Article

# What is Truth? - Number One

Kí ni Òtítọ́? - Nọ́mbà Kínní

The Framework of Truth: Revelation, Prophetic Parallels, and the Alpha and Omega

Ilànà Òtítọ́: Ìfihàn, Àwọn Àfíwé Wòlíì, àti Alfa àti Omega

Author

Jeff Pippenger

Published

August 5, 2023

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Before we address the subject of what is truth, we note that we have begun this study with the first three verses of Revelation chapter one, and thereafter added an article about Elijah. A few purposes of these studies are to identify the role of the United States in prophecy, to open up the message of the Revelation of Jesus Christ, to recognize the role of prophets as symbols of God’s people, and to consider the implications of what it means that Jesus is the Alpha. We illustrated that the first three verses of Revelation agree and align with the last verses of Revelation, and in both cases at the beginning and the end, Jesus identifies Himself as the Alpha and Omega, the beginning and ending, the first and the last.

Kí a tó bẹ̀rẹ̀ sí í bá ọ̀ràn ohun tí òtítọ́ jẹ́ wí, a ṣàkíyèsí pé a ti bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ yìí pẹ̀lú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní, lẹ́yìn náà sì ni a fi àpilẹ̀kọ kan kún un nípa Elijah. Díẹ̀ lára àwọn ète àwọn ìkẹ́kọ̀ọ́ wọ̀nyí ni láti mọ ipa ti Orílẹ̀-èdè Amẹ́ríkà nínú àsọtẹ́lẹ̀, láti ṣí ìránṣẹ́ Ìfihàn Jesu Kristi sílẹ̀, láti mọ ipa àwọn wòlíì gẹ́gẹ́ bí àmì àwọn ènìyàn Ọlọ́run, àti láti ronú lórí ìtúmọ̀ àti àbájáde ohun tí ó túmọ̀ sí pé Jesu ni Alfa. A fi hàn pé àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn bá àwọn ẹsẹ̀ ìkẹyìn ti Ìfihàn mu, wọ́n sì fara mọ́ ara wọn, àti pé ní ìbẹ̀rẹ̀ àti ní òpin pẹ̀lú, Jesu fi ara Rẹ̀ hàn gẹ́gẹ́ bí Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ẹni àkọ́kọ́ àti ẹni ìkẹyìn.

We used a brief discussion of Elijah in the second study in order to demonstrate that the opening verses of the Bible agree with the closing verses of both the Old and New Testaments, and further that the opening verses of the New Testament also agree with the beginning or ending of any way you wish to consider the Bible, either as a whole or as two Testaments.

A lò àríyànjiyàn kúkúrú nípa Elijah nínú ìkẹ́kọ̀ọ́ kejì láti fi hàn pé àwọn ẹsẹ̀ ìbẹ̀rẹ̀ Bíbélì bá àwọn ẹsẹ̀ ìparí ti Májẹ̀mú Láíláí àti ti Májẹ̀mú Titun mu; àti síwájú sí i, pé àwọn ẹsẹ̀ ìbẹ̀rẹ̀ Májẹ̀mú Titun náà tún bá ìbẹ̀rẹ̀ tàbí ìparí mu, ní ọ̀nà èyíkéyìí tí ẹ bá fẹ́ gbà wo Bíbélì, yálà gẹ́gẹ́ bí odidi kan tàbí gẹ́gẹ́ bí Májẹ̀mú méjì.

Another point we are seeking to develop is the understanding that Divinity has worked to slowly reveal the godhead throughout history. This is why we have noted that as time proceeds in the biblical theme of covenant history, that God, step-by-step revealed more-and-more of His character through the symbolism of His various names. The Almighty God spoke to Abraham, and the same God spoke to Moses, but informed Moses that from then onward his name was to be known as Jehovah. Then when Christ came, He introduced Himself with a name that was unknown in the Old Testament, other than one expression of that name by a Babylonian in chapter three of Daniel. Not only did Jesus identify that He was the only-begotten of the Father, but He also in that particular covenant history identified Himself as the Son of Man. God also gave Millerite Adventism a name when He entered into covenant with the beginning of Adventism.

Ojú kan mìíràn tí à ń wá láti mú dàgbà ni ìmọ̀ yìí pé Ọlọ́run ti ń ṣiṣẹ́ láti fi ìwà-Ọlọ́run hàn díẹ̀díẹ̀ ní gbogbo ìtàn. Ìdí nìyẹn tí a fi ṣàkíyèsí pé bí àkókò ṣe ń lọ nínú kókó-ẹ̀kọ́ Bíbélì ti ìtàn májẹ̀mú, Ọlọ́run ti ń fi ìwà rẹ̀ hàn sí i ní ìgbésẹ̀ nípasẹ̀ ìṣàpẹẹrẹ àwọn orúkọ rẹ̀ oríṣiríṣi. Ọlọ́run Olódùmarè sọ̀rọ̀ sí Abrahamu, Ọlọ́run kan náà sì sọ̀rọ̀ sí Mose, ṣùgbọ́n ó jẹ́ kí Mose mọ̀ pé láti ìgbà náà lọ a ó máa mọ orúkọ rẹ̀ ní Jèhófà. Nígbà náà sì ni, nígbà tí Kristi wá, ó fi ara rẹ̀ hàn pẹ̀lú orúkọ kan tí a kò mọ̀ nínú Májẹ̀mú Láéláé, àfi ìfihàn kan ṣoṣo ti orúkọ náà láti ẹnu ará Bábílónì kan ní orí kẹta Danieli. Kì í ṣe pé Jésù dá ara rẹ̀ mọ̀ nìkan gẹ́gẹ́ bí Ẹni-bíbí kan ṣoṣo láti ọ̀dọ̀ Baba, ṣùgbọ́n ó tún fi ara rẹ̀ hàn nínú ìtàn májẹ̀mú pàtó yẹn gẹ́gẹ́ bí Ọmọ Ènìyàn. Ọlọ́run tún fún Adventismu ti àwọn Millerite ní orúkọ kan nígbà tí ó wọ inú májẹ̀mú pẹ̀lú ìbẹ̀rẹ̀ Adventismu.

> “At this time, when we are so near the end, shall we become so like the world in practice that men may look in vain to find God’s denominated people? Shall any man sell our peculiar characteristics as God’s chosen people for any advantage the world has to give? Shall the favor of those who transgress the law of God be looked upon as of great value? Shall those whom the Lord has named His people suppose that there is any power higher than the great I AM? Shall we endeavor to blot out the distinguishing points of faith that have made us Seventh-day Adventists?” Evangelism, 121.

> “Ní àkókò yìí, nígbà tí a ti sún mọ́ òpin tó bẹ́ẹ̀, ṣé a ó di bí ayé nínú ìṣe dé ìwọ̀n tí àwọn ènìyàn yóò fi wá Ọlọ́run lásán láàrín àwọn ènìyàn tí a fi orúkọ Rẹ̀ yà sọ́tọ̀? Ṣé ẹnikẹ́ni yóò ta àwọn àbùdá wa tí ó ṣe pàtó gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run nítorí èrè kankan tí ayé lè fi fún un bí? Ṣé ojúrere àwọn tí ń rú òfin Ọlọ́run ni a ó kà sí ohun tí ó ní iye ńlá? Ṣé àwọn tí Olúwa ti pe ní ènìyàn Tirẹ̀ yóò rò pé agbára kankan wà tí ó ga ju ÈMI TÍ MO WÀ ńlá lọ? Ṣé a ó sapá láti nu àwọn kókó-ìyàtọ̀ ìgbàgbọ́ kúrò, àwọn tí ó ti sọ wá di Àwọn Adventisti Ọjọ́ Keje?” Evangelism, 121.

The name given to Seventh-day Adventists was given by the Lord, and Sister White often refers to Adventists as God’s denominated people. “Denominated” means to be named. The only two churches that Sister White identifies as God’s denominated people is ancient Israel and modern Israel.

Orúkọ tí a fi fún àwọn Adventisti Ọjọ́ Keje ni Olúwa fún wọn, àti pé ní ọ̀pọ̀ ìgbà ni Sister White máa ń tọ́ka sí àwọn Adventisti gẹ́gẹ́ bí ènìyàn tí Ọlọ́run ti dárúkọ. “Dárúkọ” túmọ̀ sí láti fi orúkọ pè. Àwọn ìjọ méjì péré tí Sister White dá mọ̀ gẹ́gẹ́ bí ènìyàn tí Ọlọ́run ti dárúkọ ni Ísírẹ́lì àtijọ́ àti Ísírẹ́lì òde-òní.

Therefore, as we proceed in our study of the book of Revelation, I am suggesting that the “new name” that is revealed to the Philadelphians, who are also represented as the one hundred and forty-four thousand is a large part of the prophetic secret that is unsealed just before probation closes.

Nítorí náà, bí a ti ń tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ wa nípa ìwé Ìfihàn, mo ń dábàá pé “orúkọ tuntun” tí a ṣípayá fún àwọn ará Filadẹlfíà, tí a sì tún ṣojú wọn gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, jẹ́ apá ńlá kan nínú àṣírí àsọtẹ́lẹ̀ tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

> Ẹni tí ó bá ṣẹ́gun ni èmi yóò fi ṣe ọ̀pá nínú tẹ́ńpìlì Ọlọ́run mi, kò sì ní jáde kúrò níbẹ̀ mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ń sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lórí. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:12, 13.

The last message of warning is the message of the Revelation of Jesus Christ and it is a revelation of His character.

Ìfiránṣẹ́ ìkìlọ̀ ìkẹyìn ni ìfiránṣẹ́ Ìfihàn Jésù Kristi, ó sì jẹ́ ìfihàn ìwà Rẹ̀.

> “Those who wait for the Bridegroom’s coming are to say to the people, ‘Behold your God.’ The last rays of merciful light, the last message of mercy to be given to the world, is a revelation of His character of love. The children of God are to manifest His glory. In their own life and character they are to reveal what the grace of God has done for them.” Christ’s Object Lessons, 415, 416.

> “Àwọn tí ń dúró de ìbọ̀ wá Ọkọ Ìyàwó Àfẹ́sọ́nà ni láti sọ fún àwọn ènìyàn pé, ‘Wò ó, Ọlọ́run yín nìyí.’ Àwọn ìtànṣán ìkẹyìn ti ìmọ́lẹ̀ aláàánú, ìfẹ̀sẹ̀yìn ìrántí àánú tí a ó fi fún ayé, ni ìfihàn ìwà ìfẹ́ Rẹ̀. Àwọn ọmọ Ọlọ́run ni láti fi ògo Rẹ̀ hàn. Nínú ìyè àti ìwà tiwọn fúnra wọn ni wọ́n yóò ti ṣí i hàn ohun tí oore-ọ̀fẹ́ Ọlọ́run ti ṣe fún wọn.” Christ’s Object Lessons, 415, 416.

We have much more to put into the record concerning Jesus as the Word, but we will now take up the word ‘truth.’ The understanding of the “truth” and also the word “truth” and also the letters employed to form “a word of truth” is an understanding of the character of Christ.

A ní púpọ̀ síi láti fi sínú àkọsílẹ̀ nípa Jésù gẹ́gẹ́ bí Ọ̀rọ̀ náà, ṣùgbọ́n nísinsin yìí a ó gbé ọ̀rọ̀ náà “òtítọ́” yẹ̀ wò. Ìmọ̀ òye nípa “òtítọ́” àti pẹ̀lú ọ̀rọ̀ náà “òtítọ́” àti pẹ̀lú àwọn lẹ́tà tí a lò láti dá “ọ̀rọ̀ òtítọ́” sílẹ̀, jẹ́ ìmọ̀ nípa ìwà Kristi.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Everyone that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Nítorí náà, Pílátù wí fún un pé, Ǹjẹ́ ọba ni ìwọ nígbà náà? Jésù dáhùn pé, Ìwọ ni ó sọ pé ọba ni èmi. Nítorí èyí ni a bí mi, àti nítorí ìdí èyí ni mo ṣe wá sí ayé, kí èmi lè jẹ́rìí sí òtítọ́. Gbogbo ẹni tí ó jẹ́ ti òtítọ́ ń gbọ́ ohùn mi. Pílátù wí fún un pé, Kí ni òtítọ́? Nígbà tí ó sì ti sọ èyí, ó tún jáde lọ sọ́dọ̀ àwọn Júù, ó sì wí fún wọn pé, Èmi kò rí ẹ̀sùn kankan nínú rẹ̀ rárá. Johanu 18:37, 38.

The Greek word translated as “truth” in the verse is taken from a Hebrew word, that is also a letter and even a number. The first letter of the Hebrew alphabet is ‘aleph.’ In fact, the first two letters of the Hebrew alphabet are “aleph” and “beth,” and they are very similar to the first two letters in Greek which are alpha and beta. Together they form the root for the word “alphabet.” The word “alpha” (from the Hebrew letter aleph) therefore is used as a letter, a word, a number and also as one of the many names of Jesus.

Ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí “òtítọ́” nínú ẹsẹ̀ náà ni a mú láti inú ọ̀rọ̀ Hébérù kan, èyí tí ó tún jẹ́ lẹ́tà kan, àní nọ́mbà kan pẹ̀lú. Lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù ni ‘aleph.’ Ní tòótọ́, lẹ́tà méjì àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù ni “aleph” àti “beth,” wọ́n sì jọra gidigidi pẹ̀lú lẹ́tà méjì àkọ́kọ́ nínú Gíríìkì, èyí tí í ṣe alpha àti beta. Ní ìpapọ̀, wọ́n dá gbòǹgbò ọ̀rọ̀ náà “alphabet.” Nítorí náà, ọ̀rọ̀ náà “alpha” (láti inú lẹ́tà Hébérù aleph) ni a lò gẹ́gẹ́ bí lẹ́tà kan, ọ̀rọ̀ kan, nọ́mbà kan, àti pẹ̀lú gẹ́gẹ́ bí ọ̀kan lára ọ̀pọ̀lọpọ̀ orúkọ Jésù.

When Pilate asked the question, “What is truth?” Jesus had already told him that the reason that He “came into the world,” and also that the reason He was “born” was to bear witness to the “truth.” He added that “everyone that is of the truth heareth” His voice.

Nígbà tí Pílátù béèrè ìbéèrè náà pé, “Kí ni òtítọ́?” Jésù ti sọ fún un tẹ́lẹ̀ pé ìdí tí Òun fi “wá sínú ayé,” àti pẹ̀lú pé ìdí tí a fi “bí” Òun ni kí Ó lè jẹ́rìí sí “òtítọ́.” Ó tún fi kún un pé “ẹni gbogbo tí í ṣe ti òtítọ́ ni ńgbọ́” ohùn Rẹ̀.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Alábùkún-fún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́. Ìfihàn 1:3.

TRUTH: G225—From G227; truth: – true, X truly, truth, verity. G227—From G1 (as a negative particle) and G2990; true (as not concealing): – true, truly, truth. G1; Α. Of Hebrew origin; the first letter of the alphabet: figuratively only (from its use as a numeral) the first. Alpha.

ÒTÍTỌ́: G225—Láti inú G227; òtítọ́: – òtítọ́, ní òtítọ́, òtítọ́, òdodo. G227—Láti inú G1 (gẹ́gẹ́ bí àfàsẹ̀yí odi) àti G2990; òtítọ́ (gẹ́gẹ́ bí ohun tí kò fi ara pamọ́): – òtítọ́, ní òtítọ́, òtítọ́. G1; Α. Láti ìpilẹ̀ Hébérù; lẹ́tà àkọ́kọ́ nínú alífábẹ́ẹ̀tì: ní ìtumọ̀ àpèjúwe nìkan (láti inú lílo rẹ̀ gẹ́gẹ́ bí nọ́ńbà) ẹni àkọ́kọ́. Alfa.

> Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. John 14:6.

> Jésù wí fún un pé, Èmi ni ọ̀nà, àti òtítọ́, àti ìyè: kò sí ẹni tí ó lè tọ̀ Baba wá, bí kò ṣe nípasẹ̀ mi. John 14:6.

When Jesus said “I am… the truth.” He was saying He was a letter, a number and a word for the letter alpha, and the word alpha, and the number alpha are all “truth.” In the book of Daniel, Christ revealed Himself as the wonderful numberer which is the definition of the Hebrew word “Palmoni,” which is translated as “the certain saint which spake,” in Daniel eight.

Nígbà tí Jésù sọ pé, “Èmi ni … òtítọ́.” Ó ń sọ pé Òun jẹ́ lẹ́tà kan, nọ́mbà kan àti ọ̀rọ̀ kan; nítorí lẹ́tà alfa, àti ọ̀rọ̀ alfa, àti nọ́mbà alfa, gbogbo wọn ni “òtítọ́.” Nínú ìwé Dáníẹ́lì, Kristi fi ara Rẹ̀ hàn gẹ́gẹ́ bí Oníkà-nọ́mbà Alágbàyanu, èyí tí ó jẹ́ ìtumọ̀ ọ̀rọ̀ Hébérù “Palmoni,” tí a túmọ̀ sí “ẹni mímọ́ kan pàtó tí ń sọ̀rọ̀,” nínú Dáníẹ́lì 8.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Lẹ́yìn náà mo gbọ́ mímọ́ kan ń sọ̀rọ̀, mímọ́ mìíràn sì sọ fún mímọ́ kan náà tí ó ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó ni ìran náà yóò fi wà nípa ẹbọ ojoojúmọ́, àti ìrékọjá ìsọdahoro, láti fi ibi mímọ́ àti ogun náà fún fífi tẹ̀ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì sọ fún mi pé, Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óo wẹ ibi mímọ́ náà mọ́. Danieli 8:13, 14.

That “certain saint” in verse thirteen is “Palmoni”— the wonderful numberer, or the numberer of secrets. These two verses are where the prophecy of the 2300 years and the two prophecies of 2520 years are set forth. The 2300 years address the “sanctuary” and the two 2520-year prophecies address the “host,” for both the sanctuary and the host would be trodden down by Rome. The 2520-year prophecy represent a trampling down of God’s sanctuary and people. Three profound interconnected prophecies based upon time at the very point in the Bible where Jesus introduces Himself as the wonderful numberer of secrets. Its not simply that he chose these two verses to introduced Himself as the Master of time, but the two verses where He reveals Himself identify the time when He would enter into covenant with modern spiritual Israel and those two verses are also the foundation and central pillar of Adventism.

“Ẹni mímọ́ kan” náà ní ẹsẹ̀ kẹtàlá ni “Palmoni”— alágbàyanu oníkà, tàbí oníkà àwọn àṣírí. Àwọn ẹsẹ̀ méjì wọ̀nyí ni ibi tí a ti gbé àsọtẹ́lẹ̀ ọdún 2300 kalẹ̀, pẹ̀lú àwọn àsọtẹ́lẹ̀ méjì ti ọdún 2520. Àwọn ọdún 2300 náà tọ́ka sí “ibi mímọ́,” àwọn àsọtẹ́lẹ̀ ọdún 2520 méjèèjì sì tọ́ka sí “ọ̀gágun,” nítorí pé Róòmù yóò tẹ ibi mímọ́ àti ọ̀gágun náà mọ́lẹ̀. Àsọtẹ́lẹ̀ ọdún 2520 náà dúró fún títẹ ibi mímọ́ Ọlọ́run àti àwọn ènìyàn Rẹ̀ mọ́lẹ̀. Àwọn àsọtẹ́lẹ̀ mẹ́ta tí ó jinlẹ̀, tí wọ́n so pọ̀ mọ́ ara wọn, tí ó dá lórí àkókò, wà ní ibi pàtó gan-an nínú Bíbélì níbi tí Jésù ti fi ara Rẹ̀ hàn gẹ́gẹ́ bí alágbàyanu oníkà àwọn àṣírí. Kì í ṣe pé ó kàn yan àwọn ẹsẹ̀ méjì wọ̀nyí nìkan láti fi ara Rẹ̀ hàn gẹ́gẹ́ bí Olúwa àkókò, ṣùgbọ́n àwọn ẹsẹ̀ méjì tí ó fi ara Rẹ̀ hàn nínú wọn ń tọ́ka sí àkókò tí Yóò wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì ẹ̀mí ti òde òní, àwọn ẹsẹ̀ méjì wọ̀nyí sì tún jẹ́ ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ti Adventism.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ìwé Mímọ́ tí ju gbogbo àwọn mìíràn lọ, tí ó ti jẹ́ ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ìgbàgbọ́ Advent, ni ìkéde yìí pé, ‘Títí di ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún mẹ́ta ọjọ́; nígbà náà ni a ó sọ ibi mímọ́ di mímọ́.’ [Daniel 8:14.]” The Great Controversy, 409.

At the time of the end in 1798, the book of Daniel was unsealed and the first angel’s message arrived in history, marking the increase of prophetic knowledge that took place in the time of the Millerite movement, which was the beginning of Seventh-day Adventism. When the book of Daniel was unsealed to the Millerites, a message from Palmoni—a message of time was understood. God’s Word never fails, and it always identifies the end with the beginning. So, in the end of Adventism there will most certainly be a revelation of His character, as there was in Millerite history. This fact is based upon the beginning and ending of Adventism, but it is also based upon the stated relationship of the book of Daniel with the book of Revelation. Daniel and Revelation represent one book, and in that representation, they are two witnesses, the first being Daniel and the last being Revelation.

Ní àkókò ìkẹyìn ní ọdún 1798, a tú ìwé Dáníẹ́lì sílẹ̀, ìránṣẹ́ áńgẹ́lì àkọ́kọ́ sì wọ inú ìtàn wá, tí ó fi àmì sí ìbísí ìmọ̀ àsọtẹ́lẹ̀ tí ó ṣẹlẹ̀ ní àkókò ìṣísẹ̀ àwọn Millerite, èyí tí ó jẹ́ ìbẹ̀rẹ̀ Adventism Ọjọ́-Ìsimi Keje. Nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀ fún àwọn Millerite, a lóye ìránṣẹ́ kan láti ọ̀dọ̀ Palmoni—ìránṣẹ́ àkókò kan. Ọ̀rọ̀ Ọlọ́run kì í ṣubú láé, ó sì máa ń fi òpin dá mọ́ ìbẹ̀rẹ̀ ní gbogbo ìgbà. Nítorí náà, ní òpin Adventism, yóò dájú pátápátá pé ìṣípayá ìwà Rẹ̀ yóò wà, gẹ́gẹ́ bí ó ti wà nínú ìtàn àwọn Millerite. Òtítọ́ yìí dá lórí ìbẹ̀rẹ̀ àti òpin Adventism, ṣùgbọ́n ó tún dá lórí ìbáṣepọ̀ tí a ti sọ̀rọ̀ rẹ̀ láàárín ìwé Dáníẹ́lì àti ìwé Ìṣípayá. Dáníẹ́lì àti Ìṣípayá dúró gẹ́gẹ́ bí ìwé kan ṣoṣo, àti nínú ìṣojú náà, wọ́n jẹ́ ẹlẹ́rìí méjì, àkọ́kọ́ jẹ́ Dáníẹ́lì, ẹni ìkẹyìn sì ni Ìṣípayá.

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened.” Seventh-day Adventist Bible Commentary, volume 7, 972.

> “Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí.” Seventh-day Adventist Bible Commentary, ìdìpọ̀ 7, 972.

Daniel and Revelation are two books that are one book, the same way the Bible is one book divided into Old and New, or beginning and end. In Revelation eleven the two witnesses that are presented as Moses and Elijah are the Old and New Testaments.

Dáníẹ́lì àti Ìfihàn jẹ́ ìwé méjì tí ó jẹ́ ìwé kan, gẹ́gẹ́ bí Bíbélì ṣe jẹ́ ìwé kan tí a pín sí Májẹ̀mú Láíláí àti Májẹ̀mú Titun, tàbí ìbẹ̀rẹ̀ àti òpin. Nínú Ìfihàn orí kọkànlá, àwọn ẹlẹ́rìí méjì tí a fi hàn gẹ́gẹ́ bí Mósè àti Élíjà ni Májẹ̀mú Láíláí àti Májẹ̀mú Titun.

> “Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

> “Ní ti ẹlẹ́rìí méjèèjì náà, wòlíì náà tún sọ pé: ‘Àwọn wọ̀nyí ni igi òlífì méjì, àti ọ̀pá fìtílà méjì tí ń dúró níwájú Ọlọ́run ayé.’ ‘Ọ̀rọ̀ rẹ,’ ni akọrin Saamu sọ, ‘jẹ́ fìtílà fún ẹsẹ̀ mi, àti ìmọ́lẹ̀ fún ọ̀nà mi.’ Ìfihàn 11:4; Sáàmù 119:105. Àwọn ẹlẹ́rìí méjèèjì náà dúró fún Ìwé Mímọ́ ti Májẹ̀mú Láéláé àti ti Májẹ̀mú Titun.” The Great Controversy, 267.

Daniel and John are two witnesses who were both persecuted, both taken captive, both given the same line of prophetic history to record, both representing the one hundred and forty-four thousand, both living in the aftermath of the destruction of Jerusalem, both symbols of death and resurrection, (John from the boiling oil and Daniel from the lion’s den).

Dáníẹ́lì àti Jòhánù ni ẹlẹ́rìí méjì tí a ṣe inúnibíni sí méjèèjì, tí a mú ní ìgbèkùn méjèèjì, tí a fi ìlà ìtàn àsọtẹ́lẹ̀ kan náà fún méjèèjì láti kọ sílẹ̀, tí méjèèjì dúró fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlá, tí méjèèjì ń gbé lẹ́yìn ìparun Jerúsálẹ́mù, tí méjèèjì sì jẹ́ ààmì ikú àti àjíǹde, (Jòhánù láti inú òróró gbígbóná, àti Dáníẹ́lì láti inú ihò kìnnìún).

Daniel identifies a special revelation of Christ’s character, and he does so in the two verses that inspiration calls the “central pillar and foundation” of the Seventh-day Adventist church. Those two verses were the “capstone” the final stone placed in the foundations that were represented by the works of William Miller. The capstone brought with it the understanding of the heavenly sanctuary, the law of God, the Sabbath, the investigative judgment and the three angels of Revelation fourteen. Daniel is the beginning of the book, John is the end.

Dáníẹ́lì ṣàfihàn ìṣípayá àkànṣe kan nípa ìwà Kristi, ó sì ṣe bẹ́ẹ̀ nínú ẹsẹ̀ méjì tí ìmísí pè ní “òpó àárín àti ìpìlẹ̀” ìjọ Seventh-day Adventist. Ẹsẹ̀ méjì wọ̀nyí ni “òrí òkúta” náà, ìyẹn òkúta ìkẹyìn tí a fi lé lórí àwọn ìpìlẹ̀ tí a ṣojú wọn nípasẹ̀ iṣẹ́ William Miller. Òrí òkúta náà mú ìmọ̀ nípa ibi mímọ́ ọ̀run wá pẹ̀lú ara rẹ̀, pẹ̀lú òfin Ọlọ́run, Sábáàtì, ìdájọ́ ìwádìí, àti àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Dáníẹ́lì ni ìbẹ̀rẹ̀ ìwé náà, Jòhánù sì ni òpin rẹ̀.

John’s writing will identify a revelation of Christ’s character at the end of Adventism. At the beginning of modern Israel, He revealed Himself as the Wonderful Numberer, the Creator of everything mathematical and at the end of modern Israel He is revealing Himself as the wonderful linguist. He is the Creator of everything that is involved with language whether it be the structure of language, the grammatical rules, the words and even the letters of the alphabet. He created communication that is accomplished by words, governed by grammatical rules whether written or spoken, written with an alphabet that was by His design, and beyond all that—He is the Word. By that Word He transforms blind unprepared Laodiceans into sanctified Philadelphians.

Ìkọ̀wé Jòhánù yóò fi ìṣípayá kan hàn nípa ìwà Kristi ní òpin Adventism. Ní ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní, Ó fi ara Rẹ̀ hàn gẹ́gẹ́ bí Oníṣírò Àgbàyanu, Ẹlẹ́dàá ohun gbogbo tí ó ní í ṣe pẹ̀lú ìṣirò; ní òpin Ísírẹ́lì òde-òní sì ni Ó ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí onímọ̀ èdè àgbàyanu. Òun ni Ẹlẹ́dàá ohun gbogbo tí ó ní í ṣe pẹ̀lú èdè, yálà ó jẹ́ ìṣètò èdè, àwọn òfin gírámà, àwọn ọ̀rọ̀, àti àní àwọn lẹ́tà alifábẹ́ẹ̀tì. Ó dá ìbánisọ̀rọ̀ tí a ń ṣe nípasẹ̀ ọ̀rọ̀, tí a sì ń darí rẹ̀ nípasẹ̀ àwọn òfin gírámà, yálà ní ìkọ̀wé tàbí ní ẹnu, tí a sì fi alifábẹ́ẹ̀tì kan kọ ọ́ tí ó jẹ́ ètò tirẹ̀; ó sì ju gbogbo èyí lọ—Òun ni Ọ̀rọ̀ náà. Nípasẹ̀ Ọ̀rọ̀ náà ni Ó fi ń yí àwọn Laodíkíà afọ́jú tí kò tíì múra sílẹ̀ padà sí àwọn Filadẹ́lfíà tí a ti sọ di mímọ́.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Yà wọ́n sí mímọ́ nípa òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. Johanu 17:17.

The word translated as “sanctify” means to make holy. The one hundred and forty-four thousand will be holy and they will have attained that condition of character by the “truth” or you could say, by his “word,” for Jesus is the Word and He is the truth.

Ọ̀rọ̀ tí a túmọ̀ sí “sọ di mímọ́” túmọ̀ sí láti sọ di mímọ́. Ẹgbẹ̀rún lọ́nà mẹ́rìnlélógójì náà yóò jẹ́ mímọ́, wọn yóò sì ti dé ipò ìwà yẹn nípasẹ̀ “òtítọ́,” tàbí o lè wí pé, nípasẹ̀ “ọ̀rọ̀” rẹ̀, nítorí Jesu ni Ọ̀rọ̀ náà, Òun sì ni òtítọ́.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì ni Ọlọ́run. Ẹni kan náà wà ní ìbẹ̀rẹ̀ pẹ̀lú Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ṣe ohun gbogbo; láìsí rẹ̀ kò sí ohun kan tí a ṣe tí a ṣe. Johanu 1:1–3.

Notice that this is the first thing that John writes in his gospel. It of course parallels the first thing written in Genesis. It adds to the testimony, identifying more clearly what is stated in Genesis one.

Ṣàkíyèsí pé èyí ni ohun àkọ́kọ́ tí Jòhánù kọ sínú ìhìnrere rẹ̀. Ó dájú pé ó bá ohun àkọ́kọ́ tí a kọ sínú Genesisi mu. Ó fi kún ẹ̀rí náà, nípa mímọ̀ọ́kànjúwá sí i ohun tí a sọ nínú Genesisi orí kìn-ín-ní.

> In the beginning God created the heaven and the earth. Genesis 1:1.

> Ní ìbẹ̀rẹ̀pẹ̀pẹ̀, Ọlọ́run dá ọ̀run àti ayé. Jẹ́nẹ́sísì 1:1.

The word translated as “God” in verse one is plural, thus identifying from the very “beginning” that God is more than one. “In the beginning” in the gospel of John the Word was with God and was God. And the Word was the Creator.

Ọ̀rọ̀ tí a túmọ̀ sí “Ọlọ́run” nínú ẹsẹ̀ kìíní jẹ́ ọ̀pọ̀, nítorí náà ó ń fi hàn láti “ìbẹ̀rẹ̀pẹ̀pẹ̀” gan-an pé Ọlọ́run ju ọ̀kan lọ. “Ní ìbẹ̀rẹ̀pẹ̀pẹ̀” nínú ìhìnrere Johanu, Ọ̀rọ̀ náà wà pẹ̀lú Ọlọ́run, ó sì jẹ́ Ọlọ́run. Ọ̀rọ̀ náà sì ni Ẹlẹ́dàá.

Jesus is the Word, and He produced the Bible through combining divinity with humanity—divinity represented by the Holy Spirit and humanity in the person of those who wrote the words in the books that were to be sent to the churches. Thus, the Bible is a combination of humanity and divinity as is Jesus. The Bible, in spite of the involvement of fallen fleshly human beings is holy, and then the men who penned it were holy too.

Jésù ni Ọ̀rọ̀ náà, ó sì mú Bíbélì wá nípasẹ̀ ìṣọ̀kan ìwà-Ọlọ́run pẹ̀lú ìwà-ẹ̀dá ènìyàn—ìwà-Ọlọ́run tí Ẹ̀mí Mímọ́ dúró fún, àti ìwà-ẹ̀dá ènìyàn nínú ẹni àwọn tí wọ́n kọ àwọn ọ̀rọ̀ inú àwọn ìwé tí a ní láti rán sí àwọn ìjọ. Nítorí náà, Bíbélì jẹ́ àpapọ̀ ìwà-ẹ̀dá ènìyàn àti ìwà-Ọlọ́run gẹ́gẹ́ bí Jésù ti rí. Bíbélì, láìka ìkópa àwọn ènìyàn ẹlẹ́ran ara tí ó ti ṣubú sí, jẹ́ mímọ́, àwọn ọkùnrin tí wọ́n sì fi ọwọ́ kọ ọ́ jẹ́ mímọ́ pẹ̀lú.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Àwa pẹ̀lú ní ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó dájú jù lọ; èyí tí ẹ ń ṣe dáadáa bí ẹ bá fi í sí ọkàn, gẹ́gẹ́ bí sí ìmọ́lẹ̀ tí ń tàn ní ibi òkùnkùn, títí ọjọ́ yóò fi mọ́, tí ìràwọ̀ òwúrọ̀ yóò sì yọ̀ nínú ọkàn yín: Ní mímọ̀ èyí kọ́kọ́, pé kò sí àsọtẹ́lẹ̀ kankan nínú ìwé mímọ́ tí í ṣe ti ìtumọ̀ ẹnìkọ̀ọ̀kan. Nítorí pé àsọtẹ́lẹ̀ kò wá rí ní ayé àtijọ́ nípa ìfẹ́ ènìyàn: ṣùgbọ́n àwọn ènìyàn mímọ́ ti Ọlọ́run sọ̀rọ̀ bí Ẹ̀mí Mímọ́ ti ń rìn wọ́n. 2 Peteru 1:19–21.

Though the prophets were holy men, they were still fallen human beings, for all have sinned and fallen short of the glory of God. Never-the-less the Bible is a combination of divinity and humanity, and it is holy, for the Word of God came to demonstrate in His life and in His written Word that humanity combined with divinity does not sin. What is true of the Bible is true of Christ for He is the Bible.

Bí ó tilẹ̀ jẹ́ pé àwọn wòlíì jẹ́ ènìyàn mímọ́, síbẹ̀ wọ́n ṣì jẹ́ ènìyàn tí ó ṣubú, nítorí gbogbo ènìyàn ni wọ́n ti ṣẹ̀ṣẹ̀, wọ́n sì ti kù sí ẹ̀yìn ògo Ọlọ́run. Síbẹ̀síbẹ̀, Bíbélì jẹ́ àkópọ̀ ìwà-Ọlọ́run àti ìwà-ènìyàn, ó sì jẹ́ mímọ́, nítorí Ọ̀rọ̀ Ọlọ́run wá láti fi hàn nínú ìyè Rẹ̀ àti nínú Ọ̀rọ̀ Rẹ̀ tí a kọ sílẹ̀ pé ìwà-ènìyàn tí a darapọ̀ mọ́ ìwà-Ọlọ́run kì í ṣẹ̀. Ohun tí ó jẹ́ òtítọ́ nípa Bíbélì jẹ́ òtítọ́ nípa Kírísítì, nítorí Òun ni Bíbélì.

Jesus took upon Himself sinful flesh and never sinned, thus providing the example that humanity combined with divinity does not sin.

Jésù gba ara ẹlẹ́ṣẹ̀ sórí Ara Rẹ̀, ṣùgbọ́n kò ṣẹ̀ rárá; bẹ́ẹ̀ ni Ó fi àpẹẹrẹ hàn pé ẹ̀dá ènìyàn tí a so mọ́ ìwà àtọ̀runwá kì í ṣẹ̀.

> “The story of Bethlehem is an exhaustless theme. In it is hidden ‘the depth of the riches both of the wisdom and knowledge of God.’ Romans 11:33. We marvel at the Saviour’s sacrifice in exchanging the throne of heaven for the manger, and the companionship of adoring angels for the beasts of the stall. Human pride and self-sufficiency stand rebuked in His presence. Yet this was but the beginning of His wonderful condescension. It would have been an almost infinite humiliation for the Son of God to take man’s nature, even when Adam stood in his innocence in Eden. But Jesus accepted humanity when the race had been weakened by four thousand years of sin. Like every child of Adam He accepted the results of the working of the great law of heredity. What these results were is shown in the history of His earthly ancestors. He came with such a heredity to share our sorrows and temptations, and to give us the example of a sinless life.” The Desire of Ages, 48.

> “Itan Bẹtilẹhẹmu jẹ́ kókó-ọrọ̀ tí a kò le tán. Nínú rẹ̀ ni a fi pamọ́ ‘ìjìnlẹ̀ ọrọ̀ àti ọgbọ́n àti ìmọ̀ Ọlọ́run.’ Romu 11:33. A ń yà á sílẹ̀ níwájú ẹbọ Olùgbàlà náà, nípa fífi ìtẹ́ ọ̀run pàṣípààrọ̀ fún àgò ẹran, àti ìbáṣepọ̀ pẹ̀lú àwọn áńgẹ́lì olùjọ́sìn fún àwọn ẹranko inú ibùsùn ẹran. Ìgbéraga ènìyàn àti ìgbẹ́kẹ̀lé ara ẹni dúró ní ìbáwí níwájú Rẹ̀. Síbẹ̀, èyí kì í ṣe bí kò ṣe ìbẹ̀rẹ̀ ìrẹ̀lẹ̀ àgbàyanu Rẹ̀. Ó fẹ́rẹ̀ẹ́ jẹ́ ìtẹ́júba tí ó fẹrẹ̀ tó aláìlópin fún Ọmọ Ọlọ́run láti gba ìwà ènìyàn, àní nígbà tí Ádámù ṣì dúró nínú àìlẹ́ṣẹ̀ rẹ̀ ní Édẹni. Ṣùgbọ́n Jesu gba ẹ̀dá ènìyàn nígbà tí ẹ̀yà ènìyàn ti rẹ̀wẹ̀sì nípasẹ̀ ẹgbẹ̀rún mẹ́rin ọdún ẹ̀ṣẹ̀. Gẹ́gẹ́ bí gbogbo ọmọ Ádámù, Ó gba àwọn àbájáde iṣẹ́ òfin ńlá ìjogún. Kí ni àwọn àbájáde wọ̀nyí jẹ́, a fi hàn nínú ìtàn àwọn baba ńlá Rẹ̀ lórí ilẹ̀ ayé. Ó wá pẹ̀lú irú ìjogún bẹ́ẹ̀ láti bá wa pin ìbànújẹ́ àti ìdẹwò wa, àti láti fi àpẹẹrẹ ìgbésí ayé aláìlẹ́ṣẹ̀ hàn fún wa.” The Desire of Ages, 48.

Jesus is the Word, and both Jesus and the Bible are a combination of humanity and divinity. When Jesus produced the Bible over the centuries, he placed rules within the Bible to allow those who will hear, to hear. The rules which govern the Bible are also attributes of His character.

Jésù ni Ọ̀rọ̀ náà, àti pé Jésù àti Bíbélì jọ jẹ́ àpapọ̀ ìwà-ẹ̀dá ènìyàn àti ìwà-ẹ̀dá Ọlọ́run. Nígbà tí Jésù mú Bíbélì wá sí ìwàláàyè nípasẹ̀ àwọn ọ̀rúndún, ó fi àwọn òfin sínú Bíbélì láti jẹ́ kí àwọn tí yóò gbọ́, gbọ́. Àwọn òfin tí ń ṣàkóso Bíbélì náà pẹ̀lú jẹ́ àwọn àbùdá ìwà Rẹ̀.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.

> “Nínú Ìfihàn, gbogbo àwọn ìwé Bíbélì ni wọ́n pàdé tí wọ́n sì parí. Níhìn-ín ni ìmúlòkànlẹ̀ ìwé Dáníẹ́lì wà.” Acts of the Apostles, 585.

The word “complement” means to bring to perfection. The testimony of Daniel ends in Revelation, making Daniel’s testimony the beginning and Revelation the end. The beginning of Revelation is repeated at the end of Revelation and in the first verse of Daniel chapter one there is warfare between literal Israel and literal Babylon in which Babylon wins, but at the conclusion of probationary history in Daniel 11:45, 12:1; spiritual Babylon is in a war with spiritual Israel and in the end, Babylon loses and Israel prevails. As with John in the Revelation the beginning of Daniel’s testimony agrees with the end of his testimony. So, what is truth?

Ọ̀rọ̀ náà “complement” túmọ̀ sí láti mú wá sí ìpéye. Ẹ̀rí Danieli parí nínú Ìfihàn, èyí sì mú kí ẹ̀rí Danieli jẹ́ ìbẹ̀rẹ̀, kí Ìfihàn sì jẹ́ òpin. Ìbẹ̀rẹ̀ Ìfihàn ni a tún sọ ní òpin Ìfihàn, àti nínú ẹsẹ̀ àkọ́kọ́ ti orí kìn-ín-ní Danieli, ogun wà láàárín Ísírẹ́lì gidi àti Bábílónì gidi, nínú èyí tí Bábílónì ṣẹ́gun; ṣùgbọ́n ní ìparí ìtàn àkókò àyẹ̀wò nínú Danieli 11:45, 12:1, Bábílónì ẹ̀mí wà ní ogun pẹ̀lú Ísírẹ́lì ẹ̀mí, àti ní ìkẹyìn, Bábílónì bù ṣubú, Ísírẹ́lì sì borí. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Johanu nínú Ìfihàn, ìbẹ̀rẹ̀ ẹ̀rí Danieli bá òpin ẹ̀rí rẹ̀ mu. Nítorí náà, kí ni òtítọ́?

Doctrine is a word that identifies what a body of believers understand to be correct. Its purpose or use is not restricted to the Bible or Christianity. In so-called Christianity, there are probably more false “doctrines” than true, for spiritual Babylon, the papacy is a cage of every unclean and hateful bird, and those birds represent evil, which is sustained and covered up by churches through false doctrines, such as the law has been abolished. But there is true doctrine.

Ẹ̀kọ́ ìgbàgbọ́ jẹ́ ọ̀rọ̀ tí ń tọ́ka sí ohun tí ẹgbẹ́ àwọn onígbàgbọ́ kan gbà pé ó tọ́. Ìdí rẹ̀ tàbí lílò rẹ̀ kò fi bẹ́ẹ̀ di mímú kù sí Bíbélì tàbí sí ẹ̀sìn Kristẹni nìkan. Nínú ohun tí a ń pè ní ẹ̀sìn Kristẹni, ó ṣeé ṣe kí àwọn “ẹ̀kọ́” èké pọ̀ ju àwọn tòótọ́ lọ, nítorí Bábílónì ti ẹ̀mí, ìjọ papacy, jẹ́ àgò gbogbo ẹyẹ aláìmọ́ àti ìkórìíra, àwọn ẹyẹ wọ̀nyẹn sì dúró fún ibi, èyí tí àwọn ìjọ ń gbé ró, tí wọ́n sì ń bò ó mọ́lẹ̀ nípasẹ̀ àwọn ẹ̀kọ́ èké, bíi pé a ti pa òfin rẹ́. Ṣùgbọ́n ẹ̀kọ́ tòótọ́ wà.

> “The minds of the Bereans were not narrowed by prejudice. They were willing to investigate the truthfulness of the doctrines preached by the apostles. They studied the Bible, not from curiosity, but in order that they might learn what had been written concerning the promised Messiah. Daily they searched the inspired records, and as they compared scripture with scripture, heavenly angels were beside them, enlightening their minds and impressing their hearts.

> “Ìmọ̀ ọkàn àwọn ará Béríà kò há sílẹ̀ nítorí ìfẹ̀sùn-ìfàsẹ́yìn. Wọ́n múra tán láti ṣe àyẹ̀wò òtítọ́ àwọn ẹ̀kọ́ tí àwọn àpọ́sítélì ń wàásù. Wọ́n ń kẹ́kọ̀ọ́ Bíbélì, kì í ṣe nítorí ìfẹ́-mòye asán, bí kò ṣe kí wọ́n lè mọ ohun tí a ti kọ nípa Mèsáyà tí a ti ṣèlérí. Lójoojúmọ́ ni wọ́n ń yẹ àwọn ìwé àkọsílẹ̀ tí a mí sí wò, àti bí wọ́n ti ń fi Ìwé Mímọ́ wé Ìwé Mímọ́, àwọn áńgẹ́lì ọ̀run wà lẹ́gbẹ̀ẹ́ wọn, ń tan ìmọ́lẹ̀ sí inú ọkàn wọn, àti ń fi èrò náà kún inú ọkàn wọn.”

> “Wherever the truths of the gospel are proclaimed, those who honestly desire to do right are led to a diligent searching of the Scriptures. If, in the closing scenes of this earth’s history, those to whom testing truths are proclaimed would follow the example of the Bereans, searching the Scriptures daily, and comparing with God’s word the messages brought them, there would today be a large number loyal to the precepts of God’s law, where now there are comparatively few. But when unpopular Bible truths are presented, many refuse to make this investigation. Though unable to controvert the plain teachings of Scripture, they yet manifest the utmost reluctance to study the evidences offered. Some assume that even if these doctrines are indeed true, it matters little whether or not they accept the new light, and they cling to pleasing fables which the enemy uses to lead souls astray. Thus their minds are blinded by error, and they become separated from heaven.

> “Níbikíbi tí a bá ti ń kéde òtítọ́ ìhìnrere, àwọn tí wọ́n ń fẹ́ láti ṣe èyí tí ó tọ́ ní òótọ́ ni a máa darí sí ìwádìí aláìrẹ̀lẹ̀ nínú Ìwé Mímọ́. Bí, nínú àwọn ìṣẹ̀lẹ̀ ìkẹyìn nínú ìtàn ayé yìí, àwọn tí a ń kéde àwọn òtítọ́ ìdánwò fún bá tẹ̀lé àpẹẹrẹ àwọn ará Berea, tí wọ́n ń yẹ Ìwé Mímọ́ wò lójoojúmọ́, tí wọ́n sì ń fi ọ̀rọ̀ Ọlọ́run wé àwọn ìránṣẹ́ tí a mú wá fún wọn, lónìí ìwọ̀n ènìyàn púpọ̀ yóò wà tí wọ́n jẹ́ olóòótọ́ sí àwọn àṣẹ òfin Ọlọ́run, níbi tí ó ti jẹ́ pé nísinsìnyí àwọn díẹ̀ ni ó wà ní ìfiwéra. Ṣùgbọ́n nígbà tí a bá gbé àwọn òtítọ́ Bíbélì tí kò gbajúmọ̀ kalẹ̀, ọ̀pọ̀ ènìyàn kọ̀ láti ṣe ìwádìí yìí. Bí wọ́n tilẹ̀ jẹ́ pé wọn kò lè tako àwọn ẹ̀kọ́ tí ó hàn gbangba nínú Ìwé Mímọ́, síbẹ̀ wọn ń fi ìfaradàhàn àìfẹ́ tó pọ̀jù hàn láti ṣe àyẹ̀wò àwọn ẹ̀rí tí a gbé kalẹ̀. Àwọn kan ń rò pé bí ó tilẹ̀ jẹ́ pé àwọn ẹ̀kọ́ wọ̀nyí jẹ́ òtítọ́ ní tòótọ́, kò ṣe pàtàkì púpọ̀ bóyá wọ́n gbà ìmọ́lẹ̀ tuntun náà tàbí béẹ̀ kọ́, wọ́n sì di àwọn àròsọ adùn mú ṣinṣin, àwọn tí ọ̀tá ń lò láti mú àwọn ọkàn ṣìnà. Báyìí ni àṣìṣe ṣe ń fọ́ ojú inú wọn, wọ́n sì yà kúrò ní ọ̀run.”

> “All will be judged according to the light that has been given. The Lord sends forth His ambassadors with a message of salvation, and those who hear He will hold responsible for the way in which they treat the words of His servants. Those who are sincerely seeking for truth will make a careful investigation, in the light of God’s word, of the doctrines presented to them.” Acts of the Apostles, 231, 232.

> “Gbogbo ènìyàn ni a óò ṣe ìdájọ́ wọn gẹ́gẹ́ bí ìmọ́lẹ̀ tí a ti fi fún wọn. Olúwa ń rán àwọn aṣojú Rẹ̀ jáde pẹ̀lú ìhìnrere ìgbàlà kan, àwọn tí ó bá sì gbọ́, Òun yóò mú wọn ṣe ojúṣe nípa ọ̀nà tí wọn gbà hù sí àwọn ọ̀rọ̀ àwọn ìránṣẹ́ Rẹ̀. Àwọn tí ń fi òtítọ́ tọkàntọkàn wá ni yóò ṣe àyẹ̀wò pẹ̀kípẹ̀kí, ní ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run, àwọn ẹ̀kọ́ tí a gbé kalẹ̀ níwájú wọn.” Acts of the Apostles, 231, 232.

There are “doctrines” which are the “truths of the gospel” and they need to be investigated. Some, (if not all) are “testing truths.” The Sabbath is an easy testing truth to understand. There are true and false doctrines. Some of the true doctrines present a test to those who hear them. There is also a type of truth that is designed for a certain period of time. These truths are called “present truth.”

Àwọn “ẹ̀kọ́” wà tí wọ́n jẹ́ “òtítọ́ ìhìn rere,” a sì nílò láti yẹ̀ wọ́n wò dáadáa. Díẹ̀ nínú wọn, (bí kò bá ṣe gbogbo wọn) jẹ́ “òtítọ́ ìdánwò.” Ọjọ́ Ìsinmi jẹ́ òtítọ́ ìdánwò tí ó rọrùn láti lóye. Ẹ̀kọ́ òtítọ́ àti ẹ̀kọ́ èké wà. Díẹ̀ nínú àwọn ẹ̀kọ́ òtítọ́ náà ń gbé ìdánwò kalẹ̀ fún àwọn tí ó bá gbọ́ wọn. Irú òtítọ́ mìíràn sì wà tí a pèsè fún àkókò kan pàtó. Àwọn òtítọ́ wọ̀nyí ni a ń pè ní “òtítọ́ ìsinsin yìí.”

> “There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

> “Ọ̀pọ̀lọpọ̀ òtítọ́ iyebíye ni ó wà nínú Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n ‘òtítọ́ àsìkò yìí’ ni agbo-ọ̀dọ́ náà nílò nísinsin yìí. Mo ti rí ewu àwọn ìránṣẹ́ náà tí ń yapa kúrò lórí àwọn kókó pàtàkì ti òtítọ́ àsìkò yìí, láti máa gbé lé àwọn kókó-ọrọ̀ tí kò lè mú agbo-ọ̀dọ́ náà wá sí ìṣọ̀kan, tí kò sì lè yà ọkàn náà sí mímọ́. Sátánì yóò sì lo gbogbo ànfàní tí ó bá ṣeé ṣe níbí láti ṣe ìpalára fún iṣẹ́ náà.

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ṣùgbọ́n irú àwọn kókó-ọrọ bí ibi mímọ́ náà, ní ìbáṣepọ̀ pẹ̀lú ọjọ́ 2300, àwọn àṣẹ Ọlọ́run àti ìgbàgbọ́ Jésù, jẹ́ ohun tí a pèsè ní pípé láti ṣàlàyé ìṣísẹ̀ Advent ti àtijọ́ àti láti fi hàn ohun tí ipò wa lọ́wọ́lọ́wọ́ jẹ́, láti fìdí ìgbàgbọ́ àwọn aláiyèméjì múlẹ̀, àti láti fúnni ní ìdánilójú nípa ọjọ́ ọ̀la ológo náà. Àwọn wọ̀nyí ni, mo ti rí ní ọ̀pọ̀ ìgbà, jẹ́ àwọn kókó-ọrọ pàtàkì tí àwọn ojiṣẹ́ yẹ kí wọ́n máa gbé lé lórí.” Early Writings, 63.

Adventists often employ this passage to avoid what it actually states. They argue that all which should be emphasized in our messages of “present truth” is the sanctuary, the 2300 days, the commandments and the faith of Jesus. They make this claim to avoid what is identified about these four subjects.

Àwọn Adventist sábà máa ń lo ẹsẹ yìí láti yẹra fún ohun tí ó sọ ní tòótọ́. Wọ́n ń jiyàn pé gbogbo ohun tí ó yẹ kí a tẹnumọ́ nínú àwọn ìránṣẹ́ wa ti “òtítọ́ ìsinsìnyí” ni ibi mímọ́, ọjọ́ 2300, àwọn òfin, àti ìgbàgbọ́ Jesu. Wọ́n ń ṣe ìdálẹ́kọ̀ọ́ yìí láti yẹra fún ohun tí a ti dá mọ̀ nípa àwọn kókó-ọrọ̀ mẹ́rin wọ̀nyí.

The purpose of these four great truths is that they have been “perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future.” These four present truth doctrines are designed to show that the beginning of Adventism (the past Advent movement) illustrates the end of Adventism (our present position). Those four primary doctrines are “calculated perfectly” to explain the principle that the end is illustrated by the beginning. According to this passage of inspiration, this is the “present truth” that the “flock needs now.”

Ète àwọn òtítọ́ ńlá mẹ́rin wọ̀nyí ni pé a ti “ṣe ìṣírò wọn ní pípé láti ṣàlàyé ìṣísẹ̀ Advent ti ìgbà àtijọ́, kí ó sì fi hàn ohun tí ipò wa ní ìsinsin yìí jẹ́, kí ó mú ìgbàgbọ́ àwọn olùṣiyèméjì dúró ṣinṣin, kí ó sì fúnni ní ìdánilójú nípa ọjọ́ ọ̀la ológo.” A ṣe àgbékalẹ̀ àwọn ẹ̀kọ́ òtítọ́ ìsinsin yìí mẹ́rin láti fi hàn pé ìbẹ̀rẹ̀ Adventism (ìṣísẹ̀ Advent ti ìgbà àtijọ́) jẹ́ àpèjúwe òpin Adventism (ipò wa ní ìsinsin yìí). Àwọn ẹ̀kọ́ pàtàkì mẹ́rin wọ̀nyí ni a “ṣe ìṣírò wọn ní pípé” láti ṣàlàyé ìlànà náà pé ìbẹ̀rẹ̀ ni ó ń ṣàpèjúwe òpin. Gẹ́gẹ́ bí ẹsẹ̀ ìmísí yìí ṣe sọ, èyí ni “òtítọ́ ìsinsin” tí “agbo” “nílọ̀ nísinsin yìí.”

Ancient Israel is the beginning of Israel and modern Israel is the end. Ancient literal Israel typified the Seventh-day Adventist people from the time of the end in 1798, until the Sunday law. Before the first coming of Christ “present truth” was unseen by the Jews, for they were blind (Laodicean) due to their dependence upon customs and traditions.

Israẹli ìgbàanì ni ìbẹ̀rẹ̀ Israẹli, Israẹli òde-òní sì ni òpin. Israẹli gidi ti ìgbàanì jẹ́ àpẹẹrẹ àwọn ènìyàn Adventist Ọjọ́ Keje láti àkókò òpin ní 1798 títí di òfin Ọjọ́ Àìkú. Ṣáájú ìbọ̀ àkọ́kọ́ Kristi, “òtítọ́ ìsinsin yìí” kò hàn sí àwọn Júù, nítorí wọ́n jẹ́ afọ́jú (Laodísea) nítorí ìgbẹ́kẹ̀lé wọn lé àṣà àti àtọwọ́dọwọ́.

> “We want to understand the time in which we live. We do not half understand it. We do not half take it in. My heart trembles in me when I think of what a foe we have to meet, and how poorly we are prepared to meet him. The trials of the children of Israel, and their attitude just before the first coming of Christ, have been presented before me again and again to illustrate the position of the people of God in their experience before the second coming of Christ—how the enemy sought every occasion to take control of the minds of the Jews, and today he is seeking to blind the minds of God’s servants, that they may not be able to discern the precious truth.” Selected Messages, book 2, 406.

> “A fẹ́ lóye àkókò tí à ń gbé yìí. A kì í lóye rẹ̀ dé ìdajì. A kì í gba a wọ inú wa dé ìdajì. Ọkàn mi ń mì nínú mi nígbà tí mo bá ronú nípa bí ọ̀tá tí a ní láti dojú kọ ṣe lágbára tó, àti bí a ṣe ṣètò ara wa láìpéye tó láti dojú kọ ọ́. Àwọn ìdánwò àwọn ọmọ Ísírẹ́lì, àti ìwà tí wọ́n hù ṣáájú ìbọ̀ àkọ́kọ́ Kristi, ni a ti fi hàn níwájú mi léraléra láti ṣàlàyé ipò àwọn ènìyàn Ọlọ́run nínú ìrírí wọn ṣáájú ìbọ̀ kejì Kristi—bí ọ̀tá ṣe wá gbogbo àyè láti gba ìṣàkóso lórí ọkàn àwọn Júù, àti lónìí ó ń wá láti fọ́ ojú inú àwọn ìránṣẹ́ Ọlọ́run, kí wọn má bàa lè mọ òtítọ́ iyebíye náà.” Selected Messages, ìwé 2, 406.

According to our next reference, the Jews had lost sight of the “original truth of God,” and that original truth for the Jews was the history of the deliverance from Egypt. The history of that deliverance was their original truth, it was the truth they were instructed to teach their children throughout their generations. They failed, as has Adventism. In order to present the truth to the blinded Jews, Jesus placed truth into a framework.

Gẹ́gẹ́ bí ìtọ́kasí wa tó kàn ṣe fi hàn, àwọn Júù ti pàdánù ìríran “òtítọ́ àkọ́kọ́ ti Ọlọ́run,” àti pé òtítọ́ àkọ́kọ́ náà fún àwọn Júù ni ìtàn ìdásílẹ̀ kúrò ní Ejibiti. Ìtàn ìdásílẹ̀ náà ni òtítọ́ àkọ́kọ́ wọn; òtítọ́ náà ni a kọ́ wọn pé kí wọ́n máa kọ́ àwọn ọmọ wọn jálẹ̀ ìran wọn. Wọ́n kùnà, gẹ́gẹ́ bí Adventism náà ti kùnà. Láti lè fi òtítọ́ náà hàn fún àwọn Júù tí a ti fọ́jú wọn, Jésù fi òtítọ́ sínú àtòjọ ìṣètò kan.

> “In the time of the Saviour, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Saviour came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the frame-work of truth. What would the Saviour do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error.

> “Ní àkókò Olùgbàlà, àwọn Júù ti bo àwọn iyebíye òtítọ́ tí ó níye lórí gidigidi mọ́lẹ̀ pẹ̀lú àkójọpọ̀ àṣà àtẹnudẹ́nu àti àròsọ, tó bẹ́ẹ̀ gẹ́ẹ́ tí kò ṣeé ṣe láti yà òtítọ́ kúrò nínú èké. Olùgbàlà wá láti mú àkójọpọ̀ ìgbàgbọ́ asán àti àwọn àṣìṣe tí a ti pẹ́ tí a sì ti fẹ́ràn gidigidi kúrò, àti láti fi àwọn iyebíye ọ̀rọ̀ Ọlọ́run sínú àtẹ̀ òtítọ́. Kí ni Olùgbàlà yóò ṣe bí ó bá wá sọ́dọ̀ wa nísinsin yìí gẹ́gẹ́ bí ó ti wá sọ́dọ̀ àwọn Júù? Yóò ní láti ṣe iṣẹ́ irú bẹ́ẹ̀ ní mímú àkójọpọ̀ àṣà àtẹnudẹ́nu àti ayẹyẹ ìsìn kúrò. Ìdàrúdàpọ̀ púpọ̀ ni ó fa sí àwọn Júù nígbà tí ó ṣe iṣẹ́ yìí. Wọn ti pàdánù ìríran òtítọ́ àkọ́kọ́ ti Ọlọ́run, ṣùgbọ́n Kristi mú un wá sí ìwòran lẹ́ẹ̀kansi. Iṣẹ́ wa ni láti tú àwọn òtítọ́ iyebíye ti Ọlọ́run sílẹ̀ kúrò lọ́wọ́ ìgbàgbọ́ asán àti àṣìṣe.”

> “Glorious truths have been buried out of sight, and have been made lusterless and unattractive by error and superstition. Jesus reveals the light of God, and brings forth the beautiful radiance of the truth in all its divine glory. The minds of the honest are filled with admiration. Their hearts are attracted in holy affections toward him who brought forth the jewels of truth and displayed them to their understanding.

> “A ti fi àwọn òtítọ́ ológo pamọ́ kúrò lójú ènìyàn, a sì ti mú kí wọ́n di aláìtanràn, aláìfẹ́sẹ̀múlẹ̀ nípasẹ̀ àṣìṣe àti ìgbàgbọ́ asán. Jésù ń ṣí ìmọ́lẹ̀ Ọlọ́run hàn, ó sì ń mú ìtànṣán ẹlẹ́wà òtítọ́ jáde nínú gbogbo ògo àtọ̀runwá rẹ̀. Ọkàn àwọn olóòtítọ́ kún fún ìyìn-àgbàyanu. A fa ọkàn wọn sí i pẹ̀lú ìfẹ́ mímọ́ sí ẹni tí ó mú àwọn iyebíye òtítọ́ jáde tí ó sì fi wọ́n hàn sí ìmòye wọn.”

> “The Jews understood some portion of the truth, and taught some part of the word of God; but they did not comprehend the far-reaching nature of the law of God. Christ swept away the rubbish of tradition, and displayed the real kernel and heart of the purposes of God. When he did this, they became exasperated beyond control. They circulated false reports from one town to another that Christ was destroying the work of God. But while Jesus did away with the old forms, he re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth. This was the work our Saviour did; and now what shall we do? Shall we not work in harmony with Christ? Shall we be ruled by hearsay? Shall we let our own imaginings hide from us the light of God? We are to read attentively, to hear understandingly, and to teach others also the things we have learned. We must be constantly hungering for the bread of life, constantly seeking for the living water and the snow of Lebanon, that we may be able to lead the people to the living, cooling waters of the Fountain of truth.” Review and Herald, June 4, 1889.

> “Àwọn Jú mọ́ apá kan nínú òtítọ́, wọ́n sì kọ́ni ní apá kan nínú ọ̀rọ̀ Ọlọ́run; ṣùgbọ́n wọn kò lóye ìwòye jíjìnà tí òfin Ọlọ́run ní. Kristi fọ gbogbo àkójọpọ̀ ìdọ̀tí ìṣe àtọwọ́dọwọ́ kúrò, ó sì fi èso gidi àti ọkàn-àyà ète Ọlọ́run hàn. Nígbà tí ó ṣe bẹ́ẹ̀, inú bí wọn gidigidi débi pé wọn kò lè ṣàkóso ara wọn mọ́. Wọ́n tan ìròyìn èké ká láti ìlú kan sí òmíràn pé Kristi ń pa iṣẹ́ Ọlọ́run run. Ṣùgbọ́n bí Jesu ṣe mú àwọn ìrísí àtijọ́ kúrò, ó tún fi àwọn òtítọ́ àtijọ́ sí ipò wọn, ní fífi wọn sínú àkópọ̀ òtítọ́. Ó fi wọ́n wé ara wọn, ó sì so wọ́n pọ̀, ní ṣíṣe rẹ̀ di ètò òtítọ́ tí ó pé tí ó sì ní ìṣọ̀kan pípé. Èyí ni iṣẹ́ tí Olùgbàlà wa ṣe; ní báyìí, kí ni àwa yóò ṣe? Ṣé a kì yóò ṣiṣẹ́ ní ìbámu pẹ̀lú Kristi bí? Ṣé a ó jẹ́ kí ohun tí a gbọ́ lọ́wọ́ àwọn ènìyàn ṣàkóso wa bí? Ṣé a ó jẹ́ kí àwọn àròjinlẹ̀ tiwa fúnra wa fi ìmọ́lẹ̀ Ọlọ́run pamọ́ fún wa bí? A gbọ́dọ̀ máa kà á pẹkipẹki, kí a máa gbọ́ pẹ̀lú òye, kí a sì tún máa kọ́ àwọn ẹlòmíràn ní ohun tí a ti kọ́. A gbọ́dọ̀ máa jẹ́ ebi fún oúnjẹ ìyè nígbà gbogbo, a sì gbọ́dọ̀ máa wá omi alààyè àti yìnyín Lebanoni nígbà gbogbo, kí a lè lè darí àwọn ènìyàn sí omi alààyè, tútù, ti Orísun òtítọ́.” Review and Herald, June 4, 1889.

At his first coming Jesus “re-instated the old truths, placing them in the frame-work of truth. He matched and joined them together, making a complete and symmetrical system of truth.” Jesus used the history at the beginning of ancient Israel in order to reestablish the old truths, and He did so by matching those truths (by topic) and joining them together (in parallel, line upon line). He did so for the purpose of freeing the Jews of the customs and traditions that had blinded them. That history was the ending history of literal Israel.

Ní ìgbà àkọ́kọ́ tí Jésù wá, Ó “tún àwọn òtítọ́ àtijọ́ múlẹ̀, nípa fífi wọ́n sínú ìtòlẹ́sẹẹsẹ òtítọ́. Ó bá wọn mu, Ó sì so wọ́n pọ̀ mọ́ ara wọn, nípa bẹ́ẹ̀ Ó ṣe ètò òtítọ́ tí ó pé tí ó sì ní ìwọ̀ntúnwọ̀nsì.” Jésù lo ìtàn ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ láti tún àwọn òtítọ́ àtijọ́ múlẹ̀, Ó sì ṣe bẹ́ẹ̀ nípa fífi àwọn òtítọ́ wọ̀nyí bá ara wọn mu (gẹ́gẹ́ bí kókó-ọrọ̀) àti nípa sísọ wọn pọ̀ mọ́ ara wọn (ní ìfararawé, ìlà lórí ìlà). Ó ṣe bẹ́ẹ̀ pẹ̀lú ète láti gba àwọn Júù sílẹ̀ kúrò lọ́wọ́ àṣà àti ìṣe àtọwọ́dọwọ́ tí ó ti fọ́ ojú wọn lójú. Ìtàn náà ni ìtàn òpin Ísírẹ́lì gidi.

Adventism is repeating the history of ancient Israel’s ending, and the framework to place the truth into in order to remove the Laodicean blindness of tradition and custom is accomplished now as when Christ interacted with the Jews. The “old truths” are to be placed into the “framework” of truth, in order to bring prophetic lines together with other prophetic lines, “line upon line” in parallel for the purpose of possibly freeing a Laodicean from their blindness. Christ is our example, in all things.

Ẹ̀sìn Adventism ń tún ìtàn òpin Israẹli àtijọ́ ṣe, àti ìlànà ìṣètò láti fi òtítọ́ sínú rẹ̀ kí a lè mú ìfọ́jú ti Laodicea, tí àṣà àti ìṣe ìbílẹ̀ ti fa, kúrò, ni a ń ṣe nísinsin yìí gẹ́gẹ́ bí ó ti rí nígbà tí Kristi bá àwọn Júù lò pọ̀. A gbọ́dọ̀ fi “àwọn òtítọ́ àtijọ́” sínú “ìlànà” òtítọ́, kí a lè mú àwọn ìlà àsọtẹ́lẹ̀ papọ̀ mọ́ àwọn ìlà àsọtẹ́lẹ̀ mìíràn, “ìlà lórí ìlà” ní ìbámu ara wọn, fún ète láti lè ṣeé ṣe kí a gba ọmọ Laodicea kan sílẹ̀ kúrò nínú ìfọ́jú rẹ̀. Kristi ni àpẹẹrẹ wa, nínú ohun gbogbo.

There are truths in the Bible which are identified as doctrine, and “there are many wonderful truths,” but there is also “present truth” which is a “test to the people of” the “generation” living when the truth is revealed. Prophetically this happens in the fourth generation of Adventism, and the “present truth” “which is a test for this generation” was not a test for early generations of Adventism.

Àwọn òtítọ́ wà nínú Bíbélì tí a mọ̀ sí ẹ̀kọ́ ìsìn, àti pé “ọ̀pọ̀lọpọ̀ òtítọ́ àgbàyanu wà,” ṣùgbọ́n “òtítọ́ ìsinsin yìí” náà wà, èyí tí ó jẹ́ “ìdánwò fún àwọn ènìyàn” ti “ìran” tí ń gbé nígbà tí a fihàn òtítọ́ náà. Ní ti wòlíì, èyí ń ṣẹlẹ̀ nínú ìran kẹrin ti Adventism, àti pé “òtítọ́ ìsinsin yìí” “tí ó jẹ́ ìdánwò fún ìran yìí” kì í ṣe ìdánwò fún àwọn ìran àkọ́kọ́ ti Adventism.

> “There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

> “Nínú Ìwé Mímọ́, àwọn nǹkan kan wà tí ó ṣòro láti yé, tí gẹ́gẹ́ bí ọ̀rọ̀ Peteru, àwọn aláìkọ́ àti aláìdúróṣinṣin máa ń yí padà sí ìparun ara wọn. Ní ayé yìí, ó lè má ṣeé ṣe fún wa láti ṣàlàyé ìtumọ̀ gbogbo ẹsẹ Ìwé Mímọ́; ṣùgbọ́n kò sí àwọn kókó pàtàkì ti òtítọ́ ìṣe-àyé tí a ó fi ṣókùnkùn sínú àdììtú. Nígbà tí àkókò náà bá dé, nípasẹ̀ ìtọ́sọ́nà àtọkànwá Ọlọ́run, kí a lè dán ayé wò lórí òtítọ́ fún àkókò náà, Ẹ̀mí Rẹ̀ yóò mú kí ọkàn ènìyàn ṣiṣẹ́ láti ṣàwárí Ìwé Mímọ́, pẹ̀lú ààwẹ̀ àti àdúrà pàápàá, títí a ó fi tọpasẹ̀ ìjápọ̀ lẹ́yìn ìjápọ̀, tí a ó sì so wọ́n pọ̀ sínú ẹ̀wọ̀n pípé kan. Gbogbo òtítọ́ tí ó ní í ṣe ní tààràtà pẹ̀lú ìgbàlà àwọn ọkàn ni a ó mú hàn kedere tó bẹ́ẹ̀ tí kò ní sí ẹni tí ó nílò láti ṣìnà tàbí láti rìn nínú òkùnkùn.”

> “As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

> “Bí a ti ń tọ̀ sílẹ̀ lẹ́gbẹ̀ẹ́ ẹ̀wọ̀n àsọtẹ́lẹ̀, òtítọ́ tí a ti fihàn fún àkókò wa ni a ti rí ní kedere, a sì ti ṣàlàyé e. A ní ojúṣe fún àwọn àǹfààní tí a ń gbádùn àti fún ìmọ́lẹ̀ tí ń tan sórí ọ̀nà wa. Àwọn tí wọ́n gbé ayé ní àwọn ìran tí ó kọjá ní ojúṣe fún ìmọ́lẹ̀ tí a jẹ́ kí ó tàn sórí wọn. A ṣiṣẹ́ ọkàn wọn ní ti oríṣìíríṣìí apá Ìwé Mímọ́ tí ń dán wọn wò. Ṣùgbọ́n wọn kò lóye àwọn òtítọ́ tí àwa ń lóye. Wọn kò ní ojúṣe fún ìmọ́lẹ̀ tí wọn kò ní. Wọn ní Bíbélì, gẹ́gẹ́ bí àwa náà ti ní i; ṣùgbọ́n àkókò fún ìṣípayá òtítọ́ pàtó ní ìbáṣepọ̀ pẹ̀lú àwọn ìṣẹ̀lẹ̀ ìparí nínú ìtàn ayé yìí jẹ́ ní àkókò àwọn ìran ìkẹyìn tí yóò wà láàyè lórí ilẹ̀ ayé.

> “Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume two, 692, 693.

> “A ti mú àwọn òtítọ́ pàtó bá ipò àti àyidayida àwọn ìran mu gẹ́gẹ́ bí wọ́n ti wà. Òtítọ́ ìsinsìnyí, èyí tí í ṣe ìdánwò fún àwọn ènìyàn ìran yìí, kì í ṣe ìdánwò fún àwọn ènìyàn àwọn ìran tí ó ti kọjá jìnà. Bí a bá ti fi ìmọ́lẹ̀ tí ó ń tàn sórí wa nísinsìnyí nípa ọjọ́ ìsinmi ti òfin kẹrin fún àwọn ìran ìgbà àtijọ́, Ọlọ́run ì bá ti mú wọn ṣe ojúṣe fún ìmọ́lẹ̀ náà.” Testimonies, ìdìpọ̀ kejì, 692, 693.

For those who may wish to deny that there are four generations in the history of Adventism I would point you to Habakkuk’s Tables. A very simple way to understand this fact is that the name Laodicea, means a people judged. The beginning of Adventism announced the opening of the judgment and the end of Adventism announces the close of judgment. The close of judgment takes place in the third and fourth generations.

Fún àwọn tí ó lè fẹ́ sẹ́ pé ìran mẹ́rin wà nínú ìtàn Ìjọ Adventist, èmi yóò tọ́ka yín sí àwọn Tẹ́bù Hábákúkù. Ọ̀nà tí ó rọrùn gan-an láti lóye òtítọ́ yìí ni pé orúkọ Laodicea túmọ̀ sí àwọn ènìyàn tí a ṣe ìdájọ́ wọn. Ìbẹ̀rẹ̀ Adventism kéde ìṣíṣí ìdájọ́, ìparí Adventism sì ń kéde ìpipade ìdájọ́. Ìpipade ìdájọ́ ń ṣẹlẹ̀ nínú ìran kẹta àti ìran kẹrin.

> 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: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ìwọ kò gbọdọ̀ ṣe fún ara rẹ ère kankan tí a gbẹ́, tàbí àwòrán ohunkóhun tí ń bẹ lókè ní ọ̀run, tàbí tí ń bẹ nísàlẹ̀ lórí ilẹ̀-ayé, tàbí tí ń bẹ nínú omi lábẹ́ ilẹ̀-ayé: ìwọ kò gbọdọ̀ foríbalẹ̀ fún wọn, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ sìn wọ́n: nítorí èmi Olúwa Ọlọ́run rẹ jẹ́ Ọlọ́run aláìfẹ́ẹ̀gbẹ́, tí ń jẹ ìwà búburú àwọn baba wò lórí àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin àwọn tí ó kórìíra mi; tí mo sì ń fi àánú hàn fún ẹgbẹ̀rún àwọn tí ó fẹ́ràn mi, tí wọ́n sì pa àwọn àṣẹ mi mọ́. Exodus 20:4–6.

At the close of judgment, the final generation of Laodicean (a people judged) Adventism will be judged and spewed out of the mouth of the Lord, as was ancient Israel at the destruction of Jerusalem. Biblical doctrines, are truths, and there are also testing truths and then there are present truths. Present truth is always a testing truth, but it identifies a testing truth specially designed for the generation that is currently living. The fact of the matter though, is more likely to be that any truth from God’s word which we choose to reject, has just become a testing truth that we just failed.

Ní ìparí ìdájọ́, ìran ìkẹyìn ti Àdífẹ́ńtísìmù ti Laodikea (àwọn ènìyàn tí a dá lẹ́jọ́) ni a óò dá lẹ́jọ́, a ó sì tu wọn jáde kúrò ní ẹnu Olúwa, gẹ́gẹ́ bí ó ti rí fún Ísírẹ́lì ìgbàanì nígbà ìparun Jerúsálẹ́mù. Àwọn ẹ̀kọ́ Bíbélì jẹ́ òtítọ́, àwọn òtítọ́ ìdánwò sì tún wà, bẹ́ẹ̀ náà ni àwọn òtítọ́ ìsinsin yìí wà. Òtítọ́ ìsinsin yìí máa ń jẹ́ òtítọ́ ìdánwò nígbà gbogbo, ṣùgbọ́n ó ń ṣàfihàn ní pàtàkì òtítọ́ ìdánwò tí a pèsè ní àkànṣe fún ìran tí ó wà láàyè lọ́wọ́lọ́wọ́. Síbẹ̀, òtítọ́ ọ̀ràn náà ni pé, ó ṣeé ṣe kó jẹ́ pé òtítọ́ èyíkéyìí láti inú ọ̀rọ̀ Ọlọ́run tí a bá yàn láti kọ̀, ti di òtítọ́ ìdánwò kan tí a ṣẹ̀ṣẹ̀ kùnà nínú rẹ̀.

Jesus is the word of God, and He is the truth. He informed Pilate the reason He “came” “into the world,” was to “bear witness unto the truth,” and that everyone that heard His voice, “is of the truth.” The word “truth” that Pilate and Jesus spoke of comes from a Hebrew word that is translated as “truth” and is found one hundred and twenty-seven times in the Old Testament. That Hebrew word (H571) is translated into various English words, but it is translated ninety-two times as “truth” in the Old Testament. It is one of those words that is profoundly powerful, on many levels.

Jesu ni Ọ̀rọ̀ Ọlọ́run, Òun sì ni òtítọ́. Ó sọ fún Pilatu pé ìdí tí Òun fi “wá” “sí ayé,” ni láti “jẹ́rìí sí òtítọ́,” àti pé gbogbo ẹni tí ó gbọ́ ohùn Rẹ̀, “jẹ́ ti òtítọ́.” Ọ̀rọ̀ náà “òtítọ́” tí Pilatu àti Jesu sọ nípa rẹ̀ wá láti inú ọ̀rọ̀ Heberu kan tí a túmọ̀ sí “òtítọ́,” tí a sì rí ní ìgbà mẹ́ẹ̀ẹ́dọ́gbọ̀n lé mẹ́je nínú Májẹ̀mú Láéláe. Ọ̀rọ̀ Heberu náà (H571) ni a túmọ̀ sí onírúurú ọ̀rọ̀ Gẹ̀ẹ́sì, ṣùgbọ́n a túmọ̀ ọ́ ní ìgbà méjìléláàádọ́rùn-ún gẹ́gẹ́ bí “truth” nínú Májẹ̀mú Láéláe. Ó jẹ́ ọ̀kan nínú àwọn ọ̀rọ̀ wọ̀nyẹn tí agbára wọn jinlẹ̀ gidigidi ní ọ̀pọ̀lọpọ̀ ìpele.

The word translated as “truth” in the Old Testament consists of three Hebrew letters, and with Hebrew letters, the letters have their own definition, so the word that is created from the letters blends the combined meanings of each letter to produce the ultimate meaning of the word. The word “truth” is made up of three Hebrew letters, the first letter of the Hebrew alphabet, a letter in the middle and the last letter of the Hebrew alphabet. “Truth” in the Old Testament is represented by the first and the last letters of the alphabet, with a letter in the middle!

Ọ̀rọ̀ tí a túmọ̀ sí “òtítọ́” nínú Májẹ̀mú Láéláé jẹ́ ti lẹ́tà Hébérù mẹ́ta, àti nínú àwọn lẹ́tà Hébérù, lẹ́tà kọ̀ọ̀kan ní ìtumọ̀ tirẹ̀; nítorí náà, ọ̀rọ̀ tí a dá láti inú àwọn lẹ́tà náà ń darapọ̀ àwọn ìtumọ̀ apapọ̀ ti lẹ́tà kọ̀ọ̀kan láti mú ìtumọ̀ pípéye ọ̀rọ̀ náà jáde. Ọ̀rọ̀ náà “òtítọ́” jẹ́ ti lẹ́tà Hébérù mẹ́ta: lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù, lẹ́tà kan ní àárín, àti lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì Hébérù. “Òtítọ́” nínú Májẹ̀mú Láéláé ni a ṣojú fún nípasẹ̀ lẹ́tà àkọ́kọ́ àti lẹ́tà ìkẹyìn nínú àlìfábẹ́ẹ̀tì, pẹ̀lú lẹ́tà kan ní àárín!

This is the definition of the biblical “rule of first mention.” The first time a subject is presented is the most significant reference for the word, which is a seed, and it contains all the DNA necessary to produce the entire story. The second most important reference in the “rule of first mention” is the last reference, for that is where all the stories that arise between the beginning and ending are tied together. “In the Revelation all the books of the Bible meet and end,” and Revelation is the last book of the Bible.

Eyi ni ìtumọ̀ òfin Bíbélì tí a ń pè ní “òfin ìtọ́kasí àkọ́kọ́.” Ìgbà àkọ́kọ́ tí a bá gbé kókó-ọrọ̀ kan kalẹ̀ ni ìtọ́kasí tí ó ṣe pàtàkì jùlọ fún ọ̀rọ̀ náà, èyí tí í ṣe irúgbìn, ó sì ní gbogbo DNA tí ó ṣe pàtàkì láti mú kí gbogbo ìtàn náà jáde. Ìtọ́kasí kejì tí ó ṣe pàtàkì jùlọ nínú “òfin ìtọ́kasí àkọ́kọ́” ni ìtọ́kasí ìkẹyìn, nítorí ibẹ̀ ni a ti so gbogbo àwọn ìtàn tí ó dìde láàárín ìbẹ̀rẹ̀ àti òpin pọ̀. “Nínú Ìfihàn gbogbo àwọn ìwé Bíbélì ni wọ́n pàdé tí wọ́n sì parí,” Ìfihàn sì ni ìwé ìkẹyìn nínú Bíbélì.

The Hebrew word “truth” we are considering begins with the letter “Aleph” the thirteenth character is “Mem” and the twenty-second and last letter is “Tav.” Of course, there are various nuances to the definitions of these letters depending upon which linguist you turn to for the definition but the general definitions are very informative.

Ọ̀rọ̀ Hébérù fún “òtítọ́” tí a ń gbé yẹ̀wò bẹ̀rẹ̀ pẹ̀lú lẹ́tà “Aleph”; lẹ́tà kẹtàlá ni “Mem”; lẹ́tà kejìlélógún, àti ìkẹyìn, ni “Tav.” Dájúdájú, oríṣìíríṣìí ìtànná ìtumọ̀ wà sí àwọn àlàyé àwọn lẹ́tà wọ̀nyí gẹ́gẹ́ bí onímọ̀-èdè tí o bá tọ̀ sí fún ìtumọ̀ náà, ṣùgbọ́n àwọn ìtumọ̀ àpapọ̀ wọn jẹ́ ohun tí ń fúnni ní ìmọ̀ púpọ̀ gan-an.

א (Aleph): First letter of the Hebrew alphabet, and it is often associated with the unity, and represents the Divine and the eternal, symbolizing the connection between God and creation.

א (Aleph): Lẹ́tà àkọ́kọ́ nínú àlìfábẹ́ẹ̀tì Hébérù, a sì máa ń so ó pọ̀ mọ́ ìṣọ̀kan ní ọ̀pọ̀ ìgbà; ó sì ń ṣojú fún Òrìṣà àti ayérayé, ní fífi àjọṣe tó wà láàárín Ọlọ́run àti ẹ̀dá hàn.

מ (Mem): Thirteenth letter of the Hebrew alphabet and is often associated with water.

מ (Mem): Lẹ́tà kẹtàlá nínú àlùfábẹ́ẹ̀tì Hébérù, a sì máa ń so pọ̀ mọ́ omi ní ọ̀pọ̀ ìgbà.

ת (Tav): Last letter of the Hebrew alphabet, and it carries the meaning of “mark” or “sign.” It is often associated with the concept of completion or the “seal” of creation. In ancient Hebrew, the letter Tav had the shape of a cross.

ת (Tav): Lẹ́tà ìkẹyìn nínú álífábẹ́ẹ̀tì Hébérù, ó sì ní ìtumọ̀ “àmì” tàbí “àpẹẹrẹ.” A sábà máa so ó pọ̀ mọ́ èrò ìmúṣẹ́ tàbí “èdìdì” ẹ̀dá. Nínú Hébérù àtijọ́, lẹ́tà Tav ní ìrísí àgbélébùú.

The Hebrew word translated as “truth” that we are considering is made up of three letters, that together represent the everlasting gospel. What? This is easily recognized if you understand that the three angels’ messages are the everlasting gospel. It is recognizable because the definitions of these three letters represent the three angels’ message.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” tí a ń gbé yẹ̀wò yìí jẹ́ àkójọpọ̀ lẹ́tà mẹ́ta, tí wọ́n pọ̀ jọ ṣojú fún ìhìnrere àìnípẹ̀kun. Kí ni? Èyí rọrùn láti mọ̀ bí o bá lóye pé àwọn ìhìn àwọn áńgẹ́lì mẹ́ta ni ìhìnrere àìnípẹ̀kun. Ó ṣeé mọ̀ nítorí pé àwọn ìtumọ̀ àwọn lẹ́tà mẹ́ta wọ̀nyí ń ṣojú fún ìhìn àwọn áńgẹ́lì mẹ́ta.

The first angel of Revelation fourteen identifies the everlasting gospel and then tells the entire world to “fear God” and glorify Him through worshipping the Creator. The definition of (Aleph) the first of those three letters is “the Divine, Eternal God, and as mankind’s Creator, the God that men should reverently fear and worship.”

Áńgẹ́lì àkọ́kọ́ ti Ìṣípayá orí kẹ́rìnlá fi ìhìnrere àìnípẹ̀kun hàn, lẹ́yìn náà ó sì sọ fún gbogbo ayé láti “bẹ̀rù Ọlọ́run” kí wọ́n sì yin ín lógo nípasẹ̀ jíjọ́sìn Ẹlẹ́dàá. Ìtumọ̀ (Aleph), àkọ́kọ́ nínú àwọn lẹ́tà mẹ́ta wọ̀nyí, ni pé “Ọlọ́run àtọ̀runwá, Aìnípẹ̀kun, àti pé, gẹ́gẹ́ bí Ẹlẹ́dàá aráyé, Ọlọ́run tí ènìyàn gbọ́dọ̀ bẹ̀rù pẹ̀lú ọ̀wọ̀, kí wọ́n sì jọ́sìn.”

Aleph represents the first angel’s message.

Aleph dúró fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́.

The second angel’s message calls men out of Babylon, marks when the Holy Spirit is poured out and identifies the rebellion of Babylon. The definition of (Mem) is associated with water, (symbol of the outpouring of the Spirit) and it is the thirteenth number of the alphabet, the number thirteen being a symbol of rebellion, thus identifying Babylon. Mem represents the second angel’s message.

Ìhìnrere áńgẹ́lì kejì ń pe ènìyàn jáde kúrò ní Bábílónì, ó sì ń fi àmì hàn nígbà tí a tú Ẹ̀mí Mímọ́ jáde, ó tún ń dá ìṣọ̀tẹ̀ Bábílónì mọ̀. Ìtumọ̀ (Mem) ní ìbáṣepọ̀ pẹ̀lú omi, (àmì ìtújáde Ẹ̀mí náà) ó sì jẹ́ nọ́mbà kẹtàlá nínú àwọn lẹ́tà alífábẹ́ẹ̀tì, nọ́mbà kẹtàlá náà sì jẹ́ àmì ìṣọ̀tẹ̀, nípa bẹ́ẹ̀ ni ó fi ń dá Bábílónì mọ̀. Mem ń ṣojú ìhìnrere áńgẹ́lì kejì.

The third angel warns men against receiving the mark of the beast, identifies two classes of worshippers and God’s wrath. The definition of (Tav) is that it represents a “mark,” (the mark of the beast) it represents the seal of creation (the seal of God). The letter itself is shaped as the cross. Tav represents the third angel’s message.

Áńgẹ́lì kẹta ń kìlọ̀ fún àwọn ènìyàn kí wọ́n má bà a gba àmì ẹranko náà, ó sì ń fi ìdánimọ̀ àwọn ẹ̀ka méjì ti àwọn olùjọsìn hàn, pẹ̀lú ìbínú Ọlọ́run. Ìtumọ̀ (Tav) ni pé ó dúró fún “àmì” kan, (àmì ẹranko náà); ó tún dúró fún èdìdì ìṣẹ̀dá (edìdì Ọlọ́run). Ìrísí lẹ́tà náà fúnra rẹ̀ dà bí àgbélébùú. Tav dúró fún ọ̀rọ̀ áńgẹ́lì kẹta.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.

> “Kí ni èdìdì Ọlọ́run alààyè, tí a fi sí iwájú orí àwọn ènìyàn Rẹ̀? Ó jẹ́ ààmì kan tí àwọn áńgẹ́lì lè kà, ṣùgbọ́n tí ojú ènìyàn kò lè kà; nítorí áńgẹ́lì apanirun gbọ́dọ̀ rí ààmì ìràpadà yìí. Ọkàn ọlọ́gbọ́n ti rí àmì àgbélébùú Kalfári nínú àwọn ọmọkùnrin àti ọmọbìnrin tí Olúwa ti gbà sí ìdílé Rẹ̀. Ẹ̀ṣẹ̀ ìrékọjá òfin Ọlọ́run ni a ti mú kúrò. Wọ́n wọ aṣọ ìgbéyàwó, wọ́n sì jẹ́ olùgbọ́ràn àti olóòtítọ́ sí gbogbo àwọn àṣẹ Ọlọ́run.

> “The Lord will not excuse those who know the truth if they do not in word and deed obey His commands.” Maranatha, 243.

> “Oluwa kì yóò dá àwọn tí wọ́n mọ òtítọ́ láre bí wọ́n kò bá fi ọ̀rọ̀ àti iṣẹ́ ṣègbọràn sí àwọn àṣẹ Rẹ̀.” Maranatha, 243.

The Hebrew word translated as “truth” consist of three letters that each have their own definitions. Those three definitions are also the definitions of the three angels’ messages. They are also the definitions of the first angel’s message, for the first angel’s message was the message at the beginning of Adventism and the third angel’s message is the message at the end of Adventism. Because Jesus illustrates the end with the beginning, the first angel possesses all the prophetic waymarks of the third angel’s message. In doing so, the definition of the three Hebrew letters become symbols of not only the third angel’s message, but also symbols of the first angel’s message.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ní lẹ́tà mẹ́ta, tí ọkọọkan wọn ní ìtumọ̀ tirẹ̀. Àwọn ìtumọ̀ mẹ́ta wọ̀nyí náà ni wọ́n jẹ́ ìtumọ̀ àwọn ìṣẹ́ ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Wọ́n tún jẹ́ ìtumọ̀ ìṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ pẹ̀lú, nítorí pé ìṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ni ìṣẹ́ náà ní ìbẹ̀rẹ̀ Adventism, àti pé ìṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni ìṣẹ́ náà ní òpin Adventism. Nítorí Jesu ń fi òpin hàn nípasẹ̀ ìbẹ̀rẹ̀, áńgẹ́lì àkọ́kọ́ ní gbogbo àwọn ààmì ọ̀nà wòlíì ti ìṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta. Nípa bẹ́ẹ̀, ìtumọ̀ àwọn lẹ́tà Hébérù mẹ́ta náà di àwọn àpẹẹrẹ kì í ṣe ti ìṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta nìkan, ṣùgbọ́n wọ́n tún jẹ́ àpẹẹrẹ ìṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ pẹ̀lú.

John in the Revelation was told to write the things which then were, and in so doing he would simultaneously be writing the things that would be in the future. He recorded the beginning to illustrate the end. In no uncertain terms, Seventh-day Adventists have been informed to study and proclaim the message of the Millerites, which is the message of the first angel. In studying and proclaiming those truths and that history we shall be proclaiming the third angel’s message and repeating the history of the first angel.

A paṣẹ fún Johanu nínú Ìfihàn láti kọ àwọn ohun tí ó wà nígbà náà; nípa ṣíṣe bẹ́ẹ̀, ní àkókò kan náà yóò sì máa kọ àwọn ohun tí yóò wà ní ọjọ́ iwájú. Ó ṣe àkọsílẹ̀ ìbẹ̀rẹ̀ láti fi ṣàpẹẹrẹ òpin. Ní ọ̀nà tí kò sí àní-àní kankan nínú rẹ̀, a ti fi ìkìlọ̀ fún Àwọn Alágbàgbọ́ Adventist Ọjọ́ Keje láti kẹ́kọ̀ọ́, kí wọ́n sì kéde ìránṣẹ́ àwọn Millerite, èyí tí í ṣe ìránṣẹ́ áńgẹ́lì àkọ́kọ́. Nínú kíkẹ́kọ̀ọ́ àti kéde àwọn òtítọ́ wọ̀nyí àti ìtàn náà, a ó máa kéde ìránṣẹ́ áńgẹ́lì kẹta, a ó sì tún ìtàn áńgẹ́lì àkọ́kọ́ ṣe.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Ọlọ́run kò fún wa ní ìhìnrere tuntun. A ní láti kéde ìhìnrere náà tí ní ọdún 1843 àti 1844 mú wa jáde kúrò nínú àwọn ìjọ mìíràn.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Gbogbo àwọn ìròyìn tí a fi fúnni láti ọdún 1840–1844 ni a gbọ́dọ̀ mú kí wọ́n ní agbára nísinsìnyí, nítorí ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́sọ́nà wọn. Àwọn ìròyìn náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ.” Manuscript Releases, ìdìpọ̀ 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Àwọn òtítọ́ tí a gbà ní 1841, ‘42, ‘43, àti ‘44 ni a gbọdọ̀ kẹ́kọ̀ọ́ nísinsin yìí, kí a sì máa kéde wọn.” Manuscript Releases, ìdìpọ̀ 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti ti mú ìkìlọ̀ wá: Kò sí ohun kan tí a gbọ́dọ̀ jẹ́ kí ó wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìhìn náà dé ní 1842, 1843, àti 1844. Èmi wà nínú ìhìn yìí, àti láti ìgbà náà ni mo ti ń dúró níwájú ayé, ní ìṣòtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní èrò láti yọ ẹsẹ̀ wa kúrò lórí pẹpẹ tí a gbé wọn lé lórí bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà líle, ní wíwá ìmọ́lẹ̀. Ṣé ẹ rò pé èmi lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Yóò dà bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

The message of the first angel and the history where that message was presented parallels and illustrates our current history—with some prophetic caveats. Both those histories are also represented by the three letters employed by the Divine linguist to form the word “truth.” And that word “truth” represents the everlasting gospel.

Ifiranṣẹ́ áńgẹ́lì àkọ́kọ́ àti ìtàn nínú èyí tí a ti fi ifiranṣẹ́ náà hàn jọra pẹ̀lú, ó sì ń ṣàlàyé ìtàn wa lọ́wọ́lọ́wọ́—pẹ̀lú àwọn ìkìlọ̀ kan ti àsọtẹ́lẹ̀. Àwọn ìtàn méjèèjì náà ni a tún ṣojú fún nípasẹ̀ àwọn lẹ́tà mẹ́ta tí Onímọ̀-èdè Àtọ̀runwá lò láti dá ọ̀rọ̀ náà, “òtítọ́,” sílẹ̀. Ọ̀rọ̀ náà “òtítọ́” sì dúró fún ìhìnrere àìnípẹ̀kun.

The history of the Millerites at the beginning of Adventism, represents the first angel and the history at the end of Adventism that is represented by the third angel are parallel histories, but they contain some differences.

Ìtàn àwọn ọmọ-ẹ̀yìn Miller ní ìbẹ̀rẹ̀ Adventism, dúró fún áńgẹ́lì àkọ́kọ́, àti ìtàn ní òpin Adventism tí áńgẹ́lì kẹta dúró fún un jẹ́ àwọn ìtàn aláfíwéra, ṣùgbọ́n wọ́n ní àwọn ìyàtọ̀ kan nínú wọn.

The first angel announces the opening of the judgment and the third angel announces the close of the judgment. The prophetic structure upon which the history of Adventism unfolded is identical both in its beginning history and in its ending. Either end can be shown to follow the three steps of the three angels as they arrive in history. And those three angels are also those three letters. Therefore, the prophetic sequence of events at both ends of Adventism are based upon the three steps of the three angels, which are waymarks that are also represented by those three Hebrew letters that create the word “truth.”

Áńgẹ́lì àkọ́kọ́ kéde ìṣíṣí ìdájọ́ náà, angẹli kẹta sì kéde pípadé ìdájọ́ náà. Ètò àsọtẹ́lẹ̀ tí ìtàn Adventism ti túbọ̀ ṣípayá lé lórí jẹ́ kan náà pátápátá ní ìtàn ìbẹ̀rẹ̀ rẹ̀ àti ní òpin rẹ̀. A lè fi hàn pé ọ̀kan nínú àwọn òpin méjèèjì ń tẹ̀lé ìgbésẹ̀ mẹ́ta àwọn angẹli mẹ́ta bí wọ́n ṣe dé sínú ìtàn. Àti pé àwọn angẹli mẹ́ta wọ̀nyẹn ni àwọn lẹ́tà mẹ́ta wọ̀nyẹn pẹ̀lú. Nítorí náà, àtẹ̀lé àsọtẹ́lẹ̀ àwọn ìṣẹ̀lẹ̀ ní àwọn òpin méjèèjì Adventism dá lórí àwọn ìgbésẹ̀ mẹ́ta àwọn angẹli mẹ́ta, èyí tí í ṣe àwọn àmì ọ̀nà tí àwọn lẹ́tà Hébérù mẹ́ta wọ̀nyẹn, tí wọ́n dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀, tún ṣojú fún.

Alpha is the beginning of Adventism, Omega the end of Adventism and the letter in the middle, being the thirteenth letter, thus identifies the rebellion of Adventism from its beginning unto its end.

Alfa ni ìbẹ̀rẹ̀ Àdífẹ́ńtísì, Omega sì ni òpin Àdífẹ́ńtísì; lẹ́tà tó wà ní àárín, tí í ṣe lẹ́tà kẹtàlá, ní báyìí ń fi ìṣọ̀tẹ̀ Àdífẹ́ńtísì hàn láti ìbẹ̀rẹ̀ rẹ̀ títí dé òpin rẹ̀.

We are instructed about where God’s way is:

A ti kọ́ wa nípa ibi tí ọ̀nà Ọlọ́run wà:

> Thy way, O God, is in the sanctuary: who is so great a God as our God? Psalms 77:13.

> Ọ̀nà rẹ, Ọlọ́run, wà nínú ibi mímọ́: ta ni Ọlọ́run títóbi bẹ́ẹ̀ gẹ́gẹ́ bí Ọlọ́run wa? Sáàmù 77:13.

In the sanctuary we find that God’s way is the same three steps as the three angels’ messages. In the courtyard the fear of God leads one to make an offering and secure justification. In the holy place sanctification is represented by the prayer life represented by the altar of incense, the study life represented by the table of showbread and life of service represented by the candlesticks. The Most Holy Place represents judgment. When we possess the fear of God as represented in the first angel’s message, we seek justification at the foot of the cross, in the courtyard. When we are justified (made righteous) we walk in the newness of the sanctified life (growth in holiness) as represented by the holy place. The holy place represents the work of a Christian as accomplished by the Millerites during the second angel’s message accompanied by the Midnight Cry. Justified and sanctified we are prepared for the judgment represented by the Most Holy Place. Three sanctuary steps, representing among other things three theological terms—justification, sanctification and glorification and also representing the three angels’ messages, and of course also representing the first angel’s message and of course also representing the three letters that are employed to create the word “truth.”

Nínú ibùsùn mímọ́, a rí i pé ọ̀nà Ọlọ́run jẹ́ ìgbésẹ̀ mẹ́ta kan náà gẹ́gẹ́ bí àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta. Nínú àgbàlá, ìbẹ̀rù Ọlọ́run mú ènìyàn ṣe ẹbọ, kí ó sì rí ìdáláre gbà. Nínú ibi mímọ́, ìmímọ́-ayé ni a ṣàpẹẹrẹ nípasẹ̀ ayé àdúrà tí pẹpẹ tùràrí ń ṣojú fún, ayé ìkẹ́kọ̀ọ́ tí tábìlì búrẹ́dì ìfihàn ń ṣojú fún, àti ayé iṣẹ́ ìránṣẹ́ tí àwọn ọ̀pá fìtílà ń ṣojú fún. Ibi Mímọ́ Jùlọ ń ṣojú fún ìdájọ́. Nígbà tí a bá ní ìbẹ̀rù Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, a máa wá ìdáláre lẹ́gbẹ̀ẹ́ ẹsẹ̀ àgbélébùú, nínú àgbàlá. Nígbà tí a bá ti dá wa láre (tí a sì ti sọ wa di olódodo), a ń rìn nínú ìtuntun ayé ìmímọ́ (ìdàgbàsókè nínú mímọ́) gẹ́gẹ́ bí ibi mímọ́ ti ṣàpẹẹrẹ rẹ̀. Ibi mímọ́ ń ṣojú fún iṣẹ́ Kristẹni gẹ́gẹ́ bí àwọn Míllẹ́ráítì ṣe mú un ṣẹ ní àkókò ìhìn iṣẹ́ áńgẹ́lì kejì, pẹ̀lú Ìkígbe Àárín Òru. Níwọ̀n bí a ti dá wa láre tí a sì ti sọ wa di mímọ́, a ti pèsè tán fún ìdájọ́ tí Ibi Mímọ́ Jùlọ ń ṣojú fún. Ìgbésẹ̀ ibùsùn mímọ́ mẹ́ta, tí wọ́n ń ṣojú, lára àwọn nǹkan mìíràn, fún ọ̀rọ̀ ẹ̀kọ́ ìsìn mẹ́ta—ìdáláre, ìmímọ́-ayé, àti ìyìn—tí wọ́n sì tún ń ṣojú fún àwọn ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta, tí wọ́n sì dájú pé tún ń ṣojú fún ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, àti pé wọ́n tún ń ṣojú fún àwọn lẹ́tà mẹ́ta tí a lò láti dá ọ̀rọ̀ “òtítọ́” sílẹ̀.

In the courtyard of the sanctuary, we find all three steps as well. The first step into the sanctuary must illustrate the last step of the sanctuary, just as the first angel parallels the third angel. The first step in the courtyard is the slaying of the offering, representing justification. The second step is the laver where the fat (sin) is removed and the offering cleansed before the final steps. The water of the laver is a characteristic of the second step. The third step is the actual burnt offering, which typified Christ on the cross where judgment was accomplished. The same three steps are in the first step of the sanctuary, just as the same three steps are in the first angel’s message. The principle of alpha and omega is within the sanctuary, as it is in the three angels’ messages, as it is in the letters forming the word “truth.”

Nínú àgbàlá ibi mímọ́, a tún rí gbogbo ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta náà pẹ̀lú. Ìgbésẹ̀ àkọ́kọ́ sínú ibi mímọ́ gbọ́dọ̀ ṣàfihàn ìgbésẹ̀ ìkẹyìn ti ibi mímọ́, gẹ́gẹ́ bí áńgẹ́lì àkọ́kọ́ ṣe bá áńgẹ́lì kẹta mu. Ìgbésẹ̀ àkọ́kọ́ nínú àgbàlá ni pípa ẹbọ náà, tí ó dúró fún ìdáláre. Ìgbésẹ̀ kejì ni agbada ìwẹ̀nùmọ́ níbi tí a ti yọ ọ̀rá (ẹ̀ṣẹ̀) kúrò, tí a sì wẹ ẹbọ náà mọ́ kí àwọn ìgbésẹ̀ ìkẹyìn tó tẹ̀ lé e. Omi agbada ìwẹ̀nùmọ́ náà jẹ́ àbùdá ìgbésẹ̀ kejì. Ìgbésẹ̀ kẹta ni ẹbọ sísun gangan, èyí tí ó jẹ́ àpẹẹrẹ Kristi lórí àgbélébùú níbi tí a ti mú ìdájọ́ ṣẹ. Àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta kan náà wà nínú ìgbésẹ̀ àkọ́kọ́ ti ibi mímọ́, gẹ́gẹ́ bí àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta kan náà ṣe wà nínú ìránṣẹ́ áńgẹ́lì àkọ́kọ́. Ilana alfa àti omega wà nínú ibi mímọ́, gẹ́gẹ́ bí ó ti wà nínú àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta, gẹ́gẹ́ bí ó ti wà nínú àwọn lẹ́tà tí ó dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀.

The 2300-year prophecy possesses the identical structure. The prophecy began with three decrees and ended at the arrival of the third angel’s message on October 22, 1844. The prophecy sets forth five prophetic lines and the history at the beginning of the 2300-year prophecy represents the ending history of each of those five prophecies. The beginning and ending of the complete 2300-year prophecy has three decrees, and it ends with three messages.

Àsọtẹ́lẹ̀ ọdún 2300 ní ìtòlẹ́sẹẹsẹ kan náà pátápátá. Àsọtẹ́lẹ̀ náà bẹ̀rẹ̀ pẹ̀lú àṣẹ mẹ́ta, ó sì parí ní ìbẹ̀rẹ̀ ìránṣẹ́ áńgẹ́lì kẹta ní October 22, 1844. Àsọtẹ́lẹ̀ náà fi ìlà àsọtẹ́lẹ̀ márùn-ún hàn, àti pé ìtàn ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún 2300 dúró fún ìtàn ìparí ti ọ̀kọ̀ọ̀kan nínú àwọn àsọtẹ́lẹ̀ márùn-ún wọ̀nyí. Ìbẹ̀rẹ̀ àti ìparí àsọtẹ́lẹ̀ ọdún 2300 ní kíkún ní àṣẹ mẹ́ta, ó sì parí pẹ̀lú àwọn ìránṣẹ́ mẹ́ta.

The beginning of the prophecy in 457 BC took place in troublous times and provided for the Jews to return and rebuild the temple and city. In agreement with the prediction, 49 years later after the work that was started in 457 BC, it was finished in troublous times. The beginning of the 49 years illustrates the end of the 49 years.

Ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ náà ní ọdún 457 ṣáájú ìbí Kristi ṣẹlẹ̀ ní àkókò ìpọ́njú, ó sì pèsè ọ̀nà fún àwọn Júù láti padà kí wọ́n sì tún tẹ́ńpìlì àti ìlú náà kọ́. Gẹ́gẹ́ bí àsọtẹ́lẹ̀ náà ṣe sọ tẹ́lẹ̀, ọdún mọ́kàndínlọ́gọ́ta lẹ́yìn náà, lẹ́yìn iṣẹ́ tí a bẹ̀rẹ̀ ní ọdún 457 ṣáájú ìbí Kristi, a parí i ní àkókò ìpọ́njú. Ìbẹ̀rẹ̀ ọdún mọ́kàndínlọ́gọ́ta náà ń fi òpin ọdún mọ́kàndínlọ́gọ́ta náà hàn.

457 BC marks the beginning of the prophecy that identifies the anointing of Christ at His baptism. His anointing marked the beginning of His work in gathering together a people to be citizens of New, not Old Jerusalem, just as ancient Israel was gathered to re-build literal Jerusalem in 457 BC.

457 Ṣ.K. ni ó samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ tí ó tọ́ka sí fífi àmì òróró yàn Kristi nígbà ìrìbọmi Rẹ̀. Fífi àmì òróró yàn án ni ó samisi ìbẹ̀rẹ̀ iṣẹ́ Rẹ̀ láti ko àwọn ènìyàn kan jọ kí wọ́n lè jẹ́ ọmọ-ilú Jerusalẹmu Tuntun, kì í ṣe ti Jerusalẹmu Àtijọ́, gẹ́gẹ́ bí a ti ko Ísírẹ́lì ìgbàanì jọ láti tún Jerusalẹmu gidi kọ́ ní 457 Ṣ.K.

457 BC also marks the beginning of the prophecy identifying when Christ would be crucified. Sister White lines the history of the cross up with the Great Disappointment of October 22, 1844, and she also aligns the history of the Red Sea crossing up with the Great Disappointment. In 457 BC there was a disappointment which typified the disappointment of the Hebrews at the Red Sea, the Great disappointment for Adventists, the disappointment of disciples at the cross and of Ezra in 457 BC.

457 ṣáájú Kristi pẹ̀lú ni ó samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ tí ń fi ìgbà tí a ó kàn Kristi mọ́ àgbélébùú hàn. Sister White so ìtàn àgbélébùú náà pọ̀ mọ́ Ìdààmú Nlá ti October 22, 1844, ó sì tún so ìtàn ìrìnàjò kọjá Òkun Pupa pọ̀ mọ́ Ìdààmú Nlá náà pẹ̀lú. Ní 457 ṣáájú Kristi, ìdààmú kan wà tí ó jẹ́ àpẹẹrẹ ìdààmú àwọn Hébérù ní Òkun Pupa, Ìdààmú Nlá fún àwọn Adventist, ìdààmú àwọn ọmọ-ẹ̀yìn ní àgbélébùú, àti ti Esra ní 457 ṣáájú Kristi.

> “Ezra had expected that a large number would return to Jerusalem, but the number who responded to the call was disappointingly small. Many who had acquired houses and lands had no desire to sacrifice these possessions. They loved ease and comfort and were well satisfied to remain. Their example proved a hindrance to others who otherwise might have chosen to cast in their lot with those who were advancing by faith.” Prophets and Kings, 612.

> “Esra ti retí pé ọ̀pọ̀lọpọ̀ ènìyàn yóò padà sí Jerusalẹmu, ṣùgbọ́n iye àwọn tí wọ́n dáhùn sí ìpè náà kéré gan-an tí ó sì mú ìbànújẹ wá. Ọ̀pọ̀ nínú àwọn tí wọ́n ti ní ilé àti ilẹ̀ kò ní ìfẹ́ láti fi àwọn ohun-ìní wọ̀nyí rúbọ. Wọ́n fẹ́ràn ìròrùn àti ìgbádùn, wọ́n sì ní ìtẹ́lọ́run pátápátá láti wà níbẹ̀. Àpẹẹrẹ wọn di ìdènà fún àwọn mìíràn tí, bí kò ṣe bẹ́ẹ̀, ì bá ti yàn láti darapọ̀ mọ́ àwọn tí ń tẹ̀síwájú nípa ìgbàgbọ́.” Prophets and Kings, 612.

457 BC also marks the beginning of the prophecy identifying when ancient Israel would be divorced of God and the gospel would be taken to the Gentiles, marking the end of a special probationary time of 490 years especially for ancient Israel. 457 BC therefore marks the beginning of their probationary time and 34 AD marks the end of their probationary time, typifying that Adventism’s probationary time began in 1844 and ends at the Sunday law.

457 ṣáájú ìbí Kristi pẹ̀lú ni ó tún samisi ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ tí ń fi hàn ìgbà tí a ó kọ̀ sílẹ̀ Ísírẹ́lì àtijọ́ kúrò lọ́dọ̀ Ọlọ́run, tí a ó sì mú ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí, èyí sì ń samisi òpin àkókò àkànṣe ìdánwò ọdún 490, ní pàtàkì fún Ísírẹ́lì àtijọ́. Nítorí náà, 457 ṣáájú ìbí Kristi ni ó samisi ìbẹ̀rẹ̀ àkókò ìdánwò wọn, 34 lẹ́yìn ìbí Kristi sì samisi òpin àkókò ìdánwò wọn, ní fífi hàn gẹ́gẹ́ bí àpẹẹrẹ pé àkókò ìdánwò ti Adventism bẹ̀rẹ̀ ní 1844, ó sì parí ní òfin Ọjọ́ Àìkú.

There are a few other internal time prophecies in the 2300-years prophecy, but they all possess the signature of Alpha and Omega. Their beginnings illustrate their endings.

Àwọn àsọtẹ́lẹ̀ àkókò inú mìíràn díẹ̀ wà nínú àsọtẹ́lẹ̀ ọdún 2300 náà, ṣùgbọ́n gbogbo wọn ní àmì ìdánimọ̀ Alfa àti Omega. Àwọn ìbẹ̀rẹ̀ wọn ń ṣàfihàn àwọn òpin wọn.

It is important to note that ancient Israel was made the depositaries of the law of God and that modern Israel was made not only the depositaries of His law, but also the depositaries of His prophecies. When the Lord entered into covenant with ancient Israel, He made them the depositaries of the Ten Commandments as written on two tables of stone. When He entered into covenant with modern Israel in the Millerite history, He made them the depositaries of His prophetic word as represented upon the two tables of Habakkuk represented by the 1843 and 1850 pioneer charts. The beginning of ancient Israel illustrates the beginning of modern Israel.

Ó ṣe pàtàkì kí a ṣe àkíyèsí pé a fi Ísírẹ́lì ìgbàanì ṣe alábójútó òfin Ọlọ́run, àti pé a fi Ísírẹ́lì òde òní ṣe alábójútó kì í ṣe òfin Rẹ̀ nìkan, ṣùgbọ́n pẹ̀lú àwọn àsọtẹ́lẹ̀ Rẹ̀. Nígbà tí Olúwa bá Ísírẹ́lì ìgbàanì dá májẹ̀mú, Ó fi wọ́n ṣe alábójútó Àwọn Òfin Méwàá gẹ́gẹ́ bí a ti kọ wọ́n sórí àwọn wàláà òkúta méjì. Nígbà tí Ó bá Ísírẹ́lì òde òní dá májẹ̀mú nínú ìtàn Millerite, Ó fi wọ́n ṣe alábójútó ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lórí àwọn wàláà méjì ti Habakkuk tí àwòrán aṣáájú-ọ̀nà 1843 àti 1850 dúró fún. Ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì ń ṣàpèjúwe ìbẹ̀rẹ̀ Ísírẹ́lì òde òní.

> “The Lord called out His people Israel, and separated them from the world, that He might commit to them a sacred trust. He made them the depositaries of His law; and He designed through them to preserve among men the knowledge of Himself. Through them the light of heaven was to shine out to the dark places of the earth, and a voice was to be heard appealing to all peoples to turn from their idolatry to serve the living and true God.

> “Oluwa pe àwọn ènìyàn Rẹ̀ Ísírẹ́lì jáde, ó sì ya wọ́n sọ́tọ̀ kúrò nínú ayé, kí Ó lè fi ìgbẹ́kẹ̀lé mímọ́ kan lé wọn lọ́wọ́. Ó sọ wọ́n di àwọn olùpamọ́ òfin Rẹ̀; ó sì pinnu láti ọ̀dọ̀ wọn láti pa ìmọ̀ nípa ara Rẹ̀ mọ́ láàárín àwọn ènìyàn. Nípasẹ̀ wọn ni ìmọ́lẹ̀ ọ̀run yóò máa tàn sí àwọn ibi òkùnkùn ayé, a ó sì gbọ́ ohùn kan tí ń ké pe gbogbo àwọn ènìyàn láti yí padà kúrò nínú ìbọ̀rìṣà wọn kí wọ́n lè sin Ọlọ́run alààyè àti òtítọ́.”

> “Had the Hebrews been true to their trust, they would have been a power in the world. God would have been their defense, and He would have exalted them above all other nations. His might and truth would have been revealed through them, and they would have stood forth under His wise and holy rule as an example of the superiority of His government over every form of idolatry. But they did not keep their covenant with God. They followed after the idolatrous practises of other nations; and instead of making their Creator’s name a praise in the earth, they brought it into contempt.

> “Bí àwọn Hébérù bá ti jẹ́ olóòótọ́ sí ohun tí a fi lé wọn lọ́wọ́, wọn ì bá ti di agbára kan ní ayé. Ọlọ́run ì bá ti jẹ́ ààbò wọn, Òun sì ì bá ti gbé wọn ga ju gbogbo àwọn orílẹ̀-èdè mìíràn lọ. A ì bá ti fi agbára àti òtítọ́ Rẹ̀ hàn nípasẹ̀ wọn, wọn sì ì bá ti dúró gbangba lábẹ́ ìṣàkóso ọgbọ́n àti mímọ́ Rẹ̀ gẹ́gẹ́ bí àpẹẹrẹ ìtayọ̀ ìjọba Rẹ̀ ju gbogbo irú ìbọ̀rìṣà lọ. Ṣùgbọ́n wọn kò pa májẹ̀mú wọn mọ́ pẹ̀lú Ọlọ́run. Wọn tẹ̀ lé àwọn àṣà ìbọ̀rìṣà ti àwọn orílẹ̀-èdè mìíràn; dípò kí wọ́n sọ orúkọ Ẹlẹ́dàá wọn di ìyìn ní ayé, wọ́n mú un wá sínú ẹ̀gàn.”

> “Yet the purpose of God must be accomplished. The knowledge of His will must be given to the world. God brought the hand of oppression upon His people, and scattered them as captives among the nations. In affliction many of them repented of their transgressions, and sought the Lord. Thus scattered throughout the countries of the heathen, they spread abroad the knowledge of the true God.

> “Síbẹ̀, ète Ọlọ́run gbọ́dọ̀ ṣẹ. Ìmọ̀ ìfẹ́ rẹ̀ gbọ́dọ̀ jẹ́ kí a fi hàn fún ayé. Ọlọ́run mú ọwọ́ ìnúnibíni wá sórí àwọn ènìyàn rẹ̀, ó sì tú wọn ká gẹ́gẹ́ bí ìgbèkùn láàárín àwọn orílẹ̀-èdè. Nínú ìpọ́njú, ọ̀pọ̀ nínú wọn ronúpìwàdà nínú àwọn ìrékọjá wọn, wọ́n sì wá Olúwa. Báyìí ni, bí a ti tú wọn ká ní gbogbo àwọn orílẹ̀-èdè àwọn aláìmọ̀-Ọlọ́run, wọ́n tan ìmọ̀ Ọlọ́run tòótọ́ ká.”

> “In this day, God has called His church, 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 a people from the churches and from the world, to bring them into a sacred nearness to Himself. He has made them the depositories 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.

> “Ní ọjọ́ yìí, Ọlọ́run ti pe ìjọ Rẹ̀, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì ìgbàanì, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ ní ayé. Nípasẹ̀ adásílẹ̀ agbára òtítọ́,—àwọn ìránṣẹ́ ti áńgẹ́lì kìn-ín-ní, kejì, àti kẹta,—Ó ti ya àwọn ènìyàn kan sọ́tọ̀ kúrò nínú àwọn ìjọ àti kúrò nínú ayé, kí Ó lè mú wọn wá sínú ìsúnmọ́ mímọ́ sí ara Rẹ̀. Ó ti sọ wọ́n di àwọn olùpamọ́ òfin Rẹ̀, ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Bí àwọn àsọyé mímọ́ tí a fi lé Ísírẹ́lì ìgbàanì lọ́wọ́, bẹ́ẹ̀ ni àwọn wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ láti fi ránṣẹ́ sí ayé.”

> “Prophecy declares that the first angel would make his announcement to ‘every nation, and kindred, and tongue, and people.’ The warning of the third angel, which forms a part of the same threefold message, and is the message for this time, will be no less widespread. The banner on which is inscribed, ‘The commandments of God and the faith of Jesus,’ is to be raised aloft. The power of the first and second messages is to be intensified in the third. It is represented in the prophecy as being proclaimed with a loud voice by an angel flying in the midst of heaven, and it will command the attention of the world.

> “Asọtẹ́lẹ̀ kéde pé áńgẹ́lì àkọ́kọ́ yóò ṣe ìkéde rẹ̀ fún ‘gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn.’ Ìkìlọ̀ áńgẹ́lì kẹta, tí ó jẹ́ apá kan nínú ìhìn mẹ́ta náà kan náà, tí ó sì jẹ́ ìhìn fún àkókò yìí, kò ní jẹ́ ohun tí yóò tàn káàkiri kéré sí i. Àsìá tí a kọ lé e lórí pé, ‘Àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jesu,’ ni a gbọdọ̀ gbé sókè. Agbára ìhìn àkọ́kọ́ àti èkejì ni a gbọdọ̀ mú lágbára sí i nínú ẹ̀kẹta. A ṣe àfihàn rẹ̀ nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí ohun tí áńgẹ́lì kan tí ń fò ní àárín ọ̀run ń kéde pẹ̀lú ohùn ńlá, yóò sì gba àkíyèsí ayé.”

> “The most fearful threatening ever addressed to mortals is contained in the third angel’s message. That must be a terrible sin which calls down the wrath of God unmingled with mercy. But men are not left in darkness concerning this important matter; the warning against the worship of the beast and his image is to be given to the world before the visitation of God’s judgments, that all may know why the judgments are inflicted, and may have opportunity to escape.” Signs of the Times, January 25, 1910.

> “Ìkìlọ̀ tí ó kún fún ìbẹ̀rù jùlọ tí a ti sọ rí fún àwọn ènìyàn ẹlẹ́ran-ara wà nínú ìhìn iṣẹ́ áńgẹ́lì kẹta. Èyí gbọ́dọ̀ jẹ́ ẹ̀ṣẹ̀ tí ó burú gidigidi tí ń mú ìbínú Ọlọ́run sọ̀kalẹ̀ láìdà pọ̀ mọ́ àánú. Ṣùgbọ́n a kò fi àwọn ènìyàn sílẹ̀ nínú òkùnkùn nípa ọ̀ràn pàtàkì yìí; ìkìlọ̀ lòdì sí ìjọsìn ẹranko náà àti ère rẹ̀ ni a gbọ́dọ̀ fi fún ayé kí ìbẹ̀wò ìdájọ́ Ọlọ́run tó dé, kí gbogbo ènìyàn lè mọ ìdí tí a fi ń mú àwọn ìdájọ́ náà wá, kí wọ́n sì lè ní ànfàní láti sá àsálà.” Signs of the Times, January 25, 1910.

The production of the two tables in fulfillment of Habakkuk chapter two was a fulfillment of several prophecies.

Ìṣelọpọ àwọn tábìlì méjèèjì gẹ́gẹ́ bí ìmúṣẹ Hábákúkù orí kejì jẹ́ ìmúṣẹ àwọn àsọtẹ́lẹ̀ púpọ̀.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi lé ilé-ìṣọ́; èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí àwọn tábìlì, kí ẹni tí ó bá ka a lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kì yóò sì ṣèké: bí ó tilẹ̀ jẹ́ pé ó lọ́ra, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́.

> Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Kíyèsí i, ọkàn ẹni tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 2:1–4.

The production of both the 1843 pioneer chart and the 1850 pioneer chart was a fulfillment of prophecy. The study of Habakkuk’s Tables provides ample evidence of this. But the passage in Habakkuk makes an important contribution to this point in our discussion.

Ṣíṣe àwòrán àtẹ̀jáde aṣáájú-ọ̀nà ti 1843 àti àwòrán àtẹ̀jáde aṣáájú-ọ̀nà ti 1850 jẹ́ ìmúṣẹ àsọtẹ́lẹ̀. Ìkẹ́kọ̀ọ́ àwọn Tábìlì Habakuku ń pèsè ẹ̀rí púpọ̀ tó fún èyí. Ṣùgbọ́n, ìpínrọ̀ tó wà nínú Habakuku ń fi àfikún pàtàkì kún kókó yìí nínú ìjíròrò wa.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.

> “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ ìṣírò 1843, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì fi àṣìṣe kan pamọ́ sínú díẹ̀ nínú àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí a ó fi yọ ọwọ́ Rẹ̀ kúrò.” Early Writings, 74, 75.

After 1843 the Lord directed to make another chart, but that the first (1843) chart should not be altered, except by inspiration.

Lẹ́yìn ọdún 1843, Olúwa tọ́ka pé kí a ṣe àtẹ̀ míràn, ṣùgbọ́n pé àtẹ̀ àkọ́kọ́ náà (1843) kò gbọdọ̀ yí padà, àfi nípasẹ̀ ìmísí.

> “I saw that the truth should be made plain upon tables, that the earth and the fullness thereof is the Lord’s, and that necessary means should not be spared to make it plain. I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.

> “Mo rí i pé a gbọ́dọ̀ mú òtítọ́ náà hàn gbangba lórí àwọn tábìlì, pé ti Olúwa ni ayé àti ẹ̀kúnrẹ́rẹ́ rẹ̀, àti pé a kò gbọ́dọ̀ dá àwọn ọ̀nà tó yẹ sílẹ̀ láti mú un hàn gbangba. Mo rí i pé Olúwa ni ó darí àtẹ náà àtijọ́, àti pé a kò gbọ́dọ̀ yí kóńkó kan nínú rẹ̀ padà bí kò ṣe nípa ìmísí. Mo rí i pé àwọn nọ́ńbà inú àtẹ náà rí gẹ́gẹ́ bí Ọlọ́run ti fẹ́ kí wọ́n rí, àti pé ọwọ́ Rẹ̀ wà lórí, ó sì fi àṣìṣe kan pamọ́ nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa rí i títí ọwọ́ Rẹ̀ yóò fi kúrò.” Spalding and Magan, 2.

While living with Brother Nichols (who produced the 1850 chart), during the time he made the chart, Sister White said she saw the 1850 chart in the Bible.

Nígbà tí ó ń gbé pẹ̀lú Arákùnrin Nichols (ẹni tí ó ṣe àwòrán 1850), ní àkókò tí ó ń ṣe àwòrán náà, Arábìnrin White sọ pé òun rí àwòrán 1850 náà nínú Bíbélì.

> “I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.

> “Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àtẹ yìí láti ọwọ́ Arákùnrin Nichols. Mo rí i pé àsọtẹ́lẹ̀ kan wà nípa àtẹ yìí nínú Bíbélì, àti pé bí a bá pèsè àtẹ yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá tó fún ọ̀kan, ó tó fún ẹlòmíràn pẹ̀lú, àti pé bí ẹnìkan bá nílò àtẹ tuntun tí a yà lórí ìwọ̀n tí ó tóbi síi, gbogbo wọn nílò rẹ̀ gan-an bákan náà.” Manuscript Releases, volume 13, 359.

Habakkuk had commanded “Write the vision, and make it plain upon tables.” The two tables of Habakkuk were the symbol of the covenant God made with Adventism when He made them depositories of His prophecies, just as He did when he entered into covenant with ancient Israel and gave the two tables of the law and the responsibility to be the depositories of the law. But Habakkuk identifies two classes of worshippers in relation to the tables that were to make the vision plain. One class whose “soul which is lifted up” and “is not upright,” and another class that are identified as “the just” who “shall live by his faith.”

A ti pàṣẹ fún Habakuku pé, “Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn tábìlì.” Àwọn tábìlì méjì ti Habakuku jẹ́ àmì májẹ̀mú tí Ọlọ́run dá pẹ̀lú Adventism nígbà tí Ó fi wọ́n ṣe ilé-ipamọ́ àwọn àsọtẹ́lẹ̀ Rẹ̀, gẹ́gẹ́ bí Ó ti ṣe nígbà tí Ó wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì àtijọ́ tí Ó sì fi àwọn tábìlì méjì òfin náà fún wọn, pẹ̀lú ojúṣe láti jẹ́ ilé-ipamọ́ òfin náà. Ṣùgbọ́n Habakuku fi oríṣi olùjọsìn méjì hàn ní ìbáṣepọ̀ pẹ̀lú àwọn tábìlì tí yóò mú ìran náà hàn gbangba. Ẹgbẹ́ kan ni èyí tí “ọkàn rẹ̀ gbéraga” tí “kò sì dúró ṣinṣin,” àti ẹgbẹ́ mìíràn ni àwọn tí a fi hàn gẹ́gẹ́ bí “olódodo” tí “yóò yè nípa ìgbàgbọ́ rẹ̀.”

The context of Habakkuk identifies that those who are justified are living by a faith that is based upon the prophetic Word, as represented by the two tables, and therefore those who are not justified have rejected the beginnings of Adventism. The point I wish to make is based upon a passage we considered some time back. It reads:

Àyíká ìtàn Habakkuk fi hàn pé àwọn tí a dá lárìnnà ń gbé nípa ìgbàgbọ́ tí ó dá lórí Ọ̀rọ̀ àsọtẹ́lẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú àwọn tábìlì méjì náà, nítorí náà àwọn tí a kò dá lárìnnà ti kọ àwọn ìbẹ̀rẹ̀ Ẹgbẹ́ Adventist sílẹ̀. Kókó ọ̀ràn tí mo fẹ́ sọ dá lórí ìpínrọ kan tí a ti gbé yẹ̀ wò ní àkókò díẹ̀ sẹ́yìn. Ó kà báyìí:

> “But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

> “Ṣùgbọ́n àwọn kókó-ọrọ bíi ibi mímọ́, ní ìbáṣepọ̀ pẹ̀lú ọjọ́ 2300, àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ni a pèsè ní pípé láti ṣàlàyé ìṣísẹ̀ Adventi tí ó ti kọjá, kí ó sì fi hàn ohun tí ipò wa lọ́wọ́lọ́wọ́ jẹ́, kí ó fi ìgbàgbọ́ àwọn ẹni tí ń ṣiyèméjì múlẹ̀, kí ó sì fúnni ní ìdánilójú nípa ọjọ́-ọla ológo. Ìwọ̀nyí ni, mo ti rí ní ọ̀pọ̀ ìgbà, jẹ́ àwọn kókó-ọrọ pàtàkì tí àwọn ojiṣẹ́ gbọ́dọ̀ máa gbé lé lórí.” Early Writings, 63.

We have just reviewed all four of these truths; the sanctuary, the 2300 days, the commandments of God and the faith of Jesus. We placed all four of these truths into the framework of truth that has been “perfectly calculated to explain the past Advent movement and show what our present position is.” That framework is “the rule of first mention,” it is the signature of Alpha and Omega, and it is the framework of truth, for the word “truth” contains the very same signature as all four of the truths that are identified as “present truth” which was designed to explain the beginning of Adventism.

A ṣẹ̀ṣẹ̀ tún gbogbo òtítọ́ mẹ́rin wọ̀nyí ṣe àyẹ̀wò; ibi mímọ́, ọjọ́ 2300, àwọn àṣẹ Ọlọ́run àti ìgbàgbọ́ Jésù. A fi gbogbo òtítọ́ mẹ́rin wọ̀nyí sínú ìlànà òtítọ́ tí a ti “ṣírò rẹ̀ pípé láti ṣàlàyé ìṣipopada Advent àtijọ́, kí ó sì fihàn ipò wa ní ìsinsìnyí.” Ìlànà náà ni “òfin ìkọ́kọ́ ìdarúkọ,” ó jẹ́ àmì ìdánimọ̀ Alfa àti Omega, ó sì jẹ́ ìlànà òtítọ́, nítorí ọ̀rọ̀ náà “òtítọ́” ní gan-an ní ààmì ìdánimọ̀ kan náà gẹ́gẹ́ bí gbogbo òtítọ́ mẹ́rin tí a tọ́ka sí gẹ́gẹ́ bí “òtítọ́ ìsinsìnyí” tí a ṣe láti ṣàlàyé ìbẹ̀rẹ̀ Adventism.

If nothing else, this means that the word translated as “truth” which we are considering is the framework of the everlasting gospel, and it is the framework for the final warning message, and it is the framework of the third angel’s message, and it is a large part of the Revelation of Jesus Christ.

Bí kò bá sí nǹkan mìíràn, èyí túmọ̀ sí pé ọ̀rọ̀ tí a túmọ̀ sí “òtítọ́” tí a ń gbé yẹ̀ wò yìí ni ìlànà ìtòlẹ́sẹẹsẹ ìhìnrere àìnípẹ̀kun, ó sì jẹ́ ìlànà ìtòlẹ́sẹẹsẹ ìfẹ̀rọ̀kìlọ̀ ìkẹyìn, ó sì jẹ́ ìlànà ìtòlẹ́sẹẹsẹ iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta, ó sì jẹ́ apá ńlá kan nínú Ìfihàn Jésù Kristi.

The final warning message represented as the Revelation of Jesus Christ in the first three verses of Revelation chapter one is testified to a second time at the end of Revelation. The end of Revelation testifies of the first verses of the Old Testament and also the last verses of the Old Testament. With those four references it can be deduced by employing the divine rule of placing prophetic line upon prophetic line that the final warning message has to do with the Creator’s relationship to His created beings. It has to do with His creative power. It has to do with how His creative power is communicated to His church. It has to do with the attribute of Divinity that identifies the end with the beginning. It is a message that arrives just before the close of probation and more. When considered together it is about God’s creative power! And the first mention of His creative power is in the beginning of Genesis one from the first verse through to the second chapter verse three.

Ìkìlọ̀ ìkẹyìn náà, tí a ṣàfihàn gẹ́gẹ́ bí Ìfihàn Jésù Kristi nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní, ni a tún jẹ́rìí sí ní ìgbà kejì ní òpin Ìfihàn. Òpin Ìfihàn jẹ́rìí nípa àwọn ẹsẹ̀ àkọ́kọ́ ti Májẹ̀mú Láéláé, ó sì tún jẹ́rìí nípa àwọn ẹsẹ̀ ìkẹyìn ti Májẹ̀mú Láéláé. Pẹ̀lú àwọn ìtọ́kasí mẹ́rin wọ̀nyí, a lè yọ ìpinnu jáde, nípa lílo òfin àtọ̀runwá ti fífi ìlà àsọtẹ́lẹ̀ lé ìlà àsọtẹ́lẹ̀, pé ìkìlọ̀ ìkẹyìn náà ní í ṣe pẹ̀lú ìbáṣepọ̀ Ẹlẹ́dàá pẹ̀lú àwọn ẹ̀dá tí Ó dá. Ó ní í ṣe pẹ̀lú agbára ìṣẹ̀dá Rẹ̀. Ó ní í ṣe pẹ̀lú bí a ṣe ń fi agbára ìṣẹ̀dá Rẹ̀ hàn sí ìjọ Rẹ̀. Ó ní í ṣe pẹ̀lú àbùdá Ìwà-Ọlọ́run tí ń fi òpin mọ̀ ìbẹ̀rẹ̀. Ó jẹ́ ìránṣẹ́ tí ń dé ní kété kí àkókò oore-ọ̀fẹ́ tó parí, àti síwájú sí i. Nígbà tí a bá kà á pọ̀, ó jẹ́ nípa agbára ìṣẹ̀dá Ọlọ́run! Àti pé ìdarúkọ àkọ́kọ́ ti agbára ìṣẹ̀dá Rẹ̀ wà ní ìbẹ̀rẹ̀ Jẹ́nẹ́sísì orí kìn-ín-ní, láti ẹsẹ̀ àkọ́kọ́ títí dé orí kejì ẹsẹ̀ kẹta.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.

> Ní ìbẹ̀rẹ̀, Ọlọ́run dá ọ̀run àti ayé. Ayé sì jẹ́ aláìlédè àti òfo; òkùnkùn sì bo ojú ibú omi. Ẹ̀mí Ọlọ́run sì ń rábàbà lórí ojú omi.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day.

> Ọlọ́run sì wí pé, “Jẹ́ kí ìmọ́lẹ̀ wà:” ìmọ́lẹ̀ sì wà. Ọlọ́run sì rí ìmọ́lẹ̀ náà, pé ó dára: Ọlọ́run sì yà ìmọ́lẹ̀ kúrò nínú òkùnkùn. Ọlọ́run sì pe ìmọ́lẹ̀ ní Ọ̀sán, òkùnkùn sì ni ó pè ní Òru. Alẹ́ sì wà, òwúrọ̀ sì mọ́, ọjọ́ kìn-ín-ní náà ni.

> And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day.

> Ọlọ́run sì wí pé, Kí ojú ọ̀run kí ó wà láàrín àwọn omi, kí ó sì ya omi kúrò nínú omi. Ọlọ́run sì dá ojú ọ̀run náà, ó sì ya omi tí ó wà ní ìsàlẹ̀ ojú ọ̀run kúrò nínú omi tí ó wà lókè ojú ọ̀run: ó sì rí bẹ́ẹ̀. Ọlọ́run sì pe ojú ọ̀run náà ní Ọ̀run. Alẹ́ sì kọjá, òwúrọ̀ sì mọ́: ọjọ́ kejì ni èyí.

> And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day.

> Ọlọ́run sì wí pé, Kí omi tí ó wà lábẹ́ ọ̀run kó jọ sí ibi kan, kí ilẹ̀ gbígbẹ sì farahàn: ó sì rí bẹ́ẹ̀. Ọlọ́run sì pe ilẹ̀ gbígbẹ náà ní Ayé; ìkójọpọ̀ omi náà ni ó sì pè ní Òkun: Ọlọ́run sì rí i pé ó dára. Ọlọ́run sì wí pé, Kí ilẹ̀ mú koríko jáde, ewéko tí ń so irúgbìn, àti igi eléso tí ń so èso gẹ́gẹ́ bí irú rẹ̀, èyí tí irúgbìn rẹ̀ wà nínú ara rẹ̀, lórí ilẹ̀: ó sì rí bẹ́ẹ̀. Ilẹ̀ sì mú koríko jáde, àti ewéko tí ń so irúgbìn gẹ́gẹ́ bí irú rẹ̀, àti igi tí ń so èso, tí irúgbìn rẹ̀ wà nínú ara rẹ̀, gẹ́gẹ́ bí irú rẹ̀: Ọlọ́run sì rí i pé ó dára. Alẹ́ sì kọjá, òwúrọ̀ sì mọ́: ọjọ́ kẹta ni náà.

> And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, And to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day.

> Ọlọ́run sì wí pé, “Kí àwọn ìmọ́lẹ̀ wà ní ojú ọ̀run láti ya ọ̀sán kúrò ní ọ̀dọ̀ òru; kí wọ́n sì máa ṣe fún àmi, àti fún àkókò, àti fún ọjọ́, àti fún ọdún. Kí wọ́n sì máa ṣe fún ìmọ́lẹ̀ ní ojú ọ̀run láti tan ìmọ́lẹ̀ sí orí ilẹ̀ ayé.” Ó sì rí bẹ́ẹ̀. Ọlọ́run sì dá ìmọ́lẹ̀ ńlá méjì; ìmọ́lẹ̀ tí ó tóbi jùlọ láti ṣe àkóso ọ̀sán, àti ìmọ́lẹ̀ tí ó kékeré jùlọ láti ṣe àkóso òru; ó sì dá àwọn ìràwọ̀ pẹ̀lú. Ọlọ́run sì gbé wọn kalẹ̀ ní ojú ọ̀run láti tan ìmọ́lẹ̀ sí orí ilẹ̀ ayé, àti láti ṣe àkóso ọ̀sán àti òru, àti láti ya ìmọ́lẹ̀ kúrò ní ọ̀dọ̀ òkùnkùn; Ọlọ́run sì rí i pé ó dára. Alẹ́ sì wá, òwúrọ̀ sì sì wá, ọjọ́ kẹrin ni.

> And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day.

> Ọlọ́run sì wí pé, Kí omi mú àwọn ẹ̀dá alààyè tí ń rìn kiri jáde lọ́pọ̀lọpọ̀, àti àwọn ẹyẹ tí yóò fò lókè ilẹ̀ ní ojú òfuurufú ọ̀run. Ọlọ́run sì dá àwọn ẹja ńláńlá, àti gbogbo ẹ̀dá alààyè tí ń rìn kiri, èyí tí omi mú jáde lọ́pọ̀lọpọ̀, gẹ́gẹ́ bí irú wọn, àti gbogbo ẹyẹ alápáyà gẹ́gẹ́ bí irú wọn: Ọlọ́run sì rí i pé ó dára. Ọlọ́run sì súre fún wọn, ó ní, Ẹ máa bímọ, kí ẹ sì máa pọ̀ sí i, kí ẹ sì kún inú omi inú àwọn òkun; kí àwọn ẹyẹ náà sì máa pọ̀ sí i lórí ilẹ̀. Alẹ́ sì wá, òwúrọ̀ sì sì mọ́: ọjọ́ karùn-ún ni èyí.

> And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and everything that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw everything that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 1:1–2:3.

> Ọlọ́run sì wí pé, Kí ilẹ̀ mú ẹ̀dá alààyè jáde ní irú rẹ̀, ẹran ọ̀sìn, àti ohun tí ń rákò, àti ẹranko ilẹ̀ ní irú rẹ̀: ó sì rí bẹ́ẹ̀. Ọlọ́run sì dá ẹranko ilẹ̀ ní irú rẹ̀, àti ẹran ọ̀sìn ní irú wọn, àti gbogbo ohun tí ń rákò lórí ilẹ̀ ní irú rẹ̀: Ọlọ́run sì rí i pé ó dára. Ọlọ́run sì wí pé, Ẹ jẹ́ kí a dá ènìyàn ní àwòrán wa, gẹ́gẹ́ bí ìrí wa: kí wọn sì máa jẹ ọba lórí ẹja inú òkun, àti lórí ẹyẹ ojú ọ̀run, àti lórí ẹran ọ̀sìn, àti lórí gbogbo ilẹ̀, àti lórí gbogbo ohun tí ń rákò lórí ilẹ̀. Ní bẹ́ẹ̀ ni Ọlọ́run dá ènìyàn ní àwòrán ara rẹ̀, ní àwòrán Ọlọ́run ni ó dá a; akọ àti abo ni ó dá wọn. Ọlọ́run sì súre fún wọn, Ọlọ́run sì wí fún wọn pé, Ẹ máa bímọ, kí ẹ sì máa pọ̀ sí i, kí ẹ sì kún ilẹ̀ ayé, kí ẹ sì ṣẹ́gun rẹ̀: kí ẹ sì máa jẹ ọba lórí ẹja inú òkun, àti lórí ẹyẹ ojú ọ̀run, àti lórí gbogbo ẹ̀dá alààyè tí ń rìn lórí ilẹ̀. Ọlọ́run sì wí pé, Wò ó, mo ti fi gbogbo ewéko tí ń so irúgbìn, tí ó wà lórí gbogbo ilẹ̀ ayé, àti gbogbo igi, nínú èyí tí ó ní èso igi tí ń so irúgbìn; fún yín ni yóò jẹ́ oúnjẹ. Àti fún gbogbo ẹranko ilẹ̀, àti fún gbogbo ẹyẹ ojú ọ̀run, àti fún gbogbo ohun tí ń rákò lórí ilẹ̀, nínú èyí tí ìyè wà, ni mo ti fi gbogbo ewé tútù fún oúnjẹ: ó sì rí bẹ́ẹ̀. Ọlọ́run sì rí ohun gbogbo tí ó dá, sì kíyèsi i pé, ó dára gidigidi. Alẹ́ sì kọjá, òwúrọ̀ sì mọ́: ọjọ́ kẹfà niyẹn. Báyìí ni a ṣe parí àwọn ọ̀run àti ilẹ̀ ayé, àti gbogbo ogun wọn. Ní ọjọ́ keje ni Ọlọ́run parí iṣẹ́ rẹ̀ tí ó ṣe; ó sì sinmi ní ọjọ́ keje kúrò nínú gbogbo iṣẹ́ rẹ̀ tí ó ṣe. Ọlọ́run sì súre fún ọjọ́ keje, ó sì yà á sí mímọ́: nítorí nínú rẹ̀ ni ó ti sinmi kúrò nínú gbogbo iṣẹ́ rẹ̀ tí Ọlọ́run dá tí ó sì ṣe. Genesisi 1:1–2:3.

The previous verses represent the entire testimony of creation, emphasizing that God’s word possesses creative power.

Àwọn ẹsẹ̀ tó ṣáájú dúró gẹ́gẹ́ bí ẹ̀rí gbogbo ẹ̀dá, tí wọ́n ń tẹnumọ́ pé ọ̀rọ̀ Ọlọ́run ní agbára ìṣẹ̀dá.

> Let all the earth fear the Lord: let all the inhabitants of the world stand in awe of him. For he spake, and it was done; he commanded, and it stood fast. Psalms 33:8, 9.

> Kí gbogbo ayé bẹ̀rù Olúwa: kí gbogbo àwọn olùgbé ayé dúró ní ìbẹ̀rù níwájú rẹ̀. Nítorí ó sọ, ó sì ṣẹ; ó pàṣẹ, ó sì dúró ṣinṣin. Sáàmù 33:8, 9.

The same creative power that made the world is employed by Christ to transform men.

Agbára ẹ̀dá kan náà tí ó dá ayé ni Kristi ń lò láti yí ènìyàn padà.

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

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

> “The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.” Education, 126.

> “Ìyè tí a bá fi bẹ́ẹ̀ pín ni a sì ń pa mọ́ ní ọ̀nà kan náà. ‘Ẹnìyàn kì yóò fi búrẹ́dì nìkan yè, bí kò ṣe nípa gbogbo ọ̀rọ̀ tí ń jáde láti ẹnu Ọlọ́run’ (Mátíù 4:4) ni ènìyàn yóò fi yè.” Education, 126.

The Revelation of Jesus Christ emphasizes how the Word of God is conveyed to men. It comes from the Father, to the Son, to an angel, to a prophet who writes it down and sends it to the churches. The communication process set forth at the beginning and ending of the book of Revelation is also illustrated with Jacob’s ladder with angels ascending and descending the ladder. It is illustrated with Zechariah’s two golden pipes that bring the oil into the sanctuary. The communication process between God and man is a subject of Bible prophecy and the message that is sent forth contains the creative power that made the universe. In the communication process in chapter one of Revelation, it is to be understood that the message handed down to the churches contains the power to transform a Laodicean unto a Philadelphian.

Ìfihàn Jésù Kristi ń tẹnumọ́ bí Ọ̀rọ̀ Ọlọ́run ṣe ń dé ọ̀dọ̀ ènìyàn. Ó ti ọ̀dọ̀ Baba wá sí ọ̀dọ̀ Ọmọ, láti ọ̀dọ̀ Ọmọ sí ọ̀dọ̀ angẹli kan, láti ọ̀dọ̀ angẹli náà sí wòlíì kan tí ó kọ ọ́ sílẹ̀, tí ó sì rán án sí àwọn ìjọ. Ìlànà ìbánisọ̀rọ̀ tí a gbé kalẹ̀ ní ìbẹ̀rẹ̀ àti ní òpin ìwé Ìfihàn ni a tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú àtẹ̀gùn Jékọ́bù, pẹ̀lú àwọn angẹli tí ń gòkè tí wọ́n sì ń sọ̀kalẹ̀ lórí àtẹ̀gùn náà. A tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú àwọn ọ̀pá wúrà méjì ti Sekaráyà, tí ń mú òróró wọ inú ibi mímọ́. Ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn jẹ́ ọ̀kan lára àwọn kókó-ọrọ̀ ìsọtẹ́lẹ̀ Bíbélì, àti ìráńṣẹ́ tí a rán jáde ní inú agbára ìṣẹ̀dá tí ó dá àgbáyé ni. Nínú ìlànà ìbánisọ̀rọ̀ ní orí kìn-ín-ní ìwé Ìfihàn, ó yẹ kí a lóye pé ìráńṣẹ́ tí a fi lé àwọn ìjọ lọ ní agbára láti yí ará Laodicea padà sí ará Filadẹlfia.

Whether we consider the beginning or ending of the Old or the New Testament it is the same message. God is conveying the final warning message and it contains the creative power of God if it is heard and kept by those that hear. The message that accomplishes this is set within the divine framework of the Alpha and Omega. The beginning, middle and ending. The three Hebrew letters that go together to create the word “truth” are the everlasting gospel, and the letters and their meanings, and the word they produce when combined with one another symbolize the principle and also the One who is Alpha and Omega. It emphasizes His creative power. The last three words of the creation story, each begin with the three letters, in the order that make up the word “truth.”

Bí a bá ronú nípa ìbẹ̀rẹ̀ tàbí òpin Májẹ̀mú Láéláé tàbí Májẹ̀mú Tuntun, ọ̀rọ̀ náà kan náà ni. Ọlọ́run ń fi ìfìlọ̀ ìkìlọ̀ ìkẹyìn hàn, ó sì ní agbára ìṣẹ̀dá ti Ọlọ́run nínú rẹ̀ bí àwọn tí ó bá gbọ́ ọ̀ bá sì pa á mọ́. Ọ̀rọ̀ náà tí ó mú èyí ṣẹ ni a gbé kalẹ̀ sínú àtẹ̀wọ́gbà àtọ̀runwá ti Alpha àti Omega. Ìbẹ̀rẹ̀, àárín, àti òpin. Àwọn lẹ́tà Hébérù mẹ́ta tí ó darapọ̀ láti dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀ ni ìhìnrere àìnípẹ̀kun, àwọn lẹ́tà náà àti ìtumọ̀ wọn, pẹ̀lú ọ̀rọ̀ tí wọ́n ń mú jáde nígbà tí a bá darapọ̀ wọn mọ́ ara wọn, ń ṣàpẹẹrẹ ìlànà náà pẹ̀lú Ẹni náà tí í ṣe Alpha àti Omega. Ó tẹnumọ́ agbára ìṣẹ̀dá Rẹ̀. Àwọn ọ̀rọ̀ mẹ́ta ìkẹyìn nínú ìtàn ìṣẹ̀dá, ọ̀kọ̀ọ̀kan wọn bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà mẹ́tẹ̀ẹ̀ta náà, gẹ́gẹ́ bí àtòlẹ́sẹẹsẹ̀ tí ó dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀.

The three words that are the ending of the creation story begin with the three letters which together create the word “truth.” The last three words of the verse begin with the letters א (Aleph), מ (Mem), and ת (Tav) in order. Those three words are translated as “God,” “created” and “made.” These three words each start with the letters א (Aleph), מ (Mem), and ת (Tav) in that order, further emphasize the completeness and orderliness of the creation narrative. This pattern has been noted by Jewish commentators as an interesting linguistic feature of the Hebrew text.

Àwọn ọ̀rọ̀ mẹ́ta tí ó jẹ́ ìparí ìtàn ẹ̀dá bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà mẹ́ta tí, ní ìpapọ̀, dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀. Àwọn ọ̀rọ̀ mẹ́ta ìkẹyìn ti ẹsẹ̀ náà bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà א (Aleph), מ (Mem), àti ת (Tav) ní ìtòlẹ́sẹẹsẹ̀. A túmọ̀ àwọn ọ̀rọ̀ mẹ́ta wọ̀nyí sí “Ọlọ́run,” “dá,” àti “ṣe.” Pé àwọn ọ̀rọ̀ mẹ́ta wọ̀nyí kọ̀ọ̀kan bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà א (Aleph), מ (Mem), àti ת (Tav) ní ìtòlẹ́sẹẹsẹ̀ yẹn, tún ń mú kí ìpéye àti ìṣètò dáradára ìtàn ẹ̀dá náà hàn gbangba sí i. Àwọn aláṣàyàn Júù ti ṣàkíyèsí àkànsí yìí gẹ́gẹ́ bí àbùdá èdè kan tí ó ṣe ìfẹ́sọ́nà nínú ọ̀rọ̀ Heberu náà.

The creation story begins with the words “in the beginning” and it ends with three words that represent the Alpha and Omega, the beginning and ending, the first and the last. The creative power illustrated in the Genesis testimony begins and ends with the signature of the wonderful linguist.

Ìtàn ìṣẹ̀dá bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé “ní ìbẹ̀rẹ̀,” ó sì parí pẹ̀lú ọ̀rọ̀ mẹ́ta tí ń ṣojú Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Agbára ìṣẹ̀dá tí a ṣàfihàn nínú ẹ̀rí Jẹ́nẹ́sísì bẹ̀rẹ̀ ó sì parí pẹ̀lú àmì-ìfọwọ́ sílẹ̀ onímọ̀-èdè àgbàyanu náà.

The first of a thing illustrating the last of a thing is what the prophet John emphasized when by writing what then was, he was then simultaneously writing what would be.

Àkọ́kọ́ ohun kan tí ń ṣàpẹẹrẹ ìkẹyìn ohun kan ni wòlíì Jòhánù tẹnumọ́ lórí, nígbà tí, nípa kíkọ ohun tí ó jẹ́ ní àsìkò náà, ó tún ń kọ ní àkókò kan náà ohun tí yóò jẹ́.

The final warning message of Elijah represented at the end of the Old Testament identifies the same prophetic principle, within the context of the Sunday law crisis and the approaching seven last plagues.

Ìfìkìlọ̀ ìkẹyìn ti Èlíjà tí a ṣàfihàn ní òpin Májẹ̀mú Láéláé ń tọ́ka sí ìlànà àsọtẹ́lẹ̀ kan náà, nínú àyíká ìṣòro òfin Ọjọ́ Àìkú àti àjàkálẹ̀ àjẹ́kù méje ìkẹyìn tí ń bọ̀.

The “rule of first mention” and all that it represents is the “framework” that “present truth” is to be placed within. That framework is “the rule of first mention” that is also one of the attributes of God.

“ofin ìtọ́kasí àkọ́kọ́” àti gbogbo ohun tí ó dúró fún ni “ìlànà” tí a gbọ́dọ̀ fi “òtítọ́ ìsinsin yìí” sínú rẹ̀. Ìlànà náà ni “ofin ìtọ́kasí àkọ́kọ́,” èyí tí ó sì tún jẹ́ ọ̀kan nínú àwọn àbùdá Ọlọ́run.

In the book of Daniel representing the beginning of Adventism and the book of Revelation representing the end of Adventism, we find amazing parallels when we look at it with the principle of the first illustrating the last. The book of Daniel sets forth an attribute of Jesus when it uses the name Palmoni, meaning the wonderful numberer of secrets. Daniel also introduces Jesus as Michael the archangel. John is employed to do the same as Daniel, and he identifies not the master of math, or the leader of the angels, but the master of language. When we consider Jesus as the master of the alphabet, we should consider Psalms 119, the longest chapter in the Bible.

Nínú ìwé Dáníẹ́lì tí ń ṣojú ìbẹ̀rẹ̀ Àdífẹnítìsìmù, àti ìwé Ìfihàn tí ń ṣojú òpin Àdífẹnítìsìmù, a rí àwọn ìbámu àgbàyanu nígbà tí a bá wo ó pẹ̀lú ìlànà pé àkọ́kọ́ ń ṣàlàyé èyí tí ó kẹ́yìn. Ìwé Dáníẹ́lì gbé àbùdá kan ti Jésù kalẹ̀ nígbà tí ó lò orúkọ Palmoni, tí ìtumọ̀ rẹ̀ jẹ́ alákànsí àgbàyanu àwọn àṣírí. Dáníẹ́lì tún fi Jésù hàn gẹ́gẹ́ bí Míkáẹ́lì olórí àwọn áńgẹ́lì. A lo Jòhánù láti ṣe ohun kan náà gẹ́gẹ́ bí Dáníẹ́lì, ó sì fi hàn, kì í ṣe olúwa ìṣirò, tàbí aṣáájú àwọn áńgẹ́lì, bí kò ṣe olúwa èdè. Nígbà tí a bá wo Jésù gẹ́gẹ́ bí olúwa alífábẹ́ẹ̀tì, ó yẹ kí a ronú nípa Sáàmù 119, orí tí ó gùn jùlọ nínú Bíbélì.

Psalms 119 is an alphabetic acrostic, meaning that the first letters of each set of eight verses starts with the same letter. There are twenty-two letters in the Hebrew alphabet, so there twenty-two sections of eight verses. Each section begins with the letter of the alphabet in the order of the alphabet, and thereafter each of the eight verses assigned to that letter begin with that letter. There are eight verses for each letter, thus eight verses times the twenty-two letters of the Hebrew alphabet equal one hundred and seventy-six lines. The Psalm emphasizes obedience to a God who is a God of order (hence the acrostic structure), not of chaos.

Sáàmù 119 jẹ́ àkòjọ-orin àkírósítíkì gẹ́gẹ́ bí àtẹ̀lé alífábẹ́ẹ̀tì, èyí túmọ̀ sí pé lẹ́tà àkọ́kọ́ nínú ẹgbẹ̀ ẹsẹ̀ mẹ́jọ kọ̀ọ̀kan bẹ̀rẹ̀ pẹ̀lú lẹ́tà kan náà. Lẹ́tà méjìlélógún wà nínú alífábẹ́ẹ̀tì Hébérù, nítorí náà, apá méjìlélógún wà tí ọkọọkan ní ẹsẹ̀ mẹ́jọ. Apá kọ̀ọ̀kan bẹ̀rẹ̀ pẹ̀lú lẹ́tà alífábẹ́ẹ̀tì gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ̀ alífábẹ́ẹ̀tì, lẹ́yìn náà, ọkọọkan nínú àwọn ẹsẹ̀ mẹ́jọ tí a pín sí lẹ́tà náà sì bẹ̀rẹ̀ pẹ̀lú lẹ́tà náà. Ẹsẹ̀ mẹ́jọ wà fún lẹ́tà kọ̀ọ̀kan; nítorí náà, ẹsẹ̀ mẹ́jọ ní ìlọ́pòọ̀mẹ́jìlélógún lẹ́tà alífábẹ́ẹ̀tì Hébérù dọ́gba pẹ̀lú ìlà ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dẹ́gbẹ̀ta mẹ́rìndínlọ́gbọ̀n. Sáàmù náà tẹnumọ́ ìgbọràn sí Ọlọ́run tí í ṣe Ọlọ́run ètò (ní ìdí èyí ni ìṣètò àkírósítíkì náà), kì í ṣe ti rudurùdu.

Another prominent theme in Psalms 119 is the profound truth that the Word of God is all-sufficient. There are eight different terms referring to the Word of God throughout the Psalm: law, testimonies, precepts, statutes, commandments, judgments, word, and ordinances. In almost every verse, the Word of God is mentioned. Psalms 119 affirms not only the character of the Scriptures, but it affirms that God’s Word reflects the very character of God Himself. Notice these attributes of God set forth in Psalms 119:

Kókó pàtàkì mìíràn nínú Sáàmù 119 ni òtítọ́ jíjinlẹ̀ pé Ọ̀rọ̀ Ọlọ́run pé tán fún ohun gbogbo. Àwọn ọ̀rọ̀ oríṣìíríṣìí mẹ́jọ wà tí ń tọ́ka sí Ọ̀rọ̀ Ọlọ́run ní gbogbo Sáàmù náà: òfin, ẹ̀rí, ìlànà, òfin àṣẹ, àwọn àṣẹ, ìdájọ́, ọ̀rọ̀, àti ìlànà ìdájọ́. Ní fẹrẹẹ́ gbogbo ẹsẹ̀, a mẹ́nu kàn Ọ̀rọ̀ Ọlọ́run. Sáàmù 119 jẹ́rìí kì í ṣe nípa ìwà àwọn Ìwé Mímọ́ nìkan, ṣùgbọ́n ó tún jẹ́rìí pé Ọ̀rọ̀ Ọlọ́run ń fi ìwà gidi Ọlọ́run tìkára Rẹ̀ hàn. Kíyèsi àwọn àbùdá Ọlọ́run wọ̀nyí tí a gbé kalẹ̀ nínú Sáàmù 119:

- Righteousness (verses 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

  Òdodo (ẹsẹ 7, 62, 75, 106, 123, 138, 144, 160, 164, 172)

- Trustworthiness (verse 42)

  Ìgbẹ́kẹ̀lé (ẹsẹ̀ 42)

- Truthfulness (verses 43, 142, 151, 160)

  Òtítọ́ (ẹsẹ̀ 43, 142, 151, 160)

- Faithfulness (verse 86)

  Ìṣòtítọ́ (ẹsẹ 86)

- Unchangeableness (verse 89)

  Aìyípadàìsí (ẹsẹ 89)

- Eternality (verses 90, 152)

  Aìnípẹ́kun (ẹsẹ̀ 90, 152)

- Light (verse 105)

  Ìmọ́lẹ̀ (ẹsẹ 105)

- Purity (verse 140)

  Ìwà-mímọ́ (ẹsẹ̀ 140)

The Psalm opens with two beatitudes. “Blessed” are those whose ways are blameless, who live according to God’s law, who keep His statutes and seek Him with all their heart. These are the lessons for us in this great Psalm. The Word of God is sufficient to make us wise, train us in righteousness, and equip us for every good work (2 Timothy 3:15–17).

Sáàmù náà bẹ̀rẹ̀ pẹ̀lú ìbùkún méjì. “Alábùkún-fún” ni àwọn tí ọ̀nà wọn jẹ́ aláìlábùkù, tí ń gbé gẹ́gẹ́ bí òfin Ọlọ́run, tí ń pa ìlànà Rẹ̀ mọ́, tí wọ́n sì ń wá a pẹ̀lú gbogbo ọkàn wọn. Ìwọ̀nyí ni àwọn ẹ̀kọ́ fún wa nínú Sáàmù ńlá yìí. Ọ̀rọ̀ Ọlọ́run tó láti sọ wá di ọlọ́gbọ́n, láti kọ́ wa nínú òdodo, àti láti pèsè wa sílẹ̀ fún gbogbo iṣẹ́ rere (2 Timotiu 3:15–17).

Of course, Psalms 119 is part of a subject that is pretty much unresolved in the religious world. It has to do with which verse is the middle verse of the Bible and which chapter is the middle chapter of the Bible. If you search the internet, you will find the various arguments centered around which Bible you use and so on and so forth. The problem with every position in the argument is that the definition of the middle of the Bible, whether a verse or a chapter should be defined by the author of the Bible, not the human student or critic of the Bible.

Dájúdájú, Sáàmù 119 jẹ́ apá kan nínú kókó ọ̀rọ̀ kan tí ó ṣì fẹ́rẹ̀ jẹ́ pé a kò tíì yanjú rẹ̀ nínú ayé ẹ̀sìn. Ó ní í ṣe pẹ̀lú èyí tí ẹsẹ̀ wo ni ẹsẹ̀ àárín Bíbélì àti èyí tí orí wo ni orí àárín Bíbélì. Bí o bá ṣàwárí lórí íńtánẹ́ẹ̀tì, ìwọ yóò rí onírúurú àríyànjiyàn tí ó dá lórí Bíbélì èyí tí a lò, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Ìṣòro pẹ̀lú gbogbo ipò nínú àríyànjiyàn náà ni pé ìtumọ̀ ohun tí àárín Bíbélì jẹ́, bóyá ẹsẹ̀ kan tàbí orí kan, yẹ kí a ṣe àlàyé rẹ̀ nípa ọwọ́ Òǹkọ̀wé Bíbélì, kì í ṣe nípa ọwọ́ akẹ́kọ̀ọ́ ènìyàn tàbí aláríwísí Bíbélì.

The Bible teaches that there is a beginning and end to everything. To everything there is a season.

Bíbélì kọ́ wa pé ìbẹ̀rẹ̀ àti òpin wà fún ohun gbogbo. Àkókò wà fún ohun gbogbo.

> To everything there is a season, and a time to every purpose under the heaven: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. Ecclesiastes 3:1, 2.

> Ohun gbogbo ní àkókò tirẹ̀, àti ìgbà sí gbogbo ète lábẹ́ ọ̀run: ìgbà láti bí ni, àti ìgbà láti kú; ìgbà láti gbìn, àti ìgbà láti fa ohun tí a ti gbìn yọ. Oniwàásù 3:1, 2.

There is a time to be born and a time to die, yet there is also the life that takes place in the middle of the beginning and ending of our lives. The birth is a brief moment in time, as is death. The life is the middle and has generally much more history connected with it than the time when we are born and time when we die.

Àkókò wà láti bí ni, àti àkókò láti kú; síbẹ̀, ìyè náà pẹ̀lú wà tí ń ṣẹlẹ̀ ní àárín ìbẹ̀rẹ̀ àti òpin ìgbésí ayé wa. Ìbí jẹ́ ìṣẹ̀lẹ̀ kúkúrú kan nínú àkókò, bẹ́ẹ̀ ni ikú pẹ̀lú. Ìyè ni àárín náà, ó sì sábà máa ń ní ìtàn púpọ̀ síi tí ó so mọ́ ọn ju àkókò tí a bí wa àti àkókò tí a kú lọ.

The middle in the “rule of first mention” generally has much more testimony than the first and last. To seek a single verse or chapter in the Bible and define it as the middle is to disregard the biblical evidence even if the beginning and ending are essentially points in time; the middle is generally a period of time. Of course, the beginning, ending and middle will agree with one another, though often the identical waymark at the end is the opposite of the beginning.

Àárín nínú “ofin ìkọ́kọ́ àkọ́kọ́” ní ẹ̀rí púpọ̀ sí i ní gbogbogbòò ju ìbẹ̀rẹ̀ àti òpin lọ. Láti wá ẹsẹ kan ṣoṣo tàbí orí kan ṣoṣo nínú Bíbélì kí a sì túmọ̀ ọ́ sí àárín, ni láti kọ̀ ẹ̀rí Bíbélì sílẹ̀, bí ó tilẹ̀ jẹ́ pé ìbẹ̀rẹ̀ àti òpin jẹ́ ní ìpilẹ̀ṣẹ̀ àwọn àmì àkókò; àárín sì jẹ́, ní gbogbogbòò, àkókò kan. Dájúdájú, ìbẹ̀rẹ̀, òpin, àti àárín yóò bá ara wọn mu, bí ó tilẹ̀ jẹ́ pé ní ọ̀pọ̀ ìgbà àmì ọ̀nà kan náà ní òpin ni ìdìbòjì ìbẹ̀rẹ̀.

Jesus identified John the Baptist as Elijah, and they both illustrate the same prophetic sequence of events, but Elijah was persecuted by a wicked woman (Jezebel) who sought to imprison and kill Elijah, but she never did. John who was a symbol of Elijah was sought by an evil woman (Herodias) to imprison and kill him, and she did. Elijah and John are interchangeable symbols but they have some prophetic characteristics that are opposite characteristics, but still parallel each other. Elijah never died, John did. Understanding that prophetic waymarks that align with each other are often opposites allows those who wish to see that the middle of the Bible is Psalms 118.

Jésù fi Johanu Oníbatisi hàn gẹ́gẹ́ bí Élijà, wọ́n sì jọ ṣe àfihàn àtẹ̀lé àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ kan náà; ṣùgbọ́n obìnrin búburú kan (Jezebeli) ṣe inúnibíni sí Élijà, ẹni tí ó fẹ́ fi í sínú túbú kí ó sì pa á, ṣùgbọ́n kò ṣe bẹ́ẹ̀ rí. Johanu, ẹni tí ó jẹ́ ààmì Élijà, ni obìnrin búburú kan (Herodia) wá láti fi sínú túbú kí ó sì pa á, ó sì ṣe bẹ́ẹ̀. Élijà àti Johanu jẹ́ àwọn ààmì tí a lè fi rọ́pò ara wọn, ṣùgbọ́n wọ́n ní àwọn àbùdá àsọtẹ́lẹ̀ kan tí wọ́n jẹ́ ìdákẹ́jẹ àwọn àbùdá tí ó tako ara wọn, síbẹ̀ wọ́n ṣì ń bá ara wọn lọ ní afiwe. Élijà kò kú rárá, Johanu sì kú. Ìmòye pé àwọn àmì ọ̀nà àsọtẹ́lẹ̀ tí ó bá ara wọn mu sábà máa jẹ́ ìdákẹ́jẹ ara wọn, ń jẹ́ kí àwọn tí ó fẹ́ rí i mọ̀ pé àárín Bíbélì ni Sáàmù 118.

When we use the principle of rule of first mention as we have been defining it, we find that the beginning of the middle of the Bible is Psalms 117, the shortest chapter in the Bible, consisting of two verses. It is followed by chapter 118, which is the middle of the Bible, and chapter 118 is followed by 119 which is the longest chapter in the Bible and the ending of the middle of the Bible. The wonderful linguist marks the beginning with the shortest chapter, then marks the ending with the longest chapter. They are two opposite chapters. The beginning is the seed, and the ending is where the fully mature plant is developed where all the testimonies located within the middle are tied together. Notice Psalms 117.

Nígbà tí a bá lo ìlànà òfin ìtọ́kasí àkọ́kọ́ gẹ́gẹ́ bí a ti ń ṣàlàyé rẹ̀, a rí i pé ìbẹ̀rẹ̀ àárín Bíbélì ni Sáàmù 117, orí kúkúrú jùlọ nínú Bíbélì, tí ó ní ẹsẹ̀ méjì. Lẹ́yìn èyí ni orí 118 tẹ̀lé e, èyí tí í ṣe àárín Bíbélì, orí 118 náà sì ni orí 119 tẹ̀lé, èyí tí í ṣe orí gígùn jùlọ nínú Bíbélì àti òpin àárín Bíbélì. Onímọ̀ èdè àgbàyanu náà fi orí kúkúrú jùlọ sàmì sí ìbẹ̀rẹ̀, lẹ́yìn náà ó fi orí gígùn jùlọ sàmì sí òpin. Wọ́n jẹ́ orí méjì tí ó tako ara wọn. Ìbẹ̀rẹ̀ ni irúgbìn, òpin náà sì ni ibi tí a ti mú ewéko tí ó ti dàgbà tán pé péré wá sí ìdàgbàsókè, níbi tí gbogbo àwọn ẹ̀rí tí a fi sí àárín náà ti so pọ̀ mọ́ra. Kíyèsí Sáàmù 117.

> O Praise the Lord, all ye nations: praise him, all ye people. For his merciful kindness is great toward us: and the truth of the Lord endureth forever. Praise ye the Lord. Psalms 117:1, 2.

> Ẹ máa yìn OLÚWA, ẹ̀yin orílẹ̀-èdè gbogbo; ẹ máa yìn ín, ẹ̀yin ènìyàn gbogbo. Nítorí inú-rere àánú rẹ̀ pọ̀ gidigidi sí wa; òtítọ́ OLÚWA sì dúró láéláé. Ẹ máa yìn OLÚWA. Sáàmù 117:1, 2.

The word we are considering that is made up of three letters is translated as “truth” in verse two, and represents the beginning of the middle of the Bible, (the middle of the Bible being Psalms 117–119). The end of the middle is Psalms 119. Psalms 118 is the middle of the middle. Psalms 118 is sandwiched between the shortest and longest chapters in the Bible, and the shortest which is the beginning sets forth the word “truth” which is created by three letters that represent the three-steps of the everlasting gospel, and are the framework of understanding the truth. The framework being the principle representing Christ’s character as the Alpha and Omega.

Ọ̀rọ̀ tí à ń ronú lé lórí, tí a fi lẹ́tà mẹ́ta dá sílẹ̀, ni a túmọ̀ sí “òtítọ́” nínú ẹsẹ̀ kejì, ó sì ń ṣàpẹẹrẹ ìbẹ̀rẹ̀ àárín Bíbélì, (àárín Bíbélì ni Sáàmù 117–119). Òpin àárín náà ni Sáàmù 119. Sáàmù 118 ni àárín àárín náà. Sáàmù 118 wà láàárín orí kúkúrú jùlọ àti orí gígùn jùlọ nínú Bíbélì, àti pé èyí tí ó kúkúrú jùlọ, tí ó jẹ́ ìbẹ̀rẹ̀, ń fi ọ̀rọ̀ náà “òtítọ́” hàn, èyí tí a fi lẹ́tà mẹ́ta dá sílẹ̀, tí ó ń ṣàpẹẹrẹ àwọn ìgbésẹ̀ mẹ́ta ti ìhìnrere àìnípẹ̀kun, tí wọ́n sì jẹ́ ìtòlẹ́sẹẹsẹ ìmòye òtítọ́. Ìtòlẹ́sẹẹsẹ náà jẹ́ ìlànà tí ó ń ṣàpẹẹrẹ ìwà Kristi gẹ́gẹ́ bí Alfa àti Omega.

The ending of the middle, being chapter 119 is an alphabetic acrostic placed in the middle of the Bible emphasizing the wonderful linguist. Four times in chapter 119 the same word is translated as truth.

Ìparí àárín, tí ó jẹ́ orí 119, jẹ́ àkọ́rò-èdè alífábẹ́ẹ̀tì tí a gbé sí àárín Bíbélì, tí ń tẹnu mọ́ onímọ̀-èdè alágbàyanu náà. Ní ìgbà mẹ́rin nínú orí 119 ni a túmọ̀ ọ̀rọ̀ kan náà sí òtítọ́.

> And take not the word of truth utterly out of my mouth; for I have hoped in thy judgments. Verse 43.

> Mà ṣe mú ọ̀rọ̀ òtítọ́ kúrò ní ẹnu mi pátápátá; nítorí mo ti ní ìrètí nínú àwọn ìdájọ́ rẹ. Ẹsẹ 43.

> Thy righteousness is an everlasting righteousness, and thy law is the truth. Verse 142.

> Òdodo rẹ jẹ́ òdodo ayérayé, òfin rẹ sì ni òtítọ́. Ẹsẹ̀ 142.

> Thou art near, O Lord; and all thy commandments are truth. Verse 151.

> Ìwọ súnmọ́, Olúwa; gbogbo àṣẹ rẹ sì jẹ́ òtítọ́. Ẹsẹ̀ 151.

> Thy word is true from the beginning: and every one of thy righteous judgments endureth forever. Verse 160.

> Ọ̀rọ̀ rẹ jẹ́ òtítọ́ láti ìbẹ̀rẹ̀pẹ̀pẹ̀: gbogbo ìdájọ́ òdodo rẹ sì dúró títí láé. Ẹsẹ̀ 160.

Truth in these verses is a rule of Bible prophecy identifying the end from the beginning, and the truth in the verses is that the Alpha and Omega has placed His signature upon the middle of the Bible, as He has done for the beginning and the end. The signature of the first and last is the “framework” for presenting the final warning message of the third angel. The last of the middle includes four verses which use the word translated as “truth,” though the fourth reference is translated simply as “true.” The last final of those four verses identifies that “from the beginning,” the word is “true.”

Òtítọ́ inú àwọn ẹsẹ̀ wọ̀nyí jẹ́ ìlànà kan nínú àsọtẹ́lẹ̀ Bíbélì tí ń fi òpin hàn láti ìbẹ̀rẹ̀, àti òtítọ́ inú àwọn ẹsẹ̀ náà ni pé Alfa àti Omega ti fi ààmì ìbuwọ́lu Rẹ̀ lé àárín Bíbélì, gẹ́gẹ́ bí Ó ti ṣe fún ìbẹ̀rẹ̀ àti òpin. Ìbuwọ́lu ti àkọ́kọ́ àti ẹni ìkẹyìn ni “àtẹ́lẹwọ́” fún fífi ìhìnrere ìkìlọ̀ ìkẹyìn ti angẹli kẹta hàn. Ẹ̀ka ìkẹyìn ti àárín náà ní ẹsẹ̀ mẹ́rin tí wọ́n lò ọ̀rọ̀ tí a túmọ̀ sí “òtítọ́,” bí ó tilẹ̀ jẹ́ pé ìtọ́kasí ẹ̀kẹrin náà ni a túmọ̀ lásán pé “òtítọ́.” Ìkẹyìn gbólóhùn nínú àwọn ẹsẹ̀ mẹ́rin wọ̀nyí fi hàn pé “láti ìbẹ̀rẹ̀,” ọ̀rọ̀ náà jẹ́ “òtítọ́.”

In the beginning in the creation story of Genesis one and two, The word “truth” though not directly written is represented in the final three words of the creation story, for each word begins with the letters, in order, that create the word “truth.” In the beginning was the word, and by Him were all things created, and the testimony of the creation in Genesis begins with the words, “In the beginning” and ends with three words representing the truths associated with an attribute of Christ that in Isaiah is defined as the proof that He is the one and only God.

Ní ìbẹ̀rẹ̀, nínú ìtàn ẹ̀dá inú Génésì orí kìn-ín-ní àti kejì, ọ̀rọ̀ náà “òtítọ́,” bí ó tilẹ̀ jẹ́ pé a kò kọ ọ́ ní tààràtà, ni a ṣojú fún nínú àwọn ọ̀rọ̀ mẹ́ta ìkẹyìn ìtàn ẹ̀dá náà, nítorí ọ̀rọ̀ kọ̀ọ̀kan bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà náà, ní títẹ̀lé ara wọn, tí wọ́n dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀. Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, àti nípasẹ̀ Rẹ̀ ni a ṣẹ̀dá ohun gbogbo, ẹ̀rí ìṣẹ̀dá nínú Génésì sì bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ pé, “Ní ìbẹ̀rẹ̀,” ó sì parí pẹ̀lú ọ̀rọ̀ mẹ́ta tí ń ṣojú fún àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ànímọ́ kan ti Kírísítì tí a ṣe àlàyé rẹ̀ nínú Aísáyà gẹ́gẹ́ bí ẹ̀rí pé Òun ni Ọlọ́run kan ṣoṣo àti aláìlẹ́gbẹ́.

The middle of the Bible (Psalms 117–119) begins in chapter 117 by referencing the truth that the beginning represents the end through its use of the word “truth.” The word is created by three letters which represent the everlasting gospel and the three angels’ messages, and identify the ending of the creation story. The end of the middle of the Bible is a presentation of the alphabet that the wonderful linguist produced to establish the understanding that what is now being revealed concerning His character is in agreement with the definition of the word revelation, for the Revelation of Jesus Christ is a message that is designed to present an aspect of Christ character that here-to-fore has not been fully recognized, if at all. The revelation is consistent with the lines of covenant history, for covenant history includes evidence of God’s effort to reveal Himself through names as His-story unfolded.

Àárín Bíbélì (Sáàmù 117–119) bẹ̀rẹ̀ ní orí 117 nípa tọ́ka sí òtítọ́ pé ìbẹ̀rẹ̀ ń ṣàpẹẹrẹ ìkẹyìn nípasẹ̀ lílo ọ̀rọ̀ náà “òtítọ́.” Ọ̀rọ̀ náà ni a fi lẹ́tà mẹ́ta dá, àwọn tí wọ́n ṣàpẹẹrẹ ìhìnrere àìnípẹ̀kun àti àwọn ìrántí àwọn áńgẹ́lì mẹ́ta, tí wọ́n sì ń fi òpin ìtàn ẹ̀dá hàn. Òpin àárín Bíbélì jẹ́ ìfihàn alífábẹ́ẹ̀tì tí onímọ̀ èdè àgbàyanu náà ṣe kalẹ̀ láti fi múlẹ̀ pé ohun tí a ń ṣípayá nísinsin yìí nípa ìwà rẹ̀ wà ní ìbámu pẹ̀lú ìtumọ̀ ọ̀rọ̀ náà, ìfihàn, nítorí Ìfihàn Jesu Kristi jẹ́ ìránṣẹ́ tí a ṣe láti gbé apá kan nínú ìwà Kristi kalẹ̀, èyí tí títí di ìsinsin yìí a kò tíì mọ̀ ní kíkún, bí a bá tilẹ̀ mọ̀ ọ́ rárá. Ìfihàn náà bá àwọn ìlà ìtàn májẹ̀mú mu, nítorí ìtàn májẹ̀mú ní ẹ̀rí ìsapá Ọlọ́run láti fi ara rẹ̀ hàn nípasẹ̀ àwọn orúkọ bí Ìtàn Rẹ̀ ṣe ń ṣí síwájú.

> “The great principles of the law, of the very nature of God, are embodied in the words of Christ on the mount. Whoever builds upon them is building upon Christ, the Rock of Ages. In receiving the word, we receive Christ. And only those who thus receive His words are building upon Him. ‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘There is none other name under heaven, given among men, whereby we must be saved.’ Acts 4:12. Christ, the Word, the revelation of God,—the manifestation of His character, His law, His love, His life,—is the only foundation upon which we can build a character that will endure.” Mount of Blessings, 148.

> “Àwọn ìlànà ńláńlá ti òfin náà, ti ìwà àtọ̀runwá Ọlọ́run fúnra rẹ̀, ni a ti fi sínú àwọn ọ̀rọ̀ Kristi lórí òkè náà. Ẹnikẹ́ni tí ó bá kọ́lé lé wọn lórí ni ó ń kọ́lé lé Kristi lórí, Àpáta Àìnípẹ̀kun. Ní gbígba ọ̀rọ̀ náà, a ń gba Kristi. Àti pé àwọn wọ̀nyí nìkan tí wọ́n bá gba ọ̀rọ̀ Rẹ̀ ní ọ̀nà yìí ni wọ́n ń kọ́lé lé e lórí. “Kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti lélẹ̀ lọ, èyí tí í ṣe Jesu Kristi.” 1 Kọrinti 3:11. “Kò sì sí orúkọ mìíràn lábẹ́ ọ̀run, tí a fi fún ènìyàn, nípasẹ̀ èyí tí a fi gbọ́dọ̀ gbà wá là.” Ìṣe 4:12. Kristi, Ọ̀rọ̀ náà, ìṣípayá Ọlọ́run,—ìfihàn ìwà Rẹ̀, òfin Rẹ̀, ìfẹ́ Rẹ̀, ìyè Rẹ̀,—ni ìpìlẹ̀ kan ṣoṣo lórí èyí tí a lè kọ ìwà kan tí yóò dúró ṣinṣin.” Mount of Blessings, 148.

There is of course much more to address concerning this truth, but we will leave off here.

Dájúdájú ó pọ̀ síi gan-an láti sọ nípa òtítọ́ yìí, ṣùgbọ́n a ó dáwọ́ dúró níbí.

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