Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.

Léfítíkù orí kọkànlélógún fi àwọn àjọ̀dún ìgbà ìrúwé àti ti ìgbà ìwọ̀n hàn, àti àfihàn àwọn àjọ̀dún náà jinlẹ̀ nípa ti Ọlọ́run nínú ètò náà, àti nínú ìbámu pípéye ti àwọn ètò ìbẹ̀rẹ̀ àti ìparí, láàárín ètò àpapọ̀ náà. Àwọn àjọ̀dún ìgbà ìrúwé àti àwọn àjọ̀dún ìgbà ìwọ̀n bá ara wọn mu. Orí náà ń jẹ́rìí nípa Palmoni, olùká-nọ́mbà àgbàyanu náà, léraléra. Orí náà sì so mọ́ra dáadáa àti ní ìyanu pẹ̀lú ìránṣẹ́ ọjọ́ ìkẹyìn ti ọgọ́rùn-ún mẹ́rìnlélógójì.

The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.

Nọ́ńbà “23” ń ṣojú fún ètùtù ìràpadà, èyí tí í ṣe ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn. Orúkọ Lefitiku ń ṣojú fún iṣẹ́ àlùfáà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún kan àti mẹ́rìnlélọ́gọ́rin], nítorí gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àti àwọn àlùfáà ọjọ́ ìkẹyìn ni àwọn tí Peteru fi mọ̀ gẹ́gẹ́ bí àlùfáà mímọ́. Àlùfáà mímọ́ ti Peteru ni àwọn ọlọ́gbọ́n tí óye wọn dé ìlósókè ìmọ̀ tí ó mú ìránṣẹ́ Igbe Àárín Òru jáde. Àwọn aṣiwèrè, tàbí àwọn ènìyàn búburú gẹ́gẹ́ bí Dáníẹ́lì ti dá wọn mọ̀, kọ ìlósókè ìmọ̀ náà, Hóséà sì jẹ́ kí a mọ̀ pé nítorí èyí ni a fi kọ̀ wọ́n sílẹ̀ gẹ́gẹ́ bí àlùfáà.

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.

A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa ṣe àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Bí wọ́n ti ń pọ̀ sí i, bẹ́ẹ̀ ni wọ́n ṣẹ̀ sí mi: nítorí náà èmi yóò yi ògo wọn padà sí ìtìjú. Hosea 4:6, 7.

The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.

Àwọn ọ̀mùtí Éfúráímù, tí Isaiah pẹ̀lú ń pè ní “adé ògo,” ni a ti yí ògo wọn padà sí “ìtìjú.” Hosea fi hàn ní pàtó pé àwọn tí ń kọ ìlòkè ìmọ̀ ti àwọn ọjọ́ ìkẹ́yìn ni ìjọ Adventist Ọjọ́ Keje ti Laodicea, nítorí ó kọ pé, “Àwọn ènìyàn mi.” A ó kọ àwọn ènìyàn rẹ̀ sílẹ̀ gẹ́gẹ́ bí àlùfáà, ó sì ń ṣẹlẹ̀ ní ìran ìkẹ́yìn àti ẹ̀kẹrin, nítorí pé Òun yóò gbàgbé àwọn ọmọ wọn, àwọn ọmọ sì dúró fún ìran ìkẹ́yìn.

At—one—ment

Ìṣọ̀kan pẹ̀lú```

The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.

Akọ́lé “Lefitiku 23,” túmọ̀ sí “ètùtù àlàáfíà ìṣẹ́-àlùfáà ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.” Òtítọ́ yìí lè jẹ́ ìmúyọ kúrò nínú orúkọ ìwé náà nìkan ní ìbáṣepọ̀ pẹ̀lú nọ́mbà orí náà. Ètùtù àlàáfíà tí Lefitiku mẹ́tàlélógún ń sọ̀rọ̀ nípa rẹ̀ túmọ̀ sí “ìṣọ̀kan sí ọ̀kan,” ó sì ń tọ́ka sí ìdapọ̀ Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn. Ìdapọ̀ náà ni a ṣojú rẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ ààmì nínú Ọ̀rọ̀ Ọlọ́run, ọ̀kan nínú wọn ni pé a óò darapọ̀ tẹ́ńpìlì ènìyàn mọ́ Tẹ́ńpìlì Ọlọ́run.

The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.

Tẹ́ńpìlì ènìyàn ní ìtòlẹ́sẹẹsẹ̀ krómósómù “23” ọkùnrin àti “23” obìnrin. Pétérù fi hàn pé àlùfáà ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún ẹgbẹ̀rún mẹ́rìnlélógójì] náà jẹ́ “ilé ẹ̀mí.” Àwọn krómósómù wọ̀nyí darapọ̀ pọ̀ gẹ́gẹ́ bí ọkùnrin àti obìnrin ṣe ń darapọ̀, ohun tí Ọlọ́run sì ti so pọ̀, kí ènìyàn má ṣe yà á kúrò. Ìgbéyàwó jẹ́ àmì mìíràn ti ìṣọ̀kan pátápátá náà. Lefitiku “23” túmọ̀ sí ìpapọ̀ tẹ́ńpìlì Àlùfáà Àgbà Ọ̀run pẹ̀lú tẹ́ńpìlì àwọn àlùfáà tí wọ́n jẹ́ ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún ẹgbẹ̀rún mẹ́rìnlélógójì].

Twenty-two Verses

Ẹsẹ Méjìlélógún

The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.

Àwọn àjọ̀dún ìgbà orísun omi nínú Lefitiku ogún-dín-lọ́gbọ̀n ni a ṣojú fún nínú àwọn ẹsẹ̀ méjìlélógún àkọ́kọ́ ti orí náà, àti àwọn àjọ̀dún ìgbà ìwọ̀n-ọdún ni a ṣojú fún nínú àwọn ẹsẹ̀ méjìlélógún ìkẹyìn ti orí náà. Ẹsẹ̀ ìkẹyìn ni ẹsẹ̀ kẹ́rìnlélógójì, àmì 1844, nígbà tí Ọjọ́ Ètùtù ìtẹ́lọ́rùn àpẹẹrẹ-òtítọ́ bẹ̀rẹ̀ ní ọjọ́ kẹwàá oṣù keje, gẹ́gẹ́ bí ìmúṣẹ Lefitiku ogún-dín-lọ́gbọ̀n. A pín orí ogún-dín-lọ́gbọ̀n sí àkókò méjì ti ẹsẹ̀ méjìlélógún-méjìlélógún; àwọn àkókò ẹsẹ̀ méjìlélógún méjèèjì náà ní ìsopọ̀ ọgbọ́n-ọrọ̀ nítorí pé wọ́n jẹ́ àjọ̀dún, ṣùgbọ́n a tún yà wọ́n sọ́tọ̀ ní ìbámu ọgbọ́n-ọrọ̀ pẹ̀lú iṣẹ́-ìránṣẹ́ Kírísítì ní àgbàlá àti ibi mímọ́, tí ìgbà orísun omi ṣojú fún, àti iṣẹ́-ìránṣẹ́ Rẹ̀ ní Ibi Mímọ́ Jùlọ tí ìgbà ìwọ̀n-ọdún ṣojú fún.

22

22

Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.

Àwọn àjọ̀dún ìgbà orísun omi àti ìgbà ìwọ̀-oòrùn ni a ṣàfihàn wọn pẹ̀lú ẹsẹ̀ méjìlélógún, àwọn ẹsẹ̀ náà sì bá ẹ̀rí alífábẹ́ẹ̀tì Hébérù mu, èyí tí ó ní lẹ́tà “22.” “22” jẹ́ ìdámẹ́wàá “220,” èyí tí ó jẹ́ ààmì ìṣọ̀kan Ìwà-Ọlọ́run àti ẹ̀dá ènìyàn. “220” dúró fún ìbẹ̀rẹ̀ ọdún 2,520 ti ìtúká Júdà, àti ọdún 2,300 títí di Ọjọ́ Ètùtù. Ibùdó ìbẹ̀rẹ̀ 2,520 náà ni 677 Ṣ.K., ibùdó ìbẹ̀rẹ̀ 2,300 náà sì ni 457 Ṣ.K.; nípa bẹ́ẹ̀, a fi ọdún igba méjìlélógún hàn gẹ́gẹ́ bí ìsopọ̀ láàárín àsọtẹ́lẹ̀ ìtẹ̀mọ́lẹ̀ ọmọ-ogun Ọlọ́run àti àsọtẹ́lẹ̀ ìtẹ̀mọ́lẹ̀ ibi mímọ́ Ọlọ́run. Àwọn àsọtẹ́lẹ̀ méjèèjì náà parí nígbà dídé Ọjọ́ Àwọn Ètùtù àpẹẹrẹ-àfihàn ní October 22, 1844.

On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.

Ní ọjọ́ náà, iṣẹ́ Kristi nínú ìṣọ̀kan tẹ́ńpìlì ènìyàn pọ̀ mọ́ Tẹ́ńpìlì Ọlọ́run bẹ̀rẹ̀, àti ní àkókò náà ni Habakuku 2:20 àti Johanu 2:20 ṣẹ. Habakuku fi hàn pé Ọlọ́run wà nígbà náà nínú Ibi Mímọ́ Jùlọ, Johanu sì kọ sílẹ̀ pé tẹ́ńpìlì Millerite tí yóò wọ Ibi Mímọ́ Jùlọ náà nípa ìgbàgbọ́ ti parí àkókò ọdún mẹ́rìndínláàádọ́ta náà, èyí tí ó samisi ìdásílẹ̀ tẹ́ńpìlì ènìyàn Millerite láti 1798 títí dé 1844. Ìtàn ọdún “46”, tí ó ní “23” àti “23”, ni a ṣojú fún nípasẹ̀ iṣẹ́ William Miller, ẹni tí ó kọ́kọ́ bẹ̀rẹ̀ sí í gbé ìròyìn ìtàn náà kalẹ̀ ní 1831, ọdún “220” lẹ́yìn ìtẹ̀jáde Bíbélì King James. Ọ̀rọ̀ Ọlọ́run tí a tẹ̀ jáde ní 1611 ni a darapọ̀ mọ́ aṣojú ènìyàn kan ní “220” ọdún lẹ́yìn náà ní 1831. Àwọn àjọ̀dún ìrúwé àti ìwọ̀oorùn ni a ṣojú fún pẹ̀lú ẹsẹ̀ “22”.

Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.

Ẹsẹ méjìlélógún tí ó ní ìlà méjì lórí kókó-ọrọ kan náà ń béèrè pé ní ti àsọtẹ́lẹ̀, a gbọ́dọ̀ gbé ẹsẹ méjìlélógún àkọ́kọ́ lé orí ẹsẹ méjìlélógún tí ó tẹ̀ lé e. Nípa mímú àwọn ìlà méjèèjì wọ́pọ̀ ní ọ̀nà yìí, ẹ ń so iṣẹ́ àgbàlá àti ibi mímọ́, tí a ṣojú rẹ̀ nínú àwọn àjọ̀dún orísun omi, pọ̀ mọ́ iṣẹ́ Kristi nínú Ibi Mímọ́ Jùlọ. Ní ìpele àsọtẹ́lẹ̀ yìí, ó ṣojú ìsopò àwọn tẹ́ńpìlì méjì, èyí tí ó fi iṣẹ́ Kristi ti ìlàjà hàn.

When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.

Nígbà tí a bá ṣètò ẹsẹ̀ kìíní títí dé ẹsẹ̀ kejìlélógún pọ̀ mọ́ ẹsẹ̀ kẹtàlélógún títí dé ẹsẹ̀ kẹrìnlélógójì, a máa fi ìlà àsọtẹ́lẹ̀ kan múlẹ̀ tí àwọn lẹ́tà méjìlélógún inú álífábẹ́ẹ̀tì Hébérù jẹ́rìí sí, àti nípasẹ̀ àpẹẹrẹ tí nọ́mbà “22” dúró fún, pẹ̀lú àpẹẹrẹ tí àwọn àjọ̀dún náà dúró fún ní ìbámu pẹ̀lú ìmúṣẹ wọn nínú ìtàn mímọ́.

The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.

Ìbẹ̀rẹ̀ àwọn àjọ̀dún ìgbà orísun ni ó kọ́kọ́ ṣe ìdánimọ̀ Sábáàtì ọjọ́ keje, àti òpin àwọn àjọ̀dún ìgbà ìrẹ̀wé ni ó ṣe ìdánimọ̀ Sábáàtì ọdún keje. Kristi, gẹ́gẹ́ bí Alfa àti Omega, fi Sábáàtì sí ìbẹ̀rẹ̀ àti òpin àwọn ẹlẹ́rìí méjì ti “22” nínú ìlà àlùfáà ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́ta.

The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.

Sábá ọjọ́ keje ni ìmọ́lẹ̀ pàtàkì ní ìbẹ̀rẹ̀ Ọjọ́ Ètùtù àpẹẹrẹ-àkúnya ní ọdún 1844, àti ìmọ́lẹ̀ Sábá ọdún keje ni ìmọ́lẹ̀ ní òpin. Sábá ọjọ́ keje pẹ̀lú ni àpéjọ mímọ́ àkọ́kọ́ nínú Lefitiku “23,” gẹ́gẹ́ bí Sábá ọdún keje ṣe jẹ́ àpéjọ mímọ́ ìkẹyìn nínú orí náà. Sábá ni alfa àti omega ìlà àlùfáà nínú orí “23.” Àkọ́kọ́, ìyẹn Sábá ọjọ́ keje, ni alfa ìṣẹ́-àlùfáà ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì, àti ìkẹyìn, ìyẹn Sábá ọdún keje, ni omega ìṣẹ́-àlùfáà ti ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì.

“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

“Àwọn tí wọ́n ń bá Ọlọ́run ní ìbáṣepọ̀ pẹ̀lú rẹ̀ ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọ́n kì í bu Olùdáǹdè wọn ní àbùkù nípa bàjẹ́ ọ̀nà wọn níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sórí wọn. Bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú rẹ̀, ń pọ̀ sí i gidigidi. Wọ́n ní iye tí kò lópin lójú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Lọ́dọ̀ wọn, ọ̀rọ̀ Ọlọ́run ní ẹwà àti ìfẹ́ràn tí ó tayọ ju gbogbo lọ. Wọ́n rí ìjẹ́pàtàkì rẹ̀. A ń ṣí òtítọ́ sí wọn payá. A fi ìmọ́lẹ̀ dídùn kan bò ẹ̀kọ́ nípa ìwàláàyè Kristi gẹ́gẹ́ bí ènìyàn. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àṣírí sílẹ̀, tí ó sì ń tú gbogbo ìṣòro sílẹ̀. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀, tí wọn kò sì fẹ́ rìn nínú ìmọ́lẹ̀, kì yóò lè lóye àṣírí ìwà-bí-Ọlọ́run; ṣùgbọ́n àwọn tí kò lọ́ tìkọ̀ láti gbé àgbélébùú sókè kí wọ́n sì tẹ̀lé Jesu, yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.

Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.

Níhìn-ín, “ní ìparí tó sún mọ́lé ti ìtàn ayé yìí,” ní òpin Ọjọ́ Ètùtù àfiwé náà, a fi ìmọ́lẹ̀ “rírẹ̀lẹ̀” wọ ẹ̀kọ́ nípa ìṣèdáyébí Kristi, gẹ́gẹ́ bí a ti fi wọ ẹ̀kọ́ nípa Sàbá ọjọ́ keje ní ìbẹ̀rẹ̀ Ọjọ́ Ètùtù àfiwé náà.

“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

“Jesu gbé ìbòrí àpótí májẹ̀mú náà sókè, mo sì rí àwọn tábìlì òkúta tí a kọ Ìlànà Mẹ́wàá sí. Ẹnu yà mí bí mo ṣe rí òfin kẹrin ní àárín gbùngbùn àwọn òfin mẹ́wàá náà, pẹ̀lú ìmólẹ̀ pẹ̀lẹ́ tí ó yí i ká. Áńgẹ́lì náà wí pé: ‘Òun nìkan ṣoṣo nínú mẹ́wàá náà ni ó ṣàlàyé Ọlọ́run alààyè tí ó dá àwọn ọ̀run àti ayé àti gbogbo ohun tí ó wà nínú wọn. Nígbà tí a fi ìpìlẹ̀ ayé lélẹ̀, nígbà náà ni a tún fi ìpìlẹ̀ Sábáàtì lélẹ̀ pẹ̀lú.’” Testimonies, volume 1, 75.

The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.

Sábá ọjọ́ keje, tí í ṣe “ìpìlẹ̀,” ni ó bẹ̀rẹ̀ Lefitiku “23,” àti Sábá ọdún keje ni ó parí ẹ̀rí àwọn àlùfáà gẹ́gẹ́ bí a ti ṣojú wọn nínú àwọn àjọyọ̀ orísun omi àti ìgbà Irẹ̀danu Ewe. Sábá ọdún keje dúró fún tẹ́ńpìlì tí a kọ sórí ìpìlẹ̀ náà. Sábá ọdún keje ní òpin ni a ṣojú fún nípasẹ̀ 2,520, gẹ́gẹ́ bí Sábá ọjọ́ keje ṣe jẹ́ aṣojú nípasẹ̀ 2,300. Sábá ọdún keje dúró fún “ẹ̀kọ́ nípa ìfarahàn Ọlọ́run nínú ara.” Sábá ọjọ́ keje ni àmì Ẹlẹ́dàá, àti Sábá ọdún keje ni àmì Ìwà-Ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn.

Aligning the Lines

Ìṣètò Àwọn Ìlà náà Sọ́kan

When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.

Nígbà tí a bá fi àwọn àjọ̀dún ìgbà òrìṣà orísun òmí ṣe ìbámu pẹ̀lú àwọn àjọ̀dún ìgbà ìrẹ̀danu èwé nínú Lefitiku mẹ́tàlélógún, àjọ̀dún Ìrékọjá ni ọjọ́ kejì rẹ̀ ni àjọ̀dún àkàrà aláìwú tí ń gba ọjọ́ méje tẹ̀ lé e, àjọ̀dún àwọn àkọ́so sì ń tẹ̀ lé ọjọ́ tí àjọ̀dún àkàrà aláìwú ọjọ́ méje náà bẹ̀rẹ̀. Àwọn àmì ọ̀nà mẹ́ta nínú ọjọ́ mẹ́ta.

The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.

Àkókò ọjọ́ méje tí ó para pọ̀ di àjọ̀dún àkàrà aláìwú bẹrẹ̀ pẹ̀lú àpéjọ mímọ́, ó sì parí pẹ̀lú irú rẹ̀ náà. Ní ọjọ́ tí ó tẹ̀lé ìbẹ̀rẹ̀ àjọ̀dún àkàrà aláìwú, àjọ̀dún àwọn àkọ́so dé, ó sì ní ọrẹ àkọ́so ọkà bálì ìgbà òrìṣà. Pẹ́ńtíkọ́sì, tí a tún ń pè ní àjọ̀dún àwọn ọ̀sẹ̀, ń ṣẹlẹ̀ ní àádọ́ta ọjọ́ lẹ́yìn àjọ̀dún àwọn àkọ́so; èyí sì ń samisi ìbẹ̀rẹ̀ àkókò ọ̀sẹ̀ méje tí ó parí ní ọjọ́ kọkàndínlọ́gọ́rin, lẹ́yìn èyí ni Pẹ́ńtíkọ́sì ń tẹ̀lé, ìtumọ̀ rẹ̀ sì ni àádọ́ta.

Passover begins at even on the fourteenth. Passover is not a holy convocation.

Àjọ Ìrékọjá bẹ̀rẹ̀ ní ìrọ̀lẹ́ ọjọ́ kẹrìnlá. Àjọ Ìrékọjá kì í ṣe ìpéjọ́ mímọ́.

Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.

Lẹ́yìn náà, ní ọjọ́ kẹẹ̀ẹ́dógún, àjọ̀dún aláìwúkàrà ti ọjọ́ méje dé. Ọjọ́ kìn-ín-ní àti ọjọ́ ìkẹyìn àjọ̀dún ọjọ́ méje náà jẹ́ àpéjọ mímọ́.

The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.

Ní ọjọ́ kejì, ìyẹn ọjọ́ kẹrìndínlógún, ọjọ́ àwọn àkọ́so èso dé. Nígbà náà ni ọ̀sẹ̀ méje tí a fi àjọ̀dún Pẹ́ńtíkọ́sì samisi bẹ̀rẹ̀, àti pé Pẹ́ńtíkọ́sì jẹ́ ọ̀kan nínú àwọn àpéjọ mímọ́ méje tí a ṣàpẹẹrẹ nínú àwọn àjọ̀dún ìrúwé àti ìgbà òtútù. Àwọn àkọ́so èso kì í ṣe àpéjọ mímọ́.

Then on the first day of the seventh month the feast of trumpets, is a holy convocation.

Ní ọjọ́ kìíní oṣù keje ni àjọ̀dún ìpè kàkàkí wà; ìpéjọ́ mímọ́ ni.

The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.

Ọjọ́ Ìdásílẹ̀ ẹ̀ṣẹ̀ ní ọjọ́ kẹwàá oṣù keje jẹ́ ìpéjọ́ mímọ́, ṣùgbọ́n kì í ṣe àjọyọ̀.

The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.

Ọjọ́ kìíní ti Àjọ̀dún Àgọ́ jẹ́ àpéjọ mímọ́. Lẹ́yìn àjọ̀dún ọjọ́ méje náà, ọjọ́ kẹjọ ti Àjọ̀dún Àgọ́ wà, bí ó tilẹ̀ jẹ́ pé a ka ọjọ́ kẹjọ náà sí òde àwọn àkókò tí àwọn àjọ̀dún náà dúró fún. Ọjọ́ kẹjọ náà jẹ́ àpéjọ mímọ́.

This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.

Èyí dọ́gba sí àpéjọ mímọ́ méje nígbà tí o bá fi Sábáàtì ọjọ́ keje tí ó ṣàkọ́kọ́ sí àwọn àjọyọ̀ náà kún un. Àpéjọ mímọ́ méje àti àjọyọ̀ méje ni, bí ó tilẹ̀ jẹ́ pé wọ́n bá ara wọn mu ní ọ̀nà tí ó yàtọ̀ sí ti àwọn àpéjọ mímọ́ náà. Àwọn àmì ọ̀nà àkọ́kọ́ àti ìkẹyìn jẹ́ àwọn Sábáàtì, àkọ́kọ́ fún ọjọ́, lẹ́yìn náà fún ọdún. Nínú àwọn àjọyọ̀ tí a dá mọ̀ láàárín àwọn Sábáàtì alpha àti omega, àjọyọ̀ méje àti àpéjọ mímọ́ márùn-ún wà. Bí o bá fi Sábáàtì alpha ti ọjọ́ keje àti Sábáàtì omega ti ọdún keje kún un, ìwọ yóò ní àpéjọ mímọ́ méje àti àjọyọ̀ méje. A mọ̀ pé ọjọ́ kẹjọ ti Àjọ Àgọ́ kò jẹ́ apá kan nínú àwọn àjọyọ̀ náà, ó sì dá àdììtú náà sílẹ̀ pé ẹ̀kẹjọ jẹ́ ti àwọn méje. Kókó tí mo ń tọ́ka sí níbí ni pé Jésù, gẹ́gẹ́ bí Palmoni, ṣètò àwọn ìyípadà àwọn nọ́mbà inú orí “23” ní ọ̀nà tí ó yani lẹ́nu pátápátá.

Spring

Orísun-omi

The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.

Àwọn àjọyọ̀ àkókò ìrúwé ní àkókò àjọyọ̀ ọjọ́ méje ti àkàrà aláìwú, tí ó ní àpéjọ mímọ́ alpha ní ìbẹ̀rẹ̀ àti àpéjọ mímọ́ omega ní òpin. Pẹ́ńtíkọ́sì ni àpéjọ mímọ́ kẹta nínú àwọn àjọyọ̀ àkókò ìrúwé. Pẹ́ńtíkọ́sì máa dé lẹ́yìn àkókò ọ̀sẹ̀ méje, tí ó parí pẹ̀lú àjọyọ̀ ní ọjọ́ karùn-ún-dín-lọ́gọ́rin. Àwọn àjọyọ̀ àkókò ìrúwé ni a fi ọjọ́ àjọyọ̀ mẹ́rin àti àkókò mẹ́ta ṣe àfihàn. Ìrékọjá, àkàrà aláìwú, àkọ́so èso àti Pẹ́ńtíkọ́sì ni ọjọ́ àjọyọ̀ mẹ́rin náà, àmọ́ àwọn àkókò mẹ́ta náà ni ọjọ́ méje ti àkàrà aláìwú, ọjọ́ mẹ́rìnlélọ́gọ́rin tí ó ṣáájú tí ó sì kà ọjọ́ karùn-ún-dín-lọ́gọ́rin ti Pẹ́ńtíkọ́sì sí, àti ọjọ́ mẹ́ta àkọ́kọ́, èyí tí í ṣe àkókò kan tí ó ní ìgbésẹ̀ mẹ́ta.

The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.

Ẹbọ èso àkọ́kọ́ ti àkókò Ìrékọjá bá ẹbọ èso àkọ́kọ́ mu ní ọjọ́ Pẹ́ńtẹ́kọ́sítì; àwọn ẹbọ èso àkọ́kọ́ ti bálì ní àkókò ọjọ́ mẹ́ta ti Ìrékọjá, àti ẹbọ èso àkọ́kọ́ ti wítì ní Pẹ́ńtẹ́kọ́sítì ní ìparí àkókò Pẹ́ńtẹ́kọ́sítì ti mẹ́rìnlélọ́gọ́rin, ìyẹn— àádọ́ta ọjọ́.

Fall

Ìṣubú

The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.

Àwọn àjọ̀dún ìgbà ìrẹ̀wẹ̀sì máa ń bẹ̀rẹ̀ pẹ̀lú ọjọ́ àjọ̀dún kan pàtó tí ó ń ṣí ìbẹ̀rẹ̀ àkókò ọjọ́ mẹ́wàá, èyí tí ó ń darí sí ìdájọ́. Ọjọ́ márùn-ún lẹ́yìn ìdájọ́ ni àjọ̀dún ọjọ́ méje kan ti bẹ̀rẹ̀, nínú èyí tí a ti dá ọjọ́ kìn-ín-ní àti ọjọ́ ìkẹyìn nínú ọjọ́ méje náà mọ̀ gẹ́gẹ́ bí àpéjọ mímọ́. Láti ọjọ́ kẹ́ẹ̀ẹ́dógún títí dé ọjọ́ kejìlélógún ni a ti ń ṣe àjọ̀dún Àgọ́, lẹ́yìn náà ní ọjọ́ kẹtàlélógún ni a fi àmì sí Sábáàtì ilẹ̀ náà.

When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.

Nígbà tí a bá mú àwọn àjọ̀dún ìgbẹ̀yìn ọdún, tí a sì fi wọ́n lé orí àwọn àjọ̀dún ìbẹ̀rẹ̀ ọdún, a ní ìlà méjì tí ẹsẹ̀ méjìlélógún ń ṣojú fún méjèèjì; nítorí náà, àwọn lẹ́tà méjìlélógún ti alífábẹ́ẹ̀tì Hébérù ni wọ́n fi ń ṣojú fún wọn. Nígbà tí a bá ṣe bẹ́ẹ̀, àmì ọ̀nà àkọ́kọ́ ni àpéjọ mímọ́ ti Sábáàtì ọjọ́ keje, àti àmì ọ̀nà ìkẹyìn ni àpéjọ mímọ́ ti Sábáàtì ọdún keje.

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 23:39.

Pẹ̀lúpẹ̀lú ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù keje, nígbà tí ẹ bá ti kó èso ilẹ̀ jọ, ẹ ó ṣe àjọ̀dún fún Olúwa fún ọjọ́ méje: ní ọjọ́ kìn-ín-ní ni yóò jẹ́ ìsinmi ọ̀jọ̀ sábáàtì, àti ní ọjọ́ kẹjọ yóò sì jẹ́ ìsinmi ọ̀jọ̀ sábáàtì. Lefitiku 23:39.

Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.

Pẹ́ńtẹ́kọ́sì ni òjò àkọ́kọ́, àti Àgọ́ ni òjò ìkẹ́yìn. Ìtàjẹ̀sílẹ̀ Ẹ̀mí Mímọ́ ní Pẹ́ńtẹ́kọ́sì ni ọjọ́ kan dúró fún, àti ìtàjẹ̀sílẹ̀ tí Àgọ́ dúró fún jẹ́ àkókò kan tí ó dé sí ìparí, lẹ́yìn èyí ni Sábáàtì kan sì tẹ̀ lé e, èyí ni ọjọ́ kẹjọ, lẹ́yìn ọjọ́ méje. Sábáàtì tí ó tẹ̀ lé ìfihàn ìkẹ́yìn ti ìtàjẹ̀sílẹ̀ Ẹ̀mí Mímọ́ dúró fún Sábáàtì ayé tí yóò sinmi fún ẹgbẹ̀rún ọdún kan.

“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 a 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, 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 spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, 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. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses 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.

“Nínú àkókò ìpọ́njú a sá gbogbo wa kúrò ní àwọn ìlú àti abúlé, ṣùgbọ́n àwọn ènìyàn búburú lé wa, wọ́n sì wọ inú ilé àwọn ènìyàn mímọ́ pẹ̀lú idà. Wọ́n gbé idà náà sókè láti pa wá, ṣùgbọ́n ó fọ́, ó sì ṣubú gẹ́gẹ́ bí ohun aláìlágbára bí koríko. Nígbà náà ni gbogbo wa ń ké síta lọ́sàn-án àti lóru fún ìgbàlà, igbe náà sì gòkè lọ síwájú Ọlọ́run. Oòrùn yọ, òṣùpá sì dúró jẹ́ẹ́. Àwọn odò kékeré dáwọ̀ sísàn dúró. Àwọn ìkùukùu dúdú, tí ó wúwo, dìde, wọ́n sì kọlu ara wọn. Ṣùgbọ́n ibi kan ṣoṣo wà tí ó mọ́, tí ó kún fún ògo tí ó dúró títí, níbi tí ohùn Ọlọ́run ti jáde bí ariwo omi púpọ̀, tí ó mì ọ̀run àti ilẹ̀ ayé. Ọ̀run ṣí, ó sì pa mọ́, ó sì wà nínú ìrùkèrúdò. Àwọn òkè ń mì bí esùsú nínú afẹ́fẹ́, wọ́n sì ń ta àwọn àpáta ẹlẹ́gẹ̀dẹ̀ jáde yí ká. Òkun hó bí ìkòkò lórí iná, ó sì ta àwọn òkúta sí ilẹ̀. Nígbà tí Ọlọ́run sì ń sọ ọjọ́ àti wákàtí ìbọ̀wá Jesu, tí Ó sì fi májẹ̀mú àìnípẹ̀kun lé àwọn ènìyàn Rẹ̀ lọ́wọ́, Ó sọ gbólóhùn kan, lẹ́yìn náà Ó dúró díẹ̀, nígbà tí àwọn ọ̀rọ̀ náà ń gba inú ilẹ̀ ayé kọjá. Ísírẹ́lì Ọlọ́run dúró pẹ̀lú ojú wọn tí wọ́n fi dídí wo sókè, wọ́n ń fetí sí àwọn ọ̀rọ̀ náà bí wọ́n ti ń jáde láti ẹnu Jèhófà, tí wọ́n sì ń gba ilẹ̀ ayé kọjá bí ìlùmòókan ààrá tó lágbára jùlọ. Ó kún fún ìbẹ̀rù àti ìmímọ́. Ní òpin gbogbo gbólóhùn, àwọn ènìyàn mímọ́ ké pé, ‘Ògo! Halleluyah!’ Ojú wọn sì tan ìmọ́lẹ̀ pẹ̀lú ògo Ọlọ́run; wọ́n sì ń tàn pẹ̀lú ògo náà, gẹ́gẹ́ bí ojú Mósè ti rí nígbà tí ó sọ̀kalẹ̀ láti Sínáì. 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 Sábáàtì Rẹ̀ mọ́ gẹ́gẹ́ bí mímọ́, ariwo ńlá ìṣẹ́gun sì dún lórí ẹranko náà àti lórí ère rẹ̀.”

“Then commenced the jubilee, when the land should rest.” Early Writings, 34.

“Nígbà náà ni ọdún ìdásílẹ̀ bẹ̀rẹ̀, nígbà tí ilẹ̀ yóò sinmi.” Early Writings, 34.

The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.

Júbílì ni ọdún karùn-ún-dín-lọ́gọ́ta, lẹ́yìn àyípò méje ti ọdún méje, èyí tí ó jẹ́ ọjọ́ mẹ́rìndínlọ́gọ́rin tí ń darí sí ọjọ́ karùn-ún-dín-lọ́gọ́ta ti Pẹ́ńtẹ́kọ́sítì. Nígbà tí a bá mú ìlà àwọn àjọ̀dún ìṣubú papọ̀ pẹ̀lú àwọn àjọ̀dún orísun-ọdún, ọjọ́ mẹ́rìndínlọ́gọ́rin wà tí ń darí sí Pẹ́ńtẹ́kọ́sítì, èyí tí ó samisi ìbẹ̀rẹ̀ àkókò ọjọ́ méje ti Àjọ̀dún Àgọ́. Pẹ́ńtẹ́kọ́sítì àti Àjọ̀dún Àgọ́ bá ara wọn mu, àti pé papọ̀ wọ́n ń ṣàfihàn àkókò òjò ìkẹyìn tí ó bẹ̀rẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ yìí, tí ó sì ń bá a lọ títí àkókò ìdánwò yóò fi parí, Olúwa yóò padà, lẹ́yìn náà ilẹ̀ ayé yóò sì sinmi, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Sábá ọdún keje, èyí tí í ṣe ẹ̀kẹjọ nínú àwọn méje nínú àjọ̀dún Àgọ́.

When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.

Nígbà tí a bá mú àwọn ìlà méjèèjì ti ẹsẹ̀ méjìlélógún jọ, a ṣe bẹ́ẹ̀ fún ọ̀pọ̀ ìdí. Àwọn ìlà méjèèjì náà jẹ́ ẹsẹ̀ méjìlélógún, méjìlélógún sì jẹ́ ìdámẹ́wàá 220, àmì ìṣọ̀kan Ẹ̀dá Ọlọ́run àti ẹ̀dá ènìyàn.

Both lines represent the Hebrew alphabet of twenty-two letters.

Àwọn ìlà méjèèjì dúró fún álífábẹ́ẹ̀tì Hébérù tí ó ní lẹ́tà méjìlélógún.

Both lines represent the feasts.

Àwọn ìlà méjèèjì ṣàpẹẹrẹ àwọn àjọ̀dún náà.

Both lines represent the two harvest seasons of the year.

Àwọn ìlà méjèèjì dúró fún àkókò ìkórè méjì ọdún náà.

Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.

Àwọn ìlà méjèèjì dúró fún iṣẹ́ Kírísítì ní àgbàlá, Ibi Mímọ́, àti Ibi Mímọ́ Jùlọ. Lefitiku túmọ̀ sí àwọn àlùfáà, Jesu sì ni Àlùfáà Àgbà ti Òrun. Nítorí àwọn ìdí wọ̀nyí, a ní ìdáláre láti fi ọ̀nà ìlà lé orí ìlà sílò sí àwọn ẹsẹ̀ mẹ́rìnlélógójì ti Lefitiku ogúnlélógún.

Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.

Pentikọsti ni òjò àkọ́kọ́ fún Ẹ̀sìn Kristẹni, àti Àgọ́ ni òjò ìkẹ́yìn fún Ẹ̀sìn Kristẹni. Nítorí náà, a fi “ọjọ́ Pentikọsti” ti ìgbà ìrúwé wé ọjọ́ méje ti Àgọ́ ti ìgbà ìkórè. Nígbà tí Sister White sọ pé, “Ní àkókò ìpọ́njú a gbogbo wa sá kúrò ní àwọn ìlú ńlá àti àwọn abúlé” ó ń tọ́ka sí àkókò tí àwọn ènìyàn Ọlọ́run ń gbé ní aginjù nítorí inúnibíni. Gbígbé inú àwọn àgọ́ ní àkókò Àgọ́ jẹ́ àpẹẹrẹ ìtàn tí ó ń tọ́ sí tààrà sí ìsinmi jubili ti Sábáàtì fún ayé.

The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.

Ọjọ́ Pẹ́ńtẹ́kọ́sì ń fi ìbẹ̀rẹ̀ ọjọ́ méje Àgọ́ hàn. Lẹ́yìn náà, ọdún ìdásílẹ̀ ni a ṣàpẹẹrẹ rẹ̀ nípa ọjọ́ kẹjọ, èyí tí ó jẹ́ ti ọjọ́ méje Àgọ́. Ọjọ́ márùn-ún ṣáájú àjọ̀dún Àgọ́ ni Ọjọ́ Ètùtù. Nípa bẹ́ẹ̀, ọjọ́ márùn-ún ṣáájú Pẹ́ńtẹ́kọ́sì tí ń fi ìbẹ̀rẹ̀ Àgọ́ hàn—ni a ti samisi ìdájọ́. Ọjọ́ mẹ́wàá ṣáájú ìdájọ́ Ọjọ́ Ètùtù ni àjọ̀dún Ìpè. Nígbà tí a bá so àwọn ìlà náà pọ̀, ọjọ́ márùn-ún ṣáájú òfin Ọjọ́-Àìkú, tí Pẹ́ńtẹ́kọ́sì ṣàpẹẹrẹ rẹ̀, ni a ti samisi ìdájọ́. Ọjọ́ mẹ́wàá ṣáájú ìyẹn, ni a ti samisi àjọ̀dún Ìpè.

The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.

Ìrìbọmi Kristi ṣàfihàn ikú Rẹ̀, ìsìnkú Rẹ̀ àti àjíǹde Rẹ̀. Àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ni a ṣojú wọn nípa ikú Rẹ̀ ní Ìrékọjá, ìsìnkú Rẹ̀ àti ìsinmi Rẹ̀ lórí Sábáàtì, àti àjíǹde Rẹ̀ ní ọjọ́ Àìkú. Àwọn ọjọ́ mẹ́ta ti ikú Rẹ̀, ìsìnkú Rẹ̀ àti àjíǹde Rẹ̀ jẹ́ àmì-ọ̀nà kan tí ó ní àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta. Nítorí náà, a bẹ̀rẹ̀ ìṣọ̀kan àwọn ìlà méjì ti àwọn àjọ̀dún ìrúwé àti ìgbà òtútù ní àjíǹde. Àjíǹde ọjọ́ kẹta bẹ̀rẹ̀ àkókò ọjọ́ mẹ́rìnlélọ́gọ́rin kan tí ó yọrí sí Pẹ́ńtẹ́kọ́sítì, èyí tí í ṣe òfin ọjọ́ Àìkú. Àkókò ọjọ́ mẹ́rìnlélọ́gọ́rin náà ni àjọ̀dún àkàrà aláìwú kó ṣáájú, èyí tí ó bẹ̀rẹ̀ ní ọjọ́ kan ṣáájú tí ó sì gùn dé ọjọ́ márùn-ún lẹ́yìn ọjọ́ èso àkọ́kọ́.

From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.

Láti àjíǹde àwọn àkọ́so èso àkọ́kọ́ títí dé òfin Ọjọ́-Àìkú jẹ́ ọjọ́ mẹ́rìndínlọ́gọ́rin, nígbà tí òfin Ọjọ́-Àìkú jẹ́ ọjọ́ kẹ́ẹ̀ẹ́dógún. Ọjọ́ márùn-ún kí òfin Ọjọ́-Àìkú tó dé ni a ṣàfihàn ìdájọ́, àti ọjọ́ mẹ́wàá kí ìdájọ́ náà tó dé ni a fi àmì ìkìlọ̀ àwọn ìpè hàn. Àjíǹde ni àmì ọ̀nà àkọ́kọ́, lẹ́yìn náà ọjọ́ márùn-ún lẹ́yìn náà ni àkókò àkàrà aláìwú parí. Ọjọ́ ọgbọ̀n lẹ́yìn tí àkàrà aláìwú bá parí ni ìkìlọ̀ àwọn ìpè ṣẹlẹ̀. Ọjọ́ mẹ́wàá lẹ́yìn náà ni a fi àmì ìdájọ́ Ọjọ́ Ètùtù hàn, àti ọjọ́ márùn-ún lẹ́yìn náà ni òfin Ọjọ́-Àìkú ti Pẹ́ńtíkọ́sì dé.

This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.

Èyí ń tọ́ka sí àmì ọ̀nà méje nínú ìlò ìlà lórí ìlà ti àwọn àjọ̀dún orísun-ọdún àti ìgbà ìkórè-ọdún; ìbẹ̀rẹ̀ àkàrà aláìwúkàrà, àjíǹde, òpin àkàrà aláìwúkàrà, ìkìlọ̀ àwọn ipè, ìdájọ́, Pẹ́ńtíkọ́sì, àti òjò àrọ̀. Àwọn àmì ọ̀nà méje wọ̀nyí ni a gbé kalẹ̀ láàrín Sábáàtì ọjọ́ keje alpha kan àti Sábáàtì ọdún keje omega kan. Àwọn àmì ọ̀nà méje tí a fi sínú àárín àwọn Sábáàtì méjèèjì náà ya sọ́tọ̀, wọ́n sì fi hàn, àkókò ọjọ́ márùn-ún kan, tí àkókò ọjọ́ ọgbọ̀n kan tẹ̀ lé, àkókò ọjọ́ mẹ́wàá kan, àkókò ọjọ́ márùn-ún kan, àti àkókò ọjọ́ méje kan.

When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”

Nígbà náà, nígbà tí a bá fi àjíǹde Kristi wé e, a rí àkókò ọjọ́ ogójì kan níbi tí Ó ti ń kọ́ àwọn ọmọ-ẹ̀yìn náà “ojúkojú,” lẹ́yìn èyí sì ni Ó gòkè lọ. Lẹ́yìn náà, fún ọjọ́ mẹ́wàá, àwọn ọmọ-ẹ̀yìn náà wà ní yàrá òkè. Àwọn ọjọ́ mẹ́wàá wọ̀nyẹn parí ní Ọjọ́ Pẹ́ńtíkọ́sì, èyí tí í ṣe òfin Ọjọ́ Àìkú. Èyí fi àkókò ọjọ́ ogójì kan àti àkókò ọjọ́ mẹ́wàá kan kún ìlà àwọn àlùfáà tí Lefitiku “23” ṣojú fún.

From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.

Láti inú àjíǹde náà, ọjọ́ márùn-ún ni ó kù sí òpin Àkàrà Aláìwú; lẹ́yìn náà, ọjọ́ ọgbọ̀n sí ìkìlọ̀ ipè; lẹ́yìn náà, ọjọ́ márùn-ún sí ìgòkèlọ̀ Kristi; lẹ́yìn náà, ọjọ́ márùn-ún sí ìdájọ́; lẹ́yìn náà, ọjọ́ márùn-ún sí ọjọ́ méje Pẹ́ńtẹ́kọ́sítì ti òjò ìkẹ́yìn.

The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.

Ìbẹ̀rẹ̀ ọjọ́ méje ti àkàrà aláìwú ni àjíǹde àwọn èso àkọ́so tẹ̀lé ní ọjọ́ kejì. Àjíǹde náà ṣẹlẹ̀ láàárín ọjọ́ méje ti àkàrà aláìwú, àti ọjọ́ márùn-ún lẹ́yìn àjíǹde náà ni àkókò àkàrà aláìwú parí.

Thirty days after the end of unleavened bread the trumpets mark a warning.

Ọgbọ̀n ọjọ́ lẹ́yìn òpin àkàrà aláìwúkàrà, àwọn ìpè samisi ìkìlọ̀ kan.

Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.

Ọjọ́ márùn-ún lẹ́yìn ìkìlọ̀ àwọn kàkàkí náà, Kristi gòkè lọ sí ọ̀run lẹ́yìn tí ó ti kọ́ni fún ọjọ́ ogójì. Ìgòkè rẹ̀ lọ sí ọ̀run jẹ́ àmì ìbẹ̀rẹ̀ ọjọ́ mẹ́wàá nínú yàrá òkè.

Then five days after His ascension judgment is marked.

Nígbà náà, ọjọ́ márùn-ún lẹ́yìn ìgòkè-rere Rẹ̀, a fi ìdájọ́ sí àmì.

Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.

Ọjọ́ márùn-ún lẹ́yìn náà, òfin Ọjọ́ Àìkú ti Pẹ́ńtẹ́kọ́sì ṣí àsìkò ọjọ́ méje ti òjò àkẹ́yìn sílẹ̀.

The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.

Ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000] ni àwọn tí ń tọ̀ Ọ̀dọ́-àgùntàn náà lẹ́yìn ní ibikíbi tí Ó bá lọ. A pa Élíjà àti Mósè ní ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. A pa wọ́n ní ibi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Àjíǹde Kristi jẹ́ àpẹẹrẹ àjíǹde ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023. Kí ọjọ́ náà tó dé, ní oṣù Keje ọdún 2023, ohùn kan ní aginjù bẹ̀rẹ̀ sí í ké ìhìn kan jáde tí a ṣàfihàn gẹ́gẹ́ bí àkàrà aláìwú. Ìwú dúró fún ìṣìnà, àgàbàgebè àti ẹ̀ṣẹ̀, ìhìn tí ó sì ti aginjù wá jẹ́ aláìwú. Láti ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kejìlá, ọdún 2023 títí dé òfin Ọjọ́ Àìkú, Lefitiku “23” ti ṣe àgbékalẹ̀ ìtòlẹ́sẹẹsẹ fún ètùtù ẹ̀ṣẹ̀ ti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000]. Ìtòlẹ́sẹẹsẹ náà bá àlá Miller mu, àti àwọn fèrèsé ọ̀run ti Malaki mẹ́ta àti Ìfihàn mọ́kàndínlógún. Ó tún bá wákàtí kẹta àti kẹsàn-án mu nínú ọ̀sẹ̀ mímọ́ láti ọdún 27 sí 34 AD.

We will continue these things in the next article.

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

“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’

“Nípa ìmọ̀ ni a ó fi gbogbo ọrọ̀ iyebíye àti adùn kún àwọn yàrá náà.”

“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.

“Fún ọkàn àti ẹ̀mí, gẹ́gẹ́ bí ó ti rí fún ara, òfin Ọlọ́run ni pé a máa ń rí agbára nípasẹ̀ ìsapá. Ìdárayá ni ń mú ìdàgbàsókè wá. Ní ìbámu pẹ̀lú òfin yìí, Ọlọ́run ti pèsè nínú ọ̀rọ̀ Rẹ̀ ní ọ̀nà fún ìdàgbàsókè ọpọlọ àti ti ẹ̀mí.

“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.

“Bíbélì ní gbogbo àwọn ìlànà tí ènìyàn nílò láti ní òye, kí a lè mú un yẹ bóyá fún ìgbésí-ayé yìí tàbí fún ìyè tí ń bọ̀. Gbogbo ènìyàn sì lè ní òye àwọn ìlànà wọ̀nyí. Kò sí ẹni tí ó ní ẹ̀mí láti mọyì ẹ̀kọ́ rẹ̀ tí yóò ka ẹsẹ kan ṣoṣo nínú Bíbélì láì rí èrò kan tí yóò ràn án lọ́wọ́ gbà láti inú rẹ̀. Ṣùgbọ́n ẹ̀kọ́ Bíbélì tí ó ní iyebíye jùlọ kì í ṣe ohun tí a lè rí gbà nípasẹ̀ ìkẹ́kọ̀ọ́ lẹ́ẹ̀kọ̀ọ̀kan tàbí tí kò ní ìsopọ̀. Kì í ṣe bẹ́ẹ̀ ni a ṣe gbé ètò ńlá òtítọ́ rẹ̀ kalẹ̀ kí olùkà tí ó ń yára tàbí tí kò ṣọ́ra lè fi mọ̀ ọ́. Ọ̀pọ̀ nínú àwọn ìṣúra rẹ̀ wà ní pátápátá ní ìsàlẹ̀ ojú ilẹ̀, a sì lè rí wọn gbà nípasẹ̀ ìwádìí akíkanjú nìkan àti ìsapá tí kò dákẹ́. Àwọn òtítọ́ tí ó parapọ̀ láti dá ìṣọ̀kan ńlá náà sílẹ̀ gbọ́dọ̀ jẹ́ ohun tí a yóò wá rí, tí a ó sì kó jọ, ‘níhìn-ín díẹ̀, níbẹ̀ díẹ̀.’ Isaiah 28:10.”

“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.

“Nígbà tí a bá ti wá wọn jáde báyìí, tí a sì ti kó wọn jọ, a ó rí i pé wọ́n bá ara wọn mu ní pípé. Gbogbo Ìhìnrere jẹ́ àfikún sí àwọn yòókù, gbogbo àsọtẹ́lẹ̀ sì jẹ́ àlàyé ti òmíràn, gbogbo òtítọ́ sì jẹ́ ìtẹ̀síwájú òtítọ́ mìíràn kan. Àwọn àpẹẹrẹ ètò ìjọsìn àwọn Júù ni a ṣe mímọ̀ nípasẹ̀ ìhìnrere. Gbogbo ìlànà inú ọ̀rọ̀ Ọlọ́run ní ipò tirẹ̀, gbogbo òtítọ́-ìṣẹ̀lẹ̀ sì ní ìtọ́kasí tirẹ̀. Ilé-iṣẹ́ náà sì, ní ìpèjọ̀ rẹ̀ àti nínú ìmúṣẹ rẹ̀, ń jẹ́rìí sí Ẹni tí ó dá a. Irú ìtòlẹ́sẹẹsẹ bẹ́ẹ̀, kò sí ọkàn kankan bí kò ṣe ti Aláìlópin tí ó lè rò ó tàbí ṣe é.”

“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.

“Nínú ṣíṣàwárí oríṣìíríṣìí apá náà àti nínú kíkẹ́kọ̀ọ́ ìbáṣepọ̀ wọn, a ń pè agbára gíga jùlọ ti ọkàn ènìyàn sínú ìṣiṣẹ́ takuntakun. Kò sí ẹni tí ó lè fi ara rẹ̀ sínú irú ìkẹ́kọ̀ọ́ bẹ́ẹ̀ láì mú agbára ọpọlọ dàgbà.

“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.

“Kì í ṣe nínú wíwá òtítọ́ kiri àti ìkó rẹ̀ jọ nìkan ni iye ọgbọ́n-ara ti ẹ̀kọ́ Bíbélì wà. Ó tún wà nínú ìsapá tí a nílò láti lóye àwọn kókó-ọrọ̀ tí a gbé kalẹ̀. Ọkàn tí ó ń dí mọ́ àwọn nǹkan ti ìgbésí-ayé ojoojúmọ́ nìkan máa ń rẹ̀ kéré, a sì máa sọ ọ́ di aláìlera. Bí a kò bá fi í ṣe iṣẹ́ láti lóye àwọn òtítọ́ ńlá tí ó sì gbooro dé òkèèrè, nígbà kan ó máa pàdánù agbára ìdàgbàsókè. Gẹ́gẹ́ bí ààbò lòdì sí ìbàjẹ́ yìí, àti gẹ́gẹ́ bí ohun ìmúnikún-fúnní sí ìdàgbàsókè, kò sí ohun mìíràn tí ó lè bá ìkẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run dọ́gba. Gẹ́gẹ́ bí ọ̀nà ìkẹ́kọ̀ọ́ ọpọlọ, Bíbélì ní agbára púpọ̀ síi ju ìwé mìíràn kankan lọ, tàbí ju gbogbo àwọn ìwé mìíràn papọ̀ lọ. Títóbi àwọn kókó-ọrọ̀ rẹ̀, ìrọ̀rùn ọlọ́lá ti àwọn ọ̀rọ̀ rẹ̀, àti ẹwà àwọn àwòrán-ọrọ̀ rẹ̀, ń jí èrò sókè, wọ́n sì ń gbé e ga bí kò ṣe ohun mìíràn kankan. Kò sí ìkẹ́kọ̀ọ́ mìíràn tí ó lè pèsè irú agbára ọpọlọ bẹ́ẹ̀ gẹ́gẹ́ bí ìsapá láti lóye àwọn òtítọ́ ìfihàn tí ó pọ̀ tó bẹ́ẹ̀. Ọkàn tí a bá mú wá sí ìfarakanra pẹ̀lú àwọn ìrònú Ẹni Ailopin báyìí kò lè ṣe bí kò ṣe pé yóò túbọ̀ gbòòrò síi, yóò sì lágbára.”

“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.

“Àti pé agbára Bíbélì tún pọ̀ sí i jù lọ nínú ìdàgbàsókè ìwà ẹ̀mí. Ènìyàn, tí a dá fún ìbáṣepọ̀ pẹ̀lú Ọlọ́run, lè rí ìyè rẹ̀ tòótọ́ àti ìdàgbàsókè rẹ̀ nínú irú ìbáṣepọ̀ bẹ́ẹ̀ nìkan. Níwọ̀n bí a ti dá a kí ó lè rí inú-dídùn gíga jù lọ nínú Ọlọ́run, kò lè rí nínú ohun mìíràn ohunkóhun tí yóò lè mú ìfẹ́kúfẹ̀ẹ́ ọkàn balẹ̀, tí yóò sì lè tẹ́ ẹ̀bi àti òùngbẹ ọkàn-ẹ̀mí lọ́rùn. Ẹni tí ó bá fi ẹ̀mí òtítọ́ àti ẹ̀mí tí a lè kọ́ ṣe ìkẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run, tí ó ń wá láti lóye àwọn òtítọ́ inú rẹ̀, ni a ó mú wá sínú ìfọwọ́kàn pẹ̀lú Olùkọ̀wé rẹ̀; àti pé, bí kò ṣe nípasẹ̀ àṣàyàn ara rẹ̀ fúnra rẹ̀, kò sí ààlà kankan sí àwọn agbára ìdàgbàsókè rẹ̀.

“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.

“Nínú àgbègbè gbooro ti ara àti àwọn kókó-ọrọ rẹ̀, Bíbélì ní ohun kan tí yóò fa ọkàn gbogbo ènìyàn lórí, tí yóò sì ṣàkúnya sí gbogbo ọkàn. Nínú àwọn ojú-ìwé rẹ̀ ni a ti rí ìtàn ìgbàanì jùlọ; ìtàn-ayé ènìyàn tí ó bá ìgbésí-ayé mu jùlọ; àwọn ìlànà ìṣàkóso fún ìdarí ìpínlẹ̀, fún ìtòlẹ́sẹẹsẹ ilé—àwọn ìlànà tí ọgbọ́n ènìyàn kò tíì lè bá dọ́gba rí. Ó ní ìmọ̀ ọgbọ́n-ìnú tí ó jinlẹ̀ jùlọ, ewì tí ó dùn jùlọ àti tí ó ga lókè jùlọ, tí ó kún fún ìfẹ́kúfẹ̀ẹ́ gidigidi jùlọ àti tí ó kún fún ìbànújẹ́ tó hàn gbangba jùlọ. Níwọ̀n àìlékà ní iye ni àwọn ìkọ̀wé Bíbélì ga ju iṣẹ́ gbogbo akọ̀wé ènìyàn kankan lọ, àní bí a bá tilẹ̀ wo wọ́n báyìí; ṣùgbọ́n nígbà tí a bá wo wọ́n nínú ìbáṣepọ̀ wọn pẹ̀lú èrò pàtàkì àárín ńlá náà, ìtòbi àti ìye wọn fẹ̀ sí i lọ ní àìlópin. Nígbà tí a bá wo gbogbo kókó-ọrọ ní ìmọ́lẹ̀ èrò yìí, ọkọọkan wọn ní ìtumọ̀ tuntun. Nínú àwọn òtítọ́ tí a sọ ní ọ̀nà tí ó rọrùn jùlọ ni àwọn ìlànà wà tí wọ́n ga bí ọ̀run, tí wọ́n sì yí ayérayé ká.”

“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.

“Kókó-ọrọ̀ pàtàkì jùlọ nínú Bíbélì, ìyẹn koko-ọrọ̀ tí gbogbo àwọn mìíràn nínú gbogbo ìwé náà kó ara wọn jọ yí ká, ni ètò ìràpadà, ìmúpadàbọ̀sípò àwòrán Ọlọ́run sínú ọkàn ènìyàn. Láti inú ìfihàn àkọ́kọ́ ti ìrètí nínú ìdájọ́ tí a kéde ní Édẹni títí dé ìlérí ológo ìkẹyìn náà nínú Ìfihàn pé, ‘Wọ́n yóò máa rí ojú Rẹ̀; orúkọ Rẹ̀ yóò sì wà ní iwájú orí wọn’ (Ìfihàn 22:4), kókó gbogbo ìwé àti gbogbo ẹsẹ̀ inú Bíbélì ni ìṣípayá kíkún ti koko-ọrọ̀ àgbàyanu yìí,—gbígbé ènìyàn sókè,—agbára Ọlọ́run, ‘ẹni tí ó fi Olúwa wa Jésù Kristi fún wa ní ìṣẹ́gun.’ 1 Kọ́ríńtì 15:57.”

“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.

“Ẹni tí ó bá lóye èrò yìí ní pápá àìlópin fún ìkẹ́kọ̀ọ́ níwájú rẹ̀. Ó ní kọ́kọ́rọ́ tí yóò ṣí gbogbo ilé ìṣúra ọ̀rọ̀ Ọlọ́run fún un.

“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.

“Ìmọ̀ ẹ̀kọ́ ìràpadà ni ìmọ̀ ẹ̀kọ́ gbogbo àwọn ìmọ̀ ẹ̀kọ́; ìmọ̀ ẹ̀kọ́ tí ó jẹ́ kókó ìkẹ́kọ̀ọ́ àwọn áńgẹ́lì àti gbogbo àwọn ẹ̀dá ọlọ́gbọ́n ayé tí kò ṣubú; ìmọ̀ ẹ̀kọ́ tí ó mú àkíyèsí Oluwa àti Olùgbàlà wa; ìmọ̀ ẹ̀kọ́ tí ó wọ inú ète tí a pa mọ́ sínú ọkàn Ẹni Aláìlópin—‘èyí tí a pa ní ìdákẹ́jẹ láti àwọn àkókò ayérayé wá’ (Romans 16:25, R.V.); ìmọ̀ ẹ̀kọ́ tí yóò jẹ́ kókó ìkẹ́kọ̀ọ́ àwọn ẹni ìràpadà Ọlọ́run nípasẹ̀ àwọn ayé tí kò ní òpin. Èyí ni ìkẹ́kọ̀ọ́ gíga jùlọ tí ó ṣeé ṣe kí ènìyàn fi ara rẹ̀ sí. Gẹ́gẹ́ bí kò ti sí ìkẹ́kọ̀ọ́ mìíràn tí ó lè ṣe e, yóò mú ọkàn-àyà jí, yóò sì gbé ẹ̀mí sókè.”

“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.

“‘Àǹfààní ìmọ̀ ni pé, ọgbọ́n ń fún àwọn tí ó ní i ní ìyè.’ ‘Ọ̀rọ̀ tí mo ń sọ fún yín,’ ni Jésù wí, ‘ẹ̀mí ni wọ́n, wọ́n sì jẹ́ ìyè.’ ‘Èyí sì ni ìyè àìnípẹ̀kun, kí wọ́n lè mọ̀ Ọ gẹ́gẹ́ bí Ọlọ́run otitọ kan ṣoṣo, àti Ẹni tí Ìwọ rán.’ Oníwàásù 7:12; Johanu 6:63; 17:3, R.V.

“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.

“Agbára ìṣẹ̀dá tí ó pe àwọn ayé wá sínú wíwà wà nínú ọ̀rọ̀ Ọlọ́run. Ọ̀rọ̀ yìí ń pèsè agbára; ó ń bí ìyè. Gbogbo àṣẹ jẹ́ ìlérí; bí ìfẹ́-inú bá gbà á, tí a sì gba a sínú ọkàn, ó mú ìyè Ẹni Aláìlópin wá pẹ̀lú rẹ̀. Ó ń yí ìwà padà, ó sì tún dá ọkàn sí ní àwòrán Ọlọ́run.”

“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.

“Ayè tí a fi báyìí pín ni a tún ń pa mọ́ ní ọ̀nà kan náà. ‘Nípa gbogbo ọ̀rọ̀ tí ń jáde láti ẹnu Ọlọ́run’ (Matthew 4:4) ni ènìyàn yóò fi wà láàyè.

“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.

“Ọkàn, ẹ̀mí, ni a ń kọ́ sí i nípasẹ̀ ohun tí ó ń jẹ; ó sì wà lọ́wọ́ wa láti pinnu ohun tí a ó fi bọ́ ọ́. Ó wà nínú agbára olúkúlùkù láti yan àwọn kókó-ọrọ̀ tí yóò gba ìrònú lọ́kàn, tí yóò sì mú ìwà dàgbà. Nípa gbogbo ènìyàn tí a fi ànfààní fún láti ní ọ̀nà sí Ìwé Mímọ́, Ọlọ́run wí pé, ‘Mo ti kọ àwọn ohun ńlá ti òfin Mi sí i.’ ‘Pe sí Mi, èmi yóò sì dá ọ lóhùn, èmi yóò sì fihàn ọ ní àwọn ohun ńlá àti alágbára, tí ìwọ kò mọ̀.’ Hosea 8:12; Jeremiah 33:3.”

“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.

“Pẹ̀lú ọ̀rọ̀ Ọlọ́run ní ọwọ́ rẹ̀, gbogbo ènìyàn, ibikíbi tí ipò ayé rẹ̀ bá ti wà, lè ní irú àjọṣe tí yóò yàn fún ara rẹ̀. Nínú àwọn ojúewé rẹ̀, ó lè bá àwọn ẹni ọlọ́lá jùlọ àti ẹni rere jùlọ nínú ẹ̀yà ènìyàn sọ̀rọ̀, ó sì lè fetí sí ohùn Ẹni Ayérayé bí Ó ti ń bá ènìyàn sọ̀rọ̀. Bí ó ti ń kẹ́kọ̀ọ́, tí ó sì ń ronú jinlẹ̀ lórí àwọn kókó-ọrọ̀ tí “àwọn angẹli ń fẹ́ láti wo inú wọn” (1 Peteru 1:12), ó lè ní àjọṣe pẹ̀lú wọn. Ó lè tọ̀pasẹ̀ Olùkọ́ ọ̀run náà, kí ó sì fetí sí ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí ìgbà tí Ó ń kọ́ni lórí òkè, ní pẹ̀tẹ́lẹ̀, àti ní etí òkun. Ó lè gbé nínú ayé yìí nínú àyíká ọ̀run, ní fífi àwọn ìrònú ìrètí àti ìfẹ́kúfẹ̀ẹ́ fún ìwà mímọ́ fún àwọn ẹni ayé tí ìbànújẹ́ ń jẹ àti àwọn tí a ń dán wò; nígbà tí òun fúnra rẹ̀ sì ń sún mọ́ra sí i, tí ó sì ń sún mọ́ra sí i sí ìbáṣepọ̀ pẹ̀lú Ẹni tí a kò rí; bí ẹni ìgbàanì náà tí ó bá Ọlọ́run rìn, tí ó ń sún mọ́ra sí i, tí ó sì ń sún mọ́ra sí i sí ẹnu-ọ̀nà ayé àìnípẹ̀kun, títí àwọn ẹnu-ọ̀nà yóò fi ṣí, tí yóò sì wọ ibẹ̀. Kò ní rí ara rẹ̀ gẹ́gẹ́ bí àlejò. Àwọn ohùn tí yóò kí i ni ohùn àwọn ẹni mímọ́, àwọn ẹni tí, bí a kò tilẹ̀ rí wọn, jẹ́ alábàákẹ́gbẹ́ rẹ̀ lórí ayé—àwọn ohùn tí ó ti kọ́ láti yà sọ́tọ̀ níhìn-ín, tí ó sì ti fẹ́ràn. Ẹni tí, nípasẹ̀ ọ̀rọ̀ Ọlọ́run, ti gbé nínú ìbáṣepọ̀ pẹ̀lú ọ̀run, yóò rí ara rẹ̀ bí ẹni ilé nínú àjọṣe ọ̀run.” Education, 123–127.