Article

# The Revelation of Jesus Christ - Number Seventeen

Ìṣípayá Jesu Kristi - Nọ́mbà Mẹ́tàdínlógún

Awakening the Dry Bones: A Call to Purity and Faith in the Tarrying Time

Ìjí Òkú Egungun Gbígẹ: Ìpè Sí Ìwà Mímọ́ àti Ìgbàgbọ́ ní Àkókò Ìduró de Olúwa

Author

Jeff Pippenger

Published

November 17, 2023

Formats

PDF
Word
Song MP3

The dry bones that are laying dead in the street, who hear the “voice” of the one who is crying in the wilderness, do so because the Comforter has come, in fulfillment of Jesus’ promise to send him. In the first disappointment of the Millerites, the Millerites came to understand that they were in the tarrying time of the virgin’s parable.

Àwọn egungun gbígbẹ tí wọ́n dùbúlẹ̀ ní òkú lójú pópó, tí wọ́n sì gbọ́ “ohùn” ẹni tí ń ké pè ní aginjù, ń ṣe bẹ́ẹ̀ nítorí pé Olùtùnú ti dé, gẹ́gẹ́ bí ìmúṣẹ ìlérí Jesu láti rán án. Nínú ìbànújẹ àkọ́kọ́ ti àwọn Millerites, àwọn Millerites wá lóye pé wọ́n wà ní àkókò ìdádúró nínú àkàwé àwọn wúńdíá.

> “The disappointed ones saw from the Bible that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect him in 1844.” Spiritual Gifts, volume 1, 153.

> “Àwọn ẹni tí ìrètí wọn bàjẹ́ rí láti inú Bíbélì pé wọ́n wà nínú àkókò ìdádúró náà, àti pé wọ́n gbọ́dọ̀ fi sùúrù dúró de ìmúṣẹ ìran náà. Ẹ̀rí kan náà tí ó mú kí wọ́n retí Olúwa wọn ní 1843, ló mú kí wọ́n tún retí rẹ̀ ní 1844.” Spiritual Gifts, volume 1, 153.

Those who have been typified by the Millerites repeat the experience of the first disappointment, and when they do, they must understand that they too, are in the tarrying time of the virgin’s parable. It is only the influence of the Comforter that allows them to see this truth. That recognition, brought about by the Comforter, is represented by the first prophecy that Ezekiel was instructed to proclaim to the valley of dry, dead bones.

Àwọn tí a ti fi àwọn Millerite ṣàpẹẹrẹ tún ìrírí ìdánùkòkọ́ àkọ́kọ́ ṣe, àti nígbà tí wọ́n bá ṣe bẹ́ẹ̀, wọ́n gbọ́dọ̀ mọ̀ pé àwọn pẹ̀lú wà ní àkókò ìdádúró nínú àpèjúwe àwọn wúńdíá náà. Ìtẹ́wọ́gbà ìtànná Olùtùnú nìkan ni ó jẹ́ kí wọ́n lè rí òtítọ́ yìí. Ìmòye yẹn, tí Olùtùnú mú wáyé, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àsọtẹ́lẹ̀ àkọ́kọ́ tí a pa Ezekieli láṣẹ láti kéde sí àfonífojì àwọn egungun gbígbẹ, òkú.

> Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:4–8.

> Ó tún sọ fún mi pé, “Ṣe àsọtẹ́lẹ̀ sí àwọn egungun wọ̀nyí, kí o sì wí fún wọn pé, Ẹ̀yin egungun gbígbẹ, ẹ gbọ́ ọ̀rọ̀ Oluwa. Báyìí ni Oluwa Ọlọrun wí fún àwọn egungun wọ̀nyí pé; Kíyèsí i, èmi yóò mú ẹ̀mí wọ inú yín, ẹ̀yin yóò sì yè: Èmi yóò sì fi iṣan lé yín lórí, èmi yóò mú ẹran bo yín, èmi yóò sì fi awọ bo yín, èmi yóò sì fi ẹ̀mí sínú yín, ẹ̀yin yóò sì yè; ẹ̀yin yóò sì mọ̀ pé èmi ni Oluwa.” Nítorí náà, mo ṣe àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi: bí mo sì ti ń ṣe àsọtẹ́lẹ̀, ariwo kan wà, sì kíyèsí i, ìgbọnmì kan sì wà, àwọn egungun náà sì péjọpọ̀, egungun sí egungun rẹ̀. Nígbà tí mo sì wò, kíyèsí i, iṣan àti ẹran bò wọ́n, awọ sì bo wọ́n lókè: ṣùgbọ́n kò sí ẹ̀mí nínú wọn. Esekieli 37:4–8.

The “noise” represents the Holy Spirit. At that point the virgins need to recognize that they are in the tarrying time. The biblical instructions of what the disappointed must do when they recognize they are in the tarrying time is abundant. Jeremiah teaches they must never return to the “assembly of mockers,” which in the message to Philadelphia, is the synagogue of Satan. They must also separate the precious from the vile. The precious contrasted with the vile has a dual meaning.

“Ìró” náà dúró fún Ẹ̀mí Mímọ́. Ní àkókò náà, ó yẹ kí àwọn wúńdíá mọ̀ pé wọ́n wà ní àkókò ìdádúró náà. Àwọn ìtọ́ni ti Bibeli fi lélẹ̀ nípa ohun tí àwọn tí ìbànújẹ ìrẹ̀wẹ̀sì bá dé bá gbọdọ̀ ṣe nígbà tí wọ́n bá mọ̀ pé wọ́n wà ní àkókò ìdádúró náà pọ̀ gan-an. Jeremiah kọ́ni pé wọn kò gbọdọ̀ padà lọ sí “àpéjọ àwọn ẹlẹ́yà,” èyí tí, nínú ìránṣẹ́ sí Philadelphia, jẹ́ sínágọ́gù Sátánì. Wọ́n tún gbọdọ̀ ya ohun iyebíye kúrò lọ́dọ̀ ohun èérí. Ohun iyebíye tí a fi wé ohun èérí ní ìtumọ̀ méjì.

I learned for myself this prophetic distinction years ago, when I made an application of William Miller’s dream. I correctly defined the jewels as truths of God’s word, and the spurious jewels as corrupted doctrines. Thereafter, it was pointed out to me that James White had also made an application of William Miller’s dream, and in his application, he identified the jewels as God’s faithful people, and the spurious jewels as the false professors of truth. When I investigated what James White had taught about the dream, I realized we were both correct. The jewels can represent God’s faithful, and the counterfeit jewels, the unfaithful, but the jewels can also represent the truths of God’s word and the counterfeit jewels can be false doctrines. James White applied Miller’s dream to the history that James White was then living in, but I had approached the dream as the history of the last days. Together the two applications identify that men become what they believe, and should they choose to hold to erroneous doctrines, they will be swept out the window by the dirt brush man, along with the doctrines they have become associated with. We are what we eat.

Mo kẹ́kọ̀ọ́ ìyàtọ̀ àsọtẹ́lẹ̀ yìí fúnra mi ní ọ̀pọ̀ ọdún sẹ́yìn, nígbà tí mo ṣe ìlò àlá William Miller. Mo túmọ̀ àwọn ọ̀ṣọ́ iyebíye náà ní ọ̀nà tó tọ́ gẹ́gẹ́ bí òtítọ́ inú ọ̀rọ̀ Ọlọ́run, àti àwọn ọ̀ṣọ́ iyebíye àdàlù gẹ́gẹ́ bí àwọn ẹ̀kọ́ tí a ti bàjẹ́. Lẹ́yìn náà, a tọ́ka sí i fún mi pé James White náà ti ṣe ìlò àlá William Miller, àti pé nínú ìlò rẹ̀, ó dá àwọn ọ̀ṣọ́ iyebíye náà mọ̀ gẹ́gẹ́ bí àwọn ènìyàn olóòótọ́ Ọlọ́run, àti àwọn ọ̀ṣọ́ iyebíye àdàlù náà gẹ́gẹ́ bí àwọn ẹni tí ń jẹ́wọ́ òtítọ́ ní èké. Nígbà tí mo ṣàyẹ̀wò ohun tí James White ti kọ́ nípa àlá náà, mo mọ̀ pé àwa méjèèjì tọ́. Àwọn ọ̀ṣọ́ iyebíye lè ṣojú fún àwọn olóòótọ́ Ọlọ́run, àti àwọn ọ̀ṣọ́ iyebíye àdàlù, àwọn aláìṣòótọ́; ṣùgbọ́n àwọn ọ̀ṣọ́ iyebíye náà tún lè ṣojú fún àwọn òtítọ́ inú ọ̀rọ̀ Ọlọ́run, àti àwọn ọ̀ṣọ́ iyebíye àdàlù lè jẹ́ àwọn ẹ̀kọ́ èké. James White lo àlá Miller sí ìtàn náà tí James White ń gbé lákòókò náà, ṣùgbọ́n èmi ti sunmọ̀ àlá náà gẹ́gẹ́ bí ìtàn àwọn ọjọ́ ìkẹyìn. Papọ̀, àwọn ìlò méjèèjì náà fi hàn pé ènìyàn máa ń di ohun tí wọ́n gbàgbọ́, àti bí wọ́n bá yan láti dì mọ́ àwọn ẹ̀kọ́ aṣìṣe, a ó sì gbá wọn kúrò ní ojú fèrèsé láti ọwọ́ ọkùnrin onífọ́ yẹrẹpẹtẹ, pẹ̀lú àwọn ẹ̀kọ́ tí wọ́n ti darapọ̀ mọ́. A jẹ ohun tí a ń jẹ.

When the disappointed find they are in the tarrying time, according to Jeremiah they are to separate the precious from the vile.

Nígbà tí àwọn tí ìrètí wọn ti dàrú bá rí i pé wọ́n wà ní àkókò ìdádúró náà, gẹ́gẹ́ bí Jeremiah, wọ́n ní láti ya ohun iyebíye kúrò lọ́dọ̀ ohun ẹlẹ́gbin.

> “How is it that men who are at war with the government of God come into possession of the wisdom which they sometimes display? Satan himself was educated in the heavenly courts, and he has a knowledge of good as well as of evil. He mingles the precious with the vile, and this is what gives him power to deceive. But because Satan has robed himself in garments of heavenly brightness, shall we receive him as an angel of light? The tempter has his agents, educated according to his methods, inspired by his spirit, and adapted to his work. Shall we co-operate with them? Shall we receive the works of his agents as essential to the acquirement of an education?” Ministry of Healing, 440.

> “Báwo ni ó ṣe rí pé àwọn ènìyàn tí wọ́n wà ní ogun sí ìjọba Ọlọ́run fi ń ní ìní ọgbọ́n tí wọ́n máa ń fihàn nígbà mìíràn? Sátánì fúnra rẹ̀ ni a kọ́ ní ẹ̀kọ́ nínú àgbàlá ọ̀run, ó sì ní ìmọ̀ nípa rere gẹ́gẹ́ bí nípa ibi. Ó ń da ohun iyebíye pọ̀ mọ́ ohun àìmọ́, èyí sì ni ó ń fún un ní agbára láti tan àwọn ènìyàn jẹ. Ṣùgbọ́n nítorí pé Sátánì ti wọ ara rẹ̀ ní aṣọ ìmọ́lẹ̀ ọ̀run, ṣé a óò gbà á gẹ́gẹ́ bí angẹli ìmọ́lẹ̀? Olùdánwò náà ní àwọn aṣojú rẹ̀, tí a kọ́ ní ẹ̀kọ́ gẹ́gẹ́ bí ọ̀nà rẹ̀, tí ẹ̀mí rẹ̀ sì ń mú ìmísí bá, tí wọ́n sì bá iṣẹ́ rẹ̀ mu. Ṣé a óò bá wọn ṣiṣẹ́ pọ̀? Ṣé a óò gba iṣẹ́ àwọn aṣojú rẹ̀ gẹ́gẹ́ bí ohun pàtàkì fún ìní ẹ̀kọ́?” Ministry of Healing, 440.

The precious and vile represents truth and error. It also represents two classes of men.

Ohun iyebíye àti ohun ìríra dúró fún òtítọ́ àti aṣìṣe. Ó tún dúró fún ẹ̀yà ènìyàn méjì.

> “‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honor, and some to dishonor.’ The ‘great house’ represents the Church. In the Church will be found the vile as well as the precious. The net cast into the sea gathers both good and bad.” Review and Herald, February 5, 1901.

> “‘Síbẹ̀síbẹ̀, ìpìlẹ̀ Ọlọ́run dúró ṣinṣin, ó ní èdìdì yìí, Olúwa mọ àwọn tí í ṣe ti Rẹ̀. Àti pé, Kí olúkúlùkù ẹni tí ó ń pe orúkọ Kristi yà kúrò nínú àìṣòdodo. Ṣùgbọ́n nínú ilé ńlá kan, kì í ṣe ohun èlò wúrà àti fàdákà nìkan ni ó wà, ṣùgbọ́n ti igi pẹ̀lú àti ti ilẹ̀; àwọn mìíràn sì jẹ́ fún ọlá, àwọn mìíràn sì jẹ́ fún àìlá. Ilé ńlá’ náà dúró fún Ìjọ. Nínú Ìjọ ni a ó ti rí ẹni ìkà pẹ̀lú ẹni iyebíye. Àwọ̀n tí a sọ sínú òkun kó èyí tí ó dára àti èyí tí ó burú jọ.” Review and Herald, February 5, 1901.

Jeremiah was instructed that if he would return, he needed to separate from the foolish virgins, and he must also separate from the erroneous teachings of the foolish virgins. The one hundred and forty-four thousand are those who come into perfect unity. Jeremiah is representing the work that those called to be sealed by Ezekiel’s second message of the four winds must accomplish, if they are to be God’s “mouth,” when the vision speaks. The vision spoke in Millerite history when the judgment arrived, and it speaks in the history of the one hundred and forty-four thousand when the earth beast speaks, and the judgment of the third woe arrives. Then those who have accomplished the work identified by Jeremiah are lifted up as God’s watchmen.

A pa á láṣẹ fún Jeremiah pé bí ó bá yí padà, ó gbọdọ̀ yà ara rẹ̀ kúrò lọ́dọ̀ àwọn wúńdíá òmùgọ̀, ó sì tún gbọdọ̀ yà ara rẹ̀ kúrò nínú àwọn ẹ̀kọ́ aṣìṣe ti àwọn wúńdíá òmùgọ̀. Àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún ni àwọn tí wọ́n wọ inú ìṣọ̀kan pípé. Jeremiah ń ṣàpẹẹrẹ iṣẹ́ tí àwọn tí a pè láti fi èdìdì dì nípasẹ̀ ìhìn-iṣẹ́ kejì Hesekieli nípa ẹ̀fúùfù mẹ́rin gbọ́dọ̀ ṣe, bí wọ́n bá fẹ́ jẹ́ “ẹnu” Ọlọ́run, nígbà tí ìran náà bá sọ̀rọ̀. Ìran náà sọ̀rọ̀ nínú ìtàn àwọn Millerite nígbà tí ìdájọ́ dé, ó sì ń sọ̀rọ̀ nínú ìtàn àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún nígbà tí ẹranko ayé bá sọ̀rọ̀, tí ìdájọ́ ìpè kẹta sì dé. Nígbà náà ni àwọn tí wọ́n ti ṣe iṣẹ́ tí a fi Jeremiah hàn gbangba ni a gbé sókè gẹ́gẹ́ bí àwọn olùṣọ́ Ọlọ́run.

When the Lord sends the Comforter to awaken the disappointed from their death, He identifies a work of purification they must accomplish if they are to be His spokesmen in the Sunday law crisis. Isaiah agrees with Jeremiah’s counsel.

Nígbà tí Olúwa bá rán Olùtùnú náà láti jí àwọn tí ìrètí wọn ti bàjẹ́ kúrò nínú ikú wọn, Ó tọ́ka sí iṣẹ́ ìwẹ̀nùmọ́ kan tí wọ́n gbọ́dọ̀ ṣe bí wọ́n bá máa jẹ́ agbẹnusọ Rẹ̀ nínú ìṣòro òfin Ọjọ́ Àìkú. Isaiah sì fara mọ́ ìmọ̀ràn Jeremiah.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Break forth into joy, sing together, ye waste places of Jerusalem: for the Lord hath comforted his people, he hath redeemed Jerusalem. Isaiah 52:7–9.

> Bí ẹsẹ̀ ẹni tí ń mú ìròyìn ayọ̀ ṣe lẹ́wà tó lórí àwọn òkè ńlá, ẹni tí ń kéde àlàáfíà; ẹni tí ń mú ìròyìn ayọ̀ ohun rere wá, tí ń kéde ìgbàlà; ẹni tí ń sọ fún Sioni pé, Ọlọ́run rẹ ń jọba! Àwọn olùṣọ́ rẹ yóò gbé ohùn wọn sókè; pẹ̀lú ohùn kan náà ni wọn yóò kọ orin pọ̀: nítorí wọn yóò rí i lójúkojú, nígbà tí Olúwa yóò tún mú Sioni padà. Ẹ bú sí ayọ̀, ẹ kọrin pọ̀, ẹ̀yin ibi ahoro Jerusalẹmu: nítorí Olúwa ti tù àwọn ènìyàn rẹ̀ nínú, ó ti rà Jerusalẹmu padà. Isaiah 52:7–9.

Those that “bringeth good tidings” and who “publish peace and salvation” lift up “their voices together,” for they “shall see eye to eye.”

Àwọn tí ń “mú ìròyìn ayọ̀ wá” tí wọ́n sì “ń kéde àlàáfíà àti ìgbàlà” gbé “ohùn wọn sókè papọ̀,” nítorí wọ́n “yóò rí i ní ojúkòró.”

> “A few others were shown me as joining their influence with those I have mentioned, and together they do what they can to draw off from the body and cause confusion; and their influence brings the truth of God into disrepute. Jesus and holy angels are bringing up and uniting God’s people into one faith, that they may all have one mind and one judgment. And while they are being brought into the unity of the faith, to see eye to eye upon the solemn, important truths for this time, Satan is at work to oppose their advancement. Jesus is at work through His instruments to gather and unite. Satan works through his instruments to scatter and divide. ‘For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.’

> “A fi díẹ̀ nínú àwọn ẹlòmíràn hàn mí gẹ́gẹ́ bí ẹni tí wọ́n ń darapọ̀ agbára ìfọwọ́sí wọn mọ́ ti àwọn tí mo ti mẹ́nu kàn, wọ́n sì jọ ń ṣe gbogbo ohun tí wọ́n lè ṣe láti fà àwọn ènìyàn kúrò nínú ara náà kí wọ́n sì mú ìdàrúdàpọ̀ wá; ipa wọn sì ń mú òtítọ́ Ọlọ́run wá sínú àbùkù. Jésù àti àwọn áńgẹ́lì mímọ́ ń kó àwọn ènìyàn Ọlọ́run jọ, wọ́n sì ń so wọ́n di ọ̀kan nínú ìgbàgbọ́ kan, kí gbogbo wọn lè ní ọkàn kan àti ìdájọ́ kan. Nígbà tí a sì ń mú wọn wọ inú ìṣọ̀kan ìgbàgbọ́ náà, kí wọ́n lè fi ojú kan náà wo àwọn òtítọ́ pàtàkì, ọlọ́lá fún àkókò yìí, Sátánì ń ṣiṣẹ́ láti tako ìlọsíwájú wọn. Jésù ń ṣiṣẹ́ nípasẹ̀ àwọn irinṣẹ́ Rẹ̀ láti kó wọn jọ kí ó sì so wọ́n di ọ̀kan. Sátánì sì ń ṣiṣẹ́ nípasẹ̀ àwọn irinṣẹ́ tirẹ̀ láti tú ká àti láti pín wọn sí méjì. ‘Nítorí, wò ó, èmi yóò pàṣẹ, èmi yóò sì yọ ilé Ísírẹ́lì nínú gbogbo orílẹ̀-èdè bí a ti ń yọ ọkà nínú sẹ́ẹ̀fù, ṣùgbọ́n kì yóò sí hóró kékeré kan pàápàá tí yóò ṣubú sórí ilẹ̀.’”

> “God is now testing and proving His people. Character is being developed. Angels are weighing moral worth, and keeping a faithful record of all the acts of the children of men. Among God’s professed people are corrupt hearts; but they will be tested and proved. That God who reads the hearts of everyone, will bring to light hidden things of darkness where they are often least suspected, that stumbling blocks which have hindered the progress of truth may be removed, and God have a clean and holy people to declare His statutes and judgments.

> “Nísinsìnyí Ọlọ́run ń dán àwọn ènìyàn Rẹ̀ wò, ó sì ń fi wọ́n hàn pé wọ́n jẹ́ tòótọ́. A ń mú ìwà hùwà dàgbà. Àwọn áńgẹ́lì ń wọn iye ìwà rere, wọ́n sì ń pa àkọsílẹ̀ òtítọ́ ti gbogbo iṣẹ́ àwọn ọmọ ènìyàn mọ́. Láàárín àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ ènìyàn Ọlọ́run ni ọkàn ìbàjẹ́ wà; ṣùgbọ́n a ó dán wọn wò, a ó sì fi wọ́n hàn pé wọ́n jẹ́ tòótọ́. Ọlọ́run náà, ẹni tí ń ka ọkàn gbogbo ènìyàn, yóò mú àwọn ohun ìkọ̀kọ̀ òkùnkùn wá sí ìmọ̀lẹ̀ níbi tí a kì í sábà fura sí wọn rárá, kí a lè mú àwọn ohun ìkọ̀sẹ̀ tí ó ti dí ìlọsíwájú òtítọ́ lọ́wọ́ kúrò, kí Ọlọ́run sì lè ní àwọn ènìyàn mímọ́, tí ó mọ́, láti kéde àwọn ìlànà àti ìdájọ́ Rẹ̀.

> “The Captain of our salvation leads His people on step by step, purifying and fitting them for translation, and leaving in the rear those who are disposed to draw off from the body, who are not willing to be led, and are satisfied with their own righteousness. ‘If therefore the light that is in thee be darkness, how great is that darkness!’ No greater delusion can deceive the human mind than that which leads men to indulge a self-confident spirit, to believe that they are right and in the light, when they are drawing away from God’s people, and their cherished light is darkness.” Testimonies, volume 1, 332, 333.

> “Olórí ìgbàlà wa ń darí àwọn ènìyàn Rẹ̀ lọ ní ìgbésẹ̀ nípasẹ̀ ìgbésẹ̀, ó ń sọ wọ́n di mímọ́, ó sì ń mú wọn yẹ fún ìgbésí-ayé ìyípadà, nígbà tí ó ń fi àwọn tí wọ́n wà lẹ́yìn sílẹ̀, àwọn tí ó fẹ́ yà kúrò nínú ara náà, tí kò fẹ́ kí a darí àwọn, tí wọ́n sì tẹ́lọ́run pẹ̀lú òdodo tiwọn fúnra wọn. ‘Nítorí náà bí ìmọ́lẹ̀ tí ń bẹ nínú rẹ bá jẹ́ òkùnkùn, háà ti ìwọ̀n òkùnkùn náà yóò ti pọ̀ tó!’ Kò sí ìtanjẹ tí ó tóbi jùlọ tí ó lè tàn ọkàn ènìyàn jẹ ju èyí tí ń mú kí ènìyàn máa ní ẹ̀mí ìgbẹ́kẹ̀lé ara ẹni, kí wọ́n gbàgbọ́ pé àwọn wà ní òtítọ́ àti nínú ìmọ́lẹ̀, nígbà tí wọ́n ń yà ara wọn kúrò lọ́dọ̀ àwọn ènìyàn Ọlọ́run, tí ìmọ́lẹ̀ tí wọ́n ń pa mọ́ sí jẹ́ òkùnkùn.” Testimonies, volume 1, 332, 333.

The phrase “bringeth good tidings” is repeated twice in the passage of Isaiah to identify the history of the Midnight Cry, as does the verses that lead to Isaiah’s description of the unity that is accomplished when the precious is separated from the vile.

Gbólóhùn náà, “mú ìròyìn ayọ̀ wá,” ni a tún ṣe lẹ́ẹ̀mejì nínú ẹsẹ̀ Ìsáyà náà láti fi tọ́ka sí ìtàn Igbe Ọ̀gànjọ́ Òru, gẹ́gẹ́ bí àwọn ẹsẹ̀ tí ó ṣáájú àpèjúwe Ìsáyà ti ìṣọ̀kan tí a mú ṣẹ nígbà tí a yà ohun iyebíye kúrò lọ́dọ̀ ohun ìbàjẹ́.

> Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. Isaiah 52:1, 2.

> Jí, jí; wọ agbára rẹ, ìwọ Síónì; wọ aṣọ ẹwà rẹ, ìwọ Jerusalẹmu, ìlú mímọ́: nítorí láti ìsinsìnyí lọ, aláìkọlà àti aláìmọ́ kì yóò tún wọ inú rẹ wá mọ́. Gbé ara rẹ kúrò nínú erùpẹ̀; dìde, kí o sì jókòó, ìwọ Jerusalẹmu: tú ara rẹ sílẹ̀ kúrò nínú àwọn ìde ọrùn rẹ, ìwọ ọmọbìnrin Síónì tí a ti mú ní ìgbèkùn. Isaiah 52:1, 2.

Jeremiah represents those in the first disappointment, that recognize they are in the tarrying time. Isaiah commands those same persons to “awake, awake.” They awake and ultimately arrive to a point where there will no longer be any uncircumcised and unclean in God’s church, for they will have accomplished the work of separating the precious and the vile. “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Jeremiah dúró fún àwọn tí ó wà nínú ìdààmú àkọ́kọ́, tí wọ́n mọ̀ pé wọ́n wà ní àkókò ìdádúró. Isaiah pàṣẹ fún àwọn ènìyàn wọ̀nyí kan náà pé, “Ẹ jí, ẹ jí.” Wọ́n jí, wọ́n sì níkẹyìn dé ibi tí kò ní sí ẹni aláìkọlà tàbí aláìmọ́ mọ́ nínú ìjọ Ọlọ́run, nítorí wọ́n yóò ti ṣe iṣẹ́ ìyàtọ̀ láàárín ohun iyebíye àti ohun ẹlẹ́gbin. “Olúwa fẹ́ kí a wẹ ìjọ rẹ̀ mọ́, kí ìdájọ́ rẹ̀ tó sọ̀kalẹ̀ lórí ayé ní ọ̀nà tí yóò hàn gbangba sí i.”

> “We are rapidly nearing the close of this earth’s history. The end is very near, much nearer than many suppose, and I feel burdened to urge upon our people the necessity of seeking the Lord earnestly. Many are asleep, and what can be said to arouse them from their carnal slumber? The Lord would have his church purified, before his judgments shall fall more signally upon the world.

> “A ń sún mọ́ òpin ìtàn ayé yìí ní kíákíá. Òpin náà ti sún mọ́ tòsí gidigidi, ó sún mọ́ ju bí ọ̀pọ̀ ènìyàn ṣe rò lọ, mo sì ní ẹrù nínú ọkàn mi láti rọ àwọn ènìyàn wa lọ́kàn kí wọ́n máa fi tọkàntọkàn wá Olúwa. Ọ̀pọ̀ ènìyàn wà nínú oorun, kí ni a sì lè sọ láti jí wọn nínú oorun ẹ̀ran ara wọn? Olúwa fẹ́ kí a sọ ìjọ rẹ̀ di mímọ́, kí ìdájọ́ rẹ̀ tó bàa lè rọ̀ mọ́ ayé ní ọ̀nà tí ó hàn kedere jù lọ.”

> “‘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.’

> “‘Ta ni yóò lè dúró ní ọjọ́ ìbọ̀ rẹ̀? ta sì ni yóò lè dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnimọ́wúrà, ó sì dàbí ọṣẹ alágbàfọ́: yóò sì jókòó bí amúnimọ́wúrà àti amúnísọfún fàdákà: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì wẹ̀ wọ́n mọ́ kúrò bí wúrà àti fàdákà, kí wọn lè mú ọrẹ wá fún Olúwa nínú òdodo.’”

> “Christ will remove every pretentious cloak. No mingling of the true with the spurious can deceive him. ‘He is like a refiner’s fire,’ separating the precious from the vile, the dross from the gold.

> “Kristi yóò yọ gbogbo aṣọ ìdàmú-ara-kíkà kúrò. Kò sí ìdapọ̀ òtítọ́ pẹ̀lú èké tí ó lè tàn án jẹ. ‘Ó dàbí iná afúnmọ́mọ́ aláfọ̀,’ ó ń ya ohun iyebíye sọ́tọ̀ kúrò nínú ohun àbùkù, ìdọ̀tí irin kúrò nínú wúrà.

> “Like the Levites, God’s chosen people are set apart by him for his special work. Every true Christian bears priestly credentials. He is honored with the sacred responsibility of representing to the world the character of his Heavenly Father. He is to heed well the words, ‘Be ye therefore perfect, even as your Father which is in heaven is perfect.’

> “Gẹ́gẹ́ bí àwọn ọmọ Léfì, àwọn ènìyàn tí Ọlọ́run yàn ni a yà sọ́tọ̀ fún un fún iṣẹ́ àkànṣe tirẹ̀. Gbogbo Kristẹni tòótọ́ ni ó ní ẹ̀rí oyè àlùfáà. A fi ojú rere bu ọlá fún un pẹ̀lú ojúṣe mímọ́ náà láti ṣàfihàn iwa ti Baba rẹ̀ Ọ̀run fún ayé. Ó yẹ kí ó fetí sí àwọn ọ̀rọ̀ wọ̀nyí dáadáa pé, ‘Ẹ jẹ́ pípé nítorí náà, gẹ́gẹ́ bí Baba yín tí ń bẹ ní ọ̀run ti jẹ́ pípé.’”

> “‘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.

> “‘Ṣùgbọ́n fún yín tí ẹ̀ ń bẹ̀rù orúkọ mi ni Oòrùn Òdodo yóò yọ̀ pẹ̀lú ìwòsàn ní àbẹ́ ìyẹ́ rẹ̀; ẹ̀yin yóò sì jáde, ẹ ó sì dàgbà bí àwọn ọmọ màlúù inú àgbo. Ẹ̀yin yóò sì tẹ àwọn ẹni-buburu mọ́lẹ̀; nítorí wọn yóò dà bí eérú lábẹ́ àtẹ́lẹsẹ̀ yín ní ọjọ́ tí èmi yóò ṣe èyí, ni Olúwa àwọn ọmọ-ogun wí.

> “‘Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and the 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.’” Review and Herald, November 8, 1906.

> “‘Ẹ rántí òfin Mose ìránṣẹ́ mi, èyí tí mo pàṣẹ fún un ní Horebu fún gbogbo Israẹli, pẹ̀lú àwọn ìlana àti àwọn ìdájọ́. Kíyèsi i, èmi yóò rán Ẹlijah wolii sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Oluwa tó dé: yóò sì yí ọkàn àwọn baba padà sí àwọn ọmọ, àti ọkàn àwọn ọmọ sí àwọn baba wọn, kí èmi má bàa wá lu ayé pẹ̀lú ègún.’” Review and Herald, November 8, 1906.

Those that hold to false doctrines will be separated in the history that begins with the “voice” crying in the wilderness. Those who refuse to allow the creative power of God to produce a personal sanctified experience, will be separated from the “gold” in the history that begins with the “voice” crying in the wilderness. They will remain as Laodiceans, right at the point where Laodicea transcends into Philadelphia.

Àwọn tí wọ́n dì mọ́ àwọn ẹ̀kọ́ èké ni a ó yà sọ́tọ̀ nínú ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú “ohùn” tí ń ké ní aginjù. Àwọn tí ń kọ̀ láti jẹ́ kí agbára ìṣẹ̀dá Ọlọ́run mú ìrírí ìwẹ̀nùmọ́ ara ẹni wá sí ìmúṣẹ, ni a ó yà kúrò lọ́dọ̀ “wúrà” nínú ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú “ohùn” tí ń ké ní aginjù. Wọ́n yóò dúró gẹ́gẹ́ bí ará Laodicea, gan-an ní ibi tí Laodicea ti ń kọjá sí Philadelphia.

The work of separating the precious from the vile is almost totally the work of the messenger of the covenant who comes suddenly to purify the sons of Levi, but we must participate.

Iṣẹ́ yíyà ohun iyebíye kúrò lọ́dọ̀ ohun ìkà ní í ṣe, ní fẹ́rẹ̀ẹ́ jẹ́ pátápátá, iṣẹ́ ońṣẹ́ májẹ̀mú náà tí ó ń bọ̀ lójijì láti wẹ àwọn ọmọ Lefi mọ́; ṣùgbọ́n a gbọ́dọ̀ kópa nínú un.

> Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings: That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world. Philippians 2:12–15.

> Nítorí náà, ẹ̀yin olùfẹ́ mi, gẹ́gẹ́ bí ẹ ti ń ṣègbọràn nígbà gbogbo, kì í ṣe nígbà ìwàláàyè mi nìkan, ṣùgbọ́n nísinsin yìí jù bẹ́ẹ̀ lọ nígbà àìsí mi, ẹ máa fi ìbẹ̀rù àti ìwárìrì ṣiṣẹ́ ìgbàlà ti ara yín jáde. Nítorí Ọlọ́run ni ó ń ṣiṣẹ́ nínú yín, láti fẹ́ àti láti ṣe gẹ́gẹ́ bí inú-rere rẹ̀. Ẹ ṣe ohun gbogbo láìsí ìkùnrákùn-ún àti ìjiyàn; kí ẹ lè jẹ́ aláìlẹ́bi àti aláìléṣe, àwọn ọmọ Ọlọ́run, láìsí àbùkù, láàrín orílẹ̀-èdè oníkùkù-tẹ̀ àti oníwà-bíburú, láàrín àwọn ẹni tí ẹ̀yin ti ń tàn bí ìmọ́lẹ̀ ní ayé. Filipi 2:12–15.

Jeremiah was told to separate the precious from the vile if he desired to be God’s spokesman in the coming judgment. The fact that Jeremiah was hearing God’s counsel to him, demonstrated the presence of the Comforter was already available if he chose to take up the work.

A sọ fún Jeremiah pé kí ó ya ohun iyebíye kúrò nínú ohun ẹ̀gàn, bí ó bá fẹ́ jẹ́ agbẹnusọ Ọlọ́run nínú ìdájọ́ tí ń bọ̀. Òtítọ́ náà pé Jeremiah ń gbọ́ ìmọ̀ràn Ọlọ́run sí i, fi hàn pé ìwàláàyè Olùtùnú ti wà ní ìmúrasílẹ̀ tẹ́lẹ̀ bí ó bá yàn láti gbé iṣẹ́ náà ró.

> “The work of gaining salvation is one of copartnership, a joint operation. There is to be co-operation between God and the repentant sinner. This is necessary for the formation of right principles in the character. Man is to make earnest efforts to overcome that which hinders him from attaining to perfection. But he is wholly dependent upon God for success. Human effort of itself is not sufficient. Without the aid of divine power it avails nothing. God works and man works. Resistance of temptation must come from man, who must draw his power from God. On the one side there is infinite wisdom, compassion, and power; on the other, weakness, sinfulness, absolute helplessness.

> “Iṣẹ́ ìní ìgbàlà jẹ́ ọ̀kan nínú ìfọwọ́sowọ́pọ̀, iṣe ìṣọ̀kan kan. Ifọwọ́sowọ́pọ̀ gbọ́dọ̀ wà láàárín Ọlọ́run àti ẹlẹ́ṣẹ̀ tí ó ronú pìwà dà. Èyí ṣe pàtàkì fún ìdásílẹ̀ àwọn ìlànà tòótọ́ nínú ìwà. Eniyan gbọ́dọ̀ ṣe àtakò gidi láti borí ohun tí ó ń dí i lọ́wọ́ láti dé ìpé. Ṣùgbọ́n ó gbára lé Ọlọ́run pátápátá fún àṣeyọrí. Ìsapá ènìyàn fúnra rẹ̀ kò tó. Láìsí ìrànlọ́wọ́ agbára ọ̀run, kò ní í ṣe ohunkóhun. Ọlọ́run ń ṣiṣẹ́, ènìyàn náà ń ṣiṣẹ́. Ìfaradà sí ìdẹwò gbọ́dọ̀ wá láti ọ̀dọ̀ ènìyàn, ẹni tí ó gbọ́dọ̀ fa agbára rẹ̀ láti ọ̀dọ̀ Ọlọ́run. Ní apá kan wà ọgbọ́n àìlópin, àánú, àti agbára; ní apá kejì sì ni àìlera, ẹ̀ṣẹ̀, àti àìrànlọ́wọ́ pátápátá.”

> “God wishes us to have the mastery over ourselves. But He cannot help us without our consent and co-operation. The divine Spirit works through the powers and faculties given to man. Of ourselves, we are not able to bring the purposes and desires and inclinations into harmony with the will of God; but if we are ‘willing to be made willing,’ the Saviour will accomplish this for us, ‘Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.’ 2 Corinthians 10:5.” Acts of the Apostles, 482.

> “Ọlọ́run fẹ́ kí a ní ìṣàkóso lórí ara wa. Ṣùgbọ́n kò lè ràn wá lọ́wọ́ láìsí ìtẹ́wọ́gbà àti ìfọwọ́sowọ́pọ̀ wa. Ẹ̀mí àtọ̀runwá ń ṣiṣẹ́ nípasẹ̀ agbára àti àwọn ìmúṣẹ́ tí a fi fún ènìyàn. Nínú ara wa fúnra wa, a kò lè mú àwọn ète àti àwọn ìfẹ́ àti àwọn ìfẹ́-inú wá sí ìbámu pẹ̀lú ìfẹ́ Ọlọ́run; ṣùgbọ́n bí a bá ‘fẹ́ láti jẹ́ kí a fẹ́,’ Olùgbàlà yóò ṣe èyí fún wa, ‘Ní fífi àwọn ìrònú asán lulẹ̀, àti gbogbo ohun gíga tí ó ń gbé ara rẹ̀ ga sí ìmọ̀ Ọlọ́run, àti ní mú gbogbo ìrònú wá sí ìgbèkùn sí ìgbọ́ràn Kristi.’ 2 Kọrinti 10:5.” Acts of the Apostles, 482.

The three and a half days of Revelation eleven, when the dry bones are dead in the street, is a symbol of a “wilderness,” and a “wilderness” represents the “seven times” of Leviticus twenty-six. At the end of the scattering of the three and a half days, those called to be among the one hundred and forty-four thousand are to “awake” and “shake off the dust.” Sister White says “The Lord would have his church purified, before his judgments shall fall more signally upon the world.”

Ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn orí kọkànlá, nígbà tí àwọn egungun gbígbẹ kú sínú òpópónà, jẹ́ àpẹẹrẹ “aginjù,” àti pé “aginjù” dúró fún “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Ní òpin ìtúká káàkiri ti ọjọ́ mẹ́ta àtààbọ̀ náà, àwọn tí a pè láti wà láàárín ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún ni kí wọ́n “jí” kí wọ́n sì “gbọn erùkèrùkù kúrò.” Sister White wí pé, “Olúwa yóò fẹ́ kí a sọ ìjọ rẹ̀ di mímọ́, kí ìdájọ́ rẹ̀ tó ṣubú lórí ayé ní ọ̀nà tí yóò hàn gbangba sí i.”

In connection with a “purified church” she references Jeremiah’s separation process that removes the “precious from the vile.” She also connects it with Malachi chapter three, where a messenger prepares the way for the messenger of the covenant. The messenger that prepares the way is Isaiah’s “voice crying in the wilderness.” The messenger of the covenant is Christ, who is preparing to enter into covenant with the one hundred and forty-four thousand, who “like” “the Levites,” “are set apart by him for his special work.” She then identifies them as priests, and quotes Jesus who says, “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Ní ìbáṣepọ̀ pẹ̀lú “ìjọ tí a ti wẹ́ mọ́,” ó tọ́ka sí ìlànà ìyàtọ̀ Jeremáyà tí ń yọ “ohun iyebíye kúrò nínú ohun búburú.” Ó tún so ó pọ̀ mọ́ Malákì orí kẹta, níbi tí aṣeré kan ti ń pèsè ọ̀nà sílẹ̀ fún aṣeré májẹ̀mú. Aṣeré tí ń pèsè ọ̀nà náà ni “ohùn ẹni tí ń ké ní aginjù” ti Isaiah. Aṣeré májẹ̀mú náà ni Kristi, ẹni tí ń pèsè láti wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì, ẹni tí “gẹ́gẹ́ bí” “àwọn ọmọ Léfì,” “ó yà sọ́tọ̀ fún iṣẹ́ àkànṣe rẹ̀.” Lẹ́yìn náà, ó dá wọn mọ̀ gẹ́gẹ́ bí àlùfáà, ó sì fa ọ̀rọ̀ Jesu yọ, ẹni tí ó wí pé, “Ẹ jẹ́ pípé nítorí náà, gẹ́gẹ́ bí Baba yín tí ń bẹ ní ọ̀run ti jẹ́ pípé.”

There is a purification process that is marked at the end of the period of the tarrying time, for the Lord has a special work for the one hundred and forty-four thousand to accomplish, and He will have a purified church before “his judgments shall fall more signally upon the world.” His judgments are already in the world, but at the Sunday law, “God’s destructive judgments” begin to fall.

Ìlànà ìwẹ̀nùmọ́ kan wà tí a fi àmì sí ní òpin àkókò ìdádúró náà, nítorí Olúwa ní iṣẹ́ àkànṣe kan fún ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì láti ṣe, yóò sì ní ìjọ tí a ti wẹ̀nùmọ́ kí “ìdájọ́ rẹ̀ tó bẹ̀rẹ̀ sí í ṣubú lórí ayé ní ọ̀nà tí ó hàn gbangba jù.” Àwọn ìdájọ́ rẹ̀ ti wà nínú ayé tẹ́lẹ̀, ṣùgbọ́n ní òfin Ọjọ́ Àìkú, “àwọn ìdájọ́ ìparun Ọlọ́run” ni yóò bẹ̀rẹ̀ sí í ṣubú.

Those judgments are a “time of mercy for those who have never known the truth.” But there is no mercy in those judgments for those who would not enter into the necessary purification process. The “judgments,” which “fall more signally” identify judgments that are signs. They represent a signal, and the Holy Spirit uses the chaos and confusion accomplished by those judgments, to mark a distinction between those who keep “the spurious rest day” and those who “conscientiously keep the Sabbath of the Lord,” for this is the only way the “world can be warned.” The judgments that are signals are the backdrop that the Holy Spirit uses to direct God’s children that are still in Babylon, to recognize the ensign of the one hundred and forty-four thousand.

Àwọn ìdájọ́ wọ̀nyẹn jẹ́ “àkókò àánú fún àwọn tí kò tíì mọ òtítọ́ rí.” Ṣùgbọ́n kò sí àánú nínú àwọn ìdájọ́ wọ̀nyẹn fún àwọn tí kò fẹ́ wọ inú ìlànà ìwẹ̀nùmọ́ tí ó ṣe pàtàkì. “Àwọn ìdájọ́,” tí “ń bọ̀ sílẹ̀ ní ọ̀nà tí ó hàn gbangba jù,” ń fi hàn pé ìdájọ́ àmì ni wọ́n jẹ́. Wọ́n dúró gẹ́gẹ́ bí àmì ìkìlọ̀, Ẹ̀mí Mímọ́ sì ń lo rudurudu àti ìdàrúdàpọ̀ tí àwọn ìdájọ́ wọ̀nyẹn mú wá, láti fi samisi ìyàtọ̀ láàárín àwọn tí ń pa “ọjọ́ ìsinmi àròsọ” mọ́ àti àwọn tí “pẹ̀lú ẹ̀rí ọkàn ń pa Sábáàtì Olúwa mọ́,” nítorí èyí nìkan ni ọ̀nà tí “a fi lè kìlọ̀ fún ayé.” Àwọn ìdájọ́ tí í ṣe àmì ni àyíká ìlẹ̀yìn tí Ẹ̀mí Mímọ́ ń lò láti tọ́ àwọn ọmọ Ọlọ́run tí wọ́n ṣì wà ní Bábílónì sójú-ọ̀nà, kí wọ́n lè mọ àsíá àwọn ọgọ́rùn-ún ẹgbẹ̀rún mẹ́rìnlélógójì.

But Sister White doesn’t simply reference Malachi chapter three, she also includes the closing verses of the book of Malachi chapter four, and once again references the “voice” that was to prepare the way for the messenger of the covenant. Those closing verses are not about the preparation for the messenger of the covenant, they are about remembering the law of Moses, and the turning of the hearts of the fathers to the children and vice versa. The “voice” first prepares for Christ, as the messenger of the covenant, to suddenly come to His temple and purify His disappointed people who have been awakened, that they might accomplish the work of the ensign. Then Malachi addresses another aspect of the work of the “voice.”

Ṣùgbọ́n Arábìnrin White kò kàn tọ́ka sí Malaki orí kẹta nìkan; ó tún kà àwọn ẹsẹ̀ ìparí ìwé Malaki orí kẹrin sí i, ó sì tún tọ́ka lẹ́ẹ̀kan sí i sí “ohùn” náà tí ó yẹ kí ó pèsè ọ̀nà sílẹ̀ fún aṣojú májẹ̀mú náà. Àwọn ẹsẹ̀ ìparí wọ̀nyí kì í ṣe nípa ìmúrasílẹ̀ fún aṣojú májẹ̀mú náà; wọ́n jẹ́ nípa rírántí òfin Mose, àti yíyí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ti àwọn ọmọ padà sí ọ̀dọ̀ àwọn baba. “Ohùn” náà kọ́kọ́ pèsè fún Kristi, gẹ́gẹ́ bí aṣojú májẹ̀mú náà, láti yára wá sí tẹ́ńpìlì Rẹ̀ kí ó sì sọ àwọn ènìyàn Rẹ̀ tí wọ́n ti jí dìde ṣùgbọ́n tí wọ́n ti ní ìdààmú di mímọ́, kí wọ́n lè ṣe iṣẹ́ àsíá náà ṣẹ. Lẹ́yìn náà, Malaki sọ̀rọ̀ nípa apá mìíràn iṣẹ́ “ohùn” náà.

He “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and He will do this work in relation to the law given at Horeb. Elijah, who is also Isaiah’s “voice,” will identify the sins of God’s people. It is part of the purification process. There is only one definition of sin, that being the transgression of the law given at Horeb. John the Baptist was Elijah, and his work included that very element.

Ó “yóò yí ọkàn àwọn bàbá padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ padà sí ọ̀dọ̀ àwọn bàbá wọn,” yóò sì ṣe iṣẹ́ yìí ní ìbáṣepọ̀ pẹ̀lú òfin tí a fi fún ní Horebu. Elijah, ẹni tí ó tún jẹ́ “ohùn” Isaiah, yóò fi àwọn ẹ̀ṣẹ̀ àwọn ènìyàn Ọlọ́run hàn. Ó jẹ́ apá kan nínú ìlànà ìwẹ̀nùmọ́. Ìtumọ̀ kan ṣoṣo ni ó wà fún ẹ̀ṣẹ̀, èyí náà ni ìrúfin sí òfin tí a fi fún ní Horebu. John the Baptist ni Elijah, iṣẹ́ rẹ̀ sì ní àkópọ̀ nínú èrò pàtàkì náà gan-an.

> In those days came John the Baptist, preaching in the wilderness of Judaea, And saying, Repent ye: for the kingdom of heaven is at hand. For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judaea, and all the region round about Jordan, And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?

> Ní ọjọ́ wọnnì ni Johanu Onítẹ̀bọmi wá, ó ń wàásù ní aginjù Judea, ó sì ń wí pé, Ẹ ronúpìwàdà: nítorí ìjọba ọ̀run ti súnmọ́ etí. Nítorí èyí ni ẹni tí a ti sọ nípa rẹ̀ láti ọ̀dọ̀ wòlíì Isaiah, ní wí pé, Ohùn ẹni kan tí ń ké ní aginjù pé, Ẹ tún ọ̀nà Olúwa ṣe, ẹ ṣe ipa-ọ̀nà rẹ̀ ní títọ́. Johanu náà sì wọ aṣọ irun ràkúnmí, ó sì di àmùrè awọ ní ẹgbẹ́ rẹ̀; oúnjẹ rẹ̀ sì ni eéṣú àti oyin igbó. Nígbà náà ni Jerusalẹmu, àti gbogbo Judea, àti gbogbo agbègbè tí ó yí Jordan ká, jáde tọ̀ ọ́ wá; a sì ń tẹ̀ wọ́n bọmi lọ́dọ̀ rẹ̀ ní Jordan, bí wọ́n ti ń jẹ́wọ́ ẹ̀ṣẹ̀ wọn. Ṣùgbọ́n nígbà tí ó rí ọ̀pọ̀ àwọn Farisi àti Sadusi tí wọ́n ń bọ̀ wá sí ìtẹ̀bọmi rẹ̀, ó wí fún wọn pé, Ẹ̀yin ọmọ paramọ́lẹ̀, ta ni ó kìlọ̀ fún yín pé kí ẹ sá kúrò nínú ìbínú tí ń bọ̀?

> Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:1–12.

> Nítorí náà, ẹ so èso tí ó yẹ fún ìrònúpìwàdà jáde: ẹ má sì ṣe ronú láti wí nínú ara yín pé, A ní Ábúráhámù ní baba: nítorí mo wí fún yín pé, Ọlọ́run lè láti inú àwọn òkúta wọ̀nyí jí àwọn ọmọ dìde fún Ábúráhámù. Àti pé ní báyìí pẹ̀lú a ti gbé àáké sí gbòǹgbò àwọn igi: nítorí náà gbogbo igi tí kò bá so èso rere jáde ni a ó gé lulẹ̀, a ó sì jù ú sínú iná. Èmi nítòótọ́ fi omi ṣe ìrìbọmi fún yín sí ìrònúpìwàdà: ṣùgbọ́n ẹni tí ń bọ̀ lẹ́yìn mi lágbára ju mi lọ, ẹni tí èmi kò yẹ láti gbé bàtà rẹ̀: òun yóò fi Ẹ̀mí Mímọ́ àti iná ṣe ìrìbọmi fún yín: ẹni tí ìṣẹ́nfẹ́nfẹ́ rẹ̀ wà lọ́wọ́ rẹ̀, yóò sì wẹ ilẹ̀ ìpakà rẹ̀ dáradára, yóò sì kó alíkámà rẹ̀ jọ sínú àká; ṣùgbọ́n yóò fi iná àìmúparun sun ìyàngbò náà. Mátíù 3:1–12.

John the Baptist came to the “wilderness” of the three and a half days of Revelation eleven, for all the prophets are speaking more of the last days, than the days in which they lived. He brought a message to repent from sin, for the kingdom of heaven was at hand, just as the Revelation of Jesus Christ is opened up when “the time is at hand.” John the Baptist illustrates the work of the “voice,” for according to Jesus, he was also Elijah that was to come.

Johanu Onítẹ̀bọmi wá sí “aginjù” ọjọ́ mẹ́ta àtààbọ̀ tí Ìfihàn orí kọkànlá sọ nípa rẹ̀, nítorí gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n wà láàyè nínú wọn lọ. Ó mú ìhìn-iṣẹ́ kan wá pé kí ènìyàn ronú pìwà dà kúrò nínú ẹ̀ṣẹ̀, nítorí ìjọba ọ̀run ti súnmọ́ tòsí, gẹ́gẹ́ bí a ti ń ṣí Ìfihàn Jesu Kristi sílẹ̀ nígbà tí “àkókò náà ti súnmọ́ tòsí.” Johanu Onítẹ̀bọmi ṣe àfihàn iṣẹ́ “ohùn” náà, nítorí gẹ́gẹ́ bí Jesu ti sọ, òun náà sì ni Ẹlijah tí yóò wá.

> For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.

> Nítorí gbogbo àwọn wòlíì àti òfin ni wọ́n sọtẹ́lẹ̀ títí di àkókò Johanu. Bí ẹ bá sì fẹ́ gbà á, èyí ni Elijà, ẹni tí ó ní láti wá. Ẹni tí ó bá ní etí láti fi gbọ́, kí ó gbọ́. Mátíù 11:13–15.

Jesus identifies that the prophetic identity of John the Baptist was a test. He states directly, “if ye will receive it”. Then Jesus encourages His disciples to receive it by saying, “He that hath ears to hear, let him hear.” Let him hear what? Let him hear who the voice is that comes to the final wilderness of the Bible, and prepares the way for the messenger of the covenant to prepare the one hundred and forty-four thousand to do a special work during a time of the signal judgments of God.

Jésù fi hàn pé ìdánimọ̀ wòlíì ti Johanu Onítẹ̀bọmi jẹ́ ìdánwò. Ó sọ ọ ní tààrà pé, “bí ẹ̀yin bá fẹ́ gbà á”. Nígbà náà ni Jésù tún gba àwọn ọmọ-ẹ̀yìn Rẹ̀ níyànjú láti gbà á nípa wí pé, “Ẹni tí ó bá ní etí láti gbọ́, kí ó gbọ́.” Kí ni kí ó gbọ́? Kí ó gbọ́ ẹni tí ohùn náà jẹ́, ẹni tí ń bọ̀ wá sí aginjù ìkẹyìn inú Bíbélì, tí ó sì ń pèsè ọ̀nà fún ojiṣẹ́ májẹ̀mú kí ó lè pèsè ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] láti ṣe iṣẹ́ àkànṣe kan ní àkókò àwọn ìdájọ́ àmì ti Ọlọ́run.

John wore “a raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” His “meat” was the message of Islam, for the word “locusts” represents Islam, and honey is the word of God, that was sweet in his mouth. The sweet message he ate was about the “wild” Arabian ass, the very first symbol of Islam in the Scriptures. The sweet message of the wild Arabian ass of Islam, which is also represented by “locusts” was also woven into his raiment, for camel’s are another symbol of Islam. It is not a wresting of the word “locusts” to use it as a symbol of Islam, even if the food John ate was referencing the locust tree, and not the insects. The word “locusts” is a symbol of Islam, and John was not representing the eating of any physical food, his diet was a symbol of the prophetic message he had eaten.

Jọ́n wọ “aṣọ tí a fi irun ràkúnmí ṣe, àti àmùrè aláwọ̀ ní ìbàdí rẹ̀; oúnjẹ rẹ̀ sì ni eéṣú àti oyin igbó.” “Oúnjẹ” rẹ̀ ni ìránṣẹ́ Íslámù, nítorí ọ̀rọ̀ náà “eéṣú” dúró fún Íslámù, oyin sì ni ọ̀rọ̀ Ọlọ́run, èyí tí ó dùn ní ẹnu rẹ̀. Ìránṣẹ́ aládùn tí ó jẹ ni ó jẹ́ nípa “kẹ́tẹ́kẹ́tẹ́” Arabia “igbó,” ààmì àkọ́kọ́ jùlọ ti Íslámù nínú Ìwé Mímọ́. Ìránṣẹ́ aládùn nípa kẹ́tẹ́kẹ́tẹ́ Arabia igbó ti Íslámù, èyí tí “eéṣú” náà tún ṣojú fún, ni a tún hun sínú aṣọ rẹ̀, nítorí ràkúnmí jẹ́ ààmì mìíràn ti Íslámù. Kì í ṣe yíyí ọ̀rọ̀ “eéṣú” kúrò ní ìtumọ̀ rẹ̀ láti lò ó gẹ́gẹ́ bí ààmì Íslámù, àní bí oúnjẹ tí Jọ́n jẹ bá ń tọ́ka sí igi eéṣú, kì í ṣe àwọn kòkòrò náà. Ọ̀rọ̀ náà “eéṣú” jẹ́ ààmì Íslámù, Jọ́n kò sì ń ṣojú jíjẹ oúnjẹ ara kankan; oúnjẹ rẹ̀ jẹ́ ààmì ìránṣẹ́ àsọtẹ́lẹ̀ tí ó ti jẹ.

His girdle was the “prophecy” represented in Habakkuk. That prophecy brings together the first disappointment, the tarrying time of the virgins, and the foundations of Adventism as represented upon the sacred charts. Habakkuk was the prophetic girdle that bound all those truths together.

Ìgbànú Rẹ̀ ni “àsọtẹ́lẹ̀” tí a ṣàfihàn nínú Hábákúkù. Àsọtẹ́lẹ̀ náà mú ìdánilójú àkọ́kọ́ tí ó yọrí sí ìrẹ̀wẹ̀sì, àkókò ìdádúró àwọn wúńdíá, àti àwọn ìpìlẹ̀ Adventism gẹ́gẹ́ bí a ti ṣàfihàn wọn lórí àwọn àtẹ̀ ìwòran mímọ́ náà, jọ. Hábákúkù ni ìgbànú àsọtẹ́lẹ̀ tí ó so gbogbo àwọn òtítọ́ wọ̀nyẹn pọ̀.

> For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.

> Nítorí ìran náà ṣì jẹ́ fún àkókò tí a ti yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kò sì ní parọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kò ní pẹ́. Wò ó, ọkàn ẹni tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 2:3, 4.

The prophetic message that bound together as a girdle the messages that make up the warning of the “voice,” is the parable of the virgins in relation to the vision that tarried, but would speak. The vision of the Midnight Cry produces a distinction between the vile, whose “soul is lifted up” and the precious, who are justified by faith. Justification by faith is the girdle the “voice” wears.

Ìhìnrere àsọtẹ́lẹ̀ tí ó di àwọn ìhìnrere tí ó para pọ̀ ṣe ìkìlọ̀ “ohùn” náà mọ́ra bí àmùrè, ni àkàwé àwọn wúńdíá ní ìbátan pẹ̀lú ìran tí ó lọ́ra, ṣùgbọ́n tí yóò sọ̀rọ̀. Ìran ti Ẹkún Àárín Òru mú ìyàtọ̀ hàn láàárín ẹni búburú, ẹni tí “ọkàn rẹ̀ gbéraga,” àti ẹni iyebíye, ẹni tí a dá láre nípa ìgbàgbọ́. Ìdáláre nípa ìgbàgbọ́ ni àmùrè tí “ohùn” náà wọ̀.

> And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. Isaiah 11:5.

> Òdodo yóò sì jẹ́ àmùrè ìbàdí rẹ̀, àti ìṣòtítọ́ ni àmùrè ẹ̀gbẹ́ rẹ̀. Isaiah 11:5.

When the “voice crying in the wilderness” of the disappointment arrived, after the disappointment of July 18, 2020, his message was the same message that it had been since September 11, 2001. That message from Elijah to come, to the waiting disappointed dead dry bones is, that Islam is the “signal judgments,” that provide the backdrop for God’s other children in Babylon to learn righteousness.

Nígbà tí “ohùn ẹni tí ń ké ní aginjù” ti ìdálẹ́kùn náà dé, lẹ́yìn ìdálẹ́kùn July 18, 2020, ìhìn-rere rẹ̀ náà ni ìhìn-rere kan náà tí ó ti jẹ́ láti September 11, 2001. Ìhìn-rere náà láti ọ̀dọ̀ Elijah tí yóò wá, sí àwọn egungun gbígbẹ tí ó ti kú, tí ń dúró ní ìdálẹ́kùn, ni pé, Islam ni “àwọn ìdájọ́ àmì,” tí ń pèsè àyíká fún àwọn ọmọ mìíràn Ọlọ́run ní Babylon láti kọ́ òdodo.

> 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 ìdúróṣinṣin; ìwọ, Olódodo jùlọ, ni ń wọn ipa ọ̀nà àwọn olódodo. Béẹ̀ ni, ní ọ̀nà ìdájọ́ rẹ, Olúwa, ni àwa ti dúró de ọ; ìfẹ́kúfẹ̀ẹ́ ọkàn wa sì wà sí orúkọ rẹ, àti sí ìrántí rẹ. Pẹ̀lú ọkàn mi ni mo ti 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 ìdájọ́ rẹ bá wà lórí ilẹ̀ ayé, àwọn olùgbé ayé yóò kọ́ òdodo. Isaiah 26:7–9.

John the Baptist, who was Elijah to come, is the “voice” in the “wilderness” of the three and a half days of Revelation chapter eleven. His work includes identifying the fourth and final generation of Adventism, whose souls are lifted up and who are trusting in the spiritual heritage of their fathers, but sense that the wrath of God is about to come. They are the fourth generation, for they have fully manifested into a generation that is just the opposite of Christ. They are the generation of vipers, but they still point to their father Abraham, to argue that they are actually the generation of the Lamb. The generation of the Lamb are Peter’s chosen generation, they are those who follow the Lamb whithersoever he goeth.

Johanu Oníbatisí, ẹni tí í ṣe Elijah tí yóò wá, ni “ohùn” inú “aginjù” ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn orí kẹ́wàá-lélọ́gọ́rin. Iṣẹ́ rẹ̀ ní í ṣe pẹ̀lú mímọ̀ dá ìran kẹrin àti ìkẹyìn ti Adventism, àwọn tí a gbé ọkàn wọn sókè tí wọ́n sì ń gbẹ́kẹ̀lé ogún ẹ̀mí àwọn baba wọn, ṣùgbọ́n tí wọ́n ń mọ̀lára pé ìbínú Ọlọ́run ti fẹ́rẹ̀ dé. Wọ́n ni ìran kẹrin, nítorí wọ́n ti fi ara wọn hàn ní kíkún gẹ́gẹ́ bí ìran kan tí ó jẹ́ ìdákẹ́jì pátápátá sí Kristi. Wọ́n ni ìran àwọn paramọ́lẹ̀, ṣùgbọ́n wọ́n ṣì ń tọ́ka sí baba wọn Abrahamu, láti jiyàn pé ní tòótọ́ àwọn ni ìran Ọ̀dọ́-Àgùntàn. Ìran Ọ̀dọ́-Àgùntàn ni ìran àyànfẹ́ ti Peteru; àwọn ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí ó bá ń lọ.

John obviously presented the sins of those who came to hear his message, for they repented and were baptized. He also informed them that there is One who would follow him, that would thoroughly purge His floor. That Person is the messenger of the covenant, He is “the dirt brush man” who sweeps the counterfeit coins and jewels out the window and restores the original jewels, that then shine ten times brighter than they did when William Miller was directed by angels in the work of assembling the original jewels in the movement of the first angel.

Ó ṣe kedere pé Jòhánù fi àwọn ẹ̀ṣẹ̀ àwọn tí wọ́n wá láti gbọ́ ọ̀rọ̀ rẹ̀ hàn, nítorí wọ́n ronúpìwàdà, a sì ṣe ìrìbọmi fún wọn. Ó sì tún jẹ́ kí wọ́n mọ̀ pé Ẹni kan wà tí yóò tọ̀ ọ́ lẹ́yìn, ẹni tí yóò fọ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá. Ẹni náà ni ìránṣẹ́ májẹ̀mú, òun ni “ọkùnrin fọ́lẹ̀bùrùdì” tí ń gbá àwọn owó àròpò àti àwọn iyebíye àròpò jáde nípasẹ̀ fèrèsé, tí ó sì ń mú àwọn iyebíye àkọ́kọ́ padà bọ̀ sí ipò wọn, tí wọ́n sì wá máa tàn ní ìmólẹ̀ lẹ́ẹ̀mẹ́wàá ju bí wọ́n ti tàn rí nígbà tí àwọn áńgẹ́lì darí William Miller nínú iṣẹ́ ìkójọ àwọn iyebíye àkọ́kọ́ nínú ìṣísẹ̀ áńgẹ́lì àkọ́kọ́.

John the Baptist was direct in his denunciation of the Laodicean Adventist’s confidence in their father Abraham, for Elijah to come was to turn the hearts of the fathers to the children and vice versa. The principle of biblical application of the first and the last is represented in that work, but so too, is the remedy for those who find themselves in a scattered condition, in the enemies’ land, dead in the wilderness. They must recognize their sins, and the sins of their fathers and repent. In conjunction with recognizing their sins and the father’s sins, they must also admit that they had not been walking with the Lord during the period of the wilderness of three and a half days. Furthermore, they must admit that God was not walking with them during that history.

Johanu Onítẹ̀bọmi sọ ọ̀rọ̀ rẹ̀ ní tààrà ní ìdájọ́ rẹ̀ sí ìgbẹ́kẹ̀lé Adifẹ́ntísì Laodíṣíà lórí baba wọn Ábúráhámù; nítorí ẹni tí yóò wá gẹ́gẹ́ bí Èlíjà ni yóò yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ti àwọn ọmọ padà sí ọ̀dọ̀ àwọn baba. Ìlànà ìlò Bíbélì nípa àkọ́kọ́ àti ìkẹyìn ni a ṣàfihàn nínú iṣẹ́ náà, ṣùgbọ́n bẹ́ẹ̀ náà ni ìwòsàn fún àwọn tí wọ́n bá rí ara wọn nínú ipò títúká, ní ilẹ̀ àwọn ọ̀tá, tí wọ́n kú nínú aginjù. Wọ́n gbọ́dọ̀ mọ ẹ̀ṣẹ̀ wọn, àti ẹ̀ṣẹ̀ àwọn baba wọn, kí wọ́n sì ronúpìwàdà. Ní ìbámu pẹ̀lú mímọ ẹ̀ṣẹ̀ wọn àti ẹ̀ṣẹ̀ àwọn baba wọn, wọ́n gbọ́dọ̀ tún jẹ́wọ́ pé wọn kò ti ń rìn pẹ̀lú Olúwa ní àkókò aginjù ọjọ́ mẹ́ta àtààbọ̀ náà. Pẹ̀lúpẹ̀lú, wọ́n gbọ́dọ̀ jẹ́wọ́ pé Ọlọ́run kò sì ń bá wọn rìn ní gbogbo ìtàn náà.

> And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.

> Àwọn tí ó bá ṣẹ́ kù nínú yín yóò sì máa rẹ̀ dànù nítorí àìṣòdodo wọn ní ilẹ̀ àwọn ọ̀tá yín; àti nítorí àìṣòdodo àwọn baba wọn pẹ̀lú ni wọn yóò máa rẹ̀ dànù pẹ̀lú wọn. Bí wọn bá jẹ́wọ́ àìṣòdodo wọn, àti àìṣòdodo àwọn baba wọn, pẹ̀lú ẹ̀ṣẹ̀ ìrékọjá wọn tí wọn fi ṣẹ̀ sí mi, àti pé wọn náà ti rìn ní ìtakò sí mi; àti pé èmi pẹ̀lú ti rìn ní ìtakò sí wọn, tí mo sì ti mú wọn wá sí ilẹ̀ àwọn ọ̀tá wọn; bí ó bá sì jẹ́ pé ọkàn wọn aláìkọlà yóò rẹ ara rẹ̀ sílẹ̀, tí wọn yóò sì gba ìjìyà àìṣòdodo wọn: Nígbà náà ni èmi yóò rántí májẹ̀mú mi pẹ̀lú Jakọbu, àti májẹ̀mú mi pẹ̀lú Ísákì pẹ̀lú, àti májẹ̀mú mi pẹ̀lú Ábúráhámù ni èmi yóò rántí; èmi yóò sì rántí ilẹ̀ náà. Lefitiku 26:39–42.

The curse was because they didn’t remember the sabbaths of the land.

Ègún náà wà nítorí pé wọn kò rántí àwọn ọjọ́ ìsinmi ilẹ̀ náà.

John the Baptist, who was Elijah to come, typified the “voice” in the wilderness of Revelation eleven’s three and a half days. He would direct the dead dry bones to “remember” Moses’ law at Horeb, and if they did, then the messenger of the covenant would “remember” the covenant of their fathers. But only if they confessed their sins, the sins of their fathers, and more humbling, they were to specify the trespasses “they trespassed against” God.

Johanu Oníbatisítì, ẹni tí í ṣe Elijah tó ń bọ̀, ṣàpẹẹrẹ “ohùn” ní aginjù ti ọjọ́ mẹ́ta àtààbọ̀ ti Ifihan orí kọkànlá. Yóò darí àwọn egungun gbígbẹ tí ó ti kú láti “rántí” òfin Mose ní Horebu, bí wọ́n bá sì ṣe bẹ́ẹ̀, nígbà náà ni ìránṣẹ́ májẹ̀mú yóò “rántí” májẹ̀mú àwọn baba wọn. Ṣùgbọ́n kìkì bí wọ́n bá jẹ́wọ́ ẹ̀ṣẹ̀ wọn, ẹ̀ṣẹ̀ àwọn baba wọn, àti ohun tí ó tún ń rẹ ara ẹni sílẹ̀ jù lọ, pé wọ́n gbọ́dọ̀ sọ ní pàtó àwọn ìrékọjá tí “wọ́n fi ṣẹ̀ sí” Ọlọ́run.

They would also need to admit that they had been walking “contrary” to God, and that God had been walking “contrary” to them.

Wọn yóò tún ní láti jẹ́wọ́ pé wọ́n ti ń rìn “ní ìtakora” sí Ọlọ́run, àti pé Ọlọ́run ti ń rìn “ní ìtakora” sí wọn.

They would also need to recognize that they were the dead dry bones in the street of Revelation eleven, for they had to admit that God had brought them into the enemy’s land, and the enemy’s land is death.

Wọ́n yóò sì tún nílò láti mọ̀ pé àwọn ni egungun gbígbẹ tí ó ti kú nínú òpópónà Ìfihàn mọ́kànlá, nítorí wọ́n gbọ́dọ̀ jẹ́wọ́ pé Ọlọ́run ti mú wọn wá sínú ilẹ̀ ọ̀tá, ilẹ̀ ọ̀tá náà sì ni ikú.

According to John the Baptist, they would also need to answer the question of who the “voice” crying in the “wilderness” is, for John asked, “Who hath warned you to flee from the wrath to come?”

Gẹ́gẹ́ bí Johanu Oníbatisiti ti sọ, wọ́n yóò tún ní láti dáhùn ìbéèrè pé ta ni “ohùn” tí ń ké ní “aginjù” náà, nítorí Johanu béèrè pé, “Ta ni ó kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀?”

We will continue these subjects in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn kókó-ẹ̀kọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “The minister of God is commanded: ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgression, and the house of Jacob their sins.’ The Lord says of these people: ‘They seek Me daily, and delight to know My ways, as a nation that did righteousness.’ Here is a people who are self-deceived, self-righteous, self-complacent, and the minister is commanded to cry aloud and show them their transgressions. In all ages this work has been done for God’s people, and it is needed now more than ever before.” Testimonies, volume 5, 299.

> “A paṣẹ fún òjíṣẹ́ Ọlọ́run pé: ‘Kígbe sókè, má ṣe dáwọ́ dúró, gbé ohùn rẹ sókè bí ipè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn Mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù.’ Olúwa sọ nípa àwọn ènìyàn wọ̀nyí pé: ‘Wọ́n ń wá Mi lójoojúmọ́, wọ́n sì ní inú-dídùn láti mọ ọ̀nà Mi, bí orílẹ̀-èdè kan tí ó ń ṣe òdodo.’ Nísinsìnyí, àwọn ènìyàn kan nìyí tí wọ́n ń tan ara wọn jẹ, tí wọ́n ń ka ara wọn sí olódodo, tí wọ́n sì tẹ́ ara wọn lọ́rùn, a sì paṣẹ fún òjíṣẹ́ náà láti kígbe sókè kí ó sì fi ìrékọjá wọn hàn wọ́n. Ní gbogbo àkókò ni a ti ń ṣe iṣẹ́ yìí fún àwọn ènìyàn Ọlọ́run, ó sì ṣe pàtàkì nísinsìnyí ju ti ìgbàkígbà rí lọ.” Testimonies, volume 5, 299.

Back to Articles