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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-One

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodicea - Nọ́mbà Méjìlélógún

Number Twenty-One

Nọ́mbà Méjìlélógún Kan

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Jeff Pippenger

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December 31, 2025

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> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Daniel 12:11.

> “Láti àkókò tí a ó ti mú ẹbọ àìnípin ojoojúmọ́ kúrò, tí a ó sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀ sókè, ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti aadọ́rùn-ún yóò wà.” Danieli 12:11.

Since October 22, 1844, the application of prophetic time is no longer a correct application of prophecy, by those who might wish to rightly divide the word of truth. The period of 1290 years in verse eleven is to be applied as a symbolic period after 1844, and the application after 1844, or a period without the elements of “time,” must retain the foundational understanding of the truth, as it was understood before 1844. The 1290 represents a period of 30, followed by 1260. The understanding before 1844 was that the thirty years from 508 unto 538 represented a period of preparation for the antichrist to begin to rule from 538 unto 1798.

Láti ọjọ́ kejìdínlọ́gbọ̀n, oṣù kẹwàá, ọdún 1844, lílo àkókò àsọtẹ́lẹ̀ kò tún jẹ́ lílo àsọtẹ́lẹ̀ tó tọ́ mọ́, lọ́dọ̀ àwọn tí wọ́n lè fẹ́ pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́. Àkókò ọdún 1290 tí ó wà ní ẹsẹ̀ kọkànlá ni a gbọ́dọ̀ lò gẹ́gẹ́ bí àkókò ààmì lẹ́yìn 1844, àti pé lílo náà lẹ́yìn 1844, tàbí àkókò kan láìsí àwọn ẹ̀yà “àkókò,” gbọ́dọ̀ pa ìmọ̀ ìpilẹ̀ òtítọ́ mọ́, gẹ́gẹ́ bí a ti lóye rẹ̀ kí 1844 tó dé. Ọ̀kan ẹgbẹ̀rún méjìlélọ́gọ́rùn-ún [1290] dúró fún àkókò ọgbọ̀n, tí 1260 sì tẹ̀ lé e. Ìmọ̀ náà kí 1844 tó dé ni pé ọgbọ̀n ọdún láti 508 sí 538 dúró fún àkókò ìmúrasílẹ̀ fún aṣòdì sí Kristi láti bẹ̀rẹ̀ sí í ṣàkóso láti 538 sí 1798.

The 30 years transition is the subject of Paul in 2 Thessalonians. Paul includes no reference to the element of “time,” but he identifies the prophetic characteristics of paganism giving way to papalism in those thirty years. Then the papal rule began. The historical understanding, absent any element of time, identifies the transition of the fourth kingdom of Bible prophecy unto the fifth kingdom, followed by the first of two papal blood baths, thus typifying the transition of the sixth kingdom unto the threefold union of the dragon, the beast and the false prophet and the second papal blood bath.

Ìgbà ìyípadà ọdún mẹ́ẹ̀ẹ́dógún [30] ni kókó-ọrọ̀ Pọ́ọ̀lù nínú 2 Tẹsalóníkà. Pọ́ọ̀lù kò fi ìtọ́kasí kankan kún un sí èròjà “àkókò,” ṣùgbọ́n ó ṣàfihàn àwọn àbùdá àsọtẹ́lẹ̀ tí wọ́n fi mọ̀ ìbọ̀rìṣà-nílẹ̀-èdè bí ó ti ń fi ipò sílẹ̀ fún ìṣàkóso pòòpù ní àwọn ọdún mẹ́tàlélọ́gbọ̀n wọ̀nyẹn. Lẹ́yìn náà ni ìṣàkóso pòòpù bẹ̀rẹ̀. Òye ìtàn, láìsí èròjà àkókò kankan, ń dá ìyípadà láti ọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì sí ọba karùn-ún mọ̀, lẹ́yìn èyí ni àkọ́kọ́ nínú ìtàjẹ̀sílẹ̀ méjì ti pòòpù tẹ̀ lé e; báyìí ni ó sì fi ń ṣe àpẹẹrẹ ìyípadà láti ọba kẹfà sí ìṣọ̀kan mẹ́ta ti ejò náà, ẹranko náà, àti wòlíì èké náà, pẹ̀lú ìtàjẹ̀sílẹ̀ kejì ti pòòpù.

The thirty years preparation followed by a prophetic period is a primary symbol of God’s covenant with a chosen people. The transition of the two powers over the thirty years, that is followed by 1260 years of persecution aligns with Christ’s thirty years of preparation, followed by 1260 days of salvation. Antichrist’s thirty years preparation counterfeited Christ’s thirty years of preparation. The end of the thirty years identifies either the empowerment of Christ at His baptism, or the empowerment of the antichrist in 538. The empowerment of the antichrist came from the economic and military support that came from the previous kingdom, and the power poured out upon Christ came from the previous kingdom He left thirty years before.

Ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n tí àkókò àsọtẹ́lẹ̀ bá tẹ̀ lé jẹ́ ààmì pàtàkì ti májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn tí Ó yàn. Ìyípadà agbára méjì náà nípasẹ̀ ọdún mẹ́tàlélọ́gbọ̀n, èyí tí ọdún 1260 ìnúnibíni tẹ̀ lé, bá a mu pẹ̀lú ọdún mẹ́tàlélọ́gbọ̀n ìmúrasílẹ̀ Kristi, tí ọjọ́ 1260 ìgbàlà sì tẹ̀ lé. Ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n ti aṣòdì-sí-Kristi jẹ́ àfarawé èké ti ọdún mẹ́tàlélọ́gbọ̀n ìmúrasílẹ̀ Kristi. Òpin ọdún mẹ́tàlélọ́gbọ̀n náà ń tọ́ka yálà sí ìfúnni ní agbára Kristi ní ìrìbọmi Rẹ̀, tàbí sí ìfúnni ní agbára aṣòdì-sí-Kristi ní 538. Ìfúnni ní agbára aṣòdì-sí-Kristi wá láti inú àtìlẹ́yìn ọrọ̀-ajé àti ológun tí ó wá láti ọba-àṣẹ iṣáájú, agbára tí a sì tú sórí Kristi wá láti inú ìjọba iṣáájú tí Ó fi sílẹ̀ ní ọdún mẹ́tàlélọ́gbọ̀n ṣáájú.

The break in the two periods is marked by an empowerment, and the break in the two periods set forth by Abram and Paul is recognized by simple comparison. In Abram and Pauls’ thirty-year distinction, the preparation period was the first thirty years representing the covenant process, which empowered Abram’s descendants to fulfill the prophecy of bondage in Egypt. The four hundred and thirty years has a further symbolic division, for correctly applied the first two hundred and fifteen years is represented by God’s representative and Pharaoh. For Joseph and the first 215 years it was the good Pharaoh, and for Moses and the second 215 years it was the bad Pharaoh.

Ìyapa láàárín àkókò méjèèjì náà ni a fi ìfúnni ní agbára sàmì sí, àti pé ìyapa inú àkókò méjèèjì tí Abramu àti Pọ́ọ̀lù gbé kalẹ̀ ni a mọ̀ nípasẹ̀ àfíwéra rọrùn. Nínú ìyàtọ̀ ọdún ọgbọ̀n Abramu àti Pọ́ọ̀lù, àkókò ìmúrasílẹ̀ ni ọdún ọgbọ̀n àkọ́kọ́ tí ó ṣojú fún ìlànà májẹ̀mú náà, èyí tí ó fún àwọn ọmọ ìran Abramu ní agbára láti mú àsọtẹ́lẹ̀ ìrìnnú-ẹrú ní Ejibiti ṣẹ. Ọdún irinwó lé ọgbọ̀n náà tún ní ìpín ààmì míràn síi, nítorí pé bí a bá lò ó ní òtítọ́, aṣojú Ọlọ́run àti Farao ni ń ṣojú fún ọdún igba méjìdínlógún àkọ́kọ́. Nítorí Josefu àti ọdún 215 àkọ́kọ́, Farao rere ni ó jẹ́; àti fún Mose àti ọdún 215 kejì, Farao búburú ni ó jẹ́.

That division identifies two periods of four generations. The first four generations can be laid over the second four generations line upon line, and in doing so, Joseph and Moses, a prophetic alpha and omega, interact with a alpha-good Pharaoh and an omega bad Pharaoh. There is great light to be derived from this parallel consideration, but I am simply identifying that Abram’s prediction of the fourth generation identifies two witnesses of the four generations in the 430 years. The twofold representation of four generations is found in the genealogies of Genesis four and five. When we consider Cain and Seth as the start of the listing of the blood lines, we find that there are eight generations from Seth to Noah, and that when divided in the middle there is a representation of two periods of four generations. This is recognized in the eight generational lines of both Seth and Cain.

Ìpínya yẹn ń fi àkókò méjì ti ìran mẹ́rin hàn. A lè gbé ìran mẹ́rin àkọ́kọ́ lé orí ìran mẹ́rin kejì lórí ìlà lé e lórí ìlà, àti ní ṣíṣe bẹ́ẹ̀, Jósefù àti Mósè, alífà àti òmégà àsọtẹ́lẹ̀, ń bá Fáraò alífà-rere kan àti Fáraò òmégà-buburu kan ṣe ìbáṣepọ̀. Ìmọ́lẹ̀ púpọ̀ wà láti yọ jáde nínú ìfọ̀kànsìn ìfárawé yìí, ṣùgbọ́n èmi kan ń fi hàn pé àsọtẹ́lẹ̀ Ábúrámù nípa ìran kẹrin ń tọ́ka sí ẹlẹ́rìí méjì ti ìran mẹ́rin nínú ọdún 430 náà. Àfihàn ìlọ́po-méjì ti ìran mẹ́rin ni a rí nínú àwọn ìtàn ìran ní Jẹ́nẹ́sísì mẹ́rin àti márùn-ún. Nígbà tí a bá ka Kéènì àti Sẹti sí ìbẹ̀rẹ̀ àkójọ àwọn ìlà ẹ̀jẹ̀, a rí i pé ìran mẹ́jọ wà láti ọ̀dọ̀ Sẹti dé ọ̀dọ̀ Nóà, àti pé nígbà tí a bá pín wọn sí àárín, àfihàn àkókò méjì ti ìran mẹ́rin yóò hàn. Èyí ni a mọ̀ nínú àwọn ìlà ìran mẹ́jọ ti Sẹti àti ti Kéènì méjèèjì.

The genealogies in chapters four and five are represented with the conclusion of the lines, which is Noah. Noah is the symbol of God’s covenant with mankind as represented by the rainbow. Abram is the symbol of God’s covenant with a chosen people as represented by circumcision. Those two covenants are always tied together, and Genesis eleven, where we find the tower of Babel right after Noah’s flood, is where the genealogy that leads to Abram is set forth. In that passage it is ten generations, not eight. In the passage that leads to Abram and the passage that lead to Noah the Noachian and Abrahamic covenants are represented.

Àwọn ìtàn ìdílé inú orí kẹrin àti karùn-ún ni a fi hàn pẹ̀lú ìparí àwọn ìran náà, èyí tí í ṣe Noa. Noa ni àmì májẹ̀mú Ọlọ́run pẹ̀lú aráyé, gẹ́gẹ́ bí a ti fi òṣùmàrè ṣàpẹẹrẹ rẹ̀. Ábúrámù ni àmì májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn àyànfẹ́ kan, gẹ́gẹ́ bí a ti fi ilà kọlà ṣàpẹẹrẹ rẹ̀. Àwọn májẹ̀mú méjèèjì wọ̀nyí máa ń so mọ́ ara wọn nígbà gbogbo, àti pé Jẹ́nẹ́sísì mọ́kànlá, níbi tí a ti rí ilé-ìṣọ́ Bábélì lẹ́yìn ìkún-omi Noa, ni a ti gbé ìtàn ìdílé tí ó yọrí sí Ábúrámù kalẹ̀. Nínú ìpínrọ̀ yẹn, ìran mẹ́wàá ni, kì í ṣe mẹ́jọ. Nínú ìpínrọ̀ tí ó yọrí sí Ábúrámù àti ìpínrọ̀ tí ó yọrí sí Noa ni a ti ṣàfihàn májẹ̀mú ti Noa àti ti Ábúráhámù.

In the passage from chapter eleven that addresses a chosen people we find two of those generations are laden with great light.

Nínú àyọkà láti orí kẹ́tàlá [chapter eleven] tí ó ń sọ̀rọ̀ nípa àwọn ènìyàn àyànfẹ́, a rí i pé méjì nínú àwọn ìran wọ̀nyí kún fún ìmọ́lẹ̀ ńlá.

> And Eber lived four and thirty years, and begat Peleg: And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. And Peleg lived thirty years, and begat Reu. Genesis 11:16–19.

> Ébérì sì wà láàyè ọdún mẹ́rìnlélọ́gbọ̀n, ó sì bí Pẹ́lẹ́gì: Ébérì sì wà láàyè lẹ́yìn tí ó bí Pẹ́lẹ́gì ọdún irinwó ó lé ọgbọ̀n, ó sì bí àwọn ọmọkùnrin àti àwọn ọmọbìnrin. Pẹ́lẹ́gì sì wà láàyè ọdún ọgbọ̀n, ó sì bí Réù. Jẹ́nẹ́sísì 11:16–19.

The reference to Eber is the first reference of the Hebrew word that is eventually identified as the Hebrew word “Hebrew.” In the genealogy of a chosen people, one of the ten descendants is named Hebrew, which is what the chosen people were to be known as. In three verses Eber and Peleg are used to mark the distinction of the chosen Hebrew race. Eber means “crossing over” or “the one who crosses over” and is the root of the word, “Hebrew.” Abram is a symbol of those who cross over from Babylon to the Promised Land. “Peleg” means “division” or “split,” as referenced in Genesis 10:25, where we are informed that in Peleg’s days the “earth was divided.”

Ìtọ́kasí sí Ébérì ni ìtọ́kasí àkọ́kọ́ sí ọ̀rọ̀ Hébérù tí a mọ̀ níkẹyìn gẹ́gẹ́ bí ọ̀rọ̀ Hébérù “Hébérù.” Nínú ìtàn ìdílé àwọn ènìyàn tí a yàn, ọ̀kan nínú àwọn ọmọ-ọmọ mẹ́wàá náà ni a ń pè ní Hébérù, èyí tí ó jẹ́ orúkọ tí a ó fi mọ̀ àwọn ènìyàn tí a yàn náà. Nínú ẹsẹ̀ mẹ́ta, a lo Ébérì àti Pélégì láti fi samisi ìyàtọ̀ ti ẹ̀yà Hébérù tí a yàn. Ébérì túmọ̀ sí “líla kọjá” tàbí “ẹni tí ń la kọjá,” ó sì jẹ́ gbòǹgbò ọ̀rọ̀ náà, “Hébérù.” Ábúrámù jẹ́ àmì àwọn tí ń la kọjá láti Bábílónì sí Ilẹ̀ Ìlérí. “Pélégì” túmọ̀ sí “ìpín” tàbí “ìyapa,” gẹ́gẹ́ bí a ti tọ́ka sí i nínú Genesisi 10:25, níbi tí a ti sọ fún wa pé ní ọjọ́ Pélégì “a pín ilẹ̀ ayé.”

Eber and Peleg represent a prophetic division for those who wish to rightly divide the word of truth. The genealogy of Noah produced two lines of eight, which represented two sets of four generations, as does the 430 years in Egypt. The genealogy of Genesis eleven is represented by ten, not eight, for it is the genealogy of a chosen people. The chosen people are divided into two groups of five, thus aligning with the parable of the ten virgins, which is the parable of God’s covenant people.

Ébérì àti Pélégì dúró gẹ́gẹ́ bí ìpín àsọtẹ́lẹ̀ fún àwọn tí wọ́n fẹ́ pín ọ̀rọ̀ òtítọ́ ní òtítọ́. Ìtàn ìdílé Nóà mú àwọn ìlà méjì tí ó jẹ́ mẹ́jọ jáde, èyí tí ó ṣojú àkójọpọ̀ méjì ti ìran mẹ́rin-mẹ́rin, gẹ́gẹ́ bí ọdún mẹ́rìnlélógójì [430] ní Íjíbítì pẹ̀lú. Ìtàn ìdílé tó wà nínú Jẹ́nẹ́sísì orí kẹ́tàlá [11] ni a fi mẹ́wàá ṣojú, kì í ṣe mẹ́jọ, nítorí pé ìtàn ìdílé àwọn ènìyàn àyànfẹ́ ni. Àwọn ènìyàn àyànfẹ́ náà ni a pín sí ẹgbẹ́ méjì ti márùn-ún márùn-ún, báyìí ni ó ṣe bá òwe àwọn wúńdíá mẹ́wàá mu, èyí tí í ṣe òwe àwọn ènìyàn májẹ̀mú Ọlọ́run.

In that chosen people genealogy, Peleg’s name and his historical fulfillment represent a division of two classes of wise or foolish virgins, at the very point in biblical history that the earth had been divided at the tower of Babel. In the list of ten, Peleg is number five, for that is the center of ten. Eber the Hebrew, typified by Abram represents a foolish virgin who crosses over and becomes a wise virgin, when the two classes are divided at the cry at midnight. Eber, the first Hebrew in name, represents Abram, the first Hebrew by covenant. When the Lord called Abram out of Babylon, it typified the message of the midnight cry, which is the empowerment of the second angel, who calls men and women out of Babylon.

Nínú ìtàn ìdílé ènìyàn àyànfẹ́ yẹn, orúkọ Pelegi àti ìmúṣẹ rẹ̀ nínú ìtàn dúró fún ìpín méjì ti irú àwọn wúńdíá ọlọ́gbọ́n tàbí aṣiwèrè, ní pàtó ní àkókò náà nínú ìtàn Bíbélì tí a pín ilẹ̀ ayé ní ilé-ìṣọ́ Bábélì. Nínú àtòkọ mẹ́wàá náà, Pelegi ni nọ́mbà márùn-ún, nítorí èyí ni àárín mẹ́wàá. Ébérì ará Hébérù, tí Ábírámù jẹ́ àpẹẹrẹ rẹ̀, dúró fún wúńdíá aṣiwèrè kan tí ó ré kọjá tí ó sì di wúńdíá ọlọ́gbọ́n, nígbà tí a pín àwọn ẹgbẹ́ méjèèjì níbi igbe ní ọ̀gànjọ́ òru. Ébérì, ẹni àkọ́kọ́ tí orúkọ rẹ̀ jẹ́ Hébérù, dúró fún Ábírámù, ẹni àkọ́kọ́ tí ó jẹ́ Hébérù nípa májẹ̀mú. Nígbà tí Olúwa pè Ábírámù jáde kúrò ní Bábílónì, ó jẹ́ àpẹẹrẹ ìhìn igbe ọ̀gànjọ́ òru, èyí tí ó jẹ́ fífún áńgẹ́lì kejì ní agbára, ẹni tí ń pe àwọn ọkùnrin àti àwọn obìnrin jáde kúrò ní Bábílónì.

The parable of the ten virgins is represented with Eber and Peleg representing a call to come out, just before the dividing line of Peleg closes the door of probation. In the prophetic relationship Eber lived 430 years after Peleg, who then lived 30 years. The first step of Abram’s threefold covenant was represented by Eber and Peleg. Abram, as Eber and Peleg as the dividing line between two classes. Paul’s addition to Abram’s prophecy is Peleg’s addition to Eber’s prophecy. Eber proclaimed 400 years, but Peleg identified 430 years. Peleg therefore represented Paul, and Paul’s addition of 30 years to the 400 years, and Paul’s ministry was to identify the Peleg of Bible prophecy. The “Peleg” of Bible prophecy that Paul identified represented the dividing of the nation from literal to spiritual.

Òwe àwọn wúńdíá mẹ́wàá ni a fi Ébérì àti Pélẹ́gì hàn gẹ́gẹ́ bí ìpè láti jáde wá, díẹ̀ kí ìlà ìpín Pélẹ́gì tó pa ilẹ̀kùn àkókò àánú mọ́. Nínú ìbáṣepọ̀ àsọtẹ́lẹ̀, Ébérì gbé ọdún 430 lẹ́yìn Pélẹ́gì, ẹni tí ó sì tún gbé ọdún 30. Ìgbésẹ̀ àkọ́kọ́ nínú májẹ̀mú mẹ́ta ti Ábírámù ni a ṣojú rẹ̀ nípasẹ̀ Ébérì àti Pélẹ́gì. Ábírámù, gẹ́gẹ́ bí Ébérì àti Pélẹ́gì, ni a fi hàn gẹ́gẹ́ bí ìlà ìpín láàrín ẹ̀ka méjì. Àfikún Paulu sí àsọtẹ́lẹ̀ Ábírámù ni àfikún Pélẹ́gì sí àsọtẹ́lẹ̀ Ébérì. Ébérì kéde ọdún 400, ṣùgbọ́n Pélẹ́gì dá ọdún 430 mọ̀. Nítorí náà, Pélẹ́gì ṣojú fún Paulu, àti àfikún Paulu ti ọdún 30 sí ọdún 400, iṣẹ́-ìránṣẹ́ Paulu sì ni láti dá Pélẹ́gì ti àsọtẹ́lẹ̀ Bíbélì mọ̀. “Pélẹ́gì” ti àsọtẹ́lẹ̀ Bíbélì tí Paulu dá mọ̀ ṣojú fún pípín orílẹ̀-èdè náà kúrò ní ti gidi sí ti ẹ̀mí.

From Shem to Peleg is five descendants, and from Rue to Abram is five.

Láti ọ̀dọ̀ Ṣẹmu dé Pẹlẹgu jẹ́ ìran márùn-ún, àti láti ọ̀dọ̀ Rẹu dé Ábúrámu jẹ́ márùn-ún.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Ó sì sọ fún Ábúrámù pé, “Mọ dájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọn; wọn yóò sì pọ́n wọn lójú fún ọdún ẹgbẹ̀rún mẹ́rin.” Genesisi 15:13.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. Galatians 3:16–18.

> Ní báyìí, fún Ábúráhámù àti irú-ọmọ rẹ̀ ni a ṣe àwọn ìlérí náà. Kò ní, “Àti fún àwọn irú-ọmọ,” bí ẹni pé ti ọ̀pọ̀; ṣùgbọ́n bí ẹni pé ti ọ̀kan, “Àti fún irú-ọmọ rẹ,” ẹni tí í ṣe Kristi. Èyí sì ni mo wí, pé májẹ̀mú náà, tí Ọlọ́run ti fi idi rẹ̀ múlẹ̀ tẹ́lẹ̀ nínú Kristi, òfin tí ó wá lẹ́yìn ọdún irinwó ó lé ọgbọ̀n, kò lè sọ di asán, kí ó lè mú ìlérí náà di aláìní agbára. Nítorí bí ogún náà bá jẹ́ ti òfin, kì í ṣe ti ìlérí mọ́; ṣùgbọ́n Ọlọ́run fi í fún Ábúráhámù nípa ìlérí. Galatia 3:16–18.

Thirty Years Old

Ọdún Mẹ́tàlélọ́gbọ̀n

Jesus was thirty when he began His ministry.

Jésù jẹ́ ọgbọ̀n ọdún nígbà tí Ó bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀.

> And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli. Luke 3:23.

> Jesu tìkára rẹ̀ sì bẹ̀rẹ̀ sí í jẹ́ ẹni bí ẹni ọdún ọgbọ̀n, bí a ti ń rò pé, ọmọ Jósẹ́fù, ẹni tí í ṣe ọmọ Hẹli. Luku 3:23.

Joseph began to serve Pharaoh in Egypt when he was thirty years old.

Jósẹ́fù bẹ̀rẹ̀ sí í sìn Fáráò ní ilẹ̀ Ejibiti nígbà tí ó jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n.

> And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. Genesis 41:46.

> Jósẹfu sì jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nígbà tí ó dúró níwájú Fáráò ọba Ejibiti. Jósẹfu sì jáde kúrò níwájú Fáráò, ó sì rìn ká gbogbo ilẹ̀ Ejibiti. Jẹ́nẹ́sísì 41:46.

The prophet Ezekiel was thirty years old when he began his ministry, and his ministry lasted twenty-two years.

Wòlíì Ẹsékíẹ́lì jẹ́ ọmọ ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n nígbà tí ó bẹ̀rẹ̀ iṣẹ́-òjíṣẹ́ rẹ̀, iṣẹ́-òjíṣẹ́ náà sì pé ọdún méjìlélógún.

> Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.

> Ó sì ṣẹ ní ọdún ọgbọ̀n, ní oṣù kẹrin, ní ọjọ́ karùn-ún oṣù náà, bí mo ṣe wà láàárín àwọn ìgbèkùn lẹ́bàá odò Kébárì, àwọn ọ̀run sì ṣí, mo sì rí àwọn ìran Ọlọ́run. Esekíẹ́lì 1:1.

Ezekiel has more historical references within his writings than any other prophet. There are thirteen direct references to ascertainable dates in the writings of Ezekiel, and unknowingly, the biblical scholars and historians confirm that his ministry spanned twenty-two years, though they know not that twenty-two is a symbol of the one hundred and forty-four thousand.

Ìwé àkọsílẹ̀ Ẹ́síkíẹ́lì ní ìtọ́kasí sí ìṣẹ̀lẹ̀ ìtàn púpọ̀ síi nínú àwọn ìkọ̀wé rẹ̀ ju ti wòlíì mìíràn kankan lọ. Àwọn ìtọ́kasí tààrà mẹ́tàlá wà sí ọjọ́ tí a lè fi dájú nínú àwọn ìkọ̀wé Ẹ́síkíẹ́lì, àti láìmọ̀ọ́mọ̀, àwọn akẹ́kọ̀ọ́ Bíbélì àti àwọn onítàn fi ìdí múlẹ̀ pé iṣẹ́ ìránṣẹ́ rẹ̀ gba ọdún méjìlélógún, bí ó tilẹ̀ jẹ́ pé wọn kò mọ̀ pé méjìlélógún jẹ́ ààmì àwọn ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì.

King David was thirty years old when he began to reign and he reigned for forty years.

Ọba Dáfídì jẹ́ ọmọ ọdún ọgbọ̀n nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jọba fún ọdún mẹ́rìnláádọ́ta.

> David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. 2 Samuel 5:4, 5.

> Dafidi jẹ́ ọmọ ọdún mẹ́tàlélọ́gbọ̀n nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jọba ní ọdún mẹ́rìnlélógójì. Ní Hébúrónì ni ó ti jọba lórí Júdà fún ọdún méje àti oṣù mẹ́fà; ní Jerusalẹmu sì ni ó ti jọba fún ọdún mẹ́tàlélọ́gbọ̀n lórí gbogbo Ísírẹ́lì àti Júdà. 2 Samueli 5:4, 5.

David’s forty-year reign is a symbolic number, and the period of 40 is like Abram and Paul’s 430 years, for the 40 years is divided into two parts (7 and a half and 33 years). The two periods of David’s forty-year reign, have an added prophetic enigma, for another biblical witness records those two periods as seven years and thirty-three years. What does the extra six months in Second Samuel represent, and how does 7.5 and 33 equal 40? There is an overlap of six months that must represent a prophetic truth.

Ìjọba ọdún mẹ́rìnlélógójì tí Dáfídì jọba jẹ́ nọ́mbà àmì-ìṣàpẹẹrẹ, àti pé àkókò ogójì náà dàbí irínwó ọdún àti ọgbọ̀n ti Ábúrámu àti ti Pọ́ọ̀lù, nítorí pé a pín ọdún ogójì náà sí apá méjì (ọdún méje àtààbọ̀ àti ọdún mẹ́tàlélọ́gbọ̀n). Àwọn àkókò méjèèjì ti ìjọba ọdún mẹ́rìnlélógójì Dáfídì ní àdììtú àsọtẹ́lẹ̀ tí a fi kún un, nítorí ẹlẹ́rìí mìíràn nínú Bíbélì kọ àwọn àkókò méjèèjì wọ̀nyí sílẹ̀ gẹ́gẹ́ bí ọdún méje àti ọdún mẹ́tàlélọ́gbọ̀n. Kí ni àfikún oṣù mẹ́fà náà nínú Samuẹli Kejì ṣàpẹẹrẹ, àti báwo ni 7.5 àti 33 ṣe jẹ́ 40? Ìfọ̀rọ̀pọ̀ oṣù mẹ́fà kan wà tí ó gbọ́dọ̀ ṣàpẹẹrẹ òtítọ́ àsọtẹ́lẹ̀ kan.

> And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. 1 Kings 2:11.

> Àwọn ọjọ́ tí Dáfídì sì fi jọba lórí Ísírẹ́lì jẹ́ ogójì ọdún: ọdún méje ni ó jọba ní Hébúrónì, ọdún mẹ́tàlélọ́gbọ̀n sì ni ó jọba ní Jérúsálẹ́mù. 1 Kings 2:11.

22 is a symbolic number representing the combination of Divinity with humanity and Ezekiel’s ministry lasted twenty-two-years. Joseph’s fourteen years is divided into two periods of seven years, Christ’s covenant week divided into two equal 1260-day periods, and David’s forty year reign is broken into two periods, with an additional symbol connecting the two periods.

22 jẹ́ nọ́mbà àmì tí ó ń ṣàfihàn ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, iṣẹ́-òjíṣẹ́ Ìsíkíẹ́lì sì pé ọdún méjìlélógún. Ọdún mẹ́rìnlá Jóṣẹ́fù ni a pín sí àkókò méjì ti ọdún méje-méje, ọ̀sẹ̀ májẹ̀mú Kírísítì sì ni a pín sí àkókò méjì tó dọ́gba ti ọjọ́ 1260-1260, ìjọba ọdún ogójì Dávídì náà sì ni a ya sí àkókò méjì, pẹ̀lú àmì àfikún kan tí ó so àkókò méjèèjì pọ̀.

Jesus is the Prophet, the Priest and the King. In the latter days He will lift up His church triumphant as an ensign, and that church is represented by Christ, the prophet, priest and king who has combined His Divinity with men, represented by Ezekiel the prophet, Joseph the priest and David the king. The four symbols represent three worthies in the furnace that was heated seven times above normal, and then there appeared the fourth, and He was as the son of God. All the world was represented at the celebration of Nebuchadnezzar’s golden image, and they all saw the church triumphant made up of a human prophet, a human priest and a human king, sustained by the fourth Divine person.

Jésù ni Wòlíì, Alufaa àti Ọba. Ní àwọn ọjọ́ ìkẹyìn, yóò gbé ìjọ rẹ̀ tí ó ṣẹ́gun sókè gẹ́gẹ́ bí àsíá; ìjọ náà sì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Kristi, wòlíì, alufaa àti ọba, ẹni tí ó ti so Ìwà-Ọlọ́run rẹ̀ pọ̀ mọ́ ènìyàn, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Éṣékíẹ́lì wòlíì, Jóṣéfù alufaa àti Dáfídì ọba. Àwọn àmì mẹ́rin náà ń ṣàpẹẹrẹ àwọn ọlọ́lá mẹ́ta nínú ileru tí a mú gbóná ní ìgbà méje ju bí ó ti yẹ lọ, lẹ́yìn náà ni ẹnìkẹ́rin farahàn, ó sì dàbí ọmọ Ọlọ́run. Gbogbo ayé ni a ṣàpẹẹrẹ níbi ayẹyẹ ère wúrà Nebukadinésári, wọ́n sì gbogbo wọn rí ìjọ tí ó ṣẹ́gun, tí ó jẹ́ ti wòlíì ènìyàn kan, alufaa ènìyàn kan àti ọba ènìyàn kan, tí Ẹni Àtọ̀runwá kẹrin ń gbé dìde.

> “Satan has taken the world captive. He has introduced an idol sabbath, apparently giving to it great importance. He has stolen the homage of the Christian world away from the Sabbath of the Lord for this idol sabbath. The world bows to a tradition, a man-made commandment. As Nebuchadnezzar set up his golden image on the plain of Dura, and so exalted himself, so Satan exalts himself in this false sabbath, for which he has stolen the livery of heaven.” Review and Herald, March 8, 1898.

> “Satani ti sọ ayé di ẹlẹ́wọ̀n. Ó ti mú ìsinmi-ọjọ́ àwòrán kan wọlé, ó sì dà bí ẹni pé ó fún un ní pàtàkì ńlá. Ó ti jí ọlá-ìbọ̀wọ̀ ayé Kristẹni kúrò lọ́dọ̀ Ìsinmi-ọjọ́ Olúwa, ó sì yí i sí ìsinmi-ọjọ́ àwòrán yìí. Ayé ń tẹrí ba sí àṣà kan, sí àṣẹ tí ènìyàn dá. Gẹ́gẹ́ bí Nebukadinésári ti gbé ère wúrà rẹ̀ kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dura, tí ó sì fi bẹ́ẹ̀ gbé ara rẹ̀ ga, bẹ́ẹ̀ ni Satani ń gbé ara rẹ̀ ga nínú ìsinmi-ọjọ́ èké yìí, èyí tí ó ti jí aṣọ-ìránṣẹ́ ọ̀run fún un.” Review and Herald, March 8, 1898.

## The Number Four

Nọ́mbà Mẹ́rin

At the prophetic level, forty is a tithe of Abram’s four hundred, and four is a tithe of forty. Any prophetic characteristic that is found in the number four, must align with the symbolism of forty, which in turn must align with the symbolism of four hundred. In context, four often represents “worldwide,” a familiar understanding, but it also represents “a progression” and in some contexts a “progressive destruction.”

Ní ìpele àsọtẹ́lẹ̀, ogójì jẹ́ ìdámẹ́wàá nínú irinwó Ábúrámù, àti mẹ́rin jẹ́ ìdámẹ́wàá nínú ogójì. Eyikeyi àbùdá àsọtẹ́lẹ̀ tí a bá rí nínú nọ́mbà mẹ́rin, ó gbọdọ̀ bá ààmì-ìṣàpẹẹrẹ ogójì mu, èyí tí ní ẹ̀wẹ̀, ó sì gbọdọ̀ bá ààmì-ìṣàpẹẹrẹ irinwó mu. Nínú àyíká ọ̀rọ̀, mẹ́rin sábà máa ń ṣojú fún “kárí ayé,” èyí tí ó jẹ́ òye tí a mọ̀ dáadáa, ṣùgbọ́n ó tún ń ṣojú fún “ìlọsíwájú kan” àti ní àwọn àyíká kan “ìparun onílọsíwájú.”

The first four of the seven trumpets represent the progressive destruction of Western Rome. Eastern Rome in Constantinople ended in submission to the four Ottoman Sultans. Line upon line eastern and western Rome progressively disintegrated over four periods, represented by four trumpets, while also being brought down by Islam of the fifth and sixth trumpets. Together the two lines identify the fall of Rome over four generations of trumpets, while an escalating war with Islam leads to the ultimate demise when the four sultans of Islam take supremacy over the kingdom. The history of west and east began with the division of the Empire by Constantine in 330.

Àwọn mẹ́rin àkọ́kọ́ nínú àwọn ipè méje náà ṣàfihàn ìparun tí ń lọ síwájú ti Róòmù Ìwọ̀-Oòrùn. Róòmù Ìlà-Oòrùn ní Constantinople parí ní ìtẹríba sí àwọn Súlútánì Ottoman mẹ́rin. Lẹ́sẹ̀ẹsẹ̀, ìlà-oòrùn àti ìwọ̀-oòrùn Róòmù túká síwájú-síwájú ní àkókò mẹ́rin, tí àwọn ipè mẹ́rin dúró fún, nígbà tí a tún ń sọ wọ́n di ìsàlẹ̀ nípasẹ̀ Ìsílámù ti ipè karùn-ún àti ẹ̀kẹfà. Ní ìpapọ̀, àwọn ìlà méjèèjì náà ń tọ́ka sí ìṣubú Róòmù lórí ìrandíran ipè mẹ́rin, nígbà tí ogun tí ń le sí i pẹ̀lú Ìsílámù ń yọrí sí ìparun ìkẹyìn nígbà tí àwọn súlútánì mẹ́rin ti Ìsílámù gba ipò àṣẹ gíga lórí ìjọba náà. Ìtàn ìwọ̀-oòrùn àti ìlà-oòrùn bẹ̀rẹ̀ pẹ̀lú pínpín Ìmọ̀ba náà nípasẹ̀ Constantine ní ọdún 330.

The four trumpets of western Rome begin in 330, and the fifth and sixth trumpet represent the power that bring eastern Rome down, an eastern Rome also began in 330. Both eastern and western Rome contributed to the work of placing the papal power on the throne of the earth in 538, so the two lines of western and eastern typify the two horns of the United States, who places the papal power back on the throne at the Sunday law. Western Rome is the symbol of churchcraft in the prophetic relationship and eastern Rome is the symbol of statecraft.

Àwọn ìpè mẹ́rin ti Róòmù ìwọ̀-oòrùn bẹ̀rẹ̀ ní ọdún 330, àti pé ìpè karùn-ún àti ìkẹfà dúró fún agbára tí ó mú Róòmù ìlà-oòrùn ṣubú, Róòmù ìlà-oòrùn náà pẹ̀lú sì bẹ̀rẹ̀ ní ọdún 330. Mejeeji Róòmù ìlà-oòrùn àti Róòmù ìwọ̀-oòrùn kópa nínú iṣẹ́ fífi agbára póòpù jókòó lórí ìtẹ́ ayé ní ọdún 538, nítorí náà àwọn ìlà méjèèjì, ìwọ̀-oòrùn àti ìlà-oòrùn, jẹ́ àpẹẹrẹ àwọn iwo méjì ti Orílẹ̀-èdè Amẹ́ríkà, ẹni tí yóò tún fi agbára póòpù jókòó padà lórí ìtẹ́ nígbà òfin Ọjọ́-Àìkú. Róòmù ìwọ̀-oòrùn ni àmì iṣẹ́-ọwọ́ ìjọ nínú ìbáṣepọ̀ àsọtẹ́lẹ̀, Róòmù ìlà-oòrùn sì ni àmì iṣẹ́-ọwọ́ ìjọba.

Within the history of the fall of western and eastern Rome, the history of papal Rome is set forth. Beginning with the church of the disciples, represented by Ephesus, the first three churches lead to the fourth church, which is the papacy from 538 until 1798. In Revelation thirteen, the papacy is identified as ruling for 42 months, after its deadly wound of 1798 is healed at the Sunday law. “Time is no longer” after 1844, so the forty-two months are a symbol of the period of persecution from the Sunday law until Michael stands up. The pioneers understood the churches, seals and trumpets represented three lines of history that run parallel to one another. Laying the prophetic testimony of western Rome over the line of eastern Rome and the line of papal Rome is not a prophetic application which was employed by the Millerites, but the technique does not contradict any of their established understandings.

Nínú ìtàn ìṣubú Róòmù ìwọ̀-oòrùn àti ìlà-oòrùn ni a ti fi ìtàn Róòmù Pápá hàn. Láti inú ìjọ àwọn ọmọ-ẹ̀yìn, tí Éfésù dúró fún, àwọn ìjọ mẹ́ta àkọ́kọ́ ń darí sí ìjọ kẹrin, èyí tí ó jẹ́ ìṣàkóso pápá láti ọdún 538 títí dé 1798. Nínú Ìfihàn orí kẹtàlá, a fi ìṣàkóso pápá hàn gẹ́gẹ́ bí ẹni tí yóò ṣàkóso fún oṣù méjìlélógójì, lẹ́yìn tí àpá ikú rẹ̀ ti ọdún 1798 yóò ti wò sàn ní òfin Ọjọ́ Àìkú. “Àkókò kò sí mọ́” lẹ́yìn 1844, nítorí náà oṣù méjìlélógójì náà jẹ́ ààmì àkókò inúnibíni láti òfin Ọjọ́ Àìkú títí Míkáẹ́lì yóò fi dìde. Àwọn aṣáájú-ọ̀nà lóye pé àwọn ìjọ, èdìdì àti fèrè dúró fún ìlà ìtàn mẹ́ta tí ń sáré ní afiwéra sí ara wọn. Fífì ẹ̀rí àsọtẹ́lẹ̀ ti Róòmù ìwọ̀-oòrùn lé orí ìlà Róòmù ìlà-oòrùn àti ìlà Róòmù Pápá kì í ṣe ìlò àsọtẹ́lẹ̀ tí àwọn ọmọlẹ́yìn Miller lò, ṣùgbọ́n ọ̀nà náà kò tako ìkọ̀sẹ̀mulẹ̀ wọn kankan.

Line upon line, the first four trumpets are to be laid over the history represented by the fifth and sixth trumpets, and then the line of the first three churches that lead to the period of papal persecution represented by the fourth church. Four trumpets on the one line, four sultans on the second line, and four churches on the third line. The number “four” represents worldwide, but it also represents a progressive destruction of either a civil or religious power. What it represents is determined by context.

Lẹ́yìn ìlà lórí ìlà, a gbọ́dọ̀ gbé àwọn ìpè mẹ́rin àkọ́kọ́ lé orí ìtàn tí ìpè karùn-ún àti ìpè kẹfà ṣàfihàn, lẹ́yìn náà sì ni ìlà àwọn ìjọ mẹ́ta àkọ́kọ́ tí ń darí sí àkókò inúnibíni ti ìjọ papal tí ìjọ kẹrin ṣojú. Ìpè mẹ́rin lórí ìlà kan, àwọn sultani mẹ́rin lórí ìlà kejì, àti àwọn ìjọ mẹ́rin lórí ìlà kẹta. Nọ́mbà “mẹ́rin” ń ṣojú ohun tí ó kárí ayé, ṣùgbọ́n ó tún ń ṣojú ìparun tí ń tẹ̀síwájú ti agbára ìṣèlú tàbí agbára ẹ̀sìn. Àyíká ọ̀rọ̀ ni ń pinnu ohun tí ó ń ṣojú.

At the Sunday law the papal power is restored. The first time the papacy was empowered there was a thirty-year period of preparation. In the first four churches, the fourth church is the papacy, and the first church was the disciples, represented as Ephesus. The first three generations of the Christian church led to the fourth church of Thyatira, that is represented by Jezebel. When you get to Thyatira, in 538, a Sunday law was enacted at the Counsel of Orleans, thus identifying the Sunday law in the United States, when the deadly wound of 1798 is healed.

Ní àkókò òfin Ọjọ́-ìsinmi, agbára papacy ni a tún mú padà bọ̀ sípò. Ní ìgbà àkọ́kọ́ tí a fi fún papacy ní agbára, àkókò ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n kan wà. Nínú àwọn ìjọ mẹ́rin àkọ́kọ́, ìjọ kẹrin ni papacy, ìjọ àkọ́kọ́ sì ni àwọn ọmọ-ẹ̀yìn, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Éfésù. Àwọn ìran mẹ́ta àkọ́kọ́ ti ìjọ Kristẹni yọrí sí ìjọ kẹrin ti Tiatira, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Jésébẹ́lì. Nígbà tí o bá dé Tiatira, ní ọdún 538, wọ́n ṣe òfin Ọjọ́-ìsinmi ní Ìgbìmọ̀ Orleans, báyìí ni a ṣe ń fi òfin Ọjọ́-ìsinmi hàn ní Orílẹ̀-èdè Amẹ́ríkà, nígbà tí ọgbẹ́ ikú ti ọdún 1798 bá wò sàn.

The history from 1798, until the Sunday law in the United States is represented by the first four churches. The fourth church of Thyatira is the Sunday law, and the papal persecution which follows. The first church of Ephesus, the church who lost its first love, ended up at the conclusion of the four-step progressive destruction, at the Sunday law of Thyatira. The generation that leads to the Sunday law of Thyatira, is the third generation of Pergamos. Thyatira represents the Sunday law until the close of probation, and Pergamos represents the compromise of the third generation that prepares the way for Thyatira. The third generation of Pergamos, and the compromise it represents was first fulfilled in the time of Constantine, who passed the very first Sunday law in 321. The United States began as the lamb of Ephesus, but when it places Thyatira back on the throne, it speaks as a dragon.

Ìtàn láti ọdún 1798 títí dé òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ni a ṣojú rẹ̀ nípasẹ̀ àwọn ìjọ mẹ́rin àkọ́kọ́. Ìjọ kẹrin, Tiatira, ni òfin Àìkú, àti inúnibíni ti póòpù tí ó tẹ̀ lé e. Ìjọ àkọ́kọ́, Éfésù, ìjọ tí ó pàdánù ìfẹ́ rẹ̀ àkọ́kọ́, parí sí ìpẹ̀yà ìparun ìlọsíwájú ọlọ́pẹ̀ mẹ́rin náà, ní òfin Àìkú ti Tiatira. Ìran tí ó darí sí òfin Àìkú ti Tiatira ni ìran kẹta ti Pégámù. Tiatira ṣojú fún òfin Àìkú títí dé ìpipari àkókò ìdánwò, Pégámù sì ṣojú fún àdéhùnmọ́ ti ìran kẹta tí ń pèsè ọ̀nà fún Tiatira. Ìran kẹta ti Pégámù, àti àdéhùnmọ́ tí ó ṣojú fún un, ni a kọ́kọ́ mú ṣẹ ní àkókò Konstantini, ẹni tí ó ṣe òfin Àìkú àkọ́kọ́ pátápátá ní ọdún 321. Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ gẹ́gẹ́ bí ọ̀dọ́-àgùntàn Éfésù, ṣùgbọ́n nígbà tí ó bá fi Tiatira padà sórí ìtẹ́, ó máa sọ̀rọ̀ bí ejò ńlá.

The progressive destruction of the United States is represented by the first four churches of Revelation. The progressive destruction of the sixth kingdom of Bible prophecy occurs over four generations that lead to the Sunday law, where the earth beast, speaks as a dragon. The final generation is represented by the dragon, that is a reptile, as in the Garden of Eden, and for this reason, both John the Baptist and Jesus called the last generation of ancient Israel, “a generation of vipers.”

Ìparun tí ń tẹ̀ síwájú ti Orílẹ̀-Èdè Amẹ́ríkà ni a ṣàfihàn nípasẹ̀ àwọn ìjọ mẹ́rin àkọ́kọ́ nínú Ìṣípayá. Ìparun tí ń tẹ̀ síwájú ti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ń ṣẹlẹ̀ kọjá àwọn ìran mẹ́rin tí ń darí lọ sí òfin Ọjọ́-Àìkú, níbi tí ẹranko ayé ti ń sọ̀rọ̀ bí dragoni. Ìran ìkẹyìn ni dragoni dúró fún, èyí tí í ṣe ẹranko aláwọ̀, gẹ́gẹ́ bí ó ti rí ní Ọgbà Édẹni, àti nítorí ìdí yìí, Johanu Oníbaptísí àti Jésù méjèèjì pe ìran ìkẹyìn ti Ísírẹ́lì àtijọ́ ní, “ìran ejò olóró.”

The fourth and last generation is either the “chosen generation” representing the one hundred and forty-four thousand, or its counterpart, the generation of vipers. One class has formed the image of Christ, the other the image of the beast—the serpent. The generation of vipers is directly set forth, four times in God’s Word. The context at each reference is different.

Ìran kẹrin àti ìkẹyìn jẹ́ yálà “ìran àyànfẹ́” tí ó dúró fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlógójì, tàbí ẹlẹgbẹ́ rẹ̀, ìran paramọ́lẹ̀. Ẹgbẹ́ kan ti ṣe àwòrán Kristi, èkejì sì ti ṣe àwòrán ẹranko náà—ejò. A ti fi ìran paramọ́lẹ̀ hàn ní tààrà, lẹ́ẹ̀mẹ́rin, nínú Ọ̀rọ̀ Ọlọ́run. Àyíká ọ̀rọ̀ níbi ìtọ́kasí kọ̀ọ̀kan yàtọ̀.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ṣùgbọ́n nígbà tí ó rí ọ̀pọ̀ àwọn Farisi àti Sadusi tí wọ́n ń wá sí ìrìbọmi rẹ̀, ó wí fún wọn pé, Ẹ̀yin irú-ọmọ paramọ́lẹ̀, ta ni ó kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀? Matteu 3:7.

If the “generation of vipers” were simply some derogatory remarks about a couple sects of people that John didn’t like, then there would be nothing to say about the expression. But every word is sacred within God’s Word, so John was assigning a specific label to the Sadducees and Pharisees. That label is defined prophetically by the context of the passage where it is expressed. In the passage John is identified as accomplishing his ministry, then the Sadducees and Pharisees enter the narrative. In the opening verses John is identified as Isaiah’s “voice in the wilderness.”

Bí “ìran paramọ́lẹ̀” bá jẹ́ pé ó kàn jẹ́ àwọn ọ̀rọ̀ ẹ̀gàn díẹ̀ sí àwọn ẹ̀ka ènìyàn mélòó kan tí Jòhánù kò fẹ́ràn, nígbà náà kò ní sí ohun kan láti sọ nípa ọ̀rọ̀ náà. Ṣùgbọ́n gbogbo ọ̀rọ̀ nínú Ọ̀rọ̀ Ọlọ́run jẹ́ mímọ́, nítorí náà Jòhánù ń fi àmì-ìdánimọ̀ pàtó kan lé àwọn Sadusi àti Farisi. Àmì-ìdánimọ̀ náà ni a túmọ̀ rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ nípasẹ̀ àyíká ẹsẹ̀ náà níbi tí a ti sọ ọ́. Nínú ẹsẹ̀ náà, a fi hàn pé Jòhánù ń mú iṣẹ́-ìránṣẹ́ rẹ̀ ṣẹ, lẹ́yìn náà àwọn Sadusi àti Farisi wọ inú ìtàn náà. Nínú àwọn ẹsẹ̀ ìbẹ̀rẹ̀, a fi Jòhánù hàn gẹ́gẹ́ bí “ohùn ẹni tí ń ké ní aginjù” ti Isaiah.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand.

> Ní ọjọ́ wọ̀nyí ni Johanu Oníbatisimu dé, ó ń wàásù ní aginjù Judia, ó sì ń wí pé, Ẹ ronúpìwàdà: nítorí ìjọba ọ̀run ti súnmọ́ tán.

> For this is he that was spoken of by the prophet Esaias, saying,

> Nítorí èyí ni ẹni tí a sọ̀rọ̀ nípa rẹ̀ láti ẹnu wòlíì Ésáyà, nígbà tí ó ń wí pé,

> The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

> Ohùn ẹni kan tí ń ké ní aginjù pé, Ẹ pèsè ọ̀nà Olúwa, ẹ ṣe àwọn ipa-ọ̀nà rẹ̀ ní tààrà.

> And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.

> Johanu náà sì wọ aṣọ irun ràkúnmí, ó sì fi àmùrè aláwọ̀ ṣókòtò dì í ní ẹgbẹ́-èké rẹ̀; oúnjẹ rẹ̀ sì ni eṣú àti oyin igbó.

> Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:2–7.

> Nígbà náà ni Jerusalẹmu, àti gbogbo Judia, àti gbogbo agbègbè tí ó yí Jordani ká, jáde lọ sọ́dọ̀ rẹ̀; a sì ṣe ìrìbọmi fún wọn nípasẹ̀ rẹ̀ nínú Jordani, níwọ̀n bí wọ́n ti ń jẹ́wọ́ ẹ̀ṣẹ̀ wọn. Ṣùgbọ́n nígbà tí ó rí púpọ̀ nínú àwọn Farisi àti Sadusi tí wọ́n ń wá sí ìrìbọmi rẹ̀, ó wí fún wọn pé, Ẹ̀yin ìran paramọ́lẹ̀, ta ni ó kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀? Matteu 3:2–7.

The final generation of ancient Israel is labelled as “a generation of vipers,” by a prophet who came out of the wilderness. John is the prophet who fulfilled the role as Malachi’s messenger who prepared the way for the Messenger of the Covenant, who was also the voice in the wilderness identified by Isaiah.

Ìran ìkẹyìn Ísírẹ́lì àtijọ́ ni a pe ní “ìran àwọn paramọ́lẹ̀,” látọwọ́ wòlíì kan tí ó jáde láti aginjù. Jòhánù ni wòlíì tí ó mú ipò náà ṣẹ gẹ́gẹ́ bí ojiṣẹ́ Málákì tí ó pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà, ẹni tí ó sì tún jẹ́ ohùn ní aginjù tí Aísáyà dá mọ̀.

If we consider “leaves” as a symbol, we find that they represent “profession.” The first reference is with Adam and Eve, who covered their unrighteousness, with fig leaves. They had previously worn the garment of light, the garment of righteousness, but when that was gone, they realized they were naked Laodiceans, who think all they need to do is hide behind the “leaves of profession,” and everything will be OK. Further on in the passage, John speaks directly against the Laodicean Jews trusting in the bloodline of Abraham to save them, for their presumption was simply the empty leaves of profession. A person’s garments represent who they are.

Bí a bá ka “ewé” sí àmì àpẹẹrẹ, a ó rí i pé wọ́n ń ṣojú “ìjẹ́wọ́.” Àkọ́kọ́ ìtọ́kasí ni pẹ̀lú Ádámù àti Éfà, tí wọ́n fi ewé ọ̀pọ̀tọ́ bo àìṣòdodo wọn. Ní ìṣáájú, wọ́n ti wọ aṣọ ìmọ́lẹ̀, aṣọ òdodo; ṣùgbọ́n nígbà tí èyí kúrò, wọ́n mọ̀ pé wọ́n jẹ́ àwọn Laodíkeanì aláìhòhò, tí wọ́n rò pé gbogbo ohun tí wọ́n nílò láti ṣe ni láti fi ara pamọ́ lẹ́yìn “ewé ìjẹ́wọ́,” ohun gbogbo yóò sì dára. Síwájú nínú ẹsẹ̀ náà, Jòhánù sọ̀rọ̀ tààrà sí àwọn Júù Laodíkeanì lòdì sí ìgbẹ́kẹ̀lé nínú ẹ̀jẹ̀ ìran Ábúráhámù láti gbà wọ́n là, nítorí ìfojúsùn àìtọ́ wọn jẹ́ ewé ìjẹ́wọ́ asán lásán. Aṣọ ènìyàn ń ṣojú ẹni tí ẹni náà jẹ́.

Trees are a symbol of men and of kingdoms, and the fruit, the branch, the seed, the soil, the water, the root and obviously the leaves all represent specific prophetic symbols unto themselves, but each of those truths is connected to the other symbols represented in the various lines of prophecy that employ the prophetic symbols that go to make up a “tree.” Of course, the first prophetic symbolism of a tree is that it represents a life-or-death test.

Àwọn igi jẹ́ ààmì àwọn ènìyàn àti àwọn ìjọba, àti èso, ẹ̀ka, irúgbìn, ilẹ̀, omi, gbòǹgbò, àti pé láìsí àní-àní ewé pẹ̀lú, gbogbo wọn ń ṣojú fún àwọn ààmì àsọtẹ́lẹ̀ pàtó lọ́tọ̀ọ̀tọ̀; ṣùgbọ́n ọ̀kọ̀ọ̀kan àwọn òtítọ́ wọ̀nyí ní ìsopọ̀ pẹ̀lú àwọn ààmì mìíràn tí a ṣojú fún nínú onírúurú ìlà àsọtẹ́lẹ̀ tí ń lo àwọn ààmì àsọtẹ́lẹ̀ tí ó dá “igi” kan sílẹ̀. Dájúdájú, ààmì àsọtẹ́lẹ̀ àkọ́kọ́ ti igi ni pé ó ń ṣojú fún ìdánwò ìyè tàbí ikú.

John’s message is represented by the clothes he wore, and the food he ate. Prophetic food, such as the manna at the beginning of ancient Israel, or the Bread of Heaven at the end; must be eaten. The food represents a prophetic testing message which must be eaten, for it is Christ’s flesh and His blood. The clothes John wore and the food he ate identifies the message, and messenger who prepared the way for Christ. John typifies the final messenger who prepares the way for Christ, who is the Messenger of the Covenant who suddenly comes to His temple at the Sunday law. When that takes place, the foolish virgins, who are also Laodiceans and tares, represent the final fourth generation of those who profess to be the legitimate covenant people of Abraham, just as did the Pharisees and Sadducees, in the time when John appeared out of the wilderness.

Aṣọ tí Johanu wọ̀ àti oúnjẹ tí ó jẹ ni ń ṣojú fún ìránṣẹ́ rẹ̀. Oúnjẹ wòlíì, bíi mànnà ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, tàbí Àkàrà Ọ̀run ní ìkẹyìn; a gbọ́dọ̀ jẹ ẹ́. Oúnjẹ náà ń ṣojú fún ìráńṣẹ́ ìdánwò wòlíì kan tí a gbọ́dọ̀ jẹ, nítorí ẹran ara Kristi ni àti ẹ̀jẹ̀ Rẹ̀. Aṣọ tí Johanu wọ̀ àti oúnjẹ tí ó jẹ ń fi ìráńṣẹ́ náà hàn, àti ojiṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún Kristi. Johanu jẹ́ àpẹẹrẹ ojiṣẹ́ ìkẹyìn tí ó pèsè ọ̀nà sílẹ̀ fún Kristi, ẹni tí í ṣe Ojiṣẹ́ Májẹ̀mú náà tí ó yóò wá sí tẹ́ńpìlì Rẹ̀ lójijì ní àkókò òfin Ọjọ́-Àìkú. Nígbà tí èyí bá ṣẹlẹ̀, àwọn wúńdíá òmùgọ̀, tí wọ́n sì tún jẹ́ Laodíkíà àti èpò, ń ṣojú fún ìran kẹrin ìkẹyìn àwọn tí ń jẹ́wọ́ pé àwọn ni ènìyàn májẹ̀mú Abrahamu tòótọ́, gẹ́gẹ́ bí àwọn Farisi àti Sadusi ṣe rí ní àsìkò tí Johanu jáde wá láti aginjù.

John wore camel hair, a leather girdle that included a harness attachment, such as farm animals have with a yoke. He ate, and therefore his message was of locusts, a premier symbol of Islam in the Scriptures, and he mixed his message of Islam, with the honey.

Johanu wọ aṣọ irun ibakasiẹ, àti àmùrè aláwọ̀ kan tí ó ní ohun ìsomọ̀ ìjánu, gẹ́gẹ́ bí àwọn ẹranko oko ṣe ní pẹ̀lú àjàgà. Ó jẹ, nítorí náà ìránṣẹ́ rẹ̀ jẹ́ ti eṣú, àmì àpẹẹrẹ gíga jùlọ ti Islam nínú Ìwé Mímọ́, ó sì da ìránṣẹ́ rẹ̀ nípa Islam pọ̀ mọ́ oyin.

> And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. Exodus 16:31.

> Ilé Ísráẹ́lì sì sọ orúkọ rẹ̀ ní Mánà: ó sì dàbí irú èso korianda, funfun; adùn rẹ̀ sì rí bí àkàrà tútù tí a fi oyin ṣe. Ẹ́kísódù 16:31.

Manna is a symbol of God’s Word, and it tasted like honey, which the prophets identify as the taste of the message, they are represented as eating. John brought the message of Islam as represented by the locusts, and a girdle of camel leather and camel hair. The locusts and the camel are both symbols of Islam. That message of Islam was mixed with the enlightenment of God’s Word that is represented as “honey.”

Mánà jẹ́ àmì ọ̀rọ̀ Ọlọ́run, ó sì ní adùn bí oyin, èyí tí àwọn wòlíì mọ̀ sí adùn ìhìnrere náà, tí a fi wọ́n hàn gẹ́gẹ́ bí ẹni pé wọ́n ń jẹ ẹ́. Jòhánù mú ìhìnrere Islam wá gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú eṣú, àti àmùrè kan ti awọ ràkúnmí àti irun ràkúnmí. Eṣú àti ràkúnmí jẹ́ àmì Islam méjèèjì. Ìhìnrere Islam náà ni a dà pọ̀ mọ́ ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “oyin.”

> Then said Jonathan, My father hath troubled the land: see, I pray you, how mine eyes have been enlightened, because I tasted a little of this honey. 1 Samuel 14:29.

> Nígbà náà ni Jónátánì sọ pé, Bàbá mi ti da ilẹ̀ rú: ẹ wò ó, mo bẹ̀ yín, bí ojú mi ṣe tàn sílẹ̀, nítorí mo tọ́ oyin díẹ̀ yìí wò. 1 Samuelu 14:29.

John did not simply represent a message of Islam, but he came from the wilderness, as did Elijah, and John did not eat honey, he ate wild honey, for he, as with Christ, was not trained in the institutions of the day who had their own honey of a message, represented by the leaven of the Pharisees and Sadducees. John ate honey from the wilderness, for he was trained by the Holy Spirit outside the religious institutions of his day. The typical girdle of the time period contained a hinge mechanism that a person would tie their camel hair garment onto. The hinge represents John, who was the turning point from the earthly unto the heavenly sanctuary.

Jọni kò kàn ṣojú ìròyìn ti Íslámù nìkan, ṣùgbọ́n ó wá láti aginjù, gẹ́gẹ́ bí Èlíjà ṣe wá, àti pé Jọni kò jẹ oyin lasan, oyin igbó ni ó jẹ, nítorí pé òun, gẹ́gẹ́ bí ó ti rí pẹ̀lú Kristi, kò gba ìkẹ́kọ̀ọ́ nínú àwọn ilé-iṣẹ́ ọjọ́ náà tí wọ́n ní oyin ìròyìn tiwọn, tí ìwúkàrà àwọn Farisi àti Sadusi ṣojú fún. Jọni jẹ oyin láti aginjù, nítorí pé Ẹ̀mí Mímọ́ ló kọ́ ọ níta àwọn ilé-iṣẹ́ ẹ̀sìn ọjọ́ rẹ̀. Amùrè àdín tí ó wọ́pọ̀ ní àkókò náà ní ẹ̀rọ ìdìpọ̀ kan tí ènìyàn yóò fi so aṣọ irun ràkúnmí rẹ̀ mọ́. Ẹ̀rọ ìdìpọ̀ náà ṣojú fún Jọni, ẹni tí ó jẹ́ ibi yíyípadà láti ibi mímọ́ ayé lọ sí ibi mímọ́ ọ̀run.

> “The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.

> “Wòlíì Jòhánù ni ìjápọ̀ tó so àkókò ìṣètò méjèèjì pọ̀. Gẹ́gẹ́ bí aṣojú Ọlọ́run, ó dúró jáde láti fi ìbáṣepọ̀ tó wà láàárín òfin àti àwọn wòlíì hàn pẹ̀lú àkókò ìṣètò Kristẹni. Òun ni ìmọ́lẹ̀ kékeré náà, èyí tí a óò tẹ̀ lé pẹ̀lú èyí tí ó tóbi jù. Ẹ̀mí Mímọ́ tan ìmọ́lẹ̀ sí ọkàn Jòhánù, kí ó lè tú ìmọ́lẹ̀ sórí àwọn ènìyàn rẹ̀; ṣùgbọ́n kò sí ìmọ́lẹ̀ mìíràn tí ó ti tàn rí tàbí tí yóò tàn láéláé ní kedere bẹ́ẹ̀ sórí ènìyàn tí ó ṣubú bí èyí tí ó ti inú ẹ̀kọ́ àti àpẹẹrẹ Jésù jáde. A kò tíì lóye Kristi àti iṣẹ́-ìránṣẹ́ Rẹ̀ dáadáa bí a ti ṣàfihàn wọn nípa àpẹẹrẹ nínú àwọn ẹbọ ojiji. Kódà Jòhánù fúnra rẹ̀ kò tíì lóye ní kíkún ìyè ọjọ́ iwájú, àìkú, nípasẹ̀ Olùgbàlà.” The Desire of Ages, 220.

The hinge garment of John is introduced at the very point of Christ’s baptism, which was the turning point, represented by the place where John was baptizing. That place was named Bethabara meaning “ferry crossing,” and is the very place ancient Israel entered into the Promised Land as they came out of the wilderness, just as John had done.

Aṣọ ìdìmọ́ Jòhánù ni a ṣe àfihàn rẹ̀ ní pàtó ní àkókò ìrìbọmi Kristi, èyí tí ó jẹ́ àkókò ìyípadà pàtàkì náà, tí ibi tí Jòhánù ti ń ṣe ìrìbọmi ṣàpẹẹrẹ rẹ̀. Orúkọ ibi náà ni Bẹtabara, tí ìtumọ̀ rẹ̀ jẹ́ “ìkọjá ojú omi,” ó sì jẹ́ gan-an níbi náà ni Ísírẹ́lì ìgbàanì ti wọ Ilẹ̀ Ìlérí bí wọ́n ṣe jáde kúrò ní aginjù, gẹ́gẹ́ bí Jòhánù náà ti ṣe.

Of course, the movement of the one hundred and forty-four thousand are who John is representing, but we are simply pointing out that when Jesus was baptized, it was that generation that He and John called the “generation of vipers.” Jesus came to magnify God’s Ten Commandment law, and He inspired every word in the Bible, so when He calls the final generation of ancient Israel a generation of vipers, He knows full well that the second commandment identifies the judgment being accomplished in the third and fourth generations.

Dájúdájú, ìṣípò tàbí ìrìnàjò ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni Johanu ń ṣojú fún, ṣùgbọ́n ohun tí a kàn ń tọ́ka sí ni pé nígbà tí a ṣe ìrìbọmi fún Jesu, ìran náà gan-an ni òun àti Johanu pè ní “ìran àwọn paramọ́lẹ̀.” Jesu wá láti sọ òfin Àṣẹ Mẹ́wàá Ọlọ́run di ńlá, ó sì mí sí gbogbo ọ̀rọ̀ inú Bíbélì, nítorí náà nígbà tí Ó bá pe ìran ìkẹyìn Ísírẹ́lì àtijọ́ ní ìran àwọn paramọ́lẹ̀, Ó mọ̀ dáadáa pé àṣẹ kejì ń fi ìdájọ́ tí a ń mú ṣẹ hàn nínú ìran kẹta àti ìran kẹrin.

The third and fourth generations represent a progressive judgment that ends in the fourth generation, which is the generation of vipers. Christ baptism typifies 9/11. The Laodicean Seventh-day Adventist generation has been in its final generation since that time. John’s message to the Pharisees and Sadducees was the Laodicean message.

Ìran kẹta àti ìran kẹrin dúró fún ìdájọ́ tí ń tẹ̀síwájú tí ó parí ní ìran kẹrin, èyí tí í ṣe ìran àwọn paramọ́lẹ̀. Ìrìbọmi Kristi ṣàpẹẹrẹ 9/11. Ìran Laodíkéà ti àwọn Adventist Ọjọ́-Ìsinmi Keje ti wà nínú ìran ìkẹyìn rẹ̀ láti àkókò náà wá. Ìhìnrere tí Johanu rán sí àwọn Farisi àti Sadusi ni ìhìnrere Laodíkéà.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them,

> Ṣùgbọ́n nígbà tí ó rí ọ̀pọ̀ àwọn Farisi àti Sadusi tí wọ́n ń bọ̀ wá sí ìrìbọmi rẹ̀, ó sọ fún wọn pé,

> O generation of vipers, who hath warned you to flee from the wrath to come?

> Ẹ̀yin ìran ejò olóró, ta ni ti kìlọ̀ fún yín láti sá kúrò lọ́dọ̀ ìbínú tí ń bọ̀?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father:

> Nítorí náà, ẹ mú èso tí ó yẹ fún ìrònúpìwàdà wá: Ẹ má sì ṣe rò nínú ara yín láti wí pé, Ábúráhámù ni baba wa:

> for I say unto you, that God is able of these stones to raise up children unto Abraham.

> nítorí mo wí fún yín pé, Ọlọ́run lè láti inú àwọn òkúta wọ̀nyí gbé àwọn ọmọ dìde fún Ábúráhámù.

> And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

> Àti nísinsin yìí pẹ̀lú, a ti fi àáké lé gbòǹgbò àwọn igi; nítorí náà, gbogbo igi tí kò bá so èso rere ni a ó gé lulẹ̀, a ó sì jù ú sínú iná. Èmi gan-an ń fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mí lọ, ẹni tí èmi kò yẹ láti ru bàtà rẹ̀: òun ni yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: ẹni tí ìfẹ́ rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì wẹ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà rẹ̀ sínú àká; ṣùgbọ́n yóò fi iná tí a kò lè pa sun ìyàngbò run.

> Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. Matthew 3:7–13.

> Nígbà náà ni Jésù ti Gálílì wá sí Jọ́dánì sọ́dọ̀ Jòhánù, kí ó lè gba ìrìbọmi lọ́wọ́ rẹ̀. Mátíù 3:7–13.

Jesus came from Galilee, which symbolizes a turning point in agreement with John’s girdle-hinge, and the meaning of Bethabara. John’s work of preparing the way, had then changed to Christ’s work of confirming the covenant. The thirty years of preparation was ended and the three and a half years before and after the cross began.

Jésù wá láti Gálílì, èyí tí ó ń ṣàpẹẹrẹ ibi ìyípadà gẹ́gẹ́ bí ìbámu pẹ̀lú ìkápọ̀ ìgbànú Jòhánù, àti ìtumọ̀ Bẹtábárà. Iṣẹ́ Jòhánù ti pèsè ọ̀nà náà ti yí padà nígbà náà sí iṣẹ́ Kristi ti ìmúlẹ̀ májẹ̀mú. Ọgbọ̀n ọdún ìmúrasílẹ̀ ti parí, ọdún mẹ́ta àtààbọ̀ ṣáájú àti lẹ́yìn àgbélébùú sì bẹ̀rẹ̀.

John’s message was a warning of the coming wrath at the destruction of Jerusalem, a destruction that also represents the end of the world and the seven last plagues. That warning message was set within the context of Islam, and it was delivered by a man who not only fulfilled Malachi’s messenger who prepares the way, and Isaiah’s voice in the wilderness, but also the message of Elijah, for John’s clothing paralleled Elijah’s just as John’s message paralleled Elijah’s.

Ìhìnrere Johanu jẹ́ ìkìlọ̀ nípa ìbínú tí ń bọ̀ ní ìparun Jerusalẹmu, ìparun kan tí ó tún ṣojú òpin ayé àti àwọn àjàkálẹ̀-arun méje ìkẹyìn. A fi ìhìnrere ìkìlọ̀ náà kalẹ̀ nínú àyíká ẹ̀sìn Islam, a sì fi í ránṣẹ́ nípasẹ̀ ọkùnrin kan tí kò kàn mú ojúṣe ojiṣẹ́ Malaki ṣẹ, ẹni tí ń pèsè ọ̀nà náà, àti ohùn Isaiah nínú aginjù, ṣùgbọ́n tí ó tún mú ìhìnrere Elijah ṣẹ, nítorí aṣọ Johanu bá ti Elijah mu gẹ́gẹ́ bí ìhìnrere Johanu náà ṣe bá ti Elijah mu.

> And he said unto them, What manner of man was he which came up to meet you, and told you these words? And they answered him, He was an hairy man, and girt with a girdle of leather about his loins. And he said, It is Elijah the Tishbite. 2 Kings 1:7, 8.

> Ó sì sọ fún wọn pé, Irú ènìyàn wo ni ó jẹ́ tí ó wá pàdé yín, tí ó sì sọ ọ̀rọ̀ wọ̀nyí fún yín? Wọ́n sì dá a lóhùn pé, Ọkùnrin onírun ni, ó sì fi àmùrè aláwọ̀ bàtà dì í ní ẹgbẹ́-ìbàdí rẹ̀. Ó sì wí pé, Èlíjà ará Tíṣíbì ni. 2 Kings 1:7, 8.

If they were to ask of John, and not of Elijah, “what manner of man was he?” they would be answered “a hairy man, and girt with a girdle of leather about his loins.” The entire six-month ministry of John is represented in the passage where the final and fourth generation is specifically identified and defined. The Laodicean message unto them directly attacks the profession of being God’s covenant people, it warns them of the coming wrath as illustrated by an ax striking the roots of the trees. The message included that Christ would finish the testing process that began with John. Later in Matthew, Jesus also calls the Jews “a generation of vipers,” and He takes the thought up from John’s theme of cutting down a tree, and explains why.

Bí wọ́n bá béèrè nípa Jòhánù, kì í ṣe nípa Èlíjà, pé, “irú ènìyàn wo ni í ṣe?” a ó sì dá wọn lóhùn pé, “ọkùnrin onírun ni, ó sì fi àmùrè aláwọ̀ dì mọ́ ìbàdí rẹ̀.” Gbogbo iṣẹ́ ìránṣẹ́ oṣù mẹ́fà ti Jòhánù ni a ṣàfihàn nínú ẹsẹ̀ náà níbi tí a ti mọ̀ tí a sì túmọ̀ ìran ìkẹyìn àti ìkẹrin náà ní pàtó. Ìránṣẹ́ Láòdíkíà sí wọn ń kọlu ìjẹ́wọ́ pé wọ́n jẹ́ àwọn ènìyàn májẹ̀mú Ọlọ́run ní tààràtà, ó sì ń kìlọ̀ fún wọn nípa ìbínú tí ń bọ̀ gẹ́gẹ́ bí a ti fi àáké tí ń lu gbòǹgbò àwọn igi ṣe àpèjúwe rẹ̀. Ìránṣẹ́ náà tún kún fún ìhìn pé Kristi yóò parí ìlànà ìdánwò tí ó bẹ̀rẹ̀ pẹ̀lú Jòhánù. Ní ìkẹyìn nínú Mátíù, Jésù pẹ̀lú ń pe àwọn Júù ní “ìran ejò olóró,” Ó sì gbé èrò náà sókè láti inú kókó-ọ̀rọ̀ Jòhánù nípa gé igi lulẹ̀, Ó sì ṣàlàyé ìdí rẹ̀.

> Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:33–37.

> Ẹ jẹ́ kí igi náà dára, kí èso rẹ̀ sì dára; tàbí ẹ jẹ́ kí igi náà bàjẹ́, kí èso rẹ̀ sì bàjẹ́: nítorí igi ni a fi èso rẹ̀ mọ̀. Ẹ̀yin ìran paramọ́lẹ̀, báwo ni ẹ̀yin, tí ẹ jẹ́ ẹni búburú, ṣe lè sọ ohun rere? nítorí láti inú àkúnya ọkàn ni ẹnu ti ń sọ̀rọ̀. Ẹni rere láti inú ìṣúra rere ọkàn ni ń mú ohun rere jáde: ẹni búburú sì láti inú ìṣúra búburú ni ń mú ohun búburú jáde. Ṣùgbọ́n mo sọ fún yín pé, gbogbo ọ̀rọ̀ asán tí ènìyàn bá sọ, wọn yóò jiyàn rẹ̀ ní ọjọ́ ìdájọ́. Nítorí nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ láre, àti nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ lẹ́bi. Mátíù 12:33–37.

The day of judgment, according to the second commandment is in the fourth generation. The judgment is based upon the message we speak, and that message comes out of our hearts. It is the message we speak that identifies whether we are Peter’s “chosen generation” or a “generation of vipers.” Either class is manifested at the conclusion of a testing process where Christ, as the dirt brush man cleans His floor. As with the oil in the parable of the ten virgins, the message is represented either by an evil or a good heart. Christ’s reference adds that this generation of vipers, which is the fourth and final generation—seek after a sign, and the only sign they would be given was the sign of Jonah.

Ọjọ́ ìdájọ́, gẹ́gẹ́ bí òfin kejì ti sọ, wà ní ìran kẹrin. Ìdájọ́ náà dá lórí ìránṣẹ́ tí a ń sọ, ìránṣẹ́ náà sì ń jáde láti inú ọkàn wa. Ìránṣẹ́ tí a ń sọ ni ó ń fi hàn bóyá àwa jẹ́ “ìran àyànfẹ́” ti Peteru tàbí “ìran àwọn paramọlẹ̀.” A ń fi ẹgbẹ́ méjèèjì hàn ní ìparí ìlànà ìdánwò kan níbi tí Kristi, gẹ́gẹ́ bí ọkùnrin tó ń fi fẹ́lẹ̀ erùpẹ̀ nu ilẹ̀ rẹ̀, ti ń fọ ilẹ̀ Rẹ̀ mọ́. Gẹ́gẹ́ bí ó ti rí pẹ̀lú òróró inú àkàwé àwọn wúńdíá mẹ́wàá, ìránṣẹ́ náà ni a ń ṣàpẹẹrẹ rẹ̀ yálà nípasẹ̀ ọkàn búburú tàbí ọkàn rere. Ìtọ́kasí Kristi tún fi kún un pé ìran àwọn paramọlẹ̀ yìí, tí í ṣe ìran kẹrin àti ìkẹyìn—ń wá àmì, àmì kan ṣoṣo tí a ó sì fi fún wọn ni àmì Jona.

> Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. The queen of the south shall rise up in the judgment with this generation, and shall condemn it: for she came from the uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. Matthew 12:38–42.

> Nígbà náà, àwọn kan nínú àwọn akọ̀wé àti àwọn Farisi dáhùn, wọ́n ní, Olùkọ́ni, a fẹ́ rí àmì kan láti ọ̀dọ̀ rẹ. Ṣùgbọ́n ó dáhùn, ó sì wí fún wọn pé, Ìran búburú àti panṣágà ni ń wá àmì; a kì yóò sì fi àmì kankan fún un, bí kò ṣe àmì wòlíì Jona: Nítorí gẹ́gẹ́ bí Jona ti wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ikùn ẹja ńlá; bẹ́ẹ̀ ni Ọmọ ènìyàn yóò wà ní ọjọ́ mẹ́ta àti òru mẹ́ta nínú ọkàn ilẹ̀. Àwọn ènìyàn Ninefe yóò dìde ní ìdájọ́ pẹ̀lú ìran yìí, wọn yóò sì dá a lẹ́bi: nítorí wọ́n ronúpìwàdà nígbà ìwàásù Jona; sì kíyèsi i, ẹni tí ó tóbi ju Jona lọ wà níhìn-ín. Ayaba gúúsù yóò dìde ní ìdájọ́ pẹ̀lú ìran yìí, yóò sì dá a lẹ́bi: nítorí ó ti ìpẹ̀yà ayé wá láti gbọ́ ọgbọ́n Solomoni; sì kíyèsi i, ẹni tí ó tóbi ju Solomoni lọ wà níhìn-ín. Mátíù 12:38–42.

Christ referenced the Jews as a generation of vipers, and He uses illustrations of judgment as the message of Jonah, and the message of the wisdom of Solomon. Jesus is identifying by context, and with two witnesses, that the generation of vipers is the fourth generation, for the fourth generation is where judgment is accomplished.

Kristi tọ́ka sí àwọn Júù gẹ́gẹ́ bí ìran àwọn paramọ́lẹ̀, ó sì lo àwọn àpèjúwe ìdájọ́ gẹ́gẹ́ bí ìhìnrere Jónà, àti ìhìnrere ọgbọ́n Solomoni. Jésù ń ṣe ìdánimọ̀ nípa àyíká ọ̀rọ̀, àti pẹ̀lú àwọn ẹlẹ́rìí méjì, pé ìran àwọn paramọ́lẹ̀ ni ìran kẹ́rin, nítorí ìran kẹ́rin ni ibi tí a ti mú ìdájọ́ ṣẹ.

The one hundred and forty-four thousand are the ensign, or the sign of the latter days, as is the law of God, and the Sabbath. The sign of Jonah is the sign of the resurrection, which for the Jews in Christ’s day and age was His baptism, when the Holy Spirit descended, represented as a dove. Jonah means “dove.” Jonah, John the Revelator, Daniel, Joseph and Lazarus represent the one hundred and forty-four thousand, who are resurrected from being dead in the street for three and a half days. At that point they are to transition from Laodiceans unto Philadelphians, thus becoming the eighth that is of the seven. Jonah represents baptism, for he was cast into the water and symbolically died when he was eaten by the whale. He was thereafter resurrected, as was John, when he was taken out of the boiling oil, and as was Daniel when he was taken out of the lion’s den, and as was Joseph, when he was taken out of the pit, as was Lazarus, the sealing miracle in the time of Christ. The Jews could not see the sign of Jonah, as represented by Christ’s resurrection any clearer than Adventism sees the sign of 9/11, which is the sign of Jonah.

Ẹgbẹ̀rún mẹ́rìnlélógójì náà ni àsíá, tàbí àmì àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí òfin Ọlọ́run àti ọjọ́ ìsinmi náà ṣe jẹ́. Àmì Jónà ni àmì àjíǹde, èyí tí, fún àwọn Júù ní ọjọ́ àti àkókò Kristi, jẹ́ ìrìbọmi Rẹ̀, nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀, tí a sì ṣàpẹẹrẹ Rẹ̀ gẹ́gẹ́ bí àdàbà. Jónà túmọ̀ sí “àdàbà.” Jónà, Johanu Olùfihàn, Dáníẹ́lì, Jósẹ́fù àti Lásárù ń ṣojú ẹgbẹ̀rún mẹ́rìnlélógójì náà, ẹni tí a jí dìde kúrò nínú jíjẹ́ òkú ní ojú pópó fún ọjọ́ mẹ́ta àtààbọ̀. Ní ìpẹ̀yà yẹn ni wọ́n yóò yípadà láti jẹ́ Laodíceans sí Philadelphians, báyìí ni wọ́n ṣe di ẹlẹ́ẹ̀kẹjọ tí ó ti inú àwọn méje wá. Jónà ń ṣojú ìrìbọmi, nítorí a sọ ọ́ sínú omi, ó sì kú ní ìṣàpẹẹrẹ nígbà tí ẹja ńlá náà jẹ ẹ́. Lẹ́yìn náà a jí i dìde, gẹ́gẹ́ bí a ti jí Johanu dìde nígbà tí a yọ ọ́ kúrò nínú òróró gbígbóná, àti gẹ́gẹ́ bí a ti jí Dáníẹ́lì dìde nígbà tí a yọ ọ́ kúrò nínú ihò àwọn kìnnìún, àti gẹ́gẹ́ bí a ti jí Jósẹ́fù dìde nígbà tí a yọ ọ́ kúrò nínú kòtò, gẹ́gẹ́ bí Lásárù pẹ̀lú, iṣẹ́ ìyanu ìdìmọ̀ ní àkókò Kristi. Àwọn Júù kò lè rí àmì Jónà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àjíǹde Kristi, ní kedere ju bí Adventism ṣe rí àmì 9/11, èyí tí í ṣe àmì Jónà.

We will continue these subjects in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn kókó-ẹ̀kọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “The burden of the warning now to come to the people of God, nigh and afar off, is the third angel’s message. And those who are seeking to understand this message will not be led by the Lord to make an application of the Word that will undermine the foundation and remove the pillars of the faith that has made Seventh-day Adventists what they are today. The truths that have been unfolding in their order, as we have advanced along the line of prophecy revealed in the Word of God, are truth, sacred, eternal truth today. Those who passed over the ground step by step in the past history of our experience, seeing the chain of truth in the prophecies, were prepared to accept and obey every ray of light. They were praying, fasting, searching, digging for the truth as for hidden treasures, and the Holy Spirit, we know, was teaching and guiding us. Many theories were advanced, bearing a semblance of truth, but so mingled with misinterpreted and misapplied scriptures, that they led to dangerous errors. Very well do we know how every point of truth was established, and the seal set upon it by the Holy Spirit of God. And all the time voices were heard, ‘Here is the truth,’ ‘I have the truth; follow me.’ But the warnings came, ‘Go not ye after them. I have not sent them, but they ran.’ (See Jeremiah 23:21.)

> “Ẹrù ìkìlọ̀ tí ó yẹ kí ó báyìí tọ̀ àwọn ènìyàn Ọlọ́run, àwọn tí ó súnmọ́ àti àwọn tí ó jìnnà, ni ìrántí angẹli kẹta. Àti pé àwọn tí wọ́n ń wá láti lóye ìrántí yìí ni Olúwa kì yóò darí láti fi Ọ̀rọ̀ náà sí ìlò ní ọ̀nà tí yóò wó ìpìlẹ̀ lulẹ̀, tí yóò sì yọ àwọn ọ̀pá ìdígbògbò ìgbàgbọ́ náà kúrò, èyí tí ó ti sọ àwọn Adventisti Ọjọ́ Keje di ohun tí wọ́n jẹ lónìí. Àwọn òtítọ́ tí ó ti ń ṣípayá gẹ́gẹ́ bí ìtòlẹ́sẹẹsẹ wọn, bí a ti ń tẹ̀síwájú lẹ́gbẹ̀ẹ́ ìlà àsọtẹ́lẹ̀ tí a fihàn nínú Ọ̀rọ̀ Ọlọ́run, jẹ́ òtítọ́ lónìí, òtítọ́ mímọ́, òtítọ́ àìnípẹ̀kun. Àwọn tí wọ́n ti la ilẹ̀ náà kọjá ní ìgbésẹ̀ dé ìgbésẹ̀ nínú ìtàn ìrírí wa ìgbà àtijọ́, tí wọ́n rí ẹ̀wọ̀n òtítọ́ nínú àwọn àsọtẹ́lẹ̀, ni a ti pèsè láti gba àti láti ṣègbọràn sí gbogbo ìmólẹ̀ ìmọ́lẹ̀. Wọ́n ń gbàdúrà, wọ́n ń gbààwẹ̀, wọ́n ń wá kiri, wọ́n ń walẹ̀ fún òtítọ́ bí ẹni pé wọ́n ń wá àwọn ìṣúra tí a fi pamọ́, àti pé Ẹ̀mí Mímọ́, a mọ̀, ni ń kọ́ wa, ti ó sì ń tọ́ wa sọ́nà. Ọ̀pọ̀lọpọ̀ ẹ̀kọ́ ni a gbékalẹ̀, tí wọ́n ní àfihàn òtítọ́ kan, ṣùgbọ́n tí a fi àwọn ẹsẹ Ìwé Mímọ́ tí a túmọ̀ ní àṣìṣe, tí a sì lò ní àìtọ́ pọ̀ mọ́ wọn débi pé wọ́n mú àwọn àṣìṣe ewu wá. A mọ̀ dáadáa bí a ṣe fi ìdí gbogbo kókó òtítọ́ múlẹ̀, àti bí Ẹ̀mí Mímọ́ Ọlọ́run ṣe fi èdìdì sí i. Ní gbogbo àkókò náà ni a ti ń gbọ́ ohùn pé, ‘Nísinsin yìí ni òtítọ́ wà,’ ‘Èmi ni mo ní òtítọ́; ẹ tẹ̀lé mi.’ Ṣùgbọ́n àwọn ìkìlọ̀ dé pé, ‘Ẹ má ṣe tọ̀ wọ́n lẹ́yìn. Èmi kò rán wọn, ṣùgbọ́n wọ́n sá lọ.’ (Wo Jeremiah 23:21.)”

> “The leadings of the Lord were marked, and most wonderful were His revelations of what is truth. Point after point was established by the Lord God of heaven. That which was truth then, is truth today. But the voices do not cease to be heard—‘This is truth. I have new light.’ But these new lights in prophetic lines are manifest in misapplying the Word and setting the people of God adrift without an anchor to hold them. If the student of the Word would take the truths which God has revealed in the leadings of His people, and appropriate these truths, digest them, and bring them into their practical life, they would then be living channels of light. But those who have set themselves to study out new theories, have a mixture of truth and error combined, and after trying to make these things prominent, have demonstrated that they have not kindled their taper from the divine altar, and it has gone out in darkness.” Selected Messages, book 2, 103, 104.

> “Àwọn ìtọ́sọ́nà Olúwa ṣe kedere, ó sì jẹ́ ìyanu gidigidi ni àwọn ìṣípayá Rẹ̀ nípa ohun tí í ṣe òtítọ́. Kókó lẹ́yìn kókó ni Olúwa Ọlọ́run ọ̀run fi múlẹ̀. Èyí tí ó jẹ́ òtítọ́ nígbà náà, òun náà ni òtítọ́ lónìí. Ṣùgbọ́n a kò dákẹ́ láti máa gbọ́ àwọn ohùn—‘Èyí ni òtítọ́. Mo ní ìmọ́lẹ̀ tuntun.’ Ṣùgbọ́n àwọn ìmọ́lẹ̀ tuntun wọ̀nyí nínú àwọn ìlà àsọtẹ́lẹ̀ farahàn nípa lílo Ọ̀rọ̀ náà ní ọ̀nà tí kò tọ́ àti fífi àwọn ènìyàn Ọlọ́run ṣáko lọ láìsí ìdákọ̀ró kan láti dì wọ́n mú. Bí akẹ́kọ̀ọ́ Ọ̀rọ̀ náà bá gba àwọn òtítọ́ tí Ọlọ́run ti ṣípayá nínú àwọn ìtọ́sọ́nà ti àwọn ènìyàn Rẹ̀, tí yóò sì fi àwọn òtítọ́ wọ̀nyí ṣe ti ara rẹ̀, kí ó tú wọn ká, kí ó sì mú wọn wá sínú ìgbésí ayé ìṣe rẹ̀, nígbà náà wọn yóò jẹ́ àwọn ọ̀nà alààyè tí ìmọ́lẹ̀ ń là kọjá. Ṣùgbọ́n àwọn tí wọ́n ti fi ara wọn sílẹ̀ láti ṣàwádìí àwọn ẹ̀kọ́ tuntun, ní àdàpọ̀ òtítọ́ àti àṣìṣe tí a fi jọ pọ̀, lẹ́yìn tí wọ́n sì ti gbìyànjú láti jẹ́ kí àwọn nǹkan wọ̀nyí di ohun pàtàkì, wọ́n ti fi hàn pé wọn kò tan fìtílà kékeré wọn láti orí pẹpẹ àtọ̀runwá, ó sì ti kú nínú òkùnkùn.” Selected Messages, ìwé 2, 103, 104.

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