The internal omega capstone test that follows the external alpha foundation test of 2024, requires a definition of the “storehouse,” and of the “meat” that is kept in the storehouse. The test is prophetic, and has an internal and external line of truth. Are the jewels James White’s remnant, or are they the truths if God’s Word? They are both.

Ìdánwò òkúta àgbá òmega ti inú, tí ó tẹ̀ lé ìdánwò ìpìlẹ̀ àlfa ti òde ti ọdún 2024, béèrè ìtumọ̀ “ilé ìkó,” àti ti “oúnjẹ” tí a pa mọ́ sínú ilé ìkó náà. Ìdánwò náà jẹ́ ti àsọtẹ́lẹ̀, ó sì ní ìlà òtítọ́ ti inú àti ti òde. Ṣé àwọn ọ̀ṣọ́ iyebíye náà ni iyókù James White, tàbí àwọn òtítọ́ Ọ̀rọ̀ Ọlọ́run ni wọ́n? Wọ́n jẹ́ méjèèjì.

At 9/11, God’s people were called to eat the little book and return to Jeremiah’s old paths, where the foundations were then laid. At 9/11, it was seen that when John, in Revelation chapter eleven was told to measure, he was told to measure two things. He was told to measure both the temple, and the worshippers therein. He was told to leave off the courtyard of the 1,260 years of the Gentiles trampling down the sanctuary and host. The sanctuary and the host are the temple and the worshippers therein.

Ní 9/11, a pè àwọn ènìyàn Ọlọ́run láti jẹ ìwé kékeré náà, kí wọ́n sì padà sí àwọn ọ̀nà àtijọ́ Jeremiah, níbi tí a ti gbé àwọn ìpìlẹ̀ kalẹ̀ nígbà náà. Ní 9/11, a rí i pé nígbà tí a sọ fún Johanu, nínú Ìfihàn orí kọkànlá, pé kí ó wọn, a sọ fún un pé kí ó wọn nǹkan méjì. A sọ fún un pé kí ó wọn tẹ́ńpìlì náà, àti àwọn olùjọsìn tí ó wà nínú rẹ̀ pẹ̀lú. A sọ fún un pé kí ó fi àgbàlá ìta sílẹ̀, èyí tí ó jẹ́ ti ọdún 1,260 tí àwọn Kèfèrí ti ń tẹ ibi mímọ́ àti ogun-ogun rẹ̀ mọ́lẹ̀. Ibi mímọ́ àti ogun-ogun náà ni tẹ́ńpìlì náà àti àwọn olùjọsìn tí ó wà nínú rẹ̀.

In 2023, the same angel that had descended at 9/11 descended again, unsealing the message of the Midnight Cry, and then in 2024 the external foundational test of whether the symbol of Rome still establishes the vision as it had for the Millerites.

Ní ọdún 2023, angẹli kan náà tí ó ti sọ̀kalẹ̀ ní 9/11 tún sọ̀kalẹ̀ wá, ó sì tú èdìdì ìhìnrere Ẹkún Àárín Òru sílẹ̀; lẹ́yìn náà, ní ọdún 2024, ìdánwò ìpìlẹ̀ ti òde nípa bóyá àmì Romu ṣì ń fìdí ìran múlẹ̀ gẹ́gẹ́ bí ó ti ṣe é fún àwọn Millerite.

The “open windows” of heaven identify the arrival of the internal omega test of the temple and the call to “return.” The test requires identifying two symbols. When the third angel arrived in 1844, and then again at 9/11, John is told to measure the temple and the worshippers therein, thus identifying a prophetic work of measuring the temple and worshippers in 2023. Malachi raises the question of what is the “storehouse,” and what is the “meat?” These same questions in Miller’s dream would be, what is “the casket,” and what is “the jewels.”

“Àwọn fèrèsé tí a ṣí sílẹ̀” ti ọ̀run ń tọ́ka sí dídé ìdánwò omega inú tẹ́ńpìlì àti ìpè náà láti “padà.” Ìdánwò náà ń béèrè ìmúmọ̀ àwọn ààmì méjì. Nígbà tí angẹli kẹta dé ní 1844, tí ó sì tún dé lẹ́ẹ̀kansi ní 9/11, a sọ fún Johanu pé kí ó wọn tẹ́ńpìlì náà àti àwọn olùjọsìn inú rẹ̀, nípa bẹ́ẹ̀ tí a fi ń dá iṣẹ́ àsọtẹ́lẹ̀ kan ti ìwọ̀n tẹ́ńpìlì àti àwọn olùjọsìn rẹ̀ ní 2023 mọ̀. Malaki gbé ìbéèrè náà dìde pé kí ni “ilé ìṣúra,” àti kí ni “oúnjẹ náà?” Àwọn ìbéèrè wọ̀nyí kan náà nínú àlá Miller yóò jẹ́ pé, kí ni “àpótí,” àti kí ni “àwọn ohun ọ̀ṣọ́ iyebíye.”

Miller’s dream identifies the open windows of heaven as the point where the church triumphant in Revelation nineteen is raised up in white linen to ride upon the white horses of the army of the Lord of hosts. The open windows are where Malachi’s blessing or curse is poured out. Miller’s open window is where the rubbish is removed and the jewels are gathered into the casket.

Àlá Miller fi àwọn fèrèsé ọ̀run tí a ṣí sílẹ̀ hàn gẹ́gẹ́ bí ibi tí a ti gbé ìjọ ajagunmólúga nínú Ìfihàn orí kọkàndínlógún sókè nínú aṣọ ọ̀gbọ̀ funfun láti gun àwọn ẹṣin funfun ọmọ-ogun Olúwa àwọn ọmọ-ogun. Àwọn fèrèsé tí a ṣí sílẹ̀ ni ibi tí a ti tú ìbùkún tàbí ègún Malaki jáde. Fèrèsé tí Miller ṣí sílẹ̀ ni ibi tí a ti yọ àbàtà kúrò, tí a sì kó àwọn iyebíye jọ sínú àpótí ohun-ọṣọ.

The first reference to the windows of heaven is in the story of Noah, and when those windows were opened, there was rain for forty days and forty nights. When the windows are opened eight souls are on the ark. The baptism at the Red Sea introduced forty years of wandering until the Jordan was crossed. When Christ was later baptized at that very spot, He was driven into the wilderness for forty days. When He was resurrected, as typified by His baptism He taught the disciples for forty days before He ascended to heaven.

Ìtọ́kasí àkọ́kọ́ sí àwọn fèrèsé ọ̀run wà nínú ìtàn Nóà, àti nígbà tí a ṣí àwọn fèrèsé wọ̀nyẹn, òjò rọ̀ fún ọjọ́ ogójì àti òru ogójì. Nígbà tí a ṣí àwọn fèrèsé náà, ọkàn mẹ́jọ wà nínú ọkọ̀ áàkì. Ìrìbọmi ní Òkun Pupa mú àkókò ìrìn-àjò ọgbọ̀n ọdún àti mẹ́wàá wá, títí a fi kọjá Jọ́dánì. Nígbà tí a sì tún ṣe ìrìbọmi Kristi ní ibi gan-an náà lẹ́yìn náà, a lé e lọ sí aginjù fún ọjọ́ ogójì. Nígbà tí a jí i dìde kúrò nínú òkú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìrìbọmi rẹ̀, ó kọ́ àwọn ọmọ-ẹ̀yìn náà fún ọjọ́ ogójì kí ó tó gòkè lọ sí ọ̀run.

When the church changes from the church militant unto the church triumphant, thirty-year-old king David will reign for forty years. The church triumphant is represented with a prophet, a priest and a king. The prophet who was thirty years old when he began his ministry of twenty-two years was Ezekiel, and he began that ministry, when the heavens were opened.

Nígbà tí ìjọ bá yí padà láti inú ìjọ jagunjagun sí ìjọ aṣẹ́gun, Dáfídì ọba ẹni ọdún mẹ́tàlélọ́gbọ̀n yóò jọba fún ogójì ọdún. A fi wòlíì, àlùfáà, àti ọba ṣojú ìjọ aṣẹ́gun. Wòlíì tí ó jẹ́ ẹni ọdún mẹ́tàlélọ́gbọ̀n nígbà tí ó bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀ tí ó pé ọdún méjìlélógún ni Ẹsékíẹ́lì, ó sì bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ náà nígbà tí àwọn ọ̀run ṣí sílẹ̀.

Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

Ó sì ṣẹ ní ọdún ọgbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe wà láàárín àwọn ìgbèkùn lẹ́bàá odò Kebari, tí àwọn ọ̀run sì ṣí sílẹ̀, mo sì rí àwọn ìran Ọlọ́run. Hesekieli 1:1.

At thirty years old Joseph began to reign as priest and he was confronted with the east wind of Islam bringing an escalating crisis that allowed Egypt, the dragon that lieth in the sea, to implement a one-world government. In that crisis Joseph gathered the meat into the storehouses.

Nígbà tí Jósefù pé ọmọ ọdún mẹ́ẹ̀ẹ́gbọ̀n, ó bẹ̀rẹ̀ sí í jọba gẹ́gẹ́ bí àlùfáà, a sì dojú kọ ọ́ pẹ̀lú afẹ́fẹ́ ìlà-oòrùn ti Íslámù tí ń mú wá ìpèníjà tí ń pọ̀ sí i, èyí tí ó jẹ́ kí Ejibiti, dragoni tí ó dùbúlẹ̀ nínú òkun, lè mú ìjọba ayé kan ṣoṣo ṣẹ. Nínú ìpèníjà náà ni Jósefù kó oúnjẹ jọ sínú àwọn ilé ìṣúra.

In July of 2023, a voice was heard in the wilderness, then the Lion of the tribe of Judah began to unseal the message of the Midnight Cry. In 2024, the foundational external alpha test separated two classes, and the process of unsealing continued. Now in 2026, the temple internal omega test that will once again separate two classes has arrived.

Ní oṣù Keje ọdún 2023, a gbọ́ ohùn kan ní aginjù, lẹ́yìn náà Kìnnìún ẹ̀yà Júdà bẹ̀rẹ̀ sí í tú ìdì ìránṣẹ́ Ìkígbe Òru Àárín. Ní ọdún 2024, ìdánwò alfa ti òde tí ó jẹ́ ìpìlẹ̀ yà àwọn ẹ̀ka méjì sílẹ̀, ìlànà tútù ìdì náà sì ń bá a lọ. Nísinsin yìí ní ọdún 2026, ìdánwò omega ti inú tẹ́ńpìlì tí yóò tún yà àwọn ẹ̀ka méjì sílẹ̀ ti dé.

The sacred week that Christ, as the Messenger of the Covenant, confirmed the covenant with many is the courtyard, and the holy place. October 22, 1844 until Michael stands up (as He did at the end of that sacred week when Stephen was stoned) is the Most Holy Place. The spring feasts were fulfilled in the sacred week, and are the alpha of the feasts, and the fall feasts of the trumpets on the first day, the day of Atonement on the tenth day, and then the feast of tabernacles from the fifteenth to twenty-second day are the omega of the feasts.

Ọ̀sẹ̀ mímọ́ náà tí Kristi, gẹ́gẹ́ bí Ojíṣẹ́ Májẹ̀mú náà, fi jẹ́rìí májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀ ènìyàn ni àgbàlá, àti ibi mímọ́. Láti October 22, 1844 títí di ìgbà tí Mikaẹli yóò dìde (gẹ́gẹ́ bí Ó ti ṣe ní òpin ọ̀sẹ̀ mímọ́ náà nígbà tí a sọ Stífénì ní òkúta pa) ni Ibi Mímọ́ Jùlọ. A mú àwọn àjọ̀dún orísun ṣẹ ní ọ̀sẹ̀ mímọ́ náà, wọ́n sì jẹ́ alfa àwọn àjọ̀dún náà, àti àwọn àjọ̀dún ìgbà ìrẹ́danu ewé—àwọn ìpè lórí ọjọ́ kìíní, ọjọ́ Ètùtù ní ọjọ́ kẹwàá, lẹ́yìn náà àjọ̀dún àgọ́ láti ọjọ́ kẹẹ́ẹ̀dógún títí dé ọjọ́ kejìlélógún—ni omega àwọn àjọ̀dún náà.

“In like manner the types which relate to the second advent must be fulfilled at the time pointed out in the symbolic service. Under the Mosaic system the cleansing of the sanctuary, or the great Day of Atonement, occurred on the tenth day of the seventh Jewish month (Leviticus 16:29–34), when the high priest, having made an atonement for all Israel, and thus removed their sins from the sanctuary, came forth and blessed the people. So it was believed that Christ, our great High Priest, would appear to purify the earth by the destruction of sin and sinners, and to bless His waiting people with immortality. The tenth day of the seventh month, the great Day of Atonement, the time of the cleansing of the sanctuary, which in the year 1844 fell upon the twenty-second of October, was regarded as the time of the Lord’s coming. This was in harmony with the proofs already presented that the 2300 days would terminate in the autumn, and the conclusion seemed irresistible.

“Bákan náà ni a gbọdọ̀ mú àwọn àpẹẹrẹ tí ó ní í ṣe pẹ̀lú ìpadàbọ̀ kejì ṣẹ ní àkókò tí a ti tọ́ka sí nínú iṣẹ́ ìsìn ààmì náà. Lábẹ́ ètò Mósè, ìwẹ̀nùmọ́ ibi mímọ́, tàbí Ọjọ́ Ìràpadà ńlá, máa ń ṣẹlẹ̀ ní ọjọ́ kẹwàá oṣù keje àwọn Júù (Lefitiku 16:29–34), nígbà tí olórí àlùfáà, lẹ́yìn tí ó ti ṣe ètùtù fún gbogbo Ísírẹ́lì, tí ó sì báyìí mú ẹ̀ṣẹ̀ wọn kúrò nínú ibi mímọ́, yóò jáde wá sì bùkún àwọn ènìyàn. Nítorí náà ni a gbàgbọ́ pé Kristi, Olórí Àlùfáà wa ńlá, yóò farahàn láti sọ ilẹ̀-ayé di mímọ́ nípa ìparun ẹ̀ṣẹ̀ àti àwọn ẹlẹ́ṣẹ̀, àti láti bùkún àwọn ènìyàn Rẹ̀ tí ń dúró de E pẹ̀lú àìkú. Ọjọ́ kẹwàá oṣù keje, Ọjọ́ Ìràpadà ńlá, àkókò ìwẹ̀nùmọ́ ibi mímọ́, èyí tí ní ọdún 1844 bá ọjọ́ kejìlélógún oṣù Kẹwàá mu, ni a kà sí àkókò ìbọ̀wọ̀ Oluwa. Èyí wà ní ìbámu pẹ̀lú àwọn ẹ̀rí tí a ti gbé kalẹ̀ tẹ́lẹ̀ pé ọjọ́ 2300 náà yóò parí ní ìgbà ìrẹ̀wẹ̀sì ọdún, ìpinnu náà sì dàbí ẹni pé kò ṣeé kọ́.”

“In the parable of Matthew 25 the time of waiting and slumber is followed by the coming of the bridegroom. This was in accordance with the arguments just presented, both from prophecy and from the types. They carried strong conviction of their truthfulness; and the ‘midnight cry’ was heralded by thousands of believers.

“Nínú àkàwé Mátíù 25, ìgbà ìdúró àti oorun ni a tẹ̀ lé pẹ̀lú dídé ọkọ ìyàwó. Èyí sì wà ní ìbámu pẹ̀lú àwọn ìjiyàn tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀, láti inú àsọtẹ́lẹ̀ àti láti inú àwọn àpẹẹrẹ. Wọ́n mú ìdánilójú líle wá nípa òtítọ́ wọn; a sì kéde ‘ìkéde ọ̀gànjọ́ òru’ náà láti ọ̀dọ̀ ẹgbẹẹgbẹ̀rún àwọn onígbàgbọ́.”

“Like a tidal wave the movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused. Fanaticism disappeared before this proclamation like early frost before the rising sun. Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God. It was similar in character to those seasons of humiliation and returning unto the Lord which among ancient Israel followed messages of reproof from His servants. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits. There was persevering prayer and unreserved consecration to God.” The Great Controversy, 400.

“Bí ìgbì òkun alágbára ni ìṣísẹ̀ náà gbá ilẹ̀ náà kọjá. Láti ìlú dé ìlú, láti abúlé dé abúlé, àti sínú àwọn agbègbè jíjìn réré ní ìgbèríko ni ó lọ, títí àwọn ènìyàn Ọlọ́run tí ń dúró de e fi jí ní kíkún. Ìfarahàn onífẹ̀hónúhàn parẹ níwájú ìkéde yìí gẹ́gẹ́ bí òtútù àkùkọ ṣe máa ń yọ kúrò níwájú oòrùn tí ń ràn. Àwọn onígbàgbọ́ rí i pé a ti mú iyèméjì àti ìdàrúdàpọ̀ wọn kúrò, ìrètí àti ìgboyà sì fi ìyè kún ọkàn wọn. Iṣẹ́ náà wà láìsí àwọn àṣejù wọ̀nyẹn tí a máa ń fi hàn nígbà gbogbo nígbà tí ìdùnnú ènìyàn bá wà láìsí agbára ìṣàkóso Ọ̀rọ̀ àti Ẹ̀mí Ọlọ́run. Ó dà bí àwọn àkókò ìrẹ̀lẹ̀ ara àti ìpadà sọ́dọ̀ Olúwa wọ̀nyẹn, tí ó máa ń tẹ̀ lé àwọn ìránṣẹ́ ìbáwí láti ọ̀dọ̀ àwọn ìránṣẹ́ Rẹ̀ láàrín Ísírẹ́lì ìgbàanì. Ó ru àwọn ààmì tí ń fi iṣẹ́ Ọlọ́run hàn ní gbogbo ayé. Ayọ̀ ìtayọ̀ púpọ̀ kò sí, ṣùgbọ́n dípò bẹ́ẹ̀, ìwádìí ọkàn jinlẹ̀ wà, ìjẹ́wọ́ ẹ̀ṣẹ̀, àti fífi ayé sílẹ̀. Ìmúrasílẹ̀ láti pàdé Olúwa ni ẹrù àwọn ọkàn tí ń jìyà gidigidi ru. Àdúrà aláìrẹ̀sìn àti ìyàsọ́tọ̀ ara ẹni fún Ọlọ́run láìfipamọ́ sílẹ̀ wà.” The Great Controversy, 400.

The spring feasts were fulfilled in the sacred week, and the early or alpha rain was then poured out at Pentecost, thus typifying the outpouring of the latter rain in the fall feasts. Those spring feasts are set forth in Leviticus 23, verses one through twenty-two. The fall feasts are in verses 23 to 44. 2300 years brings you to 1844. Twenty-two verses for the spring feasts and twenty-two verses for the fall feasts. Two sets of twenty-two in chapter twenty-three.

Àwọn àjọ̀dún ìrúwé ni a mú ṣẹ ní ọ̀sẹ̀ mímọ́ náà, àti nígbà náà ni a tú òjò àkọ́kọ́ tàbí òjò alfa sílẹ̀ ní Pẹ́ńtíkọ́ọ̀sì, nípa bẹ́ẹ̀ ń ṣàpẹẹrẹ ìtújáde òjò ìkẹyìn nínú àwọn àjọ̀dún ìgbà ìwọ̀n. Àwọn àjọ̀dún ìrúwé wọ̀nyẹn ni a gbé kalẹ̀ nínú Lefitiku 23, ẹsẹ̀ kìíní títí dé ẹsẹ̀ kejìlélógún. Àwọn àjọ̀dún ìgbà ìwọ̀n wà nínú ẹsẹ̀ 23 títí dé 44. Ọdún 2300 mú ọ dé 1844. Ẹsẹ̀ méjìlélógún fún àwọn àjọ̀dún ìrúwé àti ẹsẹ̀ méjìlélógún fún àwọn àjọ̀dún ìgbà ìwọ̀n. Àwọn ìṣètò méjì ti méjìlélógún nínú orí kẹtàlélógún.

The feast of trumpets was a warning that judgment would occur in ten days, and the feast of tabernacles was a celebration of joy for sins that were forgiven on the Day of Atonement. The Sabbath and eighth day after the feast represent the earth’s thousand-year Sabbath rest.

Àjọ̀dún Ìpè ni ìkìlọ̀ pé ìdájọ́ yóò wáyé ní ọjọ́ mẹ́wàá, àti Àjọ̀dún Àgọ́ jẹ́ ayẹyẹ ayọ̀ fún àwọn ẹ̀ṣẹ̀ tí a dárí jì ní Ọjọ́ Ètùtù. Ọjọ́ Ìsinmi àti ọjọ́ kẹjọ lẹ́yìn àjọ̀dún náà dúró fún ìsinmi Sábáàtì ọdún ẹgbẹ̀rún ayé.

But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. 2 Peter 3:8.

Ṣùgbọ́n, ẹ̀yin olùfẹ́, ẹ má ṣe jẹ́ aláìmọ̀ nípa ohun kan yìí, pé ọjọ́ kan lọ́dọ̀ Oluwa dàbí ẹgbẹ̀rún ọdún, àti ẹgbẹ̀rún ọdún dàbí ọjọ́ kan. 2 Peteru 3:8.

The first angel announced the opening of the judgment, and at that prophetic level, 1798, which was Daniel’s “time of the end,” is the fulfillment of the feast of trumpets, but on August 11, 1840, the unsealed message of the first angel of 1798, was empowered with the fulfillment of the prophecy of the second woe. Islam is part of the warning of the feast of trumpets, that announces the approaching day of judgment.

Áńgẹ́lì àkọ́kọ́ kéde ìṣíṣí ìdájọ́ náà, àti ní ìpele àsọtẹ́lẹ̀ yẹn, 1798, tí ó jẹ́ “àkókò òpin” Danieli, ni ìmúṣẹ àjọ̀dún ìpè ni; ṣùgbọ́n ní August 11, 1840, ìhìnrere áńgẹ́lì àkọ́kọ́ ti 1798 tí a tú sílẹ̀ kúrò ní èdìdì, ni a fi agbára fún nípasẹ̀ ìmúṣẹ àsọtẹ́lẹ̀ ègbé kejì. Islam jẹ́ apá kan nínú ìkìlọ̀ àjọ̀dún ìpè, tí ń kéde ọjọ́ ìdájọ́ tí ń sún mọ́lé.

For those who are willing to see, the fall feasts of trumpets and tabernacles represent alpha and omega feasts, with judgment in the middle. It is not an accident that these feasts are identified in Leviticus twenty-three. Twenty-three is the symbol of the atonement. It is not an accident that the first feast is on the first day of the seventh month and that the last feast ends on the twenty-second day. The feast of trumpets is the first letter of the Hebrew alphabet, the day of Atonement is middle letter and the feast of tabernacles is the twenty-second letter of the Hebrew alphabet.

Fún àwọn tí wọ́n ní ìfẹ́ láti rí i, àwọn àjọ̀dún ìrìnkèrindò ìgbà ìrẹ̀wé ti kàkàkí àti ti àgọ́ ń ṣàfihàn àwọn àjọ̀dún alfa àti omega, pẹ̀lú ìdájọ́ ní àárín. Kì í ṣe ìṣẹ̀lẹ̀ àìmọ̀ pé a dá àwọn àjọ̀dún wọ̀nyí mọ̀ nínú Lefitiku ogún-mẹ́ta. Ogún-mẹ́ta ni àmì ètùtù. Kì í ṣe ìṣẹ̀lẹ̀ àìmọ̀ pé àjọ̀dún àkọ́kọ́ wà ní ọjọ́ kìíní oṣù keje àti pé àjọ̀dún ìkẹyìn parí ní ọjọ́ kejìlélógún. Àjọ̀dún kàkàkí ni lẹ́tà àkọ́kọ́ nínú alfabẹ́ẹ̀tì Hébérù, ọjọ́ Ètùtù ni lẹ́tà àárín, àti àjọ̀dún àgọ́ ni lẹ́tà kejìlélógún nínú alfabẹ́ẹ̀tì Hébérù.

Chapter twenty-three, verses 23 through 44 of Leviticus is twenty-two verses set within the “framework of truth.” The tenth day in the middle identifies a test, for ten is a symbol of a test, and the day of Atonement is where the rebellion of the lost is registered and resolved, and that rebellion is represented by the thirteenth letter of the Hebrew alphabet. The middle letter of the Hebrew word truth is the thirteenth, and it aligns with the tenth day of the seventh month, and as a waymark it possesses the prophetic attributes of the Hebrew alphabet and specific day. Ten plus thirteen is twenty-three. Seventy is the sum of 10 times 7, and the tenth day of the seventh month also equates to seventy, which is a symbol of the end of probation.

Orí kẹtàlélógún, ẹsẹ̀ 23 sí 44 ti Lefitiku jẹ́ ẹsẹ̀ méjìlélógún tí a fi sínú “àkópọ̀ òtítọ́.” Ọjọ́ kẹwàá ní àárín ń fi ìdánwò hàn, nítorí mẹ́wàá jẹ́ àmì ìdánwò, àti pé ọjọ́ Ètùtù ni ibi tí a ti ń forúkọ sí ìṣọ̀tẹ̀ àwọn ẹni tí ó sọnù, tí a sì ti yanjú rẹ̀, àti pé ìṣọ̀tẹ̀ náà ni a ṣojú fún nípasẹ̀ lẹ́tà kẹtàlá nínú àlìfábẹ́ẹ̀tì Hébérù. Lẹ́tà àárín nínú ọ̀rọ̀ Hébérù fún òtítọ́ ni lẹ́tà kẹtàlá, ó sì bá ọjọ́ kẹwàá oṣù keje mu, àti pé gẹ́gẹ́ bí àmì ọ̀nà, ó ní àwọn àbùdá àsọtẹ́lẹ̀ ti àlìfábẹ́ẹ̀tì Hébérù àti ti ọjọ́ pàtó náà. Mẹ́wàá pẹ̀lú mẹ́tàlá jẹ́ mẹ́tàlélógún. Àádọ́rin ni àpapọ̀ 10 ìgbà 7, àti pé ọjọ́ kẹwàá oṣù keje náà pẹ̀lú dọ́gba pẹ̀lú àádọ́rin, èyí tí ó jẹ́ àmì òpin àkókò ìdánwò.

Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Matthew 18:21, 22.

Nígbà náà ni Pétérù tọ Jesu wá, ó sì wí pé, Olúwa, ìgbà mélòó ni arákùnrin mi yóò ṣẹ̀ mí, tí èmi yóò sì dárí jì í? títí di ìgbà méje bí? Jesu wí fún un pé, Èmi kò wí fún ọ pé, Títí di ìgbà méje: ṣùgbọ́n, Títí di àádọ́rin ìgbà méje. Matteu 18:21, 22.

Four hundred and ninety years were cut off for ancient Israel. Those years were cut off from the twenty-three hundred years and were represented as seventy weeks, so Jesus identified that the limit of probationary time is four hundred and ninety, that is represented by “seventy” weeks in Daniel nine.

A gé kúrò ní ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ọdún márùn-ún fún Ísírẹ́lì àtijọ́. A gé àwọn ọdún wọ̀nyí kúrò nínú ẹgbẹ̀rún méjì ọgọ́rùn-ún mẹ́tàlélọ́gọ́rin ọdún, a sì ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ọ̀sẹ̀ méje-le-lọ́gọ́rin, nítorí náà Jésù fi hàn pé ààlà àkókò ìdánwò jẹ́ ọgọ́rùn-ún mẹ́rìndínlọ́gọ́rin ọdún márùn-ún, èyí tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú “ọgọ́rin” ọ̀sẹ̀ nínú Dáníẹ́lì 9.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

A ti pinnu ọ̀sẹ̀ mẹ́ẹ̀dọ́gbọ̀n lé àwọn ènìyàn rẹ àti lé ìlú mímọ́ rẹ, láti parí ìrékọjá, àti láti mú òpin wá sí ẹ̀ṣẹ̀, àti láti ṣe ètùtù fún àìṣedéédéé, àti láti mú òdodo àìnípẹ̀kun wọlé, àti láti dì mọ́ ìran àti àsọtẹ́lẹ̀, àti láti fi òróró yàn Ẹni Mímọ́ Jùlọ. Danieli 9:24.

The Hebrew word translated as “cut off” is only used in this verse in the Old Testament, and it means “determined or decreed.” It is different than the word typically employed that is translated as “cut off,” which is based on Abram cutting the offerings in the first step of the covenant in Genesis fifteen. It was “determined” and “decreed” that Israel would have four hundred and ninety years of probationary time, and then they would be cut off as God’s covenant people. Two different “cut offs;” one that represents the period as a probationary period that was “cut off” of a larger number by the number seventy, and when Joel’s “new wine” is “cut off” from their mouths, probation closes. Seventy represents the close of probation.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “gé kúrò” ni a lò nínú ẹsẹ̀ yìí nìkan ṣoṣo nínú Májẹ̀mú Láéláé, ó sì túmọ̀ sí “a pinnu” tàbí “a pàṣẹ.” Ó yàtọ̀ sí ọ̀rọ̀ tí a máa ń lò ní ìgbà gbogbo tí a sì túmọ̀ sí “gé kúrò,” èyí tí ó dá lórí bí Ábúrámù ṣe gé àwọn ẹbọ sí méjì nínú ìgbésẹ̀ àkọ́kọ́ májẹ̀mú náà nínú Genesisi mẹ́ẹ̀ẹ́dógún. A “pinnu” rẹ̀, a sì “pàṣẹ” rẹ̀ pé Ísírẹ́lì yóò ní ọdún irinwó ó lé mẹ́ẹ̀ẹ́dọ́gbọ̀n gẹ́gẹ́ bí àkókò ìdánwò, lẹ́yìn náà a ó sì gé wọn kúrò gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run. “Gígé kúrò” méjì ọ̀tọ̀ọ̀tọ̀ wà; ọ̀kan tí ó ṣojú àkókò náà gẹ́gẹ́ bí àkókò ìdánwò tí a “gé kúrò” nínú nọ́mbà tí ó tóbi ju nípasẹ̀ nọ́mbà àádọ́rin, àti nígbà tí a “gé” “wáìnì tuntun” Joẹli kúrò lẹ́nu wọn, àkókò ìdánwò yóò parí. Àádọ́rin ń ṣojú ìparí àkókò ìdánwò.

The fall feasts possess the three steps of the Hebrew word “truth.” The fall feasts begin in Leviticus 23:23, the middle waymark of the Day of Atonement is the tenth day and the thirteenth letter, equating to 23, and the feast of Tabernacles ends on the twenty-second day, and then a high Sabbath that follows the feast, and the passage ends at 23:44.

Àwọn àjọ̀dún ìgbà ẹ̀ẹ̀rùn ní àwọn ìgbésẹ̀ mẹ́ta ti ọ̀rọ̀ Heberu náà “òtítọ́.” Àwọn àjọ̀dún ìgbà ẹ̀ẹ̀rùn bẹ̀rẹ̀ ní Lefitiku 23:23, àmì ọ̀nà àárín ti Ọjọ́ Ètùtù ni ọjọ́ kẹwàá àti lẹ́tà kẹtàlá, tí ó dọ́gba pẹ̀lú 23, àti àjọ̀dún Àgọ́ parí ní ọjọ́ kejìlélógún, lẹ́yìn náà sì ni Sábá àgbà kan tí ó tẹ̀lé àjọ̀dún náà, ìpín náà sì parí ní 23:44.

Leviticus means the Levitical priesthood. The spring feasts are represented in chapter 23:1–22, then the fall feasts are represented in 23:23–44. The spring feasts are represented by twenty-two verses, and the Hebrew alphabet is twenty-two letters. The fall feasts are also set forth in twenty-two verses. The feast of trumpets announces the approach of judgment at the Day of Atonement. Then the feast of Tabernacles lasts for seven days, that ends on the twenty-second day of the seventh month. The first of the seven days was a ceremonial Sabbath, as was the eighth day, which was the day after the seven-day feast. The first and eighth day make the eighth day a symbol of the eighth that is of the seven.

Léfítíkù túmọ̀ sí oyè-àlùfáà ti àwọn ọmọ Léfì. A ṣàfihàn àwọn àjọ̀dún ìrìgbìn ní orí 23:1–22, lẹ́yìn náà a sì ṣàfihàn àwọn àjọ̀dún ìrẹ̀danu ní 23:23–44. A ṣàfihàn àwọn àjọ̀dún ìrìgbìn nípasẹ̀ ẹsẹ̀ méjìlélógún, alífábẹ́ẹ̀tì Hébérù náà sì ní lẹ́tà méjìlélógún. A tún gbé àwọn àjọ̀dún ìrẹ̀danu kalẹ̀ nínú ẹsẹ̀ méjìlélógún. Àjọ̀dún ìpè kànkàn ń kéde ìsúnmọ́ ìdájọ́ ní Ọjọ́ Ètùtù. Lẹ́yìn náà, àjọ̀dún Àgọ́ máa ń gba ọjọ́ méje, èyí tí ó parí ní ọjọ́ kejìlélógún oṣù keje. Ọjọ́ àkọ́kọ́ nínú ọjọ́ méje náà jẹ́ Sábáàtì ayẹyẹ, bẹ́ẹ̀ náà ni ọjọ́ kẹjọ, èyí tí í ṣe ọjọ́ lẹ́yìn àjọ̀dún ọjọ́ méje náà. Ọjọ́ àkọ́kọ́ àti ọjọ́ kẹjọ sọ ọjọ́ kẹjọ di àmì ti kẹjọ tí ó jẹ́ ti méje.

Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the Lord. On the first day shall be an holy convocation: ye shall do no servile work therein. Seven days ye shall offer an offering made by fire unto the Lord: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the Lord: it is a solemn assembly; and ye shall do no servile work therein. … Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:34–36, 39.

Sọ fún àwọn ọmọ Israẹli pé, Ní ọjọ́ kẹẹ̀ẹ́dógún oṣù keje yìí ni àjọ̀dún Àgọ́ yóò wà fún ọjọ́ méje sí Olúwa. Ní ọjọ́ kìíní yóò jẹ́ ìpéjọ́ mímọ́; ẹ kò gbọdọ̀ ṣe iṣẹ́ ìsìn kankan nínú rẹ̀. Fún ọjọ́ méje ni ẹ ó máa rú ọrẹ tí a fi iná ṣe sí Olúwa; ní ọjọ́ kẹjọ yóò jẹ́ ìpéjọ́ mímọ́ fún yín; ẹ ó sì rú ọrẹ tí a fi iná ṣe sí Olúwa: àpéjọ àìlẹ́gbẹ́ ni; ẹ kò sì gbọdọ̀ ṣe iṣẹ́ ìsìn kankan nínú rẹ̀. … Pẹ̀lú, ní ọjọ́ kẹẹ̀ẹ́dógún oṣù keje, nígbà tí ẹ bá ti kó èso ilẹ̀ jọ, ẹ ó pa àjọ̀dún mọ́ fún Olúwa fún ọjọ́ méje: ní ọjọ́ kìíní yóò jẹ́ ọjọ́ ìsinmi, ní ọjọ́ kẹjọ náà yóò sì jẹ́ ọjọ́ ìsinmi. Lefitiku 23:34–36, 39.

The eighth-day ceremonial Sabbath, represents the Sabbath of the millennium, which follows the feast of Tabernacles. Ancient Israel’s wandering in the wilderness for forty years is commemorated by living in booths during the days of the feast of Tabernacles, and it represents not only the outpouring of the latter rain, but the time of Jacob’s trouble, when angels have led God’s faithful into the hills and mountains for protection.

Sábáàsì ayẹyẹ ọjọ́ kẹjọ dúró fún Sábáàsì ẹgbẹ̀rún ọdún, èyí tí ó tẹ̀lé àjọ̀dún Àgọ́. A máa ń rántí ìrìn-àjò Ísírẹ́lì àtijọ́ ní aginjù fún ogójì ọdún nípa gbígbé nínú àwọn àgọ́ ní àwọn ọjọ́ àjọ̀dún Àgọ́, ó sì ṣàpẹẹrẹ kì í ṣe ìtújáde òjò ìkẹyìn nìkan, bí kò ṣe àkókò ìpọ́njú Jakọbu, nígbà tí àwọn áńgẹ́lì ti darí àwọn olóòtítọ́ Ọlọ́run lọ sí àwọn òkè àti àwọn oríṣiríṣi òkè ńlá fún ààbò.

“In the time of trouble, we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with the sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark heavy clouds came up, and clashed against each other. But there was one clear place of settled glory, from whence came the voice of God like many waters, which shook the heavens, and the earth. The sky opened and shut, and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot, and cast out stones upon the land. And as God spake the day and hour of Jesus’ coming, and delivered the everlasting covenant to his people, he spake one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upwards, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. At the end of every sentence, the saints shouted, Glory! Hallelujah! Their countenances were lighted up with the glory of God; and they shone with the glory as Moses’ face did when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God, in keeping his Sabbath holy, there was a mighty shout of victory over the Beast, and over his Image.

“Ní àkókò ìpọ́njú, gbogbo wa sá kúrò ní àwọn ìlú ńlá àti àwọn abúlé, ṣùgbọ́n àwọn ènìyàn búburú lé wa, wọ́n sì wọ ilé àwọn ẹni-mímọ́ pẹ̀lú idà. Wọ́n gbé idà sókè láti pa wá, ṣùgbọ́n ó fọ́, ó sì ṣubú láìní agbára bí koríko. Nígbà náà ni gbogbo wa ké ọ̀sán àti òru fún ìdásílẹ̀, ẹkún náà sì gòkè lọ síwájú Ọlọ́run. Oòrùn jáde, òṣùpá sì dúró jẹ́ẹ́. Àwọn odò kékeré dáwọ́ sísàn dúró. Àwọn ìkùukùu dúdú tí ó ṣúgbọ́n tí ó sì wuwo dìde, wọ́n sì kọlu ara wọn. Ṣùgbọ́n ibi kan wà tí ó mọ́ kedere, tí ó kún fún ògo tí ó dúró ṣinṣin, láti ibẹ̀ ni ohùn Ọlọ́run ti jáde bí ìró omi púpọ̀, tí ó mì àwọn ọ̀run àti ilẹ̀ ayé. Ọ̀run ṣí, ó sì pa, ó sì wà nínú ìrìnkèrindò. Àwọn òkè mì bí esùsù nínú afẹ́fẹ́, wọ́n sì ta àpáta tí ó ya sọ́tọ̀ síta káàkiri. Òkun hó bí ìkòkò lórí iná, ó sì ta òkúta sókè sí orí ilẹ̀. Nígbà tí Ọlọ́run sì sọ ọjọ́ àti wákàtí ìbọ̀wá Jésù, tí ó sì fi májẹ̀mú àìnípẹ̀kun lé àwọn ènìyàn rẹ̀ lọ́wọ́, ó sọ ọ̀rọ̀ kan, lẹ́yìn náà ó dáwọ́ dúró, nígbà tí àwọn ọ̀rọ̀ náà ń yí ká láàárín ilẹ̀ ayé. Israẹli Ọlọ́run dúró pẹ̀lú ojú wọn tí ó wa sókè, wọ́n ń fetí sí àwọn ọ̀rọ̀ náà bí wọ́n ti ń jáde láti ẹnu Jèhófà, tí wọ́n sì ń yí ká ilẹ̀ ayé bí àrá gbígbóná jùlọ. Ó kún fún ìbẹ̀rù mímọ́ gidigidi. Ní òpin gbogbo ọ̀rọ̀, àwọn ẹni-mímọ́ pariwo pé, Ògo! Halleluyah! Ògo Ọlọ́run tan sí ojú wọn; wọ́n sì ń tàn pẹ̀lú ògo náà gẹ́gẹ́ bí ojú Mósè ṣe tàn nígbà tí ó sọ̀kalẹ̀ láti Sinai. Àwọn ènìyàn búburú kò lè wo wọn nítorí ògo náà. Nígbà tí a sì kéde ìbùkún àìlópin lórí àwọn tí wọ́n ti bọ̀wọ̀ fún Ọlọ́run, nípa pípa ọjọ́ ìsinmi rẹ̀ mọ́ gẹ́gẹ́ bí mímọ́, igbe ìṣẹ́gun alágbára kan dún sí Ẹranko náà, àti sí Aworan rẹ̀.”

“Then commenced the jubilee, when the land should rest.” Review and Herald, July 21, 1851.

“Nígbà náà ni ọdún jubili bẹ̀rẹ̀, nígbà tí ilẹ̀ yóò sinmi.” Review and Herald, July 21, 1851.

Jesus returns and the earth rests for one thousand years, as typified by the seventh-year Sabbath of the land and the jubilee. In verse three, of Leviticus twenty-three the seventh-day Sabbath for man is identified as the introduction of the chapter that ends with the eighth, that is of the seven, and represents the seventh-year-Sabbath for the land resting.

Jesu padà, ilẹ̀ ayé sì sinmi fún ẹgbẹ̀rún ọdún kan, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Sábá ọdún keje ti ilẹ̀ àti ọdún ìdásílẹ̀. Nínú ẹsẹ̀ kẹta, ti Lefitiku ọdún mẹ́tàlélógún, a fi Sábá ọjọ́ keje fún ènìyàn hàn gẹ́gẹ́ bí ìṣàkíyèsí sí ìbẹ̀rẹ̀ orí náà tí ó parí pẹ̀lú ẹ̀kẹjọ, èyíinì ni ti àwọn méje, tí ó sì dúró fún Sábá ọdún keje nígbà tí ilẹ̀ ń sinmi.

And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the Lord in all your dwellings. Leviticus 23:1–3.

Oluwa sì bá Mose sọ̀rọ̀, wí pé, Bá àwọn ọmọ Israẹli sọ̀rọ̀, kí o sì wí fún wọn pé, Ní ti àwọn àjọ̀dún Oluwa, èyí tí ẹ̀yin yóò kéde pé wọ́n jẹ́ àpéjọ mímọ́, àwọn wọ̀nyí gan-an ni àjọ̀dún mi. Ọjọ́ mẹ́fà ni a ó fi ṣe iṣẹ́: ṣùgbọ́n ọjọ́ keje ni Sábáàtì ìsinmi, àpéjọ mímọ́; ẹ kò gbọdọ̀ ṣe iṣẹ́ kankan ní ọjọ́ náà: Sábáàtì Oluwa ni ní gbogbo ibùgbé yín. Lefitiku 23:1–3.

The alpha of chapter twenty-three is the seventh-day Sabbath, and the omega of the chapter is the thousand years of the earth being empty, which has been typified by the seventh-year Sabbath for the land and the jubilee. The alpha of the chapter is the spring feasts that begins with the seventh-day Sabbath and ends in verse twenty-two; whereas, the omega of the chapter ends on the twenty-second day of the seventh month, followed by the eighth day ceremonial Sabbath that represents the seventh-year Sabbath of the land.

Alfa orí kẹtàlélógún ni Sábá ọjọ́ keje, àti omega orí náà ni ẹgbẹ̀rún ọdún tí ayé yóò fi ṣófo, èyí tí a ti ṣàfihàn rẹ̀ gẹ́gẹ́ bí àpèjúwe nípasẹ̀ Sábá ọdún keje fún ilẹ̀ àti jubili. Alfa orí náà ni àwọn àjọ̀dún ìgbà-orísun tí ó bẹ̀rẹ̀ pẹ̀lú Sábá ọjọ́ keje tí ó sì parí ní ẹsẹ̀ kejìlélógún; nígbà tí omega orí náà sì parí ní ọjọ́ kejìlélógún oṣù keje, lẹ́yìn èyí ni Sábá àyẹ̀yẹ ọjọ́ kẹjọ ń tẹ̀lé, èyí tí ó ṣojú fún Sábá ọdún keje ilẹ̀ náà.

Verses one to twenty-two represent Christ’s work as the Heavenly High Priest in the holy place; verses twenty-three to forty-four represent His work in the Most Holy Place. Leviticus is a symbol of the priests, and it represents Christ High Priestly ministry. The alpha Sabbath of the seventh-day reaches back to creation, and the omega seventh-year Sabbath reaches to the Earth made new. Leviticus twenty-three historically spans from creation to re-creation.

Àwọn ẹsẹ̀ kìn-ín-ní títí dé méjìlélógún ń ṣàfihàn iṣẹ́ Kristi gẹ́gẹ́ bí Olórí Àlùfáà ti Ọ̀run nínú ibi mímọ́; àwọn ẹsẹ̀ mẹ́tàlélógún títí dé mẹ́rìndínláàádọ́rin ń ṣàfihàn iṣẹ́ Rẹ̀ nínú Ibi Mímọ́ Jùlọ. Lefitiku jẹ́ àpẹẹrẹ àwọn àlùfáà, ó sì ń ṣojú iṣẹ́ ìránṣẹ́ àlùfáà gíga ti Kristi. Sábáàtì alfa ti ọjọ́ keje ń tọ́ sẹ́yìn dé ìṣẹ̀dá, àti sábáàtì omega ti ọdún keje ń tọ́ sí Ilẹ̀-ayé tí a ti sọ di tuntun. Lefitiku ogún-lé-lọ́gbọ̀n, ní ìtàn rẹ̀, gbooro láti ìṣẹ̀dá títí dé ìtúndá-sí.

The joy or shame of the prophetic message is a symbol of those who have the message of the Midnight Cry or a counterfeit. Until this truth is factored into the narrative, the issue that produces the shame is missed. Those who possess the genuine oil, will not miss this point. The joy is represented by those whose sins have been removed, and they are presented by those who are celebrating the feast of tabernacles.

Ayọ̀ tàbí ìtìjú ìránṣẹ́ àsọtẹ́lẹ̀ jẹ́ àmì àwọn tí wọ́n ní ìránṣẹ́ Ẹkún Òru Àárín tàbí èyí tí a fi èké rọ́pò rẹ̀. Títí di ìgbà tí a bá fi òtítọ́ yìí sínú ìtàn náà gẹ́gẹ́ bí apá rẹ̀, ọ̀ràn tí ń mú ìtìjú náà wá yóò ṣòfo kúrò ní àkíyèsí. Àwọn tí wọ́n ní òróró tòótọ́ kì yóò ṣòfo ojú kọ́ kókó yìí. A fi ayọ̀ náà ṣàpẹẹrẹ àwọn tí a ti mú ẹ̀ṣẹ̀ wọn kúrò, a sì ń ṣojú wọn nípasẹ̀ àwọn tí ń ṣe ayẹyẹ àjọ̀dún àgọ́.

And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. John 1:14.

Ọ̀rọ̀ náà sì di ara, ó sì gbé láàrín wa; (àwa sì rí ògo rẹ̀, ògo gẹ́gẹ́ bí ti Ọmọ bíbí kan ṣoṣo ti Ọ̀dọ̀ Baba,) ó kún fún oore-ọ̀fẹ́ àti òtítọ́. Johanu 1:14.

The Greek word translated as “dwelt” means “to tabernacle.” Jesus became flesh and tabernacled with us. He took our human nature, our tabernacle, our tent, our booth, our flesh. Peter said it this way:

Ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí “gbé” túmọ̀ sí “gbé sínú àgọ́ ìjọ́sìn.” Jésù di ara ó sì gbé sínú àgọ́ ìjọ́sìn pẹ̀lú wa. Ó gba ìwà ẹ̀dá ènìyàn wa, àgọ́ ìjọ́sìn wa, àgọ́ wa, ibùjókòó wa, ara wa. Pétérù sọ ọ́ báyìí:

Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. 2 Peter 1:13, 14.

Bẹ́ẹ̀ ni, mo rò pé ó tọ́, níwọ̀n ìgbà tí mo ṣì wà nínú àgọ́ yìí, láti jí yín sókè nípa fífi í ṣe ìrántí fún yín; ní mímọ̀ pé láìpẹ́ mo gbọdọ̀ bọ àgọ́ mi yìí kúrò, gẹ́gẹ́ bí Olúwa wa Jésù Kristi ti fi hàn mí. 2 Peteru 1:13, 14.

Paul said it this way:

Paulu sọ ọ́ ní ọ̀nà yìí:

For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 2 Corinthians 5:1–4.

Nítorí a mọ̀ pé bí ilé ayé wa yìí ti àgọ́ bá tú ká, a ní ilé kan láti ọ̀dọ̀ Ọlọ́run, ilé tí ọwọ́ kò kọ́, tí ó jẹ́ ayérayé ní àwọn ọ̀run. Nítorí nínú èyí ni a ti ń kerora, ní fífi ìfẹ́ ọkàn gidigidi fẹ́ láti wọ ilé wa tí ó ti ọ̀run wá: bí ó bá rí bẹ́ẹ̀ pé nígbà tí a bá ti wọ̀ ọ́, a kì yóò rí wa ní ìhòòhò. Nítorí àwa tí a wà nínú àgọ́ yìí ń kerora, níwọ̀n bí a ti di ẹrù lórí: kì í ṣe pé a fẹ́ yọ aṣọ kúrò lórí wa, ṣùgbọ́n kí a fi aṣọ mìíràn bò wá, kí ikú-kí-á-máa-rí lè jẹ́ gbígbẹ̀ mì lọ́dọ̀ ìyè. 2 Kọrinti 5:1–4.

The feast of tabernacles is symbolic of the sealing of the one hundred and forty-four thousand, which is accomplished when the windows of heaven are opened. When the sins of the one hundred and forty-four thousand are removed, the Holy Spirit will be poured out without measure upon the church triumphant. Judgment is finished for the one hundred and forty-four thousand and they that are sealed go forth to proclaim the loud cry of the third angel under the power of the Holy Spirit as represented with the feast of Tabernacle’s.

Àjọ Ìbújọ Àgọ́ jẹ́ ààmì ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún [144,000], èyí tí a ń mú ṣẹ nígbà tí a bá ṣí àwọn fèrèsé ọ̀run. Nígbà tí a bá yọ ẹ̀ṣẹ̀ àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún [144,000] kúrò, a óò tú Ẹ̀mí Mímọ́ jáde láìsí ìwọ̀n sórí ìjọ oníṣẹ́gun. Ìdájọ́ ti parí fún àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún [144,000], àwọn tí a sì dìdì lọ síwájú láti kéde igbe ńlá ti angẹli kẹta lábẹ́ agbára Ẹ̀mí Mímọ́ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Àjọ Ìbújọ Àgọ́.

Our body is a temple, and a tent, which is a tabernacle. Those who gathered to Jerusalem to celebrate the feast of tabernacles, were celebrating that their sins had been blotted out. Moses was used to raise the tabernacle in the wilderness, and the feast of tabernacles at the end was celebrated by living in booths in the wilderness, for Jesus always illustrates the end with the beginning.

Ara wa jẹ́ tẹ́ńpìlì kan, àti àgọ́, èyí tí í ṣe àgọ́ ìjọsìn. Àwọn tí wọ́n péjọ sí Jerusalẹmu láti ṣe ayẹyẹ àjọ̀dún Àgọ́ Ìjọsìn, ń ṣe ayẹyẹ pé a ti pa ẹ̀ṣẹ̀ wọn rẹ́. A lò Mósè láti gbé àgọ́ ìjọsìn náà ró ní aginjù, àti pé àjọ̀dún Àgọ́ Ìjọsìn ní òpin ni a máa ń ṣe nípa gbígbé inú àwọn àgọ́ kéékèèké ní aginjù, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin nígbà gbogbo.

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; Who was faithful to him that appointed him, as also Moses was faithful in all his house. For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. For every house is builded by some man; but he that built all things is God. And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. Hebrews 3:1–6.

Nítorí náà, ẹ̀yin ará mímọ́, alábápín nínú ìpè ti ọ̀run, ẹ kíyèsi Àpọ́sítélì àti Àlùfáà Àgbà ìjẹ́wọ́ wa, Kristi Jésù; ẹni tí ó jẹ́ olóòtítọ́ sí ẹni tí ó yàn án, gẹ́gẹ́ bí Mósè náà sì ti jẹ́ olóòtítọ́ nínú gbogbo ilé rẹ̀. Nítorí a kà ọkùnrin yìí sí ẹni tí ó yẹ fún ògo tí ó pọ̀ ju ti Mósè lọ, nítorí ẹni tí ó kọ ilé náà ní ọlá tí ó pọ̀ ju ilé náà lọ. Nítorí gbogbo ilé ni ẹnìkan ń kọ́; ṣùgbọ́n ẹni tí ó kọ ohun gbogbo ni Ọlọ́run. Mósè sì dájúdájú jẹ́ olóòtítọ́ nínú gbogbo ilé rẹ̀, gẹ́gẹ́ bí ọmọ-ẹ̀yìn, fún ẹ̀rí àwọn nǹkan wọ̀nyí tí a óo sọ lẹ́yìn náà; ṣùgbọ́n Kristi gẹ́gẹ́ bí Ọmọ lórí ilé tirẹ̀; ilé ẹni tí àwa jẹ́, bí a bá di ìgboyà àti ìyọ̀ ayọ̀ ìrètí náà mú ṣinṣin títí dé òpin. Heberu 3:1–6.

Moses was the faithful servant that God used to erect the tabernacle temple, but Christ as the High Priest and Apostle hath more honor than the servant Moses. Every house, from Moses’ tabernacle temple, to Solomon’s temple, to Herod’s forty-six-year remodeled temple, the human temple with its 46 chromosomes and the Millerite temple of 1798 unto 1844 were all built by God. In the prophetic line of the various manifestations of temples, that would begin in the Garden of Eden, then after sin, at the gate of the Garden, then after the flood at altars unto Moses; the three primary waymarks are Moses, Christ and the one hundred and forty-four thousand.

Mósè ni ìránṣẹ́ olóòtítọ́ tí Ọlọ́run lò láti gbé tẹ́ńpìlì àgọ́ náà kalẹ̀, ṣùgbọ́n Kristi gẹ́gẹ́ bí Àlùfáà Àgbà àti Àpọ́sítélì ní ọlá tí ó pọ̀ ju ti ìránṣẹ́ Mósè lọ. Gbogbo ilé, láti tẹ́ńpìlì àgọ́ Mósè, sí tẹ́ńpìlì Sólómọ́nì, sí tẹ́ńpìlì Hẹ́rọ́dù tí a túnṣe fún ọdún mẹ́rìndínláàádọ́ta, tẹ́ńpìlì ènìyàn pẹ̀lú krómósóòmù mẹ́rìndínláàádọ́ta rẹ̀, àti tẹ́ńpìlì Millerite láti 1798 títí dé 1844, gbogbo wọn ni Ọlọ́run kọ́. Nínú ìlà àsọtẹ́lẹ̀ ti onírúurú ìfarahàn àwọn tẹ́ńpìlì, èyí tí yóò bẹ̀rẹ̀ nínú Ọgbà Édẹni, lẹ́yìn náà lẹ́yìn ẹ̀ṣẹ̀, ní ẹnu-ọ̀nà Ọgbà náà, lẹ́yìn náà lẹ́yìn ìkún omi níbi àwọn pẹpẹ títí dé àkókò Mósè; àwọn àmì ọ̀nà pàtàkì mẹ́ta ni Mósè, Kristi àti ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin.

Moses and Christ represent the alpha and omega of ancient Israel, and together they represent the combination of humanity and Divinity, which is also represented by the one hundred and forty-four thousand. At the arrival of the third angel, in Revelation chapter eleven, John is told to measure the temple, and at the arrival of that same angel at 9/11, John is told to measure the temple again. In both cases he is told to leave off the courtyard of 1,260 days. In 2023, the same angel arrived, and God’s people are now called to measure the temple. The 1,260 days, or three days and a half ended in 2023, and from that point until just before the Sunday law the temple is to be raised. 2024 marked the laying of the foundations, and it saw the rebellion manifested as a group which “despised the day of small things,” protesting Miller’s identification of the symbol that establishes the vision.

Mósè àti Kristi dúró fún alfa àti omega Ísírẹ́lì àtijọ́, àti pé papọ̀ ni wọ́n dúró fún ìṣọ̀kan ẹ̀dá ènìyàn àti Ìwà-Ọlọ́run, èyí tí ẹgbẹ̀rún kan àti ẹgbẹ̀rún mẹ́rìndínlógójì náà tún ń ṣàpẹẹrẹ. Ní ìbẹ̀rẹ̀ dé angẹli kẹta, nínú Ìfihàn orí kọkànlá, a sọ fún Jòhánù pé kí ó wọn tẹ́ńpìlì náà, àti ní ìbẹ̀rẹ̀ dé angẹli kan náà ní 9/11, a tún sọ fún Jòhánù pé kí ó wọn tẹ́ńpìlì náà lẹ́ẹ̀kansi. Ní ọ̀ràn méjèèjì, a sọ fún un pé kí ó fi àgbàlá àkókò ọjọ́ 1,260 sílẹ̀. Ní ọdún 2023, angẹli kan náà dé, àwọn ènìyàn Ọlọ́run sì ni a ń pè nísinsìnyí láti wọn tẹ́ńpìlì náà. Ọjọ́ 1,260 náà, tàbí ọjọ́ mẹ́ta àtààbọ̀, parí ní 2023, àti láti ìgbà yẹn títí di díẹ̀ ṣáájú òfin Ọjọ́ Àìkú, a gbọdọ̀ gbé tẹ́ńpìlì náà ró. Ọdún 2024 samisi fífi àwọn ìpìlẹ̀ sílẹ̀, ó sì rí ìṣọ̀tẹ̀ tí a fihàn gẹ́gẹ́ bí ẹgbẹ́ kan tí “kẹ́gàn ọjọ́ àwọn ohun kékeré,” tí ń ṣe àtakò sí ìdánimọ̀ Miller nípa ààmì tí ó fi ìran náà múlẹ̀.

Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:8–10.

Pẹ̀lúpẹ̀lú, ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Àwọn ọwọ́ Serubbábélì ni ó ti fi ìpìlẹ̀ ilé yìí lélẹ̀; ọwọ́ rẹ̀ ni yóò sì parí i; ìwọ yóò sì mọ̀ pé Olúwa àwọn ọmọ-ogun ni ó rán mi sí yín. Nítorí ta ni ó ti gan ọjọ́ àwọn ohun kékeré? nítorí wọn yóò yọ̀, wọn yóò sì rí òkúta òdòdó náà ní ọwọ́ Serubbábélì pẹ̀lú àwọn méje wọ̀nyí; wọ́n ni ojú Olúwa, tí ń sáré káàkiri gbogbo ayé. Sekariah 4:8–10.

To reject Miller’s identification that it is Rome that establishes the vision, is to reject the foundations, and it is “to despise the day of small things.” The Millerite movement was the alpha movement of the first and second angels’ and the movement of the one hundred and forty-four thousand is the omega movement of the third angel. It is twenty-two times more powerful than the alpha. In this prophetic sense the foundations of the Millerite movement is “the day of small things.” To despise any foundational truth represented upon Habakkuk’s two tables, is to die, for the vision that is established in verse fourteen of Daniel eleven is the same vision Solomon identified.

Láti kọ ìdánimọ̀ Miller sílẹ̀ pé Róòmù ni ó fi ìran náà múlẹ̀, ni láti kọ àwọn ìpìlẹ̀ sílẹ̀, ó sì jẹ́ “láti gan ọjọ́ àwọn ohun kékeré.” Ìṣípò Millerite ni ìṣípò alpha ti àwọn áńgẹ́lì kìíní àti kejì, àti ìṣípò ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin] náà ni ìṣípò omega ti áńgẹ́lì kẹta. Ó lágbára ju alpha lọ ní ìgbà méjìlélógún. Ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, àwọn ìpìlẹ̀ ìṣípò Millerite ni “ọjọ́ àwọn ohun kékeré.” Láti gan òtítọ́ ìpìlẹ̀ kankan tí a ṣojú rẹ̀ lórí àwọn tábìlì méjì Habakkuk, ni ikú ni; nítorí ìran tí a fi múlẹ̀ ní ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá ni ìran kan náà tí Solomoni dá mọ̀.

Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

Níbi tí ìran kò sí, àwọn ènìyàn á ṣègbé; ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

The capstone vision is marvelous, for it identifies that the foundational cornerstone is also the capstone, but with twenty-two times more power. The alpha foundational test of 2024 was the external intellectual sealing message and the omega temple test of 2026 is the internal spiritual sealing message. One identifies the image and mark of the beast and the other the image and mark of God. That omega internal test is represented by the two symbols of Miller’s dream that must be defined in the context of the events of the latter days. What is the storehouse? and what is the meat?

Ìran òkúta-òrí jẹ́ ohun ìyanu, nítorí ó fi hàn pé òkúta-ìgún ìpilẹ̀ náà pẹ̀lú ni òkúta-òrí náà, ṣùgbọ́n pẹ̀lú agbára tó pọ̀ sí i ní ìgbà méjìlélógún. Ìdánwò ìpilẹ̀ alpha ti ọdún 2024 jẹ́ iṣẹ́ ìránṣẹ́ ìdìdì ìmọ̀ ọgbọ́n tí ó wà níta, àti ìdánwò tẹ́ńpìlì omega ti ọdún 2026 jẹ́ iṣẹ́ ìránṣẹ́ ìdìdì ẹ̀mí tí ó wà nínú. Ọ̀kan ń dá àwòrán àti ààmì ẹranko náà mọ̀, èkejì sì ń dá àwòrán àti ààmì Ọlọ́run mọ̀. Ìdánwò inú omega náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àmì méjì inú àlá Miller tí a gbọ́dọ̀ túmọ̀ ní àyíká àwọn ìṣẹ̀lẹ̀ àwọn ọjọ́ ìkẹyìn. Kí ni ilé ìpamọ́? kí sì ni oúnjẹ náà?

We will continue these things in the next article.

A ó bá àwọn nǹkan wọ̀nyí lọ ní àpilẹ̀kọ tí ó kàn.

A Jewish marriage in Jesus’ time unfolded in three major phases, often spread over months or a year. The first step was the legal marriage, called the betrothal, at which point the marriage is legally established, but the bride and groom remain separated, while the groom returned to his father’s house to prepare a place for his bride. This is why Mary, Joseph’s wife was called his wife, even before they lived together. Unfaithfulness in this period of time was considered adultery.

Ìgbéyàwó Júù ní àkókò Jesu máa ń ṣẹlẹ̀ nípasẹ̀ ìpele pàtàkì mẹ́ta, tí a sábà máa ń tú ká sí ọ̀pọ̀ oṣù tàbí ọdún kan. Ìgbésẹ̀ àkọ́kọ́ ni ìgbéyàwó ní ti òfin, tí a ń pè ní ìfẹ́sùn-ìgbéyàwó, ní àkókò yẹn ni a ti fi ìgbéyàwó náà múlẹ̀ ní ti òfin, ṣùgbọ́n ìyàwó àti ọkọ ṣì yà kúrò lọ́tọ̀ọ̀tọ̀, nígbà tí ọkọ padà lọ sí ilé baba rẹ̀ láti pèsè ibi kan fún ìyàwó rẹ̀. Ìdí nìyí tí a fi ń pè Màríà, aya Jósefù, ní aya rẹ̀, àní kí wọ́n tó bẹ̀rẹ̀ sí í gbé pọ̀. Àìṣòótọ́ ní àkókò yìí ni a ka sí panṣágà.

The waiting period was uncertain and could be days, weeks or months. The uncertainty is an essential element of the parable. The father might wait for up to a year, to confirm the brides celibacy. The groom did not announce the exact day or hour of his return, for it was his father’s decision to decide when, so the bride knew the wedding was coming—but not when. This uncertainty was intentional, and until the father commanded the groom to go and get his bride everything involved tarried.

Àkókò ìdúró náà kò dájú, ó sì lè jẹ́ ọjọ́ mélòó kan, ọ̀sẹ̀ mélòó kan tàbí oṣù mélòó kan. Àìdájú yìí jẹ́ apá pàtàkì kan nínú òwe náà. Bàbá lè dúró títí dé ọdún kan, kí ó lè fi jẹ́rìí ìwà wúńdíá ti ìyàwó náà. Ọkọ ìyàwó kò kéde ọjọ́ tàbí wákàtí gangan tí yóò padà wá, nítorí ìpinnu bàbá rẹ̀ ni láti pinnu ìgbà náà; nítorí náà, ìyàwó mọ̀ pé ìgbéyàwó náà ń bọ̀—ṣùgbọ́n kì í ṣe ìgbà wo. Àìdájú yìí jẹ́ ìfọ̀kànbalẹ̀ mọ́ọ̀mọ̀, àti pé títí bàbá fi pàṣẹ fún ọkọ ìyàwó láti lọ mú ìyàwó rẹ̀ wá, ohun gbogbo tí ó jẹ mọ́ ọ̀ràn náà fi tarry, ìyẹn ni pé, ó pẹ́.

When the father said, “go and get your bride,” the groom would come at night, with friends, shouting and blowing a trumpet. It would always occur at night to avoid travelling long distances in the heat of the day, which can be oppressive in land of Israel. Torches and oil were required, for there were no street lights, and the procession could last hours. The actual ritual expression in the ancient Hebrew marriages that was proclaimed during the processions was, “Behold the bridegroom cometh!”

Nígbà tí baba bá sọ pé, “lọ mú ìyàwó rẹ wá,” ọkọ ìyàwó yóò máa dé ní alẹ́, pẹ̀lú àwọn ọ̀rẹ́ rẹ̀, nípa kéde lórí, àti fífọn ipè. Ní gbogbo ìgbà, yóò ṣẹlẹ̀ ní alẹ́ láti yẹra fún ìrìn àjò jíjìn ní òoru ọ̀sán, èyí tí ó lè jẹ́ inúnibíni ní ilẹ̀ Ísírẹ́lì. Àwọn iná òrùlé àti òróró ni a nílò, nítorí pé kò sí àwọn ìmọ́lẹ̀ òpópónà, àti pé ìrìn àjò àjọyọ̀ náà lè gba ọ̀pọ̀ wákàtí. Ìsọ̀rọ̀ ààtò ìṣe gangan nínú àwọn ìgbéyàwó Heberu ìgbàanì tí a máa ń kéde nígbà àwọn ìrìn àjò àjọyọ̀ náà ni pé, “Kíyèsi i, ọkọ ìyàwó ń bọ̀!”

The virgins (bridesmaids) in the parable were not random women, they were the bride’s attendants, waiting with her, expected to join the procession, and responsible to be ready at any hour and to carry their own oil to light the path to the groom’s house. The torches burned fast, so it was a necessity to bring extra oil, in case of a long journey. There was no communal sharing of the oil.

Àwọn wúńdíá (àwọn ọmọbìnrin ìyàwó) nínú òwe náà kì í ṣe obìnrin àìlékànná, wọ́n jẹ́ àwọn olùrànlọ́wọ́ ìyàwó, tí wọ́n ń dúró pẹ̀lú rẹ̀, tí a retí pé wọ́n yóò darapọ̀ mọ́ ìrìnàjò náà, tí ó sì jẹ́ ojúṣe wọn láti máa ṣetán ní wákàtí kankan, kí wọ́n sì gbé òróró tiwọn fúnra wọn láti tan ọ̀nà sí ilé ọkọ ìyàwó náà. Iná fìtílà náà máa ń jó tán kíákíá, nítorí náà ó jẹ́ dandan láti mú àfikún òróró wá, bí ìrìnàjò bá gùn. Kò sí pínpín òróró ní àjọṣe láàrín wọn.

The delay is normal in the ancient procession and marriage and was not a problem culturally. Delays were expected, and falling asleep was normal. The distinction is not in the sleeping, but in the preparation, not the wakefulness. The foolish virgins didn’t plan for a delay as the wise ones did. Everyone would sleep for the period from the legal betrothal to the consummation may take a year.

Ìdádúró náà jẹ́ ohun àbámu nínú ìrìnàjò àti ìgbéyàwó ìgbàanì, kò sì jẹ́ ìṣòro kankan ní ti àṣà. A máa ń retí àwọn ìdádúró, bẹ́ẹ̀ ni sísùn pẹ̀lú jẹ́ ohun àbámu. Ìyàtọ̀ náà kò sí nínú sísùn, bí kò ṣe nínú ìmúrasílẹ̀, kì í ṣe nínú jíjì. Àwọn wúńdíá òmùgọ̀ náà kò pèsè fún ìdádúró bí àwọn ọlọ́gbọ́n ti ṣe. Gbogbo ènìyàn ni yóò sùn, nítorí àkókò láti ìfẹ́sọ́nà ní ti òfin títí dé ìmújẹ́pípé ìgbéyàwó lè gba ọdún kan.

Once the procession reached the groom’s house, the marriage feast began and the door was shut permanently and late arrivals were not admitted. This was not cruelty—it was custom, for anyone knocking later after the door was shut meant they were not part of the procession.

Nígbà tí ìrìn-àjò ìgbéyàwó náà dé ilé ọkọ ìyàwó, àsè ìgbéyàwó bẹ̀rẹ̀, a sì ti ilẹ̀kùn pa títí láé; a kò sì jẹ́ kí àwọn tí wọ́n dé pẹ́ wọlé. Èyí kì í ṣe ìwà ìkà—àṣà ni; nítorí ẹnikẹ́ni tí ó bá kan ilẹ̀kùn lẹ́yìn tí a ti pa á, ó túmọ̀ sí pé kì í ṣe apá kan nínú ìrìn-àjò náà.

Jesus wasn’t inventing imagery, and He provided no explanation of this parable as He often did. He did not need to provide an explanation, for all these cultural details were fully understood by His audience. Jesus was identifying a literal Eastern marriage, not abstraction.

Jésù kò ṣẹ̀dá àwòrán ọ̀rọ̀ kan níbẹ̀, bẹ́ẹ̀ ni Kò sì fi àlàyé kankan fún òwe yìí gẹ́gẹ́ bí Ó ti máa ń ṣe ní ọ̀pọ̀ ìgbà. Kò ní láti fi àlàyé kan hàn, nítorí gbogbo àwọn àlàyé àṣà wọ̀nyí ni àwọn olùgbọ́ Rẹ̀ lóye wọn ní kíkún. Jésù ń tọ́ka sí ìgbéyàwó gidi kan ti Ìlà Oòrùn, kì í ṣe àfojúsùn àbáyọ.

The details are upheld fully from the Hebrew testimony, as well as the historians of the Roman and Greek periods.

A pa àwọn àlàyé náà mọ́ pátápátá láti inú ẹ̀rí Heberu, bẹ́ẹ̀ gẹ́gẹ́ bí àwọn akọ̀wé-ìtàn ti àsìkò Romu àti ti Gíríìkì.

The Mishnah (2nd century AD, but preserving pre-70 AD Temple-era customs)

Míṣnáh (ọ̀rúndún kejì Sànmánì Kristi, ṣùgbọ́n tí ń pa àwọn àṣà àsìkò Tẹ́ńpìlì ṣáájú ọdún 70 Sànmánì Kristi mọ́)

The Talmud (later compilation, but quoting earlier practice)

Talmud (àkójọpọ̀ ìgbà tó yá, ṣùgbọ́n tí ó ń tọ́ka sí ìṣe àtẹ́lẹwọ́)

Josephus (1st century Jewish historian)

Josefu (akọ̀wé-ìtàn Júù ti ọ̀rúndún kìn-ín-ní)

Rabbinic wedding liturgy and legal discussions

Lítúrí ìgbéyàwó àti àwọn ìjíròrò òfin ti àwọn Rabbi

Greco-Roman observers of Judea

Àwọn olùṣàkíyèsí ilẹ̀ Judea ti Gíríìkì-Rómù

Josephus does not give a neat “wedding manual,” but the legal and cultural details he assumes align exactly with the Mishnah/Talmud descriptions. The Mishnah is the key source.

Josephus kò fi “ìwé ìtọ́sọ́nà ìgbéyàwó” tó péye hàn, ṣùgbọ́n àwọn kúlẹ̀kúlẹ̀ òfin àti àṣà tí ó gbà gẹ́gẹ́ bí ohun tí a ti mọ̀ tẹ́lẹ̀ bá àwọn àpèjúwe inú Mishnah/Talmud mu ní pípé. Mishnah ni orísun pàtàkì.

The parable landed so hard on a 1st-century Jewish listener, for nothing in Matthew 25 needed explaining. The midnight arrival was normal, the lamps and oil were obvious necessities, and a delay between the legal marriage betrothal and the midnight procession was expected, and the shut door was standard operating procedure! The virgins who were excluded, were ashamed, and to the Jewish audience of Jesus’ period, the foolish virgin’s shame was absolutely deserved. Fully knowing the ritual, Jesus’ audience would have no sympathy for the foolish virgins, for everyone knew the preparation was an absolute responsibility for any virgin that was asked to be in the procession. These truths were so obvious to the Jewish audience that Jesus never needed to provide any explanation of the parable.

Òwe àpèjúwe náà kọ lu ọkàn olùgbọ́ Júù kan ti ọ̀rúndún kìn-ín-ní gidigidi, nítorí pé kò sí ohun kankan nínú Mátíù 25 tí ó nílò àlàyé. Ìbọ̀wọ̀ ní àárín òru jẹ́ ohun àṣà, àwọn fìtílà àti òróró sì jẹ́ ohun amáyédẹrùn tí ó hàn gbangba pé ó ṣe pàtàkì, bẹ́ẹ̀ ni ìdádúró láàárín ìfọwọ́sowọ́pọ̀ ìgbéyàwó tí ó bófin mu àti ìrìnàjò alẹ́ àárín òru náà jẹ́ ohun tí a ti ń retí; ẹnu-ọ̀nà tí a sì ti mọ́ jẹ́ ìlànà iṣẹ́ tí ó wọ́pọ̀! Àwọn wúńdíá tí a yọ kúrò níbẹ̀, ojú tì wọ́n, àti ní ojú àwọn Júù ti àkókò Jésù, ìtìjú wúńdíá aṣiwèrè náà tọ́ sí i pátápátá. Ní mímọ ààtò ìṣe náà dáadáa, àwọn olùgbọ́ Jésù kò ní ní ìyọ́nú kankan fún àwọn wúńdíá aṣiwèrè náà, nítorí gbogbo ènìyàn mọ̀ pé ìmúrasílẹ̀ jẹ́ ojúṣe pípé tí kò ṣeé yà kúrò lórí wúńdíá kankan tí a bá pè láti wà nínú ìrìnàjò náà. Òtítọ́ wọ̀nyí hàn gbangba tó bẹ́ẹ̀ fún àwọn olùgbọ́ Júù náà tí Jésù kò fi nílò láti pèsè àlàyé kankan nípa òwe àpèjúwe náà.