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# Parallel Warnings - Number Three

Àwọn Ìkìlọ̀ Tí Ń Bára Wọn Mu - Nọ́ńbà Kẹta

The Empowerment of Prophetic Messages: The Sequential Testing Process of Revelation’s Angels

Ìfúnnilára àwọn Ìránṣẹ́ Àsọtẹ́lẹ̀: Ìlànà Ìdánwò Tó Ń Tẹ̀ Lé Ara Rẹ̀ ti Àwọn Áńgẹ́lì Ìfihàn

Author

Jeff Pippenger

Published

August 8, 2023

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We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.

Nínú àpilẹ̀kọ tó kọjá ni a parí nípa ìfihàn pé gbogbo àwọn áńgẹ́lì mẹ́ta tí Ìfihàn orí kẹ́rìnlá sọ ní ìránṣẹ́ kan lọ́wọ́ wọn. A fi hàn pé áńgẹ́lì kejì àti ẹ̀kẹta ń bá “àkájọ ìwé” kan wá bí wọ́n ṣe ń sọ̀kalẹ̀ pẹ̀lú ìránṣẹ́ wọn. Áńgẹ́lì kọ̀ọ̀kan dúró fún ìránṣẹ́ kan, àti dídé ìránṣẹ́ kọ̀ọ̀kan ń fa ipa kan ṣẹlẹ̀. Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798. A tú ìdìmọ̀ ìránṣẹ́ náà sílẹ̀, ìmọ̀ sì pọ̀ sí i nípa ìdájọ́ tí ń bọ̀. Ìmúgbòòrò ìmọ̀ náà sì mú kí ẹ̀yà àwọn olùjọsìn méjì hàn. Nígbà tí áńgẹ́lì kejì dé, a tú ìránṣẹ́ ìṣubú àwọn Pùròtẹ́sítáǹtì sílẹ̀, ìmọ̀ sì pọ̀ sí i, a sì mú ẹ̀yà méjì jáde. Nígbà tí ìránṣẹ́ Igbe Àárín Òru dé ní October 22, 1844, a tú un sílẹ̀ ní àpéjọ àgọ́ Exeter, ìmọ̀ sì pọ̀ sí i, a sì mú ẹ̀yà wúńdíá méjì jáde. Nígbà tí áńgẹ́lì ẹ̀kẹta dé ní October 22, 1844, a tú ìránṣẹ́ áńgẹ́lì ẹ̀kẹta àti gbogbo ohun tí ó dúró fún un sílẹ̀, ìmọ̀ sì pọ̀ sí i, a sì mú ẹ̀yà méjì jáde.

Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:

Àmì mìíràn tí a lè rí nínú àwọn áńgẹ́lì ní í ṣe pẹ̀lú fífi agbára fún àwọn ìhìnrere áńgẹ́lì náà. A fi agbára fún ìhìnrere áńgẹ́lì kejì nípasẹ̀ ìhìnrere Igbe Àárín Òru, gẹ́gẹ́ bí àpilẹ̀kọ tí ó ṣáájú ti fi hàn, ṣùgbọ́n Igbe Àárín Òru kò jẹ́ aṣojú pẹ̀lú áńgẹ́lì kan ṣoṣo; ọ̀pọ̀ áńgẹ́lì ni ó jẹ́ aṣojú rẹ̀. Ìtàn tí ó bá áńgẹ́lì kejì àti Igbe Àárín Òru mu fi hàn pé a fi agbára fún ìhìnrere áńgẹ́lì kejì nígbà tí Igbe Àárín Òru darapọ̀ mọ́ ọn. Nínú ìwé kan náà ni a ti sọ fún wa pé:

> “I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as he cried mightily, with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.

> “Mo rí àwọn áńgẹ́lì tí wọ́n ń yára lọ síwájú-sẹ́yìn ní ọ̀run. Wọ́n ń sọ̀kalẹ̀ wá sí ayé, lẹ́yìn náà wọ́n tún ń gòkè lọ sí ọ̀run, wọ́n ń pèsè fún ìmúṣẹ ìṣẹ̀lẹ̀ pàtàkì kan. Nígbà náà ni mo sì rí áńgẹ́lì alágbára mìíràn tí a rán láti sọ̀kalẹ̀ wá sí ayé, kí ó sì so ohùn rẹ̀ pọ̀ mọ́ ti áńgẹ́lì kẹta, kí ó sì fi agbára àti okun fún ìhìn rẹ̀. A fi agbára ńlá àti ògo fún áńgẹ́lì náà, bí ó ti ń sọ̀kalẹ̀ sì ni a mú ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ìmọ́lẹ̀ tí ó ń lọ níwájú áńgẹ́lì yìí tí ó sì ń tẹ̀lé e lẹ́yìn, wọ gbogbo ibi, bí ó ti fi agbára ńlá kéde pẹ̀lú ohùn líle pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti àgọ́ gbogbo ẹ̀mí àìmọ́, àti àhámọ́ gbogbo ẹyẹ àìmọ́ àti ìríra. Ìhìn ìṣubú Bábílónì, gẹ́gẹ́ bí áńgẹ́lì kejì ti fi í hàn, ni a tún fi hàn lẹ́ẹ̀kansi, pẹ̀lú àfikún àwọn ìbàjẹ́ tí wọ́n ti ń wọ inú àwọn ìjọ láti ọdún 1844. Iṣẹ́ áńgẹ́lì yìí dé ní àkókò tí ó tọ́, ó sì dara pọ̀ mọ́ iṣẹ́ ńlá ìkẹyìn ti ìhìn áńgẹ́lì kẹta, bí ó ti ń pọ̀ sí i di igbe ńlá. A sì mú àwọn ènìyàn Ọlọ́run kún fún ìmúrasílẹ̀ ní gbogbo ibi láti dúró ṣinṣin ní wákàtí ìdánwò tí wọ́n fẹ́ẹ̀rẹ́ẹ́ dojú kọ. Mo rí ìmọ́lẹ̀ ńlá kan tí ó bà lé wọn, wọ́n sì darapọ̀ mọ́ ìhìn náà, wọ́n sì fi agbára ńlá kéde ìhìn áńgẹ́lì kẹta láìbẹ̀rù.”

> “Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.

> “A rán àwọn áńgẹ́lì lọ láti ran áńgẹ́lì alágbára tí ó ti ọ̀run wá lọ́wọ́, mo sì gbọ́ ohùn tí ó dàbí ẹni pé ó ń dún ní ibi gbogbo pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa jẹ́ alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àjàkálẹ̀-àrùn rẹ̀; nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀. Ìránṣẹ́ yìí dàbí ẹni pé ó jẹ́ àfikún sí ìránṣẹ́ kẹta náà, ó sì dara pọ̀ mọ́ ọn, gẹ́gẹ́ bí igbe ọ̀gànjọ òru ṣe darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kejì ní ọdún 1844. Ògo Ọlọ́run bà lé àwọn ẹni mímọ́ oníṣùúrù, tí ń dúró de ìmúṣẹ́ náà, wọ́n sì fi àìbẹ̀rù fúnni ní ìkìlọ̀ òpin tó ṣe pàtàkì náà, ní fífìṣubú Bábílónì hàn gbangba, àti ní kéde sí àwọn ènìyàn Ọlọ́run pé kí wọ́n jáde kúrò nínú rẹ̀; kí wọ́n lè bọ́ lọ́wọ́ ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ rẹ̀.” Spiritual Gifts, ìwọ̀n 1, 193, 194.

The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.

Igbe Àárín Ọ̀gànjọ́ darapọ̀ mọ́ áńgẹ́lì kejì, àti áńgẹ́lì Ìfihàn orí kejìlá-dín-lọ́gbọ̀n darapọ̀ mọ́ áńgẹ́lì kẹta; nígbà tí ó sì darapọ̀ mọ́ áńgẹ́lì kẹta, ó ń tún ìdarapọ̀ Igbe Àárín Ọ̀gànjọ́ àti áńgẹ́lì kejì ṣe ní ìbẹ̀rẹ̀ Adventism. Lórí ẹ̀rí àwọn ẹlẹ́rìí méjì, áńgẹ́lì kejì àti kẹta, ìránṣẹ́ gbogbo áńgẹ́lì ní ìránṣẹ́ kejì kan tí ń fi agbára fún un. Àwọn ẹlẹ́rìí méjì wọ̀nyí kọ́ wa pé nígbà tí ìránṣẹ́ áńgẹ́lì kìíní dé sínú ìtàn, ó gbọdọ̀ dé sí ibi kan lẹ́yìn náà níbi tí ìránṣẹ́ náà yóò ti jẹ́ fífi agbára fún nípasẹ̀ ìránṣẹ́ kejì. Èyí sì jẹ́ òtítọ́ pẹ̀lú fún áńgẹ́lì kìíní. Nínú àkọsílẹ̀ àkọ́kọ́ ti ẹsẹ̀ gígùn náà tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀, Sister White fi àwọn àbùdá kan náà mọ́ áńgẹ́lì kìíní gẹ́gẹ́ bí Johanu ṣe fi mọ́ áńgẹ́lì Ìfihàn orí kejìlá-dín-lọ́gbọ̀n, nígbà tí ó sọ pé, “A sọ fún mi pé iṣẹ́ rẹ̀ ni láti fi ògo rẹ̀ tan ìmọ́lẹ̀ ká ayé, àti láti kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀.” Ó ṣe kedere nínú àkọsílẹ̀ náà pé áńgẹ́lì kìíní ni ó ń tọ́ka sí.

The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.

Ìránṣẹ́ áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, lẹ́yìn náà a sì fi agbára fún un ní August 11, 1840, nígbà tí ipò gíga ìṣàkóso Ottoman parí. Ní àkókò náà ni áńgẹ́lì alágbára tí Ìfihàn orí kẹwàá sọ̀rọ̀ rẹ̀ sọ̀ kalẹ̀ láti ọ̀run, ó sì fi ẹsẹ̀ kan lé ilẹ̀ àti ẹsẹ̀ kan lé òkun. Ó dúró fún fífi agbára fún áńgẹ́lì àkọ́kọ́ náà, èyí sì ni ó fi iṣẹ́ áńgẹ́lì àkọ́kọ́ hàn gẹ́gẹ́ bí iṣẹ́ kan náà pẹ̀lú ti áńgẹ́lì Ìfihàn orí kẹtàlá. A yàn àwọn méjèèjì láti fi ògo wọn tan ilẹ̀ ayé mọ́lẹ̀, ṣùgbọ́n áńgẹ́lì Ìfihàn orí kẹtàlá darapọ̀ mọ́ áńgẹ́lì kẹta, gẹ́gẹ́ bí Igbe Ọ̀gànjọ́ Òru ṣe darapọ̀ mọ́ áńgẹ́lì kejì, àti gẹ́gẹ́ bí áńgẹ́lì tí ó sọ̀ kalẹ̀ nínú Ìfihàn orí kẹwàá ṣe darapọ̀ mọ́ áńgẹ́lì àkọ́kọ́.

Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.

Nítorí náà, nígbà tí angẹli àkọ́kọ́ dé, a tú ìdìmọ́lẹ̀ kúrò lórí ìránṣẹ́ kan tí ó mú kí ẹ̀yà méjì àwọn olùjọsìn hàn. Nígbà tí ìránṣẹ́ angẹli àkọ́kọ́ náà gba agbára lọ́wọ́ angẹli Ìfihàn mẹ́wàá, ó ní ìwé kékeré kan ní ọwọ́ rẹ̀ tí ó pa á láṣẹ fún Jòhánù láti jẹ, èyí tí ó fi hàn pé ó mú ìránṣẹ́ kan wá, ó tú ìdìmọ́lẹ̀ kúrò lórí rẹ̀, ó sì mú kí ẹ̀yà méjì àwọn olùjọsìn hàn. Nígbà tí angẹli kejì, Igbe Àárín Òru, àti angẹli kẹta dé, a tú ìdìmọ́lẹ̀ kúrò lórí ìránṣẹ́ kan tí ó dán wò, tí ó sì mú ẹ̀yà méjì àwọn olùjọsìn hàn.

The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.

Abala tí a ń sọ̀rọ̀ rẹ̀ yìí fi ìtẹnumọ́ hàn, nípa fífi ìtàn Kristi wé ìtàn àwọn Míléráìtì, pé ìlànà ìdánwò alátẹ̀lé-tẹ̀lé tí ó ṣẹlẹ̀ nínú ìtàn àwọn Míléráìtì náà tún ṣẹlẹ̀ ní àwọn ọjọ́ Kristi, èyí tí ó jẹ́ òpin Ísírẹ́lì àtijọ́. Bí ìlànà ìdánwò alátẹ̀lé-tẹ̀lé bá ṣẹlẹ̀ ní ìbẹ̀rẹ̀ Ísírẹ́lì ti ẹ̀mí àti ní òpin Ísírẹ́lì àtijọ́, nígbà náà yóò sì tún wà ní òpin Ísírẹ́lì ti ẹ̀mí, gẹ́gẹ́ bí ó ti wà ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́.

In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.

Nínú ìtàn àwọn ọmọlẹ́yìn Miller, èyí yóò ṣojú ìṣípayá márùn-ún tí ó dánwò, tí ó sì mú kí a fara hàn gẹ́gẹ́ bí ìpele méjì àwọn olùjọsìn láti ọdún 1798 títí di October 22, 1844. Ìpínrọ̀ náà fi kedere kọ́ni pé bí o bá ṣubú nínú ìdánwò kan, ìwọ kì yóò kọjá ìdánwò tí ó tẹ̀lé e, nítorí pé ìwọ kì yóò tilẹ̀ gbìyànjú. Ó tún ṣe kedere pé ní àkókò Kristi, ìlànà ìdánwò náà parí nípa bí àwọn èèyàn májẹ̀mú tí a ti yàn tẹ́lẹ̀ ṣe wà nínú òkùnkùn pátápátá ní ti ètò ìgbàlà. Daniel àti John ṣojú fún àwọn tí ń fetí sí ohùn tí ó wà lẹ́yìn wọn, àwọn tí wọ́n gba ìlànà ìdánwò àtẹ̀síwájú kọjá, èyí tí ó béèrè fún ìwádìí ti ara ẹni nípa òtítọ́ tuntun kọ̀ọ̀kan tí a ṣípayá.

The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, Dáníẹ́lì àti Jòhánù sì ni ẹlẹ́rìí méjì ìwé kan náà. Ẹlẹ́rìí kan ni ìbẹ̀rẹ̀ ìwé náà, ẹlẹ́rìí kejì sì ni òpin ìwé náà. Àwọn ẹlẹ́rìí méjèèjì jìyà ikú àti àjíǹde ní ọ̀nà àpẹẹrẹ; ọ̀kan ni ìjọba Mẹ́díà-Péríṣíà ṣe inúnibíni sí, (tí ń ṣàpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà), èkejì sì ni Róòmù ṣe inúnibíni sí, (tí ń ṣàpẹẹrẹ ipò póòpù). Wọ́n ń ṣe inúnibíni sí Jòhánù nítorí pé ó jẹ́ olùpa Ọjọ́ Ìsinmi mọ́, gẹ́gẹ́ bí wọ́n ṣe ṣe inúnibíni sí Dáníẹ́lì nítorí pé ó kọ̀ láti yí ìṣe ìjọsìn rẹ̀ padà. Pọ̀ wọ́n jọ ń ṣojú àwọn tí yóò wà ní òpin ayé tí a ó ṣe inúnibíni sí nítorí pé wọ́n kọ̀ láti gba ìjọsìn Ọjọ́ Àìkú dípò Ọjọ́ Ìsinmi ọjọ́ keje.

The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.

Àwọn ènìyàn tí Dáníẹ́lì àti Jòhánù dúró fún ni wọ́n jẹ́ tàbí yóò jẹ́ àwọn tí a fi èdìdì dì, nítorí nígbà tí a fi Dáníẹ́lì sínú ihò kìnnìún nítorí pé kò tẹ̀lé “àṣẹ” ọba, ọba fi èdìdì dì òkúta náà, kí a má bàa yí ète náà padà. A fi èdìdì dì Dáníẹ́lì fún ayérayé, nítorí àṣẹ ọba àti pẹ̀lú agbára èdìdì rẹ̀ kò lè yí padà, gẹ́gẹ́ bí òfin àwọn Mídíà àti Pérṣíà. A fi èdìdì ọba lé orí òkúta kan, a sì ti ilẹ̀kùn náà. A ti ilẹ̀kùn náà ní òfin Ọjọ́-Àìkú, kò sì sí ẹni tí ó lè ṣí ilẹ̀kùn náà, gẹ́gẹ́ bí a ti pa ilẹ̀kùn náà ní October 22, 1844. Èyí jẹ́ àpèjúwe tí ó rọrùn nípa pàtàkì kí a má ṣe kàn wo àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí a gbé kalẹ̀ nínú àsọtẹ́lẹ̀ kan nìkan, ṣùgbọ́n kí a tún wo pàtàkì fífi àwọn ipò-ayidayida tí ó yí wòlíì náà ká lò nígbà tí a fi í hàn nínú ìtàn náà.

Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.

Síbẹ̀, èyí pẹ̀lú jẹ́ àpèjúwe agbára tí ó wà nínú fífi ìbẹ̀rẹ̀ (ìwé Dáníẹ́lì) pẹ̀lú òpin (ìwé Ìfihàn) pọ̀ gẹ́gẹ́ bí ẹlẹ́rìí méjì ti àsọtẹ́lẹ̀ kan náà, nítorí ẹlẹ́rìí méjì ni a ń béèrè fún láti fi ìtàn kan nínú Bíbélì múlẹ̀. Àwọn ìṣẹ̀lẹ̀ tí a sọ tẹ́lẹ̀ àti àpèjúwe àwọn iṣẹ́ àwọn wòlíì ní ìbáṣepọ̀ pẹ̀lú àsọtẹ́lẹ̀ náà, mejeeji ni a mí sí.

> All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.

> Gbogbo Ìwé Mímọ́ ni a fi ẹ̀mí Ọlọ́run mí, ó sì ní èrè fún ẹ̀kọ́, fún ìbáwí, fún ìtúnṣe, fún ìtọ́ni nínú òdodo: kí ènìyàn Ọlọ́run lè pé, kí a sì ti pèsè rẹ̀ ní kíkún fún gbogbo iṣẹ́ rere. 2 Timothy 3:16, 17.

If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.

Bí àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ nínú Bíbélì bá ń ṣàfihàn òpin ayé, nígbà náà àwòrán alákòókò àti àyíká rẹ̀ nígbà tí ó gbà, tí ó sì jẹ́rìí nípa àsọtẹ́lẹ̀ náà, jẹ́ àwòrán òpin ayé. Nítorí náà, nígbà tí àyíká àti àwọn ìṣe alákòókò bá jẹ́ àfihàn àsọtẹ́lẹ̀—alákòókò náà jẹ́ àwòrán àwọn ènìyàn Ọlọ́run ní òpin ayé. Pẹ̀lú òye yẹn tí a ti fi múlẹ̀, nígbà tí a bá so ìlà àsọtẹ́lẹ̀ Elijah ti Malachi pọ̀ mọ́ àwọn ìlà Ìfihàn mẹ́rìnlá àti méjìdínlógún, gbogbo wọn ń jẹ́rìí sí ìtàn ìránṣẹ́ ìkìlọ̀ ìkẹyìn—ṣùgbọ́n ẹ̀rí wọn jẹ́ onípín méjì.

The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.

Ìránṣẹ́ náà ní àwọn ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ tí ó wà níta sí àwọn ènìyàn Ọlọ́run, àti ẹ̀rí kejì sì ní ìrírí wòlíì náà nígbà tí ó ń gbà àti kede ìránṣẹ́ náà. Erongba àsọtẹ́lẹ̀ nípa àwọn ìlà àsọtẹ́lẹ̀ méjì tí ń ṣojú ohun tí ó wà níta àti ohun tí ó wà nínú nínú ìtàn kan náà ni àwọn aṣáájú Adventism mọ̀, wọ́n sì fi sí àkọsílẹ̀ gbangba. Àpẹẹrẹ àgbàyanu ti lílo yìí láti ọwọ́ àwọn aṣáájú, ní ìrònú mi, ni nígbà tí wọ́n fi hàn pé àwọn ìjọ méje nínú Ìfihàn àti àwọn èdìdì méje nínú Ìfihàn jẹ́ àwọn ìtàn aláfọwọ́gbẹ̀ tí ń tọ́ka sí ìtàn inú àti ìtàn òde ìjọ. Àwọn èdìdì náà ń ṣojú ìtàn òde; àwọn ìjọ náà, ìtàn inú.

The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.

Ifiranṣẹ́ Élíjàhì ti Málákì, Ìfihàn orí kẹrìnlá àti kejìdínlógún, ń tọ́ka sí ìfiranṣẹ́ ìkìlọ̀ ìkẹyìn kan náà gẹ́gẹ́ bí a ti tún pè é ní “Ìfihàn Jésù Kristi” nínú orí kìn-ín-ní ti Ìfihàn. Nínú orí kìn-ín-ní, Ọlọ́run Baba fi ìfiranṣẹ́ náà fún Kristi, ẹni tí ó sì fi í fún Gébéríẹlì, ẹni tí ó sì fi í fún Jòhánù, ẹni tí ó sì rán án sí àwọn ìjọ. Ìfiranṣẹ́ Élíjàhì, pẹ̀lú àwọn ìfiranṣẹ́ tí a ṣàfihàn nínú Ìfihàn orí kìn-ín-ní, kẹrìnlá àti kejìdínlógún, gbogbo wọn ni ìfiranṣẹ́ kan náà pátápátá.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Àwọn ẹ̀mí àwọn wòlíì sì wà lábẹ́ àwọn wòlíì. Nítorí Ọlọ́run kì í ṣe aṣáájú ìdàrúdàpọ̀, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn ẹni mímọ́. 1 Kọ́ríńtì 14:32, 33.

It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.

Nígbà gbogbo, ọ̀rọ̀ kan náà ni, nítorí pé “àwọn wòlíì wà lábẹ́ àwọn wòlíì.” Ọ̀rọ̀ tí a túmọ̀ sí “lábẹ́” nínú àwọn ẹsẹ̀ náà túmọ̀ sí, “fi sí abẹ́; ní ìtumọ̀ àfihàn ara ẹni, ṣègbọràn: – wà lábẹ́ ìgbọràn (onígbọràn), fi sí abẹ́, ṣẹ́gun fún, jẹ́ kí ó wà lábẹ́ (sí, fún), wà ní ìtẹríba (sí, lábẹ́), fi ara ẹni tẹrí ba.” Gbogbo àwọn wòlíì fara mọ́ ara wọn, wọ́n sì wà ní ìtẹríba sí ara wọn, bí bẹ́ẹ̀ kọ́, ìránṣẹ́ tí wọ́n fi hàn yóò mú ìdàrúdàpọ̀ wá.

All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.

Gbogbo àwọn àpèjúwe àsọtẹ́lẹ̀ ti ìfiránṣẹ́ ìkìlọ̀ ìkẹyìn ń ṣàfihàn ìfiránṣẹ́ kan náà. Ète Olúwa ni pé àwọn tí a kà sí “ọlọ́gbọ́n” nínú àkàwé àwọn wúńdíá mẹ́wàá, tí a sì tún pè ní “ọlọ́gbọ́n” tí “ń lóye” “ìpọ̀sí ìmọ̀” nígbà tí a bá tú ìwé Dáníẹ́lì sílẹ̀; ìfẹ́ Olúwa ni pé “ọlọ́gbọ́n” náà kí wọ́n mọ ìfiránṣẹ́ àkànṣe náà nígbà tí a bá tú ú sílẹ̀. Ìmúmọ̀ yẹn ni a ń ṣe nípa lílo ọ̀nà ìkẹ́kọ̀ọ́ Bíbélì tí a ti tọ́ka sí ní pàtó nínú Bíbélì fúnra rẹ̀. Ọ̀nà yẹn sì ni a ń mú ṣẹ ní ìbámu pẹ̀lú Isaiah mẹ́ẹ̀ẹ́dọ́gbọ̀n nípasẹ̀ ìlànà mímú oríṣiríṣi ìlà àsọtẹ́lẹ̀ tí ń sọ̀rọ̀ nípa kókó-ẹ̀kọ́ Bíbélì kan jọ ní ìfararọ pẹ̀lú ara wọn, kí a lè fi múlẹ̀ àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tòótọ́.

I solicit your patience as we conclude this article here and will continue these thoughts in the next article.

Mo bẹ ẹ fún sùúrù yín bí a ṣe ń parí àpilẹ̀kọ yìí níbí, a ó sì máa bá àwọn èrò wọ̀nyí lọ nínú àpilẹ̀kọ tí ó tẹ̀lé.

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