We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Lọ́wọ́lọ́wọ́ yìí a ń dojú kọ ìlà àsọtẹ́lẹ̀ ti àwọn àríyànjiyàn inú ìtàn Adventi tí ó ti wáyé nípa oríṣìíríṣìí àmì ti Romu. Lọ́wọ́lọ́wọ́ yìí a ń dojú kọ “ìgbà gbogbo” nínú ìwé Dáníẹ́lì. Àríyànjiyàn náà dúró fún ìkọ̀sílẹ̀ àwọn ìpìlẹ̀ Adventism, ìkọ̀sílẹ̀ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀, àti ìkọ̀sílẹ̀ ojiṣẹ́ tí Ọlọ́run yàn. Ìkọ̀sílẹ̀ iṣẹ́ Miller pẹ̀lú, dúró fún ìkọ̀sílẹ̀ ìtọ́ni tí a fi fún Miller láti ọ̀dọ̀ àwọn áńgẹ́lì ọ̀run, àwọn tí wọ́n darí Miller sí òye rẹ̀ nípa iṣẹ́-ìránṣẹ́ tí ìmúgbòòrò ìmọ̀ mú jáde nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀ ní ọdún 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in Second Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s word.
Àwọn tí wọ́n kọ òtítọ́ tí ń dá agbára náà mọ̀ (Róòmù aláìsìn) tí ó dá agbára póòpù dúró kí a má bà a fi hàn nínú Kejì Tẹsalóníkà, ń fi hàn pé wọn kò nífẹ̀ẹ́ òtítọ́, àti pé nítorí kíkọ ìfẹ́ òtítọ́ sílẹ̀, wọ́n gba irọ́. Irọ́ náà sì, ní ẹ̀yà tirẹ̀, mú ìtànjẹ líle wá sórí wọn. Irọ́ náà ni ìdí, ìtànjẹ líle tí wọ́n sì gbà ni èsì rẹ̀. Àìní ìfẹ́ sí òtítọ́ ni ìmísí wọn. Irọ́ náà dúró fún yíyan ìtẹ́wọ́gbà onírúurú ẹ̀kọ́ Bíbélì, ní ìdàkọ̀ró sí àwọn tí wọ́n gbà nínú òtítọ́ pípé. Èyí ni ìdí tí àfihàn Aísáyà nípa ìtànjẹ líle ti Pọ́ọ̀lù fi jẹ́ ìtànjẹ púpọ̀, kì í ṣe ìtànjẹ kan ṣoṣo. Ẹgbẹ́ kejì sì ni àwọn tí wọ́n nífẹ̀ẹ́ òtítọ́, tí wọ́n gba ìpìlẹ̀ òtítọ́ pípé, tí Aísáyà sì dá wọn mọ̀ gẹ́gẹ́ bí àwọn tí ń wárìrì ní ọ̀rọ̀ Ọlọ́run.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Báyìí ni Olúwa wí, Ọ̀run ni ìtẹ́ mi, ayé sì ni àpótí-ẹsẹ̀ mi: ilé wo ni ẹ̀yin yóò kọ́ fún mi? ibo sì ni ibi ìsinmi mi? Nítorí ọwọ́ mi ni ó dá gbogbo nǹkan wọ̀nyí, gbogbo wọn sì ti wà, ni Olúwa wí: ṣùgbọ́n sí ọkùnrin yìí ni èmi yóò wo, àní sí ẹni tí ó jẹ́ talákà, tí ó ní ẹ̀mí tí ó bàjẹ́, tí ó sì ń wárìrì ní ọ̀rọ̀ mi. Ẹni tí ó pa màlúù dàbí ẹni pé ó pa ènìyàn; ẹni tí ó rúbọ àgùntàn dàbí ẹni pé ó gé ọrùn ajá; ẹni tí ó fi ọrẹ rúbọ hàn dàbí ẹni pé ó rú ẹ̀jẹ̀ ẹlẹ́dẹ̀; ẹni tí ó sun tùràrí dàbí ẹni pé ó bù kún òrìṣà. Béẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtanrànjẹ́ wọn, èmi yóò sì mú ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò fetí sí i: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú mi, wọ́n sì yan ohun tí inú mi kò dùn sí. Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin tí ń wárìrì ní ọ̀rọ̀ rẹ̀; àwọn arákùnrin yín tí ó kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ mi, wí pé, Kí a yin Olúwa lógo: ṣùgbọ́n òun yóò farahàn sí ayọ̀ yín, a ó sì fi wọ́n sí ìtìjú. Isaiah 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Àwọn tí ń mì níwájú Ọ̀rọ̀ Ọlọ́run ni àwọn ẹni ìtìlẹ́yìn Ísírẹ́lì, àwọn tí ní àwọn ọjọ́ ìkẹyìn ni a ṣàfihàn gẹ́gẹ́ bí àsíá.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni ìtìjú Israẹli jọ, yóò sì kó àwọn tí a tú ká Juda jọ láti igun mẹ́rin ayé. Isaiah 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Ọlọ́run sọ di mímọ̀ pé òun ni ó kọ́ ilé náà tí ẹgbẹ́ àwọn tí ń rú àwọn ẹbọ ìbàjẹ́ kalẹ̀ ń sọ pé àwọn ni wọ́n kọ́. Ilé náà ni wọ́n gbẹ́kẹ̀ lé nígbà tí wọ́n ń kéde pé, “Tẹ́ńpìlì Olúwa ni wọ̀nyí.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Dúró ní ẹnu-ọ̀nà ilé Olúwa, kí o sì kéde ọ̀rọ̀ yìí níbẹ̀, kí o sì wí pé, Ẹ gbọ́ ọ̀rọ̀ Olúwa, gbogbo yín ti Júdà, tí ń wọ àwọn ẹnu-ọ̀nà wọ̀nyí láti bọ Olúwa. Báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Israẹli, wí: Ẹ tún ọ̀nà yín àti iṣẹ́ yín ṣe, èmi yóò sì jẹ́ kí ẹ máa gbé ní ibi yìí. Ẹ má ṣe gbẹ́kẹ̀ lé ọ̀rọ̀ èké, ní wí pé, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, Tẹ́ńpìlì Olúwa, ni wọ̀nyí. Jeremiah 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Àwọn tí wọ́n “gbẹ́kẹ̀lé” ọ̀rọ̀ èké ni àwọn tí wọ́n gba ìrò gbọ́. Ilé tí Olúwa kọ ni a gbé dìde lórí ìpìlẹ̀ tí Òun tìkára Rẹ̀ pẹ̀lú dá. Ẹ̀ka àwọn tí wọ́n kọ̀ láti dáhùn nígbà tí Ọlọ́run pè, yàn ọ̀nà tiwọn, wọ́n sì ní inú-dídùn nínú àwọn ohun ìríra. Wọ́n yàn “ọ̀nà,” àti “àwọn ohun ìríra,” ní ọ̀pọ̀, nígbà tí Jeremiah sọ pé ọ̀nà kan ṣoṣo ni ó wà láti rìn nínú rẹ̀.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wò ó, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, A kì yóò rìn nínú rẹ̀. Mo tún fi àwọn olùṣọ́ kalẹ̀ lórí yín, ní sísọ pé, Ẹ fetí sí ohun ìpè. Ṣùgbọ́n wọ́n wí pé, A kì yóò fetí sí i. Nítorí náà ẹ gbọ́, ẹ̀yin orílẹ̀-èdè, kí ẹ sì mọ̀, ìwọ àpéjọ, ohun tí ó wà láàrín wọn. Gbọ́, ìwọ ayé: kíyèsí i, èmi yóò mú ibi wá sórí àwọn ènìyàn yìí, àní èso ìrònú wọn, nítorí wọn kò fetí sí ọ̀rọ̀ mi, bẹ́ẹ̀ ni sí òfin mi, ṣùgbọ́n wọ́n kọ̀ ọ́. Èéṣe tí tùràrí láti Ṣébà fi ń tọ̀ mí wá, àti ọ̀pá olóòórùn dídùn láti ilẹ̀ jíjìn? Àwọn ẹbọ sísun yín kò ṣe ìtẹ́wọ́gbà, bẹ́ẹ̀ ni àwọn ẹbọ yín kò dùn sí mi. Jeremiah 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Nínú orí kẹ́ẹ̀ẹ́dógún, Jeremiah pe ìjọ búburú tí kò fẹ́ fetí sí, bí ó tilẹ̀ jẹ́ pé wọ́n ní etí, ní “àpéjọ àwọn ẹlẹ́yà.” A fi “olùṣọ́” fún ìjọ yìí nínú ìtàn ìhìnrere áńgẹ́lì kìíní àti kejì, àti lẹ́ẹ̀kansi nínú ìtàn áńgẹ́lì kẹta, ṣùgbọ́n wọ́n kọ̀ láti rìn ní ọ̀nà rere, èyí tí í ṣe ọ̀nà àtijọ́. Dípò bẹ́ẹ̀, wọ́n rìn nínú “àwọn ọ̀nà.” Nítorí èyí, Isaiah fi hàn pé Ọlọ́run yóò yan ọ̀pọ̀lọpọ̀ ìtanrànjẹ, nítorí wọ́n yan ọ̀pọ̀lọpọ̀ ọ̀nà èké dípò ọ̀nà pípéye ti ọ̀nà àtijọ́. Gẹ́gẹ́ bí ẹ̀rí Isaiah, ìjọ àwọn ẹlẹ́yà náà, ìjọsìn wọn ni Olúwa kọ̀. Sister White so ọ̀pọ̀lọpọ̀ ìtanrànjẹ Isaiah pọ̀ mọ́ ìtanrànjẹ alágbára ti Paul ní tààrà, ó sì fi í sí àyíká ìkọ̀sílẹ̀ àwọn òtítọ́ ìpìlẹ̀, ìpìlẹ̀ náà tí Olúwa fi kọ́ ilé Rẹ̀ tí ó sì ń kọ́ ilé Rẹ̀ lé lórí.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ẹni tí ó ń rí ohun tí ó wà lábẹ́ ojú ilẹ̀, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ púpọ̀ pé: ‘Kò ṣe wọ́n ní ìpọnjú, bẹ́ẹ̀ ni kò yà wọ́n lẹ́nu nítorí ipò ìwà àti ti ẹ̀mí wọn.’ Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú ohun tí wọ́n ń bẹ̀rù wá sórí wọn; nítorí nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìṣìnà líle sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí wọn kò gba ìfẹ́ òtítọ́, kí wọ́n lè rí ìgbàlà,’ ‘ṣùgbọ́n wọ́n ní inú dídùn nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Olùkọ́ ti ọ̀run béèrè pé: ‘Ìtanjẹ wo ni ó lè lágbára jù láti tan ọkàn jẹ ju ìrísí pé ẹ̀ ń kọ́ ilé yín lórí ìpìlẹ̀ tó tọ́ àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní ti gidi ẹ̀ ń ṣe ọ̀pọ̀lọpọ̀ nǹkan gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Á, ìtanjẹ ńlá ni, ìṣìtàn amúnikún-fún-ẹ̀rù ni, tí ń gba ọkàn lọ́wọ́, nígbà tí àwọn ènìyàn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀, bá ṣi àwòrán ìwà-bí-Ọlọ́run yà sọ́tọ̀ sí ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá ro pé àwọn ọlọ́rọ̀ ni, tí wọ́n sì ti pọ̀ sí i ní ọrọ̀, tí wọn kò sì nílò nǹkan kan, nígbà tí ní ti gidi wọ́n nílò ohun gbogbo.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Ọlọ́run kò yípadà sí àwọn ìránṣẹ́ Rẹ̀ olóòtítọ́ tí wọ́n ń pa aṣọ wọn mọ́ láìlábàwọ́n. Ṣùgbọ́n ọ̀pọ̀ ènìyàn ń ké pé, ‘Àlàáfíà àti ààbò,’ nígbà tí ìparun ojijì ń bọ̀ wá sórí wọn. Bí kò bá sí ìrònúpìwàdà pípé, bí àwọn ènìyàn kò bá rẹ ara wọn sílẹ̀ ní ọkàn wọn nípasẹ̀ ìjẹ́wọ́, tí wọn kò sì gba òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, wọn kì yóò wọ ọ̀run láé. Nígbà tí ìwẹ̀nùmọ́ bá ṣẹlẹ̀ láàárín wa, a kì yóò tún sinmi ní ìtura mọ́, ní fífi ara wa yangàn pé a jẹ́ ọlọ́rọ̀, a sì pọ̀ sí i ní ọrọ̀, pé a kò ní àìní ohunkóhun.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Ta ni ó lè sọ ní òtítọ́ pé: ‘A ti dán wúrà wa wò nínú iná; aṣọ wa kò ní àbàwọ́n láti ọ̀dọ̀ ayé’? Mo rí Olùkọ́ wa tí ń tọ́ka sí àwọn aṣọ ti ohun tí a ń pè ní òdodo. Nígbà tí Ó bọ́ wọn kúrò, Ó fi àìmọ́ tí ó wà ní ìsàlẹ̀ hàn gbangba. Nígbà náà ni Ó sọ fún mi pé: ‘Ṣé ìwọ kò lè rí bí wọ́n ti fi ìṣefara-hàn bo àìmọ́ wọn àti ìbàjẹ́ ìwà wọn mọ́? “Báwo ni ìlú olóòtítọ́ ṣe di àgbèrè!” A ti sọ ilé Baba Mi di ilé ọjà, ibi tí ìwàláàyè àti ògo Ọlọ́run ti kúrò! Nítorí èyí ni àìlera fi wà, agbára sì kù díẹ̀.’” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Nínú ẹsẹ̀ náà, ìjọ àpapọ̀ àwọn akẹ́gàn Jeremiah ni a fi hàn gẹ́gẹ́ bí àwọn Laodicea, àwọn tí wọ́n jẹ́ wúńdíá aṣiwèrè.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Ipo Ìjọ tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn wúńdíá òmùgọ̀, ni a tún sọ̀rọ̀ nípa rẹ̀ gẹ́gẹ́ bí ipò Laodicea.” Review and Herald, August 19, 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Àwọn wúńdíá aṣiwèrè fi àìní òróró wọn hàn ní àkókò dídé Ìkígbe Òru Àárín, nígbà tí wọ́n gba ìtanrànjẹ kan tí ó bá yíyàn tíwọn tẹ́lẹ̀ mu nípa ọ̀nà tí wọ́n yóò gbà, nígbà tí wọ́n sì kọ àwọn ọ̀nà àtijọ́ Jerẹmiah sílẹ̀. Àwọn ọ̀nà àtijọ́ ni ibi tí ìsinmi àti ìtùnú wà, àti ìsinmi àti ìtùnú náà ni òjò ìkẹyìn.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“A tọ́ka mi sọ̀kalẹ̀ sí àkókò náà nígbà tí ìhìnrere áńgẹ́lì kẹta ń dé sí ìparí. Agbára Ọlọ́run ti bà lé àwọn ènìyàn Rẹ̀; wọ́n ti parí iṣẹ́ wọn, wọ́n sì ti múra tán fún wákàtí ìdánwò tí ó wà níwájú wọn. Wọ́n ti gba òjò àkẹ́yìn, tàbí ìtura láti iwájú Olúwa wá, a sì ti sọ ẹ̀rí alààyè di mímúpadàbọ̀sípò. Ìkìlọ̀ ńlá ìkẹ́yìn náà ti dún káàkiri, ó sì ti ru, ó sì ti mú ìbínú bínú nínú àwọn olùgbé ayé tí kò fẹ́ gba ìhìnrere náà.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Ní ìgbà ìtújáde Ẹ̀mí Mímọ́ ni a tú ìtanràn agbára le àwọn wúńdíá Laodíṣíà aṣiwèrè, tí kò nífẹ̀ẹ́ òtítọ́, tí nítorí náà sì yan ìrò láti gbàgbọ́ dípò òtítọ́. Ìkọ̀sílẹ̀ òtítọ́ ni a ka sí ìkọ̀sílẹ̀ òfin, nítorí òfin Ọlọ́run wà ní ìmúṣẹ nínú àwọn òfin àsọtẹ́lẹ̀ Rẹ̀.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Ìfihàn kì í ṣe ìdásílẹ̀ tàbí ìmúdàgbàsókè ohun tuntun kan, bí kò ṣe ìfarahàn ohun tí ó wà tẹ́lẹ̀ ṣùgbọ́n tí, títí a fi fihàn án, ènìyàn kò mọ̀. Àwọn òtítọ́ ńlá àti àìnípẹ̀kun tí ó wà nínú ìhìnrere ni a ń fihàn nípasẹ̀ àwárí pẹ̀lú ìsapá àti nípasẹ̀ ìrẹ̀lẹ̀ ara wa níwájú Ọlọ́run. Olùkọ́ àtọ̀runwá ń darí ọkàn ẹni onírẹ̀lẹ̀ tí ń wá òtítọ́; àti nípasẹ̀ ìtọ́sọ́nà Ẹ̀mí Mímọ́, a ń jẹ́ kí ó mọ àwọn òtítọ́ inú Ọ̀rọ̀ náà. Kò sì sí ọ̀nà ìmòye tí ó dájú tí ó sì munadoko ju kí a jẹ́ ẹni tí a ń darí báyìí lọ. Ìlérí Olùgbàlà náà ni pé, ‘Nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò darí yín sínú gbogbo òtítọ́.’ Nípasẹ̀ pípínni Ẹ̀mí Mímọ́ ni a fi mú wa lóye Ọ̀rọ̀ Ọlọ́run.”
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Onísáàmù kọ pé, ‘Nípa kí ni ọ̀dọ́mọkùnrin yóò fi mú ọ̀nà rẹ̀ mọ́? Nípa ṣíṣọ́ra sí i gẹ́gẹ́ bí ọ̀rọ̀ rẹ. Pẹ̀lú gbogbo ọkàn mi ni mo fi wá ọ: má ṣe jẹ́ kí n ṣìnà kúrò nínú àwọn àṣẹ rẹ.... Ṣí ojú mi, kí n lè rí àwọn ohun ìyanu nínú òfin rẹ.’”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“A ń kilọ̀ fún wa pé kí a máa wá òtítọ́ bí a ti ń wá ìṣúra tí a fi pamọ́. Olúwa máa ń ṣí òye ẹni tí ó ń wá òtítọ́ ní tòótọ́ sílẹ̀; Ẹ̀mí Mímọ́ sì ń jẹ́ kí ó lè lóye àwọn òtítọ́ ìfihàn. Èyí ni oníkọrin Sáàmù túmọ̀ sí nígbà tí ó bẹ̀ pé kí a ṣí ojú rẹ̀ láti rí àwọn ohun ìyanu nínú òfin. Nígbà tí ọkàn bá ń háfẹ́fẹ́ fún àwọn ìtayọlọ́lá Jesu Kristi, a máa ń fún ọkàn-àyà ní agbára láti lóye ògo ayé tí ó sàn jù. Nípa ìrànlọ́wọ́ Olùkọ́ àtọ̀runwá nìkan ni a fi lè lóye àwọn òtítọ́ Ọ̀rọ̀ Ọlọ́run. Nínú ilé-ẹ̀kọ́ Kristi ni a ti ń kọ́ wa láti jẹ́ onírẹ̀lẹ̀ àti oníwọ̀n ara ẹni, nítorí a fi ìmọ̀ òye àwọn àṣírí ìwà-bí-Ọlọ́run fún wa.” Sabbath School Worker, December 1, 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Láti kọ ìhìnrere tàbí ọ̀nà iṣẹ́ òjò àkẹ́yìn sílẹ̀ ni láti kọ òfin Ọlọ́run sílẹ̀. Nígbà tí Jeremiah sọ pé, “wọn kò fetí sí ọ̀rọ̀ mi, bẹ́ẹ̀ ni sí òfin mi, ṣùgbọ́n wọ́n kọ ọ́,” ó ń fara mọ́ Hosea.
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. Hosea 4:6.
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 jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Ìmọ̀ tí àwọn aṣiwèrè kọ̀ ni ìmúgbòòrò ìmọ̀, èyí tí Dáníẹ́lì tọ́ka sí pé yóò ṣẹlẹ̀ ní àkókò òpin. Ní àkókò òpin ní ọdún 1798, lẹ́yìn náà sì tún ní àkókò òpin ní ọdún 1989, ìmúgbòòrò ìmọ̀ kan wà tí a fi ìlànà múlẹ̀ láti ọwọ́ ojiṣẹ́ náà tí Ọlọ́run yàn láti lò bí Ó ti ń gbé ìpìlẹ̀ kalẹ̀ fún ọkọọkan àwọn ìran méjèèjì tí wọ́n jọra náà. A ṣètò àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí nípa àwọn òfin Bíbélì kan pàtó tí a ṣípayá fún àwọn ojiṣẹ́ tí a yàn nínú ìtàn kálukú wọn, àti pé àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí ni àwọn ọ̀nà àtijọ́ Jeremáyà, wọ́n sì ni àwọn òtítọ́ tí, ní ìkẹyìn, ń ṣojú fún òróró àwọn ìhìn iṣẹ́ igbe ọ̀gànjọ́ àti igbe ńlá. Òjò ìkẹyìn ń mú ìhìn iṣẹ́ Igbe Ọ̀gànjọ́ jáde nínú ìtàn ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], lẹ́yìn èyí sì ni ó tún ń mú ìhìn iṣẹ́ igbe ńlá jáde nínú ìtàn ìkójọpọ̀ agbo ẹran Ọlọ́run mìíràn tí ó ṣì wà ní Babiloni. Òjò ìkẹyìn jẹ́ ìhìn iṣẹ́ méjèèjì àti ọ̀nà ìṣiṣẹ́ tí ń mú ìhìn iṣẹ́ náà jáde. Ìmúgbòòrò ìmọ̀ ti Dáníẹ́lì ni ó bẹ̀rẹ̀ ìlànà ìdánwò ọlọ́pọ̀-ìgbésẹ̀ mẹ́ta.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Ó sì wí pé, Lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì fi èdìdì dì wọ́n títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó sọ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹnìkan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Daniẹli 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Àwọn ènìyàn búburú Dáníẹ́lì ni àwọn wúńdíá òmùgọ̀ Mátíù, tí wọ́n yàn láti dúró nínú ipò Laodíkíà wọn. A fi ipò wọn hàn nínú ìgbésẹ̀ kẹta nínú àwọn àdánwò mẹ́ta Dáníẹ́lì, nígbà tí a dán àwọn ọlọ́gbọ́n àti àwọn búburú wò pẹ̀lú. Àdánwò ìkẹyìn ni ibi tí a ti mú ìdájọ́ ṣẹ, àti pé níbẹ̀ ni àwọn ẹgbẹ́ méjèèjì ti fihàn bóyá wọ́n ní òróró náà.
“Again these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Lẹ́ẹ̀kansi àwọn òwe wọ̀nyí ń kọ́ni pé kò ní sí àkókò ìdánwò kankan lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá ti parí, ìyapa láàrín ẹni rere àti ẹni búburú yóò tẹ̀lé e lẹ́sẹ̀kẹsẹ̀, àti pé ayànmọ́ ẹgbẹ́ kọ̀ọ̀kan ni a ó fi múlẹ̀ títí láé.” Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Ìfihàn ìwà ní ìdánwò kẹta ń dá àwọn olùjọsìn mọ̀ gẹ́gẹ́ bí Laodicean aláìgbọ́n tàbí Philadelphian ọlọ́gbọ́n. Ìdánwò ìkẹyìn ni a ń mú ṣẹ ní ìbámu pẹ̀lú iṣẹ́ ìròyìn òjò àfẹ̀yìntì, èyí tí a ti mú wá sí ìmọ̀lẹ̀ nípasẹ̀ ọ̀nà-ìṣe òjò àfẹ̀yìntì. Láti kọ ọ̀nà-ìṣe òjò àfẹ̀yìntì sílẹ̀ ń fi ọkàn ènìyàn sí ipò kan níbi tí wọn kò ti lè lóye iṣẹ́ ìròyìn òjò àfẹ̀yìntì. Isaiah fi iṣẹ́ ìròyìn àti ọ̀nà-ìṣe náà hàn gẹ́gẹ́ bí ìdánwò ìkẹyìn.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ta ni yóò kọ́ ní ìmọ̀? Ta ni yóò sì mú lóye ẹ̀kọ́? Àwọn tí a ti já nínú wàrà kúrò, tí a sì ti yà kúrò lẹ́gbẹ̀ ọmú. Nítorí àṣẹ gbọ́dọ̀ máa wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀: Nítorí pẹ̀lú ètè tí ń ta ahọ́n àti èdè mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ fi lè mú aláárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ sí wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè máa lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn tẹ̀ wọn, kí a sì mú wọn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ènìyàn ẹlẹ́gàn, tí ń ṣe alákòóso àwọn ènìyàn yìí tí ó wà ní Jerusalẹmu. Nítorí ẹ ti wí pé, A ti dá májẹ̀mú pẹ̀lú ikú, a sì ti ṣe àdéhùn pẹ̀lú isà òkú; nígbà tí àjàkálẹ̀ ìgbẹ̀mìí tí ń ṣàn bò bá kọjá, kì yóò dé bá wa: nítorí a ti fi irọ́ ṣe ibi ààbò wa, a sì ti fi èké pamọ́ sí ara wa: Nítorí náà báyìí ni Olúwa Ọlọ́run wí pé, Wò ó, èmi yóò fi òkúta kan sí Sioni fún ìpìlẹ̀, òkúta tí a ti dán wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Èmi yóò sì fi ìdájọ́ lélẹ̀ gẹ́gẹ́ bí okùn ìwọ̀n, àti òdodo gẹ́gẹ́ bí òjé ìwọ̀n: yìnyín yóò sì gbá ibi ààbò irọ́ kúrò, omi yóò sì ṣàn bo ibi ìfarapamọ́ náà. A ó sì mú májẹ̀mú yín pẹ̀lú ikú di asán, àdéhùn yín pẹ̀lú isà òkú kì yóò dúró; nígbà tí àjàkálẹ̀ ìgbẹ̀mìí tí ń ṣàn bò bá kọjá, nígbà náà ni a ó fi í tẹ yín mọ́lẹ̀. Isaiah 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
“Okùn ìyà tí ń kún àkúnya” nínú àsọtẹ́lẹ̀ Bíbélì ni ìlọsíwájú ìdààmú òfin Ọjọ́ Àìkú, èyí tí ó bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà. Àwọn Laodíkíà aṣiwèrè, ènìyàn búburú wọ̀nyí tí wọn kò ní “ìfẹ́ òtítọ́,” tí, nítorí náà, wọn sì kọ ìlósókè ìmọ̀, gbàgbọ́ pé “okùn ìyà tí ń kún àkúnya” náà “kì yóò dé” sórí wọn, nítorí pé, láàárín àwọn nǹkan mìíràn, wọn yàn láti gba ìtumọ̀ èké kan ti ààmì kan ti Róòmù nínú àsọtẹ́lẹ̀ Bíbélì. Nípa ṣíṣe bẹ́ẹ̀, wọn dá àwòṣe àsọtẹ́lẹ̀ èké kan sílẹ̀ lórí ìpìlẹ̀ àsọtẹ́lẹ̀ tiwọn fúnra wọn. A kọ ìpìlẹ̀ wọn lórí iyanrìn, èyí tí ó dúró fún ọ̀pọ̀lọpọ̀ àpáta kéékèèké tí a ti fọ́ pẹ́pẹ́. Ṣùgbọ́n a kọ ìpìlẹ̀ àwọn ọlọ́gbọ́n lórí Àpáta kan ṣoṣo.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí ọlọ́gbọ́n akọ́lé ilé, èmi ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ́ lé e lórí. Ṣùgbọ́n kí olúkúlùkù kíyèsára bí ó ti ń kọ́ lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti lélẹ̀ lọ, èyíinì ni Jésù Kristi. Ní báyìí, bí ẹnikẹ́ni bá fi wúrà, fàdákà, òkúta iyebíye, igi, koríko gbígbẹ, ìdígbẹ kọ́ lé orí ìpìlẹ̀ yìí; iṣẹ́ olúkúlùkù ni a ó fi hàn gbangba: nítorí ọjọ́ náà ni yóò sọ ọ́ di mímọ̀, nítorí a ó fi iná ṣí i payá; iná náà yóò sì dán iṣẹ́ olúkúlùkù wò pé irú wo ni í ṣe. 1 Kọrinti 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
A fi àwọn ìpìlẹ̀ èké wé ìpìlẹ̀ tòótọ́, èyí tí í ṣe Kírísítì Jésù—Àpáta náà. A máa fi ìpìlẹ̀ tòótọ́ tàbí èké hàn nínú ìkẹyìn àwọn ìdánwò mẹ́ta Dáníẹ́lì. A ó “fi iná fi í hàn”—iná Ojíṣẹ́ Májẹ̀mú náà, ẹni tí yóò tètè wá sí tẹ́ńpìlì Rẹ̀. Nígbà náà ni a ó fi irú ènìyàn kan hàn tí wọ́n ti dá májẹ̀mú pẹ̀lú ikú, a ó sì fi irú ènìyàn kan hàn tí wọ́n ti dá májẹ̀mú ìyè.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Wò ó, èmi yóò rán ojiṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi; Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé sínú tẹ́ńpìlì rẹ̀, àní ojiṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni ó lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnísọ di mímọ́, ó sì dàbí ọṣẹ́ alágbàfọ̀: yóò sì jókòó bí amúnísọ fàdákà di mímọ́ àti ẹni tí ń wẹ̀ é mọ́; yóò sì sọ àwọn ọmọ Lefi di mímọ́, yóò sì fọ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọn lè máa rú ọrẹ-ẹbọ sí Olúwa nínú òdodo. Nígbà náà ni ọrẹ-ẹbọ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ìgbà àtijọ́, àti bí ti ọdún ìṣáájú. Èmi yóò sì súnmọ́ yín fún ìdájọ́; èmi yóò sì jẹ́ ẹlẹ́rìí kíákíá lòdì sí àwọn abánigbèndè, àti lòdì sí àwọn panṣágà, àti lòdì sí àwọn tí ń búra èké, àti lòdì sí àwọn tí ń ni alágbàṣe ní ìnira nínú owó iṣẹ́ rẹ̀, opó, àti aláìní baba, àti àwọn tí ń yí àjèjì kúrò nínú ẹ̀tọ́ rẹ̀, tí kò sì bẹ̀rù mi, ni Olúwa àwọn ọmọ-ogun wí. Malaki 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Ojiṣẹ Májẹ̀mú náà súnmọ́ ní ìdájọ́ nígbà tí ìlànà ìdánwò Dáníẹ́lì bá dé ìdánwò kẹta, tí a sì dán àwọn ọlọ́gbọ́n àti àwọn ènìyàn búburú wò. Ìlànà ìdánwò mẹ́ta ìgbésẹ̀ Dáníẹ́lì bẹ̀rẹ̀ ní àkókò òpin, nígbà tí a ṣí ìwé Dáníẹ́lì sílẹ̀ tí ìmọ̀ sì pọ̀ sí i. Ìpọ̀sí ìmọ̀ náà ni a mú wá sí ìtànkálẹ̀ kedere nípasẹ̀ iṣẹ́ ojiṣẹ tí a yàn tí ń fún ìpè. Málákì sọ̀rọ̀ sí ojiṣẹ náà gẹ́gẹ́ bí “ojiṣẹ” tí “ń pèsè ọ̀nà” níwájú dídé Ojiṣẹ Májẹ̀mú náà, ẹni tí ń fi iná hàn ẹni tí ó ti wọ inú májẹ̀mú pẹ̀lú Rẹ̀, tàbí ẹni tí ó yàn láti dá májẹ̀mú pẹ̀lú ikú. Nínú ìtàn àwọn Millerite, Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì ní October 22, 1844, àmì ọ̀nà kan tí ó ṣàfihàn ṣáájú òfin Sunday tí ń bọ̀ láìpẹ́.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbàjọ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Oluwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọtẹ́lẹ̀, jẹ́ àpèjúwe iṣẹ̀lẹ̀ kan náà; èyí sì tún ni a ṣàfihàn nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàlàyé nínú òwe àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodiceans and Philadelphians, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Ìkẹyìn nínú àwọn ìdánwò mẹ́ta Dáníẹ́lì ṣẹlẹ̀ ní àsìkò òfin Sọ́ńdé tí ó súnmọ́ dé, nígbà tí Òjíṣẹ́ Májẹ̀mú náà bá dé láti fi iná hàn ẹni tí ó ti dá májẹ̀mú pẹ̀lú ìyè tàbí ikú, èyí tí a gbé kalẹ̀ nínú àyíká àwọn ọmọ Léfì. Nígbà tí Malaki ṣàpèjúwe àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè ti Mátíù, tí wọ́n jẹ́ àwọn Láódíkíà àti Fíládélfíà ti Jòhánù, àti àwọn ọlọ́gbọ́n àti ènìyàn búburú ti Dáníẹ́lì, a fi iná dán àwọn ẹgbẹ́ méjèèjì wò, lẹ́yìn náà ni wọ́n sì fi ara wọn hàn pé ta ni ó jẹ́, tàbí ta ni kì í ṣe, ọmọ Léfì.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Àwọn ọmọ Léfì ni àmì àwọn tí wọ́n dúró ní ìṣòtẹ́ méjèèjì ti àwọn màlúù wúrà náà pẹ̀lú ìṣòtítọ́. Ìṣòtẹ́ àkọ́kọ́ ni ti Árónì, èkejì sì ni ìṣòtẹ́ Jeroboamu. Nínú àwòrán méjèèjì náà, àwọn ọmọ Léfì dúró fún àwọn olóòtítọ́, àti pé àwòrán méjèèjì náà ń pèsè ẹlẹ́rìí méjì nípa ìṣòtítọ́ ẹgbẹ́ kan tí àwọn ọmọ Léfì ṣojú fún ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Árónì ṣe màlúù wúrà kan. Wúrà jẹ́ àmì Bábílónì, màlúù ọmọ sì jẹ́ àwòrán ẹranko náà. Lẹ́yìn náà, ó yàn àsè kan kalẹ̀, àwọn ènìyàn aṣiwèrè sì jó ní ìhòòhò yí màlúù náà ká. Gbogbo ìṣòtẹ́ wọn dá lórí, ó sì jẹ́ ìmísí rẹ̀ nínú ìkọ̀sílẹ̀ wọn sí Mósè, ojiṣẹ́ tí a yàn.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Mósè sì wí fún Árónì pé, Kí ni àwọn ènìyàn wọ̀nyí ṣe sí ọ, tí o fi mú ẹ̀ṣẹ̀ ńlá bẹ́ẹ̀ wá sórí wọn? Árónì sì dáhùn pé, Kí ìbínú olúwa mi má bà a gbóná: ìwọ mọ àwọn ènìyàn náà, pé wọ́n ti fi ara wọn lé ibi. Nítorí wọ́n wí fún mi pé, Ṣe àwọn ọlọ́run fún wa, tí yóò máa lọ níwájú wa: nítorí Mósè yìí, ọkùnrin náà tí ó mú wa gòkè wá kúrò ní ilẹ̀ Ejibiti, a kò mọ ohun tí ó ṣẹlẹ̀ sí i. Èmi sì wí fún wọn pé, Ẹnikẹ́ni tí ó bá ní wúrà kankan, kí wọ́n yọ ọ́ kúrò. Bẹ́ẹ̀ ni wọ́n fi í fún mi: lẹ́yìn náà mo sọ ọ́ sínú iná, ọmọ màlúù yìí sì jáde wá. Nígbà tí Mósè sì rí i pé àwọn ènìyàn náà wà ní ìhòòhò; (nítorí Árónì ti mú wọn wà ní ìhòòhò sí ìtìjú wọn láàrín àwọn ọ̀tá wọn:) Nígbà náà ni Mósè dúró ní ẹnu ọ̀nà ibùdó, ó sì wí pé, Ta ni ó wà lẹ́yìn Olúwa? kí ẹni náà tọ̀ mí wá. Gbogbo àwọn ọmọ Léfì sì kóra wọn jọ sọ́dọ̀ rẹ̀. Ó sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run Ísírẹ́lì wí, Kí olúkúlùkù fi idà rẹ̀ sí ẹ̀gbẹ́ rẹ̀, kí ẹ sì máa lọ wọlé, kí ẹ sì máa jáde láti ẹnu ọ̀nà dé ẹnu ọ̀nà káàkiri ibùdó náà, kí ẹ sì pa olúkúlùkù arákùnrin rẹ̀, àti olúkúlùkù alábàákẹ́gbẹ́ rẹ̀, àti olúkúlùkù aládùúgbò rẹ̀. Àwọn ọmọ Léfì sì ṣe gẹ́gẹ́ bí ọ̀rọ̀ Mósè: ó sì jẹ́ pé ní ọjọ́ náà, ó tó ẹgbẹ̀rún mẹ́ta ọkùnrin nínú àwọn ènìyàn náà ni wọ́n ṣubú. Eksodu 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Àwọn tí wọ́n jó jẹ́ ará Laodicea tí wọ́n fihàn “ìtìjú ìhòhò wọn,” èyí tí í ṣe ìkìlọ̀ àjàkálẹ̀-àrùn kẹfà, ìkìlọ̀ nípa àìní náà láti lóye dáadáa ìdásílẹ̀ mẹ́ta ti Róòmù òde-òní gẹ́gẹ́ bí dragoni, ẹranko náà, àti wòlíì èké. Ìkìlọ̀ náà tako ìtumọ̀ aládáni Uriah Smith gidigidi, ìtumọ̀ tí ó ba àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú àjàkálẹ̀-àrùn kẹfà àti Armagedoni jẹ́.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Àwọn tí wọ́n fihàn ipò wọn gẹ́gẹ́ bí ti Laodicea ti kọ àṣẹ ojiṣẹ́ tí a yàn sílẹ̀, wọ́n sì fihàn ìmọ̀ tí ó dàrú kan náà gẹ́gẹ́ bí àwọn tí wọ́n yàn láti sọ àmì Satani ti “ojoojúmọ́” di àmì ìwà-mímọ́ iṣẹ́ ìránṣẹ́ ibi mímọ́ Kristi. Wọ́n sọ ìdáǹdè wọn di ti ọlọ́run àpẹẹrẹ kan, ṣùgbọ́n ọlọ́run tí wọ́n yàn láti jọ́sìn jẹ́ àmì ọlọ́run Ejibiti, Ejibiti sì jẹ́ àmì dragoni náà. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Adventisimu ti Laodicea, wọ́n kọ òtítọ́ náà pé “ojoojúmọ́” jẹ́ àmì Romu keferi, dragoni náà, wọ́n sì dá àmì Satani mọ̀ gẹ́gẹ́ bí àmì Kristi.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Ọmọ ènìyàn, dojú kọ Farao ọba Ejibiti, kí o sì sọ àsọtẹ́lẹ̀ sí i, àti sí gbogbo Ejibiti: Sọ̀rọ̀, kí o sì wí pé, Báyìí ni Olúwa Ọlọ́run wí; Wò ó, èmi wà lòdì sí ọ, Farao ọba Ejibiti, ejò ńlá tí ó dùbúlẹ̀ ní àárín àwọn odò rẹ̀, ẹni tí ó ti wí pé, Odò mi jẹ́ ti èmi fúnra mi, èmi ni sì ti dá a ṣe fún ara mi. Hesekieli 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Àwọn ọlọ̀tẹ̀ Áárónì gbà irọ́ náà gbọ́ pé àmì ejò ńlá náà, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọmọ màlúù wúrà, ni ọlọ́run tí ó ti gbà wọ́n là kúrò ní ìsìnrú Ejibiti. Àdífẹ́ntìsìmù ti Laodíkíà gbà irọ́ náà gbọ́ pé àmì Róòmù keferi (ejò ńlá náà), tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “ìgbà gbogbo,” jẹ́ àmì Kristi tí iṣẹ́ rẹ̀ jẹ́ láti gba ènìyàn là kúrò ní ìsìnrú ẹ̀ṣẹ̀ nínú iṣẹ́-ìránṣẹ́ Rẹ̀ nínú ibi mímọ́ ọ̀run. Wọ́n sì tún kọ́ oníṣẹ́-ìránṣẹ́ tí a yàn náà, gẹ́gẹ́ bí Àdífẹ́ntìsìmù ti Laodíkíà náà ṣe ṣe nínú àríyànjiyàn lórí àpẹẹrẹ “ìgbà gbogbo.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Nínú ìran àkọ́kọ́ (1844 sí 1888) ti Adventismu Laodikea, wọ́n kọ iṣẹ́ Miller nípa ìdánimọ̀ àwọn àkókò méje náà. Nínú ìran kejì (1888 sí 1919) wọ́n bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ òtítọ́ “ojoojúmọ́.” Nínú ìran kẹta wọn (1919 sí 1957) wọ́n ti padà sí òye Protestantisimu apẹ̀yìndà pé àwọn ọlọ́ṣà àwọn ènìyàn rẹ ni Antiochus Epiphanes. Ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001 wọ́n kọ ipa Islam nínú àsọtẹ́lẹ̀ Bíbélì nígbà tí ègbé kẹta dé ní ọjọ́ náà. Ọ̀kọ̀ọ̀kan àwọn òtítọ́ mẹ́rin wọ̀nyí ni Miller gbéga múlẹ̀, a sì ṣojú wọn lórí àwọn tábìlì méjì ti Habakuku, àti pé ọkọ̀ọ̀kan wọn jẹ́ òtítọ́ ìpìlẹ̀ tí a sọ pé ó wá láti inú iṣẹ́ Miller, ẹni tí Sister White pè ní “ẹni àyànfẹ́.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Ìṣọ̀tẹ̀ Jeroboamu bẹ̀rẹ̀ ní ìbẹ̀rẹ̀ ìjọba àríwá, tí ó ní àwọn ẹ̀yà mẹ́wàá tí wọ́n fi Jeroboamu jẹ ọba àkọ́kọ́ wọn. Jeroboamu ṣe ọmọ màlúù wúrà méjì, ó sì fi ọ̀kan sí Bẹtẹli, tí ìtumọ̀ rẹ̀ jẹ́ ilé Ọlọ́run, àti èkejì sí Dani, tí ìtumọ̀ rẹ̀ jẹ́ ìdájọ́. Papọ̀, Bẹtẹli àti Dani dúró fún àpapọ̀ ìjọ (Bẹtẹli) àti ìpínlẹ̀ (Dani). Gẹ́gẹ́ bí ó ti rí nínú ìṣọ̀tẹ̀ Aaroni, wúrà ni a fi ṣe àwọn ọmọ màlúù náà, àmì Bábílónì, àti pé àwọn méjèèjì jẹ́ àwòrán ẹranko kan. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Aaroni, Jeroboamu tún pàṣẹ àjọ̀dún ọdọọdún kan, ó sì sọ pé àwọn ọmọ màlúù náà ni àwọn ọlọ́run tí ó mú àwọn ènìyàn Ọlọ́run jáde kúrò ní Ejibiti.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jeroboamu sì sọ ní ọkàn rẹ̀ pé, Ní báyìí ni ìjọba yóò padà sí ilé Dáfídì: bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ ní ilé Olúwa ní Jerusalẹmu, nígbà náà ni ọkàn àwọn ènìyàn wọ̀nyí yóò tún padà sọ́dọ̀ olúwa wọn, àní sọ́dọ̀ Rehoboamu ọba Juda; wọn yóò sì pa mí, wọn yóò sì tún padà tọ Rehoboamu ọba Juda lọ. Nítorí náà ọba náà gbìmọ̀, ó sì ṣe ọmọ màlúù méjì ti wúrà, ó sì wí fún wọn pé, Ó pọ̀ jù fún yín láti máa gòkè lọ sí Jerusalẹmu: wò ó, àwọn ọlọ́run rẹ, Ísírẹ́lì, tí wọ́n mú ọ jáde ní ilẹ̀ Ejibiti. Ó sì gbé ọ̀kan kalẹ̀ ní Beteli, ekeji sì ni ó fi sí Dani. Ọ̀ràn yìí sì di ẹ̀ṣẹ̀: nítorí àwọn ènìyàn lọ láti foríbalẹ̀ níwájú ọ̀kan náà, àní títí dé Dani. Ó sì kọ ilé àwọn ibi gíga, ó sì yan àlùfáà láti inú àwọn ẹni-kèrindinlógún nínú àwọn ènìyàn, àwọn tí kì í ṣe nínú àwọn ọmọ Lefi. Jeroboamu sì dá àjọyọ̀ kan sílẹ̀ ní oṣù kẹjọ, ní ọjọ́ kẹẹ̀ẹ́dógún oṣù náà, tí ó dàbí àjọyọ̀ tí ó wà ní Juda, ó sì rú ẹbọ lórí pẹpẹ náà. Bákan náà ni ó ṣe ní Beteli, nípa fífi ẹbọ rú sí àwọn ọmọ màlúù tí ó ti ṣe: ó sì fi àwọn àlùfáà àwọn ibi gíga tí ó ti ṣe sí Beteli. Nítorí náà ó rú ẹbọ lórí pẹpẹ tí ó ti ṣe ní Beteli ní ọjọ́ kẹẹ̀ẹ́dógún oṣù kẹjọ, àní ní oṣù tí ó ti dá sílẹ̀ láti inú ọkàn ara rẹ̀; ó sì dá àjọyọ̀ sílẹ̀ fún àwọn ọmọ Ísírẹ́lì: ó sì rú ẹbọ lórí pẹpẹ, ó sì sun tùràrí. 1 Àwọn Ọba 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboamu “pinu nínú ọkàn tirẹ̀ fúnra rẹ̀,” èyí tí ń ṣàpẹẹrẹ iṣẹ́ Uriah Smith ní fífi “ìtumọ̀ àdáni” wọlé, nípasẹ̀ èyí tí yóò fi kọ àwòrán àsọtẹ́lẹ̀ rẹ̀. Jeroboamu tẹ̀lé àpẹẹrẹ Aaroni, àti nípa bẹ́ẹ̀ ó fi ọlọ́run Ejibiti hàn ní ọ̀nà àìtó gẹ́gẹ́ bí Ọlọ́run tòótọ́. Ọlọ́run tí Aaroni àti Jeroboamu dá kalẹ̀ méjèèjì dá lórí lílo àmi kan ti ẹ̀dá Rome oníhùwàsí méjì ní ọ̀nà tí kò tọ́, gẹ́gẹ́ bí àmi iṣẹ́ ìjọba àti iṣẹ́ ìjọ. Aaroni àti Jeroboamu, méjèèjì, ń tọ́ka sí ère agbára dragoni, pẹ̀lú àfihàn àmi ère ẹranko náà. Nítorí náà, àwọn ìtàn mímọ́ méjèèjì wọ̀nyí ti ìṣọ̀tẹ̀ dúró gẹ́gẹ́ bí àpẹẹrẹ ìdánwò ńlá ti àwọn ènìyàn Ọlọ́run, nípasẹ̀ èyí tí a ó fi pinnu ayanmọ́ wọn títí ayérayé. Gẹ́gẹ́ bí ìmísí ti sọ, ìdánwò náà ni ìdánwò ìṣèdá ère ẹranko náà.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Àríyànjiyàn àkọ́kọ́ lórí àmì Róòmù gẹ́gẹ́ bí àwọn olè àwọn ènìyàn rẹ, èyí tí ó wọ inú àtẹ ìṣàkóso aṣáájú-ọ̀nà ọdún 1843, jiyàn pé Antiochus Epiphanes ni olè náà, dípò òtítọ́ pé Róòmù ni àwọn olè náà. Àríyànjiyàn àkọ́kọ́ náà ṣojú àríyànjiyàn ìkẹyìn lórí pé Róòmù ni àwọn olè àwọn ènìyàn rẹ, níbi tí a ti ń jiyàn báyìí pé Orílẹ̀-Èdè Amẹ́ríkà ni àwọn olè náà, kì í ṣe Róòmù. Síbẹ̀, Antiochus jẹ́ àmì Orílẹ̀-Èdè Amẹ́ríkà nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá, nítorí náà irọ́ ìbẹ̀rẹ̀ àti irọ́ ìparí nípa ẹni tí a ṣojú fún jọra pátápátá.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Òkùnkùn àti ìdàrúdàpọ̀ lórí ohun tí Antiochus dúró fún ní àwọn ọjọ́ ìkẹyìn, ń mú ìdàrúdàpọ̀ wá lórí àwòrán ẹranko náà, gẹ́gẹ́ bí ìṣọ̀tẹ̀ Aaroni àti Jeroboamu ti ṣe. Ìdàrúdàpọ̀ nípa àwòrán ẹranko náà ń ṣẹlẹ̀ gan-an ní àkókò tí ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run jẹ́ ìdásílẹ̀ àwòrán ẹranko náà.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu àyànmọ́ wọn títí láé. Ìpò rẹ jẹ́ àkójọpọ̀ àìbámu tó rúdurùdu bẹ́ẹ̀ gẹ́ẹ́ tí àwọn díẹ̀ péré ni yóò tan.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nínú Ìfihàn 13 ni a ti fi kókó-ọ̀rọ̀ yìí hàn gbangba; [Ìfihàn 13:11–17, tí a fa ọ̀rọ̀ rẹ̀ yọ].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Eyi ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì lé wọn. Gbogbo àwọn tí ó fi ìṣòtítọ́ wọn sí Ọlọ́run hàn nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábàtì èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí wọ́n fi òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run sílẹ̀, tí wọ́n sì gba sábàtì Sunday, wọn yóò gba àmì ẹranko náà.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Nígbà tí Sister White fọwọ́sí ìwòye Miller pé “ojoojúmọ́” ń ṣàpẹẹrẹ Romu keferi, ó sọ pé láti ọdún 1844 wá, “àwọn ìwòye mìíràn”, ní ọ̀pọ̀, ni a ti tẹ̀ lé, èyí tí ó mú “òkùnkùn àti ìdàrúdàpọ̀” wá. Ìdàrúdàpọ̀ tí àwọn ìwòye èké nípa “ojoojúmọ́” mú wá, èyí tí í ṣe àmì Romu keferi, gẹ́gẹ́ bí “àwọn ọlọ́ṣà ènìyàn rẹ,” ń mú ìdàrúdàpọ̀ àti òkùnkùn wá ní ti ìyàtọ̀ tó wà láàárín Romu àti ère Romu.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Àwọn àríyànjiyàn àkọ́kọ́ àti ìkẹyìn lórí àmì kan ti Róòmù ṣẹlẹ̀ láàárín àwọn ènìyàn májẹ̀mú àtijọ́ kan tí a ń kọjá lọ, àti àwọn ènìyàn kan tí wọ́n sì ń di ènìyàn májẹ̀mú tuntun Ọlọ́run ní àkókò náà. Àríyànjiyàn náà ní nínú ìfẹ́kúfẹ̀ẹ́ láti jẹ́ kí a ṣàkóso wọn nípa àwọn òfin gírámà tí a ti fi ìdí múlẹ̀, nítorí pé ọ̀rọ̀ náà “pẹ̀lú” nínú ẹsẹ̀ kẹrìnlá ni àwọn Pùrótẹ́sítántì kọ̀, nípa bẹ́ẹ̀ ni wọ́n fi sọ pé àwọn ọlọ́ṣà náà gbọ́dọ̀ jẹ́ agbára kan náà tí a ṣojú fún nínú àwọn ẹsẹ̀ tó ṣáájú.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Ó ṣojú ìyípadà ìtumọ̀ Ìwé Mímọ́ nígbà tí a fi ipa mú Antiochus láti jẹ́ àwọn ọlọ́ṣà. Ó jẹ́ ìtumọ̀ tìkára ẹni, nítorí pé ẹ̀kọ́ èké èyíkéyìí tí ó tako òtítọ́ jẹ́ ìtumọ̀ tìkára ẹni. Àríyànjiyàn náà fúnra rẹ̀ di òtítọ́ ìpìlẹ̀, nítorí a kọ ọ́ sí orí àtẹ ìṣàfihàn àwọn aṣáájú-ọ̀nà ọdún 1843. Ìfìdímúlẹ̀ àtẹ náà nípasẹ̀ ìmísí jẹ́rìí sí i, ó sì fìdí “àwọn ọlọ́ṣà” múlẹ̀ gẹ́gẹ́ bí ààmì ti Róòmù, ó sì gbé ìjẹ́pàtàkì òtítọ́ náà ga, nítorí pé láti kọ ẹ̀kọ́ náà sílẹ̀ ni láti kọ mejeeji sílẹ̀, ìpìlẹ̀ àti àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Ìmọ̀ yíyẹ nípa àwọn adigunjalè àwọn ènìyàn rẹ tí ń ṣàpẹẹrẹ Róòmù, tí a fi kún àpẹẹrẹ àsọtẹ́lẹ̀ tí àwọn áńgẹ́lì fi fún William Miller, nítorí pé ó bá àpẹẹrẹ àsọtẹ́lẹ̀ tí ó wá lóye tí ó sì gbékalẹ̀ mu; èyí ni pé: Róòmù abọ̀rìṣà àti Róòmù pápà ni ìpìlẹ̀ gbogbo àwọn ìlò àsọtẹ́lẹ̀ rẹ.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Ìtumọ̀ aládàáni Uriah Smith tí ó fi dá ọba àríwá nínú ẹsẹ̀ kẹrìnlélọ́gbọ̀n ti Danieli mọ́ gẹ́gẹ́ bí Faranse, lẹ́yìn náà sì tún dá a mọ́ Tọ́kì nínú ẹsẹ̀ ogójì, ní àwọn ìdánimọ̀ èké méjì ti ọba àríwá. Ìkọ̀sílẹ̀ Smith kúrò lórí àwọn ìpìlẹ̀ ní ọdún 1863 mú ìfọ́jú kan wá tí kò jẹ́ kí ó rí òfin ìpilẹ̀ kan pàtàkì jùlọ nínú àsọtẹ́lẹ̀, èyí ni pé: ní ìwọ̀n àkókò kan tó sún mọ́ ìgbà Kristi, àsọtẹ́lẹ̀ fi àwọn àjọṣe ẹ̀mí òde òní tí a ti ṣàpẹẹrẹ wọn nípasẹ̀ àwọn àjọṣe gidi àtijọ́ hàn. Pọ́ọ̀lù kọ́ni ní òtítọ́ yìí ní pàtó bí ó ṣe fi hàn pé ohun tí ó kọ́kọ́ dé ni ti gidi, lẹ́yìn èyí ni ti ẹ̀mí.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Ṣùgbọ́n kì í ṣe èyí tí í ṣe ti ẹ̀mí ni ó wà ní àkọ́kọ́, bí kò ṣe èyí tí í ṣe ti ẹ̀dá; lẹ́yìn èyí náà ni èyí tí í ṣe ti ẹ̀mí. 1 Kọ́rinti 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith jẹ́ ọ̀kan lára àwọn ènìyàn májẹ̀mú tí wọ́n ti rọ́pò Ìsìn Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ gẹ́gẹ́ bí ènìyàn Ọlọ́run, ṣùgbọ́n ó gbèjà ìṣọ̀tẹ̀ wọn nígbà tí ó kọ̀ ìgbà méje náà, tí ó sì mú àwòrán ìtòlẹ́sẹẹsẹ 1863 rẹ̀ wọlé. Lílo ìtumọ̀ àdáni rẹ̀ mú ìmọ̀ tí kì í ṣe òtítọ́ jáde nípa Armagedoni nínú Ìfihàn orí kẹrìndínlógún, èyí tí ó tún jẹ́ ìdánwò mìíràn lórí òye tó tọ́ nípa Róòmù.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Pẹ̀lú àríyànjiyàn àkọ́kọ́ nípa àwọn ọlọ́ṣà, Smith ṣojú fún àwọn tí wọ́n ti ní ìfaramọ́ pẹ̀lú ìmúṣẹ àkọ́kọ́ ti àkàwé àwọn wúńdíá mẹ́wàá. Nípa bẹ́ẹ̀, pẹ̀lú ojú-ìwòye ara rẹ̀ nípa ọba àríwá, ó ṣojú fún ènìyàn májẹ̀mú kan tí a ń kọjá lọ láàárín ọdún 1856 sí 1863, bí wọ́n ṣe di Ìjọ Adventist Ọjọ́ Keje ti Laodicea. Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Pùròtẹ́sítáǹtì nínú àríyànjiyàn àwọn ọlọ́ṣà, Smith kọbi ara sí àṣẹ gírámà ti ẹsẹ náà, èyí tí ó yí padà pẹ̀lú ìtumọ̀ àdáni rẹ̀, nítorí ní ìbámu pẹ̀lú gírámà, ọba àríwá láti ẹsẹ̀ kọkànlélọ́gbọ̀n sí ẹsẹ̀ márùn-ún-dín-lọ́gọ́rin máa ń jẹ́, tí kò sì jẹ́ ohun mìíràn rárá, agbára póòpù nìkan.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in Second Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Pẹ̀lú àríyànjiyàn nípa “ojoojúmọ́,” irọ́ ni wọ́n mú wọ inú ìtàn Advent láti ọwọ́ Willie White àti A. G. Daniells láti fi gbé ojú ìwòye Pùròtẹ́sítáǹtì àtijọ́ ró pé “ojoojúmọ́” ń ṣojú iṣẹ́ ìránṣẹ́ mímọ́ Kristi nínú ibi mímọ́ rẹ̀. A ti mọ ìtàn pàtó yẹn nínú Àwọn Tábìlì Habakkuk, ṣùgbọ́n ó ṣe pàtàkì láti kíyèsi ẹ̀rí èké tí ó bá ìpolongo àti ìmúlẹ̀ ojú ìwòye tí kò tọ́ yẹn lọ, nítorí pé Miller mọ òye tí ó tọ́ nínú Second Thessalonians, níbi tí ọ̀ràn náà ti jẹ́ ìfiwéra láàárín àwọn tí wọ́n fẹ́ òtítọ́ àti àwọn tí wọ́n gbà irọ́ gbọ́.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Ìjiyàn nípa “ìrúbọ ojoojúmọ́” fi kún òye ìlà lórí ìlà pé ìjiyàn ìkẹyìn ti Romu ń ṣẹlẹ̀ ní àkókò ìtújáde Ẹ̀mí Mímọ́. Bí a ṣe ń tú Ẹ̀mí Mímọ́ jáde láti òkè wá, bẹ́ẹ̀ ni agbára kan láti ìsàlẹ̀ ń dìde, tí ó sì ń gba àwọn tí wọ́n bá tẹ́wọ́ gba a ní inú rẹ̀ gẹ́gẹ́ bí agbára Ọlọ́run, bí ó tilẹ̀ jẹ́ pé ìtanràn líle ni.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“Àwọn agbára ńlá méjì tí ń bá ara wọn jà ń ṣiṣẹ́, ọ̀kan láti ìsàlẹ̀ wá, èkejì láti òkè wá. Gbogbo ènìyàn wà lábẹ́ ìmísí àṣírí ọ̀kan tàbí èkejì, àwọn iṣẹ́ rẹ̀ yóò sì fihàn ìwà ìmísí tí wọ́n ti jáde wá. Àwọn tí wọ́n ti so ara wọn pọ̀ mọ́ Kristi yóò máa ṣiṣẹ́ ní gbogbo ìgbà ní ọ̀nà Kristi. Àwọn tí wọ́n sì wà ní ìṣọ̀kan pẹ̀lú Satani yóò ṣiṣẹ́ lábẹ́ ìmísí olórí wọn, ní ìtakò sí agbára àti ìṣe Ẹ̀mí Mímọ́. A ti fi ìfẹ́-inú ènìyàn sílẹ̀ láàyè láti hù, a sì ń fi hàn nípasẹ̀ ìhùwàsí ohun tí ẹ̀mí ń ṣiṣẹ́ lórí ọkàn. ‘Nípa èso wọn ni ẹ̀yin yóò fi mọ̀ wọ́n.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Ìyàtọ̀ àsọtẹ́lẹ̀ tó wà nínú àríyànjiyàn nípa “ojoojúmọ́” ni ìdánimọ̀ àmì ejò ńlá gẹ́gẹ́ bí àmì Kristi. Àwọn tí ń kọ òtítọ́ sílẹ̀, wọ́n tún ń kọ ipa Miller sílẹ̀, ẹni tí ó ṣàwárí òtítọ́ yìí, àti nípa bẹ́ẹ̀ wọ́n ń kọ Ẹ̀mí Mímọ́ sílẹ̀, wọ́n sì ń ṣe ẹ̀ṣẹ̀ àìdáríjì.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Nínú àpilẹ̀kọ tó kàn, a ó gbé àríyànjiyàn kan dìde nípa Róòmù tí ó ṣẹlẹ̀ láìpẹ́ lẹ́yìn ọjọ́ September 11, 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“A ń gbé ní àkókò kan nígbà tí ìyè jẹ́ ohun tí ó ṣeyebíye jùlọ, tí ó sì tún jẹ́ ohun tí ó mú ìfẹ́kúfẹ̀ẹ́ pọ̀ jùlọ. Òpin ohun gbogbo ti súnmọ́ etílé. Àwọn ìṣẹ̀lẹ̀ amúnikún-fún-ẹ̀rù yóò máa ń ṣípayá níwájú wa lọ́pọ̀ ìgbà; nítorí àwọn agbára tí a kò rí ni ń ṣiṣẹ́, tí wọ́n sì ń fi ìsapá gíga hàn. Àwọn agbára òkùnkùn láti ìsàlẹ̀ ń ṣiṣẹ́ lórí àwọn aṣojú ènìyàn, àwọn ènìyàn búburú sì ń fọwọ́sowọ́pọ̀ pẹ̀lú àwọn áńgẹ́lì búburú láti jagun sí àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jesu; ní àkókò kan náà, agbára kan láti òkè ń ṣiṣẹ́ lórí àwọn tí yóò tẹríba fún àwọn ipa Ọlọ́run, àwọn ènìyàn Ọlọ́run sì ń fọwọ́sowọ́pọ̀ pẹ̀lú àwọn ìmọ̀ ọ̀run. Kò sí ohun kankan tí yóò lè borí ìdẹ́kùn tí yóò dé bá ọkàn gbogbo ènìyàn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí láti dán án wò àti láti fi í ṣe àdánwò, bí kò ṣe ìgbàgbọ́ tòótọ́, gidi. Ọlọ́run gbọ́dọ̀ jẹ́ ibi ààbò wa; a kò lè gbẹ́kẹ̀lé àwòṣe, ìjẹ́wọ́, ayẹyẹ ẹ̀sìn, tàbí ipò, tàbí kí a rò pé nítorí a ní orúkọ pé a wà láàyè, a ó lè dúró ní ọjọ́ ìdánwò. Ohun gbogbo tí a lè mì yóò mì, àwọn ohun wọ̀nyí sì tí a kò lè mì nípasẹ̀ àwọn ìtanjẹ àti àṣìṣe àwọn ọjọ́ ìkẹyìn wọ̀nyí ni yóò dúró ṣinṣin. Fi ọkàn mọ́ Òkúta àìnípẹkun pátápátá; nítorí nínú Kristi nìkan ni ààbò yóò wà. Jesu ṣàpèjúwe àwọn ọjọ́ tí a ń gbé yìí gẹ́gẹ́ bí ọjọ́ ewu. Ó ní pé, ‘Gẹ́gẹ́ bí ọjọ́ Noe ti rí, bẹ́ẹ̀ ni ìbọ̀ wíwá Ọmọ ènìyàn yóò rí pẹ̀lú. Nítorí gẹ́gẹ́ bí ó ti rí ní àwọn ọjọ́ tí ó ṣáájú ìkún omi, wọ́n ń jẹun, wọ́n ń mu, wọ́n ń fẹ́, wọ́n sì ń fi àwọn ọmọbìnrin wọn fún ní ìgbéyàwó, títí di ọjọ́ tí Noe wọ inú ọkọ̀, wọn kò sì mọ̀ títí tí ìkún omi fi dé tí ó sì gbá wọn gbogbo lọ; bẹ́ẹ̀ ni ìbọ̀ wíwá Ọmọ ènìyàn yóò rí pẹ̀lú.’ ‘Bẹ́ẹ̀ pẹ̀lú ni ó rí ní ọjọ́ Lot; wọ́n ń jẹ, wọ́n ń mu, wọ́n ń rà, wọ́n ń tà, wọ́n ń gbin, wọ́n ń kọ́lé; ṣùgbọ́n ní ọjọ́ kan náà tí Lot jáde kúrò ní Sodomu ni iná àti eérú ọ̀fà sí rọ̀ láti ọ̀run, ó sì pa wọn gbogbo run. Bákan náà ni yóò rí ní ọjọ́ tí a ó fi Ọmọ ènìyàn hàn.’ ‘Nígbà tí Ọmọ ènìyàn bá wá nínú ògo rẹ̀, àti gbogbo àwọn áńgẹ́lì mímọ́ pẹ̀lú rẹ̀, nígbà náà ni yóò jókòó lórí ìtẹ́ ògo rẹ̀: a ó sì kó gbogbo orílẹ̀-èdè jọ sí iwájú rẹ̀: yóò sì ya wọn kúrò lọ́tọ̀ọ̀tọ̀, gẹ́gẹ́ bí olùṣọ́-àgùntàn ṣe ń ya àgùntàn rẹ̀ sọ́tọ̀ kúrò lọ́dọ̀ ewúrẹ́: yóò sì fi àgùntàn sí ọwọ́ ọ̀tún rẹ̀, ṣùgbọ́n ewúrẹ́ sí ọwọ́ òsì. Nígbà náà ni Ọba yóò sọ fún àwọn tí ó wà ní ọwọ́ ọ̀tún rẹ̀ pé, Ẹ wá, ẹ̀yin alábùkún Baba mi, ẹ jogún ìjọba tí a ti pèsè sílẹ̀ fún yín láti ìpilẹ̀ ayé wá.’ Ọ̀nà tí a gbà ń gbé ìyè wa ní ayé yìí ni yóò pinnu àyànmọ́ wa títí ayérayé níbẹ̀; a fi í sí ọwọ́ wa láti sọ bóyá a ó wà pẹ̀lú àwọn tí ń jogún ìjọba Ọlọ́run, tàbí pẹ̀lú àwọn tí ń lọ sínú òkùnkùn ìta. Ọlọ́run ti ṣe gbogbo ìpèsè fún ìgbàlà wa; nítorí náà, ẹ jẹ́ kí a lo èyí tí a rà ní iye tí kò láfiwé. ‘Nítorí pé Ọlọ́run fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi ọmọ rẹ̀ bíbí kan ṣoṣo fúnni, kí ẹnikẹ́ni tí ó bá gba a gbọ́ má bàjẹ́, ṣùgbọ́n kí ó ní ìyè àìnípẹkun.’” Youth Instructor, August 3, 1893.