In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Kí ohùn lè wà ní aginjù, ó gbọdọ̀ jẹ́ pé aginjù wà. Ní oṣù Keje ọdún 2023, ohùn kan bẹ̀rẹ̀ sí í dún, tí ń fi hàn pé Kìnìún ẹ̀yà Juda ní àkókò náà ń tú ìṣípayá ìfihàn ara Rẹ̀ sílẹ̀ gẹ́gẹ́ bí a ti gbé kalẹ̀ ní orí kìn-ín-ní ìwé Ìṣípayá. Ìdààmú ọjọ́ Ìsinmi, Oṣù Keje ọjọ́ 18, 2020, bẹ̀rẹ̀ ọjọ́ mẹ́ta àtààbọ̀ ti Ìṣípayá mọ́kànlá, èyí tí ó parí ní ọjọ́ Ìsinmi, Oṣù Kejìlá ọjọ́ 30, 2023. Ní ọjọ́ Ìsinmi náà, fún ìgbà àkọ́kọ́ láti oṣù Keje 2020, Future for America sọ̀rọ̀ ní gbangba lórí ìpàdé zoom kan.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Láti ìgbà náà lọ, Ìṣípayá Jésù Krísti ti ń ṣí sílẹ̀ díẹ̀díẹ̀. Ó bẹ̀rẹ̀ pẹ̀lú ìṣípayá ọ̀rọ̀ náà “òtítọ́,” èyí tí a sì rí lẹ́yìn náà pé ó ń ṣojú àtẹ̀lé ìgbésẹ̀ mẹ́ta tí a ṣàlàyé nípasẹ̀ lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà kejìlélógún nínú álífábẹ́ẹ̀tì Hébérù, tí, nígbà tí a bá mú wọn papọ̀, ń dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀. Àwọn ìgbésẹ̀ mẹ́ta tí a ṣojú nínú àtẹ̀lé ọ̀rọ̀ náà “òtítọ́” jẹ́ òtítọ́ àtijọ́ kan, tí a gbé kalẹ̀ sínú àgbékalẹ̀ tuntun.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Fún ọ̀pọ̀ ọdún ni a ti ń fi hàn pé àwọn ìgbésẹ̀ mẹ́ta ti àgbàlá, ibi mímọ́, àti Ibi Mímọ́ Jùlọ, jọ̀ọ́ra pẹ̀lú àwọn iṣẹ́ mẹ́ta ti Ẹ̀mí Mímọ́ bí Ó ṣe ń dá ènìyàn lẹ́bi ẹ̀ṣẹ̀ ní àgbàlá, tí Ó ń fi òdodo hàn ní ibi mímọ́, tí Ó sì ń ṣe ìdájọ́ ní Ibi Mímọ́ Jùlọ. A ti fi ìdánimọ̀ hàn pé àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ni a ń fi hàn káàkiri Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n gbogbo àwọn òye wọ̀nyí ni a gbéga sí i pẹ̀lú ètò “òtítọ́,” bí ti ọdún 2023. Gbigbé òtítọ́ àtijọ́ kan sínú ètò tuntun ti òtítọ́ ni ohun tí Kristi ń ṣe bí Ó ti ń tú èdìdì Ọ̀rọ̀ Rẹ̀ sílẹ̀ díẹ̀díẹ̀. “Aginjù” tí ó parí ní 2023, ṣàpẹẹrẹ “àkókò ìkẹyìn” ní ti àsọtẹ́lẹ̀, nígbà tí a tú àsọtẹ́lẹ̀ kan sílẹ̀. Àsọtẹ́lẹ̀ náà ni ìṣípayá Jesu Kristi, ẹni tí í ṣe “Òtítọ́.”
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Ní àkókò Olùgbàlà, àwọn Júù ti bo àwọn iyebíye òtítọ́ tó ṣeyebíye mọ́lẹ̀ débi pé pẹ̀lú àhoro àṣà ìbílẹ̀ àti ìtàn asán, kò ṣeé ṣe láti yà òtítọ́ kúrò nínú èké. Olùgbàlà wá láti kó àhoro ìgbàgbọ́ asán àti àwọn àṣìṣe tí a ti pẹ́ tí a sì ti fẹ́ràn kúrò, àti láti fi àwọn iyebíye ọ̀rọ̀ Ọlọ́run sínú àgbékalẹ̀ òtítọ́. Kí ni Olùgbàlà yóò ṣe bí ó bá wá sọ́dọ̀ wa nísinsin yìí gẹ́gẹ́ bí ó ti wá sọ́dọ̀ àwọn Júù? Yóò ní láti ṣe irú iṣẹ́ kan náà nípa kíkó àhoro àṣà ìbílẹ̀ àti ayẹyẹ ẹ̀sìn kúrò. Inú àwọn Júù bàjẹ́ gidigidi nígbà tí ó ṣe iṣẹ́ yìí. Wọ́n ti pàdánù ìríran òtítọ́ àkọ́kọ́ ti Ọlọ́run, ṣùgbọ́n Kristi mú un wá sí ìwòye lẹ́ẹ̀kan sí i. Iṣẹ́ wa ni láti tu àwọn òtítọ́ iyebíye ti Ọlọ́run sílẹ̀ kúrò lọ́wọ́ ìgbàgbọ́ asán àti àṣìṣe. Iṣẹ́ ńlá wo ni a fi lé wa lọ́wọ́ nínú ìhìnrere!” Review and Herald, June 4, 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
Ó “jẹ́ iṣẹ́ wa láti tú àwọn òtítọ́ iyebíye Ọlọ́run sílẹ̀ kúrò nínú ìgbàgbọ́ asán àti àṣìṣe,” kí a sì “fi àwọn iyebíye Ọ̀rọ̀ Ọlọ́run sínú ètò òtítọ́.” Ní ọdún 2023 Olúwa ṣe àfihàn ètò òtítọ́ náà, nínú ìṣètò tí a ṣojú fún nípasẹ̀ ọ̀rọ̀ náà “òtítọ́.” Ètò náà mú “àwọn” òtítọ́ “àkọ́kọ́” “ti Ọlọ́run” wá sí ìwòye.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Eruku ati àwókù aṣìṣe ti sin àwọn iyebíye òtítọ́ tó ṣeyebíye mọ́lẹ̀, ṣùgbọ́n àwọn òṣìṣẹ́ Oluwa lè ṣí àwọn ìṣúra wọ̀nyí payá, kí ẹgbẹẹgbẹ̀rún lè wo wọn pẹ̀lú ìdùnnú àti ìyàlẹ́nu. Àwọn áńgẹ́lì Ọlọ́run yóò wà lẹ́gbẹ̀ẹ́ òṣìṣẹ́ onírẹ̀lẹ̀, tí wọ́n yóò sì fi oore-ọ̀fẹ́ àti ìmọ́lẹ̀ àtọ̀runwá fún un, a ó sì darí ẹgbẹẹgbẹ̀rún láti gbàdúrà pẹ̀lú Dáfídì pé, ‘Ṣí ojú mi, kí emi lè rí ohun ìyanu nínú òfin rẹ.’ Àwọn òtítọ́ tí a kò tíì rí, tí a sì kò tíì fiyè sí fún ọ̀pọ̀lọpọ̀ ayé, yóò tàn yọ láti inú àwọn ojúewé tí a ti fi ìmọ́lẹ̀ kún nínú ọ̀rọ̀ mímọ́ Ọlọ́run. Àwọn ìjọ ní gbogbogbòò tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì kọ̀ ọ́, tí wọ́n sì tẹ̀ ẹ́ mọ́lẹ̀, yóò hùwà búburú sí i; ṣùgbọ́n ‘àwọn ọlọ́gbọ́n,’ àwọn tí ó jẹ́ olóòótọ́, yóò yé e. Ìwé náà ṣí sílẹ̀, àwọn ọ̀rọ̀ Ọlọ́run sì ń dé ọkàn àwọn tí wọ́n fẹ́ mọ ìfẹ́ rẹ̀. Nígbà igbe ńlá ti áńgẹ́lì láti ọ̀run tí ó darapọ̀ mọ́ áńgẹ́lì kẹta, ẹgbẹẹgbẹ̀rún yóò jí láti inú òrùn àìmọ̀kan tí ó ti dì ayé mú fún ọ̀pọ̀lọpọ̀ ayé, wọn yóò sì rí ẹwà àti iye òtítọ́ náà.” Review and Herald, December 15, 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Àwọn òṣìṣẹ́ Oluwa” tí wọ́n jẹ́ “ọlọ́gbọ́n” tí wọ́n sì jẹ́ “olóòótọ́” “yóò lóye,” wọ́n yóò sì “ṣí” “àwọn ìṣúra, kí ẹgbẹẹgbẹ̀rún ènìyàn lè máa wo wọ́n pẹ̀lú inú-dídùn àti ìbẹ̀rù-ọlá.” Lábẹ́ àánú, fún Adventismu ti Laodicea, kì í ṣe àwọn wọ̀nyí ni yóò jí kúrò nínú “àìmọ́ra” wọn nígbà igbe-gbè-nlá angẹli kẹta, nítorí pé èyí ni òfin Ọjọ́ Àìkú, àti pé èyí ti pẹ́ jù fún Adventismu láti jí. Àwọn òṣìṣẹ́ wákàtí kọkànlá jí kúrò nínú “àìmọ́ra” wọn “nígbà igbe-gbè-nlá angẹli tí ó darapọ̀ mọ́ angẹli kẹta” ní àsìkò òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tẹ̀. Láti ọdún 2024 wá, “Àwọn òtítọ́ tí a kò tíì rí, tí a sì ti kọ̀ tì fún ọ̀pọ̀lọpọ̀ ayé,” ti ń tàn “jáde láti inú àwọn ojúewé tí a ti tan ìmọ́lẹ̀ sí ti ọ̀rọ̀ mímọ́ Ọlọ́run.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Nínú Isaiah 22:22 ni a fi kọ́kọ́ fún Eliakim ní kọ́kọ́rọ́ kan, àti nínú Matthew 16 ni a fi fún Peter ní àwọn kọ́kọ́rọ́ ìjọba náà.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Èmi yóò sì fi kọ́kọ́rọ́ ilé Dáfídì lé èjìká rẹ̀; bẹ́ẹ̀ ni yóò máa ṣí, kò sì ní sí ẹni tí yóò ti í; yóò sì máa ti, kò sì ní sí ẹni tí yóò ṣí i. Isaiah 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
A fún Filadẹlfia ní “kókó náà,” nítorí ibẹ̀ nìkan ni ibòmíràn nínú Ìwé Mímọ́ tí a ti tọ́ka sí kókó ṣíṣí àti títì.
And to the angel of the church in Philadelphia write; 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; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Sí angẹli ìjọ tí ó wà ní Filadelfia kọ̀wé sí pé; Báyìí ni ẹni mímọ́ náà wí, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ń ṣí, tí kò sì sí ẹni tí yóò ti í; àti tí ń tì, tí kò sì sí ẹni tí yóò ṣí i; Mo mọ iṣẹ́ rẹ: wò ó, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, tí kò sì sí ẹni tí ó lè tì í: nítorí pé o ní agbára díẹ̀, o sì pa ọ̀rọ̀ mi mọ́, o kò sì sẹ́ orúkọ mi. Ifihan 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Ní ìbáṣepọ̀ ìkẹyìn pẹ̀lú àwọn Júù oníjàmbá wọ̀nyí, Kristi gbé ìbéèrè kan dìde tí àwọn Júù kò lè dáhùn.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Nígbà tí àwọn Farisi sì péjọ pọ̀, Jésù béèrè lọ́wọ́ wọn, wí pé, Kí ni ẹ̀yin rò nípa Kristi? ọmọ ta ni í ṣe? Wọ́n wí fún un pé, Ọmọ Dafidi. Ó ní fún wọn pé, Báwo ni ó ṣe jẹ́ pé Dafidi nípa Ẹ̀mí pè é ní Olúwa, nígbà tí ó wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà bí Dafidi bá pè é ní Olúwa, báwo ni ó ṣe jẹ́ ọmọ rẹ?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kò sí ẹni tí ó lè dá a lóhùn ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún gbójúgbóyà láti ìgbà ọjọ́ náà lọ láti béèrè ìbéèrè kankan lọ́wọ́ rẹ̀ mọ́. Matteu 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Àwọn Júù kò lè lóye ìbáṣepọ̀ àsọtẹ́lẹ̀ tó wà láàárín Dáfídì àti Kristi, nítorí wọ́n kò ní àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ láti lóye èdè Bíbélì ti ìlà lórí ìlà. Kristi parí ìbáṣepọ̀ Rẹ̀ pẹ̀lú àwọn Júù nípa fífi hàn pé ìfọ́jú wọn dá lórí àìlera wọn láti pín Ọ̀rọ̀ òtítọ́ ní ọ̀nà tó tọ́. Ó ti fi hàn pé bí ẹ bá lóye Mósè, ẹ yóò lóye Kristi, ṣùgbọ́n wọn kò lóye Ìwé Mímọ́ tí wọ́n ń sọ pé àwọn ń gbéga fún, tí wọ́n sì ń dáàbò bò.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
A fi “kókó” “ilé Dáfídì” lé àwọn Míléráítì lọ́wọ́, àwọn tí í ṣe ìjọ Fíládélfíà. “Kókó” náà jẹ́ ìṣísẹ̀ àtúnṣe kan tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú àwọn ilẹ̀kùn tí a ṣí àti tí a ti. Láti ọdún 1798 títí dé 1863 ìṣísẹ̀ Míléráítì lọ láti inú ìrírí Fíládélfíà sí inú ìrírí Laodíkíà, nígbà tí ó sì ń yí padà láti ọ̀dọ̀ ìṣísẹ̀ kan sí ọ̀dọ̀ ìjọ kan. Ilẹ̀kùn kan ṣí, ilẹ̀kùn kan sì ti ní April 19, 1844, gẹ́gẹ́ bí ilẹ̀kùn kan ti ṣí, ilẹ̀kùn kan sì ti ní October 22, 1844, gẹ́gẹ́ bí ilẹ̀kùn kan ti ṣí, ilẹ̀kùn kan sì ti ní 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Eliakimu ní kọ́kọ́rọ́ kan, ṣùgbọ́n a fi “àwọn kọ́kọ́rọ́” fún Peteru. Kọ́kọ́rọ́ kan náà ní ọ̀nà ìkànnì ni ilẹ̀kùn tí a ti pa ní ọdún 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Kókó-ọrọ̀ nípa ibi mímọ́ ni kọ́kọ́rọ́ tí ó ṣí àdììtú ìdààmú ọdún 1844. Ó ṣí i sí ojú ìwòye ètò òtítọ́ pípé kan, tí ó so pọ̀ tí ó sì ní ìṣọ̀kan, tí ń fi hàn pé ọwọ́ Ọlọ́run ni ó ti darí ìgbìmọ̀ ìbọ̀wá ńlá náà, tí ó sì ń ṣí ojúṣe ìsinsin yìí payá bí ó ti mú ipò àti iṣẹ́ àwọn ènìyàn Rẹ̀ wá sí ìmọ́lẹ̀.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Kókó-ẹ̀kọ́ nípa ibùdó mímọ́ ni kọ́kọ́rọ́ tí ó ṣí ilẹ̀kùn tí a ti pa ní 1844, ṣùgbọ́n a tún fi àwọn kọ́kọ́rọ́ ìjọba fún Peteru.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Jesu sì dá a lóhùn, ó ní fún un pé, Alábùkún fún ni ìwọ, Símónì Báríjónà: nítorí ẹran ara àti ẹ̀jẹ̀ kò tí í fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, Pétérù ni ìwọ, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnu-bodè ọ̀run àpáàdì kò sì ní borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè lórí ayé ni a ó dè ní ọ̀run: àti ohunkóhun tí ìwọ bá tú lórí ayé ni a ó tú ní ọ̀run. Mátíù 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
Lẹ́yìn ìlà, Fíládẹ́lfíà, ìyàwó májẹ̀mú ìkẹyìn gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Pétérù, ni a fi kọ́kọ́rọ́ ilé Dáfídì fún, pẹ̀lú àwọn kọ́kọ́rọ́ ìjọba ọ̀run. Kọ́kọ́rọ́ ilé Dáfídì ni kókó-ọrọ̀ ìkẹyìn tí Jésù bá àwọn Farisí lò.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Nígbà tí àwọn Farisi péjọ papọ̀, Jésù bi wọ́n, ó ní, Kí ni èrò yín nípa Kristi? Ọmọ ta ni í ṣe? Wọ́n wí fún un pé, Ọmọ Dafidi. Ó ní fún wọn pé, Báwo ni ó ṣe jẹ́ pé Dafidi nípa Ẹ̀mí fi ń pè é ní Olúwa, nígbà tí ó ń wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà, bí Dafidi bá pè é ní Olúwa, báwo ni ó ṣe jẹ́ ọmọ rẹ?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
Kò sí ènìyàn kankan tí ó lè dá a lóhùn pẹ̀lú ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún gbójúgbóyà láti bi í léèrè mọ́ láti ọjọ́ náà lọ. Mátíù 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Kókó-ọrọ̀ nípa Dafidi àti Olúwa rẹ̀ gan-an ni ibi tí Peteru ti bẹ̀rẹ̀ ní Pentikosti nínú yàrá òkè ní wákàtí kẹta. Kókó-ọrọ̀ tí ó ti ilẹ̀kùn ìbáṣepọ̀ láàárín àwọn Farisi àti Kristi ni kọ́kọ́rọ́ tí Peteru lò láti ṣí ilẹ̀kùn yàrá òkè ní Pentikosti.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Nítorí Dafidi kò gòkè lọ sí àwọn ọ̀run: ṣùgbọ́n òun tìkára rẹ̀ wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, Títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ. Nítorí náà, kí gbogbo ilé Ísírẹ́lì mọ̀ dájú pé, Ọlọ́run ti sọ Jésù kan náà náà, ẹni tí ẹ̀yin kàn mọ́ àgbélébùú, di Olúwa àti Kristi.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Nígbà tí wọ́n sì gbọ́ èyí, ọkàn wọn bàjẹ́ gidigidi, wọ́n sì wí fún Peteru àti àwọn àpọ́sítélì yòókù pé, “Àwọn ọkùnrin àti ará, kí ni a ó ṣe?”
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Nígbà náà ni Peteru sọ fún wọn pé, Ẹ ronúpìwàdà, kí a sì ṣe ìríbọmi fún olúkúlùkù yín ní orúkọ Jésù Kristi fún ìdáríjì ẹ̀ṣẹ̀, ẹ ó sì gba ẹ̀bùn Ẹ̀mí Mímọ́. Nítorí ìlérí náà jẹ́ ti yín, àti ti àwọn ọmọ yín, àti ti gbogbo àwọn tí ó wà ní ọ̀nà jíjìn, àní gbogbo àwọn tí Olúwa Ọlọ́run wa yóò pè. Pẹ̀lú ọ̀pọ̀lọpọ̀ ọ̀rọ̀ mìíràn ni ó fi jẹ́rìí, ó sì ń rọ̀ wọ́n, pé, Ẹ gba ara yín là kúrò nínú ìran aláìtó yìí. Nígbà náà ni àwọn tí wọ́n fi ayọ̀ gba ọ̀rọ̀ rẹ̀ ṣe ìríbọmi: ní ọjọ́ náà gan-an ni a sì fi kún wọn bí ẹgbẹ̀rún mẹ́ta ọkàn. Ìṣe 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Pétérù ní àwọn kọ́kọ́rọ́ láti dè tàbí láti tú, àti nígbà tí ó bá ṣe bẹ́ẹ̀, ọ̀run wà ní ìfaramọ́ pẹ̀lú ìṣe Pétérù. Pétérù dúró fún Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn tí ń ṣiṣẹ́ pọ̀ láti ṣí àwọn òtítọ́ Ọ̀rọ̀ Ọlọ́run tí a ti dì pa. Nígbà tí a bá ti ṣí àwọn òtítọ́ wọ̀nyí, a máa ṣàfihàn wọn gẹ́gẹ́ bí ìmọ̀.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Ní ọjọ́ Kristi, kọ́kọ́rọ́ ìmọ̀ ni a ti gba lọ́wọ́ àwọn tí ó yẹ kí wọ́n mú un láti fi ṣí ilé ìṣúra ọgbọ́n nínú Ìwé Mímọ́ Májẹ̀mú Láéláé. Àwọn rábì àti àwọn olùkọ́ ti fẹ́rẹ̀ẹ́ ti pa ìjọba ọ̀run mọ́ kúrò lọ́dọ̀ àwọn tálákà àti àwọn olùpọ́njú, wọ́n sì fi wọ́n sílẹ̀ kí wọ́n ṣègbé. Nínú àwọn ọ̀rọ̀ ẹ̀kọ́ Rẹ̀, Kristi kò mú ọ̀pọ̀ nǹkan wá síwájú wọn ní ẹ̀ẹ̀kan ṣoṣo, kí ó má bàa da ọkàn wọn rú. Ó sọ gbogbo kókó-ọrọ̀ di mímọ́, di yàtọ̀ pátápátá. Kò kẹ́gàn àtúnsọ àwọn òtítọ́ àtijọ́ tí wọ́n ti mọ̀ dáadáa nínú àwọn àsọtẹ́lẹ̀ bí wọ́n bá lè sin ète Rẹ̀ láti fi gbin àwọn èrò sí wọn lọ́kàn.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kristi ni Olùdásílẹ̀ gbogbo àwọn iyebíye ìgbàanì ti òtítọ́. Nípasẹ̀ iṣẹ́ ọ̀tá ni a ti yí àwọn òtítọ́ wọ̀nyí kúrò ní ipò wọn. A ti ya wọ́n kúrò ní ipò òtítọ́ wọn tòótọ́, a sì fi wọ́n sínú ètò àṣìṣe. Iṣẹ́ Kristi ni láti tún unṣe, kí ó sì fi àwọn iyebíye olówó iyebíye wọ̀nyí múlẹ̀ sínú ètò òtítọ́. Àwọn ìlànà òtítọ́ tí Òun fúnra Rẹ̀ ti fi fún ayé láti bù kún un ni, nípasẹ̀ iṣẹ́ Satani, ni a ti sin, wọ́n sì dà bí ẹni pé wọ́n ti parun pátápátá. Kristi gbà wọ́n kúrò nínú àkójọpọ̀ àṣìṣe, ó fi agbára tuntun tí ń fúnni ní ìyè fún wọn, ó sì pàṣẹ pé kí wọ́n tàn bí àwọn ohun ọ̀ṣọ́ iyebíye, kí wọ́n sì dúró ṣinṣin títí láé.
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kristi funra Rẹ̀ lè lo èyíkéyìí nínú àwọn òtítọ́ àtijọ́ wọ̀nyí láì yá kódà àkáǹtí kékeré jù lọ, nítorí Òun ni ó ti pilẹ̀ṣẹ̀ gbogbo wọn. Òun ni ó ti fi wọ́n sínú ọkàn àti èrò inú ìran kọ̀ọ̀kan, àti nígbà tí Ó wá sí ayé wa, Ó tún ṣètò wọn, Ó sì sọ àwọn òtítọ́ tí ó ti di òkú di alààyè, ní mímú wọn lágbára sí i fún àǹfààní àwọn ìran ọjọ́ iwájú. Jesu Kristi ni ó ní agbára láti gba àwọn òtítọ́ náà là kúrò nínú àkójọpọ̀ ìdọ̀tí, kí Ó sì tún fi wọ́n fún ayé pẹ̀lú ìtútù àti agbára tí ó ju ti ìpilẹ̀ṣẹ̀ wọn lọ.” Manuscript Releases, ìdìpọ̀ 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Àwọn kọ́kọ́rọ́ Pétérù jẹ́ fún dídì àti fún síṣílẹ̀, Pétérù sì dúró fún ìyàwó Kristẹni ìkẹyìn, ẹni tí wọ́n jẹ́ ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Ìránṣẹ́ dídì ti Pétérù, gẹ́gẹ́ bí a ti fi hàn nínú ẹ̀rí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], ni ìdìdì náà. Ìránṣẹ́ síṣílẹ̀ ti Pétérù nínú ẹ̀rí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] ni Ìsílámù ìbànújẹ kẹta.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Lẹ́yìn náà mo rí angẹli kẹta. Angẹli tí ń bá mi lọ sì wí pé, ‘Ẹ̀rù ni iṣẹ́ rẹ̀. Ìṣẹ́-ìránṣẹ́ rẹ̀ sì lágbára gidigidi. Òun ni angẹli náà tí yóò ya alíkámà kúrò lára èpò, tí yóò sì fi èdìdì dì í, tàbí so alíkámà náà pọ̀, fún àká ọ̀run. Àwọn nǹkan wọ̀nyí gbọ́dọ̀ gba gbogbo èrò inú, gbogbo àkíyèsí.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Àlìkámà tí a dè pọ̀ ni a ṣojú fún nípasẹ̀ ọrẹ àkọ́so èso àlìkámà ti Pẹ́ńtẹ́kọ́sì, èyí tí, gẹ́gẹ́ bí ọrẹ fífìfún, yóò ṣojú fún gbígbé àsíá àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà sókè. Ìdìdì àwọn ènìyàn Ọlọ́run ni ìhìnrere inú ti Peteru, èyí tí ń ṣẹlẹ̀ ní àkókò ìtàn Íslámù ti ìyọnu kẹta, èyí tí a ń tú sílẹ̀ díẹ̀díẹ̀ láti 9/11 lọ.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Lẹ́yìn nǹkan wọ̀nyí, mo sì rí àwọn áńgẹ́lì mẹ́rin dúró ní igun mẹ́rin ayé, wọ́n di afẹ́fẹ́ mẹ́rin ayé mú, kí afẹ́fẹ́ má bàa fẹ́ sórí ayé, tàbí sórí òkun, tàbí sórí igi kankan. Mo sì rí áńgẹ́lì mìíràn gòkè wá láti ìlà-oòrùn, tí ó ní èdìdì Ọlọ́run alààyè; ó sì fi ohùn ńlá ké pe àwọn áńgẹ́lì mẹ́rin náà, àwọn tí a fún ní àṣẹ láti ṣe ìpalára fún ayé àti òkun, pé, Ẹ má ṣe pa ayé lára, tàbí òkun, tàbí àwọn igi, títí a ó fi fi èdìdì sára àwọn ọmọ-ọ̀dọ̀ Ọlọ́run wa ní iwájú orí wọn. Ìfihàn 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Àwọn ẹ̀fúùfù mẹ́rin wọ̀nyẹn tí a dáwọ́ dúró nígbà ìdìmọ́ àwọn ènìyàn Ọlọ́run ni a tú sílẹ̀ ní 9/11, lẹ́yìn náà ni George Bush kékeré dá wọn dúró. Ìròyìn òde Peteru ni Ìslámù, àti ìtúsílẹ̀ àti ìdídúró Ìslámù ni ìròyìn òde tí ń sáré kọjá nínú àkókò ìdìdì. Èèyàn-ara Peteru ni a so pọ̀ mọ́ Ọlọ́run-àtọ̀runwá, nítorí àwọn kọ́kọ́rọ́ tí a fi fún un dúró fún ìfọ̀kànsìn láàárín ọ̀run àti ayé.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
“Òkùnkùn ẹni búburú náà yí àwọn tí wọ́n kọ̀ láti máa gbàdúrà ká. Àwọn ìdánwò tí ọ̀tá ń fọ̀rọ̀ jẹ́kẹ́jẹ́ fi sọ́kàn wọn ń fà wọ́n sínú ẹ̀ṣẹ̀; gbogbo rẹ̀ sì jẹ́ nítorí pé wọn kò lo àwọn ànfààní tí Ọlọ́run ti fi fún wọn nínú ìpinnu àtọ̀runwá ti àdúrà. Kí ló dé tí àwọn ọmọkùnrin àti àwọn ọmọbìnrin Ọlọ́run yóò fi lọ́ra láti gbàdúrà, nígbà tí àdúrà jẹ́ kọ́kọ́rọ́ ní ọwọ́ ìgbàgbọ́ láti ṣí ilé ìṣúra ọ̀run sílẹ̀, níbi tí a ti pa àwọn ohun àmúṣọrọ̀ àìlópin ti Olódùmarè mọ́? Láìsí àdúrà àìdákẹ́jẹ àti ìṣọ́ra pẹ̀lú ìsapá, a wà nínú ewu láti di aláìkíyèsi àti láti yapa kúrò ní ojú ọ̀nà tòótọ́. Alátakò ń wá léraléra láti dí ọ̀nà sí ibùjókòó àánú, kí a má bàa nípa ẹ̀bẹ̀ onítara àti ìgbàgbọ́ rí oore-ọ̀fẹ́ àti agbára láti dènà ìdánwò.”
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Àwọn ipò kan wà tí a fi lè retí pé Ọlọ́run yóò gbọ́, yóò sì dá àdúrà wa lóhùn. Ọ̀kan lára àwọn àkọ́kọ́ nínú wọn ni pé kí a ní ìmọ̀lára àìní ìrànlọ́wọ́ wa láti ọ̀dọ̀ Rẹ̀. Ó ti ṣe ìlérí pé, ‘Èmi yóò da omi sórí ẹni tí òǹgbẹ ń gbẹ, àti ìṣàn omi lórí ilẹ̀ gbígbẹ.’ Isaiah 44:3. Àwọn tí ebi àti òǹgbẹ òdodo ń pa, tí wọ́n ń hára-gàgà sí Ọlọ́run, lè dá wọn lójú pé a ó fi wọ́n kún. Ọkàn gbọ́dọ̀ ṣí sí ìdarí Ẹ̀mí; bí kò bá ṣe bẹ́ẹ̀, a kò lè gba ìbùkún Ọlọ́run.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Aìní wa ńlá gan-an jẹ́ àríyànjiyàn fúnra rẹ̀, ó sì ń bẹ̀bẹ̀ lọ́nà tó lágbára jù lọ nítorí wa. Ṣùgbọ́n a gbọ́dọ̀ wá Olúwa kí Ó lè ṣe àwọn nǹkan wọ̀nyí fún wa. Ó ní, ‘Ẹ béèrè, a ó sì fi fún yín.’ Àti pé, ‘Ẹni tí kò dá Ọmọ tirẹ̀ sí, ṣùgbọ́n tí ó fi í lélẹ̀ nítorí gbogbo wa, báwo ni kì yóò ṣe fi gbogbo ohun fún wa lọ́fẹ̀ẹ́ pẹ̀lú Rẹ̀ náà?’ Matteu 7:7; Romu 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Bí a bá ń pa àìṣòdodo mọ́ sínú ọkàn wa, bí a bá sì di ẹ̀ṣẹ̀ kankan tí a mọ̀ mọ́ra, Olúwa kì yóò gbọ́ tiwa; ṣùgbọ́n àdúrà ọkàn tí ó ronúpìwàdà, tí ó sì kún fún ìrònúpìwàdà onírẹ̀lẹ̀, ni a máa ń gbà nígbà gbogbo. Nígbà tí a bá ti tún gbogbo àṣìṣe tí a mọ̀ ṣe, a lè gbàgbọ́ pé Ọlọ́run yóò dá ẹ̀bẹ̀ wa lóhùn. Ẹ̀tọ́ tàbí ìyẹ́ra tiwa fúnra wa kì yóò lè jẹ́ kí a rí ojú rere Ọlọ́run gbà; ìyẹ́ra Jesu ni yóò gbà wá là, ẹ̀jẹ̀ Rẹ̀ ni yóò sì wẹ̀ wá mọ́; síbẹ̀, iṣẹ́ kan wà fún wa láti ṣe nípa mímú àwọn ipò ìtẹ́wọ́gbà ṣẹ.”
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Ẹ̀yà mìíràn nínú àdúrà àṣẹ́gun ni ìgbàgbọ́. ‘Ẹni tí ó bá tọ̀ Ọlọ́run wá gbọ́dọ̀ gbàgbọ́ pé Òun wà, àti pé Òun ni olùsan-èrè fún àwọn tí ń fi taratara wá a.’ Heberu 11:6. Jesu sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, ‘Ohunkóhun tí ẹ bá fẹ́, nígbà tí ẹ bá ń gbàdúrà, ẹ gbàgbọ́ pé ẹ ti gbà á, ẹ ó sì ní wọn.’ Máàkù 11:24. Ṣé àwa ń gba Ọ́ gẹ́gẹ́ bí ọ̀rọ̀ Rẹ̀?” Ìgbésẹ̀ Sí Ọ̀dọ̀ Kristi, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Eyi ni ẹ̀kọ́ kan fún àwọn ọ̀dọ́kùnrin tí ń jẹ́wọ́ pé àwọn jẹ́ ìránṣẹ́ Ọlọ́run, tí wọ́n ń ru ìhìnrere Rẹ̀, tí a sì gbé ga ní ojú ara wọn fúnra wọn. Wọ́n kò lè tọ́ka sí ohun àrà ọ̀tọ̀ kankan nínú ìrírí wọn, gẹ́gẹ́ bí Èlíjà ṣe lè ṣe; síbẹ̀ wọn ní ìmọ̀lára pé wọ́n ga ju ṣíṣe àwọn iṣẹ́ tí ó dà bí iṣẹ́ ọmọ-ọ̀dọ̀ lọ ní ojú wọn. Wọ́n kì yóò sọ̀kalẹ̀ kúrò nínú ọlá iṣẹ́ ìránṣẹ́ wọn láti ṣe iṣẹ́ tí ó ṣe pàtàkì, nítorí ìbẹ̀rù pé wọ́n yóò máa ṣe iṣẹ́ ìránṣẹ́. Gbogbo irú ẹni bẹ́ẹ̀ gbọ́dọ̀ kọ́ láti inú àpẹẹrẹ Èlíjà. Ọ̀rọ̀ rẹ̀ ti ìṣúra ọ̀run, ìrì àti òjò, pa mọ́ kúrò lórí ilẹ̀ fún ọdún mẹ́ta. Ọ̀rọ̀ rẹ̀ nìkan ni kọ́kọ́rọ́ láti ṣí ọ̀run sílẹ̀ kí ó sì mú àwọsánmà òjò wá. Ọlọ́run bọlá fún un bí ó ti gbàdúrà pẹ̀lú ìrọ̀rùn níwájú ọba àti ẹgbẹẹgbẹ̀rún Israẹli, gẹ́gẹ́ bí ìdáhùn sí i, iná sì yọ láti ọ̀run, ó sì dáná sí orí pẹpẹ ẹbọ náà. Ọwọ́ rẹ̀ ni ó mú ìdájọ́ Ọlọ́run ṣẹ nípa pípa àwọn àlùfáà Baali ẹgbẹ̀rún mẹ́jọ àádọ́rin [850]; ṣùgbọ́n lẹ́yìn iṣẹ́ àṣekára tí ó rẹ̀ni gan-an àti ìṣẹ́gun tó ṣe kedere jùlọ ti ọjọ́ náà, ẹni náà tí ó lè mú àwọsánmà àti òjò àti iná wá láti ọ̀run, ṣì fẹ́ láti ṣe iṣẹ́ ọmọ-ọ̀dọ̀, kí ó sì sáré níwájú kẹ̀kẹ́ ogun Ahabi nínú òkùnkùn àti nínú afẹ́fẹ́ àti òjò, láti sin ọba náà, ẹni tí kò bẹ̀rù láti bá wí ní ojú rẹ̀ nítorí ẹ̀ṣẹ̀ àti ìwà ọ̀daràn rẹ̀. Ọba náà kọjá wọ inú ẹnu-ọ̀nà. Èlíjà fi aṣọ àwò rẹ̀ dì ara rẹ̀, ó sì dùbúlẹ̀ sórí ilẹ̀ pèlẹ́bẹ̀.” Testimonies, volume 3, 287.