Article

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

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Méjìlá-dín-lógún

The Prophetic Warning to Jerusalem: A Symbolic Portrayal of End-Time Events

Ìkìlọ̀ Àsọtẹ́lẹ̀ sí Jerúsálẹ́mù: Àfihàn Àmì Òrìṣà ti Àwọn Ìṣẹ̀lẹ̀ Àkókò Ìkẹyìn

Author

Jeff Pippenger

Published

March 5, 2024

Formats

PDF
Word
Song MP3

The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.

Ọdún méje ìkìlọ̀ láti ọdún 63 títí dé ọdún 70 tí ọkùnrin náà tí ó ń “rẹ̀ sókè, rẹ̀ sọ̀kalẹ̀ ní àwọn òpópónà Jerusalẹmu, tí ó ń kéde àwọn ègbé tí ń bọ̀ wá sórí ìlú náà,” ti kéde, ni a ti fi ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nínú ìkìlọ̀ tí a fún Jerusalẹmu fún ọdún mẹ́ta àtààbọ̀, ní àkọ́kọ́ nínú iṣẹ́-ìránṣẹ́ Kristi, lẹ́yìn náà sì jẹ́ ọdún mẹ́ta àtààbọ̀ nínú iṣẹ́-ìránṣẹ́ àwọn ọmọ-ẹ̀yìn náà. Àwọn àpilẹ̀kọ ṣáájú ti fi hàn tẹ́lẹ̀ pé ìparun Jerusalẹmu lè ti ṣẹlẹ̀ nígbà àgbélébùú, tàbí lẹ́yìn náà nígbà tí wọ́n sọ Stéfánù ní òkúta pa, ṣùgbọ́n ìfaradà pípẹ́ Ọlọ́run fà á sẹ́yìn nínú ìdájọ́ Rẹ̀ sórí ìlú náà àti àwọn ènìyàn náà.

> “And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.

> “Àti lórí ẹnikẹ́ni tí òkúta náà bá sì ṣubú, yóò lọ ọ́ lítí-lítí.” Àwọn ènìyàn tí wọ́n kọ Kristi sílẹ̀ yóò pẹ́ díẹ̀ rí ìparun ìlú wọn àti orílẹ̀-èdè wọn. Ògo wọn yóò fọ́, a ó sì fọ́n ká bí eruku níwájú afẹ́fẹ́. Kí sì ni ó pa àwọn Júù run? Òkúta náà gan-an ni, èyí tí ìbá ṣe pé wọ́n kọ́lé lé e lórí, ìbá ti jẹ́ ààbò wọn. Ìwà rere Ọlọ́run tí a kẹ́gàn ni, òdodo tí a ta sílẹ̀, àánú tí a fi sí apá kan. Èèyàn dojú kọ Ọlọ́run, àti gbogbo ohun tí ìbá jẹ́ ìgbàlà wọn ni a yí padà sí ìparun wọn. Gbogbo ohun tí Ọlọ́run pèsè fún ìyè ni wọ́n rí pé ó di ikú fún wọn. Nínú kíkàn Kristi mọ́ àgbélébùú láti ọwọ́ àwọn Júù ni ìparun Jerusalẹmu wà ní ìpamọ́. Ẹ̀jẹ̀ tí a ta sílẹ̀ lórí Kalfári ni ìwọ̀n tí ó rì wọ́n sínú ìparun fún ayé yìí àti fún ayé tí mbọ̀. Bákan náà ni yóò rí ní ọjọ́ ńlá ìkẹyìn, nígbà tí ìdájọ́ yóò ṣubú lórí àwọn tí ó kọ oore-ọ̀fẹ́ Ọlọ́run. Nígbà náà ni Kristi, àpáta ìkọsẹ̀ wọn, yóò farahàn fún wọn gẹ́gẹ́ bí òkè ńlá olùjẹ̀bi. Ògo ojú rẹ̀, èyí tí í ṣe ìyè fún àwọn olódodo, yóò jẹ́ iná ajóná fún àwọn ènìyàn búburú. Nítorí ìfẹ́ tí a kọ̀, oore-ọ̀fẹ́ tí a kẹ́gàn, ẹlẹ́ṣẹ̀ ni a ó pa run.

> “By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.

> “Nípa ọ̀pọ̀ àpẹẹrẹ àti ìkìlọ̀ tí a tún ń ṣe, Jésù fi hàn ohun tí yóò jẹ́ àbájáde fún àwọn Júù nítorí kíkọ Ọmọ Ọlọ́run sílẹ̀. Nínú àwọn ọ̀rọ̀ wọ̀nyí, Ó ń bá gbogbo àwọn ènìyàn ní gbogbo ìgbà sọ, àwọn tí wọ́n kọ̀ láti gbà á gẹ́gẹ́ bí Olùdáǹdè wọn. Gbogbo ìkìlọ̀ jẹ́ fún wọn. Tẹ́ńpìlì tí a ti sọ di aláìmọ́, ọmọ aláìgbọràn, àwọn agbẹ àjàrà èké, àwọn akólé ẹlẹ́gàn, ní ìbámu wọn nínú ìrírí gbogbo ẹlẹ́ṣẹ̀. Bí kò bá ronúpìwàdà, ìparun tí àwọn nǹkan wọ̀nyí ti ṣàfihàn ṣáájú yóò jẹ́ tiyẹ̀.” The Desire of Ages, 600.

The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.

Àkókò ọdún méje náà nínú èyí tí ọkùnrin náà ti jẹ́rìí sí Jerusalẹmu, ni a pín nígbà ìdótì àkọ́kọ́ sí àkókò méjì tó dọ́gba, ti ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́ lọ́nà mẹ́rẹ̀ẹ̀ta. Àwọn ọdún méje wọ̀nyí ṣàpẹẹrẹ ìparun Jerusalẹmu, àwọn ọdún méje iṣẹ́ ìránṣẹ́ Kristi àti ti àwọn ọmọ-ẹ̀yìn náà sì ṣàpẹẹrẹ ìbẹ̀rẹ̀ ìparun Jerusalẹmu, Jesu sì máa ń fi ìbẹ̀rẹ̀ ṣàkàwé òpin nígbà gbogbo. Àwọn ọdún méje wọ̀nyí ni a tún fi ṣe àpẹẹrẹ nípasẹ̀ “àkókò méje” tí ó dojú kọ ìjọba àríwá, èyí tí a pín sí àkókò méjì tó dọ́gba, ti ẹgbẹ̀rún kan ó lé ọgọ́ta ọdún lọ́nà mẹ́rẹ̀ẹ̀ta.

When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”

Nígbà tí Róòmù Òde-Òní bá tún ìtàn Róòmù alákọ̀sílẹ̀ àti Róòmù póòpù ṣe nípa títẹ Jerúsálẹ́mù gidi àti ti ẹ̀mí mọ́lẹ̀, àti nígbà tí Róòmù Òde-Òní bá tún àwọn ìtàn méjèèjì ti àwọn àkókò méjì ti ìkìlọ̀ tí a fi fún ènìyàn náà láti ọdún 63 títí dé ọdún 70 ṣe, àti nígbà tí Róòmù òde-òní bá tún ìtàn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn àkókò méjì nígbà tí Kristi àti àwọn ọmọ-ẹ̀yìn rìn wọ̀lé, rìn jáde ní Jerúsálẹ́mù fún ọdún mẹ́ta àtààbọ̀ ṣe, a ó fi àkókò méjì ọ̀tọ̀ọ̀tọ̀ hàn, bí ó tilẹ̀ jẹ́ pé ní àwọn ọjọ́ ìkẹyìn, “àkókò kò sí mọ́.”

The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.

Èyí tí ó gbẹ̀yìn nínú àkókò méjèèjì wọ̀nyí ni oṣù méjìlélógójì àpẹẹrẹ náà, nígbà tí Róòmù Òde-Òní mú inúnibíni ìkẹyìn rẹ̀ sí àwọn olóòótọ́ ṣẹ, lẹ́yìn tí ọgbẹ́ ikú rẹ̀ bá ti wò nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tẹ̀. Oṣù méjìlélógójì àpẹẹrẹ náà ni èkejì nínú àkókò méjèèjì, ó sì jẹ́ àkókò ìdájọ́ ìmúṣẹ ti Róòmù òde-òní. Àkókò yẹn sì ni ìdájọ́ ìwádìí àwọn alààyè nínú Adventism ti Laodíkíà ṣáájú.

The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.

Ọkùnrin náà tí ó gbé ìkìlọ̀ náà kalẹ̀ fún Jerúsálẹ́mù gidi kú nígbà ìdótì Títùsì. Kì í ṣe ní ìparun náà ni ó kú, ṣùgbọ́n nígbà ìdótì tí ó ṣáájú ìparun náà, nítorí pé kò sí Kristẹni kan ṣoṣo tí ó kú nínú ìparun Jerúsálẹ́mù.

> “For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

> “Fún ọdún méje, ọkùnrin kan ń bá a lọ sókè-sílẹ̀ ní àwọn òpópónà Jerúsálẹ́mù, ní kíkéde àwọn ègbé tí yóò dé bá ìlú náà. Ní ọ̀sán àti ní òru ó máa ń kọ orin ẹkún ìbànújẹ́ líle náà pé: ‘Ohùn kan láti ìlà-oòrùn! ohùn kan láti ìwọ̀-oòrùn! ohùn kan láti ọwọ́ afẹ́fẹ́ mẹ́rin! ohùn kan sí Jerusalẹmu àti sí tẹ́ńpìlì! ohùn kan sí àwọn ọkọ ìyàwó àti àwọn ìyàwó! ohùn kan sí gbogbo àwọn ènìyàn!’—Ibid. Wọ́n fi ẹ̀wọ̀n dè ẹ̀dá àjèjì yìí, wọ́n sì nà án, ṣùgbọ́n kò sí ẹdun kankan tí ó jáde kúrò ní ètè rẹ̀. Sí ẹ̀gàn àti sí ìkà, ohun kan ṣoṣo ni ó fi dáhùn pé: ‘Ègbé, ègbé ni fún Jerusalẹmu!’ ‘ègbé, ègbé ni fún àwọn olùgbé inú rẹ̀!’ Igbe ìkìlọ̀ rẹ̀ kò dáwọ́ dúró títí a fi pa á nínú ìdótì tí ó ti sọ tẹ́lẹ̀.” The Great Controversy, 29, 30.

The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.

Ọkùnrin náà kú nínú ìdótì ìlú náà, ṣùgbọ́n kì í ṣe ní ìparun ìkẹyìn, ìparun ìkẹyìn náà sì dúró fún ìpipadé àkókò ìdánwò àti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Nítorí náà, ọkùnrin náà jẹ́ àmì àpẹẹrẹ ìránṣẹ́ náà láti jáde kúrò ní Jerusalẹmu nígbà ìdótì àkọ́kọ́. Nígbà náà ni àwọn Kristẹni sá lọ, àti nínú ọdún mẹ́ta àtààbọ̀ àkọ́kọ́, ọkùnrin náà jẹ́ àmì àpẹẹrẹ ẹgbẹ́ kan tí kì í kú ní Jerusalẹmu, àti nínú ọdún mẹ́ta àtààbọ̀ kejì, ó jẹ́ àmì àpẹẹrẹ àwọn Kristẹni ìkẹyìn tí yóò kú kí àkókò ìdánwò tó parí. Ní àkókò àkọ́kọ́, ó ń tọ́ka sí ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ẹgbẹ̀rún, àti nínú àkókò ọdún mẹ́ta àtààbọ̀ kejì, ó dúró fún ọ̀pọ̀ ènìyàn ńlá tí ń kú ní àkókò kejì náà.

The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.

Akọ̀ọ́lẹ̀ ìránṣẹ́ ọkùnrin náà ni akọ̀wé-ìtàn ṣe àkọsílẹ̀ rẹ̀, a sì fi ohùn mẹ́fà ṣàfihàn rẹ̀. Nígbà tí a fi í sẹ́wọ̀n ní ìkẹyìn, ìránṣẹ́ keje rẹ̀ tí ó sì jẹ́ ti ìparí ni pé, “ègbé, ègbé” sí Jerusalẹmu àti sí àwọn olùgbé ibẹ̀. “Ohùn” àkọ́kọ́ tí a ṣe àkọsílẹ̀ rẹ̀ ni “ohùn láti ìlà-oòrùn wá,” ìránṣẹ́ rẹ̀ ìkẹyìn sì ni “ègbé.” Àkópọ̀ àkọ́kọ́ nínú ìránṣẹ́ rẹ̀ àti àkópọ̀ ìkẹyìn nínú ìránṣẹ́ rẹ̀ ni àmì Bíbélì tí ń ṣojú fún Islam, nítorí Islam ni àwọn ọmọ “ìlà-oòrùn” nínú Bíbélì, a sì fi “ẹ̀fúùfù ìlà-oòrùn” ṣàpẹẹrẹ wọn. Ìtúnsọ ọ̀rọ̀ náà “ègbé, ègbé,” nínú ìránṣẹ́ rẹ̀ ìkẹyìn, ń fi ìparí Bábílónì Òde-Òní hàn, nígbà tí àwọn ọba ayé ké pé lẹ́ẹ̀mẹ́ta, “A! A! ìlú ńlá náà.” Ọ̀rọ̀ Giriki tí a túmọ̀ sí “A!” nínú àwọn ẹsẹ̀ mẹ́ta nínú Ìfihàn orí kẹ́rìndínlógún, ni a túmọ̀ sí “ègbé” nínú orí kẹjọ, ẹsẹ̀ kẹtàlá.

> And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

> Mo sì wò ó, mo sì gbọ́ angẹli kan tí ń fò láàrín ọ̀run, tí ń fi ohùn rara wí pé, Ègbé, ègbé, ègbé ni fún àwọn olùgbé ayé, nítorí àwọn ìró mìíràn ti kàkàkí àwọn angẹli mẹ́tẹ̀ẹ̀ta náà, tí kò tíì fẹ́ kọ́! Ìfihàn 8:13.

The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.

Ìkéde ọkùnrin náà pé, “ègbé, ègbé,” dúró fún lílò ìlọ́po mẹ́ta ti ègbé mẹ́ta náà, nítorí pé àwọn èròjà Ègbé àkọ́kọ́, nígbà tí a bá so wọ́n pọ̀ mọ́ àwọn èròjà Ègbé kejì “làlà lórí làlà,” ni wọ́n ń fi àwọn èròjà Ègbé kẹta hàn ní kedere, gẹ́gẹ́ bí àwọn ọ̀rọ̀ mẹ́ta pé, “háà, háà,” láti ẹnu àwọn ọba ayé nínú orí kejìdínlógún ṣe dúró fún Ègbé kẹta, gẹ́gẹ́ bí Ègbé àkọ́kọ́ àti Ègbé kejì ti fi múlẹ̀. Ìbẹ̀rẹ̀ àti òpin ọ̀rọ̀ ọkùnrin náà jẹ́ àpẹẹrẹ ìránṣẹ́ Islam ti Ègbé kẹta.

The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.

Ìfihàn àkọ́kọ́ ìránṣẹ́ rẹ̀ jẹ́ ohùn láti “ìlà oòrùn,” àti pé “ìlà oòrùn” jẹ́ àpẹẹrẹ Ìsílàmù, ṣùgbọ́n ó tún jẹ́ ìdánimọ̀ angẹli ìdìdì tí ó dìde ní ìlà oòrùn.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí àwọn áńgẹ́lì mẹ́rin tí wọ́n dúró ní igun mẹ́rin ayé, wọ́n di ẹ̀fúùfù mẹ́rin ayé mú, kí ẹ̀fúùfù má bàa fẹ́ sórí ayé, tàbí sórí òkun, tàbí sórí igi kankan. Mo sì rí áńgẹ́lì mìíràn tí ń gòkè wá láti ìlà-oòrùn, tí ó ní èdìdì Ọlọ́run alààyè; ó sì ké pẹ̀lú ohùn ńlá sí àwọn áńgẹ́lì mẹ́rin náà, àwọn tí a fi fún láṣẹ láti pa ayé àti òkun lára, wí pé, Ẹ má ṣe pa ayé lára, tàbí òkun, tàbí àwọn igi, títí àwa yóò fi fi èdìdì sára àwọn ìránṣẹ́ Ọlọ́run wa ní iwájú orí wọn. Mo sì gbọ́ iye àwọn tí a fi èdìdì sára wọn: a sì fi èdìdì sára ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin [144,000] nínú gbogbo àwọn ẹ̀yà àwọn ọmọ Israẹli. Ìfihàn 7:1–4.

In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.

Nínú ìtàn Elijá lórí Òkè Kámẹ́lì, nígbà tí ó wo ojú ọ̀nà òkun tí ó sì rí àwọsánmà kan, ó ń wo ìhà ìwọ̀-oòrùn, nítorí Òkè Kámẹ́lì wà ní etí Òkun Mẹditaréníà.

> And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.

> Ó sì ṣẹ ní ìgbà keje, pé ó wí pé, Wò ó, àwọsánmà kékeré kan ń dìde láti inú òkun, bí ọwọ́ ènìyàn. Ó sì wí pé, Gòkè lọ, sọ fún Ahabu pé, Mú kẹ̀kẹ́-ogun rẹ pèsè, kí o sì sọ̀kalẹ̀, kí òjò má baà dí ọ lẹ́kun. 1 Àwọn Ọba 18:44.

Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.

Èlìjà ìbá dojú kọ ìwọ̀-oòrùn, ní ìtòsí ìhà Òkun Mẹditaréníànì. Nínú Lúùkù orí kejìlá, Kristi sọ̀rọ̀ nípa ìhìn iṣẹ́ Rẹ̀ gẹ́gẹ́ bí ìhìn ìpínyà.

> Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.

> Ṣé ẹ rò pé mo wá láti mú àlàáfíà wá sí ayé bí? Mo wí fún yín, Rárá; bí kò ṣe ìyapa: Nítorí láti ìsinsin yìí lọ, márùn-ún yóò wà nínú ilé kan tí a pín, mẹ́ta sí méjì, àti méjì sí mẹ́ta. A ó pín baba sí ọmọkùnrin, àti ọmọkùnrin sí baba; ìyá sí ọmọbìnrin, àti ọmọbìnrin sí ìyá; ìyá ọkọ sí aya ọmọ rẹ̀, àti aya ọmọ sí ìyá ọkọ rẹ̀. Ó sì tún sọ fún àwọn ènìyàn pé, Nígbà tí ẹ bá rí àwọsánmà kan tí ó ń dìde láti ìwọ̀-oòrùn, lẹ́sẹ̀kẹsẹ̀ ni ẹ máa ń sọ pé, Òjò ń bọ̀; bẹ́ẹ̀ sì ni ó rí. Àti nígbà tí ẹ bá rí afẹ́fẹ́ gúúsù ń fẹ́, ẹ máa ń sọ pé, Ooru yóò mú; ó sì máa ń ṣẹ. Ẹ̀yin àgàbàgebè, ẹ lè mọ ojú ọ̀run àti ti ilẹ̀; ṣùgbọ́n èéṣe tí ẹ kò fi mọ àkókò yìí? Luku 12:51–56.

The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”

Ifiranṣẹ́ ojiṣẹ́ sí Jerusalẹmu ru àfihàn Alpha àti Omega, nítorí ìbẹ̀rẹ̀ àti òpin ń ṣe ìdánimọ̀ Islam ti Ègbé kẹta, àti pẹ̀lú ohùn “ìlà-oòrùn” ó tún ń ṣe ìdánimọ̀ ifiranṣẹ́ Islam ní àkókò kan náà gẹ́gẹ́ bí ifiranṣẹ́ ìdìmọ̀. “Ohùn kejì” láti “ìwọ̀-oòrùn” ń ṣe ìdánimọ̀ òjò àkẹ́yìn, èyí tí í ṣe òjò ìkẹ́yìn, àti pé gbogbo àwọn wòlíì ń bá ọjọ́ ìkẹ́yìn sọ̀rọ̀. Ifiranṣẹ́ “ìwọ̀-oòrùn” jẹ́ àmì àpẹẹrẹ ifiranṣẹ́ òjò àkẹ́yìn, èyí tí ń mú àwọn ẹgbẹ́ olùjọsìn méjì jáde. Ẹgbẹ́ kan kò lè mọ ifiranṣẹ́ òjò àkẹ́yìn náà, nítorí wọn “kò mọ àkókò yìí dájú.”

The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.

Ẹ̀yà tí ó tẹ̀lé nínú ìránṣẹ́ náà ni ohùn “ẹ̀fúùfù mẹ́rin,” èyí tí í ṣe ìhìnrere ìdìdì àti ìhìnrere ẹṣin oníbínú ti Islam pẹ̀lú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Ègbé kẹta. Ẹ̀yà tí ó tẹ̀lé náà sì dojú kọ Jerusalẹmu àti tẹ́ńpìlì, nípa bẹ́ẹ̀ sì ń dá ìhìnrere gbogbo àwọn wòlíì mọ̀, èyí tí ń fi ẹ̀yà ènìyàn kan hàn tí a ń kọjá lọ, nítorí wọ́n ti fi ìpè wọn sí ìgbàlà múlẹ̀, kì í ṣe nínú Kristi, bí kò ṣe nínú tẹ́ńpìlì àti nínú ogún wọn gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run. Wọ́n ni àwọn tí a ti ṣàpẹẹrẹ jù lọ jakejado ìtàn mímọ́ gẹ́gẹ́ bí àwọn tí ń kéde pé, “tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni àwa.” Ìhìnrere tí ó dojú kọ Jerusalẹmu àti tẹ́ńpìlì ni ìhìnrere Laodicea.

> “There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.

> “Kò sí ìdí kankan láti yà á sí mímọ́ pé a kò sọ ìjọ di alààyè nípasẹ̀ agbára Ẹ̀mí Mímọ́. Àwọn ọkùnrin àti àwọn obìnrin ń fi ìtọ́ni tí Kristi ti fi fún wọn sílẹ̀. Ìbínú àti ìfẹ́kúfẹ̀ẹ́ ń borí. Tẹ́ńpìlì ọkàn kún fún ìwà búburú. Kò sí àyè fún Kristi. Àwọn ènìyàn ń tọ̀ ọ́nà àìtọ́ tiwọn. Wọn kì yóò fetí sí ọ̀rọ̀ Olùgbàlà. Wọn fi ara wọn sí ọwọ́ ara wọn, wọ́n ń kọ ìbáwí àti ìkìlọ̀ sílẹ̀, títí a ó fi yọ fitílà kúrò ní ipò rẹ̀, tí ìmòye ìyàtọ̀ ti ẹ̀mí yóò sì dàrú nítorí èrò ènìyàn. Bí ó tilẹ̀ jẹ́ pé wọ́n kùnà nínú iṣẹ́ ìránṣẹ́, wọ́n ń dá ara wọn láre, wọ́n ní, ‘Tẹ́ńpìlì Oluwa, Tẹ́ńpìlì Oluwa ni àwa jẹ́.’ Wọ́n fi òfin Ọlọ́run sílẹ̀ kí wọ́n lè tẹ̀lé ìmọ́lẹ̀ èrò inú tiwọn.” Review and Herald, April 8, 1902.

The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.

Lẹ́yìn náà, ojiṣẹ́ náà gbé ohùn ìkìlọ̀ rẹ̀ sókè sí àwọn ọkọ-ìyàwó àti àwọn ìyàwó, gẹ́gẹ́ bí àpẹẹrẹ ọ̀nà ìṣe “ìlà lórí ìlà,” nítorí ìlà àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn yóò rí gẹ́gẹ́ bí ìlà àsọtẹ́lẹ̀ ní ọjọ́ Noa, nígbà tí wọ́n ń fi ara wọn fún ìgbéyàwó gan-an ní àsìkò tí ìkún-omi ìparun fẹ́rẹ̀ẹ́ bo àwọn ìfẹ́-ọkàn ayé àti ètò wọn kún fún àkúnya.

> “The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.

> “Bíbélì sọ pé ní ọjọ́ ìkẹyìn, àwọn ènìyàn yóò di mímu lọ́kàn pátápátá nínú ìlépa ohun ayé, nínú ayọ̀ ara, àti nínú wíwá owó. Wọn yóò di afọ́jú sí òtítọ́ ayérayé. Kristi wí pé, ‘Gẹ́gẹ́ bí ọjọ́ Noa ti rí, bẹ́ẹ̀ ni dídé Ọmọ ènìyàn yóò rí pẹ̀lú. Nítorí gẹ́gẹ́ bí ní ọjọ́ wọ̀nyẹn tí ó ṣáájú ìkún omi, wọn ń jẹ, wọn ń mu, wọn ń fẹ́, wọn sì ń fi àwọn obìnrin fún ní ìgbéyàwó, títí di ọjọ́ tí Noa wọ inú ọkọ̀; wọn kò sì mọ̀ títí ìkún omi fi dé, tí ó sì kó wọn gbogbo lọ; bẹ́ẹ̀ ni dídé Ọmọ ènìyàn yóò rí pẹ̀lú.’ Mátíù 24:37–39.”

> “So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.

> “Bẹ́ẹ̀ ni ó rí lónìí. Àwọn ènìyàn ń sáré lọ nínú ìlépa èrè àti ìtẹ́lọ́rùn onímọ̀tara-ẹni-nìkan bí ẹni pé kò sí Ọlọ́run, kò sí ọ̀run, kò sì sí ayé-ọ̀run lẹ́yìn ikú. Ní ọjọ́ Noa ni a rán ìkìlọ̀ ìkún-omi náà láti mú kí ìbànújẹ́ búburú wọn dá wọn lójú, kí ó sì pè wọ́n sí ìrònúpìwàdà. Bẹ́ẹ̀ ni ìhìn iṣẹ́ ìbọ̀ wíwá Kristi láìpẹ́ yìí jẹ́ ètò láti jí àwọn ènìyàn kúrò nínú fífi ara wọn sínú ohun ayé. A pinnu rẹ̀ láti jí wọn sí ìmòye àwọn òtítọ́ ayérayé, kí wọ́n lè fetí sí ìpè sí tábìlì Olúwa.”

> “The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.

> “A gbọ́dọ̀ fi ìpè ìhìn rere náà fún gbogbo ayé—‘fún gbogbo orílẹ̀-èdè, àti ẹ̀yà, àti ahọ́n, àti ènìyàn.’ Ìṣípayá 14:6. Ìránṣẹ́ ìkìlọ̀ àti àánú ìkẹyìn náà ni yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ ká gbogbo ayé. Ó gbọ́dọ̀ dé ọ̀dọ̀ gbogbo irú àwọn ènìyàn, ọlọ́rọ̀ àti tálákà, gíga àti kékeré. ‘Ẹ jáde lọ sí àwọn ọ̀nà ńlá àti àwọn òdì,’ Kristi wí pé, ‘kí ẹ sì fi agbára rọ̀ wọ́n láti wọlé, kí ilé Mi lè kún.’” Christ’s Object Lessons, 228.

The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.

Ẹ̀yà ìkẹyìn nínú ìkìlọ̀ náà ni a tẹnu mọ́ nínú àyọkà tí ó ṣáájú. Ìránṣẹ́ tí a ṣàfihàn gẹ́gẹ́ bí ohùn sí “gbogbo ènìyàn”, ni ìhìnrere àìnípẹ̀kun, èyí tí ń fi dandan hàn láti bá àwọn ìbéèrè ìhìnrere mu kí a lè rí ìgbàlà. Ìbéèrè àkọ́kọ́ ti ìhìnrere àìnípẹ̀kun ni láti bẹ̀rù Ọlọ́run, àti pé ìbẹ̀rù náà dá lórí òtítọ́ pé ẹ̀ṣẹ̀ wa ni ó fi Kristi, Ọmọ Ọlọ́run alààyè, lórí àgbélébùú.

Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”

Gbogbo èròjà ojiṣẹ́ náà sí Jerusalẹmu ní àkókò ọdún méje iṣẹ́-ìránṣẹ́ rẹ̀ dúró fún ìhìnrere ayérayé, èyí tí ó jẹ́ ìhìnrere kan náà pátápátá tí a gbé kalẹ̀ ní ọdún méje tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀lọpọ̀ láti ọdún 27 sí ọdún 34. Ó tún jẹ́ ìhìnrere ayérayé náà tí a ń kéde ní àwọn àkókò méjì ìkẹyìn ti àwọn ọjọ́ ìkẹyìn, ó sì ṣe pàtó sí ìfiranṣẹ́ òjò àìpẹ́, níwọ̀n bí ó ti jẹ́ ìfiranṣẹ́ Islam ti Ègbé kẹta. Ó ṣe ìdánimọ̀ ìdìdì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], ìyapa àlìkámà àti èpò, ipò Laodicea ti àwọn èpò, àti ìlò ìlọ́po-mẹ́ta ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ààmì ọ̀nà-ìṣiṣẹ́ òjò àìpẹ́, èyí tí í ṣe “ìlà lórí ìlà.”

The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.

Ìfiranṣẹ́ ọdún méje nínú ìtàn yẹn ni a ti gbé kalẹ̀ ní ti wòlíì láàárín “àwọn ọjọ́ ẹ̀san,” èyí tí ó jẹ́ apá kan nínú ìtẹ́ka àkọ́kọ́ pátápátá sí ìfiranṣẹ́ àti iṣẹ́ Kristi, àti pé ìfiranṣẹ́ àti iṣẹ́ Rẹ̀ yóò tún jẹ́ àtúnsọ ní àwọn ọjọ́ ìkẹyìn nípasẹ̀ ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Nígbà náà ni wọn yóò fi tọ́ka sí ìfiranṣẹ́ wọn láàárín àkójọpọ̀ àsọtẹ́lẹ̀ ti “àwọn ọjọ́ ẹ̀san Ọlọ́run.” Àwọn àpẹẹrẹ méjì wà nínú Bíbélì nípa “ẹ̀san” Ọlọ́run tí a ṣojú nínú Ọ̀rọ̀ Rẹ̀, ẹ̀san Rẹ̀ sórí àwọn ènìyàn Rẹ̀ àti pẹ̀lú ẹ̀san Rẹ̀ sórí àwọn ọ̀tá Rẹ̀.

The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.

“Àkókò méje,” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, ń ṣàfihàn ìgbẹ̀san Ọlọ́run lórí àwọn ènìyàn Rẹ̀ ọlọ̀tẹ̀, àti pé ìgbẹ̀san náà ní fífi ibi-mímọ́ àti ogun náà tẹ̀ mọ́lẹ̀ ní ti gidi àti ní ti ẹ̀mí pẹ̀lú. Nínú àpẹẹrẹ fífi ibi-mímọ́ àti ogun náà tẹ̀ mọ́lẹ̀, àpẹẹrẹ ìgbẹ̀san Ọlọ́run sí àwọn ọ̀tá Rẹ̀ náà ni a tún ṣojú. Ní ọjọ́ ìkẹyìn, a ṣojú ìgbẹ̀san Ọlọ́run sí àwọn ènìyàn Rẹ̀ gẹ́gẹ́ bí fífi Adventismu Laodísea jáde ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Ní àmì ọ̀nà yẹn ni ìgbẹ̀san Rẹ̀ lórí Bábílónì Òde-Òní náà ti bẹ̀rẹ̀.

The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.

Ìdájọ́ ìwádìí ti àwọn alààyè lórí Adventismu Laodicea, èyí tí ìdájọ́ ìmúṣẹ lórí àgbèrè Taya àti lórí ẹranko tí ó gùn lé, tí ó sì jọba lórí rẹ̀ tẹ̀ lé, ni ìtàn àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn, níbi tí àbájáde gbogbo ìran ti ń ṣẹ ní kíkún. A gbọ́dọ̀ fi gbogbo ìran sílò sí àwọn àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyí, nítorí ọ̀nà iṣẹ́ òjò àrọ̀ọ̀rọ̀ ni fífi ìlà àsọtẹ́lẹ̀ kàn lórí ìlà àsọtẹ́lẹ̀ mìíràn. Ní ìbẹ̀rẹ̀ àwọn ìtàn méjèèjì wọ̀nyí Jesu dá “àmì” kan mọ̀, tí ó fi hàn pé àwọn alààyè ní àkókò náà wà nínú ìran ìkẹyìn nínú ìtàn ayé.

The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.

Àkókò àkọ́kọ́ bẹ̀rẹ̀ nígbà tí fífi èdìdì sórí ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìnlélógójì bẹ̀rẹ̀ ní ọjọ́ kẹ́tàlá, oṣù Kẹsàn-án, ọdún 2001. Nínú àmì ọ̀nà yẹn ni “àmì” tí Kristi tọ́ka sí nínú Lúùkù ogún-dín-lọ́gbọ̀n ni a gbé kalẹ̀.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘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’ [Revelation 18:1, 2].

> “Nísinsìnyí, ẹ̀yin ará, Ọlọ́run fẹ́ kí a gba ipò wa pẹ̀lú ọkùnrin tí ó rú fìtílà; a fẹ́ gba ipò wa níbi tí ìmọ́lẹ̀ wà, àti níbi tí Ọlọ́run ti fi fún ìpè ní ohun dídájú. A fẹ́ fi ohun dídájú fún ìpè náà. A ti wà nínú ìdàrúdàpọ̀, a sì ti wà nínú iyèméjì, àwọn ìjọ sì ti ṣetán láti kú. Ṣùgbọ́n nísinsìnyí nínú èyí ni a kà pé: ‘Lẹ́yìn nǹkan wọ̀nyí mo rí angẹli mìíràn tí ń sọ̀kalẹ̀ láti ọ̀run wá, tí ó ní agbára ńlá; a sì tan ayé náà mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ó sì ké pẹ̀lú agbára ní ohùn líle, wí pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti tí a kórìíra’ [Ìfihàn 18:1, 2].”

> “Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.

> “Nísinsin yìí, báwo ni a ó ṣe mọ ohunkóhun nípa ìránṣẹ́ náà bí a kò bá wà ní ipò láti mọ ohunkóhun nínú ìmọ́lẹ̀ ọ̀run nígbà tí ó bá tọ̀ wá? Àti pé a ó sì tètè gba ẹ̀tàn tí ó ṣókùnkùn jùlọ nígbà tí ó bá tọ̀ wá láti ọ̀dọ̀ ẹnìkan tí ó bá fara mọ́ wa, nígbà tí a kò ní ìdìí ẹ̀rí kankan pé Ẹ̀mí Ọlọ́run ni ó rán wọn. Kristi wí pé, ‘Èmi wá ní orúkọ Baba mi, ṣùgbọ́n ẹ kò gbà mí’ [wo John 5:43]. Ní báyìí, èyí gan-an ni iṣẹ́ tí ó ti ń lọ nísinsin yìí láti ìgbà ìpàdé ní Minneapolis. Nítorí pé Ọlọ́run rán ìránṣẹ́ kan ní orúkọ rẹ̀ tí kò bá èrò yín mu, nítorí náà [ẹ parí rẹ̀ pé] kò lè jẹ́ ìránṣẹ́ láti ọ̀dọ̀ Ọlọ́run.” Sermons and Talks, volume 1, 142.

Back to Articles