Article

# Elijah - Number Thirteen

Élíjà—Nọ́mbà Mẹ́tàlá

Forty-six

Mẹ́rìndínlọ́gọ́rin

Author

Jeff Pippenger

Published

October 19, 2023

Formats

PDF
Word
Song MP3

In the previous article we were aligning Elijah with the history of 1798 through 1844. Elijah symbolically enters that history when William Miller was raised up to proclaim the first angel’s message. The widow of Sarepta represents a faithful church that is gathering two sticks, or two nations that would become one nation on October 22, 1844.

Nínú àpilẹ̀kọ tó ṣáájú, a ń fi Élíjà bá ìtàn ọdún 1798 sí 1844 mu. Élíjà wọ inú ìtàn náà ní ọ̀nà àmì nígbà tí a gbé William Miller dìde láti kéde ìhìnrere áńgẹ́lì àkọ́kọ́. Opó obìnrin Sáréptà dúró fún ìjọ olóòtítọ́ kan tí ó ń kó igi méjì jọ, tàbí orílẹ̀-èdè méjì tí yóò di orílẹ̀-èdè kan ní October 22, 1844.

> And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:21–28.

> Kí o sì sọ fún wọn pé, Báyìí ni Oluwa Ọlọrun wí; Wò ó, èmi yóò mú àwọn ọmọ Israẹli kúrò láàrín àwọn aláìkọlà, níbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo ẹ̀gbẹ́, èmi yóò sì mú wọn wá sí ilẹ̀ wọn tìkára wọn: Èmi yóò sì sọ wọn di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Israẹli; ọba kan yóò sì jẹ ọba fún wọn gbogbo: wọn kì yóò sì tún jẹ́ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò tún pín wọn sí ìjọba méjì mọ́ rárá: Bẹ́ẹ̀ ni wọn kì yóò tún fi àwọn òrìṣà wọn bà ara wọn jẹ́ mọ́, tàbí fi ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò ní gbogbo ibùgbé wọn, níbi tí wọ́n ti ṣẹ̀, èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọrun wọn. Dafidi ìránṣẹ́ mi yóò sì jẹ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-àgùntàn kan: wọn yóò sì máa rìn nínú ìdájọ́ mi, wọn yóò sì pa àwọn ìlànà mi mọ́, wọn yóò sì ṣe wọn. Wọn yóò sì máa gbé ní ilẹ̀ tí mo ti fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé nínú rẹ̀, àní wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dafidi ìránṣẹ́ mi yóò sì jẹ́ aládé wọn títí láé. Pẹ̀lúpẹ̀lú, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn: èmi yóò sì gbé wọn kalẹ̀, èmi yóò sì mú wọn pọ̀ sí i, èmi yóò sì fi ibi mímọ́ mi sí àárín wọn títí láé. Àgọ́ mi náà yóò sì wà pẹ̀lú wọn: bẹ́ẹ̀ ni, èmi yóò jẹ́ Ọlọrun wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn aláìkọlà yóò sì mọ̀ pé èmi Oluwa ni ń sọ Israẹli di mímọ́, nígbà tí ibi mímọ́ mi bá wà ní àárín wọn títí láé. Hesekieli 37:21–28.

There are several blessings Ezekiel identifies that are promised to the two sticks, that are two nations that become one nation. We will begin by considering four of those blessings that Sister White has marked as four “comings,” which were all fulfilled at the same time, on October 22, 1844.

Àwọn ìbùkún púpọ̀ ni Ìsíkíẹ́lì tọ́ka sí pé a ṣe ìlérí wọn fún àwọn igi méjèèjì náà, èyí tí ó jẹ́ orílẹ̀-èdè méjì tí ó di orílẹ̀-èdè kan ṣoṣo. A ó bẹ̀rẹ̀ nípa ṣíṣe àgbéyẹ̀wò mẹ́rin nínú àwọn ìbùkún wọ̀nyí tí Sister White ti samisi gẹ́gẹ́ bí “wíwá” mẹ́rin, tí a mú ṣẹ ní gbogbo wọn ní àkókò kan náà, ní October 22, 1844.

> “The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.

> “Wíwá Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí ibi mímọ́ jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́ náà, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; wíwá Ọmọ ènìyàn sí ọ̀dọ̀ Àgbẹ̀yìn Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti wíwá Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà; èyí sì tún jẹ́ ohun tí a ṣàfihàn nípa wíwá ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.

The first “coming” Sister White references, is the coming of the high priest for the “cleansing of the sanctuary,” that was to take place at the end of twenty-three hundred years. That verse provides the answer, to the question of Daniel eight and verse thirteen which asks, “How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?” Verse fourteen identifies that the cleansing of the sanctuary would begin at the end of twenty-three hundred years. Ezekiel says that God will “take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, … and the nation that is gathered will no longer defile themselves” for God would “cleanse them: so shall they be my people, and I will be their God.”

“Wíwá” àkọ́kọ́ tí Sister White tọ́ka sí ni ìbọ̀ wíwá àlùfáà àgbà fún “ìwẹ̀nùmọ́ ibi mímọ́ náà,” èyí tí ó ní láti ṣẹlẹ̀ ní òpin ẹgbẹ̀rún méjì ọ̀ọ́dúnrún mẹ́ta. Ẹsẹ̀ náà pèsè ìdáhùn sí ìbéèrè tí ó wà nínú Dáníẹ́lì orí kẹjọ àti ẹsẹ̀ kẹtàlá, tí ó béèrè pé, “Yóò ti pẹ́ tó mélòó kan ní ti ìran náà nípa ẹbọ àìnípẹ̀kun, àti ìrékọjá ìsọdahoro, láti fi ibi mímọ́ àti ogun náà jọ fún títẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀?” Ẹsẹ̀ kẹrìnlá fi hàn pé ìwẹ̀nùmọ́ ibi mímọ́ náà yóò bẹ̀rẹ̀ ní òpin ẹgbẹ̀rún méjì ọ̀ọ́dúnrún mẹ́ta. Ẹsẹ́kíẹ́lì wí pé Ọlọ́run yóò “mú àwọn ọmọ Ísírẹ́lì kúrò láàrín àwọn kèfèrí, níbi tí wọ́n ti lọ, yóò sì kó wọn jọ láti gbogbo ẹ̀gbẹ́, … orílẹ̀-èdè tí a kó jọ náà kì yóò sì tún fi ara wọn bàjẹ́ mọ́” nítorí Ọlọ́run yóò “wẹ̀ wọ́n nù: bẹ́ẹ̀ ni wọ́n yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn.”

On October 22, 1844, the second “coming” Sister White referred to, was the fulfillment of Daniel chapter seven, verse thirteen, which identifies that the Son of man would come to the Ancient of days, to receive a kingdom. Ezekiel says that God “will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all.” Ezekiel represents Christ as king with the name of “David,” when he says that “David my servant shall be king over them.” He also identifies Christ, as David, would be their “one shepherd” and that His “servant David shall” also “be their prince forever.” A king by definition needs his title as king, and he needs a dominion to rule over and citizens of his kingdom. If there are no citizens, there would be no kingdom.

Ní ọjọ́ kejìlélógún, oṣù kẹwàá, ọdún 1844, “wíwá” kejì tí Sister White tọ́ka sí ni ìmúṣẹ Dáníẹ́lì orí keje, ẹsẹ̀ kẹtàlá, èyí tí ń fi hàn pé Ọmọ ènìyàn yóò wá sọ́dọ̀ Àgbàjọ Ọjọ́, láti gba ìjọba kan. Ìsíkíẹ́lì wí pé Ọlọ́run “yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Ísírẹ́lì; ọba kan náà yóò sì jẹ́ ọba fún wọn gbogbo.” Ìsíkíẹ́lì ṣàpẹẹrẹ Kristi gẹ́gẹ́ bí ọba pẹ̀lú orúkọ “Dafidi,” nígbà tí ó wí pé “Dafidi ìránṣẹ́ mi yóò jẹ́ ọba lórí wọn.” Ó tún fi Kristi hàn pé, gẹ́gẹ́ bí Dafidi, yóò jẹ́ “olùṣọ́-àgùntàn wọn kan ṣoṣo,” àti pé “Dafidi ìránṣẹ́ Rẹ̀” náà “yóò sì jẹ́ ọmọ-aládé wọn títí láé.” Ọba, nípa ìtumọ̀ ọ̀rọ̀ náà, nílò oyè rẹ̀ gẹ́gẹ́ bí ọba, ó sì nílò ìjọba kan láti jọba lórí rẹ̀ àti àwọn ọmọ-ilú ìjọba rẹ̀. Bí kò bá sí ọmọ-ilú kankan, ìjọba kankan kì yóò sí.

> I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.

> Mo rí nínú ìran òru, sì kíyèsi i, ẹni kan tí ó dàbí Ọmọ ènìyàn wá pẹ̀lú àwọsánmà ọ̀run, ó sì tọ̀ Ẹni Àtijọ́ Àwọn Ọjọ́ wá, wọ́n sì mú un súnmọ́ iwájú rẹ̀. A sì fi ìjọba, àti ògo, àti ìjọba ọba fún un, kí gbogbo ènìyàn, orílẹ̀-èdè, àti èdè lè máa sìn ín: ìjọba rẹ̀ jẹ́ ìjọba ayérayé, tí kì yóò kọjá lọ, àti ìjọba ọba rẹ̀ ni èyí tí a kì yóò run. Danieli 7:13, 14.

The third “coming” identified by Sister White was when Christ, as “the messenger of the covenant” suddenly came to His temple to purify the sons of Levi. Ezekiel says that Christ “will cleanse them: so shall they be my people, and I will be their God,” and that “moreover” He would make “a covenant of peace with them,” which will “be an everlasting covenant.” The covenant would be accomplished when God would “set” His “sanctuary in the midst of them,” and that the “heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them.”

“Wíwá” kẹta tí Arábìnrin White tọ́ka sí ni ìgbà tí Kristi, gẹ́gẹ́ bí “ìránṣẹ́ májẹ̀mú,” fi ṣàìròtẹ́lẹ̀ wá sí tẹ́ńpìlì Rẹ̀ láti sọ àwọn ọmọ Lefi di mímọ́. Ìsíkíẹ́lì sọ pé Kristi “yóò wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọ́n yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn,” àti pé “síwájú sí i” Òun yóò dá “májẹ̀mú àlàáfíà pẹ̀lú wọn,” èyí tí “yóò jẹ́ májẹ̀mú àìnípẹ̀kun.” Májẹ̀mú náà ni a ó mú ṣẹ nígbà tí Ọlọ́run yóò “gbé” “ibi mímọ́” Rẹ̀ “sí àárín wọn,” àti pé “àwọn orílẹ̀-èdè yóò mọ̀ pé èmi Olúwa ni ń sọ Ísírẹ́lì di mímọ́, nígbà tí ibi mímọ́ mi bá wà ní àárín wọn.”

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. 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 3:1–4.

> Wò ó, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì dé sí tẹ́ńpìlì rẹ̀ lójijì, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni ó lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí yóò fara hàn? nítorí ó dàbí iná amúnísọdi, ó sì dàbí ọṣẹ́ alágbàfọ̀: Yóò sì jókòó bí ẹni tí ń yọ fàdákà mọ́, tí ń sọ ọ́ di mímọ́: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọn kúrò ní ẹ̀gbin bí wúrà àti fàdákà, kí wọn lè fi ọrẹ ìdálódodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí i ti ọjọ́ àtijọ́, àti gẹ́gẹ́ bí i ti ọdún ìgbàanì. Malaki 3:1–4.

The messenger that prepared the way for Christ, the “messenger of the covenant” in the history of 1798 through 1844, was Elijah, as represented by William Miller. When Christ, suddenly came to His temple, He purified the “sons of Levi” as a “refiner’s fire.”

Ojíṣẹ́ tí ó pèsè ọ̀nà sílẹ̀ fún Kristi, “ojíṣẹ́ májẹ̀mú” náà nínú ìtàn 1798 sí 1844, ni Élíjà, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú William Miller. Nígbà tí Kristi sì dé sí tẹ́ńpìlì Rẹ̀ lójijì, Ó wẹ àwọn “ọmọ Lefi” mọ́ gẹ́gẹ́ bí “iná amúnilẹ́dà.”

The other “coming” that was fulfilled on October 22, 1844, was the coming of the bridegroom. Twice Ezekiel identifies that the nation that was gathered from two sticks would be God’s “people, and” that He “will be their God.” This was accomplished with the marriage. On October 22, 1844, the four prophecies that were fulfilled which Sister White refers to, are all identified by the testimony of Ezekiel’s two sticks.

“Wíwá” kejì tí ó ṣẹ ní October 22, 1844, ni wíwá ọkọ-ìyàwó. Lẹ́ẹ̀mejì ni Ezekiel fi ṣàfihàn pé orílẹ̀-èdè tí a kó jọ láti inú ọ̀pá méjì yóò jẹ́ “àwọn ènìyàn” Ọlọ́run, àti pé Òun “yóò sì jẹ́ Ọlọ́run wọn.” Èyí ni a mú ṣẹ pẹ̀lú ìgbéyàwó náà. Ní October 22, 1844, àwọn àsọtẹ́lẹ̀ mẹ́rin tí ó ṣẹ, tí Sister White tọ́ka sí, ni a fi ẹ̀rí ọ̀pá méjì Ezekiel dá wọn mọ̀ gbogbo wọn.

Elijah represents the messenger that prepares the way for the messenger of the covenant. Christ identified John the Baptist as the messenger that prepared the way for his first coming. Sister White identified William Miller as Elijah, and Miller prepared the way for Christ to come as the “high priest,” the “Son of man,” the “messenger of the covenant” and the “bridegroom.”

Èlíjà dúró fún ojiṣẹ́ tí ń tún ọ̀nà ṣe sílẹ̀ fún ojiṣẹ́ májẹ̀mú. Kristi fi hàn pé Johanu Oníbatisí ni ojiṣẹ́ tí ó tún ọ̀nà ṣe sílẹ̀ fún ìbọ̀wọ̀ rẹ̀ àkọ́kọ́. Sister White fi William Miller hàn gẹ́gẹ́ bí Èlíjà, Miller sì tún ọ̀nà ṣe sílẹ̀ fún Kristi láti wá gẹ́gẹ́ bí “àlùfáà àgbà,” “Ọmọ ènìyàn,” “ojiṣẹ́ májẹ̀mú,” àti “ọkọ ìyàwó.”

After three and a half years, Elijah came from Sarepta, where he had stayed with the widow and her son and commanded Ahab to call all Israel to Carmel. Ezekiel says the heathen would know that God was God, when He placed his sanctuary in the midst of the nation that was gathered together from the two sticks. At Mount Carmel Elijah told Israel to choose whether God was God or Baal was God, but he placed the question in the context of not only who was the true God, but also in the context of who was the true prophet.

Lẹ́yìn ọdún mẹ́ta àtààbọ̀, Èlíjà wá láti Sáréptà, níbi tí ó ti gbé pẹ̀lú opó àti ọmọkùnrin rẹ̀, ó sì pàṣẹ fún Áhábù láti pe gbogbo Ísírẹ́lì jọ sí Kámẹ́lì. Ìsíkíẹ́lì sọ pé àwọn aláìkọlà yóò mọ̀ pé Ọlọ́run ni Ọlọ́run, nígbà tí Yóò fi ibi-mímọ́ Rẹ̀ sí àárín orílẹ̀-èdè tí a kó jọ láti inú ọ̀pá méjì náà. Ní Òkè Kámẹ́lì, Èlíjà sọ fún Ísírẹ́lì láti yàn bóyá Ọlọ́run ni Ọlọ́run tàbí Báálì ni Ọlọ́run, ṣùgbọ́n ó gbé ìbéèrè náà kalẹ̀ nínú àyíká kì í ṣe ti ẹni tí í ṣe Ọlọ́run tòótọ́ nìkan, bí kò ṣe nínú àyíká ti ẹni tí í ṣe wòlíì tòótọ́ pẹ̀lú.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:21, 22.

> Nígbà náà ni Élíjà tọ̀ gbogbo àwọn ènìyàn wá, ó sì wí pé, Yóò pẹ́ tó mélòó ni ẹ̀yin yóò fi máa ṣiyèméjì láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tọ̀ ọ́ lẹ́yìn; ṣùgbọ́n bí Bálì bá jẹ́ bẹ́ẹ̀, ẹ máa tọ̀ ọ́ lẹ́yìn. Àwọn ènìyàn kò sì dá a lóhùn ọ̀rọ̀ kan náà. Nígbà náà ni Élíjà wí fún àwọn ènìyàn pé, Èmi, èmi nìkan ṣoṣo, ni mo kù gẹ́gẹ́ bí wòlíì Olúwa; ṣùgbọ́n àwọn wòlíì Bálì jẹ́ ọ̀ọ́dúnrún mẹ́ẹ̀ẹ́dógún ọkùnrin. 1 Kings 18:21, 22.

All Israel, including Ahab, knew Elijah’s God was God, when fire came down from heaven and consumed Elijah’s offering. The descent of the fire on mount Carmel marks when God placed His sanctuary in the midst of the nation made of two sticks. The miracle of fire at Mount Carmel demonstrated that God was God, and Baal was a false god.

Gbogbo Ísírẹ́lì, títí kan Áhábù, mọ̀ pé Ọlọ́run Èlíjà ni Ọlọ́run, nígbà tí iná sọ̀ kalẹ̀ láti ọ̀run tí ó sì jó ẹbọ Èlíjà run. Ìsọ̀kalẹ̀ iná náà lórí Òkè Kámẹ́lì jẹ́ àmì ìgbà tí Ọlọ́run fi ibi mímọ́ Rẹ̀ sí àárín orílẹ̀-èdè tí a fi ọ̀pá méjì ṣe. Ìyanu iná náà ní Òkè Kámẹ́lì fihàn pé Ọlọ́run ni Ọlọ́run, àti pé Bálì jẹ́ ọlọ́run èké.

The miracle in Sarepta, when Elijah laid upon the widow’s dead son three times, proved to her that Elijah was a man of God, and the miracle at Carmel accomplished the same thing. Not only did the fire of Carmel prove God was God, but it demonstrated that Elijah was God’s true prophet, in contrast with the prophets of Baal and the prophets of the groves. In the history of 1840 through 1844, Miller and the Millerites were demonstrated to be the true prophets, in contrast with the false prophets of apostate Protestantism, who in that very history had manifested that they were the daughters of Jezebel.

Ìyanu ní Sarepta, nígbà tí Èlíjàhù fi ara rẹ̀ lé ọmọkùnrin opó tí ó ti kú náà lórí ní ìgbà mẹ́ta, fi hàn án pé Èlíjàhù jẹ́ ọkùnrin Ọlọ́run; bẹ́ẹ̀ náà ni ìyanu ní Kámẹ́lì ṣe ohun kan náà. Kì í ṣe pé iná Kámẹ́lì nìkan fi hàn pé Ọlọ́run ni Ọlọ́run, ṣùgbọ́n ó tún fi hàn pé Èlíjàhù ni wòlíì otitọ Ọlọ́run, ní ìyàtọ̀ sí àwọn wòlíì Báálì àti àwọn wòlíì àwọn ọgbà ère. Nínú ìtàn ọdún 1840 sí 1844, a fi hàn pé Miller àti àwọn ọmọlẹ́yìn Miller ni àwọn wòlíì otitọ, ní ìyàtọ̀ sí àwọn wòlíì èké ti Pùròtẹ́sítáǹtì tí ó ti yà kúrò nínú òtítọ́, àwọn ẹni tí, nínú ìtàn kan náà gan-an, ti fihàn pé àwọn jẹ́ àwọn ọmọbìnrin Jésíbẹ́lì.

Elijah at Carmel represents the work of identifying the true Protestant horn, for the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen, has a horn of Protestantism and a horn of Republicanism, and it had just started its reign in 1798. In 1798, at the end of three and a half years of Jezebel’s rule, Elijah came from Sarepta to make a clear distinction of which church was the horn of Protestantism on the earth beast.

Èlíjà ní Kámẹ́lì dúró fún iṣẹ́ ìdánimọ̀ ìwo Pùròtẹ́sítáǹtì tòótọ́, nítorí pé ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ẹranko ayé inú Ìfihàn orí kẹtàlá, ní ìwo Pùròtẹ́sítáǹtì kan àti ìwo Rẹ́pùblíkánì kan, ó sì ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ ìṣàkóso rẹ̀ ní ọdún 1798. Ní ọdún 1798, ní òpin ọdún mẹ́ta àtààbọ̀ ìṣàkóso Jésébẹ́lì, Èlíjà wá láti Ṣáréfátì láti ṣe ìyàtọ̀ kedere nípa ìjọ tí ó jẹ́ ìwo Pùròtẹ́sítáǹtì lórí ẹranko ayé náà.

The widow of Sarepta was traveling from the history of Thyatira to the marriage, where her widowhood was to be removed. Her resurrected son represents those that were murdered by Jezebel during the three and a half years of drought. The two sticks she was gathering for a fire was the two houses of literal Israel that were to be gathered together as one nation, and that nation was spiritual Israel. The widow was going to use the two sticks to build a fire, which took place at Carmel and on October 22, 1844, when the messenger of the covenant purified the sons of Levi with a “refiner’s fire.”

Opó Sarepta náà ń rìn ìrìnàjò láti inú ìtàn Tiatira lọ sí ibi ìgbéyàwó, níbi tí a ó ti mú òpó rẹ̀ kúrò. Ọmọkùnrin rẹ̀ tí a jí dìde dúró fún àwọn tí Jésíbélì pa ní àkókò ọdún mẹ́ta àtààbọ̀ ìgbẹ. Opa méjì tí ó ń kójọ fún iná náà ni ilé méjèèjì ti Ísírẹ́lì gidi, tí a ó kó jọ gẹ́gẹ́ bí orílẹ̀-èdè kan ṣoṣo, àti orílẹ̀-èdè náà ni Ísírẹ́lì ẹ̀mí. Opó náà fẹ́ lo opa méjì náà láti dá iná sílẹ̀, èyí tí ó ṣẹlẹ̀ ní Karmeli àti ní October 22, 1844, nígbà tí ońṣẹ́ májẹ̀mú náà sọ àwọn ọmọ Lefi di mímọ́ pẹ̀lú “iná afínmọ́.”

Fire is a symbol of the outpouring of God’s Spirit, which took place at Carmel and at the Midnight Cry that climaxed on October 22, 1844.

Iná jẹ́ ààmì ìtújáde Ẹ̀mí Ọlọ́run, èyí tí ó ṣẹlẹ̀ ní Kámẹ́lì àti ní Igbe Àárín Òru tí ó dé ìpẹ̀yà rẹ̀ ní October 22, 1844.

> And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. Acts 2:1–4.

> Nígbà tí ọjọ́ Pẹ́ńtíkọ́sì sì pé tán, gbogbo wọn wà ní ìfọ̀kànsìn kan ní ibi kan náà. Lójijì ìró kan sì ti ọ̀run wá, bí ti ẹ̀fúùfù líle tí ń sáré, ó sì kún gbogbo ilé náà níbi tí wọ́n gbé jókòó. Àwọn ahọ́n tí ó pín sí méjì bí iná sì farahàn fún wọn, ó sì bà lé olúkúlùkù wọn. Gbogbo wọn sì kún fún Ẹ̀mí Mímọ́, wọ́n sì bẹ̀rẹ̀ sí í fi ahọ́n mìíràn sọ̀rọ̀, gẹ́gẹ́ bí Ẹ̀mí ti fún wọn ní ohùn láti sọ. Ìṣe 2:1–4.

The outpouring of the Spirit represents the proclamation of a message, and the widow was going to make a fire, so she could prepare some food to eat, which is a message.

Ìtújáde Ẹ̀mí dúró fún ìkéde ìròyìn kan, obìnrin opó náà sì fẹ́ ṣe iná, kí ó lè pèsè oúnjẹ díẹ̀ láti jẹ, èyí tí í ṣe ìròyìn kan.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gbé e, kí o sì jẹ ẹ tán; yóò sì mú inú rẹ koro, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Mo sì gba ìwé kékeré náà láti ọwọ́ áńgẹ́lì náà, mo sì jẹ ẹ tán; ó sì dùn nínú ẹnu mi bí oyin: ní kété tí mo sì jẹ ẹ tan, inú mi koro. Ìfihàn 10:9, 10.

The message that was immediately proclaimed to Jezebel by Ahab was that Elijah’s God was the true God, for Ahab had just witnessed Elijah’s God answer by fire. The message that was immediately opened up on October 22, 1844 was the third angel’s message. In either case, the message delivered by Ahab or the third angel’s message infuriates Jezebel.

Ìròyìn tí Ahabu kánkán kéde fún Jesebeli ni pé Ọlọ́run Elijah ni Ọlọ́run tòótọ́, nítorí Ahabu ṣẹ̀ṣẹ̀ jẹ́rìí bí Ọlọ́run Elijah ti fi iná dáhùn. Ìròyìn tí a sì tú sílẹ̀ lójúkan náà ní October 22, 1844 ni ìròyìn áńgẹ́lì kẹta. Ní ọ̀rọ̀ méjèèjì, ìròyìn tí Ahabu gbé wá tàbí ìròyìn áńgẹ́lì kẹta mú kí Jesebeli bínú gidigidi.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.

> Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dà á láàmú; nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti parun ọ̀pọ̀lọpọ̀ pátápátá. Danieli 11:44.

Daniel’s “tidings out of the east and north” represents the message that enrages the king of the north, who is Jezebel, and she initiates the final persecution of earth’s history. That message was represented by Ahab’s message to Jezebel, and the arrival of the third angel’s message at the opening of the judgment in 1844.

“Ìròyìn láti ìlà-oòrùn àti láti àríwá” tí Dáníẹ́lì mẹ́nu kàn jẹ́ aṣojú ìhìnrere tí ń mú kí ọba àríwá, ẹni tí í ṣe Jésébẹ́lì, bínú gidigidi, ó sì dá inúnibíni ìkẹyìn nínú ìtàn ayé sílẹ̀. Ìhìnrere náà ni a ṣojú fún nípasẹ̀ ìhìnrere Ahabu sí Jésébẹ́lì, àti nípasẹ̀ dídé ìhìnrere áńgẹ́lì kẹta ní ìbẹ̀rẹ̀ ìdájọ́ ní ọdún 1844.

> And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. 1 Kings 19:1, 2.

> Ahabu sì sọ fún Jesebeli gbogbo ohun tí Elijah ti ṣe, àti pẹ̀lú bí ó ti fi idà pa gbogbo àwọn wòlíì náà. Nígbà náà ni Jesebeli rán ìránṣẹ́ kan sí Elijah, wí pé, “Kí àwọn ọlọ́run ṣe báyìí sí mi, kí wọ́n sì fi kún un, bí èmi kò bá fi ẹ̀mí rẹ ṣe gẹ́gẹ́ bí ẹ̀mí ọ̀kan nínú wọn ní ọ̀la ní àkókò yìí.” 1 Kings 19:1, 2.

Elijah, as a symbol, is represented through the wilderness time period of 538 through 1798. Then in 1798, Elijah appears in history as William Miller. In 1844, Elijah is calling the fire of the Midnight Cry down from heaven. Then in 1863, Elijah and his message were rejected. His message was Moses’ message of the “seven times,” represented also by the message of Ezekiel’s two sticks. The gathering of the two sticks at the conclusion of their scattering was the message of the widow of Sarepta, and she gathered the two sticks in advance of preparing a meal.

Èlíjà, gẹ́gẹ́ bí ààmì, ni a ṣàfihàn nípasẹ̀ àkókò aginjù láti ọdún 538 títí dé 1798. Lẹ́yìn náà, ní 1798, Èlíjà farahàn nínú ìtàn gẹ́gẹ́ bí William Miller. Ní 1844, Èlíjà ń pe iná Ìkígbe Àárín Òru sọ̀kalẹ̀ láti ọ̀run wá. Lẹ́yìn náà, ní 1863, a kọ Èlíjà àti ọ̀rọ̀ rẹ̀. Ọ̀rọ̀ rẹ̀ ni ọ̀rọ̀ Mósè nípa “àkókò méje,” èyí tí a tún ṣàpẹẹrẹ rẹ̀ pẹ̀lú gẹ́gẹ́ bí ọ̀rọ̀ àwọn ọ̀pá méjì ti Ésíkíẹ́lì. Ìkójọpọ̀ àwọn ọ̀pá méjì náà ní ìparí ìtúká wọn ni ọ̀rọ̀ opó obìnrin Sarepta, ó sì kó àwọn ọ̀pá méjì náà jọ kí ó tó pèsè oúnjẹ.

Millerite Adventism, according to James and Ellen White, became Laodicean Adventism in 1856, and when they thereafter rejected Elijah’s message of Moses’ “seven times” in 1863, they removed the logical ability to understand the increase of knowledge of the “seven times” that God had sought to bring forth in 1856 (through the eight unfinished articles of Hiram Edson.) They were forced by logic to begin to tear down the foundational system of truths the angels led William Miller to assemble. The first ‘stone’ that was discovered by Miller, was the foundation stone that Laodicean Adventism would stumble over throughout its entire history. The rejection of that first stone of truth produced the blindness of Laodicea, a symptom that is curable, but rarely pursued.

Gẹ́gẹ́ bí James àti Ellen White ti sọ, Adventismu Millerite di Adventismu Laodicea ní ọdún 1856, àti nígbà tí wọ́n sì tẹ̀lé e kọ ìránṣẹ́ Elijah nípa “àkókò méje” ti Mose ní ọdún 1863, wọ́n yọ agbára ọgbọ́n-òye kúrò láti lè lóye ìmúgbòòrò ìmọ̀ nípa “àkókò méje” náà tí Ọlọ́run ti fẹ́ mú jáde ní ọdún 1856 (nipasẹ̀ àwọn àpilẹ̀kọ mẹ́jọ tí Hiram Edson kò parí). Nípasẹ̀ ìdí ọgbọ́n ni a fi mú wọn bẹ̀rẹ̀ sí í wó eto ìpilẹ̀ òtítọ́ náà lulẹ̀, èyí tí àwọn áńgẹ́lì ti darí William Miller láti kó jọ. “Òkúta” àkọ́kọ́ tí Miller rí ni òkúta ìpìlẹ̀ náà gan-an tí Adventismu Laodicea yóò máa kọsẹ̀ sí ní gbogbo ìtàn rẹ̀. Ìkọ̀sílẹ̀ òkúta àkọ́kọ́ yẹn ti òtítọ́ ni ó mú ìfọ́jú Laodicea wá, àmì àìsàn kan tí a lè wòsàn, ṣùgbọ́n tí a kì í sábà lépa.

The cleansing of the temple that began on October 22, 1844, involved the cleansing of the “host” that had been trampled down along with the sanctuary in Daniel 8:13. The host was represented by the “two sticks” that the widow of Zarephath had gathered for the fire. The two sticks were the two houses of literal ancient Israel. Literal Ephraim and Judah, were to be gathered into one spiritual nation, and purified by the messenger of the covenant at the opening of the judgment. Those two nations were the “host,” that had been trampled down.

Ìwẹ̀nù tẹ́ńpìlì tí ó bẹ̀rẹ̀ ní October 22, 1844, ní í ṣe pẹ̀lú ìwẹ̀nù “ẹgbẹ́ ogun” náà tí a ti tẹ mọ́lẹ̀ pẹ̀lú ibi-mímọ́ nínú Daniel 8:13. A ṣàpẹẹrẹ ẹgbẹ́ ogun náà nípasẹ̀ “ọ̀pá méjì” tí opó obìnrin Zarephath kó jọ fún iná. Ọ̀pá méjì náà ni ilé méjì Ísírẹ́lì àtijọ́ gidi. Ephraim gidi àti Judah, ni a ó kó jọ sínú orílẹ̀-èdè ẹ̀mí kan ṣoṣo, kí a sì sọ wọ́n di mímọ́ nípasẹ̀ ojiṣẹ́ májẹ̀mú ní ìbẹ̀rẹ̀ ìdájọ́. Àwọn orílẹ̀-èdè méjì wọ̀nyẹn ni “ẹgbẹ́ ogun” náà, tí a ti tẹ mọ́lẹ̀.

Ezekiel’s promise was that God would “take the children of Israel from among the heathen, whither they be gone”, and would “gather them” “and bring them into their own land.” The land of literal Israel was the glorious land, or the promised land, or Judah. The spiritual glorious land in 1798, was the land of the two-horned earth beast of Revelation thirteen.

Ìlérí Hesekieli ni pé Ọlọ́run yóò “mú àwọn ọmọ Israẹli jáde láàrín àwọn orílẹ̀-èdè, ibi tí wọ́n ti lọ”, yóò sì “kó wọn jọ” “kí ó sì mú wọn wá sínú ilẹ̀ wọn tìwọn.” Ilẹ̀ Israẹli gẹ́gẹ́ bí ìtúmọ̀ gangan ni ilẹ̀ ológo, tàbí ilẹ̀ ìlérí, tàbí Juda. Ilẹ̀ ológo ní ìtumọ̀ ti ẹ̀mí ní ọdún 1798, ni ilẹ̀ ẹranko ayé tó ní ìwo méjì nínú Ifihan mẹ́tàlá.

> In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands. . . . Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands. Ezekiel 20:6, 15.

> Ní ọjọ́ tí mo gbé ọwọ́ mi sókè sí wọn, láti mú wọn jáde kúrò ní ilẹ̀ Íjíbítì wá sínú ilẹ̀ kan tí mo ti yàn fún wọn, tí ń ṣàn pẹ̀lú wàrà àti oyin, èyí tí í ṣe ògo gbogbo ilẹ̀.... Síbẹ̀ pẹ̀lú, mo tún gbé ọwọ́ mi sókè sí wọn ní aginjù, pé èmi kì yóò mú wọn wọ ilẹ̀ náà tí mo ti fi fún wọn, tí ń ṣàn pẹ̀lú wàrà àti oyin, èyí tí í ṣe ògo gbogbo ilẹ̀. Hesekieli 20:6, 15.

The two literal houses of Israel lived in the land that was the “glory of all lands,” the land that “flowed” with “milk and honey.” When the two literal houses of Israel were gathered together as spiritual Israel, they were promised to be placed in their own land. The spiritual “glorious land” is where the movement of the Millerites at the beginning and the movement of the one hundred and forty-four thousand at the ending are located during the reign of the earth beast. The movement that represents the one hundred and forty-four thousand could only be raised up in the land of the earth beast. A movement claiming to be the movement of the third angel from any other land is a counterfeit, for the Alpha and Omega always illustrates the end with the beginning.

Àwọn ilé méjì gidi ti Ísírẹ́lì gbé ní ilẹ̀ tí ó jẹ́ “ògò gbogbo ilẹ̀,” ilẹ̀ tí “ń ṣàn” pẹ̀lú “wàrà àti oyin.” Nígbà tí a kó àwọn ilé méjì gidi ti Ísírẹ́lì jọ gẹ́gẹ́ bí Ísírẹ́lì ti ẹ̀mí, a ṣe ìlérí fún wọn pé a ó fi wọ́n sí ilẹ̀ tiwọn fúnra wọn. “Ilẹ̀ ológo” ti ẹ̀mí ni ibi tí ìṣísẹ̀ àwọn Míléráìtì ní ìbẹ̀rẹ̀ àti ìṣísẹ̀ àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ní ìparí wà lákòókò ìjọba ẹranko ilẹ̀-ayé. Ìṣísẹ̀ tí ó dúró fún àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún lè jẹ́ gbígbé dìde nìkan ní ilẹ̀ ẹranko ilẹ̀-ayé. Ìṣísẹ̀ kan tí ó ń sọ pé òun ni ìṣísẹ̀ angẹli kẹta láti ilẹ̀ mìíràn kankan jẹ́ èké àfarawé, nítorí Alpha àti Omega máa ń ṣàpèjúwe ìkẹyìn pẹ̀lú ìbẹ̀rẹ̀ ní gbogbo ìgbà.

> “The unrivaled mercies and blessings of God have been showered upon our nation, it has been a land of liberty, and the glory of the whole earth. But instead of returning gratitude to God, instead of honoring God and his law, the professed Christians of America have become leavened with pride, covetousness, and self-sufficiency. . . .

> “Àwọn àánú àti ìbùkún Ọlọ́run tí kò lẹ́gbẹ́ ti tú sórí orílẹ̀-èdè wa lọ́pọ̀lọpọ̀; ó ti jẹ́ ilẹ̀ òmìnira, àti ògo gbogbo ayé. Ṣùgbọ́n dípò kí wọ́n da ọpẹ́ padà fún Ọlọ́run, dípò kí wọ́n bu ọlá fún Ọlọ́run àti òfin rẹ̀, àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Kristẹni ní Amẹ́ríkà ti di ẹni tí ìgbéraga, ìwọra, àti ìgbẹ́kẹ̀lé ara ẹni ti fọ̀.”

> “The time has come when judgment is fallen in the streets, and equity cannot enter, and he that departeth from evil maketh himself a prey. But the Lord’s arm is not shortened that it cannot save, and his ear is not heavy that it cannot hear. The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.

> “Àkókò náà ti dé nígbà tí ìdájọ́ ti ṣubú sí àwọn òpópónà, tí òdodo kò sì lè wọlé, ẹni tí ó sì kúrò nínú ibi ń sọ ara rẹ̀ di ẹran ìjẹ. Ṣùgbọ́n apá Olúwa kò kúrú tó bẹ́ẹ̀ tí kò fi lè gbàlà, bẹ́ẹ̀ ni etí rẹ̀ kò di wúwo tó bẹ́ẹ̀ tí kò fi lè gbọ́. Àwọn ènìyàn Orílẹ̀-èdè Amẹ́ríkà ti jẹ́ ènìyàn tí a ti fi ojú rere hàn sí; ṣùgbọ́n nígbà tí wọn bá di òmìnira ẹ̀sìn lọ́wọ́, tí wọn bá fi ẹ̀sìn Pùròtẹ́sítáǹtì sílẹ̀, tí wọn sì bá fi ojú rere hàn sí ẹ̀sìn Pópù, òṣùwọ̀n ẹ̀bi wọn yóò kún, a ó sì forúkọ “ìpẹ̀yà orílẹ̀-èdè kúrò nínú ìgbàgbọ́” sínú àwọn ìwé ọ̀run. Àbájáde ìyapa yìí kúrò nínú ìgbàgbọ́ yóò jẹ́ ìparun orílẹ̀-èdè.” Review and Herald, May 2, 1893.

Daniel chapter eight, verses thirteen and fourteen identify the treading down of both the sanctuary and the host. The host was the two houses of literal Israel. Jerusalem was trampled down during the twelve hundred and sixty years of the Dark Ages.

Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá àti kẹrìnlá, ṣe àfihàn ìtẹ̀lẹ̀mọ́lẹ̀ ti mímọ́ àti ti ogun náà. Ogun náà ni ilé méjì ti Ísírẹ́lì gidi. Wọ́n tẹ Jerúsálẹ́mù mọ́lẹ̀ ní àkókò ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ti Àwọn Ọdún Òkùnkùn.

> And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.

> A sì fi ọ̀pá kan tí ó dàbí ọ̀pá ìṣàkóso fún mi; angẹli náà sì dúró, ó ní, Dìde, kí o sì wọn tẹ́ńpìlì Ọlọ́run, àti pẹpẹ, àti àwọn tí ń jọ́sìn nínú rẹ̀. Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì fi sílẹ̀, má sì ṣe wọn ún; nítorí a ti fi í fún àwọn Kèfèrí: wọ́n yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Ifihan 11:1, 2.

John in chapter eleven of Revelation is told to measure not only the temple, but also “them that worship therein.” John was prophetically located at October 22, 1844, when he was commanded to measure the temple and the worshippers therein.

A sọ fún Johanu nínú orí kọkànlá Ìfihàn pé kó wọn kì í ṣe tẹ́ńpìlì nìkan, ṣùgbọ́n pẹ̀lú “àwọn tí ń jọ́sìn nínú rẹ̀.” A fi Johanu sí ipò àsọtẹ́lẹ̀ ní October 22, 1844, nígbà tí a pàṣẹ fún un láti wọn tẹ́ńpìlì náà àti àwọn olùjọ́sìn inú rẹ̀.

> And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:10.

> Mo sì gba ìwé kékeré náà láti ọwọ́ angẹli náà, mo sì jẹ ẹ tan; ó sì dùn nínú ẹnu mi bí oyin: ṣùgbọ́n bí mo ṣe jẹ ẹ tán, inú mi kórò. Ìfihàn 10:10.

In verse ten of chapter ten of Revelation, John represented the bitter disappointment of October 22, 1844, and he was immediately told to measure both the sanctuary and the host. The subject of the question of Daniel eight and verse thirteen, is the trampling down of both the sanctuary and the host. John informs us that “the Gentiles” were to “tread under foot” the “holy city” for “forty and two months.” The forty-two months was Elijah’s three and a half years. It was the Dark Ages from 538 through 1798. Prophetically standing in October 22, 1844, John was told to leave off the court and “measure it not, for it was given to the Gentiles, and the holy city shall they tread under foot forty and two months.”

Nínú ẹsẹ̀ kẹwàá ti orí kẹwàá ìwé Ìfihàn, Jòhánù ṣàpẹẹrẹ ìdààmú kíkórò ti Ọjọ́ 22 Oṣù Kẹwàá, 1844, a sì sọ fún un lẹ́sẹ̀kẹsẹ̀ pé kí ó wọn ibi mímọ́ àti ogun náà pẹ̀lú. Kókó ọ̀ràn ìbéèrè tí ó wà nínú Dáníẹ́lì orí kẹjọ àti ẹsẹ̀ kẹtàlá ni ìtẹ̀ mọ́lẹ̀ ti ibi mímọ́ àti ogun náà pẹ̀lú. Jòhánù sọ fún wa pé “àwọn Kèfèrí” ni yóò “tẹ̀ mọ́lẹ̀” “ìlú mímọ́” náà fún “oṣù méjìlélógójì.” Oṣù méjìlélógójì náà ni ọdún mẹ́ta àtààbọ̀ ti Èlíjà. Òun ni Àwọn Ọjọ́ Òkùnkùn láti 538 títí dé 1798. Ní ìdúró àsọtẹ́lẹ̀ ní Ọjọ́ 22 Oṣù Kẹwàá, 1844, a sọ fún Jòhánù pé kí ó fi àgbàlá náà sílẹ̀, kí ó sì “má ṣe wọn ún, nítorí a fi í fún àwọn Kèfèrí, àwọn náà yóò sì tẹ̀ mọ́lẹ̀ ìlú mímọ́ náà fún oṣù méjìlélógójì.”

When John was told to measure the “temple, and the altar, and them that worship therein;” in the words of Daniel eight and verse thirteen, he was told to measure the sanctuary and the host. If John was told ‘not’ to count the twelve hundred and sixty years, then he was to measure from 1798 to where he was standing in 1844. 1798 to 1844, when measured, represents forty-six years. The beginning of the forty-six years was in 1798, when Moses’ “seven times” against the northern house of Israel was fulfilled. The ending of the forty-six years was in 1844, when Moses’ “seven times” against the southern house of Israel was fulfilled. John’s measurement equates to forty-six years. The number forty-six symbolizes the temple. Jesus said destroy this temple, and in three days I will raise it up, but the quibbling Jews argued the temple had been erected in forty-six years.

Nígbà tí a sọ fún Johanu láti wọn “tẹmpili náà, àti pẹpẹ náà, àti àwọn tí ń sin nínú rẹ̀;” nínú ọ̀rọ̀ Dáníẹ́lì orí kẹjọ àti ẹsẹ̀ kẹtàlá, a sọ fún un láti wọn ibi mímọ́ àti ogun náà. Bí a bá sọ fún Johanu pé kì í ṣe láti ka ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjìlélọ́gọ́rin ọdún, nígbà náà, ó yẹ kí ó wọn láti ọdún 1798 títí dé ibi tí ó dúró sí ní ọdún 1844. Láti 1798 sí 1844, nígbà tí a bá wọn un, ó jẹ́ ọdún mẹ́rìndínlọ́gọ́rin. Ìbẹ̀rẹ̀ ọdún mẹ́rìndínlọ́gọ́rin náà wà ní ọdún 1798, nígbà tí “àkókò méje” ti Mósè sí ilé Ísírẹ́lì ti àríwá ṣẹ. Òpin ọdún mẹ́rìndínlọ́gọ́rin náà wà ní ọdún 1844, nígbà tí “àkókò méje” ti Mósè sí ilé Ísírẹ́lì ti gúúsù ṣẹ. Ìwọn Johanu dọ́gba pẹ̀lú ọdún mẹ́rìndínlọ́gọ́rin. Nọ́mbà mẹ́rìndínlọ́gọ́rin jẹ́ àmì tẹmpili. Jésù sọ pé, ẹ ba tẹmpili yìí jẹ́, ní ọjọ́ mẹ́ta èmi yóò sì tún un dìde; ṣùgbọ́n àwọn Júù aláríyànjiyàn náà sọ pé a ti kọ tẹmpili náà ní ọdún mẹ́rìndínlọ́gọ́rin.

> Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. John 2:19–21.

> Jésù dá wọn lóhùn, ó sì wí fún wọn pé, Ẹ ba tẹ́ńpìlì yìí jẹ́, ní ọjọ́ mẹ́ta èmi yóò sì tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìnlélógójì ni a fi ń kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n, ó ń sọ nípa tẹ́ńpìlì ara rẹ̀. Jòhánù 2:19–21.

Jesus took the flesh of Adam after Adam fell, with all of its inherited degenerations, in order to set an example that we might overcome as He overcame. Upon two witnesses, to teach that Christ’s flesh did not contain the inherited degeneracies of four thousand years of sin, is to promote the wine of Babylon, for to teach that Christ did not accept those inherited weaknesses is a primary doctrine of Catholicism.

Jésù gbà ara Adamu lẹ́yìn ìṣubú Adamu, pẹ̀lú gbogbo àwọn ìbàjẹ́ àtọ̀runwá tí a jogún nínú rẹ̀, kí Ó lè fi àpẹẹrẹ hàn pé àwa lè ṣẹ́gun gẹ́gẹ́ bí Òun ti ṣẹ́gun. Lórí ẹlẹ́rìí méjì, láti kọ́ni pé ara Kristi kò ní àwọn ìbàjẹ́ tí a jogún láti inú ẹ̀ṣẹ̀ ẹgbẹ̀rún mẹ́rin ọdún, ni láti gbé wáìnì Babiloni lárugẹ, nítorí pé láti kọ́ni pé Kristi kò gba àwọn àìlera tí a jogún wọ̀nyí jẹ́ ẹ̀kọ́ pàtàkì kan nínú ẹ̀sìn Kátólíìkì.

> And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3.

> Àti pé gbogbo ẹ̀mí tí kò bá jẹ́wọ́ pé Jesu Kristi wá nínú ara kì í ṣe ti Ọlọ́run: èyí sì ni ẹ̀mí aṣòdì sí Kristi náà, nípa èyí tí ẹ̀yin ti gbọ́ pé ó yẹ kí ó máa bọ̀; àní nísinsin yìí pẹ̀lú, ó ti wà nínú ayé tẹ́lẹ̀. 1 John 4:3.

> For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 1:7.

> Nítorí ọ̀pọ̀ ẹlẹ́tàn ti wọ ayé, àwọn tí kò jẹ́wọ́ pé Jésù Kristi ti wá nínú ara. Ẹni yìí ni ẹlẹ́tàn àti aṣòdì sí Kristi. 2 John 1:7.

The temple of Christ’s body was the temple of every human being’s body.

Tẹ́ńpìlì ara Kristi ni tẹ́ńpìlì ara gbogbo ènìyàn.

> “Christ was not in as favorable a position in the desolate wilderness to endure the temptations of Satan as was Adam when he was tempted in Eden. The Son of God humbled Himself and took man’s nature after the race had wandered four thousand years from Eden, and from their original state of purity and uprightness. Sin had been making its terrible marks upon the race for ages; and physical, mental, and moral degeneracy prevailed throughout the human family.

> “Kristi kò sí ní ipò tí ó rọrùn tó bẹ́ẹ̀ nínú aginjù ahoro láti farada àwọn ìdánwò Satani gẹ́gẹ́ bí Ádámù ṣe wà nígbà tí a dán án wò ní Édẹni. Ọmọ Ọlọ́run rẹ ara Rẹ̀ sílẹ̀, ó sì gba ìwà ènìyàn wọ̀ lẹ́yìn tí ìran ènìyàn ti ṣìnà kiri kúrò ní Édẹni fún ẹgbẹ̀rún mẹ́rin ọdún, àti kúrò ní ipò ìwà mímọ́ àti òdodo àkọ́kọ́ wọn. Ẹ̀ṣẹ̀ ti ń fi àwọn ààmì ẹ̀rù rẹ̀ lé ìran ènìyàn lórí fún ọ̀pọ̀lọpọ̀ ọdún; ìbàjẹ́ ti ara, ti ọkàn, àti ti ìwà sì gbilẹ̀ káàkiri gbogbo ìdílé ènìyàn.

> “When Adam was assailed by the tempter in Eden he was without the taint of sin. He stood in the strength of his perfection before God. All the organs and faculties of his being were equally developed, and harmoniously balanced.

> “Nígbà tí a gbógun ti Ádámù nípasẹ̀ aṣèdánwò ní Édẹni, ó wà láìsí àbàwọ́n ẹ̀ṣẹ̀. Ó dúró níwájú Ọlọ́run nínú agbára ìpípé rẹ̀. Gbogbo ẹ̀yà ara àti agbára ìmòye inú ẹni rẹ̀ ni a ti mú dàgbà déédéé, a sì fi wọ́n wọ̀n ní ìṣọ̀kan pípé.

> “Christ, in the wilderness of temptation, stood in Adam’s place to bear the test he failed to endure. Here Christ overcame in the sinner’s behalf, four thousand years after Adam turned his back upon the light of his home. Separated from the presence of God, the human family had been departing, every successive generation, farther from the original purity, wisdom, and knowledge which Adam possessed in Eden. Christ bore the sins and infirmities of the race as they existed when He came to the earth to help man. In behalf of the race, with the weaknesses of fallen man upon Him, He was to stand the temptations of Satan upon all points wherewith man would be assailed.” Selected Messages, book 1, 267, 268.

> “Kristi, nínú aginjù ìdánwò, dúró ní ipò Ádámù láti ru ìdánwò tí òun kò lè fara dà. Níhìn-ín ni Kristi ṣẹ́gun nítorí ẹlẹ́ṣẹ̀, lẹ́yìn ẹgbẹ̀rún ọdún mẹ́rin tí Ádámù ti yí ẹ̀yìn rẹ̀ sí ìmọ́lẹ̀ ilé rẹ̀. Ní yíyà kúrò níwájú Ọlọ́run, ìdílé ènìyàn ti ń ṣí lọ, pẹ̀lú gbogbo ìran tó ń tẹ̀ lé ara wọn, sí i jìnà sí ìwà mímọ́ àkọ́kọ́, ọgbọ́n, àti ìmọ̀ tí Ádámù ní ní Édẹni. Kristi ru ẹ̀ṣẹ̀ àti àìlera ẹ̀yà ènìyàn gẹ́gẹ́ bí wọ́n ti rí nígbà tí Ó wá sí ayé láti ran ènìyàn lọ́wọ́. Nítorí ẹ̀yà ènìyàn, pẹ̀lú àìlera ènìyàn tí ó ti ṣubú wà lórí Rẹ̀, Ó ní láti koju àwọn ìdánwò Satani ní gbogbo ọ̀nà tí a fi máa kọlu ènìyàn.” Selected Messages, ìwé 1, 267, 268.

In John chapter two Christ was speaking of His body as a temple, and His body-temple was that of a human being with the degeneracies of four thousand years of compounded weakness. The human temple that Christ referred to is made up of forty-six chromosomes. When Moses went upon Sinai to receive the law and instruction for erecting the temple, he was on the mount forty-six days. Ezekiel refers to Christ placing His temple in the “midst” of the two sticks. The period of time from the conclusion of the seven times of the northern kingdom and the southern kingdom that John was told to measure was forty-six years, and it represented the “midst” or period of time between 1798 and 1844. In those forty-six years, Jesus erected the spiritual temple that he would suddenly cleanse when He came as the messenger of the covenant. As the messenger of the covenant, He would write his law upon his people’s hearts. That law is represented by two tables. The first table has four commandments, the second table has six. Together they represent the number forty-six.

Nínú Jòhánù orí kejì, Kristi ń sọ̀rọ̀ nípa ara Rẹ̀ gẹ́gẹ́ bí tẹ́ńpìlì, àti pé tẹ́ńpìlì-ara Rẹ̀ náà jẹ́ ti ènìyàn kan pẹ̀lú àwọn ìdẹ́gẹ̀rẹ́ ọdún ẹgbẹ̀rún mẹ́rin ti àìlera tí a ti ṣàkójọ pọ̀. Tẹ́ńpìlì ènìyàn tí Kristi tọ́ka sí ni a fi kírómósóòmù mẹ́rìndínlọ́gbọ̀n ṣe. Nígbà tí Mósè gòkè lọ sórí Sínáì láti gba òfin àti ìtọ́ni fún kíkọ tẹ́ńpìlì náà, ó wà lórí òkè náà fún ọjọ́ mẹ́rìndínlọ́gbọ̀n. Ìsíkíẹ́lì tọ́ka sí Kristi tí ń fi tẹ́ńpìlì Rẹ̀ sí “àárín” ọ̀pá méjèèjì. Àkókò láti ìparí àwọn àkókò méje ti ìjọba àríwá àti ìjọba gúúsù tí a sọ fún Jòhánù láti wò ni ọdún mẹ́rìndínlọ́gbọ̀n, ó sì ṣojú “àárín” tàbí àkókò láàárín ọdún 1798 àti 1844. Nínú ọdún mẹ́rìndínlọ́gbọ̀n wọ̀nyí, Jésù kọ tẹ́ńpìlì ẹ̀mí tí yóò fi ojijì wẹ̀ mọ́ nígbà tí Ó bá dé gẹ́gẹ́ bí ońṣẹ́ májẹ̀mú. Gẹ́gẹ́ bí ońṣẹ́ májẹ̀mú, Yóò kọ òfin Rẹ̀ sórí ọkàn àwọn ènìyàn Rẹ̀. Òfin náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ wàláà méjì. Wàláà kìn-ín-ní ní àwọn òfin mẹ́rin, èkejì sì ní mẹ́fà. Papọ̀, wọ́n ṣojú nọ́ńbà mẹ́rìndínlọ́gbọ̀n.

The gathering of spiritual Israel from 1798 through 1844, represents the gathering of spiritual Israel, but it also represents the establishment of a temple.

Ìkójọpọ̀ Ísírẹ́lì ti ẹ̀mí láti ọdún 1798 títí dé 1844, ń ṣàpẹẹrẹ ìkójọpọ̀ Ísírẹ́lì ti ẹ̀mí, ṣùgbọ́n ó tún ń ṣàpẹẹrẹ ìdásílẹ̀ tẹ́ńpìlì kan.

> To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

> Nígbà tí ẹ bá tọ̀ ọ́ wá, bí sí òkúta alààyè kan, èyí tí a ti kọ̀ láti ọwọ́ ènìyàn nítòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin pẹ̀lú, bí òkúta alààyè, ni a ń kọ́ yín sókè sí ilé ẹ̀mí kan, alufaa mímọ́ kan, láti rú àwọn ẹbọ ẹ̀mí sókè, tí a tẹ́wọ́ gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jésù Kristi.

> Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

> Nítorí náà, a sì kọ ọ́ sínú Ìwé Mímọ́ pé, Wò ó, mo fi òkúta igun àkọ́kọ́ kan sí Sioni, ẹni àyànfẹ́, ọlọ́lá iyebíye: ẹni tí ó bá sì gbà á gbọ́, ojú kì yóò tì í.

> Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

> Nítorí náà, fún yín tí ẹ gbàgbọ́, ó jẹ́ ohun iyebíye: ṣùgbọ́n fún àwọn tí kò ṣègbọràn, òkúta tí àwọn olùkọ́lé kọ̀ sílẹ̀, òun náà ni a ti sọ di orí igun, àti òkúta ìkọsẹ̀, àti àpáta ìkùnsínú, àní fún àwọn tí ń kọsẹ̀ ní ọ̀rọ̀ náà, níwọ̀n bí wọ́n ti jẹ́ aláìgbọràn: sí èyí pẹ̀lú ni a yàn wọ́n.

> 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 2:4–10.

> Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn tí a yà sọ́tọ̀; kí ẹ lè máa kéde ìyìn ẹni tí ó ti pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ àgbàyanu rẹ̀: Ẹ̀yin tí ní àkókò ìṣáájú kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí nísinsin yìí jẹ́ ènìyàn Ọlọ́run: ẹ̀yin tí kò tíì rí àánú gbà rí, ṣùgbọ́n tí nísinsin yìí ti rí àánú gbà. 1 Peteru 2:4–10.

The temple that was erected from 1798 to 1844 includes a class that were “appointed” to disobedience. Their disobedience was manifested in their rejection of the “seven times,” “the corner stone,” “the stone which the builders disallowed” which is the “rock of offence” and the “stone of stumbling.”

Tẹ́ńpìlì tí a gbé kalẹ̀ láti ọdún 1798 sí 1844 ní ìpele ènìyàn kan tí a “yàn” sí àìgbọ́ràn. Àìgbọ́ràn wọn farahàn nínú ìkọ̀sílẹ̀ wọn sí “àwọn ìgbà méje,” “òkúta igun,” “òkúta tí àwọn akílé kọ̀,” èyí tí í ṣe “àpáta ìkùsẹ̀” àti “òkúta ìdìgbòlù.”

The class that was “chosen of God,” recognized the “stone” that had been “disallowed of men” as the “living stone,” and as the “stone” that had been “chosen of God, and” was “precious.” The “chosen of God,” the “chosen generation” were in “times past” “not a people, but were” then to be “the people of God.” When God gathered the two sticks, He brought them out from the “heathen.” They were to become His people when he brought the two nations together as one during the forty-six years from 1798 until 1844.

Ẹgbẹ́ náà tí a “yàn nípasẹ̀ Ọlọ́run,” mọ “òkúta” tí a ti “kọ̀ láti ọwọ́ ènìyàn sílẹ̀” gẹ́gẹ́ bí “òkúta alààyè,” àti gẹ́gẹ́ bí “òkúta” tí a ti “yàn nípasẹ̀ Ọlọ́run, tí ó sì” jẹ́ “iyebíye.” “Àwọn tí a yàn nípasẹ̀ Ọlọ́run,” “ìran àyànfẹ́” náà, ní “àwọn àkókò tí ó ti kọjá,” “kì í ṣe ènìyàn kan rí, ṣùgbọ́n nígbà náà” ni wọ́n yóò jẹ́ “ènìyàn Ọlọ́run.” Nígbà tí Ọlọ́run kó àwọn ọ̀pá méjèèjì jọ, Ó mú wọn jáde láti àárín “àwọn aláìmọ̀ Ọlọ́run.” Wọ́n yóò di ènìyàn Rẹ̀ nígbà tí ó bá mú àwọn orílẹ̀-èdè méjèèjì papọ̀ gẹ́gẹ́ bí ọ̀kan ní àkókò ọdún mẹ́rìndínlọ́gọ́rin láti 1798 títí di 1844.

There is only one foundation, and that foundation is Jesus Christ, but the “stone of stumbling” that was the foundation of the history that was rejected by the disobedient, was Moses’ seven times. When the “seven times” was rejected in 1863, it was a rejection of Jesus Christ.

Ipìlẹ̀ kan ṣoṣo ni ó wà, ipìlẹ̀ náà sì ni Jésù Kristi; ṣùgbọ́n “òkúta ìkọ̀sẹ̀” tí ó jẹ́ ipìlẹ̀ ìtàn náà, tí àwọn aláìgbọ́ràn kọ̀ sílẹ̀, ni “àkókò méje” ti Mósè. Nígbà tí a kọ̀ “àkókò méje” náà sílẹ̀ ní ọdún 1863, ìkọ̀sílẹ̀ Jésù Kristi ni.

The dish of fables that infers that the cleansing of the sanctuary that began on October 22, 1844 was a fulfillment of the twenty-three hundred year prophecy alone, identifies an empty sanctuary, a sanctuary without a host, a kingdom without citizens. There is no purpose for the sanctuary provided by inspiration, that is of higher priority, than what God said the purpose of the sanctuary is.

Àwo ìtàn àròsọ tí ó ń fa ìpinnu wá pé ìwẹ̀nùmọ́ ibi mímọ́ tí ó bẹ̀rẹ̀ ní October 22, 1844 jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún nìkan, ń fi ibi mímọ́ tí ó ṣófo hàn, ibi mímọ́ láìsí ogun-ogun, ìjọba láìsí aráàlú. Kò sí ète kankan fún ibi mímọ́ tí ìmísí ti pèsè, tí ó ga jù lọ ní ipò àkọ́kọ́, ju ohun tí Ọlọ́run sọ pé ète ibi mímọ́ náà jẹ́ lọ.

> And let them make me a sanctuary; that I may dwell among them. Exodus 25:8.

> “Kí wọ́n sì ṣe ibi mímọ́ fún mi; kí n lè máa gbé láàrín wọn.” Eksodu 25:8.

In the Scriptures, God’s sanctuary is always associated with His people, who are the host. Ezekiel’s two sticks, that are identified as two nations, were to become one nation and God’s sanctuary would be in their midst. To misrepresent the question of verse thirteen of Daniel eight, in order to hide what is actually asked by the question, is simultaneously also rejecting the “certain saint” in verse thirteen, who was asked to answer the question.

Nínú Ìwé Mímọ́, ibi mímọ́ Ọlọ́run ní ìbáṣepọ̀ pẹ̀lú àwọn ènìyàn Rẹ̀ ní gbogbo ìgbà, àwọn tí wọ́n jẹ́ ogun náà. Àwọn ọ̀pá méjì ti Hesekieli, tí a dá mọ̀ gẹ́gẹ́ bí orílẹ̀-èdè méjì, ní láti di orílẹ̀-èdè kan ṣoṣo, àti ibi mímọ́ Ọlọ́run yóò sì wà láàárín wọn. Láti fi ìbéèrè ẹsẹ̀ kẹtàlá ti Dáníẹ́lì mẹ́jọ hàn ní ọ̀nà tí kì í ṣe tòótọ́, kí a lè fi ohun tí ìbéèrè náà ń béèrè gan-an pamọ́, ní àkókò kan náà tún jẹ́ ìkọ̀sílẹ̀ “ẹni mímọ́ kan” nínú ẹsẹ̀ kẹtàlá, ẹni tí a béèrè lọ́wọ́ rẹ̀ láti dáhùn ìbéèrè náà.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Lẹ́yìn náà, mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan pàtó tí ó ń sọ̀rọ̀ náà pé, Yóò pẹ́ tó mélòó kan ní ti ìran náà nípa ẹbọ àtẹ̀gùn déédéé, àti ẹ̀ṣẹ̀ ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà fún ìtẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. Danieli 8:13, 14.

The heavenly being who was asked the question is called “that certain saint,” and the expression is translated from the Hebrew word “Palmoni”, which means the wonderful numberer, the numberer of secrets. In the passage, which is the central pillar and foundation of Adventism, Christ represents himself as the wonderful numberer. He does so right where He identifies the relationship between the longest time prophecy in the Bible and also the time prophecy of the twenty-three hundred days. The longest time prophecy is Moses’ oath, which is the seven times of Leviticus twenty-six. It is the prophecy that identifies the scattering and enslavement of both houses of Israel, who are identified as the “host” that will be trampled down in verse thirteen, whereas, verse fourteen identifies the prophecy of trampling down of the sanctuary. Both prophecies were fulfilled on October 22, 1844, after the widow of Zarephath gathered the two sticks for the fire of the messenger of the covenant.

Ẹ̀dá ọ̀run tí wọ́n bi ìbéèrè náà ni a pè ní “mímọ́ kan pàtó,” a sì tú ọ̀rọ̀ náà láti inú ọ̀rọ̀ Hébérù “Palmoni”, tí ó túmọ̀ sí olùkà àgbàyanu, olùkà àwọn àṣírí. Nínú ẹsẹ̀ náà, tí í ṣe ọ̀pá àárín gbùngbùn àti ìpìlẹ̀ Adventism, Kristi dúró fún ara rẹ̀ gẹ́gẹ́ bí olùkà àgbàyanu. Ó ṣe bẹ́ẹ̀ ní ibi gangan tí Ó ti fi ìbáṣepọ̀ tó wà láàárín àsọtẹ́lẹ̀ àkókò tó gùn jùlọ nínú Bíbélì hàn, pẹ̀lú àsọtẹ́lẹ̀ àkókò ọjọ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún. Àsọtẹ́lẹ̀ àkókò tó gùn jùlọ ni ìbúra Mósè, èyí tí í ṣe ìgbà méje ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Òun ni àsọtẹ́lẹ̀ tí ó ń fi ìtúká àti ìsíńdè àwọn ilé Ísírẹ́lì méjèèjì hàn, àwọn tí a mọ̀ sí “ogun ọmọ-ogun” tí a ó tẹ̀ mọ́lẹ̀ ní ẹsẹ̀ kẹtàlá, nígbà tí ẹsẹ̀ kẹrìnlá sì ń fi àsọtẹ́lẹ̀ títẹ ibùjọ́sìn náà mọ́lẹ̀ hàn. Àwọn àsọtẹ́lẹ̀ méjèèjì ni a mú ṣẹ ní October 22, 1844, lẹ́yìn tí opó Ṣarefati kó àwọn igi méjì jọ fún iná ojiṣẹ́ májẹ̀mú náà.

When Adventism rejected the very first truth of prophetic time which the angels led William Miller to understand, they blinded themselves. In 1856, with the eight articles of Hiram Edson, Palmoni attempted to increase the light of the seven times, but to no avail. They rejected the message to Laodicea, and accepted the five malignant manifestations of Laodicea, thus identifying themselves as the five foolish virgins.

Nígbà tí Àfẹnúsọ́-Ìbìwọ̀n Àbọ̀ Kristi kọ òtítọ́ àkọ́kọ́ pátápátá nípa àkókò àsọtẹ́lẹ̀ tí àwọn áńgẹ́lì mú William Miller lóye, wọ́n fọ́ ara wọn lójú. Ní ọdún 1856, pẹ̀lú àwọn àpilẹ̀kọ mẹ́jọ ti Hiram Edson, Palmoni gbìyànjú láti mú ìmọ́lẹ̀ àwọn àkókò méje pọ̀ sí i, ṣùgbọ́n kò ṣàṣeyọrí. Wọ́n kọ ìhìnrere sí Laodicea, wọ́n sì gba àwọn ìfarahàn búburú márùn-ún ti Laodicea, báyìí ni wọ́n fi dá ara wọn mọ̀ gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè márùn-ún.

The sixty-five years of Isaiah seven, that identifies 742BC, 723BC and 677BC in its beginning, was repeated in the ending history of 1798, 1844 and 1863. That ending history is represented by the gathering of the two sticks in Ezekiel chapter thirty-seven, and the widow of Sarepta (as she is called in the Greek of the New Testament), is the history of God establishing a covenant relationship with spiritual Israel in spiritual Judah (the glorious land) during the history of the sixth kingdom of Bible prophecy. That history being the end of the prophecy of sixty-five years, also represents the beginning of the earth beast of Revelation thirteen. At the beginning of the sixth kingdom of Bible prophecy, the joining of two sticks illustrates the ending of the sixth kingdom of Bible prophecy. That history contains a parallel history of the horn of Protestantism and the horn of Republicanism.

Ọgọ́ta-dín-lọ́gọ́rin ọdún ti Isaiah meje, tí ó ń tọ́ka sí 742BC, 723BC, àti 677BC ní ìbẹ̀rẹ̀ rẹ̀, ni a tún ṣe ní ìtàn ìparí 1798, 1844, àti 1863. Ìtàn ìparí náà ni a ṣojú fún nípa ìkójọpọ̀ àwọn igi méjì nínú Ezekiel orí kẹtàdínlọ́gbọ̀n, àti opó Sarepta (gẹ́gẹ́ bí a ti ń pè é nínú èdè Giriki ti Májẹ̀mú Tuntun), ni ìtàn Ọlọ́run tí ń fìdí ìbáṣepọ̀ májẹ̀mú múlẹ̀ pẹ̀lú Ísírẹ́lì ti ẹ̀mí nínú Júdà ti ẹ̀mí (ilẹ̀ ológo) ní àkókò ìtàn ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì. Ìtàn náà, níwọ̀n bí ó ti jẹ́ òpin àsọtẹ́lẹ̀ ọdún márùndínlọ́gọ́rin, tún ń ṣojú fún ìbẹ̀rẹ̀ ẹranko ilẹ̀ ti Ìfihàn mẹ́tàlá. Ní ìbẹ̀rẹ̀ ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì, ìsopò àwọn igi méjì ń ṣàfihàn òpin ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì. Ìtàn náà ní inú rẹ̀ ní ìtàn afiwéra ti ìwo ìwo ti Pùròtẹ́sítáǹtì àti ìwo ti Ripọ́bùlíkánízìmù.

Prophetically a power, or a horn, or a nation, or a kingdom, or a king or a head are interchangeable symbols, depending upon the context where they are used. All these symbols also refer to the two sticks which Ezekiel identifies as two nations. In the beginning of the earth beast’s prophetic history, the Protestant horn was gathered into one nation, or one horn. At the end of that very same history the Republican horn will come together with the horn of apostate Protestantism to make one nation. That nation will be an image to the sea beast of Revelation thirteen. Logically, if we refuse to see the testimony of the curse of the seven times (that was carried out against both houses of literal Israel), we certainly will not be able to see how those two literal houses of ancient Israel became the nation of spiritual Israel in 1844. If we cannot see that history, we are absolutely “clueless” about how that history at the beginning of the United States identifies the history at the end, when the Republican horn repeats the gathering process and the joining together that was illustrated in the beginning with the Protestant horn.

Ní ti àsọtẹ́lẹ̀, agbára kan, tàbí iwo kan, tàbí orílẹ̀-èdè kan, tàbí ìjọba kan, tàbí ọba kan tàbí orí kan, jẹ́ àwọn àmì àpẹẹrẹ tí a lè fi rọ́pò ara wọn, gẹ́gẹ́ bí àyíká tí a ti lò wọ́n ṣe jẹ́. Gbogbo àwọn àmì wọ̀nyí pẹ̀lú ń tọ́ka sí àwọn ọ̀pá méjì tí Ezekieli fi dá wọn mọ̀ gẹ́gẹ́ bí orílẹ̀-èdè méjì. Ní ìbẹ̀rẹ̀ ìtàn àsọtẹ́lẹ̀ ẹranko ilẹ̀ náà, a kó iwo Pùròtẹ́sítáǹtì jọ sínú orílẹ̀-èdè kan, tàbí iwo kan. Ní òpin gan-an ìtàn yẹn náà, iwo Republikani yóò darapọ̀ mọ́ iwo Pùròtẹ́sítáǹtì apẹ̀yìndà láti dá orílẹ̀-èdè kan sílẹ̀. Orílẹ̀-èdè yẹn yóò jẹ́ àwòrán fún ẹranko inú òkun ti Ìfihàn orí kẹtàlá. Ní ti ọgbọ́n inú ìmọ̀ràn, bí a bá kọ̀ láti rí ẹ̀rí ègún ti àkókò méje náà (èyí tí a mú ṣẹ lòdì sí ilé méjèèjì ti Ísírẹ́lì gidi), dájúdájú a kì yóò lè rí bí àwọn ilé gidi méjèèjì wọ̀nyí ti Ísírẹ́lì àtijọ́ ṣe di orílẹ̀-èdè Ísírẹ́lì ti ẹ̀mí ní ọdún 1844. Bí a kò bá lè rí ìtàn náà, a jẹ́ “alagbọ́n-kòsí” pátápátá nípa bí ìtàn yẹn ní ìbẹ̀rẹ̀ orílẹ̀-èdè Amẹ́ríkà ṣe ń dá ìtàn náà ní òpin mọ̀, nígbà tí iwo Republikani tún ṣe ìlànà ìkójọ jọ náà àti ìsopọpọ̀ náà tí a ṣàpẹẹrẹ rẹ̀ ní ìbẹ̀rẹ̀ pẹ̀lú iwo Pùròtẹ́sítáǹtì.

We will continue to consider these truths in the next article.

A ó máa bá a lọ láti ronú lórí àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

Back to Articles