The four generations of Joel represent a progressive destruction of God’s vineyard from 1863 unto the Sunday law. The number four also symbolizes four attributes of Christ’s character. The cherubim in the sanctuary have four facial manifestations, and those manifestations align with the fourfold division of ancient Israel as they encamped around the sanctuary. They also represent the four gospels.

Àwọn ìran mẹ́rin tí Joẹli sọ̀rọ̀ nípa wọn dúró fún ìparun tí ń tẹ̀síwájú ti ọgbà àjàrà Ọlọ́run láti ọdún 1863 títí dé òfin Ọjọ́-ìsinmi. Nọ́mbà mẹ́rin pẹ̀lú ń ṣàpẹẹrẹ àwọn àbùdá mẹ́rin ti ìwà Kristi. Àwọn kèrúbù ní ibi mímọ́ ní ìfarahàn ojú mẹ́rin, àwọn ìfarahàn wọ̀nyẹn sì bá ìpín mẹ́rìnlá ti Ísírẹ́lì àtijọ́ mu bí wọ́n ṣe pàgọ́ yí ibi mímọ́ náà ká. Wọ́n tún ṣojú fún àwọn ìhìn rere mẹ́rin.

As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. Ezekiel 1:10.

Ní ti ìrí ojú wọn, àwọn mẹ́rẹ̀ẹ̀rin ní ojú ènìyàn; àti ojú kìnnìún ní apá ọ̀tún; àwọn mẹ́rẹ̀ẹ̀rin sì ní ojú màlúù ní apá òsì; àwọn mẹ́rẹ̀ẹ̀rin náà sì ní ojú idì. Hesekieli 1:10.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. Revelation 4:7.

Ẹranko àkọ́kọ́ sì dàbí kìnnìún, ẹranko kejì sì dàbí ọmọ màlúù, ẹranko kẹta sì ní ojú bí ti ènìyàn, ẹranko kẹrin sì dàbí idì tí ń fò. Ifihàn 4:7.

The Bible (Numbers 2) describes the 12 tribes (excluding Levi, who camped immediately around the tabernacle) organized into four camps of three tribes each, positioned on the four cardinal directions around the sanctuary, each under a standard, meaning, banner or ensign. The arrangement created a symbolic parallel, where the earthly camp mirrors the heavenly throne guarded by the cherubim.

Bíbélì (Nọ́ńbà 2) ṣàpèjúwe àwọn ẹ̀yà méjìlá náà (àfi Léfì sílẹ̀, ẹni tí ó dó tánná-tánná yíká àgọ́ ìjọsìn) gẹ́gẹ́ bí a ṣe tò wọ́n sí ibùdó mẹ́rin, ẹ̀yà mẹ́ta sí ibùdó kọ̀ọ̀kan, tí a gbé kalẹ̀ sí àwọn ìhà mẹ́rin ayé yíká ibi mímọ́, olúkúlùkù lábẹ́ àsíá tirẹ̀, ìyẹn àsíá tàbí àmì ìdásílẹ̀. Ìtòlẹ́sẹẹsẹ náà dá ìfarahàn àpẹẹrẹ kan sílẹ̀, níbi tí ibùdó ayé ṣe ń dígí ìtẹ́ ọ̀run tí àwọn Kérúbù ń ṣọ́.

Judah faced east, toward the rising sun at the entrance of the sanctuary. Judah’s standard was a lion, for it represents the Lion of the tribe of Judah. The two tribes with Judah were Issachar and Zebulun. In the vision of John, the first beast was as a lion, just as Ezekiel’s cherubim had a face of a lion. Rueben, the symbol of man was on the south with Simeon and Gad. On the west was Ephraim, with Benjamin and Manasseh represented by the ox. On the north was Dan, with Asher and Naphtali, represented by the eagle. The tribe’s association with the four faces of the heavenly sanctuary are represented in the four gospels.

Júdà dojú kọ ìlà-oòrùn, sí ọ̀dọ̀ oòrùn tí ń yọ ní ẹnu-ọ̀nà ibi mímọ́. Àmì ogun Júdà jẹ́ kìnnìún, nítorí ó ṣojú fún Kìnnìún ẹ̀yà Júdà. Àwọn ẹ̀yà méjì tí ó wà pẹ̀lú Júdà ni Ísákàrì àti Sebuluni. Nínú ìran Johanu, ẹranko àkọ́kọ́ dàbí kìnnìún, gẹ́gẹ́ bí àwọn kérúbù Ezekieli náà ti ní ojú kìnnìún. Rúbẹni, àmì ènìyàn, wà ní gúúsù pẹ̀lú Simeoni àti Gadi. Ní ìwọ̀-oòrùn ni Éfúráímù wà, pẹ̀lú Benjamini àti Mánásè tí akọ màlúù ṣojú fún. Ní àríwá ni Dani wà, pẹ̀lú Áṣérì àti Nafutali, tí idì ṣojú fún. Ìbáṣepọ̀ ẹ̀yà náà pẹ̀lú ojú mẹ́rin ibi mímọ́ ọ̀run ni a ṣàfihàn nínú àwọn ìhìnrere mẹ́rin.

Matthew is the Lion of the tribe of Judah, Mark is the sacrificial ox, Luke the man and John the high-flying eagle. Christ as the Lion of the tribe of Judah defines Himself as the one who seals and unseals His prophetic Word. The book of Matthew has more direct references to fulfillments of Messianic prophecies (12) as the other three gospels combined. It is not even close.

Mátíù ni Kìnnìún ẹ̀yà Júdà, Máàkù ni màlúù ẹbọ, Lúùkù sì ni ènìyàn, Jòhánù náà ni idì tí ń fò ní gíga. Kristi gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ẹni tí ń fi èdìdì dì, tí ó sì tún ń tú èdìdì sí Ọ̀rọ̀ àsọtẹ́lẹ̀ tirẹ̀. Ìwé Mátíù ní àwọn ìtọ́kasí tààrà sí ìmúṣẹ àwọn àsọtẹ́lẹ̀ ti Mèsáyà (12) ju bí àwọn ìhìnrere mẹ́ta yòókù ṣe ní papọ̀ lọ. Kò tilẹ̀ sún mọ́ ọn rárá.

The book of Matthew represents God’s prophetic Word. Luke, who was a doctor presents his gospel from the perspective of Christ as the Son of Man, for Luke is the face of the man. Mark presents his gospel of Christ from the perspective of the sacrificial offering which Christ represented, for Mark is the ox. John is the high-flying eagle, who presented the deep things of God in his presentation of the gospel of Christ.

Ìwé Mátíù ṣojú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Lúùkù, ẹni tí í ṣe oníṣègùn, gbé ìhìnrere rẹ̀ kalẹ̀ láti ojú ìwòye Kristi gẹ́gẹ́ bí Ọmọ Ènìyàn, nítorí Lúùkù ni ojú ènìyàn. Mákù gbé ìhìnrere rẹ̀ nípa Kristi kalẹ̀ láti ojú ìwòye ẹbọ ìrúbọ tí Kristi ṣojú fún, nítorí Mákù ni màlúù. Jòhánù ni idì gíga tí ń fò, ẹni tí ó fi àwọn ohun jíjinlẹ̀ Ọlọ́run hàn nínú ìfihàn rẹ̀ ti ìhìnrere Kristi.

It is important to understand the book of Matthew as it is represented within the prophetic Word. The book of Matthew is the Lion of the tribe of Judah, the master of His prophetic Word, the Wonderful Numberer of secrets, the Wonderful Linguist, the one who seals and unseals His Word. Jesus is the Alpha and Omega, and He is the Word. The first book of the New Testament and the last book of the New Testament are prophetic books. Most know this fact about the book of Revelation, but they might not have recognized that Matthew is the alpha of the New Testament, so it must align with the omega of the New Testament. It must represent the end, which is the book of Revelation.

Ó ṣe pàtàkì láti lóye ìwé Mátíù gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀. Ìwé Mátíù ni Kìnnìún ẹ̀yà Júdà, olùṣàkóso Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀, Oníkà-Ìyanu àwọn àṣírí, Onímọ̀-Èdè Ìyanu, ẹni tí ń di Ọ̀rọ̀ Rẹ̀ ní èdìdì tí ó sì ń tú èdìdì rẹ̀. Jésù ni Alfa àti Omega, Òun sì ni Ọ̀rọ̀ náà. Ìwé àkọ́kọ́ Majẹmu Tuntun àti ìwé ìkẹyìn Majẹmu Tuntun jẹ́ àwọn ìwé àsọtẹ́lẹ̀. Ọ̀pọ̀ ènìyàn ni wọ́n mọ òtítọ́ yìí nípa ìwé Ìfihàn, ṣùgbọ́n wọ́n lè má ti mọ̀ pé Mátíù ni alfa Majẹmu Tuntun, nítorí náà ó gbọdọ̀ bá omega Majẹmu Tuntun mu. Ó gbọdọ̀ ṣojú òpin, èyí tí í ṣe ìwé Ìfihàn.

Therefore, when we find in Matthew the parallel line of Genesis’ line of covenant history set forth in chapters eleven through twenty-two, it is nothing less than a truth which the Lion of the tribe of Matthew is unsealing. The twelve chapters of covenant history that are represented in Genesis, Matthew and Revelation are now being unsealed and what we are identifying is that chapter twenty-three of Matthew represents the separation of the wise and foolish in the parable of the vineyard. Eight woes upon the former covenant people, that find their prophetic counterpart in the eight souls representing the one hundred and forty-four thousand who get on the ark of safety. 23 is a representation of the work that began in the Heavenly sanctuary when the 2300 days reached its conclusion on October 22, 1844, and will do so again at the soon-coming Sunday law. Chapter 23 is marking this truth.

Nítorí náà, nígbà tí a bá rí nínú Mátíù ìlà àfíwéra ti ìlà ìtàn májẹ̀mú Jẹ́nẹ́sísì tí a gbé kalẹ̀ nínú orí kọkànlá sí ogún-dín-lọ́gbọ̀n, kì í ṣe ohun tí ó kéré jù òtítọ́ kan tí Kìnnìún ẹ̀yà Mátíù ń tú èdìdì rẹ̀ sílẹ̀. Àwọn orí méjìlá ti ìtàn májẹ̀mú tí a ṣojú fún nínú Jẹ́nẹ́sísì, Mátíù, àti Ìfihàn ni a ń tú èdìdì wọn sílẹ̀ báyìí, ohun tí a sì ń dá mọ̀ ni pé orí kẹtàlélógún ti Mátíù dúró fún ìyàtọ̀ láàárín ọlọ́gbọ́n àti aṣiwèrè nínú àkàwé ọgbà àjàrà. Ègbéjọ́ mẹ́jọ sí àwọn ènìyàn májẹ̀mú àtijọ́, tí wọ́n rí ẹlẹgbẹ́ àsọtẹ́lẹ̀ wọn nínú ọkàn mẹ́jọ tí ń ṣojú fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì tí wọ́n wọ ọkọ̀ ààbò náà. Nọ́ńbà 23 jẹ́ àpẹẹrẹ iṣẹ́ tí ó bẹ̀rẹ̀ nínú ibi mímọ́ ọ̀run nígbà tí ọjọ́ 2300 dé ìparí rẹ̀ ní October 22, 1844, tí yóò sì tún rí bẹ́ẹ̀ ní àkókò òfin Sunday tí ń bọ̀ láìpẹ́. Orí 23 ni ó ń samisi òtítọ́ yìí.

Chapter twenty-four takes place as Christ has just ended His dialogue with apostate Israel and left the Jew’s temple for the final time. The number 24 is a symbol of the transition of ancient to modern Israel, the very point in prophetic history where Christ stood, when He presented His message in Matthew twenty-four. The prophetic message of Matthew 24 is a Divine illustration of line upon line methodology, that specifically addresses the history of the Millerites, and therefore the history of the one hundred and forty-four thousand. 24 is represented by the church of Revelation twelve, which stands upon the moon that reflects the light of the sun of righteousness. On her head are twelve stars that represent 24, for she represents the history leading up to the birth of Christ when ancient Israel’s 12 tribes would become modern Israel’s twelve disciples. In chapter twenty-four the Millerite history from 1798 unto the great disappointment are represented. Then comes Matthew 25.

Orí kẹrìnlélógún ṣẹlẹ̀ nígbà tí Kristi ṣẹ̀ṣẹ̀ parí ọ̀rọ̀ ìjíròrò Rẹ̀ pẹ̀lú Ísírẹ́lì apẹ̀yìndà, tí Ó sì fi tẹ́ńpìlì àwọn Júù sílẹ̀ fún ìgbà ìkẹyìn. Nọ́mbà 24 jẹ́ ààmì ìyípadà láti Ísírẹ́lì ìgbà àtijọ́ sí Ísírẹ́lì ìgbà òde òní, ìyẹn gan-an ni ipò nínú ìtàn àsọtẹ́lẹ̀ níbi tí Kristi dúró sí, nígbà tí Ó gbé ìránṣẹ́ Rẹ̀ kalẹ̀ nínú Mátíù orí kẹrìnlélógún. Ìránṣẹ́ àsọtẹ́lẹ̀ ti Mátíù 24 jẹ́ àpèjúwe Ọlọ́run nípa ọ̀nà ìlà lórí ìlà, tí ó ń dojú kọ ìtàn àwọn Míláráìtì ní pàtó, nítorí náà ó sì tún dojú kọ ìtàn àwọn ẹgbẹ̀rún kan lẹ́ẹ̀dógójì àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin. 24 ni a ṣojú fún nípasẹ̀ ìjọ Ìfihàn orí kejìlá, tí ó dúró lórí òṣùpá tí ń tan ìmọ́lẹ̀ oòrùn òdodo padà. Lórí orí rẹ̀ ni ìràwọ̀ méjìlá wà tí ń ṣojú fún 24, nítorí pé ó ń ṣojú fún ìtàn tí ó ṣáájú ìbí Kristi nígbà tí ẹ̀yà méjìlá Ísírẹ́lì ìgbà àtijọ́ yóò di ọmọ-ẹ̀yìn méjìlá Ísírẹ́lì ìgbà òde òní. Nínú orí kẹrìnlélógún ni a ti ṣojú fún ìtàn àwọn Míláráìtì láti 1798 títí dé ìbànújẹ ńlá náà. Lẹ́yìn náà ni Mátíù 25 ń bọ̀.

The number 25 is a symbol of the Levites, whether good or bad, but just as significantly it represents the separation of the wise and wicked Levites. Matthew 25 identifies upon three witnesses, or three parables, the separation process that is represented by the number twenty-five. Of course, the parable of the ten virgins represents the history of the Millerites, and also the history of the one hundred and forty-four thousand. That history is the history of the first angel, the parable of the talents is the second angel and the parable of sheep and goats is the judgment of the third angel.

Nọ́ńbà 25 jẹ́ ààmì àwọn ọmọ Léfì, yálà rere tàbí búburú, ṣùgbọ́n gẹ́gẹ́ bí ó ti ṣe pàtàkì pẹ̀lú, ó dúró fún ìyapa àwọn ọmọ Léfì ọlọ́gbọ́n kúrò lọ́dọ̀ àwọn ọmọ Léfì búburú. Mátíù 25 fi ìyapa yìí hàn lórí ẹlẹ́rìí mẹ́ta, tàbí òwe atọ́ka mẹ́ta, ìyẹn ìlànà ìyapa tí nọ́ńbà mẹ́ẹ̀ẹ́dógún ń ṣàpẹẹrẹ. Dájúdájú, òwe àwọn wúńdíá mẹ́wàá ń ṣàpẹẹrẹ ìtàn àwọn Millerite, ó sì tún ń ṣàpẹẹrẹ ìtàn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Ìtàn náà ni ìtàn áńgẹ́lì àkọ́kọ́; òwe àwọn tálẹ́ńtì ni ti áńgẹ́lì kejì, àti òwe àwọn àgùntàn àti àwọn ewúrẹ́ ni ìdájọ́ áńgẹ́lì kẹta.

Chapters twenty-six through twenty-eight identify the history of Passover to the post crucifixion gospel commission.

Àwọn orí kẹrìndínlọ́gbọ̀n títí dé kẹ́tàdínlọ́gbọ̀n ṣe ìdánimọ̀ ìtàn Ìrékọjá dé iṣẹ́ ìrànṣẹ́ ìhìnrere lẹ́yìn àgbélébùú.

And it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Matthew 26:1, 2.

Ó sì ṣẹ̀, nígbà tí Jésù parí gbogbo ọ̀rọ̀ wọ̀nyí, ó wí fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé, Ẹ mọ̀ pé lẹ́yìn ọjọ́ méjì ni àsè Ìrékọjá, a sì yóò fi Ọmọ ènìyàn hàn láti kàn án mọ́ àgbélébùú. Mátíù 26:1, 2.

A summary of the various waymarks in chapter 26 is the plot to kill Jesus in verses three through five. Then Jesus is anointed at Bethany in verses six through thirteen. In verses fourteen through sixteen Judas betrays Christ for thirty pieces of silver. Then came Passover with His disciples, in verses seventeen through twenty-five. Verses twenty-six through twenty-nine, Jesus institutes the Lord’s supper, and in verse thirty, Jesus foretells Peter’s denial. In verses thirty-six through forty-six Jesus is in Gethsemane. Verse forty-seven through fifty-six Jesus is arrested, then in verses fifty-seven through sixty-eight, Jesus is before Caiaphas and the Sanhedrin. From verse sixty-nine onward Peter’s denial of Christ is set forth. The chapter contains ten specific waymarks that are to be repeated during the latter days.

Àkótán àwọn àmì-onà onírúurú inú orí kẹrìndínlọ́gbọ̀n ni ète láti pa Jésù ní ẹsẹ̀ kẹta títí dé ẹsẹ̀ karùn-ún. Lẹ́yìn náà, a fi òróró yàn Jésù ní Bẹtánì ní ẹsẹ̀ kẹfà títí dé ẹsẹ̀ kẹtàlá. Ní ẹsẹ̀ kẹrìnlá títí dé ẹsẹ̀ kẹrìndínlógún, Júdásì fi ọgbọ̀n ẹyọ fàdákà ta Krísti. Lẹ́yìn náà ni Ìrékọjá dé pẹ̀lú àwọn ọmọ-ẹ̀yìn Rẹ̀, ní ẹsẹ̀ kẹtàdínlógún títí dé ẹsẹ̀ karùn-ún-dín-lọ́gbọ̀n. Ní ẹsẹ̀ kẹrìndínlọ́gbọ̀n títí dé ẹsẹ̀ kọkàndínlọ́gbọ̀n, Jésù fi Oúnjẹ Alẹ́ Olúwa lélẹ̀, àti ní ẹsẹ̀ ọgbọ̀n, Jésù sọ ìsúnú Pétérù tẹ́lẹ̀. Ní ẹsẹ̀ kẹrìndínlọ́gbọ̀n títí dé ẹsẹ̀ kẹrìndínlọ́gọ́rin, Jésù wà ní Gẹtisémánì. Ní ẹsẹ̀ kẹtàdínlọ́gọ́rin títí dé ẹsẹ̀ kẹrìndínlọ́gọ́ta, a mú Jésù, lẹ́yìn náà ní ẹsẹ̀ kẹrìndínlọ́gọ́ta títí dé ẹsẹ̀ kẹjọ-dín-lọ́gọ́rin, Jésù dúró níwájú Kaiafa àti Sànhẹ́dírìnì. Láti ẹsẹ̀ kọkàndínlọ́gọ́rin lọ ni a ti gbé ìsúnú Pétérù sí Krísti kalẹ̀. Orí náà ní àwọn àmì-onà pàtó mẹ́wàá tí a ó tún ṣe ní àwọn ọjọ́ ìkẹyìn.

Chapter twenty-seven has ten distinct waymarks as well. Jesus is delivered to Pilate, then Judas hangs himself, then Jesus is taken before Pilate, then Barabbas is chosen, Pilate delivers Jesus to be crucified, then Jesus is mocked, then the crucifixion, then the death of Jesus, then Jesus is buried and then the guard at the tomb testifies.

Orí kẹtàlélógún ní àmì ọ̀nà mẹ́wàá pàtó pẹ̀lú. A fi Jesu lé Pilatu lọ́wọ́, lẹ́yìn náà Judasi pokùnso ara rẹ̀, lẹ́yìn náà a mú Jesu wá níwájú Pilatu, lẹ́yìn náà a yan Baraba, Pilatu sì fi Jesu lé wọn lọ́wọ́ kí a kàn án mọ́ àgbélébùú, lẹ́yìn náà a fi Jesu ṣẹ̀sín, lẹ́yìn náà ìkànmọ́ àgbélébùú, lẹ́yìn náà ikú Jesu, lẹ́yìn náà a sin Jesu, àti lẹ́yìn náà àwọn olùṣọ́ ibojì jẹ́rìí.

Chapter twenty-eight has but three waymarks, the first being the resurrection, followed by the lie of the Sanhedrin and then the great commission. Three chapters with twenty-three distinct waymarks of the cross that will be repeated in the history of the one hundred and forty-four thousand.

Orí kẹtàlélọ́gbọ̀n ní àmì ọ̀nà mẹ́ta péré, àkọ́kọ́ wọn sì ni àjíǹde, lẹ́yìn èyí ni irọ́ ti Sànhẹ́dírín, lẹ́yìn náà sì ni ìṣẹ̀ràn ńlá náà. Orí mẹ́ta pẹ̀lú àmì ọ̀nà mẹ́tàlélógún ọ̀tọ̀ọ̀tọ̀ ti àgbélébùú tí a ó tún ṣe ní inú ìtàn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì.

Matthew 26 – Ten Waymarks

Mátíù 26 – Àwọn Àmì-Ọ̀nà Mẹ́wàá

  • Plot by chief priests and elders to kill Jesus (vv. 3–5)

    Ìdìtẹ̀ àwọn olórí àlùfáà àti àwọn àgbàgbà láti pa Jésù (ẹsẹ̀ 3–5)

  • Anointing at Bethany by the woman with alabaster box (vv. 6–13)

    Ìfóróyìn ní Bẹtání nípasẹ̀ obìnrin tí ó ní àpótí alabásítà (ẹsẹ̀ 6–13)

  • Judas agrees to betray Jesus for 30 pieces of silver (vv. 14–16)

    Judasi fohùn ṣọ̀kan láti fi Jésù hàn fún ẹyọ fàdákà mẹ́ẹ̀dógúnlélọ́gbọ̀n (ẹsẹ̀ 14–16)

  • Preparation and eating of the Passover with the disciples (vv. 17–25)

    Ìmúrasílẹ̀ àti jíjẹ Ìrékọjá pẹ̀lú àwọn ọmọ-ẹ̀yìn (ẹsẹ̀ 17–25)

  • Institution of the Lord’s Supper (vv. 26–29)

    Ìdásílẹ̀ Oúnjẹ Alẹ́ Olúwa (ẹsẹ̀ 26–29)

  • Prediction of Peter’s denial (vv. 30–35)

    Àsọtẹ́lẹ̀ nípa ìsẹ́ Pétérù (ẹsẹ̀ 30–35)

  • Agony in Gethsemane (vv. 36–46)

    Ìrora Nínú Gẹtisémánì (ẹsẹ 36–46)

  • Betrayal and arrest of Jesus (vv. 47–56)

    Ìṣọ̀tẹ̀ àti ìmú Jésù mú (ẹsẹ̀ 47–56)

  • Jesus tried before Caiaphas and the Sanhedrin (vv. 57–68)

    A dá Jésù lẹ́jọ́ níwájú Káyáfà àti Sànhẹ́dírìnì (vv. 57–68)

  • Peter’s threefold denial (vv. 69–75)

    Ìkọ̀sílẹ̀ mẹ́ta tí Peteru sẹ́ (vv. 69–75)

Matthew 27 – Ten Waymarks

Mátíù 27 – Àwọn Àmì Ọ̀nà Mẹ́wàá

  • Jesus delivered to Pilate (vv. 1–2)

    A fi Jesu le Pilatu lọwọ (ẹsẹ̀ 1–2)

  • Judas’s remorse and suicide (vv. 3–10)

    Ìbànújẹ́ àti ìpara-ẹni Judas (ẹsẹ̀ 3–10)

  • Jesus before Pilate – the formal Roman trial (vv. 11–14)

    Jesu níwájú Pílátù – ìdájọ́ Róòmù àṣẹpẹ̀ (ẹsẹ̀ 11–14)

  • Choice of Barabbas over Jesus (vv. 15–26)

    Yíyan Barabbas dípò Jésù (ẹsẹ̀ 15–26)

  • Pilate delivers Jesus to be crucified (included in the release of Barabbas)

    Pilatu fi Jesu lé wọn lọ lati kàn án mọ́ àgbélébùú (èyí sì wà nínú ìtúsílẹ̀ Bárábásì)

  • Mocking and scourging by the soldiers (vv. 27–31)

    Ìtẹ̀gàn àti ìnàwọ́ lásán láti ọwọ́ àwọn ọmọ-ogun (ẹsẹ̀ 27–31)

  • The crucifixion (vv. 32–44)

    Ìkànìyàn lórí àgbélébùú (ẹsẹ̀ 32–44)

  • The death of Jesus (vv. 45–50)

    Ikú Jésù (ẹsẹ 45–50)

  • Supernatural signs and burial by Joseph of Arimathea (vv. 51–61)

    Àwọn àmì àrà òkè àti ìsìnkú nípasẹ̀ Jósẹ́fù ti Arimátíà (ẹsẹ̀ 51–61)

  • Posting of the guard at the tomb (vv. 62–66)

    Ìfìdí àwọn olùṣọ́ sí ibojì (ẹsẹ̀ 62–66)

Matthew 28 – Three Waymarks

Mátíù 28 – Àwọn Àmì Òpópónà Mẹ́ta

  • The resurrection and empty tomb (vv. 1–10)

    Àjíǹde àti ibojì òfo (ẹsẹ̀ 1–10)

  • The lie of the chief priests and elders to the soldiers (vv. 11–15)

    Èké àwọn olórí àlùfáà àti àwọn àgbà sí àwọn ọmọ-ogun (vv. 11–15)

  • The Great Commission (vv. 16–20)

    Ìṣẹ̀ Nlá náà (ẹsẹ̀ 16–20)

Just as Christ’s experience from the anointing at Bethany to the Great Commission marked the close of His earthly ministry and the beginning of the gospel to all nations, so these same waymarks are repeated in the experience of God’s remnant as they approach the close of probation and their final triumph.

Gẹ́gẹ́ bí ìrírí Kristi láti ìkúnra ní Bẹtani títí dé Ìṣẹ́ Nlá náà ṣe jẹ́ àfihàn ìparí iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ilẹ̀-ayé àti ìbẹ̀rẹ̀ ìhìnrere sí gbogbo orílẹ̀-èdè, bẹ́ẹ̀ náà ni àwọn ààmì ọ̀nà wọ̀nyí kan náà tún ń tún ara wọn ṣe nínú ìrírí àwọn tí ó ṣẹ́kù Ọlọ́run bí wọ́n ti ń súnmọ́ ìparí àkókò oore-ọ̀fẹ́ àti ìṣẹ́gun ìkẹyìn wọn.

Chapters twenty-six through twenty-eight represent the Passover history structured upon 23 distinct waymarks that are repeated during the history leading to and following after the Sunday law.

Àwọn orí kẹrìndínlọ́gbọ̀n títí dé kẹ́rìnlélọ́gbọ̀n ṣàfihàn ìtàn Ìrékọjá tí a ṣètò lórí àwọn àmì ọ̀nà mẹ́tàlélógún ọ̀tọ̀ọ̀tọ̀, tí a tún ń ṣe ní àkókò ìtàn tí ń ṣamọ̀nà sí àti tí ń tẹ̀lé lẹ́yìn òfin Ọjọ́ Àìkú.

“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 427.

“Bíbọ Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; bíbọ Ọmọ ènìyàn sí ọ̀dọ̀ Ẹni Àtijọ́ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti bíbọ Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, wọ́n jẹ́ àpèjúwe iṣẹ̀lẹ̀ kan náà; èyí sì tún ni a fi ṣàpẹẹrẹ rẹ̀ nípa bíbọ ọkọ-ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàlàyé nínú òwe àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 427.

The end of the 2300 days on October 22, 1844 is repeated at the Sunday law. The 23 waymarks located in the last three chapters of Matthew identify the precious blood that is employed to combine Divinity with humanity.

Ìparí ọjọ́ 2300 ní October 22, 1844, ni a tún ń ṣe ní àkókò òfin Sunday. Àwọn àmì ọ̀nà mẹ́rìnlélógún [23] tí a rí nínú àwọn orí mẹ́ta ìkẹyìn ti Matthew ń ṣàfihàn ẹ̀jẹ̀ iyebíye tí a lò láti so Ìwà-Ọlọ́run pọ̀ mọ́ ẹ̀dá ènìyàn.

“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, ‘whither the forerunner is for us entered.’ Hebrews 6:20. There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father’s throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God.” The Great Controversy, 489.

“Ìbẹ̀bẹ̀ Kristi nítorí ènìyàn nínú ibi mímọ́ tí ó wà lókè jẹ́ ohun tí ó ṣe pàtàkì sí ètò ìgbàlà gẹ́gẹ́ bí ikú Rẹ̀ lórí àgbélébùú ti ṣe pàtàkì. Nípa ikú Rẹ̀ ni Ó bẹ̀rẹ̀ iṣẹ́ náà tí, lẹ́yìn àjíǹde Rẹ̀, Ó gòkè lọ sí ọ̀run láti parí. A gbọdọ̀ nípa ìgbàgbọ́ wọ inú aṣọ ìkélé, “níbi tí aṣáájú wa ti wọ̀ fún wa.” Heberu 6:20. Ní bẹ̀ ni ìmọ́lẹ̀ láti orí àgbélébùú Kalfárì ti ń tàn padà. Ní bẹ̀ ni a ti lè ní òye tí ó kedere jùlọ nípa àwọn àṣírí ìdásílẹ̀. A ti mú ìgbàlà ènìyàn ṣẹ nípasẹ̀ ìnáwó tí kò lẹ́gbẹ́ fún ọ̀run; ẹbọ tí a rú sì bá gbogbo ohun tí òfin Ọlọ́run tí a ti rú fọ́ béèrè ní ìwọ̀n tí ó tóbi jù lọ mu. Jesu ti ṣí ọ̀nà sí ìtẹ́ Baba, àti nípasẹ̀ ìdàláre Rẹ̀ ni a lè gbé ìfẹ́-ọkàn tòótọ́ ti gbogbo àwọn tí ó tọ̀ Ọ́ wá nípa ìgbàgbọ́ kalẹ̀ níwájú Ọlọ́run.” The Great Controversy, 489.

Chapter 23 of Matthew emphasizes the condemnation upon the counterfeit priesthood. Chapters twenty-six through twenty-eight are the omega to chapter twenty-three. The counterfeit Levites, the old men’s escalating rebellion over four generations produced the waymarks in the last three chapters.

Orí 23 ti Mátíù tẹnumọ́ ìdálẹ́bi tí ó wà lórí ẹgbẹ́ àlùfáà èké. Orí mẹ́rìndínlọ́gbọ̀n títí dé mẹ́jọlélọ́gbọ̀n ni ó jẹ́ omega sí orí kẹ́tàlélọ́gbọ̀n. Àwọn ọmọ Léfì èké, ìṣọ̀tẹ̀ tí ó ń pọ̀ sí i ti àwọn àgbàlagbà ní ìran mẹ́rin, ló ṣe ìpèsè àwọn àmì ọ̀nà nínú àwọn orí mẹ́ta ìkẹyìn.

Chapter twenty-four identifies the line upon line methodology as the methodology of Christ, as He employs the destruction of Jerusalem to describe the things that are, the things that have been and the things that will be.

Orí kejìlélógún mọ́kànlélógún dá ọ̀nà “ìlà lórí ìlà” mọ̀ gẹ́gẹ́ bí ọ̀nà iṣẹ́ Kristi, bí Ó ṣe ń lo ìparun Jerusalẹmu láti ṣàpèjúwe àwọn ohun tí ó wà, àwọn ohun tí ó ti wà, àti àwọn ohun tí yóò wà.

The fall of Jerusalem in 70 AD, took place on the same day of the year that Jerusalem was first destroyed by Nebuchadnezzar. The destruction of Jerusalem by Nebuchadnezzar was past history, and Christ’s history, when Titus took Jerusalem, typified the end of the world. Matthew 24 is lifting up the line upon line methodology, thus identifying “methodology” as an element of the prophetic testimony.

Ìṣubú Jérúsálẹ́mù ní ọdún 70 AD ṣẹlẹ̀ ní ọjọ́ kan náà nínú ọdún tí a kọ́kọ́ pa Jérúsálẹ́mù run nípasẹ̀ Nebukadinésárì. Ìparun Jérúsálẹ́mù nípasẹ̀ Nebukadinésárì jẹ́ ìtàn tí ó ti kọjá, àti ìtàn Kristi, nígbà tí Títù gba Jérúsálẹ́mù, ṣàpẹẹrẹ òpin ayé. Mátíù 24 ń gbé ọ̀nà “làìnù lórí làìnù” ga, báyìí ni ó fi ń dá “ọ̀nà iṣẹ́” mọ̀ gẹ́gẹ́ bí apá kan nínú ẹ̀rí àsọtẹ́lẹ̀.

It is in chapter 24 that Christ identifies the necessity of understanding the “abomination of desolation” spoken of by Daniel the prophet, the very foundational understanding of William Miller, and the symbol that establishes the vision in Daniel. It also represents the rebellion of Adventism, as they rejected the Millerite understanding of “the daily” in the book of Daniel, and thus partook of the strong delusion of 2 Thessalonians chapter two. The chapter directly connects with Luke 21, thus identifying August 11, 1840 through October 22, 1844, which typifies 9/11 unto the Sunday law. It also connects with the “times of the Gentiles” in Luke 21:24, which is a primary key in unlocking the “seven times” of Moses, while also aligning with the measuring of the temple in Revelation eleven.

Nínú orí kejìlélógún-dín-lọ́gbọ̀n ni Kristi ti fi hàn pé ó ṣe pàtàkì kí a lóye “ìríra ìdahoro” tí Daniẹli wòlíì sọ̀rọ̀ rẹ̀, ìyẹn gan-an ni ìmọ̀ ìpilẹ̀ William Miller, àti ààmì tí ó fi ìran náà múlẹ̀ nínú Daniẹli. Ó tún ṣojú fún ìṣọ̀tẹ̀ Adventism, nítorí wọ́n kọ ìmọ̀ Millerite nípa “ìgbà gbogbo” nínú ìwé Daniẹli, bẹ́ẹ̀ ni wọ́n sì di alábápín nínú ìtanú líle ti 2 Thessalonians orí kejì. Orí náà ní ìbáṣepọ̀ tààrà pẹ̀lú Luke 21, nípa bẹ́ẹ̀ ń fi August 11, 1840 hàn títí dé October 22, 1844, èyí tí ó jẹ́ àpẹẹrẹ 9/11 títí dé òfin Sunday. Ó tún ní ìbáṣepọ̀ pẹ̀lú “àwọn àkókò àwọn Kèfèrí” nínú Luke 21:24, èyí tí ó jẹ́ kọ́kọ́rọ́ pàtàkì kan nínú ṣíṣí “àwọn ìgbà méje” ti Mose, nígbà kan náà sì ń bá ìwọ̀n tẹ́ńpìlì nínú Revelation mọ́kànlá mu.

Beginning with chapter twenty-three, followed by 24 and 25, and then concluding with chapters 26 through 27, three chapters which possess twenty-three waymarks that are the omega to the alpha of chapter twenty-three. Chapter twenty-six added to twenty-seven and twenty-eight equals “81,” which is a symbol of the priesthood. Upon three witnesses (Genesis, Matthew and Revelation) chapters 11 through 22 are one line. Chapters 23 through 28 are a line of truth which begins with 23 and ends with 23.

Bẹ̀rẹ̀ pẹ̀lú orí kọkànlélógún [23], tí 24 àti 25 tẹ̀ lé e, lẹ́yìn náà ó parí pẹ̀lú àwọn orí 26 sí 27, àwọn orí mẹ́ta tí wọ́n ní àmì ọ̀nà mẹ́tàlélógún [23] tí ó jẹ́ omega sí alpha ti orí kọkànlélógún [23]. Orí mẹ́rìndínlọ́gbọ̀n [26] tí a fi kún méjelelógún [27] àti mẹ́jọlélógún [28] dọ́gba “81,” èyí tí ó jẹ́ àmì iṣẹ́ àlùfáà. Lórí ẹlẹ́rìí mẹ́ta (Genesisi, Mátíù àti Ìfihàn) àwọn orí 11 sí 22 jẹ́ ìlà kan. Àwọn orí 23 sí 28 jẹ́ ìlà òtítọ́ kan tí ó bẹ̀rẹ̀ pẹ̀lú 23 tí ó sì parí pẹ̀lú 23.

Chapters one through ten are the first of three prophetic lines in the book of Matthew. Ten chapters, followed by twelve chapters, followed by six chapters. Inspiration informs us that all the books of the Bible meet and end in the Revelation, and therefore all the books of the Bible meet and end in Matthew. Matthew, as the face of the lion of the tribe of Judah identifies twelve distinct Messianic prophecies, and those twelve passages produce the waymarks of the history of the Millerites and the one hundred and forty-four thousand. As the book of Revelation begins with the revelation of Jesus Christ, Matthew chapter one presents a revelation of Jesus Christ which connects with the life and testimony of Moses, with the history of Antichrist while identifying the three elements of the church triumphant as represented by the prophet, the priest and the king.

Àwọn orí kìn-ín-ní títí dé mẹ́wàá ni ìlà àsọtẹ́lẹ̀ àkọ́kọ́ nínú àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta tí ó wà nínú ìwé Mátíù. Orí mẹ́wàá, lẹ́yìn èyí ni orí méjìlá, lẹ́yìn náà sì ni orí mẹ́fà. Ìmísí sọ fún wa pé gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí nínú Ìfihàn, nítorí náà gbogbo àwọn ìwé Bíbélì tún pàdé, wọ́n sì parí nínú Mátíù. Mátíù, gẹ́gẹ́ bí ojú kìnnìún ẹ̀yà Júdà, ń tọ́ka sí àwọn àsọtẹ́lẹ̀ Mèsáyà mẹ́jìlá ọ̀tọ̀ọ̀tọ̀, àwọn ẹsẹ̀ ìwé méjìlá náà sì ń mú àwọn àmì ọ̀nà ìtàn àwọn Millerites àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [one hundred and forty-four thousand] jáde. Gẹ́gẹ́ bí ìwé Ìfihàn ti bẹ̀rẹ̀ pẹ̀lú ìfihàn Jésù Kristi, Mátíù orí kìn-ín-ní fi ìfihàn Jésù Kristi hàn, èyí tí ó so pọ̀ mọ́ ìyè àti ẹ̀rí Mósè, pẹ̀lú ìtàn Aṣòdìsí-Kristi, nígbà tí ó ń dá àwọn nǹkan mẹ́ta tí ó jẹ́ ẹ̀ka ìjọ ajọ́gun ìṣẹ́gun mọ̀, gẹ́gẹ́ bí wolii, àlùfáà, àti ọba ti ṣàpẹẹrẹ wọn.

Matthew begins with the revelation of Jesus Christ in the context of God’s covenant with a chosen people. From Abraham to David was 14 generations, from David to captivity in Babylon was fourteen generations, and from Babylon to Christ is another fourteen generations. The genealogy of Christ in Matthew aligns with Moses, for Moses is the alpha of Christ the omega. Moses life of one hundred and twenty years, aligns with the one hundred and twenty years of probationary time in the history of Noah. Noah’s covenant is therefore connected with the covenant of a chosen people. The one hundred and twenty years of Moses represents three periods of forty years that concluded with Moses slaying the Egyptian at the end of forty years, and the first born, Pharaoh and his army being slain at the end of the second forty-year period. The second forty-year period ended at a rebellion at Kadesh and the third forty-year period ended at the second rebellion of Kadesh. All of the three prophetic lines of the alpha end at Kadesh and the three prophetic lines of Matthew’s genealogy end at David, captivity in Babylon and the Messenger of the covenant.

Mátíù bẹ̀rẹ̀ pẹ̀lú ìṣípayá Jesu Kristi nínú àyíká májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn tí a yàn. Láti ọ̀dọ̀ Ábúráhámù dé ọ̀dọ̀ Dáfídì ni ìran mẹ́rìnlá, láti ọ̀dọ̀ Dáfídì dé ìgbèkùn ní Bábílónì ni ìran mẹ́rìnlá, àti láti Bábílónì dé ọ̀dọ̀ Kristi ni ìran mẹ́rìnlá mìíràn. Ìtàn ìdílé Kristi nínú Mátíù bá ti Mósè mu, nítorí Mósè ni alfa Kristi, ẹni tí í ṣe omega. Ìgbésí ayé Mósè tí ó jẹ́ ọdún ọgọ́rùn-ún méjìdínlógún bá ọdún ọgọ́rùn-ún méjìdínlógún àkókò àyẹ̀wò nínú ìtàn Nóà mu. Nítorí náà, májẹ̀mú Nóà ní ìsopọ̀ pẹ̀lú májẹ̀mú àwọn ènìyàn tí a yàn. Ọdún ọgọ́rùn-ún méjìdínlógún Mósè dúró fún àkókò mẹ́ta ti ogójì ọdún tí ó parí pẹ̀lú Mósè pípá ará Ejibiti ní òpin ogójì ọdún, àti pẹ̀lú àkọ́bí, Fáráò àti ogun rẹ̀ pípà ní òpin àkókò ogójì ọdún kejì. Àkókò ogójì ọdún kejì parí ní ìṣọ̀tẹ̀ kan ní Kádéṣì, àti àkókò ogójì ọdún kẹta parí ní ìṣọ̀tẹ̀ kejì ti Kádéṣì. Gbogbo ìlà àsọtẹ́lẹ̀ mẹ́ta ti alfa parí ní Kádéṣì, àti àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta ti ìtàn ìdílé Mátíù parí ní Dáfídì, ìgbèkùn ní Bábílónì, àti Òjíṣẹ́ májẹ̀mú.

When the alpha of Moses is aligned with the omega of Christ there are six witnesses of Kadesh, which is 1863 and the Sunday law. Matthew’s genealogy places king David at Kadesh, which is where apostate Adventism is taken to Babylon, as Christ confirms the covenant with the one hundred and forty-four thousand. By placing David at the Sunday law a second witness of David is established with David being one of three human representatives that began to serve when they were thirty years old. Christ, David, Joseph and Ezekiel all began their work at thirty years of age. Together the four thirty-year-old’s that began to serve represent the combination of Divinity with humanity, when the church militant is transformed into the church triumphant. That church is made up of a prophet, a priest and a king. The transformation is marked at the Sunday law, which is also Kadesh, so David in the genealogy of Matthew aligns with the thirty year old David.

Nígbà tí álífà Mósè bá wà ní ìbámu pẹ̀lú òmégà Kristi, àwọn ẹlẹ́rìí mẹ́fà ti Kádéṣi wà, èyí tí í ṣe 1863 àti òfin Ọjọ́ Ìsinmi. Ìtàn ìdílé Mátíù fi ọba Dáfídì sí Kádéṣi, níbi tí Adventism ìpẹ̀yìndà ti jẹ́ kí a kó lọ sí Bábílónì, bí Kristi ṣe fi ìmúlẹ̀ dá májẹ̀mú múlẹ̀ pẹ̀lú ẹgbẹ̀rún kan lé ẹgbẹ̀rún mẹ́rìnlélógójì. Nípa fífi Dáfídì sí òfin Ọjọ́ Ìsinmi, a fi ẹlẹ́rìí kejì Dáfídì múlẹ̀, níwọ̀n bí Dáfídì ṣe jẹ́ ọ̀kan nínú àwọn aṣojú ènìyàn mẹ́ta tí wọ́n bẹ̀rẹ̀ sí í ṣe iṣẹ́ nígbà tí wọ́n pé ọmọ ọdún ọgbọ̀n. Kristi, Dáfídì, Jósefù àti Ésékíẹ́lì gbogbo wọn bẹ̀rẹ̀ iṣẹ́ wọn ní ọjọ́-ori ọdún ọgbọ̀n. Pẹ̀lú ara wọn, àwọn mẹ́rin ọlọ́dún ọgbọ̀n wọ̀nyí tí wọ́n bẹ̀rẹ̀ sí í ṣe iṣẹ́ ṣàpẹẹrẹ ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, nígbà tí a yí ìjọ oníjàpadà padà sí ìjọ oníṣẹ́gun. Ìjọ náà ni wòlíì, àlùfáà àti ọba dá pọ̀ sí. Ìyípadà náà ni a samisi ní òfin Ọjọ́ Ìsinmi, èyí tí í ṣe Kádéṣi pẹ̀lú, nítorí náà Dáfídì nínú ìtàn ìdílé Mátíù wà ní ìbámu pẹ̀lú Dáfídì ọlọ́dún ọgbọ̀n.

The thirty years of preparation aligns with the four hundred and thirty years of Abraham’s covenant, and also the age of a priest and the 1290 years of Daniel 12:11. In the next article we will consider each of those twelve Messianic prophecies within the book of Matthew. We are first identifying three prophetic lines within Matthew; chapters one through ten, followed by chapters eleven through twenty-two, and then twenty-three through twenty-eight.

Ọgbọ̀n ọdún ìmúrasílẹ̀ náà bá àádọ́rin [430] ọdún májẹ̀mú Ábúráhámù mu, ó sì tún bá ọjọ́-ori àlùfáà kan mu, àti ẹgbẹ̀rún kan, igba méjìdínlọ́gọ́rùn-ún àti aadọ́rùn-ún [1290] ọdún ti Dáníẹ́lì 12:11. Nínú àpilẹ̀kọ tí ó kàn, a óò ṣe àgbéyẹ̀wò kọ̀ọ̀kan nínú àwọn àsọtẹ́lẹ̀ Mèsáyà méjìlá wọ̀nyí nínú ìwé Mátíù. A kọ́kọ́ ń dá àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta mọ̀ nínú Mátíù; orí kìn-ín-ní sí mẹ́wàá, lẹ́yìn èyí ni orí mọ́kànlá sí méjìlélógún, lẹ́yìn náà sì ni mẹ́tàlélógún sí mẹ́jọlélógún.

“For a time after the disappointment in 1844, I did hold, in common with the advent body, that the door of mercy was then forever closed to the world. This position was taken before my first vision was given me. It was the light given me of God that corrected our error, and enabled us to see the true position.

“Fún ìgbà díẹ̀ lẹ́yìn ìdààmú náà ní 1844, èmi náà gba gbọ́, pẹ̀lú gbogbo ẹgbẹ́ àwọn Adventist, pé nígbà náà ni ilẹ̀kùn àánú ti wa ní títí pa títí láé fún ayé. A ti gba ipò yìí ṣáájú kí a tó fi ìran mi àkọ́kọ́ fún mi. Ìmọ̀lẹ̀ tí Ọlọ́run fi fún mi ni ó tún àṣìṣe wa ṣe, tí ó sì mú wa lè rí ipò tòótọ́ náà.”

“I am still a believer in the shut-door theory, but not in the sense in which we at first employed the term or in which it is employed by my opponents.

“Èmi ṣì jẹ́ onígbàgbọ́ nínú ẹ̀kọ́ ilẹ̀kùn-títì, ṣùgbọ́n kì í ṣe ní ìtumọ̀ tí àwa kọ́kọ́ lò ọ́, tàbí tí àwọn alatakò mi fi ń lò ó.

“There was a shut door in Noah’s day. There was at that time a withdrawal of the Spirit of God from the sinful race that perished in the waters of the Flood. God Himself gave the shut-door message to Noah: ‘My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years’ (Genesis 6:3).

“Ilẹ̀kùn tí a ti pa wà ní ọjọ́ Noa. Ní àkókò náà ni ìyọkúrò Ẹ̀mí Ọlọ́run kúrò lára ìran ẹlẹ́ṣẹ̀ tí ó ṣègbé nínú omi Ìkún-omi náà wáyé. Ọlọ́run tìkára Rẹ̀ ni ó fún Noa ní ìhìnrere ilẹ̀kùn tí a ti pa náà pé: ‘Ẹ̀mí mi kì yóò máa bá ènìyàn jà títí láé, nítorí òun pẹ̀lú jẹ́ ẹran ara: ṣùgbọ́n ọjọ́ rẹ̀ yóò jẹ́ ọgọ́rùn-ún ọdún méjìlélógún’ (Genesisi 6:3).”

“There was a shut door in the days of Abraham. Mercy ceased to plead with the inhabitants of Sodom, and all but Lot, with his wife and two daughters, were consumed by the fire sent down from heaven.

“Ilẹ̀kùn tí a ti pa wà ní ọjọ́ Ábúráhámù. Àánú dáwọ̀ ẹ̀bẹ̀ dúró fún àwọn olùgbé Sódómù, gbogbo wọn sì, àfi Lọ́tì, pẹ̀lú aya rẹ̀ àti àwọn ọmọbìnrin rẹ̀ méjì, ni iná tí a rán sọ̀kalẹ̀ láti ọ̀run run.”

“There was a shut door in Christ’s day. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate’ (Matthew 23:38).

“Ilẹ̀kùn tí a ti pa wà ní ọjọ́ Kristi. Ọmọ Ọlọ́run sọ fún àwọn Júù aláìgbàgbọ́ ti ìran náà pé, ‘A fi ilé yín sílẹ̀ fún yín ní ahoro’ (Mátíù 23:38).”

“Looking down the stream of time to the last days, the same infinite power proclaimed through John: ‘These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth’ (Revelation 3:7).

“Nígbà tí ó ń wo ìṣàn àkókò sọ̀kalẹ̀ dé àwọn ọjọ́ ìkẹyìn, agbára aláìlópin kan náà kéde nípasẹ̀ Johanu pé: ‘Báyìí ni ẹni mímọ́, ẹni òtítọ́, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sí ẹni tí yóò pa á; tí ó sì ń pa, tí kò sì sí ẹni tí yóò ṣí i’ (Ìfihàn 3:7).”

“I was shown in vision, and I still believe, that there was a shut door in 1844. All who saw the light of the first and second angels’ messages and rejected that light, were left in darkness. And those who accepted it and received the Holy Spirit which attended the proclamation of the message from heaven, and who afterward renounced their faith and pronounced their experience a delusion, thereby rejected the Spirit of God, and it no longer pleaded with them.

“A fi hàn mí nínú ìran, mo sì ṣì gbàgbọ́ pé ilẹ̀kùn títì kan wà ní ọdún 1844. Gbogbo àwọn tí wọ́n rí ìmọ́lẹ̀ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì, tí wọ́n sì kọ ìmọ́lẹ̀ náà, ni a fi sílẹ̀ nínú òkùnkùn. Àti àwọn tí wọ́n tẹ́wọ́ gba a, tí wọ́n sì gba Ẹ̀mí Mímọ́ tí ó bá ìkéde iṣẹ́ ìhìnrere náà láti ọ̀run lọ, àti tí wọ́n sì tún kọ ìgbàgbọ́ wọn lẹ́yìn náà, tí wọ́n sì pe ìrírí wọn ní ìtanjẹ, nípa bẹ́ẹ̀ ni wọ́n kọ Ẹ̀mí Ọlọ́run, kò sì tún bá wọn bẹ̀bẹ̀ mọ́.”

“Those who did not see the light, had not the guilt of its rejection. It was only the class who had despised the light from heaven that the Spirit of God could not reach. And this class included, as I have stated, both those who refused to accept the message when it was presented to them, and also those who, having received it, afterward renounced their faith. These might have a form of godliness, and profess to be followers of Christ; but having no living connection with God, they would be taken captive by the delusions of Satan. These two classes are brought to view in the vision—those who declared the light which they had followed a delusion, and the wicked of the world who, having rejected the light, had been rejected of God. No reference is made to those who had not seen the light, and therefore were not guilty of its rejection.” Selected Messages, book 1, 62, 63.

“Àwọn tí kò rí ìmọ́lẹ̀ náà, kò ní ẹ̀bi ìkọ̀sílẹ̀ rẹ̀. Kì í ṣe bí kò ṣe ẹgbẹ́ àwọn tí wọ́n ti gàn ìmọ́lẹ̀ láti ọ̀run ni Ẹ̀mí Ọlọ́run kò lè dé ọdọ wọn. Àti pé ẹgbẹ́ yìí ní, gẹ́gẹ́ bí mo ti sọ, àwọn méjèèjì—àwọn tí kọ̀ láti gba ìrántí náà nígbà tí a fi í hàn wọ́n, àti pẹ̀lú àwọn tí, lẹ́yìn tí wọ́n ti gbà á, tún fi ìgbàgbọ́ wọn sílẹ̀ lẹ́yìn náà. Àwọn wọ̀nyí lè ní àwòrán ìwà-bí-Ọlọ́run, kí wọ́n sì máa jẹ́wọ́ pé àwọn jẹ́ ọmọ-ẹ̀yìn Kristi; ṣùgbọ́n níwọ̀n bí wọn kò ti ní ìsopọ̀ alààyè pẹ̀lú Ọlọ́run, a ó mú wọn ní ẹrú nípasẹ̀ ìtanjẹ Satani. Àwọn ẹgbẹ́ méjì wọ̀nyí ni a fi hàn nínú ìran náà—àwọn tí sọ pé ìmọ́lẹ̀ tí wọ́n ti tẹ̀lé jẹ́ ìtanrànjẹ, àti àwọn ẹni búburú ayé tí, níwọ̀n bí wọ́n ti kọ ìmọ́lẹ̀ náà, Ọlọ́run sì ti kọ̀ wọ́n pẹ̀lú. Kò sí ìtọ́kasí kankan sí àwọn tí kò tíì rí ìmọ́lẹ̀ náà, nítorí náà wọn kò sì jẹ̀bi ìkọ̀sílẹ̀ rẹ̀.” Selected Messages, book 1, 62, 63.

“It is those who by faith follow Jesus in the great work of the atonement who receive the benefits of His mediation in their behalf, while those who reject the light which brings to view this work of ministration are not benefited thereby. The Jews who rejected the light given at Christ’s first advent, and refused to believe on Him as the Saviour of the world, could not receive pardon through Him. When Jesus at His ascension entered by His own blood into the heavenly sanctuary to shed upon His disciples the blessings of His mediation, the Jews were left in total darkness to continue their useless sacrifices and offerings. The ministration of types and shadows had ceased. That door by which men had formerly found access to God was no longer open. The Jews had refused to seek Him in the only way whereby He could then be found, through the ministration in the sanctuary in heaven. Therefore they found no communion with God. To them the door was shut. They had no knowledge of Christ as the true sacrifice and the only mediator before God; hence they could not receive the benefits of His mediation.

“Àwọn tí ó jẹ́ pé nípa ìgbàgbọ́ ni wọ́n ń tẹ̀lé Jesu nínú iṣẹ́ ńlá ìràpadà ni wọ́n gba àwọn àǹfààní ìbẹ̀bẹ̀ Rẹ̀ fún wọn, nígbà tí àwọn tí ó kọ ìmọ́lẹ̀ tí ń mú iṣẹ́ ìṣèjọba iṣẹ́-ìránṣẹ́ yìí hàn kedere kò rí àǹfààní kankan gbà láti inú rẹ̀. Àwọn Júù tí wọ́n kọ ìmọ́lẹ̀ tí a fi fún wọn ní ìbọ̀wọ̀ àkọ́kọ́ Kristi, tí wọ́n sì kọ̀ láti gbà á gbọ́ gẹ́gẹ́ bí Olùgbàlà ayé, kò lè gba ìdáríjì nípasẹ̀ Rẹ̀. Nígbà tí Jesu, nígbà ìgòkè re lọ ọ̀run Rẹ̀, wọ ibi-mímọ́ ọ̀run nípa ẹ̀jẹ̀ tirẹ̀ láti tú àwọn ìbùkún ìbẹ̀bẹ̀ Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀, a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá láti máa bá a lọ nínú àwọn ẹbọ àti ọrẹ ìrúbọ wọn tí kò ní ìlò. Ìṣèjọba iṣẹ́-ìránṣẹ́ àwọn àpẹẹrẹ àti òjìji ti dáwọ́ dúró. Ilẹ̀kùn náà tí àwọn ènìyàn ti ń gbà wọlé lọ sí ọ̀dọ̀ Ọlọ́run tẹ́lẹ̀ kò ṣí mọ́. Àwọn Júù ti kọ̀ láti wá a ní ọ̀nà kan ṣoṣo tí a lè fi rí i nígbà náà, èyíinì ni nípasẹ̀ iṣẹ́-ìránṣẹ́ nínú ibi-mímọ́ ọ̀run. Nítorí náà, wọn kò rí ìbáṣepọ̀ pẹ̀lú Ọlọ́run. Ilẹ̀kùn náà ti pa mọ́ fún wọn. Wọn kò ní ìmọ̀ nípa Kristi gẹ́gẹ́ bí ẹbọ tòótọ́ àti alárinà kan ṣoṣo níwájú Ọlọ́run; nítorí náà wọn kò lè gba àwọn àǹfààní ìbẹ̀bẹ̀ Rẹ̀.”

“The condition of the unbelieving Jews illustrates the condition of the careless and unbelieving among professed Christians, who are willingly ignorant of the work of our merciful High Priest. In the typical service, when the high priest entered the most holy place, all Israel were required to gather about the sanctuary and in the most solemn manner humble their souls before God, that they might receive the pardon of their sins and not be cut off from the congregation. How much more essential in this antitypical Day of Atonement that we understand the work of our High Priest and know what duties are required of us.

“Ipo àwọn Júù aláìgbàgbọ́ náà ń ṣàfihàn ipo àwọn aláìṣọ́ra àti aláìgbàgbọ́ láàárín àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Kristẹni, àwọn tí wọ́n fi ìfẹ́ inú jẹ́ aláìmọ̀ nípa iṣẹ́ Olórí Àlùfáà wa aláàánú. Nínú iṣẹ́ àpẹẹrẹ náà, nígbà tí olórí àlùfáà bá wọ ibi mímọ́ jùlọ, a ní kí gbogbo Ísírẹ́lì kó ara wọn jọ yí ibi mímọ́ náà ká, kí wọ́n sì fi ọ̀nà tí ó kún fún ìwọ̀nba jùlọ rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, kí wọ́n lè gba ìdáríjì ẹ̀ṣẹ̀ wọn, kí a má sì gé wọn kúrò nínú ìjọ náà. Mélòó kan án ni ó ṣe ṣe pàtàkì jùlọ ní Ọjọ́ Ìràpadà àṣojú-òtítọ́ yìí pé kí a lóye iṣẹ́ Olórí Àlùfáà wa, kí a sì mọ àwọn ojúṣe tí a béèrè lọ́wọ́ wa.

“Men cannot with impunity reject the warning which God in mercy sends them. A message was sent from heaven to the world in Noah’s day, and their salvation depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the Flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation: ‘Your house is left unto you desolate.’ Matthew 23:38. Looking down to the last days, the same Infinite Power declares, concerning those who ‘received not the love of the truth, that they might be saved’: ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ 2 Thessalonians 2:10–12. As they reject the teachings of His word, God withdraws His Spirit and leaves them to the deceptions which they love.” The Great Controversy, 430, 431.

“Àwọn ènìyàn kò lè, láìjẹ̀bi ìyà, kọ ìkìlọ̀ tí Ọlọ́run fi àánú rán sí wọn. A rán ìránṣẹ́ kan láti ọ̀run wá sí ayé ní ọjọ́ Noa, ìgbàlà wọn sì dá lórí ọ̀nà tí wọ́n gbà bá ìránṣẹ́ náà lò. Nítorí pé wọ́n kọ ìkìlọ̀ náà, a yọ Ẹ̀mí Ọlọ́run kúrò lára ìran ẹlẹ́ṣẹ̀ náà, wọ́n sì ṣègbé nínú omi Ìkún-omi náà. Ní àkókò Ábúráhámù, àánú dáwọ́ ẹ̀bẹ̀ síṣe mọ́ fún àwọn olùgbé Sódómù tí ó jẹ̀bi, a sì fi iná tí a rán sọ̀kalẹ̀ láti ọ̀run run gbogbo wọn, àfi Lọ́tì pẹ̀lú aya rẹ̀ àti àwọn ọmọbìnrin rẹ̀ méjì. Bákan náà ni ó rí ní ọjọ́ Kristi. Ọmọ Ọlọ́run sọ fún àwọn Júù aláìgbàgbọ́ ti ìran náà pé: ‘A fi ilé yín sílẹ̀ fún yín ní ahoro.’ Matteu 23:38. Nígbà tí Ó ń wo lọ sí àwọn ọjọ́ ìkẹyìn, Agbára Aláìlópin kan náà sọ nípa àwọn tí ‘wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là’ pé: ‘Nítorí ìdí èyí ni Ọlọ́run yóò rán ìtànjẹ́ agbára wá sí wọn, kí wọ́n lè gba ìrògbọ́gbọ́ gbọ́: kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú-dídùn nínú àìṣòdodo.’ 2 Tẹsalóníkà 2:10–12. Bí wọ́n ṣe ń kọ́ àwọn ẹ̀kọ́ ọ̀rọ̀ Rẹ̀ sílẹ̀, Ọlọ́run a yọ Ẹ̀mí Rẹ̀ kúrò, yóò sì fi wọ́n sílẹ̀ fún àwọn ìtanilẹ́nu tí wọ́n fẹ́ràn.” The Great Controversy, 430, 431.