The book of Joel confronts the leadership of the Laodicean Seventh-day Adventist church with the testimony of its escalating rebellion over four generations. Those four generations are also illustrated in Ezekiel chapter eight, where the twenty-five men of that fourth-generation bow to the sun. In 1901, 13 years after the rebellion of 1888, the Adventist church organized a committee to lead the church.
Ìwé Joẹli dojú kọ aṣáájú ìjọ Laodíṣíà ti Àjọ Ọjọ́-Ìsinmi Keje pẹ̀lú ẹ̀rí ìṣọ̀tẹ̀ wọn tí ń pòkè sí i nípasẹ̀ ìran mẹ́rin. Àwọn ìran mẹ́rin wọ̀nyí ni a tún ṣàfihàn nínú Ìsíkíẹ́lì orí kẹjọ, níbi tí àwọn ọkùnrin márùn-ún-dín-lọ́gbọ̀n ti ìran kẹrin náà ti ń foríbalẹ̀ fún oòrùn. Ní ọdún 1901, ọdún mẹ́tàlá lẹ́yìn ìṣọ̀tẹ̀ ọdún 1888, ìjọ Adventist ṣètò ìgbìmọ̀ kan láti darí ìjọ náà.
The initial General Conference’s Executive Committee was established during the major reorganization at the 1901 General Conference Session, and it consisted of 25 members. This was a significant expansion from the pre-1901 committee, which had only 13 members. The members have increased through the years, but Jesus always identifies the end with the beginning. The beginning was 25 members, with one as the leader, paralleling a course in the sanctuary, which consisted of 24 priests and one high priest.
A dá Ìgbìmọ̀ Aláṣẹ ti Àpéjọ Gbogbogbò àkọ́kọ́ sílẹ̀ nígbà àtúntò pàtàkì tí ó wáyé ní Àkókò Ìpàdé Àpéjọ Gbogbogbò ti ọdún 1901, ó sì ní ọmọ ẹgbẹ́ mẹ́ẹ̀ẹ́dógún [25]. Èyí jẹ́ ìfẹ̀síwájú ńlá láti ọwọ́ ìgbìmọ̀ tí ó wà ṣáájú ọdún 1901, èyí tí ó ní ọmọ ẹgbẹ́ mẹ́tàlá [13] péré. Iye àwọn ọmọ ẹgbẹ́ náà ti ń pọ̀ sí i lọ́dọọdún, ṣùgbọ́n Jésù máa ń ṣe ìdánimọ̀ òpin pẹ̀lú ìbẹ̀rẹ̀. Ìbẹ̀rẹ̀ náà jẹ́ ọmọ ẹgbẹ́ mẹ́ẹ̀ẹ́dógún [25], pẹ̀lú ọ̀kan gẹ́gẹ́ bí aṣáájú, ní ìbámu pẹ̀lú ìlànà kan nínú ibi mímọ́, èyí tí ó ní àlùfáà mẹ́rìnlélógún [24] àti olórí àlùfáà kan.
Judas and the Sanhedrin are two symbols of rebellion in the time of Christ. The Sanhedrin represents the Laodicean Seventh-day Adventist church. The Sanhedrin’s participation in the crucifixion of Christ, typifies the role of Adventism in the Sunday law crisis. The Sanhedrin—the supreme Jewish council in Jerusalem, composed of chief priests, elders, and scribes, presided over by High Priest Caiaphas—played a central role in the events leading to Jesus’ death.
Judasi àti Sànhẹ́dírìnì jẹ́ ààmì méjì ti ìṣọ̀tẹ̀ ní àkókò Kristi. Sànhẹ́dírìnì dúró fún ìjọ Adventist Ọjọ́ Keje ti Laodikea. Ìkópa Sànhẹ́dírìnì nínú kíkàn Kristi mọ́ àgbélébùú jẹ́ àpẹẹrẹ iṣẹ́ Adventism nínú ìpọnjú òfin Ọjọ́ Àìkú. Sànhẹ́dírìnì—ìgbìmọ̀ gíga jùlọ ti àwọn Júù ní Jerúsálẹ́mù, tí ó ní àwọn olórí àlùfáà, àwọn àgbà, àti àwọn akọ̀wé sínú rẹ̀, tí Káyáfà Olórí Àlùfáà sì ń darí—ní ipa àárín gbùngbùn nínú àwọn ìṣẹ̀lẹ̀ tí ó yọrí sí ikú Jésù.
After Jesus’ arrest in Gethsemane (orchestrated with Judas’ betrayal), he was brought before the Sanhedrin at night in Caiaphas’ house. They sought testimony to condemn him, producing witnesses who accused him of blasphemy and insurrection.
Lẹ́yìn ìmú Jésù ní Gẹtisémánì (èyí tí a ṣètò pẹ̀lú ìṣọ̀tẹ̀ Júdásì), a mú un wá síwájú Sànhẹ́dírìn ní òru ní ilé Káyáfà. Wọ́n wá ẹ̀rí láti fi dá a lẹ́bi, wọ́n sì mú àwọn ẹlẹ́rìí wá tí wọ́n fi í sùn pé ó sọ̀rọ̀-òdì sí Ọlọ́run, ó sì ń ru ìṣọ̀tẹ̀.
When Caiaphas directly asked Jesus if he was the Messiah (or Son of God), Jesus’ affirmative response, “You have said so” led the high priest to declare, “Blasphemy!” The council condemned Him as deserving death. Lacking authority under Roman rule to execute capital sentences, they handed Jesus over to Pontius Pilate, the Roman governor, accusing him of sedition to secure a Roman execution. The actual crucifixion was carried out by Roman soldiers under Pilate’s order, but only after Pilate yielded to pressure from the chief priests and a crowd (who demanded Jesus’ death and the release of Barabbas).
Nígbà tí Kaiafa béèrè lọ́nà tààrà fún Jésù bóyá òun ni Mèsáyà (tàbí Ọmọ Ọlọ́run), ìdáhùn ìfọ̀kànsìn Jésù pé, “Ìwọ náà ti wí bẹ́ẹ̀,” mú kí àlùfáà àgbà náà kéde pé, “Ọ̀rọ̀-òdì sí Ọlọ́run!” Ìgbìmọ̀ náà dá a lẹ́bi gẹ́gẹ́ bí ẹni tí ó yẹ ikú. Nítorí pé wọn kò ní àṣẹ lábẹ́ ìṣàkóso Róòmù láti pa ẹni ní ìdájọ́ ikú, wọn fi Jésù lé Pọ́ńtíù Pílátù, gómìnà Róòmù, lọ́wọ́, wọ́n fi ẹ̀sùn ìṣọ̀tẹ̀ kàn án kí wọ́n lè rí i dájú pé Róòmù ni yóò pa á. Àwọn ọmọ-ogun Róòmù ni wọ́n ṣe ìkànìyàn àgbélébùú náà ní ti gidi lábẹ́ àṣẹ Pílátù, ṣùgbọ́n lẹ́yìn tí Pílátù ti tẹrí ba fún ìfipá àwọn olórí àlùfáà àti ogunlọ́gọ̀ ènìyàn kan (tí wọ́n ń béèrè ikú Jésù àti ìtúsílẹ̀ Bárábà).
“When Christ was upon this earth, the world preferred Barabbas. And today the world and the churches are making the same choice. The scenes of the betrayal, the rejection, and the crucifixion of Christ have been re-enacted, and will again be re-enacted on an immense scale. People will be filled with the attributes of the enemy, and with them his delusions will have great power. Just to that degree that light is refused will there be misconception and misunderstanding. Those who reject Christ and choose Barabbas work under a ruinous deception. Misrepresentation and false witness will grow to open rebellion. The eye being evil, the whole body will be full of darkness. Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie. They are ensnared and taken, and by their every action they cry, Release unto us Barabbas, but crucify Christ.
“Nígbà tí Kristi wà lórí ilẹ̀ ayé yìí, ayé yàn Barabbasi. Àti lónìí, ayé àti àwọn ìjọ ń ṣe ìyànfẹ́ kan náà. Àwọn ìṣẹ̀lẹ̀ ìtanràn Kristi, ìkọ̀sílẹ̀ Rẹ̀, àti kíkàn Á mọ́ àgbélébùú ni a ti tún ṣe, a ó sì tún ṣe wọ́n lórí ìwọ̀n tí ó tóbi gidigidi. Àwọn ènìyàn yóò kún fún àwọn àbùdá ọ̀tá náà, àti pẹ̀lú wọn, àwọn ìtanjẹ rẹ̀ yóò ní agbára ńlá. Gẹ́gẹ́ bí a ti ń kọ ìmọ́lẹ̀ sílẹ̀ tó, bẹ́ẹ̀ ni ìròyìn-àìtọ́ àti àìlóye yóò pọ̀ tó. Àwọn tí ń kọ Kristi, tí wọ́n sì yan Barabbasi, ń ṣiṣẹ́ lábẹ́ ìtanjẹ apanirun. Ìṣàfihàn tí kì í ṣe òtítọ́ àti ẹ̀rí èké yóò dàgbà sí ìṣọ̀tẹ̀ gbangba. Bí ojú bá burú, gbogbo ara yóò kún fún òkùnkùn. Àwọn tí wọ́n bá fi ìfẹ́ ọkàn wọn fún olórí èyíkéyìí bí kò ṣe Kristi yóò rí ara wọn lábẹ́ àkóso, nípa ara, ọkàn, àti ẹ̀mí, ti ìmọ̀lára ìfìjú-kọ́-ọkàn kan tí ó múni lórí dé bẹ́ẹ̀ tí, lábẹ́ agbára rẹ̀, àwọn ọkàn yí padà kúrò nínú gbígbọ́ òtítọ́ kí wọ́n lè gba irọ́ gbọ́. Wọ́n dì wọ́n mú, àti nípasẹ̀ gbogbo ìṣe wọn ni wọ́n fi ń ké pé, Dá Barabbasi sílẹ̀ fún wa, ṣùgbọ́n kàn Kristi mọ́ àgbélébùú. ”
“Even now this decision is being made. The scenes enacted at the cross are being re-enacted. In the churches that have departed from truth and righteousness it is being revealed what human nature can do and will do when the love of God is not an abiding principle in the soul. We need not be surprised at anything that may take place now. We need not marvel at any developments of horror. Those who trample under their unholy feet the law of God have the same spirit as had the men who insulted and betrayed Jesus. Without any compunction of conscience, they will do the deeds of their father, the devil. They will ask the question that came from the traitorous lips of Judas, What will you give me if I betray unto you Jesus the Christ? Even now Christ is being betrayed in the person of his saints.” Review and Herald, January 30, 1900.
“Àní ní ìsinsìnyí ni a ti ń ṣe ìpinnu yìí. Àwọn ìṣẹ̀lẹ̀ tí a ṣe níbi àgbélébùú ni a tún ń ṣe. Nínú àwọn ìjọ tí ó ti yà kúrò nínú òtítọ́ àti òdodo ni a ti ń fi hàn ohun tí ìwà ẹ̀dá ènìyàn lè ṣe tí yóò sì ṣe nígbà tí ìfẹ́ Ọlọ́run kò bá jẹ́ ìlànà tí ń gbé títí nínú ọkàn. Kò yẹ kí ohunkóhun tí ó lè ṣẹlẹ̀ ní báyìí yà wá lẹ́nu. Kò yẹ kí a ṣe àgbàyanu sí ìdàgbàsókè èyíkéyìí ti ìbẹ̀rù ńlá. Àwọn tí ń fi ẹsẹ̀ àìmọ́ wọn tẹ òfin Ọlọ́run mọ́lẹ̀ ní ẹ̀mí kan náà tí ó wà nínú àwọn ọkùnrin tí wọ́n bu Jesu, tí wọ́n sì fi í hàn. Láìsí ìrònú-ọkàn kankan, wọn yóò ṣe iṣẹ́ baba wọn, èṣù. Wọn yóò bi ìbéèrè tí ó jáde láti ètè Júdásì aláìṣòótọ́ pé, Kí ni ẹ̀yin yóò fún mi bí mo bá fi Jesu Kristi lé yín lọ́wọ́? Àní ní ìsinsìnyí ni a ti ń fi Kristi hàn nínú ẹni àwọn ènìyàn mímọ́ rẹ̀.” Review and Herald, January 30, 1900.
If the passage truly means what it says, then those who were being identified as “choosing Barabbas,” will be unable to understand what the passage teaches. Those people are the people in 2 Thessalonians who receive strong delusion, because they loved not the truth. She says of those who choose Barabbas, “Those who give their affections to any leader but Christ will find themselves under the control, body, soul, and spirit, of an infatuation that is so entrancing that under its power souls turn away from hearing the truth to believe a lie.” Those who are choosing Barabbas, are under the control of Satan before the waymark of the cross and Sunday law. In that condition they cannot possibly understand what the passage teaches. They will therefore suggest that, “the conditions when Sister White penned these words were for that peculiar history, not now.” Perhaps they would say, “She is speaking about Christianity in a generic way, and this does not apply directly to Seventh-day Adventists.” Poppycock.
Tí ọ̀rọ̀-àyọkà náà bá túmọ̀ sí ohun tí ó sọ ní tòótọ́, nígbà náà àwọn tí a ń dá mọ̀ gẹ́gẹ́ bí “àwọn tí ń yan Barabbas,” kò ní lè lóye ohun tí ọ̀rọ̀-àyọkà náà ń kọ́ni. Àwọn ènìyàn wọ̀nyí ni àwọn ènìyàn inú 2 Tẹsalonika tí ń gba ìtanràn líle, nítorí pé wọn kò fẹ́ òtítọ́. Ó sọ nípa àwọn tí ń yan Barabbas pé, “Àwọn tí ń fi ìfẹ́ ọkàn wọn fún olórí kankan yàtọ̀ sí Kristi yóò rí ara wọn lábẹ́ ìṣàkóso, ara, ọkàn, àti ẹ̀mí, ti ìfẹ́ àfojúdi kan tí ó fani mọ́ra tó bẹ́ẹ̀ gẹ́gẹ́ bíi pé lábẹ́ agbára rẹ̀ àwọn ọkàn yí padà kúrò ní gbígbọ́ òtítọ́ láti gba irọ́ gbọ́.” Àwọn tí ń yan Barabbas wà lábẹ́ ìṣàkóso Satani kí àmì-ọ̀nà agbelebu àti òfin Ọjọ́ Àìkú tó dé. Ní ipò yẹn wọn kò lè lóye ohun tí ọ̀rọ̀-àyọkà náà ń kọ́ni rárá. Nítorí náà wọn yóò dábàá pé, “àwọn ipò nígbà tí Sister White kọ àwọn ọ̀rọ̀ wọ̀nyí jẹ́ fún ìtàn àkànṣe yẹn, kì í ṣe báyìí.” Bóyá wọn yóò sọ pé, “Ó ń sọ̀rọ̀ nípa ẹ̀sìn Kristẹni ní ọ̀nà gbòógì, èyí kò sì kan àwọn Adventist Ọjọ́ Keje ní tààràtà.” Ọ̀rọ̀ asán.
Of course, the circumstances of the history when Sister White wrote those words were actually a commentary on her personal history, but just as with John in the Revelation, when a prophet is told to write, he is told to write “the things which thou hast seen, and the things which are, and the things which shall be hereafter.” When a prophet records the things that are, he is simultaneously recording the things that will be.
Dájúdájú, àwọn ipò ìtàn nígbà tí Sister White kọ àwọn ọ̀rọ̀ wọ̀nyẹn jẹ́ àlàyé lórí ìtàn ara rẹ̀ gẹ́gẹ́ bí ó ti rí, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú Johanu nínú Ìfihàn, nígbà tí a bá sọ fún wòlíì kan pé kí ó kọ, a máa sọ fún un pé kí ó kọ “àwọn nǹkan tí ìwọ ti rí, àti àwọn nǹkan tí ó wà, àti àwọn nǹkan tí yóò sì wà lẹ́yìn èyí.” Nígbà tí wòlíì kan bá ṣe àkọsílẹ̀ àwọn nǹkan tí ó wà, ní àkókò kan náà ni ó ń ṣe àkọsílẹ̀ àwọn nǹkan tí yóò wà.
The leadership of Adventism is represented by Ezekiel’s 25 men, who are also prophetically aligned with the 250 men who stood with Korah, Dathan and Abiram. Just as significantly the rebels of 1888 and the Minneapolis General Conference were identified by Sister White as repeating the rebellion of Korah, Dathan and Abiram. Sister White directly teaches that when the angel of Revelation eighteen descends and lightens the earth with his glory, the latter rain begins.
Aṣojú ìṣàkóso ti Adventism ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọkùnrin mẹ́ẹ̀dógún [25] ti Ìsíkíẹ́lì, àwọn tí wọ́n sì tún bá ọkùnrin igba àti àádọ́ta [250] tí wọ́n dúró pẹ̀lú Kórà, Dátánì àti Ábírámù mu ní ọ̀nà àsọtẹ́lẹ̀. Ní ìwọ̀n kan náà tó ṣe pàtàkì, àwọn ọlọ̀tẹ̀ ti ọdún 1888 àti Ìpàdé Gbogbogbò Minneapolis ni Sister White fi dá mọ̀ gẹ́gẹ́ bí ẹni pé wọ́n ń tún ìṣọ̀tẹ̀ Kórà, Dátánì àti Ábírámù ṣe. Sister White kọ́ni ní kedere pé nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún bá sọ̀kalẹ̀, tí ó sì fi ògo rẹ̀ tàn ayé náà mọ́lẹ̀, òjò ìkẹyìn yóò bẹ̀rẹ̀.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Òjò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tàn imọ́lẹ̀ ká gbogbo ayé.” Review and Herald, April 21, 1891.
Sister White directly teaches that the angel of Revelation eighteen descended at the 1888 General Conference with the messages of A. T. Jones and E. J. Waggoner. When she was at the Conference she was so overwhelmed with the rebellion that she decided to pack up her things and leave, but an angel told her that she must stay and record the history, for it was a repetition of the rebellion of Korah. Why did the angel want it recorded, if it wasn’t for a testimony in the latter days? If it is a testimony for the latter days, what else could it mean; other than the Laodicean Seventh-day Adventist church will walk in the footsteps of the Sanhedrin during the Sunday law crisis, and particularly the history that leads up to it.
Arábìnrin White kọ́ ní tààrà pé áńgẹ́lì Ìfihàn mẹ́jọdínlógún sọ̀kalẹ̀ ní Àpéjọ Gbogbogbò ọdún 1888 pẹ̀lú àwọn ìhìnrere A. T. Jones àti E. J. Waggoner. Nígbà tí ó wà ní Àpéjọ náà, ìṣọ̀tẹ̀ náà bà á lórí gidigidi tó bẹ́ẹ̀ tí ó fi pinnu láti kó àwọn nǹkan rẹ̀ jọ kí ó sì fi ibẹ̀ sílẹ̀, ṣùgbọ́n áńgẹ́lì kan sọ fún un pé ó gbọdọ̀ dúró kí ó sì kọ ìtàn náà sílẹ̀, nítorí pé àtúnṣe ìṣọ̀tẹ̀ Kórà ni. Kí ló dé tí áńgẹ́lì náà fi fẹ́ kí a kọ ọ́ sílẹ̀, bí kì í bá ṣe fún ẹ̀rí kan ní àwọn ọjọ́ ìkẹyìn? Bí ó bá jẹ́ ẹ̀rí fún àwọn ọjọ́ ìkẹyìn, kí ni ohun mìíràn tí ó lè túmọ̀ sí, bí kò ṣe pé ìjọ Seventh-day Adventist ti Laodicea yóò máa rìn ní ipasẹ̀ Sànhẹ́dírìnì ní àkókò ìpèníjà òfin Ọjọ́ Àìkú, àti ní pàtàkì jùlọ ìtàn tí ó ṣáájú rẹ̀.
The message of Jones and Waggoner was represented as the “message of justification by faith, in verity,” the “Laodicean message,” the “message of Christ’s righteousness” and the “third angel’s message.” The rebels resisted the message, and also rejected the guidance of the Spirit of Prophecy and the chosen messengers of the meeting. Sister White also teaches that when the great buildings of New York City are brought down, by a touch of God’s power, then Revelation 18:1–3, will be fulfilled. Since 9/11 the leadership of the Laodicean Seventh-day Adventist church has been repeating the rebellion of Korah, the rebellion of the 25 ancient men, the rebellion of the leadership in 1888 and the rebellion of the Sanhedrin at the time leading up to the cross. Those 25 men, are a symbol representing a counterfeit Levitical priesthood.
A ṣe aṣoju ìránṣẹ́ Jones àti Waggoner gẹ́gẹ́ bí “ìránṣẹ́ ìdáláre nípasẹ̀ ìgbàgbọ́, ní tòótọ́,” “ìránṣẹ́ Laodicea,” “ìránṣẹ́ òdodo Kristi,” àti “ìránṣẹ́ áńgẹ́lì kẹta.” Àwọn ọlọ̀tẹ̀ tako ìránṣẹ́ náà, wọ́n sì tún kọ ìtọ́sọ́nà Ẹ̀mí Àsọtẹ́lẹ̀ àti àwọn ìránṣẹ́ tí a yàn fún ìpàdé náà. Sister White tún kọ́ni pé nígbà tí a bá mú àwọn ilé ńlá-nlá ìlú New York wó lulẹ̀, nípa ìfọwọ́kan agbára Ọlọ́run, nígbà náà ni Ìfihàn 18:1–3 yóò ṣẹ. Láti ìgbà 9/11, ìṣàkóso ìjọ Laodicea Seventh-day Adventist ti ń tún ìṣọ̀tẹ̀ Kora ṣe, ìṣọ̀tẹ̀ àwọn ọkùnrin àtijọ́ márùn-ún-dín-lógún náà, ìṣọ̀tẹ̀ àwọn aṣáájú ní ọdún 1888, àti ìṣọ̀tẹ̀ Sànhẹ́dírìnì ní àkókò tí ó ṣáájú àgbélébùú. Àwọn ọkùnrin márùn-ún-dín-lógún náà jẹ́ àmì tí ń ṣojú iṣẹ́-àlùfáà Lefi èké.
A Levite was to 25 years old when he began to serve.
Ọmọ Léfì kan gbọ́dọ̀ jẹ́ ọmọ ọdún márùn-ún-dín-lọ́gbọ̀n nígbà tí ó bá bẹ̀rẹ̀ sí í ṣe iṣẹ́ ìránṣẹ́.
And the Lord spake unto Moses, saying, This is it that belongeth unto the Levites: from twenty and five years old and upward they shall go in to wait upon the service of the tabernacle of the congregation: And from the age of fifty years they shall cease waiting upon the service thereof, and shall serve no more: But shall minister with their brethren in the tabernacle of the congregation, to keep the charge, and shall do no service. Thus shalt thou do unto the Levites touching their charge. Numbers 8:23–26.
Oluwa si ba Mose sọ̀rọ̀ pé, Èyí ni ohun tí ó jẹ́ ti àwọn ọmọ Lefi: láti ẹni ọdún márùn-ún-lé-logún lọ sí òkè ni wọn yóò wọlé lọ láti ṣe iṣẹ́ nínú iṣẹ́ àgọ́ ìpàdé: ṣùgbọ́n láti ẹni ọdún àádọ́ta wọn yóò dáwọ́ dúró kúrò nínú ṣíṣe iṣẹ́ náà, wọn kì yóò sì tún ṣe iṣẹ́ mọ́: ṣùgbọ́n wọn yóò máa bá àwọn arákùnrin wọn ṣe iṣẹ́ ìránṣẹ́ nínú àgọ́ ìpàdé, láti pa ohun tí a fi lé wọn lọ́wọ́ mọ́, wọn kì yóò sì ṣe iṣẹ́ kan. Báyìí ni ìwọ yóò ṣe fún àwọn ọmọ Lefi ní ti ohun tí a fi lé wọn lọ́wọ́. Nọ́mbà 8:23–26.
A Levite begins his service at age twenty-five and serves for twenty-five years, until he is fifty. The Messenger of the Covenant in Malachi three, is purging and also cleansing the Levites at the Sunday law, as He did on October 22, 1844.
Ọmọ Léfì kan máa bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀ ní ọdún mẹ́ẹ̀ẹ́dógún [25], ó sì máa ṣe iṣẹ́ náà fún ọdún mẹ́ẹ̀ẹ́dógún [25], títí yóò fi pé àádọ́ta [50]. Angẹli Májẹ̀mú náà ní Malaki orí kẹta ń wẹ àwọn ọmọ Léfì mọ́, ó sì tún ń sọ wọn di mímọ́ ní àkókò òfin Ọjọ́ Ìsinmi, gẹ́gẹ́ bí Ó ti ṣe ní October 22, 1844.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Wò ó, èmi yóò rán ojiṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi; Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé sí tẹ́ńpìlì rẹ̀, àní ojiṣẹ́ májẹ̀mú náà, ẹni tí ẹ̀yin ń ní inú-dídùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀ rẹ̀? ta sì ni yóò lè dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnimọ́ wúrà, ó sì dàbí ọ̀ṣẹ̀ alágbàfọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnimọ́ àti aṣàmímọ́ fàdákà: yóò sì sọ àwọn ọmọ Lefi di mímọ́, yóò sì wẹ̀ wọ́n mọ́ gẹ́gẹ́ bí wúrà àti fàdákà, kí wọ́n lè fi ọrẹ-ẹbọ nínú òdodo rú sí Olúwa. Nígbà náà ni ọrẹ-ẹbọ Juda àti ti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ní ọjọ́ ayérayé, àti gẹ́gẹ́ bí ní ọdún ìgbà àtijọ́. Malaki 3:1–4.
The number “25” as a symbol, represents not only a faithful Levite, but a counterfeit Levite. “25” as a symbol is therefore identifying the separation of two classes of worshippers, whether they be wise and foolish virgins, sheep and goats, wheat and tares. The number twenty-five is a symbol of not only a Levite, but just as importantly it is a symbol of the separation (purging) of the Levites. That separation is at the Sunday law, and it is a primary subject of God’s prophetic Word. It is fitting that Matthew chapter twenty-five, is simply a continuation of Jesus’ prophecy of the end of the world in Matthew twenty-four.
Nọ́mbà “25” gẹ́gẹ́ bí ààmì, kò ṣojú fún ọmọ Léfì olóòtítọ́ nìkan, bí kò ṣe fún ọmọ Léfì èké pẹ̀lú. Nítorí náà, “25” gẹ́gẹ́ bí ààmì ń fi ìyapa ẹ̀ka méjì àwọn olùjọsìn hàn, yálà wọ́n jẹ́ wúńdíá ọlọ́gbọ́n àti wúńdíá aṣiwèrè, àgùntàn àti ewúrẹ́, tàbí àlìkámà àti èpò. Nọ́mbà mẹ́ẹ̀ẹ́dógún jẹ́ ààmì kì í ṣe ti ọmọ Léfì nìkan, ṣùgbọ́n gẹ́gẹ́ bí ó ti ṣe pàtàkì gan-an, ó tún jẹ́ ààmì ìyapa (ìwẹ̀nùmọ́) àwọn ọmọ Léfì. Ìyapa náà wà ní òfin ọjọ́ Àìkú, ó sì jẹ́ ọ̀kan lára àwọn kókó-ọrọ̀ pàtàkì jù lọ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ó yẹ gidigidi pé Mátíù orí kẹ́ẹ̀ẹ́dógún jẹ́ ìtẹ̀síwájú àsọtẹ́lẹ̀ Jésù nípa òpin ayé nínú Mátíù orí kẹ́rìnlélógún.
And Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. Matthew 24:1, 2.
Jésù sì jáde, ó sì kúrò ní tẹ́ńpìlì: àwọn ọmọ-ẹ̀yìn rẹ̀ sì tọ̀ ọ́ wá láti fi àwọn ilé tẹ́ńpìlì hàn án. Jésù sì wí fún wọn pé, Ṣé ẹ kò rí gbogbo nǹkan wọ̀nyí bí? Lóòótọ́ ni mo wí fún yín, Kò ní sí òkúta kan nínú ibi yìí tí a ó fi sí orí òmíràn, tí a kò ní wó lulẹ̀. Matteu 24:1, 2.
When Jesus departed the temple, He never returned again. In the final verses of chapter twenty-three, Jesus had pronounced judgment upon the Sanhedrin, and the judgment is expressed as “eight,” woes, thus counterfeiting the eight souls upon the ark, the eighth day of circumcision, the eighth day of resurrection, the eight generations of Abraham 430 years and on. The counterfeit number “eight,” aligns with the counterfeit Levite.
Nígbà tí Jésù kúrò ní tẹ́ńpìlì, kò padà síbẹ̀ mọ́ láé. Nínú àwọn ẹsẹ̀ ìkẹyìn orí kẹtàlélógún, Jésù ti kéde ìdájọ́ lórí Sànhẹ́dírìn, a sì fi ìdájọ́ náà hàn gẹ́gẹ́ bí “mẹ́jọ” ègbé, nípa bẹ́ẹ̀ ṣe àfọwọ́ṣe èké sí àwọn ọkàn mẹ́jọ tí ó wà lórí ọkọ̀, ọjọ́ kẹjọ ìkọlà, ọjọ́ kẹjọ àjíǹde, àwọn ìran mẹ́jọ ti Ábúráhámù, ọdún 430 àti síwájú. Nọ́ńbà “mẹ́jọ” èké náà bá Lẹ́fìtì èké mu.
Verily I say unto you, All these things shall come upon this generation.
Lóòótọ́ ni mo sọ fún yín, Gbogbo nǹkan wọ̀nyí yóò dé bá ìran yìí.
O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate.
Jerusalẹmu, Jerusalẹmu, ìwọ tí ń pa àwọn wòlíì, tí o sì ń sọ àwọn tí a rán sí ọ ní òkúta, mélòó mélòó ni èmi ìbá fẹ́ kó àwọn ọmọ rẹ jọ, gẹ́gẹ́ bí adìyẹ abo ṣe ń ko àwọn ọmọ rẹ jọ sí abẹ́ ìyẹ́ rẹ̀, ṣùgbọ́n ẹ̀yin kò fẹ́! Wò ó, a fi ilé yín sílẹ̀ fún yín ní ahoro.
For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the name of the Lord. Matthew 23:36–39.
Nítorí mo wí fún yín, Ẹ̀yin kì yóò tún rí mi mọ́ láti ìsinsin yìí lọ, títí ẹ ó fi wí pé, Ìbùkún ni fún ẹni tí ń bọ̀ wá ní orúkọ Olúwa. Mátíù 23:36–39.
Matthew chapter twenty-two concludes with an illustration of the binding of the wicked into bundles, and concludes with the final interaction between Christ and the quibbling Jews. Then in chapter 24 He leaves the temple for the last time, ceasing His labors for ancient Israel. The chapter ends where it began, with the pronouncement that their house was left unto them empty, and what He called His Father’s house when He first cleansed the temple was now the empty Jewish house.
Orí kẹrìnlélógún nínú ìwé Mátíù parí pẹ̀lú àpèjúwe fífi àwọn ẹni búburú dì mọ́ àpòpọ̀, ó sì tún parí pẹ̀lú ìbáṣepọ̀ ìkẹyìn láàrin Kristi àti àwọn Júù aláwíyèsí. Lẹ́yìn náà, nínú orí kẹrìnlélógún, Ó fi tẹ́ńpìlì sílẹ̀ fún ìgbà ìkẹyìn, Ó sì dá iṣẹ́ ìránṣẹ́ Rẹ̀ dúró fún Israẹli àtijọ́. Orí náà parí níbi tí ó ti bẹ̀rẹ̀, pẹ̀lú ìkéde pé a fi ilé wọn sílẹ̀ fún wọn ní ahoro, àti pé ohun tí Ó pè ní ilé Baba Rẹ̀ nígbà tí Ó kọ́kọ́ wẹ tẹ́ńpìlì mọ́, ni ó ti di ilé àwọn Júù tí ó ṣófo nísinsin yìí.
In chapter 24, Jesus is going to answer questions about the temple, and its approaching destruction. The destruction was to take place in that very generation, which was a generation of vipers. He left that temple never to return, so the predictions he sets forth are addressing spiritual not literal Israel. When Christ leaves the temple which is the Laodicean Seventh-day Adventist church as He did with ancient Israel; simultaneously, the human temple of the one hundred and forty-four thousand will be joined to the Divine temple for eternity. When Jesus left the temple of ancient Israel, He divorced His former covenant people for eternity.
Nínú orí kẹrìnlélógún, Jésù yóò dáhùn àwọn ìbéèrè nípa tẹ́ńpìlì náà àti ìparun rẹ̀ tí ń súnmọ́. Ìparun náà ni a yàn láti ṣẹlẹ̀ ní ìran kan náà gan-an, ìyẹn ìran àwọn ejò paramọ́lẹ̀. Ó fi tẹ́ńpìlì náà sílẹ̀ láì tún padà sí i mọ́; nítorí náà, àwọn àsọtẹ́lẹ̀ tí Ó gbé kalẹ̀ ń tọ́ka sí Ísírẹ́lì ti ẹ̀mí, kì í ṣe Ísírẹ́lì gidi. Nígbà tí Kristi bá fi tẹ́ńpìlì náà sílẹ̀, èyí tí í ṣe ìjọ Seventh-day Adventist ti Laodicea, gẹ́gẹ́ bí Ó ti ṣe sí Ísírẹ́lì àtijọ́; ní àkókò kan náà, tẹ́ńpìlì ènìyàn ti ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì ni a ó so pọ̀ mọ́ Tẹ́ńpìlì Ọlọ́run títí láé. Nígbà tí Jésù fi tẹ́ńpìlì Ísírẹ́lì àtijọ́ sílẹ̀, Ó kọ àwọn ènìyàn májẹ̀mú Rẹ̀ tẹ́lẹ̀ sílẹ̀ títí láé.
Chapter eleven through to chapter twenty-two of Matthew is the omega to the line of chapter eleven to twenty-two in the book of Genesis. When the line begins in Genesis eleven, it also marks the beginning of Babel and Babel’s covenant of death, which reaches its omega fulfillment in Revelation chapter seventeen, verse eleven, the verse that is the dead center of the verses that make up chapter eleven through twenty-two. The middle of chapters eleven to twenty-two in Genesis, Matthew and Revelation each emphasize the ensign or its counterfeit ensign. In Genesis it was circumcision, in Matthew it was Peter and the Rock which Christ would build his church upon, and in Revelation it was the counterfeit beast that was and is and shall ascend, who is the eight, that is of the seven, and who is then married to the dragon.
Orí kẹ́ẹ̀ẹ́dógún títí dé orí kejìlélógún nínú Matteu ni omega sí ìlà orí kẹ́ẹ̀ẹ́dógún títí dé kejìlélógún nínú ìwé Jẹ́nẹ́sísì. Nígbà tí ìlà náà bẹ̀rẹ̀ ní Jẹ́nẹ́sísì 11, ó tún jẹ́ àmì ìbẹ̀rẹ̀ Babeli àti májẹ̀mú ikú ti Babeli, èyí tí ó dé ìmúṣẹ omega rẹ̀ ní Ìfihàn orí kẹtàdínlógún, ẹsẹ̀ kọkànlá, ẹsẹ̀ náà tí ó jẹ́ àárín gbùngbùn àwọn ẹsẹ̀ tí ó dá orí kẹ́ẹ̀ẹ́dógún títí dé kejìlélógún pọ̀. Àárín àwọn orí kẹ́ẹ̀ẹ́dógún títí dé kejìlélógún nínú Jẹ́nẹ́sísì, Matteu, àti Ìfihàn, kọ̀ọ̀kan wọn tẹnu mọ́ àsíá náà tàbí àsíá èké rẹ̀. Nínú Jẹ́nẹ́sísì, ó jẹ́ ìkọlà, nínú Matteu, ó jẹ́ Peteru àti Àpáta tí Kristi yóò kọ ìjọ rẹ̀ lé lórí, àti nínú Ìfihàn, ó jẹ́ ẹranko èké náà tí ó ti wà, tí ó sì wà, tí yóò sì gòkè wá, ẹni tí í ṣe ẹlẹ́ẹ̀kẹjọ, tí ó sì ti inú àwọn méje wá, àti ẹni tí a sì gbéyàwó rẹ̀ mọ́ dragoni náà lẹ́yìn náà.
Eleven and twenty-two are symbols that identify the combination of Divinity with humanity, which is the very issue represented by Christ writing His law upon our hearts and minds. 11 and 22 are symbols of the covenant of the one hundred and forty-four thousand. In Matthew, chapter twenty-three the false priesthood received eight woes, at the same point in time, the true priesthood is anointed. The priests were consecrated for seven days, and on the eighth day they began to serve.
Mọ́kànlá àti méjìlélógún jẹ́ àmì tí ń fi ìdapọ̀ Ìwà-Ọlọ́run mọ́ ẹ̀dá ènìyàn hàn, èyí gan-an ni ọ̀ràn tí a ṣojú rẹ̀ nígbà tí Kristi kọ òfin Rẹ̀ sórí ọkàn àti èrò inú wa. 11 àti 22 jẹ́ àmì májẹ̀mú àwọn ọgọ́rùn-ún kan ó lé mẹ́rìnlélógójì ẹgbẹ̀rún. Nínú Matteu, orí kẹtàlélógún, àlùfáà èké gba ègún mẹ́jọ; ní àkókò kan náà, a fi òróró yàn àlùfáà tòótọ́. A ya àwọn àlùfáà sí mímọ́ fún ọjọ́ méje, ní ọjọ́ kẹjọ sì ni wọ́n bẹ̀rẹ̀ sí í ṣe iṣẹ́ ìránṣẹ́.
It is not an accident that the seven days of consecration of the priests that led to their service beginning on the eighth day begins in Numbers chapter eight and verse one, for “81” is a symbol of the priests.
Kì í ṣe àṣẹ̀ṣẹ̀ ni pé ọjọ́ méje ìyàsímímọ́ àwọn àlùfáà tí ó ṣáájú ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn ní ọjọ́ kẹjọ bẹ̀rẹ̀ ní Númérì orí kẹjọ ẹsẹ̀ kìn-ín-ní, nítorí “81” jẹ́ àmì àwọn àlùfáà.
And the Lord spake unto Moses, saying, Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread; And gather thou all the congregation together unto the door of the tabernacle of the congregation. And Moses did as the Lord commanded him; and the assembly was gathered together unto the door of the tabernacle of the congregation. And Moses said unto the congregation, This is the thing which the Lord commanded to be done. …
OLÚWA sì bá Mose sọ pé, Wá Áárónì àti àwọn ọmọ rẹ̀ pẹ̀lú rẹ̀, àti àwọn aṣọ náà, àti òróró ìyàsímímọ́, àti akọ màlúù fún ẹbọ ẹ̀ṣẹ̀, àti àgbò méjì, àti àpò ìrẹsà àìwú; kí o sì kó gbogbo ìjọ jọ sọ́dọ̀ ẹnu ọ̀nà Àgọ́ Ìpàdé. Mose sì ṣe gẹ́gẹ́ bí OLÚWA ti pa á láṣẹ fún un; a sì kó ìjọ náà jọ sọ́dọ̀ ẹnu ọ̀nà Àgọ́ Ìpàdé. Mose sì sọ fún ìjọ náà pé, Èyí ni ohun tí OLÚWA pa láṣẹ pé kí a ṣe. …
And ye shall not go out of the door of the tabernacle of the congregation in seven days, until the days of your consecration be at an end: for seven days shall he consecrate you. As he hath done this day, so the Lord hath commanded to do, to make an atonement for you. Therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days, and keep the charge of the Lord, that ye die not: for so I am commanded. So Aaron and his sons did all things which the Lord commanded by the hand of Moses. And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel; And he said unto Aaron, Take thee a young calf for a sin offering, and a ram for a burnt offering, without blemish, and offer them before the Lord. … And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you. … And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the Lord appeared unto all the people. And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. Leviticus 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Ẹ kò sì gbọdọ̀ jáde kúrò ní ẹnu-ọ̀nà àgọ́ ìpàdé náà fún ọjọ́ méje, títí ọjọ́ ìyàsímímọ́ yín yóò fi pé; nítorí ọjọ́ méje ni yóò fi ya yín sí mímọ́. Gẹ́gẹ́ bí ó ti ṣe ní ọjọ́ yìí, bẹ́ẹ̀ ni Olúwa ti pàṣẹ pé kí a ṣe, láti ṣe ètùtù fún yín. Nítorí náà, ẹ óò máa gbé ní ẹnu-ọ̀nà àgọ́ ìpàdé náà lọ́sàn-án àti lóru fún ọjọ́ méje, kí ẹ sì pa àṣẹ Olúwa mọ́, kí ẹ má bàa kú; nítorí bẹ́ẹ̀ ni a ti pàṣẹ fún mi. Bẹ́ẹ̀ ni Aaroni àti àwọn ọmọ rẹ̀ ṣe gbogbo ohun tí Olúwa pàṣẹ nípasẹ̀ ọwọ́ Mose. Ó sì ṣẹlẹ̀ ní ọjọ́ kẹjọ pé Mose pe Aaroni àti àwọn ọmọ rẹ̀, àti àwọn àgbà Israẹli; Ó sì wí fún Aaroni pé, Mú ọmọ màlúù akọ kan fún ẹbọ ẹ̀ṣẹ̀, àti àgbò kan fún ọrẹ ẹbọ sísun, aláìlábàwọ́n, kí o sì fi wọ́n rúbọ níwájú Olúwa. … Mose sì wí pé, Èyí ni ohun tí Olúwa pàṣẹ pé kí ẹ ṣe: ògo Olúwa yóò sì farahàn sí yín. … Aaroni sì gbé ọwọ́ rẹ̀ sókè sí àwọn ènìyàn, ó sì súre fún wọn, ó sì sọ̀kalẹ̀ lẹ́yìn tí ó ti rú ẹbọ ẹ̀ṣẹ̀, àti ọrẹ ẹbọ sísun, àti ẹbọ àlàáfíà. Mose àti Aaroni sì wọ inú àgọ́ ìpàdé náà, wọ́n sì jáde, wọ́n sì súre fún àwọn ènìyàn: ògo Olúwa sì farahàn fún gbogbo ènìyàn. Iná kan sì jáde láti iwájú Olúwa, ó sì jó ọrẹ ẹbọ sísun àti ọ̀rá tí ó wà lórí pẹpẹ run: nígbà tí gbogbo ènìyàn rí i, wọ́n ké sókè, wọ́n sì dojúbolẹ̀. Lefitiku 8:1–5, 33–36; 9:1, 2, 6, 22–24.
Chapter twenty-three is identifying the counterfeit Levites who are revealed at the time the genuine Levites are sealed. Chapter twenty-two of Matthew concludes with no man ever asking Jesus any more questions, then chapter twenty-three he sets forth the eight woes, identifying the Sanhedrin’s probation was closed, and that the executive judgment was then to begin. In chapter twenty-four, He identifies the temple as the Jews house. It is important to see the sequence in the chapters.
Orí kẹtàlélógún ń fi àwọn Lẹ́fì èké hàn tí a túbọ̀ ṣípayá ní àkókò tí a fi èdìdì dì àwọn Lẹ́fì tòótọ́. Orí kejìlélógún nínú Mátíù parí níbi tí kò sí ẹni kankan mọ́ tí ó tún bi Jésù ní ìbéèrè kankan; lẹ́yìn náà, nínú orí kẹtàlélógún, Ó gbé àwọn ègbé mẹ́jọ kalẹ̀, ní fífi hàn pé àkókò ìdánwò Sànhẹ́dírìnì ti dé òpin, àti pé ìdájọ́ ìmúṣẹ sì bẹ̀rẹ̀ nígbà náà. Nínú orí kẹrìnlélógún, Ó fi tẹ́ńpìlì náà hàn gẹ́gẹ́ bí ilé àwọn Júù. Ó ṣe pàtàkì láti rí ìtẹ̀lé àwọn ìṣẹ̀lẹ̀ nínú àwọn orí náà.
Chapters eleven to twenty-two of Matthew, is identifying the finishing of the sealing of the one hundred and forty-four thousand in the context of God’s covenant with a chosen people. Palmoni’s symbolism of the alpha chapter eleven, and His symbolism of the omega chapter twenty-two, add to the story within the chapters.
Àwọn orí kẹ́wàá-dín-lógún sí méjìlélógún nínú Matteu ń tọ́ka sí ìparí fífi èdìdì sí ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì nínú àyíká májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn àyànfẹ́ kan. Àmì-àpẹẹrẹ Palmoni ti alfa, orí kọkànlá, àti àmì-àpẹẹrẹ Rẹ̀ ti omega, orí méjìlélógún, ń fi kún ìtàn inú àwọn orí náà.
Chapter twenty-three is the atonement, the combining of the Divine with the human as represented by the number twenty-three. But the chapter is telling of the executive judgment of the tares, the counterfeit priesthood, the counterfeit Levites. Every priest was a Levite, but not every Levite was a priest. Within the descendants of Levi, only the bloodline of Aaron, qualified for priesthood. The Bible identifies that the Levites would begin to serve at age twenty-five, but the sons of Kohath would serve at age 30.
Orí kẹtàlélógún jẹ́ ètùtù ìràpadà, ìṣọ̀kan ti Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú nọ́mbà mẹ́tàlélógún. Ṣùgbọ́n orí náà ń sọ nípa ìdájọ́ ìmúṣẹ́ àwọn èpò, ẹgbẹ́ àlùfáà èké, àwọn ọmọ Léfì èké. Gbogbo àlùfáà ni ọmọ Léfì ni, ṣùgbọ́n kì í ṣe gbogbo ọmọ Léfì ni àlùfáà. Nínú àwọn ọmọ-ọmọ Léfì, ìdílé ẹ̀jẹ̀ Árónì nìkan ni ó tóótun fún iṣẹ́ àlùfáà. Bíbélì fi hàn pé àwọn ọmọ Léfì yóò bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ wọn ní ọjọ́ orí ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n, ṣùgbọ́n àwọn ọmọ Kóhátì yóò ṣiṣẹ́ ní ọjọ́ orí ọdún ọgbọ̀n.
And the Lord spake unto Moses and unto Aaron, saying, Take the sum of the sons of Kohath from among the sons of Levi, after their families, by the house of their fathers, From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4:1–3.
Oluwa sì sọ fún Mose àti fún Aaroni pé, Ẹ ka iye àwọn ọmọ Kohati nínú àwọn ọmọ Lefi, gẹ́gẹ́ bí ìdílé wọn, nípa ilé àwọn baba wọn, láti ẹni ọdún mẹ́tàlélọ́gbọ̀n sí i títí dé ẹni ọdún àádọ́ta, gbogbo àwọn tí wọ inú ẹgbẹ́ ọmọ-ogun, láti ṣe iṣẹ́ nínú àgọ́ ìpàdé. Nọ́mbà 4:1–3.
The number “30” represents the priests that were in the bloodline of Kohath, who was the son of Levi, and Kohath’s son was Amram, who was the father of Aaron. Levi means “attached or joined to God.” Kohath means “assembled around His presence.” Amram means “exalted people,” and Aaron means “light bearer or exalted mediator.” Together, they trace a movement from the Red Sea to Sinai, thus typifying the covenant between God and the one hundred and forty-four thousand, who are the human temple that joins with the divine temple, when Christ stretches forth His hand a second time to gather His remnant people into His sanctuary, where He then lifts them up and exalts them as they are illuminated with the Heavenly High Priest, as He illuminated Shadrach, Meshach and Abednego.
Nọ́mbà “30” ń ṣojú àwọn àlùfáà tí wọ́n wà nínú ìran ẹ̀jẹ̀ Kóhátì, ẹni tí ó jẹ́ ọmọ Lefi, ọmọ Kóhátì sì ni Ámírámù, ẹni tí ó jẹ́ baba Áárónù. Lefi túmọ̀ sí “ẹni tí a so mọ́ tàbí tí a darapọ̀ mọ́ Ọlọ́run.” Kóhátì túmọ̀ sí “àwọn tí a kó jọ yí i wíwà Rẹ̀ ká.” Ámírámù túmọ̀ sí “àwọn ènìyàn tí a gbé ga,” Áárónù sì túmọ̀ sí “olùrúmọ́lẹ̀ tàbí alárinà tí a gbé ga.” Ní àpapọ̀, wọ́n ń tọpasẹ̀ ìṣípò kan láti Òkun Pupa dé Sínáì, bẹ́ẹ̀ ni wọ́n sì fi májẹ̀mú tó wà láàárín Ọlọ́run àti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà hàn gẹ́gẹ́ bí àpẹẹrẹ, àwọn ẹni tí í ṣe tẹ́ńpìlì ènìyàn tí ó darapọ̀ mọ́ tẹ́ńpìlì Ọlọ́run, nígbà tí Kristi bá na ọwọ́ Rẹ̀ jáde lẹ́ẹ̀kejì láti kó àwọn ènìyàn ìyókù Rẹ̀ jọ sínú ibi mímọ́ Rẹ̀, níbi tí Ó ti gbé wọn sókè tí Ó sì gbé wọn ga bí a ti fi Álùfáà Àgbà Ọ̀run tan ìmọ́lẹ̀ sí wọn, gẹ́gẹ́ bí Ó ti tan ìmọ́lẹ̀ sí Ṣádiraki, Méṣaki àti Abẹdinígò.
The number “30” represents a period for preparation for the priests and 25, as the age of the Levites, is to be applied to 30, line upon line, for every priest was a Levite, but not every Levite was a priest. Thirty represents the period of preparation which began in 1989, at the time of the end, and it ends at the Sunday law in the United States. The number twenty-five as a symbol of Levites, is also the symbol of separation between two classes, and in relation to the priests it identifies a separation. Twenty-five marks the separation of the Levites and counterfeit Levites at the Sunday law, and in the context of the genuine priests and the genuine Levites it also creates a distinction, howbeit, not a negative separation, as with the counterfeit Levites.
Nọ́ńbà “30” dúró fún àkókò ìmúrasílẹ̀ fún àwọn àlùfáà; àti 25, gẹ́gẹ́ bí ọjọ́-ori àwọn ọmọ Léfì, ni a gbọdọ̀ fi kàn mọ́ 30, ìlà lórí ìlà; nítorí gbogbo àlùfáà jẹ́ ọmọ Léfì, ṣùgbọ́n kì í ṣe gbogbo ọmọ Léfì ni àlùfáà. Ọgbọ̀n dúró fún àkókò ìmúrasílẹ̀ tí ó bẹ̀rẹ̀ ní 1989, ní àkókò òpin, ó sì parí ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Nọ́ńbà mẹ́ẹ̀ẹ́dógún, gẹ́gẹ́ bí ààmì àwọn ọmọ Léfì, tún jẹ́ ààmì ìyàtọ̀ láàárín ẹgbẹ́ méjì, àti ní ìbáṣepọ̀ pẹ̀lú àwọn àlùfáà, ó ń ṣàfihàn ìyàtọ̀ kan. Mẹ́ẹ̀ẹ́dógún ń samisi ìyàtọ̀ láàárín àwọn ọmọ Léfì àti àwọn ọmọ Léfì èké ní òfin Ọjọ́ Àìkú, àti nínú àkópọ̀ ọ̀rọ̀ àwọn àlùfáà tòótọ́ àti àwọn ọmọ Léfì tòótọ́, ó tún dá ìyàtọ̀ kan sílẹ̀ pẹ̀lú; bí ó tilẹ̀ jẹ́ pé kì í ṣe ìyàtọ̀ búburú, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ọmọ Léfì èké.
Kohath was one of the three main branches of the Levites (along with Gershon and Merari). The priestly line came specifically through Kohath’s descendant Aaron. Aaron is the fourth-generational descendant of Levi, and the priestly privilege was restricted to his male descendants within this Kohathite branch. The Kohathites as a whole (all descendants of Kohath) had the honor of carrying the most sacred items, but only Aaron’s line could actually perform the priestly functions at the altar and in the sanctuary. Aaron represents the same fourth generation as Joel’s “old men,” or the “ancient men” in Ezekiel chapter eight, who bow to the sun.
Kohati jẹ́ ọ̀kan nínú àwọn ẹ̀ka pàtàkì mẹ́ta ti àwọn ọmọ Lefi (pẹ̀lú Gerṣoni àti Merari). Látọ̀dọ̀ àtọmọdọ́mọ Kohati ni ìlà àlùfáà ti jáde ní pàtó nípasẹ̀ Aaroni. Aaroni jẹ́ àtọmọdọ́mọ ìran kẹrin láti ọ̀dọ̀ Lefi, a sì dá ànfààní iṣẹ́ àlùfáà sílẹ̀ fún àwọn ọmọkùnrin àtọmọdọ́mọ rẹ̀ nìkan nínú ẹ̀ka Kohati yìí. Àwọn ọmọ Kohati lápapọ̀ (gbogbo àtọmọdọ́mọ Kohati) ní ọlá láti ru àwọn ohun mímọ́ jùlọ, ṣùgbọ́n ìlà Aaroni nìkan ni ó lè ṣe iṣẹ́ àlùfáà ní ti gidi níbi pẹpẹ àti nínú ibi mímọ́. Aaroni ń ṣàpẹẹrẹ ìran kẹrin kan náà gẹ́gẹ́ bí “àwọn àgbàlagbà” nínú Joẹli, tàbí “àwọn ọkùnrin àtijọ́” nínú Ezekieli orí kẹjọ, tí wọ́n tẹrí ba fún oòrùn.
The system of 24 rotating courses (divisions) for the priests (and similarly for non-priestly Levites in supporting roles like musicians and gatekeepers) was established by King David. David organized the descendants of Aaron into 24 courses (divisions) to serve in rotation (1 Chronicles 24:1–19). David, with help from priests Zadok (from Eleazar’s line) and Ahimelech (from Ithamar’s line), divided them into 24 groups (16 from Eleazar’s larger family, 8 from Ithamar’s). Lots were cast to determine the order of service.
Ètò àwọn ẹgbẹ́ mẹ́rìnlélógún tí ń yípo (àwọn ìpín) fún àwọn àlùfáà (àti bákan náà fún àwọn ọmọ Léfì tí kì í ṣe àlùfáà nínú iṣẹ́ ìrànlọ́wọ́ bíi àwọn akọrin àti àwọn olùṣọ́ ẹnubodè) ni Dáfídì ọba dá sílẹ̀. Dáfídì pín àwọn àtọmọdọ́mọ Árónì sí ẹgbẹ́ mẹ́rìnlélógún (àwọn ìpín) kí wọ́n lè máa ṣe iṣẹ́ ní ìyípo (1 Kronika 24:1–19). Dáfídì, pẹ̀lú ìrànlọ́wọ́ àwọn àlùfáà Sadókù (láti ìlà Èlíásárì) àti Áhímélèkì (láti ìlà Ítámárì), pín wọn sí ẹgbẹ́ mẹ́rìnlélógún (mẹ́rìndínlógún láti inú ìdílé Èlíásárì tí ó tóbi jù, àti mẹ́jọ láti inú ìdílé Ítámárì). Wọ́n ṣẹ́ gègé láti pinnu ètò ìsẹ̀.
Each course served for one week (from Sabbath to Sabbath), twice a year, plus all courses served together during the major festivals (Passover, Pentecost, Tabernacles). David similarly organized non-priestly Levites into 24 courses for music, gatekeeping, etc. (1 Chronicles 23–26). This system was implemented under Solomon (2 Chronicles 8:14) and continued through the Second Temple period. Zechariah, father of John the Baptist, was in the course of Abijah—Luke 1:5; 1 Chronicles 24:10. The order of the 24 courses of priests was selected by lot, and Zechariah was in the course of Abijah, who out of the twenty-four courses, represented the “eighth” course. Zechariah means “God remembers,” and his father’s name Abijah means “God is my father.”
Kọ́ọ̀kan ẹ̀ka iṣẹ́ ń ṣiṣẹ́ fún ọ̀sẹ̀ kan (láti ọjọ́ ìsinmi dé ọjọ́ ìsinmi), lẹ́ẹ̀mejì lọ́dún, pẹ̀lú pé gbogbo àwọn ẹ̀ka iṣẹ́ máa ń ṣiṣẹ́ pọ̀ ní àkókò àwọn àjọyọ̀ ńlá (Ìrékọjá, Pẹ́ńtíkọ́sì, Àgọ́). Bákan náà, Dáfídì tún ṣètò àwọn ọmọ Léfì tí kì í ṣe àlùfáà sí ẹ̀ka iṣẹ́ mẹ́rìnlélógún fún orin, ìṣọ́ ẹnu-ọ̀nà, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ (1 Chronicles 23–26). A mú ètò yìí ṣiṣẹ́ lábẹ́ Solomoni (2 Chronicles 8:14), ó sì bá a lọ jálẹ̀ àkókò Tẹ́ńpìlì Kejì. Sekaráyà, baba Johanu Oníbatisí, wà nínú ẹ̀ka iṣẹ́ Abijah—Luke 1:5; 1 Chronicles 24:10. A fi ìpè yan ìtòlẹ́sẹẹsẹ àwọn ẹ̀ka iṣẹ́ mẹ́rìnlélógún ti àwọn àlùfáà, Sekaráyà sì wà nínú ẹ̀ka iṣẹ́ Abijah, ẹni tí nínú àwọn ẹ̀ka iṣẹ́ mẹ́rìnlélógún náà ṣojú fún ẹ̀ka “kẹjọ.” Sekaráyà túmọ̀ sí “Ọlọ́run rántí,” orúkọ baba rẹ̀ sì, Abijah, túmọ̀ sí “Ọlọ́run ni baba mi.”
The heavenly Father remembered His promise to raise up a messenger who would prepare the way for the Messiah. But Zechariah also aligns with the Sunday law, for it is there that the Sabbath, the day men were to always remember—becomes the final test. Zechariah represents a priest, of the course of Abijah, which is the “eighth” course. Zechariah disbelieves the message of the angel and is made dumb, until the birth of his son John. When John is born Zechariah enters into the discussion about the name of John, and he then speaks. The prophetic speaking of the latter days is when the United States speaks as a dragon.
Bàbá ọ̀run rántí ìlérí Rẹ̀ láti gbé ojiṣẹ́ kan dìde tí yóò pèsè ọ̀nà sílẹ̀ fún Mèsáyà. Ṣùgbọ́n Sakaraya pẹ̀lú bá òfin Ọjọ́ Àìkú mu, nítorí níbẹ̀ ni Sábáàtì, ọjọ́ tí ènìyàn gbọ́dọ̀ máa rántí nígbà gbogbo—di ìdánwò ìkẹyìn. Sakaraya dúró fún àlùfáà kan, ti ìpín Ábíjà, èyí tí í ṣe ìpín “kẹjọ.” Sakaraya kò gba ìránṣẹ́ áńgẹ́lì náà gbọ́, a sì mú un di adití-ọ̀rọ̀, títí di ìbí ọmọ rẹ̀, Jòhánù. Nígbà tí a bí Jòhánù, Sakaraya wọ inú ìjíròrò nípa orúkọ Jòhánù, lẹ́yìn náà ó sì sọ̀rọ̀. Ìsọ̀rọ̀ àsọtẹ́lẹ̀ ti ọjọ́ ìkẹyìn ni ìgbà tí Orílẹ̀-èdè Amẹ́ríkà sọ̀rọ̀ bí dragoni.
And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. Luke 1:59–64.
Ó sì ṣẹlẹ̀ pé, ní ọjọ́ kẹjọ ni wọ́n wá láti kọ ọmọ náà ní ilà; wọ́n sì fẹ́ sọ orúkọ rẹ̀ ní Sakaria, gẹ́gẹ́ bí orúkọ baba rẹ̀. Ṣùgbọ́n ìyá rẹ̀ dáhùn, ó ní, Rárá; ṣugbọn Johanu ni a ó máa pè é. Wọ́n sì wí fún un pé, Kò sí ẹni kankan nínú ìdílé rẹ tí a ń pè ní orúkọ yìí. Wọ́n sì fi àpèjúwe hàn fún baba rẹ̀, bí òun yóò ṣe fẹ́ kí a pè é. Ó sì béèrè fún pátákó ìkọ̀wé, ó sì kọ ọ́ pé, Johanu ni orúkọ rẹ̀. Gbogbo wọn sì yà á lẹ́nu. Lójúkan náà ẹnu rẹ̀ ṣí, ahọ́n rẹ̀ sì tú, ó sì sọ̀rọ̀, ó yin Ọlọ́run. Luku 1:59–64.
John the Baptist is of the eighth course of Abijah, as was his father. At John’s circumcision, on the eighth day his name is changed. John the Baptist represents those who are priests, of the fourth generation, who are in a covenant relation with God, who changes their name (from Laodicea unto Philadelphia), seals them with the sign of the covenant, when the United States speaks as a dragon.
Johanu Oníbatisiti jẹ́ ti ẹ̀ka kẹjọ ti Abijah, gẹ́gẹ́ bí baba rẹ̀ náà ṣe jẹ́. Ní ìkọlà rẹ̀, ní ọjọ́ kẹjọ ni a yí orúkọ rẹ̀ padà. Johanu Oníbatisiti dúró fún àwọn tí í ṣe àlùfáà, ti ìran kẹrin, tí wọ́n wà nínú ìbáṣepọ̀ májẹ̀mú pẹ̀lú Ọlọ́run, ẹni tí ó yí orúkọ wọn padà (láti Laodikea sí Filadelfia), tí ó sì fi àmì májẹ̀mú dì wọ́n, nígbà tí Orílẹ̀-èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá.
We are the temple of God. The prophetic lines which address the temple are speaking to men and women as individuals, and also corporately, for God’s church is also a temple. And of course there is a heavenly temple, and it is Christ who builds the temple of the Lord. It is He who lays the foundation and places the capstone upon the temple. In terms of the number “25” being a symbol, 25 represents the Levites, who are purged (separated) from counterfeit Levites in Malachi chapter three, and who are also purified in the same passage. In Ezekiel chapter 40 to 48 a symbolic temple is described with great detail. The water of life comes out of that temple and fills the earth.
Àwa ni tẹ́ńpìlì Ọlọ́run. Àwọn ìlà àsọtẹ́lẹ̀ tí ń sọ̀rọ̀ sí tẹ́ńpìlì ń bá àwọn ọkùnrin àti àwọn obìnrin sọ̀rọ̀ gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan, àti pẹ̀lú ní àjọṣe gẹ́gẹ́ bí ara kan, nítorí ìjọ Ọlọ́run pẹ̀lú jẹ́ tẹ́ńpìlì. Àti pé dájúdájú tẹ́ńpìlì ọ̀run kan wà, ó sì jẹ́ Kristi ni ẹni tí ń kọ tẹ́ńpìlì Olúwa. Òun ni ẹni tí ń fi ìpìlẹ̀ lélẹ̀, tí ó sì ń gbé òkúta ìparí lé tẹ́ńpìlì náà. Ní ti jíjẹ́ nọ́mbà “25” àmì àpẹẹrẹ, 25 dúró fún àwọn ọmọ Léfì, àwọn tí a wẹ̀nùmọ́ (yà sọ́tọ̀) kúrò lọ́dọ̀ àwọn ọmọ Léfì èké nínú Malaki orí kẹta, tí a sì tún sọ di mímọ́ nínú ọ̀nà kan náà. Nínú Ìsíkíẹ́lì orí 40 sí 48, a ṣe àpèjúwe tẹ́ńpìlì àmì àpẹẹrẹ kan pẹ̀lú ìlànà kíkún. Omi ìyè ń jáde láti inú tẹ́ńpìlì náà, ó sì ń kun ayé.
“Wonderful is the work which God designs to accomplish through His servants, that His name may be glorified. God made Joseph a fountain of life to the Egyptian nation. Through Joseph the life of that whole people was preserved. Through Daniel God saved the life of all the wise men of Babylon. And these deliverances were as object lessons; they illustrated to the people the spiritual blessings offered them through connection with the God whom Joseph and Daniel worshiped. So through His people today God desires to bring blessings to the world. Every worker in whose heart Christ abides, everyone who will show forth His love to the world, is a worker together with God for the blessing of humanity. As he receives from the Saviour grace to impart to others, from his whole being flows forth the tide of spiritual life. Christ came as the Great Physician to heal the wounds that sin has made in the human family; and His Spirit, working through His servants, imparts to sin-sick, suffering human beings a mighty healing power that is efficacious for the body and the soul. ‘In that day,’ says the Scriptures, ‘there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.’ Zechariah 13:1. The waters of this fountain contain medicinal properties that will heal both physical and spiritual infirmities.
“Àgbàyanu ni iṣẹ́ tí Ọlọ́run ń pète láti ṣe nípasẹ̀ àwọn ìránṣẹ́ Rẹ̀, kí a lè yin orúkọ Rẹ̀ lógo. Ọlọ́run ṣe Jósẹ́fù ní orísun ìyè fún orílẹ̀-èdè Íjíbítì. Nípasẹ̀ Jósẹ́fù ni a dá ẹ̀mí gbogbo àwọn ènìyàn náà sí. Nípasẹ̀ Dáníẹ́lì ni Ọlọ́run gba ẹ̀mí gbogbo àwọn ọlọ́gbọ́n Bábílónì là. Àti pé àwọn ìgbàlà wọ̀nyí dàbí ẹ̀kọ́ nípasẹ̀ àpẹẹrẹ; wọ́n fi àwọn ìbùkún ẹ̀mí tí a nṣe fún wọn hàn nípasẹ̀ ìbáṣepọ̀ pẹ̀lú Ọlọ́run tí Jósẹ́fù àti Dáníẹ́lì ń bọ̀. Bákan náà ni nípasẹ̀ àwọn ènìyàn Rẹ̀ lónìí Ọlọ́run ń fẹ́ mú àwọn ìbùkún wá sí ayé. Gbogbo òṣìṣẹ́ tí Kristi ń gbé inú ọkàn rẹ̀, olúkúlùkù ẹni tí yóò fi ìfẹ́ Rẹ̀ hàn sí ayé, jẹ́ alábàṣiṣẹ́pọ̀ pẹ̀lú Ọlọ́run fún ìbùkún aráyé. Bí ó ti ń gba oore-ọ̀fẹ́ lọ́dọ̀ Olùgbàlà láti pín fún àwọn ẹlòmíràn, láti inú gbogbo ìwàláàyè rẹ̀ ni ìṣàn omi ìyè ẹ̀mí ti ń ṣàn jáde. Kristi wá gẹ́gẹ́ bí Oníṣègùn Ńlá láti wo ọgbẹ́ tí ẹ̀ṣẹ̀ ti ṣe sí ìdílé ènìyàn sàn; àti pé Ẹ̀mí Rẹ̀, nípa ṣíṣe iṣẹ́ nípasẹ̀ àwọn ìránṣẹ́ Rẹ̀, ń pín agbára ìwòsàn ńlá kan fún àwọn ènìyàn tí ẹ̀ṣẹ̀ ti mú ṣàìsàn tí wọ́n sì ń jìyà, agbára tí ó ní èrè fún ara àti fún ọkàn. “Ní ọjọ́ náà,” ni Ìwé Mímọ́ wí, “orísun kan ni a ó ṣí sí ilé Dáfídì àti fún àwọn olùgbé Jérúsálẹ́mù nítorí ẹ̀ṣẹ̀ àti nítorí àìmọ́.” Sekariah 13:1. Omi orísun yìí ní àwọn ànímọ́ ìwòsàn tí yóò wo àìlera ara àti ti ẹ̀mí sàn pátápátá.
“From this fountain flows the mighty river seen in Ezekiel’s vision. ‘These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed. And it shall come to pass, that everything that liveth, which moveth, whithersoever the rivers shall come, shall live…. And by the river upon the bank thereof, on this side and on that side, shall grow all trees for meat, whose leaf shall not fade, neither shall the fruit thereof be consumed: it shall bring forth new fruit according to his months, because their waters they issued out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for medicine.’ Ezekiel 47:8–12.” Testimonies, volume 6, 227.
“Látinú orísun yìí ni odò alágbára tí a rí nínú ìran Ìsíkíẹ́lì ti ń ṣàn jáde. ‘Omi wọ̀nyí ń jáde lọ sí ìhà ìlà-oòrùn, wọ́n sì sọ̀kalẹ̀ lọ sí aṣálẹ̀, wọ́n sì wọ inú Òkun: nígbà tí a bá mú wọn wọ inú Òkun, omi náà yóò di aláìsàn mọ́. Yóò sì ṣẹlẹ̀ pé, ohun gbogbo tí ó ní ìyè, tí ń rìn, ní ibikíbi tí àwọn odò náà bá dé, yóò yè…. Lẹ́gbẹ̀ẹ́ odò náà, ní etí bèbè rẹ̀, níhà yìí àti níhà kejì, ni gbogbo igi fún oúnjẹ yóò ti dàgbà, ewé rẹ̀ kì yóò rẹ̀, bẹ́ẹ̀ ni èso rẹ̀ kì yóò tán: yóò máa so èso tuntun jáde gẹ́gẹ́ bí oṣù rẹ̀, nítorí pé omi wọn jáde láti inú ibi mímọ́: èso rẹ̀ yóò sì jẹ́ fún oúnjẹ, ewé rẹ̀ yóò sì jẹ́ fún ìwòsàn.’ Ìsíkíẹ́lì 47:8–12.” Àwọn Ẹ̀rí, ìdìpọ̀ 6, 227.
Ezekiel’s temple is prophetic symbolism of the highest nature, and John was commanded in Revelation chapter eleven, to measure the temple, but to leave off the courtyard. When we do that very thing to Ezekiel’s temple, we find that the two most prominent numbers within the temple dimensions represent the priesthood. 50 cubits is the most prominent number, and it is repeated 11 times as the overall length of each gate complex (Ezekiel 40:15, 21, 25, 29, 33, 36, etc.). 50 is also used for certain wall and chamber lengths (42:7–8). It defines the full gate passageway from outer to inner threshold.
Tẹ́ńpìlì Hesekieli jẹ́ ààmì àsọtẹ́lẹ̀ ti ìwà gíga jùlọ, a sì pa àṣẹ fún Johanu nínú Ìfihàn orí kọkànlá, láti wọn tẹ́ńpìlì náà, ṣùgbọ́n kí ó fi àgbàlá náà sílẹ̀. Nígbà tí a bá ṣe ohun náà gan-an sí tẹ́ńpìlì Hesekieli, a rí i pé àwọn nọ́ńbà méjì tí ó ṣe pàtàkì jùlọ nínú àwọn ìwọ̀n tẹ́ńpìlì náà ń ṣàpẹẹrẹ iṣẹ́ àlùfáà. Ìgbọ̀nwọ́ mẹ́ẹ̀ẹ́dọ́gbọ̀n ni nọ́ńbà tí ó ṣe pàtàkì jùlọ, a sì tún un ṣe ní ìgbà mọ́kànlá gẹ́gẹ́ bí gígùn àpapọ̀ gbogbo ètò ẹnu-ọ̀nà kọ̀ọ̀kan (Hesekieli 40:15, 21, 25, 29, 33, 36, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ). A tún lo mẹ́ẹ̀ẹ́dọ́gbọ̀n fún àwọn gígùn ògiri àti yàrá kan (42:7–8). Ó ń ṣe àlàyé gbogbo ojú-ọ̀nà ẹnu-ọ̀nà láti ìbùdó òde dé ìbùdó inú.
25 cubits is the clear second-most prominent. It is repeated 10 times as the breadth and width of the gate complexes (Ezekiel 40:13, 21, 25, 29, 30, 33, 36). Combined, 50 and 25 form the consistent 50 by 25 rectangular patterns for the six main gates. This 50 by 25 pairing dominates the architectural description of the gates leading into the inner areas. There is no other pair that repeats with such systematic frequency in the temple building itself.
Ìgbọ̀nwọ̀n mẹ́ẹ̀ẹ́dógún (25 cubits) ni èyí tí ó ṣe kedere pé ó jẹ́ èkejì tí ó ga jùlọ ní ìfarahàn. A tún un sọ ní ìgbà mẹ́wàá gẹ́gẹ́ bí ìwọ̀n fífẹ̀ àti ìwọ̀n àgbègbè àwọn ilé-ọ̀nà ẹnubodè náà (Esekieli 40:13, 21, 25, 29, 30, 33, 36). Ní ìpapọ̀, mẹ́ẹ̀ẹ́dọ́gbọ̀n (50) àti mẹ́ẹ̀ẹ́dógún (25) dá àwòṣe onígun mẹ́rin tó dúró ṣinṣin, ìyẹn 50 nípasẹ̀ 25, fún àwọn ẹnubodè pàtàkì mẹ́fà náà. Ìsọ̀kan 50 nípasẹ̀ 25 yìí ló jẹ́ olórí nínú àpèjúwe ìkọ́lé àwọn ẹnubodè tí ń darí wọ inú àwọn agbègbè inú. Kò sí tọkọtaya mìíràn tí a tún ṣe pẹ̀lú irú ìfẹ̀sí àtẹ̀lé-ètò bẹ́ẹ̀ ní inú ilé ìjọsìn náà fúnra rẹ̀.
Levites entered active service at 25 (Numbers 8:24: “from twenty and five years old and upward they shall go in to wait upon the service”). They served until 50 (Numbers 4:3, 39, 43; 8:25: “until fifty years old”). This gives exactly 25 years of active service (50 – 25 = 25).
Àwọn ọmọ Léfì bẹ̀rẹ̀ iṣẹ́ ìsìn wọn ní ẹni ọdún márùn-ún lé lógún (Nọ́ńbà 8:24: “láti ẹni ọdún márùn-ún lé lógún àti jù bẹ́ẹ̀ lọ ni wọn yóò wọlé láti máa ṣe iṣẹ́ ìsìn náà”). Wọn sì ń ṣiṣẹ́ títí di ẹni ọdún àádọ́ta (Nọ́ńbà 4:3, 39, 43; 8:25: “títí di ẹni ọdún àádọ́ta”). Èyí fi pérépéré hàn pé ọdún márùn-ún lé lógún gangan ni iṣẹ́ ìsìn wọn jẹ́ (50 – 25 = 25).
Thus, the 25-year span of Levitical service is directly reflected in the 25 by 50-cubit measurements that dominate the temple gates and structure—the very place where the Levites served. The primary dimensions of Ezekiel’s temple, that is the temple of the church triumphant and the one hundred and forty-four thousand are architecturally designed into the very temple where they were to serve; JUST as the forty-six chromosomes are built into the very temple where God’s people are to serve. Palmoni has placed His signature upon the individual human temple and the corporate body temple that is to be His bride.
Nítorí náà, àkókò ọdún márùn-ún-lé-lógún iṣẹ́ àlùfáà ti ẹ̀yà Lefi ni a fi hàn ní tààrà nínú ìwọ̀n kùbítì márùn-ún-lé-lógún ní àádọ́ta tí ó jẹ́ olórí nínú àwọn ẹnu-ọ̀nà àti ètò ilé-mímọ́ náà—àní ibi gan-an tí àwọn ọmọ Lefi ti ń ṣe iṣẹ́ ìránṣẹ́. Àwọn ìwọ̀n pàtàkì ilé-mímọ́ Hesekieli, èyí ni pé ilé-mímọ́ ìjọ ajagunmólè àti ti ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún méjìlélógójì] náà, ni a ṣe wọ́n sínú ìkọ́lé ilé-mímọ́ gan-an níbi tí wọ́n yóò ti ṣe iṣẹ́ ìránṣẹ́; GẸ́GẸ́ BÍ a ṣe kọ́ àwọn krómósómù mẹ́rìndínláàádọ́ta sínú ilé-mímọ́ gan-an níbi tí àwọn ènìyàn Ọlọ́run yóò ti ṣe iṣẹ́ ìránṣẹ́. Palmoni ti fi ààmì ìfọwọ́sí Rẹ̀ lé ilé-mímọ́ ènìyàn kọ̀ọ̀kan àti lórí ilé-mímọ́ ara àpapọ̀ tí yóò jẹ́ ìyàwó Rẹ̀.
We will continue these lines in the next article.
A ó tẹ̀síwájú lórí àwọn ìlà wọ̀nyí nínú àpilẹ̀kọ tó kàn.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Àwọn tí wọ́n wà ní ipò ojúṣe kò gbọdọ̀ di alágbèrò sí àwọn ìlànà ayé tí ń tẹ̀lé ìfẹ́ ara ẹni àti ìnáwó asán, nítorí wọn kò lè fara da èyí; bí wọ́n tilẹ̀ sì lè ṣe bẹ́ẹ̀, àwọn ìlànà tí ó dà bí ti Kristi kì yóò jẹ́ kí wọ́n ṣe bẹ́ẹ̀. Ó yẹ kí a fi ẹ̀kọ́ onírúurú hàn. ‘Ta ni Yóò kọ́ ní ìmọ̀? ta ni Yóò sì mú kí ó lóye ẹ̀kọ́? àwọn tí a já lẹ́nu ọmú, tí a sì fà kúrò lẹ́gbẹ̀ ọmú. Nítorí òfin ní láti wà lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀.’ Báyìí ni a ṣe gbọdọ̀ fi ọ̀rọ̀ Oluwa mú wá níwájú àwọn ọmọ pẹ̀lú sùúrù, kí àwọn òbí tí wọ́n gbà ọ̀rọ̀ Ọlọ́run gbé e kalẹ̀ níwájú wọn ní ìgbà gbogbo. ‘Nítorí pẹ̀lú ètè tí ń ṣagídí àti ahọ́n mìíràn ni Yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Ẹni tí Ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin yóò fi mú ẹni tí ó rẹ̀wẹ̀sì sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Oluwa jẹ́ sí wọn òfin lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọ́n lè lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹ́kùn mú wọn, kí a sì kó wọn.’ Kí nìdí?—nítorí wọn kò fetí sí ọ̀rọ̀ Oluwa tí ó tọ̀ wọ́n wá.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Èyí túmọ̀ sí àwọn tí wọn kò tíì gba ẹ̀kọ́, ṣùgbọ́n tí wọ́n ti pa ọgbọ́n ara wọn mọ́ra, tí wọ́n sì ti yàn láti ṣiṣẹ́ fúnra wọn gẹ́gẹ́ bí èrò tiwọn. Olúwa ń fún àwọn wọ̀nyí ní ìdánwò náà, pé kí wọ́n yálà gba ipò wọn láti tẹ̀lé ìmọ̀ràn Rẹ̀, tàbí kí wọ́n kọ̀, kí wọ́n sì ṣe gẹ́gẹ́ bí èrò tiwọn, lẹ́yìn náà Olúwa yóò fi wọ́n sílẹ̀ sí àbájáde tí ó dájú. Nínú gbogbo ọ̀nà wa, nínú gbogbo iṣẹ́ ìsìn wa sí Ọlọ́run, Ó ń bá wa sọ pé, ‘Fún Mi ní ọkàn rẹ.’ Ẹ̀mí onírẹ̀lẹ̀, tí a lè kọ́ ni Ọlọ́run fẹ́. Èyí tí ń fún àdúrà ní ọlá-àṣẹ rẹ̀ ni òtítọ́ náà pé láti inú ọkàn onífẹ̀ẹ́, onígbọràn ni a ti mí i jáde.”
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
“Ọlọ́run ń béèrè àwọn nǹkan kan lọ́wọ́ àwọn ènìyàn Rẹ̀; bí wọ́n bá sọ pé, Èmi kò ní fi ọkàn mi sílẹ̀ láti ṣe nǹkan yìí, Olúwa a jẹ́ kí wọ́n máa tẹ̀síwájú nínú ohun tí wọ́n rò pé jẹ́ ìdájọ́ ọgbọ́n, láìní ọgbọ́n ọ̀run, títí a ó fi mú ìwé mímọ́ yìí ṣẹ [Isaiah 28:13]. Ẹ kò gbọdọ̀ sọ pé, Èmi yóò tẹ̀lé ìtọ́sọ́nà Olúwa títí dé ibi kan tí ó bá bá ìdájọ́ mi mu, lẹ́yìn náà kí ẹ sì di ìrò inú ara yín mú ṣinṣin, ní kíkọ̀ láti jẹ́ kí a mọ́ yín ní ìrísí Olúwa. Ẹ jẹ́ kí a bi ìbéèrè náà pé, Ṣé èyí ni ìfẹ́ Olúwa? kì í ṣe pé, Ṣé èyí ni èrò tàbí ìdájọ́ ti—–?” Testimonies to Ministers, 419.