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# Future for America and July 18, 2020 - Number One

Ìjọba Ọjọ́ Ọla fún Amẹ́ríkà àti ọjọ́ 18 Oṣù Keje, 2020 - Nọ́mbà Kínní

Cavemen of Covenant: Moses & Elijah at the End of the World

Àwọn Ará-Íhò ti Májẹ̀mú: Mósè àti Èlíjà ní Òpin Ayé

Author

Jeff Pippenger

Published

August 23, 2023

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Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”

Mósè àti Èlíjà jẹ́ àwòrán àsọtẹ́lẹ̀ tí ó ṣeé lóye nípasẹ̀ ọ̀rọ̀ àyíká gẹ́gẹ́ bí àmi kan ṣoṣo fún ọ̀kọ̀ọ̀kan wọn, tàbí kí a tún lóye wọn gẹ́gẹ́ bí àmi kan tí ó ní àwọn wòlíì méjèèjì nínú. Lórí ẹ̀rí àwọn méjì ni a fi ìdí ohun múlẹ̀, àti nínú Ìfihàn orí kọkànlá, Mósè àti Èlíjà dúró fún àwọn ẹlẹ́rìí méjì ti Májẹ̀mú Láéláe àti Ti Titun. Lórí Òkè Ìyípadà, tí ó dúró fún Ìgbà Wíwá Kejì Kristi, àwòrán méjì náà dúró fún ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] (Èlíjà) àti àwọn ajẹ́rìíkú (Mósè) nínú ìpọnjú òfin Ọjọ́ Àìkú. Pẹ̀lú gẹ́gẹ́ bí àmi kan ṣoṣo, nínú ihò Hórébù, wọ́n dúró fún àwọn ènìyàn Ọlọ́run ní òpin ayé, àwọn tí ń “gbọ́,” tí ń “kà,” tí wọ́n sì ń “pa mọ́” ìránṣẹ́ náà tí ó jẹ́ Ìfihàn ìwà Ọlọ́run tí ó ní agbára láti yí ọmọ Laodíkíà kan padà sí ọmọ Filadẹ́lfíà kan. Láìpẹ́ yóò dé, (láìpẹ́ gidigidi), àkókò kan níbi tí kò ní ṣeé ṣe mọ́ fún àwọn Adventist Laodíkíà aṣiwèrè láti jàǹfààní nínú “òróró” tí a nílò láti dáhùn ní ọ̀nà tí ó tọ́ sí igbe náà pé, “Kíyèsi i, Ọkọ-ìyàwó dé.”

> And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.

> Mósè sì wí fún Olúwa pé, Wò ó, ìwọ ń sọ fún mi pé, Mú àwọn ènìyàn wọ̀nyí gòkè lọ; ṣùgbọ́n ìwọ kò jẹ́ kí n mọ ẹni tí ìwọ yóò rán pẹ̀lú mi. Síbẹ̀, ìwọ ti wí pé, Mo mọ̀ ọ́ ní orúkọ, ìwọ sì tún ti rí oore-ọ̀fẹ́ ní ojú mi. Nítorí náà báyìí, mo bẹ̀ ọ́, bí mo bá ti rí oore-ọ̀fẹ́ ní ojú rẹ, jọ̀wọ́ fi ọ̀nà rẹ hàn mí báyìí, kí n lè mọ̀ ọ́, kí n lè rí oore-ọ̀fẹ́ ní ojú rẹ: kí o sì rántí pé àwọn orílẹ̀-èdè yìí ni ènìyàn rẹ. Ó sì wí pé, Ìwàláàyè mi yóò bá ọ lọ, èmi yóò sì fún ọ ní ìsinmi. Ó sì wí fún un pé, Bí ìwàláàyè rẹ kò bá lọ pẹ̀lú mi, má ṣe mú wa gòkè kúrò níbí. Nítorí níbo ni a ó ti mọ̀ níhìn-ín yìí pé èmi àti àwọn ènìyàn rẹ ti rí oore-ọ̀fẹ́ ní ojú rẹ? Ṣé kì í ṣe nípa pé ìwọ ń bá wa lọ? Béẹ̀ ni a ó fi yà wá sọ́tọ̀, èmi àti àwọn ènìyàn rẹ, kúrò lọ́dọ̀ gbogbo àwọn ènìyàn tí ó wà lórí ilẹ̀ ayé. Olúwa sì wí fún Mósè pé, Èmi yóò sì ṣe nǹkan yìí pẹ̀lú tí ìwọ ti sọ: nítorí ìwọ ti rí oore-ọ̀fẹ́ ní ojú mi, mo sì mọ̀ ọ́ ní orúkọ. Ó sì wí pé, Mo bẹ̀ ọ́, fi ògo rẹ hàn mí. Ó sì wí pé, Èmi yóò jẹ́ kí gbogbo oore mi kọjá níwájú rẹ, èmi yóò sì kéde orúkọ Olúwa níwájú rẹ; èmi yóò sì ṣe oore-ọ̀fẹ́ fún ẹni tí èmi yóò ṣe oore-ọ̀fẹ́ fún, èmi yóò sì ṣàánú ẹni tí èmi yóò ṣàánú. Ó sì wí pé, Iwọ kò lè rí ojú mi: nítorí kò sí ènìyàn tí yóò rí mi, tí yóò sì wà láàyè. Olúwa sì wí pé, Kíyèsi i, ibi kan wà lẹ́gbẹ̀ẹ́ mi, ìwọ yóò sì dúró lórí àpáta kan: yóò sì ṣe, nígbà tí ògo mi bá ń kọjá lọ, pé èmi yóò fi ọ sínú àpá àpáta kan, èmi yóò sì fi ọwọ́ mi bò ọ́ nígbà tí mo bá ń kọjá lọ: èmi yóò sì yọ ọwọ́ mi kúrò, ìwọ yóò sì rí ẹ̀yìn mi: ṣùgbọ́n a kì yóò rí ojú mi. Olúwa sì wí fún Mósè pé, Gbé fún ara rẹ méjì àpáta òkúta bíi ti àkọ́kọ́: èmi yóò sì kọ àwọn ọ̀rọ̀ tí ó wà lórí àkọ́kọ́ àpáta náà, tí ìwọ fọ́, sí orí àwọn àpáta wọ̀nyí. Kí o sì múra sílẹ̀ ní òwúrọ̀, kí o sì gòkè wá sí òkè Sínáì ní òwúrọ̀, kí o sì fi ara rẹ hàn sí mi níbẹ̀ lórí òkè náà. Kò sì sí ẹni kankan tí yóò gòkè bá ọ wá, bẹ́ẹ̀ ni kí a má ṣe rí ẹnikẹ́ni ní gbogbo òkè náà; bẹ́ẹ̀ ni kí àwọn agbo ẹran tàbí màlúù má ṣe jẹ níwájú òkè náà. Ó sì gbé méjì àpáta òkúta bíi ti àkọ́kọ́; Mósè sì dìde ní kùtùkùtù òwúrọ̀, ó sì gòkè lọ sí òkè Sínáì, gẹ́gẹ́ bí Olúwa ti pàṣẹ fún un, ó sì mú àwọn méjì àpáta òkúta náà lọ́wọ́. Olúwa sì sọ̀kalẹ̀ nínú ìkùukùu, ó sì dúró pẹ̀lú un níbẹ̀, ó sì kéde orúkọ Olúwa. Olúwa sì kọjá níwájú rẹ, ó sì kéde pé, Olúwa, Olúwa Ọlọ́run, aláàánú àti olóore-ọ̀fẹ́, aláìnákíkanjú sí ìbínú, ọlọ́pọ̀ nínú oore àti òtítọ́, tí ń pa àánú mọ́ fún ẹgbẹẹgbẹ̀rún, tí ń dárí àìṣedéédé, ìrékọjá àti ẹ̀ṣẹ̀ jì, tí kì yóò sì dá ẹni ẹlẹ́bi sílẹ̀ rárá; tí ń bẹ ẹ̀ṣẹ̀ àwọn baba wò lórí àwọn ọmọ, àti lórí àwọn ọmọ ọmọ, títí dé ìran kẹta àti ìran kẹrin. Mósè sì yára, ó sì tẹrí ba sí ilẹ̀, ó sì foríbalẹ̀. Ó sì wí pé, Bí mo bá ti rí oore-ọ̀fẹ́ ní ojú rẹ báyìí, Olúwa, jọ̀wọ́, kí Olúwa mi bá wa rìn láàrín wa; nítorí àwọn ènìyàn aláìlí ọ̀rùn ni wọ́n; sì dárí àìṣedéédé wa àti ẹ̀ṣẹ̀ wa jì, kí o sì gbà wá gẹ́gẹ́ bí ogún rẹ. Ó sì wí pé, Kíyèsi i, mo dá májẹ̀mú: níwájú gbogbo àwọn ènìyàn rẹ ni èmi yóò ṣe iṣẹ́ ìyanu, irú èyí tí a kò tíì ṣe rí ní gbogbo ilẹ̀ ayé, tàbí ní orílẹ̀-èdè kankan: gbogbo àwọn ènìyàn tí ìwọ wà láàrín wọn yóò sì rí iṣẹ́ Olúwa: nítorí ohun ẹ̀rù ni ohun tí èmi yóò ṣe pẹ̀lú rẹ. Exodus 33:12–34:10.

Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”

Mósè dúró fún àwọn ènìyàn Ọlọ́run ní òpin ayé. Wọ́n ni àwọn tí, ní “àwọn ọjọ́ ìkẹyìn” ìdájọ́ àwárí náà, ń béèrè lọ́wọ́ Ọlọ́run kí Ó fi “ọ̀nà” Rẹ̀ hàn wọ́n, “kí” wọ́n lè “mọ̀” Ọlọ́run; ní ìdáhùn sí èyí, wọ́n sì gba ìdáhùn láti ọ̀dọ̀ Ọlọ́run tí ó ní ìlérí pé “ìwàláàyè” Rẹ̀ “yóò bá” wọn lọ, àti pé Ọlọ́run yóò fún àwọn ènìyàn náà ní “ìsinmi.”

> 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. Jeremiah 6:16, 17.

> Báyìí ni Olúwa wí, Ẹ dúró ní ọ̀nà, kí ẹ sì wo, 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 ní, A kì yóò rìn nínú rẹ̀. Pẹ̀lúpẹlu mo fi àwọn olùṣọ́ kalẹ̀ lórí yín, mo wí pé, Ẹ fetí sí ìró kàkàkí. Ṣùgbọ́n wọ́n ní, A kì yóò fetí sí i. Jeremiah 6:16, 17.

Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.

Jeremiah ṣàfihàn ẹ̀yà ènìyàn kan tí wọ́n kọ̀ láti “rí” àti “gbọ́,” nítorí náà wọn kò sì gba “ìsinmi” tí a ti ṣèlérí fún àwọn tí ń wá “ọ̀nà rere” tí wọ́n sì “ń rìn nínú rẹ̀.” Isaiah sì dá ìsinmi náà mọ̀ gẹ́gẹ́ bí “ìtura.”

> 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. Isaiah 28:9–13.

> Ta ni yóò kọ́ ní ìmọ̀? ta ni yóò sì mú kí ó lóye ẹ̀kọ́? àwọn tí a ti gba lẹ́nu ọmú kúrò, tí a sì ti yọ kúrò lẹ́gbẹ̀ẹ́ ọmú. Nítorí òfin lórí òfin ni yóò máa wà, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níhà. Nítorí pẹ̀lú ètè tí ń ta ahọ́n, àti ní ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Ẹni tí ó sọ fún wọn 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 òfin lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níhà; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dì wọ́n mọ́, kí a sì mú wọn. Isaiah 28:9–13.

The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.

“Ìsinmi” àti “ìtútùnú” náà ń ṣojú fún òjò ìkẹyìn tí a ń tú jáde ní àkókò ìkéde ìhìn ìkìlọ̀ 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 fi mí hàn sí àkókò náà nígbà tí ìránṣẹ́ áńgẹ́lì kẹta ń dé ìparí. Agbára Ọlọ́run ti bà lé àwọn ènìyàn Rẹ̀; wọ́n ti ṣe iṣẹ́ wọn tán, a sì ti mú wọn ṣètò fún wákàtí ìdánwò tí ó wà níwájú wọn. Wọ́n ti gba òjò ìkẹyìn, tàbí ìtùnú láti inú iwájú Oluwa, a sì ti sọ ẹ̀rí alààyè di mímúpadàbọ̀ sípò. Ìkìlọ̀ ńlá ìkẹyìn náà ti dún káàkiri, ó sì ti ru, ó sì ti mú ìbínú sun nínú àwọn olùgbé ayé tí kò fẹ́ gba ìhìnrere náà.” Early Writings, 279.

The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.

Ìlérí “ìsinmi” tàbí “ìmútuntun” tí í ṣe “òjò ìkẹyìn,” ní pẹ̀lú ìlérí tí a fi fún Mósè nínú ihò àpáta pé “ìwàláàyè” Ọlọ́run yóò bá àwọn ènìyàn Rẹ̀ lọ.

> “The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)

> “Iṣẹ́ náà yóò dà bí ti ọjọ́ Pẹ́ńtẹ́kọ́sítì. Gẹ́gẹ́ bí a ti fi ‘òjò àkọ́kọ́’ fúnni, nínú ìtújáde Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìhìnrere, láti mú kí irúgbìn iyebíye náà rú sókè, bẹ́ẹ̀ náà ni a óo fi ‘òjò ìkẹyìn’ fúnni ní ìparí rẹ̀, fún pípọ́n ikórè náà. ‘Nígbà náà ni a ó mọ̀, bí a bá ń tẹ̀síwájú láti mọ Olúwa; ìjáde rẹ̀ ti pèsè tán bí òwúrọ̀; yóò sì tọ̀ wá wá bí òjò, gẹ́gẹ́ bí òjò ìkẹyìn àti òjò àkọ́kọ́ sí ilẹ̀.’ (Hosea 6:3.) ‘Ẹ yọ̀ nígbà náà, ẹ̀yin ọmọ Síónì, kí ẹ sì yọ̀ nínú Olúwa Ọlọ́run yín; nítorí ó ti fi òjò àkọ́kọ́ fún yín níwọ̀ntúnwọ̀nsì, yóò sì mú kí òjò sọ̀kalẹ̀ wá fún yín, òjò àkọ́kọ́, àti òjò ìkẹyìn.’ (Joel 2:23.) ‘Ní àwọn ọjọ́ ìkẹyìn, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí mi sórí gbogbo ẹran-ara.’ ‘Yóò sì ṣẹlẹ̀ pé, ẹnikẹ́ni tí yóò ké pe orúkọ Olúwa ni a ó gbàlà.’ (Acts 2:17, 21.) Iṣẹ́ ńlá ti ìhìnrere kò gbọdọ̀ parí pẹ̀lú ìfihàn agbára Ọlọ́run tí ó kéré ju èyí tí ó samisi ìbẹ̀rẹ̀ rẹ̀ lọ. Àwọn àsọtẹ́lẹ̀ tí a mú ṣẹ nípa ìtújáde òjò àkọ́kọ́ ní ìbẹ̀rẹ̀ ìhìnrere, ni a ó tún mú ṣẹ nípa òjò ìkẹyìn ní ìparí rẹ̀. Nínú èyí ni ‘àwọn àkókò ìtùnú’ wà, èyí tí aposteli Peteru ń retí síwájú nígbà tí ó wí pé, ‘Ẹ ronúpìwàdà nítorí náà, kí a sì yí yín padà, kí a lè pa ẹ̀ṣẹ̀ yín rẹ́ [nínú Ìdájọ́ ìwádìí], nígbà tí àwọn àkókò ìtùnú yóò ti ọ̀dọ̀ Olúwa wá; yóò sì rán Jésù.’ (Acts 3:19–20.)”

> “Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.

> “Àwọn ọmọ-ọdọ Ọlọ́run, pẹ̀lú ojú wọn tí a ti tan mọ́lẹ̀ tí ó sì ń tàn pẹ̀lú ìyàsímímọ́ mímọ́, yóò yára láti ibi dé ibi láti kéde ìhìn náà láti Ọ̀run. Nípasẹ̀ ẹgbẹẹgbẹ̀rún ohùn, káàkiri ilẹ̀ ayé, a ó fi ìkìlọ̀ náà hàn. A ó ṣe àwọn iṣẹ́ ìyanu, a ó mú àwọn aláìsàn láradá, àwọn àmì àti iṣẹ́ ìyanu yóò sì máa tẹ̀lé àwọn onígbàgbọ́. Sátánì pẹ̀lú ń ṣiṣẹ́ pẹ̀lú àwọn iṣẹ́ ìyanu èké, kódà tí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run níwájú àwọn ènìyàn. (Ìfihàn 13:13.) Báyìí ni a ó ṣe mú àwọn olùgbé ilẹ̀ ayé wá sí ipò láti dìde sí ẹ̀gbẹ́ kan.” The Great Controversy, 611, 612.

The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.

Ìṣànkalẹ̀ Ẹ̀mí Mímọ́ ní àwọn ọjọ́ ìkẹyìn ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìṣànkalẹ̀ Ẹ̀mí Mímọ́ ní ìbẹ̀rẹ̀ ìkéde ìhìnrere. “Ọ̀rọ̀ Olúwa sí wọn” tí kò ní gbọ́ ohun tí Ẹ̀mí ń wí fún àwọn ìjọ, ni ìlànà àsọtẹ́lẹ̀ ti fífi ìlà ìtàn àsọtẹ́lẹ̀ kan kún ìlà ìtàn àsọtẹ́lẹ̀ míràn láti fi ṣàfihàn òpin ayé. Kì í ṣe ohun tí ó kéré ju ìlànà náà lọ pé a ń fi ìbẹ̀rẹ̀ ohun kan ṣàpẹẹrẹ òpin ohun náà. Àwọn ènìyàn aṣiwèrè Láódíkíà ti Àjọ Adventist Ọjọ́ Keje kọ òfin àsọtẹ́lẹ̀ yìí. Nígbà tí a bá tẹ́wọ́ gbà á, Ọlọ́run lè “kọ́ ìmọ̀,” èyí tí Dáníẹ́lì tọ́ka sí pé a ó pọ̀ sí i ní àkókò òpin, àti ìmọ̀ kan náà gan-an tí Hóséà sọ pé a ń pa àwọn ènìyàn Ọlọ́run run nítorí pé wọ́n kọ̀ ọ́. Ẹgbẹ́ ènìyàn inú Isaiah àti Jeremiah tí wọ́n kọ̀ láti gbọ́ tàbí láti rí, kọ “ìtùnú,” èyí tí í ṣe “ìsinmi” tí Ọlọ́run ṣe ìlérí láti fi fún àwọn ènìyàn Rẹ̀ “ọjọ́ ìkẹyìn,” kí wọ́n lè fi àìléwu rìn kọjá nínú ìpọnjú ní òpin àwọn ọjọ́.

The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.

“orúkọ Oluwa” (ìwà) tí Ọlọrun kéde fún Mose ni pé “Oluwa Ọlọrun” jẹ́ “aláàánú àti olóore-ọ̀fẹ́, aláìní kánjú sí ìbínú, ó sì pọ̀ ní inú rere àti òtítọ́.” Ìwà Rẹ̀ ni àánú àti òtítọ́. Òtítọ́ tí ń ṣojú ìwà Rẹ̀ ni a máa ń so mọ́ àánú Rẹ̀ nígbà gbogbo, nítorí kò sí ẹni tí yóò lóye òtítọ́ Rẹ̀, bí kò ṣe pé Ọlọrun kọ́kọ́ fi àánú Rẹ̀ hàn sí wọn, nítorí gbogbo ènìyàn ni wọ́n ti ṣẹ̀, wọ́n sì ti kù sílẹ̀ kúrò ní ògo (ìwà) Ọlọrun. Òtítọ́ pé Jesu Kristi ni Alfa àti Omega ni àwọn tí Ọlọrun ti dárí àìṣòdodo àti ẹ̀ṣẹ̀ wọn jì ni wọ́n mọ̀, tí wọ́n sì pa mọ́. Ìdáríjì náà máa ń ṣẹlẹ̀ ní àwọn ìṣẹ̀lẹ̀ ìkẹyìn ti ìdájọ́ ìwádìí. Àwọn tí Ó bá fi àánú Rẹ̀ hàn sí, báyìí tí Ó sì dárí ẹ̀ṣẹ̀ wọn jì, ni Ó gbà gẹ́gẹ́ bí ogún tirẹ̀, Ó sì wọ májẹ̀mú pẹ̀lú wọn.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn òfin rẹ̀ mọ́ ni a ó tún ṣe.” Review and Herald, February 26, 1914.

All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”

Gbogbo àwọn wòlíì, pẹ̀lú Mose, ń tọ́ka sí àwọn ọjọ́ ìkẹyìn ìdájọ́ ìwádìí nígbà tí Ọlọ́run tún máa sọ májẹ̀mú Rẹ̀ di mímúṣẹ́ pẹ̀lú àwọn tí a fi mọ̀ gẹ́gẹ́ bí ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000]. Nígbà tí a bá sì fi májẹ̀mú náà múlẹ̀, Ọlọ́run “yóò ṣe iṣẹ́ ìyanu, irú èyí tí a kò tíì ṣe rí ní gbogbo ayé, tàbí ní orílẹ̀-èdè kankan: gbogbo àwọn ènìyàn tí ìwọ wà láàrín wọn yóò sì rí iṣẹ́ Olúwa: nítorí ohun ẹ̀rù ni èmi yóò ṣe pẹ̀lú rẹ.”

Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.

Ìrírí ihò àpáta Mósè lórí Òkè Hórébù, tí a tún mọ̀ sí Òkè Sínáì, ni a gbé kalẹ̀ nínú àyíká ìjàkadì Mósè pẹ̀lú àwọn ènìyàn Ọlọ́run. Ìjàkadì rẹ̀ ni láti mú iṣẹ́ tí Ọlọ́run fi lé e lọ́wọ́ ṣẹ. Mósè wà nínú ìjàkadì nípa ọ̀rọ̀ ìhìn Ọlọ́run sí ayé. Kí Olúwa tó fi ògo rẹ̀ hàn fún Mósè, a rí Mósè tí ó ń lo ọgbọ́n àròjinlẹ̀ sí Olúwa, ní fífi í hàn pé bí Olúwa bá pa àwọn ọlọ̀tẹ̀ tí wọ́n ṣẹ̀ṣẹ̀ ń jó yí ká màlúù wúrà Áárónì, ìparun àwọn ọlọ̀tẹ̀ náà yóò pa ọ̀rọ̀ ìhìn náà run, èyí tí ń fi agbára Ọlọ́run hàn.

> And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.

> Oluwa sì sọ fún Mose pé, “Mo ti rí àwọn ènìyàn yìí, sì kíyèsi i pé, àwọn ènìyàn aláìgòorùn ni wọ́n: nítorí náà, fi mí sílẹ̀ nísinsin yìí, kí ìbínú mi lè ru gidigidi sí wọn, kí n lè run wọ́n: èmi yóò sì mú ọ di orílẹ̀-èdè ńlá.” Mose sì bẹ Oluwa Ọlọ́run rẹ̀, ó sì wí pé, “Oluwa, èéṣe tí ìbínú rẹ fi ń ru gidigidi sí àwọn ènìyàn rẹ, tí o mú jáde kúrò ní ilẹ̀ Ejibiti pẹ̀lú agbára ńlá àti pẹ̀lú ọwọ́ alágbára? Èéṣe tí àwọn ará Ejibiti yóò fi sọ pé, ‘Fún ibi ni ó fi mú wọn jáde, láti pa wọ́n ní àwọn òkè, àti láti run wọ́n kúrò lórí ilẹ̀ ayé’? Yí padà kúrò nínú ìbínú gbígbóná rẹ, kí o sì ronú pìwà dà nípa ibi yìí sí àwọn ènìyàn rẹ. Rántí Abrahamu, Isaaki, àti Israẹli, àwọn ọmọ-ọ̀dọ̀ rẹ, tí o fi ara rẹ búra fún, tí o sì sọ fún wọn pé, ‘Èmi yóò sọ irú-ọmọ yín di púpọ̀ bí àwọn ìràwọ̀ ọ̀run, gbogbo ilẹ̀ yìí tí mo ti sọ nípa rẹ̀ ni èmi yóò fi fún irú-ọmọ yín, wọ́n yóò sì jogún un títí láé.’” Oluwa sì ronú pìwà dà nípa ibi tí ó rò pé òun yóò ṣe sí àwọn ènìyàn rẹ. Eksodu 32:9–14.

Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.

Ìrírí Mósè nínú ihò àpáta náà ní ìhìn iṣẹ́ tí a yàn án sí mímọ́ láti gbé kalẹ̀ fún ayé. Ẹ̀rí ti Olúwa tí ń kọjá lọ níwájú Mósè tí ó sì ń kéde ìwà rẹ̀ ni a fi sí inú àyíká ọ̀rọ̀ inú nípa àwọn ènìyàn ọlọ̀tẹ̀ Ọlọ́run (Láódíṣíà), àti pé àyíká ìrírí ihò àpáta Èlíjà ni a fi sí inú ìjàkadì rẹ̀ pẹ̀lú Jésíbẹ́lì, tàbí àjọṣepọ̀ mẹ́ta-lẹ́gbẹ̀ẹ́gbẹ̀ẹ́ ti Orílẹ̀-Èdè Amẹ́ríkà, Ìjọ Pápá àti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè. Ọ̀kan dúró fún ọ̀rọ̀ inú fún ìjọ, èkejì sì dúró fún ọ̀rọ̀ òde fún ayé, ṣùgbọ́n àwọn ẹlẹ́rìí méjèèjì, Mósè àti Èlíjà, wà nínú ihò àpáta kan náà ti Hórébù, wọ́n sì jẹ́ aṣojú méjèèjì nínú ihò àpáta náà ní òpin ayé.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.

> Ahabu sì sọ fún Jesebeli ohun gbogbo tí Elijah ṣe, àti pẹ̀lú bí ó ti fi idà pa gbogbo àwọn wòlíì. Nígbà náà ni Jesebeli rán ìránṣẹ́ kan sí Elijah, wí pé, Kí àwọn ọlọ́run bá mi ṣe bẹ́ẹ̀, àti ju bẹ́ẹ̀ lọ, bí èmi kò bá fi ẹ̀mí rẹ ṣe bí ẹ̀mí ọ̀kan nínú wọn ní ìgbà yìí lọ́la. Nígbà tí ó sì rí èyí, ó dìde, ó sì sá fún ẹ̀mí ara rẹ̀, ó sì dé Beer-sheba, tí í ṣe ti Juda, ó sì fi ọmọ-ọ̀dọ̀ rẹ̀ sílẹ̀ níbẹ̀. Ṣùgbọ́n òun tìkára rẹ̀ rìn ìrìnàjò ọjọ́ kan sínú aginjù, ó sì dé ibi tí ó jókòó sí lábẹ́ igi junipa kan: ó sì bẹ̀ ẹ̀ fún ara rẹ̀ pé kí ó lè kú; ó sì wí pé, Ó tó; nísinsin yìí, Olúwa, gba ẹ̀mí mi kúrò; nítorí èmi kò sàn ju àwọn baba mi lọ. Bí ó sì ti dùbúlẹ̀ tí ó sì sùn lábẹ́ igi junipa kan, kíyèsi i, angẹli kan fọwọ́ kàn án, ó sì wí fún un pé, Dìde kí o sì jẹun. Ó sì wo, kíyèsi i, àkàrà tí a yan lórí ẹyin iná wà ní ẹ̀gbẹ́ orí rẹ̀, àti ìgò omi kan. Ó sì jẹ, ó sì mu, ó sì tún dùbúlẹ̀. Angẹli Olúwa sì tún padà wá ní ẹ̀ẹ̀kejì, ó fọwọ́ kàn án, ó sì wí pé, Dìde kí o sì jẹun; nítorí ìrìnàjò náà pọ̀ jù fún ọ. Ó sì dìde, ó jẹ, ó sì mu, ó sì fi agbára oúnjẹ náà rìn fún ọjọ́ mẹ́rìnlélógójì àti òru mẹ́rìnlélógójì títí dé Horebu òkè Ọlọ́run. Ó sì dé ibẹ̀ sí ihò àpáta kan, ó sì wọ̀ síbẹ̀; kíyèsi i, ọ̀rọ̀ Olúwa sì tọ̀ ọ́ wá, ó sì wí fún un pé, Kí ni ìwọ ń ṣe níhìn-ín yìí, Elijah? Ó sì dáhùn pé, Mo ti jowú gidigidi fún Olúwa Ọlọ́run àwọn ọmọ-ogun: nítorí àwọn ọmọ Israẹli ti fi májẹ̀mú rẹ̀ sílẹ̀, wọ́n ti wó àwọn pẹpẹ rẹ lulẹ̀, wọ́n sì ti fi idà pa àwọn wòlíì rẹ; èmi nìkan ṣoṣo ni ó kù, wọ́n sì ń wá ẹ̀mí mi láti mú un kúrò. Ó sì wí pé, Jáde, kí o sì dúró lórí òkè níwájú Olúwa. Kíyèsi i, Olúwa sì kọjá lọ, afẹ́fẹ́ ńlá àti alágbára kan sì ya àwọn òkè, ó sì fọ́ àwọn àpáta túútúú níwájú Olúwa; ṣùgbọ́n Olúwa kò sí nínú afẹ́fẹ́ náà: lẹ́yìn afẹ́fẹ́ náà sì ni ìṣẹ̀lẹ̀ ilẹ̀; ṣùgbọ́n Olúwa kò sí nínú ìṣẹ̀lẹ̀ ilẹ̀ náà: lẹ́yìn ìṣẹ̀lẹ̀ ilẹ̀ náà sì ni iná; ṣùgbọ́n Olúwa kò sí nínú iná náà: lẹ́yìn iná náà sì ni ohùn kékeré tí ó rọra. Ó sì rí bẹ́ẹ̀ pé, nígbà tí Elijah gbọ́ ọ́, ó fi aṣọ àwọ̀ rẹ̀ bo ojú rẹ̀, ó sì jáde, ó sì dúró ní ẹnu ihò àpáta náà. Kíyèsi i, ohùn kan sì tọ̀ ọ́ wá, ó sì wí pé, Kí ni ìwọ ń ṣe níhìn-ín yìí, Elijah? Ó sì dáhùn pé, Mo ti jowú gidigidi fún Olúwa Ọlọ́run àwọn ọmọ-ogun: nítorí àwọn ọmọ Israẹli ti fi májẹ̀mú rẹ̀ sílẹ̀, wọ́n ti wó àwọn pẹpẹ rẹ lulẹ̀, wọ́n sì ti fi idà pa àwọn wòlíì rẹ; èmi nìkan ṣoṣo ni ó kù, wọ́n sì ń wá ẹ̀mí mi, láti mú un kúrò. Olúwa sì wí fún un pé, Máa lọ, padà sí ọ̀nà rẹ lọ sí aginjù Damasku: àti nígbà tí o bá dé, fi òróró yan Hazaeli láti jẹ ọba lórí Siria: Jehu ọmọ Nimshi ni ìwọ yóò sì fi òróró yàn láti jẹ ọba lórí Israẹli: Elisà ọmọ Shafati ti Abel-mehola ni ìwọ yóò sì fi òróró yàn láti jẹ wòlíì ní ipò rẹ. Yóò sì ṣẹlẹ̀ pé, ẹni tí ó bá yọ kúrò nínú idà Hazaeli ni Jehu yóò pa: ẹni tí ó bá sì yọ kúrò nínú idà Jehu ni Elisà yóò pa. Síbẹ̀ mo ti fi ẹgbẹ̀rún méje sílẹ̀ fún ara mi ní Israẹli, gbogbo eékún tí kò tíì tẹrí ba fún Baali, àti gbogbo ẹnu tí kò tíì fi ẹnu kò ó lẹ́nu. 1 Àwọn Ọba 19:1–18.

Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.

Ìrírí Élíjà nínú ihò àpáta dúró gẹ́gẹ́ bí àfihàn ìrẹ̀wẹ̀sì wòlíì náà sí ìránṣẹ́ náà àti sí ipa tí ó rò pé ìránṣẹ́ rẹ̀ àti iṣẹ́ rẹ̀ ti ní. Mósè ń dáàbò bo ìránṣẹ́ tí Ọlọ́run ti sọ kedere, ṣùgbọ́n Élíjà ti fi ìránṣẹ́ náà sílẹ̀. Ìránṣẹ́ kan náà ni, àfi pé ọ̀kan jẹ́ ti inú nípa ìjọ, èkejì sì jẹ́ ti òde sí ìjọ. Síbẹ̀, ní ti àsọtẹ́lẹ̀, ní ìpapọ̀, àwọn méjèèjì ń ṣàfihàn ìránṣẹ́ onípele-méjì ti Ìfihàn mẹ́jọlá. Ohun tí mo nílò láti tẹnumọ́ nípa gbogbo òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ihò àpáta ni pé ní “àwọn ọjọ́ ìkẹyìn,” ìrẹ̀wẹ̀sì tí a fi hàn ní ọ̀ràn méjèèjì jẹ́ nípa ìránṣẹ́ náà àti ipa rẹ̀.

Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.

Mósè àti Élíjà méjèèjì ń ṣojú àwọn tí ń “gbọ́” tí wọ́n sì ń “rí” “ohùn” náà, èyí tí í ṣe “ọ̀rọ̀ Olúwa.” “Ọ̀rọ̀” náà ń ṣojú ìwà-rere Rẹ̀ ti àánú àti òtítọ́. Oníkòrin Sáàmù náà pẹ̀lú béèrè kí a fi àánú Ọlọ́run hàn án, èyí tí í ṣe ìwà Rẹ̀. Kí ó lè rí “àánú” Rẹ̀, oníkòrin Sáàmù náà ṣe ìlérí láti “gbọ́” ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ.

> To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.

> Sí olórí àwọn akọrin, Sáàmù fún àwọn ọmọ Kóra. Olúwa, ìwọ ti ṣe ojú-rere sí ilẹ̀ rẹ; ìwọ ti mú ìgbèkùn Jakọbu padà bọ̀ [yí i padà]. Ìwọ ti dárí ẹ̀ṣẹ̀ ìwà-bí-àìmọ́ àwọn ènìyàn rẹ jì; ìwọ ti bo gbogbo ẹ̀ṣẹ̀ wọn. Sélà. Ìwọ ti mú gbogbo ìbínú rẹ kúrò; ìwọ ti yí ara rẹ padà kúrò ní ìgbóná ìbínú rẹ. Yí wa padà, Ọlọ́run ìgbàlà wa, kí o sì mú kí ìbínú rẹ sí wa dáwọ́ dúró. Ṣé ìwọ yóò máa bínú sí wa títí láé? Ṣé ìwọ yóò fa ìbínú rẹ gùn dé gbogbo ìran bí? Ṣé ìwọ kì yóò tún sọ wá di alààyè, kí àwọn ènìyàn rẹ lè yọ̀ nínú rẹ? Fi àánú rẹ hàn wá, Olúwa, kí o sì fi ìgbàlà rẹ fún wa. Èmi yóò gbọ́ ohun tí Ọlọ́run Olúwa yóò sọ; nítorí yóò sọ àlàáfíà fún àwọn ènìyàn rẹ, àti fún àwọn ẹni mímọ́ rẹ: ṣùgbọ́n kí wọn má tún padà sí wèrè. Lóòótọ́, ìgbàlà rẹ sún mọ́ àwọn tí ń bẹ̀rù rẹ; kí ògo lè máa gbé ní ilẹ̀ wa. Àánú àti òtítọ́ ti pàdé pọ̀; òdodo àti àlàáfíà ti fi ẹnu kò ara wọn. Òtítọ́ yóò hù jáde láti inú ilẹ̀; òdodo yóò sì wòkalẹ̀ láti ọ̀run. Bẹ́ẹ̀ ni, Olúwa yóò fi ohun rere náà fún wa; ilẹ̀ wa yóò sì mú èso rẹ̀ jáde. Òdodo yóò lọ níwájú rẹ; yóò sì fi wa sí ojú ọ̀nà ìsẹ̀ rẹ̀. Sáàmù 85:1–13.

Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.

Ṣàkíyèsí pé “àánú àti òtítọ́,” (àti pé “òtítọ́” ni ọ̀rọ̀ Heberu náà, ‘emet,’ tí a ti ń tọ́ka sí) èyí tí ó ń mú òdodo àti àlàáfíà jáde, ti “fi ẹnu kò ara wọn.” Wọ́n ti darapọ̀ mọ́ ara wọn. Onísáàmù náà gbé orin rẹ̀ kalẹ̀ sínú àwọn ọjọ́ ìkẹyìn ìdájọ́ ìwádìí nígbà tí Ọlọ́run ti “dárí ẹ̀ṣẹ̀” “àwọn ènìyàn” Rẹ̀ “jì.” Ìbẹ̀bẹ̀ náà ni pé kí Olúwa “tún” àwọn ènìyàn rẹ̀ “yè.”

> “A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.

> “Ijidide kan àti ìtúnṣe gbọ́dọ̀ ṣẹlẹ̀, lábẹ́ iṣẹ́ ìránṣẹ́ Ẹ̀mí Mímọ́. Ijidide kan àti ìtúnṣe jẹ́ nǹkan méjì tó yàtọ̀. Ijidide túmọ̀ sí ìmúpadàbọ̀sípò ìyè ẹ̀mí, ìsọjí àwọn agbára ọkàn àti ọkan, àjíǹde kúrò nínú ikú ẹ̀mí. Ìtúnṣe túmọ̀ sí àtúntò, ìyípadà nínú èrò àti àgbékalẹ̀, ìṣe àti àṣà. Ìtúnṣe kì yóò mú èso rere òdodo jáde bí kò bá ní ìsopọ̀ pẹ̀lú ijidide ti Ẹ̀mí. Ijidide kan àti ìtúnṣe ni láti ṣe iṣẹ́ tí a yàn fún wọn, àti ní ṣíṣe iṣẹ́ yìí wọn gbọ́dọ̀ darapọ̀.” Selected Messages, ìwé 1, 128.

The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.

“Ìsọ̀jí” tí Onísáàmù ń bẹ̀bẹ̀ fún ń fi ìbéèrè ẹni tí ó mọ̀ pé òun ti kú hàn. Ìsọ̀jí tí Onísáàmù ń bẹ̀bẹ̀ fún jẹ́ ìbéèrè tí ó ṣòro gidigidi fún ará Laodíkea láti bẹ̀bẹ̀, nítorí ará Laodíkea kò mọ̀ pé ó ti kú nípa ti ẹ̀mí; ṣùgbọ́n bí kò bá rí bẹ́ẹ̀, kò ní nílò kí a jí òun dìde. A ń mú ìsọ̀jí náà ṣẹ nípa fífẹ̀sùn pọ̀ láti “gbọ́ ohun tí Ọlọ́run Olúwa yóò sọ,” kò sì yẹ kí iṣẹ́ mìíràn kankan ṣáájú ìdánilójú ìsọ̀jí náà fún wa, èyí tí ń wá nígbà tí Ẹ̀mí Mímọ́ bá ń gbé nínú wa.

> “A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.

> “Ìjídìí ìwà-bí-Ọlọ́run tòótọ́ láàárín wa ni èyí tí ó tóbi jùlọ, tí ó sì kánjú jùlọ nínú gbogbo àìní wa. Wíwá èyí yẹ kí ó jẹ́ iṣẹ́ àkọ́kọ́ wa.” Selected Messages, ìwé 1, 121.

Speaking of the book of Revelation Sister White states the following.

Nípa ìwé Ìfihàn, Sister White sọ báyìí.

> “When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.

> “Nígbà tí àwa gẹ́gẹ́ bí ènìyàn bá lóye ohun tí ìwé yìí túmọ̀ sí fún wa, a ó rí ìjíǹde ńlá kan láàárín wa.” Testimonies to Ministers, 113.

The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.

Ọ̀rọ̀ náà “ìsọdọtun” ni a túmọ̀ sí mímú padà wá sí ìyè. Àwọn tí a yàn láti wà nínú ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà gbọ́dọ̀ kọ́kọ́ mọ̀ pé wọ́n ti kú, àti pé wọ́n nílò ìsọdọtun. Òtítọ́ pé ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà ti kú jẹ́ apá pàtàkì kan nínú iṣẹ́ ìránṣẹ́ tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí. A ní púpọ̀ sí i láti sọ nípa òtítọ́ yìí. Ohun tí ó sọ wọ́n di alààyè ni “àánú” tí Ọlọ́run fi hàn wọ́n nígbà tí Ó “sọ wọ́n di alààyè” tí Ó sì fi òdodo Rẹ̀ fún wọn. Ohun tí ó sọ wọ́n di alààyè ni òtítọ́ pé Jesu ni Alfa àti Omega, ìmọ̀ yìí sì ń mú “àlàáfíà” kan jáde nínú wọn tí ó ga ju gbogbo òye lọ. Ìlérí náà ni pé “òtítọ́” “yóò hù sókè láti inú ilẹ̀.” Ìṣẹ́ ìránṣẹ́ tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “òtítọ́,” èyí tí í ṣe Alfa àti Omega, ti ilẹ̀ Amẹ́ríkà ni ó ti bẹ̀rẹ̀, nítorí pé ó hù sókè “láti inú ilẹ̀.” Ìṣẹ́ ìránṣẹ́ ní ìbẹ̀rẹ̀ ti wá láti ilẹ̀ Amẹ́ríkà, ìṣẹ́ ìránṣẹ́ ní ìparí sì tún hù sókè láti ibi kan náà.

With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.

Pẹ̀lú àyíká pé àwọn ọkùnrin ihò Ọlọ́run jẹ́ ààmì kan, a óò wo àwọn wòlíì mìíràn tí wọ́n ti wà nínú ihò ààmì kan. Jésù dá Johanu Oníbatisí mọ̀ gẹ́gẹ́ bí Élíjà, Johanu sì wà nínú ẹ̀wọ̀n nígbà tí ó nílò láti mọ̀ bóyá Jésù ni Mèsáyà tí yóò wá. Ó nílò láti mọ ìwà tòótọ́ Jésù. Ó nílò láti mọ bóyá ìhìnrere tí òun ti kéde àti ìhìnrere tí Jésù ń bá a lọ láti kéde ni ìhìnrere tòótọ́. Ó rán àwọn ọmọ-ẹ̀yìn rẹ̀ láti béèrè ìbéèrè náà lọ́wọ́ Jésù, Jésù sì kọjá lórí ìbéèrè wọn, ó sì tẹ̀síwájú láti fi ògo Rẹ̀ hàn wọ́n.

> “Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.

> “Bẹ́ẹ̀ ni ọjọ́ náà ń kọjá lọ, àwọn ọmọ-ẹ̀yìn Johanu sì ń rí àti gbọ́ ohun gbogbo. Nígbẹ̀yìn-gbẹ́yìn, Jesu pè wọ́n sọ́dọ̀ ara Rẹ̀, Ó sì pàṣẹ fún wọn láti lọ sọ fún Johanu ohun tí wọ́n ti jẹ́rìí sí, Ó sì fi kún un pé, ‘Alábùkún ni ẹni náà, ẹnikẹ́ni tí kò bá rí ohun ìkọ̀sẹ̀ nínú Mi.’ Luke 7:23, R. V. Ẹ̀rí ọlọ́run Rẹ̀ ni a rí nínú bí ó ṣe bá àìní ẹ̀dá ènìyàn tí ń jìyà mu. Ògo Rẹ̀ ni a fi hàn nínú ìrẹ̀lẹ̀ Rẹ̀ sí ipò-kekere wa.”

> “The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.

> “Àwọn ọmọ-ẹ̀yìn náà gbé iṣẹ́ náà lọ, ó sì tó. Johanu rántí àsọtẹ́lẹ̀ nípa Mèsáyà pé, ‘Olúwa ti fi òróró yàn Mi láti wàásù ìròyìn ayọ̀ fún àwọn onírẹ̀lẹ̀; Ó ti rán Mi láti dì àwọn tí ọkàn wọn bàjẹ́ mọ́ra, láti kéde òmìnira fún àwọn ìgbèkùn, àti ṣíṣi ilé-ẹ̀wọ̀n fún àwọn tí a dè; láti kéde ọdún ìtẹ́wọ́gbà ti Olúwa.’ Isaiah 61:1, 2. Ìṣe Kristi kò kàn kéde pé Òun ni Mèsáyà nìkan, ṣùgbọ́n wọ́n tún fi hàn ní ọ̀nà wo ni a ó fi mú ìjọba Rẹ̀ dúró. A ṣí òtítọ́ kan náà fún Johanu tí ó ti dé bá Elijah ní aginjù, nígbà tí ‘ẹ̀fúùfù ńlá tí ó sì lágbára ya àwọn òkè, ó sì fọ́ àwọn àpáta túútúú níwájú Olúwa; ṣùgbọ́n Olúwa kò sí nínú ẹ̀fúùfù náà: lẹ́yìn ẹ̀fúùfù náà sì ni ìmìtìtì ilẹ̀; ṣùgbọ́n Olúwa kò sí nínú ìmìtìtì ilẹ̀ náà: lẹ́yìn ìmìtìtì ilẹ̀ náà sì ni iná; ṣùgbọ́n Olúwa kò sí nínú iná náà:’ lẹ́yìn iná náà, Ọlọ́run bá wòlíì náà sọ̀rọ̀ nípasẹ̀ ‘ohùn kékeré, tútù.’ 1 Kings 19:11, 12. Bákan náà ni Jesu yóò ṣe iṣẹ́ Rẹ̀, kì í ṣe pẹ̀lú ìró ìjà ohun ìjà àti pípa ìtẹ́ àti àwọn ìjọba dà lulẹ̀, ṣùgbọ́n nípa sísọ sí ọkàn ènìyàn nípasẹ̀ ìgbésí-ayé àánú àti ìrúbọ ara ẹni.” Desire of Ages, 217.

God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.

A ń fi agbára Ọlọ́run ránṣẹ́ nípasẹ̀ Ọ̀rọ̀ Rẹ̀. A sì ń fi í dé “ọkàn ènìyàn.” Èyí ni ẹ̀kọ́ tí a kọ́ láti inú “ohùn kékeré, tí ó dákẹ́.” Síbẹ̀, ìhìn Elijah jẹ́ ìhìn ti ita tí ń fi àwọn agbára tí ó wà ní òde àwọn ènìyàn Ọlọ́run hàn. Kristi ń sọ fún Elijah pé ní “àwọn ọjọ́ ìkẹyìn” Ọ̀rọ̀ Rẹ̀ ni ibi tí agbára wà; ṣùgbọ́n “ìjà ìhámọ́ra àti ìyípadà àwọn ìtẹ́ àti àwọn ìjọba padà,” tí afẹ́fẹ́ apanirun, ìmìtìtì ilẹ̀ àti iná dúró fún, ń ṣàfihàn mẹ́ta nínú àwọn agbára ita tí a ṣàpẹẹrẹ nínú ìwé Ìfihàn, tí àwọn ènìyàn Ọlọ́run yóò dojú kọ. “Afẹ́fẹ́” apanirun náà jẹ́ àmì ti Islam nínú àsọtẹ́lẹ̀ Bíbélì. “Ìmìtìtì ilẹ̀” náà ni ìṣọ̀tẹ̀ àti àìlòfin ti Ìyíká Faransé. “Iná” náà ni ìparun tí a mú wá sórí Sódómù àti Gómórà. Elijah ti sá kúrò lọ́dọ̀ agbára póòpù láti dé inú ihò àpáta náà, nítorí náà Olúwa fi hàn án pé láìka gbogbo àwọn agbára búburú tí ó dá ìṣòro àkókò òpin ayé náà sí, inú ohùn kékeré tí ó dákẹ́ ni a ti lè rí agbára Ọlọ́run.

Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.

Mósè, Èlíjà àti Jòhánù Oníbatisiti gbogbo wọn jẹ́rìí pé wọ́n rí iwa Ọlọ́run láti inú ihò àpáta kan. “Ihò àpáta” náà ni àmì kan ṣoṣo tí a ó fi fún ìran búburú àti alágbèrè. Jésù sọ nípa “ìran alágbèrè àti búburú,” èyí tí í ṣe ìran “àwọn ọjọ́ ìkẹyìn” ti ìdájọ́ ìwádìí. Àmì fún ìran náà ni wòlíì Jónà, ẹni tí ó lo ọjọ́ mẹ́ta nínú ihò àpáta kan—ìyẹn inú ẹja ńlá kan.

> And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.

> Nígbà tí ọ̀pọ̀ ènìyàn sì kóra jọ gan-an, ó bẹ̀rẹ̀ sí í wí pé, Ìran búburú ni èyí: wọ́n ń wá àmì; a kì yóò sì fi àmì kankan fún un, bí kò ṣe àmì Jónà wòlíì. Nítorí gẹ́gẹ́ bí Jónà ti jẹ́ àmì fún àwọn ará Nínéfè, bẹ́ẹ̀ náà ni Ọmọ ènìyàn yóò sì jẹ́ fún ìran yìí. Luke 11:29, 30.

Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.

Jónà wà nínú inú ẹja ńlá fún ọjọ́ mẹ́ta àti òru mẹ́ta, gẹ́gẹ́ bí Jésù náà ṣe wà nínú ibojì fún ọjọ́ mẹ́ta. Jónà jẹ́ ààmì, bẹ́ẹ̀ ni Jésù náà jẹ́ ààmì. Wọ́n dúró fún ààmì àjíǹde, èyí tí, ní tòótọ́, ó ń tẹ̀lé ikú.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.

> Nígbà náà ni àwọn kan nínú àwọn akọ̀wé àti àwọn Farisi dáhùn pé, “Olùkọ́, a fẹ́ rí àmì kan láti ọ̀dọ̀ rẹ.” Ṣùgbọ́n ó dáhùn, ó sì wí fún wọn pé, “Ìran búburú àti alágbèrè ń wá àmì; a kì yóò sì fi àmì mìíràn hàn án bí kò ṣe àmì wòlíì Jona: Nítorí gẹ́gẹ́ bí Jona ti wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú inú ẹja ńlá; bẹ́ẹ̀ ni Ọmọ ènìyàn yóò wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ọkàn ayé. Àwọn ènìyàn Ninefe yóò dìde ní ìdájọ́ pẹ̀lú ìran yìí, wọn yóò sì dá a lẹ́bi: nítorí wọ́n ronúpìwàdà nípasẹ̀ ìwàásù Jona; sì kíyèsi i, ẹni tí ó tóbi ju Jona lọ wà níhìn-ín. Matteu 12:38–41.

If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.

Bí a bá lóye ìlànà ìtúnṣe ìtàn, pẹ̀lú òtítọ́ náà pé gbogbo ìtàn mímọ́ ń tọ́ka sí òpin ayé, nígbà náà Jonà àti ikú, ìsìnkú àti àjíǹde Kristi ni “àmì” náà, wọ́n sì tún jẹ́ ìránṣẹ́ náà fún àwọn ènìyàn Ọlọ́run ní ìsinsin yìí. Nígbà tí a ju Jonà jáde kúrò nínú inú ẹja ńlá, ó kéde ìránṣẹ́ náà, gẹ́gẹ́ bí a ti kéde ìránṣẹ́ àjíǹde Kristi lẹ́sẹ̀kẹsẹ̀ nígbà tí angẹli yọ òkúta náà kúrò lójú ihò àpáta tí Kristi wà nínú rẹ̀. Àwọn tí Mose, Elijah, Jonà àti Kristi dúró fún ń ṣàpẹẹrẹ kì í ṣe àwọn ènìyàn Ọlọ́run ti “ọjọ́ ìkẹyìn” nìkan, ṣùgbọ́n pẹ̀lú ìránṣẹ́ tí ọ̀kọ̀ọ̀kan wọn fi hàn.

The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.

Àmì Jónà ní ìrírí ihò àpáta nínú, níbi tí a ti fi ìwà àánú Kristi hàn. Àánú kan náà tí Jésù fi hàn sí Èlíjà ni a tún fi hàn sí Jónà bí ó ti ń sá kúrò nínú ojúṣe rẹ̀ láti kéde ìhìn náà. Ó ṣì pọ̀ síi láti sọ nípa Jónà, ṣùgbọ́n àwọn kókó mìíràn ní báyìí nílò láti jẹ́ àfọwọ́kànsí.

The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.

Ihòhò náà, láàárín àwọn nǹkan mìíràn, ń ṣojú ikú àti àjíǹde. A ti fi ọ̀pọ̀ ẹlẹ́rìí hàn pé àwọn ènìyàn májẹ̀mú Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ti kú, lẹ́yìn náà wọ́n sì jíǹde. Dájúdájú, Kristẹni gbọ́dọ̀ tún bí i láti rí ìjọba Ọlọ́run, èyí sì ń ṣojú ikú ènìyàn àtijọ́ ti ara; ṣùgbọ́n ní ti àsọtẹ́lẹ̀, ó túmọ̀ sí ju bẹ́ẹ̀ lọ. Ó ń sọ̀rọ̀ nípa ìránṣẹ́ tí a dá dúró lójijì nínú ìrìnàjò rẹ̀. Elijah dáwọ́ ìkéde ìránṣẹ́ náà dúró, Jonah sá kúrò nínú kíkéde ìránṣẹ́ náà. A sọ John sínú ẹ̀wọ̀n, a sì pa á. A kan Jésù mọ́ àgbélébùú.

The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.

Nítorí náà, àmì Jona kì í ṣe nípa ikú àti àjíǹde nìkan, ṣùgbọ́n ó jẹ́ nípa ikú àti àjíǹde ìránṣẹ́-ọ̀rọ̀ kan, àti pé gbogbo àwọn ìránṣẹ́-ọ̀rọ̀ tí a ṣàpẹẹrẹ wọn nínú ọ̀rọ̀ Ọlọ́run dúró fún ìhìn-àròyé ìkìlọ̀ ìkẹyìn tí Baba fi fún Jésù, ẹni tí ó sì fi í fún Gabriẹli, ẹni tí ó sì fi í fún wòlíì, ẹni tí ó sì kọ ọ́ sílẹ̀ tí ó sì rán án sí àwọn ìjọ. Ọlọ́run ti múra tán láti parí ìhìn-àròyé náà kí ó sì tún bẹ̀rẹ̀ ní ìrírí ihò àpáta Mose. Elijah parí iṣẹ́ rẹ̀ gẹ́gẹ́ bí ojiṣẹ́, ó sì sá lọ sí ihò àpáta. Jona sá lọ sí Tashishi. A pa Johanu Oníbaptisi, bẹ́ẹ̀ ni a sì pa Jésù pẹ̀lú. Gbogbo àwọn ẹ̀rí wọ̀nyí ni a gbọdọ̀ mú wá sí ìwé Ìfihàn, kí a sì mú wọn bá ara wọn mu. Danieli àti Ìfihàn jẹ́ ìwé méjì, ṣùgbọ́n “ẹ̀rí Jésù” fihàn pé wọ́n jẹ́ ìwé kan pẹ̀lú. Wọ́n ní àwọn àbùdá kan náà gẹ́gẹ́ bí Bíbélì. Ìwé méjì tí ó di ìwé kan, àti akọ̀wé méjì tí wọ́n dúró fún àwọn ẹlẹ́rìí méjì.

Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.

Dáníẹ́lì, ẹlẹ́wọ̀n Bábílónì àti lẹ́yìn náà ti Mẹ́dò-Pẹ́ṣíà, kú ní ọ̀nà àmì nígbà tí a sọ ọ́ sínú ihò kìnnìún. Jónà kú ní ọ̀nà àmì nígbà tí ẹja ńlá náà jẹ ẹ́. Jòhánù Olùṣípayá kú ní ọ̀nà àmì nígbà tí a ju ú sínú òróró gbígbóná. William Miller kú, ṣùgbọ́n ó ní ìlérí pé àwọn áńgẹ́lì ń dúró de e lẹ́gbẹ̀ẹ́ ibojì rẹ̀ fún àjíǹde àwọn olódodo. Iṣẹ́-ìránṣẹ́ Future for America kú ní ọ̀nà àmì ní July 18, 2020.

The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.

A ti gbé ìhìn ìkìlọ̀ ìkẹyìn kalẹ̀ nínú àyíká ìmúláradá ọgbẹ́ ikú agbára póòpù. Ìmúláradá ọgbẹ́ náà jẹ́ kókó-ọrọ pàtó nínú orí kẹtàlá àti kẹtàdínlógún ti Ìfihàn. Nígbà tí a bá mú ọgbẹ́ ikú náà lára dá, ìjọba póòpù tí a jí dìde yóò di ìjọba kẹjọ tí a ṣojú fún nínú orí kẹtàdínlógún ti Ìfihàn. A mọ̀ ọ́ sí ẹlẹ́kẹjọ, èyíinì ni, nínú àwọn méje náà. Nọ́mbà mẹ́jọ jẹ́ àmì àpẹẹrẹ àjíǹde, nítorí pé a ní láti ṣe ikọlà gẹ́gẹ́ bí èdìdì ìbáṣepọ̀ májẹ̀mú ní ọjọ́ kẹjọ lẹ́yìn ìbí ọmọkùnrin. Ààtò náà ni ìrìbọmi rọ́pò nínú ìṣètò Kristẹni, ìrìbọmi sì ń ṣàpẹẹrẹ ikú, ìsìnkú àti àjíǹde Kristi. A jí Kristi dìde ní ọjọ́ tí ó tẹ̀lé ọjọ́ keje. Nítorí náà, ní ìsọtẹ́lẹ̀, a jí i dìde ní ọjọ́ kẹjọ. Lẹ́yìn ẹgbẹ̀rún ọdún ìsinmi kan, a jí ayé tí a sọ di tuntun dìde ní ẹgbẹ̀rún ọdún kẹjọ.

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