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# The Book of Daniel - Number Sixty-Nine

Ìwé Dáníẹ́lì — Nọ́mbà Mẹ́rìndínlọ́gọ́rin

Unveiling the Generational Cycle: The Four Abominations of Adventism

Ṣíṣí Ìyíká Ìran síta: Àwọn Ìríra Mẹ́rin ti Adventism

Author

Jeff Pippenger

Published

February 2, 2024

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God never changes, and therefore Adventism is judged in its fourth generation.

Ọlọ́run kì í yí padà láéláé, nítorí náà a ṣe ìdájọ́ Adventism ní ìran kẹrin rẹ̀.

> “‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “‘Ó sì ké pe ọkùnrin tí a fi aṣọ ọgbọ wọ̀, ẹni tí ìgò inki akọ̀wé wà lẹ́gbẹ̀ẹ́ rẹ̀; Olúwa sì wí fún un pé, Lọ láàrín ìlú náà, láàrín Jérúsálẹ́mù gan-an, kí o sì fi ààmì sí iwájú orí àwọn ènìyàn tí ń mì, tí wọ́n sì ń ké nítorí gbogbo àwọn ìríra tí a ń ṣe ní àárín rẹ̀. Ó sì sọ fún àwọn yòókù ní etí mi pé, Ẹ máa tọ̀ ọ́ lẹ́yìn gba inú ìlú náà, kí ẹ sì lu: ẹ má ṣe jẹ́ kí ojú yín dá sí, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa run pátápátá, àgbà àti ọdọ, àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹni kankan tí ààmì náà wà lára rẹ̀; ẹ sì bẹ̀rẹ̀ ní Ibi Mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ ní ọ̀dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.’”

> “Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

> “Jésù ti fẹ́ fi àga àánú ti ibi mímọ́ ti ọ̀run sílẹ̀ láti wọ aṣọ ẹ̀san, kí ó sì tú ìbínú Rẹ̀ jáde nínú ìdájọ́ lórí àwọn tí kò dáhùn sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wọn. ‘Nítorí a kì í mú ìdájọ́ iṣẹ́ búburú ṣẹ ní kíákíá, nítorí náà ọkàn àwọn ọmọ ènìyàn kún pátápátá nínú wọn láti ṣe búburú.’ Dípò kí wọ́n jẹ́ onírẹ̀lẹ̀ nípasẹ̀ sùúrù àti ìfaradà pípẹ́ tí Olúwa ti fi hàn sí wọn, àwọn tí kò bẹ̀rù Ọlọ́run, tí wọn kò sì fẹ́ òtítọ́, ń mú ọkàn wọn le sí i nínú ọ̀nà búburú wọn. Ṣùgbọ́n ààlà wà fún ìfaradà Ọlọ́run pẹ̀lú, ọ̀pọ̀ sì ti kọjá ààlà wọ̀nyí lọ. Wọ́n ti kọjá ààlà oore-ọ̀fé, nítorí náà Ọlọ́run gbọ́dọ̀ dá sí i kí ó sì gbé ọlá Tirẹ̀ ga.”

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Ní ti àwọn Ámórì ni Olúwa sọ pé: ‘Ní ìran kẹrin ni wọn yóò padà wá síhìn-ín; nítorí ìwà ẹ̀ṣẹ̀ àwọn Ámórì kò tíì pé.’ Bí ó tilẹ̀ jẹ́ pé orílẹ̀-èdè yìí jẹ́ ẹni tí a mọ̀ kedere nítorí ìbọ̀rìṣà àti ìbàjẹ́ rẹ̀, kò tíì tí kun ife ẹ̀ṣẹ̀ rẹ̀, Ọlọ́run kò sì ní paṣẹ fún ìparun rẹ̀ pátápátá. Àwọn ènìyàn náà ní láti rí agbára Ọlọ́run tí a fihàn ní ọ̀nà tí ó ṣe kedere gidigidi, kí a lè fi wọn sílẹ̀ láìní àwíkọ́ṣe. Ẹlẹ́dàá aláàánú náà fẹ́rẹ̀ẹ́ farada ẹ̀ṣẹ̀ wọn títí di ìran kẹrin. Nígbà náà, bí a kò bá rí ìyípadà kankan sí rere, àwọn ìdájọ́ Rẹ̀ yóò sọ̀kalẹ̀ lórí wọn.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Pẹ̀lú àìṣìṣe kankan, Ẹni Aláìlópin ṣì ń pa ìròyìn mọ́ pẹ̀lú gbogbo àwọn orílẹ̀-èdè. Bí a ti ń fi àánú Rẹ̀ hàn pẹ̀lú ìpè sí ìrònúpìwàdà, ìròyìn yìí yóò ṣì ṣí sílẹ̀; ṣùgbọ́n nígbà tí àwọn nọ́ńbà bá dé ìwọ̀n kan tí Ọlọ́run ti pín, iṣẹ́-ìránṣẹ́ ìbínú Rẹ̀ yóò bẹ̀rẹ̀. Ìròyìn náà ti di pípade. Sùúrù Ọlọ́run dópin. Kò sí ẹ̀bẹ̀ àánú mọ́ nítorí wọn.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Wòlíì náà, bí ó ti ń wo ìran jù lọ síwájú kọjá àwọn ọ̀rúndún, rí àkókò yìí níwájú ìran rẹ̀. Àwọn orílẹ̀-èdè ìgbà yìí ni wọ́n ti jẹ́ olùgbà àwọn àánú tí kò tíì ní àfiwé rí. A ti fi èyí tí ó yàn jùlọ nínú àwọn ìbùkún ọ̀run fún wọn, ṣùgbọ́n ìgbéraga tí ó pọ̀ sí i, ìfẹ́kúfẹ̀ẹ́, ìbọ̀rìṣà, ẹ̀gàn sí Ọlọ́run, àti àìmọrírì kékeré ni a kọ sí wọn lọ́rùn. Wọ́n ń tètè pa ìṣírò wọn mọ́ pẹ̀lú Ọlọ́run.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ṣùgbọ́n ohun tí ń mú kí èmi máa wárìrì ni òtítọ́ náà pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ àti àǹfààní tí ó tóbi jùlọ ti di aláìmọ́ nípasẹ̀ àìṣòdodo tí ó gbilẹ̀. Nípa ipa àwọn aláìṣòdodo tí ó yí wọn ká, ọ̀pọ̀lọpọ̀, àní nínú àwọn tí ń jẹ́wọ́ òtítọ́ pàápàá, ti di tútù, a sì ti fi agbára ìṣàn búburú tí ó lágbára tẹ́ wọn lulẹ̀. Ẹ̀gàn àgbáyé tí a ń ju sórí ìwà-bí-Ọlọ́run gidi àti ìwà mímọ́ ń mú kí àwọn tí kò bá Ọlọ́run so pọ̀ mọ́ra pẹkipẹki pàdánù ọ̀wọ̀ ìbẹ̀rù wọn fún òfin Rẹ̀. Bí wọ́n bá ń tẹ̀lé ìmọ́lẹ̀ tí wọ́n sì ń ṣègbọràn sí òtítọ́ láti inú ọkàn, òfin mímọ́ yìí yóò dàbí ohun iyebíye fún wọn jù bẹ́ẹ̀ lọ nígbà tí a bá ń kẹ́gàn án báyìí tí a sì ń fi í sí apá kan. Bí àìbọ̀wọ̀ fún òfin Ọlọ́run ṣe ń hàn gbangba sí i, bẹ́ẹ̀ ni ìlà ìyàtọ̀ láàárín àwọn olùṣọ́ òfin náà àti ayé ṣe ń túbọ̀ ṣe kedere sí i. Ìfẹ́ fún àwọn àṣẹ Ọlọ́run ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kan gẹ́gẹ́ bí ìkẹ́gàn sí wọn ṣe ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kejì.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Ìṣòro ńlá náà ti sún mọ́lé kánkán. Àwọn àkàwé tí ń pọ̀ sí i yára fi hàn pé àkókò ìbẹ̀wò Ọlọ́run ti fẹ́rẹ̀ẹ́ dé. Bí ó tilẹ̀ jẹ́ pé kò fẹ́ láti jẹ̀bi, síbẹ̀síbẹ̀ yóò jẹ̀bi, yóò sì ṣe é láìpẹ́. Àwọn tí ń rìn nínú ìmọ́lẹ̀ yóò rí àwọn àmì ewu tí ń bọ̀; ṣùgbọ́n wọn kò gbọdọ̀ jókòó ní ìdákẹ́jẹ, nínú ìrètí àìnífẹ̀ẹ́ sí ohun tó ń ṣẹlẹ̀, nípa ìparun náà, tí wọn ń tù ara wọn nínú pẹ̀lú ìgbàgbọ́ pé Ọlọ́run yóò dá àwọn ènìyàn Rẹ̀ bò ní ọjọ́ ìbẹ̀wò. Rárá o. Wọ́n gbọ́dọ̀ mọ̀ pé ojúṣe wọn ni láti ṣiṣẹ́ takuntakun láti gbà àwọn ẹlòmíràn là, ní fífi ìgbàgbọ́ líle wo Ọlọ́run fún ìrànlọ́wọ́. ‘Àdúrà gbígbóná tí olódodo bá fi tọkàntọkàn ṣe, ó ní agbára púpọ̀.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Híwú ìwà-bí-Ọlọ́run kò tíì pàdánù agbára rẹ̀ pátápátá. Ní àkókò tí ewu àti ìsọdọ̀kùn ìjọ bá tóbi jùlọ, ẹgbẹ́ kékeré tí ń dúró nínú ìmọ́lẹ̀ yóò máa kerora, wọn yóò sì máa ké nítorí àwọn ohun ìríra tí a ń ṣe ní ilẹ̀ náà. Ṣùgbọ́n ní pàtàkì jùlọ, àdúrà wọn yóò máa gòkè lọ nítorí ìjọ, nítorí àwọn ọmọ ẹgbẹ́ rẹ̀ ń hùwà gẹ́gẹ́ bí ìṣe ayé.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Àwọn àdúrà ìtara ti díẹ̀ yìí tí ó jẹ́ olóòótọ́ kì yóò jẹ́ lásán. Nígbà tí Olúwa bá jáde wá gẹ́gẹ́ bí olùgbẹ̀san, Yóò tún wá gẹ́gẹ́ bí olùdáàbòbò gbogbo àwọn tí wọ́n ti pa ìgbàgbọ́ mọ́ nínú mímọ́ rẹ̀, tí wọ́n sì ti pa ara wọn mọ́ láìní àbàwọ́n kúrò lọ́dọ̀ ayé. Ní àkókò yìí gan-an ni Ọlọ́run ti ṣe ìlérí láti gbẹ̀san fún àwọn àyànfẹ́ Tirẹ̀, àwọn tí ń ké pè é lọ́sàn-án àti lóru, bí ó tilẹ̀ jẹ́ pé Ó fi sùúrù pẹ̀lú wọn.”

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

> “Aṣẹ náà ni pé: ‘Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi àmì sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn tí wọ́n sì ń sunkún nítorí gbogbo àwọn ìríra tí a ń ṣe láàrín rẹ̀.’ Àwọn ẹni tí ń kẹ́dùn, tí ń sunkún wọ̀nyí ti ń gbé àwọn ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti gbàni níyànjú, wọ́n sì ti bẹ̀bẹ̀. Àwọn kan tí wọ́n ti ń bu Ọlọ́run lórúkọ jẹ ronúpìwàdà, wọ́n sì rẹ ara ọkàn wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Oluwa ti kúrò lọ́dọ̀ Israẹli; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú àwọn ìrísí ẹ̀sìn, agbára àti ìwàláàyè Rẹ̀ kò sí níbẹ̀.” Testimonies, ìdì 5, 207–210.

The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.

Àpèjúwe ìdájọ́ Ọlọ́run tí Sister White ń tọ́ka sí nínú àyọkà náà ni ìdájọ́ tí a mú wá sórí ìlú Jerúsálẹ́mù, èyí tí ní àwọn ọjọ́ ìkẹyìn jẹ́ ìjọ Seventh-day Adventist. Ìdájọ́ náà ni a mú dé ìparí ní òfin Ọjọ́-Àìkú, nítorí ibẹ̀ ni a ti ń fi èdìdì Ọlọ́run àti àmì ẹranko náà lé ẹni. Orí kẹjọ ìwé Esekiẹli fi àwọn ìríra mẹ́rin hàn tí ń pọ̀ sí i ní ìlòkè. Ẹsẹ̀ àkọ́kọ́ tẹnu mọ́ ọn pé a gbọ́dọ̀ lóye ìran náà ní kété ṣáájú kí àkókò àánú tó parí, nípa fífi ọjọ́ karùn-ún, oṣù kẹfà, àti ọdún kẹfà hàn.

Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”

Esekiẹli kò nílò láti fi àmì ìtọ́kasí ìtàn náà kún un. Ó lè ti kàn kọ pé, “Ó sì ṣẹlẹ̀ bí mo ti jókòó nínú ilé mi, tí àwọn àgbààgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀.” Òtítọ́ náà pé ó fi ìtọ́kasí sí ọjọ́ tó ṣáájú “666” kún un, jẹ́ ìtọ́kasí àsọtẹ́lẹ̀ fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. Ìtọ́kasí náà jẹ́ fún àwọn tí wọ́n ní ìṣẹ́gun lórí nọ́mbà orúkọ ẹranko náà, tí wọ́n mọ “666,” gẹ́gẹ́ bí èròjà kan nínú Ìfihàn Jesu Kristi, èyí tí a tú èdìdì rẹ̀ sílẹ̀ kété kí àkókò ìdánwò tó parí. Wọ́n mọ èyí nítorí wọ́n jẹ́ ènìyàn Ọlọ́run, àwọn tí, gẹ́gẹ́ bí Peteru ti sọ, “ní ìgbà àtijọ́ kì í ṣe ènìyàn Ọlọ́run.”

In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.

Nínú 1 Peter orí kejì, àwọn ènìyàn tí wọ́n ti di ènìyàn Ọlọ́run nísinsìnyí, “ti tọ́ ọ wò pé Olúwa jẹ́ aláàánú.” Àwọn wọ̀nyí ni àwọn tí wọ́n ti “jẹ” ọ̀rọ̀ Ọlọ́run ní ìsọtẹ́lẹ̀, ní ìyàtọ̀ sí àwọn tí kọ̀ láti jẹ ọ̀rọ̀ Ọlọ́run. Gbogbo àwọn wòlíì sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àti nínú John orí kẹfà, Jésù fi ìránṣẹ́ náà hàn pé àwọn ọmọ-ẹ̀yìn Rẹ̀ gbọ́dọ̀ jẹ ẹran ara Rẹ̀ kí wọ́n sì mu ẹ̀jẹ̀ Rẹ̀. Nínú orí náà, àwọn ọmọ-ẹ̀yìn tí kọ̀ láti jẹ ẹran ara Rẹ̀ àti láti mu ẹ̀jẹ̀ Rẹ̀, ṣe bẹ́ẹ̀ ní ẹsẹ̀ kẹrìndínlọ́gọ́ta.

> From that time many of his disciples went back, and walked no more with him. John 6:66.

> Láti ìgbà náà lọ, ọ̀pọ̀lọpọ̀ nínú àwọn ọmọ-ẹ̀yìn rẹ̀ padà sẹ́yìn, wọn kò sì tún bá a rìn mọ́. John 6:66.

The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.

Àwọn ọlọ́gbọ́n tí ń jẹ ẹran ara tí wọ́n sì ń mu ẹ̀jẹ̀ Kristi ní àwọn ọjọ́ ìkẹyìn, wọ́n mọ̀ pé Kristi gẹ́gẹ́ bíi Palmoni, ni Olùka-Iye Àgbàyanu, wọ́n sì mọ àmì-ìdánimọ̀ Rẹ̀ nígbà tí a bá fi í hàn. Nọ́ńbà “665,” nínú ẹsẹ̀ ìṣípayá Ezekieli mẹ́jọ, wà níbẹ̀, fún ẹnikẹ́ni tí ó bá fẹ́ rí i, pé ó ń tọ́ka sí ó kéré tán àwọn kókó àsọtẹ́lẹ̀ pàtàkì méjì. Ẹ̀kọ́ àkọ́kọ́ ni pé a gbọ́dọ̀ lóye ìránṣẹ́ náà gẹ́gẹ́ bí ohun tí ó bo àkókò kan ṣáájú òfin Ọjọ́-Àìkú. Ẹ̀kọ́ kejì ni pé nọ́ńbà “666” wà nínú ọ̀kan lára ẹsẹ̀ méjì péré nínú ìwé Ìfihàn, tí a fi ìtọ́kasí hàn pé “àwọn ọlọ́gbọ́n” yóò lóye ní àwọn ọjọ́ ìkẹyìn.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Ẹ̀yí ni ọgbọ́n. Jẹ́ kí ẹni tí ó ní òye ka nọ́mbà ẹranko náà: nítorí náà ni nọ́mbà ènìyàn kan; nọ́mbà rẹ̀ sì jẹ́ ẹgbẹ̀ta, ọgọ́ta àti mẹ́fà. Ìfihàn 13:18.

The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.

Àwọn “ọlọ́gbọ́n” tí wọ́n lóye ìbísí ìmọ̀ ní àwọn ọjọ́ ìkẹyìn, nígbà tí Ìṣípayá Jesu Kristi bá ti ṣí sílẹ̀, yóò mọ̀ pé “666” jẹ́ àmì àsọtẹ́lẹ̀ pàtàkì, nítorí wọ́n yóò ti ṣẹ́gun lórí nọ́mbà náà. Nítorí náà, Esekiẹli ṣàfihàn ìṣọ̀tẹ̀ tí ń pọ̀ sí i ní orí kẹjọ, èyí tí a fi àwọn ìríra mẹ́rin tí ń pọ̀ sí i ṣojú. Èyí tí ó gbẹ̀yìn ń fi àwọn aṣiwèrè hàn gẹ́gẹ́ bí ẹni tí ń foríbalẹ̀ fún oòrùn, báyìí ni ó sì ń fi ìdájọ́ Jerusalẹmu (Adventism) sàmì sí, ní àwọn ọjọ́ ìkẹyìn. Ìdájọ́ náà ń ṣẹlẹ̀ ní ìran kẹrin. Àwọn ìríra mẹ́rin náà jẹ́ àwọn àmì àwọn ìran mẹ́rin ti Adventism Laodikea.

The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.

Ìran àkọ́kọ́ bẹ̀rẹ̀ ní ọdún 1863, pẹ̀lú ìṣọ̀tẹ̀ sí ìbúra Mósè ti “ìgbà méje.” Ní ọdún mẹ́ẹ̀ẹ́dógún lẹ́yìn náà, ìṣọ̀tẹ̀ ti 1888 farahàn. Ní ọdún mọ́kànlélọ́gbọ̀n lẹ́yìn náà, ìṣọ̀tẹ̀ ti 1919 ṣẹlẹ̀, tí ìwé W. W. Prescott, “The Doctrine of Christ” dúró fún. Ní ọdún mẹ́tàdínlógójì lẹ́yìn èyí, ní 1957, ìṣọ̀tẹ̀ tí ìwé “Questions on Doctrine” ṣojú fún ṣẹlẹ̀. Ní báyìí a ó bẹ̀rẹ̀ sí í fi hàn ìdí tí àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí fi bá àwọn ohun ìríra mẹ́rin ti Ìsẹ́kẹ́lì mẹ́jọ mu.

In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.

Ní ọdún 1863, Adifẹ́ntísìmu Laodicea mú àtẹ̀ jáde tuntun kan láti rọ́pò àwọn àtẹ̀ méjèèjì tí wọ́n jẹ́ ìmúṣẹ àṣẹ inú Hábákùkù orí kejì pé, “kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn àkójọ.” Àtẹ̀ 1863 náà yọ “àkókò méje” kúrò nínú àpèjúwe àsọtẹ́lẹ̀ náà, gẹ́gẹ́ bí ó ti wà lórí àwọn àtẹ̀ mímọ́ méjèèjì pẹ̀lú 1260, 1290, àti 1335. Nínú Hábákùkù, àṣẹ náà fi hàn pé àwọn àkójọ náà (ní ọ̀pọ̀) ni a ó tẹ̀ jáde ní ọ̀nà tí, “ẹni tí ó bá ń kà á lè sáré.” Àtẹ̀ 1863 náà yà kúrò lójú ọ̀nà dé bẹ́ẹ̀ tí ó fi nílò ìwé àfikún ìtúmọ̀ láti bá a lọ. Kò ṣeé ṣe láti wo àtẹ̀ 1863 náà kí ènìyàn sì “sáré” láìsí ìwé àfikún mìíràn.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Oluwa sì dá mi lóhùn, ó wí pé, Kọ ìran náà sílẹ̀, kí o sì ṣe é ní kedere lórí wàláà, kí ẹni tí ó bá kà á lè sáré. Habakkuk 2:2.

The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.

Àtẹ 1863 náà jẹ́ ẹ̀dà ìtanilẹ́kọ̀ọ́ tí a dá láti bò ó mọ́ òtítọ́, gẹ́gẹ́ bí William Miller ti rí nínú àlá rẹ̀. Àwọn àtẹ mímọ́ méjì náà jẹ́ àmì májẹ̀mú tí Kristi bá àwọn ènìyàn tí wọ́n ṣẹ̀ṣẹ̀ gba ipò gẹ́gẹ́ bí iwo Púrótesítáǹtì tòótọ́ ti ẹranko ayé ṣe. Àwọn àtẹ méjì wọ̀nyí dúró fún àmì ìbáṣepọ̀ májẹ̀mú láàárín àwọn Millerite àti Kristi, ẹni tí ó wá sí tẹ́ńpìlì Rẹ̀ lójijì ní 1844, àti nígbà tí Ó wá, Ó wá gẹ́gẹ́ bí Ojíṣẹ́ Májẹ̀mú. Ísírẹ́lì ìgbàanì fi Ísírẹ́lì òde òní hàn, àti nígbà tí Kristi mú Ísírẹ́lì ìgbàanì jáde kúrò nínú ìgbèkùn Ejibiti, Ó ṣe àpẹẹrẹ àkókò náà nígbà tí Ó ní láti mú Ísírẹ́lì òde òní jáde kúrò nínú ìgbèkùn ọdún ẹgbẹ̀rún kan, igba méjìlé lọ́gọ́rin ti ìṣàkóso póòpù. Sister White máa ń tẹ̀síwájú léraléra láti fi àwọn ìtàn méjèèjì wọ̀nyí múlẹ̀ gẹ́gẹ́ bí àwọn ìtàn tó jọra.

> “Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.

> “Imọ̀lẹ̀ tí a ti kó jọ láti ọ̀pọ̀lọpọ̀ ìgbà àtijọ́ ni ń tàn sórí wa. A ti pa àkọsílẹ̀ ìgbàgbé Israẹli mọ́ fún ìtànmọ́lẹ̀ wa. Ní ayé ìgbà yìí Ọlọ́run ti na ọwọ́ Rẹ̀ láti kó ènìyàn kan jọ sọ́dọ̀ Ara Rẹ̀ láti inú gbogbo orílẹ̀-èdè, ìdílé, àti ahọ́n. Nínú ìṣísẹ̀ ìbọ̀wọ̀lé náà ni Ó ti ṣiṣẹ́ fún ogún Rẹ̀, gẹ́gẹ́ bí Ó ti ṣiṣẹ́ fún àwọn ọmọ Israẹli nípa ṣíṣe amọ̀nà wọn jáde kúrò ní Ejibiti. Nínú ìdààmú ńlá ti ọdún 1844 a dán ìgbàgbọ́ àwọn ènìyàn Rẹ̀ wò gẹ́gẹ́ bí a ti dán ti àwọn Heberu wò ní Òkun Pupa.” Testimonies, ìdì 8, 115, 116.

When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.

Nígbà tí Olúwa bá Ísírẹ́lì àtijọ́ dá májẹ̀mú, Ó fi àwo méjì fún wọn láti ṣojú ìbáṣepọ̀ májẹ̀mú náà. Nígbà tí Olúwa bá Ísírẹ́lì òde-òní dá májẹ̀mú, Ó fi àwo méjì fún wọn láti ṣojú ìbáṣepọ̀ májẹ̀mú náà. Àwo méjì Òfin Mẹ́wàá náà jẹ́ àpẹẹrẹ àwọn àwo méjì Habakuku. Ó fún wọn ní àwo méjì náà láìpẹ́ lẹ́yìn ìrékọjá Òkun Pupa, èyí tí Sister White fi wé ìbànújẹ́ ńlá ti 1844. Láìpẹ́ lẹ́yìn 1844, ní ti ìtàn àsọtẹ́lẹ̀, Olúwa mú àwo kejì jáde. A fi Ísírẹ́lì àtijọ́ ṣe olùtọ́jú òfin Ọlọ́run, a sì fi Ísírẹ́lì òde-òní ṣe olùtọ́jú kì í ṣe òfin Ọlọ́run nìkan, ṣùgbọ́n pẹ̀lú àwọn òtítọ́ ńlá wọ̀nyẹn nípa àsọtẹ́lẹ̀.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.

> “Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì ìgbàanì, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ ní ayé. Nípasẹ̀ adá alágbára ti òtítọ́, àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, Ó ti ya wọ́n sọ́tọ̀ kúrò nínú àwọn ìjọ àti kúrò nínú ayé láti mú wọ́n wá sínú ìsúnmọ́ mímọ́ sí Ọ́. Ó ti ṣe wọ́n ní alábojútó òfin Rẹ̀, Ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Bí àwọn ọ̀rọ̀ mímọ́ tí a fi lé Ísírẹ́lì ìgbàanì lọ́wọ́, bẹ́ẹ̀ ni wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ kan tí a gbọ́dọ̀ sọ fún ayé.” Testimonies, ìdì 5, 455.

The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.

Àwọn Àṣẹ méjì àkọ́kọ́ fi hàn ìkórìíra Ọlọ́run sí ìbọ̀rìṣà, àti nínú àwọn Àṣẹ méjì àkọ́kọ́ wọ̀nyí, Ó sọ pé a máa mú ìdájọ́ ṣẹ títí dé ìran kẹta àti ìran kẹrin, nítorí Ó fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ọlọ́run oníwà owú.

> “The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.

> “A kò sọ òfin náà ní àkókò yìí fún àǹfààní àwọn Hébérù nìkan ṣoṣo. Ọlọ́run bu ọlá fún wọn nípa fífi wọ́n ṣe alábòójútó àti olùpamọ́ òfin Rẹ̀, ṣùgbọ́n a gbọdọ̀ pa á mọ́ gẹ́gẹ́ bí ìgbẹ́kẹ̀lé mímọ́ fún gbogbo ayé. Àwọn ìlànà tí ó wà nínú Òfin Mẹ́wàá yẹ fún gbogbo ènìyàn, a sì fi wọ́n fún ìtọ́nisọ́nà àti ìṣàkóso gbogbo ènìyàn. Ìlànà mẹ́wàá, tí ó kúrú, tí ó kún, tí ó sì ní àṣẹ, bo ojúṣe ènìyàn sí Ọlọ́run àti sí ẹlẹgbẹ́ rẹ̀; gbogbo wọn sì dá lórí ìlànà ìpilẹ̀ ńlá ti ìfẹ́. ‘Ìwọ yóò fẹ́ Olúwa Ọlọ́run rẹ pẹ̀lú gbogbo ọkàn rẹ, àti pẹ̀lú gbogbo ẹ̀mí rẹ, àti pẹ̀lú gbogbo agbára rẹ, àti pẹ̀lú gbogbo ọgbọ́n inú rẹ; àti aládùúgbò rẹ bí ara rẹ.’ Lúùkù 10:27. Wo pẹ̀lú Diutarónómì 6:4, 5; Lefitíkù 19:18. Nínú Àṣẹ Mẹ́wàá ni a ti mú àwọn ìlànà wọ̀nyí ṣiṣẹ́ ní kíkún, a sì ti jẹ́ kí wọ́n bá ipò àti àyidayida ènìyàn mu.”

> “‘Thou shalt have no other gods before Me.’

> “‘Ìwọ kò gbọdọ̀ ní ọlọ́run mìíràn níwájú Mi.’”

> “Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.

> “Jèhófà, Ẹni àìnípẹ̀kun, Ẹni tí ó wà nípasẹ̀ ara Rẹ̀, tí a kò dá, tí Òun tìkára Rẹ̀ sì jẹ́ Orísun àti Alábójútó ohun gbogbo, Òun nìkan ni ó yẹ sí ọ̀wọ̀ àtọ̀kànwá àti ìjọsìn. A ti fi èèwọ̀ lé ènìyàn láti fi ipò àkọ́kọ́ nínú ìfẹ́ rẹ̀ tàbí nínú iṣẹ́ ìsìn rẹ̀ fún ohun mìíràn kankan. Ohunkóhun tí a bá ń ṣìfẹ́ tó fi máa dín ìfẹ́ wa sí Ọlọ́run kù tàbí tó máa dá iṣẹ́ ìsìn tí ó tọ́ sí I lóró, èyí náà ni a fi ń sọ di ọlọ́run.”

> “‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’

> “‘Ìwọ kò gbọdọ̀ ṣe fún ara rẹ ere fífín kankan, tàbí àwòrán ohunkóhun tí ó wà lókè ní ọ̀run, tàbí tí ó wà nísàlẹ̀ ní ayé, tàbí tí ó wà nínú omi lábẹ́ ayé: ìwọ kò gbọdọ̀ dojúbolẹ̀ fún wọn, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ sìn wọ́n.’

> “The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.

> “Àṣẹ kejì kọ ìjọsìn Ọlọ́run tòótọ́ nípa àwọn ère tàbí àwòrán ìṣàpẹẹrẹ. Ọ̀pọ̀ orílẹ̀-èdè kèfèrí sọ pé àwọn ère wọn kì í ṣe ju àwòrán tàbí àmì lọ nìkan, èyí tí wọ́n fi ń jọ́sìn Ọlọ́run; ṣùgbọ́n Ọlọ́run ti sọ pé irú ìjọsìn bẹ́ẹ̀ jẹ́ ẹ̀ṣẹ̀. Ìsapá láti ṣàfihàn Ẹni Ayérayé nípa ohun èlò ti ara yóò dín ìmọ̀ ènìyàn nípa Ọlọ́run kù. Ọkàn, nígbà tí a bá yí i kúrò lọ́dọ̀ ìpípé àìlópin ti Jèhófà, yóò fà sí ẹ̀dá dípò sí Ẹlẹ́dàá. Gẹ́gẹ́ bí ìrònú rẹ̀ nípa Ọlọ́run ṣe dín kù, bẹ́ẹ̀ náà ni ènìyàn yóò di onírẹ̀lẹ̀kùnrẹ́rẹ́.”

> “‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.

> “‘Èmi, Jèhófà Ọlọ́run rẹ, jẹ́ Ọlọ́run oníwà-ìlara.’ Ìbáṣepọ̀ tímọ́tímọ́ àti mímọ́ tí ó wà láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀ ni a ṣàpẹẹrẹ rẹ̀ lábẹ́ àwòrán ìgbéyàwó. Níwọ̀n bí ìbọ̀rìṣà ti jẹ́ panṣágà nípa ẹ̀mí, àìfẹ́ràn Ọlọ́run sí i ni a tọ́ láti pè ní ìlara.” Patriarchs and Prophets, 305, 306.

God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”

Ìfẹ́kúfẹ̀ẹ́ Ọlọ́run ni a ń fi hàn ní pàtàkì jù lọ sí ìbọ̀rìṣà, kò sì ṣe àṣìṣe pé ohun ìríra àkọ́kọ́ nínú Ìsíkíẹ́lì orí kẹjọ ni “àwòrán ìfẹ́kúfẹ̀ẹ́.”

> And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.

> Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe jókòó nínú ilé mi, tí àwọn àgbààgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Nígbà náà ni mo sì wò, sì kíyèsi i, àwòrán kan wà bí ìrí iná: láti ìrí ìbàdí rẹ̀ lọ sókè títí dé ìsàlẹ̀, iná; àti láti ìbàdí rẹ̀ lọ sókè, bí ìrí ìmólẹ̀, bí àwọ̀ òkúta àmbà. Ó sì na irú ọwọ́ kan jáde, ó sì mú mi ní ìdí ìrun orí mi; ẹ̀mí sì gbé mi sókè láàárín ayé àti ọ̀run, ó sì mú mi wá sí Jerusalẹmu nínú àwọn ìran Ọlọ́run, sí ẹnu ọ̀nà ibodè inú tí ó dojúkọ àríwá; níbi tí ìtẹ́ ère owú wà, tí ń mú owú bínú. Sì kíyèsi i, ògo Ọlọ́run Israẹli wà níbẹ̀, gẹ́gẹ́ bí ìran tí mo rí ní pẹ̀tẹ́lẹ̀. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè nísinsin yìí sí ọ̀nà àríwá. Bẹ́ẹ̀ ni mo gbé ojú mi sókè sí ọ̀nà àríwá, sì kíyèsi i, ní ìhà àríwá lẹ́bàá ibodè pẹpẹ ni ère owú yìí wà ní ẹnu-ọ̀nà. Esekiẹli 8:1–5.

The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.

Àwòrán owú ni àkọ́kọ́ nínú àwọn ìríra mẹ́rin tí ń pọ̀ sí i tí a fi hàn Ésékíẹ́lì. Àwòrán owú náà ṣàpẹẹrẹ ìbẹ̀rẹ̀ ìran àkọ́kọ́ nínú àwọn ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ń pọ̀ sí i nínú Adventism. Ìran àkọ́kọ́ bẹ̀rẹ̀ ní ọdún 1863.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Olúkúlùkù nínú àwọn wolíì àtijọ́ sọ̀rọ̀ kéré síi fún àkókò tiwọn ju ti àwa lọ, bẹ́ẹ̀ ni ìsọtẹ́lẹ̀ wọn sì wà ní agbára fún wa. ‘Ǹjẹ́ gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwọn tí òpin ayé dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ń ṣe iṣẹ́ ìránṣẹ́ nínú àwọn nǹkan náà, èyí tí a ti kéde fún yín nísinsin yìí nípasẹ̀ àwọn tí wọ́n ti wàásù ìhìnrere fún yín pẹ̀lú Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó, ó sì ti dì ìṣúra rẹ̀ pọ̀ jọ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìlòkòkò pàtàkì nínú ìtàn Májẹ̀mú Láéláé ti ń tún ara wọn ṣe, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

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