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# The Book of Daniel - Number One-Hundred

Ìwé Dáníẹ́lì — Nọ́mbà Ọgọ́rùn-ún Kan

The Ongoing Struggle for Justification by Faith: A Historical Analysis of Apostasy in Protestantism

Ìjàkadì Títẹ̀síwájú fún Ìdáláre nípa Ìgbàgbọ́: Ìtúpalẹ̀ Ìtàn nípa Ìpẹ̀yìndà nínú Ẹ̀sìn Pùròtẹ́sítáǹtìsmù

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Jeff Pippenger

Published

February 29, 2024

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The message brought by Elders Jones and Waggoner in the rebellion of 1888, was the message of justification by faith in verity. Apostate Protestantism argues that the justification provided by Christ’s death on the cross covers a man in his sins, but that His blood does not actually remove his sins. This false doctrine places the removal of sin at the Second Coming, when sinners are then magically transformed. Apostate Protestantism and officially since 1957, Laodicean Adventism, claim that Christ is exclusively our Substitute, but not our Example. A year before 1888, Sister White penned the following.

Ìhìn tí Àwọn Àgbà Jones àti Waggoner mú wá nínú ìṣọ̀tẹ̀ 1888, ni ìhìn ìdáláre nípasẹ̀ ìgbàgbọ́ ní òtítọ́ gidi. Pùròtẹ́sítáǹtì tí ó ti ṣọ́ kúrò nínú òtítọ́ ń jiyàn pé ìdáláre tí ikú Kristi lórí àgbélébùú pèsè bo ènìyàn mọ́lẹ̀ nínú àwọn ẹ̀ṣẹ̀ rẹ̀, ṣùgbọ́n pé ẹ̀jẹ̀ Rẹ̀ kò kó àwọn ẹ̀ṣẹ̀ rẹ̀ kúrò ní tòótọ́. Ẹ̀kọ́ èké yìí ń fi ìyọkúrò ẹ̀ṣẹ̀ sí Àtúnwá Kejì, nígbà tí a ó sì yí àwọn ẹlẹ́ṣẹ̀ padà ní ọ̀nà àrà òtítọ́ bí ẹni pé nípasẹ̀ iṣẹ́ ìyanu. Pùròtẹ́sítáǹtì tí ó ti ṣọ́ kúrò nínú òtítọ́ àti, ní ìlànà àṣẹ láti ọdún 1957, Àdífẹnítì Ládíkíà, ń sọ pé Kristi jẹ́ Alàgbàpada wa nìkan ṣoṣo, ṣùgbọ́n kì í ṣe Àpẹẹrẹ wa. Ọdún kan ṣáájú 1888, Sister White kọ ohun wọ̀nyí.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God….

> “‘Ọkàn tuntun ni èmi yóò fi fún yín, ẹ̀mí tuntun sì ni èmi yóò fi sínú yín.’ Mo fi gbogbo ọkàn mi gbàgbọ́ pé a ń yọ Ẹ̀mí Ọlọ́run kúrò nínú ayé, àti pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá àti àwọn àǹfààní, tí wọn kò sì lò wọ́n dáadáa, ni a ó kọ́kọ́ fi sílẹ̀. Wọ́n ti mú kí Ẹ̀mí Ọlọ́run bínú kúrò lọ́dọ̀ wọn. Ìṣísẹ́ Sátánì ní àsìkò yìí nínú iṣẹ́ rẹ̀ lórí ọkàn ènìyàn, àti lórí àwọn ìjọ àti àwọn orílẹ̀-èdè, yẹ kí ó mú gbogbo akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ yà á lẹ́nu gidigidi. Òpin ti súnmọ́. Kí àwọn ìjọ wa dìde. Kí agbára ìyípadà ti Ọlọ́run jẹ́ ohun tí a máa ní ìrírí rẹ̀ nínú ọkàn àwọn ọmọ ẹgbẹ́ kọ̀ọ̀kan, nígbà náà ni a ó sì rí ìṣísẹ̀ jíjinlẹ̀ ti Ẹ̀mí Ọlọ́run. Ìdáríjì ẹ̀ṣẹ̀ nìkan kọ́ ni àbájáde ikú Jésù. Ó ṣe ẹbọ àìlópin náà kì í ṣe nítorí pé kí a lè mú ẹ̀ṣẹ̀ kúrò nìkan, bí kò ṣe pé kí a lè tún ẹ̀dá ènìyàn ṣe, kí a tún mú ẹwà rẹ̀ padà, kí a tún un kọ́ láti inú ahoro rẹ̀, kí a sì jẹ́ kí ó yẹ fún wíwà níwájú Ọlọ́run….”

> “Christ is the ladder which Jacob saw whose base rested on the earth and whose topmost round reached the highest heavens. This shows the appointed method of salvation. We are to climb round after round of this ladder. If any one of us shall finally be saved, it will be by clinging to Jesus as to the rounds of a ladder. Christ is made unto the believer wisdom and righteousness, sanctification, and redemption….

> “Kristi ni àtẹ̀gùn tí Jakọbu rí, èyí tí ìpìlẹ̀ rẹ̀ tẹ̀ lé ilẹ̀, tí òkè rẹ̀ jùlọ sì dé ọ̀run gíga jùlọ. Èyí fi ọ̀nà ìgbàlà tí a ti yàn hàn. A ní láti gun àtẹ̀gùn yìí ní ìpele dé ìpele. Bí ẹnikẹ́ni nínú wa bá ní gba ìgbàlà ní ìkẹyìn, yóò jẹ́ nípa dídì mọ́ Jésù gẹ́gẹ́ bí ẹni tí ó dì mọ́ àwọn ìpele àtẹ̀gùn. A ti sọ Kristi di ọgbọ́n àti òdodo, ìwẹ̀mímọ́, àti ìràpadà fún onígbàgbọ́….”

> “There will be some terrible falls by those who think they stand firm because they have the truth; but they have it not as it is in Jesus. A moment’s carelessness may plunge a soul into irretrievable ruin. One sin leads to the second, and the second prepares the way for a third and so on. We must as faithful messengers of God, plead with Him constantly to be kept by his power. If we swerve a single inch from duty we are in danger of following on in a course of sin that ends in perdition. There is hope for every one of us, but only in one way—by fastening ourselves to Christ, and exerting every energy to attain to the perfection of his character.

> “Àwọn kan yóò ṣubú ní ìṣubú búburú gidigidi lára àwọn tí wọ́n rò pé wọ́n dúró ṣinṣin nítorí pé wọ́n ní òtítọ́; ṣùgbọ́n wọn kò ní í gẹ́gẹ́ bí ó ti wà nínú Jésù. Àìṣọ́ra fún ìṣẹ́jú kan lè ju ọkàn ènìyàn sínú ìparun tí a kò lè tún ṣe padà. Ẹ̀ṣẹ̀ kan a máa darí sí èkejì, èkejì sì ń pèsè ọ̀nà fún ẹ̀kẹta, bẹ́ẹ̀ ni ó sì ń lọ lọ́wọ́lọ́wọ́. Ó yẹ kí àwa, gẹ́gẹ́ bí àwọn ojiṣẹ́ olóòtítọ́ ti Ọlọ́run, máa bẹ̀ ẹ́ lọ́dọ̀ Rẹ̀ nígbà gbogbo kí a lè jẹ́ ẹni tí agbára Rẹ̀ ń pa mọ́. Bí a bá yà kúrò ní ojúṣe ní ìwọ̀n ìka kan ṣoṣo, a wà nínú ewu láti tẹ̀síwájú nínú ọ̀nà ẹ̀ṣẹ̀ tí ó parí ní ìdálẹ́bi àìnípẹ̀kun. Ìrètí wà fún olúkúlùkù wa, ṣùgbọ́n ní ọ̀nà kan ṣoṣo—nípa dí ara wa mọ́ Kristi, àti lílo gbogbo agbára wa láti dé sí ìpẹ̀yà ìwà Rẹ̀.”

> “This goody-goody religion that makes light of sin and that is forever dwelling upon the love of God to the sinner, encourages the sinner to believe that God will save him while he continues in sin and he knows it to be sin. This is the way that many are doing who profess to believe present truth. The truth is kept apart from their life, and that is the reason it has no more power to convict and convert the soul. There must be a straining of every nerve and spirit and muscle to leave the world, its customs, its practices, and its fashions….

> “Ẹ̀sìn-onírẹ̀lẹ̀-oníwà-rere yìí, tí ń fi ẹ̀ṣẹ̀ ṣe ohun kékeré, tí ó sì ń máa gbé ìfẹ́ Ọlọ́run sí ẹlẹ́ṣẹ̀ lárugẹ nígbà gbogbo, ń fún ẹlẹ́ṣẹ̀ ní ìgboyà láti gbà pé Ọlọ́run yóò gbà á là nígbà tí ó ṣì ń bá a lọ nínú ẹ̀ṣẹ̀, tí ó sì mọ̀ pé ẹ̀ṣẹ̀ ni. Ọ̀nà yìí ni ọ̀pọ̀lọpọ̀ àwọn tí ń jẹ́wọ́ pé àwọn gbà òtítọ́ ìsinsin yìí gbà ń hùwà. A ti ya òtítọ́ sọ́tọ̀ kúrò nínú ìgbésí ayé wọn, èyí sì ni ìdí tí kò fi ní agbára mọ́ láti dá ọkàn lẹ́bi kí ó sì yí i padà. Ó gbọdọ̀ jẹ́ pé a fi gbogbo okun ara, ẹ̀mí, àti iṣan wa sí i láti fi ayé sílẹ̀, àṣà rẹ̀, ìṣe rẹ̀, àti ònà ìṣọ̀ṣọ̀ rẹ̀….”

> “If you put away sin and exercise living faith, the riches of heaven’s blessings will be yours.” Selected Messages, book 3, 155.

> “Níwọ̀n bí ẹ bá fi ẹ̀ṣẹ̀ sílẹ̀, tí ẹ sì ń lo ìgbàgbọ́ alààyè, ọ̀rọ̀ ọ̀pọ̀lọpọ̀ àwọn ìbùkún ọ̀run yóò jẹ́ tiyín.” Selected Messages, ìwé 3, 155.

The false “goody-goody religion” of apostate Protestantism was established as an official doctrine at the outset of the fourth generation of Adventism in 1957. It presented a definition of justification that “encourages the sinner to believe that God will save him while he continues in sin.” The cross, teaches that “forgiveness of sin is not the sole result of the death of Jesus,” for “He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.”

Ẹ̀sìn èké “onínú-rere lásán” ti Pùròtẹ́sítáǹtì àtẹ̀yìnwá tí ó ti ṣubú kúrò ní ìgbàgbọ́ ni a fi múlẹ̀ gẹ́gẹ́ bí ẹ̀kọ́ àṣẹ ní ìbẹ̀rẹ̀ ìran kẹrin ti Adventism ní ọdún 1957. Ó gbékalẹ̀ ìtumọ̀ kan ti ìdáláre tí ó “ń mú kí ẹlẹ́ṣẹ̀ gbà pé Ọlọ́run yóò gbà á là bí ó tilẹ̀ ń bá a lọ nínú ẹ̀ṣẹ̀.” Àgbélébùú náà kọ́ wa pé “ìdáríjì ẹ̀ṣẹ̀ kì í ṣe àbájáde kan ṣoṣo ti ikú Jésù,” nítorí pé “Ó ṣe ẹbọ àìlópin náà kì í ṣe nítorí kí a lè mú ẹ̀ṣẹ̀ kúrò nìkan, ṣùgbọ́n pẹ̀lú kí a lè tún ìwà ẹ̀dá ènìyàn ṣe padà, kí a tún fi ẹwà ṣe é, kí a tún kọ́ ọ láti inú ahoro rẹ̀, kí a sì mú un yẹ fún wíwà ní iwájú Ọlọ́run.”

The rebellion of 1957, demonstrates that the seed of the rebellion that was planted in 1863, and that then sprouted in 1888, and which was thereafter watered by the counterfeit message represented by the book published in 1919 (The Doctrine of Christ), had ultimately brought forth the fruit of an open pronouncement that the original “faith of the just” represented by Habakkuk’s two tables, was now removed and replaced with the corrupted definition of “justification by faith” that exists in apostate Protestantism. The disobedient prophet from Judah, had returned to the assembly of mockers and eaten with the lying prophet of Bethel.

Ìṣọ̀tẹ̀ ọdún 1957 fi hàn pé irúgbìn ìṣọ̀tẹ̀ tí a gbìn ní 1863, tí ó sì hù jáde lẹ́yìn náà ní 1888, tí a sì tún fi omi rọ̀ ọ́ lẹ́yìn náà pẹ̀lú ìránṣẹ́ àròsọ tí ìwé tí a tẹ̀ jáde ní 1919 (The Doctrine of Christ) dúró fún, ti mú èso jáde níkẹyìn gẹ́gẹ́ bí ìkéde gbangba pé “ìgbàgbọ́ àwọn olódodo” àkọ́kọ́ tí àwòrán rẹ̀ wà nínú tábìlì méjì Hábákúkù, ni a ti yọ kúrò báyìí, tí a sì fi ìtumọ̀ tí a ti bàjẹ́ ti “ìdáláre nípa ìgbàgbọ́” tí ó wà nínú Pùròtẹ́sítáǹtì apẹ̀yìndà rọ́pò rẹ̀. Wòlíì aláìgbọ́ràn láti Júdà ti padà sí àpéjọ àwọn ẹlẹ́yà, ó sì ti bá wòlíì èké ti Bẹ́tẹ́lì jẹun.

The message to the Laodicean church which was first presented to the movement of the Millerites in 1856, and then again to the Laodicean church in 1888, was rejected every step of the way. That message of Jones and Waggoner, which according to Sister White was both the message to Laodicea, and the message of justification by faith, was rejected, under the premise that the rebels who were rejecting it, were actually defending the old landmarks! The landmarks they were defending was a foundation of their own human construction, that is built upon sand.

Ifiranṣẹ sí ìjọ Laodicea, èyí tí a kọ́kọ́ gbé kalẹ̀ fún ìṣísẹ̀ àwọn Millerite ní ọdún 1856, tí a sì tún gbé e kalẹ̀ lẹ́ẹ̀kan sí i fún ìjọ Laodicea ní ọdún 1888, ni a kọ̀ ní gbogbo ìgbésẹ̀ ọ̀nà. Ifiranṣẹ náà ti Jones àti Waggoner, èyí tí gẹ́gẹ́ bí Sister White ṣe sọ, jẹ́ mejeeji ifiranṣẹ sí Laodicea, àti ifiranṣẹ ìdáláre nípa ìgbàgbọ́, ni a kọ̀, lórí èrò pé àwọn ọlọ̀tẹ̀ tí wọ́n ń kọ̀ ọ́, ní tòótọ́ ń dáàbò bo àwọn àmì-ààlà àtijọ́! Àwọn àmì-ààlà tí wọ́n ń dáàbò bo náà jẹ́ ìpìlẹ̀ kan tí wọ́n fi iṣẹ́ ọwọ́ ènìyàn tiwọn kọ́, èyí tí a kọ́ sórí iyanrìn.

The message of “justification by faith” that was presented by Jones and Waggoner in 1888, included the fact of the true gospel, which identifies that those who are justified, are also sanctified. It emphasized that to be justified was to “actually” be made holy, not simply to be legally “proclaimed” as holy. The message of Jones and Waggoner, which Sister White identified she had been presenting for years before the rebellion of 1888, identifies that when justification is imputed, sanctification is simultaneously imparted.

Ìhìnrere “ìdáláre nípa ìgbàgbọ́” tí Jones àti Waggoner gbé kalẹ̀ ní 1888, ní nínú rẹ̀ òtítọ́ ìhìnrere tòótọ́, èyí tí ó fi hàn pé àwọn tí a dá láre, ni a tún sọ di mímọ́ pẹ̀lú. Ó tẹnu mọ́ ọn pé láti dá ènìyàn láre ni kí a “ní tòótọ́” sọ ọ́ di mímọ́, kì í ṣe pé kí a kàn “kéde” rẹ̀ ní ti òfin pé ó jẹ́ mímọ́. Ìhìnrere Jones àti Waggoner, èyí tí Sister White sọ pé òun ti ń gbé kalẹ̀ fún ọ̀pọ̀ ọdún kí ìṣọ̀tẹ̀ 1888 tó wáyé, fi hàn pé nígbà tí a bá fi ìdáláre kà sí ènìyàn, ní àkókò kan náà ni a tún ń pín ìsọdímímọ́ fún un.

It cannot be otherwise, for both justification and sanctification are accomplished by the presence of the Holy Spirit in the believer. Justification and sanctification are simply two words that describe two elements of one work that is accomplished within the believer by the presence of the Holy Spirit.

Kò lè rí bẹ́ẹ̀ ní òmíràn, nítorí pé ìdáláre àti ìwẹ̀nùmọ́ ni a ń mú ṣẹ nípasẹ̀ ìwàláàyè Ẹ̀mí Mímọ́ nínú onígbàgbọ́. Ìdáláre àti ìwẹ̀nùmọ́ jẹ́ ọ̀rọ̀ méjì péré tí ń ṣàpèjúwe èròjà méjì ti iṣẹ́ kan ṣoṣo tí a ń mú ṣẹ nínú onígbàgbọ́ nípasẹ̀ ìwàláàyè Ẹ̀mí Mímọ́.

It was the very message of Moses that Korah’s rebels rejected, that was again rejected in 1856, then again in 1888, and then publicly enshrined as the salvation theology of Laodicean Adventism in 1957. The continuous rebellion wearied God, for the people said, “Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment?”

Ó jẹ́ ọ̀rọ̀ pàtó tí Mose sọ ni àwọn ọlọ̀tẹ̀ Kora kọ̀, tí a tún kọ̀ sílẹ̀ ní 1856, lẹ́yìn náà sí i tún kọ̀ ní 1888, àti pé nígbà náà ni a fi í gbé kalẹ̀ ní gbangba gẹ́gẹ́ bí ẹ̀kọ́ ìgbàlà ti Adventismu Laodikea ní 1957. Ìṣọ̀tẹ̀ tí ń bá a lọ yìí mú kí Ọlọ́run rẹ̀wẹ̀sì, nítorí àwọn ènìyàn náà wí pé, “Gbogbo ẹni tí ń ṣe búburú ni ó dára ní ojú Olúwa, ó sì ní inú-dídùn sí wọn; tàbí pé, Níbo ni Ọlọ́run ìdájọ́ wà?”

They said “those that are sinning are justified by Christ’s blood, and God delights in them, even though they continue to sin.” This is the spiritual deception that is represented by the message to Laodicea (a people judged), for in spite of the fact that Christ identifies the Laodiceans as “wretched, and miserable, and poor, and blind, and naked,” they believe that they are “rich, and increased with goods, and have need of nothing.” And in that condition, they are actually on the verge of being spewed out of the mouth of the Lord.

Wọ́n sọ pé, “àwọn tí ń ṣẹ̀ṣẹ̀ ṣẹ̀ṣẹ̀ ni a dá láre nípa ẹ̀jẹ̀ Kristi, Ọlọ́run sì ní inú-dídùn sí wọn, bí ó tilẹ̀ jẹ́ pé wọ́n ń bá ẹ̀ṣẹ̀ lọ.” Èyí ni ìtanjẹ ẹ̀mí tí a ṣàpẹẹrẹ rẹ̀ nínú ọ̀rọ̀ sí Laodikea (àwọn ènìyàn tí a ti dá lẹ́jọ́), nítorí pé láìka òtítọ́ náà sí pé Kristi pè àwọn ará Laodikea ní “aláìnírètí, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòhò,” wọ́n gbàgbọ́ pé àwọn jẹ́ “ọlọ́rọ̀, tí wọ́n sì pọ̀ sí i ní ọrọ̀, tí wọn kò sì nílò ohun kan.” Ní ipò bẹ́ẹ̀ sì ni, ní tòótọ́, wọ́n ti fẹ́rẹ̀ẹ́ jẹ́ kí a tú wọn jáde kúrò ní ẹnu Olúwa.

The faithful of Millerite history who had persevered through the experience of the first disappointment in 1844, as represented by Jeremiah in chapter fifteen, verse fifteen through twenty-one, as the faithful builders of the temple, who had been promised that if they would not return to the “assembly of mockers,” that they would become God’s “mouth,” did return to “the assembly of mockers” (represented by the lying prophet of Bethel), and transitioned into Laodiceans, on the verge of being spewed out of God’s mouth, and they know it not.

Àwọn olóòtítọ́ nínú ìtàn Millerite tí wọ́n ti fara da ìrírí ìdálẹ́kọ̀ọ́ àkọ́kọ́ ní ọdún 1844 kọjá, gẹ́gẹ́ bí a ṣe ṣàpẹẹrẹ wọn nípa Jeremiah nínú orí kẹ́ẹ̀ẹ́dógún, ẹsẹ̀ kẹ́ẹ̀ẹ́dógún sí mọ́kànlélógún, gẹ́gẹ́ bí àwọn olóòtítọ́ akẹ́kọ̀ọ́ ilé-ìjọsìn, tí a ti ṣe ìlérí fún pé bí wọ́n kò bá padà sí “ìpéjọ àwọn ẹlẹ́yà,” wọn yóò di “ẹnu” Ọlọ́run, wọ́n padà sí “ìpéjọ àwọn ẹlẹ́yà” (èyí tí wolíì èké ti Beteli ṣàpẹẹrẹ), wọ́n sì yí padà di ará Laodicea, ní etí jíjẹ tú wọn jáde kúrò nínú ẹnu Ọlọ́run, wọn kò sì mọ̀ ọ́.

The condition of Laodicean Adventism on September 11, 2001, was typified by the condition of the Protestants on August 11, 1840. Those two histories were typified by the quibbling Jews, when the Holy Spirit descended at the baptism of Christ. In each of the three histories a former chosen people were, and are in the process now, of being passed by. The Messenger of the Covenant in the time of John the Baptist, was to enter into covenant with those whom Peter identified as a “chosen generation.”

Ipò Adventismu ti Laodikea ní September 11, 2001, ni a fi ṣàpẹẹrẹ rẹ̀ pẹ̀lú ipò àwọn Protestant ní August 11, 1840. Àwọn ìtàn méjèèjì wọ̀nyí ni a tún fi ṣe àpẹẹrẹ nípasẹ̀ àwọn Júù aláríyànjiyàn, nígbà tí Ẹ̀mí Mímọ́ sọ̀ kalẹ̀ ní ìrìbọmi Kristi. Nínú ọkọọkan àwọn ìtàn mẹ́tẹ̀ẹ̀ta náà, àwọn ènìyàn tí a ti yàn tẹ́lẹ̀ ni a kọjá lọ, tí a sì ń kọjá lọ báyìí. Òjíṣẹ́ Májẹ̀mú ní àkókò Johanu Oníbatiste, ni yóò wọ inú májẹ̀mú pẹ̀lú àwọn ẹni tí Peteru pè ní “ìran àyànfẹ́.”

> But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.

> Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, ẹgbẹ́ àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn tí a yà sọ́tọ̀; kí ẹ lè máa fihàn àwọn ìyìn ẹni tí ó pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ àgbàyanu rẹ̀: Ẹ̀yin tí tẹ́lẹ̀ kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí ẹ̀yin nísinsin yìí jẹ́ ènìyàn Ọlọ́run: ẹ̀yin tí kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. 1 Peteru 2:9, 10.

Peter was identifying the new chosen people of his period, which then was the Christian church. They had been selected as a “chosen generation,” during a period when Christ and John the Baptist both identified the former chosen people, as a generation of vipers.

Peteru ń fi àwọn ènìyàn àyànfẹ́ tuntun ti àkókò rẹ̀ hàn, èyí tí ó jẹ́ ìjọ Kristẹni nígbà náà. A ti yàn wọ́n gẹ́gẹ́ bí “ìran àyànfẹ́,” ní àkókò kan nígbà tí Kristi àti Johanu Oníbatisiti méjèèjì sọ àwọn ènìyàn àyànfẹ́ àtijọ́ di ìran ejò olóró.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. Matthew 12:34.

> Ẹ̀yin ìran paramọ́lẹ̀, báwo ni ẹ̀yin tí ẹ jẹ́ ẹni búburú ṣe lè máa sọ ohun rere? nítorí nínú àkúnya ọkàn ni ẹnu ti ń sọ̀rọ̀. Mátíù 12:34.

The generation that is passed by, is a “generation of vipers,” which is a symbol of Satan—the reptile of Bible prophecy. The generation that is passed by had filled up their cup of probationary time, and through four generations they had settled into the character of the viper. They had developed the forehead of a whore. This is why the twenty-five ancient men in Ezekiel chapter eight, are willing to bow to the sun. They had formed the character of the papacy.

Ìran tí a kọjá lọ jẹ́ “ìran àwọn paramọ́lẹ̀,” èyí tí ó jẹ́ àpẹẹrẹ Sátánì—ẹranko afàyàfà nínú àsọtẹ́lẹ̀ Bíbélì. Ìran tí a kọjá lọ ti fi àkókò ìdánwò wọn kún ife wọn, àti pé nípasẹ̀ ìran mẹ́rin wọ́n ti wọ inú ìwà paramọ́lẹ̀ náà pátápátá. Wọ́n ti dá iwájú àgbèrè rú. Èyí ni ìdí tí àwọn àgbà ọkùnrin márùn-ún-dín-lọ́gbọ̀n nínú Ìsíkíẹ́lì orí kẹjọ fi múra tán láti foríbalẹ̀ fún oòrùn. Wọ́n ti ṣe àgbékalẹ̀ ìwà ẹ̀dá ti póòpù.

> “The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the Word of God.” Review and Herald, July 13, 1897.

> “A ti rán iṣẹ́ ìhìnrere áńgẹ́lì kẹta jáde sí ayé, ní kílọ̀ fún ènìyàn kí wọ́n má ṣe gba ààmì ẹranko náà tàbí ti ère rẹ̀ ní iwájú orí wọn tàbí ní ọwọ́ wọn. Láti gba ààmì yìí túmọ̀ sí láti dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà ti ṣe, àti láti gbé àwọn èrò kan náà lárugẹ, ní ìtakò tààrà sí Ọ̀rọ̀ Ọlọ́run.” Review and Herald, July 13, 1897.

The mark of the beast, is the mark of the man of sin, who is the pope of Rome and the earthly representative of Satan. To come to the same mind as the beast, is to come to the same mind as Satan, who is symbolized as a viper.

Àmì ẹranko náà ni àmì ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí í ṣe póòpù ti Róòmù àti aṣojú ayé ti Sátánì. Láti wá sí inú ìrònú kan náà pẹ̀lú ẹranko náà ni láti wá sí inú ìrònú kan náà pẹ̀lú Sátánì, ẹni tí a fi paramọ́lẹ̀ ṣàpẹẹrẹ.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Láti rí èrè ayé àti ọlá ayé mú dájú, a mú ìjọ lọ láti wá ojúrere àti ìtìlẹ́yìn àwọn ẹni ńlá ilẹ̀ ayé; àti pé, nípa bẹ́ẹ̀ tí ó ti kọ Kristi sílẹ̀, a tàn án láti fi ìgbọ́ràn àti ìṣòtítọ́ rẹ̀ fún aṣojú Sátánì—bìṣọ́ọ̀bù ti Róòmù.” The Great Controversy, 50.

In the last generation of a former chosen people, their character reflects the character of Satan. The “chosen generation” who in times past, were not the people of God, are chosen through a process of testing, purging and purification. Those that pass the testing process are chosen to be in a covenant relationship with God. The Lord entered into covenant with the Christian church, then again with Millerite Adventism, and He does so again with the one hundred and forty-four thousand.

Nínú ìran ìkẹyìn ti àwọn ènìyàn tí a ti yàn tẹ́lẹ̀ rí, ìwà wọn ń fi ìwà Satani hàn. “Ìran tí a yàn” tí ní àkókò ìṣáájú kì í ṣe ènìyàn Ọlọ́run, ni a yàn nípasẹ̀ ìlànà ìdánwò, ìwẹ̀nùmọ́, àti ìmímọ́. Àwọn tí ó bá borí nínú ìlànà ìdánwò náà ni a yàn láti wà nínú ìbáṣepọ̀ májẹ̀mú pẹ̀lú Ọlọ́run. Olúwa wọ inú májẹ̀mú pẹ̀lú ìjọ Kristẹni, lẹ́yìn náà pẹ̀lú Adventismu Millerite, ó sì tún ṣe bẹ́ẹ̀ pẹ̀lú ẹgbẹ̀rún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin náà.

When the Lord enters into covenant with the newly chosen people of God (who in times past were not the people of God), He comes to them as the Messenger of the Covenant. In each of the three histories that fulfill Malachi chapter three, there is a messenger who prepares the way for the Messenger of the Covenant. The first messenger was John the Baptist, who typified the second and third messenger. The second messenger was William Miller. Together the prophetic characteristics of John the Baptist and William Miller establish the characteristics of the messenger who prepares the way for the Messenger of the Covenant to come and enter into covenant with the one hundred and forty-four thousand.

Nígbà tí Olúwa bá wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn Ọlọ́run tí a ṣẹ̀ṣẹ̀ yàn (àwọn tí ní ìgbà àtijọ́ kì í ṣe ènìyàn Ọlọ́run), ó máa tọ̀ wọ́n wá gẹ́gẹ́ bí Ojiṣẹ́ Májẹ̀mú náà. Nínú ọ̀kọ̀ọ̀kan àwọn ìtàn mẹ́ta tí ń mú Málákì orí kẹta ṣẹ, ojúṣẹ́ kan wà tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà. Ojiṣẹ́ àkọ́kọ́ ni Johanu Oníbatisi, ẹni tí ó jẹ́ àpẹẹrẹ ìṣàwọ̀n fún ojúṣẹ́ kejì àti kẹta. Ojiṣẹ́ kejì ni William Miller. Papọ̀, àwọn àbùdá àsọtẹ́lẹ̀ ti Johanu Oníbatisi àti William Miller ń fi àwọn àbùdá ojúṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà hàn, kí ó lè wá wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin.

The three messengers that prepare the way for Christ, who is the Messenger of the Covenant, to suddenly come to His temple, illustrate a work that is accomplished in the time of the investigative judgment, which concludes at the executive judgment.

Àwọn ojiṣẹ mẹ́ta tí ń pèsè ọ̀nà fún Kristi, ẹni tí í ṣe Ojiṣẹ Májẹ̀mú, láti wá sí tẹ́ńpìlì Rẹ̀ lójijì, ń ṣàpẹẹrẹ iṣẹ́ kan tí a ń ṣe ní àkókò ìdájọ́ ìwádìí, tí ó sì parí ní ìdájọ́ ìmúṣẹ.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed. ‘In that day I will make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and I will make them to lie down safely. And I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness, and in judgment, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness; and thou shalt know the Lord.’

> “Ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn òfin rẹ̀ mọ́ ni a ó tún ṣe. ‘Ní ọjọ́ náà ni èmi yóò ṣe májẹ̀mú fún wọn pẹ̀lú àwọn ẹranko igbó, àti pẹ̀lú àwọn ẹyẹ ojú ọ̀run, àti pẹ̀lú àwọn ohun tí ń rà kálẹ̀ lórí ilẹ̀: èmi yóò sì fọ ọrun àti idà àti ogun kúrò ní ilẹ̀ ayé, èmi yóò sì mú kí wọn dùbúlẹ̀ ní àlàáfíà. Èmi yóò sì fẹ́ ọ fún ara mi títí láé; bẹ́ẹ̀ ni, èmi yóò fẹ́ ọ fún ara mi nínú òdodo, àti nínú ìdájọ́, àti nínú inú-rere onífẹẹ́, àti nínú àánú. Èmi yóò sì fẹ́ ọ fún ara mi nínú ìṣòtítọ́; ìwọ yóò sì mọ Olúwa.’”

> “‘And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ Hosea 2:14–23.

> “‘Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, èmi yóò gbọ́, ni Olúwa wí, èmi yóò gbọ́ àwọn ọ̀run, àwọn náà yóò sì gbọ́ ayé; ayé náà yóò sì gbọ́ ọkà, àti wáìnì, àti òróró; àwọn náà yóò sì gbọ́ Jésírẹ́lì. Èmi yóò sì fún un ní irúgbìn fún ara mi ní ilẹ̀; èmi yóò sì ṣàánú ẹni tí kò rí àánú gbà rí; èmi yóò sì sọ fún àwọn tí kì í ṣe ènìyàn mi pé, Ìwọ ni ènìyàn mi; àwọn náà yóò sì wí pé, Ìwọ ni Ọlọ́run mi.’ Hosea 2:14–23.”

> “‘In that day, . . . the remnant of Israel, and such as are escaped of the house of Jacob, . . . shall stay upon the Lord, the Holy One of Israel, in truth.’ Isaiah 10:20. From ‘every nation, and kindred, and tongue, and people’ there will be those who will gladly respond to the message, ‘Fear God, and give glory to him; for the hour of his judgment is come.’ They will turn from every idol that binds them to this earth, and will ‘worship him at that made heaven, and earth, and the sea, and the fountains of waters.’ They will free themselves from every entanglement, and will stand before the world as monuments of God’s mercy. Obedient to every divine requirement, they will be recognized by angels and by men as those that ‘keep the commandments of God, and the faith of Jesus.’ Revelation 14:6–7, 12.

> “‘Ní ọjọ́ náà,... àjẹkù Israẹli, àti àwọn tí ó ti sá bọ́ nínú ilé Jakọbu,... yóò gbẹ́kẹ̀lé Olúwa, Ẹni Mímọ́ ti Israẹli, ní òtítọ́.’ Isaiah 10:20. Láti inú ‘gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn’ àwọn kan yóò wà tí yóò fi ayọ̀ dáhùn sí ìránṣẹ́ náà pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí pé wákàtí ìdájọ́ rẹ̀ dé.’ Wọ́n yóò yípadà kúrò lọ́dọ̀ gbogbo òrìṣà tí ń dè wọ́n mọ́ ayé yìí, wọ́n yóò sì ‘jọ́sìn fún un tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn ìsun omi.’ Wọ́n yóò tú ara wọn sílẹ̀ kúrò nínú gbogbo ìdẹ́kùn, wọ́n yóò sì dúró níwájú ayé gẹ́gẹ́ bí àwọn àpẹẹrẹ ìránú Ọlọ́run. Ní ìgbọràn sí gbogbo ohun tí Ọlọ́run béèrè, àwọn áńgẹ́lì àti ènìyàn yóò mọ̀ wọ́n gẹ́gẹ́ bí àwọn tí ‘ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jesu.’ Revelation 14:6–7, 12.”

> “‘Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. And I will bring again [reverse] the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God. Amos 9:13–15.’” Review and Herald, February 26, 1914.

> “‘Wò ó, ọjọ́ ń bọ̀, ni Olúwa wí, nígbà tí alágbẹ̀dẹ yóò bá olùkórè dé, àti ẹni tí ń tẹ àjàrà yóò bá ẹni tí ń fún irúgbìn dé; àwọn òkè yóò máa ṣàn ọtí wáìnì dídùn, gbogbo àwọn gẹ̀rẹ́gẹ̀rẹ́ òkè yóò sì yo. Èmi yóò sì mú ìgbèkùn àwọn ènìyàn mi Ísráẹ́lì padà [yí i padà], wọn yóò sì tún àwọn ìlú ahoro kọ́, wọn yóò sì máa gbé inú wọn; wọn yóò gbin àwọn ọgbà àjàrà, wọn yóò sì mu ọtí wáìnì wọn; wọn yóò tún ṣe àwọn ọgbà, wọn yóò sì jẹ èso wọn. Èmi yóò sì gbìn wọn sí ilẹ̀ wọn, a kì yóò sì tún fà wọ́n tu kúrò ní ilẹ̀ wọn tí mo fi fún wọn mọ́, ni Olúwa Ọlọ́run rẹ wí. Ámósì 9:13–15.’” Review and Herald, February 26, 1914.

Malachi chapter three, was fulfilled in the time of Christ, and in the time of the Millerites, and those two histories identify its fulfillment in the last days. Sister White aligns the fulfillment of Malachi chapter three, with Christ’s work of cleansing the temple.

Málákì orí kẹta ni a mú ṣẹ ní àkókò Kristi, àti ní àkókò àwọn Mílẹ́ráítì, àwọn ìtàn méjèèjì náà sì ń ṣàfihàn ìmúṣẹ rẹ̀ ní àwọn ọjọ́ ìkẹyìn. Sister White fi ìmúṣẹ Málákì orí kẹta bá iṣẹ́ Kristi ti ìwẹ̀nùmọ́ tẹ́ńpìlì mu.

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Nínú ìwẹ̀nùmọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùrà àti àwọn olùtà ayé, Jésù kede iṣẹ́-ìránṣẹ́ Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú ìbàjẹ́ ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́ ti ayé, àwọn ìfẹ́kúfẹ̀ẹ́ amúnísìn ara-ẹni, àwọn ìwà búburú, tí ń bà ẹ̀mí jẹ́. A tọ́ka sí Malaki 3:1–3.” The Desire of Ages, 161.

The cleansing of the temple by Christ represented His work of cleansing the heart of the repentant sinner. In His ministry among men, He twice cleansed the earthly temple.

Ìwẹ̀nù mímọ́ tẹ́ńpìlì náà nípasẹ̀ Kristi ṣàfihàn iṣẹ́ Rẹ̀ ti ìwẹ̀nù mímọ́ ọkàn ẹlẹ́ṣẹ̀ tí ó ronúpìwàdà. Nínú iṣẹ́-ìránṣẹ́ Rẹ̀ láàárín àwọn ènìyàn, Ó wẹ tẹ́ńpìlì ayé mọ́ lẹ́ẹ̀mejì.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Wòlíì náà wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀. Ó sì kígbe gidigidi pẹ̀lú ohùn alágbára, wí pé, Bábílónì ńlá náà ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’ (Ìfihàn 18:1, 2). Èyí ni ìhìn iṣẹ́ kan náà tí a fi fún angẹli kejì. Bábílónì ti ṣubú, ‘nítorí ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀. Ó ti fi ọjọ́ ìsinmi èké fún ayé dípò ọjọ́ ìsinmi tí òfin kẹrin pàṣẹ, ó sì tún irọ́ náà ṣe tí Sátánì kọ́kọ́ sọ fún Éfà ní Édẹnì—àìkú àdáyébá ti ọkàn. Ọ̀pọ̀lọpọ̀ àṣìṣe mìíràn tí ó jọ irú rẹ̀ ni ó ti tú ká síbi jìnà àti síbi tó gbòòrò, ‘ń kọ́ni gẹ́gẹ́ bí ẹ̀kọ́ ní àwọn àṣẹ ènìyàn’ (Mátíù 15:9).”

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard 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. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú àbàwí mímọ́ rẹ̀ tí ó kún fún ẹ̀gàn-ọlọ́run. Láàárín àwọn iṣẹ́ ìkẹyìn ìránṣẹ́ Rẹ̀ ni ìwẹ̀numọ́ Tẹ́ńpìlì náà ní ìgbà kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ fún ayé, a ṣe ìkéde méjì tí ó yàtọ̀ síra sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ti ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run wí 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 àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 2, 118.

In the fulfillment of Malachi chapter three, John the Baptist was the messenger who prepared for Jesus, as the Messenger of the Covenant, to suddenly come to His temple and twice cleanse it. In His ministry of three and a half years, He cleansed the temple at the beginning and ending of His ministry, thus identifying that the cleansing work has a beginning that represents the ending. Jesus always illustrates the ending with the beginning, and in agreement with His work as Alpha and Omega the three and a half years began and ended with a temple cleansing.

Nínú ìmúṣẹ Malákì orí kẹta, Johanu Onítẹ̀bọmi ni ìránṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún Jésù, gẹ́gẹ́ bí Ìránṣẹ́ Májẹ̀mú, láti wá sí tẹ́ńpìlì Rẹ̀ lójijì kí ó sì wẹ̀ é mọ́ ní ẹ̀ẹ̀mejì. Nínú iṣẹ́-ìránṣẹ́ Rẹ̀ tí ó pé ọdún mẹ́ta àtààbọ̀, Ó wẹ tẹ́ńpìlì mọ́ ní ìbẹ̀rẹ̀ àti ní òpin iṣẹ́-ìránṣẹ́ Rẹ̀, báyìí Ó sì fi hàn pé iṣẹ́ ìwẹ̀numọ́ náà ní ìbẹ̀rẹ̀ kan tí ń ṣojú òpin. Jésù máa ń fi ìbẹ̀rẹ̀ ṣàpẹẹrẹ òpin ní gbogbo ìgbà, àti ní ìbámu pẹ̀lú iṣẹ́ Rẹ̀ gẹ́gẹ́ bí Alfa àti Omega, ọdún mẹ́ta àtààbọ̀ náà bẹ̀rẹ̀, ó sì parí pẹ̀lú ìwẹ̀numọ́ tẹ́ńpìlì kan.

At the conclusion of the three and a half years, He shed the blood that confirmed the covenant that fulfilled the prediction of Daniel chapter nine that He would confirm the covenant with many for one week, in the midst of which He would be cut off.

Ní òpin ọdún mẹ́ta àtààbọ̀ náà, Ó ta ẹ̀jẹ̀ tí ó fi mú májẹ̀mú náà dúró ṣinṣin, èyí tí ó mú àsọtẹ́lẹ̀ Dáníẹ́lì orí kẹsàn-án ṣẹ pé, Òun yóò fi májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, ní àárín èyí tí a ó sì gé e kúrò.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Lẹ́yìn ọ̀sẹ̀ méjìlélọ́gọ́ta náà ni a óo gé Mèsáyà kúrò, ṣùgbọ́n kì í ṣe nítorí ara rẹ̀; àwọn ènìyàn ọmọ-aládé tí yóò wá sì yóò pa ìlú náà àti ibi mímọ́ run; òpin rẹ̀ yóò sì wá pẹ̀lú ìkún omi, títí dé òpin ogun ni a ti pinnu ìdahoro. Òun yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀ ènìyàn fún ọ̀sẹ̀ kan; ní àárín ọ̀sẹ̀ náà yóò mú ẹbọ àti ọrẹ dákẹ́, àti nítorí ìtànkálẹ̀ ohun ìríra yóò sọ ọ́ di ahoro, àní títí dé ìparí, àti ohun tí a ti pinnu ni a óo dà sórí ahoro náà. Danieli 9:26, 27.

We will continue this study in the next article.

A ó tẹ̀síwájú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “Page after page might be written in regard to these things. Whole conferences are becoming leavened with the same perverted principles. ‘For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.’ The Lord will work to purify his church. I tell you in truth, the Lord is about to turn and overturn in the institutions called by his name.

> “Ojú-ìwé lẹ́yìn ojú-ìwé ni a lè kọ nípa àwọn nǹkan wọ̀nyí. Gbogbo àwọn àpéjọ ńlá ni a ń fi ìwúkàrà àwọn ìlànà àìtọ́ kan náà hù. ‘Nítorí àwọn ọlọ́rọ̀ inú rẹ̀ kún fún ìwà ipá, àwọn olùgbé inú rẹ̀ sì ti sọ èké, ahọ́n wọn sì jẹ́ ẹ̀tàn ní ẹnu wọn.’ Olúwa yóò ṣiṣẹ́ láti wẹ ìjọ rẹ̀ mọ́. Mo sọ fún yín ní òtítọ́, Olúwa fẹ́rẹ̀ yí padà, ó sì fẹ́rẹ̀ yí ká ní àwọn ilé-iṣẹ́ tí a fi orúkọ rẹ̀ pè.”

> “Just how soon this refining process will begin, I cannot say, but it will not be long deferred. He whose fan is in his hand will cleanse his temple of its moral defilement. He will thoroughly purge his floor. God has a controversy with all who practice the least injustice; for in so doing they reject the authority of God, and imperil their interest in the atonement, the redemption which Christ has undertaken for every son and daughter of Adam. Will it pay to take a course abhorrent to God? Will it pay to put upon your censers strange fire to offer before God, and say it makes no difference?

> “Gẹ́gẹ́ bí ìlànà ìwẹ̀nùmọ́ yìí yóò ti bẹ̀rẹ̀ láìpẹ́ tó bẹ́ẹ̀, èmi kò lè sọ; ṣùgbọ́n a kì yóò pẹ́ sí i láti fà á sẹ́yìn. Ẹni tí afẹ́fẹ́ ìfọ́kánsí rẹ̀ wà ní ọwọ́ rẹ̀ yóò wẹ tẹ́ńpìlì rẹ̀ kúrò nínú ìbàjẹ́ ìwà rẹ̀. Yóò sì fọ pápá ìpakà rẹ̀ mọ́ pátápátá. Ọlọ́run ní ẹjọ́ lòdì sí gbogbo àwọn tí ń ṣe àìdájọ́ kékèké jù lọ; nítorí ní ṣíṣe bẹ́ẹ̀ ni wọ́n ti kọ àṣẹ Ọlọ́run sílẹ̀, wọ́n sì ń fi ìpín wọn nínú ètùtù ìrékọjá sínú ewu, ìràpadà tí Kristi ti gbé lé ara rẹ̀ láti ṣe fún gbogbo ọmọkùnrin àti ọmọbìnrin Ádámù. Ṣé yóò san án láti gba ọ̀nà tí ó jẹ́ ìríra níwájú Ọlọ́run? Ṣé yóò san án láti fi iná àjèjì sínú àwo turari yín láti fi rúbọ níwájú Ọlọ́run, kí ẹ sì wí pé kò ṣe ìyàtọ̀ kankan?”

> “It has not been after God’s order to center so much in Battle Creek. The state of things now exists that was presented before me as a warning. I am sick at heart at the representation. The Lord gave warnings to prevent this demoralizing condition of things, but they have not been heeded. ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.’

> “Kì í ṣe gẹ́gẹ́ bí ètò Ọlọ́run ni kí a kó ohun púpọ̀ tó bẹ́ẹ̀ jọ sí Battle Creek. Ipò nǹkan tí ó wà nísinsin yìí ni a fihàn fún mi tẹ́lẹ̀ gẹ́gẹ́ bí ìkìlọ̀. Ọkàn mi ń ṣàìsàn nítorí àfihàn náà. Olúwa fi àwọn ìkìlọ̀ hàn láti dènà ipò ìbàjẹ́ ọkàn yìí, ṣùgbọ́n a kò fetí sí wọn. ‘Ẹ̀yin ni iyọ̀ ayé: ṣùgbọ́n bí iyọ̀ bá ti pàdánù adùn rẹ̀, kín ni a ó fi tún un ṣe iyọ̀? Látìgbà náà lọ kò tún yẹ fún ohunkóhun mọ́, bí kò ṣe kí a jù ú síta, kí a sì tẹ̀ ẹ́ lábẹ́ ẹsẹ̀ ènìyàn.’”

> “I appeal to my brethren to wake up. Unless a change takes place speedily, I must give the facts to the people; for this state of things must change; unconverted men must no longer be managers and directors in so important and sacred work. With David we are forced to say, ‘It is time for thee, Lord, to work: for they have made void thy law.’” Special Testimonies, 30, 31.

> “Mo bẹ̀bẹ̀ sí àwọn arákùnrin mi pé kí wọ́n jí. Bí ìyípadà kò bá ṣẹlẹ̀ kánkán láìpẹ́, èmi yóò fi òtítọ́ náà hàn fún àwọn ènìyàn; nítorí ipò àwọn nǹkan yìí gbọ́dọ̀ yí padà; àwọn ọkùnrin tí a kò tíì yí ọkàn wọn padà kò gbọ́dọ̀ tún jẹ́ alákóso àti olùdarí nínú iṣẹ́ pàtàkì àti mímọ́ bẹ́ẹ̀ mọ́. Pẹ̀lú Dafidi a fi ipa mú wa láti wí pé, ‘Ó ti tó àkókò fún ọ, Olúwa, láti ṣiṣẹ́: nítorí wọ́n ti sọ òfin rẹ di asán.’” Special Testimonies, 30, 31.

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