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# Laodicea - Number One

Laodicea – Nọ́mbà Kìíní

Isaiah’s Prophecy of Doom for the Valley of Vision

Àsọtẹ́lẹ̀ Aísáyà nípa Ìdájọ́ Ìparun fún Àfonífojì Ìran

Author

Jeff Pippenger

Published

August 14, 2023

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> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Therefore said I, Look away from me; I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people. For it is a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains. Isaiah 22:1–5.

> Ẹrù òwe nípa àfonífojì ìran. Kí ni ń ṣe ọ báyìí, tí ìwọ fi gòkè lọ sí orí ilé pátápátá? Ìwọ tí o kún fún ariwo, ìlú onírúkèrúdò, ìlú ayọ̀: àwọn ẹni tí a pa nínú rẹ kò kú nípa idà, bẹ́ẹ̀ ni wọn kò kú ní ogun. Gbogbo àwọn olórí rẹ sá pọ̀; a fi ọrun wọn hàn mọ́ wọn nípa àwọn tafàtafà: gbogbo àwọn tí a rí nínú rẹ ni a dì pọ̀, àwọn tí wọ́n ti sá láti òkèèrè wá. Nítorí náà ni mo ṣe wí pé, Ẹ yí ojú yín kúrò lọ́dọ̀ mi; èmi yóò sunkún kíkorò, ẹ má ṣe sapá láti tù mí nínú, nítorí ìparun ọmọbìnrin àwọn ènìyàn mi. Nítorí ó jẹ́ ọjọ́ ìdààmú, àti ọjọ́ ìtẹ̀ mọ́lẹ̀, àti ọjọ́ ìdàmú ọkàn láti ọwọ́ Oluwa Ọlọ́run àwọn ọmọ-ogun ní àfonífojì ìran, fífọ àwọn ògiri lulẹ̀, àti igbe sí àwọn òkè. Isaiah 22:1–5.

In the book of Isaiah, the word “burden” is found eighteen times. Eleven of those references are directly identifying prophecies of doom, and the other seven references refer to a burden as something that is carried upon the shoulder. Only one of the references translated as “burden” represents something that is carried on the shoulder and is also a prophecy of doom. I intend to address that one reference that is the Hebrew word identifying something that is carried, but is also a prophecy of doom, so I am identifying the distinction from the start, though we will not return to these facts until later.

Nínú ìwé Isaiah, a rí ọ̀rọ̀ náà “ẹrù” ní ìgbà mẹ́jọlá. Mọ́kànlá nínú àwọn ìtọ́kasí wọ̀nyẹn ń tọ́ka tààrà sí àwọn àsọtẹ́lẹ̀ ìparun, àti pé àwọn ìtọ́kasí méje yòókù ń tọ́ka sí ẹrù gẹ́gẹ́ bí nǹkan tí a gbé lé èjìká. Ọ̀kan ṣoṣo nínú àwọn ìtọ́kasí tí a túmọ̀ sí “ẹrù” ni ó dúró fún ohun tí a gbé lé èjìká, tí ó sì tún jẹ́ àsọtẹ́lẹ̀ ìparun pẹ̀lú. Ète mi ni láti sọ̀rọ̀ nípa ìtọ́kasí kan náà tí í ṣe ọ̀rọ̀ Heberu tí ó ń tọ́ka sí ohun tí a gbé, ṣùgbọ́n tí ó sì tún jẹ́ àsọtẹ́lẹ̀ ìparun; nítorí náà mo ń fi ìyàtọ̀ náà hàn láti ìbẹ̀rẹ̀ pátápátá, bí ó tilẹ̀ jẹ́ pé a kì yóò padà sí àwọn òtítọ́ wọ̀nyí títí di ìgbà míràn níwájú.

The chapter is not vague about the definition of the “valley of vision” for it is identified as the “City of David” and also as “Jerusalem.” The valley of vision is a reference to Laodicean Adventism during the history of the last six verses of Daniel eleven. Isaiah set the context for this doom with the history represented in chapter twenty by describing the progressive conquering of the world by the Assyrian king who had sent a military leader named Tartan to capture a city in Egypt called Ashdod.

Orí náà kò ṣókùnkùn nípa ìtumọ̀ “àfonífojì ìran,” nítorí a ti dá a mọ̀ gẹ́gẹ́ bí “Ìlú Dáfídì” àti pẹ̀lú gẹ́gẹ́ bí “Jerusalẹmu.” Àfonífojì ìran náà jẹ́ ìtọ́kasí sí Adventismu ti Laodíkea ní àsìkò ìtàn àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli mọ́kànlá. Isaiah fi ìtàn tí a ṣàpẹẹrẹ rẹ̀ nínú orí ogún ṣe àgbékalẹ̀ ọ̀rọ̀ yìí fún ìparun yìí, nípa ṣíṣàpèjúwe ìṣẹ́gun àtẹ̀gùn-ayé tí ọba Ásíríà ń ṣe lórí ayé, ẹni tí ó ti rán olórí ọmọ-ogun kan tí a ń pè ní Tartan láti gba ìlú kan ní Ejibiti tí a ń pè ní Ashdod.

The Sunday law is identified in Daniel eleven verse forty-one and it identifies three groups that “escape” the hand of the papacy at the Sunday law.

A mọ òfin Ọjọ́-Àìkú nínú Dáníẹ́lì mọ́kànlá ẹsẹ̀ kọkànlélógójì, ó sì ń tọ́ka sí ẹgbẹ́ mẹ́ta tí wọ́n “sá” kúrò lọ́wọ́ ìjọ papacy nígbà òfin Ọjọ́-Àìkú.

> In the year that Tartan came unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it; At the same time spake the Lord by Isaiah the son of Amoz, saying, Go and loose the sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot. And the Lord said, Like as my servant Isaiah hath walked naked and barefoot three years for a sign and wonder upon Egypt and upon Ethiopia; So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt. And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory. And the inhabitant of this isle shall say in that day, Behold, such is our expectation, whither we flee for help to be delivered from the king of Assyria: and how shall we escape? Isaiah 20:1–6.

> Ní ọdún tí Tátánì wá sí Áṣídódì, (nígbà tí Ságónì ọba Áṣíríà rán án,) tí ó sì jagun sí Áṣídódì, tí ó sì gba á; ní àkókò kan náà ni Olúwa sọ̀rọ̀ nípasẹ̀ Aísáyà ọmọ Ámósì pé, Lọ tú aṣọ ọ̀fọ̀ kúrò ní ẹgbẹ́-ìgbẹ́ rẹ, kí o sì bọ bàtà rẹ kúrò ní ẹsẹ̀ rẹ. Ó sì ṣe bẹ́ẹ̀, ó ń rìn ní ìhòòhò àti ní ẹsẹ̀ bàtà-kòsí. Olúwa sì wí pé, Gẹ́gẹ́ bí Ísáyà ìránṣẹ́ mi ti rìn ní ìhòòhò àti ní ẹsẹ̀ bàtà-kòsí fún ọdún mẹ́ta gẹ́gẹ́ bí àmì àti ìyanu lórí Íjíbítì àti lórí Ítiópíà; bẹ́ẹ̀ ni ọba Áṣíríà yóò kó àwọn ará Íjíbítì lọ ní ìgbèkùn, àti àwọn ará Ítiópíà ní ìkólọ, àtàwọn ọmọde àti àgbàlagbà, ní ìhòòhò àti ní ẹsẹ̀ bàtà-kòsí, àní pẹ̀lú ìhà-ìdí wọn ní fífihàn, sí ìtìjú Íjíbítì. Wọ́n yóò sì bẹ̀rù, wọ́n ó sì tijú Ítiópíà tí wọ́n ń retí, àti Íjíbítì tí í ṣe ògo wọn. Olùgbé erékùṣù yìí yóò sì wí ní ọjọ́ náà pé, Wò ó, irú èyí ni ohun tí a ń retí, níbi tí a ti sá lọ fún ìrànlọ́wọ́ kí a lè bọ lára ọba Áṣíríà; báwo ni àwa ó ṣe yọ bọ? Aísáyà 20:1–6.

The question raised by the inhabitants of the isle is how do they escape from the king of Assyria, which is also represented as the king of the north in Daniel eleven.

Ìbéèrè tí àwọn olùgbé erékùṣù náà gbé dìde ni pé báwo ni wọn yóò ṣe bọ́ lọ́wọ́ ọba Ásíríà, ẹni tí a tún ṣàfihàn gẹ́gẹ́ bí ọba àríwá nínú Dáníẹ́lì 11.

> He [the king of the north] shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò sì wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì borí ọ̀pọ̀lọpọ̀ orílẹ̀-èdè lulẹ̀: ṣùgbọ́n àwọn wọ̀nyí yóò yọ kúrò lọ́wọ́ rẹ̀, àní Edomu, àti Moabu, àti olórí àwọn ọmọ Ammoni. Dáníẹ́lì 11:41.

In this verse the Sunday law in the United States is identified, and there are some subtle nuances in Daniel’s passage that are worth considering. There are three verses in a row in Daniel eleven verse forty to forty-three that all identify “countries.” In verse forty the countries representing the former Soviet Union were swept away by the papacy and the United States in 1989. Modern historians confirm this fact.

Nínú ẹsẹ yìí ni a ti tọ́ka sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì wà níbẹ̀ àwọn ìtumọ̀ kéékèèké díẹ̀ nínú àyọkà Dáníẹ́lì tí ó yẹ kí a fiyèsí. Ẹsẹ mẹ́ta lẹ́sẹ̀kẹsẹ̀ wà nínú Dáníẹ́lì mọ́kànlá, ẹsẹ̀ ogójì sí ẹsẹ̀ mẹ́tàlélógójì, tí gbogbo wọn ń tọ́ka sí “àwọn orílẹ̀-èdè.” Nínú ẹsẹ̀ ogójì, àwọn orílẹ̀-èdè tí wọ́n dúró fún Soviet Union àtijọ́ ni a gbá kúrò lọ́wọ́ ipapacy àti Orílẹ̀-Èdè Amẹ́ríkà ní ọdún 1989. Àwọn akọ̀wé-ìtàn òde òní jẹ́rìí sí òtítọ́ yìí.

Then in verse forty-two we find the word “countries” representing all the countries of planet earth, as the king of the north (the papacy) captures Egypt, representing the entire world. That is one of the nuances. The other of the two nuances I am referring to in the three verses involve the word “escape” in verse forty-one and then again in verse forty-two. They are two different Hebrew words, though both are translated as “escape.” The Hebrew word translated as “escape” in verse forty-two means finding no deliverance, for when the “ten kings” representing the United Nations agree to give their one-world government over to the control of the papal beast, there is no escape—no deliverance.

Lẹ́yìn náà, nínú ẹsẹ̀ kejìlélógójì, a rí ọ̀rọ̀ náà “àwọn orílẹ̀-èdè” tí ó dúró fún gbogbo àwọn orílẹ̀-èdè ayé, bí ọba àríwá (ìjọ póòpù) ṣe gba Íjíbítì, tí ó dúró fún gbogbo ayé. Èyí jẹ́ ọ̀kan nínú àwọn àbùdá ìtumọ̀ náà. Èkejì nínú àwọn àbùdá ìtumọ̀ méjèèjì tí mo ń tọ́ka sí nínú àwọn ẹsẹ̀ mẹ́ta náà ní í ṣe pẹ̀lú ọ̀rọ̀ náà “yóò sá” nínú ẹsẹ̀ kọkànlélógójì, àti lẹ́ẹ̀kan sí i nínú ẹsẹ̀ kejìlélógójì. Àwọn méjèèjì jẹ́ ọ̀rọ̀ Hébérù méjì ọ̀tọ̀ọ̀tọ̀, bí ó tilẹ̀ jẹ́ pé a túmọ̀ àwọn méjèèjì sí “yóò sá.” Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “yóò sá” nínú ẹsẹ̀ kejìlélógójì túmọ̀ sí pé kò sí ìgbàlà kankan láti rí, nítorí nígbà tí “ọba mẹ́wàá” tí ó dúró fún Ìṣọ̀kan Àwọn Orílẹ̀-Èdè bá fohùn ṣọ̀kan láti fi ìjọba ayé kan ṣoṣo wọn lé àkóso ẹranko póòpù lọ́wọ́, kò sí ọ̀nà àbájáde kankan—kò sí ìdásílẹ̀.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:12–17.

> Àti àwọn ìwo mẹ́wàá tí ìwọ rí náà ni àwọn ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kan rí; ṣùgbọ́n wọn ń gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Àwọn wọ̀nyí ní èrò kan náà, wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà. Àwọn wọ̀nyí yóò bá Ọ̀dọ́-Àgùntàn jagun, Ọ̀dọ́-Àgùntàn náà yóò sì ṣẹ́gun wọn: nítorí òun ni Olúwa àwọn olúwa, àti Ọba àwọn ọba: àwọn tí ó sì wà pẹ̀lú rẹ̀ ni a pè, a sì yàn, wọ́n sì jẹ́ olóòtítọ́. Ó sì wí fún mi pé, Omi tí ìwọ rí, níbi tí àgbèrè náà jókòó sí, ni àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n. Àti àwọn ìwo mẹ́wàá tí ìwọ rí lórí ẹranko náà, àwọn wọ̀nyí yóò kórìíra àgbèrè náà, wọn yóò sì sọ ọ́ di ahoro àti níhòòhò, wọn yóò sì jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sínú ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti fohùn ṣọ̀kan, àti láti fi ìjọba wọn fún ẹranko náà, títí àwọn ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Ìṣípayá 17:12–17.

These “ten kings” are referenced repeatedly in God’s word and in the story of Elijah, Ahab, the king of Israel was the head of ten tribes, and he was married to Jezebel. Jezebel is the papacy at the end of the world, Elijah is the messengers of the third angel’s message and Ahab is the head of a ten-king alliance. Ahab represents the United States as the leader of the United Nations during the prophetic history of the Sunday law. When Egypt is captured by Assyria, the king of the north in Daniel eleven forty-two has just forced the ten kings to agree to surrender their kingdom unto the papal power.

A mẹ́nu kàn sí “ọba mẹ́wàá” wọ̀nyí léraléra nínú ọ̀rọ̀ Ọlọ́run, àti nínú ìtàn Élíjà, Áhábù, ọba Ísírẹ́lì, ni olórí ẹ̀yà mẹ́wàá, ó sì fẹ́ Jésíbẹ́lì. Jésíbẹ́lì ni ipò póòpù ní ìkẹyìn ayé, Élíjà sì ni àwọn aṣojú ìránṣẹ́ áńgẹ́lì kẹta, Áhábù sì ni olórí ìṣọ̀kan àwọn ọba mẹ́wàá. Áhábù dúró fún Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí aṣáájú Àjọ Ìṣọ̀kan Àgbáyé ní àkókò ìtàn àsọtẹ́lẹ̀ òfin Ọjọ́-Àìkú. Nígbà tí Ásíríà bá gba Ejibiti, ọba àríwá nínú Dáníẹ́lì 11:42 ṣẹ̀ṣẹ̀ ti fi ipa mú àwọn ọba mẹ́wàá láti fara mọ́ fífi ìjọba wọn lé agbára póòpù lọ́wọ́.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bí a ṣe ń sún mọ́ ìpẹ̀yà ìkẹyìn, ó ṣe pàtàkì gidigidi kí ìbámu àti ìṣọ̀kan wà láàárín àwọn irinṣẹ́ Olúwa. Ayé kún fún ìjì, ogun, àti ìyàtọ̀. Ṣùgbọ́n lábẹ́ orí kan—agbára póòpù—àwọn ènìyàn yóò ṣọ̀kan láti tako Ọlọ́run nínú ẹ̀dá àwọn ẹlẹ́rìí Rẹ̀. Ìṣọ̀kan yìí ni apẹ̀yìndà ńlá náà fi di mímú ṣinṣin. Bí ó ti ń wá láti ṣọ̀kan àwọn aṣojú rẹ̀ nínú ogun sí òtítọ́, bẹ́ẹ̀ ni yóò ṣiṣẹ́ láti pín ká, kí ó sì tú àwọn olùdáláre rẹ̀ ká. Ìlara, ìfura búburú, àti ọ̀rọ̀ búburú sí ènìyàn, òun ni ó ń ru sókè láti mú àríyànjiyàn àti ìpínya wá.” Testimonies, volume 7, 182.

In verse forty-one we find the word “escape” and we also find the word “escape” in verse forty-two, but they are two different Hebrew words. The word translated as “escape” in verse forty-one means to escape as if by slipperiness. This is the word translated as “escape” in verse six of Isaiah chapter twenty. “In that day” “the inhabitant of this isle” ask how they can escape from the Assyrian who “in that day” is progressively conquering the world as illustrated in Daniel eleven and several other passages of Scripture.

Nínú ẹsẹ̀ kọkànlélógójì a rí ọ̀rọ̀ náà “sá,” a sì tún rí ọ̀rọ̀ náà “sá” nínú ẹsẹ̀ méjìlélógójì, ṣùgbọ́n ọ̀rọ̀ Heberu méjì ọ̀tọ̀ ni wọ́n jẹ́. Ọ̀rọ̀ tí a túmọ̀ sí “sá” nínú ẹsẹ̀ kọkànlélógójì túmọ̀ sí sá bí ẹni pé nípasẹ̀ yíyọ̀ nítorí ìrìnrẹ̀lẹ̀. Èyí ni ọ̀rọ̀ tí a túmọ̀ sí “sá” nínú ẹsẹ̀ kẹfà ti Isaiah orí ogún. “Ní ọjọ́ náà” “olùgbé erékùṣù yìí” ń béèrè bí wọn yóò ṣe lè sá kúrò lọ́dọ̀ ará Asiria tí “ní ọjọ́ náà” ń ṣẹ́gun ayé lọ ní ìlọsíwájú gẹ́gẹ́ bí a ti ṣàfihàn nínú Danieli mọ́kànlá àti nínú ọ̀pọ̀ ẹsẹ̀ míì ti Ìwé Mímọ́.

In Daniel eleven verse forty-one when the papacy, or as Daniel represents him, the king of the north, or as Isaiah represents him the Assyrian, is conquering the “glorious land” representing the United States, there are two groups that are identified.

Nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ kọkàndínlógójì, nígbà tí ipò póòpù, tàbí gẹ́gẹ́ bí Dáníẹ́lì ṣe ṣàpèjúwe rẹ̀, ọba àríwá, tàbí gẹ́gẹ́ bí Aísáyà ṣe ṣàpèjúwe rẹ̀, ará Ásíríà náà, ń ṣẹ́gun “ilẹ̀ ológo” tí ó dúró fún Orílẹ̀-Èdè Amẹ́ríkà, ẹgbẹ́ méjì ni a ṣe ìdánimọ̀ wọn.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò wọ ilẹ̀ ọlá náà pẹ̀lú, a ó sì borí ọ̀pọ̀lọpọ̀ orílẹ̀-èdè lulẹ̀; ṣùgbọ́n àwọn wọ̀nyí yóò yọ kúrò ní ọwọ́ rẹ̀, àní Edomu, àti Moabu, àti olórí àwọn ọmọ Ammoni. Danieli 11:41.

One is the “many” who are overthrown and the other group is represented as “Edom, Moab and the chief of the children of Ammon.” At the Sunday law, Revelation eighteen verse four, calls those still in Babylon to “come out.”

Ẹgbẹ́ kan ni “ọ̀pọ̀lọpọ̀” àwọn tí a ṣubú lulẹ̀, a sì ṣàpẹẹrẹ ẹgbẹ́ kejì gẹ́gẹ́ bí “Edomu, Moabu àti olórí àwọn ọmọ Ammoni.” Ní àkókò òfin Ọjọ́ Àìkú, Ìfihàn orí kejìdínlógún ẹsẹ̀ kẹrin, ń pe àwọn tí ó ṣì wà ní Babiloni pé kí wọ́n “jáde kúrò.”

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Revelation 18:4.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ṣe alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀. Ìfihàn 18:4.

Edom, Moab and the chief of the children of Ammon are those who escape by slipperiness, as the peoples of the isle in Isaiah twenty are hoping to do.

Edomu, Moabu, àti olórí àwọn ọmọ Ammoni ni àwọn tí wọ́n yóò bọ́ lọ́wọ́ ìdálẹ́bi nípasẹ̀ ìyọ́kúrò pẹ̀lú ẹ̀tan ìsálọ, gẹ́gẹ́ bí àwọn ènìyàn erékùṣù nínú Isaiah ogún ṣe ń retí láti ṣe.

In verse forty-one the other nuance I am referring to is that in verse forty, forty-one and forty-two we find the word “countries,” but in verse forty-one it is a supplied word, not in the original words of Daniel and does not belong there. Many countries were overthrown in fulfillment of verse forty at the collapse of the Soviet Union and many countries are captured when the papacy takes over the United Nations. But at the Sunday law in the United States the “many” who are overthrown, are not many countries, they can only be Seventh-day Adventists.

Nínú ẹsẹ̀ kọkànlélógójì, ìtúmọ̀ kéjì tí mo ń tọ́ka sí ni pé nínú ẹsẹ̀ ogójì, kọkànlélógójì, àti méjìlélógójì, a rí ọ̀rọ̀ náà “àwọn orílẹ̀-èdè,” ṣùgbọ́n nínú ẹsẹ̀ kọkànlélógójì, ọ̀rọ̀ tí a fi kún un ni, kì í ṣe nínú àwọn ọ̀rọ̀ àkọ́kọ́ Daniẹli, kò sì yẹ kí ó wà níbẹ̀. Ọ̀pọ̀lọpọ̀ àwọn orílẹ̀-èdè ni a borí lulẹ̀ gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ ogójì nígbà ìṣubú Soviet Union, àti pé a gba ọ̀pọ̀lọpọ̀ àwọn orílẹ̀-èdè nígbà tí ipápà fi gba àṣẹ lórí Ìṣọ̀kan Àwọn Orílẹ̀-Èdè. Ṣùgbọ́n ní àsìkò òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, “ọ̀pọ̀” tí a borí lulẹ̀ náà kì í ṣe ọ̀pọ̀ àwọn orílẹ̀-èdè; wọn lè jẹ́ àwọn Adventist Ọjọ́ Keje nìkan.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place? When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working day, you consent to receive the mark of the beast, and refuse the seal of God.” Review and Herald, July 13, 1897.

> “Tí a bá ti fi ìmọ́lẹ̀ òtítọ́ hàn ọ́, tí ó sì túbọ̀ ṣí Sábáàtì ìlànà kẹrin payá fún ọ, tí ó sì fi hàn pé kò sí ìpìlẹ̀ kankan nínú Ọ̀rọ̀ Ọlọ́run fún ìṣọ́ Sunday, ṣùgbọ́n tí ìwọ ṣì ń di sábáàtì èké mú, tí o sì kọ̀ láti yà Sábáàtì náà sọ́tọ̀ gẹ́gẹ́ bí mímọ́, èyí tí Ọlọ́run pè ní ‘ọjọ́ mímọ́ Mi,’ ìwọ ń gba àmì ẹranko náà. Ìgbà wo ni èyí ń ṣẹlẹ̀? Nígbà tí o bá gbọ́ òfin náà tí ó pàṣẹ fún ọ láti dá iṣẹ́ dúró ní Sunday kí o sì jọ́sìn Ọlọ́run, nígbà tí o mọ̀ pé kò sí ọ̀rọ̀ kan nínú Bíbélì tí ó fi hàn pé Sunday jẹ́ ohunkóhun mìíràn ju ọjọ́ iṣẹ́ àṣà lọ, ìwọ fara mọ́ gbigba àmì ẹranko náà, o sì kọ èdìdì Ọlọ́run.” Review and Herald, July 13, 1897.

Any member of the Seventh-day Adventist church accepted the Sabbath doctrine when they first became baptized members of the church and they are held accountable to the “light of truth” concerning the Sabbath.

Ẹnikẹ́ni tí ó jẹ́ ọmọ ẹgbẹ́ Ìjọ Adventist Ọjọ́ Keje ti gbà ẹ̀kọ́ nípa Sábáàtì nígbà tí wọ́n kọ́kọ́ di ọmọ ẹgbẹ́ ìjọ nípasẹ̀ ìrìbọmi, a sì di wọ́n mú ní ojúṣe sí “ìmọ́lẹ̀ òtítọ́” nípa Sábáàtì.

> “The change of the Sabbath is the sign or mark of the authority of the Romish church. Those who, understanding the claims of the fourth commandment, choose to observe the false sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Iyípadà ọjọ́ Ìsinmi náà ni àmì tàbí àpèjúwe aṣẹ ìjọ Róòmù. Àwọn tí, ní òye sí àwọn ẹ̀tọ́ tí òfin kẹrin ń béèrè, yàn láti pa ìsinmi èké mọ́ ní ipò ọjọ́ Ìsinmi òtítọ́, nípa bẹ́ẹ̀ ń san ọlá fún agbára náà nípasẹ̀ èyí nìkan tí a fi pàṣẹ rẹ̀. Àmì ẹranko náà ni ọjọ́ Ìsinmi ti póòpù, èyí tí ayé ti gbà gẹ́gẹ́ bí ipò ọjọ́ tí Ọlọ́run yàn.”

> “No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.

> “Kò sí ẹnìkan tí ó tíì gba àmì ẹranko náà. Àkókò ìdánwò kò tíì dé. Àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, láì yọ ìjọ Roman Catholic kúrò. Kò sí ẹni tí a dá lẹ́bi títí wọn yóò fi ní ìmọ́lẹ̀ tí wọn yóò sì rí ojúṣe tí ó wà nínú òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ náà yóò jáde láti fi agbára mú ìsinmi ọjọ́ ìsìn èké náà, tí igbe ńlá áńgẹ́lì kẹta yóò sì kìlọ̀ fún àwọn ènìyàn nípa ìjọsìn ẹranko náà àti àwòrán rẹ̀, ìlà ìyàtọ̀ yóò hàn gbangba láàárín èké àti òtítọ́. Nígbà náà ni àwọn tí wọ́n bá ṣì ń bá a lọ nínú ìrékọjá yóò gba àmì ẹranko náà.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Manuscript 51, 1899.

> “Pẹ̀lú ìgbésẹ̀ kíákíá ni àwa ń sún mọ́ àkókò yìí. Nígbà tí àwọn ìjọ Púrótẹ́sítántì yóò bá agbára ayépọ̀ ṣọ̀kan láti gbé ẹ̀sìn èké ró, nítorí èyí tí àwọn baba ńlá wọn fara da inúnibíni tó le jù lọ nítorí pípa òun mọ́lẹ̀, nígbà náà ni a ó fi àṣẹ ìṣọ̀kan ìjọ àti ìpínlẹ̀ mú Sábáàtì ti pàápàá lòfin. Ìyapa orílẹ̀-èdè kúrò ní òtítọ́ yóò wà, èyí tí yóò parí ní ìparun orílẹ̀-èdè nìkan.” Manuscript 51, 1899.

At the Sunday law the only people held accountable for the light of the third angel is Seventh-day Adventists, for it is only then that those outside of Adventism will have the test of the third angel presented to them. The “many” overthrown at the Sunday law are Laodicean Adventists, for “judgment begins at the house of God.”

Ní àkókò òfin Ọjọ́-ìsinmi, àwọn ènìyàn kan ṣoṣo tí a óò di lẹ́bi nípa ìmọ́lẹ̀ angẹli kẹta ni àwọn Adventist Ọjọ́-Ìkẹ́yìn, nítorí pé nígbà náà nìkan ni a óò gbé ìdánwò angẹli kẹta kalẹ̀ fún àwọn tí ó wà níta Adventism. “Ọ̀pọ̀” tí a bì ṣubú ní àkókò òfin Ọjọ́-ìsinmi ni àwọn Adventist Laodicea, nítorí pé “ìdájọ́ bẹ̀rẹ̀ ní ilé Ọlọ́run.”

> So the last shall be first, and the first last: for many be called, but few chosen. Matthew 20:16.

> Bẹ́ẹ̀ ni àwọn ẹni ìkẹyìn yóò di àkọ́kọ́, àwọn àkọ́kọ́ sì di ìkẹyìn: nítorí ọ̀pọ̀lọpọ̀ ni a pè, ṣùgbọ́n díẹ̀ ni a yàn. Mátíù 20:16.

Isaiah is a “sign and a wonder” for Egypt and Ethiopia concerning the papacies progressive conquering of the world. Egypt is the United Nations; Ethiopia is the United States and Assyria is the papacy. In the setting of that prophetic history Isaiah begins to set forth a series of prophecies of doom. Chapter twenty-two is about the Laodiceans that are overthrown at the Sunday law and the Philadelphians that call “Edom, Moab and the chief of the children of Ammon” out of Babylon.

Aísáyà jẹ́ “àmì àti ìyanu” fún Íjíbítì àti Ítiópíà nípa bí ipò póòpù ṣe ń ṣẹ́gun ayé lọ ní ìlọsíwájú. Íjíbítì ni Àjọ Ìṣọ̀kan Àgbáyé; Ítiópíà ni Orílẹ̀-Èdè Amẹ́ríkà, Asíríà sì ni ipò póòpù. Nínú àyíká ìtàn àsọtẹ́lẹ̀ yẹn ni Aísáyà ti bẹ̀rẹ̀ sí í gbékalẹ̀ ọ̀wọ́ àsọtẹ́lẹ̀ ìparun kan kalẹ̀. Orí kejìlélógún jẹ́ nípa àwọn Laodíṣíà tí a bì ṣubú ní òfin ọjọ́ Àìkú àti àwọn Filadéfíà tí ń pe “Édómù, Móábù àti olórí àwọn ọmọ Ámónì” jáde kúrò ní Bábílónì.

Laodicean Adventism lacks the necessary character to be saved, and they are spewed out of the mouth of the Lord at the Sunday law. I note this fact, only to emphasize the next point. Isaiah twenty-two represents another reason that Laodicea is lost, for the prophecy of doom is against the valley of “vision.” There are two primary Hebrew words that are translated as “vision.” One represents the prophetic sequence of events and the other represents a vision of Christ. One is external to the church and the other is internal to the church. The word in chapter twenty-two is the vision representing prophetic events, and it is the same word translated as “vision” in the book of Proverbs.

Àdífẹ́ǹtísìmu Laodicea kò ní ìwà tí ó yẹ kí a lè gbà á là, a sì tu wọn jáde kúrò ní ẹnu Olúwa ní àsìkò òfin Àìkú. Mo mẹ́nu kàn òtítọ́ yìí nìkan láti fi tẹnu mọ́ kókó tí ó tẹ̀lé. Isaiah ogún-dín-lógún ṣàfihàn ìdí mìíràn tí Laodicea fi sọnù, nítorí àsọtẹ́lẹ̀ ìparun náà dojú kọ àfonífojì “ìran.” Ọ̀rọ̀ Hébérù pàtàkì méjì ni a túmọ̀ sí “ìran.” Ọ̀kan dúró fún àtẹ̀lé àsọtẹ́lẹ̀ àwọn ìṣẹ̀lẹ̀, èkejì sì dúró fún ìran Kristi. Ọ̀kan wà ní òde ìjọ, èkejì sì wà ní inú ìjọ. Ọ̀rọ̀ tí ó wà ní orí ogún-dín-lógún náà ni ìran tí ó ṣojú àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀, òun náà ni ọ̀rọ̀ kan náà tí a túmọ̀ sí “ìran” nínú ìwé Òwe.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí ìran kò sí, àwọn ènìyàn a ṣègbé; ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

The “burden of the valley of vision” is the prophecy identifying two classes of worshippers in God’s church at the end of the world. One class represented by Shebna is Laodicea and the other class is Philadelphia represented by Eliakim the son of Hilkiah. The distinction between the two classes in the chapter is of course the same distinction as the parable of the ten virgins. One class has the oil at midnight and the other class does not. The “oil” as a symbol represents different truths depending on the context where it is found, but in Isaiah twenty-two the “oil” of the ten virgins is represented by the word “vision.” One class has the “oil” the other does not.

“Ẹrù àfonífojì ìran” ni àsọtẹ́lẹ̀ tí ń dá àwọn ẹ̀ka méjì àwọn olùjọsìn nínú ìjọ Ọlọ́run ní òpin ayé mọ̀. Ẹ̀ka kan tí Ṣébínà ṣojú fún ni Laodicea, ẹ̀ka kejì sì ni Filadelfia tí Eliakimu ọmọ Hilkiah ṣojú fún. Ìyàtọ̀ tó wà láàárín àwọn ẹ̀ka méjèèjì nínú orí náà jẹ́, dájúdájú, ìyàtọ̀ kan náà pẹ̀lú àpèjúwe àwọn wúńdíá mẹ́wàá. Ẹ̀ka kan ní òróró ní àárín òru, ẹ̀ka kejì kò sì ní í. “Òróró” gẹ́gẹ́ bí ààmì ń ṣojú fún oríṣiríṣi òtítọ́ gẹ́gẹ́ bí àyíká tí a bá ti rí i ṣe jẹ́, ṣùgbọ́n nínú Isaiah méjìlélógún, “òróró” àwọn wúńdíá mẹ́wàá ni ọ̀rọ̀ náà “ìran” ṣojú fún. Ẹ̀ka kan ní “òróró” náà, ẹ̀ka kejì kò sì ní í.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni-òróró tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò náà tí a fi fún Sátánì rí gẹ́gẹ́ bí kérúbù alábojúbo. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ aláìdáwọ́dúró mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà dúró fún oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa rẹ̀wẹ̀sì kí wọ́n sì má bàa kú tán. Bí kò bá ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ ti Ẹ̀mí Ọlọ́run, àwọn agbára ibi ìbá ti ní àkóso pátápátá lórí ènìyàn.

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run lójú ẹ̀gàn nígbà tí a kò bá gba àwọn ìfìwéránṣẹ́ tí ó rán sí wa. Báyìí ni a ṣe ń kọ epo wúrà tí yóò tú sínú ọkàn wa kí a lè fi í bá àwọn tí ó wà nínú òkùnkùn sọ̀rọ̀. Nígbà tí ìpè náà yóò dé pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò gba epo mímọ́ náà, tí kò sì tọ́jú oore-ọ̀fẹ́ Kristi nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì múra tán láti pàdé Oluwa wọn. Wọn kò ní agbára nínú ara wọn láti rí epo náà gbà, ìgbésí ayé wọn sì ti bàjẹ́ patapata. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá sì bẹ̀bẹ̀ gẹ́gẹ́ bí Mose ṣe bẹ̀bẹ̀ pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run ni a óò tú ká sínú ọkàn wa. Nípasẹ̀ àwọn ọ̀pá wúrà, epo wúrà ni a óò fi ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, bẹ́ẹ̀ ni kì í ṣe nípa ipá, bíkòṣe nípa Ẹ̀mí mi, ni Oluwa àwọn ọmọ-ogun wí.’ Nípa gbigba àwọn ìtànṣán mímọ́lẹ̀ ti Òrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The spirits of the prophets agree with one another, and Zechariah’s two anointed ones are also the two witnesses of Revelation eleven.

Àwọn ẹ̀mí àwọn wòlíì bá ara wọn mu, àti pé àwọn ẹni méjì tí a fi òróró yàn ní ti Sekaráyà náà ni àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá.

> “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. Both are important testimonies to the origin and perpetuity of the law of God. Both are witnesses also to the plan of salvation. The types, sacrifices, and prophecies of the Old Testament point forward to a Saviour to come. The Gospels and Epistles of the New Testament tell of a Saviour who has come in the exact manner foretold by type and prophecy.” The Great Controversy, 267.

> “Nítorí àwọn ẹlẹ́rìí méjèèjì, wòlíì náà tún kéde pé: ‘Àwọn wọ̀nyí ni igi òlífì méjèèjì, àti ọ̀pá àtùpà méjèèjì tí ń dúró níwájú Ọlọ́run ayé.’ ‘Ọ̀rọ̀ rẹ,’ ni akọrin Sáàmù náà wí, ‘jẹ́ fitílà fún ẹsẹ̀ mi, àti ìmọ́lẹ̀ sí ọ̀nà mi.’ Ìfihàn 11:4; Sáàmù 119:105. Àwọn ẹlẹ́rìí méjèèjì náà dúró fún Ìwé Mímọ́ ti Májẹ̀mú Láéláé àti ti Májẹ̀mú Tuntun. Méjèèjì jẹ́ ẹ̀rí pàtàkì sí ìpilẹ̀ṣẹ̀ àti ìwàláàyè àìnípẹ̀kun òfin Ọlọ́run. Méjèèjì sì tún jẹ́ ẹlẹ́rìí sí ètò ìgbàlà. Àwọn àpẹẹrẹ, ẹbọ, àti àwọn àsọtẹ́lẹ̀ ti Májẹ̀mú Láéláé ń tọ́ka sí Olùgbàlà kan tí yóò wá. Àwọn Ìhìnrere àti Àwọn Ìwé Ìránṣẹ́ ti Májẹ̀mú Tuntun ń sọ nípa Olùgbàlà kan tí ó ti dé gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ gan-an nínú àpẹẹrẹ àti àsọtẹ́lẹ̀.” The Great Controversy, 267.

Zechariah’s two anointed ones represent the communication process that is illustrated in Revelation chapter one. The “oil” which is the prophetic “vision” of historical events is conveyed through the Old and New Testaments. In Revelation eleven these two witnesses are identified by context as Moses and Elijah. Moses and Elijah are a symbol unto themselves.

Àwọn ẹni àmì òróró méjì ti Sekaráyà dúró fún ìlànà ìbánisọ̀rọ̀ tí a ṣàfihàn nínú ìwé Ìṣípayá orí kìn-ín-ní. “Òróró” náà, tí í ṣe “ìran” àsọtẹ́lẹ̀ nípa àwọn ìṣẹ̀lẹ̀ ìtàn, ni a ń gbé kalẹ̀ nípasẹ̀ Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun. Nínú Ìṣípayá mọ́kànlá, a fi ìtumọ̀ ọ̀rọ̀ inú àyíká hàn pé àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ni Mósè àti Èlíjà. Mósè àti Èlíjà jẹ́ àmì kan sí ara wọn.

When represented together as at the Mount of Transfiguration or Revelation eleven they are symbols of two different truths. At the mount they represent the martyrs during the Sunday law crisis and the one hundred and forty-four thousand, whereas in Revelation eleven they represent the Old and New Testaments. But for Adventism they represent even more. The two witnesses for the Jews were the “law and the prophets” representing the Old Testament, and the two witnesses for Christians were the Old and New Testaments, but for Adventism the two witnesses are the word of God and the testimony of Jesus. This is why John was in Patmos.

Nígbà tí a bá ṣàfihàn wọn pọ̀ gẹ́gẹ́ bí ó ti rí ní Oke Ìyípadà tàbí ní Ìfihàn mọ́kànlá, wọ́n jẹ́ ààmì òtítọ́ méjì tí ó yàtọ̀. Ní oke náà, wọ́n dúró fún àwọn ajẹ́rìíkú ní àsìkò ìdààmú òfin Ọjọ́-Àìkú àti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, nígbà tí ní Ìfihàn mọ́kànlá wọ́n dúró fún Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun. Ṣùgbọ́n fún Adventism wọ́n tún dúró fún ohun tí ó ju bẹ́ẹ̀ lọ. Àwọn ẹlẹ́rìí méjèèjì fún àwọn Júù ni “òfin àti àwọn wòlíì,” tí wọ́n ń ṣojú Májẹ̀mú Láéláé, àwọn ẹlẹ́rìí méjèèjì sì fún àwọn Kristẹni ni Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun, ṣùgbọ́n fún Adventism àwọn ẹlẹ́rìí méjèèjì ni ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jésù. Ìdí nìyẹn tí Jòhánù fi wà ní Patmos.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

> Èmi Jòhánù, ẹni tí èmi náà jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Ìfihàn 1:9.

In Isaiah twenty-two the two witnesses of Moses and Elijah are represented, though it can only be recognized if you apply the principle of Alpha and Omega to the chapter. Consider where Jesus started His explanation of the “vision” of prophetic events to His disciples on the road to Emmaus.

Nínú Isaiah ogún-dín-lógún, a ṣàfihàn àwọn ẹlẹ́rìí méjì, Mose àti Elijah, bí ó tilẹ̀ jẹ́ pé a lè mọ̀ ọ́n nìkan bí a bá fi ìlànà Alfa àti Omega sí orí náà. Ká ronú nípa ibi tí Jesu ti bẹ̀rẹ̀ ìtúmọ̀ “ìran” àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ lójú ọ̀nà sí Emmaus.

> “Beginning at Moses, the very Alpha of Bible history, Christ expounded in all the Scriptures the things concerning Himself.” Desire of Ages, 796.

> “Bẹ̀rẹ̀ láti ọ̀dọ̀ Mose, ẹni tí ó jẹ́ Alpha gan-an ti ìtàn Bíbélì, Kristi ṣàlàyé nínú gbogbo Ìwé Mímọ́ àwọn ohun tí ó ní í ṣe pẹ̀lú ara Rẹ̀.” Desire of Ages, 796.

Elijah is the prophet that appears before the great and dreadful day of the Lord, with a message based upon the principle of Alpha and Omega, turning the hearts of the fathers (alpha) unto the children (omega). Moses and Elijah represent the alpha and omega of Bible prophecy. If you can hear it Moses was William Miller. Both Moses and Miller died, and both were identified by inspiration as saved. Moses is of course resurrected right after his death, but angels are waiting around the grave of Miller until his resurrection. Elijah represents the last messenger before the coming of the great and dreadful day of the Lord.

Élíjà ni wòlíì tí yóò farahàn ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa, pẹ̀lú ìránṣẹ́ kan tí ó dá lórí ìlànà Alfa àti Omega, tí yóò yí ọkàn àwọn baba (alfa) padà sọ́dọ̀ àwọn ọmọ (omega). Mósè àti Élíjà ṣojú alfa àti omega ti àsọtẹ́lẹ̀ Bíbélì. Bí o bá lè gbọ́ ọ, Mósè ni William Miller. Mósè àti Miller kú, a sì fi ìmísí dá wọn mọ̀ pé wọ́n ti gbàlà. Dájúdájú, a jí Mósè dìde lẹ́yìn ikú rẹ̀ gan-an, ṣùgbọ́n àwọn áńgẹ́lì ń dúró yí ibojì Miller ká títí di àjíǹde rẹ̀. Élíjà ṣojú aṣojú ìkẹyìn ṣáájú ìbọ̀wọ̀ ọjọ́ ńlá àti ẹ̀rù ti Olúwa.

> “The Jews tried to stop the proclamation of the message that had been predicted in the Word of God; but prophecy must be fulfilled. The Lord says, ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord’ (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’

> “Àwọn Júù gbìyànjú láti dá ìkéde ìrántí náà dúró, èyí tí a ti sọ tẹ́lẹ̀ nínú Ọ̀rọ̀ Ọlọ́run; ṣùgbọ́n àsọtẹ́lẹ̀ gbọ́dọ̀ ṣẹ. Olúwa wí pé, ‘Wò ó, èmi yóò rán wòlíì Élíjà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé’ (Malaki 4:5). Ẹnìkan yóò wá nínú ẹ̀mí àti agbára Élíjà, àti nígbà tí yóò farahàn, àwọn ènìyàn lè wí pé, ‘Ìwọ pọ̀jù nínú ìtara, o kò túmọ̀ Ìwé Mímọ́ ní ọ̀nà tí ó tọ́. Jẹ́ kí n sọ fún ọ bí o ṣe lè kọ́ ìrántí rẹ.’”

> “There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth, Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now’ ( John 16:12). They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them. Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ (Isaiah 2:22). You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley, when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s Word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of Heaven guide you into all truth.” Selected Messages, book 1, 412.

> “Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọn kò lè yà iṣẹ́ Ọlọ́run sí mímọ̀ kúrò ní ti ènìyàn. Èmi yóò sọ òtítọ́ gẹ́gẹ́ bí Ọlọ́run ṣe fi í fún mi, mo sì ń wí nísinsin yìí pé, bí ẹ bá ń bá a lọ ní ṣíṣe àṣìṣe wá, tí ẹ sì ní ẹ̀mí ìyàtọ̀, ẹ kì yóò mọ òtítọ́ láé. Jésù sọ fún àwọn ọmọ-ẹ̀yìn Rẹ̀ pé, ‘Mo ṣì ní ohun púpọ̀ láti sọ fún yín, ṣùgbọ́n ẹ kò lè gbà wọ́n nísinsin yìí’ (John 16:12). Wọn kò sí ní ipò láti ní ìmọrírì ohun mímọ́ àti àwọn ohun ayérayé; ṣùgbọ́n Jésù ṣe ìlérí láti rán Olùtùnú, ẹni tí yóò kọ́ wọn ní ohun gbogbo, tí yóò sì mú ohun gbogbo wá sí ìrántí wọn, gbogbo ohun tí Ó ti sọ fún wọn. Ará, a kò gbọ́dọ̀ fi ìgbẹ́kẹ̀lé wa sí ènìyàn. ‘Ẹ yẹ̀ kúrò lọ́dọ̀ ènìyàn, ẹni tí ẹ̀mí rẹ̀ wà ní ihò imú rẹ̀: nítorí kí ni a lè kà á sí?’ (Isaiah 2:22). Ẹ gbọdọ̀ so àwọn ọkàn aláìlérànlọ́wọ́ yín mọ́ Jésù. Kò yẹ fún wa láti máa mu nínú orísun ti àfonífojì, nígbà tí orísun kan wà ní orí òkè. Ẹ jẹ́ kí a fi àwọn odò kékeré sílẹ̀; ẹ jẹ́ kí a tọ̀ sí àwọn ìsun omi gíga. Bí ó bá jẹ́ pé kókó òtítọ́ kan wà tí ẹ kò lóye, tí ẹ kò sì fara mọ́, ẹ ṣàwárí rẹ̀, ẹ fi Ìwé Mímọ́ wé Ìwé Mímọ́, ẹ rì ọ̀pá òtítọ́ jinlẹ̀ sí inú ibi ìwakùsà Ọ̀rọ̀ Ọlọ́run. Ẹ gbọdọ̀ fi ara yín àti èrò tiẹ̀ yín lé orí pẹpẹ Ọlọ́run, ẹ mú àwọn èrò tí ẹ ti gbà tẹ́lẹ̀ kúrò, kí ẹ sì jẹ́ kí Ẹ̀mí Ọ̀run tọ́ yín sínú gbogbo òtítọ́.” Selected Messages, ìwé 1, 412.

In Isaiah twenty-two Shebna and Eliakim represent the wise and foolish within Adventism at the end of the world when the king of the north is marching upon Jerusalem. Eliakim the son of Hilkiah possessed the “vision,” Shebna didn’t.

Nínú Isaiah méjìlélógún, Ṣébínà àti Élíákímù dúró fún àwọn ọlọ́gbọ́n àti aṣiwèrè nínú Àdífẹ́ntì ní ìparí ayé nígbà tí ọba àríwá ń gòkè lọ sí Jerúsálẹ́mù. Élíákímù ọmọ Hílíkíà ní “ìran” náà; Ṣébínà kò ní í.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí ìran kò sí, àwọn ènìyàn a ṣègbé; ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

The prophetic message, that is the “vision” of this verse addresses two things. You understand the increase of prophetic light and you live, and if you don’t—you die. If you don’t understand, then you cannot be prepared to keep the Sabbath at the Sunday law test. It will be, “too late.” When Laodicean Adventists are overthrown at the Sunday law, they reject the law because they rejected the “vision of truth.” They have no oil, they do not understand the increase of knowledge that is unsealed just before probation closes.

Ifiranṣẹ wòlíì náà, èyí ni “ìran” ẹsẹ̀ yìí, ń tọ́ka sí ohun méjì. Bí o bá lóye ìtóbi ìmọ́lẹ̀ wòlíì, ìwọ yóò sì yè; ṣùgbọ́n bí o kò bá lóye—ìwọ yóò kú. Bí o kò bá lóye, nígbà náà o kò lè múra sílẹ̀ láti pa Ọjọ́ Ìsinmi mọ́ ní àdánwò òfin Ọjọ́ Àìkú. Yóò jẹ́ pé, “ó ti pẹ́ jù.” Nígbà tí a ba borí àwọn Adventist Laodicea lulẹ̀ ní òfin Ọjọ́ Àìkú, wọ́n kọ òfin náà nítorí pé wọ́n kọ “ìran òtítọ́” náà. Wọ́n kò ní òróró, wọn kò sì lóye ìtóbi ìmọ̀ tí a tú sílẹ̀ díẹ̀ kí àkókò àánú tó parí.

> Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:17.

> Nítorí pé ìwọ wí pé, Èmi jẹ́ ọlọ́rọ̀, a sì ti mú mi láre pọ̀, èmi kò sì nílò nǹkan kan; ìwọ kò sì mọ̀ pé aláìní-rẹ̀wẹ̀sì ni ìwọ, aláàánú ni, talakà ni, afọ́jú ni, ìhòòhò sì ni. Ìṣípayá 3:17.

Isaiah’s sign is that he walked naked and barefoot for three years. He did so to warn those who would be warned by his prophetic message, that if you do not understand the vision of prophetic events, you will come to the Sunday law and become a captive that is led off in a wretched, miserable, poor, blind and naked condition. Isaiah was a sign and wonder for Isaiah’s history, but more so for the end of the world.

Àmì Isaiah ni pé ó rìn ní ìhòòhò, ó sì wà ní ẹsẹ̀ bàtà fún ọdún mẹ́ta. Ó ṣe bẹ́ẹ̀ láti kìlọ̀ fún àwọn tí yóò gba ìkìlọ̀ nínú ìfiránṣẹ́ àsọtẹ́lẹ̀ rẹ̀, pé bí ẹ kò bá lóye ìran àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀, ẹ ó dé sí òfin Sunday, ẹ ó sì di ìgbèkùn tí a ó mú lọ ní ipò àìnírètí, ìpọ́njú, òṣì, afọ́jú, àti ìhòòhò. Isaiah jẹ́ ààmì àti ìyanu fún ìtàn Isaiah, ṣùgbọ́n jù bẹ́ẹ̀ lọ fún òpin ayé.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Ṣùgbọ́n gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ; a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá. 1 Corinthians 10:11.

In the first five verses of chapter twenty-two Jerusalem, the city of David is identified as a “tumultuous,” “joyous city” that is full of “stirs.” A classic biblical statement that is even employed by worldlings is used in this chapter to represent the “joyful” “tumultuous” city that is full of “stirs,” when those in verse thirteen joyfully say, “let us eat and drink; for tomorrow we shall die.” Yet, though they are joyous, their men are slain, but not with a sword, nor in battle, and therefore Isaiah poses the question, “What aileth thee?”

Nínú ẹsẹ̀ márùn-ún àkọ́kọ́ ti orí kejìlélógún, a fi Jerusalẹmu, ìlú Dáfídì, hàn gẹ́gẹ́ bí “onírúkèrúdò,” “ìlú ayọ̀” tí ó sì kún fún “rúkèrúdò.” Ọ̀rọ̀ Bíbélì ìbílẹ̀ kan tí àní àwọn ènìyàn ayé pàápàá ń lò ni a lò nínú orí yìí láti ṣojú “ìlú ayọ̀” “onírúkèrúdò” tí ó kún fún “rúkèrúdò,” nígbà tí àwọn tí a mẹ́nu kàn nínú ẹsẹ̀ kẹtàlá fi ayọ̀ sọ pé, “ẹ jẹ́ kí a jẹ, kí a sì mu; nítorí lọ́la a ó kú.” Síbẹ̀, bí ó tilẹ̀ jẹ́ pé inú wọn dùn, a pa àwọn ọkùnrin wọn, ṣùgbọ́n kì í ṣe pẹ̀lú idà, bẹ́ẹ̀ ni kì í ṣe nínú ogun, nítorí náà ni Isaiah fi béèrè ìbéèrè náà pé, “Kí ni ń ṣe ọ?”

Whatever ails them, it has caused them to go to the housetops. Housetops is a symbol of worshipping the sun, moon and stars, it’s a symbol of spiritualism. Adventism is under a spiritual delusion in the passage.

Ohunkóhun tí ń ṣe wọ́n, ó ti mú kí wọ́n gòkè lọ sórí òrùlé ilé. Òrùlé ilé jẹ́ ààmì ìjọ́sìn oòrùn, òṣùpá àti àwọn ìràwọ̀; ó jẹ́ ààmì ẹ̀mí àjẹ́. Ẹ̀kọ́ Adventist wà lábẹ́ ìtanràn ẹ̀mí nínú ẹsẹ̀ náà.

> And them that worship the host of heaven upon the housetops; and them that worship and that swear by the Lord, and that swear by Malcham; And them that are turned back from the Lord; and those that have not sought the Lord, nor inquired for him.

> Àti àwọn tí ń bọ́ ogun ọ̀run lórí òrùlé ilé; àti àwọn tí ń bọ́ tí wọ́n sì ń búra ní orúkọ Olúwa, tí wọ́n sì tún ń búra ní orúkọ Malíkámù; Àti àwọn tí ó yí padà kúrò lẹ́yìn Olúwa; àti àwọn tí kò wá Olúwa, tí wọn kò sì béèrè lọ́dọ̀ rẹ̀.

> Hold thy peace at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, he hath bid his guests. And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. Zephaniah 1:5–9.

> Dákẹ́ níwájú Olúwa Ọlọ́run: nítorí ọjọ́ Olúwa kù sí dẹ̀dẹ̀: nítorí Olúwa ti pèsè ẹbọ kan, ó sì ti pe àwọn àlejò rẹ̀. Yóò sì ṣẹlẹ̀ ní ọjọ́ ẹbọ Olúwa, pé èmi yóò jẹ àwọn ọmọ-aládé ní ìyà, àti àwọn ọmọ ọba, àti gbogbo àwọn tí wọ aṣọ àjèjì. Ní ọjọ́ kan náà pẹ̀lú ni èmi yóò jẹ gbogbo àwọn tí ń fò lórí ìlà ẹnu-ọ̀nà ní ìyà, àwọn tí ń fi ìwà ipá àti ẹ̀tàn kún ilé àwọn olúwa wọn. Sefaniah 1:5–9.

At the Sunday law crisis Adventism, represented as Jerusalem are in “the valley of vision.” Those who reject the prophetic message represented by the “oil” or “vision” are practicing spiritualism, which is addressed by Paul in Second Thessalonians. There we also find those (Shebna) that received not the love of the truth.

Ní àkókò ìpẹ̀yà òfin Ọjọ́ Àìkú, Adventism, tí a ṣojú rẹ̀ gẹ́gẹ́ bí Jerusalẹmu, wà nínú “àfonífojì ìran.” Àwọn tí wọ́n kọ ìhìnrere àsọtẹ́lẹ̀ tí “òróró” tàbí “ìran” ń ṣojú fún, ń ṣe ẹ̀míṣe, èyí tí Pọ́ọ̀lù sọ̀rọ̀ sí nínú Kejì Tẹsalóníkà. Níbẹ̀ pẹ̀lú ni a tún rí àwọn (Ṣébínà) tí kò gba ìfẹ́ òtítọ́.

> And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2: 11, 12.

> Nítorí èyí ni Ọlọ́run yóò rán ìtanràn líle sí wọn, kí wọn lè gba irọ́ gbọ́: Kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú-dídùn nínú àìṣòdodo. 2 Tẹsalóníkà 2:11, 12.

Of course, the word “truth” that Paul employs is the Greek word that is taken from the Hebrew word “truth” that is created by combining the three Hebrew letters that represent the Alpha and Omega. The rejection of the “truth” represented as the principle of Alpha and Omega, brings strong delusion upon the Laodiceans, and that delusion is spiritualism.

Dájúdájú, ọ̀rọ̀ náà “òtítọ́” tí Paulu lò ni ọ̀rọ̀ Giriki tí a mú láti inú ọ̀rọ̀ Hébérù fún “òtítọ́,” èyí tí a dá nípa ìṣọ̀kan àwọn lẹ́tà Hébérù mẹ́ta tí ó dúró fún Alfa àti Omega. Ìkọ̀sílẹ̀ “òtítọ́” náà gẹ́gẹ́ bí ìlànà Alfa àti Omega ń mú ìtanrànkálẹ̀ alágbára wá sórí àwọn ará Laodicea, ìtanrànkálẹ̀ náà sì ni ẹ̀mí-asán.

> “Says the prophet Isaiah: ‘When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.’ Isaiah 8:19, 20. If men had been willing to receive the truth so plainly stated in the Scriptures concerning the nature of man and the state of the dead, they would see in the claims and manifestations of spiritualism the working of Satan with power and signs and lying wonders. But rather than yield the liberty so agreeable to the carnal heart, and renounce the sins which they love, multitudes close their eyes to the light and walk straight on, regardless of warnings, while Satan weaves his snares about them, and they become his prey. ‘Because they received not the love of the truth, that they might be saved,’ therefore ‘God shall send them strong delusion, that they should believe a lie.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

> “Wòlí wòlí wòlí Isaiah pé: ‘Nígbà tí wọ́n bá sì wí fún yín pé, Ẹ máa wá sọ́dọ̀ àwọn tí ó ní ẹ̀mí àjèjì, àti sọ́dọ̀ àwọn abífún tí ń fọ̀rọ̀ kékeré jáde, tí wọ́n sì ń pọ́n-ín pọ́n-ín: ṣé kò yẹ kí àwọn ènìyàn máa wá sọ́dọ̀ Ọlọ́run wọn bí? Ní ti alààyè, ṣé kí wọ́n máa tọ̀ àwọn òkú lọ bí? Sí òfin àti sí ẹ̀rí: bí wọn kò bá sọ gẹ́gẹ́ bí ọ̀rọ̀ yìí, nítorí pé kò sí ìmọ́lẹ̀ nínú wọn.’ Isaiah 8:19, 20. Bí àwọn ènìyàn bá ti jẹ́ olùfẹ́ láti gba òtítọ́ náà tí a sọ ní kedere bẹ́ẹ̀ nínú Ìwé Mímọ́ nípa ìwà ẹ̀dá ènìyàn àti ipò àwọn òkú, wọn yóò rí nínú àwọn ẹ̀sùn àti ìfihàn ẹ̀mí-òkú iṣẹ́ Satani pẹ̀lú agbára àti ààmì àti iṣẹ́ ìyanu èké. Ṣùgbọ́n dípò kí wọ́n tẹríba sí òmìnira tí ó dùn mọ́ ọkàn ti ara, kí wọ́n sì kọ àwọn ẹ̀ṣẹ̀ tí wọ́n nífẹ̀ẹ́ sí sílẹ̀, ọ̀pọ̀lọpọ̀ pa ojú wọn mọ́ sí ìmọ́lẹ̀, wọ́n sì ń bá ọ̀nà wọn lọ tààrà, láìka àwọn ìkìlọ̀ sí, nígbà tí Satani ń hun àwọn ìdẹ rẹ̀ yíká wọn, tí wọ́n sì di ohun ọdẹ rẹ̀. ‘Nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ nítorí náà ni ‘Ọlọ́run yóò rán ìtanújẹ́ agbára sí wọn, kí wọ́n lè gba èké gbọ́.’ 2 Thessalonians 2:10, 11.” The Great Controversy, 559.

In Isaiah twenty-two the men of the joyous city are slain, but not by battle or the sword, they are bound together and slain with the leaders who have fled.

Nínú Isaiah méjìlélógún, a pa àwọn ọkùnrin ìlú aláyọ̀, ṣùgbọ́n kì í ṣe nípa ogun tàbí idà; a so wọ́n pọ̀, a sì pa wọ́n pẹ̀lú àwọn aṣáájú tí wọ́n ti sá lọ.

> “If the church pursue a course similar to that of the world, they will share the same fate. Nay, rather, as they have received greater light, their punishment will be greater than that of the impenitent.

> “Bí ìjọ bá tẹ̀lé ìlànà tí ó dàbí ti ayé, wọn yóò pín ní àyànmọ́ kan náà. Rárá o, dípò bẹ́ẹ̀, níwọ̀n bí wọ́n ti gba ìmọ́lẹ̀ tí ó pọ̀ síi, ìjíyà wọn yóò tóbi jù ti àwọn aláìrònúpìwàdà lọ.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Àwa gẹ́gẹ́ bí ènìyàn kan ń jẹ́wọ́ pé a ní òtítọ́ ṣáájú gbogbo àwọn ènìyàn mìíràn lórí ilẹ̀ ayé. Nígbà náà, ìgbésí ayé wa àti ìwà wa gbọ́dọ̀ wà ní ìbámu pẹ̀lú irú ìgbàgbọ́ bẹ́ẹ̀. Ọjọ́ náà ti fẹ́rẹ̀ dé sí wa nígbà tí a óò di àwọn olódodo pọ̀ bí ọkà iyebíye sínú ìdìpọ̀ fún àká ọ̀run, nígbà tí a ó sì kó àwọn ẹni búburú jọ bí èpò, fún iná ọjọ́ ńlá ìkẹyìn. Ṣùgbọ́n àlìkámà àti èpò náà ‘ń dàgbà pọ̀ títí di ìkórè.’” Testimonies, volume 5, 100.

The leadership in Isaiah twenty-two has been bound together by “the archers.” Shebna is identified as a leader over the house, and his position will be given to Eliakim, the son of Hilkiah. In Isaiah twenty-two the prophetic message represented by the “vision” of prophetic events has produced two classes of worshippers in Jerusalem as the king of the north approaches. One class is being bound for the heavenly garner and the other for the fires of the last days. What has bound the wicked is “the archers,” which is one of the many symbols of Islam in God’s Word.

Ìdarí tí ó wà nínú Isaiah orí kejìlélógún ni a ti fi “àwọn apànìyàn ọfà” so pọ̀. A fi Ṣébínà hàn gẹ́gẹ́ bí olórí lórí ilé náà, a ó sì fi ipò rẹ̀ fún Élíákímù, ọmọ Hílíkíà. Nínú Isaiah orí kejìlélógún, ọ̀rọ̀ àsọtẹ́lẹ̀ tí “ìran” àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ dúró fún ti mú kí oríṣi méjì àwọn olùjọsìn wà ní Jérúsálẹ́mù bí ọba àríwá ṣe ń súnmọ́. A ń so irú kan mọ́ ilé ìkórè ọ̀run, a sì ń so èkejì fún iná àwọn ọjọ́ ìkẹyìn. Ohun tí ó ti so àwọn ẹni búburú ni “àwọn apànìyàn ọfà,” èyí tí ó jẹ́ ọ̀kan nínú ọ̀pọ̀lọpọ̀ àmì ìṣàpẹẹrẹ Islam nínú Ọ̀rọ̀ Ọlọ́run.

> And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the Lord God of Israel hath spoken it. Isaiah 21:17.

> Àwọn tí ó kù nínú iye àwọn tafàtafà, àwọn alágbára nínú àwọn ọmọ Kédárì, ni a ó dín kù: nítorí Olúwa Ọlọ́run Ísráẹ́lì ti sọ ọ́. Isaiah 21:17.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Àwọn wọ̀nyí sì ni orúkọ àwọn ọmọ Íṣímáẹ́lì, gẹ́gẹ́ bí orúkọ wọn, ní ìbámu pẹ̀lú ìran wọn: àkọ́bí Íṣímáẹ́lì ni Nébáyótì; àti Kédárì, àti Ádíbéélì, àti Míbísámù, àti Míṣímà, àti Dúmá, àti Mássà, Hádárì, àti Témà, Jétúrì, Náfíṣì, àti Kédímà: Àwọn wọ̀nyí ni ọmọ Íṣímáẹ́lì, àwọn wọ̀nyí sì ni orúkọ wọn, gẹ́gẹ́ bí ìlú wọn, àti gẹ́gẹ́ bí ààfin wọn; ọmọ-aládé méjìlá gẹ́gẹ́ bí orílẹ̀-èdè wọn. Jẹ́nẹ́sísì 25:13–16.

The leadership of Adventism was bound by archers when they rejected the message that Islam attacked the United States on September 11, 2001, in fulfillment of Bible prophecy. The attack on 9/11 was the confirmation of the message that was unsealed in 1989, at the collapse of the Soviet Union. Islam’s attack on 9/11 paralleled August 11, 1840, when a prophecy about Islam being restrained empowered the first angels’ message by confirming Miller’s primary prophetic rule, that a day represented a year. August 11, 1840 was a fulfillment of a predicted event that was based upon the day for a year principle. When it was fulfilled the first angels’ message was carried to every mission station in the world.

Àwọn aṣáájú ẹ̀sìn Adventism ni a fi ọfà mú nígbà tí wọ́n kọ ìránṣẹ́ náà tí ó sọ pé Islam kọlu Orílẹ̀-Èdè Amẹ́ríkà ní September 11, 2001, gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ Bíbélì. Ìkọlù náà ní 9/11 jẹ́ ìmúdájú ìránṣẹ́ náà tí a tú èdìdì rẹ̀ sílẹ̀ ní 1989, ní àkókò ìṣubú Soviet Union. Ìkọlù Islam ní 9/11 bá August 11, 1840 mu, nígbà tí àsọtẹ́lẹ̀ kan nípa bí a ṣe dá Islam dúró fún ìgbà díẹ̀ fún agbára sí ìránṣẹ́ áńgẹ́lì àkọ́kọ́ nípa fífi òfin àsọtẹ́lẹ̀ pàtàkì Miller múlẹ̀, pé ọjọ́ kan dúró fún ọdún kan. August 11, 1840 jẹ́ ìmúṣẹ ìṣẹ̀lẹ̀ kan tí a ti sọ tẹ́lẹ̀, tí ó dá lórí ìlànà ọjọ́ kan fún ọdún kan. Nígbà tí ó ṣẹ, a gbé ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ibùdó iṣẹ́ ìsìn ní ayé.

9/11 confirmed the primary rule of the “vision” given to Adventism to proclaim. That rule is that history repeats. When the day for a year principle was confirmed on August 11, 1840, the mighty angel of Revelation ten descended marking the empowerment of Miller’s judgment hour message, thus typifying when the angel of Revelation eighteen descended on 9/11.

9/11 fi òfin àkọ́kọ́ tí “ìran” tí a fi fún Ẹgbẹ́ Adventist láti kéde múlẹ̀. Òfin náà ni pé, ìtàn máa ń tún ara rẹ̀ ṣe. Nígbà tí a fi ìlànà ọjọ́ kan fún ọdún kan múlẹ̀ ní August 11, 1840, áńgẹ́lì alágbára náà ti Ìfihàn mẹ́wàá sọ̀kalẹ̀, ó sì samisi fífún ìhìnrere wákàtí ìdájọ́ ti Miller ní agbára; nípa bẹ́ẹ̀ ni ó ṣe àpẹẹrẹ ìgbà tí áńgẹ́lì ti Ìfihàn méjìdínlógún sọ̀kalẹ̀ ní 9/11.

> “How comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Báwo ni ọ̀rọ̀ náà ṣe wáyé tí mo ti kéde pé a ó fi ìgbì omi ńlá gbá New York kúrò? Èyí ni mi ò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé ńlá tí wọ́n ń kọ síbẹ̀, òkè lórí òkè, pé, ‘Irú ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mi ayé gbígbóná-gbọn-gbọn! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.’ Gbogbo orí kejìdínlógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n mi ò ní ìmọ́lẹ̀ kankan ní pàtàkì ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan, àwọn ilé ńlá tó wà níbẹ̀ ni a ó wó lulẹ̀ nípasẹ̀ yíyí padà àti ìyípadà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan ṣoṣo láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ṣoṣo ti agbára ńlá rẹ̀, àwọn ilé ńlá wọ̀nyí yóò ṣubú. Ìṣẹ̀lẹ̀ yóò wáyé tí ìbẹ̀rù wọn kò ṣeé ronú.” Review and Herald, July 5, 1906.

There is of course much more to say about Islam, but Shebna represents those who reject the “vision” of prophetic history that is based upon the repetition of history, accompanied with the primary truth of the repetition of history—that the beginning of a thing illustrates the end of a thing. The restraint of Islam on August 11, 1840 brought the angel of Revelation ten down and the release of Islam on 9/11 brought the angel of Revelation eighteen down.

Dájúdájú, ó pọ̀ síi láti sọ nípa Ìsílámù, ṣùgbọ́n Ṣébínà dúró fún àwọn tí ń kọ “ìran” ìtàn àsọtẹ́lẹ̀ tí ó dá lórí ìtúnṣe ìtàn, tí a sì ń bá a lọ pẹ̀lú òtítọ́ àkọ́kọ́ ti ìtúnṣe ìtàn náà—pé ìbẹ̀rẹ̀ ohun kan ń ṣàfihàn òpin ohun kan. Ìdènà Ìsílámù ní August 11, 1840 mú áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀, àti ìtú-sílẹ̀ Ìsílámù ní 9/11 mú áńgẹ́lì Ìfihàn orí kẹtàdínlógún sọ̀kalẹ̀.

> And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Then shall they cry unto the Lord, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. Thus saith the Lord concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. But truly I am full of power by the spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. They build up Zion with blood, and Jerusalem with iniquity. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, Is not the Lord among us? none evil can come upon us. Micah 3:1–11.

> Mo sì wí pé, Ẹ gbọ́, mo bẹ̀ yín, ẹ̀yin olórí Jákọ́bù, àti ẹ̀yin ọmọ-aládé ilé Ísírẹ́lì; kò ha yẹ kí ẹ̀yin mọ ìdájọ́? Ẹ̀yin tí ń kórìíra rere, tí ẹ sì ń fẹ́ búburú; tí ẹ ń bó awọ wọn kúrò lára wọn, àti ẹran wọn kúrò lórí egungun wọn; tí ẹ sì tún ń jẹ ẹran àwọn ènìyàn mi, tí ẹ ń yọ awọ wọn kúrò lára wọn; tí ẹ sì ń fọ egungun wọn, tí ẹ sì ń gé wọn sí wẹ́wẹ́, bí ẹni pé fún ìkòkò, àti bí ẹran inú àpáàdì. Nígbà náà ni wọn yóò ké pe Olúwa, ṣùgbọ́n kì yóò gbọ́ wọn: yóò tilẹ̀ fi ojú rẹ̀ pamọ́ fún wọn ní àkókò náà, gẹ́gẹ́ bí wọ́n ti hùwà ibi nínú iṣẹ́ wọn. Báyìí ni Olúwa wí nípa àwọn wòlíì tí ń mú kí àwọn ènìyàn mi ṣìnà, tí ń gé pẹ̀lú eyín wọn, tí wọ́n sì ń ké pé, Àlàáfíà; ṣùgbọ́n ẹni tí kò fi nǹkan sí ẹnu wọn, wọ́n á pèsè ogun sí i. Nítorí náà òru yóò jẹ́ ti yín, kí ẹ má bàa ní ìran; òkùnkùn yóò sì jẹ́ ti yín, kí ẹ má bàa ṣe àfọ̀ṣẹ; oòrùn yóò sì wọ̀ lórí àwọn wòlíì náà, ọjọ́ yóò sì ṣú lórí wọn. Nígbà náà ni ojú yóò ti àwọn aríran, àwọn afọ̀ṣẹ sì yóò dàrú: bẹ́ẹ̀ ni gbogbo wọn yóò bo ètè wọn; nítorí kò sí ìdáhùn láti ọ̀dọ̀ Ọlọ́run. Ṣùgbọ́n ní tòótọ́, èmi kún fún agbára nípa Ẹ̀mí Olúwa, àti fún ìdájọ́, àti fún ipá, láti fi ìrékọjá rẹ̀ hàn fún Jákọ́bù, àti ẹ̀ṣẹ̀ rẹ̀ fún Ísírẹ́lì. Ẹ gbọ́ èyí, mo bẹ̀ yín, ẹ̀yin olórí ilé Jákọ́bù, àti ẹ̀yin ọmọ-aládé ilé Ísírẹ́lì, tí ń kórìíra ìdájọ́, tí ń yi gbogbo òdodo padà. Wọ́n fi ẹ̀jẹ̀ kọ Síónì, àti Jerusalẹmu pẹ̀lú àìṣedéédé. Àwọn olórí rẹ̀ ń ṣe ìdájọ́ fún èrè, àwọn àlùfáà rẹ̀ sì ń kọ́ni fún owó iṣẹ́, àwọn wòlíì rẹ̀ sì ń ṣe àfọ̀ṣẹ fún owó: ṣùgbọ́n wọ́n ṣì ń gbẹ́kẹ̀ lé Olúwa, wọ́n sì ń wí pé, Olúwa kò ha wà láàárín wa bí? kò sí ibi kankan tí yóò dé bá wa. Míkà 3:1–11.

> And the multitude of all the nations that fight against Ariel [Jerusalem], even all that fight against her and her munition, and that distress her, shall be as a dream of a night vision. It shall even be as when an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty: or as when a thirsty man dreameth, and, behold, he drinketh; but he awaketh, and, behold, he is faint, and his soul hath appetite: so shall the multitude of all the nations be, that fight against mount Zion. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:7–16.

> Ọ̀pọ̀lọpọ̀ gbogbo àwọn orílẹ̀-èdè tí ń jagun sí Ariẹli [Jerusalẹmu], àní gbogbo àwọn tí ń jagun sí i àti sí odi agbára rẹ̀, tí wọ́n sì ń yọ ọ́ lẹ́nu, yóò dà bí àlá ìran òru. Yóò sì rí bígbà tí ebi ń pa ènìyàn, tí ó sì lá àlá, kíyèsi i, ó ń jẹun; ṣùgbọ́n nígbà tí ó jí, ọkàn rẹ̀ ṣófo: tàbí bígbà tí òǹgbẹ ń gbẹ ènìyàn, tí ó sì lá àlá, kíyèsi i, ó ń mu; ṣùgbọ́n nígbà tí ó jí, kíyèsi i, agbára rẹ̀ ti rẹ̀, ọkàn rẹ̀ sì ṣì ń fẹ́; bẹ́ẹ̀ ni ọ̀pọ̀lọpọ̀ gbogbo àwọn orílẹ̀-èdè yóò rí, tí ń jagun sí òkè Sioni. Ẹ dúró, kí ẹ sì yà á sílẹ̀; ẹ ké jáde, kí ẹ sì ké: wọ́n ti mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyọ, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí Olúwa ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín mọ́: àwọn wòlíì àti àwọn olórí yín, àwọn aríran, ni ó ti bò. Gbogbo ìran náà sì ti di fún yín bí ọ̀rọ̀ inú ìwé tí a fi èdìdì dì, tí àwọn ènìyàn fi fún ẹni tí ó ní ẹ̀kọ́, tí wọ́n ń wí pé, Jọ̀wọ́, ka èyí: òun sì wí pé, Èmi kò lè ka a; nítorí a fi èdìdì dì í: a sì fi ìwé náà fún ẹni tí kò ní ẹ̀kọ́, tí wọ́n ń wí pé, Jọ̀wọ́, ka èyí: òun sì wí pé, Èmi kò ní ẹ̀kọ́. Nítorí náà Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ṣe ń fi ẹnu wọn súnmọ́ mi, tí wọ́n sì ń fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn gẹ́gẹ́ bí àṣẹ àwọn ènìyàn: nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ àgbàyanu láàrín àwọn ènìyàn yìí, àní iṣẹ́ àgbàyanu àti ìyanu kan: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀ òye àwọn amòye wọn yóò sì fara pamọ́. Ègbé ni fún àwọn tí ń wá ọ̀nà jíjinlẹ̀ láti fi ìmọ̀ràn wọn pamọ́ kúrò lọ́dọ̀ Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ó ń rí wa? Ta ni ó sì mọ̀ wá? Lóòótọ́, yíyí ohun padà sẹ́yìn yín ni a ó kà sí bí amọ̀ amọ̀kòkò: nítorí iṣẹ́ ọwọ́ yóò ha wí nípa ẹni tí ó dá a pé, Kò dá mi? tàbí ohun tí a mọ̀ọ́ ṣe yóò ha wí nípa ẹni tí ó mọ̀ ọ́ ṣe pé, Kò ní òye? Isaiah 29:7–16.

The valley of vision, according to Isaiah is “a day of trouble, and of treading down, and of perplexity by the Lord God of hosts in the valley of vision, breaking down the walls, and of crying to the mountains.” Isaiah therefore weeps bitterly, just as did Jesus.

Gẹ́gẹ́ bí Isaiah ti sọ, àfonífojì ìran jẹ́ “ọjọ́ ìṣòro, àti ti títẹ̀ mọ́lẹ̀, àti ti ìdààmú láti ọ̀dọ̀ Olúwa Ọlọ́run àwọn ọmọ-ogun ní àfonífojì ìran, ìwó lulẹ̀ àwọn ògiri, àti ti kígbe sí àwọn òkè.” Nítorí náà Isaiah sunkún gidigidi, gẹ́gẹ́ bí Jesu náà ti ṣe.

> “The tears of Jesus were not in anticipation of His own suffering. Just before Him was Gethsemane, where soon the horror of a great darkness would overshadow Him. The sheepgate also was in sight, through which for centuries the beasts for sacrificial offerings had been led. This gate was soon to open for Him, the great Antitype, toward whose sacrifice for the sins of the world all these offerings had pointed. Nearby was Calvary, the scene of His approaching agony. Yet it was not because of these reminders of His cruel death that the Redeemer wept and groaned in anguish of spirit. His was no selfish sorrow. The thought of His own agony did not intimidate that noble, self-sacrificing soul. It was the sight of Jerusalem that pierced the heart of Jesus—Jerusalem that had rejected the Son of God and scorned His love, that refused to be convinced by His mighty miracles, and was about to take His life. He saw what she was in her guilt of rejecting her Redeemer, and what she might have been had she accepted Him who alone could heal her wound. He had come to save her; how could He give her up?

> “Omi Jésù kì í ṣe nítorí ìrètí ìjìyà tirẹ̀ fúnra Rẹ̀. Níwájú Rẹ̀ gan-an ni Gẹtisémánì wà, níbi tí láìpẹ́ ìbànújẹ́ òkùnkùn ńlá kan yóò ti bo O. Ẹnu-ọ̀nà àgùntàn náà pẹ̀lú wà ní ojú Rẹ̀, èyí tí fún ọ̀pọ̀ ọ̀rúndún ni wọ́n ti máa ń darí àwọn ẹranko ẹbọ kọjá rẹ̀. Láìpẹ́ ni ẹnu-ọ̀nà yìí yóò ṣí sílẹ̀ fún Un, Òun Antitáìpù ńlá náà, sí ìhà ẹbọ Rẹ̀ fún ẹ̀ṣẹ̀ ayé, èyí tí gbogbo àwọn ẹbọ wọ̀nyí ti ń tọ́ka sí. Kálfárì wà nítòsí pẹ̀lú, ibi tí ìrora Rẹ̀ tí ń bọ̀ sún mọ́lé yóò ti ṣẹlẹ̀. Síbẹ̀, kì í ṣe nítorí àwọn ìrántí wọ̀nyí nípa ikú ìkà Rẹ̀ ni Olùdárapada náà fi sunkún, tí Ó sì kùn nínú ìrora ẹ̀mí. Ìbànújẹ́ Rẹ̀ kì í ṣe ti ìmọtara-ẹni-nìkan. Ìrònú nípa ìrora tirẹ̀ kò dẹ́rù bà ọkàn ọlọ́lá, olùrúbọ ara ẹni náà. Ìrí Jerusalẹmu ni ó gún ọkàn Jésù—Jerusalẹmu tí ó ti kọ Ọmọ Ọlọ́run sílẹ̀, tí ó sì ti fi ìfẹ́ Rẹ̀ ṣẹ̀sín, tí ó kọ̀ láti jẹ́ kí iṣẹ́ ìyanu agbára Rẹ̀ mú un dájú, tí ó sì ti fẹ́rẹ̀ mú ẹ̀mí Rẹ̀. Ó rí ohun tí ó jẹ́ nínú ẹ̀bi rẹ̀ ti kíkọ Olùdárapada rẹ̀ sílẹ̀, àti ohun tí ó lè ti jẹ́ bí ó bá ti gba Ẹni náà tí Òun nìkan lè wo ọgbẹ́ rẹ̀ sàn. Ó ti wá láti gbà á là; báwo ni Ó ṣe lè fi í sílẹ̀?”

> “Israel had been a favored people; God had made their temple His habitation; it was ‘beautiful for situation, the joy of the whole earth.’ Psalm 48:2. The record of more than a thousand years of Christ’s guardian care and tender love, such as a father bears his only child, was there. In that temple the prophets had uttered their solemn warnings. There had the burning censers waved, while incense, mingled with the prayers of the worshipers, had ascended to God. There the blood of beasts had flowed, typical of the blood of Christ. There Jehovah had manifested His glory above the mercy seat. There the priests had officiated, and the pomp of symbol and ceremony had gone on for ages. But all this must have an end.

> “Israẹli ti jẹ́ ènìyàn àyànfẹ́; Ọlọ́run ti sọ tẹ́ńpìlì wọn di ibùgbé Rẹ̀; ó jẹ́ ‘ẹlẹ́wà ní ipò rẹ̀, ayọ̀ gbogbo ayé.’ Sáàmù 48:2. Àkọsílẹ̀ ìtọ́jú Kristi gẹ́gẹ́ bí Olùṣọ́ wọn àti ìfẹ́ oníjẹ̀lẹ́ngbẹ́ Rẹ̀ fún ju ẹgbẹ̀rún ọdún kan lọ, irú èyí tí baba ń ní fún ọmọ kan ṣoṣo rẹ̀, wà níbẹ̀. Nínú tẹ́ńpìlì náà ni àwọn wòlíì ti sọ àwọn ìkìlọ̀ líle wọn jáde. Ní ibẹ̀ ni a ti ń gbé àwọn àwo iná tí ń jó sókè, nígbà tí tùràrí, tí a dà pọ̀ mọ́ àdúrà àwọn olùjọsìn, ti ń gòkè lọ sọ́dọ̀ Ọlọ́run. Ní ibẹ̀ ni ẹ̀jẹ̀ àwọn ẹranko ti ń ṣàn, gẹ́gẹ́ bí àpẹẹrẹ ẹ̀jẹ̀ Kristi. Ní ibẹ̀ ni Jèhófà ti fi ògo Rẹ̀ hàn lórí ìtẹ́ àánú. Ní ibẹ̀ ni àwọn àlùfáà ti ń ṣe iṣẹ́ ìjọsìn wọn, a sì ti ń tẹ̀síwájú nínú ọlá àti ọ̀ṣọ́ ààmì àti ayẹyẹ náà fún ọ̀pọ̀lọpọ̀ ayé. Ṣùgbọ́n gbogbo èyí gbọ́dọ̀ dópin.”

> “Jesus raised His hand,—that had so often blessed the sick and suffering,—and waving it toward the doomed city, in broken utterances of grief exclaimed: ‘If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!—’ Here the Saviour paused, and left unsaid what might have been the condition of Jerusalem had she accepted the help that God desired to give her,—the gift of His beloved Son. If Jerusalem had known what it was her privilege to know, and had heeded the light which Heaven had sent her, she might have stood forth in the pride of prosperity, the queen of kingdoms, free in the strength of her God-given power. There would have been no armed soldiers standing at her gates, no Roman banners waving from her walls. The glorious destiny that might have blessed Jerusalem had she accepted her Redeemer rose before the Son of God. He saw that she might through Him have been healed of her grievous malady, liberated from bondage, and established as the mighty metropolis of the earth. From her walls the dove of peace would have gone forth to all nations. She would have been the world’s diadem of glory.

> “Jésù gbé ọwọ́ Rẹ̀ sókè,—ọwọ́ náà tí ó ti máa ń bùkún fún àwọn aláìsàn àti àwọn tí ń jìyà ní ọ̀pọ̀ ìgbà,—ó sì ń fi í tọ́ka sí ìlú tí a ti dá sí ìparun, ó fi ọ̀rọ̀ ìbànújẹ́ tí ó fọ́ yọ jáde pé: ‘Ìbá ṣe pé ìwọ náà ti mọ̀, àní ìwọ náà, ní ó kéré tán ní ọjọ́ rẹ yìí, àwọn ohun tí iṣẹ́ àlàáfíà rẹ jẹ́!—’ Níbí ni Olùgbàlà dáwọ́ dúró, Ó sì fi ohun tí ìbá lè jẹ́ ipò Jerusalẹmu sílẹ̀ láìsọ, bí ó bá ti gba ìrànlọ́wọ́ tí Ọlọ́run fẹ́ láti fi fún un,—ẹ̀bùn Ọmọ Rẹ̀ olùfẹ́. Bí Jerusalẹmu bá ti mọ ohun tí ó jẹ́ ànfààní rẹ̀ láti mọ̀, tí ó sì tẹ́tí sí ìmọ́lẹ̀ tí Ọ̀run ti rán sí i, ó lè ti dúró hàn nínú ìgbéraga àṣeyọrí, gẹ́gẹ́ bí ayaba àwọn ìjọba, ní òmìnira nínú agbára tí Ọlọ́run fi fún un. Kì yóò sí àwọn ọmọ-ogun ológun tí wọ́n dúró ní ẹnu-ọ̀nà rẹ̀, bẹ́ẹ̀ ni àsíá Romu kì yóò máa yíyọ láti orí ògiri rẹ̀. Ògo ayànmọ́ tí ó lè ti bùkún fún Jerusalẹmu bí ó bá ti gba Olùràpadà rẹ̀ dide níwájú Ọmọ Ọlọ́run. Ó rí i pé nípasẹ̀ Rẹ̀ ni a lè ti mú un lára dá kúrò nínú àìsàn búburú rẹ̀, kí a sì tú u sílẹ̀ kúrò nínú ìgbèkùn, kí a sì fi í múlẹ̀ gẹ́gẹ́ bí ìlú ńlá alágbára jùlọ lórí ilẹ̀ ayé. Láti orí ògiri rẹ̀ ni àdàbà àlàáfíà ì bá ti jáde lọ sí gbogbo orílẹ̀-èdè. Òun ì bá ti jẹ́ adé ògo ayé.”

> “But the bright picture of what Jerusalem might have been fades from the Saviour’s sight. He realizes what she now is under the Roman yoke, bearing the frown of God, doomed to His retributive judgment. He takes up the broken thread of His lamentation: ‘But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation.’

> “Ṣùgbọ́n àwòrán dídán ti ohun tí Jerúsálẹ́mù ìbá ti lè jẹ́ ń ṣókùnkùn kúrò ní ojú Olùgbàlà. Ó mọ ohun tí ó jẹ́ nísinsin yìí lábẹ́ àjàgà Róòmù, tí ó ń ru ìbínú ojú Ọlọ́run, tí a sì ti dá lóró sí ìdájọ́ ìsanwó-ẹ̀san Rẹ̀. Ó tún mú òpin òwú tí ó ya ti ẹkún Rẹ̀: ‘Ṣùgbọ́n nísinsin yìí a fi wọ́n pamọ́ kúrò ní ojú rẹ. Nítorí ọjọ́ yóò dé sí ọ, tí àwọn ọ̀tá rẹ yóò gbé odi ìhámọ́ yí ọ ká, wọn yóò sì yí ọ ká títí, wọn yóò sì dì ọ mọ́lẹ̀ ní gbogbo ọ̀nà, wọn yóò sì wó ọ lulẹ̀ dé ilẹ̀, àti àwọn ọmọ rẹ láàrín rẹ; wọn kì yóò sì fi òkúta kan sílẹ̀ lórí òmíràn nínú rẹ; nítorí ìwọ kò mọ àkókò ìbẹ̀wò rẹ.’”

> “Christ came to save Jerusalem with her children; but Pharisaical pride, hypocrisy, jealousy, and malice had prevented Him from accomplishing His purpose. Jesus knew the terrible retribution which would be visited upon the doomed city. He saw Jerusalem encompassed with armies, the besieged inhabitants driven to starvation and death, mothers feeding upon the dead bodies of their own children, and both parents and children snatching the last morsel of food from one another, natural affection being destroyed by the gnawing pangs of hunger. He saw that the stubbornness of the Jews, as evinced in their rejection of His salvation, would also lead them to refuse submission to the invading armies. He beheld Calvary, on which He was to be lifted up, set with crosses as thickly as forest trees. He saw the wretched inhabitants suffering torture on the rack and by crucifixion, the beautiful palaces destroyed, the temple in ruins, and of its massive walls not one stone left upon another, while the city was plowed like a field. Well might the Saviour weep in agony in view of that fearful scene.

> “Kristi wá láti gbà Jerúsálẹmu pẹ̀lú àwọn ọmọ rẹ̀; ṣùgbọ́n ìgbéraga Farisi, àgàbàgebè, ìlára, àti ìkà ti dí I lọ́wọ́ láti mú ète Rẹ̀ ṣẹ. Jésù mọ ìyà ẹ̀san ẹlẹ́rùjẹ̀jẹ̀ tí a ó fi bẹ Jerúsálẹmu, ìlú tí a ti dá lẹ́bi. Ó rí Jerúsálẹmu tí àwọn ọmọ-ogun yí ká, àwọn olùgbé inú ìdótì tí ebi àti ikú lé dé, àwọn ìyá tí ń jẹ òkú ara àwọn ọmọ tiwọn fún oúnjẹ, àti àwọn òbí pẹ̀lú àwọn ọmọ tí ń gba ìyẹ̀fun oúnjẹ tó kẹ́yìn lọ́wọ́ ara wọn, bí ìfẹ́ àdánidá ṣe ń ṣègbé nítorí ìrora gígé ebi. Ó rí i pé àìlera ọkàn àwọn Júù, gẹ́gẹ́ bí a ti fihàn nínú ìkọ̀sílẹ̀ ìgbàlà Rẹ̀, yóò tún mú wọn kọ̀ láti tẹríba fún àwọn ọmọ-ogun tó wọ̀lú. Ó wo Kalfárì, níbi tí a ó gbé e sókè sí, tí a sì fi àwọn àgbélébùú kún un pọ̀ tó bí igi inú igbó. Ó rí àwọn olùgbé aláìnírẹ̀lẹ̀ náà tí wọ́n ń jìyà ìyà lórí ẹ̀rọ ìyà àti nípa kíkàn wọn mọ́ àgbélébùú, àwọn ààfin ẹlẹ́wà tí a pa run, tẹ́ńpìlì náà ní ahoro, tí nínú àwọn ògiri rẹ̀ ńlá-nlá kò sí òkúta kan tí a fi sí orí òmíràn, nígbà tí a sì ń tu ìlú náà bí pápá. Ó yẹ kí Olùgbàlà sunkún nínú ìrora gidigidi níwájú ìran ẹlẹ́rùjẹ̀jẹ̀ yẹn.”

> “Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!” Desire of Ages, 576–578.

> “Jerusalẹmu ti jẹ ọmọ ìtọ́jú Rẹ̀, àti gẹ́gẹ́ bí baba onífẹẹ̀ ṣe ń ṣọ̀fọ̀ lórí ọmọ aláìgbọ́ran, bẹ́ẹ̀ ni Jesu sọkún lórí ìlú olùfẹ́ náà. Báwo ni èmi yóò ṣe fi ọ́ sílẹ̀? Báwo ni èmi yóò ṣe rí ọ tí a ti fi sí mímú parun? Ṣé mo gbọdọ̀ jẹ́ kí o lọ láti kún ife ẹ̀ṣẹ̀ rẹ? Ọkàn kan ṣoṣo ní iye tó bẹ́ẹ̀ gíga tí, ní ìfiwéra pẹ̀lú rẹ̀, àwọn ayé ń rì sínú àìnípataki; ṣùgbọ́n níbí ni gbogbo orílẹ̀-èdè kan yóò sọnù. Nígbà tí oòrùn ìwọ̀-oòrùn tí ń sún lọ sí ìwọ̀n-òkè yóò ti kọjá kúrò ní ojú ọ̀run, ọjọ́ oore-ọ̀fẹ́ Jerusalẹmu yóò ti parí. Nígbà tí ìrìnàjò náà dúró lórí etí Òkè Olifeti, kò tíì pẹ́ jù fún Jerusalẹmu láti ronúpìwàdà. Angẹli àánú nígbà náà ń pa ìyẹ́ rẹ pọ̀ láti sọ̀kalẹ̀ kúrò lórí ìtẹ́ wúrà kí ó fi àyè sílẹ̀ fún ìdájọ́ òdodo àti ìdájọ́ tí ń bọ̀ ní kíákíá. Ṣùgbọ́n ọkàn ńlá Kristi tí ó kún fún ìfẹ́ ṣì ń bẹ̀bẹ̀ fún Jerusalẹmu, tí ó ti gan àánú Rẹ̀, tí ó ti kẹ́gàn ìkìlọ̀ Rẹ̀, tí ó sì fẹ́rẹ̀ẹ́ fi ọwọ́ ara rẹ bọ inú ẹ̀jẹ̀ Rẹ̀. Bí Jerusalẹmu bá kàn ronúpìwàdà, kò tíì pẹ́ jù. Nígbà tí àwọn ìtànná ìkẹyìn oòrùn ìwọ̀n-oorun tí ń wọ̀ ń ṣe ìdádúró lórí tẹ́ńpìlì, ilé-iṣọ́, àti òkè ilé, ṣé angẹli rere kan kò ní darí rẹ̀ sí ìfẹ́ Olùgbàlà, kí ó sì yí ìparun rẹ̀ padà? Ìlú ẹlẹ́wà ṣùgbọ́n aláìmọ́, tí ó ti sọ àwọn wòlíì ní òkúta, tí ó ti kọ Ọmọ Ọlọ́run sílẹ̀, tí ó sì ń fi àìronúpìwàdà rẹ̀ di ara rẹ̀ mọ́ nínú ẹ̀wọ̀n ìsìnrú,—ọjọ́ àánú rẹ̀ fẹ́rẹ̀ẹ́ tán!” Desire of Ages, 576–578.

As the warfare against Jerusalem is described by Isaiah in chapter twenty-two those attacking “set themselves in array at the gate.” Elam and Kir are at the gate with weapons ready and they then discover Jerusalem’s covering. In Isaiah the “covering” that is discovered by the enemies at the gate is the shadow of Egypt.

Gẹ́gẹ́ bí Isaiah ṣe ṣàpèjúwe ogun tí a gbé dìde sí Jerusalẹmu nínú orí kejìlélógún, àwọn tí ń kọlù “gbẹ́ ara wọn kalẹ̀ ní ẹnu-ọ̀nà.” Élámù àti Kírì wà ní ẹnu-ọ̀nà pẹ̀lú ohun ìjà tí wọ́n ti múrasílẹ̀, lẹ́yìn náà wọ́n sì ṣàwárí ìbòrí Jerusalẹmu. Nínú Isaiah, “ìbòrí” tí àwọn ọ̀tá tó wà ní ẹnu-ọ̀nà ṣàwárí ni òjìji Ejibiti.

> Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! Isaiah 30:1, 2.

> Ègbé ni fún àwọn ọmọ ọlọ̀tẹ̀, ni Olúwa wí, tí ń gbìmọ̀, ṣùgbọ́n kì í ṣe láti ọ̀dọ̀ mi; tí wọ́n sì fi ìbòrí bo ara wọn, ṣùgbọ́n kì í ṣe ti Ẹ̀mí mi, kí wọ́n lè fi ẹ̀ṣẹ̀ kún ẹ̀ṣẹ̀: Àwọn tí ń rìn láti sọ̀kalẹ̀ lọ sí Ejibiti, tí wọn kò sì béèrè ní ẹnu mi; láti fi agbára Farao fún ara wọn ní okun, àti láti gbẹ́kẹ̀lé ojiji Ejibiti! Isaiah 30:1, 2.

It is recognized by Jerusalem’s enemies that those represented by Shebna have placed their trust in Egypt, thinking Egypt would protect them, whereas those represented by Eliakim the son of Hilkiah trust not in the “shadow of Egypt” but are covered with covering of God’s Spirit and trust in the “shadow of the Most High.”

Àwọn ọ̀tá Jerúsálẹ́mù mọ̀ pé àwọn tí Ṣébínà dúró fún ti fi ìgbẹ́kẹ̀lé wọn sí Íjíbítì, ní ìrònú pé Íjíbítì yóò dáàbò bo wọn; nígbà tí àwọn tí Élíákímù ọmọ Hilíkíà dúró fún kò fi ìgbẹ́kẹ̀lé wọn sí “òjìji Íjíbítì,” bí kò ṣe pé ìbòrí Ẹ̀mí Ọlọ́run ni ó bo wọn, wọ́n sì fi ìgbẹ́kẹ̀lé wọn sí “òjìji Ọ̀gá-Ògo.”

> He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress: my God; in him will I trust. Psalms 91:1, 2.

> Ẹni tí ń gbé ní ibi ìkọ̀kọ̀ ti Ọ̀gá-ògo jùlọ yóò máa gbé lábẹ́ òjìji Olódùmarè. Èmi yóò wí nípa Olúwa pé, Òun ni ibi ìsádi mi àti odi agbára mi: Ọlọ́run mi; inú rẹ̀ ni èmi yóò gbẹ́kẹ̀lé. Sáàmù 91:1, 2.

At the Sunday law crisis, the wise virgins represented by Eliakim the son of Hilkiah are trusting the shadow of the most High, and the foolish virgins represented by Shebna are trusting in the shadow of Egypt. The word translated as “discovered” means to strip down and take into captivity. The enemies at the gate recognize that the protection of Jerusalem has been removed, and Shebna and his cohorts then begin to try and save themselves, for they see “the breaches of the city of David” and they see there are many breaches that will allow the enemy to enter. In a panic, as represented in the parable of the ten virgins, the foolish begin to search for protection, but they have none.

Ní àkókò ìṣòro òfin ọjọ́-Àìkú, àwọn wúńdíá ọlọ́gbọ́n tí Eliakimu ọmọ Hilkiah dúró fún ń gbẹ́kẹ̀lé òjìji Ọ̀gá-ògo Jùlọ, àwọn wúńdíá aṣiwèrè tí Ṣebna dúró fún sì ń gbẹ́kẹ̀lé òjìji Ejibiti. Ọ̀rọ̀ tí a túmọ̀ sí “ṣípayá” túmọ̀ sí bíbọ́ ẹni ní aṣọ kúrò lára àti mímú ẹni lọ sí ìgbèkùn. Àwọn ọ̀tá ní ẹnu-ọ̀nà mọ̀ pé a ti yọ ààbò Jerúsálẹmu kúrò, nígbà náà ni Ṣebna àti àwọn ẹgbẹ́ rẹ̀ bẹ̀rẹ̀ sí í gbìyànjú láti gba ara wọn là, nítorí wọ́n rí “àwọn ìfojúdi ìlú Dáfídì,” wọ́n sì rí i pé ọ̀pọ̀lọpọ̀ ìfojúdi wà tí yóò jẹ́ kí ọ̀tá lè wọlé. Ní ipò ìbànújẹ àti ìrùkèrúdò, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, àwọn aṣiwèrè bẹ̀rẹ̀ sí í wá ààbò, ṣùgbọ́n wọn kò ní ìkankan.

Shebna looks to the “the armour of the forest” to save him, but it is too late. He counts the houses in Jerusalem and begins to tear them down to fortify the wall, but it is too late. They gather together water from the lower pool and try to connect with the water of the old pool, but it is too late. Water being a primary symbol of the Holy Spirit identifies that they are desperately looking for oil, but its too late. In all their efforts they forgot the Creator of the pools, and that he made those “pools” of truth long ago. They forgot that it was the Rock of Ages that provided the message in the old times. They chose not to walk in the old paths, represented by the foundations that were established through the work of William Miller.

Ṣebina ń wo “ìhámọ́ra igbó” kí ó lè gbà á, ṣùgbọ́n ó ti pẹ́ jù. Ó ka àwọn ilé tí ó wà ní Jerusalẹmu, ó sì bẹ̀rẹ̀ sí í wó wọn lulẹ̀ láti fi mú odi náà lágbára, ṣùgbọ́n ó ti pẹ́ jù. Wọ́n kó omi jọ láti inú adágún ìsàlẹ̀, wọ́n sì gbìyànjú láti so mọ́ omi adágún àtijọ́, ṣùgbọ́n ó ti pẹ́ jù. Níwọ̀n bí omi ti jẹ́ ààmì àkọ́kọ́ ti Ẹ̀mí Mímọ́, èyí fi hàn pé wọ́n ń wá òróró pẹ̀lú ìfarapa ọkàn, ṣùgbọ́n ó ti pẹ́ jù. Nínú gbogbo ìsapá wọn, wọ́n gbàgbé Ẹlẹ́dàá àwọn adágún náà, àti pé òun ni ó ṣe àwọn “adágún” òtítọ́ wọ̀nyí ní ọjọ́ pípẹ́ sẹ́yìn. Wọ́n gbàgbé pé Àpáta Àìnípẹ̀kun ni ó pèsè ìròyìn náà ní àwọn àkókò àtijọ́. Wọ́n yàn láti má ṣe rìn ní àwọn ọ̀nà àtijọ́, gẹ́gẹ́ bí a ti ṣojú wọn nínú àwọn ìpìlẹ̀ tí a fi ìdí múlẹ̀ nípasẹ̀ iṣẹ́ William Miller.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin and rob the people of God of their past experience, giving them instead a false science.

> “Ọtá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan kí wọ́n lè dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ẹ̀tàn ọgbọ́n-àròsọ rẹ̀ ni a pèsè láti mú kí ọkàn ènìyàn yà kúrò lọ́dọ̀ àwọn ewu àti àwọn ojúṣe wákàtí yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi wá láti ọ̀run wá fún Johanu nítorí àwọn ènìyàn Rẹ̀ sí asán. Wọ́n kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa gan-an kò ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí ohun tí ó yẹ kí a fi àkíyèsí pàtó sí. Wọ́n sọ òtítọ́ tí ó ti ọ̀run wá di asán, wọ́n sì gba ìrírí àwọn ènìyàn Ọlọ́run ti ìgbà tí ó ti kọjá kúrò lọ́dọ̀ wọn, ní fífi ìmọ̀ èké rọ́pò rẹ̀ fún wọn.

> “‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ Jeremiah 6:16.

> “‘Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì bi í nípa àwọn ọ̀nà àtijọ́, níbo ni ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’ Jeremiah 6:16.

> “Let none seek to tear away the foundations of our faith—the foundations that were laid at the beginning of our work by prayerful study of the word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.

> “Ẹ má jẹ́ kí ẹnikẹ́ni wá yà àwọn ìpìlẹ̀ ìgbàgbọ́ wa kúrò—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa nípasẹ̀ ìkẹ́kọ̀ọ́ ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípasẹ̀ ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ọdún àádọ́ta sẹ́yìn. Àwọn ènìyàn lè rò pé àwọn ti rí ọ̀nà tuntun kan àti pé àwọn lè fi ìpìlẹ̀ tí ó lágbára jù èyí tí a ti fi lélẹ̀ lọ lélẹ̀. Ṣùgbọ́n èyí jẹ́ ìtànjẹ ńlá. Kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ bí kò ṣe èyí tí a ti fi lélẹ̀.”

> “In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand? It soon fell, for it was not founded upon the Rock.

> “Láyé ìgbà àtijọ́, ọ̀pọ̀ ènìyàn ti gbìmọ̀ sí ìkọ́ ilé ìgbàgbọ́ tuntun, sí ìdásílẹ̀ àwọn ìlànà tuntun. Ṣùgbọ́n báwo ni ilé tí wọ́n kọ́ náà ṣe pẹ́ tó dúró? Kò pẹ́ tí ó fi wó lulẹ̀, nítorí a kò fi í lélẹ̀ lórí Àpáta náà.

> “Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying: ‘Other foundation can no man lay than that is laid’? 1 Corinthians 3:11.

> “Ṣé àwọn ọmọ-ẹ̀yìn àkọ́kọ́ kò ní láti dojú kọ ọ̀rọ̀ àwọn ènìyàn bí? Ṣé wọn kò ní láti fetí sí àwọn ẹ̀kọ́ èké, lẹ́yìn náà, lẹ́yìn tí wọ́n bá ti ṣe ohun gbogbo tán, kí wọ́n dúró ṣinṣin, ní sísọ pé: ‘Nítorí ìpìlẹ̀ mìíràn kò sí tí ẹnikẹ́ni lè gbé kalẹ̀ ju èyí tí a ti gbé kalẹ̀ lọ’? 1 Corinthians 3:11.

> “So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Testimonies, volume 8, 296, 297.

> “Nítorí náà, a ní láti di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wa mú ṣinṣin títí dé òpin. Ọ̀rọ̀ agbára ni a ti rán láti ọ̀dọ̀ Ọlọ́run àti láti ọ̀dọ̀ Kristi sí àwọn ènìyàn wọ̀nyí, ní mímú wọn jáde kúrò nínú ayé, ní kókó ní kókó, sínú ìmọ́lẹ̀ kedere ti òtítọ́ àsìkò yìí. Pẹ̀lú ètè tí iná mímọ́ ti fi kàn, àwọn ìránṣẹ́ Ọlọ́run ti kéde ìhìnrere náà. Ìfọ̀rọ̀wíwí àtọ̀runwá ti fi èdìdì rẹ̀ lé òtítọ́ tí a ti kéde, gẹ́gẹ́ bí ohun tòótọ́.” Testimonies, ìdìpọ̀ 8, 296, 297.

The “day” which that all this takes place is the biblical “day” which Isaiah identifies as the that the Lord God of Hosts called for “weeping, and to mourning, and to baldness, and to girding of sackcloth.”

“Ọjọ́” náà nínú èyí tí gbogbo nǹkan wọ̀nyí ti ń ṣẹlẹ̀ ni “ọjọ́” ti Bibeli, èyí tí Isaiah sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ọjọ́ tí Olúwa Ọlọ́run àwọn ọmọ-ogun ti pè fún “ẹkún, àti ọ̀fọ̀, àti fífá irun, àti dídé aṣọ ọ̀fọ̀ mọ́.”

> And the Lord spake unto Moses, saying, Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. Ye shall do no manner of work: it shall be a statute forever throughout your generations in all your dwellings. It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. Leviticus 23:26–32.

> OLÚWA sì bá Mósè sọ̀rọ̀ pé, “Pẹ̀lú, ní ọjọ́ kẹwàá oṣù keje yìí ni ọjọ́ ètùtù yóò wà: yóò jẹ́ àpéjọ mímọ́ fún yín; ẹ ó sì rẹ ara yín sílẹ̀, ẹ sì máa rú ẹbọ tí a fi iná ṣe sí OLÚWA. Ẹ kò sì gbọdọ̀ ṣe iṣẹ́ kan náà ní ọjọ́ náà: nítorí pé ọjọ́ ètùtù ni, láti ṣe ètùtù fún yín níwájú OLÚWA Ọlọ́run yín. Nítorí ẹni kankan tí kò bá rẹ ara rẹ̀ sílẹ̀ ní ọjọ́ kan náà, a ó gé e kúrò láàrín àwọn ènìyàn rẹ̀. Àti ẹni kankan tí ó bá ṣe iṣẹ́ kankan ní ọjọ́ kan náà, ẹni náà ni èmi yóò run kúrò láàrín àwọn ènìyàn rẹ̀. Ẹ kò gbọdọ̀ ṣe iṣẹ́ kankan rárá: yóò jẹ́ ìlànà àìnípẹ̀kun ní gbogbo ìran yín ní gbogbo ibùgbé yín. Yóò jẹ́ fún yín gẹ́gẹ́ bí sábáàtì ìsinmi, ẹ ó sì rẹ ara yín sílẹ̀: ní alẹ́ ọjọ́ kẹsàn-án oṣù náà, láti alẹ́ dé alẹ́, ni ẹ̀yin yóò máa pa sábáàtì yín mọ́.” Lefitiku 23:26–32.

The day that is illustrated by Shebna and Eliakim the son of Hilkiah is the antitypical Day of Atonement, which covers the history of 1844 until Michael stands up. In that period of time Adventism has been called to “afflict” their souls, or as Isaiah represents it is call “to weeping, and to mourning, and to baldness, and to girding with sackcloth.”

Ọjọ́ tí a fi Ṣébínà àti Eliakimu ọmọ Hilkiah ṣàpẹẹrẹ ni Ọjọ́ Ìdáríjì àfífarahàn tòótọ́, èyí tí ó bo ìtàn láti ọdún 1844 títí di àkókò tí Míkáẹ́lì yóò dìde. Ní àkókò yẹn ni a ti pè Adventism sí “mú ọkàn wọn jìyà,” tàbí gẹ́gẹ́ bí Isaiah ṣe ṣàfihàn rẹ̀, a pè é “sí ẹkún, àti sí ìṣọ̀fọ̀, àti sí fífá irun orí, àti sí dídè àpò aṣọ.”

> “In 1844 our great High Priest entered the most holy place of the heavenly sanctuary, to begin the work of the investigative judgment. The cases of the righteous dead have been passing in review before God. When that work shall be completed, judgment is to be pronounced upon the living. How precious, how important are these solemn moments! Each of us has a case pending in the court of heaven. We are individually to be judged according to the deeds done in the body. In the typical service, when the work of atonement was performed by the high priest in the most holy place of the earthly sanctuary, the people were required to afflict their souls before God, and confess their sins, that they might be atoned for and blotted out. Will any less be required of us in this antitypical day of atonement, when Christ in the sanctuary above is pleading in behalf of His people, and the final, irrevocable decision is to be pronounced upon every case?

> “Ní ọdún 1844 Olórí Àlùfáà wa ńlá wọ ibi mímọ́ jùlọ nínú ibi mímọ́ ti ọ̀run, láti bẹ̀rẹ̀ iṣẹ́ ìdájọ́ ìwádìí. Àwọn ọ̀ràn ti àwọn olódodo tí ó ti kú ti ń lọ níwájú Ọlọ́run fún àyẹ̀wò. Nígbà tí iṣẹ́ náà bá parí, a ó kéde ìdájọ́ lórí àwọn alààyè. Yàtọ̀ sí bí àwọn àkókò pàtàkì wọ̀nyí ṣe ṣeyebíye tó, wọ́n tún ṣe pàtàkì gidigidi! Olúkúlùkù wa ní ọ̀ràn tí ó ń dúró de ìpinnu nínú ilé ẹjọ́ ọ̀run. Olúkúlùkù wa ni a ó ṣe ìdájọ́ rẹ̀ gẹ́gẹ́ bí iṣẹ́ tí a ṣe nínú ara. Nínú iṣẹ́ àpẹẹrẹ náà, nígbà tí olórí àlùfáà ń ṣe iṣẹ́ ètùtù nínú ibi mímọ́ jùlọ ti ibi mímọ́ ayé, a béèrè pé kí àwọn ènìyàn rẹ ara wọn nílẹ̀ níwájú Ọlọ́run, kí wọ́n sì jẹ́wọ́ ẹ̀ṣẹ̀ wọn, kí a lè ṣe ètùtù fún wọn, kí a sì pa á rẹ́ kúrò. Njẹ́ a ó ha béèrè ohun tí ó kéré sí i lọ́wọ́ wa ní ọjọ́ ètùtù àfihàn-gidi yìí, nígbà tí Kristi nínú ibi mímọ́ lókè ń bẹ̀bẹ̀ fún àwọn ènìyàn Rẹ̀, tí a sì fẹ́ kéde ìpinnu ìkẹyìn, tí a kò lè yí padà, lórí gbogbo ọ̀ràn?”

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.” Selected Messages, book 1, 124, 125.

> “Kí ni ipò wa ní àkókò ẹlẹ́rù yìí àti mímọ́ yìí? Áà, ìgbéraga wo ni ó ń borí nínú ìjọ, àgàbàgebè wo, ẹ̀tàn wo, ìfẹ́ wo sí aṣọ ẹlẹ́wà, sí ìwà asán àti eré ìgbádùn, ìfẹ́ wo fún ipò gíga jùlọ! Gbogbo ẹ̀ṣẹ̀ wọ̀nyí ti bo ọkàn ṣókùnkùn, débi pé a kò tiẹ̀ mọ àwọn ohun ayérayé. Ṣé a kì yóò yẹ Ìwé Mímọ́ wò, kí a lè mọ ibi tí a dúró sí nínú ìtàn ayé yìí? Ṣé a kì yóò di ẹni tí ó ní ìmọ̀ nípa iṣẹ́ tí a ń ṣe fún wa ní àsìkò yìí, àti ipò tí àwa gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ yẹ kí a wà nígbà tí iṣẹ́ ètùtù yìí ń lọ lọ́wọ́? Bí a bá ní ìkànsí kankan fún ìgbàlà ọkàn wa, a gbọ́dọ̀ ṣe ìyípadà pátápátá. A gbọ́dọ̀ wá Olúwa pẹ̀lú ìrònúpìwàdà òtítọ́; a gbọ́dọ̀ fi ìbànújẹ jíjinlẹ̀ ọkàn jẹ́wọ́ ẹ̀ṣẹ̀ wa, kí a lè pa wọ́n ré kúrò.” Selected Messages, ìwé 1, 124, 125.

> And in that day did the Lord God of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth: And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for tomorrow we shall die. Isaiah 22:12, 13.

> Ní ọjọ́ náà sì ni Olúwa Ọlọ́run àwọn ọmọ-ogun pè sí ẹkún, àti sí ọ̀fọ̀, àti sí fífi orí pá, àti sí dídi aṣọ ọ̀fọ̀ mọ́ ara: Ṣùgbọ́n kíyèsí i, ayọ̀ àti inú-dídùn, pípa màlúù, àti pípàn àwọn àgùntàn, jíjẹ ẹran, àti mímu wáìnì: ẹ jẹ́ kí a máa jẹ, kí a sì máa mu; nítorí ní ọ̀la a ó kú. Isaiah 22:12, 13.

The Lord called Shebna to afflict his soul, but he chose to eat and drink and party on. The Lord “revealed” in his “ears” that Shebna’s sin would not be purged. The word translated as “purged” is the word used in Leviticus for “atonement.” This sin of Laodicean Adventism will not be atoned for. Now Isaiah begins to address the relationship of Shebna (Laodicean Adventists) with Eliakim, the son of Hilkiah (Philadelphian Adventists).

Oluwa pe Ṣebna láti pọ́n ọkàn rẹ̀ lójú, ṣùgbọ́n ó yàn láti máa jẹ, kí ó sì máa mu, kí ó sì máa bá ayẹyẹ lọ. Oluwa “fi hàn” ní “etí” rẹ̀ pé a kì yóò ṣe ètùtù ẹ̀ṣẹ̀ Ṣebna. Ọ̀rọ̀ tí a túmọ̀ sí “ṣe ètùtù” ni ọ̀rọ̀ tí a lò nínú Lefitiku fún “ètùtù.” A kì yóò ṣe ètùtù fún ẹ̀ṣẹ̀ Adventismu ti Laodikea yìí. Ní báyìí ni Isaiah ti bẹ̀rẹ̀ sí í sọ̀rọ̀ nípa ìbáṣepọ̀ Ṣebna (àwọn Adventisti ti Laodikea) pẹ̀lú Eliakimu, ọmọ Hilkiah (àwọn Adventisti ti Filadelfia).

Shebna is the “treasurer” as was Judas. And Tobiah in the days of Nehemiah was living in God’s sanctuary in a chamber (treasury) where the offerings were to be kept. When Nehemiah cleansed the temple, he cast out Tobiah and his stuff. Shebna is also to be thrown out. Both illustrate the spewing out of Laodicean Adventism at the Sunday law.

Ṣébínà ni “olùṣúra” gẹ́gẹ́ bí Júdásì náà ṣe jẹ́. Àti pé Tóbíà ní àwọn ọjọ́ Nehemáyà ń gbé inú ibi mímọ́ Ọlọ́run nínú yàrá kan (ilé ìṣúra) níbi tí a ti yẹ kí a máa pa àwọn ẹbọ mọ́ sí. Nígbà tí Nehemáyà wẹ tẹ́ńpìlì náà mọ́, ó ju Tóbíà àti gbogbo ohun-ìní rẹ̀ jáde. Ṣébínà náà pẹ̀lú ni a óò ju jáde. Àwọn méjèèjì jẹ́ àpẹẹrẹ ìbínúfọ̀ jáde ti Adventismu Laodíkíà ní àkókò òfin Ọjọ́ Àìkú.

> “Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

> “Nítorí ìkà àti àrékérekè àwọn ọmọ Ammoni àti Moabu sí Israẹli, Ọlọ́run ti kéde nípasẹ̀ Mose pé kí a máa pa wọ́n títí láé mọ́ kúrò nínú ìjọ àwọn ènìyàn Rẹ̀. Wo Deuteronomi 23:3–6. Ní àtakò sí ọ̀rọ̀ yìí, àlùfáà àgbà ti ju àwọn ọrẹ tí a fi pamọ́ sínú yàrá ilé Ọlọ́run jáde, kí ó lè ṣe àyè fún aṣojú yìí ti ẹ̀yà tí a ti fòfin dè. Kò sí àfihàn ẹ̀gàn tó ga síi sí Ọlọ́run ju láti fi irú ojú rere bẹ́ẹ̀ hàn sí ọ̀tá Ọlọ́run àti òtítọ́ Rẹ̀.”

> “On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

> “Nígbà tí Nehemiah padà láti Persia, ó mọ̀ nípa àbàwọ́n alágbára yìí, ó sì gbé ìgbésẹ̀ kíákíá láti lé aláìtọ́ wọ̀lú náà jáde. ‘Ó bà mí lọ́kàn gidigidi,’ ni ó sọ; ‘nítorí náà mo ju gbogbo ohun èlò ilé Tobiah jáde kúrò nínú yàrá náà. Lẹ́yìn náà mo pàṣẹ, wọ́n sì wẹ àwọn yàrá náà mọ́; mo sì tún mú àwọn ohun èlò ilé Ọlọ́run wá síbẹ̀, pẹ̀lú ọrẹ oúnjẹ àti tùràrí.’”

> “Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.” Prophets and Kings, 670.

> “Kì í ṣe pé a ti sọ tẹ́ńpìlì di aláìmọ́ nìkan, ṣùgbọ́n a tún ti lo àwọn ẹbọ náà ní ọ̀nà tí kò tọ́. Èyí sì ti mú kí a rẹ̀wẹ̀sì nínú ọkàn àwọn ènìyàn láti máa fi ọ̀wọ́ ṣíṣe hàn. Wọ́n ti pàdánù ìtara àti ìgbóná-ọkàn wọn, wọ́n sì ń ṣiyèméjì láti san ìdámẹ́wàá wọn. Àwọn ilé ìṣúra ilé Olúwa kò kún dáadáa; ọ̀pọ̀ nínú àwọn akọrin àti àwọn mìíràn tí a fi ń ṣiṣẹ́ ìsìn tẹ́ńpìlì, níwọ̀n bí wọn kò ti rí àtìlẹ́yìn tó péye gbà, ti fi iṣẹ́ Ọlọ́run sílẹ̀ láti lọ ṣiṣẹ́ ibòmíràn.” Prophets and Kings, 670.

Shebna, Judas and Tobiah all represent Laodicean Adventists at the end of time.

Ṣébínà, Júdásì àti Tóbíà gbogbo wọn dúró fún àwọn Àdífẹ́ntì Laodíṣíà ní àsìkò ìkẹyìn.

> Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down. Isaiah 22:15–19.

> Báyìí ni Olúwa Ọlọ́run àwọn ọmọ-ogun wí, Lọ, wọlé sí ọ̀dọ̀ olùṣúra yìí, àní sí ọ̀dọ̀ Ṣebina, ẹni tí ń bójú tó ilé, kí o sì wí pé, Kí ni o ní níhìn-ín yìí? Ta ni o sì ní níhìn-ín yìí, tí o fi gbẹ́ ibojì kan fún ara rẹ níhìn-ín yìí, bí ẹni tí ń gbẹ́ ibojì fún ara rẹ lókè, tí ó sì ń gbẹ́ ibùgbé kan fún ara rẹ nínú àpáta? Kíyèsi i, Olúwa yóò fi ìgbèkùn alágbára gbé ọ kúrò lọ, yóò sì dájú bo ọ. Dájúdájú yóò yí ọ ká lọ́nà ìkà, yóò sì ju ọ bí bọ́ọ̀lù sínú ilẹ̀ ńlá kan: níbẹ̀ ni ìwọ yóò kú sí, níbẹ̀ sì ni àwọn kẹ̀kẹ́ ogun ògo rẹ yóò di ìtìjú ilé olúwa rẹ. Èmi yóò sì lé ọ kúrò ní ipò rẹ, a ó sì fà ọ sọ̀kalẹ̀ kúrò ní ipò ọlá rẹ. Isaiah 22:15–19.

As the king of the north is approaching Jerusalem, and it is to be remembered that the approach is a progressive approach which the citizens of Jerusalem knew was coming. This is what is identified in Isaiah chapter twenty when Tartan the Assyrian commander conquered Ashdod in Egypt. They knew what was coming and Shebna spent his time making himself a fancy grave. Archeologists found Shebna’s grave and removed the written statement that was upon the grave entrance, and it is now in a British Museum. Amazingly enough, when Shebna got removed and Eliakim the son of Hilkiah took over Shebna’s leadership position, Eliakim the son of Hilkiah received a royal seal that he could use to endorse his name on official documents. That seal was also found by archeologists and is in the same museum in England. Shebna is in the museum represented by his grave, the mark of death, and Eliakim, the son of Hilkiah’s is in the museum with the representation of the seal of life.

Bí ọba àríwá ṣe ń sún mọ́ Jerusalẹmu, a sì gbọdọ̀ rántí pé ìsúnmọ́ yìí jẹ́ ìsúnmọ́ tí ń lọ ní ìpele dé ìpele, èyí tí àwọn ará Jerusalẹmu mọ̀ pé ó ń bọ̀. Èyí ni a tọ́ka sí nínú Isaiah orí ogún nígbà tí Tartan, olórí ọmọ-ogun Asiria, ṣẹ́gun Ashdod ní Íjíbítì. Wọ́n mọ ohun tí ń bọ̀, Ṣebna sì lo àkókò rẹ̀ ní ṣíṣe ibojì ọlọ́ṣọ̀ fún ara rẹ̀. Àwọn amòye ìwádìí ohun àtijọ́ rí ibojì Ṣebna, wọ́n sì yọ ọ̀rọ̀ tí a kọ sórí ẹnu-ọ̀nà ibojì náà kúrò, ó sì wà báyìí ní Ilé Ìṣúra Ìtàn ti Britain. Ó sì ṣe ìyanu gan-an pé, nígbà tí a yọ Ṣebna kúrò, tí Eliakimu ọmọ Hilkiah sì gba ipò aṣáájú Ṣebna, Eliakimu ọmọ Hilkiah gba èdìdì ọba kan tí ó lè lò láti fi fọwọ́ sí orúkọ rẹ̀ lórí àwọn ìwé àṣẹ ìjọba. Àwọn amòye ìwádìí ohun àtijọ́ tún rí èdìdì náà, ó sì wà ní ilé ìṣúra kan náà ní England. A ṣe aṣojú Ṣebna nínú ilé ìṣúra náà pẹ̀lú ibojì rẹ̀, àmì ikú, Eliakimu ọmọ Hilkiah sì wà nínú ilé ìṣúra náà pẹ̀lú aṣojú èdìdì ìyè.

For Shebna’s rejection of the warning message concerning the king of the north, he was spewed out of the mouth of the Lord, and the word translated as “spewed” in Revelation’s warning to Laodicea actually means projectile vomiting. With Nehemiah he cast out Tobiah and his stuff and with Shebna he was violently tossed like a ball into a far country. Shebna is Laodicean Adventists who are rejecting the prophetic message that was unsealed in 1989 and preparing for the grave—the mark of the beast, and Eliakim the son of Hilkiah, is Philadelphia Adventism that receive the seal of God.

Nítorí kí Ṣébínà kọ ìkìlọ̀ náà sílẹ̀ nípa ọba àríwá, a tu u jáde kúrò nínú ẹnu Oluwa, àti pé ọ̀rọ̀ tí a túmọ̀ sí “tu jáde” nínú ìkìlọ̀ Ìfihàn sí Laodíkíà ní ìtumọ̀ gidi rẹ̀ ni ìbì tí a fi agbára ta jáde. Pẹ̀lú Nehemiah, ó lé Tobiah àti gbogbo nǹkan rẹ̀ jáde, àti pẹ̀lú Ṣébínà, a fi agbára ju u bí bọ́ọ̀lù sínú ilẹ̀ jíìnà kan. Ṣébínà jẹ́ àwọn Adventist ti Laodíkíà tí wọ́n ń kọ ìránṣẹ́ àsọtẹ́lẹ̀ tí a ṣí ní èdìdì rẹ̀ sílẹ̀ ní ọdún 1989, tí wọ́n sì ń pèsè ara wọn fún ibojì—àmì ẹranko náà; ṣùgbọ́n Eliakimu ọmọ Hilkiah jẹ́ Adventismu ti Filadẹ́lfíà, èyí tí ń gba èdìdì Ọlọ́run.

> And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. Isaiah 22:20, 21.

> Yóò sì ṣẹ ní ọjọ́ náà pé, èmi yóò pe Eliakimu ọmọ Hilkiah, ìránṣẹ́ mi: èmi yóò sì fi aṣọ rẹ wọ̀ ọ́, èmi yóò sì fi àmùrè rẹ fún un ní agbára, èmi yóò sì fi ìṣàkóso rẹ lé e lọ́wọ́: yóò sì jẹ́ baba fún àwọn olùgbé Jerusalẹmu, àti fún ilé Juda. Isaiah 22:20, 21.

At the Sunday law the wheat and tares of Adventism are separated, and the leadership of the church triumphant is given to Eliakim the son of Hilkiah, and the Lord then lifts up His church as an ensign as the third angel’s message swells to a loud cry. I have been perhaps too redundant by including the phrase “the son of Hilkiah,” when I could simply say Eliakim. But together the father and his child are a symbol of the Elijah message before the seven last plagues. Elijah’s message employs the symbolism of fathers and children to represent the first (father) and the last (son). This prophetic relationship contributes to the final riddles in chapter twenty-two. The promise to Eliakim, the son of Hilkiah is that the Lord would lay upon his shoulder the key of the house of David.

Ní òfin Ọjọ́ Àìkú ni a ti ya àlìkámà àti èpò nínú Adventism kúrò lọ́tọ̀ọ̀tọ̀, a sì fi ìṣàkóso ìjọ onísegun lé Eliakimu ọmọ Hilkiah lọ́wọ́, nígbà náà ni Oluwa sì gbé ìjọ Rẹ̀ sókè gẹ́gẹ́ bí àmi, bí ìránṣẹ́ áńgẹ́lì kẹta ṣe ń pọ̀ sí i di igbe ńlá. Ó ṣeé ṣe kí n ti tún ọ̀rọ̀ sọ ju bó ṣe yẹ lọ nípa fífi ọ̀rọ̀ náà “ọmọ Hilkiah” kún un, nígbà tí mo lè kan sọ pé Eliakimu. Ṣùgbọ́n papọ̀, baba àti ọmọ rẹ̀ jẹ́ àpẹẹrẹ ìránṣẹ́ Elijah kí àjàkálẹ̀ àjálù méje ìkẹyìn tó dé. Ìránṣẹ́ Elijah ń lo àpẹẹrẹ àwọn baba àti àwọn ọmọ láti ṣojú ẹni àkọ́kọ́ (baba) àti ẹni ìkẹyìn (ọmọ). Ìbáṣepọ̀ àsọtẹ́lẹ̀ yìí ń fi kún àwọn àlọ́ àdììtú ìkẹyìn nínú orí kejìlélógún. Ìlérí fún Eliakimu, ọmọ Hilkiah, ni pé Oluwa yóò fi kọ́kọ́rọ́ ilé Dafidi lé èjìká rẹ̀.

The “house of David” is the message of father and son that Jesus referred to in his final conversation with the rebellious Jews. It is also where He closes the book of Revelation. The house of David had a key, that if nothing else is used on October 22, 1844, for the only place in the Scriptures that references this key is in the message to the Philadelphian church.

“Ilé Dáfídì” ni ìhìnrere bàbá àti ọmọ tí Jésù tọ́ka sí nínú ìjíròrò rẹ̀ ìkẹyìn pẹ̀lú àwọn Júù ọlọ̀tẹ̀. Ibẹ̀ náà pẹ̀lú ni Ó ti pa ìwé Ìṣípayá dé. Ilé Dáfídì ní kọ́kọ́rọ́ kan, tí bí kò bá sí ohun mìíràn tí a lò ní October 22, 1844, nítorí ibi kan ṣoṣo nínú Ìwé Mímọ́ tí ó tọ́ka sí kọ́kọ́rọ́ yìí ni ó wà nínú ìhìnrere sí ìjọ Filadelfia.

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Èmi yóò sì fi kọ́kọ́rọ́ ilé Dáfídì lé èjìká rẹ̀; yóò sì ṣí, kò sí ẹni tí yóò ti í; yóò sì ti, kò sì sí ẹni tí yóò ṣí i. Isaiah 22:22.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. 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 3:7–12.

> Sí angẹli ìjọ tí ń bẹ ní Filadelfia kọ̀wé pé; Nǹkan wọ̀nyí ni ẹni mímọ́ náà ń wí, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sì sí ẹni tí ó lè ti í; tí ó sì ń ti, tí kò sì sí ẹni tí ó lè ṣí i; Mo mọ iṣẹ́ rẹ: wò ó, mo ti fi ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, kò sì sí ẹni tí ó lè tì í pa: nítorí pé agbára kékeré ni ìwọ ní, ìwọ sì ti pa ọ̀rọ̀ mi mọ́, ìwọ kò sì sẹ́ orúkọ mi. Wò ó, èmi yóò mú àwọn ti sínágọ́gù Sátánì wá, àwọn tí ń wí pé àwọn jẹ́ Júù, tí kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọ́n ń purọ́; wò ó, èmi yóò mú wọn wá kí wọ́n sì foríbalẹ̀ níwájú ẹsẹ̀ rẹ, kí wọ́n sì mọ̀ pé mo ti fẹ́ràn rẹ. Nítorí tí ìwọ ti pa ọ̀rọ̀ sùúrù mi mọ́, èmi náà yóò pa ọ́ mọ́ kúrò ní wákàtí ìdánwò, èyí tí yóò dé sórí gbogbo ayé, láti dán àwọn tí ń gbé lórí ilẹ̀ ayé wò. Wò ó, mo ń bọ̀ kíákíá: di èyí tí o ní mú ṣinṣin, kí ẹnikẹ́ni má bà a gbà adé rẹ. Ẹni tí ó bá ṣẹ́gun ni èmi yóò ṣe ní ọ̀wọ́n nínú tẹ́ńpìlì Ọlọ́run mi, òun kì yóò sì jáde mọ́; èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lára, àti orúkọ ìlú Ọlọ́run mi, tí í ṣe Jerusalẹmu tuntun, tí ó sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lára. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:7–12.

Eliakim represents a Philadelphian during the Millerite movement that opens the Most Holy Place on October 22, 1844. I know that it was Christ our High Priest that opened that dispensational door, but Christ laid the key on the shoulder of Eliakim the son of Hilkiah, and states that “he shall open.” We have reached the point I pointed out at the beginning of this article.

Eliakimu dúró fún ọmọ Filadẹlfià kan ní àkókò ìṣíkiri Míllàítì tí ó ṣí Ibi Mímọ́ Jùlọ ní October 22, 1844. Èmi mọ̀ pé Kristi, Olórí Àlùfáà wa, ni ó ṣí ilẹ̀kùn àkóso ìpín-ayé náà, ṣùgbọ́n Kristi fi kọ́kọ́rọ́ náà lé èjìká Eliakimu ọmọ Hilkiah, ó sì sọ pé, “òun yóò ṣí i.” A ti dé ibi tí mo tọ́ka sí ní ìbẹ̀rẹ̀ àpilẹ̀kọ yìí.

There are eighteen times in Isaiah that we find the word “burden,” but seven of those times represent something that is carried upon the shoulder and eleven times it represents a prophecy of doom. One of those eighteen times the word that means a prophecy of doom is also simultaneously used to represent a burden that is carried upon the shoulder.

Ní ìgbà mẹ́ẹ̀ẹ́dógún nínú ìwé Isaiah ni a ti rí ọ̀rọ̀ náà “ẹrù,” ṣùgbọ́n ní ìgbà méje nínú wọn ó dúró fún ohun kan tí a gbé lé èjìká, nígbà mọ́kànlá sì ni ó dúró fún àsọtẹ́lẹ̀ ìdájọ́ ìparun. Ní ọ̀kan nínú àwọn ìgbà mẹ́ẹ̀ẹ́dógún wọ̀nyẹn, ọ̀rọ̀ tí ó túmọ̀ sí àsọtẹ́lẹ̀ ìdájọ́ ìparun náà ni a tún lò ní àkókò kan náà láti ṣàfihàn ẹrù tí a gbé lé èjìká.

The story of the valley of vision is about a message of doom that creates two classes of worshippers in Jerusalem. The prophetic message that identified the opening of the judgment was presented by Father Miller and it is the first angel’s message that ended when the holy place door was shut and the Most Holy Place was opened on October 22, 1844. The “burden” that was placed upon William Miller’s shoulder, that he was commissioned to carry to the world was the first angel’s message, a prophecy of doom that ended on October 22, 1844 with the arrival of the third angel’s message.

Ìtàn àfonífojì ìran jẹ́ nípa ọ̀rọ̀ ìsọfúnni ìparun tí ó dá ẹ̀ka méjì àwọn olùjọsìn sílẹ̀ ní Jerusalẹmu. Ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó fi ìṣípayá ìbẹ̀rẹ̀ ìdájọ́ hàn ni Baba Miller gbékalẹ̀, ó sì jẹ́ ìrántí áńgẹ́lì àkọ́kọ́, èyí tí ó parí nígbà tí a ti ilẹ̀kùn ibi mímọ́ náà, tí a sì ṣí Ibi Mímọ́ Jùlọ ní October 22, 1844. “Ẹrù” tí a fi lé èjìká William Miller, tí a sì yàn án láti rú lọ sí ayé, ni ìrántí áńgẹ́lì àkọ́kọ́, àsọtẹ́lẹ̀ ìparun kan tí ó parí ní October 22, 1844 pẹ̀lú dídé ìrántí áńgẹ́lì kẹta.

The “key of the house of David will I lay upon his shoulder,” and it says, “In that day,” “shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off.”

“Bọ́tìní ilé Dáfídì ni Èmi yóò fi lé e lórí èjìká,” ó sì wí pé, “Ní ọjọ́ náà,” “èkànnà tí a fi múlẹ̀ ní ibi tí ó dájú ni a ó yọ kúrò, a ó sì gé e lulẹ̀, yóò sì ṣubú; ẹrù tí ó wà lórí rẹ̀ ni a ó sì gé kúrò.”

The word translated as “burden” here is the word identifying a prophecy of doom, but this prophecy of doom is not the Hebrew word Isaiah uses to represent something you carry on your shoulder. As the word for prophecy of doom it means that Eliakim, the son of Hilkiah would have the key of David placed upon his shoulder, and the burden that is upon his shoulder is a prophecy of doom. It is a profound play of words!

Ọ̀rọ̀ tí a túmọ̀ sí “ẹrù” níbí ni ọ̀rọ̀ tí ń tọ́ka sí àsọtẹ́lẹ̀ ìparun, ṣùgbọ́n àsọtẹ́lẹ̀ ìparun yìí kì í ṣe ọ̀rọ̀ Hébérù tí Isaiah lò láti ṣàfihàn ohun kan tí ẹni ń rú lórí ejika rẹ̀. Gẹ́gẹ́ bí ọ̀rọ̀ fún àsọtẹ́lẹ̀ ìparun, ó túmọ̀ sí pé a ó fi kọ́kọ́rọ́ Dáfídì lé ejika Eliakimù, ọmọ Hilkiah; àti pé ẹrù tí ó wà lórí ejika rẹ̀ jẹ́ àsọtẹ́lẹ̀ ìparun. Ó jẹ́ eré ọ̀rọ̀ tí ó jinlẹ̀ gidigidi!

Sister White says this about a key that is attached to the Bible.

Arábìnrin White sọ èyí nípa kọ́kọ́rọ́ kan tí a so mọ́ Bíbélì.

> “Connected with the Word of God there is a key that unlocks the precious casket, to our satisfaction and delight. I feel thankful for every ray of light. In the future, experiences now to us very mysterious will be explained. Some experiences we may never fully comprehend until this mortal shall put on immortality.” Manuscript Releases, volume 17, 261.

> “Pẹ̀lú Ọ̀rọ̀ Ọlọ́run ni kọ́kọ́rọ́ kan wà tí ń ṣí àpótí iyebíye náà sílẹ̀, fún ìtẹ́lọ́rùn àti ayọ̀ wa. Mo ní ìmọ̀lára ọpẹ́ fún gbogbo ìtanràn ìmọ́lẹ̀. Ní ọjọ́ iwájú, àwọn ìrírí tí ó ṣì jẹ́ ohun àdììtú púpọ̀ fún wa nísinsìnyí ni a óò ṣàlàyé. Àwọn ìrírí kan wà tí ó ṣeé ṣe kí a má lè lóye ní kíkún láéláé títí di ìgbà tí èyí tí ó ń ṣekú pa yóò wọ àìkú.” Manuscript Releases, volume 17, 261.

Miller’s opening remarks about his dream says this.

Àwọn ọ̀rọ̀ àkọ́kọ́ tí Miller sọ nípa àlá rẹ̀ sọ báyìí.

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.” Early Writings, 81.

> “Mo lá àlá pé Ọlọ́run, nípasẹ̀ ọwọ́ àìrí kan, rán àpótí kékeré kan tí a fi ọgbọ́n àrà ọ̀tọ̀ ṣe wá sí ọ̀dọ̀ mi, tó gùn bí ìwọ̀n inṣì mẹ́wàá, tí ó sì ní ìwọ̀n mẹ́fà ní onígun mẹ́rin, tí a fi igi ebóni àti péálì ṣe pẹ̀lú àgbẹ̀dẹ inú àrà ọ̀tọ̀. Kọ́kọ́rọ́ kan sì so mọ́ àpótí náà. Lójúkan náà ni mo mú kọ́kọ́rọ́ náà, mo sì ṣí àpótí náà; nígbà náà, sí ìyanu àti ìdánilẹ́nu mi, mo rí i pé ó kún fún gbogbo irú àti ìwọ̀n ọ̀tọ̀ọ̀tọ̀ ti àwọn ohun-ọ̀ṣọ́ iyebíye, dáyámọ́ńdì, òkúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a sì tò lẹ́wà ní ibi kálukú wọn nínú àpótí náà; bí a sì ti tò wọ́n bẹ́ẹ̀, wọ́n ń tan ìmọ́lẹ̀ àti ògo kan tí òòrùn nìkan ni ó lè bá dọ́gba.” Early Writings, 81.

In James White’s footnotes of the dream, he says this of the key.

Nínú àwọn àlàyé ìsàlẹ̀ ojúewé James White nípa àlá náà, ó sọ èyí nípa kọ́kọ́rọ́ náà.

> The “‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.” James White.

> “‘Bọ́tìnnì tí a so mọ́ ọn’ ni ọ̀nà tí ó ń gbà túmọ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀—nípa fífi ẹsẹ̀ mímọ́ wé ẹsẹ̀ mímọ́—Bíbélì gẹ́gẹ́ bí olùtúmọ̀ ara rẹ̀ fúnra rẹ̀. Pẹ̀lú bọ́tìnnì yìí ni Arákùnrin Miller ṣí ‘àpótí náà,’ tàbí òtítọ́ ńlá ìpadàbọ̀ Oluwa sí ayé.” James White.

James White commented on this dream, and in so doing he wrote an introduction. It is most important to recognize that Miller had his dream and published it in 1847, at least two years after the Great Disappointment, when the formerly unified Millerite Adventist’s had been scattered. Miller was separated from the movement, and the “little flock” that was “scattered abroad” were still suffering from the disappointment. Miller’s dream spoke to the situation and James White commented upon it and Ellen White referred to it in an absolutely positive manner. James White wrote an introduction to his dream, included his dream and then added a few footnotes. His introduction, the dream and the footnotes will be at the end of this article for those needing access to this information.

James White ṣàlàyé lórí àlá yìí, ó sì kọ ọ̀rọ̀ ìṣáájú kan nígbà tó ń ṣe bẹ́ẹ̀. Ó ṣe pàtàkì gidigidi láti mọ̀ pé Miller lá àlá rẹ̀, ó sì tẹ̀ é jáde ní ọdún 1847, ó kéré tán ọdún méjì lẹ́yìn Ìdàmú Nlá náà, nígbà tí àwọn Adventist Millerite tí wọ́n ti jẹ́ ọ̀kan ṣáájú ti fọ́n ká. Miller ti yà kúrò nínú ìṣísẹ̀ náà, “agbo kékeré” tí “a ti fọ́n ká” sì ṣì ń jìyà nítorí ìdàmú náà. Àlá Miller sọ̀rọ̀ sí ipò náà, James White sì ṣàlàyé lórí i, Ellen White náà sì tọ́ka sí i ní ọ̀nà rere pátápátá. James White kọ ọ̀rọ̀ ìṣáájú kan sí àlá rẹ̀, ó fi àlá náà kún un, lẹ́yìn náà ó sì ṣàfikún àwọn àlàyé ẹsẹ̀ ìwé díẹ̀. Ọ̀rọ̀ ìṣáájú rẹ̀, àlá náà, àti àwọn àlàyé ẹsẹ̀ ìwé náà yóò wà ní òpin àpilẹ̀kọ yìí fún àwọn tí wọ́n nílò ààyè sí ìmọ̀ yìí.

Isaiah twenty-two is an illustration of the beginning and ending of Adventism. In both histories there was and will be a separation that occurred on October 22, 1844 and then again at the Sunday law. The separation in both instances, the beginning and ending, is a fulfillment of the parable of the ten virgins. Sister White informs us the foolish virgins are Laodiceans. Shebna represents Laodicean Adventists in the beginning and ending of Adventism. Eliakim, the son of Hilkiah represents Philadelphian Adventists.

Aísáyà méjìlélógún jẹ́ àpẹẹrẹ ìbẹ̀rẹ̀ àti òpin Adventism. Nínú ìtàn méjèèjì náà, ìyapa kan wà tí ó ṣẹlẹ̀ ní October 22, 1844, tí yóò sì tún ṣẹlẹ̀ lẹ́ẹ̀kansi ní àkókò òfin Sunday. Ìyapa náà ní ìṣẹ̀lẹ̀ méjèèjì, ìbẹ̀rẹ̀ àti òpin, jẹ́ ìmúṣẹ òwe àwọn wúńdíá mẹ́wàá. Sister White sọ fún wa pé àwọn wúńdíá òmùgọ̀ ni àwọn Laodiceans. Ṣébínà dúró fún àwọn Adventists ara Laodicea ní ìbẹ̀rẹ̀ àti òpin Adventism. Eliakim, ọmọ Hilkiah, dúró fún àwọn Adventists ara Filadelfia.

But Hilkiah also represents the father of Adventism for “he shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” William Miller was respectfully called “Father Miller.” Miller had “the key of David” placed upon his shoulder, which represents his method of studying the Scriptures, “line upon line.”

Ṣùgbọ́n Hilkiah pẹ̀lú ń ṣàpẹẹrẹ baba Adventism, nítorí “òun yóò jẹ́ baba fún àwọn olùgbé Jerúsálẹ́mù, àti fún ilé Júdà.” Ní ọ̀wọ̀ àti ní ọ̀lá ni a máa ń pè William Miller ní “Baba Miller.” A fi “kókó Dáfídì” lé èjìká Miller, èyí tí ó ṣàpẹẹrẹ ọ̀nà rẹ̀ ti kíkẹ́kọ̀ọ́ Ìwé Mímọ́, “ìlà lé orí ìlà.”

The casket being the Bible, he used the “key of David” representing the rules of prophetic interpretation that he employed to open the truths of the first angel. Those rules, (the key of David) and his prophecy of doom (the burden) that was understood with the key of David were hung “as a nail in a sure place” in the sanctuary. The “nail” was the date of October 22, 1844. The word “nail” means a pin, a nail or a stake, representing a waymark. The “burden,” or the prophecy of doom that was hung upon that nail was the first angel’s message and that message came to a conclusion on October 22, 1844, when the prophecy of doom had been fulfilled and was removed, cut down and it fell. It was removed for the prophetic message of doom had become past tense, and the nail then had to be moved into the Most Holy Place, where another burden of doom would be hung upon it.

Àpótí náà jẹ́ Bíbélì, ó sì lo “kọ́kọ́ Dáfídì” tí ń ṣàpẹẹrẹ àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí ó fi ṣí àwọn òtítọ́ áńgẹ́lì àkọ́kọ́. Àwọn òfin wọ̀nyí, (kọ́kọ́ Dáfídì) àti àsọtẹ́lẹ̀ ìdájọ́ ìparun rẹ̀ (èrù náà) tí a mọ̀ nípa kọ́kọ́ Dáfídì, ni a so “bí ìṣó ní ibi tí ó dájú” nínú ibi mímọ́. “Ìṣó” náà ni ọjọ́ October 22, 1844. Ọ̀rọ̀ náà “ìṣó” túmọ̀ sí pinni, ìṣó tàbí òpó, tí ń ṣàpẹẹrẹ àmì ọ̀nà. “Èrù” náà, tàbí àsọtẹ́lẹ̀ ìdájọ́ ìparun tí a so sórí ìṣó náà, ni ìhìnrere áńgẹ́lì àkọ́kọ́, ìhìnrere náà sì dé ìparí ní October 22, 1844, nígbà tí àsọtẹ́lẹ̀ ìdájọ́ ìparun náà ti ṣẹ, tí a sì yọ ọ́ kúrò, gé e lulẹ̀, ó sì ṣubú. A yọ ọ́ kúrò nítorí pé ìhìn iṣe àsọtẹ́lẹ̀ ìdájọ́ ìparun náà ti di ohun tí ó ti kọjá, nígbà náà ni a sì ní láti gbe ìṣó náà sínú Ibi Mímọ́ Jùlọ, níbi tí a ó ti so èrù ìdájọ́ ìparun mìíràn mọ́ ọn.

Miller’s prophecy of doom, that was understood by the prophetic rules represented as “the key of David” would place a nail in the holy place that would hold all the glory of his father’s house. The word “glory” in the passage means weight. What holds the weight of a house is the house’s foundation. Miller’s foundational work holds the weight of all the additional light of the third angel’s message represented by the “offspring and the issue.” It holds the weight of all the various vessels of the temple. And the foundation was laid for a temple to place a glorious throne.

Àsọtẹ́lẹ̀ ìparun Miller, tí a lóye nípa àwọn òfin àsọtẹ́lẹ̀ tí a ṣojú fún gẹ́gẹ́ bí “bọ́tìní Dáfídì,” yóò gbé èékánná kan sí ibi mímọ́ tí yóò di gbogbo ògo ilé baba rẹ̀ mú. Ọ̀rọ̀ náà “ògo” nínú ẹsẹ̀ náà túmọ̀ sí ìwọ̀n. Ohun tí ń ru ìwọ̀n ilé kan ni ìpìlẹ̀ ilé náà. Iṣẹ́ ìpìlẹ̀ Miller ni ó ru ìwọ̀n gbogbo ìmọ́lẹ̀ àfikún ti ìhìnrere áńgẹ́lì kẹta tí a ṣojú fún gẹ́gẹ́ bí “àwọn ọmọ àti àwọn ẹ̀yà tí ń jáde.” Ó ru ìwọ̀n gbogbo onírúurú ohun èlò tẹ́ńpìlì. A sì ti fi ìpìlẹ̀ lélẹ̀ fún tẹ́ńpìlì kan láti fi ìtẹ́ ògo sí i.

Eliakim the son of Hilkiah represents the Philadelphian church. Eliakim means the God of raising, for Eliakim, the father of Jerusalem represents William Miller who God used to raise up the foundations of God’s chosen covenant people. He is the son of Hilkiah which is derived from two words, the second being God and the first meaning “smoothness” as in smoothness of speaking. Hilkiah represents God’s Word or voice and His son represents the raising of the temple.

Eliakimu ọmọ Hilkiah dúró fún ìjọ Filadẹlfia. Eliakimu túmọ̀ sí Ọlọ́run ìgbéga, nítorí Eliakimu, baba Jerusalẹmu, dúró fún William Miller ẹni tí Ọlọ́run lò láti gbé àwọn ìpìlẹ̀ àwọn ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run dìde. Òun ni ọmọ Hilkiah, orúkọ tí a mú jáde láti inú ọ̀rọ̀ méjì, èkejì jẹ́ Ọlọ́run, àkọ́kọ́ sì túmọ̀ sí “ìrọ̀rùn” gẹ́gẹ́ bí ìrọ̀rùn nínú ọ̀rọ̀ sísọ. Hilkiah dúró fún Ọ̀rọ̀ tàbí ohùn Ọlọ́run, ọmọ rẹ̀ sì dúró fún gbígbé tẹ́ńpìlì dìde.

At the end of Adventism there must be a prophecy of doom, and that prophecy is the third angel of Revelation fourteen. There must be a key at the end that was typified by Miller’s key. The “key” in our day is based upon the repetition of history, and especially the rule of first mention, which includes or is the principle represented by Christ Himself as the Alpha and Omega. There must be a son of Miller. Miller then as the father becomes Hilkiah the Word of the Lord, and the son of Miller is Eliakim, meaning the God of raising. Father Miller raised the temple and the son of Miller identifies when Laodicea and Philadelphia are separated and the Philadelphians are raised up as an ensign. There must be a nail that is fastened, but not in the holy place as in Miller’s history, but in the Most Holy Place. That nail and the burden that is hung upon it will be cut off at the end of the third angel’s message as it was at the end of the first angel’s message. When Michael stands up and human probation closes the prophecy of doom will be past tense, removed, cut off and fallen.

Ní òpin Adventismu, ó gbọdọ̀ sí ìsọtẹ́lẹ̀ ìdájọ́ ìparun, àti pé ìsọtẹ́lẹ̀ náà ni áńgẹ́lì kẹta ti Ìfihàn orí kẹrìnlá. Ó gbọdọ̀ sí kọ́kọ́rọ́ kan ní òpin tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ kọ́kọ́rọ́ Miller. “Kọ́kọ́rọ́” ní ọjọ́ wa dá lórí àtúnbọ̀ ìtàn, àti ní pàtàkì lórí òfin ìkọ́kọ́ ìdarúkọ, èyí tí ó ní í kún inú tàbí tí ó jẹ́ ìlànà tí a ṣojú fún nípasẹ̀ Kristi tìkára Rẹ̀ gẹ́gẹ́ bí Alfa àti Omega. Ó gbọdọ̀ sí ọmọkùnrin Miller kan. Miller, nígbà náà, gẹ́gẹ́ bí bàbá, di Hilkiah, Ọ̀rọ̀ Oluwa, àti ọmọ Miller ni Eliakim, tí ìtumọ̀ rẹ̀ jẹ́ Ọlọ́run ìjíde. Bàbá Miller gbé tẹ́ńpìlì náà dìde, ọmọ Miller sì ń tọ́ka sí ìgbà tí a yà Laodicea àti Filadelfia sọ́tọ̀, tí a sì gbé àwọn ará Filadelfia dìde gẹ́gẹ́ bí àsíá. Ó gbọdọ̀ sí èékánná kan tí a fi múlẹ̀ ṣinṣin, ṣùgbọ́n kì í ṣe ní ibi mímọ́ gẹ́gẹ́ bí ó ti rí nínú ìtàn Miller, bí kò ṣe ní Ibi Mímọ́ Jùlọ. Èékánná náà àti ẹrù tí a so mọ́ ọn ni a ó gé kúrò ní òpin ìhìnrere áńgẹ́lì kẹta gẹ́gẹ́ bí a ti gé kúrò ní òpin ìhìnrere áńgẹ́lì àkọ́kọ́. Nígbà tí Mikaeli bá dìde tí àkókò ìdánwò ènìyàn bá parí, ìsọtẹ́lẹ̀ ìdájọ́ ìparun yóò ti di ohun àtijọ́, a ó sì ti mú un kúrò, gé e kúrò, ó sì ti ṣubú.

The separation or scattering after the passing of time in 1844 will be repeated at the Sunday law. Isaiah twenty-two is an illustration of the circumstances that lead to the separation of Laodicean Adventists from Philadelphian Adventists that takes place at the Sunday law crisis.

Ìyapa tàbí ìtúká lẹ́yìn ìkọjá àkókò ní ọdún 1844 ni a ó tún ṣe nígbà òfin Ọjọ́ Àìkú. Isaiah méjìlélógún jẹ́ àpèjúwe àwọn ipò tí ń yọrí sí ìyapa àwọn Adventist Laodikia kúrò lọ́dọ̀ àwọn Adventist Filadelfia, èyí tí ó ń ṣẹlẹ̀ ní àkókò ìṣòro òfin Ọjọ́ Àìkú.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–22.

> Kí o sì kọ sí angẹli ìjọ ti àwọn ará Laodicea pé; Báyìí ni Amini sọ, ẹlẹ́rìí olóòtítọ́ àti olódodo, ìbẹ̀rẹ̀ ẹ̀dá Ọlọ́run; Èmi mọ iṣẹ́ rẹ, pé bẹ́ẹ̀ ni ìwọ kì í ṣe tútù tàbí gbígbóná: ìbá ṣe pé ìwọ jẹ́ tútù tàbí gbígbóná. Nítorí náà, nítorí pé ìwọ jẹ́ ìwọ̀nba gbígbóná, tí ìwọ kì í sì ṣe tútù tàbí gbígbóná, èmi yóò bì ọ jáde kúrò ní ẹnu mi. Nítorí pé ìwọ wí pé, Èmi lọ́rọ̀, mo sì ní ọrọ̀ púpọ̀, èmi kò sì nílò ohunkóhun; tí ìwọ kò sì mọ̀ pé ìwọ ni aláìláàánú, àti aláìní ìtùnú, àti tálákà, àti afọ́jú, àti ìhòòhò: mo gba ọ ní ìmọ̀ràn pé kí o rà wúrà lọ́dọ̀ mi tí a ti dán nínú iná wò, kí ìwọ lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi wọ ọ, kí ojú tì ìhòòhò rẹ má bàa hàn; kí o sì fi oogun ojú kun ojú rẹ, kí ìwọ lè ríran. Gbogbo àwọn tí mo fẹ́ràn ni mo máa ń bá wí, tí mo sì máa ń kọ́ ní ìyà: nítorí náà, máa ní ìtara, kí o sì ronú pìwà dà. Wò ó, èmi dúró ní ẹnu-ọ̀nà, mo sì ń kan an: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí yóò sì ṣí ẹnu-ọ̀nà, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì jẹun alẹ́ pẹ̀lú rẹ̀, òun náà pẹ̀lú mi. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fún ní àṣẹ láti jókòó pẹ̀lú mi lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:7–22.

After the introduction to the dream James White, then includes the dream with footnotes. I have no problems with James White’s application of Miller’s dream, in spite of the fact that we have published often an interpretation of his dream that differs somewhat from James White’s. The basic approach of James White that differs from what we have published is that he places the “jewels” in the context of God’s people, and we understand the jewels are prophetic truths. There is no contradiction for a man reflects what he believes, and the scattering of the jewels after the Great Disappointment typifies the scattering of God’s people PRIOR to the Sunday law. But this fact is for a future study.

Lẹ́yìn ìṣàfihàn sí àlá náà, James White sì tún fi àlá náà kún un pẹ̀lú àwọn àlàyé ìsàlẹ̀ ojú-ìwé. Èmi kò ní ìṣòro kankan pẹ̀lú bí James White ṣe lo àlá Miller, láìka òtítọ́ náà sí pé a ti máa tẹ ìtumọ̀ àlá rẹ̀ jáde ní ọ̀pọ̀ ìgbà tí ó yàtọ̀ díẹ̀ kúrò nínú ti James White. Ọ̀nà ìtòsí pàtàkì ti James White, tí ó yàtọ̀ sí ohun tí a ti tẹ jáde, ni pé ó fi “àwọn iyebíye” náà sínú àyíká àwọn ènìyàn Ọlọ́run, ṣùgbọ́n àwa lóye pé àwọn iyebíye náà jẹ́ àwọn òtítọ́ àsọtẹ́lẹ̀. Kò sí ìtakora kankan, nítorí ènìyàn ń fi ohun tí ó gbàgbọ́ hàn, àti pípọ́n àwọn iyebíye náà ká lẹ́yìn Ìdààmú Nlá náà ń ṣàpẹẹrẹ pípọ́n àwọn ènìyàn Ọlọ́run ká ṢÁÁJÚ òfin Ọjọ́ Àìkú. Ṣùgbọ́n òtítọ́ yìí jẹ́ fún ìkẹ́kọ̀ọ́ ọjọ́ iwájú.

## James White’s introduction to William Miller’s Dream

Ìṣàfihàn James White sí Àlá William Miller

> “The following dream was published in the Advent Herald, more than two years since. I then saw that it clearly marked out our past second advent experience, and that God gave the dream for the benefit of the scattered flock.

> “A tẹ àlá tí ó tẹ̀lé e yìí jáde nínú Advent Herald, ju ọdún méjì sẹ́yìn lọ. Nígbà náà ni mo rí i pé ó fi ìrírí wa ti ìgbà ìbọ̀wá kejì tí ó ti kọjá hàn gbangba, àti pé Ọlọ́run fi àlá náà fún àǹfààní agbo ẹran tí ó tú ká.”

> “Among the signs of the near approach of the great and the terrible day of the Lord, God has placed dreams. See Joel 2:28–31; Acts 2:17–20. Dreams may come in three ways; first, ‘through the multitude of business.’ See Ecclesiastes 5:3. Second, those who are under the foul spirit and deception of Satan, may have dreams through his influence. See Deuteronomy 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Zechariah 10:2; Jude 8. And third, God has always taught, and still teaches his people more or less by dreams, which come through the agency of angels and the Holy Spirit. Those who stand in the clear light of truth will know when God gives them a dream; and such will not be deceived and led astray by false dreams.

> “Lára àwọn àmì ìsúnmọ́ ọjọ́ ńlá àti ẹlẹ́rùjẹ́jẹ́ ti Olúwa, Ọlọ́run ti fi àlá sílẹ̀. Wo Joẹli 2:28–31; Ìṣe 2:17–20. Àlá lè wá ní ọ̀nà mẹ́ta; àkọ́kọ́, ‘nípasẹ̀ púpọ̀ iṣẹ́.’ Wo Oníwàásù 5:3. Èkejì, àwọn tí ó wà lábẹ́ ẹ̀mí ìbàjẹ́ àti ìtànjẹ Satani, lè ní àlá nípasẹ̀ agbára ipa rẹ̀. Wo Diutarónómì 8:1–5; Jeremiah 23:25–28; 27:9; 29:8; Sekariah 10:2; Jude 8. Ẹ̀kẹta sì ni pé, Ọlọ́run ti máa ń kọ́, ó sì tún ń kọ́ àwọn ènìyàn rẹ̀ ní ọ̀nà kan tàbí òmíràn nípasẹ̀ àlá, tí ń bọ̀ nípasẹ̀ iṣẹ́ àwọn áńgẹ́lì àti Ẹ̀mí Mímọ́. Àwọn tí ó dúró nínú ìmọ́lẹ̀ kedere ti òtítọ́ yóò mọ̀ nígbà tí Ọlọ́run bá fún wọn ní àlá; irú àwọn bẹ́ẹ̀ kì yóò sì jẹ́ kí a tàn wọ́n jẹ tàbí kí a fà wọ́n ṣìnà nípasẹ̀ àlá èké.”

> “And he said, Hear now my words; if there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. Numbers 12:5.

> “Ó sì wí pé, Ẹ gbọ́ ọ̀rọ̀ mi nísinsin yìí; bí wolii bá wà láàrín yín, Èmi OLúWA yóò fi ara mi hàn án nínú ìran, èmi yóò sì bá a sọ̀rọ̀ nínú àlá. Númérì 12:5.

> “Said Jacob, ‘The angel of the Lord spake unto me in a dream.’ Genesis 31:2. ‘And God came to Laban the Syrian in a dream by night.’ Genesis 31:24. Read the dreams of Joseph, in Genesis 37:5–9, and then the interesting story of their fulfilment in Egypt.

> “Jakọbu wí pé, ‘Áńgẹ́lì Olúwa bá mi sọ̀rọ̀ nínú àlá kan.’ Jẹ́nẹ́sísì 31:2. ‘Ọlọ́run sì tọ̀ Labani ará Síríà wá nínú àlá ní òru.’ Jẹ́nẹ́sísì 31:24. Ka àwọn àlá Jósẹ́fù, nínú Jẹ́nẹ́sísì 37:5–9, lẹ́yìn náà sì ka ìtàn tí ó fani mọ́ra nípa bí wọ́n ṣe ṣẹ ní Íjíbítì.

> “In Gibeon the Lord appeared to Solomon in a dream by night. 1 Kings 3:5. The great important image of the second chapter of Daniel was given in a dream, also the four beasts, etc. of the seventh chapter. When Herod sought to destroy the infant Saviour Joseph was warned in a dream to flee into Egypt. Matthew 2:13.

> “Ní Gíbíónì ni Olúwa farahàn sí Solomoni nínú àlá ní alẹ́. 1 Ọba 3:5. Àwòrán ńlá, pàtàkì, ti orí kejì ti Dáníẹ́lì ni a fi hàn nínú àlá, bẹ́ẹ̀ náà ni àwọn ẹranko mẹ́rin, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ti orí keje. Nígbà tí Hẹ́rọ́dù wá ọ̀nà láti pa Ọmọ-Ìgbàlà kékeré náà run, a kìlọ̀ fún Jóṣéfù nínú àlá kí ó sá lọ sí Ejibiti. Mátíù 2:13.”

> “And it shall come to pass in the LAST DAYS, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams. Acts 2:17.

> “Yóò sì ṣẹlẹ̀ ní ỌJỌ́ ÌKẸHÌN, ni Ọlọ́run wí, Èmi yóò tú nínú Ẹ̀mí mi sórí gbogbo ẹran-ara: àwọn ọmọkùnrin yín àti àwọn ọmọbìnrin yín yóò máa sọtẹ́lẹ̀, àwọn ọdọmọkùnrin yín yóò máa rí ìran, àwọn àgbàlagbà yín yóò máa lá àlá. Ìṣe 2:17.

> “The gift of prophecy, by dreams and visions, is here the fruit of the Holy Spirit, and in the last days is to be manifested sufficiently to constitute a sign. It is one of the gifts of the gospel church.

> “Ẹ̀bùn ìsọtẹ́lẹ̀, nípasẹ̀ àlá àti ìran, níbí yìí ni èso Ẹ̀mí Mímọ́, àti ní àwọn ọjọ́ ìkẹyìn a ó fi í hàn lọ́pọ̀ tó láti di àmì. Ọ̀kan ni nínú àwọn ẹ̀bùn ìjọ ìhìnrere.”

> “And he gave some apostles; and some PROPHETS; and some evangelists; and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. Ephesians 4:11, 12.

> “Ó sì fi àwọn kan ṣe àpọ́sítélì; àwọn kan sì ṣe WÓLÌÍ; àwọn kan sì ṣe ajíhìnrere; àwọn kan sì ṣe olùṣọ́-àgùtàn àti olùkọ́ni; fún pípé àwọn ènìyàn mímọ́, fún iṣẹ́ ìránṣẹ́, fún ìkọ́lé ara Kristi.” Éfésù 4:11, 12.

> “And God hath set some in the church, first apostles, secondarily PROPHETS, etc. 1 Corinthians 7:28.

> “Ọlọ́run sì ti fi àwọn kan sílẹ̀ nínú ìjọ, ní ìkọ́kọ́, àwọn àpọ́sítélì; ní ẹ̀ẹ̀kejì, ÀWỌN WÓLÍÌ, bẹ́ẹ̀ bẹ́ẹ̀ lọ. 1 Kọ́rinti 7:28.

> “Despise not PROPHESYINGS. 1 Thessalonians 5:20. See also Acts 13:1; 21:9; Romans 12:6; 1 Corinthians 14:1, 24, 39. Prophets or prophesyings are for the edification of the church of Christ; and there is no evidence that can be produced from the word of God, that they were to cease before evangelists, pastors and teachers were to cease. But says the objector, ‘There has been so many false visions and dreams that I cannot have confidence in anything of the kind.’ It is true that Satan has his counterfeit. He always had false prophets, and certainly we may expect them now in this his last hour of deception and triumph. Those who reject such special revelations because the counterfeit exists, may with equal propriety go a little farther and deny that God ever revealed himself to man in a dream or a vision, for the counterfeit always existed.

> “Ẹ má ṣe kẹ́gàn ÀWỌN ÀSỌTẸ́LẸ̀. 1 Tẹsalóníkà 5:20. Ẹ tún wo Ìṣe 13:1; 21:9; Róòmù 12:6; 1 Kọ́ríńtì 14:1, 24, 39. Àwọn wòlíì tàbí àwọn àsọtẹ́lẹ̀ jẹ́ fún ìkọ́lé ìjọ Kristi; kò sì sí ẹ̀rí kankan tí a lè mú jáde láti inú ọ̀rọ̀ Ọlọ́run pé wọ́n ní láti dáwọ́ dúró kí àwọn ajíhìnrere, àwọn olùṣọ́-àgùntàn àti àwọn olùkọ́ tó dáwọ́ dúró. Ṣùgbọ́n ẹni tí ń tako náà wí pé, ‘Ọ̀pọ̀lọpọ̀ ìran àti àlá èké ti wà tó bẹ́ẹ̀ tí èmi kò fi lè ní ìgbọ́kànlé nínú ohunkóhun irú bẹ́ẹ̀.’ Òótọ́ ni pé, Sátánì ní èké àfarawé tirẹ̀. Ó ti ní àwọn wòlíì èké ní gbogbo ìgbà, dájúdájú sì ni pé a lè retí wọn nísinsin yìí nínú wákàtí ìkẹyìn yìí ti ìtanjẹ àti ìṣegun rẹ̀. Àwọn tí ń kọ irú àwọn ìfihàn pàtàkì bẹ́ẹ̀ nítorí pé èké àfarawé wà, lè pẹ̀lú ìtọ́ sí rere kan náà lọ síwájú díẹ̀, kí wọ́n sì sẹ́ pé Ọlọ́run ti fi ara rẹ̀ hàn fún ènìyàn rí nínú àlá tàbí ìran, nítorí èké àfarawé ti wà ní gbogbo ìgbà.”

> “Dreams and visions are the medium through which God has revealed himself to man. Through this medium he spake to the prophets; he has placed the gift of prophecy among the gifts of the gospel church, and has classed dreams and visions with the other signs of the ‘LAST DAYS.’ Amen.

> “Àlá àti ìran ni ọ̀nà tí Ọlọ́run ti fi tú ara rẹ̀ hàn fún ènìyàn. Nípasẹ̀ ọ̀nà yìí ni ó ti bá àwọn wòlíì sọ̀rọ̀; ó ti fi ẹ̀bùn ìsọtẹ́lẹ̀ sí àárín àwọn ẹ̀bùn ìjọ ìhìnrere, ó sì ti ka àlá àti ìran pọ̀ mọ́ àwọn àmì mìíràn ti ‘ÀWỌN ỌJỌ́ ÌKẸHIN.’ Àmín.”

> “My object in the above remarks has been to remove objections in a scriptural manner, and prepare the mind of the reader for the following.” James White, Brother Miller’s Dream, 1–3.

> “Èrò mi nínú àwọn ọ̀rọ̀ tí mo ti sọ lókè ni láti mú àwọn àtakò kúrò ní ọ̀nà tí ó bá Ìwé Mímọ́ mu, àti láti pèsè ọkàn olùkà fún èyí tí ó tẹ̀lé.” James White, Àlá Brother Miller, 1–3.

## William Miller’s Second Dream

Àlá Kejì ti William Miller

> “I dreamed that God, by an unseen hand, sent me a curiously wrought casket about ten inches long by six square, made of ebony and pearls curiously inlaid. To the casket there was a key attached. I immediately took the key and opened the casket, when, to my wonder and surprise, I found it filled with all sorts and sizes of jewels, diamonds, precious stones, and gold and silver coin of every dimension and value, beautifully arranged in their several places in the casket; and thus arranged they reflected a light and glory equaled only to the sun.

> “Mo lá àlá pé Ọlọ́run, nípasẹ̀ ọwọ́ àìrí kan, rán àpótí kékeré kan tí a fi iṣẹ́ ọnà àgbàyanu ṣe sí mi, tó fẹ́rẹ̀ẹ́ jẹ́ ìwọ̀n ìnṣì mẹ́wàá ní gígùn, tí ìwọ̀n rẹ̀ sì jẹ́ mẹ́fà ní onígún mẹ́rin, tí a fi igi ebónì àti péálì ṣe e pẹ̀lú ìkànsí iṣẹ́ ọnà àgbàyanu. Kókó rẹ̀ sì wà ní fífi mọ́ àpótí náà. Lójúkan náà ni mo mú kókó náà, mo sì ṣí àpótí náà, nígbà náà ni, sí ìyàlẹ́nu àti ìdánilẹ́nu mi, mo rí i pé ó kún fún onírúurú àti oríṣiríṣi ìwọ̀n àwọn ohun ọ̀ṣọ́ iyebíye, díámọ́ǹdì, àwọn òkúta iyebíye, àti owó wúrà àti fàdákà ti gbogbo ìwọ̀n àti iye, tí a sì tò wọ́n lẹ́wàá ní ipò wọn kọ̀ọ̀kan nínú àpótí náà; bí a sì ti tò wọ́n bẹ́ẹ̀ ni wọ́n ń tan ìmọ́lẹ̀ àti ògo kan jáde tí kò sí ohun tí ó bá a dọ́gba bí kò ṣe oòrùn.”

> “I thought it was not my duty to enjoy this wonderful sight alone, although my heart was overjoyed at the brilliancy, beauty, and value of its contents. I therefore placed it on a center table in my room and gave out word that all who had a desire might come and see the most glorious and brilliant sight ever seen by man in this life.

> “Mo rò pé kì í ṣe ojúṣe mi láti gbádùn ìran àgbàyanu yìí nìkan, bí ó tilẹ̀ jẹ́ pé ọkàn mi kún fún ayọ̀ púpọ̀ nítorí ìmọ́lẹ̀ rẹ̀, ẹwà rẹ̀, àti iyebíye ohun tí ó wà nínú rẹ̀. Nítorí náà, mo gbé e lé orí tábìlì àárín nínú yàrá mi, mo sì kéde pé gbogbo àwọn tí ó bá ní ìfẹ́ lè wá wo ìran tí ó ní ògo jùlọ, tí ó sì tàn yòò jùlọ, tí ènìyàn tí rí rí nínú ayé yìí.

> “The people began to come in, at first few in number, but increasing to a crowd. When they first looked into the casket, they would wonder and shout for joy. But when the spectators increased, everyone would begin to trouble the jewels, taking them out of the casket and scattering them on the table. I began to think that the owner would require the casket and the jewels again at my hand; and if I suffered them to be scattered, I could never place them in their places in the casket again as before; and felt I should never be able to meet the accountability, for it would be immense. I then began to plead with the people not to handle them, nor to take them out of the casket; but the more I pleaded, the more they scattered; and now they seemed to scatter them all over the room, on the floor and on every piece of furniture in the room.

> “Àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé wá, ní ìbẹ̀rẹ̀ díẹ̀ ni iye wọn, ṣùgbọ́n wọ́n ń pọ̀ sí i títí di ọ̀pọ̀ ènìyàn. Nígbà tí wọ́n kọ́kọ́ wo inú àpótí náà, ìyàlẹ́nu a máa bà wọ́n, wọ́n á sì ké fún ayọ̀. Ṣùgbọ́n nígbà tí àwọn olùwòran náà pọ̀ sí i, gbogbo ènìyàn bẹ̀rẹ̀ sí í dá àwọn ohun ọ̀ṣọ́ iyebíye náà láàmú, wọ́n sì ń mú wọn jáde kúrò nínú àpótí náà, wọ́n sì tú wọn ká lórí tábìlì. Mo bẹ̀rẹ̀ sí í ronú pé olúwa àpótí náà yóò tún béèrè àpótí àti àwọn ohun ọ̀ṣọ́ iyebíye náà lọ́wọ́ mi; àti pé bí mo bá jẹ́ kí wọ́n tú wọn ká, èmi kò ní lè tún fi wọn sí ipò wọn nínú àpótí náà mọ́ gẹ́gẹ́ bí ìṣáájú; mo sì ní ìmọ̀lára pé èmi kì yóò lè dojú kọ ìjíyà ojúṣe náà láé, nítorí yóò pọ̀ gidigidi. Nígbà náà ni mo bẹ̀rẹ̀ sí í bẹ àwọn ènìyàn pé kí wọ́n má ṣe fi ọwọ́ kàn án, tàbí kí wọ́n má ṣe mú wọn jáde kúrò nínú àpótí náà; ṣùgbọ́n bí mo ti ń bẹ̀bẹ̀ sí i tó, bẹ́ẹ̀ ni wọ́n tú wọn ká sí i; ní báyìí sì, ó dàbí ẹni pé wọ́n tú wọn ká sí gbogbo ibi nínú yàrá náà, lórí ilẹ̀ àti lórí gbogbo ẹ̀yà ohun èlò inú yàrá náà.”

> “I then saw that among the genuine jewels and coin they had scattered an innumerable quantity of spurious jewels and counterfeit coin. I was highly incensed at their base conduct and ingratitude, and reproved and reproached them for it; but the more I reproved, the more they scattered the spurious jewels and false coin among the genuine.

> “Lẹ́yìn náà, mo rí i pé láàárín àwọn iyebíye tòótọ́ àti owó gidi tí wọ́n ti fọ́n ká, wọ́n tún ti fọ́n àìlóǹkà ìyebíye èké àti owó ayédèrú ká. Inú bí mi gidigidi sí ìwà àbùkù àti àìmọrírì wọn, mo sì bá wọn wí, mo sì gùn wọ́n nítorí rẹ̀; ṣùgbọ́n bí mo ṣe ń bá wọn wí sí i, bẹ́ẹ̀ ni wọ́n túbọ̀ ń fọ́n àwọn iyebíye èké àti owó irọ́ ká láàárín àwọn èyí tòótọ́.”

> “I then became vexed in my physical soul and began to use physical force to push them out of the room; but while I was pushing out one, three more would enter and bring in dirt and shavings and sand and all manner of rubbish, until they covered every one of the true jewels, diamonds, and coins, which were all excluded from sight. They also tore in pieces my casket and scattered it among the rubbish. I thought no man regarded my sorrow or my anger. I became wholly discouraged and disheartened, and sat down and wept.

> “Lẹ́yìn náà, mo bàjẹ́ nínú ọkàn ara mi, mo sì bẹ̀rẹ̀ sí í lo agbára ara láti tì wọ́n jáde kúrò nínú yàrá náà; ṣùgbọ́n bí mo ṣe ń tì ọ̀kan jáde, mẹ́ta mìíràn a wọlé, wọ́n a sì mú ẹgbin àti ìyẹ̀fun igi àti iyanrìn àti onírúurú àkìtàn wá, títí wọ́n fi bo gbogbo àwọn ohun ọ̀ṣọ́ tòótọ́, àwọn dáyámọ́ńdì, àti àwọn owó, tí a sì ti pa gbogbo wọn mọ́ kúrò lójú. Wọ́n tún fa àpótí mi ya sí wẹ́wẹ́, wọ́n sì fọ́n un káàkiri láàárín àkìtàn náà. Mo rò pé kò sí ẹni tí ó ka ìbànújẹ́ mi tàbí ìbínú mi sí. Mo rẹ̀wẹ̀sì pátápátá, ọkàn mi sì ṣubú, mo sì jókòó sílẹ̀, mo sunkún.”

> “While I was thus weeping and mourning for my great loss and accountability, I remembered God, and earnestly prayed that He would send me help. Immediately the door opened, and a man entered the room, when the people all left it; and he, having a dirt brush in his hand, opened the windows, and began to brush the dirt and rubbish from the room.

> “Nígbà tí mo wà báyìí ń sunkún, tí mo sì ń ṣọ̀fọ̀ nítorí àdánù ńlá mi àti ìjẹ́jọ́ mi, mo rántí Ọlọ́run, mo sì fi tìtara bẹ̀ ẹ́ pé kí Ó rán ìrànlọ́wọ́ sí mi. Lójijì, ilẹ̀kùn ṣí, ọkùnrin kan sì wọ inú yàrá náà, nígbà náà ni gbogbo àwọn ènìyàn jáde kúrò nínú rẹ̀; òun náà, níwọ̀n bí ó ti mú fẹ́lẹ̀ ìgbálẹ̀ erùpẹ̀ kan ní ọwọ́, ṣí àwọn fèrèsé, ó sì bẹ̀rẹ̀ sí í fẹ́ erùpẹ̀ àti àjàkù kúrò nínú yàrá náà.

> “I cried to him to forbear, for there were some precious jewels scattered among the rubbish.

> “Mo ké pe é dáwọ́ dúró, nítorí àwọn ọ̀wọ̀n iyebíye kan wà tí a tú ká láàrín àwókù.”

> “He told me to ‘fear not,’ for he would ‘take care of them.’

> Ó sọ fún mi pé, “má bẹ̀rù,” nítorí yóò “tọ́jú wọn.”

> “Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.

> “Nígbà náà, bí ó ti ń fọ́ erùpẹ̀ àti ìdọ̀tí kúrò, pẹ̀lú àwọn ohun ọ̀ṣọ́ èké àti owó ẹlẹ́tan, gbogbo wọn dìde, wọ́n sì jáde nípasẹ̀ fèrèsé bí ìkùùkuu àwọsánmà, afẹ́fẹ́ sì gbé wọn lọ. Láàárín ìrùkèrúdò náà, mo pa ojú mi díẹ̀; nígbà tí mo tún ṣí wọn, gbogbo ìdọ̀tí náà ti lọ pátápátá. Àwọn ohun ọ̀ṣọ́ iyebíye, àwọn dáyámọ́ǹdì, àwọn owó wúrà àti fàdákà, wà ní ìtànkálẹ̀ púpọ̀ káàkiri yàrá náà.”

> “He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.

> “Lẹ́yìn náà, ó gbé àpótí ìṣúra kan lé orí tábìlì, èyí tí ó tóbi púpọ̀ síi tí ó sì rẹwà ju ti àtẹ́lẹwọ́ lọ, ó sì fi ọwọ́ méjèèjì kó àwọn iyebíye náà jọ, àwọn dáyámọ́ńdì, àwọn ẹyọ owó, ó sì da wọ́n sínú àpótí ìṣúra náà, títí tí kò fi sí èyíkéyìí tí ó ṣẹ́ kù, bí ó tilẹ̀ jẹ́ pé díẹ̀ lára àwọn dáyámọ́ńdì náà kò tóbi ju orí abẹ́rẹ́ lọ.”

> “He then called upon me to ‘come and see.’

> “Lẹ́yìn náà, ó pè mí pé kí n ‘wá, kí o sì rí i.’”

> “I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 81–83.

> “Mo wo inu àpótí náà, ṣùgbọ́n ìríran náà dá ojú mi lójú. Wọ́n ń tàn pẹ̀lú ògo tí ó pọ̀ ní ìlọ́po mẹ́wàá ju ti ìṣáájú wọn lọ. Mo rò pé a ti fọ́ wọn nínú iyanrìn nípasẹ̀ ẹsẹ̀ àwọn ẹni búburú wọ̀nyẹn tí wọ́n ti fọ́n ká, tí wọ́n sì tẹ̀ wọ́n sínú erùpẹ̀. A sì tò wọ́n ní ètò ẹlẹ́wà nínú àpótí náà, olúkúlùkù sí wà ní ipò tirẹ̀, láìsí àmì ìrora kankan tí ọkùnrin tí ó ju wọ́n sínú un ní rí. Mo kígbe nítorí ayọ̀ púpọ̀, igbe náà sì jí mi.” Early Writings, 81–83.

## James White’s Footnotes

Àwọn Àlàyé-ẹsẹ̀ James White

> “The ‘casket’ represents the great truths of the Bible, relative to the second advent of our Lord Jesus Christ, which were given Brother Miller to publish to the world.

> “‘Àpótí’ náà dúró fún àwọn òtítọ́ ńláńlá inú Bíbélì, tí ó ní í ṣe pẹ̀lú ìpadàbọ̀ kejì ti Olúwa wa Jésù Kristi, èyí tí a fi fún Arákùnrin Miller láti tẹ̀ jáde fún ayé.”

> “The ‘key attached’ was his manner of interpreting the prophetic Word—Comparing scripture with scripture—the Bible its own interpreter. With this key Brother Miller opened the ‘casket,’ or the great truth of the advent to the world.

> “‘Kọ́kọ́rọ́ tí a fi mọ́ ọn’ ni ọ̀nà tí ó fi ń túmọ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀—nípa fífi ìwé mímọ́ wéra pẹ̀lú ìwé mímọ́—Bíbélì fúnra rẹ̀ ni olùtumọ̀ tirẹ̀. Pẹ̀lú kọ́kọ́rọ́ yìí ni Arákùnrin Miller ṣí ‘àpótí’ náà, tàbí òtítọ́ ńlá ti ìbọ̀wá náà sí ayé.

> “‘The people began to come in, at first few in number, but increasing to a crowd.’ When the advent doctrine was first preached by Brother Miller, and a very few others, it had but little effect, and but very few were waked up by it; but from 1840 to 1844, wherever it was preached, the whole community was aroused.

> “‘Àwọn ènìyàn bẹ̀rẹ̀ sí í wọlé wá, ní ìbẹ̀rẹ̀ díẹ̀ ní iye, ṣùgbọ́n wọ́n ń pọ̀ sí i títí di ọ̀pọ̀ ènìyàn.’ Nígbà tí a kọ́kọ́ wàásù ẹ̀kọ́ ìbọ̀wá Kristi nípasẹ̀ Arákùnrin Miller, àti díẹ̀ gan-an míràn, ipa rẹ̀ kéré púpọ̀, àti pé díẹ̀ gan-an ni a jí dìde nípasẹ̀ rẹ̀; ṣùgbọ́n láti 1840 títí dé 1844, ní ibikíbi tí a bá ti ń wàásù rẹ̀, a rú gbogbo àwùjọ sókè.

> “The ‘jewels, diamonds, etc.’ of ‘all sorts and sizes’ so ‘beautifully arranged in their several places in the casket’ represent the children of God, [Malachi 3:17,] from all the churches, and from almost every station, and situation of life, who received the advent faith, and were seen to take a bold stand in their several stations, in the holy cause of truth. While moving in this order, each attending to his own duty, and walking humbly before God, ‘they reflected a light and glory’ to the world, equaled only by the church in the days of the apostles. The message, [Revelation 14:6, 7] went as it were, upon the wings of the wind, and the invitation, ‘Come, for all things are now ready,’ [Luke 14:17.] went abroad with power and effect.

> “‘Àwọn iyebíye, dáyámọ́ńdì, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ’ ti ‘onírúurú ẹ̀yà àti ìwọ̀n’ tí a ‘tò lọ́nà ẹlẹ́wà ní àwọn ipò wọn ọ̀tọ̀ọ̀tọ̀ nínú àpótí iyebíye náà’ ń ṣojú fún àwọn ọmọ Ọlọ́run, [Malaki 3:17,] láti inú gbogbo àwọn ìjọ, àti láti inú fẹ́rẹ̀ẹ́ gbogbo ipò àti àyíká ìgbésí ayé, tí wọ́n gba ìgbàgbọ́ dídé náà, tí a sì rí wọn pé wọ́n dúró gbangba pẹ̀lú ìgboyà ní ipò wọn ọ̀tọ̀ọ̀tọ̀, nínú iṣẹ́ mímọ́ ti òtítọ́. Nígbà tí wọ́n ń rìn nínú ètò yìí, tí olúkúlùkù ń tọ́jú iṣẹ́ ara rẹ̀, tí wọ́n sì ń rìn ní ìrẹ̀lẹ̀ níwájú Ọlọ́run, ‘wọ́n ń tan ìmọ́lẹ̀ àti ògo’ sí ayé, tí kò sí ìjọ mìíràn tí ó bá a dọ́gba bí kò ṣe ìjọ ní ọjọ́ àwọn àpọ́sítélì. Ìhìn-iṣẹ́ náà, [Ìfihàn 14:6, 7] lọ bí ẹni pé lórí ìyẹ́ afẹ́fẹ́, ìpè náà sì pé, ‘Ẹ wá, nítorí ohun gbogbo ti ṣe tán nísinsin yìí,’ [Luku 14:17.] sì tàn ká pẹ̀lú agbára àti ipa.”

> “When the flying angel [Revelation 14:6, 7.] first began to preach the everlasting good news, ‘Fear God, and give glory to him; for the hour of his judgment is come,’ many shouted for joy in view of the coming of Jesus, and the restitution, who afterwards opposed and scoffed, and ridiculed the truth that a little before filled them with joy. They troubled and scattered the jewels. This brings us to the autumn of 1844, when the scattering time commenced. Mark this: It was those who once ‘shouted for joy’ that troubled and scattered the jewels. And none have so effectually scattered the flock, and led them astray since 1844, as those who once preached the truth, and rejoiced in it; but have since denied the work of God, and the fulfilment of prophecy in our past advent experience.

> “Nígbà tí áńgẹ́lì tó ń fò [Ìfihàn 14:6, 7.] bẹ̀rẹ̀ sí í wàásù ìròyìn ayọ̀ àìnípẹ̀kun náà ní ìbẹ̀rẹ̀, pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ ti dé,’ ọ̀pọ̀ ènìyàn ké fún ayọ̀ ní ìfojúsùn ìbọ̀wá Jesu, àti ìmúpadàbọ̀sípò; àwọn kan náà náà sì ni lẹ́yìn náà kọ̀ ọ́, tí wọ́n fi ṣe ẹlẹ́yà, tí wọ́n sì fi ṣe yẹ̀yẹ́ fún òtítọ́ náà tí ó kún wọn fún ayọ̀ díẹ̀ ṣáájú. Wọ́n dá àwọn ohun iyebíye náà láàmú, wọ́n sì tú wọn ká. Èyí mú wa dé sí ìgbà ìrẹ̀wé ọdún 1844, nígbà tí àkókò ìtúká bẹ̀rẹ̀. Ẹ sàmì èyí sí rere: àwọn tí wọ́n ti ‘ké fún ayọ̀’ rí ni àwọn tí wọ́n dá àwọn ohun iyebíye náà láàmú, tí wọ́n sì tú wọn ká. Kò sì sí ẹni tí ó ti tú agbo náà ká tó bẹ́ẹ̀, tí ó sì ti mú wọn ṣìnà láti ọdún 1844 wá, bí àwọn tí wọ́n ti wàásù òtítọ́ rí, tí wọ́n sì yọ̀ nínú rẹ̀; ṣùgbọ́n tí wọ́n ti sẹ́ iṣẹ́ Ọlọ́run, àti ìmúṣẹ àsọtẹ́lẹ̀ nínú ìrírí ìbọ̀wá wa tí ó ti kọjá.”

> “Brother Miller’s testimony, for a number of months after the Midnight cry, at the seventh month, 1844, was that the door was shut, and that the advent movement was a fulfilment of prophecy, and that we had been right in preaching time. He then exhorted his brethren, through the Advent Herald to hold fast, to be patient, and not grudge against one another; and God would soon justify them for preaching time. In this way he plead for the jewels, while he felt his ‘accountability’ for them, and that ‘it would be immense.’

> “Ẹ̀rí Arákùnrin Miller, fún ọ̀pọ̀lọpọ̀ oṣù lẹ́yìn ìkígbe Ààrin Òru náà, ní oṣù keje, 1844, ni pé a ti pa ilẹ̀kùn náà mọ́, àti pé ìṣísẹ̀ ìbọ̀wọ̀ Kristi jẹ́ ìmúṣẹ àsọtẹ́lẹ̀, àti pé a ti tọ́ nínú ìwàásù àkókò náà. Nígbà náà, ó sì gba àwọn ará rẹ̀ níyànjú, nípasẹ̀ Advent Herald, láti di ìdúróṣinṣin mú, láti ní sùúrù, kí wọn má sì ṣe kùn sí ara wọn; Ọlọ́run yóò sì tètè dá wọn láre nítorí ìwàásù àkókò náà. Ní ọ̀nà yìí ni ó fi bẹ̀bẹ̀ fún àwọn ọ̀ṣọ́ iyebíye náà, nígbà tí ó ń ní ìmọ̀lára “ojúṣe jíjẹ́rìí” rẹ̀ fún wọn, àti pé “yóò pọ̀ gidigidi.””

> “The ‘spurious jewels and counterfeit coin’ that were scattered among the genuine, clearly represent false converts, or ‘strange children,’ [Hosea 5:7.] since the door was shut in 1844.

> “Àwọn ‘ọ̀ṣọ́ iyebíye èké àti owó èké’ tí a tú káàkiri láàárín àwọn tòótọ́, ní kedere ń ṣàfihàn àwọn aláìyípadà-òótọ́, tàbí ‘àwọn ọmọ àjèjì,’ [Hosea 5:7.] látìgbà tí a ti ilẹ̀kùn dé ní 1844.

> “The second ‘casket much larger and more beautiful than the former’ into which the scattered ‘jewels,’ ‘diamonds,’ and ‘coins’ were gathered, represents the broad field of living present truth into which the scattered flock will be gathered, even 144,000, all of them having the seal of the living God. Not one of the precious diamonds will be left in the dark. Although some are ‘not bigger than the point of a pin,’ they will not be overlooked, and left out in this day when God is making up his jewels. [Malachi 3:16–18.] He can send his angels and haste them out as he did Lot out of Sodom. ‘A short work will the Lord make upon the earth.’ ‘He will cut it short in righteousness.’ See Romans 9:28.

> “Apo keji náà, ‘àpótí tí ó tóbi púpọ̀ sì dára jù ti àtẹ́lẹwọ́ lọ,’ sínú èyí tí a kó àwọn ‘iyebíye,’ ‘dáímọ́ọ̀nù,’ àti ‘owó-ẹyọ’ tí ó ti túká jọ sí, ń ṣojú pápá gbòòrò ti òtítọ́ ààyè tó wà lọ́wọ́lọ́wọ́, sínú èyí tí a ó kó agbo ẹran tí ó ti túká jọ sí, àní 144,000, gbogbo wọn sì ní èdìdì Ọlọ́run alààyè. Kò sí ọ̀kan nínú àwọn dáímọ́ọ̀nù iyebíye náà tí a ó fi sílẹ̀ nínú òkùnkùn. Bí ó tilẹ̀ jẹ́ pé àwọn kan ‘kò tóbi ju orí abẹ́rẹ́ lọ,’ a kì yóò foju kọ́ wọn, tàbí fi wọn sílẹ̀ ní ọjọ́ yìí nígbà tí Ọlọ́run ń kó àwọn iyebíye rẹ̀ jọ. [Malachi 3:16–18.] Ó lè rán àwọn áńgẹ́lì rẹ̀, kí ó sì mú kí wọ́n yára jáde lọ gẹ́gẹ́ bí ó ti mú Lọti jáde kúrò ní Sódómù. ‘Iṣẹ́ kúkúrú ni Olúwa yóò ṣe lórí ilẹ̀ ayé.’ ‘Yóò gé e kúrú nínú òdodo.’ Wo Romans 9:28.”

> “The ‘dirt and shavings, sand and all manner of rubbish,’ represent the various and numerous errors that have been brought in among second advent believers, since the autumn of 1844. Here I will notice a few of them.

> “‘Erùpẹ̀ àti èérùn igi, iyanrìn àti onírúurú àkúnya,’ dúró fún onírúurú àti ọ̀pọ̀lọpọ̀ àṣìṣe tí a ti mú wọ̀lé láàrín àwọn onígbàgbọ́ ní ìpadàbọ̀ kejì, láti ìgbà ìrẹ́danu ọdún 1844 wá. Níbí èmi yóò darí àkíyèsí sí díẹ̀ nínú wọn.

> “1. The stand that some of the ‘shepherds’ presumptuously took immediately after the Midnight cry was given, that the solemn melting power of the Holy Ghost that attended the seventh month movement was a mesmeric influence. George Storrs was among the first to take this stand. See his writings in the latter part of 1844, in the Midnight Cry, then published in New York city. J. V. Himes, at the Albany Conference in the spring of 1845, said that the seventh month movement produced mesmerism seven feet deep. This I am told by one who was present, and heard the remark. Others who took an active part in the seventh month cry have since pronounced that movement the work of the Devil. Attributing the work of Christ and the Holy Ghost to the Devil, was in the days of our Saviour, blasphemy, and it is blasphemy now.

> “1. Ìpò tí díẹ̀ lára àwọn ‘olùṣọ́-àgùntàn’ gbà pẹ̀lú ìgbéraga lẹ́sẹ̀kẹsẹ̀ lẹ́yìn tí a ti ké Ìkígbe òru àárín, pé agbára mímú-ọba ọkàn lélẹ̀ tó ṣe pàtàkì ti Ẹ̀mí Mímọ́, tí ó bá ìṣísẹ̀ oṣù keje lọ, jẹ́ ìfàṣẹ́yà mesmeric. George Storrs wà lára àwọn àkọ́kọ́ tí ó gba ìpò yìí. Wo àwọn ìkọ̀wé rẹ̀ ní apá ìkẹyìn ọdún 1844, nínú Midnight Cry, tí a ń tẹ̀ jáde ní ìlú New York nígbà náà. J. V. Himes, ní Àpéjọ Albany ní ìgbà orísun omi ọdún 1845, sọ pé ìṣísẹ̀ oṣù keje mú mesmerism tó jin ẹsẹ̀ méje wá. A sọ èyí fún mi láti ọ̀dọ̀ ẹni kan tí ó wà níbẹ̀, tí ó sì gbọ́ ọ̀rọ̀ náà. Àwọn mìíràn tí wọ́n kópa pẹ̀lú ìsapá nínú ìkígbe oṣù keje ti láti ìgbà náà ti pe ìṣísẹ̀ náà ní iṣẹ́ Èṣù. Lílo iṣẹ́ Kristi àti ti Ẹ̀mí Mímọ́ sí orí Èṣù jẹ́, ní ọjọ́ Olùgbàlà wa, ọ̀rọ̀-òdì sí Ẹ̀mí Mímọ́, ó sì jẹ́ ọ̀rọ̀-òdì sí i nísinsìnyí pẹ̀lú.

> “2. The many experiments on definite time. Since the 2300 days ended in 1844, quite a number of times have been set, by different individuals, for their termination. In doing this they have removed the ‘landmarks,’ and have thrown darkness and doubt over the whole advent movement.

> “2. Àwọn ìdánwò púpọ̀ lórí àkókò pàtó. Níwọ̀n bí àwọn ọjọ́ 2300 ti parí ní 1844, a ti yan ọ̀pọ̀lọpọ̀ àkókò, láti ọwọ́ onírúurú ènìyàn, fún ìparí wọn. Nípa ṣíṣe èyí wọ́n ti yọ àwọn ‘àmì ààlà’ kúrò, wọ́n sì ti ju òkùnkùn àti iyèméjì bò gbogbo ìṣísẹ̀ dídé náà.

> “3. Spiritualism with all its fancies and extravagances. This wile of the Devil, which has accomplished an awful work of death, is very fitly represented by ‘shavings,’ and ‘all manner of rubbish.’ Many of those who drank down the poison of spiritualism admitted the truth of our past advent experience, and from this fact many have been made to believe that spiritualism was the natural fruit of believing that God conducted the great advent movements in 1843 and 1844. Peter, speaking of those who should ‘bring in damnable heresies, even denying the Lord that bought them,’ says, ‘BY REASON OF WHOM THE WAY OF TRUTH SHALL BE EVIL SPOKEN OF.’

> “3. Ẹ̀mí-àjẹ́ pẹ̀lú gbogbo àláfojúsùn àti àṣejù rẹ̀. Ẹ̀tàn èṣù yìí, tí ó ti ṣe iṣẹ́ ikú tí ó burú gidigidi, ni a ṣe aṣojú rẹ̀ ní ìbámu pátápátá gẹ́gẹ́ bí ‘eérun igi,’ àti ‘onírúurú pàǹdó gbogbo.’ Ọ̀pọ̀ nínú àwọn tí wọ́n mu májèlé ẹ̀mí-àjẹ́ wọ̀lú jẹ́wọ́ òtítọ́ ìrírí àdẹ̀tẹ̀ wa àtijọ́, àti láti inú òtítọ́ yìí ni a ti mú kí ọ̀pọ̀ gbà pé ẹ̀mí-àjẹ́ jẹ́ èso àdánidá ti gbígbàgbọ́ pé Ọlọ́run ni ó darí àwọn ìṣísẹ̀ àdẹ̀tẹ̀ ńlá ní 1843 àti 1844. Peteru, nígbà tí ó ń sọ̀rọ̀ nípa àwọn tí yóò ‘mú àwọn ẹ̀kọ́ ìsìn àbùkù wọlé, àní nípa sísẹ́ Olúwa tí ó rà wọ́n sẹ́,’ wí pé, ‘NÍTÒRÍ ẸNI TÍNÚ RẸ̀ NI A O SỌ̀RỌ̀ BÚBURÚ NÍPA Ọ̀NÀ ÒTÍTỌ́.’”

> “4. S. S. Snow professing to be ‘Elijah the Prophet’” This man in his strange and wild career, has also acted his part in this work of death, and his course has had a tendency to bring the true position for the waiting saints into disrepute, in the minds of many honest souls.

> “4. S. S. Snow tí ń jẹ́wọ́ ara rẹ̀ pé òun ni ‘Èlíjà Wòlíì’” Ọkùnrin yìí nínú ìrìnàjò ayé rẹ̀ tí ó yàtọ̀ tí ó sì túbò̀ jẹ́ àìlọ́gbọ́n, ti ṣeré ipa tirẹ̀ pẹ̀lú nínú iṣẹ́ ikú yìí, ọ̀nà ìwà rẹ̀ sì ti ní ìfarahàn láti mú ipò òtítọ́ fún àwọn mímọ́ tí ń dúró de ìmúpadà bọ́ sí ìtìjú ní inú ọkàn ọ̀pọ̀ àwọn ọkàn olóòtítọ́.

> “To this catalogue of errors I might add many more, such as the ‘thousand years’ of Revelation 20:4, 7, in the past, the 144,000 of Revelation 7:4; 14:1, those who ‘arose and came out of the graves’ after Christ’s resurrection, the no-work doctrine, the doctrine of the destruction of infants, &c. &c.

> “Sí àkọsílẹ̀ àwọn àṣìṣe wọ̀nyí ni mo tún lè fi púpọ̀ míì kún un, irú bí ‘ẹgbẹ̀rún ọdún’ Ìfihàn 20:4, 7, nínú ìgbà àtijọ́, àwọn 144,000 ti Ìfihàn 7:4; 14:1, àwọn tí ‘dìde, tí wọ́n sì jáde kúrò nínú ibojì’ lẹ́yìn àjíǹde Kristi, ẹ̀kọ́ àìṣiṣẹ́, ẹ̀kọ́ ìparun àwọn ọmọ ọwọ́, abbl. abbl.

> “These errors were so industriously propagated, and urged upon the waiting flock that, at the time Brother Miller had the dream, the true jewels were ‘excluded from sight,’ and the words of the prophet were applicable—’And judgment is turned away backward, and justice standeth afar off,’ &c. &c. See Isaiah 59:14. At that time there was not an advent paper in the land that advocated the cause of present truth. The Day-Dawn, was the last to defend the true position of the little flock; but that died a number of months before the Lord gave Bro. Miller this dream; and in its last dying struggle pointed the weary sighing saints to 1877, then thirty years in the future, as the time of their final deliverance. Alas! alas! No wonder that Brother Miller in his dream, ‘sat down and wept’ over this sad state of things.

> “A tàn àwọn àṣìṣe wọ̀nyí kálẹ̀ pẹ̀lú ìsapá ńlá, a sì tẹnumọ́ wọn lórí agbo ẹran tí ń dúró de Olúwa, títí débi pé, ní àkókò tí Arákùnrin Miller lá àlá náà, a ti ‘yọ àwọn òkúta iyebíye tòótọ́ kúrò ní ojúran,’ àwọn ọ̀rọ̀ wòlíì sì bá ipò náà mu—‘A sì yí ìdájọ́ padà sẹ́yìn, òdodo sì dúró ní ọ̀nà jíjìn,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Wo Isaiah 59:14. Ní àkókò náà kò sí ìwé ìròyìn advent kan ní ilẹ̀ náà tí ń gbèjà ìdí òtítọ́ ìsinsin yìí. The Day-Dawn ni èyí tí ó gbẹ̀yìn láti dá ipò tòótọ́ ti agbo kékeré náà láàbò; ṣùgbọ́n èyí náà kú ní ọ̀pọ̀lọpọ̀ oṣù kí Olúwa tó fi àlá yìí fún Bro. Miller; àti nínú ìjàkadì ikú rẹ̀ ìkẹyìn, ó tọ́ka àwọn ẹni mímọ́ tí ó rẹ̀, tí wọ́n ń mí ìrora sókè sí ọdún 1877, èyí tí ó jẹ́ ọgbọ̀n ọdún síwájú nígbà náà, gẹ́gẹ́ bí àkókò ìdáǹdè wọn ikẹhin. Áà! áà! Kì í ṣe ìyanu pé Arákùnrin Miller, nínú àlá rẹ̀, ‘jókòó, ó sì sunkún’ lórí ipò ìbànújẹ́ yìí.”

> “Brother Miller closed his eyes in death, December 22, 1849, which fulfilled the following words in his dream, ‘In the bustle I closed my eyes for a moment.’ This wonderful fulfilment is so plain that none will fail to see it.

> “Arákùnrin Miller pa ojú rẹ̀ nínú ikú, ní ọjọ́ kejìlélógún, oṣù Kejìlá, ọdún 1849, èyí tí ó mú àwọn ọ̀rọ̀ wọ̀nyí ṣẹ nínú àlá rẹ̀ pé, ‘Nínú ìrúkèrúdò náà ni mo pa ojú mi fún ìṣẹ́jú kan.’ Ìmúṣẹ́ àgbàyanu yìí hàn gbangba tó bẹ́ẹ̀ gẹ́ẹ́ tí kò sí ẹni tí yóò kùnà láti rí i.

> “The casket, represents the advent truth that Brother Miller published to the world, as is marked out by the parable of the ten virgins. [Matthew 25:1–11.] First, the time, 1843; second, the tarrying time; third, the midnight cry, at the seventh month, 1844, and fourth, the shut door. No one who has read the second advent papers since 1843, will deny that Brother Miller has advocated these four important points in advent history. This harmonious system of truth or ‘casket’ has been torn in pieces, and scattered among the rubbish by those who have rejected their own experience, and have denied the very truths that they, with Brother Miller so fearlessly preached to the world.

> “Àpótí náà, ń ṣojú òtítọ́ dídé náà tí Arákùnrin Miller tẹ̀ jáde sí ayé, gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá. [Mátíù 25:1–11.] Èkíní, àkókò náà, 1843; èkejì, àkókò ìdádúró; ẹ̀kẹta, igbe ọ̀gànjọ́, ní oṣù keje, 1844, àti ẹ̀kẹrin, ilẹ̀kùn tí a ti pa. Kò sí ẹni tí ó ti ka àwọn ìwé dídé ẹlẹ́ẹ̀kejì láti ọdún 1843, tí yóò sẹ́ pé Arákùnrin Miller ti gbé àwọn kókó pàtàkì mẹ́rin wọ̀nyí ró nínú ìtàn dídé náà. Ètò òtítọ́ alámuṣiṣẹ́pọ̀ yìí tàbí ‘àpótí’ yìí ni a ti fa ya sí wẹ́wẹ́, tí a sì ti tú káàkiri láàrín àwókùpàrọ̀ nípasẹ̀ àwọn tí ó kọ ìrírí tiwọn sílẹ̀, tí wọ́n sì sẹ́ àwọn òtítọ́ gan-an náà tí àwọn, pẹ̀lú Arákùnrin Miller, fi ìgboyà aláìlẹ́rù wàásù fún ayé.”

> “The church will then be pure and ‘without fault before the throne of God,’ having confessed all their errors, faults and sins, and having had them washed away by the blood of Christ and blotted out, they will be without ‘spot or wrinkle, or any such thing.’ Then they will shine with ‘ten times their former glory.’” JAMES WHITE Oswego, May, 1850.

> “Nígbà náà, ìjọ yóò jẹ́ mímọ́ pátápátá, ó sì máa wà ‘láìní àbùkù níwájú ìtẹ́ Ọlọ́run,’ níwọ̀n bí wọ́n ti jẹ́wọ́ gbogbo àṣìṣe, àìlera àti ẹ̀ṣẹ̀ wọn, tí a sì ti fi ẹ̀jẹ̀ Kristi wẹ wọ́n kúrò, tí a sì ti pa wọ́n ré, wọn yóò sì wà láìní ‘àbàwọ́n tàbí yíyún, tàbí irú nǹkan bẹ́ẹ̀.’ Nígbà náà ni wọn yóò tàn pẹ̀lú ‘lọ́gọ̀ tí ó pọ̀ ní ìlọ́po mẹ́wàá ju ti ìṣáájú wọn lọ.’” JAMES WHITE Oswego, May, 1850.

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