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# The Revelation of Jesus Christ - Number Three

Ìfihàn Jésù Kristi - Nọ́mbà Kẹta

Unveiling the Prophetic Foundations: A Study of Revelation and the Path of Truth

Ṣíṣí Ìpìlẹ̀ Àsọtẹ́lẹ̀ Hàn: Ìwádìí nípa Ìfihàn àti Ọ̀nà Òtítọ́

Author

Jeff Pippenger

Published

August 21, 2023

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> “So in searching the field and digging for the precious jewels of truth, hidden treasures are discerned. Unexpectedly we find precious ore that is to be gathered and treasured. And the search is to be continued. Hitherto very much of the treasure found has lain near the surface, and was easily obtained. When the search is properly conducted every effort is made to keep a pure understanding and heart. When the mind is kept open and is constantly searching the field of revelation, we shall find rich deposits of truth.

> “Nítorí náà, nínú ṣíṣàwárí pápá náà àti ìṣí kòtò láti rí àwọn iyebíye òtítọ́, a máa ń mọ àwọn ìṣúra tí a fi pamọ́. Láìròtẹ́lẹ̀ ni a ti ń rí irin ọlọ́lá iyebíye tí a ní láti kó jọ kí a sì tọ́jú rẹ̀ gẹ́gẹ́ bí ìṣúra. Àti pé a gbọdọ̀ máa bá àwárí náà lọ. Títí di ìsinsin yìí, púpọ̀ nínú ìṣúra tí a ti rí ti wà létí ojú ilẹ̀, a sì ti rí wọn gbà ní ìròrùn. Nígbà tí a bá ń ṣe àwárí náà ní ọ̀nà tí ó tọ́, a máa ń ṣe gbogbo ìsapá láti pa ìmọ̀lára àti ọkàn mọ́. Nígbà tí a bá jẹ́ kí ọkàn-àyà ṣí sílẹ̀, tí ó sì ń máa ṣàwárí pápá ìfihàn nígbà gbogbo, a ó rí àwọn ibi ìkójọpọ̀ òtítọ́ ọlọ́rọ̀.”

> “Old truths will be revealed in new aspects, and truths will appear which have been overlooked in the search. Mighty truths have been buried beneath the sophistry of error, but they will be found by the diligent searcher. As he finds and opens the treasure house of the precious jewels of truth, it is no robbery; for all who appreciate these jewels may possess them, and then they too have a treasure house to open to others. He who imparts does not deprive himself of the treasure; for as he examines it that he may present it in such a way as to attract others, he finds new treasures. . . .

> “A ó ṣí àwọn òtítọ́ àtijọ́ hàn ní ìhà tuntun, a ó sì rí àwọn òtítọ́ tí a ti foju kọ́ nígbà ìwádìí. A ti sin àwọn òtítọ́ alágbára mọ́lẹ̀ lábẹ́ ẹ̀tàn àròsọ ìṣìnà, ṣùgbọ́n olùwádìí aláápọn yóò rí wọn. Bí ó ti ń rí i tí ó sì ń ṣí ilé ìṣúra àwọn iyebíye òtítọ́ aláǹfààní sílẹ̀, kì í ṣe olè ni; nítorí gbogbo àwọn tí wọ́n mọyì àwọn iyebíye wọ̀nyí lè ní wọn, lẹ́yìn náà èyí náà sì ní ilé ìṣúra kan láti ṣí sí àwọn ẹlòmíràn. Ẹni tí ń pín i kò fi ìṣúra náà dùn ún kúrò lọ́wọ́ ara rẹ̀; nítorí bí ó ti ń yẹ̀ ẹ́ wò kí ó lè gbé e kalẹ̀ ní ọ̀nà tí yóò fa àwọn ẹlòmíràn, ó ń rí àwọn ìṣúra tuntun....”

> “Those who stand before the people as teachers of truth are to grapple with great themes. They are not to occupy precious time in talking of trivial subjects. Let them study the Word, and preach the Word. Let the Word be in their hands as a sharp, two-edged sword. Let it testify to past truths and show what is to be in the future.

> “Àwọn tí ń dúró níwájú àwọn ènìyàn gẹ́gẹ́ bí olùkọ́ òtítọ́ gbọ́dọ̀ dojú kọ́ àwọn kókó-ọrọ̀ ńlá. Wọn kò gbọdọ̀ fi àkókò iyebíye ṣòfò ní sísọ nípa àwọn kókó-ọrọ̀ kékeré tí kò ní ìtóbi. Kí wọn kẹ́kọ̀ọ́ Ọ̀rọ̀ náà, kí wọn sì máa wàásù Ọ̀rọ̀ náà. Kí Ọ̀rọ̀ náà wà ní ọwọ́ wọn bí idà mímú, olójú méjì. Kí ó jẹ́rìí sí àwọn òtítọ́ ìgbà àtijọ́, kí ó sì fihàn ohun tí yóò wà ní ọjọ́ iwájú.”

> “Increased light will shine upon all the grand truths of prophecy, and they will be seen in freshness and brilliancy, because the bright beams of the Sun of Righteousness will illuminate the whole.” Manuscript Releases, volume 1, 37–40.

> “Ìmọ̀ tí ó pọ̀ sí i yóò tàn sórí gbogbo àwọn òtítọ́ ńláńlá ti àsọtẹ́lẹ̀, a ó sì rí wọn pẹ̀lú ìtuntun àti ìmólẹ̀ dídán, nítorí àwọn ìtanràn didán ti Oòrùn Òdodo yóò tan ìmọ́lẹ̀ ká gbogbo rẹ̀.” Manuscript Releases, volume 1, 37–40.

I believe that I have now placed enough prophetic representations in place with the previous articles to have a good point of reference as we begin to proceed through the book of Revelation. If you are reading these articles online, I would hope you understand that the articles are in sequence by date. I understand that there are those following the articles that are familiar with most of what I am sharing, and I offer to them my apologies for all the redundancy. I have been trying to give enough biblical support for the truths we are handling, that someone new to the principles that Future for America employs will understand and stay engaged, though they might lack some of the familiarity with these concepts that many of us already know.

Mo gbagbọ pé mo ti fi àwòrán àpẹẹrẹ àsọtẹ́lẹ̀ tó pọ̀ sí i sí ipò rẹ̀ báyìí pẹ̀lú àwọn àpilẹ̀kọ tó ṣáájú, débi pé a ní ibi ìtọ́kasí rere bí a ṣe ń bẹ̀rẹ̀ sí í tẹ̀síwájú nínú ìwé Ìfihàn. Bí ẹ bá ń ka àwọn àpilẹ̀kọ wọ̀nyí lórí ayélujára, èmi yóò retí pé kí ẹ mọ̀ pé àwọn àpilẹ̀kọ náà wà ní títẹ̀lé ara wọn gẹ́gẹ́ bí ọjọ́ tí a tẹ̀ wọ́n jáde. Mo mọ̀ pé àwọn kan wà tí wọ́n ń tẹ̀lé àwọn àpilẹ̀kọ náà tí wọ́n sì ti mọ púpọ̀ nínú ohun tí mo ń pín, mo sì fi àforíjì mi hàn fún wọn nítorí gbogbo àtúnwí náà. Mo ti ń gbìyànjú láti pèsè ìtìlẹ́yìn Bíbélì tó péye fún àwọn òtítọ́ tí a ń bá lò, kí ẹni tuntun sí àwọn ìlànà tí Future for America ń lò lè lóye, kí ó sì dúró ní ìfarapa mọ́ ọ̀ràn náà, bí ó tilẹ̀ jẹ́ pé ó lè ṣàìní díẹ̀ nínú ìfaramọ́ pẹ̀lú àwọn èrò wọ̀nyí tí ọ̀pọ̀ wa ti mọ̀ tẹ́lẹ̀.

There are some very powerful truths, which until recently I had never recognized that have been opened in the book of Revelation. I could simply set the truths out there in the public domain without trying first to build a premise of prophetic support before I share them, but the truths are so new and so serious that I have not been willing to share without some foundation upon which to place the truths, which I believe are represented as the unsealing of Revelation that happens just before probation closes.

Àwọn òtítọ́ kan wà tí ó lágbára gidigidi, tí títí di àkókò àìpẹ́ yìí èmi kò tíì mọ̀ rí, tí a ti ṣí wọn sílẹ̀ nínú ìwé Ìfihàn. Èmi lè kàn fi àwọn òtítọ́ náà síta ní gbangba láàárín gbogbo ènìyàn láìkọ́ kọ́kọ́ gbìyànjú láti kọ ìpìlẹ̀ ìtìlẹ́yìn àsọtẹ́lẹ̀ ṣáájú kí n tó pín wọn, ṣùgbọ́n àwọn òtítọ́ náà jẹ́ tuntun tó bẹ́ẹ̀, wọ́n sì ṣe pàtàkì tó bẹ́ẹ̀, tí èmi kò fi fẹ́ láti pín wọn láìsí ìpìlẹ̀ kan lórí èyí tí a ó fi gbé àwọn òtítọ́ náà kalẹ̀, èyí tí mo gbàgbọ́ pé a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ṣíṣi ìdì èdìdì Ìfihàn tí ó ṣẹlẹ̀ díẹ̀ ṣáájú kí àkókò ìdánwò tó parí.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, Má ṣe di ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́lẹ̀: nítorí àkókò náà ti súnmọ́ etí. Ẹni tí kò ṣe olódodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: ẹni tí ó sì jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.

Jesus set forth a principle about teaching the truth, that I believe applies here. The principle is set within the identification of the work of the Holy Spirit.

Jésù fi ìlànà kan hàn nípa kíkọ́ni ní òtítọ́, èyí tí mo gbà pé ó wúlò níbí. A fi ìlànà náà sílẹ̀ nínú ìdánimọ̀ iṣẹ́ Ẹ̀mí Mímọ́.

> And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:8–16.

> Nígbà tí òun bá sì dé, yóò dá ayé lẹ́bi ní ti ẹ̀ṣẹ̀, àti ní ti òdodo, àti ní ti ìdájọ́: ní ti ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; ní ti òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kò sì ní rí mi mọ́; ní ti ìdájọ́, nítorí a ti dá aládé ayé yìí lẹ́jọ́. Mo ṣì ní ohun púpọ̀ láti sọ fún yín, ṣùgbọ́n ẹ kò lè ru wọ́n ní báyìí. Ṣùgbọ́n nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò tọ́ yín sọ́nà sínú gbogbo òtítọ́: nítorí kì yóò sọ̀rọ̀ láti ara rẹ̀; ṣùgbọ́n ohunkóhun tí yóò bá gbọ́, èyí ni yóò sọ: yóò sì fihàn yín àwọn ohun tí ń bọ̀. Òun yóò yin mi lógo: nítorí lára ohun tí ó jẹ́ tèmi ni yóò gbà, yóò sì fihàn án yín. Johanu 16:8–16.

When Christ stated, “I have yet many things to say unto you, but ye cannot bear them now,” it upholds my conviction that there is now much to share, but there should first be a logical premise to build those truths upon. That being said, the previous verses identify the three angels’ messages as represented by the Holy Spirit reproving “the world of sin, and of righteousness, and of judgment.” Those three messages are the final warning message, so this passage identifying the work of the Holy Spirit is an important testimony, for it emphasizes that the message is progressively understood, and it is only understood by those who possess the oil of the Holy Spirit. John, in the book of Revelation represents that very truth when he identifies that he is a Sabbath worshipping Seventh-day Adventist at the end of the world.

Nígbà tí Kristi sọ pé, “Mo ṣì ní ohun púpọ̀ láti sọ fún yín, ṣùgbọ́n ẹ kò lè gbà wọ́n nísinsin yìí,” ó fi ìdánilójú mi múlẹ̀ pé nísinsin yìí ọ̀pọ̀ nǹkan wà láti pín, ṣùgbọ́n ó yẹ kí ìpìlẹ̀ ìmọ̀ràn tó ní ọgbọ́n wà ní kìnní kí a lè kọ́ àwọn òtítọ́ wọ̀nyí lé e lórí. Ní ti èyí, àwọn ẹsẹ̀ tó ṣáájú fi hàn pé àwọn ìfẹ̀rọ̀ àwọn áńgẹ́lì mẹ́ta ni a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ṣe ń bá “ayé wí nípa ẹ̀ṣẹ̀, àti nípa òdodo, àti nípa ìdájọ́.” Àwọn ìfẹ̀rọ̀ mẹ́ta wọ̀nyí ni ìfẹ̀rọ̀ ìkìlọ̀ ìkẹyìn, nítorí náà, àyọkà yìí tí ń fi iṣẹ́ Ẹ̀mí Mímọ́ hàn jẹ́ ẹ̀rí pàtàkì, nítorí ó tẹnumọ́ pé ìfẹ̀rọ̀ náà ni a ń lóye díẹ̀díẹ̀ ní ìlọsíwájú, àti pé àwọn nìkan tí wọ́n ní òróró Ẹ̀mí Mímọ́ ni wọ́n ń lóye rẹ̀. Jòhánù, nínú ìwé Ìfihàn, ṣàpẹẹrẹ òtítọ́ náà gan-an nígbà tí ó fi hàn pé òun jẹ́ Adafẹnti Ọjọ́ Keje tí ń jọ́sìn ní ọjọ́ Sábáàtì ní òpin ayé.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

> Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti kàkàkí. Ìfihàn 1:10.

Seventh-day Adventists at the end of the world who will understand the unsealed message in Revelation will do so because they are “in the Spirit.” In the context of the parable that we have been told “illustrates the experience of the Adventist people,” John is a wise virgin, for he has the oil of the Spirit. He represents the wise virgins at the end of the world, who hear a great voice “behind” them. The “voice from behind” him is the Alpha and Omega as identified in the very next verse, and the voice informs him to return to the old paths and walk therein.

Àwọn Adventist Ọjọ́ Keje ní ìparí ayé, tí yóò lóye ìránṣẹ́ tí a ti ṣí ní Ìfihàn, yóò ṣe bẹ́ẹ̀ nítorí pé wọ́n wà “nínú Ẹ̀mí.” Nínú àyíká òwe náà tí a ti sọ fún wa pé ó “ṣe àfihàn ìrírí àwọn ènìyàn Adventist,” Johanu jẹ́ wúńdíá ọlọ́gbọ́n, nítorí ó ní òróró Ẹ̀mí. Ó dúró fún àwọn wúńdíá ọlọ́gbọ́n ní ìparí ayé, àwọn tí wọ́n gbọ́ ohùn ńlá kan “lẹ́yìn” wọn. “Ohùn láti ẹ̀hìn” rẹ̀ ni Alfa àti Omega gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ tí ó tẹ̀ lé e lẹ́sẹ̀kẹsẹ̀, ohùn náà sì sọ fún un láti padà sí àwọn ọ̀nà àtijọ́, kí ó sì máa rìn nínú wọn.

> 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. Jeremiah 6:16.

> Báyìí ni Olúwa wí, Ẹ dúró ní ojú ọ̀nà, kí ẹ sì wo, kí ẹ sì bi nípa àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì rìn nínú rẹ̀; ẹ ó sì rí ìsinmi fún ọkàn yín. Ṣùgbọ́n wọ́n ní, Àwa kì yóò rìn nínú rẹ̀. Jeremiah 6:16.

The “rest” Jeremiah refers to is the outpouring of the Holy Spirit during the latter rain. In the next verse Jeremiah provides a second illustration of the foolish virgins who refuse to return to the foundations of Adventism (the old paths) and walk therein.

“Ìsinmi” tí Jeremiah tọ́ka sí ni ìtújáde Ẹ̀mí Mímọ́ ní àkókò òjò ìkẹ́yìn. Nínú ẹsẹ̀ tó tẹ̀lé e, Jeremiah fi àpẹẹrẹ kejì hàn nípa àwọn wúńdíá aṣiwèrè tí wọ́n kọ̀ láti padà sí àwọn ìpìlẹ̀ Adventism (àwọn ọ̀nà àtijọ́) kí wọ́n sì máa rìn nínú wọn.

> Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.

> Pẹ̀lú, mo sì gbé àwọn aláṣọ́-ọ́n kalẹ̀ lórí yín, ní wí pé, Ẹ fetí sí ohun ìpè. Ṣùgbọ́n wọ́n wí pé, A kì yóò fetí sí i. Jeremiah 6:17.

When John hears the voice behind him directing him to the old paths or the foundations of Adventism, the voice he hears is as a trumpet. That voice is conveyed through the “watchmen” that God set over Adventism. Father Miller was the watchman that blew the warning trumpet at the beginning of Adventism during the proclamation of the first angel announcing the opening of the judgment. But John specifically represents those who proclaim the third angel’s message announcing the close of the judgment. He represents those who return to the foundations that God erected through the work of Miller.

Nígbà tí Johanu gbọ́ ohùn náà lẹ́yìn rẹ̀ tí ń tọ́ ọ sí àwọn ọ̀nà àtijọ́ tàbí àwọn ìpilẹ̀ Adventism, ohùn tí ó gbọ́ dàbí ìpè. Ohùn náà ni a ń gbé kalẹ̀ nípasẹ̀ àwọn “olùṣọ́” tí Ọlọ́run fi jẹ́ alábòójútó Adventism. Baba Miller ni olùṣọ́ tí ó fún ìpè ìkìlọ̀ ní ìbẹ̀rẹ̀ Adventism ní àkókò ìkéde áńgẹ́lì àkọ́kọ́ tí ń kéde ṣíṣí ìdájọ́. Ṣùgbọ́n Johanu dúró ní pàtó fún àwọn tí ń kéde ìrántí áńgẹ́lì kẹta tí ń kéde pípadé ìdájọ́. Ó dúró fún àwọn tí ó padà sí àwọn ìpilẹ̀ tí Ọlọ́run fi ìṣẹ́ Miller gbé kalẹ̀.

We have repeatedly shown through the years, (and it can be found in Habakkuk’s Tables), that the first angel’s message “fear God” is to convict of sin, and that the second angel’s message is where righteousness is manifested and the third identifies judgment. These are the three steps of the three angels and also the three steps of the work of the Holy Spirit. Those three steps are also represented by the three Hebrew letters that make up the Hebrew word that is translated as “truth.” In the passage from John sixteen, Jesus is speaking of the work of the Holy Spirit in guiding God’s people into “all truth,” while also showing them “things to come.” Yet Jesus states that He has “many things to say unto you, but ye cannot bear them now.”

A ti fi ìtẹ̀síwájú hàn léraléra nípasẹ̀ ọ̀pọ̀ ọdún, (a sì lè rí i nínú Àwọn Tábìlì Hábákúkù), pé ìhìnrere áńgẹ́lì kìn-ín-ní náà pé “ẹ bẹ̀rù Ọlọ́run” jẹ́ láti mú ẹ̀sùn ẹ̀ṣẹ̀ wá, àti pé ìhìnrere áńgẹ́lì kejì ni ibi tí òdodo ti ń farahàn, àti pé ẹ̀kẹta ń fi ìdájọ́ hàn. Ìwọ̀nyí ni ìgbésẹ̀ mẹ́ta ti àwọn áńgẹ́lì mẹ́ta náà, bẹ́ẹ̀ ni wọ́n sì tún jẹ́ ìgbésẹ̀ mẹ́ta iṣẹ́ Ẹ̀mí Mímọ́. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ni a tún ṣàpẹẹrẹ wọn nípasẹ̀ àwọn lẹ́tà Hébérù mẹ́ta tí wọ́n dá ọ̀rọ̀ Hébérù tí a túmọ̀ sí “òtítọ́” ṣe. Nínú ẹsẹ̀ láti inú Jòhánù mẹ́rìndínlógún, Jésù ń sọ̀rọ̀ nípa iṣẹ́ Ẹ̀mí Mímọ́ ní fífi àwọn ènìyàn Ọlọ́run tọ́sọ́nà sínú “gbogbo òtítọ́,” nígbà kan náà sì ń fi “ohun tí ń bọ̀” hàn wọ́n. Síbẹ̀, Jésù sọ pé, “Mo ní ọ̀pọ̀ ohun láti sọ fún yín, ṣùgbọ́n ẹ kò lè ru wọ́n nísinsìnyí.”

I hope you have understood some of the significance of the Hebrew word translated as “truth.” For we have just began to apply that symbol to our study. In the first three verses of Revelation one the communication process between God and man is identified. It is identified even before the Revelation identifies the three-fold nature of the godhead. It finds a second witness in the last verses of Revelation and in so doing, based upon applying “line upon line” it produces more light.

Mo ní ìrètí pé ẹ ti lóye díẹ̀ nínú ìjẹ́pàtàkì ọ̀rọ̀ Heberu tí a túmọ̀ sí “òtítọ́.” Nítorí a ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ sí í fi àmì náà lò nínú ìkẹ́kọ̀ọ́ wa. Nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní, a ti dá ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn mọ̀. A ti dá a mọ̀ kí Ìfihàn tó tún fi ìwà mẹ́ta-ọ̀nà ti Ẹ̀headì Ọlọ́run hàn. Ó rí ẹlẹ́rìí kejì nínú àwọn ẹsẹ̀ ìkẹyìn ti Ìfihàn, àti nípa ṣíṣe bẹ́ẹ̀, lórí ìpìlẹ̀ fífi “ìlà lórí ìlà” kún un, ó mú ìmọ́lẹ̀ síi jáde.

Then when we add Genesis 1:1–2:3, we find a third witness and another prophetic line to lay upon the previous two lines at the beginning and ending of Revelation.

Nígbà náà, nígbà tí a bá fi Jẹ́nẹ́sísì 1:1–2:3 kún un, a rí ẹlẹ́rìí kẹta àti ìlà àsọtẹ́lẹ̀ mìíràn láti fi lé àwọn ìlà méjèèjì tó ṣáájú ní ìbẹ̀rẹ̀ àti ní òpin Ìfihàn.

Then we add the last promise in the Old Testament identifying the Elijah to come, and we have four prophetic lines.

Lẹ́yìn náà, a fi ìlérí ìkẹyìn nínú Májẹ̀mú Láéláé kún un, èyí tí ń fi Élíjà tí yóò wá hàn, a sì ní ìlà àsọtẹ́lẹ̀ mẹ́rin.

Then we add the first chapter of the New Testament and we have five lines to put together the ultimate message found in the Bible when applying the principle of Alpha and Omega to all the lines. If we would finish off the five lines we have already identified, by applying the principle across the board to those five lines, then we should expect to see the end of Matthew and the end of John testifying to the same information that all five of the “first and last” prophetic lines that we are considering.

Nígbà náà, a fi orí kìn-ín-ní ti Májẹ̀mú Tuntun kún un, a sì ní ìlà márùn-ún láti so pọ̀ kí a lè gbé ìhìn àṣẹ̀yìnwá tí ó ga jùlọ tí a rí nínú Bíbélì kalẹ̀, nígbà tí a bá ń fi ìlànà Alfa àti Omega sí gbogbo àwọn ìlà náà. Bí a bá fẹ́ parí àwọn ìlà márùn-ún tí a ti mọ̀ tẹ́lẹ̀, nípa fífi ìlànà náà kan án káàkiri sí àwọn ìlà márùn-ún wọ̀nyí, nígbà náà a gbọ́dọ̀ retí láti rí ìparí Mátíù àti ìparí Jòhánù tí ń jẹ́rìí sí ìsọfúnni kan náà tí gbogbo àwọn ìlà àsọtẹ́lẹ̀ “àkọ́kọ́ àti ìkẹyìn” márùn-ún tí a ń ronú lé lórí ń jẹ́rìí sí.

The message that is being unsealed is established in the book of Revelation, so it is the reference point for the other lines, in agreement with Sister White informing us that “all the books of the Bible meet and end in Revelation.” The message of the first three verses of the book of Revelation identify the process God uses to transmit His word to John to write out and send to the churches. The first book of the New Testament, as already noted, sets forth the lineage of Jesus Christ and it starts with a very informative point.

Ifiranṣẹ tí a ń tú ìdì rẹ̀ kúrò ti fi ìdí múlẹ̀ nínú ìwé Ìfihàn, nítorí náà, òun ni ibi ìtọ́kasí fún àwọn ìlà mìíràn, ní ìbámu pẹ̀lú bí Sister White ti sọ fún wa pé “gbogbo àwọn ìwé inú Bíbélì pàdé, wọ́n sì parí ní Ìfihàn.” Ifiranṣẹ àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti ìwé Ìfihàn ń fi hàn ìlànà tí Ọlọ́run ń lò láti fi gbé ọ̀rọ̀ Rẹ̀ ránṣẹ́ sí Johanu kí ó kọ ọ́ sílẹ̀, kí ó sì rán an sí àwọn ìjọ. Ìwé àkọ́kọ́ ti Májẹ̀mú Tuntun, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀, ń gbé ìtẹ̀sí ìran Jesu Kristi kalẹ̀, ó sì bẹ̀rẹ̀ pẹ̀lú kókó kan tí ó kún fún ìtànilólóye.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham. Matthew 1:1.

> Ìwé ìran Jesu Kristi, ọmọ Dafidi, ọmọ Abrahamu. Matteu 1:1.

Jesus ended his direct interaction with the quibbling Jews by silencing them with the subject of “the son of David,” a subject that could have only been understood by the Jews if they had understood the biblical principle of beginning and ending. They didn’t, and most Adventists don’t. Anyone who wishes to argue against the principle of history repeating demonstrates that they do not understand that ancient Israel typifies modern Israel, and their unwillingness to believe that principle, is the identical unwillingness at the end of ancient Israel to understand the same principle. Jesus represented that principle in His final riddle to the Jews by directing them to the riddle of how David’s Lord, could also be David’s son?

Jesu parí ìbáṣepọ̀ Rẹ̀ tààràtà pẹ̀lú àwọn Júù aláríyànjiyàn nípa fífi ọ̀ràn “ọmọ Dáfídì” pa wọ́n lẹ́nu mọ́, ọ̀ràn kan tí àwọn Júù kò lè ti lóye rárá bí kò ṣe pé wọ́n lóye ìlànà Bíbélì nípa ìbẹ̀rẹ̀ àti òpin. Wọ́n kò lóye rẹ̀, bẹ́ẹ̀ ni púpọ̀ nínú àwọn Adventist kò lóye rẹ̀. Ẹnikẹ́ni tí ó bá fẹ́ jiyàn lòdì sí ìlànà pé ìtàn ń tún ara rẹ̀ ṣe fi hàn pé kò lóye pé Ísírẹ́lì àtijọ́ jẹ́ àpẹẹrẹ Ísírẹ́lì òde-òní, àti pé àìfẹ́ wọn láti gba ìlànà náà gbọ́ ni àìfẹ́ kan náà gẹ́gẹ́ bí ti òpin Ísírẹ́lì àtijọ́ láti lóye ìlànà kan náà. Jesu ṣàfihàn ìlànà náà nínú àlọ́ ọ̀rọ̀ Rẹ̀ ìkẹyìn sí àwọn Júù nípa fífi ọkàn wọn sí àlọ́ bí Olúwa Dáfídì ṣe tún lè jẹ́ ọmọ Dáfídì.

John chapter one, identifies that in the beginning the Word was with God, and the Word is God and the Word created all things. This of course aligns with the other lines we are referring to. And if we then consider the last words in the gospel of John, we see Peter, after hearing Jesus describe how he would die, asking Jesus what would happen to the apostle John.

Jòhánù orí kìn-ín-ní, fi hàn pé ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì ni Ọlọ́run, àti pé Ọ̀rọ̀ náà dá ohun gbogbo. Èyí dájú pé ó bá àwọn ìlà mìíràn tí a ń tọ́ka sí mu. Bí a bá sì tún wo àwọn ọ̀rọ̀ ìkẹyìn nínú ìhìnrere Jòhánù, a rí i pé Pétérù, lẹ́yìn tí ó ti gbọ́ Jésù ń ṣàpèjúwe bí òun yóò ṣe kú, béèrè lọ́wọ́ Jésù ohun tí yóò ṣẹlẹ̀ sí àpọ́sítélì Jòhánù.

> Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. John 21:21–25.

> Nígbà tí Pétérù rí i, ó wí fún Jésù pé, Olúwa, kí ni ọkùnrin yìí yóò ṣe? Jésù wí fún un pé, Bí mo bá fẹ́ kí ó dúró títí èmi yóò fi dé, kí ni èyí jẹ sí ọ? máa tẹ̀lé mi. Nígbà náà ni ọ̀rọ̀ yìí tàn káàkiri láàrín àwọn ará pé ọmọ-ẹ̀yìn náà kì yóò kú; ṣùgbọ́n Jésù kò wí fún un pé, Kì yóò kú; bí kò ṣe pé, Bí mo bá fẹ́ kí ó dúró títí èmi yóò fi dé, kí ni èyí jẹ sí ọ? Èyí ni ọmọ-ẹ̀yìn náà tí ń jẹ́rìí nípa nǹkan wọ̀nyí, tí ó sì kọ nǹkan wọ̀nyí: a sì mọ̀ pé òtítọ́ ni ẹ̀rí rẹ̀. Ọ̀pọ̀lọpọ̀ nǹkan mìíràn sì tún wà tí Jésù ṣe, èyí tí, bí a bá kọ ọ̀kọ̀ọ̀kan wọn sílẹ̀, mo rò pé àní ayé fúnra rẹ̀ kì yóò lè gbà àwọn ìwé tí a ó kọ. Ámínì. Johanu 21:21–25.

Peter wanted to know how John would die, or even if John would die. The answer is repeated twice in the passage when Jesus stated it and then John restated, “If I will that he [John] tarry till I come, what is that to thee?” John did live to Jesus’ Second Coming.

Pétérù fẹ́ mọ bí Jòhánù yóò ṣe kú, tàbí bóyá Jòhánù yóò kú rárá. A tún sọ ìdáhùn náà lẹ́ẹ̀mejì nínú ẹsẹ náà nígbà tí Jésù sọ ọ́, lẹ́yìn náà Jòhánù tún sọ ó pé, “Bí ó bá jẹ́ ìfẹ́ mi kí òun [Jòhánù] dúró títí èmi yóò fi dé, kín ni èyí í ṣe sí ọ?” Jòhánù sì wà láàyè títí di Ìpadàbọ̀ Kejì ti Jésù.

You can only see or hear that “truth” if you believe in the repetition of history, and also that the history that is to be repeated, does so at the end of the world. The end of the world is where John was when he wrote the book of Revelation. The last book in John’s gospel agrees with the other lines of beginning and ending for it places John in the history of the events leading to the Second Coming where he, representing those who proclaim the final warning message, sends that message to the churches.

O lè rí tàbí gbọ́ “òtítọ́” náà nìkan bí o bá gbàgbọ́ nínú àtúnṣe ìtàn, àti pẹ̀lú pé ìtàn tí a ó tún ṣe náà ń ṣẹlẹ̀ ní ìgbẹ̀yìn ayé. Ìgbẹ̀yìn ayé ni ibi tí Jòhánù wà nígbà tí ó kọ ìwé Ìfihàn. Ìwé ìkẹyìn nínú ìhìnrere Jòhánù bá àwọn ìlà mìíràn ti ìbẹ̀rẹ̀ àti ìparí mu, nítorí ó fi Jòhánù sí inú ìtàn àwọn ìṣẹ̀lẹ̀ tí ń darí sí Ìbọ̀wá Kejì, níbi tí òun, gẹ́gẹ́ bí aṣojú àwọn tí ń kéde ìránṣẹ́ ìkìlọ̀ ìkẹyìn, ti rán ìránṣẹ́ náà sí àwọn ìjọ.

> “In the days of the early Christians, Christ came the second time. His first advent was at Bethlehem, when He came as an infant. His second advent was at the Isle of Patmos, when He revealed Himself in glory to John the Revelator, who ‘fell at His feet as dead’ when he saw Him. But Christ strengthened him to endure the sight, and then gave him a message to write to the churches of Asia, the names of which are descriptive of the characteristics of every church.

> “Ní ọjọ́ àwọn Kristẹni ìgbà àkọ́kọ́, Kristi wá ní ìgbà kejì. Wíwá rẹ̀ àkọ́kọ́ ni ní Bẹtilẹhẹmu, nígbà tí Ó wá gẹ́gẹ́ bí ọmọ ọwọ́. Wíwá rẹ̀ kejì sì ni ní Erékùṣù Pátímọ̀, nígbà tí Ó fi ara rẹ̀ hàn fún Johanu Olùṣípayá ní ògo, ẹni tí ‘ó sì ṣubú lulẹ̀ lẹ́bàá ẹsẹ̀ Rẹ̀ bí ẹni tí ó kú’ nígbà tí ó rí i. Ṣùgbọ́n Kristi fún un ní agbára láti fara da ìran náà, lẹ́yìn náà Ó sì fún un ní ìránṣẹ́ kan láti kọ sí àwọn ìjọ ní Éṣíà, àwọn orúkọ tí wọ́n ń ṣàpèjúwe àbùdá gbogbo ìjọ.”

> “The light that Christ revealed to His servant the prophet is for us. In His revelation are given the three angels’ messages, and a description of the angel that was to come down from heaven with great power, lightening the earth with his glory. In it are warnings against the wickedness that would exist in the last days, and against the mark of the beast. We are not only to read and understand this message, but to proclaim it with no uncertain sound to the world. By presenting these things revealed to John, we shall be able to stir the people.” Manuscript Releases, volume 19, 41.

> “Ìmọ́lẹ̀ tí Kristi fi hàn fún ìránṣẹ́ Rẹ̀, wòlíì náà, jẹ́ fún wa. Nínú ìfihàn Rẹ̀ ni a ti fi àwọn ìránṣẹ́ angẹli mẹ́ta náà hàn, pẹ̀lú àpèjúwe angẹli náà tí yóò sọ̀kalẹ̀ wá láti ọ̀run pẹ̀lú agbára ńlá, tí yóò fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Nínú rẹ̀ ni àwọn ìkìlọ̀ wà sí ìwà búburú tí yóò wà ní àwọn ọjọ́ ìkẹyìn, àti sí àmì ẹranko náà. Kì í ṣe pé kí a kàn ka ìránṣẹ́ yìí kí a sì yé e nìkan, ṣùgbọ́n kí a kéde rẹ̀ pẹ̀lú ohùn tí kò ní ìdààmú kankan sí ayé. Nípa fífi àwọn nǹkan wọ̀nyí tí a fi hàn fún Jòhánù kalẹ̀, a ó lè ru àwọn ènìyàn sókè.” Manuscript Releases, ìdìpọ̀ 19, 41.

The end of the gospel of John identifies the communication process as in Revelation’s first three verses, by locating John prophetically in the history of the Second Coming. Thus, using Jesus’ first “second coming” (Patmos) to illustrate His last “second coming.” It connects perfectly with the other lines we are considering, for it represents John at the end of the world, on Patmos where he receives the Revelation of Jesus Christ. What about the end of the book of Matthew?

Ìparí ìhìnrere Johanu dá ìlànà ìbánisọ̀rọ̀ náà mọ̀ gẹ́gẹ́ bí ó ti wà nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn, nípa fífi Johanu sí ipò àsọtẹ́lẹ̀ nínú ìtàn Ìpadàbọ̀ Kejì. Ní báyìí, ó ń lo “ìpadàbọ̀ kejì” àkọ́kọ́ ti Jésù (Pátímọ́sì) láti ṣàpèjúwe “ìpadàbọ̀ kejì” ìkẹyìn Rẹ̀. Ó bá àwọn ìlà mìíràn tí à ń gbé yẹ̀ wò mu pátápátá, nítorí ó ń ṣojú Johanu ní òpin ayé, lórí Pátímọ́sì níbi tí ó ti gba Ìfihàn Jésù Kristi. Kí ni nípa òpin ìwé Mátíù?

> Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshipped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen. Matthew 28:16–20.

> Nígbà náà ni àwọn ọmọ-ẹ̀yìn mọ́kànlá náà lọ sí Gálílì, sí orí òkè kan níbi tí Jésù ti yàn fún wọn. Nígbà tí wọ́n sì rí i, wọ́n bọ̀wọ̀ fún un; ṣùgbọ́n àwọn mìíràn ṣiyèméjì. Jésù sì wá, ó bá wọn sọ̀rọ̀ pé, A ti fi gbogbo agbára fún mi ní ọ̀run àti lórí ilẹ̀ ayé. Nítorí náà, ẹ lọ, kí ẹ sì kọ́ gbogbo àwọn orílẹ̀-èdè, kí ẹ sì máa ṣe ìrìbọmi fún wọn ní orúkọ Baba, àti ti Ọmọ, àti ti Ẹ̀mí Mímọ́: kí ẹ máa kọ́ wọn láti pa gbogbo ohun tí mo ti pàṣẹ fún yín mọ́: àti kíyèsi i, èmi wà pẹ̀lú yín ní gbogbo ìgbà, àní títí dé òpin ayé. Àmín. Mátíù 28:16–20.

In the passage all power is given to Jesus, and this would of course be His creative power. And then He gives a commandment to baptize in the name of the Father, Son and also the Holy Spirit that moved upon the water in Genesis one, and the seven spirits that are before the throne of God. This passage identifies that Christians are to recognize the three persons of the heavenly trio as three distinct entities. The end of Matthew adds to the lines as the other six do.

Nínú ẹsẹ náà, a fi gbogbo agbára fún Jésù, àti pé dájúdájú, èyí yóò jẹ́ agbára ìṣẹ̀dá Rẹ̀. Lẹ́yìn náà, Ó sì fi àṣẹ kan fúnni láti ṣe ìbatisí ní orúkọ Baba, Ọmọ, àti pẹ̀lú Ẹ̀mí Mímọ́ tí ó rìn lórí omi ní Genesisi kin-in-ni, àti àwọn ẹ̀mí méje tí ń bẹ níwájú ìtẹ́ Ọlọ́run. Ẹsẹ yìí fi hàn pé àwọn Kristẹni gbọ́dọ̀ mọ àwọn ènìyàn mẹ́ta inú àjọ-mẹ́ta ọ̀run gẹ́gẹ́ bí àwọn ẹ̀dá ọ̀tọ̀ọ̀tọ̀ mẹ́ta. Ìparí Matteu fi kún àwọn ìlà náà gẹ́gẹ́ bí àwọn mẹ́fà yòókù ṣe.

> “Christ has made baptism the sign of entrance to His spiritual kingdom. He has made this a positive condition with which all must comply who wish to be acknowledged as under the authority of the Father, the Son, and the Holy Spirit. Before man can find a home in the church, before passing the threshold of God’s spiritual kingdom, he is to receive the impress of the divine name, ‘The Lord our righteousness.’ Jeremiah 23:6.

> “Kristi ti sọ ìrìbọmi di àmì ìwọlé sí ìjọba ẹ̀mí Rẹ̀. Ó ti sọ èyí di ipò àṣẹ pàtó tí gbogbo ènìyàn gbọ́dọ̀ tẹ̀lé bí wọ́n bá fẹ́ kí a mọ̀ wọ́n gẹ́gẹ́ bí ẹni tí ó wà lábẹ́ àṣẹ Baba, Ọmọ, àti Ẹ̀mí Mímọ́. Kí ènìyàn tó lè rí ilé nínú ìjọ, kí ó tó kọjá ìlẹ̀kùn ìwọlé sí ìjọba ẹ̀mí Ọlọ́run, ó gbọdọ̀ gba àfihàn orúkọ àtọ̀runwá náà, ‘Olúwa òdodo wa.’ Jeremiah 23:6.

> “Baptism is a most solemn renunciation of the world. Those who are baptized in the threefold name of the Father, the Son, and the Holy Spirit, at the very entrance of their Christian life declare publicly that they have forsaken the service of Satan, and have become members of the royal family, children of the heavenly King. They have obeyed the command, ‘Come out from among them, and be ye separate, … and touch not the unclean thing.’ And to them is fulfilled the promise, ‘I will receive you, and will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty.’ 2 Corinthians 6:17, 18.

> “Ìrìbọmi jẹ́ ìkọ̀sílẹ̀ ayé tí ó ṣe pàtàkì jùlọ tí a sì fi ìbẹ̀rù ṣe. Àwọn tí a ti ṣe ìrìbọmi wọn ní orúkọ mẹ́tẹ̀ẹ̀ta ti Baba, ti Ọmọ, àti ti Ẹ̀mí Mímọ́, ní ìbẹ̀rẹ̀rẹ̀ ìgbésí ayé Kristẹni wọn gan-an ni wọ́n ń kéde ní gbangba pé wọ́n ti kọ iṣẹ́ ìránṣẹ́ Sátánì sílẹ̀, wọ́n sì ti di ọmọ ẹgbẹ́ ìdílé ọba, àwọn ọmọ Ọba ọ̀run. Wọ́n ti ṣègbọràn sí àṣẹ náà pé, ‘Ẹ jáde kúrò láàárín wọn, kí ẹ sì yà ara yín sọ́tọ̀, … ẹ má sì ṣe fọwọ́ kan ohun aláìmọ́.’ A sì ti mú ìlérí náà ṣẹ fún wọn pé, ‘Èmi yóò gbà yín, èmi yóò sì jẹ́ Baba fún yín, ẹ̀yin yóò sì jẹ́ ọmọkùnrin àti ọmọbìnrin Mi, ni Olúwa Olódùmarè wí.’ 2 Corinthians 6:17, 18.

> “As Christians submit to the solemn rite of baptism, He registers the vow that they make to be true to Him. This vow is their oath of allegiance. They are baptized in the name of the Father and the Son and the Holy Spirit. Thus they are united with the three great powers of heaven. They pledge themselves to renounce the world and to observe the laws of the kingdom of God. Henceforth they are to walk in newness of life. No longer are they to follow the traditions of men. No longer are they to follow dishonest methods. They are to obey the statutes of the kingdom of heaven. They are to seek God’s honor. If they will be true to their vow, they will be furnished with grace and power that will enable them to fulfill all righteousness. ‘As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name.’” Evangelism, 307.

> “Bí àwọn Kristẹni bá fara balẹ̀ sí àṣẹ ìsìn ìrìbọmi mímọ́ tí ó ṣe pàtàkì gidigidi, Ó ń forúkọsílẹ̀ ìbúra tí wọ́n ṣe pé wọn yóò jẹ́ olóòtítọ́ sí I. Ìbúra yìí ni ẹ̀jẹ́ ìfaramọ́ wọn. Ní orúkọ Baba àti Ọmọ àti Ẹ̀mí Mímọ́ ni a fi ń bọ̀ wọ́n ní omi ìrìbọmi. Bayi ni a ṣe so wọ́n pọ̀ mọ́ agbára ńlá mẹ́ta ti ọ̀run. Wọ́n fi ara wọn lé e láti kọ ayé sílẹ̀ àti láti pa àwọn òfin ìjọba Ọlọ́run mọ́. Láti ìsinsin yìí lọ, wọn ní láti máa rìn nínú ìtúntò ayé. Kì í ṣe pé wọn ó tún máa tẹ̀lé àṣà ènìyàn mọ́. Kì í ṣe pé wọn ó tún máa tẹ̀lé ọ̀nà àìṣòótọ́ mọ́. Wọn ní láti ṣègbọràn sí àwọn ìlànà ìjọba ọ̀run. Wọn ní láti wá ọlá Ọlọ́run. Bí wọn bá jẹ́ olóòtítọ́ sí ìbúra wọn, a ó pèsè oore-ọ̀fẹ́ àti agbára fún wọn tí yóò mú kí wọ́n lè mú gbogbo òdodo ṣẹ. ‘Ṣùgbọ́n gbogbo àwọn tí ó gbà Á, àwọn ni Ó fún ní agbára láti di ọmọ Ọlọ́run, àní àwọn tí ó gbàgbọ́ nínú orúkọ Rẹ̀.’” Evangelism, 307.

Jesus illustrates the end by the beginning in His Word, for He is the Word, and He is the Alpha and Omega.

Jésù fi ìbẹ̀rẹ̀ ṣe àpèjúwe òpin nínú Ọ̀rọ̀ Rẹ̀, nítorí Òun ni Ọ̀rọ̀ náà, Òun sì ni Áfà àti Òmégà.

Bringing these seven lines together builds a very detailed picture of the communication process between God and man, with many other critical and important truths set forth and established by the other “lines” witnesses. Seven “lines” of prophecy representing the Alpha and Omega. But what about the book of Malachi?

Mímú àwọn ìlà méje wọ̀nyí jọ ń kọ́ àwòrán aláwòṣe gan-an nípa ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run àti ènìyàn, pẹ̀lú ọ̀pọ̀lọpọ̀ òtítọ́ míràn tí ó ṣe pàtàkì àti wọ̀nyí tí a fi hàn tí a sì fi múlẹ̀ nípasẹ̀ àwọn ẹlẹ́rìí “ìlà” mìíràn. “Ìlà” àsọtẹ́lẹ̀ méje tí ń ṣojú Alpha àti Omega. Ṣùgbọ́n kí ni nípa ìwé Malachi?

Malachi’s book is a scathing rebuke against the unfaithful priests in Adventism. It opens with the identification of two classes of worshippers in Adventism at the end of the world.

Ìwé Málákì jẹ́ ìbáwí líle sí àwọn àlùfáà aláìṣòótọ́ nínú Adventism. Ó bẹ̀rẹ̀ pẹ̀lú ìfihàn àwọn ẹ̀ka méjì ti àwọn olùjọsìn nínú Adventism ní ìpẹ̀yà ayé.

> The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the Lord: yet I loved Jacob. Malachi 1:1, 2.

> Ẹrù ọ̀rọ̀ Olúwa sí Israẹli nípasẹ̀ Malaki. Mo ti fẹ́ yín, ni Olúwa wí. Ṣùgbọ́n ẹ̀yin wí pé, Níwo ni ìwọ ti fẹ́ wa? Kì í ṣe arákùnrin Jakọbu ni Esau bí? ni Olúwa wí: ṣùgbọ́n mo fẹ́ Jakọbu. Malaki 1:1, 2.

Malachi further informs us that the two classes of worshippers at the end of the world are two classes of priests.

Málákì tún sọ fún wa pé àwọn ẹ̀ka méjì ti àwọn olùjọsìn ní òpin ayé jẹ́ ẹ̀ka méjì ti àwọn àlùfáà.

> And now, O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the Lord of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Malachi 2:1, 2.

> Nísinsin yìí, ẹ̀yin àlùfáà, òfin yìí jẹ́ ti yín. Bí ẹ̀yin kò bá gbọ́, àti bí ẹ̀yin kò bá gbé e sí ọkàn, láti fi ògo fún orúkọ mi, ni Olúwa àwọn ọmọ-ogun wí, èmi yóò rán ègún sí yín, èmi yóò sì bu ègún fún àwọn ìbùkún yín; bẹ́ẹ̀ ni, mo ti bú wọn tẹ́lẹ̀, nítorí pé ẹ̀yin kò gbé e sí ọkàn. Malaki 2:1, 2.

The beginning of Malachi is typifying the Laodicean and Philadelphian message with two classes of priests. The priests are commanded to “hear.” John represents the priests that do hear, and a priest represents God’s covenant chosen people. They are already cursed and will be cursed again if they do not “hear” and “they do not” or “will not” “lay it to heart.”

Ìbẹ̀rẹ̀ Málákì ń fi àwòrán aṣojú hàn ti ìhìn-iṣẹ́ Laodísean àti ti Filadẹ́lfíà pẹ̀lú ìpele méjì ti àwọn àlùfáà. A pa àṣẹ fún àwọn àlùfáà náà pé kí wọ́n “gbọ́.” Jòhánù dúró fún àwọn àlùfáà tí ń gbọ́, àlùfáà sì dúró fún àwọn ènìyàn tí Ọlọ́run yàn nípasẹ̀ májẹ̀mú Rẹ̀. A ti bú wọn tẹ́lẹ̀, a ó sì tún bú wọn bí wọn kò bá “gbọ́” àti bí “wọn kò bá” tàbí “wọn kò ní” “fi í sí ọkàn.”

> 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. 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. 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. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew 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 2:5–10.

> Ẹ̀yin náà pẹ̀lú, gẹ́gẹ́ bí òkúta alààyè, a ń kọ́ yín sókè di ilé ti ẹ̀mí, àlùfáà mímọ́, láti máa rú ẹbọ ti ẹ̀mí, tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípasẹ̀ Jesu Kristi. Nítorí náà pẹ̀lú ni a ti kọ sínú Ìwé Mímọ́ pé, Wò ó, èmi ń fi òkúta igun àgbà sí Sioni, àyànfẹ́, ọlọ́lá iyebíye; ẹni tí ó bá sì gba a gbọ́ kì yóò dójútì. Nítorí náà fún yín tí ẹ gbàgbọ́, ó jẹ́ iyebíye: ṣùgbọ́n fún àwọn tí kò ṣègbọràn, òkúta tí àwọn akọ́lé kọ̀ sílẹ̀, èyí kan náà ni a fi ṣe orí igun, Àti òkúta ìkọsẹ̀, àti àpáta ìdìgbòlù, àní fún àwọn tí ń kọsẹ̀ sí ọ̀rọ̀ náà, níwọ̀n bí wọn ti jẹ́ aláìgbọràn: èyí tí a sì yàn wọ́n sí pẹ̀lú. Ṣùgbọ́n ẹ̀yin jẹ́ ìran àyànfẹ́, ẹgbẹ́ àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn àkànṣe; kí ẹ lè máa fihàn ìyìn ẹni tí ó pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ ìyanu rẹ̀: Ẹ̀yin tí ní ìgbàanì kì í ṣe ènìyàn kan rí, ṣùgbọ́n tí ẹ ti di ènìyàn Ọlọ́run nísinsin yìí: ẹ̀yin tí kò rí àánú gbà rí, ṣùgbọ́n tí ẹ ti rí àánú gbà nísinsin yìí. 1 Peteru 2:5–10.

The priests are God’s chosen people who are tested by the “corner stone” in the foundation of the temple. The corner stone is what all the other foundation stones are aligned with, and also it is the stone that bears the weight of the entire temple. Miller’s corner stone was the “seven times” of Leviticus twenty-six. The corner stone or the stone that the builders rejected is a true story of the building of the temple, which is described very specifically in the writings of the Spirit of Prophecy. One point about the first stone that was rejected is that it was set aside after it was rejected, and from that point on the builders of the temple would regularly trip over the cornerstone, that had been set aside within their work area. It was a stone of stumbling.

Àwọn àlùfáà ni àwọn ènìyàn tí Ọlọ́run yàn, tí a ń dán wò nípasẹ̀ “òkúta igun” nínú ìpìlẹ̀ tẹ́ńpìlì. Òkúta igun ni gbogbo àwọn òkúta ìpìlẹ̀ mìíràn fi ń bá a tọ́, bẹ́ẹ̀ sì ni òun náà ni òkúta tí ń ru ìwọ̀n gbogbo tẹ́ńpìlì náà. Òkúta igun Miller ni “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Òkúta igun náà, tàbí òkúta tí àwọn akẹ́kọ̀ọ́ kọ̀, jẹ́ ìtàn gidi nípa kíkọ tẹ́ńpìlì náà, èyí tí a ṣàpèjúwe rẹ̀ ní pàtó gidigidi nínú àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀. Kókó kan nípa òkúta àkọ́kọ́ tí a kọ̀ ni pé a yà á sọ́tọ̀ lẹ́yìn tí a kọ̀ ọ́, àti láti ìgbà yẹn lọ àwọn akẹ́kọ̀ọ́ tẹ́ńpìlì náà máa ń kọsẹ̀ déédéé lórí òkúta igun náà, tí a ti yà sọ́tọ̀ sínú àgbègbè iṣẹ́ wọn. Ó jẹ́ òkúta ìkọsẹ̀.

In Malachi God informs the wicked priests, also known as the foolish Laodicean virgins that he is going to and already has “cursed” them. He curses them for they will not “hear” and “lay” the Elijah message to their hearts. The Elijah message turns the fathers’ hearts to the children and the children’s hearts to the fathers. Turning their hearts represents hearing the Elijah message of fathers and children, which is the principle of first and last. Hearing the message of the first and last is not enough, it must be laid upon the heart. To accept the message of Elijah is to lay it to your heart. If a priest will not hear that principle, he will be cursed.

Nínú Málákì, Ọlọ́run sọ fún àwọn àlùfáà búburú, tí a tún mọ̀ sí àwọn wúńdíá aṣiwèrè ti Laodikea, pé Òun yóò sì ti “fi ègún bú” wọn. Ó fi ègún bú wọn nítorí wọn kò ní “gbọ́” àti “fi” ìránṣẹ́ Élíjà sínú ọkàn wọn. Ìránṣẹ́ Élíjà yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ padà sí ọ̀dọ̀ àwọn baba. Yíyí ọkàn wọn padà jẹ́ aṣojú gbígbọ́ ìránṣẹ́ Élíjà nípa àwọn baba àti àwọn ọmọ, èyí tí í ṣe ìlànà àkọ́kọ́ àti ìkẹyìn. Gbígbọ́ ìránṣẹ́ ti àkọ́kọ́ àti ìkẹyìn nìkan kò tó; a gbọ́dọ̀ fi í lélẹ̀ lórí ọkàn. Láti gba ìránṣẹ́ Élíjà ni láti fi í sí ọkàn rẹ. Bí àlùfáà kan kò bá fẹ́ gbọ́ ìlànà náà, a ó fi ègún bú un.

They brought the curse upon themselves when in 1863 they began the process of rejecting the very first foundational truth Miller discovered and have done nothing but continue that rejection to this very day. But even though the progressive curse began in 1863, (for they are already cursed), the curse that is in the future tense, takes place when they are spewed out of the mouth of the Lord at the Sunday law. The beginning of Malachi illustrates the end, for the end represents the last warning given to the wise and foolish priests. The wise and foolish in Malachi are represented as Esau and Jacob. The elder brother representing the covenant through the birthright of being the first born, contrasted with a younger brother. The elder being the first and the younger being the last.

Wọ́n mú ègún náà wá sórí ara wọn nígbà tí wọ́n bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ òtítọ́ ìpìlẹ̀ àkọ́kọ́ gan-an tí Miller rí ní ọdún 1863, àti pé kò sí ohun tí wọ́n ṣe bí kò ṣe láti máa tẹ̀síwájú nínú ìkọ̀sílẹ̀ náà títí di òní yìí. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé ègún ìlọsíwájú náà bẹ̀rẹ̀ ní ọdún 1863, (nítorí wọ́n ti wà lábẹ́ ègún tẹ́lẹ̀), ègún náà tí ó wà ní ìṣàfihàn ọjọ́ iwájú ṣẹlẹ̀ nígbà tí a ó tú wọn jáde kúrò ní ẹnu Olúwa ní àkókò òfin Ọjọ́ Àìkú. Ìbẹ̀rẹ̀ Malaki ń ṣàpèjúwe òpin, nítorí pé òpin dúró fún ìkìlọ̀ ìkẹyìn tí a fi fún àwọn àlùfáà ọlọ́gbọ́n àti aṣiwèrè. Àwọn ọlọ́gbọ́n àti aṣiwèrè nínú Malaki ni a ṣojú wọn gẹ́gẹ́ bí Ésáù àti Jakọbu. Arákùnrin àgbà náà ń ṣojú májẹ̀mú nípasẹ̀ ẹ̀tọ́ ìbí gẹ́gẹ́ bí àkọ́bí, ní ìfiwéra pẹ̀lú arákùnrin kékeré kan. Àgbà náà jẹ́ àkọ́kọ́, kékeré náà sì jẹ́ ìkẹyìn.

In Malachi both Esau and Jacob are Laodicean Adventists but the last eventually heard the “voice” of the Lord, repented and had his named changed to Israel. The elder, the first did not hear. Jacob heard the voice of the Lord the night he dreamed and saw angels ascending and descending upon the ladder, representing Christ. Jacob represents Laodicean Adventists at the end of the world who are converted from Laodiceans unto Philadelphians when they experience the first three verses of Revelation one, as illustrated by John and Jacob’s dream of the ladder of ascending and descending angels. That experience marks the beginning of Jacob’s conversion into Israel, the Philadelphian. The ending of Jacob’s conversion story is when he wrestles with Christ at Penuel. Thus Jacob’s birthright story begins in the first three verses of Revelation chapter one when the unsealing of the final warning message is taking place and it ends in the time of the seven last plagues, during the time of trouble.

Nínú Málákì, Èsáù àti Jékọ́bù méjèèjì jẹ́ Àwọn Adventisti Laodíkíà; ṣùgbọ́n ẹni ìkẹyìn nígbẹ̀yìn-gbẹ́yín gbọ́ “ohùn” Olúwa, ó ronúpìwàdà, a sì yí orúkọ rẹ̀ padà sí Ísírẹ́lì. Àgbà, àkọ́bí náà, kò gbọ́. Jékọ́bù gbọ́ ohùn Olúwa ní òru tí ó lá àlá, tí ó sì rí àwọn áńgẹ́lì ń gòkè, wọ́n sì ń sọ̀kalẹ̀ lórí àtẹ̀gùn náà, èyí tí ó ṣojú fún Kristi. Jékọ́bù ṣojú fún Àwọn Adventisti Laodíkíà ní ìparí ayé, tí a yí padà láti jẹ́ Laodíkíà sí Filadẹ́lfíà nígbà tí wọ́n bá ní ìrírí àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìṣípayá orí kìíní, gẹ́gẹ́ bí a ti fi hàn nínú ìrírí Jòhánù àti àlá Jékọ́bù nípa àtẹ̀gùn àwọn áńgẹ́lì tí ń gòkè tí wọ́n sì ń sọ̀kalẹ̀. Ìrírí yẹn ni ó fi àmì sí ìbẹ̀rẹ̀ ìyípadà Jékọ́bù sí Ísírẹ́lì, ẹni Filadẹ́lfíà. Ìparí ìtàn ìyípadà Jékọ́bù ni nígbà tí ó bá Kristi jà ní Pénúélì. Nípa bẹ́ẹ̀, ìtàn ẹ̀tọ́ àkọ́bí Jékọ́bù bẹ̀rẹ̀ nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìṣípayá orí kìíní nígbà tí ṣíṣí ìdìdì ìfẹ̀sẹ̀yìn ìkìlọ̀ ikẹyìn ń ṣẹlẹ̀, ó sì parí ní àkókò àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, ní àkókò ìpọ́njú.

All four sets of beginnings and endings, “line upon line” give testimony to the message of the Revelation of Jesus Christ. The question is whether the foolish priests will hear or not hear.

Gbogbo àwùjọ mẹ́rin yìí ti ìbẹ̀rẹ̀ àti ìparí, “ìlà lé orí ìlà,” ń jẹ́rìí sí ìfẹ̀hónúhàn Ìṣípayá Jesu Kristi. Ìbéèrè náà ni bóyá àwọn àlùfáà òmùgọ̀ yóò gbọ́ tàbí wọn kì yóò gbọ́.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Alábùkún ni ẹni tí ń ka, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́ tòsí. Ìfihàn 1:3.

The wise priests who hear what the Spirit says to the churches, hear the message of Elijah. Miller was Elijah, and some heard, but others refused.

Àwọn àlùfáà ọlọ́gbọ́n tí ń gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ, wọ́n gbọ́ ìròyìn Èlíjà. Miller ni Èlíjà, àwọn kan sì gbọ́, ṣùgbọ́n àwọn mìíràn kọ̀.

> “Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.

> “Ẹgbẹẹgbẹ̀rún ènìyàn ni a mú wá láti gba òtítọ́ tí William Miller wàásù, a sì gbé àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìnrere náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, àwọn tí wọ́n ń wàásù ìhìnrere pàtàkì yìí nímọ̀lára ìfipámúra láti fi àáké lé gbòǹgbò igi náà, àti láti ké pe ènìyàn kí wọ́n mú èso tí ó yẹ fún ìrònúpìwàdà jáde. Ẹ̀rí wọn jẹ́ irú èyí tí a pèsè láti jí àwọn ìjọ sókè, kí ó sì ní ipa púpọ̀ lórí wọn, kí ó sì fi ìwà gidi wọn hàn. Nígbà tí a sì ń ké ìkìlọ̀ pàtàkì náà pé kí wọ́n sá kúrò nínú ìbínú tí ń bọ̀, ọ̀pọ̀ àwọn tí wọ́n darapọ̀ mọ́ àwọn ìjọ gba ìhìnrere ìwòsàn náà; wọ́n rí ìyípadà sẹ́yìn wọn, wọ́n sì fi omijé kíkórò ìrònúpìwàdà àti pẹ̀lú ìrora jíjinlẹ̀ ọkàn rẹ ara wọn sílẹ̀ níwájú Ọlọ́run. Bí Ẹ̀mí Ọlọ́run sì ti bà lé wọn, wọ́n ràn án lọ́wọ́ láti mú kí igbe náà dun, ‘Bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí pé wákàtí ìdájọ́ Rẹ̀ dé.’” Early Writings, 233.

Miller was typified by both Elijah and John the Baptist, for John the Baptist prepared the way for Christ’s first coming and Miller prepared the way for Christ to come to the Most Holy Place of the heavenly sanctuary on October 22, 1844. Malachi directly identifies John and Miller’s work.

A ṣàpẹẹrẹ Miller pẹ̀lú Elijah àti Johanu Oníbatisimu pẹ̀lú, nítorí Johanu Oníbatisimu ṣe ìmúrasílẹ̀ ọ̀nà fún ìgbà àkọ́kọ́ tí Kristi wá, Miller sì ṣe ìmúrasílẹ̀ ọ̀nà fún Kristi láti wọ Ibi Mímọ́ Jùlọ nínú ibi-mímọ́ ọ̀run ní October 22, 1844. Malaki fi hàn gbangba iṣẹ́ Johanu àti Miller.

> 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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:1–6.

> Kíyèsí i, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé inú tẹ́ńpìlì rẹ̀, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsí i, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnimọ́, ó sì dàbí ọṣẹ àwọn afọ̀nà: Yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń yọ fàdákà mọ́, tí ń sọ ọ́ di mímọ́: yóò sì sọ àwọn ọmọ Léfì di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọn lè fi ọrẹ òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ Júdà àti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ọjọ́ ayérayé, àti gẹ́gẹ́ bí ọdún ìgbà àtẹ́yìnwá. Èmi yóò sì súnmọ́ yín fún ìdájọ́; èmi yóò sì jẹ́ ẹlẹ́rìí yára sí àwọn abánidọ̀rẹ̀, àti sí àwọn panṣágà, àti sí àwọn tí ń búra èké, àti sí àwọn tí ń ni alágbàṣe ní ìnira nínú owó iṣẹ́ rẹ̀, opó, àti aláìníbaba, àti àwọn tí ń yí àlejò kúrò ní ẹ̀tọ́ rẹ̀, tí kò sì bẹ̀rù mi, ni Olúwa àwọn ọmọ-ogun wí. Nítorí èmi ni Olúwa, èmi kì í yípadà; nítorí náà a kò pa ẹ̀yin ọmọ Jékọ́bù run. Malaki 3:1–6.

As the ‘watchman’ for his history, Miller’s work represented raising the foundations of the temple. His work in the beginning must illustrate a work that represents the finishing of the temple. That final work requires another watchman to give the trumpet a certain sound. Miller and the message of the first angel announced the opening of judgment, and the watchman who Miller typifies at the end of Adventism will announce the close of judgment.

Gẹ́gẹ́ bí “olùṣọ́” fún ìtàn rẹ̀, iṣẹ́ Miller dúró gẹ́gẹ́ bí ìgbékalẹ̀ àwọn ìpìlẹ̀ tẹ́ńpìlì náà. Iṣẹ́ rẹ̀ ní ìbẹ̀rẹ̀ gbọ́dọ̀ jẹ́ àpèjúwe iṣẹ́ kan tí ó ṣàpẹẹrẹ pípàrí tẹ́ńpìlì náà. Iṣẹ́ ìkẹyìn yẹn béèrè fún olùṣọ́ mìíràn láti fún ìpè ní ohun dídájú. Miller àti ìhìnrere áńgẹ́lì àkọ́kọ́ kéde ṣíṣí ìdájọ́, àti olùṣọ́ tí Miller jẹ́ àpẹẹrẹ rẹ̀ ní òpin Ìdẹ́fàtìsìmù yóò kéde ìpipade ìdájọ́.

In Malachi the Lord promises to bring judgment “against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me.” Those that are being identified here are those who “fear not” “the Lord of hosts.” William Miller is the messenger of the first angel which calls for men to “fear God.” Rejecting the foundations is to reject the fear of God.

Nínú Malaki, Olúwa ṣe ìlérí láti mú ìdájọ́ wá “sí àwọn oṣó, àti sí àwọn panṣágà, àti sí àwọn ẹni tí ń búra èké, àti sí àwọn tí ń ni alágbàṣe lára nínú owó iṣẹ́ rẹ̀, àti opó, àti ọmọ aláìníbaba, àti àwọn tí ń yí àjèjì kúrò nínú ẹ̀tọ́ rẹ̀, tí kò sì bẹ̀rù mi.” Àwọn tí a ń tọ́ka sí níbí ni àwọn tí “kò bẹ̀rù” “Olúwa àwọn ọmọ-ogun.” William Miller ni ojiṣẹ́ áńgẹ́lì kìnní tí ń pe àwọn ènìyàn láti “bẹ̀rù Ọlọ́run.” Láti kọ àwọn ìpìlẹ̀ sílẹ̀ ni láti kọ ìbẹ̀rù Ọlọ́run sílẹ̀.

> For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:1–6.

> Nítorí, kíyèsí i, ọjọ́ náà ń bọ̀, tí yóò jó bí ìléru; àti gbogbo àwọn ọlọ́kàn-gíga, bẹ́ẹ̀ ni gbogbo àwọn tí ń hùwà búburú, yóò dàbí ìdíwọ̀n koríko: ọjọ́ náà tí ń bọ̀ yóò sì jó wọn run, ni Olúwa àwọn ọmọ-ogun wí, tí kò ní fi gbòǹgbò tàbí ẹ̀ka kankan sílẹ̀ fún wọn. Ṣùgbọ́n fún yín tí ń bẹ̀rù orúkọ mi ni Oòrùn òdodo yóò yọ̀ pẹ̀lú ìwòsàn ní ìyẹ́ rẹ̀; ẹ̀yin yóò sì jáde lọ, ẹ ó sì dàgbà bí ọmọ màlúù inú àgbo. Ẹ̀yin yóò sì tẹ àwọn ènìyàn búburú mọ́lẹ̀; nítorí wọn yóò di eérú lábẹ́ àtẹ̀lẹsẹ̀ yín ní ọjọ́ tí èmi yóò ṣe èyí, ni Olúwa àwọn ọmọ-ogun wí. Ẹ rántí òfin Mose ìránṣẹ́ mi, èyí tí mo pa láṣẹ fún un ní Horebu fún gbogbo Israẹli, pẹ̀lú àwọn ìlànà àti àwọn ìdájọ́. Kíyèsí i, èmi yóò rán wòlíì Elijah sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: òun yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ wọn, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn, kí èmi má bà a wá lu ilẹ̀ ayé pẹ̀lú ìgbẹ̀san. Malaki 4:1–6.

- The beginning of the Bible (Genesis) and the end of the Bible (Revelation).

  Ìbẹ̀rẹ̀ Bíbélì (Jẹ́nẹ́sísì) àti òpin Bíbélì (Ìfihàn).

- The beginning of the Old Testament (Genesis) and the end of the Old Testament (Malachi).

  Ìbẹ̀rẹ̀ Májẹ̀mú Láéláé (Jẹ́nẹ́sísì) àti òpin Májẹ̀mú Láéláé (Málákì).

- The beginning of the New Testament (Matthew) and the end of the New Testament (again Revelation).

  Ìbẹ̀rẹ̀ Májẹ̀mú Tuntun (Mátíù) àti òpin Májẹ̀mú Tuntun (lẹ́ẹ̀kan sí i, Ìṣípayá).

- The beginning of John’s testimony (the gospel of John) and the end of John’s testimony (again Revelation).

  Ìbẹ̀rẹ̀ ẹ̀rí Jòhánù (Ìhìnrere Jòhánù) àti òpin ẹ̀rí Jòhánù (lẹ́ẹ̀kansi, Ìfihàn).

- The beginning of Malachi and the end of Malachi.

  Ìbẹ̀rẹ̀ Málákì àti òpin Málákì.

- The beginning of Matthew’s gospel and the end of Matthew’s gospel.

  Ìbẹ̀rẹ̀ ìhìnrere Mátíù àti òpin ìhìnrere Mátíù.

- The beginning of John’s gospel and the end of John’s gospel.

  Ìbẹ̀rẹ̀ ìhìnrere Johanu àti òpin ìhìnrere Johanu.

- The beginning of the four gospels and the end of the four gospels.

  Ìbẹ̀rẹ̀ àwọn ìhìnrere mẹ́rin àti òpin àwọn ìhìnrere mẹ́rin.

When we remove the prophetic beginnings or endings that are referenced more than once, it equals eight prophetic lines that are to be brought together and placed upon the first three verses of Revelation. What about the end of Genesis?

Nígbà tí a bá yọ àwọn ìbẹ̀rẹ̀ tàbí òpin àsọtẹ́lẹ̀ tí a ti tọ́ka sí ju ẹ̀ẹ̀kan lọ kúrò, ó dọ́gba pẹ̀lú àwọn ìlà àsọtẹ́lẹ̀ mẹ́jọ tí a gbọ́dọ̀ mú papọ̀ kí a sì fi lé àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn. Ṣùgbọ́n nípa òpin Genesisi ńkọ́?

Genesis chapter fifty ends with the death of Joseph.

Orí kẹ́ẹ̀ẹ́dógún ìwé Jẹ́nẹ́sísì parí pẹ̀lú ikú Jóṣéfù.

> So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. Genesis 50:26.

> Nítorí náà, Jósefù kú nígbà tí ó pé ọdún ọgọ́rùn-ún kan àti mẹ́wàá; wọ́n sì fi òórùn àti èròjà ìtọ́jú òkú tọ́jú rẹ̀, a sì fi í sínú pósí ní ilẹ̀ Íjíbítì. Jẹ́nẹ́sísì 50:26.

Chapter forty-eight identifies the death of Jacob. The death of Jacob being first in chapter forty-eight leading to the death of Joseph in chapter fifty’s closing verses place the signature of the Alpha and Omega upon the last three chapters of Genesis as the ending of the book of Genesis.

Orí kẹ́rìndínlọ́gọ́rin dá ikú Jékọ́bù mọ̀. Bí ikú Jékọ́bù ṣe wá ní àkọ́kọ́ nínú orí kẹ́rìndínlọ́gọ́rin, tí ó sì ṣáájú ikú Jósẹ́fù nínú àwọn ẹsẹ̀ ìparí orí àádọ́ta, ń fi àmì ìdánimọ̀ Alfa àti Omega lé àwọn orí mẹ́ta ìkẹyìn ti Jẹ́nẹ́sísì gẹ́gẹ́ bí ìparí ìwé Jẹ́nẹ́sísì.

Those two deaths are used as symbols of the beginning and ending of Israel’s captivity in Egypt. In the beginning, Jacob’s body is taken back to be buried with his fathers, and when Moses comes out of Egypt, he brings Joseph’s body to be buried in the burial place of his fathers.

A lò ikú méjèèjì wọ̀nyẹn gẹ́gẹ́ bí àmì ìṣàpẹẹrẹ ìbẹ̀rẹ̀ àti òpin ìgbèkùn Ísírẹ́lì ní Íjíbítì. Ní ìbẹ̀rẹ̀, a mú ara Jékọ́bù padà lọ kí a lè sin ín pẹ̀lú àwọn baba rẹ̀, àti nígbà tí Mósè jáde kúrò ní Íjíbítì, ó mú ara Jósẹ́fù wá kí a lè sin ín ní ibi ìsìnkú àwọn baba rẹ̀.

> And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. Exodus 13:19.

> Mósè sì mú egungun Jósẹfu lọ pẹ̀lú rẹ̀: nítorí ó ti fi ìbúra líle mú àwọn ọmọ Israẹli, wí pé, Lójú òtítọ́, Ọlọ́run yóò bẹ yín wò; ẹ̀yin yóò sì gbé egungun mi kúrò níhìn-ín lọ pẹ̀lú yín. Eksodu 13:19.

The ending of Genesis is the last three chapters. In chapter forty-eight Jacob (Israel) pronounces blessings upon his twelve sons that are directly identified as prophecies of what happens to those twelve tribes in the “last days” of the investigative judgment.

Ìparí ìwé Jẹ́nẹ́sísì ni àwọn orí mẹ́ta ìkẹyìn rẹ̀. Nínú orí kẹ́rìnlélógójì, Jékọ́bù (Ísírẹ́lì) kéde àwọn ìbùkún lórí àwọn ọmọkùnrin rẹ̀ méjìlá, tí a fi tọ́ka sí ní tààrà pé wọ́n jẹ́ àwọn àsọtẹ́lẹ̀ nípa ohun tí yóò ṣẹlẹ̀ sí àwọn ẹ̀yà méjìlá wọ̀nyí ní “àwọn ọjọ́ ìkẹyìn” ìdájọ́ àyẹ̀wò náà.

> And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. Genesis 49:1, 2.

> Jakọbu sì pè àwọn ọmọ rẹ̀, ó sì wí pé, Ẹ péjọ ara yín, kí n lè sọ fún yín ohun tí yóò ṣẹlẹ̀ sí yín ní ọjọ́ ìkẹyìn. Ẹ péjọ ara yín, ẹ sì gbọ́, ẹ̀yin ọmọ Jakọbu; kí ẹ sì fetí sí Ísírẹ́lì baba yín. Gẹ́nẹ́sísì 49:1, 2.

In the “last days” of the investigative judgment the Lord promises to gather his twelve sons, who are represented as the one hundred and forty-four thousand in the book of Revelation. These are they who John represents in the book of Revelation. They are gathered by a call from Jacob, a call from their beginning history that they are told to “hear,” and “hearken” unto. In the last days, those typified by Jacob’s sons “hear” a message and “hearken” or as John says “keep” those things that are written therein. It’s a call from the father to the children, it is the Elijah message. Those called are called the “son[‘s] of Jacob,” and are also to “hearken unto Israel” their father.

Ní àwọn “ọjọ́ ìkẹyìn” ti ìdájọ́ ìwádìí, Olúwa ṣe ìlérí láti kó àwọn ọmọkùnrin rẹ̀ méjìlá jọ, àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún nínú ìwé Ìfihàn. Àwọn wọ̀nyí ni àwọn tí Johanu ṣàpẹẹrẹ nínú ìwé Ìfihàn. A kó wọn jọ nípa ìpè láti ọ̀dọ̀ Jakọbu, ìpè láti inú ìtàn ìbẹ̀rẹ̀ wọn tí a sọ fún wọn pé kí wọ́n “gbọ́,” kí wọ́n sì “fetí sí.” Ní àwọn ọjọ́ ìkẹyìn, àwọn tí a fi àwọn ọmọ Jakọbu ṣàpẹẹrẹ “gbọ́” ìránṣẹ́ kan, wọ́n sì “fetí sí,” tàbí gẹ́gẹ́ bí Johanu ṣe wí, wọ́n “pa” àwọn nǹkan wọ̀nyí mọ́ tí a kọ sínú rẹ̀. Ó jẹ́ ìpè láti ọ̀dọ̀ baba sí àwọn ọmọ, ìránṣẹ́ Èlíjà ni. Àwọn tí a pè ni a ń pè ní “ọmọ Jakọbu,” wọ́n sì tún gbọdọ̀ “fetí sí Ísírẹ́lì” baba wọn.

Esau and Jacob in Malachi represent the wise and foolish virgins. The call is from their father Jacob and their father Israel, identifying that when the last call is made everyone is a Laodicean Adventist and the choice is placed into their own hands whether to be a son of Jacob the deceiver or Israel the overcomer. What allows them to make a choice is the creative power within the message. If the message is read, heard and kept, then through the identical creative power that brought all things into existence they will be changed unto a son of Israel. To refuse to hear, is to retain the experience of Jacob, the deceiver.

Esau àti Jakobu nínú Malaki dúró fún àwọn wúńdíá ọlọ́gbọ́n àti àwọn wúńdíá aṣiwèrè. Ìpè náà wá láti ọ̀dọ̀ baba wọn Jakobu àti baba wọn Ísírẹ́lì, ó ń fi hàn pé nígbà tí a bá ṣe ìpè ìkẹyìn, gbogbo ènìyàn jẹ́ Adventistì Laodicea, a sì fi yíyàn náà lé wọn lọ́wọ́ fúnra wọn bóyá kí wọ́n jẹ́ ọmọ Jakobu ẹni ẹlẹ́tàn tàbí ọmọ Ísírẹ́lì ẹni aṣẹ́gun. Ohun tí ó jẹ́ kí wọ́n lè ṣe yíyàn ni agbára ìdáṣiṣẹ́ tí ó wà nínú ìránṣẹ́ náà. Bí a bá ka ìránṣẹ́ náà, tí a gbọ́ ọ́, tí a sì pa á mọ́, nígbà náà nípasẹ̀ agbára ìdáṣiṣẹ́ kan náà gan-an tí ó mú gbogbo ohun wá sí ìwàláàyè ni a ó yí wọn padà sí ọmọ Ísírẹ́lì. Láti kọ̀ láti gbọ́, ni láti di ìrírí Jakobu, ẹni ẹlẹ́tàn, mú.

The gathering call by Jacob, which is also the gathering call of the message that is unsealed in Revelation is an important symbol to understand. The “seven times” of Leviticus twenty-six teaches that there is no gathering, unless there is previously a scattering. The one hundred and forty-four thousand are those who were scattered in advance of the calling. This truth is repeatedly identified in the Bible.

Ìpè ìkójọpọ̀ ti Jákọ́bù, èyí tí ó sì tún jẹ́ ìpè ìkójọpọ̀ ti ìránṣẹ́ náà tí a tú èdìdì rẹ̀ sílẹ̀ nínú Ìṣípayá, jẹ́ ààmì pàtàkì láti lóye. “Ìgbà méje” ti Lefitiku ogún-mẹ́fà kọ́ni pé kò sí ìkójọpọ̀, bí kò ṣe pé ìtúká kan ti ṣáájú rẹ̀ tẹ́lẹ̀. Ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000] ni àwọn tí a ti túká ká ṣáájú ìpè náà. A ń fi òtítọ́ yìí hàn léraléra nínú Bíbélì.

> Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Jeremiah 31:10.

> Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin orílẹ̀-èdè, kí ẹ sì kéde rẹ̀ ní àwọn erékùṣù tí ó jìnnà réré, kí ẹ sì wí pé, Ẹni tí ó tú Israẹli ká yóò tún kó wọn jọ, yóò sì máa pa wọ́n mọ́, gẹ́gẹ́ bí olùṣọ́-àgùntàn ti ń pa agbo rẹ̀ mọ́. Jeremiah 31:10.

The covenant that is renewed with the one hundred and forty-four thousand includes the promise that God will write his law upon our hearts. But those who have this creative act performed for them by the Lord have been previously scattered.

Májẹ̀mú tí a tún ṣe pẹ̀lú ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ènìyàn náà ní ìlérí pé Ọlọ́run yóò kọ òfin rẹ̀ sínú ọkàn wa. Ṣùgbọ́n àwọn tí Olúwa ṣe iṣẹ́ ìṣẹ̀dá yìí fún ni a ti fọ́n ká tẹ́lẹ̀.

> Again the word of the Lord came unto me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the Lord: unto us is this land given in possession. Therefore say, Thus saith the Lord God; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord God; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh. Ezekiel 11:14–19.

> Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, ó ní, Ọmọ ènìyàn, àwọn arákùnrin rẹ, àní àwọn arákùnrin rẹ gan-an, àwọn ọkùnrin ìbátan rẹ, àti gbogbo ilé Israẹli ní pátápátá, àwọn ni àwọn tí àwọn olùgbé Jerusalẹmu ti sọ fún pé, Ẹ jìnnà sí Olúwa: fún wa ni a ti fi ilẹ̀ yìí fún ní ìní. Nítorí náà sọ pé, Báyìí ni Olúwa Ọlọ́run wí; Bí ó tilẹ̀ jẹ́ pé mo ti lé wọn jìnnà láàárín àwọn aláìkọlà, bí ó tilẹ̀ jẹ́ pé mo sì ti tú wọn ká sí àwọn orílẹ̀-èdè, síbẹ̀ èmi yóò jẹ́ ibi mímọ́ kékeré fún wọn ní àwọn orílẹ̀-èdè tí wọn yóò dé. Nítorí náà sọ pé, Báyìí ni Olúwa Ọlọ́run wí; Dájúdájú, èmi yóò kó yín jọ láti inú àwọn ènìyàn, èmi yóò sì pe yín pọ̀ láti inú àwọn orílẹ̀-èdè tí a ti tú yín ká sí, èmi yóò sì fi ilẹ̀ Israẹli fún yín. Wọn yóò sì dé ibẹ̀, wọn yóò sì mú gbogbo ohun ìríra rẹ̀ kúrò níbẹ̀, àti gbogbo ohun ìṣe ìgbèkẹ́gàn rẹ̀ kúrò níbẹ̀. Èmi yóò sì fi ọkàn kan fún wọn, èmi yóò sì fi ẹ̀mí tuntun sínú yín; èmi yóò sì yọ ọkàn òkúta kúrò nínú ara wọn, èmi yóò sì fi ọkàn ẹran fún wọn. Hesekieli 11:14–19.

More is to be said about the gathering of the one hundred and forty-four thousand in relation to the “scattering,” but we first need to bring together the consideration of the signature of Alpha and Omega in these nine references we are considering.

Ó kù díẹ̀ síi láti sọ nípa ìkójọ àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà ní ìbáṣepọ̀ pẹ̀lú “ìtúká,” ṣùgbọ́n àkọ́kọ́ a ní láti kó ìrònú nípa ààmì-ìfọwọ́sí ti Alfa àti Omega jọ nínú àwọn ìtọ́kasí mẹ́sàn-án wọ̀nyí tí à ń gbé yẹ̀wò.

Two classes are represented in the last three chapters of Genesis. A class of rebels and a class of the wise. Both classes hear a voice that says this is the way walk ye in it, but one class refused to hearken to the trumpet and walk in the old paths. The class of rebels in Genesis forty-eight through fifty are represented by the thirteenth tribe.

A ṣe aṣoju irú ẹgbẹ́ méjì nínú àwọn orí mẹ́ta ìkẹyìn ti Jẹ́nẹ́sísì. Ẹgbẹ́ àwọn ọlọ̀tẹ̀ kan àti ẹgbẹ́ àwọn ọlọ́gbọ́n kan. Ẹgbẹ́ méjèèjì gbọ́ ohùn kan tí ó ń wí pé, èyí ni ọ̀nà náà, ẹ rìn nínú rẹ̀, ṣùgbọ́n ẹgbẹ́ kan kọ̀ láti fetí sí ìpè kàkàkí, kí wọ́n sì rìn nínú àwọn ọ̀nà àtijọ́. Aṣojú ẹgbẹ́ àwọn ọlọ̀tẹ̀ nínú Jẹ́nẹ́sísì orí méjìlélógójì sí àádọ́ta ni ẹ̀yà kẹtàlá.

At the beginning of ancient Israel there were thirteen tribes and at the beginning of modern Israel there were thirteen disciples. The one disciple that is distinguished from the other twelve disciples, (as was Ephraim distinguished from the other tribes) are both symbols of rebellion. Sister White directly calls Judas a foolish virgin.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, ẹ̀yà mẹ́tàlá wà; ní ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní náà, ọmọ-ẹ̀yìn mẹ́tàlá wà. Ọmọ-ẹ̀yìn kan náà tí a yà sọ́tọ̀ kúrò nínú àwọn ọmọ-ẹ̀yìn méjìlá yòókù, (gẹ́gẹ́ bí a ti yà Éfúráímù sọ́tọ̀ kúrò nínú àwọn ẹ̀yà yòókù) àwọn méjèèjì jẹ́ ààmì ìṣọ̀tẹ̀. Sister White pè Júdásì ní wúńdíá aṣiwèrè ní tààrà.

> “There have been and always will be tares among the wheat, the foolish virgins with the wise, those who have no oil in their vessels with their lamps. There was a covetous Judas in the church Christ formed on earth, and there will be Judases in the church in every stage of her history.” Signs of the Times, October 23, 1879.

> “Àwọn èpò búburú ti wà láàárín àlìkámà, wọn yóò sì máa wà bẹ́ẹ̀ títí láé; àwọn wúńdíá aṣiwèrè pẹ̀lú àwọn ọlọ́gbọ́n, àwọn tí kò ní òróró nínú ìkòkò wọn pẹ̀lú fìtílà wọn. Júdásì olójúkòkòrò kan wà nínú ìjọ tí Kristi dá sílẹ̀ lórí ilẹ̀ ayé, àwọn Júdásì náà yóò sì máa wà nínú ìjọ ní gbogbo ìpele ìtàn rẹ̀.” Signs of the Times, October 23, 1879.

Judas Iscariot was a foolish virgin; he was a tare and if a foolish virgin, then also a Laodicean.

Judasi Iskariotu jẹ́ wúńdíá aláìmòye; ó jẹ́ èpò, àti bí ó bá jẹ́ wúńdíá aláìmòye, nígbà náà ó tún jẹ́ ara Laodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ipò Ìjọ tí a fi àwọn wúńdíá aṣiwèrè ṣàpẹẹrẹ, ni a tún sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ipò Laodíkeà.” Review and Herald, August 19, 1890.

Joseph’s two sons both received a blessing from Jacob in chapter forty-eight of Genesis, and from that point on they are referred to as “half tribes.” Half tribes or not, they were still tribes. Judas Iscariot was replaced by Matthias in order to fill in the twelfth place formerly held by Judas Iscariot. Judas was a disciple, and in this sense—there were thirteen disciples at the end of ancient Israel, just as there were thirteen tribes at the beginning.

Àwọn ọmọkùnrin méjì tí Josefu bí gba ìbùkún lọ́dọ̀ Jakọbu ní orí kẹ́rìnlélọ́gọ́rin ìwé Genesisi, àti láti ìgbà náà lọ ni a ti ń tọ́ka sí wọn gẹ́gẹ́ bí “àwọn ẹ̀yà ààbọ̀.” Bí wọ́n bá jẹ́ ẹ̀yà ààbọ̀ tàbí kí wọ́n má jẹ́ bẹ́ẹ̀, wọ́n ṣì jẹ́ ẹ̀yà. A fi Mattia rọ́pò Judasi Iskariotu kí ó lè kún ipò kejìlá tí Judasi Iskariotu ti di mú tẹ́lẹ̀. Judasi jẹ́ ọmọ-ẹ̀yìn kan, àti ní ìtumọ̀ yìí—àwọn ọmọ-ẹ̀yìn mẹ́tàlá wà ní òpin Israẹli àtijọ́, gẹ́gẹ́ bí àwọn ẹ̀yà mẹ́tàlá ṣe wà ní ìbẹ̀rẹ̀.

Joseph’s son Ephraim (the thirteenth tribe) became the symbol of the rebellion when the northern ten tribes rallied in support of Jeroboam and divided the kingdom into ten northern tribes and two southern tribes. Why do I identify Ephraim the son of Joseph as the symbol of rebellion instead of his brother Manasseh? The rebellion associated with Ephraim begins in chapter forty-eight, before Jacob blesses his twelve sons. In chapter forty-eight Jacob first blesses Joseph’s two sons. Because Manasseh was the first-born Joseph expects that the first blessing of his sons should go upon Manasseh, and Joseph rebels against Jacob choosing Ephraim.

Éfúrámù ọmọ Jóṣéfù (ẹ̀yà kẹtàlá) di ààmì ìṣọ̀tẹ̀ náà nígbà tí ẹ̀yà mẹ́wàá ti àríwá kóra jọ láti fi ẹ̀yìn hàn fún Jéróbóámù, wọ́n sì pín ìjọba náà sí ẹ̀yà mẹ́wàá ti àríwá àti ẹ̀yà méjì ti gúúsù. Kí ló dé tí mo fi dá Éfúrámù, ọmọ Jóṣéfù, mọ̀ gẹ́gẹ́ bí ààmì ìṣọ̀tẹ̀ dípò arákùnrin rẹ̀, Mánásè? Ìṣọ̀tẹ̀ tí ó ní í ṣe pẹ̀lú Éfúrámù bẹ̀rẹ̀ ní orí kejìdínlọ́gbọ̀n, kí Jékọ́bù tó bù kún àwọn ọmọ rẹ̀ méjìlá. Ní orí kejìdínlọ́gbọ̀n, Jékọ́bù kọ́kọ́ bù kún àwọn ọmọ Jóṣéfù méjì. Nítorí Mánásè ni àkọ́bí, Jóṣéfù retí pé ìbùkún àkọ́kọ́ fún àwọn ọmọ rẹ̀ yóò wá sórí Mánásè, Jóṣéfù sì ṣọ̀tẹ̀ sí Jékọ́bù nípa yíyan Éfúrámù.

The beginning of Ephraim as a representative of God’s elect possesses a testimony of rebellion, and the end of Ephraim is Leviticus twenty-six’s scattering of “seven times” from 723 BC through to 1798. In 723 BC the northern ten tribes, the kingdom of Ephraim, (also known as Israel) received a deadly wound as a kingdom of Bible prophecy. That deadly wound began a time prophecy that concluded with the papal power and its kingdom receiving a deadly wound in 1798. The deadly wound of the papal power in 1798 typifies the final fall of Babylon when the king of the north will “come to his end with none to help” in Daniel eleven verse forty-five. The rebellion and fall of Babylon in the last days was typified by the rebellion and fall of the papal power in 1798, which in turn was typified by the rebellion and fall of the kingdom of Ephraim (Israel) in 723 BC, which was typified by Joseph’s rebellion to his father’s prophetic inspiration as identified in the end of Genesis.

Ìbẹ̀rẹ̀ Efraimu gẹ́gẹ́ bí aṣojú àwọn àyànfẹ́ Ọlọ́run ní ẹ̀rí ìṣọ̀tẹ̀, àti òpin Efraimu ni ìtúká “ìgbà méje” ti Lefitiku mẹ́rìnlélógún láti ọdún 723 Ṣ.K. títí dé 1798. Ní ọdún 723 Ṣ.K., àwọn ẹ̀yà mẹ́wàá ti àríwá, ìjọba Efraimu, (tí a tún mọ̀ sí Israẹli) gba ọgbẹ́ ikú gẹ́gẹ́ bí ìjọba àsọtẹ́lẹ̀ Bíbélì. Ọgbẹ́ ikú náà bẹ̀rẹ̀ àsọtẹ́lẹ̀ àkókò kan tí ó parí nígbà tí agbára pàápàá àti ìjọba rẹ̀ gba ọgbẹ́ ikú ní 1798. Ọgbẹ́ ikú ti agbára pàápàá ní 1798 jẹ́ àpẹẹrẹ ìṣubú ìkẹyìn Bábílónì nígbà tí ọba àríwá yóò “dé òpin rẹ̀ láìsí ẹnìkan láti ràn án lọ́wọ́” nínú Dáníẹ́lì mọ́kànlá ẹsẹ̀ márùndínláàádọ́ta. Ìṣọ̀tẹ̀ àti ìṣubú Bábílónì ní àwọn ọjọ́ ìkẹyìn ni a fi ìṣọ̀tẹ̀ àti ìṣubú agbára pàápàá ní 1798 ṣàpẹẹrẹ rẹ̀, èyí tí a sì fi ìṣọ̀tẹ̀ àti ìṣubú ìjọba Efraimu (Israẹli) ní 723 Ṣ.K. ṣàpẹẹrẹ rẹ̀, èyí tí a sì fi ìṣọ̀tẹ̀ Jósẹ́fù sí ìmísí àsọtẹ́lẹ̀ baba rẹ̀ gẹ́gẹ́ bí a ti ṣe ìdánimọ̀ rẹ̀ ní òpin Jẹ́nẹ́sísì ṣàpẹẹrẹ.

The rebellion that Ephraim is a symbol of started with his father’s rebellion (Joseph) against his father (Jacob). It ultimately leads to the rebellion of the ten northern tribes, which leads to the “scattering represented” as “seven times” in Leviticus twenty-six. The period of the time the northern kingdom was scattered is divided into two periods. One ending in the year 538, the next period ending in 1798, and all pointing to the message that is unsealed just before probation closes in the book of Revelation. That message identifies the final fall of Babylon. At each waymark of Ephraim’s prophetic history rebellion is marked. Just as is the rebellion of the thirteenth disciple, Judas Iscariot. This is two of the witnesses that identify the number thirteen as a symbol of rebellion. But none of these sacred truths can be recognized if a person isn’t standing on the foundations of Adventism that were built upon the first truth Miller discovered and the first truth discarded by Adventism.

Ìṣọ̀tẹ̀ tí Éfúrémù jẹ́ àmì rẹ̀ bẹ̀rẹ̀ pẹ̀lú ìṣọ̀tẹ̀ bàbá rẹ̀ (Jósẹ́fù) sí baba rẹ̀ (Jékọ́bù). Ní ìkẹyìn, ó yọrí sí ìṣọ̀tẹ̀ àwọn ẹ̀yà mẹ́wàá ti àríwá, èyí tí ó sì yọrí sí “ìtúká tí a ṣàfihàn” gẹ́gẹ́ bí “ìgbà méje” nínú Lefitiku ogún-mẹ́fà. Àkókò ìgbà tí a tú ìjọba àríwá ká ni a pín sí àkókò méjì. Ọ̀kan parí ní ọdún 538, èkejì sì parí ní 1798, gbogbo wọn sì ń tọ́ka sí ìrántí tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àyè ìdánwò tó dópin nínú ìwé Ìṣípayá. Ìrántí náà ń dá ìṣubú ìkẹyìn ti Bábílónì mọ̀. Ní gbogbo àmì-ìtòsọ́nà nínú ìtàn àsọtẹ́lẹ̀ Éfúrémù, a fi ìṣọ̀tẹ̀ sàmì. Gẹ́gẹ́ bí a ṣe sàmì ìṣọ̀tẹ̀ ọmọ-ẹ̀yìn kẹtàlá, Júdásì Iskariotu. Èyí ni méjì nínú àwọn ẹlẹ́rìí tí ń fi nọ́ńbà mẹ́tàlá hàn gẹ́gẹ́ bí àmì ìṣọ̀tẹ̀. Ṣùgbọ́n kò sí ẹni tí yóò lè mọ àwọn òtítọ́ mímọ́ wọ̀nyí bí ẹni náà kò bá dúró lórí àwọn ìpìlẹ̀ Adventism tí a kọ́ lé orí òtítọ́ àkọ́kọ́ tí Mílà dá sílẹ̀ rí, àti òtítọ́ àkọ́kọ́ tí Adventism kọ̀ sílẹ̀.

The ending of Genesis agrees with all the other lines that we have been considering. In summation:

Ìparí ìwé Jẹ́nẹ́sísì bá gbogbo àwọn ìlà mìíràn tí a ti ń gbé yẹ̀wò mu. Ní ìṣókí:

In the beginning the heavenly trio of the Father, Son and Holy Spirit witnessed the creation of the heavens and earth that was accomplished by the Son, who is also the Word. The Word became the channel of communication from the Father, to mankind, and the Word is the only avenue for mankind to communicate with the Father. The Father’s message was given by the Son to the angel Gabriel, who replaced Lucifer (the light bearer) after Lucifer’s rebellion in heaven. Gabriel receives the light, or message and delivers it to a prophet, who is the holy created being assigned with passing the message from the Father to the fallen created family. The message given to the prophet is written out and then conveyed to mankind. At every step in the communication process the message is holy, and for this reason the prophets, who are fallen human beings are to be holy. At the point that the holy message is transferred into the hands of fallen humanity, humanity has the potential of handling a holy message with unsanctified hands. Thus, the light of the holy message produces both light and darkness. When the message is received by those in the family of fallen man it contains the identical creative power that created all things, which is the power that justifies that being. The beginning of the communication process illustrates the end of the communication process. Therefore, if the message is heard, read and kept, the message recreates fallen mankind into the image of the Son.

Ní ìbẹ̀rẹ̀pẹ̀pẹ̀, mẹ́tẹ̀ẹ̀ta ọ̀run—Baba, Ọmọ àti Ẹ̀mí Mímọ́—jẹ́rìí sí ìṣẹ̀dá àwọn ọ̀run àti ayé tí a ṣẹ̀ṣẹ̀ nípasẹ̀ Ọmọ, ẹni tí í ṣe Ọ̀rọ̀ náà pẹ̀lú. Ọ̀rọ̀ náà di ọ̀nà ìbánisọ̀rọ̀ láti ọ̀dọ̀ Baba sí ẹ̀dá ènìyàn, àti pé Ọ̀rọ̀ náà ni ọ̀nà kan ṣoṣo fún ẹ̀dá ènìyàn láti bá Baba sọ̀rọ̀. Ọmọ ni ó fi ìránṣẹ́ Baba náà fún áńgẹ́lì Gébúrẹ́lì, ẹni tí ó rọ́pò Lúsífà (olùrúmọ́lẹ̀) lẹ́yìn ìṣọ̀tẹ̀ Lúsífà ní ọ̀run. Gébúrẹ́lì gba ìmọ́lẹ̀ náà, tàbí ìránṣẹ́ náà, ó sì fi í lé wòlíì kan lọ́wọ́, ẹni tí í ṣe ẹ̀dá mímọ́ tí a yàn fún fífi ìránṣẹ́ náà kọjá láti ọ̀dọ̀ Baba sí ìdílé ẹ̀dá tí ó ṣubú. Ìránṣẹ́ tí a fi fún wòlíì náà ni a kọ sílẹ̀, lẹ́yìn náà ni a sì gbé e dé ọ̀dọ̀ ẹ̀dá ènìyàn. Ní gbogbo ìgbésẹ̀ nínú ìlànà ìbánisọ̀rọ̀ náà, ìránṣẹ́ náà jẹ́ mímọ́, àti nítorí èyí ni àwọn wòlíì, tí wọ́n jẹ́ ènìyàn tí ó ṣubú, fi yẹ kí wọ́n jẹ́ mímọ́. Ní àkókò tí a bá fi ìránṣẹ́ mímọ́ náà lé ọwọ́ ẹ̀dá ènìyàn tí ó ṣubú, ẹ̀dá ènìyàn ní agbára láti mú ìránṣẹ́ mímọ́ kan pẹ̀lú ọwọ́ tí a kò sọ di mímọ́. Nípa bẹ́ẹ̀, ìmọ́lẹ̀ ìránṣẹ́ mímọ́ náà ń mú ìmọ́lẹ̀ àti òkùnkùn jáde pẹ̀lú. Nígbà tí àwọn tí wọ́n wà nínú ìdílé ènìyàn tí ó ṣubú bá gba ìránṣẹ́ náà, ó ní agbára ìṣẹ̀dá kan náà gan-an tí ó dá ohun gbogbo, èyí tí í ṣe agbára tí ń dá ẹni náà láre. Ìbẹ̀rẹ̀ ìlànà ìbánisọ̀rọ̀ náà ń ṣàfihàn òpin ìlànà ìbánisọ̀rọ̀ náà. Nítorí náà, bí a bá gbọ́ ìránṣẹ́ náà, tí a kà á, tí a sì pa á mọ́, ìránṣẹ́ náà máa tún ẹ̀dá ènìyàn tí ó ṣubú dá sí àwòrán Ọmọ náà.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Alábùkún ni ẹni tí ń kà, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ìfihàn 1:3.

John illustrates fallen mankind in the “last days” of the investigative judgment who hear a voice behind them and turn around to receive the message that leads to the past. Those that receive and make the message not a part of their life, but exclusively their life, are there and then justified. To be justified is to be made holy. When those who read and hear the message sent from the Father, accept the message and are made holy, it is through the creative power within the message. The creative power accomplishes the work of justifying men, when men believe as did Abraham. The message instructs them to turn and listen to the voice behind, which leads to the old paths, which are the foundational truths. The message guides them into all truth and as they walk the old paths, they are walking on the path of the justified.

Jòhánù ṣàpẹẹrẹ ẹ̀dá ènìyàn tí ó ṣubú ní “àwọn ọjọ́ ìkẹyìn” ti ìdájọ́ àyẹ̀wò, àwọn tí ń gbọ́ ohùn kan lẹ́yìn wọn tí wọ́n sì yípadà láti gba ìfẹ̀sẹ̀yìn náà tí ń darí sí ìgbà àtijọ́. Àwọn tí ó gba ìfẹ̀sẹ̀yìn náà tí wọ́n sì mú un ṣe, kì í ṣe apá kan nínú ìyè wọn, bí kò ṣe ìyè wọn nìkan ṣoṣo, ni a dá wọn láre níbẹ̀ náà lẹ́sẹ̀kẹsẹ̀. Láti dá ẹni láre ni láti sọ ọ́ di mímọ́. Nígbà tí àwọn tí ń ka tí wọ́n sì ń gbọ́ ìfẹ̀sẹ̀yìn tí a rán láti ọ̀dọ̀ Baba, bá gba ìfẹ̀sẹ̀yìn náà, tí a sì sọ wọ́n di mímọ́, ó jẹ́ nípasẹ̀ agbára ẹ̀dá tí ó wà nínú ìfẹ̀sẹ̀yìn náà. Agbára ẹ̀dá náà ń ṣe iṣẹ́ ìdáláre ènìyàn, nígbà tí ènìyàn bá gbàgbọ́ gẹ́gẹ́ bí Ábúráhámù ti ṣe. Ìfẹ̀sẹ̀yìn náà kọ́ wọn láti yípadà kí wọ́n sì fetí sí ohùn tí ó wà lẹ́yìn, èyí tí ń darí sí àwọn ọ̀nà àtijọ́, tí í ṣe àwọn òtítọ́ ìpìlẹ̀. Ìfẹ̀sẹ̀yìn náà ń tọ́ wọn sínú gbogbo òtítọ́, bí wọ́n sì ti ń rìn ní àwọn ọ̀nà àtijọ́, wọ́n ń rìn lórí ọ̀nà àwọn ẹni tí a dá láre.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. The way of the wicked is as darkness: they know not at what they stumble. My son, attend to my words; incline thine ear unto my sayings. Let them not depart from thine eyes; keep them in the midst of thine heart. For they are life unto those that find them, and health to all their flesh. Keep thy heart with all diligence; for out of it are the issues of life. Put away from thee a froward mouth, and perverse lips put far from thee. Let thine eyes look right on, and let thine eyelids look straight before thee. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left: remove thy foot from evil. Proverbs 4:18–27.

> Ṣùgbọ́n ọ̀nà àwọn olódodo dàbí ìmọ́lẹ̀ títàn, tí ń tàn sí i ní kíkankíkan títí fi dé ọjọ́ pípé. Ọ̀nà àwọn ènìyàn búburú sì dàbí òkùnkùn: wọn kò mọ ibi tí wọn ń kọsẹ̀ sí. Ọmọ mi, fetí sí ọ̀rọ̀ mi; tẹ etí rẹ sí àwọn àsọyé mi. Má ṣe jẹ́ kí wọ́n kúrò níwájú ojú rẹ; pa wọ́n mọ́ láàrín ọkàn rẹ. Nítorí wọ́n jẹ́ ìyè fún àwọn tí ó bá rí wọn, àti ìlera fún gbogbo ara wọn. Fi gbogbo ìṣọ́ra pa ọkàn rẹ mọ́; nítorí láti inú rẹ ni àwọn ìṣàn ìyè ti ń jáde. Mú ẹnu àrékérekè jìnà sí ọ, kí o sì fi ètè oníwàpàdé jìnà sí ara rẹ. Jẹ́ kí ojú rẹ máa wo tààrà, kí ìpẹ́jú ojú rẹ sì máa wo ní tààrà ní iwájú rẹ. Ṣàgbéyẹ̀wò ipa-ọ̀nà ẹsẹ̀ rẹ, kí gbogbo ọ̀nà rẹ sì lè fi ẹsẹ̀ múlẹ̀. Má ṣe yí sí ọwọ́ ọ̀tún tàbí sí ọwọ́ òsì: yọ ẹsẹ̀ rẹ kúrò nínú ibi. Òwe 4:18–27.

Those justified by the message conveyed walk on the path that represents an ever-increasing light, but that very light makes the path of the wicked correspondingly darker. Light separates from darkness. The creative power that commanded for there to be light in the beginning produces the same effect upon mankind at the end as light did in the beginning. The class that refuses to hear the voice behind, and therefore choose to walk the darkened path “stumble” at his Word, for they stumble on the foundation stone, the old tried stone. The voice is Alpha and Omega, and when the justified hear those words and incline their hearts unto those words they keep those words in the midst of their hearts, for the Alpha and Omega turns their hearts to the fathers, (the past) and the hearts of the fathers point to the end.

Àwọn tí a dá láláre nípasẹ̀ ìránṣẹ́ ọ̀rọ̀ tí a fi ránṣẹ́ náà ń rìn lórí ọ̀nà tí ó ṣàpẹẹrẹ ìmọ́lẹ̀ tí ń pọ̀ sí i láéláé, ṣùgbọ́n ìmọ́lẹ̀ náà gan-an ń mú kí ọ̀nà àwọn ènìyàn búburú túbọ̀ ṣókùnkùn ní ìbámu pẹ̀lú rẹ̀. Ìmọ́lẹ̀ yà kúrò nínú òkùnkùn. Agbára ìṣẹ̀dá tí ó pàṣẹ kí ìmọ́lẹ̀ wà ní ìbẹ̀rẹ̀ ń ṣe àbájáde kan náà lórí aráyé ní òpin gẹ́gẹ́ bí ìmọ́lẹ̀ ti ṣe ní ìbẹ̀rẹ̀. Ẹgbẹ́ tí ó kọ̀ láti gbọ́ ohùn tí ń sọ lẹ́yìn, tí wọ́n sì nítorí náà yàn láti rìn lórí ọ̀nà tí a ti sọ di òkùnkùn, “ń kọsẹ̀” ní ọ̀rọ̀ Rẹ̀, nítorí wọ́n ń kọsẹ̀ lórí òkúta ìpìlẹ̀ náà, òkúta àtijọ́ tí a ti dán wò. Ohùn náà ni Alfa àti Omega, àti nígbà tí àwọn tí a dá láláre bá gbọ́ àwọn ọ̀rọ̀ wọ̀nyí tí wọ́n sì tẹ ọkàn wọn sí àwọn ọ̀rọ̀ wọ̀nyí, wọ́n pa àwọn ọ̀rọ̀ wọ̀nyí mọ́ láàárín ọkàn wọn, nítorí Alfa àti Omega ń yí ọkàn wọn padà sí ọ̀dọ̀ àwọn baba, (ìgbà àtijọ́) àti ọkàn àwọn baba ń tọ́ka sí òpin.

> The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Isaiah 26:7–9.

> Ọ̀nà àwọn olódodo jẹ́ ìtọ́́; ìwọ, ẹni tí ó dúró ní ìtọ́́ pípé, ń wọn ipa-ọ̀nà àwọn olódodo. Bẹ́ẹ̀ ni, nínú ọ̀nà àwọn ìdájọ́ rẹ, Olúwa, ni a ti dúró dè ọ; ìfẹ́ ọkàn wa sì wà sí orúkọ rẹ, àti sí ìrántí rẹ. Pẹ̀lú ọkàn mi ni mo fi ń fẹ́ ọ ní òru; bẹ́ẹ̀ ni, pẹ̀lú ẹ̀mí mi tí ó wà nínú mi ni èmi yóò máa wá ọ ní kutukutu: nítorí nígbà tí àwọn ìdájọ́ rẹ bá wà lórí ilẹ̀ ayé, àwọn olùgbé ayé yóò kọ́ òdodo. Isaiah 26:7–9.

God weighs, or He judges, those who walk the path of the just, and He does so in the “last days” when His judgments are in the land. The just are those who have waited for the Lord in fulfillment of the tarrying time in the parable of the ten virgins. The desire of those walking the path of increasing knowledge, is for a greater and greater understanding of God’s name, His character. Those who have waited for their Lord, are those that proclaim the final warning message, for they are those who proclaim the Midnight Cry, which is of course the first internal message of Revelation eighteen that is followed by the second, external message.

Ọlọ́run ń dán, tàbí Ó ń ṣe ìdájọ́, àwọn tí ń rìn lójú ọ̀nà àwọn olódodo wò, ó sì ń ṣe èyí ní “àwọn ọjọ́ ìkẹyìn” nígbà tí ìdájọ́ Rẹ̀ wà ní ilẹ̀. Àwọn olódodo ni àwọn tí wọ́n ti dúró de Olúwa gẹ́gẹ́ bí ìmúṣẹ àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá. Ìfẹ́kúfẹ̀ẹ́ àwọn tí ń rìn lójú ọ̀nà ìmọ̀ tí ń pọ̀ sí i ni pé kí wọ́n ní òye tí ó tóbi sí i, tí ó sì túbọ̀ jinlẹ̀ sí i nípa orúkọ Ọlọ́run, ìwà Rẹ̀. Àwọn tí wọ́n ti dúró de Olúwa wọn ni àwọn tí ń kéde ìránṣẹ́ ìkìlọ̀ ìkẹyìn, nítorí àwọn ni àwọn tí ń kéde Ẹkún Òru Àárín, èyí tí ó jẹ́, dájúdájú, ìránṣẹ́ àkọ́kọ́ inú ti Ìfihàn mẹ́ẹ̀ẹ́dógún, tí ìránṣẹ́ kejì, ti òde, tẹ̀lé.

> 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. Revelation 18:1–4.

> Lẹ́yìn nǹkan wọ̀nyí, mo sì rí angẹli mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; ogo rẹ̀ sì mú kí ayé tàn mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn líle, wí pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti odi ìmúpọ̀ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀; àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ adùn ìgbádùn rẹ̀. Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀ àrùn rẹ̀. Ìfihàn 18:1–4.

When the angel of Revelation eighteen descended on September 11, 2001, the Seventh-day Adventist church refused its final call to return to the old paths. It then ceased to be the horn of true Protestantism in the United States. At that point a testing process began for those who chose to take the message of that strong voice and eat it, as typified by John when the angel of Revelation ten descended at the beginning of Adventism on August 11, 1840. The spiritual nation that had taken the mantle of true Protestantism when the first angel’s message was rejected, then followed in the footsteps of apostate Protestantism at the beginning of Adventism.

Nígbà tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ ní September 11, 2001, ìjọ Adventist Ọjọ́ Keje kọ ìpè ìkẹyìn rẹ̀ láti padà sí àwọn ọ̀nà àtijọ́. Nígbà náà ni ó dáwọ́ jíjẹ ìwo àgbò ti Pùròtẹ́sítáǹtì tòótọ́ dúró ní Orílẹ̀-èdè Amẹ́ríkà. Ní ìpẹ̀yà yẹn ni ìlànà ìdánwò kan bẹ̀rẹ̀ fún àwọn tí wọ́n yàn láti gba ìránṣẹ́ ohùn alágbára náà kí wọ́n sì jẹ ẹ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Jòhánù nígbà tí áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀ ní ìbẹ̀rẹ̀ Adventism ní August 11, 1840. Orílẹ̀-èdè ẹ̀mí tí ó ti gba agbádá Pùròtẹ́sítáǹtì tòótọ́ nígbà tí a kọ ìránṣẹ́ áńgẹ́lì àkọ́kọ́, lẹ́yìn náà tẹ̀ lé ipasẹ̀ Pùròtẹ́sítáǹtì apẹ̀yìndà ní ìbẹ̀rẹ̀ Adventism.

The true Protestant horn was then given to those who accepted the message in the little book that was in the angel’s hand in Revelation ten. The testing process at the beginning of Adventism from 1840 through 1844 represents a testing process at the end of Adventism from September 11, 2001 until the Sunday law in the United States. Within the first history of 1840 to 1844, and the testing process that began on September 11, 2001, marks a dispensational transition from the former body of believers who held the mantle of Protestantism, unto a new body of believers who take the mantle of true Protestantism.

Lẹ́yìn náà ni a fi ìwo Pùròtẹ́sítáǹtì tòótọ́ fún àwọn tí wọ́n gba ìránṣẹ́ inú ìwé kékeré tí ó wà ní ọwọ́ áńgẹ́lì náà nínú Ìfihàn orí kẹwàá. Ìlànà ìdánwò ní ìbẹ̀rẹ̀ Ìsìn Adventist láti ọdún 1840 títí dé 1844 ń ṣàpẹẹrẹ ìlànà ìdánwò kan ní òpin Ìsìn Adventist láti ọjọ́ Kẹsán 11, 2001 títí di òfin ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Nínú ìtàn àkọ́kọ́ láti 1840 sí 1844, àti nínú ìlànà ìdánwò tí ó bẹ̀rẹ̀ ní ọjọ́ Kẹsán 11, 2001, ni a ti samisi ìyípadà ìpín àkókò ìṣètò ìgbà láti ọ̀dọ̀ ẹgbẹ́ àwọn onígbàgbọ́ àtijọ́ tí wọ́n di àwọ̀lékè Pùròtẹ́sítáǹtì mú, sí ọ̀dọ̀ ẹgbẹ́ tuntun àwọn onígbàgbọ́ tí wọ́n gbé àwọ̀lékè Pùròtẹ́sítáǹtì tòótọ́.

More important to our consideration of the path of the justified is that within that history there is a disappointment that marks the beginning of the tarrying time. The faithful wait for their Lord in that time, which ends with the unsealing of the message of the Midnight Cry. That testing process at the beginning of Adventism ended when the message of the Midnight Cry concluded on October 22, 1844. The testing process at the end concludes for those represented by John at the Sunday law in the United States. The message of the Midnight Cry at the end, will conclude just as at the beginning, and in the beginning of Adventism the message of the Midnight Cry was unsealed in advance of the close of the testing process. The message of the Midnight Cry at the beginning is now being unsealed at the end.

Ohun tí ó ṣe pàtàkì jùlọ fún àkíyèsí wa nípa ọ̀nà àwọn ẹni tí a dá láre ni pé nínú ìtàn yẹn ìdààmú kan wà tí ó ń fi àmì sí ìbẹ̀rẹ̀ àkókò ìdádúró. Àwọn olóòótọ́ ń dúró de Olúwa wọn ní àkókò yẹn, èyí tí ó parí pẹ̀lú ṣíṣí èdìdì kúrò lórí ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru. Ìlànà ìdánwò yẹn ní ìbẹ̀rẹ̀ Adventism parí nígbà tí ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru dé òpin ní October 22, 1844. Ìlànà ìdánwò náà ní òpin ń dé òpin fún àwọn tí Johanu dúró fún ní òfin Ọjọ́ Àìkú ní United States. Ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru ní òpin yóò dé òpin gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀, àti ní ìbẹ̀rẹ̀ Adventism a ṣí èdìdì kúrò lórí ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru kí ìlànà ìdánwò tó parí. Ìránṣẹ́ Ìkígbe Ọ̀gànjọ́ Òru ní ìbẹ̀rẹ̀ ni a ń ṣí èdìdì kúrò lórí rẹ̀ báyìí ní òpin.

The justified wise virgins enter into covenant with God when the wicked foolish virgins enter into a covenant of death.

Àwọn wúńdíá ọlọ́gbọ́n tí a dá láre ń wọ inú májẹ̀mú pẹ̀lú Ọlọ́run nígbà tí àwọn wúńdíá aṣiwèrè búburú ń wọ inú májẹ̀mú ikú.

> To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Isaiah 28:12–16.

> Ẹni tí ó sọ fún ni pé, Èyí ni ìsinmi tí ẹ̀yin yóò fi mú aláárẹ̀ sinmi; èyí sì ni ìtura: ṣùgbọ́n wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ sí wọn, àṣẹ lé àṣẹ lórí, àṣẹ lé àṣẹ lórí; ìlà lé ìlà lórí, ìlà lé ìlà lórí; níhìn-ín díẹ̀, níbẹ̀ díẹ̀; kí wọn lè lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹkùn mú wọn, kí a sì kó wọn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn wọ̀nyí tí ó wà ní Jerusalẹmu. Nítorí ẹ ti wí pé, A ti dá májẹ̀mú pẹ̀lú ikú, a sì ti bá ọ̀run apaadi ṣe àdéhùn; nígbà tí pàṣán ìkún omi yóò là kọjá, kì yóò dé bá wa: nítorí a ti fi èké ṣe ibi ìsádi wa, a sì ti fi ìrọ́ pa ara wa mọ́: Nítorí náà báyìí ni Oluwa Ọlọrun wí, Wò ó, mo fi òkúta kan lélẹ̀ ní Sioni fún ìpìlẹ̀, òkúta tí a ti dán wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Isaiah 28:12–16.

The justified take the holy message of the Midnight Cry to the church and thereafter they proclaim the message of the second voice as they call mankind out of Babylon.

Àwọn tí a dá láre gbé ìròyìn mímọ́ ti Ẹkún Àárín Òru lọ sí ìjọ, lẹ́yìn èyí sì ni wọ́n ń kéde ìròyìn ohùn kejì bí wọ́n ṣe ń pe aráyé jáde kúrò ní Babiloni.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’” Review and Herald, December 6, 1892.

> “Nítorí náà nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì tí ó yàtọ̀ síra sí àwọn ìjọ. Ìrántí áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.’ Àti nínú igbe ńlá ti ìrántí áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí ìwà àìṣòdodo rẹ̀.’” Review and Herald, December 6, 1892.

Those who come out of Babylon and join those walking on the path of the just are accepted into the fold through the water of baptism that is represented by the name of the heavenly trio. The justified, whether it is those who are currently hearing the message delivered to John on Patmos, or those who thereafter are called out of Babylon are all justified by receiving the Holy Spirit. That combination of the Holy Spirit’s divinity and man’s humanity was accomplished, as set forth as an example when Christ took upon himself human nature. The one hundred and forty-four thousand were represented upon two witnesses, the twelve sons of Jacob and the twelve disciples. The wicked are represented by the thirteenth tribe and the thirteenth disciple. Both “thirteens” in either illustration were called to be priests unto God, and those who reject that calling are represented by Esau, while his younger brother Jacob represents those who accept the calling. Esau and Jacob both represent Laodicean Seventh-day Adventists at the end of the world. One class accepts the holy message conveyed through the prophet’s writings and is changed unto Israel, while Esau retains his name.

Àwọn tí ń jáde kúrò ní Babiloni tí wọ́n sì darapọ̀ mọ́ àwọn tí ń rìn lórí ọ̀nà àwọn olódodo, a gbà wọ́n sínú agbo nípasẹ̀ omi ìrìbọmi tí orúkọ mẹ́talọ́kan ọ̀run dúró fún. Àwọn tí a dá láre, yálà àwọn tí wọ́n ń gbọ́ ìhìn iṣẹ́ náà nísinsìnyí tí a fi ránṣẹ́ sí Johanu lórí Patmosi, tàbí àwọn tí a pè jáde kúrò ní Babiloni lẹ́yìn náà, gbogbo wọn ni a dá láre nípa gbigba Ẹ̀mí Mímọ́. Ìṣọ̀kan àtọ̀runwá Ẹ̀mí Mímọ́ pẹ̀lú ẹ̀dá ènìyàn ni a mú ṣẹ, gẹ́gẹ́ bí a ti fi í hàn gẹ́gẹ́ bí àpẹẹrẹ nígbà tí Kristi gbé ìwà ẹ̀dá ènìyàn wọ ara rẹ̀. Àwọn ẹgbẹ̀rún méjìlá lé mẹ́rìndínlógójì ni a ṣojú wọn nínú ẹlẹ́rìí méjì, àwọn ọmọkùnrin Jakọbu méjìlá àti àwọn ọmọ-ẹ̀yìn méjìlá. A ṣojú àwọn ènìyàn búburú nípasẹ̀ ẹ̀yà kẹtàlá àti ọmọ-ẹ̀yìn kẹtàlá. Àwọn “kẹtàlá” méjèèjì nínú àpèjúwe kọ̀ọ̀kan ni a pè láti jẹ́ àlùfáà fún Ọlọ́run, àwọn tí wọ́n sì kọ ìpè yẹn ni Esau dúró fún, nígbà tí àbúrò rẹ̀ Jakọbu dúró fún àwọn tí wọ́n gba ìpè náà. Esau àti Jakọbu méjèèjì dúró fún àwọn Adventisti Ọjọ́ Keje ti Laodikea ní ìparí ayé. Ẹgbẹ́ kan gba ìhìn mímọ́ tí a fi ránṣẹ́ nípasẹ̀ àwọn ìkọ̀wé wòlíì, a sì yí wọn padà sí Israẹli, nígbà tí Esau pa orúkọ rẹ̀ mọ́.

There is of course much more in these nine lines of Alpha and Omega, for this was simply a brief summation of beginnings and endings in God’s Word.

Dájúdájú, ó pọ̀ sí i gan-an nínú àwọn ìlà mẹ́sàn-án wọ̀nyí ti Áfà àti Òmégà, nítorí èyí kàn jẹ́ àkótán kúkúrú lásán nípa àwọn ìbẹ̀rẹ̀ àti àwọn òpin nínú Ọ̀rọ̀ Ọlọ́run.

Nine lines of history, representing prophetic histories from the creation to the Second Coming. All nine of these prophetic lines of beginnings and endings are directly connected to the first three verses of Revelation chapter one. Those three verses identify that the Revelation of Jesus Christ, that is unsealed just before probation closes, is a manifestation of God’s creative power. What other power could construct such a complex inter-woven testimony from a variety of witnesses, who provided their testimony from the time of Moses until the time of John the Revelator?

Ìlà mẹ́sàn-án ti ìtàn, tí ń ṣojú àwọn ìtàn àsọtẹ́lẹ̀ láti ìṣẹ̀dá títí dé Ìpadàbọ̀ Kejì. Gbogbo mẹ́sàn-án nínú àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí ti ìbẹ̀rẹ̀ àti òpin ni wọ́n ní ìsopọ̀ tààrà pẹ̀lú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìíní. Àwọn ẹsẹ̀ mẹ́ta wọ̀nyí fi hàn pé Ìfihàn Jesu Kristi, tí a tú èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, jẹ́ ìfarahàn agbára ìṣẹ̀dá Ọlọ́run. Agbára mìíràn wo ni ó lè kọ irú ẹ̀rí dídíra, tí a hun pọ̀ mọ́ ara rẹ̀ lọ́nà pẹ̀kípẹ̀kí bẹ́ẹ̀, láti ọ̀dọ̀ onírúurú ẹlẹ́rìí, tí wọ́n fi ẹ̀rí wọn hàn láti ìgbà Mósè títí dé ìgbà Johanu Olùfihàn?

Take off your shoes, for this is holy ground.

Yọ bàtà rẹ kúrò ní ẹsẹ̀ rẹ, nítorí ilẹ̀ mímọ́ ni èyí.

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