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# The Book of Daniel - Number One-Hundred and One

Ìwé Dáníẹ́lì - Ọ̀kan Lára Ọgọ́rùn-ún àti Ọ̀kan

The Messenger of the Covenant: From Purification to Purging

Ojíṣẹ́ Májẹ̀mú: Láti Ìwẹ̀nùmọ́ dé Ìwẹ̀nùkúrò

Author

Jeff Pippenger

Published

February 29, 2024

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The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.

Ọ̀sẹ̀ tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin ṣàpẹẹrẹ àkókò láti inú ìrìbọmi Rẹ̀ títí di ìgbà tí Kristi dìde ní ibi mímọ́ ti ọ̀run nígbà tí a ń sọ Stéfánù ní òkúta.

> But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.

> Ṣùgbọ́n òun, níwọ̀n bí ó ti kún fún Ẹ̀mí Mímọ́, ó tẹjú mọ́ ọ̀run, ó sì rí ògo Ọlọ́run, àti Jésù tí ó dúró ní ọwọ́ ọ̀tún Ọlọ́run. Ó sì wí pé, Wò ó, mo rí àwọn ọ̀run tí a ṣí sílẹ̀, àti Ọmọ Ènìyàn tí ó dúró ní ọwọ́ ọ̀tún Ọlọ́run. Nígbà náà ni wọ́n kígbe sókè pẹ̀lú ohùn ńlá, wọ́n sì di etí wọn, wọ́n sì fi ọkàn kan ṣoṣo sáré le e lórí, wọ́n sì lé e jáde kúrò ní ìlú, wọ́n sì sọ òkúta lù ú; àwọn ẹlẹ́rìí sì fi aṣọ wọn sílẹ̀ lẹ́bàá ẹsẹ̀ ọdọmọkùnrin kan, ẹni tí a ń pè ní Saulu. Wọ́n sì sọ òkúta lù Stefanu, bí ó ti ń pe Ọlọ́run, tí ó sì ń wí pé, Olúwa Jésù, gba ẹ̀mí mi. Ó sì kunlẹ̀, ó sì kígbe pẹ̀lú ohùn ńlá pé, Olúwa, má ṣe fi ẹ̀ṣẹ̀ yìí kà sí wọn lọ́rùn. Nígbà tí ó sì ti sọ èyí, ó sùn. Ìṣe Àwọn Aposteli 7:55–60.

When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.

Nígbà tí wọ́n sọ Stífánù ní òkúta, tí Máíkẹ́lì sì dìde dúró, ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí; nítorí títí di àkókò náà, a fi ìhìnrere náà hàn mọ́ àwọn Júù nìkan.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Nígbà náà ni áńgẹ́lì náà wí pé, ‘Yóò sì fi májẹ̀mú náà múlẹ̀ fún ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan [ọdún méje].’ Fún ọdún méje lẹ́yìn tí Olùgbàlà bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀, a ní láti máa wàásù ìhìnrere náà ní pàtàkì fún àwọn Júù; fún ọdún mẹ́ta àtààbọ̀ láti ọwọ́ Kristi tìkára Rẹ̀; lẹ́yìn náà sì láti ọwọ́ àwọn àpọ́sítélì. ‘Ní àárín ọ̀sẹ̀ náà yóò mú kí ẹbọ àti ọrẹ dákẹ́.’ Dáníẹ́lì 9:27. Ní ìgbà ìrúwé ọdún A. D. 31, a rú Kristi, ẹbọ tòótọ́ náà, lórí Kalfárì. Nígbà náà ni aṣọ ìkélé tẹ́ńpìlì náà ya sí méjì, ó sì fi hàn pé ìmímọ́ àti ìtumọ̀ iṣẹ́ ẹbọ náà ti kúrò. Àkókò náà ti dé fún ẹbọ àti ọrẹ ti ayé láti dáwọ́ dúró.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Ọ̀sẹ̀ kan náà—ọdún méje—parí ní A. D. 34. Nígbà náà ni nípasẹ̀ sísọ Stefanu ní òkúta, àwọn Júù fi èdìdì mú ìkọ̀sílẹ̀ wọn sí ìhìn rere ní ìkẹyìn; àwọn ọmọ-ẹ̀yìn tí inúnibíni fọ́n ká lọ sí òkè òkun ‘ń lọ ní gbogbo ibi, wọ́n sì ń wàásù ọ̀rọ̀ náà’ (Ìṣe 8:4); kò sì pẹ́ lẹ́yìn náà, Saulu onínúnibíni yí padà, ó sì di Paulu, aposteli sí àwọn Kèfèrí.” The Desire of Ages, 233.

In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.

Ní ọdún kẹrìnlélọ́gbọ̀n, ọ̀sẹ̀ mímọ́ náà (ọjọ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún), parí, a sì kọ́ Ìsráẹ́lì àtijọ́ sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run; àkókò ìdánwò wọn ti pé tán pátápátá. Ní àkókò náà, ìjẹ̀san sí Ìsráẹ́lì àtijọ́ nítorí ìkọ̀sílẹ̀ májẹ̀mú náà, àti nítorí kíkàn Ọmọ Ọlọ́run mọ́ àgbélébùú, wà lábẹ́ ìdájọ́ ìṣèjọba Ọlọ́run. Ọlọ́run, nínú àánú ìfaradà pípẹ́ Rẹ̀, sun ìparun Jerúsálẹ́mù síwájú títí dé ìdótì rẹ̀ àti ìparun rẹ̀ láti ọdún 66 AD títí dé ọdún 70 AD.

The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.

Àwọn ẹsẹ inú Daniẹli orí kẹsàn-án, tí ó fi hàn ọ̀sẹ̀ tí Kristi fìdí májẹ̀mú múlẹ̀, tún fi hàn pé Romu abọ̀rìṣà (ọba náà tí yóò wá) ni yóò pa ìlú náà àti ibi mímọ́ run; ṣùgbọ́n Ọlọ́run, nínú àánú ìfaradà pípẹ́ Rẹ̀, jẹ́ kí àwọn ọmọ Ísírẹ́lì àtijọ́ ní àkókò láti gbọ́ ìhìnrere kí wọ́n sì ṣe ìpinnu, gẹ́gẹ́ bí àwọn baba wọn ti ṣe ní àkókò ọdún méje iṣẹ́-ìránṣẹ́ Kristi àti ti àwọn ọmọ-ẹ̀yìn láàárín wọn.

> “For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.

> “Fún ìwọ̀n ọdún mẹ́rìnlélógójì lẹ́yìn tí Kristi fúnra Rẹ̀ ti kéde ìparun Jerúsálẹ́mù, Olúwa fà á kẹ́yìn láti mú ìdájọ́ Rẹ̀ wá sórí ìlú náà àti lórí orílẹ̀-èdè náà. Ìyanu ni ìfaradà pípẹ́ ti Ọlọ́run sí àwọn tí ó kọ ìhìnrere Rẹ̀ sílẹ̀, àti àwọn apànìyàn Ọmọ Rẹ̀. Àkàwé igi aláìso èso náà ṣàfihàn bí Ọlọ́run ṣe ń bá orílẹ̀-èdè Júù lò. Àṣẹ náà ti jáde pé, ‘Ẹ gé e lulẹ̀; èéṣe tí ó fi ń gba ilẹ̀ lásán?’ (Luku 13:7) ṣùgbọ́n àánú àtọ̀runwá ti dá a sí láàyè fún ìgbà díẹ̀ sí i. Ọ̀pọ̀lọpọ̀ ṣì wà láàárín àwọn Júù tí wọn kò tíì mọ ìwà àti iṣẹ́ Kristi. Àwọn ọmọ náà kò sì tíì ní àǹfààní wọ̀nyẹn tàbí gba ìmọ́lẹ̀ náà tí àwọn òbí wọn ti tàbùkù sí. Nípasẹ̀ ìwàásù àwọn àpọ́sítélì àti àwọn alábàákẹ́gbẹ́ wọn, Ọlọ́run yóò mú kí ìmọ́lẹ̀ tàn sí wọn; a ó sì jẹ́ kí wọn rí bí a ti mú àsọtẹ́lẹ̀ ṣẹ, kì í ṣe nínú ìbí àti ayé Kristi nìkan, ṣùgbọ́n nínú ikú àti àjíǹde Rẹ̀ pẹ̀lú. A kò dá àwọn ọmọ lẹ́bi nítorí ẹ̀ṣẹ̀ àwọn òbí; ṣùgbọ́n nígbà tí, pẹ̀lú ìmọ̀ gbogbo ìmọ́lẹ̀ tí a fi fún àwọn òbí wọn, àwọn ọmọ náà kọ ìmọ́lẹ̀ àfikún tí a fi fún àwọn tìwọn nìkan, wọ́n di alábápín nínú ẹ̀ṣẹ̀ àwọn òbí wọn, wọ́n sì fi kún ìwọ̀n àìṣòdodo wọn.”

> “The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.

> “Sùúrù pípẹ́ Ọlọ́run sí Jerusalẹmu kò ṣe ohun mìíràn bí kò ṣe láti mú àwọn Júù dúró ṣinṣin nínú àìrònúpìwàdà agídí wọn. Nínú ìkórìíra àti ìwà ìkà wọn sí àwọn ọmọ-ẹ̀yìn Jésù ni wọ́n kọ ìpèsè àánú ìkẹyìn sílẹ̀. Nígbà náà ni Ọlọ́run yọ ààbò Rẹ̀ kúrò lọ́dọ̀ wọn, ó sì gba agbára ìdènà Rẹ̀ kúrò lórí Satani àti àwọn áńgẹ́lì rẹ̀, a sì fi orílẹ̀-èdè náà sílẹ̀ fún àkóso olórí tí ó ti yàn. Àwọn ọmọ wọn ti kọ oore-ọ̀fẹ́ Kristi sílẹ̀, èyí tí yóò ti jẹ́ kí wọ́n lè borí àwọn ìfẹ́kúfẹ̀ẹ́ búburú wọn, ṣùgbọ́n nísinsin yìí àwọn wọ̀nyí di akọ́gun lórí wọn. Satani ru àwọn ìfẹ́kúfẹ̀ẹ́ ẹ̀mí tí ó burú jùlọ tí ó sì rẹlẹ̀ jùlọ sókè. Àwọn ènìyàn kò fi ọgbọ́n ronú; wọ́n ti kọjá ìrònú ọgbọ́n lọ—ìfẹ́kúfẹ̀ẹ́ àti ìbínú afọ́jú ni ń darí wọn. Wọ́n di ti Satani nínú ìwà ìkà wọn. Nínú ìdílé àti nínú orílẹ̀-èdè, láàrín àwọn gíga àti àwọn kéré jùlọ pẹ̀lú, ìfura, ìlara, ìkórìíra, ìjà, ìṣọ̀tẹ̀, ìpànìyàn wà. Kò sí ààbò ní ibikíbi. Ọ̀rẹ́ àti ìbátan da ara wọn. Àwọn òbí pa àwọn ọmọ wọn, àwọn ọmọ sì pa àwọn òbí wọn. Àwọn alákòóso àwọn ènìyàn kò ní agbára láti ṣàkóso ara wọn. Àwọn ìfẹ́kúfẹ̀ẹ́ tí a kò lè ṣàkóso sọ wọ́n di aláìṣòdodo olókun. Àwọn Júù ti gba ẹ̀rí èké láti dá Ọmọ aláìlẹ́bi Ọlọ́run lẹ́bi. Nísinsin yìí ẹ̀sùn èké mú kí ìyè ara wọn di aláìdánilójú. Nípasẹ̀ ìṣe wọn ni wọ́n ti pẹ́ tí ń wí pé: ‘Ẹ mú kí Ẹni Mímọ́ Ísírẹ́lì kúrò níwájú wa.’ Isaiah 30:11. Nísinsin yìí a ti fún wọn ní ohun tí wọ́n fẹ́. Ìbẹ̀rù Ọlọ́run kò tún dá wọn láàmú mọ́. Satani wà ní ipò olórí orílẹ̀-èdè náà, àwọn aláṣẹ ìjọba àti ti ẹ̀sìn tí ó ga jùlọ sì wà lábẹ́ agbára rẹ̀.” The Great Controversy, 27, 28.

As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.

Gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú, Kírísítì kọ́kọ́ bá àwọn Júù nìkan lò. Ní ọdún 34, nígbà tí wọ́n sọ́ Sítéfánù ní òkúta, ìhìnrere náà sì lọ sí ọ̀dọ̀ àwọn Keferi, àkókò ìdájọ́ ìṣàkóso Ọlọ́run dé, bí ó tilẹ̀ jẹ́ pé Ọlọ́run, nínú àánú Rẹ̀, dá àkókò yẹn dúró fún bí ogójì ọdún.

As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.

Gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú náà, ní ìmúṣẹ Malaki orí kẹta, Kristi sọ tẹ́ńpìlì di mímọ́ lẹ́ẹ̀mejì. Ó ṣe èyí ní àkókò kan tí a yà sọ́tọ̀ ní pàtàkì fún àwọn ènìyàn májẹ̀mú tí a ń kọjá lọ nígbà náà tí a sì ń kọ̀ sílẹ̀, àti pẹ̀lú fún àwọn tí yóò di àwọn ènìyàn àyànfẹ́ tuntun nígbà náà. Nígbà tí àkókò náà parí, àkókò ìdájọ́ ìṣekúṣe Ọlọ́run bẹ̀rẹ̀. Johanu Oníbatiste ni òjíṣẹ́ náà tí ó pèsè ọ̀nà sílẹ̀ fún iṣẹ́ Kristi ti gbígbé àwọn ènìyàn àyànfẹ́ tuntun dìde tí Òun yóò bá dá májẹ̀mú pọ̀.

The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.

Ìwẹ́numọ́ tẹ́ńpìlì méjèèjì náà jẹ́ àwọn ẹ̀kọ́ àpèjúwe tí ń fi iṣẹ́ Kristi ti ìwẹ̀nùmọ́ tẹ́ńpìlì ọkàn hàn. Nígbà tí Ojíṣẹ́ Májẹ̀mú náà bá dé lójijì nínú Malaki orí kẹta, Ó máa sọ àwọn ọmọ Lefi di mímọ́, Ó sì tún yọ ẹ̀gbin kúrò lára wọn, kí ó lè mú ìrúbọ kan wá sílẹ̀ bíi ti ọjọ́ àtijọ́.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.

> Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀ rẹ̀? Ta ni yóò sì lè dúró nígbà tí ó bá hàn? Nítorí ó dàbí iná amúnilẹ́sẹ̀, ó sì dàbí ọṣẹ àwọn aláfọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnilẹ́sẹ̀ àti amọ́tótó fàdákà: yóò sì sọ àwọn ọmọ Léfì di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọn lè fi ọrẹ-ẹbọ nínú òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ-ẹbọ Júdà àti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí i ti àwọn ọjọ́ àtijọ́, àti gẹ́gẹ́ bí i ti ọdún ìgbàanì. Malaki 3:2–3.

Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.

Malaki orí kẹta, àti pé àwọn ìwẹ̀nù tẹ́ńpìlì méjèèjì ń ṣàfihàn pípé ìgbàgbọ́ àwọn ọmọ Lefi, èyí tí Aṣojú Májẹ̀mú náà mú ṣẹ. Pípé ìgbàgbọ́ àwọn ọmọ Lefi ni a ṣàfihàn nípasẹ̀ ìmímọ́ wúrà.

> “There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.

> “Ó gbọdọ̀ jẹ́ pé, lára gbogbo àwọn tí wọ́n ní ìtẹ́wọ́gbà kankan nínú ilé ìwòsàn, yíyọ ara wọn bá ìfẹ́ Ọlọ́run mu wà, ìrẹ̀lẹ̀ ara ẹni wà, àti ìṣí ọkàn sí ipa iyebíye ti Ẹ̀mí Kristi. Wúrà tí a dán nínú iná dúró fún ìfẹ́ àti ìgbàgbọ́. Ọ̀pọ̀lọpọ̀ ènìyàn fẹ́rẹ̀ẹ́ jẹ́ aláìnífẹ̀ẹ́ pátápátá. Ìgbẹ́kẹ̀lé ara ẹni fọ́jú wọn mọ́ àìní ńlá wọn. Àìní gidi àti dandan wà fún ìyípadà ojoojúmọ́ sí Ọlọ́run, fún ìrírí tuntun, jíjinlẹ̀, àti ojoojúmọ́ nínú ìgbésí ayé ẹ̀sìn.” Testimonies, volume 4, 558.

Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.

Málákì orí kẹta, àti pé àwọn ìwẹ̀nù tẹ́ńpìlì méjèèjì ń ṣojú ìpéye ìmọ̀ nípa ìlọsíwájú ìmọ̀ láàárín àwọn ọlọ́gbọ́n, tí wọ́n jẹ́ àwọn ọmọ Lefi, èyí tí Ańgẹ́lì Májẹ̀mú ń mú ṣẹ. Ìpéye àwọn ọmọ Lefi ni a ṣojú rẹ̀ nípasẹ̀ ìwẹ̀nù fàdákà.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.

> Ọ̀rọ̀ Oluwa jẹ́ ọ̀rọ̀ mímọ́: bí fàdákà tí a dán nínú ileru ayé, tí a sì wẹ̀ mọ́ ní ẹ̀ẹ̀mẹ́je. Sáàmù 12:6.

The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.

Ońṣẹ́ Májẹ̀mú náà yóò sọ àwọn ọmọ Lefi di mímọ́ bí fàdákà àti wúrà. Ọ̀rọ̀ Ọlọ́run ni ó ń sọni di mímọ́, nítorí pé láti di mímọ́ ni láti jẹ́ ẹni tí a dá láre tí a sì yà sọ́tọ̀.

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

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

John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.

Johanu Oníbatisiti ni ìránṣẹ́ tí ó ṣètò ọ̀nà sílẹ̀ fún Ìránṣẹ́ Májẹ̀mú náà ní ìmúṣẹ àkọ́kọ́ ti Malaki orí kẹta, ìhìnrere rẹ̀ sì nípa èyí jẹ́ onírú mẹ́rin ní ìwà rẹ̀. Iṣẹ́ rẹ̀ ní ìmọ̀ ìdánimọ̀ iṣẹ́ ìwẹ̀nùmọ́ tí Ìránṣẹ́ Májẹ̀mú náà yóò ṣe, àti pé iṣẹ́ ìwẹ̀nùmọ́ tí a ṣe náà ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ìṣe fífá ilẹ̀ ìpakà ìtítú. Ó sọ̀rọ̀ ìdánimọ̀ pé àwọn ènìyàn àyànfẹ́ ìṣáájú nígbà náà wà nínú ìlànà fífi wọ́n sí ẹ̀gbẹ́. Ó tún gbé ìfiranṣẹ́ Laodikia kalẹ̀ fún àwọn ènìyàn Ọlọ́run, báyìí ó sì fi ẹ̀ṣẹ̀ wọn hàn wọ́n pẹ̀lú ẹ̀ṣẹ̀ àwọn baba wọn. Ó fi gbogbo àwọn òtítọ́ wọ̀nyí sínú àyíká “ìbínú tí ń bọ̀.” Iṣẹ́ ìránṣẹ́ tí ó ṣètò ọ̀nà náà ṣàpẹẹrẹ iṣẹ́ tí ẹni kan ṣe, ẹni tí kò tíì gba ẹ̀kọ́ rí nínú ètò ẹ̀kọ́ àwọn ènìyàn tí a ń fi sí ẹ̀gbẹ́.

> “In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).

> “Nínú Johanu Oníbatisiti ni Olúwa gbé dìde fún ara Rẹ̀ ojiṣẹ́ kan láti pèsè ọ̀nà Olúwa. Ó yẹ kí ó jẹ́rìí tí kò yí padà rárá fún ayé nípa bíbá ẹ̀ṣẹ̀ wí àti nípa ìdálẹ́bi ẹ̀ṣẹ̀. Luku, nígbà tí ó ń kéde iṣẹ́-ìránṣẹ́ àti iṣẹ́ rẹ̀, wí pé, ‘Yóò sì máa lọ níwájú Rẹ̀ nínú ẹ̀mí àti agbára Elija, láti yí ọkàn àwọn baba sí ọ̀dọ̀ àwọn ọmọ, àti àwọn aláìgbọ́ràn sí ọgbọ́n àwọn olódodo; láti mú kí àwọn ènìyàn tí a ti pèsè sílẹ̀ fún Olúwa wà ní ìmúrasílẹ̀’ (Luke 1:17).”

> “Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).

> “Ọ̀pọ̀ nínú àwọn Farisi àti Sadusi wá sí ibi ìrìbọmi Johanu, ó sì bá wọn sọ pé, ‘Ẹ̀yin ọmọ ìran paramọ́lẹ̀, ta ni ó kìlọ̀ fún yín pé kí ẹ sá kúrò nínú ìbínú tí ń bọ̀? Nítorí náà, ẹ so èso tí ó yẹ fún ìrònúpìwàdà: ẹ má sì ṣe rò láti sọ nínú ara yín pé, A ní Ábúráhámù gẹ́gẹ́ bí baba wa: nítorí mo wí fún yín pé, Ọlọ́run lè mú àwọn òkúta wọ̀nyí dìde gẹ́gẹ́ bí ọmọ fún Ábúráhámù. Àti nísinsìnyí pẹ̀lú, a ti gbé àáké kalẹ̀ sí gbòǹgbò àwọn igi: nítorí náà, gbogbo igi tí kò bá so èso rere ni a ó gé lulẹ̀, a ó sì jù ú sínú iná. Èmi nítòótọ́ ń fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n Ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mi lọ, ẹni tí èmi kò yẹ láti gbé bàtà Rẹ̀: Òun ni yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: afẹ́fẹ́ ìwẹ̀nú Rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà Rẹ̀ sínú àká; ṣùgbọ́n yóò fi iná tí a kò le pa sun ìyàngbò run’ (Mátíù 3:7–12).”

> “The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.

> “A gbé ohùn Johanu sókè bí ipè. Ìṣẹ̀ tí a fi rán án ni pé, ‘Fi ìrékọjá wọn hàn fún àwọn ènìyàn Mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù’ (Isaiah 58:1). Kò ní ẹ̀kọ́ ọgbọ́n èèyàn kankan. Ọlọ́run àti ẹ̀dá ni wọ́n jẹ́ olùkọ́ rẹ̀. Ṣùgbọ́n a nílò ẹnìkan láti pèsè ọ̀nà níwájú Kristi, ẹni tí ó ní ìgboyà tó láti jẹ́ kí a gbọ́ ohùn rẹ̀ bí ti àwọn wòlíì ìgbà àtijọ́, tí ń pe orílẹ̀-èdè tí ó ti bàjẹ́ sí ìrònúpìwàdà.” Selected Messages, ìwé 2, 147, 148.

William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.

William Miller ni ojiṣẹ́ kejì tí ó pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà, a sì ti fi ènìyàn àti iṣẹ́ Miller ṣàpẹẹrẹ nípasẹ̀ Johanu Oníbatisí.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.

> “Ẹgbẹẹgbẹ̀rún ni a darí láti gba òtítọ́ tí William Miller wàásù, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìfẹ̀rọ̀ṣẹ́ náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, àwọn tí wọ́n ń wàásù ìfẹ̀rọ̀ṣẹ́ pàtàkì yìí ní ìmúlọ́kànlẹ̀ láti fi àáké sí gbòǹgbò igi náà, kí wọ́n sì ké pe ènìyàn láti mú èso tí ó yẹ fún ìrònúpìwàdà jáde.” Early Writings, 233.

The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.

Àwọn Júù oníjàngbọ̀n ní àkókò Kristi ni a ti darí wọn láti gbẹ́kẹ̀lé ìhìnrere èké kan nípa Mèsáyà. “Mèsáyà” ni ọ̀rọ̀ Hébérù fún ọ̀rọ̀ Gíríìkì náà “Kristi,” èyí tí ó túmọ̀ sí “ẹni tí a ti fi òróró yàn.”

> The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.

> Ọ̀rọ̀ náà tí Ọlọ́run rán sí àwọn ọmọ Israẹli, tí ó ń waasu àlàáfíà nípasẹ̀ Jésù Kristi: (òun ni Olúwa gbogbo:) Ọ̀rọ̀ náà, mo wí, ni ẹ̀yin mọ̀, tí a ti kéde káàkiri gbogbo Judia, tí ó sì bẹ̀rẹ̀ láti Galili, lẹ́yìn ìrìbọmi tí Johanu waasu; Bí Ọlọ́run ṣe fi Ẹ̀mí Mímọ́ àti agbára yàn Jésù ará Nasareti; ẹni tí ń rìn káàkiri ní ṣíṣe rere, tí ó sì ń wo gbogbo àwọn tí Èṣù ni lára sàn; nítorí Ọlọ́run wà pẹ̀lú rẹ̀. Ìṣe 10:36–38.

Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.

“Messiah” àti “Kristi” méjèèjì túmọ̀ sí “Ẹni tí a fi òróró yàn.” A fi òróró yàn Kristi nígbà ìrìbọmi Rẹ̀, nítorí náà, ní ti gidi, Kì í ṣe Messiah tàbí Kristi títí di ìrìbọmi Rẹ̀. Ìrìbọmi Rẹ̀ bá ìsọ̀rọ̀ àsọtẹ́lẹ̀ mu pẹ̀lú ìsàlẹ̀ angẹli náà nínú Ìfihàn orí kẹwàá, tí ó sọ̀kalẹ̀ ní August 11, 1840, ó sì tún bá a mu pẹ̀lú ìsàlẹ̀ angẹli alágbára nínú Ìfihàn orí kẹtàlá, ẹni tí ó sọ̀kalẹ̀ ní September 11, 2001. Àwọn àmì ọ̀nà àsọtẹ́lẹ̀ mẹ́ta náà ṣe ìdánimọ̀ ìfarahàn Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn.

The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.

Àwọn Júù oníjàngbọ̀n náà dì mọ́ ìròyìn àṣìṣe kan, ìhìnrere àsọtẹ́lẹ̀ èké pé Mèsáyà yóò mú ìjọba ayé gidi kan wá, níbi tí orílẹ̀-èdè Ísírẹ́lì yóò ti ṣàkóso ayé. Ó jẹ́ ìròyìn èké kan tí ó ṣe ìlérí “àlàáfíà àti àlàáfíà ọrọ̀ ajé”.

William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.

Ìhìnrere William Miller ní eroja pàtàkì méjì. Àkọ́kọ́ ni lílo àwọn àsọtẹ́lẹ̀ àkókò tí ó dá ìwẹ̀nùmọ́ ibi mímọ́ mọ̀, èkejì sì ni ìkọ̀sílẹ̀ rẹ̀ sí ìtumọ̀ Kátólíìkì nípa ẹgbẹ̀rún ọdún millennium tí àwọn Pírótẹ́sítà máa ń fẹ́ gbàgbọ́. Ìwòye èké yẹn nípa millennium, tí a sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ẹgbẹ̀rún ọdún àlàáfíà àti àlàáfíà-ọ̀rò, ni a ti ṣàfihàn rẹ̀ nípasẹ̀ ìwòye èké nípa ìjọba Mèsáyà tí àwọn Júù aláwíyèsí di mú.

Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.

Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ń fi ìránṣẹ́ òjò ìparí èké kan hàn, tí ó ń ṣèlérí “àlàáfíà àti ọ̀rọ̀-rere” nínú ìmúṣẹ kẹta àti ìkẹyìn ti ìtàn ìránṣẹ́ náà tí ń pèsè ọ̀nà sílẹ̀ fún Ojíṣẹ́ Májẹ̀mú kí Ó lè yára wá sínú tẹ́ńpìlì Rẹ̀. A tún fi ìránṣẹ́ òjò ìparí èké náà hàn gẹ́gẹ́ bí ìránṣẹ́ “àlàáfíà àti ààbò,” ní ìyàtọ̀ sí ìránṣẹ́ Johanu Onítẹ̀bọmi tí ó sọ pé “gbogbo igi tí kò bá so èso rere ni a ó gé lulẹ̀, a ó sì jù ú sínú iná,” nígbà tí “ìbínú tí ń bọ̀” bá dé. A tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú bí Miller ṣe fi hàn pé kì yóò sí ẹgbẹ̀rún ọdún àlàáfíà kankan, gẹ́gẹ́ bí Ìsìn Kátólíìkì ṣe ń kọ́ni, nítorí nígbà tí Olúwa bá padà, yóò fi ìmọ́lẹ̀ ìwá Rẹ̀ run ayé.

> And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.

> Ẹ sì, ẹ̀yin tí a ń pọ́n lójú, ẹ ba wa sinmi, nígbà tí a ó fi Jésù Olúwa hàn láti ọ̀run wá pẹ̀lú àwọn áńgẹ́lì agbára rẹ̀, nínú iná tí ń jó, ní fífi ẹ̀san gbẹ̀san lé àwọn tí kò mọ Ọlọ́run, tí wọn kò sì gbọ́ràn sí ìhìnrere Olúwa wa Jésù Kristi: àwọn ẹni tí a ó fi ìparun àìnípẹ̀kun jẹ̀bi, kúrò níwájú Olúwa, àti kúrò nínú ògo agbára rẹ̀. 2 Tẹsalóníkà 1:7–9.

The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.

Àwọn aṣojú-ìránṣẹ́ méjì àkọ́kọ́ tí wọ́n pèsè ọ̀nà sílẹ̀ fún Ìránṣẹ́ Májẹ̀mú láti wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ tuntun kan, fi hàn pé ìránṣẹ́ òjò àkẹ́yìn èké ti “àlàáfíà àti ààbò,” èyí tí a ṣe àkànṣe rẹ̀ ní ìran kẹta ti Adventismu Laodikea, ni Sátánì ti dá kalẹ̀ láti dí Adventismu Laodikea ní ìran kẹrin lọ́wọ́ kí ó má bàa mọ ipa Islam, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Ègbé kẹta.

In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.

Nínú ìlànà ìwẹ̀nùmọ́ tí a ṣe fún àwọn tí àwọn ọmọ Lefi ṣàpẹẹrẹ, Ẹni tí ó wá lẹ́yìn Johanu Oníbatisimu ni yóò fi ààyà tí ó wà ní ọwọ́ Rẹ̀ fẹ́ ilẹ̀ ìpakà Rẹ̀ dáradára, kí ó sì “wẹ̀ é mọ́ pátápátá.” Iṣẹ́ náà ni a ń ṣe nípa Ọ̀rọ̀ Rẹ̀.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “‘Ẹni tí àgbọn ìfẹ́fọ́ rẹ̀ wà ní ọwọ́ Rẹ̀, Òun yóò sì fọ́ pápá ìpakà Rẹ̀ mọ́́ tán pátápátá, yóò sì kó alikama Rẹ̀ sínú àká.’ Mátíù 3:12. Èyí jẹ́ ọ̀kan lára àwọn àkókò ìwẹ̀nùmọ́. Nípasẹ̀ àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò nínú alikama. Nítorí pé wọ́n kún fún asán àti ìdáláre ara wọn jù láti gba ìbáwí, tí wọ́n sì ní ìfẹ́ ayé jù láti gba ìgbé ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kapernaumu. Nígbà tí a bá mú òtítọ́ dé ọkàn-àyà, wọ́n rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pípé nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìkọ ara ẹni náà ró. Nítorí náà, inú bí wọn nígbà tí a ṣàfihàn ẹ̀ṣẹ̀ wọn. Wọ́n lọ kúrò ní ìbínú, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jésù sílẹ̀, wọ́n ń kùn-ún pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè fetí sí i?’” Ìfẹ́-ọkàn Àwọn Ìran, 392.

The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.

Ifiranṣẹ òjò ìkẹyìn ni “ìjàngbọ̀n” tí ó wà nínú Habakuku orí kejì, ó sì jẹ́ àwọn ọ̀rọ̀ òtítọ́, tí ń ya ìyàngbò kúrò nínú àlìkámà. Ìyapa náà ni ìwẹ̀nùmọ́ tí Ańgẹ́lì Májẹ̀mú ṣe. Nínú ìtàn àwọn Millerite, ìfiranṣẹ́ Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá, mú ìwẹ̀nùmọ́ wá nígbà tí ó kọ́kọ́ ṣubú, ó sì mú àkókò ìdádúró ti Habakuku orí kejì àti òwe àwọn wúńdíá mẹ́wàá nínú Mátíù orí karùn-ún-dín-lógún wá. Nígbà tí ìfiranṣẹ́ Igbe Àárín Òru ṣẹ ní kíkún ní October 22, 1844, ó mú ìwẹ̀nùmọ́ tí ó tóbi jùlọ wá. Nígbà náà ni Ańgẹ́lì Májẹ̀mú dé lójijì, ó sì bẹ̀rẹ̀ ìwẹ̀nùmọ́ àti ìmímọ́ ìkẹyìn. Ìṣísẹ̀ náà tí ó ti kọjá nípasẹ̀ méjì àkọ́kọ́ nínú mẹ́ta ìmímọ́ àti ìwẹ̀nùmọ́, kuna nínú ẹ̀kẹta, a sì rán án lọ sí aginjù Laodicea ní 1863.

In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.

Nínú ìtàn àwọn Millerite, àwọn Pùròtẹ́sítà ni a kọ́kọ́ wẹ̀nù mọ́ nípa àwọn ọ̀rọ̀ òtítọ́; lẹ́yìn náà ni a tún wẹ̀nù mọ́ ìṣísẹ̀ áńgẹ́lì àkọ́kọ́ nígbà dídé ìròyìn ìdánwò kẹta. Ṣùgbọ́n àwọn tí wọ́n ti jẹ́ àwọn akólé tẹ́ńpìlì Millerite ní gbogbo ọdún mẹ́rìndínlọ́gbọ̀n láti 1798 títí dé 1844, kùnà nínú ìdánwò kẹta, èyí tí ó dé ní October 22, 1844, bí ó tilẹ̀ jẹ́ pé wọ́n mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní pípé.

> “Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.

> “Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jáde lọ láti pàdé Ọkọ-ìyàwó lábẹ́ àwọn ìránṣẹ́ àkọ́kọ́ àti kejì, kọ̀ láti gba ẹ̀kẹta, ìyẹn ìránṣẹ́ ìdánwò ìkẹyìn tí a ó fi fún ayé, irú ipò kan náà ni a ó sì mú nígbà tí a bá ṣe ìpè ìkẹyìn.

> “Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.

> “Gbogbo àlàyé pàtó inú àkàwé yìí gbọ́dọ̀ jẹ́ kíkẹ́kọ̀ọ́ ní ìṣọ́ra. A dúró fún wa yálà gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n tàbí gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè.” Review and Herald, October 31, 1899.

The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.

Ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ nígbà dídé áńgẹ́lì kẹta ní October 22, 1844, jẹ́ ìkùnà, ó sì parí pẹ̀lú ìṣọ̀tẹ̀ ti 1863. Ní ọdún 1850, Sister White kọ ìránṣẹ́ wọ̀nyí:

> “The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.

> “Oluwa fi ìran kan hàn mí ní January 26, èyí tí èmi yóò sọ. Mo rí i pé díẹ̀ nínú àwọn ènìyàn Ọlọrun jẹ́ aláìmòye, wọ́n sì wà ní ipò àìjí; wọ́n sì kàn jẹ́ ẹni tí ó jí ní ìdajì, wọn kò sì mọ àkókò tí àwa ń gbé nísinsin yìí; àti pé ‘ọkùnrin’ tí ó ní ‘fùrù-fọ́ erùpẹ̀’ ti wọlé, àti pé àwọn kan wà nínú ewu kí a fi wọn gbá lọ. Mo bẹ Jésù pé kí ó gbà wọ́n là, kí ó sì dá wọn sí fún ìgbà díẹ̀ síi, kí ó sì jẹ́ kí wọ́n rí ewu búburú wọn tí ó burú gidigidi, kí wọ́n lè múra tán kí ó tó di pé yóò ti pẹ́ jù títí láéláé. Áńgẹ́lì náà wí pé, ‘Ìparun ń bọ̀ bí ìjì líle alágbára.’ Mo bẹ áńgẹ́lì náà pé kí ó ṣàánú, kí ó sì gbà àwọn tí wọ́n nífẹ̀ẹ́ ayé yìí là, tí wọ́n sì fà mọ́ ohun ìní wọn, tí wọn kò sì fẹ́ yà ara wọn kúrò lọ́dọ̀ wọn, kí wọ́n sì fi wọ́n rúbọ láti mú kí àwọn ojiṣẹ́ tètè máa lọ ní ọ̀nà wọn láti bọ́ àwọn àgùntàn tí ebi ń pa, àwọn tí ń ṣègbé nítorí àìní oúnjẹ ẹ̀mí.”

> “As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.

> “Bí mo ti ń wo àwọn ọkàn tálákà tí ń kú nítorí àìní òtítọ́ ìsinsìnyí, àti pé àwọn kan tí wọ́n jẹ́wọ́ pé àwọn gbà òtítọ́ náà ń jẹ́ kí wọ́n kú, nípa dídi ohun èlò tí ó yẹ mọ́lẹ̀ láti mú iṣẹ́ Ọlọ́run lọ síwájú, ìran náà pọ̀jù fún mi láti farada, mo sì bẹ áńgẹ́lì náà pé kí ó yọ ọ́ kúrò lọ́dọ̀ mi. Mo rí i pé nígbà tí ìdí iṣẹ́ Ọlọ́run béèrè díẹ̀ nínú ọrọ̀ wọn, bí ọ̀dọ́kùnrin tí ó tọ Jesu wá, [Matthew 19:16–22.] wọ́n lọ kúrò ní ìbànújẹ́; àti pé láìpẹ́ àjàkálẹ̀ ìkún-omi yóò kọjá lórí wọn, yóò sì gba gbogbo ohun ìní wọn lọ pátápátá, lẹ́yìn náà yóò ti pẹ́ jù láti fi ohun ayé rúbọ, kí wọ́n sì kó ìṣúra pamọ́ sí ọ̀run.” Review and Herald, April 1, 1850.

In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.

Ní ọdún 1850, ọkùnrin tí ó ń mú fìrísì erùpẹ̀ ti dé tẹ́lẹ̀. Ní October 22, 1844, Ojíṣẹ́ Majẹmu náà ti wá sí tẹ́ńpìlì Rẹ̀ lójijì, Ó sì bẹ̀rẹ̀ iṣẹ́ ìwẹ̀nùmọ́ àti ìmímọ́ àwọn ọmọ Lefi.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.

> “Lónìí ni a ń dán àwọn ọkàn wò, a sì ń fi wọ́n ṣe ìdánwò, ọ̀pọ̀ sì ń gba ilẹ̀ kan náà kọjá tí àwọn tí wọ́n kọ Kristi tẹ̀ tẹ́ rí. Nígbà tí a bá dán wọn wò pẹ̀lú Ọ̀rọ̀ náà, wọ́n ń kọ Olùkọ́ àtọ̀runwá náà. Nígbà tí a bá bá wọn wí nítorí pé ìgbésí ayé wọn kò bá òtítọ́ àti òdodo mu, wọ́n ń yí padà kúrò lọ́dọ̀ Olùgbàlà; ìpinnu wọn sì, gẹ́gẹ́ bí ti àwọn ọmọ-ẹ̀yìn tí a ṣẹ̀, kì í tún yí padà láéláé. Wọ́n kì í bá Kristi rìn mọ́. Báyìí ni a ṣe ń mú àwọn ọ̀rọ̀ wọ̀nyí ṣẹ, ‘Ẹni tí afẹ́fẹ́ ìfẹ̀yà rẹ̀ wà ní ọwọ́ Rẹ̀, Òun yóò sì fọ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó alíkámà Rẹ̀ jọ sínú àká.’” Signs of the Times, May 15, 1901.

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