láti mú ṣẹ nípasẹ̀ àkókò méjì ti 2520 ni a mú ṣẹ, bí ọkọ-ìyàwó ṣe wá sí ìgbéyàwó náà ní October 22, 1844.

Did Christ then marry Leah, which means ‘weary and tired,’ or did He marry Rachel, which means ‘a good traveler?’ Leah and Rachel represent two classes of travelling virgins, one virgin who ‘grows weary’ and one virgin who ‘travels well’ on the path to marry Jacob on October 22, 1844.

Nítorí náà, ṣé Kristi fẹ́ Léà, tí ó túmọ̀ sí “àrẹ̀ àti àárẹ̀,” tàbí ó fẹ́ Rákélì, tí ó túmọ̀ sí “arìnrìn-àjò rere”? Léà àti Rákélì dúró fún ẹ̀yà méjì ti àwọn wúńdíá arìnrìn-àjò, wúńdíá kan tí “ó rẹ̀,” àti wúńdíá kan tí “ó rin dáadáa” lórí ọ̀nà láti fẹ́ Jékọ́bù ní October 22, 1844.

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Wọ́n ní ìmọ́lẹ̀ dídán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí ń tàn ká gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ sí ẹsẹ̀ wọn, kí wọ́n má bàa kọsẹ̀.

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Early Writings, 15.

“Bí wọ́n bá pa ojú wọn mọ́ sórí Jésù, ẹni tí ó wà níwájú wọn díẹ̀, tí ó sì ń darí wọn lọ sí ìlú náà, wọ́n wà láìléwu. Ṣùgbọ́n láìpẹ́, àwọn kan bẹ̀rẹ̀ sí í rẹ̀, wọ́n sì wí pé ìlú náà ṣì jìnnà gan-an, àti pé wọ́n ti retí láti ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fún wọn ní ìgboyà nípa gbígbé apá ọ̀tún rẹ̀ tí ó ní ògo sókè, àti láti inú apá rẹ̀ ni ìmọ́lẹ̀ kan ti ń jáde, tí ó ń rì lórí ẹgbẹ́ àwọn onídé náà, wọ́n sì kígbe pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìfọ̀kànbalẹ̀ sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti darí wọn jáde dé ìwọ̀n yìí. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn kú, ó sì fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n pàdánù àfihàn náà àti Jésù ní ojú wọn, wọ́n sì ṣubú kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Early Writings, 15.

In 1844, the Philadelphian Millerite movement went into the marriage. The marriage of October 22, 1844 separated two classes of worshippers represented by Rachel and Leah. Rachel, represents a class who had successfully travelled on the path to the marriage of October 22, 1844, but Leah’s class grew weary. They were then separated and the testing process of the third angel began, right where the testing-process of the Midnight Cry concluded.

Ní ọdún 1844, ìṣísẹ̀ Míléráítì ti Fíládélífíà wọ inú ìgbéyàwó náà. Ìgbéyàwó ti October 22, 1844 ya ẹgbẹ́ méjì àwọn olùjọsìn sọ́tọ̀, tí Rakeli àti Lea ṣojú fún. Rakeli dúró fún ẹgbẹ́ kan tí ó ti rin irin-àjò lórí ọ̀nà lọ sí ìgbéyàwó ti October 22, 1844 ní àṣeyọrí, ṣùgbọ́n ẹgbẹ́ Lea rẹ̀wẹ̀sì. Nígbà náà ni a yà wọ́n sọ́tọ̀, ìlànà ìdánwò áńgẹ́lì kẹta sì bẹ̀rẹ̀ ní pàtó ní ibi tí ìlànà ìdánwò ti Igbe Àárín Òru parí.

The marriage had commenced and it was to thereafter to be consummated and tested. The marriage was consummated in 1846, and the testing process of the third angel began. In 1849 and 1850 the Lord was stretching out His hand a second time to gather His remnant. The second table of Habakkuk was then placed into history, as typified by the second set of Commandments. After Moses broke the first set, the second set of tables were set forth. The 1850 chart replaced the 1843, and in 1850, the testing of ancient Israel as God’s new covenant bride continued towards Kadesh and 1863.

Ìgbéyàwó náà ti bẹ̀rẹ̀, ó sì yẹ kí a parí rẹ̀ pátápátá, kí a sì tún dán án wò lẹ́yìn náà. A parí ìgbéyàwó náà ní ọdún 1846, ìlànà ìdánwò angẹli kẹta sì bẹ̀rẹ̀. Ní ọdún 1849 àti 1850 Olúwa ń na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àjẹkù tirẹ̀ jọ. Nígbà náà ni a fi tábìlì kejì ti Habakuku sínú ìtàn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ètò kejì ti Àwọn Òfin. Lẹ́yìn tí Mose fọ ètò àkọ́kọ́ náà, a gbé ètò kejì ti àwọn tábìlì náà kalẹ̀. Àtẹ 1850 rọ́pò ti 1843, àti ní ọdún 1850, ìdánwò Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí ìyàwó májẹ̀mú tuntun Ọlọ́run tẹ̀síwájú sí Kádéṣì àti 1863.

In 1856, more water from the two rivers came through the pen of Hiram Edson. The light upon the “seven times” which came through Edson’s pen, was the light represented by the two rivers that began their prophetic testimony at the Garden of Eden. The Garden of Eden is a symbol of mankind’s rebellion against God’s law, and is where the waters of the Ulai and Hiddekel rivers begin their journey. They travel through covenant history, for that Garden, the symbol of rebellion, is also where a lamb was slain to provide clothes to replace the fig leaves upon Adam and Eve. Covenant history begins with the covenant of life between Adam and God. That covenant symbolized by the tree of life, led to the broken covenant by Adam and Eve, that initiated a new covenant of life, when the Lamb slain from the foundation of the world provided clothing for the naked and lost pair. The two rivers which flow from that Garden ultimately become the symbols of the powers God employs as His rod of chastisement.

Ní ọdún 1856, omi púpọ̀ síi láti inú àwọn odò méjèèjì náà wá nípasẹ̀ kálámù Hiram Edson. Ìmọ́lẹ̀ lórí “àwọn ìgbà méje” tí ó wá nípasẹ̀ kálámù Edson, ni ìmọ́lẹ̀ tí àwọn odò méjèèjì tí wọ́n bẹ̀rẹ̀ ẹ̀rí àsọtẹ́lẹ̀ wọn ní Ọgbà Édẹnì ṣàpẹẹrẹ. Ọgbà Édẹnì jẹ́ ààmì ìṣọ̀tẹ̀ ènìyàn sí òfin Ọlọ́run, ibẹ̀ ni omi odò Ulai àti Hiddekel sì ti bẹ̀rẹ̀ ìrìnàjò wọn. Wọ́n ń rìn kọjá nínú ìtàn májẹ̀mú, nítorí Ọgbà náà, ààmì ìṣọ̀tẹ̀, tún jẹ́ ibi tí a ti pa ọ̀dọ́-àgùntàn kan láti pèsè aṣọ láti rọ́pò ewé ọ̀pọ̀tọ́ tí ó wà lórí Ádámù àti Éfà. Ìtàn májẹ̀mú bẹ̀rẹ̀ pẹ̀lú májẹ̀mú ìyè láàárín Ádámù àti Ọlọ́run. Májẹ̀mú náà tí igi ìyè ṣàpẹẹrẹ, yọrí sí májẹ̀mú tí Ádámù àti Éfà fọ́, èyí tí ó dá májẹ̀mú ìyè tuntun sílẹ̀, nígbà tí Ọ̀dọ́-àgùntàn tí a pa láti ìpilẹ̀ ayé ti pèsè aṣọ fún tọkọtaya náà tí wọ́n wà ní ìhòòhò tí wọ́n sì sọnù. Àwọn odò méjèèjì tí ń ṣàn láti inú Ọgbà náà, ní ìkẹyìn, di ààmì àwọn agbára tí Ọlọ́run ń lò gẹ́gẹ́ bí ọ̀pá ìbáwí Rẹ̀.

O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation. I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. Isaiah 10:5, 6.

Ìwọ́ ará Ásíríà, ọ̀pá ìbínú mi ni ìwọ, ọ̀pá tí ó wà ní ọwọ́ wọn sì ni ìrunú mi. Èmi yóò rán án sí orílẹ̀-èdè alágàbàgebè kan, sí àwọn ènìyàn ìbínú mi ni èmi yóò sì fi àṣẹ fún un, láti kó ìkógun, àti láti mú ohun ọdẹ, àti láti tẹ̀ wọ́n mọ́lẹ̀ bí ẹrẹ́ ojú ọ̀nà. Isaiah 10:5, 6.

Those two rivers flowed out of Eden into the lineage of Rebekah and her covenant marriage to Isaac, and onward to Jacob, where the water of the two rivers is represented as two distinct periods of seven times. Then, the same two rivers flow through the last six chapters of Daniel, where three chapters are represented by each river. One river represents the increase of knowledge which was unsealed in chapters seven, eight and nine and the other river represents the increase of knowledge which was unsealed in chapters ten, eleven and twelve.

Àwọn odò méjèèjì wọ̀nyí ṣàn jáde láti Édẹnì wọ inú ìtàn ìdílé Rébékà àti ìgbéyàwó májẹ̀mú rẹ̀ pẹ̀lú Ísákì, wọ́n sì tẹ̀síwájú dé ọ̀dọ̀ Jékọ́bù, níbi tí a ti ṣe aṣojú omi àwọn odò méjèèjì náà gẹ́gẹ́ bí àkókò méjì ọ̀tọ̀ọ̀tọ̀ ti ìgbà méje. Lẹ́yìn náà, àwọn odò méjèèjì kan náà tún ń ṣàn gba àwọn orí mẹ́fà ìkẹyìn ti Dáníẹ́lì, níbi tí a ti ṣe aṣojú orí mẹ́ta fún odò kọ̀ọ̀kan. Odò kan ń ṣe aṣojú ìlọsíwájú ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú orí keje, kẹjọ àti kẹsàn-án, odò kejì sì ń ṣe aṣojú ìlọsíwájú ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú orí kẹwàá, kọkànlá àti kejìlá.

Chapters seven, eight and nine are represented as the vision of the Ulai and Christ is portrayed in a similar way in chapters ten, eleven and twelve. In both river visions, represented by three chapters—Christ is represented as standing upon the water.

Àwọn orí kẹje, kẹjọ àti kẹsàn-án ni a fi hàn gẹ́gẹ́ bí ìran Ulai, a sì ṣàpèjúwe Kristi ní ọ̀nà tí ó jọra nínú àwọn orí kẹwàá, kọkànlá àti kejìlá. Nínú àwọn ìran odò méjèèjì, tí a fi àwọn orí mẹ́ta ṣàfihàn, a ṣàpèjúwe Kristi gẹ́gẹ́ bí ẹni tí ó dúró lórí omi.

And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.

Ó sì ṣẹ̀, nígbà tí èmi, àní èmi Dáníẹ́lì, ti rí ìran náà, tí mo sì ń wá ìtumọ̀ rẹ̀, kíyèsí i, ẹnìkan dúró níwájú mi tí ìrísí rẹ̀ dàbí ti ènìyàn. Mo sì gbọ́ ohùn ènìyàn kan láàárín etí Ulai, ẹni tí ó ké, tí ó sì wí pé, Gébúrẹ́lì, jẹ́ kí ọkùnrin yìí lóye ìran náà. Danieli 8:15, 16.

The vision of Christ in chapter ten is similar to the vision John witnessed in Revelation chapter one, and in Daniel’s vision of chapter eight Palmoni is upon the waters, as He was in chapter twelve, where He was clothed in linen.

Ìran Kristi nínú orí kẹwàá jọ ìran tí Jòhánù rí nínú Ìfihàn orí kìíní, àti nínú ìran Dáníẹ́lì ti orí kẹjọ, Pálmónì wà lórí omi, gẹ́gẹ́ bí Ó ti wà nínú orí kejìlá, níbi tí Ó ti wọ aṣọ ọ̀gbọ̀.

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Ní àkókò ìbẹ̀wò Gabrieli, wòlíì Dáníẹ́lì kò lè gba ẹ̀kọ́ sí i; ṣùgbọ́n ní ọdún díẹ̀ lẹ́yìn náà, ní fífẹ́ láti mọ ohun púpọ̀ sí i nípa àwọn kókó-ọrọ̀ tí a kò tíì ṣàlàyé rẹ̀ ní kíkún, ó tún fi ara rẹ̀ sílẹ̀ láti wá ìmọ́lẹ̀ àti ọgbọ́n lọ́dọ̀ Ọlọ́run. ‘Ní ọjọ́ wọ̀nyí èmi Dáníẹ́lì ń ṣọ̀fọ̀ fún ọ̀sẹ̀ mẹ́ta pípé. N kò jẹ oúnjẹ adùn, bẹ́ẹ̀ ni ẹran tàbí ọtí wá sí ẹnu mi, bẹ́ẹ̀ ni n kò fi òróró kùn ara mi rárá…. Nígbà náà ni mo gbé ojú mi sókè, mo sì wo, sì kíyèsí i, ọkùnrin kan wà tí ó wọ aṣọ ọ̀gbọ̀, tí a sì fi wúrà dáradára ti Úfásì di ìbàdí rẹ̀. Ara rẹ̀ náà sì dàbí bérílì, ojú rẹ̀ sì rí bí mànàmáná, ojú rẹ̀ méjèèjì sì dàbí fitílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dàbí idẹ tí a ti fà dàn, ohùn ọ̀rọ̀ rẹ̀ sì dàbí ohùn ogunlọ́gọ̀ ènìyàn.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Kì í ṣe ẹni kékeré ju Ọmọ Ọlọ́run fúnra rẹ̀ ni ó farahàn sí Dáníẹ́lì. Àpèjúwe yìí jọ èyí tí Jòhánù fi hàn nígbà tí a fihàn Kristi fún un lórí Erékùṣù Pátímọ̀sì. Olúwa wa wá báyìí pẹ̀lú ojiṣẹ́ ọ̀run mìíràn láti kọ́ Dáníẹ́lì nípa ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn. A fi ìmọ̀ yìí fún Dáníẹ́lì, a sì kọ ọ́ sílẹ̀ nípa ìmísí fún àwa tí òpin ayé ti dé bá.” Review and Herald, February 8, 1881.

In the Hiddekel vision of Christ in chapter ten, Christ is upon the water and clothed in linen and in the Ulai vision He is upon the water. The vision of Revelation one aligns with the vision presented in the Ulai and Hiddekel visions, where Sister White identifies that it is “no less a personage than the Son of God.” When she identifies the angel of Revelation ten she states the angel was “no less a personage than Jesus Christ.” The angel in Revelation ten lifts up His hand to heaven and swears by Him that liveth forever and ever, connected with the vision of Christ in chapter twelve who lifts up both His hands to heaven and swears by Him that liveth forever and ever. In Revelation ten He is upon both the water and land.

Nínú ìran Híddékélì ti Kristi nínú orí kẹwàá, Kristi wà lórí omi, a sì fi aṣọ línẹ̀nì wọ̀ Ọ́; nínú ìran Úláì náà, Ó sì wà lórí omi. Ìran Ìfihàn orí kìn-ín-ní bá ìran tí a gbé kalẹ̀ nínú àwọn ìran Úláì àti Híddékélì mu, níbi tí Sister White ti sọ pé kò jẹ́ “ẹni mìíràn bí kò ṣe Ọmọ Ọlọ́run.” Nígbà tí ó ń ṣe ìdánimọ̀ áńgẹ́lì Ìfihàn orí kẹwàá, ó sọ pé áńgẹ́lì náà kò jẹ́ “ẹni mìíràn bí kò ṣe Jésù Kristi.” Áńgẹ́lì nínú Ìfihàn orí kẹwàá gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, ó sì búra nípasẹ̀ Ẹni tí ń bẹ láàyè títí láé àti láé, èyí tí ó so mọ́ ìran Kristi nínú orí kejìlá, ẹni tí ó gbé ọwọ́ Rẹ̀ méjèèjì sókè sí ọ̀run, tí ó sì búra nípasẹ̀ Ẹni tí ń bẹ láàyè títí láé àti láé. Nínú Ìfihàn orí kẹwàá, Ó wà lórí omi àti lórí ilẹ̀ pẹ̀lú.

What exists “between the banks” of a river is water, and Daniel heard “a man’s voice between the banks,” so the voice came from the man upon the water, and the voice was the sound of the waters of the Ulai river.

Ohun tí ó wà “láàárín àwọn etí” odò ni omi, Danieli sì gbọ́ “ohùn ọkùnrin kan láàárín àwọn etí,” nítorí náà, ohùn náà ti ọ̀dọ̀ ọkùnrin tí ó wà lórí omi náà wá, ohùn náà sì ni ìró omi odò Ulai.

And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. …

Ní ọjọ́ kẹrìnlélógún oṣù kìn-ín-ní, bí mo ti wà létí odò ńlá náà, èyí tí í ṣe Hídékélì; nígbà náà ni mo gbé ojú mi sókè, mo sì wo, sì kíyèsi i, ọkùnrin kan wọ aṣọ ọ̀gbọ̀, ẹgbẹ́-ìdí rẹ̀ sì fi wúrà dáradára ti Úfásì dì mọ́ra: Ara rẹ̀ pẹ̀lú dà bí bérílì, ojú rẹ̀ sì rí bí ìránàwọ̀ mànàmáná, ojú rẹ̀ méjèèjì sì dà bí fìtílà iná, apá rẹ̀ àti ẹsẹ̀ rẹ̀ sì dà bí idẹ tí a ti fọ́ dàn, ohùn ọ̀rọ̀ rẹ̀ sì dà bí ohùn ọ̀pọ̀ ènìyàn. …

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. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.

Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà ní èdìdì, títí di àkókò òpin: ọ̀pọ̀ ènìyàn yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i. Nígbà náà ni èmi Dáníẹ́lì wò, sì kíyèsí i pé, wò ó, àwọn mìíràn méjì dúró níbẹ̀, ọ̀kan ní ẹ̀bá kan etí odò, èkejì sì wà ní ẹ̀bá kejì etí odò náà. Ẹnìkan sì sọ fún ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lórí omi odò náà pé, Yóò pé mélòó kan sí òpin àwọn ohun ìyanu wọ̀nyí? Mo sì gbọ́ ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀ náà, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó wà láàyè títí láé búra pé, yóò jẹ́ fún àkókò kan, àwọn àkókò, àti àbọ̀ àkókò kan; àti pé nígbà tí yóò ti parí ìtúká agbára àwọn ènìyàn mímọ́, gbogbo nǹkan wọ̀nyí yóò sì parí.

And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? 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 10:4–6; 12:4–10.

Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ ìgbẹ̀yìn àwọn nǹkan wọ̀nyí? Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò ìkẹyìn. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ 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 lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Danieli 10:4–6; 12:4–10.

The great rivers of Shinar as Sister White identifies them, are both attached to a vision where Christ is upon the water speaking, for His voice is as the sound of many waters. In both visions the question of “how long” is asked. Both rivers are also represented in Daniel’s ‘question and answer’ of chapter eight, which is the central pillar and foundation of Adventism. There, the two rivers are symbols of the “seven times” of scattering and trampling down of both the sanctuary and the host. The two rivers fulfill their role as God’s rod of chastisement, only to thereafter flow into the Millerite history of the first angel, where William Miller discovered his first prophetic jewel, which was the line of the “seven times” in Leviticus twenty-six. The two rivers represent the two scatterings of 2520 years, which were accomplished by the two lions of Assyria and Babylon, who are represented by the Tigris and Euphrates, and of course by Leah and Rachel, nieces of Rebekah, whose covenant marriage occurred when Isaac was forty years old, as recorded in Genesis 2520.

Àwọn odò ńlá-ńlá Ṣínárì gẹ́gẹ́ bí Sister White ṣe mọ̀ọ́kàn sí wọn, mejeeji ni a so mọ́ ìran kan níbi tí Kristi wà lórí omi tí ó sì ń sọ̀rọ̀, nítorí ohùn Rẹ̀ dàbí ariwo ọ̀pọ̀lọpọ̀ omi. Nínú ìran méjèèjì, a bi ìbéèrè pé, “yóò pé tó ìgbà wo?” A tún ṣàfihàn àwọn odò méjèèjì nínú “ìbéèrè àti ìdáhùn” Dáníẹ́lì ti orí kẹjọ, èyí tí í ṣe ọ̀pá àárín àti ìpìlẹ̀ Àdífẹnítì. Níbẹ̀, àwọn odò méjèèjì jẹ́ ààmì àwọn “àkókò méje” ti ìtúká àti ìtẹ̀ mọ́lẹ̀ ti ibi mímọ́ àti ọmọ-ogun pẹ̀lú. Àwọn odò méjèèjì mú ipa wọn ṣẹ gẹ́gẹ́ bí ọ̀pá ìbáwí Ọlọ́run, kí wọn tó tẹ̀ síwájú láti ṣàn wọ inú ìtàn àwọn Míléráítì ti áńgẹ́lì àkọ́kọ́, níbi tí William Miller ti ṣàwárí àkọ́kọ́ iyebíye àsọtẹ́lẹ̀ rẹ̀, èyí tí í ṣe ìlà àwọn “àkókò méje” nínú Lefitiku ogún àti mẹ́fà. Àwọn odò méjèèjì dúró fún àwọn ìtúká méjì ti ọdún 2520, tí a mú ṣẹ nípasẹ̀ àwọn kìnnìún méjì ti Ásíríà àti Bábílónì, tí Tigris àti Yúfrétì dúró fún, àti dájúdájú nípasẹ̀ Leah àti Rachel, àwọn ọmọ-ìyá Rébékà, tí ìgbéyàwó májẹ̀mú wọn ṣẹlẹ̀ nígbà tí Ísákì pé ọmọ ogójì ọdún, gẹ́gẹ́ bí a ti kọ ọ́ sínú Jẹ́nẹ́sísì 2520.

Miller only presented the scattering of “seven times” against the southern kingdom of Judah, which was fulfilled with the 2300-year prophecy in 1844. In 1856, the “new wine” of the “seven times” identified the same scattering upon the northern kingdom ending in 1798. As the first prophetic discovery of William Miller, the water of the river Euphrates arrived as the alpha doctrine in the history of the first angel. The water of the Ulai river arrived with the third angel. The alpha discovery of Miller was the seven times represented by the river Ulai and the omega discovery of Hiram Edson was the seven times represented by the Hiddekel river.

Miller gbé títúká “àkókò méje” kalẹ̀ nìkan sí ìjọba gúúsù ti Juda, èyí tí a mú ṣẹ pẹ̀lú àsọtẹ́lẹ̀ ọdún 2300 ní ọdún 1844. Ní ọdún 1856, “wáìnì tuntun” ti “àkókò méje” fi hàn pé títúká kan náà dé bá ìjọba àríwá, tí ó parí ní ọdún 1798. Gẹ́gẹ́ bí ìṣàwárí àsọtẹ́lẹ̀ àkọ́kọ́ ti William Miller, omi odò Eufrate dé gẹ́gẹ́ bí ẹ̀kọ́ alfa nínú ìtàn angẹli àkọ́kọ́. Omi odò Ulai dé pẹ̀lú angẹli kẹta. Ìṣàwárí alfa ti Miller ni àkókò méje tí odò Ulai ṣojú fún, àti ìṣàwárí omega ti Hiram Edson ni àkókò méje tí odò Hiddekel ṣojú fún.

The 2520 represents the length of the period that is the same for each kingdom, but that begins and ends forty-six years apart. 1798 marks the time of the end and the arrival of the first angel of Revelation fourteen. 1798 is the fulfillment of the 2520 years of scattering brought upon the northern kingdom by the lion of Assyria. 1844 is the fulfillment of the “seven times” brought upon the southern kingdom and is represented by the lion of Babylon. The two rivers are the bookends for the history of the first and second angels’ messages that ended with the arrival of the third on October 22, 1844, when both the seventh trumpet and also the jubilee trumpet were sounded on the antitypical Day of Atonement.

2520 dúró fún gígùn àkókò náà tí ó jọra fún ìjọba kọ̀ọ̀kan, ṣùgbọ́n tí ó bẹ̀rẹ̀ tí ó sì parí ní ìyàtọ̀ ọdún mẹ́rìndínlọ́gbọ̀n. 1798 jẹ́ àmì àkókò ìkẹyìn àti ìbọ̀wọ̀lé áńgẹ́lì àkọ́kọ́ ti Ìṣípayá mẹ́rìnlá. 1798 ni ìmúṣẹ ọdún 2520 ti ìtúká kiri tí a mú wá sórí ìjọba àríwá nípasẹ̀ kìnnìún Ásíríà. 1844 ni ìmúṣẹ “àkókò méje” tí a mú wá sórí ìjọba gúúsù, a sì ṣàpẹẹrẹ rẹ̀ nípasẹ̀ kìnnìún Bábílónì. Àwọn odò méjèèjì jẹ́ àfọwọ́kọ ìbẹ̀rẹ̀ àti òpin fún ìtàn àwọn ìfẹ̀hónúhàn áńgẹ́lì àkọ́kọ́ àti kejì, èyí tí ó parí pẹ̀lú ìbọ̀wọ̀lé ẹ̀kẹta ní October 22, 1844, nígbà tí a fọn fèrè keje àti fèrè ọdún ìdásílẹ̀ pẹ̀lú ní Ọjọ́ Ètùtù àpẹẹrẹ-òtítọ́.

Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.

Nígbà náà ni ìwọ yóò mú kí a fẹ́ ìpè ayẹyẹ ọdún ìdásílẹ̀ ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni ẹ̀yin yóò mú kí a fẹ́ ìpè náà jákèjádò gbogbo ilẹ̀ yín. Lefitiku 25:9.

The sounding of the seventh trumpet is a symbol of Christ’s work in combining His Divinity with humanity, and is represented by the 2300 years of the Ulai River vision, and the sounding of the jubilee trumpet is a symbol of the covenant of the land that was broken and brought upon God’s people, what Daniel called the curse and oath of Moses, and what Moses called the “quarrel of God’s covenant.”

Gígbọ́n ìpè kàkàkí keje jẹ́ àmì iṣẹ́ Kristi nínú dídapọ̀ Ìwà-Ọlọ́run Rẹ̀ pọ̀ mọ́ ẹ̀dá ènìyàn, a sì ṣàfihàn rẹ̀ nípa ọdún 2300 ti ìran Odò Ulai; ìpè kàkàkí ọdún ìdásílẹ̀ sì jẹ́ àmì májẹ̀mú ilẹ̀ náà tí a ti rú, tí a sì mú wá sórí àwọn ènìyàn Ọlọ́run, ohun tí Danieli pè ní ègún àti ìbúra Mose, àti ohun tí Mose pè ní “ìjà májẹ̀mú Ọlọ́run.”

Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.

Bẹ́ẹ̀ ni, gbogbo Ísírẹ́lì ti ṣẹ̀ ọfin rẹ, àní nípa yíyàgò kúrò, kí wọn má bàa gbọ́ ohùn rẹ; nítorí náà ni a ti da ègún náà sórí wa, àti ìbúra tí a kọ sínú ọfin Mose ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. Danieli 9:11.

The “curse” and the “oath” written of “in the law of Moses” is the “seven times” of Leviticus twenty-six. The word translated as “oath” is the same Hebrew word that in Leviticus is translated as “seven times.” The curse, for breaking the oath of the covenant in chapter twenty-five, is set forth in chapter twenty-six, where Moses identifies the curse as the “quarrel of the covenant.”

“Ègún” àti “ìbúra” tí a kọ nípa rẹ̀ “nínú òfin Mósè” ni “ìgbà méje” tí ó wà nínú Lefitíkù ogún-ún mẹ́fà. Ọ̀rọ̀ tí a túmọ̀ sí “ìbúra” náà ni ọ̀rọ̀ Hébérù kan náà tí a túmọ̀ sí “ìgbà méje” nínú Lefitíkù. Ègún náà, nítorí ìrékọjá ìbúra májẹ̀mú tí ó wà nínú orí ogún-ún márùn-ún, ni a gbé kalẹ̀ nínú orí ogún-ún mẹ́fà, níbi tí Mósè ti sọ ègún náà di mímọ̀ gẹ́gẹ́ bí “àríyànjiyàn májẹ̀mú.”

Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

Nígbà náà èmi náà yóò rìn ní ìtakò sí yín, èmi yóò sì jẹ yín ní ìyà ní ìgbà méje sí i nítorí ẹ̀ṣẹ̀ yín. Èmi yóò sì mú idà wá sórí yín, tí yóò gbẹ̀san aríyànjiyàn májẹ̀mú mi; nígbà tí a bá sì kó yín jọ sínú àwọn ìlú yín, èmi yóò rán àjàkálẹ̀-àrùn sí àárín yín; a ó sì fi yín lé lọ́wọ́ ọ̀tá. Lefitiku 26:24, 25.

The Lord brought the sword of the lion of Assyria upon the northern kingdom to “punish” them by delivering them into “the hand of the enemy,” in 723 BC. Forty-six years later in 677 BC, the southern kingdom felt the curse of Moses. The curse of Moses is the quarrel of the covenant. For forty-six years the lions of Mesopotamia were employed by God to remove and trample down the host. At the end of that period of forty-six years Nebuchadnezzar destroyed the sanctuary. The host of Daniel’s question in verse thirteen of Daniel eight was enslaved by their enemies over a forty-six-year period that culminated with the destruction of the sanctuary, which was the other subject that was to be trampled down in verse thirteen. When those rivers reached 1798 and 1844 respectably, a host had been gathered together as a temple, for the host is a body, and the body is a temple. At the end of that period the temple erected over the forty-six years was to join with the heavenly temple in the marriage of Divinity with humanity. Marriage is between two temples, and what God joins together is not to be apart.

Oluwa mú idà kìnnìún Ásíríà wá sórí ìjọba àríwá láti “jẹ wọn níyà” nípa fífi wọn lé “ọwọ́ ọ̀tá,” ní ọdún 723 BC. Lẹ́yìn ọdún mẹ́rìndínlọ́gọ́rin, ní 677 BC, ìjọba gúúsù ní ìrírí ègún Mósè. Ègún Mósè ni ìjà ìdájọ́ májẹ̀mú. Fún ọdún mẹ́rìndínlọ́gọ́rin, Ọlọrun lo àwọn kìnnìún Mesopotamia láti mú ogun náà kúrò, àti láti tẹ̀ ẹ mọ́lẹ̀. Ní òpin àkókò ọdún mẹ́rìndínlọ́gọ́rin náà, Nebukadinésárì pa ibi-mímọ́ run. Ogun tí ìbéèrè Dáníẹ́lì tọ́ka sí nínú ẹsẹ̀ kẹtàlá ti Dáníẹ́lì mẹ́jọ ni a sọ di ẹrú lábẹ́ àwọn ọ̀tá wọn jálẹ̀ àkókò ọdún mẹ́rìndínlọ́gọ́rin kan tí ó parí pẹ̀lú ìparun ibi-mímọ́ náà, èyí tí í ṣe kókó míì tí a ní láti tẹ̀ mọ́lẹ̀ nínú ẹsẹ̀ kẹtàlá. Nígbà tí àwọn odò wọ̀nyí dé 1798 àti 1844 lọ́tọ̀ọ̀tọ̀, a ti kó ogun kan jọ gẹ́gẹ́ bí tẹ́ńpìlì, nítorí ogun jẹ́ ara, ara sì jẹ́ tẹ́ńpìlì. Ní òpin àkókò náà, tẹ́ńpìlì tí a kọ́ ní gbogbo ọdún mẹ́rìndínlọ́gọ́rin náà yóò darapọ̀ mọ́ tẹ́ńpìlì ọ̀run nínú ìgbéyàwó Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn. Ìgbéyàwó wà láàárín tẹ́ńpìlì méjì, ohun tí Ọlọrun sì bá so pọ̀ kò gbọdọ̀ yà.

The water of the Tigris came to 1798 and the water of the Euphrates came to 1844. Just before the arrival of the third angel, the second angel arrived, and thereafter at the Exeter, New Hampshire camp meeting on August 12–17, 1844, the message of the Midnight Cry was poured out. Exeter means “a water fortress,” and at the camp meeting, there was a counterfeit meeting held in a different tent, set up by a group from Watertown, Massachusetts. The waters that originated in Eden, according to Sister White, were about to be dispersed as “a tidal wave” across the eastern seaboard of the United States. The earthquake which triggered that tidal wave occurred in the Garden of Eden when Satan conquered mankind, causing a seismic upheaval in Eden whose waves reached the Midnight Cry of the Millerite history. That tidal wave floods into the Midnight Cry in the history of the one hundred and forty-four thousand, and the wave that began at the earthquake of Adam’s sin reaches to the earthquake of the Sunday law of Revelation chapter eleven.

Omi Tágírísì dé sí 1798, omi Yúfírétì sì dé sí 1844. Kí áńgẹ́lì kẹta tó dé, áńgẹ́lì kejì ti dé, lẹ́yìn èyí sì ni ní ìpàdé àgọ́ ní Exeter, New Hampshire, ní ọjọ́ kẹrìnlá sí kẹtàdínlógún, oṣù kẹjọ, ọdún 1844, ni a tú ìránṣẹ́ Ẹkún Ọgànjọ́ jáde. Exeter túmọ̀ sí “ilẹ̀ olódi omi,” àti ní ìpàdé àgọ́ náà, ìpàdé èké kan wà tí wọ́n ṣe nínú àgọ́ mìíràn, tí ẹgbẹ́ kan láti Watertown, Massachusetts gbé kalẹ̀. Gẹ́gẹ́ bí Sister White ti sọ, àwọn omi tí wọ́n ti pilẹ̀ láti Édẹni fẹ́rẹ̀ tán láti tú ká bí “ìgbì òkun ńlá” kọjá etíkun ìlà-oòrùn Orílẹ̀-Èdè Amẹ́ríkà. Ilẹ̀-rírì tí ó dá ìgbì òkun ńlá yẹn sílẹ̀ ṣẹlẹ̀ ní Ọgbà Édẹni nígbà tí Sátánì ṣẹ́gun ẹ̀dá ènìyàn, tí ó mú ìrúkèrúdò ilẹ̀ gíga kan wáyé ní Édẹni, tí ìgbì rẹ̀ sì dé Ẹkún Ọgànjọ́ nínú ìtàn Mílléráítì. Ìgbì òkun ńlá náà ń ṣàn wọ Ẹkún Ọgànjọ́ nínú ìtàn àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin, ìgbì tí ó sì bẹ̀rẹ̀ ní ilẹ̀-rírì ẹ̀ṣẹ̀ Ádámù dé ilẹ̀-rírì òfin Ọjọ́-Àìkú ti Ìfihàn orí kẹ́tàlá.

The voice of Christ is the voice of many waters, and the waters combined, make up the message of the latter rain. Isaiah and his son Shearjashub are standing in verse three of chapter seven at the pool from the upper conduit, presenting the latter rain message in the sealing time of the one hundred and forty-four thousand. There Isaiah’s pronouncement upon the foolish and wicked king Ahaz is that the Lord would send upon Ahaz the waters of Assyria, king Sennacherib and his water would flow up to the neck.

Ohùn Kristi ni ohùn ọ̀pọ̀lọpọ̀ omi, àwọn omi náà sì, nígbà tí a bá darapọ̀ wọn, ni wọ́n ń dá ìfiranṣẹ́ òjò ìkẹyìn sílẹ̀. Isaiah àti ọmọ rẹ̀ Shearjashub dúró ní ẹsẹ̀ kẹta orí keje lẹ́gbẹ̀ẹ́ adágún tó wà ní òpin òkè ọ̀nà omi, wọ́n sì ń gbé ìfiranṣẹ́ òjò ìkẹyìn kalẹ̀ ní àsìkò ìdìmọ̀lẹ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Níbẹ̀ ni ìkéde Isaiah sí Ahaz ọba aṣiwèrè àti ènìyàn búburú náà jẹ́ pé Olúwa yóò mú omi Assiria wá sórí Ahaz, ìyẹn ọba Sennacherib, omi rẹ̀ yóò sì kún dé ọrùn.

The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.

OLÚWA sì tún bá mi sọ̀rọ̀, wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti kọ omi Ṣílóà tí ń ṣàn díẹ̀díẹ̀, tí wọ́n sì ń yọ̀ nínú Résínì àti ọmọ Remálíà; nítorí náà nísinsin yìí, kíyèsi i, Olúwa ń mú omi odò wá sórí wọn, tí ó lágbára tí ó sì pọ̀, àní ọba Ásíríà, àti gbogbo ògo rẹ̀: yóò sì ṣàn kọjá gbogbo àkànṣe omi rẹ̀, yóò sì ṣàn kọjá gbogbo etí bèbè rẹ̀: yóò sì gba àárín Júdà kọjá; yóò kún-àkúnya, yóò sì ṣàn kọjá, yóò dé àyàfi ọrùn; àti fífẹ́ ìyẹ́ rẹ̀ yóò bo fífẹ́ ilẹ̀ rẹ, ìwọ Ímánúẹ́lì. Isaiah 8:5–8.

Ahaz refused the waters that were ‘sent’ by the Lord, so the Lord ‘sent’ the waters of Assyria to Ahaz. Ahaz “rejoiced” in the confederacy of “Rezin and Remaliah’s son.” Ahaz “rejoices” in a counterfeit latter rain message represented by Rezin and Remaliah’s son.

Ahaṣi kọ omi tí Oluwa “rán” sí i, nítorí náà Oluwa “rán” omi Asiria sí Ahaṣi. Ahaṣi “yọ̀” nínú àjọṣe “Resini àti ọmọ Remaliah.” Ahaṣi “ń yọ̀” nínú ìhìnrere èké ti òjò àkẹ́yìn tí Resini àti ọmọ Remaliah dúró fún.

Rezin and the son of Remaliah, who is Pekah, king of the northern kingdom, represent a counterfeit of Isaiah and his son. The foolish and wicked king Ahaz “rejoices” in the confederacy represented by the ten northern tribes of Israel and Syria, typifying the unlawful relationship of church and state at the Sunday law. Ahaz rejoices, for shame and joy are the two opposite emotions that are employed by inspiration to address those who are represented in the debate of the latter rain. When Jeremiah ate the little book it was the joy and rejoicing of his heart, and Joel informs us God’s people will never be ashamed. Ahaz, as a Laodicean is blind, so he is rejoicing in the false water message and rejecting Isaiah’s true water message. He should be ashamed for trusting in the counterfeit latter rain message represented by the flood of the king of the north, but he has rejected the message of Shiloah.

Résínì àti ọmọ Rẹ́málíà, ẹni tí í ṣe Pékà, ọba ìjọba àríwá, dúró gẹ́gẹ́ bí àfàwọ̀ṣe èké ti Aísáyà àti ọmọ rẹ̀. Ọba aláìmọ́gbọ́n àti búburú Áhásì “ń yọ̀” nínú àjọṣepọ̀ tí àwọn ẹ̀yà mẹ́wàá àríwá Ísírẹ́lì àti Síríà ṣojú fún, èyí tí ó jẹ́ àpẹẹrẹ ìbáṣepọ̀ àìlòfin láàárín ìjọ àti ìjọba ní àkókò òfin Àìkú. Áhásì ń yọ̀, nítorí ìtìjú àti ayọ̀ ni àwọn ìmọ̀lára méjì tó tako ara wọn tí ìmísí lò láti bá àwọn tí a ṣojú fún nínú àríyànjiyàn òjò àìpẹ́ sọ̀rọ̀. Nígbà tí Jérémáyà jẹ ìwé kékeré náà, ó jẹ́ ayọ̀ àti ìdùnnú ọkàn rẹ̀, Jóẹ́lì sì jẹ́ kí a mọ̀ pé àwọn ènìyàn Ọlọ́run kì yóò tijú láéláé. Áhásì, gẹ́gẹ́ bí ará Laodíkíà, jẹ́ afọ́jú; nítorí náà ó ń yọ̀ nínú ìránṣẹ́ omi èké, ó sì ń kọ ìránṣẹ́ omi òtítọ́ ti Aísáyà sílẹ̀. Ó yẹ kí ó tijú nítorí pé ó gbẹ́kẹ̀ lé ìránṣẹ́ òjò àìpẹ́ èké tí ìkún omi ọba àríwá ṣojú fún, ṣùgbọ́n ó ti kọ ìránṣẹ́ Ṣílóà sílẹ̀.

The message of Shiloah in Isaiah eight is the message of the latter rain. The pool of Shiloah is identified in the New Testament as the pool of Siloam. In Hebrew or Greek it means “sent.” It was expedient for Christ to leave that He might “send” the Holy Spirit. Isaiah and Ahaz are at the pool of Shiloah, and the test is based upon whether to have faith in the pool Shiloah as represented by Isaiah and his son, or faith in Rezin and Remaliah’s son? Ahaz is choosing between two waters, the waters of Shiloah or the waters of the King of Assyria. Ahaz rejoiced in the alliance and message represented by Rezin and Remaliah’s son and he therefore received the flood of desolation, instead of the water that runs softly at his judgment. His judgment represents the Sunday law when the king of the north overflows the entire world like a flood. It does so from the Sunday law onward, when the flood of the Midnight Cry is also sweeping the world.

Ifiranṣẹ́ Shiloa ní Isaia orí kẹjọ ni ifiranṣẹ́ òjò ìkẹyìn. Adágún Shiloa ni a dá mọ̀ ní Majẹmu Titun gẹ́gẹ́ bí adágún Siloamu. Ní èdè Hébérù tàbí Gíríìkì, ó túmọ̀ sí “ẹni tí a rán.” Ó yẹ fún Kristi láti lọ kí Ó lè “rán” Ẹ̀mí Mímọ́. Isaia àti Ahasi wà lẹ́gbẹ̀ẹ́ adágún Shiloa, ìdánwò náà sì dá lórí bóyá kí a ní ìgbàgbọ́ nínú adágún Shiloa gẹ́gẹ́ bí Isaia àti ọmọ rẹ̀ ṣe ṣojú fún un, tàbí ìgbàgbọ́ nínú Resini àti ọmọ Remalia? Ahasi ń yan láàárín omi méjì, omi Shiloa tàbí omi ọba Asiria. Ahasi yọ̀ nínú àdéhùn àti ifiranṣẹ́ tí Resini àti ọmọ Remalia ṣe aṣojú fún, nítorí náà ó gba ìkún-omi ìdahoro, dípò omi tí ń ṣàn ní pẹ̀lẹ́pẹ̀lẹ́ ní ìdájọ́ rẹ̀. Ìdájọ́ rẹ̀ ń ṣojú fún òfin Ọjọ́ Àìkú nígbà tí ọba àríwá ń kún ká gbogbo ayé bí ìkún-omi. Ó ń ṣe bẹ́ẹ̀ láti ìgbà òfin Ọjọ́ Àìkú lọ, nígbà tí ìkún-omi Ẹkún Àárín Òru náà sì tún ń gbá ayé lọ.

Ahaz rejoices in the alliance of the ten northern tribes and Syria, and thus rejoices in the message that combines church and state, as represented by every unlawful alliance found within God’s Word. Isaiah represents a Philadelphian and Ahaz a Laodicean. Christ connects Isaiah’s testimony with His own when He cures the blind man, a Laodicean at the pool of Siloam.

Áhásì ń yọ̀ nínú àjọṣe àwọn ẹ̀yà mẹ́wàá ti àríwá àti Síríà, bẹ́ẹ̀ ni ó sì ń yọ̀ nínú ìròyìn náà tí ó darapọ̀ ìjọ àti ìpínlẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú gbogbo àjọṣe àìlófìn tí a rí nínú Ọ̀rọ̀ Ọlọ́run. Aísáyà ṣojú fún ará Filadẹ́fíà kan, Áhásì sì ṣojú fún ará Laodíkíà kan. Kristi so ẹ̀rí Aísáyà pọ̀ mọ́ ti ara Rẹ̀ nígbà tí Ó wo afọ́jú ọkùnrin náà sàn, ẹni kan ti Laodíkíà, ní adágún Sílóámù.

And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Bí Jesu sì ń kọjá lọ, ó rí ọkùnrin kan tí ó ti fọ́jú láti ìgbà ìbí rẹ̀. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì béèrè lọ́wọ́ rẹ̀, wọ́n ní, Olùkọ́, ta ni ó ṣẹ̀ṣẹ̀, ọkùnrin yìí, tàbí àwọn òbí rẹ̀, tí a fi bí i ní afọ́jú?

Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, And said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing.

Jésù dáhùn pé, Kì í ṣe pé ọkùnrin yìí ṣẹ̀ṣẹ̀, bẹ́ẹ̀ ni kì í ṣe àwọn òbí rẹ̀: ṣùgbọ́n kí a lè fi àwọn iṣẹ́ Ọlọ́run hàn nínú rẹ̀. Èmi gbọ́dọ̀ máa ṣe iṣẹ́ Ẹni tí ó rán mi, nígbà tí ó ṣì jẹ́ ọ̀sán: òru ń bọ̀, nígbà tí kò sí ẹni tí ó lè ṣiṣẹ́. Níwọ̀n ìgbà tí mo bá wà ní ayé, Èmi ni ìmọ́lẹ̀ ayé. Nígbà tí ó sì ti sọ báyìí, ó tutọ́ sí ilẹ̀, ó fi ìtọ́ náà dá amọ̀, ó sì fi amọ̀ náà kàn ojú ọkùnrin afọ́jú náà, Ó sì wí fún un pé, Lọ, wẹ ara rẹ ní adágún Siloamu, (èyí tí ìtumọ̀ rẹ̀ jẹ́, A Rán.) Nítorí náà ó lọ, ó sì wẹ̀, ó sì padà bọ̀ wá ní ríran.

The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened?

Nítorí náà àwọn aládùúgbò, àti àwọn tí wọ́n ti rí i tẹ́lẹ̀ pé afọ́jú ni í ṣe, wí pé, Ṣé èyí kì í ṣe ẹni náà tí ó máa ń jókòó tí ó sì ń ṣagbe bí? Àwọn kan wí pé, Òun ni: àwọn mìíràn wí pé, Ó jọ ẹni náà: ṣùgbọ́n òun wí pé, Èmi ni. Nítorí náà wọ́n wí fún un pé, Báwo ni a ṣe la ojú rẹ?

He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. John 9:1–11.

Ó dáhùn, ó sì wí pé, Ọkùnrin kan tí a ń pè ní Jésù dá amọ̀, ó sì fi í kun ojú mi, ó sì wí fún mi pé, Lọ sí adágún Siloamu, kí o sì wẹ̀: mo sì lọ, mo sì wẹ̀, mo sì ríran gbà. Johanu 9:1–11.

The blind man along with the foolish and wicked king Ahaz are tested as to whether to place their confidence in the pool of Siloam or the flood of Assyria. The blind man knows he is blind, but Ahaz is rich, increased with goods and in need of nothing. Ahaz is the foolish virgin at the pool of the latter rain, and the blind man a wise virgin. The waters that are Sent from, or the waters that are sent from Assyria are the test.

A dán aláìrí pẹ̀lú ọba aṣiwèrè àti ẹni búburú, Áhásì, ni a ń dán wò bóyá wọn yóò fi ìgbẹ́kẹ̀lé wọn sí adágún Sílóámù tàbí sí ìkún-omi Ásíríà. A dán aláìrí náà mọ̀ pé òun jẹ́ afọ́jú, ṣùgbọ́n Áhásì jẹ́ ọlọ́rọ̀, ó ti pọ̀ sí i ní ohun ìní, kò sì nílò nǹkan kan. Áhásì ni wúńdíá aṣiwèrè lẹ́bàá adágún òjò àrọ̀, aláìrí náà sì jẹ́ wúńdíá ọlọ́gbọ́n. Omi tí a rán láti ibẹ̀ wá, tàbí omi tí a rán láti Ásíríà wá, ni ìdánwò náà.

A pool is where water is gathered together, and prophetically a pool is where the various streams, rivers, creeks, seas, oceans, lakes, rain and dew of all the “waters” which represent the voice of Christ are gathered together. The pool of the latter rain is formed by the water which flows from the upper pool. The pool represents the message of the latter rain in the context of a test. Ahaz rejected the waters that flow softly, but the blind man was obedient to the message connected with the pool. Jesus took some of His Divinity, represented as “spit” and combined it with clay, representing the combination of Divinity with humanity that is accomplished by Christ in the Most Holy Place.

Adágún ni ibi tí a ti ń kó omi jọ, àti ní ìtumọ̀ àsọtẹ́lẹ̀, adágún ni ibi tí a ti ń kó oríṣiríṣi odò kéékèèké, odò ńlá, àfonífojì omi, òkun, òkun gbígbòòrò, adágún, òjò àti ìrì láti inú gbogbo “àwọn omi” tí wọ́n ń ṣojú ohùn Kristi jọ. Adágún òjò ìkẹyìn ni a fi omi tí ń ṣàn láti inú adágún òkè dá sílẹ̀. Adágún náà ń ṣojú ìránṣẹ́ òjò ìkẹyìn nínú ọ̀rọ̀ àdánwò kan. Ahasa kọ àwọn omi tí ń ṣàn ní ìròra, ṣùgbọ́n afọ́jú náà gbọ́ràn sí ìránṣẹ́ tí ó ní ìbáṣepọ̀ pẹ̀lú adágún náà. Jésù mú díẹ̀ nínú Ìwà-Ọlọ́run Rẹ̀, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìtọ́,” ó sì darapọ̀ mọ́ amọ̀, tí ń ṣojú ìdapọ̀ Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, èyí tí Kristi ń ṣe ní Ibi Mímọ́ Jùlọ.

Christ spat on the ground and mixed His spit to form clay. He used the message of the combination of Divinity and humanity to anoint the eyes of the blind man. The message represented by the combination of Divinity and humanity is the message of 1888, and it is designed to transform a person from the condition of Laodicea unto the condition of Philadelphia. But the message requires human participation. They must go to the pool, then wash.

Kristi tutọ́ sí ilẹ̀, ó sì fi itọ́ Rẹ̀ pọ̀ mọ́ erùpẹ̀ láti ṣe amọ̀. Ó lo ọ̀rọ̀ ìhìn tí ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn ń ṣàpẹẹrẹ láti fi yàn ojú ọkùnrin afọ́jú náà. Ọ̀rọ̀ ìhìn tí ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn ń ṣàpẹẹrẹ ni ìhìn 1888, a sì pèsè rẹ̀ láti yí ènìyàn padà kúrò ní ipò Laodicea sí ipò Philadelphia. Ṣùgbọ́n ìhìn náà ń béèrè ìkópa ènìyàn. Wọ́n gbọ́dọ̀ lọ sí adágún náà, lẹ́yìn náà kí wọ́n wẹ ara wọn.

All have sinned and come short of the glory of God, but Jesus said the blind man and his parents had not sinned. Jesus is removing the question of blame from the blind man’s condition, and identifies him as a man that was raised up to glorify the Lord, and the prophetic man in Bible prophecy that is raised up for the purpose that “the works of God should be made manifest” are the ensign, which is made up of men and women who have transitioned from Laodicea to Philadelphia. The ensign is where the works of God are manifested, for His work was to combine Divinity with humanity (as represented by the ointment of clay), and the trophies of that work are those who not only heard the Laodicean message, but those who followed the prescription in the message. The prescription for the blind man was to go and wash. Once he could see he did not need to try and glorify God, the circumstances surrounding him made that happen.

Gbogbo ènìyàn ti ṣẹ̀, wọ́n sì ti kùnà sí ògo Ọlọ́run, ṣùgbọ́n Jésù sọ pé ọkùnrin afọ́jú náà àti àwọn òbí rẹ̀ kò ṣẹ̀. Jésù ń yọ ìbéèrè ẹ̀bi kúrò nínú ipò ọkùnrin afọ́jú náà, ó sì fi í hàn gẹ́gẹ́ bí ọkùnrin kan tí a gbé dìde láti fi ọlá fún Olúwa; àti ọkùnrin àsọtẹ́lẹ̀ nínú àsọtẹ́lẹ̀ Bíbélì tí a gbé dìde fún ète pé “kí a lè fi àwọn iṣẹ́ Ọlọ́run hàn ní gbangba” ni àsíá, èyí tí ó jẹ́ àkójọpọ̀ àwọn ọkùnrin àti àwọn obìnrin tí wọ́n ti yípadà láti Laodicea sí Philadelphia. Àsíá ni ibi tí a ti ń fi àwọn iṣẹ́ Ọlọ́run hàn ní gbangba, nítorí iṣẹ́ Rẹ̀ ni láti darapọ̀ Ìwà-Ọlọ́run pọ̀ mọ́ ènìyàn (gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú òróró amọ̀), àti àwọn ẹ̀bùn ìṣẹ́gun iṣẹ́ náà ni àwọn tí kì í ṣe pé wọ́n gbọ́ ìránṣẹ́ Laodicea nìkan, ṣùgbọ́n àwọn tí wọ́n tẹ̀lé ìlànà ìtọ́nisọ́nà inú ìránṣẹ́ náà. Ìlànà ìtọ́nisọ́nà fún ọkùnrin afọ́jú náà ni pé kí ó lọ kí ó sì wẹ̀. Nígbà tí ó ti lè ríran, kò nílò láti gbìyànjú láti fi ọlá fún Ọlọ́run, àwọn ipò tí ó yí i ká ló mú kí èyí ṣẹlẹ̀.

It began with Christ’s approach, followed by Christ’s work. The last work of Christ in the Heavenly sanctuary in relation to man is to transform a human being from a valley of dead dry bones, or from being dead in the streets or from being blind as a bat. His last work is to recreate His people into His image, and that is the very work He did when He created Adam out of the dust of the ground, then breathed into him the breath of life. The last work is the first work, for He first made the clay and then anointed that clay with the life of His Spirit. With Adam the Spirit was His breath, with the blind man it was the water. With Ezekiel’s valley of dead bones it was a gathering message which created the body. Then a message of the four winds was breathed upon the body, and then it stood up as an mighty army.

Ó bẹ̀rẹ̀ pẹ̀lú ìtòsí Kristi, lẹ́yìn èyí sì ni iṣẹ́ Kristi tẹ̀lé. Ìṣẹ́ ìkẹyìn Kristi nínú ibi mímọ́ ti ọ̀run ní ìbáṣepọ̀ pẹ̀lú ènìyàn ni láti yí ènìyàn padà láti inú àfonífojì egungun gbígbẹ tí ó ti kú, tàbí láti ipo jíjẹ́ òkú ní àwọn òpópónà, tàbí láti jíjẹ́ afọ́jú bí àdán. Ìṣẹ́ ìkẹyìn Rẹ̀ ni láti tún àwọn ènìyàn Rẹ̀ dá sí àwòrán ara Rẹ̀, èyí náà gan-an sì ni iṣẹ́ tí Ó ṣe nígbà tí Ó dá Ádámù láti inú erùpẹ̀ ilẹ̀, lẹ́yìn náà Ó sì mí ẹ̀mí ìyè sínú rẹ̀. Ìṣẹ́ ìkẹyìn ni ìṣẹ́ àkọ́kọ́, nítorí pé ní ìbẹ̀rẹ̀ Ó kọ́ amọ̀ náà, lẹ́yìn náà Ó fi ìyè Ẹ̀mí Rẹ̀ yàn án. Pẹ̀lú Ádámù, Ẹ̀mí náà ni ẹ̀mí Rẹ̀; pẹ̀lú afọ́jú ọkùnrin náà, omi ni. Pẹ̀lú àfonífojì egungun tí ó ti kú ti Ẹsẹ́kíẹ́lì, ó jẹ́ ìhìnrere ìkójọpọ̀ kan tí ó dá ara náà. Lẹ́yìn náà, a mí ìhìnrere kan ti ẹ̀fúùfù mẹ́rin sórí ara náà, ó sì dìde dúró gẹ́gẹ́ bí ogun alágbára.

While the blind man was yet blind, Jesus saw Him and then approached him. He approaches the blind man within the context of a question that was raised by His disciples, thus allowing Him to establish the proper prophetic setting for the illustration. The “works of God” are a prophetic symbol upon many various lines of witnesses in the Bible. Every manifestation of the “works of God” in the Scriptures is fulfilled in the time of the latter rain. Jesus is placing the context of the story in terms of the final message, as represented by Elijah in the last verses of Malachi.

Nígbà tí afọ́jú náà ṣì jẹ́ afọ́jú, Jésù rí i, lẹ́yìn náà sì súnmọ́ ọn. Ó súnmọ́ afọ́jú náà nínú àyíká ìbéèrè kan tí àwọn ọmọ-ẹ̀yìn Rẹ̀ gbé dìde, nípa bẹ́ẹ̀ ó fún ara Rẹ̀ ní ààyè láti fi ìpìlẹ̀ àsọtẹ́lẹ̀ tó tọ́ kalẹ̀ fún àpèjúwe náà. “Àwọn iṣẹ́ Ọlọ́run” jẹ́ àmì àsọtẹ́lẹ̀ lórí ọ̀pọ̀lọpọ̀ ìlà ẹlẹ́rìí oríṣiríṣi nínú Bíbélì. Gbogbo ìfihàn “àwọn iṣẹ́ Ọlọ́run” nínú Ìwé Mímọ́ ni a ń mú ṣẹ ní àkókò òjò ìkẹyìn. Jésù ń gbé àyíká ìtàn náà kalẹ̀ ní ọ̀nà ìránṣẹ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Elijah nínú àwọn ẹsẹ̀ ìkẹyìn Malaki.

The parents and the blind child are not condemned as sinners, for this is the time of God’s marvelous works, and in that time the hearts of the parents and the hearts of the children will get turned to see the issue at hand. The issue being—whether the blind Laodicean man has been changed into a anointed Philadelphian man. That is the issue that confronts the parents and the child in the time of the latter rain, for that is also the time of judgment. And the time of judgment is carried out during the third and fourth generations according to Abraham’s covenant prophecy. The blind man is the last and fourth generation, and his parents are the third. In that period the Elijah message places families into circumstances where they are forced to accept or reject the message of the pool of Siloam. The foolish and wicked king Ahaz rejected the message of that pool, but the blind man accepted. The Elijah message of Malachi is set in the context of a curse before the great and terrible day of the Lord.

A kò dá àwọn òbí náà àti ọmọ afọ́jú náà lẹ́bi gẹ́gẹ́ bí ẹlẹ́ṣẹ̀, nítorí èyí ni àkókò àwọn iṣẹ́ àgbàyanu Ọlọ́run, àti ní àkókò náà ọkàn àwọn òbí àti ọkàn àwọn ọmọ yóò yí padà láti rí ọ̀ràn tí ó wà níwájú wọn. Ọ̀ràn náà ni pé—bóyá a ti yí ọkùnrin Laodicea afọ́jú náà padà sí ọkùnrin Philadelphia tí a ti fi òróró yàn. Èyí ni ọ̀ràn tí ń dojú kọ àwọn òbí àti ọmọ náà ní àkókò òjò ìkẹyìn, nítorí èyí náà ni àkókò ìdájọ́ pẹ̀lú. Àti pé a ń ṣe àkókò ìdájọ́ náà láàárín ìran kẹta àti ìran kẹrin gẹ́gẹ́ bí àsọtẹ́lẹ̀ májẹ̀mú Ábúráhámù. Ọkùnrin afọ́jú náà ni ìran ìkẹyìn àti ìran kẹrin, àwọn òbí rẹ̀ sì ni ìran kẹta. Ní àsìkò yẹn, ìránṣẹ́ Élíjà fi àwọn ìdílé sínú àwọn ipò níbi tí a ti fi ipá mú wọn láti gba tàbí kọ ìránṣẹ́ adágún Siloamu. Ọba Ahasi, ẹni aṣiwèrè àti ènìyàn búburú, kọ ìránṣẹ́ adágún náà, ṣùgbọ́n ọkùnrin afọ́jú náà gbà á. Ìránṣẹ́ Élíjà ti Malaki ni a gbé kalẹ̀ nínú àyíká ègún kan ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa.

When Jesus organized the setting we are considering, He included in His summary of the purpose of the miracle was that He must work then, for a time will come when no man can work. The work He referred to takes place in the daylight, and the end of work is represented as night. His reference is to the close of probation.

Nígbà tí Jésù ṣètò ipò tí à ń ronú lé yìí, ó fi sínú àkótán ète iṣẹ́ ìyanu náà pé ó gbọdọ̀ ṣiṣẹ́ nígbà náà, nítorí àkókò kan yóò dé nígbà tí kò sí ẹni kankan tí yóò lè ṣiṣẹ́. Iṣẹ́ tí Ó tọ́ka sí ń ṣẹlẹ̀ ní ìmọ́lẹ̀ ọ̀sán, a sì ṣe àfihàn òpin iṣẹ́ gẹ́gẹ́ bí òru. Ìtọ́kasí Rẹ̀ ni sí ìparí àkókò ìdánwò.

When He finishes His work of judgment, he takes off His priestly garments and puts on His garments of vengeance. When He finishes that work of separating the lost from the saved, the work of salvation ends. Probation is closed and it is now nighttime when no man can work. Christ’s message was not only the Laodicean message to a blind man, but it was the Elijah message set within the context of the nearness of the close of probation, which is Christ’s sanctified motivation to work for the saving of souls.

Nígbà tí Ó bá parí iṣẹ́ ìdájọ́ Rẹ̀, Ó bọ́ aṣọ àlùfáà Rẹ̀ kúrò, Ó sì wọ aṣọ ìgbẹ̀san Rẹ̀. Nígbà tí Ó bá parí iṣẹ́ yẹn ti pípa àwọn tí ó sọnù yà kúrò lọ́dọ̀ àwọn tí a gbàlà, iṣẹ́ ìgbàlà náà dópin. Àkókò àánú ti pa, òru sì ti dé báyìí nígbà tí kò sí ẹni tí ó lè ṣiṣẹ́. Ìfẹ̀hónúhàn Kristi kì í ṣe ìfẹ̀hónúhàn Laodicea nìkan sí ọkùnrin afọ́jú kan, ṣùgbọ́n ó jẹ́ ìfẹ̀hónúhàn Elijah tí a gbé kalẹ̀ nínú àyíká ìsúnmọ́ ìpipade àkókò àánú, èyí tí ó jẹ́ ìmísí mímọ́ Kristi láti ṣiṣẹ́ fún ìgbàlà àwọn ọkàn.

First Christ approached the blind man, then prepared and applied the ointment, then gave instructions for a work that the blind man must do for himself, and just as importantly is that as he takes up the work his sight is restored. Once he has sight he has transformed from a blind Laodicean into a Philadelphian. The transformation period of those two churches was fulfilled in the beginning from 1856 unto 1863.

Kíni Kristi kọ́kọ́ sún mọ́ ọkùnrin afọ́jú náà, lẹ́yìn náà ó pèsè ó sì fi oró náà lélẹ̀, lẹ́yìn náà ó fún un ní ìtọ́nisọ́nà fún iṣẹ́ kan tí ọkùnrin afọ́jú náà gbọ́dọ̀ ṣe fúnra rẹ̀, àti pé ohun tí ó ṣe pàtàkì bákan náà ni pé bí ó ṣe bẹ̀rẹ̀ sí í ṣe iṣẹ́ náà ni ìríran rẹ̀ tún padà bọ̀ sípò. Nígbà tí ó bá ti ní ìríran, a ti yí i padà láti jẹ́ Laodikean afọ́jú sí Filadelfiani kan. Àkókò ìyípadà ti àwọn ìjọ méjèèjì náà ni a mú ṣẹ ní ìbẹ̀rẹ̀ láti ọdún 1856 títí dé 1863.

That period represents the separation of the wheat and tares, and the final sealing of the one hundred and forty-four thousand who are thereafter lifted up as an ensign. The blind man immediately became the public focus—once he changed from a Laodicean unto a Philadelphian. The blind man is the one hundred and forty-four thousand and the wicked and foolish king Ahaz are the former covenant people who are spewed out of the mouth of the Lord. At the same point in history, Jesus is either using his spit to anoint His new covenant people, or He is spitting the old covenant people out of His mouth.

Àkókò náà ń ṣàfihàn ìyàtọ̀ àárín àlìkámà àti èpò búburú, àti fífi èdìdì ìkẹyìn kàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan [ọgọ́rùn-ún mẹ́rìnlélógójì] tí a ó sì gbé sókè lẹ́yìn náà gẹ́gẹ́ bí àsíá. Lẹ́sẹ̀kẹsẹ̀, afọ́jú náà di àfiyèsí gbangba—nígbà tí ó yí padà kúrò ní ipò Laodikia sí ti Filadelfia. Afọ́jú náà ni àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan [ọgọ́rùn-ún mẹ́rìnlélógójì], àti ọba Ahasi búburú àti aláìmòye ni àwọn ènìyàn májẹ̀mú àtijọ́ tẹ́lẹ̀ tí a ti tu jáde kúrò ní ẹnu Olúwa. Ní àkókò kan náà nínú ìtàn, Jésù lè jẹ́ pé ó ń lo itọ́ Rẹ̀ láti fi ta àwọn ènìyàn májẹ̀mú tuntun Rẹ̀ ní òróró, tàbí pé Ó ń tú àwọn ènìyàn májẹ̀mú àtijọ́ jáde kúrò ní ẹnu Rẹ̀.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

“The Coming Crisis

“Ìṣòro Tí Ń Bọ̀”

“With unerring accuracy the Infinite One keeps an account with all nations. While his mercy is offered with calls to repentance, this account will remain open; but when a certain limit which God has fixed is reached, the ministry of his wrath begins. The account is then closed; divine patience ceases; there is no more pleading for mercy in their behalf.

“Pẹ̀lú ìpéye tí kì í ṣe aṣìṣe, Ẹni Aláìlópin ń pa ìṣirò mọ́ pẹ̀lú gbogbo orílẹ̀-èdè. Nígbà tí a ṣì ń fi àánú rẹ̀ hàn pẹ̀lú àwọn ìpè sí ìrònúpìwàdà, ìṣirò yìí yóò ṣì ṣí sílẹ̀; ṣùgbọ́n nígbà tí a bá dé ààlà kan tí Ọlọ́run ti pàtó sí, iṣẹ́ ìránṣẹ́ ìbínú rẹ̀ yóò bẹ̀rẹ̀. Nígbà náà ni a ó pa ìṣirò náà, sùúrù Ọlọ́run yóò dópin; kò sì ní sí ẹ̀bẹ̀ àánú mọ́ ní ipò wọn.”

“The prophet, looking down the ages, had our time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of Heaven’s blessings have been given them; but increased pride, covetousness, idolatry, contempt of God, and base ingratitude, are written against them. They are fast closing up their account with God.

“Wòlíì náà, bí ó ti ń wo lọ sí ìran ọ̀pọ̀ ọdún tí ń bọ̀, ni a fi àkókò wa hàn níwájú ìran rẹ̀. Àwọn orílẹ̀-èdè ìgbà yìí ni wọ́n ti jẹ́ olùgbà àánú tí kò tíì ní àfiwéra rí. A ti fi èyí tí ó yàn jùlọ nínú àwọn ìbùkún Ọ̀run fún wọn. Ṣùgbọ́n ìgbéraga tí ó pọ̀ sí i, ìwọra, ìbọ̀rìṣà, ẹ̀gàn sí Ọlọ́run, àti àìmọ̀ọ́pẹ̀ abẹ́lẹ̀, ni a kọ sí wọn lọ́rùn. Wọ́n ń tètè pa ìṣírò wọn mọ́ pẹ̀lú Ọlọ́run.”

“The days are fast approaching when there will be great perplexity and confusion in the religious world. There will be gods many and lords many; every wind of doctrine will be blowing; and Satan, clothed in angel robes, would deceive, if it were possible, the very elect.

“Àwọn ọjọ́ náà ń sún mọ́lé kánkán nígbà tí ìdààmú àti ìrúkèrúdò ńlá yóò wà nínú ayé ẹ̀sìn. Ọ̀pọ̀lọpọ̀ ọlọ́run ni yóò wà, àti ọ̀pọ̀lọpọ̀ olúwa; gbogbo ẹ̀fúùfù ẹ̀kọ́ ni yóò máa fẹ́; Satani, nígbà tí ó wọ aṣọ àwọn angẹli, ì bá tan àní àwọn àyànfẹ́ jẹ, bí ó bá ṣeé ṣe.

“The universal scorn thrown upon true piety and holiness, leads those who have not a living connection with God to lose their reverence for his law. And as the disrespect for the divine law becomes more manifest, the line of demarcation between its observers and the world and a world-loving church will become more distinct. Love of God’s precepts increases with one class, according as contempt for them increases with the other.

“Ẹ̀gàn àgbáyé tí a da sórí ìwà-bí-Ọlọ́run tòótọ́ àti ìwà mímọ́, ń mú kí àwọn tí kò ní ìṣọ̀kan alààyè pẹ̀lú Ọlọ́run pàdánù ìbọ̀wọ̀ wọn fún òfin rẹ̀. Bí àìní ọ̀wọ̀ fún òfin àtọ̀runwá náà sì ṣe ń túbọ̀ hàn gbangba, bẹ́ẹ̀ ni ìlà ìyàtọ̀ láàárín àwọn olùṣọ́ rẹ̀ àti ayé, àti ìjọ tí ó fẹ́ràn ayé, yóò túbọ̀ ṣe kedere sí i. Ìfẹ́ sí àwọn àṣẹ Ọlọ́run ń pọ̀ sí i nínú ẹ̀ka kan, gẹ́gẹ́ bí ìtẹ́gàn fún wọn ṣe ń pọ̀ sí i nínú ẹ̀ka kejì.

“The great I AM is vindicating his law. He is speaking to those who make it void in storms, in floods, in tempests, in earthquakes, in perils by land and by sea. Now is the time for his people to show themselves true to principle.

“ÈMI ŃLÁ náà ń fi òfin Rẹ̀ hàn pé ó tọ́. Ó ń bá àwọn tí ń sọ ọ́ di asán sọ̀rọ̀ nínú ìjì, nínú ìkún omi, nínú afẹ́fẹ́ líle, nínú ìmìtìtì ilẹ̀, nínú ewu lórí ilẹ̀ àti lórí òkun. Ní báyìí ni àkókò fún àwọn ènìyàn Rẹ̀ láti fi ara wọn hàn pé wọ́n jẹ́ olóòtítọ́ sí ìlànà.”

“We are standing on the threshold of great and solemn events. The Lord is at the door. Upon the Mount of Olives the Saviour rehearsed the scenes that were to precede this great event: ‘Ye shall hear of wars and rumors of wars,’ he said. ‘Nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfilment at the destruction of Jerusalem, they have a more direct application in the last days.

“A dúró lórí ẹnu-ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti ọlọ́lá tí ń bọ̀. Olúwa ti sún mọ́lẹ̀kùn. Lórí Òkè Òlífì, Olùgbàlà tún àwọn ìṣẹ̀lẹ̀ tí yóò ṣáájú ìṣẹ̀lẹ̀ ńlá yìí sọ: ‘Ẹ̀yin yóò máa gbọ́ nípa àwọn ogun àti ìròyìn ogun,’ ni ó wí. ‘Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba; ebi yóò sì wà, àti àjàkálẹ̀ àrùn, àti ìṣẹ̀lẹ̀ ilẹ̀-rírì ní onírúurú ibi. Gbogbo nǹkan wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Bí ó tilẹ̀ jẹ́ pé àwọn àsọtẹ́lẹ̀ wọ̀nyí rí ìmúṣẹ díẹ̀ nígbà ìparun Jerusalẹmu, wọ́n ní ìlò tí ó tọ́kàntọ́kàn jù lọ sí àwọn ọjọ́ ìkẹyìn.”

“John and the other prophets also were witnesses of the terrible scenes that will take place as signs of Christ’s coming. They saw armies mustering for battle, and men’s hearts failing them for fear. They saw the earth moved out of its place, the mountains carried into the midst of the sea, the waves thereof roaring and troubled, and the mountains shaking with the swelling thereof. They saw the vials of God’s wrath opened, and pestilence, famine, and death come upon the inhabitants of the earth.

“Johanu àti àwọn wòlíì mìíràn pẹ̀lú jẹ́ ẹlẹ́rìí sí àwọn ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ tí yóò ṣẹlẹ̀ gẹ́gẹ́ bí àmì ìbọ̀wá Kristi. Wọ́n rí àwọn ọmọ-ogun tí ń kójọ jọ fún ogun, àti ọkàn àwọn ènìyàn tí ń rẹ̀ wọ́n nítorí ẹ̀rù. Wọ́n rí ayé tí a mú kúrò ní ipò rẹ̀, àwọn òkè ńlá tí a gbé sínú àárín òkun, ìgbì omi rẹ̀ tí ń hó tí ó sì ń ru, àti àwọn òkè ńlá tí ń mì nítorí ìgbéraga rẹ̀. Wọ́n rí àwọn àwo ìbínú Ọlọ́run tí a ṣí, àti àjàkálẹ̀-àrùn, ìyàn, àti ikú tí ń bọ̀ wá sórí àwọn olùgbé ayé.”

“Already the restraining Spirit of God is being withdrawn from the world. And hurricanes, tempests, disasters by sea and land, follow each other in quick succession. Science seeks to explain all these. The signs thickening around us, telling of the near approach of the Son of God, are attributed to any other than the true cause. Men cannot discern the sentinel angels restraining the four winds that they may not blow until the servants of God are sealed; but when God shall bid his angels loose the winds, there will be such a scene of his avenging wrath as no pen can picture.

“Nísinsìnyí Ẹ̀mí ìdènà Ọlọ́run ti ń yọ kúrò láyé. Àti pé àwọn ìjì líle, ìjì àrá, àjálù ní òkun àti ní ilẹ̀, ń tẹ̀lé ara wọn ní kíákíá. Ìmọ̀ sáyẹ́ǹsì ń wá ọ̀nà láti ṣàlàyé gbogbo nǹkan wọ̀nyí. Àwọn ààmì tí ń pò si yíká wa, tí ń sọ nípa ìsúnmọ́ dídé Ọmọ Ọlọ́run, ni a ń fi sí ìdí mìíràn yàtọ̀ sí ìdí òtítọ́. Àwọn ènìyàn kò lè mọ àwọn áńgẹ́lì olùṣọ́ tí ń dí àwọn ẹ̀fúùfù mẹ́rin mú kí wọ́n má bàa fẹ́ títí a ó fi dì àwọn ìránṣẹ́ Ọlọ́run ní èdìdì; ṣùgbọ́n nígbà tí Ọlọ́run bá pàṣẹ fún àwọn áńgẹ́lì rẹ̀ láti tú àwọn ẹ̀fúùfù náà sílẹ̀, ìṣẹ̀lẹ̀ irú ìbínú ẹ̀san rẹ̀ bẹ́ẹ̀ yóò wáyé gẹ́gẹ́ bí kò sí àkọsílẹ̀ kankan tí ó lè ṣàpèjúwe rẹ̀.”

“A crisis is just upon us; but God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, Ezekiel, and John, we see how closely heaven is connected with the events transpiring upon the earth. We see the care of God for those who are loyal to him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of his church, in his own keeping.

“Ìpèníjà kan ti fẹ́ràn dé bá wa; ṣùgbọ́n kò yẹ kí àwọn ìránṣẹ́ Ọlọ́run gbẹ́kẹ̀ lé ara wọn nínú ipò pàjáwìrì ńlá yìí. Nínú àwọn ìran tí a fi fún Isaiah, Ezekieli, àti Johanu, a rí bí ọ̀run ṣe ní ìsopọ̀ pẹ̀lú pẹkipẹki mọ́ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lórí ayé. A rí ìtọ́jú Ọlọ́run fún àwọn tí ó jẹ́ olóòótọ́ sí i. Ayé kò sí láìní olùṣàkóso. Ètò àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ wà lọ́wọ́ Olúwa. Ọba-ńlá ọ̀run mú ìpín ayànmọ́ àwọn orílẹ̀-èdè, pẹ̀lú àwọn ọ̀ràn ìjọ rẹ̀, sínú àbójútó tirẹ̀.”

“God has revealed what is to take place in the last days, that his people may be prepared to stand against the tempests of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter his faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance.

“Ọlọ́run ti fihàn ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, kí àwọn ènìyàn rẹ̀ lè múrasílẹ̀ láti dúró níwájú àwọn ìjì àtakò àti ìbínú. Àwọn tí a ti kìlọ̀ fún nípa àwọn ìṣẹ̀lẹ̀ tí ń bẹ níwájú wọn kò gbọdọ̀ jókòó nínú ìretí àlàáfíà de ìjì tí ń bọ̀, kí wọ́n máa tù ara wọn nínú pé Olúwa yóò dáàbò bo àwọn olóòótọ́ rẹ̀ ní ọjọ́ ìpọ́njú. A gbọdọ̀ dàbí àwọn ènìyàn tí ń dúró de Olúwa wọn, kì í ṣe nínú ìfojúsọ́nà àìṣiṣẹ́, bí kò ṣe nínú iṣẹ́ àtakuntakun, pẹ̀lú ìgbàgbọ́ tí kò yẹ̀. Kì í ṣe àkókò nísinsin yìí láti jẹ́ kí ọkàn wa di mímú lórí àwọn ohun tí kò ṣe pàtàkì púpọ̀.”

“While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the under-current is tending. Its professions are mild, and apparently Christian; but when it shall speak, it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should bring before the people the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures, and be able to give the reason for our faith. Says the prophet, ‘The wicked shall do wickedly, and none of the wicked shall understand; but the wise shall understand.’

“Nígbà tí àwọn ènìyàn bá ń sùn, Sátánì ń ṣiṣẹ́ takuntakun láti tò àwọn nǹkan létò kí àwọn ènìyàn Olúwa má bàa ní àánú tàbí ìdájọ́ òdodo. Ìgbésẹ̀ ọjọ́ Àìkú ti ń la ọ̀nà rẹ̀ lọ nísinsìnyí ní inú òkùnkùn. Àwọn aṣáájú ń fi ọ̀ràn tòótọ́ náà pamọ́, ọ̀pọ̀lọpọ̀ sì nínú àwọn tí wọ́n darapọ̀ mọ́ ìgbòkègbodò náà kò rí fúnra wọn ibi tí ìṣàn abẹ́lẹ̀ náà ń tọ̀ sí. Ìjẹ́wọ́ rẹ̀ rọ̀rùn, ó sì dà bí ẹni pé ti Kristẹni ni; ṣùgbọ́n nígbà tí yóò bá sọ̀rọ̀, yóò fi ẹ̀mí dragoni hàn. Ojúsẹ́ wa ni láti ṣe gbogbo ohun tí ó wà ní agbára wa láti yí ewu tí a ti kìlọ̀ rẹ̀ padà. A gbọ́dọ̀ gbé ìbéèrè gidi tí ó wà ní àríyànjiyàn kalẹ̀ níwájú àwọn ènìyàn, báyìí ni a ó sì fi ìfarapa ìtakò tí ó munadoko jùlọ sí àwọn ìgbésẹ̀ láti di òmìnira ẹ̀rí ọkàn mọ́. A gbọ́dọ̀ yẹ Ìwé Mímọ́ wò, kí a sì lè fi ìdí ìgbàgbọ́ wa hàn. Wòlíì náà wí pé, ‘Àwọn ẹni búburú yóò ṣe búburú, kò sì sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye.’”

“The important future is before us. To meet its trials and temptations, and to perform its duties, will require great faith, energy, and perseverance. But we may triumph gloriously; for not one watching, praying, believing soul will be ensnared by the devices of the enemy. All heaven is interested in our welfare, and waits our demand upon its wisdom and strength. Every opposing influence, whether open or secret, may be successfully resisted, ‘not by might nor by power, but by my Spirit, saith the Lord of hosts.’ God is just as willing now as anciently to work through human efforts, and to accomplish great things through weak instrumentalities. We shall not gain the victory through numbers, but through full surrender of the soul to Jesus.

“Ijọ́ iwájú pàtàkì náà wà níwájú wa. Láti kojú àwọn ìdánwò àti ìfẹ̀sọ́nà rẹ̀, àti láti ṣe àwọn ojúṣe rẹ̀, yóò béèrè ìgbàgbọ́ ńlá, agbára, àti sùúrù àìrẹ̀. Ṣùgbọ́n a lè ṣẹ́gun ní ògo; nítorí pé kò sí ọkàn kankan tí ń ṣọ́nà, tí ń gbàdúrà, tí ó sì ń gbàgbọ́, tí a ó fi dẹkùn nínú ọgbọ́n àrékérekè ọ̀tá. Gbogbo ọ̀run ní ìfẹ́ sí àlàáfíà wa, ó sì ń dúró de bí a ṣe máa béèrè ọgbọ́n àti agbára rẹ̀. Gbogbo ipa ìkọ̀lù, yálà ní gbangba tàbí ní ìkọ̀kọ̀, ni a lè fi ìṣeyọrí kọjú sí, ‘kì í ṣe nípa agbára tàbí nípa ipá, bí kò ṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Ọlọ́run ń fẹ́ tán nísinsìnyí gẹ́gẹ́ bí ó ti fẹ́ rí ní ìgbà àtijọ́ láti ṣiṣẹ́ nípasẹ̀ ìsapá ènìyàn, àti láti ṣe àwọn ohun ńlá nípasẹ̀ àwọn ohun èlò aláìlera. Kì yóò ṣe nípasẹ̀ iye púpọ̀ ni a ó fi gba ìṣẹ́gun, bí kò ṣe nípasẹ̀ ìfarabalẹ̀ pípé ti ọkàn fún Jésù.”

“Now, while mercy still lingers, while Jesus is making intercession for us, let us make thorough work for eternity.” Southern Watchman, December 25, 1906.

“Nísinsìnyí, nígbà tí àánú ṣì ń dúró pẹ, nígbà tí Jésù sì ń bẹ̀bẹ̀ fún wa, ẹ jẹ́ kí a ṣe iṣẹ́ pípéye fún ayérayé.” Southern Watchman, December 25, 1906.