In article twenty-two I wrote, “Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word.”
Nínú àpilẹ̀kọ kejìlélógún, mo kọ pé, “Lẹ́yìn náà nínú orí kọkànlá, ìtàn ìdílé àwọn ènìyàn àyànfẹ́ ni a fi orúkọ mẹ́wàá ṣàfihàn láti ọ̀dọ̀ Ṣẹmu títí dé Abramu. Orí kọkànlá ni ìtàn ilé-ìṣọ́ Bábélì, ṣùgbọ́n ó tún jẹ́ ìtàn ìdílé àwọn ènìyàn àyànfẹ́, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Ábúráhámù. Orí kọkànlá ṣe àfihàn àwọn ènìyàn àyànfẹ́ kan tí wọ́n yóò wọ inú májẹ̀mú mẹ́ta pẹ̀lú Ọlọ́run. Ìgbésẹ̀ kẹta àti ìkẹyìn ni ẹbọ Ísákì nínú orí kejìlélógún. Orí “kọkànlá” ni ìbẹ̀rẹ̀ alfa, orí “kejìlélógún” sì ni òpin omega. Ìgbàgbọ́ tí a nílò láti gbọ́ ohùn Ọlọ́run nínú ìtumọ̀ àwọn orúkọ, kì í yàtọ̀ sí ìgbàgbọ́ tí a nílò láti gbọ́ ohùn Rẹ̀ nínú ìkà àwọn nọ́mbà Ọ̀rọ̀ Rẹ̀.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Orí kọkànlá ṣàfihàn májẹ̀mú Kéènì, àti májẹ̀mú Ábẹ́lì. A ti fi hàn léraléra nípasẹ̀ àwọn ọdún pé àwọn àbùdá àsọtẹ́lẹ̀ ti ilé-ìṣọ́ Bábélì dúró fún májẹ̀mú àròpọ̀. Lẹ́yìn ìkún-omi, ìyípadà ìṣètò àkókò wáyé kúrò nínú ìjọsìn ní ẹnu-ọ̀nà Édẹ́nì ṣáájú ìkún-omi; lẹ́yìn ìkún-omi, ìjọsìn sì ní láti wà lórí pẹpẹ. Pẹpẹ náà ní àwọn ìbéèrè pàtó ti Bibeli. Ó ní láti jẹ́ kí a kọ ọ́ pẹ̀lú òkúta àdánidá, láìsí fífọ tàbí fífin òkúta náà pẹ̀lú irinṣẹ́ ọwọ́ ènìyàn. Ó ní láti jẹ́ òkúta lé orí òkúta, láìsí amọ̀.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Ète ilé ìṣọ́ náà ni láti ṣe orúkọ fún àwọn ẹlẹgbẹ́ Nimrodu, èyí tí ó dúró fún ìwà. Nínú ilé ìṣọ́ náà a rí ènìyàn tí ń gbìyànjú láti gbà ara wọn là, tí wọ́n sì ń gbé ara wọn ga bí àwọn ọlọ́run ọ̀run. Ilé ìṣọ́ náà jẹ́ àmì ìṣàpẹẹrẹ ìjọ kan tí ó rò pé òun lè gbà ara rẹ̀ là, tí ó sì rò pé a yẹ kí a gbé òun ga, gẹ́gẹ́ bí àwọn ọba mẹ́wàá ti ṣe nínú Psalm 83, nígbà tí wọ́n gbé orí póòpù ga nínú àjọṣepọ̀ búburú ti àsọtẹ́lẹ̀ Bíbélì, èyí tí ó ṣẹlẹ̀ ní òfin Ọjọ́ Àìkú.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Orin tàbí Sáàmù ti Ásáfù. Má dákẹ́, Ọlọ́run; má ṣe pa ẹnu rẹ mọ́, má sì ṣe dúró láláìṣiṣẹ́, Ọlọ́run. Nítorí, kíyèsi i, àwọn ọ̀tá rẹ ń da rúdurùdu sílẹ̀; àwọn tí ó sì kórìíra rẹ ti gbé orí sókè. Sáàmù 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Ayé ṣẹ̀ṣẹ̀ ni a ti pa run nípasẹ̀ ìkún omi Noa, àti ìdí tí Ọlọ́run fi tọ́ka sí ìpèníjà àánú tí ó ti dé òpin lórí ayé ṣáájú ìkún omi ni pé èrò inú ènìyàn ti di búburú nígbà gbogbo. Bíbélì sọ̀rọ̀ nípa ìṣọ̀kan ní ọ̀nà oríṣìíríṣìí, ọ̀kan nínú wọn ni láti rí “ojú sí ojú.” Ṣé méjì lè máa rìn pọ̀, bí kò ṣe pé wọ́n ti fara mọ́ra?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Nísinsin yìí, mo bẹ̀ yín, ará, nípa orúkọ Olúwa wa Jésù Kristi, kí gbogbo yín máa sọ ohun kan náà, kí ìpínyà kankan má sì wà láàárín yín; ṣùgbọ́n kí a lè so yín pọ̀ mọ́ra pípé ní inú ọkàn kan náà àti ní ìdájọ́ kan náà. 1 Kọrinti 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Nígbà tí Ọlọ́run dá ìdàrúdàpọ̀ sí èdè ní ìdájọ́ lórí ìjọba Nimrodu, ó fi hàn pé ṣáájú ìdàrúdàpọ̀ náà, gbogbo wọn wà ní ìṣọ̀kan, nítorí náà gbogbo wọn sì jẹ́ ti ìwà kan náà, ìwà náà sì jẹ́ ẹ̀sìn tí ó dá lórí iṣẹ́ ènìyàn—ní ìyàtọ̀ sí àwọn tí a ṣàpẹẹrẹ wọn nípasẹ̀ Ábúráhámù nínú orí kan náà gan-an. Ṣẹmu jẹ́ ọkàn olóòtítọ́ ní àkókò Nimrodu. Àwọn akọ̀wé-ìtàn tọ́ka sí Ṣẹmu gẹ́gẹ́ bí ẹni tí ó pa Nimrodu, ọlọ́tẹ̀ alágbára níwájú Olúwa. Kókó ọ̀rọ̀ náà dúró láìsí èrò àwọn akọ̀wé-ìtàn, nítorí Ṣẹmu jẹ́ ọkùnrin májẹ̀mú, ẹni tí ó tọpasẹ̀ ẹ̀jẹ̀ rẹ̀ dé ọ̀dọ̀ Nóà, ọkùnrin májẹ̀mú, ẹni tí ó tọpasẹ̀ ẹ̀jẹ̀ rẹ̀ padà dé ọ̀dọ̀ Ṣẹti, ọkùnrin májẹ̀mú mìíràn, ẹni tí ó wọ inú ìtàn májẹ̀mú láti rọ́pò arákùnrin rẹ̀ Ábẹ́lì, ẹni tí í ṣe ọkùnrin májẹ̀mú mìíràn tí ó jẹ́ àtọmọdọ́mọ tààrà láti ọ̀dọ̀ Ádámù.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Jẹ́nẹ́sísì orí kọkànlá jẹ́ ìjà ńlá láàárín Kristi àti Satani, nínú àyíká májẹ̀mú ìyè àti májẹ̀mú ikú. Nimrodu dúró fún akọ̀dẹ ńlá níwájú Olúwa, nítorí ó ṣàpẹẹrẹ ìjọ kan tí ó ní ọ̀pọ̀lọpọ̀ olùfọkànsìn. Ábúrámù, nípasẹ̀ Ṣẹmu, dúró fún ìjọ kan tí kò ní ju díẹ̀ lọ nínú àwọn olùfọkànsìn. Ṣẹmu ni ọkùnrin májẹ̀mú nígbà tí Nimrodu ń kọ́ ilé-ìṣọ́ rẹ̀, ṣùgbọ́n àwọn májẹ̀mú méjì nínú orí kọkànlá ni a kò ṣàpẹẹrẹ wọn nípasẹ̀ Ṣẹmu àti Nimrodu, bí kò ṣe nípasẹ̀ Nimrodu àti Ábúráhámù. Pọ́ọ̀lù fi òfin àsọtẹ́lẹ̀ yìí hàn gbangba.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Nítorí Mẹ́kísédékì yìí, ọba Ṣálẹ́mù, àlùfáà Ọlọ́run Ọ̀gá-ògo-jùlọ, ẹni tí ó pàdé Ábúráhámù nígbà tí ó ń padà bọ̀ láti ibi pípani àwọn ọba, tí ó sì súre fún un; ẹni tí Ábúráhámù pẹ̀lú fi ìdámẹ́wàá gbogbo ohun fún; ní ìtumọ̀ àkọ́kọ́, Ọba òdodo, lẹ́yìn náà pẹ̀lú, Ọba Ṣálẹ́mù, èyí tí í ṣe, Ọba àlàáfíà; láìní baba, láìní ìyá, láìní ìtàn ìran, tí kò ní ìbẹ̀rẹ̀ ọjọ́, bẹ́ẹ̀ ni kò ní òpin ìyè; ṣùgbọ́n a ṣe é bí Ọmọ Ọlọ́run; ó ń dúró gẹ́gẹ́ bí àlùfáà títí láé. Nísinsin yìí, ẹ ronú bí ọkùnrin yìí ti tóbi tó, ẹni tí pàápàá Ábúráhámù bàbá ńlá fi ìdámẹ́wàá ohun ìkógun fún.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
Lóòótọ́, àwọn tí ó jẹ́ nínú àwọn ọmọ Lefi, tí wọ́n gba ipò iṣẹ́ àlùfáà, ní àṣẹ láti gba ìdámẹ́wàá lọ́wọ́ àwọn ènìyàn gẹ́gẹ́ bí òfin, èyíinì ni, lọ́wọ́ àwọn arákùnrin wọn, bí ó tilẹ̀ jẹ́ pé wọ́n ti inú ẹgbẹ́-èdè Abrahamu jáde:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Ṣùgbọ́n ẹni tí a kò ka ìran rẹ̀ sí láti ọ̀dọ̀ wọn gba ìdámẹ́wàá lọ́wọ́ Ábúráhámù, ó sì bùkún ẹni tí ó ní àwọn ìlérí náà. Kò sì sí àríyànjiyàn kankan pé ẹni kékeré ni ẹni tí ẹni tí ó ga jù bùkún. Níhìn-ín sì ni àwọn ènìyàn tí ń kú ti ń gba ìdámẹ́wàá; ṣùgbọ́n níbẹ̀, ẹni tí ó ń gbà á ni ẹni tí a jẹ́rìí nípa rẹ̀ pé ó wà láàyè. Bí mo bá sì lè sọ ọ́ bẹ́ẹ̀, Léfì pẹ̀lú, ẹni tí ń gba ìdámẹ́wàá, san ìdámẹ́wàá nínú Ábúráhámù. Nítorí ó ṣì wà nínú ẹgbẹ́-ìdí bàbá rẹ̀ nígbà tí Mẹ́kísédékì pàdé rẹ̀. Heberu 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Ọ̀pọ̀lọpọ̀ òtítọ́ ìsinsin yìí wà nínú kókó-ọrọ̀ Mẹlikisẹdẹki, ṣùgbọ́n ohun tí mo ń ṣe nìkan ni láti tọ́ka sí i pé Pọ́ọ̀lù kọ́ wa ní tààràtà pé àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ènìyàn májẹ̀mú—àti nípa èyí, mo túmọ̀ sí, àwọn ọkùnrin àti àwọn obìnrin nínú ẹ̀rí amísí tí ẹ̀rí Ìwé Mímọ́ wọn ń fi àmì-ọ̀nà kan hàn nínú ìlà àsọtẹ́lẹ̀ májẹ̀mú Ọlọ́run pẹ̀lú aráyé. Pọ́ọ̀lù kọ́ni pé Mẹlikisẹdẹki, ẹni tí ó gbé ayé kí iṣẹ́-àlùfáà ti Léfì tó dá sílẹ̀ ní Sinai, tí ó sì jẹ́ pé ó ti lé ní ọ̀ọ́dúnrún mẹ́rin ṣáájú kí iṣẹ́-àlùfáà ti Léfì tó wà, ti gba ìdámẹ́wàá lọ́wọ́ Léfì. Kí ènìyàn lè wà nínú iṣẹ́-àlùfáà ti Léfì, ó ní láti jẹ́ ọmọ Léfì tí ó lè fi ẹ̀rí hàn pé ìran ẹ̀jẹ̀ rẹ̀ wá láti ọ̀dọ̀ Léfì. Mẹlikisẹdẹki kò lè fi hàn pé ìran rẹ̀ wá láti ìdílé Léfì, nítorí Léfì kò tíì bí nígbà náà.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Ìlà àsọtẹ́lẹ̀ tí ó ṣàpẹẹrẹ májẹ̀mú Ọlọ́run pẹ̀lú Adamu àti Eefa ní tòótọ́ jẹ́ májẹ̀mú méjì. Àkọ́kọ́ ni májẹ̀mú ìyè pẹ̀lú àdánwò tí ó rọrùn. Lẹ́yìn ìṣubú àti àdánwò tí ó kùnà náà, májẹ̀mú tí ó tẹ̀lé ní ẹ̀jẹ̀ ọdọ-àgùntàn kan nínú kí a lè pèsè aṣọ. Lẹ́yìn náà ni májẹ̀mú Ọlọ́run pẹ̀lú aráyé, tí òjò àwọ̀, Noa, àti ìjọsìn pẹpẹ ṣàpẹẹrẹ rẹ̀. Lẹ́yìn náà sì ni Jẹ́nẹ́sísì mọ́kànlá, níbi tí májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn àyànfẹ́, tí a óò máa pè ní Hébérù, ti bẹ̀rẹ̀. Nínú ọ̀kọ̀ọ̀kan àwọn ìtàn wọ̀nyí, àwọn àwòkọ́ṣe inú Bíbélì jẹ́ ọkùnrin tàbí obìnrin májẹ̀mú.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Nínú Jẹ́nẹ́sísì orí kọkànlá, a fi ìbẹ̀rẹ̀ májẹ̀mú ìyè pẹ̀lú àwọn ènìyàn àyànfẹ́ hàn, a sì fi í hàn ní ibi gan-an tí Nimrodu ti dá májẹ̀mú ikú sílẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ bíríkì àti amọ̀, tí wọ́n jẹ́ èké ìfarawé àwọn òkúta àìgbọ́nà àti àìsí amọ̀ tí pẹpẹ náà ṣojú fún. Sister White jẹ́ kí a mọ̀ pé pẹpẹ náà ṣojú fún Kristi; nítorí náà ẹ̀sìn Nimrodu, tí í ṣe ẹ̀sìn èké ìfarawé, ṣojú fún Kristi èké ìfarawé.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Wọ́n sì wí fún ara wọn pé, Ẹ wá, ẹ jẹ́ kí a mọ́ bíríkì, kí a sì sun wọn dáradára. Bíríkì ni wọ́n fi dípò òkúta, amọ̀ ìlẹ̀ sì ni wọ́n fi dípò amọ̀ líle. Jẹ́nẹ́sísì 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Bí o bá sì ṣe pẹpẹ òkúta fún mi, ìwọ kì yóò fi òkúta tí a ti gbẹ́ kọ́ ọ: nítorí bí ìwọ bá gbé irinṣẹ́ rẹ sókè lé e lórí, ìwọ ti sọ ọ́ di aláìmọ́. Eksodu 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“A wà nínú ewu fífi ohun mímọ́ dà pọ̀ mọ́ ohun àṣà. Iná mímọ́ láti ọ̀dọ̀ Ọlọ́run ni a gbọ́dọ̀ lò nínú ìsapá wa. Pẹpẹ tòótọ́ ni Kristi; iná tòótọ́ ni Ẹ̀mí Mímọ́. Èyí ni ìmísí wa. Kì í ṣe bí kò ṣe bí Ẹ̀mí Mímọ́ ṣe ń darí àti tọ́ ọkùnrin kan sóna ni yóò fi jẹ́ agbani-nímọ̀ràn àìléwu. Bí a bá yà kúrò lọ́dọ̀ Ọlọ́run àti lọ́dọ̀ àwọn ẹni àyànfẹ́ Rẹ̀ láti lọ béèrè níbi àwọn pẹpẹ àjèjì, a ó dá wa lóhùn gẹ́gẹ́ bí iṣẹ́ wa.” Selected Messages, ìwé 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Lára àwọn òtítọ́ mìíràn, ọ̀kan nínú àwọn ẹ̀kọ́ tí a ti yọ jáde ní ọ̀nà àsọtẹ́lẹ̀ láti inú Genesisi mọ́kànlá ni pé ó ń ṣàpẹẹrẹ ìbẹ̀rẹ̀ ìlà àsọtẹ́lẹ̀ kan. Ìkún-omi Noa fi ìyàtọ̀ àsọtẹ́lẹ̀ kan sílẹ̀ gẹ́gẹ́ bí àmì. Nígbà tí Noa jáde kúrò nínú ọkọ̀-òkun náà, ọ̀nà ìjọsìn tuntun kan ní láti wà, àti pé ọ̀nà ìjọsìn náà máa ń mú kí irú ẹlẹ́sìn méjì hàn, gẹ́gẹ́ bí a ti fi hàn nínú ìtàn Kaini àti Abeli. Genesisi mọ́kànlá jẹ́ ayé tuntun kan, pẹ̀lú ìtàn ìbẹ̀rẹ̀ kan tí ó di ìtàn ìpìlẹ̀ fún ìtàn ìkẹyìn, nígbà tí àwọn ènìyàn májẹ̀mú ọjọ́ ìkẹyìn ti Ọlọ́run ń pe àwọn òṣìṣẹ́ wákàtí kọkànlá jáde kúrò ní Babiloni ní àkókò ìpọnjú òfin Ọjọ́-ìsinmi. Nimrodu ni ènìyàn ẹ̀ṣẹ̀ ní àkókò ìpọnjú òfin Ọjọ́-ìsinmi, àti Ṣẹmu, ẹni tí í ṣe Ábúráhámù, ni ènìyàn Ọlọ́run nínú ìpọnjú yẹn gan-an náà. Ìtúká àti ìdàrúdàpọ̀ àwọn èdè nínú Genesisi mọ́kànlá bẹ̀rẹ̀ láìpẹ́ lẹ́yìn tí Noa jáde kúrò nínú ọkọ̀-òkun. Kókó-ọrọ̀ orí mọ́kànlá ni àwọn májẹ̀mú méjì, ìtàn náà sì dé ìparí rẹ̀ nígbà tí a fi ìgbésẹ̀ kẹta ti májẹ̀mú Ábúráhámù hàn nínú orí kejìlélógún.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Orí kẹ́wàá jẹ́ ìtàn alfà ti ìlà Ábúráhámù tí ó dé sí ìtàn òmégà nínú orí kejìlélógún. Ìtàn ìbẹ̀rẹ̀ ti Bábélì Nimródu àti ìtàn ìparí ti ẹbọ Ísákì, àwọn méjèèjì ń ṣàpẹẹrẹ ìdájọ́ ìkẹyìn lórí aráyé. Ìlà náà bẹ̀rẹ̀ ní ilé-ìṣọ́ Nimródu, ó sì tẹ̀ síwájú dé sí ẹbọ Ísákì, ìlà náà sì parí ní àwọn ẹbọ méjì tí ó tako ara wọn pátápátá. Ẹbọ Nimródu gba ìdájọ́ ìmúṣẹ Ọlọ́run, ìdájọ́ Ábúráhámù sì gba ìbùkún Ọlọ́run. Nimródu ni alfà ti orí kẹ́wàá, Ábúráhámù sì ni òmégà ti orí kejìlélógún. Òmégà máa ń tóbi ju nígbà gbogbo, ní ó kéré tán ní ìlọ́po méjìlélógún gẹ́gẹ́ bí alífábẹ́ẹ̀tì Hébérù, agbára tí a fi hàn nínú dídàrúdàpọ̀ àwọn èdè àti fífọ́n àwọn orílẹ̀-èdè ká sí òkèèrè sì ti rẹ̀wẹ̀sì jù lọ níwájú agbára àgbélébùú. Ilé-ìṣọ́ Nimródu ń ṣàpẹẹrẹ Twin Towers ti 9/11, ẹbọ Ísákì sì ń ṣàpẹẹrẹ òfin Ọjọ́ Àìkú.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Ìlà májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ bẹ̀rẹ̀ pẹ̀lú àmì nọ́mbà mọ́kànlá, ó sì parí pẹ̀lú àmì méjìlélógún. Ìlà náà parí ní ìpèkun àkókò ìdánwò nínú ìtàn alfa ti Nimrodu àti pẹ̀lú nínú ìtàn omega ti Ábúráhámù. Ìtàn gidi Nimrodu àti Ábúráhámù ni a gbé kalẹ̀ nínú ìwé àkọ́kọ́ Bíbélì, a sì fi í sílẹ̀ láàárín ọ̀rọ̀ àkópọ̀ àwọn àjákù lẹ́yìn ìparun ìkún omi Nọ́à tó ṣẹ̀ṣẹ̀ ṣẹlẹ̀. Nínú ìwé àkọ́kọ́ Bíbélì, àpèjúwe àwọn májẹ̀mú méjì náà pèsè àwọn ẹlẹ́rìí méjì tí ń ṣàfihàn ìpèkun àkókò ìdánwò nínú ìlà láti orí kẹ́wàá-dín-lọ́gbọ̀n títí dé orí méjìlélógún.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Ẹni tí kò ṣe ìdájọ́ òdodo, jẹ́ kí ó máa ṣe àìdájọ́ sí i: ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa di aláìmọ́ sí i: ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa di mímọ́ sí i. Ìfihàn 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nímródù ṣì jẹ́ aláìṣòdodo àti aláìmọ́, Abraham sì ṣì jẹ́ olódodo àti mímọ́, gẹ́gẹ́ bí a ti dá wọn mọ̀ nínú alfà ti Jẹ́nẹ́sísì 11–22, àti pẹ̀lú nínú òmégà ti Ìfihàn 22:11. Kí àkókò ìdánwò tó parí pátápátá, a ṣe ìkéde kan ní ẹsẹ̀ 10 pé kí a má ṣe dì ìtúmọ̀ àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí. Kí àkókò ìdánwò tó parí pátápátá nínú ẹsẹ̀ tó kàn lẹ́yìn náà gan-an, àsọtẹ́lẹ̀ kan yóò wà nínú Ìfihàn tí a gbọdọ̀ tú sílẹ̀. Ẹsẹ̀ méjì lẹ́yìn ẹsẹ̀ kọkànlá, Kristi pèsè kọ́kọ́rọ́ láti tú àsọtẹ́lẹ̀ náà sílẹ̀.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Ó sì wí fún mi pé, Má ṣe èdìdì sí àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí: nítorí àkókò náà ti sún mọ́lé. Ẹni tí kò ṣe olódodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Kíyèsi i, mo ń bọ̀ kíákíá; èrè mi sì wà pẹ̀lú mi, láti san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ìkẹyìn. Ìfihàn 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Orí kejìlélógún ni orí ìkẹyìn pátápátá ti gbogbo Bíbélì, ó sì jẹ́ kọ́kọ́rọ́ sí ṣíṣí àsọtẹ́lẹ̀ inú Ìfihàn tí a ti fi èdìdì dì, èyí tí í ṣe ìlànà náà gan-an tí Kristi dá mọ̀ gẹ́gẹ́ bí èyí tí ó ga ju gbogbo àwọn mìíràn lọ ní orí kìn-ín-ní ti Ìfihàn. Orí kìn-ín-ní ni lẹ́tà àkọ́kọ́ nínú alífábẹ́ẹ̀tì Hébérù, orí kejìlélógún sì ni èyí ìkẹyìn. Nínú ẹsẹ̀ kẹsàn-án dé kọkànlá ti orí kìn-ín-ní, Johanu fi ara rẹ̀ hàn, ó sì sọ Kristi di mímọ̀ gẹ́gẹ́ bí Alfa àti Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. 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 1:9-11.
Èmi Jòhánù, ẹni tí èmi náà jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jésù Kristi, wà ní erékùṣù tí a ń pè ní Pátímọ̀, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jésù Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè; tí ó 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 an sí àwọn ìjọ méje tí ó wà ní Ásíà; sí Éfésù, àti sí Simírínà, àti sí Págámù, àti sí Tiatírà, àti sí Sádísì, àti sí Filadẹlfíà, àti sí Laodíṣíà. Ìfihàn 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Nínú ẹsẹ̀ kọkànlá, Jòhánù wà ní Pátímọ́sì, ṣùgbọ́n ó yípadà ní ẹsẹ̀ kejìlá, àti láti ibẹ̀ lọ, ó wà nínú ibi mímọ́ ọ̀run. Nítorí náà, nínú ẹsẹ̀ 9/11, a rí ẹ̀rí Jòhánù, èyí tí ó fi Jesu hàn gẹ́gẹ́ bí Alfa àti Omega, ohun kan náà tí Jesu ti fi ara Rẹ̀ hàn tẹ́lẹ̀ nínú ẹsẹ̀ 8:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Èmi ni Alfa àti Òmégà, ìpilẹ̀ àti òpin, ni Olúwa wí, ẹni tí ó wà, àti ẹni tí ó ti wà, àti ẹni tí ń bọ̀, Olódùmarè. Ìfihàn 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Nínú ẹsẹ̀ kẹjọ, Johanu ń kọ ohun tí ó gbọ́ pé Kristi sọ nípa ara Rẹ̀. Nínú ẹsẹ̀ kẹsàn-án sí kọkànlá, Johanu ni ó ń sọ nípa ara rẹ̀. Èyí dúró fún ẹlẹ́rìí méjì nínú ẹsẹ̀ kọ́kànlá àkọ́kọ́ tí ó fi Kristi hàn gẹ́gẹ́ bí Alifa àti Omega. Ẹsẹ̀ kẹsàn-án sí kọkànlá jẹ́ ìpín èrò tirẹ̀. Bí ó tilẹ̀ jẹ́ pé ó ní ìsopọ̀ pẹ̀lú gbogbo orí náà, nínú àwọn ẹsẹ̀ wọ̀nyí Johanu ń sọ nípa ara rẹ̀, nígbà tí; nínú ẹsẹ̀ kẹrin sí kẹjọ, Johanu ń sọ fún ìjọ Rẹ̀ fún Ẹ̀dá Mẹ́talọ́kan. Ẹsẹ̀ kẹrin bẹ̀rẹ̀ ìpín èrò kan, tí ó sì parí ní ẹsẹ̀ kẹjọ. A mọ èyí nípasẹ̀ àwòrán ìṣípayá Kristi ní ìbẹ̀rẹ̀ gẹ́gẹ́ bí Ẹni tí ó ti wà, tí ó sì wà, tí yóò sì tún bò wá, tí a sì tún fi í hàn ní ẹsẹ̀ kẹrin, lẹ́yìn náà lẹ́ẹ̀kansi ní ẹsẹ̀ kẹjọ.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Johanu sí àwọn ìjọ méje tí ó wà ní Éṣíà: Kí oore-ọ̀fẹ́ wà fún yín, àti àlàáfíà, láti ọ̀dọ̀ ẹni tí ó wà, àti tí ó ti wà, àti tí ń bọ̀ wá; àti láti ọ̀dọ̀ àwọn Ẹ̀mí méje tí ó wà níwájú ìtẹ́ rẹ̀; àti láti ọ̀dọ̀ Jesu Kristi, ẹni tí í ṣe ẹlẹ́rìí olóòtítọ́, àti akọ́bí nínú àwọn òkú, àti olórí àwọn ọba ayé. Fún ẹni tí ó fẹ́ràn wa, tí ó sì fi ẹ̀jẹ̀ ara rẹ̀ wẹ̀ wá kúrò nínú ẹ̀ṣẹ̀ wa, tí ó sì ti sọ wá di ọba àti àlùfáà fún Ọlọ́run àti Baba rẹ̀; ògo àti àṣẹ ní jẹ́ tirẹ̀ láéláé àti láéláé. Àmín. Kíyèsi i, ó ń bọ̀ pẹ̀lú àwọsánmà; gbogbo ojú yóò sì rí i, àti àwọn náà pẹ̀lú tí wọ́n gún un: gbogbo àwọn ẹ̀yà ayé yóò sì ṣọ̀fọ̀ nítorí rẹ̀. Bẹ́ẹ̀ ni, Àmín.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ni Olúwa wí, ẹni tí ó wà, àti ẹni tí ó ti wà, àti ẹni tí yóò wá, Olódùmarè. Ìfihàn 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Àwọn ẹsẹ mẹ́ta àkọ́kọ́ ti orí kinni fi ìṣípayá Jesu Kristi hàn, èyí tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ ṣáájú kí àkókò àǹfààní ìdánwò tó parí, nítorí ẹsẹ kẹta wí pé, “àkókò náà kù sí dẹ́gbẹ̀ẹ́.” “Àkókò náà kù sí dẹ́gbẹ̀ẹ́” ni ọ̀rọ̀ kan náà pátápátá tí ẹsẹ mẹ́wàá, ti orí méjìlélógún, sọ, tí ó ní, “má ṣe di ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́, nítorí àkókò náà kù sí dẹ́gbẹ̀ẹ́.” Àsọtẹ́lẹ̀ tí a tú èdìdì rẹ̀ sílẹ̀ ni Ìṣípayá Jesu Kristi.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Ẹsẹ̀ kẹrin bẹ̀rẹ̀ sí í tú èdìdì náà, ẹsẹ̀ kẹrin náà sì bẹ̀rẹ̀ pẹ̀lú ẹ̀rí Jòhánù pé, “Èmi Jòhánù,” lẹ́yìn náà ní ẹsẹ̀ kẹjọ Kristi fúnra Rẹ̀ ni ó fi ara Rẹ̀ hàn. Ẹlẹ́rìí ènìyàn wà ní àkọ́kọ́ nínú àwọn ẹsẹ̀ márùn-ún náà, ẹlẹ́rìí àtọ̀runwá sì wà ní ìparí. Ẹsẹ̀ kẹrin fi Baba Ọ̀run hàn gẹ́gẹ́ bí Ẹni tí “ó wà, tí ó sì ti wà, tí ó sì ń bò wá.” Ẹsẹ̀ kẹjọ fi Kristi hàn gẹ́gẹ́ bí Ẹni tí “ó wà, tí ó sì ti wà, tí ó sì ń bò wá.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Kókó síṣí Ìfihàn Jésù Kristi ni ìlànà alfa àti omega. Gẹ́gẹ́ bí Àkọ́kọ́ àti Òpin, Kristi sì wà ní àkókò ìsinsin yìí pẹ̀lú, bí ó tilẹ̀ jẹ́ pé Ó wà ní ìgbà tí ó kọjá, yóò sì wà ní ọjọ́ iwájú. Òtítọ́ náà pé Jésù àti Baba jẹ́ Ọlọ́run kan náà tí ó ti wà, tí ó sì wà, tí yóò sì tún bọ̀ wá, jẹ́ àfihàn mìíràn ti Kristi gẹ́gẹ́ bí Alfa àti Omega. Òun ni Alfa àti Omega, Àkọ́kọ́ àti Òpin, Ìbẹ̀rẹ̀ àti Ìparí, Ó sì wà ní ìbẹ̀rẹ̀, yóò sì wà ní ìparí. “Àwọn kọ́kọ́rọ́” ìjọba tí a fi fún ìjọ ní Kesarea Filipi, ni “kọ́kọ́rọ́” náà pẹ̀lú tí a gbé lé èjìká Eliakimu ní Isaiah 22:22. Alfa ìwé Ìfihàn ni orí kìn-ín-ní, omega sì ni orí kejìlélógún, nítorí náà a rí gbogbo alfabeti Heberu nínú àwọn orí Ìfihàn. Orí kẹtàlá ṣàpẹẹrẹ ìṣọ̀tẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà àti lẹ́yìn náà ti ayé. Orí kìn-ín-ní gbé Kristi kalẹ̀ gẹ́gẹ́ bí Alfa àti Omega, orí kejìlélógún sì fi òtítọ́ kan náà hàn, ṣùgbọ́n ní ìbáṣepọ̀ pẹ̀lú síṣí tí a mẹ́nu kàn nínú orí kìn-ín-ní. Àwọn orí kìn-ín-ní, kẹtàlá, àti kejìlélógún ṣàpẹẹrẹ àwọn lẹ́tà Heberu mẹ́ta tí ó para pọ̀ di ọ̀rọ̀ náà “òtítọ́.”
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Nínú orí ogún-lé-mẹ́ta ti Mátíù, Jésù kéde ègún mẹ́jọ sí àwọn Farisí àti àwọn Sadusí. Nínú ẹsẹ̀ ìkẹyìn orí ogún-lé-méjì, ìbáṣepọ̀ Kristi pẹ̀lú àwọn Júù oníjàm̀bá parí pẹ̀lú àdììtú Dafidi, àdììtú kan tí a lè yanjú nìkan bí o bá lóye ìlànà alfa àti omega.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Nígbà tí àwọn Farisi péjọ pọ̀, Jésù béèrè lọ́wọ́ wọn, wí pé, Kí ni èrò yín nípa Kristi? ọmọ ta ni í ṣe?
They say unto him, The Son of David.
Wọ́n sọ fún un pé, Ọmọ Dáfídì.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Ó sì wí fún wọn pé, Báwo ní Dáfídì, nípa Ẹ̀mí, ṣe ń pè é ní Olúwa, nígbà tí ó wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà bí Dáfídì bá pè é ní Olúwa, báwo ni ó ṣe jẹ́ ọmọ rẹ?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kò sí ẹni tí ó lè dá a lóhùn ní ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún gbójúgbóyà láti béèrè ìbéèrè kankan sí i mọ́ láti ọjọ́ náà lọ. Mátíù 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Ìparí orí kejìlélógún ń ṣe àmì-ọ̀nà kan nínú ìtàn májẹ̀mú. Jeremiah náà ń tọ́ka sí ìlà òtítọ́ yìí pẹ̀lú:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Ọ̀rọ̀ tí ó tọ Jeremáyà wá láti ọ̀dọ̀ Olúwa, tí ó ní, Dúró ní ẹnu-ọ̀nà ilé Olúwa, kí o sì kéde ọ̀rọ̀ yìí níbẹ̀, kí o sì wí pé, Ẹ gbọ́ ọ̀rọ̀ Olúwa, gbogbo yín ti Júdà, tí ń wọlé nípasẹ̀ àwọn ẹnu-ọ̀nà wọ̀nyí láti jọ́sìn Olúwa. Báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Ísírẹ́lì, wí, Ṣàtúnṣe ọ̀nà yín àti iṣẹ́ yín, èmi yóò sì mú kí ẹ máa gbé ní ibi yìí. Ẹ má ṣe gbẹ́kẹ̀lé ọ̀rọ̀ èké, ní wí pé, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, wọ̀nyí ni.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Nítorí bí ẹ̀yin bá tún ọ̀nà yín àti iṣẹ́ yín ṣe pátápátá; bí ẹ̀yin bá ṣe ìdájọ́ òdodo lásánlásán láàárín ènìyàn kan àti aládùúgbò rẹ̀; bí ẹ̀yin kò bá ni í pọ́n àjèjì, aláìní baba, àti opó, tí ẹ̀yin kò sì ta ẹ̀jẹ̀ aláìṣẹ̀ sílẹ̀ ní ibi yìí, bẹ́ẹ̀ ni ẹ̀yin kò sì máa tọ àwọn ọlọ́run mìíràn lẹ́yìn fún ìpalára ara yín: Nígbà náà ni èmi yóò mú yín gbé ní ibi yìí, ní ilẹ̀ tí mo fi fún àwọn baba yín, láé àti láéláé. Kíyèsi i, ẹ̀yin ń gbẹ́kẹ̀ lé ọ̀rọ̀ èké, èyí tí kò lè ṣe èrè kankan. Ṣé ẹ̀yin yóò máa jíjà, kí ẹ sì máa pani, kí ẹ sì máa ṣe panṣágà, kí ẹ sì máa búra èké, kí ẹ sì máa sun tùràrí sí Baali, kí ẹ sì máa tọ àwọn ọlọ́run mìíràn lẹ́yìn tí ẹ kò mọ̀; Kí ẹ sì wá dúró níwájú mi nínú ilé yìí, tí a fi orúkọ mi pè, kí ẹ sì wí pé, A ti gbà wá là kí a lè ṣe gbogbo àwọn ohun ìríra wọ̀nyí?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Njẹ́ ilé yìí, tí a fi orúkọ mi pè, ti di ihò àwọn ọlọ́ṣà ní ojú yín bí? Kíyèsí i, èmi pàápàá ti rí i, ni Olúwa wí. Ṣùgbọ́n nísinsìnyí ẹ lọ sí ibi mi tí ó wà ní Ṣílò, níbi tí mo ti fi orúkọ mi sí ní àkọ́kọ́, kí ẹ sì wo ohun tí mo ṣe sí i nítorí ìwà búburú àwọn ènìyàn mi Ísírẹ́lì.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Ní báyìí, nítorí pé ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, mo sì bá yín sọ̀rọ̀, mo jí ní kùtùkùtù mo sì ń sọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn. Nítorí náà èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, nínú èyí tí ẹ gbẹ́kẹ̀lé, àti sí ibi tí mo fi fún yín àti fún àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfíràímù. Nítorí náà má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ tirẹ. Jeremiah 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
A sọ fún Jeremiah pé kí ó má ṣe gbàdúrà fún Ísírẹ́lì ìgbà àtijọ́, nítorí wọ́n ti dé ibi tí kò sí ìpadà mọ́, gẹ́gẹ́ bí àwọn Júù aláríyànjiyàn náà ṣe rí ní òpin orí kẹtàlélógún. Nígbà tí Mósè, (ọkùnrin májẹ̀mú kan) dojú kọ ìpinnu Ọlọ́run láti pa àwọn ènìyàn májẹ̀mú tí a yàn run, Mósè bẹ̀bẹ̀ pẹ̀lú àdúrà. Nínú orí keje, a sọ fún Jeremiah pé kí ó má ṣe gbàdúrà fún àwọn ènìyàn májẹ̀mú kan náà gan-an. Ìtàn àsọtẹ́lẹ̀ nípa Ṣílò ni a fi mọ̀ sí ẹ̀rí lórí ẹ̀rí pé Ọlọ́run ń kọ àwọn ènìyàn májẹ̀mú tí a yàn sílẹ̀ nígbà tí ẹ̀ṣẹ̀ wọn bá dé ipò tí a kò lè rà padà, gẹ́gẹ́ bí a ti sọ ọ́ nínú ẹsẹ kan.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Éfúrámù ti darapọ̀ mọ́ àwọn òrìṣà: ẹ fi í sílẹ̀. Hóséà 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Nínú ìtàn májẹ̀mú, ibi tí Ọlọ́run ti dá ìbáṣepọ̀ májẹ̀mú Rẹ̀ dúró jẹ́ àmì-ọ̀nà pàtó kan. Ìkọ̀sílẹ̀ ìròyìn Jóṣúà àti Kálẹ́bù, tí ó samisi ìdánwò kẹwàá, jẹ́ àpẹẹrẹ mìíràn. A tún sọ fún Jeremiah ní orí díẹ̀ lẹ́yìn náà pé kí ó má ṣe gbàdúrà fún àwọn ènìyàn yìí.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Nítorí náà, má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn: nítorí èmi kì yóò gbọ́ wọn ní àkókò tí wọn bá ké pe mí nítorí ìpọnjú wọn. Jeremiah 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Nínú orí keje, píparẹ àwọn Laodicea jáde ní àkókò òfin Ọjọ́-ìsinmi, gẹ́gẹ́ bí àfihàn tí àpẹẹrẹ Shiloah dúró fún un, ń fi hàn ohun tí Òun “yóò ṣe” ní ọjọ́ iwájú tí ó súnmọ́.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Nítorí náà, èmi yóò ṣe sí ilé yìí, tí a ń fi orúkọ mi pè, nínú èyí tí ẹ̀yin gbẹ́kẹ̀ lé, àti sí ibi tí mo fi fún yín àti àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfúráímù. Nítorí náà, má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé ẹkún tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ tirẹ. Jeremiah 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Nínú orí kọkànlá, àṣẹ pé kí a má ṣe gbàdúrà jẹ́ nípa ìbẹ̀rù tí yóò ba àwọn Laodicea nígbà tí wọ́n bá rí ara wọn nínú àkókò ìpọ́njú tí ó tẹ̀lé òfin Ọjọ́ Àìkú. Ìbẹ̀rù tí wọ́n nírìírí rẹ̀ ni a fi sílẹ̀ nínú ìtàn ìkọ̀sílẹ̀ májẹ̀mú náà láti ọ̀dọ̀ wọn.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Ẹ gbọ́ ọ̀rọ̀ májẹ̀mú yìí, kí ẹ sì sọ wọ́n fún àwọn ọkùnrin Júdà àti fún àwọn olùgbé Jérúsálẹ́mù; kí o sì wí fún wọn,
Thus saith the Lord God of Israel;
Báyìí ni Olúwa Ọlọrun Ísírẹ́lì wí;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Ègún ni fún ọkùnrin tí kò bá gbọ́ ọ̀rọ̀ májẹ̀mú yìí, èyí tí mo pa láṣẹ fún àwọn baba yín ní ọjọ́ tí mo mú wọn jáde kúrò ní ilẹ̀ Ejibiti, láti inú ilé ìná irin, ní wí pé, Ẹ gbọ́ ohùn mi, kí ẹ sì ṣe wọn, gẹ́gẹ́ bí gbogbo ohun tí mo pàṣẹ fún yín; bẹ́ẹ̀ ni ẹ ó sì jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run yín: kí n lè mú ìbúra tí mo ti bú fún àwọn baba yín ṣẹ, láti fi ilẹ̀ tí ń ṣàn fún wàrà àti oyin fún wọn, gẹ́gẹ́ bí ó ti rí lónìí.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Nígbà náà ni mo dáhùn, mo sì wí pé, Béẹ ni, Olúwa. Nígbà náà ni Olúwa sọ fún mi pé,
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Kéde gbogbo ọ̀rọ̀ wọ̀nyí ní àwọn ìlú Júdà, àti ní àwọn òpópónà Jerúsálẹ́mù, pé, Ẹ gbọ́ ọ̀rọ̀ májẹ̀mú yìí, kí ẹ sì ṣe wọn. Nítorí mo fi ìtara gidigidi kìlọ̀ fún àwọn baba yín ní ọjọ́ tí mo mú wọn gòkè wá láti ilẹ̀ Ejibiti, títí di òní yìí, mo ń jí ní kùtùkùtù, mo sì ń kìlọ̀ pé, Ẹ gbọ́ ohùn mi. Ṣùgbọ́n wọn kò gbọ́ràn, bẹ́ẹ̀ ni wọn kò tẹ́ etí sí i, ṣùgbọ́n olúkúlùkù wọn rìn nínú èrò inú ọkàn búburú rẹ̀: nítorí náà èmi yóò mú gbogbo ọ̀rọ̀ májẹ̀mú yìí wá sórí wọn, èyí tí mo pàṣẹ fún wọn láti ṣe; ṣùgbọ́n wọn kò ṣe wọn.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Oluwa sì wí fún mi pé, A rí ìdìtẹ̀ kan láàrín àwọn ọkùnrin Juda, àti láàrín àwọn olùgbé Jerusalẹmu. Wọ́n ti padà sí àwọn àìṣòdodo àwọn baba ńlá wọn, tí wọ́n kọ̀ láti gbọ́ ọ̀rọ̀ mi; wọ́n sì tọ àwọn ọlọ́run mìíràn lẹ́yìn láti sìn wọ́n: ilé Israẹli àti ilé Juda ti ṣẹ́ majẹmu mi tí mo dá pẹ̀lú àwọn baba wọn.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Nítorí náà, báyìí ni Olúwa wí pé, Wò ó, èmi yóò mú ibi wá sórí wọn, èyí tí wọn kì yóò lè bọ́ kúrò nínú rẹ̀; bí wọ́n tilẹ̀ yóò ké pe mí, èmi kì yóò fetí sí wọn. Nígbà náà ni àwọn ìlú Juda àti àwọn olùgbé Jerusalẹmu yóò lọ, wọ́n yóò sì ké pe àwọn ọlọ́run tí wọ́n ń rú tùràrí sí; ṣùgbọ́n wọn kì yóò gbà wọ́n rárá ní àkókò ìpọ́njú wọn. Nítorí gẹ́gẹ́ bí iye àwọn ìlú rẹ ni àwọn ọlọ́run rẹ rí, ìwọ Juda; àti gẹ́gẹ́ bí iye àwọn òpópónà Jerusalẹmu ni ẹ̀yin ti gbé àwọn pẹpẹ kalẹ̀ fún ohun ìtìjú náà, àní àwọn pẹpẹ láti sun tùràrí sí Baali.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Nítorí náà, má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn; nítorí èmi kì yóò gbọ́ wọn ní àkókò tí wọn yóò ké pe mí nítorí ìpọ́njú wọn. Jeremiah 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Àjíǹde àwọn olùdíje náà, láti wà láàárín ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, ni a dá mọ̀ nínú Ìfihàn 11:11; àti ìkójọ wọn ìkẹyìn ni a dá mọ̀ nínú Aísáyà 11:11; àti ìlà ìta ti ejò ńlá náà, ẹranko náà, àti wòlíì èké náà ni a dá mọ̀ nínú Dáníẹ́lì 11:11; Ìdájọ́ òfin Ọjọ́ Àìkú ti àwọn èpò ni a dá mọ̀ nínú Ẹsẹkiẹli 11:11, àti ìjìyà àti ìbẹ̀rù tí ó dé sórí àwọn wúńdíá aṣiwèrè ni a dá mọ̀ nínú Jeremáyà 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Àṣẹ pé kí a má ṣe gbàdúrà fún àwọn ènìyàn yìí ni àmì ọ̀nà náà nínú àwọn ẹsẹ̀ ìkẹyìn ti Mátíù orí kejìlélógún, àti pé orí kẹtàlélógún ṣe ìdánimọ̀ ẹ̀bẹ̀ mẹ́jọ sí Adventism. Orí kẹtàlélógún jẹ́ bóyá October 22, 1844, tàbí òfin Ọjọ́ Àìkú. Méjèèjì nínú àwọn àmì ọ̀nà wọ̀nyí jẹ́ ìmúṣẹ ìgbéyàwó náà, ìgbéyàwó náà sì wà láàárín ìyàwó àti ọkọ, tí wọ́n sì para pọ̀ di ara kan. Ìparí ìmúṣẹ ìgbéyàwó náà dúró fún ètùtù, tàbí “di-ọ̀kan.” A dá ènìyàn ní àwòrán Ọlọ́run, Ó sì dá akọ àti abo. Àwọn ọmọ wọn ni a ṣojú fún nípasẹ̀ kromosomu mẹ́tàlélógún láti ọ̀dọ̀ ọkùnrin àti mẹ́tàlélógún láti ọ̀dọ̀ obìnrin. Ní ìpapọ̀, kromosomu mẹ́rìndínláàádọ́rin wọn ni ó dá tẹ́ńpìlì náà. Olúkúlùkù ènìyàn jẹ́ tẹ́ńpìlì, nítorí ṣé ẹ kò mọ̀ pé tẹ́ńpìlì Olúwa ni yín?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Ìmúdájú ìgbéyàwó náà, nígbà tí àwọn méjèèjì di ara kan, ni ìṣọ̀kan àwọn tẹ́ńpìlì méjì ti mẹ́tàlélógún, láti dá tẹ́ńpìlì kan ti mẹ́rìndínlọ́gọ́rin sílẹ̀. Kristi ni Ẹni tí ń kọ tẹ́ńpìlì náà, ó sì ń kọ ìjọ Rẹ̀ gẹ́gẹ́ bí tẹ́ńpìlì obìnrin tí yóò darapọ̀ mọ́ tẹ́ńpìlì akọ Rẹ̀. Ìsopọ̀ náà ni nígbà tí tẹ́ńpìlì ènìyàn bá darapọ̀ mọ́ ti Ọlọ́run nínú Ibi Mímọ́ Jùlọ ti tẹ́ńpìlì Ọlọ́run. “Mẹ́tàlélógún” jẹ́ àmì ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, iṣẹ́ náà sì bẹ̀rẹ̀ ní òpin àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún. Mátíù mẹ́tàlélógún ni ìkéde ìdájọ́ sí àwọn Adventisti Ọjọ́ Keje ti Laodikia, tí wọ́n jẹ́ ẹ̀dà-àròpọ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
Ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà ni ẹni kẹjọ tí ó ti inú àwọn méje jáde, wọ́n sì ni àwọn tí a jí dìde ní ọjọ́ kẹjọ; wọ́n ni àwọn ọkàn mẹ́jọ tí ó wà nínú ọkọ̀ Noa; wọ́n ni àwọn ọmọ-ọ̀hún mẹ́jọ ti Sẹti; èdìdì tí ó wà lórí iwájú orí wọn sì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìkọlà, tí a ṣe ní ọjọ́ kẹjọ. Wọ́n ni àwọn àlùfáà tí a fi òróró yàn fún iṣẹ́ ní ọjọ́ kẹjọ; ìkéde ègbé mẹ́jọ sí Adventism ní orí kẹtàlélógún sì jẹ́ ìkéde lòdì sí kẹjọ èké náà.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Ìkéde ègbé lórí àwọn wúńdíá aṣiwèrè ni ààmì ìdìdì àwọn ènìyàn Ọlọ́run ṣáájú nínú ẹsẹ̀ ìkẹyìn orí kẹ́rìnlélógún. Orí kẹ́rìnlélógún bá orí kẹ́rìnlélógún mu nínú Genesisi, nítorí ìwé àkọ́kọ́ ti Májẹ̀mú Láéláé jẹ́ àpẹẹrẹ ìwé àkọ́kọ́ ti Májẹ̀mú Titun. Ní àárín ìlà àsọtẹ́lẹ̀ Matteu mọ́kànlá títí dé orí kẹ́rìnlélógún, tí ó dúró fún orí méjìlá, orí kẹfà nínú àwọn orí méjìlá wọ̀nyẹn ni orí kẹrìndínlógún, níbi tí a ti yí orúkọ Simoni Báriónà padà sí Peteru.
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 náà sì wí fún ọ pé, Pétérù ni ìwọ; lórí àpáta yìí ni èmi yóò kọ ìjọ mi, àwọn ẹnu-bọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Mátíù 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Àwọn ẹsẹ̀ ìwé 459 wà nínú Mátíù orí kọkànlá sí ogún-dín-lọ́gbọ̀n. Ẹsẹ̀ àárín ni ẹsẹ̀ kẹtadínlógún, nínú orí kẹrìndínlógún, ṣùgbọ́n a kò lè ya ẹsẹ̀ náà kúrò lọ́dọ̀ ẹsẹ̀ kẹtàdínlógún àti kẹrìnlógún, nítorí pé ọ̀rọ̀ kan náà ni wọ́n jẹ́.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Jesu sì dá a lóhùn pé, Alábùkún ni ìwọ, Símónì Báríjónà: nítorí ẹran ara àti ẹ̀jẹ̀ kì í ṣe ẹni tí ó fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Pétérù, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fún ọ ní àwọn kọ́kọ́rọ́ ìjọba ọ̀run: ohunkóhun tí ìwọ bá dè lórí ilẹ̀ ayé yóò ti di dídè ní ọ̀run: ohunkóhun tí ìwọ bá tú lórí ilẹ̀ ayé yóò sì ti jẹ́ títú ní ọ̀run. Mátíù 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Aárín gbùngbùn àwọn orí kẹ́ẹ̀ẹ́dógún sí méjìlélógún ni ìpèníjà májẹ̀mú ìpìlẹ̀ fún ẹ̀sìn Kristẹni. Nínú ìpèníjà náà ni a ti yí orúkọ Simon padà sí Peteru, èyí tí, nígbà tí o bá lo ipò nọ́ńbà tí lẹ́tà kọ̀ọ̀kan nínú èdè Gẹ̀ẹ́sì ní—gẹ́gẹ́ bí “a” ṣe jẹ́ ọ̀kan, àti “z” jẹ́ mẹ́rìndínlọ́gbọ̀n—ìwọ yóò rí i pé “p” jẹ́ 16, “e” jẹ́ 5, “t” sì jẹ́ 20, àti “e” mìíràn jẹ́ 5, “r” sì jẹ́ 18. Nígbà tí o bá sọ 16 X 5 X 20 X 5 X 18 di ọ̀kan, ó dọ́gba sí 144,000, àti àtọ́ka sí ìyípadà orúkọ Peteru, àmì ìbáṣepọ̀ májẹ̀mú, wà nínú orí 16 ẹsẹ̀ 18, lẹ́tà àkọ́kọ́ Peteru sì ni nọ́ńbà 16, lẹ́tà ìkẹyìn rẹ̀ sì ni nọ́ńbà 18. Gbogbo èyí wà ní àárín àwọn orí méjìlá tí ó bẹ̀rẹ̀ pẹ̀lú àmì mọ́kànlá tí ó sì parí pẹ̀lú àmì méjìlélógún.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
A tún rí ìlà náà nínú Jẹ́nẹ́sísì orí kẹ́wàá sí orí kejìlélógún, àti nínú ìlà náà, ẹsẹ̀ mẹ́ta ọgọ́rùn-ún márùn-ún wà, èyí tí ó fi hàn pé orí kẹtàdínlógún ẹsẹ̀ kọkànlá ni àárín ìlà náà. Ìlà orí méjìlá yẹn nínú ìwé àkọ́kọ́ ti Májẹ̀mú Láíláí ń tọ́ka sí májẹ̀mú pẹ̀lú Ábúráhámù, ó sì ṣàpẹẹrẹ ìlà alfa tí ó pàdé ìlà omega nínú àwọn orí kan náà nínú ìwé àkọ́kọ́ ti Májẹ̀mú Titun. Ẹsẹ̀ àárín ìlà omega nínú Mátíù ni gíga jùlọ nínú ìbáṣepọ̀ májẹ̀mú ti ẹgbẹ̀rún lọ́nà ẹgbẹ̀rún mẹ́rìnlélógójì, ẹni tí wọ́n jẹ́ àmì májẹ̀mú tí a gbé sókè ní àkókò òfin Ọjọ́ Àìkú. Ẹsẹ̀ àárín ìlà Jẹ́nẹ́sísì kì í ṣe pé ó ń tọ́ka sí ẹsẹ̀ àárín nìkan, ṣùgbọ́n sí ìgbésẹ̀ kejì tàbí ti àárín nínú májẹ̀mú onípín mẹ́ta pẹ̀lú Ábúráhámù, àti pẹ̀lú ìtúmọ̀ pàtàkì kan náà, àmì májẹ̀mú náà.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Ẹ ó sì kọ ilé-ayé awọ ìkọ̀kọ̀ yín; yóò sì jẹ́ àmì májẹ̀mú láàárín èmi àti yín. Jẹ́nẹ́sísì 17:11.
We will continue these things in the next article.
A ó máa bá àwọn nǹkan wọ̀nyí lọ nínú àpilẹ̀kọ tó kàn.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Nígbà náà, bí ó ti ń fẹ́ erùpẹ̀ àti ìdọ̀tí, àwọn iyebíye èké àti owó àdàkọ, gbogbo wọn dìde, wọ́n sì jáde nípasẹ̀ fèrèsé bí àwọsánmà, afẹ́fẹ́ sì gbé wọn lọ. Nínú ìrúkèrúdò náà mo pa ojú mi díẹ̀; nígbà tí mo tún ṣí wọn, gbogbo ìdọ̀tí náà ti lọ pátápátá. Àwọn iyebíye tòótọ́, àwọn díámọ́ńdì, àwọn owó wúrà àti fàdákà, wà ní ìtànkálẹ̀ púpọ̀ káàkiri gbogbo yàrá náà.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Lẹ́yìn náà ó gbé àpótí ìṣúra kan lé orí tábìlì, tí ó tóbi púpọ̀, tí ó sì lẹ́wà ju ti ìṣáájú lọ, ó sì kó àwọn ohun ọ̀ṣọ́ iyebíye, àwọn dáyámọ́ńdì, àti àwọn owó pọ̀ ní ọ̀wọ́ ọ̀wọ́, ó sì ju wọ́n sínú àpótí ìṣúra náà, títí kò fi sí ọ̀kan ṣoṣo tí ó kù, bí ó tilẹ̀ jẹ́ pé díẹ̀ nínú àwọn dáyámọ́ńdì náà kò tóbi ju orí abẹ́rẹ́ lọ.”
“He then called upon me to ‘come and see.’
“Lẹ́yìn náà, ó pè mí pé kí n ‘wá kí o sì wò ó.’”
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Mo wo inú àpótí náà, ṣùgbọ́n ìran náà da ojú mi lójú. Wọ́n ń tàn pẹ̀lú ògo tí ó ju ti iṣáájú wọn lọ ní ìlọ́po mẹ́wàá. Mo rò pé a ti fi wọ́n fọ́ ní iyanrìn lábẹ́ ẹsẹ̀ àwọn ẹni búburú wọ̀nyẹn tí wọ́n ti tú wọn ká tí wọ́n sì tẹ̀ wọ́n sínú eruku. A sì tò wọ́n ní ètò ẹlẹ́wà nínú àpótí náà, olúkúlùkù sí wà ní ipò tirẹ̀, láìsí àfihàn kankan ti làálàá ẹni tí ó ju wọ́n sínú rẹ̀. Mo ké nítorí ayọ̀ púpọ̀, ìkígbe náà sì jí mi.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Ẹ̀yin ń fi ìbọ̀wọ̀ Oluwa sún jìnnà ju. Mo rí i pé òjò ìkẹyìn ń bọ̀ wá bí [lọ́jijì bí] igbe ọ̀gànjọ́ òru, pẹ̀lú agbára tí ó pọ̀ sí i ní ìlọ́po mẹ́wàá.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmòye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n dára ju gbogbo àwọn oṣó àti àwọn awòràwọ̀ tí ń bẹ ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Danieli 1:20.