Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Peteri wà ní Kesarea Filipi ní ọ̀nà àpẹẹrẹ ní wákàtí kẹta, lórí ọ̀nà rẹ̀ sí Kesarea Maritima àti sí wákàtí kẹsàn-án. Gẹ́gẹ́ bí Matteu àti Marku ti sọ, lẹ́yìn ọjọ́ mẹ́fà, Peteri, Jakọbu àti Johanu wà lórí Òkè Ìyípadà. Luku wí pé ọjọ́ mẹ́jọ ni, láàárín Panium àti Òkè náà. Láti ẹnu-ọ̀nà ọ̀run àpáàdì, ní Kesarea Filipi, títí dé ikú àgbélébùú, pẹ̀lú ìdúró kan ní ojú ọ̀nà lórí Òkè Ìyípadà. Ìgbésẹ̀ mẹ́ta láti Panium dé òfin ọjọ́ Àìkú. Kesarea ní ìbẹ̀rẹ̀, Òkè náà ní àárín, àti Kesarea ní òpin. Ọ̀run àpáàdì ní ìbẹ̀rẹ̀, ikú ní òpin, pẹ̀lú ògo Ọlọ́run ní àárín. Ìṣọ̀tẹ̀ Alfa tí a ṣojú fún nípasẹ̀ ẹnu-ọ̀nà ọ̀run àpáàdì àti ìṣọ̀tẹ̀ Omega tí a ṣojú fún nípasẹ̀ ikú Ọmọ Ọlọ́run.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Kesarea Filipi ni ìpìlẹ̀ náà, nítorí ibẹ̀ ni Kristi ti tọ́ka sí Àpáta tí Yóò fi kọ́ ìjọ Rẹ̀ lé. Òkè Ìyípadà ni ìgbésẹ̀ kejì, níbi tí a ti parí tẹ́ńpìlì náà tí a sì fi òkúta àṣekẹ́yìn sí i. Ìgbésẹ̀ kẹta ti ìdájọ́ ní agbelebu sì tẹ̀ lé e lẹ́yìn náà.

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

Ó sì wí fún wọn pé, Lóòótọ́ ni mo ń wí fún yín, pé àwọn kan wà nínú àwọn tí ó dúró níhìn-ín yìí, tí kì yóò tọ́ ikú wò rárá, títí wọn ó fi rí ìjọba Ọlọ́run tí ń bọ̀ wá pẹ̀lú agbára. Àti lẹ́yìn ọjọ́ mẹ́fà, Jésù mú Peteru, àti Jakọbu, àti Johanu lọ pẹ̀lú rẹ̀, ó sì mú wọn gòkè lọ sí orí òkè gíga kan ní àrọ̀ọ̀tọ̀ nípa ara wọn: a sì yí àpẹẹrẹ rẹ̀ padà níwájú wọn. Aṣọ rẹ̀ sì di dídán, funfun jù lọ bí yìnyín; tóbẹ́ẹ̀ tí kò sí afọ̀nà kankan lórí ilẹ̀ ayé tí ó lè sọ wọ́n di funfun bẹ́ẹ̀. Èlíjà sì farahàn fún wọn pẹ̀lú Mósè: wọ́n sì ń bá Jésù sọ̀rọ̀.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Nígbà náà ni Pétérù dáhùn, ó sì wí fún Jésù pé, Olùkọ́ni, ó dára fún wa láti wà níhìn-ín yìí; ẹ jẹ́ kí a kọ́ àgọ́ mẹ́ta: ọ̀kan fún ọ, ọ̀kan fún Mósè, àti ọ̀kan fún Élíjà.

For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

Nítorí kò mọ ohun tí yóò sọ; nítorí ẹ̀rù bà wọ́n gidigidi. Ìkùukùu kan sì bò wọ́n mọ́lẹ̀: ohùn kan sì ti inú ìkùukùu náà wá, ní wí pé, Èyí ni Ọmọ mi àyànfẹ́: ẹ gbọ́ tirẹ̀. Lójijì, nígbà tí wọ́n sì wo yíká, wọn kò tún rí ẹnìkan mọ́, bí kò ṣe Jésù nìkan pẹ̀lú wọn. Bí wọ́n sì ti ń sọ̀kalẹ̀ láti orí òkè náà, ó pàṣẹ fún wọn pé kí wọn má ṣe sọ ohun tí wọ́n ti rí fún ẹnikẹ́ni, títí di ìgbà tí Ọmọ ènìyàn yóò ti jí dìde kúrò nínú òkú. Wọ́n sì pa ọ̀rọ̀ náà mọ́ láàárín ara wọn, wọ́n ń béèrè lọ́wọ́ ara wọn ohun tí jí dìde kúrò nínú òkú túmọ̀ sí. Máàkù 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Lórí òkè náà, Peteru dábàá láti kọ àgọ́ kan fún Mose, Kristi àti Eliya.

“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

“Mósè kọjá nípasẹ̀ ikú, ṣùgbọ́n Míkáẹ́lì sọ̀kalẹ̀ wá, ó sì fi ìyè fún un kí ara rẹ̀ tó rí ìbàjẹ́. Sátánì gbìyànjú láti di ara náà mọ́, ní fífi ẹ̀tọ́ pè é gẹ́gẹ́ bí ohun-ìní tirẹ̀; ṣùgbọ́n Míkáẹ́lì jí Mósè dìde, ó sì mú un lọ sí ọ̀run. Sátánì ké sí Ọlọ́run gidigidi pẹ̀lú ìkórìíra, ní sísọ pé aláìṣòdodo ni Òun nítorí pípa á jẹ́ kí a gba ohun ọdẹ rẹ̀ kúrò lọ́wọ́ rẹ̀; ṣùgbọ́n Kristi kò bá ọ̀tá Rẹ̀ wí, bí ó tilẹ̀ jẹ́ pé nípasẹ̀ ìdánwò rẹ̀ ni ìránṣẹ́ Ọlọ́run náà ti ṣubú. Pẹ̀lú ìrẹ̀lẹ̀ ni Ó tọ́ka sí Baba Rẹ̀, ní wí pé, ‘Kí Olúwa bá ọ wí.’”

“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

“Jesu ti sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé àwọn kan wà nínú àwọn tí ó dúró pẹ̀lú Rẹ̀ tí kì yóò tọ́ ikú wò títí wọn yóò fi rí ìjọba Ọlọ́run tí ń bọ̀ wá pẹ̀lú agbára. Ní orí ìyípadà ògo náà ni a mú ìlérí yìí ṣẹ. Ní bẹ̀ ni àwòrán ojú Jesu ti yí padà, ó sì tàn bí oòrùn. Aṣọ Rẹ̀ sì funfun, ó sì ń dán. Mose wà níbẹ̀ láti ṣojú àwọn tí a ó jí dìde kúrò nínú òkú nígbà ìfarahàn kejì Jesu. Àti Elijah, ẹni tí a gbé lọ láìrí ikú, ṣojú àwọn tí a ó yí padà sí àìkú nígbà ìbọ̀wọ̀ kejì Kristi, tí a ó sì gbé lọ sí ọ̀run láìrí ikú. Àwọn ọmọ-ẹ̀yìn náà fi ìyàlẹ́nu àti ìbẹ̀rù wo ọlá gíga títóbi Jesu àti ìkùukùu tí ó bo wọn, wọ́n sì gbọ́ ohùn Ọlọ́run nínú ọlá ńlá tí ń mú ìbẹ̀rù wá, tí ó ń wí pé, ‘Èyí ni Ọmọ Mi Olùfẹ́; ẹ gbọ́ Tirẹ̀.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Òkè Ìyípadà Ńlá náà ń tọ́ka sí àgọ́ mẹ́ta. Àgọ́ Mose ní ìbẹ̀rẹ̀ Israẹli àtijọ́, àgọ́ Kristi gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwà-ẹni-rẹ̀, àti àgọ́ tí í ṣe ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìdínláàádọ́rin gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ Elijah. Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìdínláàádọ́rin ni àwọn tí kì yóò tọ́ ikú wò, títí wọn yóò fi rí Ìpadàbọ̀ Kejì ti Kristi. Òkè náà ń tọ́ka sí ibi tí èdìdì náà ti tẹ̀ lé ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìdínláàádọ́rin.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

A ń gbé àgọ́ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] sókè nínú àjọ̀dún Àgọ́ àpẹẹrẹ-àmúyẹ. Òkè náà ń fi àwọn tí kò ní tọ́ ikú wò hàn, ó sì ń gbé ẹlẹ́rìí mẹ́ta kalẹ̀ pé nígbà tí wọ́n bá rí ògo Ọlọ́run lórí òkè náà, àjọ̀dún Àgọ́ àpẹẹrẹ-àmúyẹ ni.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

A gbé wọn dìde gẹ́gẹ́ bí àgọ́ Eliya, tí a bẹ̀rẹ̀ sí í tún gbé kalẹ̀ ní ọdún 2023, nígbà tí a jí Mósè àti Eliya dìde. Ní ìbẹ̀rẹ̀, a fi ìpìlẹ̀ lélẹ̀, èyí ni ìpìlẹ̀ kan ṣoṣo tí a lè fi lélẹ̀, ìpìlẹ̀ náà sì ni Kristi, òkúta igun àti òkúta ìpìlẹ̀. Lẹ́yìn náà ni a fi òkúta òkè sí i, èyí tí ó dúró fún fífi àmì dì dí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin] gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní Òkè Ìyípadà. Ní Òkè náà, Pétérù, Jémù àti Johanu dúró fún àwọn tí kì í tọ́ ikú wò ní tòótọ́. Nígbà tí ó yá, Pétérù kọ sínú àkọsílẹ̀ pé ìjọba àwọn àlùfáà ni àwọn tí wọ́n ti tọ́ wò pé Olúwa dára, tí wọ́n sì jẹ́ ilé ẹ̀mí. Wọ́n tọ́ ìyè wò, nítorí náà wọn kì í tọ́ ikú wò.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

Bí ó bá rí bẹ́ẹ̀ pé ẹ ti tọ́ oore-ọ̀fẹ́ Olúwa wò. Ní títọ̀ sí ọ̀dọ̀ ẹni tí í ṣe òkúta alààyè kan, tí àwọn ènìyàn kọ̀ sílẹ̀ nítòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin náà pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, ni a ń kọ́ yín sókè di ilé ẹ̀mí kan, iṣẹ́ àlùfáà mímọ́, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Krísti. Nítorí náà pẹ̀lú ni a ti kọ ọ sínú Ìwé Mímọ́ pé, Wò ó, èmi ń fi òkúta ìgún ilé àkọ́kọ́ kan sí Sioni, ẹni àyànfẹ́, ẹni ṣeyebíye: ẹni tí ó bá gbà á gbọ́ kì yóò tijú rárá. 1 Peteru 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Ọ̀rọ̀ tí a túmọ̀ sí “dídààmú” túmọ̀ sí “láti tijú.” Àṣẹ́kù ni a ṣàpẹẹrẹ rẹ̀ nípa Pétérù, a sì fi ayọ̀ wọn wé ti àwọn tí wọ́n kọ ìhìnṣẹ́ òjò àrọ̀. Kókó pàtàkì kan nípa àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, nítorí a fi “àwọn kọ́kọ́rọ́” ìjọba fún Pétérù, ni “òkúta igun àgbà” tí a fi lélẹ̀ ní Síónì. Òkúta náà jẹ́ ohun ìyanu ní ojú àwọn olódodo, ó sì jẹ́ òkúta ìkọ̀sẹ̀ fún àwọn ọ̀mùtí Éfíràímù.

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

Òkúta tí àwọn akílé kọ̀ ni ó di òkúta àkọ́kọ́ igun. Èyí ni iṣẹ́ Olúwa; ó sì jẹ́ ohun ìyanu ní ojú wa. Sáàmù 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Jésù ṣàlàyé lórí àwọn ẹsẹ wọ̀nyí ní ìparí òwe ọgbà àjàrà náà.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

Jesu wi fún wọn pé, “Ẹ kò ha tíì ka nínú Ìwé Mímọ́ pé, ‘Òkúta tí àwọn akẹ́lé kọ̀ sílẹ̀, èyí kan náà ni ó di orí igun ilé: lọ́dọ̀ Olúwa ni èyí ti wá, ó sì jẹ́ ohun ìyanu ní ojú wa’? Nítorí náà ni mo ṣe wí fún yín pé, a ó gba ìjọba Ọlọ́run kúrò lọ́dọ̀ yín, a ó sì fi í fún orílẹ̀-èdè kan tí yóò máa so èso rẹ̀ jáde. Ẹnikẹ́ni tí yóò bá ṣubú lórí òkúta yìí ni a ó fọ́; ṣùgbọ́n ẹni tí òkúta náà bá ṣubú lé lórí, yóò lọ́ ọ́ yán-nyán.” Nígbà tí àwọn olórí àlùfáà àti àwọn Farisi gbọ́ àwọn òwe rẹ̀, wọ́n mọ̀ pé nípa wọn ni ó ń sọ. Ṣùgbọ́n nígbà tí wọ́n ń wá ọ̀nà láti fi ọwọ́ mú un, wọ́n bẹ̀rù ọ̀pọ̀ ènìyàn, nítorí wọ́n ka a sí wòlíì. Matiu 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Ẹnikẹ́ni tí ó bá gba ìhìn-iṣẹ́ ìpìlẹ̀ náà yóò fọ́, nítorí Àpáta náà ni Kristi, iṣẹ́ ìhìnrere sì ni láti rẹ ènìyàn sílẹ̀ dé inú erùpẹ̀.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

“Kí ni ìdáláre nípa ìgbàgbọ́? Ó jẹ́ iṣẹ́ Ọlọ́run ní fífi ògo ènìyàn sínú erùpẹ̀, àti ní ṣíṣe fún ènìyàn ohun tí kò sí ní agbára rẹ̀ láti ṣe fún ara rẹ̀. Nígbà tí àwọn ènìyàn bá rí asán títọ́ tiwọn, a máa pèsè wọn kí a lè fi òdodo Kristi wọ̀ wọ́n. Nígbà tí wọ́n bá bẹ̀rẹ̀ sí í yin àti gbé Ọlọ́run ga ní gbogbo ọjọ́ pípẹ́, nígbà náà nípa wíwo ni a ń yí wọn padà sí àwòrán kan náà. Kí ni àtúnbí? Ó jẹ́ fífi hàn fún ènìyàn ohun tí ìwà títọ́ tirẹ̀ jẹ́ gan-an, pé nínú ara rẹ̀ kò ní iye kankan.” Manuscript Releases, ìdìpọ̀ 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Ẹnikẹ́ni tí ó bá kọ òkúta ìpìlẹ̀ náà ni a máa pa run, gẹ́gẹ́ bí ó ti rí ní ọ̀ràn Ísírẹ́lì àtijọ́ ní ìmúṣẹ ohun tí Jésù fi òwe ọgbà àjàrà náà lò. Àwọn Júù kọ Kristi, wọ́n sì tún kọ Mósè, nítorí bí wọ́n bá ti gba Mósè gbọ́, wọn ì bá ti gba Kristi pẹ̀lú gbọ́. Wọ́n kọ òfin Ọlọ́run, wọ́n sì ń kọ́ àṣẹ ènìyàn gẹ́gẹ́ bí ẹ̀kọ́ ìtọnisọna. Kristi, Mósè àti Òfin jẹ́ àmì ìṣàpẹẹrẹ ìpìlẹ̀ ní gbogbo rẹ̀, Kristi sì ni ìpìlẹ̀ kan ṣoṣo tí a lè fi lélẹ̀, ṣùgbọ́n a fi ọ̀pọ̀lọpọ̀ àmì ṣàpẹẹrẹ Kristi gẹ́gẹ́ bí ìpìlẹ̀. Mósè àti Òfin jẹ́ àpèjúwe méjèèjì ti òtítọ́ yìí. Kristi ni ìpìlẹ̀ kan ṣoṣo, ṣùgbọ́n èyí túmọ̀ sí pé àwọn ìpìlẹ̀ mìíràn nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ jẹ́ àmì ìṣàpẹẹrẹ apá kan nínú ìwà Rẹ̀.

For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jésù Kristi. 1 Kọrinti 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Jésù ni Ọ̀rọ̀ náà, àti pé gẹ́gẹ́ bí ó ti rí bẹ́ẹ̀, àwọn òfin inú Ọ̀rọ̀ Rẹ̀ ń ṣàfihàn Ẹni tikára Rẹ̀. Èyí ni ìdí tí Sister White fi kọ sílẹ̀ pé Àwọn Òfin Mẹ́wàá jẹ́ àwòrán gangan ti ìwà Kristi. Òun ni Àkọ́kọ́ àti Ẹni Ikẹyìn, àti nígbà tí a bá ṣàpẹẹrẹ Rẹ̀ ní ọ̀nà yìí, ó ń fi hàn pé Kristi máa ń ṣàfihàn òpin ohun kan pẹ̀lú ìbẹ̀rẹ̀ ohun kan nígbà gbogbo. Gẹ́gẹ́ bí Ọ̀rọ̀ náà, Òun pẹ̀lú ni “Òtítọ́,” àti òtítọ́ jẹ́ ètò-ìṣàkóso àsọtẹ́lẹ̀. Òun ni Kìnnìún láti inú ẹ̀yà Júdà nígbà tí Ó fi èdìdì dì àti nígbà tí Ó tú èdìdì Ọ̀rọ̀ Rẹ̀. Òun pẹ̀lú ni òkúta igun tí ó di òkúta àkànṣe. Òkúta igun náà kàn jẹ́ àpèjúwe Rẹ̀ gẹ́gẹ́ bí ìpìlẹ̀, tàbí gẹ́gẹ́ bí lẹ́tà àkọ́kọ́ ọ̀rọ̀ Hébérù náà “òtítọ́.” Òkúta àkànṣe náà sì ni iṣẹ́ ìparí tí a fi dé adé lórí tẹ́ńpìlì, àti nígbà tí a bá mú un bá ètò-ìṣàkóso òtítọ́ mu, òkúta àkànṣe náà lágbára ju òkúta igun lọ ní ìgbà méjìlélógún. Ohun tí ó jẹ́ àgbàyanu ní ojú àwọn tí wọ́n ti tọ́ wò pé Olúwa dára ni bí àwọn ìlànà ètò-ìṣàkóso òtítọ́, tí a mú bá òkúta igun àti òkúta àkànṣe mu, ṣe ń tọ́ka sí ọ̀kan lára àwọn kọ́kọ́rọ́ àsọtẹ́lẹ̀ tí a fi fún Pétérù.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Lẹ́tà àkọ́kọ́ alpha jẹ́ ọ̀kan, ṣùgbọ́n lẹ́tà ìkẹyìn omega jẹ́ méjìlélógún. Àwọn iyebíye Miller ń tàn bí oòrùn, ṣùgbọ́n nígbà tí ọkùnrin ìgbálẹ̀ ẹ̀gbin kó àwọn iyebíye náà jọ, wọ́n tàn ju ti tẹ́lẹ̀ lọ ní ìgbà mẹ́wàá. Ìmòye pé òpin ìlà àsọtẹ́lẹ̀ kan jẹ́ ohun kan náà, ṣùgbọ́n ó lágbára ju ìbẹ̀rẹ̀ ìlà àsọtẹ́lẹ̀ lọ, jẹ́ “ìyanu.” Ó jẹ́ apá kan nínú ìwà Kristi; ó sì jẹ́ ọ̀kan lára àwọn kọ́kọ́rọ́ tí a fi fún Peteru láti di ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà mú.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Ilé ẹ̀mí” ti Peteru sọ̀rọ̀ rẹ̀ ni àpótí ìsìnkú àlá William Miller, ó sì tún jẹ́ ilé ìkójọpọ̀ ẹ̀wẹ̀ àti ọrẹ Malaki. Nígbà tí a bá ṣí àwọn fèrèsé ọ̀run; a lè ìran kan jáde kúrò nínú yàrá náà, a sì lè ìran kejì sọ sínú àpótí náà, a sì fi aṣọ ọ̀gbọ̀ funfun ti ìjọ ajagunmólú Ọlọ́run wọ̀ wọ́n.

“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

“Pẹ̀lú ìjẹ́wọ́ pátápátá àti ní gbangba ni àwọn ènìyàn Júdà ti dá ara wọn lélérí láti ṣègbọràn sí òfin Ọlọ́run. Ṣùgbọ́n nígbà tí ipa Esra àti Nehemiah fà sẹ́yìn fún ìgbà díẹ̀, ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n yapa kúrò lọ́dọ̀ Olúwa. Nehemiah ti padà sí Pérsia. Ní àkókò àìsí rẹ̀ kúrò ní Jerusalẹmu, àwọn ìwà búburú bẹ̀rẹ̀ sí í wọlé tí ó ń halẹ̀ láti ba orílẹ̀-èdè náà jẹ́. Kì í ṣe pé àwọn ọlọ́rìṣà nìkan ni wọ́n rí ibi dì mọ́ ní ìlú náà, ṣùgbọ́n nípasẹ̀ ìwàláàyè wọn wọ́n tún ti sọ àgbègbè tẹ́ńpìlì gan-an di aláìmọ́. Nípasẹ̀ ìgbéyàwó àjọṣepọ̀, a ti mú ìbáṣepọ̀ ọ̀rẹ́ wáyé láàárín Eliashib, àlùfáà àgbà, àti Tobiah ọmọ Ammoni, ọ̀tá kíkoro Israẹli. Gẹ́gẹ́ bí àbájáde àjọṣe aláìmọ́ yìí, Eliashib ti yọ̀ǹda fún Tobiah láti gbé inú yàrá kan tí ó so mọ́ tẹ́ńpìlì, èyí tí a ti máa ń lò tẹ́lẹ̀ gẹ́gẹ́ bí ibi ìpamọ́ fún ìdámẹ́wàá àti ọrẹ àwọn ènìyàn.”

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Nítorí ìwà ìkà àti àrékérekè àwọn ọmọ Amónì àti Móábù sí Ísírẹ́lì, Ọlọ́run ti kéde nípasẹ̀ Mósè pé kí a pa wọ́n mọ́ títí láé kúrò nínú àpéjọ àwọn ènìyàn Rẹ̀. Wo Diutarónómì 23:3–6. Ní ìtakò sí ọ̀rọ̀ yìí, olórí àlùfáà ti ju àwọn ọrẹ tí a kójọ sínú yàrá ilé Ọlọ́run jáde, láti ṣe àyè fún aṣojú yìí ti ẹ̀yà tí a ti kọ láṣẹ. Kò sí ìfihàn ẹ̀gàn sí Ọlọ́run tí ó lè pọ̀ ju èyí lọ, ju kí a fi irú ojú rere bẹ́ẹ̀ hàn sí ọ̀tá Ọlọ́run àti ti òtítọ́ Rẹ̀.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

“Nígbà tí Nehemáyà padà láti ilẹ̀ Pẹ́síà, ó mọ̀ nípa ìbàjẹ́ mímọ́ náà tí a fi ìgboyà ṣe, ó sì gbé ìgbésẹ̀ kánkán láti lé ẹni àjèjì náà jáde. Ó wí pé, ‘Ó bà mí nínú gidigidi; nítorí náà mo ju gbogbo ohun èlò ilé Tóbíà jáde kúrò nínú yàrá náà. Lẹ́yìn náà ni mo pàṣẹ, wọ́n sì wẹ àwọn yàrá náà mọ́: mo sì tún mú àwọn ohun èlò ilé Ọlọ́run padà síbẹ̀, pẹ̀lú ọrẹ oúnjẹ àti tùràrí.’”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

“Kì í ṣe pé a ti ba tẹ́ńpìlì náà jẹ́ nìkan, ṣùgbọ́n a tún ti lo àwọn ẹbọ náà ní ọ̀nà tí kò tọ́. Èyí sì ti mú kí a dín ọkàn àwọn ènìyàn kù láti máa fi ọwọ́ ọ̀fẹ́ ṣe ìfúnnilọ́rẹ. Wọ́n ti pàdánù ìtara àti ìfẹ́kúfẹ̀ẹ́ wọn, wọ́n sì ń lọ́ra láti san ìdámẹ́wàá wọn. Àwọn ilé ìṣúra ilé Olúwa kò ní ìpèsè tó péye; ọ̀pọ̀ nínú àwọn akọrin àti àwọn míì tí a fi sí iṣẹ́ ìsìn tẹ́ńpìlì, níwọ̀n bí wọn kò ti rí àtìlẹ́yìn tó tó, ti fi iṣẹ́ Ọlọ́run sílẹ̀ láti lọ ṣiṣẹ́ ní ibòmíràn.

“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

“Nehẹmaiah bẹrẹ iṣẹ́ láti tọ́ àwọn ìwà ìbàjẹ́ wọ̀nyí sí. Ó kó àwọn tí wọ́n ti fi iṣẹ́ ilé Olúwa sílẹ̀ jọ, ‘ó sì fi wọ́n sí ipò wọn.’ Èyí mú kí àwọn ènìyàn ní ìgbẹ́kẹ̀lé, gbogbo Juda sì mú ‘ìdámẹ́wàá ọkà àti ọtí wáìnì tuntun àti òróró’ wá. Àwọn ọkùnrin tí ‘a kà sí olóòtítọ́’ ni a fi ṣe ‘amọ̀rànṣé lórí àwọn ilé ìṣúra,’ ‘iṣẹ́ wọn sì ni láti pín fún àwọn arákùnrin wọn.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Nígbà tí Nehemiah “lé Tobiah jáde,” ó ń ṣàpẹẹrẹ ṣáájú bí Kristi yóò ṣe lé àwọn alápààrọ̀ owó jáde kúrò nínú tẹ́ńpìlì kan náà gan-an. Kì í ṣe tẹ́ńpìlì nìkan, bí kò ṣe yàrá gangan nínú tẹ́ńpìlì náà níbi tí wọ́n ti ń pa ìdá mẹ́wàá mọ́ sí. Nígbà tí Eliakim ará Philadelphia rọ́pò Shebna ará Laodicea, Shebna ni olùṣọ́ ìṣúra tí a sọ sínú oko jínnà kan.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

Bayi li Oluwa Ọlọrun awọn ọmọ-ogun wi, Lọ, wọle tọ ipamọ́-ọrọ yii lọ, ani síbẹ̀ lọ sí ọdọ Ṣebna, ẹni tí ó wà lórí ilé, kí o sì sọ pé, Kí ni ìwọ ní níbí? ta ni ìwọ sì ní níbí, tí ìwọ fi gbẹ́ ibojì kan fún ara rẹ níbí, bí ẹni tí ń gbẹ́ ibojì fún ara rẹ lórí gíga, tí ó sì ń kọ́ ibùgbé fún ara rẹ sínú àpáta? Kíyèsi i, Oluwa yóò gbé ọ lọ pẹ̀lú ìgbèkùn alágbára, yóò sì dá ọ bò lójú òótọ́. Yóò yí ọ ká lójú òótọ́, yóò sì ju ọ bí bọ́ọ̀lù sínú ilẹ̀ ńlá kan pẹ̀lú agbára; níbẹ̀ ni ìwọ yóò kú, níbẹ̀ sì ni àwọn kẹ̀kẹ́ ogun ògo rẹ yóò di ìtìjú ilé olúwa rẹ. Èmi yóò sì lé ọ kúrò ní ipò rẹ, yóò sì fà ọ kalẹ̀ kúrò ní ipò ọlá rẹ.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. 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.

Yóò sì ṣẹ ní ọjọ́ náà pé, èmi yóò pe ìránṣẹ́ mi Eliakimu ọmọ Hilkiah: èmi yóò sì fi aṣọ àlà rẹ wọ̀ ọ́, èmi yóò sì fi àmùrè rẹ fún un ní agbára, èmi yóò sì fi ìjọba rẹ lé e lọ́wọ́: yóò sì jẹ́ baba fún àwọn olùgbé Jerusalẹmu, àti fún ilé Juda. Kọ́kọ́rọ́ ilé Dafidi ni èmi yóò sì gbé lé èjìká rẹ̀; yóò sì ṣí, kò sì sí ẹni tí yóò tì í; yóò sì tì í, kò sì sí ẹni tí yóò ṣí i.

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

Èmi yóò sì fi í múlẹ̀ bí èékánná ní ibi tí ó dájú; yóò sì jẹ́ ìtẹ́ ògo fún ilé baba rẹ̀. Wọn yóò sì so gbogbo ògo ilé baba rẹ̀ mọ́ ọn, irú-ọmọ àti ìtẹ̀síwájú, gbogbo ohun èlò kékeré, láti ohun èlò ife títí dé gbogbo ohun èlò ìkòkò ńlá. Ní ọjọ́ náà, ni Olúwa àwọn ọmọ-ogun wí, èékánná tí a fi múlẹ̀ ní ibi tí ó dájú ni a ó yọ kúrò, a ó gé e lulẹ̀, yóò sì ṣubú; ẹrù tí ó wà lórí rẹ̀ ni a ó sì ké kúrò: nítorí Olúwa ti sọ ọ́. Isaiah 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Ní ọjọ́ tí a bá lé Ṣébínà, ará Laodíkíà aláìgbọ́n náà, jáde, ni a fi ìjọba ìjọ aṣẹ́gun lé Eliakimu lọ́wọ́. Nígbà tí Kristi bá wẹ tẹ́ńpìlì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan, mẹ́rìnlélógójì] kúrò nínú àkìtàn tí ó ti bo àwọn iyebíye òkúta náà mọ́lẹ̀, Ó fi hàn pé Òun yóò “bo” àwọn tí Ṣébínà ṣojú fún. Kí a tó ṣí àwọn fèrèsé ọ̀run sílẹ̀, àkìtàn ni ó bo àwọn iyebíye òkúta náà; nígbà tí a sì bá ju àkìtàn náà jáde, nígbà náà ni a ó fi ìtìjú bo àkìtàn náà. Àlá William Miller ń tọ́ka sí ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan, mẹ́rìnlélógójì].

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Àpótí náà ni ilé ìṣúra Málákì, ilé ẹ̀mí Pétérù, àti àgọ́ Elijà tí Pétérù fẹ́ kọ́. Ọkùnrin tí ń fi fọ́nrán erùpẹ̀ kúrò fi ìdìmọ̀ àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún hàn nígbà tí Ó ju àwọn òkúta iyebíye sínú àpótí náà. Málákì fi ìdánwò náà hàn tí ó jẹ́ ẹ̀rí pé àwọn ènìyàn Ọlọ́run ti padà tọ̀ Ọ́ ní tòótọ́.

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Nígbà náà ni àwọn tí ó bẹ̀rù Olúwa máa ń bá ara wọn sọ̀rọ̀ nígbà gbogbo; Olúwa sì tẹ́tí sí i, ó sì gbọ́ ọ, a sì kọ ìwé ìrántí kan síwájú rẹ̀ fún àwọn tí ó bẹ̀rù Olúwa, àti fún àwọn tí ó ń ronú lórí orúkọ rẹ̀. “Wọn yóò sì jẹ́ tèmi,” ni Olúwa àwọn ọmọ-ogun wí, “ní ọjọ́ náà tí èmi yóò mú àwọn ohun ìní iyebíye mi jọ; èmi yóò sì dá wọn sí, gẹ́gẹ́ bí ènìyàn ti dá ọmọ ara rẹ̀ sí tí ń ṣe iṣẹ́ ìránṣẹ́ fún un.” Nígbà náà ni ẹ ó padà, ẹ ó sì rí ìyàtọ̀ láàrín olódodo àti ẹni búburú, láàrín ẹni tí ń sin Ọlọ́run àti ẹni tí kò sin ín. Malaki 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Ìpadà jẹ́ ọ̀rọ̀ pàtàkì nínú ẹ̀sẹ̀ náà, nítorí Ọlọ́run ń pe àwọn ènìyàn Rẹ̀ láti padà sọ́dọ̀ Rẹ̀, ṣùgbọ́n Ó tún ń ta àwọn ènìyàn wọ̀nyẹn níjà láti dán Òun wò, nípa mímú ìdá mẹ́wàá àti ọrẹ padà wá, àti pé àkókò kan tún wà nígbà tí àwọn olódodo yóò “padà,” àti nípa ṣíṣe bẹ́ẹ̀, wọn yóò “yàtọ̀ sí” láàárín ọlọ́gbọ́n àti aṣiwèrè. Àwọn tí ó bẹ̀rù Oluwa, tí wọ́n sì ń ronú lórí orúkọ Rẹ̀, ni àwọn tí yóò jẹ́ àsíá àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Ìbẹ̀rù Olúwa ni àyẹ̀wò àkọ́kọ́, nítorí náà nígbà tí ẹsẹ̀ kẹrìnlá sọ pé, “lẹ́yìn náà,” àwọn tí wọ́n bẹ̀rù Olúwa, ó ń tọ́ka padà sínú ìtàn àsọtẹ́lẹ̀ náà.

Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

“Ọ̀rọ̀ yín ti le sí mi lórí,” ni Olúwa wí. “Síbẹ̀ ẹ̀yin ń wí pé, ‘Kí ni àwa ti sọ tó bẹ́ẹ̀ sí ọ?’ Ẹ̀yin ti wí pé, ‘Asán ni láti sin Ọlọ́run; èrè kí ni ó sì jẹ́ pé àwa ti pa àṣẹ rẹ̀ mọ́, tí a sì ti rìn ní ìbànújẹ níwájú Olúwa àwọn ọmọ-ogun? Ní báyìí, àwa ń pe àwọn onírera ní aláyọ̀; bẹ́ẹ̀ ni a gbé àwọn tí ń ṣiṣẹ́ ìwà búburú ga; bẹ́ẹ̀ ni àwọn tí ń dán Ọlọ́run wò ni a tilẹ̀ gbàlà.’” Malaki 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Málákì wí pé, “àti nísinsìnyí a ń pè àwọn onírera ní aláyọ̀.” Àwọn ọ̀mùtí Ẹ́fúráímù ni a ń pè ní “adé ìgbéraga,” wọ́n sì ń yọ̀ nígbà tí wọ́n rò pé Mósè àti Èlíjà, àwọn wòlíì méjèèjì tí ń jẹ wọ́n níyà, ti kú. Inú wọn dùn tó bẹ́ẹ̀ tí wọ́n fi ń rán ẹ̀bùn sí ara wọn.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Àti pé òkú wọn yóò dùbúlẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a fi ti ẹ̀mí pè ní Sodomu àti Ejibiti, níbi tí a ti kàn Oluwa wa mọ́ àgbélébùú pẹ̀lú. Àwọn ènìyàn láti inú àwọn ènìyàn àti ẹbí àti ahọ́n àti orílẹ̀-èdè yóò sì máa wo òkú wọn fún ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a sin òkú wọn sínú ibojì. Àwọn tí ń gbé ayé yóò sì yọ̀ lórí wọn, wọn yóò sì ṣe ayẹyẹ, wọn yóò sì máa rán ara wọn ní ẹ̀bùn; nítorí àwọn wòlíì méjèèjì wọ̀nyí ti pọ́n àwọn tí ń gbé ayé lójú. Ìfihàn 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Àwọn agbéraga ń yọ̀ láti ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020 títí dé 2023. Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, ọ̀rọ̀ wa jẹ́ “líle” sí “Olúwa.” Ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020, a kò mọ bí a ti sọ̀rọ̀ búburú gidigidi sí Ọlọ́run àti sí Ọ̀rọ̀ Rẹ̀. Ní inú ìbànújẹ́ ni a wọ àkókò ìdádúró náà wọlé gẹ́gẹ́ bí ẹkún tí a fi ọ̀rọ̀ yìí hàn pé: “Asán ni láti sin Ọlọrun: èrè kín ni ó sì jẹ́ pé a ti pa òfin rẹ̀ mọ́, àti pé a ti rìn ní ìbànújẹ́ níwájú Oluwa àwọn ọmọ-ogun?” Èyí bá ẹkún Jeremiah mu, nígbà tí ó fi ń ṣàfihàn ìdààmú àkọ́kọ́.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

N kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni n kò sì yọ̀; èmi jókòó nítọ̀kanwá nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdá títí, tí ọgbẹ́ mi sì jẹ́ aláìlèwòsàn, tí ó kọ̀ láti wò sàn? Ṣé ìwọ yóò ha jẹ́ sí mi gẹ́gẹ́ bí aláìṣòtítọ́, àti bí omi tí ń tán? Jeremiah 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Ọ̀rọ̀ wa le gan-an pẹ̀lú àsọtẹ́lẹ̀ ọjọ́ 18, Oṣù Keje, 2020, a kò sì mọ̀ nígbà náà bí ìṣọ̀tẹ̀ wa ti burú tó. Ní àkókò ìdààmú ìretí náà, àkókò ìdádúró ti bẹ̀rẹ̀, nígbà tí ẹ̀ka kan ń ṣọ̀fọ̀, tí ẹ̀ka kejì sì ń yọ̀. Ní àyíká yẹn ni Malaki sọ pé:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

Nígbà náà ni àwọn tí ó bẹ̀rù Olúwa máa ń bá ara wọn sọ̀rọ̀ lọ́pọ̀ ìgbà; Olúwa sì tẹ́tí sí i, ó sì gbọ́ ọ, a sì kọ ìwé ìrántí kan síwájú rẹ̀ fún àwọn tí ó bẹ̀rù Olúwa, àti fún àwọn tí ó ń ronú lórí orúkọ rẹ̀. Wọ́n yóò sì jẹ́ ti èmi, ni Olúwa àwọn ọmọ-ogun wí, ní ọjọ́ náà tí èmi yóò ṣètò àwọn iyebíye mi; èmi yóò sì dá wọn sí, gẹ́gẹ́ bí ènìyàn ti ń dá ọmọ tirẹ̀ tí ń sìn ín sí.

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Nígbà náà ni ẹ ó padà, ẹ ó sì mọ ìyàtọ̀ láàárín olódodo àti ẹni búburú, láàárín ẹni tí ń sìn Ọlọ́run àti ẹni tí kò sìn ín. Malaki 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Ní ọdún 2024, àdánwò ìpìlẹ̀ tí a fi ìbẹ̀rù Olúwa ṣàpẹẹrẹ dé. A fihàn ìpele méjì nínú àdánwò náà, ẹgbẹ́ tí ó sì dá àwọn ìpele méjèèjì náà pọ̀ ti máa ń bá ara wọn sọ̀rọ̀ ní ọ̀pọ̀ ìgbà lórí àwọn ìpàdé zoom déédéé, jakejado ọjọ́ mẹ́ta àtààbọ̀ náà. Olúwa sì fetí sí àwọn ìjíròrò wọn. Ìpele àwọn tí ó bẹ̀rù Olúwa ronú lórí orúkọ Rẹ̀; Palmoni, Kìnnìún ẹ̀yà Júdà, Alfa àti Omega, Òtítọ́, Ọ̀rọ̀ náà, Onímọ̀-Èdè Alárùnjú, òkúta igun àti òkúta àkànṣe, Ọ̀dọ́-Àgùntàn náà, Àlùfáà Àgbà Ọ̀run, Tẹ́ńpìlì, Àpáta. Àwọn tí wọ inú ìwé náà ni yóò jẹ́ iyebíye lórí adé tí ń ṣojú àsíá ìjọba ògo. Nígbà tí Ó bá ṣe àkójọ àwọn iyebíye wọ̀nyí, nígbà náà ni wọn yóò padà wá, wọn yóò sì yàtọ̀ láàrín olódodo àti ẹni búburú. Nígbà tí Ó bá ju àwọn iyebíye náà sínú àpótí iyebíye, nígbà náà ni a ó mọ̀ ẹni tí ó jẹ́ aṣiwèrè àti ẹni tí ó jẹ́ ọlọ́gbọ́n.

Malachi records:

Málákì kọ sílẹ̀ pé:

Return unto me, and I will return unto you,

Ẹ padà sọ́dọ̀ mi, èmi yóò sì padà sọ́dọ̀ yín,

But ye said, Wherein shall we return?

Ṣùgbọ́n ẹ̀yin wí pé, Níbo ni àwa ó ti padà wá?

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Ẹ mú gbogbo ìdámẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà nínú ilé mi, ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bí èmi kì yóò ṣí àwọn fèrèsé ọ̀run sí yín, kí n sì tú ìbùkún kan jáde fún yín, tí àyè kì yóò tó láti gbà á.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Ilé ìkójọpọ̀ ni àpótí-òkú, àwọn ìdámẹ́wàá sì ni àwọn wúńdíá ọlọ́gbọ́n. Ilé ìkójọpọ̀ ni Ọ̀rọ̀ Ọlọ́run tí a fi sínú àtòlẹ́sẹẹsẹ òtítọ́ tuntun. Àwọn iyebíye tí a sọ sínú àpótí-òkú náà ni àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìhìnrere Igbe Àárín Òru. A pa àwọn ìdámẹ́wàá mọ́ sínú yàrá pàtó kan nínú tẹ́ńpìlì, gẹ́gẹ́ bí a ti fi hàn nínú ìwẹ̀nùmọ́ Nehemiah. Àpótí-òkú àti ilé ìkójọpọ̀, tàbí ilé ẹ̀mí Peteru, dúró fún tẹ́ńpìlì Ọlọ́run, àwọn iyebíye náà sì dúró fún àwọn tẹ́ńpìlì ènìyàn tí a so pọ̀ mọ́ Ìwà-Ọlọ́run ní ibi ìkọ̀kọ̀ ti Ọ̀gá-Ògo. A kò lè ya àwọn ojiṣẹ́ ènìyàn kúrò nínú ìhìnrere Ọlọ́run. Àwọn iyebíye náà jẹ́ àwọn ojiṣẹ́ Ọlọ́run, wọ́n sì tún jẹ́ ìhìnrere tí wọ́n ń kéde. Ìmísí sábà máa ń dá ìhìnrere àti ojiṣẹ́ pọ̀ mọ́ra nínú ìdánimọ̀ kan ṣoṣo.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

“Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì àtijọ́, kí wọ́n dúró gẹ́gẹ́ bí ìmọ́lẹ̀ ní ayé. Nípasẹ̀ abẹ́ gígé alágbára ti òtítọ́, àwọn ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, Ó ti ya wọ́n sọ́tọ̀ kúrò lára àwọn ìjọ àti kúrò nínú ayé, láti mú wọn wá sínú ìsúnmọ́ mímọ́ sí Ọ́. Ó ti sọ wọ́n di alábójútó òfin Rẹ̀, ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Gẹ́gẹ́ bí àwọn àsọyé mímọ́ tí a fi lé Ísírẹ́lì àtijọ́ lọ́wọ́, bẹ́ẹ̀ náà ni wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ tí a gbọdọ̀ fi hàn fún ayé. Àwọn áńgẹ́lì mẹ́ta ti Ìfihàn 14 dúró fún àwọn ènìyàn tí wọ́n gba ìmọ́lẹ̀ àwọn ìhìn iṣẹ́ Ọlọ́run, tí wọ́n sì jáde gẹ́gẹ́ bí aṣojú Rẹ̀ láti ké ìkìlọ̀ náà káàkiri gbogbo gígùn àti fífẹ̀ ilẹ̀ ayé. Kristi kéde fún àwọn ọmọlẹ́yìn Rẹ̀ pé: ‘Ẹ̀yin ni ìmọ́lẹ̀ ayé.’ Sí gbogbo ọkàn tí ó gba Jésù, àgbélébùú Kalfárì ń sọ pé: ‘Kíyèsi iye ọkàn: “Ẹ lọ sínú gbogbo ayé, kí ẹ sì wàásù ìhìn rere fún gbogbo ẹ̀dá.”’ Kò yẹ kí a jẹ́ kí ohunkóhun dá iṣẹ́ yìí dúró. Ó jẹ́ iṣẹ́ tí ó ṣe pàtàkì ju gbogbo lọ fún àkókò yìí; ó gbọdọ̀ gbooro dé ibi jíjìn bí ayérayé. Ìfẹ́ tí Jésù fi hàn sí àwọn ọkàn ènìyàn nínú ẹbọ tí Ó rú fún ìràpadà wọn ni yóò ru gbogbo àwọn ọmọlẹ́yìn Rẹ̀ sí ìṣe.” Testimonies, volume 5, 455.

We will begin to draw together these concepts in the next article.

A ó bẹ̀rẹ̀ sí í so àwọn ìmọ̀ràn wọ̀nyí pọ̀ jọ nínú àpilẹ̀kọ tí ó kàn.

“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

“Ní ọdún àádọ́ta ìkẹyìn ayé mi, mo ti ní àwọn ànfààní iyebíye láti jèrè ìrírí kan. Mo ti ní ìrírí nínú ìhìnrere áńgẹ́lì àkọ́kọ́, èkejì, àti ẹ̀kẹta. A ṣàpẹẹrẹ àwọn áńgẹ́lì náà gẹ́gẹ́ bí ẹni tí wọ́n ń fò ní àárín ọ̀run, tí wọ́n ń kéde ìfẹ́ṣẹ̀ntì kan ti ìkìlọ̀ fún ayé, tí ó sì ní í ṣe tààràtà pẹ̀lú àwọn ènìyàn tí ń gbé ní àwọn ọjọ́ ìkẹyìn ìtàn ayé yìí. Kò sí ẹnìkan tí ó gbọ́ ohùn àwọn áńgẹ́lì wọ̀nyí, nítorí wọ́n jẹ́ àmì ìṣàpẹẹrẹ láti dúró fún àwọn ènìyàn Ọlọ́run tí ń ṣiṣẹ́ ní ìṣọ̀kan pẹ̀lú gbogbo àgbáyé ọ̀run. Àwọn ọkùnrin àti àwọn obìnrin, tí Ẹ̀mí Ọlọ́run ti múlẹ̀kúnlẹ̀, tí a sì ti yà wọ́n sí mímọ́ nípasẹ̀ òtítọ́, ń kéde àwọn ìhìnrere mẹ́tẹ̀ẹ̀ta náà ní ìtòlẹ́sẹẹsẹ wọn.”

“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

“Mo ti kó ipa kan nínú iṣẹ́ àṣẹ̀ṣe yìí. Fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo ìrírí mi gẹ́gẹ́ bí Kristẹni ni a hun pọ̀ mọ́ ọn. Àwọn kan wà tí wọ́n ṣì ń bẹ láàyè nísinsin yìí tí wọ́n ní ìrírí tó dàbí ti èmi. Wọ́n ti mọ òtítọ́ tí ń ṣípayá sílẹ̀ fún àkókò yìí; wọ́n sì ti bá Adarí ńlá náà rìn ní ìṣọ̀kan ìgbésẹ̀, Olórí ogun Oluwa.”

“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

“Nínú ìkéde àwọn ìránṣẹ́ wọ̀nyí, gbogbo àlàyé pàtó nínú àsọtẹ́lẹ̀ ni a ti mú ṣẹ. Àwọn tí a fi ànfàní ṣe láti kó ipa kan nínú ìkéde àwọn ìránṣẹ́ wọ̀nyí ti ní ìrírí kan tí ó ní iye tó ga jùlọ fún wọn; àti nísinsìnyí, nígbà tí a wà láàrín àwọn ewu ọjọ́ ìkẹyìn wọ̀nyí, nígbà tí a óo gbọ́ ohùn ní gbogbo ẹ̀gbẹ́ pé, ‘Ẹ wo Kristi níhìn-ín,’ ‘Ẹ wo òtítọ́ níhìn-ín’; nígbà tí ẹrù ọ̀pọ̀lọpọ̀ ènìyàn sì jẹ́ láti mì ìpìlẹ̀ ìgbàgbọ́ wa tí ó ti mú wa jáde kúrò nínú àwọn ìjọ àti kúrò nínú ayé láti dúró gẹ́gẹ́ bí ènìyàn àyànfẹ́ kan nínú ayé, bíi ti Johanu ni a óo jẹ́rìí wa:”

“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

“‘Èyí tí ó ti wà láti ìbẹ̀rẹ̀pẹ̀pẹ̀, èyí tí àwa ti gbọ́, èyí tí àwa ti fi ojú wa rí, èyí tí àwa ti wo, tí ọwọ́ wa sì fi kàn, nípa Ọ̀rọ̀ ìyè;… èyí tí àwa ti rí tí àwa sì ti gbọ́ ni àwa ń kéde fún yín, kí ẹ̀yin náà lè ní ìbáṣepọ̀ pẹ̀lú wa.’”

“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

“Mo ń jẹ́rìí sí ohun tí mo ti rí, ohun tí mo ti gbọ́, ohun tí ọwọ́ mi sì ti fọwọ́ kan nípa Ọ̀rọ̀ ìyè. Ẹ̀rí yìí sì ni mo mọ̀ pé ó jẹ́ ti Baba àti ti Ọmọ. A ti rí, a sì ń jẹ́rìí pé agbára Ẹ̀mí Mímọ́ ti bá ìfihàn òtítọ́ lọ, nípa ìkìlọ̀ pẹ̀lú kálàmù àti ohùn, àti nípa fífi àwọn ìhìnṣẹ́ náà hàn ní àtòlẹ́sẹẹsẹ wọn. Láti sẹ́ iṣẹ́ yìí ni yóò jẹ́ láti sẹ́ Ẹ̀mí Mímọ́, yóò sì fi wa sínú ẹgbẹ́ àwọn tí wọ́n ti kúrò nínú ìgbàgbọ́, tí wọ́n ń fetí sí àwọn ẹ̀mí aṣìtàn.”

“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

“Ọ̀tá náà yóò mú ohun gbogbo ṣiṣẹ́ láti fa ìgbẹ́kẹ̀lé àwọn onígbàgbọ́ nínú àwọn ọ̀wọ́n ìpìlẹ̀ ìgbàgbọ́ wa nínú àwọn ìhìn iṣẹ́ àtijọ́ tu kúrò, àwọn ìhìn iṣẹ́ tí wọ́n ti gbé wa kalẹ̀ lórí pẹpẹ gíga ti òtítọ́ àìnípẹ̀kun, tí wọ́n sì ti fi ìdásílẹ̀ múlẹ̀, tí wọ́n sì ti fún iṣẹ́ náà ní ìwà rẹ̀. Olúwa Ọlọ́run Ísírẹ́lì ti mú àwọn ènìyàn Rẹ̀ jáde, ó ń ṣí òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀ fún wọn. A ti gbọ́ ohùn Rẹ̀, a sì ṣì ń gbọ́ ọ, tí ó ń wí pé, Ẹ máa tẹ̀ síwájú láti agbára dé agbára, láti oore-ọ̀fẹ́ dé oore-ọ̀fẹ́, láti ògo dé ògo. Iṣẹ́ náà ń lágbára sí i, ó sì ń fẹ̀ sí i, nítorí Olúwa Ọlọ́run Ísírẹ́lì ni ààbò àwọn ènìyàn Rẹ̀.”

“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

“Àwọn tí wọ́n di òtítọ́ mú ní ọ̀nà ìmọ̀ ẹ̀kọ́ lásán, bí ẹni pé wọ́n fi ìkà ọwọ́ wọn nìkan kan án, tí wọn kò mú àwọn ìlànà rẹ̀ wọ inú ibi mímọ́ jùlọ ti ọkàn, ṣùgbọ́n tí wọ́n ti pa òtítọ́ alààyè mọ́ sí àgbàlá òde, wọn kì yóò rí ohun mímọ́ kankan nínú ìtàn ìgbàanì àwọn ènìyàn yìí, èyí tí ó ti ṣe wọn ní ohun tí wọ́n jẹ́, tí ó sì ti fi wọ́n múlẹ̀ gẹ́gẹ́ bí àwọn òṣìṣẹ́ míṣọ́nnárì akíkanjú, adúróṣinṣin, tí ó ní ète pípé ní ayé.”

“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

“Òtítọ́ fún àkókò yìí níye lórí, ṣùgbọ́n àwọn tí ọkàn wọn kò tíì fọ́ nípa ṣíṣubú lórí àpáta náà, Kristi Jesu, kì yóò rí, bẹ́ẹ̀ ni wọn kì yóò lóye ohun tí ó jẹ́ òtítọ́. Wọn yóò gba èyí tí ó bá wu àwọn èrò wọn, wọn yóò sì bẹ̀rẹ̀ sí í dá ìpìlẹ̀ mìíràn kalẹ̀ yàtọ̀ sí èyí tí a ti fi lélẹ̀. Wọn yóò máa tẹ́ asán ara wọn àti iyì ara wọn lọ́rùn, ní ìrònú pé wọn ní agbára láti yọ àwọn ọ̀wọ́n ìgbàgbọ́ wa kúrò, kí wọ́n sì fi àwọn ọ̀wọ́n tí àwọn tìkára wọn ti dá rọ́pò wọn.

“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

“Èyí yóò máa bá a lọ níwọ̀n ìgbà tí àkókò bá wà. Ẹnikẹ́ni tí ó ti jẹ́ akẹ́kọ̀ọ́ tímọ́tímọ́ ti Bíbélì yóò rí, yóò sì lóye ipò àrà òtítọ́ ti àwọn tí ń gbé nínú àwọn ìṣẹ̀lẹ̀ ìparí ìtàn ayé yìí. Wọ́n yóò ní ìmọ̀lára àìtóye àti àìlera tiwọn fúnra wọn, wọn yóò sì ka á sí iṣẹ́ àkọ́kọ́ wọn láti ní, kì í ṣe àwòṣe ìwà-bí-Ọlọ́run nìkan, ṣùgbọ́n ìsopọ̀ alààyè pẹ̀lú Ọlọ́run. Wọ́n kì yóò gbójúgbóyà láti sinmi títí di ìgbà tí a ó fi dà Kristi nínú wọn, ìrètí ògo. Ènìyàn àtijọ́ yóò kú; a ó lé ìgbéraga jáde kúrò nínú ọkàn, wọn yóò sì ní ìrẹ̀lẹ̀ àti ìwà pẹ̀lẹ́ ti Kristi.” Notebook Leaflets, 60, 61.