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# Parallel Warnings - Number One

Àwọn Ìkìlọ̀ Tó Bá Ara Wọn Mu — Nọ́mbà Kìíní

The Revelation of Jesus Christ: Understanding the Final Warning for Mankind

Ìfihàn Jésù Kristi: Ìmòye Ìkìlọ̀ Ìkẹyìn fún Ẹ̀dá Ènìyàn

Author

Jeff Pippenger

Published

August 8, 2023

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The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.

“A fi Ìṣípayá Jesu Kristi” hàn sí àwọn ènìyàn Ọlọ́run nígbà tí “àkókò náà ti súnmọ́.” A fi ìhìnrere ìkìlọ̀ ìkẹyìn fún aráyé hàn díẹ̀ kí àkókò ààyè ìdánwò ènìyàn tó parí, a sì ṣàpẹẹrẹ ìránṣẹ́ ìkìlọ̀ ìkẹyìn náà nínú ọ̀pọ̀lọpọ̀ ìlà àsọtẹ́lẹ̀ inú Bíbélì. Nínú Ìṣípayá orí kẹrìnlá, a ṣàpẹẹrẹ ìránṣẹ́ ìkìlọ̀ ìkẹyìn náà nípasẹ̀ àwọn áńgẹ́lì mẹ́ta.

> And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.

> Mo sì rí angẹli mìíràn tí ń fò ní àárín ọ̀run, tí ó ní ìhìnrere àìnípẹ̀kun láti wàásù fún àwọn tí ń gbé ayé, àti fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn, Ní fífi ohùn ńlá wí pé, Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún un; nítorí wákàtí ìdájọ́ rẹ̀ dé: ẹ sì foríbalẹ̀ fún ẹni tí ó dá ọ̀run, àti ayé, àti òkun, àti àwọn orísun omi.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.

> Angẹli mìíràn sì tẹ̀lé e, ó ń wí pé, Bábílónì ti ṣubú, ó ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.

> Àngẹli kẹta sì tẹ̀lé wọn, ó ń fi ohùn ńlá wí pé, Bí ẹnikẹ́ni bá foríbalẹ̀ fún ẹranko náà àti àwòrán rẹ̀, tí ó sì gba ààmì rẹ̀ sí iwájú orí rẹ̀, tàbí sí ọwọ́ rẹ̀, ẹni náà yóò mu nínú wáìnì ìbínú Ọlọ́run, èyí tí a tú jáde láìlópò sínú ife ìrunú rẹ̀; a ó sì fi iná àti sulfọ̀ dá a lóró níwájú àwọn àngẹli mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: Èéfín ìyà wọn sì ń gòkè lọ títí láé àti láé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń foríbalẹ̀ fún ẹranko náà àti àwòrán rẹ̀, àti ẹnikẹ́ni tí ó bá gba ààmì orúkọ rẹ̀. Níhìn-ín ni sùúrù àwọn ènìyàn mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà. Ìfihàn 14:6–12.

In chapter eighteen of Revelation the very same message announces the fall of Babylon.

Nínú orí kẹ́tàlá-dín-lógún ìwé Ìfihàn, ọ̀rọ̀ náà gan-an ni ń kéde ìṣubú Babiloni.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Lẹ́yìn èyí, mo sì rí áńgẹ́lì mìíràn tí ó sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; ogo rẹ̀ sì tan ìmọ́lẹ̀ sórí ilẹ̀ ayé. Ó sì ké pẹ̀lú agbára, ní ohùn líle, wí pé, Babiloni ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìríra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ilẹ̀ ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ilẹ̀ ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ adùn-àṣejù rẹ̀. Mo sì gbọ́ ohùn mìíràn láti ọ̀run wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa nípín nínú ẹ̀ṣẹ̀ rẹ̀, kí ẹ má sì bàa gba nínú àwọn ìyọnu rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ifihàn 18:1–5.

The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.

Ìlà àsọtẹ́lẹ̀ ti ìtàn, tàbí a lè sọ pé, àtòpọ̀ àwọn ìṣẹ̀lẹ̀ tí a ṣojú fún nípasẹ̀ áńgẹ́lì tí ń tan ilẹ̀ ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ nínú orí kejìdínlógún, ń ṣojú fún àwọn ìṣẹ̀lẹ̀ tí ń ṣamọ̀nà sí ìparí ìdájọ́, ìparí àkókò oore-ọ̀fẹ́, àti àwọn àjàkálẹ̀ àìsàn méje ìkẹyìn. Ìtàn àsọtẹ́lẹ̀ tí a ṣojú fún nínú orí kejìdínlógún ń lọ “ní ìbámu” pẹ̀lú ìlà ìtàn àsọtẹ́lẹ̀ tí àwọn áńgẹ́lì mẹ́ta ti orí kẹrìnlá ń ṣojú fún.

> “God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.

> “Ọlọ́run ti fi ipò àwọn ìránṣẹ́ ìhìnrere Ìṣípayá 14 sílẹ̀ nínú ìlà àsọtẹ́lẹ̀, iṣẹ́ wọn kì yóò sì dáwọ́ dúró títí di òpin ìtàn ayé yìí. Ìránṣẹ́ ìhìnrere áńgẹ́lì kìn-ín-ní àti èkejì ṣì jẹ́ òtítọ́ fún àkókò yìí, wọ́n sì ní láti máa lọ ní ìtọ́ka pẹ̀lú èyí tí ń tẹ̀lé e. Áńgẹ́lì kẹta ń kéde ìkìlọ̀ rẹ̀ ní ohùn ńlá. ‘Lẹ́yìn nǹkan wọ̀nyí,’ ni Johanu wí, ‘mo rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀.’ Nínú ìmọ́lẹ̀ yìí, ìmọ́lẹ̀ gbogbo àwọn ìránṣẹ́ ìhìnrere mẹ́tẹ̀ẹ̀ta ni a dapọ̀.” The 1888 Materials, 803, 804.

The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.

Àwọn áńgẹ́lì mẹ́ta inú orí kẹrìnlá tí wọ́n ń fò láàrín ọ̀run jẹ́ àmì ìṣàpẹẹrẹ ìhìnrere kan tí ó kàn gbogbo ayé, tí ó sì parí pẹ̀lú ààmì ẹranko náà àti ìpẹ̀yà àǹfààní-ọ̀fẹ́. Ní orí kẹtàdínlógún, gbogbo ayé ni a fi ògo áńgẹ́lì náà tànmọ́lẹ̀, ẹni tí ìhìnrere rẹ̀ náà sì parí pẹ̀lú ìpẹ̀yà àǹfààní-ọ̀fẹ́.

The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.

Ìhìnrere tí a fi àwòrán àwọn áńgẹ́lì mẹ́ta hàn nínú orí kẹrìnlá, tí a sì tún fi áńgẹ́lì tí ó sọ̀kalẹ̀ wá nínú orí kejìdínlógún ṣàpẹẹrẹ rẹ̀, jẹ́ àwòrán méjì ti ìkìlọ̀ kan náà. Kò sí ohun tí ó pọ̀jù nínú Bíbélì, kò sì sí ohun tí a fi ṣòfò. Òtítọ́ náà pé Jòhánù tọ́ka sí ìhìnrere kan náà ní ju ẹ̀ẹ̀kan lọ jẹ́ ìfọ̀kànsí lórí pàtàkì ìhìnrere náà, ó sì ń ṣàfihàn ọ̀nà ìkọ́ni àtọ̀runwá tí ó jẹ́ òfin Bíbélì tí a ń pè ní “tún un sọ, kí o sì mú un gbòòrò sí i.” Ìmú ìlà méjì ti ìtàn àsọtẹ́lẹ̀ jọ ń ṣí àwọn òtítọ́ payá tí a kì yóò lè mọ̀ nínú èyíkéyìí nínú àwọn ìlà náà bí a bá wo wọ́n lọ́tọ̀ọ̀tọ̀ sí ara wọn. Ní òní, bí o bá mú ẹlẹ́rìí méjì ti ìṣẹ̀lẹ̀ kan náà wá sí ilé ẹjọ́ láti jẹ́rìí, ó ṣeé ṣe kí wọ́n fi ìròyìn tí ó tako ara wọn hàn gẹ́gẹ́ bí èrò ìṣèlú tàbí ìmòye àwùjọ wọn. Kì í ṣe bẹ́ẹ̀ pẹ̀lú àwọn ẹlẹ́rìí Bíbélì; wọ́n máa ń fara mọ́ ara wọn nígbà gbogbo, àti bí ó bá dà sí ọ pé wọn kò fara mọ́ ara wọn, nígbà náà ìwọ ń wo nǹkan kan ní ọ̀nà tí kò tọ́.

The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.

Àwọn àpèjúwe méjì tí a ń gbé yẹ̀wò yìí ni ìránṣẹ́ ìkìlọ̀ kan náà pátápátá tí ìwé Malaki fi ṣàfihàn gẹ́gẹ́ bí ìpadàbọ̀ Èlíjà wòlíì. Gbogbo àwọn ìránṣẹ́ mẹ́tẹ̀ẹ̀ta náà dé ṣáájú ìpipadé àyè ìdánwò—nítorí ìránṣẹ́ ìkìlọ̀ tí ó wà nínú gbogbo ìlà àsọtẹ́lẹ̀ mẹ́tẹ̀ẹ̀ta náà kì í ṣe pé a fi wọ́n hàn ṣáájú ìpipadé àyè ìdánwò nìkan, ṣùgbọ́n ìpipadé àyè ìdánwò fúnra rẹ̀ ni kókó ìtọ́kasí náà, kókó ọ̀rọ̀ náà bí o bá fẹ́, nínú ọ̀kọ̀ọ̀kan àwọn ìránṣẹ́ ìkìlọ̀ wọ̀nyẹn. Ní tòótọ́, bí wòlíì kankan bá kéde tàbí ṣàpèjúwe ìránṣẹ́ ìkìlọ̀ kankan, ìkìlọ̀ kan náà ni gẹ́gẹ́ bí Ifihan mẹ́rìnlá, mẹ́jìdínlógún àti àsọtẹ́lẹ̀ Èlíjà ti Malaki.

These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.

A lè fi rọrùn fi hàn pé àwọn ìlà àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí ń lọ ní ìfararọ̀ pẹ̀lú ara wọn. Bí ó tilẹ̀ jẹ́ bẹ́ẹ̀, orísun pàtàkì méjì ni ìsọfúnni nínú àsọtẹ́lẹ̀ Bíbélì. Ọ̀kan ni ìdánimọ̀ ìtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ tí ń ṣípayá ní ìparí ayé. Orísun ìsọfúnni kejì sì ni àfihàn àwọn ìṣe àwọn wòlíì tí ó ní ìbáṣepọ̀ pẹ̀lú ìhìn tí ń tẹ ìlànà àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú jáde.

There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.

Àwọn òfin méjì wà tí ó yẹ kí a kà sí ní ìsopọ̀ pẹ̀lú àwọn èrò wọ̀nyí. Èkínní ni pé gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa òpin ayé, níbi tí àkókò ìdánwò ti parí.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Olúkúlùkù nínú àwọn wòlíì àtijọ́ sọ̀rọ̀ kéré síi fún àkókò tiwọn ju fún àkókò tiwa lọ, bẹ́ẹ̀ ni àsọtẹ́lẹ̀ wọn sì wà ní agbára fún wa. ‘Níwọ̀n bí gbogbo nǹkan wọ̀nyí ti ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ń ṣe ìránṣẹ́ nípa àwọn nǹkan náà, èyí tí a ti ròyìn fún yín nísinsin yìí láti ọwọ́ àwọn tí wọ́n ti fi Ẹ̀mí Mímọ́ tí a rán sọ̀kalẹ̀ láti ọ̀run wàásù ìhìn rere fún yín; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó jọ, ó sì ti dì ín pọ̀ jọ, àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìbẹ̀rù mímọ́ nínú ìtàn Májẹ̀mú Láéláe ni a ti tún ṣe tẹ́lẹ̀, a sì ń tún ṣe wọ́n nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.

Gbogbo àwọn ìfìròyìn wòlíì inú Bíbélì wà “ní agbára fún wa” “lórí ẹni tí òpin ayé ti dé.” Òfin náà, ní ìbámu pẹ̀lú òfin mìíràn tí ń dá “àwọn ọ̀ràn” tí Ẹ̀mí Mímọ́ ti “ṣe àkópọ̀ wọn,” “ní ìfúnni àsọtẹ́lẹ̀ náà àti” pẹ̀lú “nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn,” mọ́, ń fi agbára kún ẹ̀tọ́ ọ̀ràn náà pé àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ kan jẹ́ àwòrán aṣojú, wọ́n sì ń lọ ní ìlà àfọwọ́ṣe kan náà pẹ̀lú àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ní òpin àsọtẹ́lẹ̀ kankan tí a bá fún.

> “There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “A nílò ìkẹ́kọ̀ọ́ tímọ́tímọ́ púpọ̀ sí i nípa ọ̀rọ̀ Ọlọ́run; ní pàtàkì, a gbọ́dọ̀ fún Dáníẹ́lì àti Ìfihàn ní àkíyèsí gẹ́gẹ́ bí a kò tíì ṣe rí rí tẹ́lẹ̀ nínú ìtàn iṣẹ́ wa. A lè ní ohun díẹ̀ kù láti sọ ní àwọn ọ̀nà kan ní ti agbára Romu àti ipò póòpù; ṣùgbọ́n a gbọ́dọ̀ pe àkíyèsí sí ohun tí àwọn wòlíì àti àwọn àpọ́sítélì ti kọ lábẹ́ ìmísí Ẹ̀mí Mímọ́ Ọlọ́run. Ẹ̀mí Mímọ́ ti ṣètò ọ̀ràn lọ́nà bẹ́ẹ̀, yálà nínú fífi àsọtẹ́lẹ̀ náà hàn tàbí nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe, láti kọ́ni pé a gbọ́dọ̀ mú aṣojú ènìyàn kúrò ní ojú, kí a fi í pamọ́ nínú Kristi, àti pé Olúwa Ọlọ́run ọ̀run àti òfin Rẹ̀ ni a gbọ́dọ̀ gbé ga. Ka ìwé Dáníẹ́lì. Mú ìtàn àwọn ìjọba tí a ṣojú fún níbẹ̀ wá síwájú, ní kókó dé kókó.” Testimonies to Ministers, 112.

The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.

“Ẹ̀mí Mímọ́ ti tún ọ̀ràn náà ṣe lọ́nà bẹ́ẹ̀, nínú fífúnni ní àsọtẹ́lẹ̀ náà àti nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe.” Nínú “fífúnni ní àsọtẹ́lẹ̀ náà àti nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe,” “Ẹ̀mí Mímọ́” ti “tún” “ọ̀ràn” náà “ṣe lọ́nà bẹ́ẹ̀” tí ó fi yẹ kí a mọ̀ pé mejeeji “fífúnni ní àsọtẹ́lẹ̀ náà” àti “àwọn ìṣẹ̀lẹ̀ tí a ṣàpèjúwe” jẹ́ ohun amísí, tí a sì fi ń lò wọ́n sí àkàwé àsọtẹ́lẹ̀ ti òpin ayé.

John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.

A fi asọtẹ́lẹ̀ náà fún Johanu láti ọ̀dọ̀ Gabriẹli, a sì pa á láṣẹ pé kí ó kọ ọ sínú ìwé, kí ó sì rán án sí àwọn ìjọ. Nígbà náà ni Róòmù ń ṣe inúnibíni sí i; a sì kó ọ lọ sí ìgbèkùn ní ọ̀nà kan tí yóò bá ohun tí a lè pè ní black-site ní ayé òde òní mu. Nínú ìtàn náà, Johanu wà ní ìyàsọ́tọ̀ kúrò lọ́dọ̀ aráyé gẹ́gẹ́ bí ẹlẹ́wọ̀n èyíkéyìí ṣe wà ní Guantanamo Bay.

John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.

Jòhánù fi hàn pé ìran náà ṣẹlẹ̀ nígbà tí ó ń jọ́sìn ní ọjọ́ ìsinmi ọjọ́ keje, èyí tí í ṣe Ọjọ́ Olúwa.

> For the Son of man is Lord even of the sabbath day. Matthew 12:8.

> Nítorí Ọmọ ènìyàn ni Olúwa àní ti ọjọ́ ìsinmi náà pẹ̀lú. Mátíù 12:8.

While worshipping in the Spirit, he heard a great voice behind him.

Nígbà tí ó ń jọ́sìn nínú Ẹ̀mí, ó gbọ́ ohùn ńlá kan lẹ́yìn rẹ̀.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.

> Èmi, Johanu, ẹni tí í ṣe arákùnrin yín pẹ̀lú, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmos, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí i ti kàkàkí, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹ́yìn; àti pé, Kí ohun tí ìwọ bá rí, kọ ọ sínú ìwé, kí o sì rán an sí àwọn ìjọ méje tí ó wà ní Asia; sí Efesu, àti sí Smirna, àti sí Pergamu, àti sí Tiatira, àti sí Sardi, àti sí Filadelfia, àti sí Laodikea. Ifihan 1:9–11.

John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”

Àwọn àyíká tí John wà àti àwọn ipò tí a fi mọ̀ ọ ṣàpèjúwe rẹ̀ gẹ́gẹ́ bí ẹni tí a ń ṣe inúnibíni sí nítorí pé ó jẹ́ olùjọ́sìn Sábáàtì ọjọ́ keje, ṣùgbọ́n tí a tún ń ṣe inúnibíni sí nítorí pé wọ́n gbàgbọ́ nínú Bíbélì àti àwọn ìkọ̀wé Ellen White pẹ̀lú, èyí tí í ṣe “ẹ̀rí Jésù.” Ó gbọ́ ohùn ńlá kan lẹ́yìn rẹ̀, tí ó yí padà láti rí i; ní ṣíṣe bẹ́ẹ̀, ó dúró fún Adventist Ọjọ́ Keje kan ní ìparí ayé, ẹni tí ó gbọ́ ohùn kan lẹ́yìn wọn tí ń wí pé, “èyí ni ọ̀nà náà, ẹ máa rìn nínú rẹ̀.”

All the lines of prophecy parallel each other at the end of the world.

Gbogbo àwọn ìlà àsọtẹ́lẹ̀ ń bá ara wọn mu ní ìparí ayé.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Nínú Ìfihàn ni gbogbo àwọn ìwé Bíbélì ti pàdé, tí wọ́n sì parí.” Ìṣe Àwọn Àpọ́sítélì, 585.

Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.

Wòlíì kankan tí ó bá gbọ́ ohùn kan lẹ́yìn wọn, ó bá Jòhánù mu nínú àkàwé àwọn ènìyàn Ọlọ́run ní òpin ayé. Jòhánù gbọ́ ohùn kan lẹ́yìn rẹ̀ tí ó fún un ní ìtọ́nisọ́nà. Aísáyà náà pẹ̀lú gbọ́ ohùn ìtọ́nisọ́nà.

> And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.

> Nítorí náà, Olúwa yóò dúró, kí ó lè ṣe oore-ọ̀fẹ́ sí yín, àti nítorí náà ni a ó gbé e ga, kí ó lè ṣàánú fún yín: nítorí Olúwa jẹ́ Ọlọ́run ìdájọ́: alábùkún ni gbogbo àwọn tí ń dúró de e.

> For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.

> Nítorí àwọn ènìyàn yóò máa gbé ní Síónì ní Jerusalẹmu: ìwọ kì yóò sunkún mọ́: yóò ṣàánú rẹ gidigidi ní ohùn ẹkún rẹ; nígbà tí yóò bá gbọ́ ọ, yóò dá ọ lóhùn. Bí Olúwa tilẹ̀ fi búrẹ́dì ìpọ́njú àti omi ìyà fún yín, síbẹ̀ àwọn olùkọ́ yín kì yóò tún fi ara wọn pamọ́ sí igun mọ́, ṣùgbọ́n ojú yín yóò máa rí àwọn olùkọ́ yín: etí yín yóò sì máa gbọ́ ọ̀rọ̀ kan lẹ́yìn yín, tí yóò máa wí pé, “Èyí ni ọ̀nà, ẹ máa rìn nínú rẹ̀,” nígbà tí ẹ bá yí sí ọwọ́ ọ̀tún, àti nígbà tí ẹ bá yí sí ọwọ́ òsì. Isaiah 30:18–21.

God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.

Àwọn ènìyàn ìyókù Ọlọ́run ń gbọ́ ohùn kan lẹ́yìn wọn tí ń fi hàn ní kedere ọ̀nà tí wọ́n yẹ kí wọ́n máa rìn. Nígbà náà ni wọ́n nílò láti pinnu bóyá wọ́n yóò fetí sí i tàbí pé wọn kì yóò fetí sí i. Àwọn ènìyàn tí Johanu àti Isaiah ṣojú fún ni àwọn ènìyàn ní òpin ayé tí ń dúró de Olúwa nígbà tí Ó bá pẹ́, Isaiah sì sọ fún wa pé Ó ń pẹ́ nítorí pé Òun jẹ́ Ọlọ́run ìdájọ́. Láti ìbẹ̀rẹ̀ ìtàn àwọn Millerite ní ọdún 1798 títí dé ìparí àkókò àánú fún Adventism ní òfin Ọjọ́-Àìkú, Ọlọ́run ń mú ìdájọ́ ṣẹ ní ibi mímọ́ ọ̀run. Ìlérí náà ni pé àwọn tí ń dúró de Olúwa ní àkókò ìdájọ́ ni a ó bùkún fún.

God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”

Àwọn ènìyàn Ọlọ́run tí a bùkún fún nítorí ìdúróde wọn, ni a ṣàpẹẹrẹ wọn nípa àwọn wúńdíá tí ń dúró de Ọkọ-ìyàwó nínú àkàwé àwọn wúńdíá mẹ́wàá. Gbogbo wọn mẹ́wàá sùn, lẹ́yìn náà ní ọ̀gànjọ́-òru ìṣòro kan dé tí ó ya àwọn wúńdíá tí ń sùn náà sí ẹ̀yà méjì. Ẹ̀yà kan ti gbọ́ ohùn kan lẹ́yìn wọn, wọ́n sì yípadà láti wo ohùn náà tí ó kọ́ wọn nípa ọ̀nà tí wọ́n yóò gbà tẹ̀síwájú, ẹ̀yà kejì sì kọ̀ láti yípadà kí wọ́n sì gbọ́ ohùn náà—láìka òtítọ́ náà sí pé ìránṣẹ́ tí ń sáré ká gbogbo ìwé Ìfihàn ni pé, “Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ.”

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Àpèjúwe àwọn wúńdíá mẹ́wàá tí ó wà nínú Mátíù 25 pẹ̀lú fi ìrírí àwọn ènìyàn Adventist hàn.” The Great Controversy, 393.

John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.

Johanu dúró fún àwọn ènìyàn Adventist tí wọ́n yíjú sí ohun tí ó ti kọjá kí wọ́n lè lóye ọjọ́ iwájú. Nígbà tí wọ́n “gbọ́ ọ̀rọ̀ kan lẹ́yìn” wọn gẹ́gẹ́ bí Johanu ti ṣe, ọ̀rọ̀ náà pẹ̀lú ni ìtọ́ni tí a fi fúnni nínú ẹ̀rí Isaiah nípa ìṣẹ̀lẹ̀ yìí kan náà. Ìtọ́ni Isaiah ni pé, “èyí ni ọ̀nà náà, ẹ máa rìn nínú rẹ̀, nígbà tí ẹ bá yí sí ọwọ́ ọ̀tún, àti nígbà tí ẹ bá yí sí ọwọ́ òsì.” Àwọn wúńdíá ọlọ́gbọ́n nínú Danieli mejila lóye ìpọ̀si ìmọ̀ ní ìkẹyìn ayé, nítorí wọ́n ti “sáré káàkiri” nínú ọ̀rọ̀ náà láti lóye ìmọ̀ tí ń fúnni ní ìyè tí a ti ṣí sílẹ̀.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.

> Ṣùgbọ́n ìwọ, ìwọ Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, sì fi èdìdì dì ìwé náà títí di àkókò ìkẹyìn: ọ̀pọ̀ yóò máa sáré kiri, ìmọ̀ yóò sì pò sí i. Dáníẹ́lì 12:4.

The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).

Àwọn wòlíì tí a ń gbé yẹ̀ wò ń ṣojú fún Àwọn Adventist Ọjọ́ Keje nínú ìtàn níbi tí ìdájọ́ ti ń dé sí ìparí tí àkókò oore-ọ̀fẹ́ sì ń ti. Àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n gbọ́ ohùn kan lẹ́yìn wọn tí ń wí pé, èyí ni ọ̀nà náà, ẹ máa rìn nínú rẹ̀; Ó sì ṣèlérí láti tọ́ wọn sóna lórí ọ̀nà náà nígbà tí wọ́n bá yí sí òsì tàbí sí ọ̀tún. “Sísáré kiri” gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n ṣe ń ṣe nígbà tí a tú ìwé náà sílẹ̀ jẹ́ ààmì fún ìkẹ́kọ̀ọ́ Bíbélì. Ìṣẹ̀dá ń kọ́ wa pé, kí ènìyàn tó lè sáré, ó gbọdọ̀ kọ́kọ́ mọ bí a ṣe ń rìn, ẹ̀rí Isaiah sì sọ pé bí o bá fetí sí ohùn tó wà lẹ́yìn rẹ, yóò tọ́ ọ sóna nínú ìkẹ́kọ̀ọ́ Ọ̀rọ̀ Rẹ̀ bóyá o bá yí sí Majẹmu Láéláé (òsì) tàbí sí Majẹmu Titun (ọ̀tún). Ṣí Bíbélì, yóò sì fi ohùn Rẹ̀ tọ́ ọ sóna. Ṣùgbọ́n fún Àwọn Adventist Ọjọ́ Keje ní àkókò òpin ayé, ó tún túmọ̀ sí pé yóò tọ́ ọ sóna nígbà tí o bá ṣí Bíbélì (òsì) àti nígbà tí o bá ṣí Ẹ̀mí Àsọtẹ́lẹ̀ (ọ̀tún).

The way to walk is even more specific when Jeremiah’s testimony is added.

Ọ̀nà tí a fi ń rìn yìí túbọ̀ ṣe kedere gan-an nígbà tí a bá fi ẹ̀rí Jeremáyà kún un.

> Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.

> Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀, ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n wí pé, A kì yóò rìn nínú rẹ̀. Pẹ̀lúpẹ̀lú, mo fi àwọn olùṣọ́ lé yín lórí, níní, Ẹ fetí sí ìró ìpè. Ṣùgbọ́n wọ́n wí pé, A kì yóò fetí sí i.

> Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.

> Nítorí náà, ẹ gbọ́, ẹ̀yin orílẹ̀-èdè, kí ẹ sì mọ̀, ìwọ ìjọ ènìyàn, ohun tí ń bẹ láàárín wọn. Gbọ́, ìwọ ayé: kíyèsi i, èmi yóò mú ibi wá sórí àwọn ènìyàn yìí, àní èso ìrònú wọn, nítorí wọn kò fetí sí ọ̀rọ̀ mi, bẹ́ẹ̀ ni sí òfin mi, ṣùgbọ́n wọ́n ti kọ̀ ọ́. Jeremiah 6:16–19.

There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”

Ẹ̀yà méjì àwọn olùjọsìn ni ó wà nínú ẹsẹ̀ náà. Ẹgbẹ́ kan ń wo gbogbo “ọ̀nà” wọ̀nyí, wọ́n sì yan “àwọn ọ̀nà àtijọ́” láti máa rìn nínú wọn. Wọ́n ní agbára láti yan “ọ̀nà rere” láti inú gbogbo àwọn “ọ̀nà” mìíràn tí ó ṣeé ṣe, nítorí pé àwọn ni àwọn tí wọ́n fetí sí ohùn tí ó wà lẹ́yìn wọn, ohùn náà sì sọ fún wọn pé, “èyí ni ọ̀nà náà, ẹ máa rìn nínú rẹ̀.” Johanu dúró fún àwọn tí ń gbọ́ ohùn láti ẹ̀yìn wá, ohùn kan láti inú “àwọn ọ̀nà àtijọ́.”

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

> “ ‘Báyìí ni Olúwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’ Jeremiah 6:16. ”

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

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

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

> “Láti ìgbà àtijọ́, ọ̀pọ̀ ènìyàn ti gbìmọ̀ láti kọ́ ìgbàgbọ́ tuntun, kí wọ́n sì fi ìlànà tuntun kalẹ̀. Ṣùgbọ́n báwo ni ilé tí wọ́n kọ́ náà ṣe dúró pẹ́ tó? Kò pẹ́, ó wó lulẹ̀, nítorí a kò fi í lélẹ̀ lórí Àpáta náà.

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

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

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

> “Nítorí náà, a gbọdọ̀ di ìbẹ̀rẹ̀ ìgbọ́kànlé wa mú ṣinṣin títí dé òpin. Ọ̀rọ̀ agbára ni Ọlọ́run àti Kristi ti rán sí àwọn ènìyàn yìí, tí ń mú wọn jáde kúrò nínú ayé, ní kókó-kókó, sínú ìmọ́lẹ̀ kedere ti òtítọ́ àsìkò yìí. Pẹ̀lú ètè tí iná mímọ́ ti fi kan, àwọn ìránṣẹ́ Ọlọ́run ti kéde ìhìn-iṣẹ́ náà. Ọ̀rọ̀ ìsọ̀rọ̀ Ọlọ́run ti fi èdìdì rẹ̀ le òtítọ́ tí a ti kéde pé ó jẹ́ tòótọ́ gidi.” Testimonies, ìdìpọ̀ 8, 296, 297.

But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.

Ṣùgbọ́n ẹgbẹ́ mìíràn wà nínú ìlà Jeremiah, àti pé “ìjọ” náà gẹ́gẹ́ bí ó ti dá wọn mọ̀, ti kọ́ ilé kan tí ó dúró fún ìgbàgbọ́ tuntun, ilé náà sì ṣubú nítorí a kò kọ́ ọ lórí àpáta. Ilé náà ni ìjọ Seventh-day Adventist, tàbí gẹ́gẹ́ bí Johanu ti dá ìjọ kan náà mọ̀ gan-an—sinagọgu Satani.

To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.

Láti kọ̀ láti gbọ́ ni láti kọ̀ “ọ̀rọ̀” rẹ̀ àti “òfin” rẹ̀. Nítorí ìṣọ̀tẹ̀ wọn sí pípadà wá àti rírìn ní àwọn ọ̀nà àtijọ́, àti pẹ̀lú ìkọ̀ wọn láti gbọ́ ìránṣẹ́ ipè ti olùṣọ́, Ọlọ́run yóò mú ibi wá sórí àwọn ènìyàn tí Jeremiahah ṣe àfihàn gẹ́gẹ́ bí “ìjọ búburú.” Bí Ọlọ́run ṣe ń bá ìjọ Seventh-day Adventist ti Laodicea lò jẹ́ kókó-ọrọ ìsọtẹ́lẹ̀ Bíbélì. Wòlíì Hosea fi kún àwọn àbùdá “ìjọ búburú” náà nígbà tí ó sọ̀rọ̀ nípa ìdí tí a fi kọ̀ wọ́n.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi pẹ̀lú yóò kọ ìwọ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: nítorí tí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi pẹ̀lú yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:

A kọ̀ wọ́n sílẹ̀ nítorí àìní ìmọ̀, èyí tí ó ṣàfihàn ìránṣẹ́ tí a tú èdìdì rẹ̀ sílẹ̀ ní àkókò òpin. Níhìn-ín ni Ọlọ́run ti ń parí ìbáṣepọ̀ májẹ̀mú Rẹ̀ pẹ̀lú àwọn ènìyàn Rẹ̀ nínú ẹsẹ̀ náà, nítorí pé Ó pè wọ́n ní tààrà pé, “Àwọn ènìyàn Mi!” Nítorí wọ́n kọ Kristi, tí wọ́n sì ti gbàgbé òfin Rẹ̀, wọn kì yóò jẹ́ àlùfáà fún Ọlọ́run. Nígbà tí àwọn ènìyàn Ọlọ́run bá wọ inú májẹ̀mú pẹ̀lú Ọlọ́run, Ó máa sọ wọ́n di àlùfáà àti ọba. Nígbà tí Ọlọ́run wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì ìgbàanì, Ó sọ nípasẹ̀ Mose pé:

> Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.

> Nítorí náà báyìí, bí ẹ̀yin bá fetí sí ohùn mi ní tòótọ́, tí ẹ sì pa májẹ̀mú mi mọ́, nígbà náà ẹ̀yin yóò jẹ́ ìṣúra ààyàn fún mi ju gbogbo àwọn ènìyàn lọ; nítorí gbogbo ayé jẹ́ ti èmi: Ẹ̀yin yóò sì jẹ́ ìjọba àwọn àlùfáà fún mi, àti orílẹ̀-èdè mímọ́. Ìwọ̀nyí ni àwọn ọ̀rọ̀ tí ìwọ yóò sọ fún àwọn ọmọ Israẹli. Eksodu 19:5, 6.

When God entered into covenant with the Christian church he stated through Peter:

Nígbà tí Ọlọ́run bá Ìjọ Kristẹni dá májẹ̀mú, ó sọ nípasẹ̀ Pétérù pé:

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

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

Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.

Peteru, nínú àwọn ẹsẹ̀ wọ̀nyí, ń sọ̀rọ̀ nípa ìyípadà láti Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run sí ìjọ Kristẹni, nígbà tí ó sọ pé, “ní àkókò ìgbàanì ẹ kì í ṣe ènìyàn kan, ṣùgbọ́n nísinsìnyí ẹ jẹ́ ènìyàn Ọlọ́run.” Nígbà tí àwọn Júù kọ ara wọn sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run, Olúwa wọ májẹ̀mú pẹ̀lú ìjọ Kristẹni. A kà àwọn méjèèjì sí orílẹ̀-èdè àwọn àlùfáà nígbà tí wọ́n wà nínú ìgbéyàwó pẹ̀lú Olúwa.

To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.

Kí a kọ̀ yín sílẹ̀ gẹ́gẹ́ bí àlùfáà fi hàn pé lẹ́ẹ̀kan rí ẹ jẹ́ ènìyàn májẹ̀mú. Àwọn Adventist Ọjọ́ Keje wọ inú májẹ̀mú pẹ̀lú Olúwa ní ìbẹ̀rẹ̀ ìtàn àwọn Adventist. Ìjọ ní aginjù jáde láti inú Ìtúnṣe, ṣùgbọ́n wọ́n kọ ìránṣẹ́ Millerite, nítorí náà wọ́n kọ ara wọn sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run ní àkókò ìtàn àwọn ìrántí angẹli àkọ́kọ́ àti kejì. Ìyapa ìkẹyìn ni ìbọ̀wọ̀ angẹli kejì, ìkéde náà sì ni pé wọn kì í ṣe ọmọbìnrin Kristi mọ́, ṣùgbọ́n wọ́n ti di ọmọbìnrin Babiloni. Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn náà, ní àkókò Igbe Ọ̀gànjọ́, Ọlọ́run pè ìyàwó tuntun Rẹ̀ sí ìgbéyàwó májẹ̀mú.

The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”

Àwọn wàláà méjì tí wọ́n jẹ́ àmì májẹ̀mú fún Ísírẹ́lì ìgbà àtijọ́ ni àwọn wàláà méjì ti Òfin Mẹ́wàá, àti àwọn wàláà méjì fún Ísírẹ́lì ti ẹ̀mí ti òde-òní ni àwọn wàláà méjì ti Hábákúkù gẹ́gẹ́ bí a ti fi wọ́n hàn nínú àwọn àwòrán 1843 àti 1850. Àwọn ènìyàn májẹ̀mú tí ìmísí ti fi ìgbà púpọ̀ dá mọ̀ gẹ́gẹ́ bí Laodíkíà kọ àwọn ọ̀nà àtijọ́, wọ́n kọ̀ láti fetí sí ohùn tí ń bẹ lẹ́yìn wọn, nítorí náà wọ́n tún ìtàn ìkẹyìn Ísírẹ́lì ìgbà àtijọ́ ṣe bí a ṣe ń tu wọ́n jáde kúrò ní ẹnu Olúwa. Èéṣe tí èyí fi ń ṣẹlẹ̀ sí àwọn tí Ó ń pè ní, “Àwọn ènìyàn Mi?”

The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.

Òwe àpèjúwe àwọn wúńdíá mẹ́wàá, èyí tí ó ń ṣàfihàn ìrírí Adventism, ni a mú ṣẹ lẹ́ẹ̀mejì: lẹ́ẹ̀kan ní ìbẹ̀rẹ̀ Adventism, lẹ́yìn náà sì ní ìparí Adventism. Sister White kọ́ni pé a ti mú òwe àpèjúwe náà ṣẹ, a ó sì tún mú un ṣẹ dé ọ̀rọ̀ dé ọ̀rọ̀ gan-an; bẹ́ẹ̀ náà ni pé a gbọ́dọ̀ máa lóye òwe àpèjúwe náà ní gbogbo ìgbà gẹ́gẹ́ bí òtítọ́ ìsinsin yìí, gẹ́gẹ́ bí angẹli kẹta pẹ̀lú.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Wọ́n máa ń tọ́ka mi sí òwe àwọn wúńdíá mẹ́wàá ní ọ̀pọ̀ ìgbà, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. A ti mú òwe yìí ṣẹ, a ó sì tún máa mú un ṣẹ déédéé gẹ́gẹ́ bí a ti kọ ọ́ sí, nítorí pé ó ní ìṣàmúlò pàtó fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kẹta, a ti mú un ṣẹ, yóò sì máa bá a lọ gẹ́gẹ́ bí òtítọ́ ìsinsin yìí títí di òpin àkókò.” Review and Herald, August 19, 1890.

Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.

Ìgbàgbọ́ Adventist ti àwọn Millerite mú ìdúróde àkàwé náà ṣẹ láàrín àsọtẹ́lẹ̀ wọn tí ó kùnà ní ọdún 1843 àti àsọtẹ́lẹ̀ tí ó tọ́ ti October 22, 1844. Ọ̀pọ̀lọpọ̀ ni, wọ́n sì ṣe pàtàkì, àwọn kúlẹ̀kúlẹ̀ àsọtẹ́lẹ̀ ti ìtàn yìí, ṣùgbọ́n mo kàn fẹ́ fi hàn pé àkàwé àwọn wúńdíá mẹ́wàá ní ìbátan tààrà pẹ̀lú áńgẹ́lì kẹta gẹ́gẹ́ bí Sister White ṣẹ̀ṣẹ̀ sọ.

From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.

Láti ọdún 1798 títí di October 22, 1844, ìráńṣẹ́ áńgẹ́lì àkọ́kọ́ kéde ìṣíṣí ìdájọ́. Kí ìdájọ́ tó bẹ̀rẹ̀ gan-an, Ìké Ọ̀gànjọ́ Òru nínú àpèjúwe àwọn wúńdíá mẹ́wàá ṣẹ. Nítorí náà, nígbà tí áńgẹ́lì kẹta bá kéde ìpiparí ìdájọ́, ìkéde Ìké Ọ̀gànjọ́ Òru yóò tún sọ ara rẹ̀ di mímọ̀ lẹ́ẹ̀kan sí i.

The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.

Ìmọ̀ pé àwọn ìjọ Pùròtẹ́sítáǹtì ti kọ ìròyìn Ọlọ́run sílẹ̀, tí ó fi jẹ́ pé wọ́n di àwọn ọmọbìnrin Bábílónì, ni wíwá ìròyìn áńgẹ́lì kejì àti ìbẹ̀rẹ̀ àkókò ìdádúró nínú àpèjúwe náà tí a ń “mú ṣẹ dé sí ojú lẹ́tà gangan.” Olúwa kò padà wá ní 1843; Ó dá a dúró láti dán àwọn wúńdíá wò, kí ó sì bù kún wọn. Ìkéde áńgẹ́lì kejì tí ń fi àwọn ìjọ Pùròtẹ́sítáǹtì hàn gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì jẹ́ ìpè sí àwọn tí wọ́n ṣì wà nínú àwọn ìjọ tí ó ti ṣubú wọ̀nyẹn láti jáde, kí wọ́n sì dúró pẹ̀lú àwọn ọmọ-ẹ̀yìn Miller àti òye wọn nípa àwọn àsọtẹ́lẹ̀. Ní ìpàdé ibùdó Exeter, Samuel Snow mú ẹ̀rí tí ó yẹ wá láti fi jẹ́rìí dídé Olúwa ní October 22, 1844, àti ìròyìn Igbe Àárín Ọ̀gànjọ́ gbá káàkiri ilẹ̀ náà bí ìgbì òkun ńlá. Nígbà náà ni áńgẹ́lì kẹta dé ní Ìbànújẹ Nlá ti October 22, 1844.

This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.

Èyí jẹ́ àkótán kúkúrú ti ìtàn ìbẹ̀rẹ̀ kan, nínú èyí tí mo ti fi ọ̀pọ̀lọpọ̀ kókó kan sílẹ̀, kí n lè ya àwọn kókó díẹ̀ sọ́tọ̀ tí ó dàbí ẹni pé wọ́n bá ohun tí à ń sọ̀rọ̀ lé lórí mu jùlọ.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìrònú wọ̀nyí nínú àpilẹ̀kọ tí ń bọ̀.

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