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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Four

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodíṣíà—Nọ́mbà Méjìlélógún}

Number Twenty-Four

Nọ́mbà Mẹ́rìnlélógún

Author

Jeff Pippenger

Published

January 6, 2026

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We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.

A parí àpilẹ̀kọ wa tó kọjá nípa kíkàn díẹ̀ lórí àwọn ìlà mẹ́ta tí ó bá ara wọn lọ ti ẹ̀rí àsọtẹ́lẹ̀, tí a ṣàfihàn nínú orí kẹ́tàlá dé ogún-méjì nínú Gẹ́nẹ́sísì, ìwé àkọ́kọ́ ti Májẹ̀mú Láéláe, Mátíù ìwé àkọ́kọ́ ti Májẹ̀mú Titun, àti Ìfihàn ìwé ìkẹyìn ti Májẹ̀mú Titun àti ti Bíbélì. Ìlà Gẹ́nẹ́sísì ń fi májẹ̀mú pẹ̀lú Ábúrámù hàn; ìlà Mátíù sì ń fi májẹ̀mú pẹ̀lú ìjọ Kristẹni hàn, pẹ̀lú Pétérù gẹ́gẹ́ bí àmì ìbẹ̀rẹ̀ àti òpin Ísírẹ́lì ti ẹ̀mí ti òde-òní. Àwọn ẹsẹ̀ àárín nínú àwọn ìlà méjèèjì ń fi èdìdì Ọlọ́run hàn; ní ti Ábúrámù, ó jẹ́ “ìkọlà,” ní ti Pétérù sì, ó jẹ́ ìyípadà orúkọ rẹ̀. Ẹsẹ̀ àárín ìlà nínú Ìfihàn ni orí kẹtàdínlógún, ẹsẹ̀ kejìlá.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.

> Àwọn ìwo mẹ́wàá tí ìwọ sì rí ni ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kankan rí; ṣùgbọ́n wọn gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Ìfihàn 17:12.

Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.

Jẹ́nẹ́sísì àti Mátíù dá ìgbéyàwó Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn mọ̀, Ìfihàn sì dá ìgbéyàwó ẹranko náà àti dragoni náà mọ̀ ní àsìkò òfin Ọjọ́-Àìkú. Gbogbo ìlà mẹ́tẹ̀ẹ̀ta náà ń tọ́ka sí òfin Ọjọ́-Àìkú, níbi tí ìpín kan ti fi àmì ẹranko náà hàn, tí ìkejì sì fi èdìdì Ọlọ́run hàn. Àròpò ẹranko náà àti dragoni náà nínú ẹsẹ̀ kejìlá ni ìtọ́kasí omega sí ilé-ìṣọ́ Nímíródì nínú Jẹ́nẹ́sísì orí kọkànlá. Níbẹ̀ ni ìsìn májẹ̀mú àròpò pàdé ìdájọ́ rẹ̀, àti nínú Ìfihàn orí kẹtadínlógún a ṣe ìdájọ́ àgbèrè náà—ẹni tí í ṣe Bábílónì ńlá. Nímíródì ni alpha sí omega Fátíkànì, àti nítorí ìdí yìí ni papacy fi jẹ́ Bábílónì ńlá, omega sí Bébélì Nímíródì, alpha.

Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.

Ohun tí ó yẹ kí a fi àkíyèsí sí nínú àwọn ẹsẹ̀ àárín mẹ́ta wọ̀nyí ni pé, ẹ̀rí tí ó wà nínú àárín kọọkan lórí ìlà náà jẹ́ ẹsẹ̀ mẹ́ta ní tòótọ́.

> This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.

> Èyí ni májẹ̀mú mi, tí ẹ̀yin yóò pa mọ́, láàrín èmi àti yín àti irú-ọmọ rẹ lẹ́yìn rẹ: gbogbo ọmọkùnrin láàrín yín ni kí a kọ ọ ní ilà. Ẹ ó sì kọ ẹran awọ àkọ́ rẹ ní ilà; yóò sì jẹ́ àmì májẹ̀mú láàrín èmi àti yín. Ẹni tí ó bá jẹ́ ọmọ ọjọ́ mẹ́jọ ni kí a kọ ní ilà láàrín yín, gbogbo ọmọkùnrin ní gbogbo ìran yín, ẹni tí a bí nínú ilé, tàbí ẹni tí a fi owó rà lọ́wọ́ àjèjì kan, ẹni tí kì í ṣe ti irú-ọmọ rẹ. Genesisi 17:10–12.

> And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.

> Jesu sì dá a lóhùn pé, Alábùkún fún ọ ni, Simoni Barjona: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn ọ́, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ́ ìjọ mi; àwọn ẹnubodè ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé yóò di dídè ní ọ̀run: ohunkóhun tí ìwọ bá tú ní ayé yóò sì di títú ní ọ̀run. Matteu 16:17–19.

> And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.

> Ẹranko náà tí ó ti wà, tí kò sì sí mọ́, àní òun ni ẹ̀kẹjọ, ó sì jẹ́ ara àwọn méje, ó sì ń lọ sí ìparun. Àwọn ìwo mẹ́wàá tí ìwọ rí náà jẹ́ ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kan rí; ṣùgbọ́n wọn yóò gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Èrò kan ni wọ́n ní, wọn yóò sì fi agbára àti okun wọn fún ẹranko náà. Ìṣípayá 17:11–13.

The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.

Ìtàn májẹ̀mú èké tí a ṣàfihàn nípasẹ̀ bíríkì àti amọ̀ ìdáná Nimrodu, àti ètò èké rẹ̀ ti ìjọ àti ìjọba, tí a ṣàfihàn nípasẹ̀ ilé-ìṣọ́ àti ìlú náà, jẹ́ àpẹẹrẹ ètò èké àwòrán ẹranko náà tí a ṣàfihàn nínú omega ìtàn Nimrodu. Ìlà mẹ́ta, pẹ̀lú àárín mẹ́ta tí ẹsẹ̀ mẹ́ta, tí gbogbo wọn ń jẹ́rìí sí májẹ̀mú ìyè àti májẹ̀mú ikú. Ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni kẹjọ tòótọ́ tí ó jẹ́ ti méje náà, àti pé ìjọ pàápàá ni èké nìkan. Ẹgbẹ́ Nimrodu ní ìṣọ̀kan ọkàn ní ìgbéyàwó wọn, èyí tí í ṣe èké sí ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, àwọn tí a sọ̀kan pẹ̀lú ọkàn Kristi. Ẹranko èké náà tí “ó wà, tí kò sì sí,” jẹ́ èké Kristi, ẹni tí ó wà tẹ́lẹ̀, tí ó sì wà, tí yóò sì tún wá. Nínú ẹsẹ̀ kẹjọ ni a ti sọ ìfihàn kíkún ti èké tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ pàápàá.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Ẹranko náà tí ìwọ rí ti wà tẹ́lẹ̀, kò sì sí mọ́; yóò sì gòkè wá láti inú ọ̀gbun àìlópin, yóò sì lọ sínú ìparun: àwọn tí ń gbé ayé yóò sì yà á lẹ́nu, àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè láti ìpìlẹ̀ ayé, nígbà tí wọn bá wo ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí mọ́, ṣùgbọ́n tí ó sì wà. Ìfihàn 17:8.

Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.

Jésù ni Ẹni tí ó ti wà, tí ó sì wà, tí yóò sì tún bò wá; àti pé ipò póòpù, ẹ̀kẹjọ tí í ṣe ti àwọn méje, ni ẹranko náà tí “ó ti wà, kò sì sí mọ́, ṣùgbọ́n ó sì wà.” “Wákàtí kan” náà tí ìgbéyàwó dragoni àti ẹranko náà ń ṣàpẹẹrẹ ni ìtàn náà láti òfin Ọjọ́ Àìkú, níbi tí ọgọ́rùn-ún ẹgbẹ̀rún tí Peteru àti Ábúrámù ṣàpẹẹrẹ, ti ń gòkè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, ní àkókò gan-an náà tí ipò póòpù náà ń gòkè lọ.

We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.

A ti ń wá láti tọ́ka sí ìwé Joẹli láti ojú-ìwòye pé Pétérù, ní Pẹ́ńtíkọ́sìtì, dá ìránṣẹ́ ìhìnrere Pẹ́ńtíkọ́sìtì rẹ̀ mọ̀ gẹ́gẹ́ bí ìmúṣẹ Joẹli. Nínú àwọn ìlà májẹ̀mú mẹ́ta tí ọkọọkan wọn ní orí méjìlá, àwọn ẹsẹ̀ mẹ́ta àárín ti ìlà kọ̀ọ̀kan ń sọ ìtàn kan náà gan-an, a sì ṣe aṣojú Pétérù nínú ìtàn náà gẹ́gẹ́ bí ẹni tí ó wà pẹ̀lú Jésù ní Kesaréà Fílípì, èyí tí í ṣe Panium, èyí sì ni ibi tí ayé wà nísinsin yìí lórí ẹ̀kúnrẹ́rẹ́ ìrírí rẹ̀. Ní Panium, Pétérù tún wà ní Jerusalẹmu ní ìtújáde Pẹ́ńtíkọ́sìtì. Àwọn ìlà mẹ́ta ti orí méjìlá náà para pọ̀ sí Panium àti Pẹ́ńtíkọ́sìtì nígbà tí a fi èdìdì Ọlọ́run kàn mọ́ ìyàwó Kristi, tí a sì fi àmì ẹranko náà kàn mọ́ ìyàwó Sátánì. Ìwé Joẹli ń tọ́ka sí ìpè jíjí nínú òwe àwọn wúńdíá mẹ́wàá, nígbà tí ìjọ Adventist Ọjọ́ Keje ti Laodikea jí sí òtítọ́ náà pé wọ́n ti sọnù.

The book of Joel is set within the context of four generations.

Ìwé Jóẹli ni a gbé kalẹ̀ láàárín àyíká ìran mẹ́rin.

> The word of the Lord that came to Joel the son of Pethuel.

> Ọ̀rọ̀ Olúwa tí ó tọ̀ Jọẹli ọmọ Pẹtuẹli wá.

> Hear this, ye old men, and give ear, all ye inhabitants of the land.

> Ẹ gbọ́ èyí, ẹ̀yin àgbàlagbà; kí gbogbo yín ará ilẹ̀ náà sì tẹ́tí sí i.

> Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.

> Ǹjẹ́ irú èyí ti wà ní ọjọ́ yín bí, tàbí ní ọjọ́ àwọn baba yín pàápàá? Ẹ sọ ọ́ fún àwọn ọmọ yín, kí àwọn ọmọ yín sì sọ ọ́ fún àwọn ọmọ wọn, kí àwọn ọmọ wọn sì sọ ọ́ fún ìran mìíràn. Èyí tí ìṣú kòkòrò fi sílẹ̀ ni eṣú jẹ tan; èyí tí eṣú sì fi sílẹ̀ ni kòkòrò apanirun jẹ tan; èyí tí kòkòrò apanirun sì fi sílẹ̀ ni kòkòrò ajẹnirun jẹ tan. Joẹli 1:1–4.

The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”

“Àwọn àgbàlagbà” ni àwọn olórí ìjọ Seventh-day Adventist ti Laodicea ní àkókò ìdìdìgbẹ́ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, a sì ń ṣe ìdìdìgbẹ́ náà nígbà ìtújáde Ẹ̀mí Mímọ́. “Àwọn àgbàlagbà” ni Hesekieli ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn ọkùnrin àtijọ́.”

> Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.

> Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, ìwọ ha ti rí ohun tí àwọn àgbà ilé Israẹli ń ṣe ní òkùnkùn, olúkúlùkù nínú àwọn yàrá àwòrán rẹ̀? Nítorí wọ́n ń wí pé, Olúwa kò rí wa; Olúwa ti fi ayé sílẹ̀. Hesekieli 8:12.

Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.

Ìmísí fi hàn ní kedere pé ìdìdì ìdánimọ̀ ti Ezekiel orí kẹ́sàn-án jẹ́ ìdìdì kan náà pẹ̀lú ti Ìfihàn orí keje. Ó tún hàn gbangba pé àwọn “àgbàlagbà ọkùnrin” nínú àwọn ìríra mẹ́rin tí ń pọ̀ sí i ní orí kẹjọ ni a ṣojú wọn pẹ̀lú nọ́mbà 25. Àwọn “àgbàlagbà ọkùnrin” mẹ́ẹ̀ẹ́dógún [25], tí ó yẹ kí wọ́n jẹ́ olùṣọ́ agbo Ọlọ́run, ni àwọn ọkùnrin tí ń foríbalẹ̀ fún oòrùn. Àwọn ni a kọ́kọ́ dá lẹ́jọ́. Ní àyíká ibi mímọ́ náà tí wọ́n yí padà kúrò lọ́dọ̀ rẹ̀, wọ́n ṣojú ipa-ọ̀nà méjì ti àlùfáà méjìlá àti olórí àlùfáà. Ní ìgbà òfin Ọjọ́ Àìkú, wọ́n foríbalẹ̀ fún oòrùn, wọ́n sì gba àmì ẹranko náà, ní fífi ìfọwọ́sí wọn hàn sí dragoni náà, ẹranko náà, àti wòlíì èké náà. Àwọn mẹ́ẹ̀ẹ́dógún [25] ni a fi àpẹẹrẹ hàn nínú àwọn igba márùndínlọ́gọ́rin [250] nínú ìṣọ̀tẹ̀ Kora, Datani, àti Abiramu, tí wọ́n ṣojú ìṣọ̀kan alámẹ́ta náà tí àwọn ọkùnrin igba márùndínlọ́gọ́rin [250] tí ń rú tùràrí darapọ̀ mọ́. Àwọn olórí mẹ́ta wọ̀nyí nínú ìpẹ̀yìndà sẹ́yìn kú nígbà tí ilẹ̀ là ẹnu rẹ̀ sílẹ̀, tí ó sì gbe wọ́n mì.

> And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.

> Mósè sì wí pé, Nípa èyí ni ẹ ó fi mọ̀ pé Olúwa ni ó rán mi láti ṣe gbogbo iṣẹ́ wọ̀nyí; nítorí èmi kò ṣe wọ́n láti inú èrò ọkàn ara mi. Bí àwọn ọkùnrin wọ̀nyí bá kú ikú tí ó wọ́pọ̀ fún gbogbo ènìyàn, tàbí bí a bá bẹ wọn wò gẹ́gẹ́ bí a ti ń bẹ gbogbo ènìyàn wò; nígbà náà ni Olúwa kò rán mi. Ṣùgbọ́n bí Olúwa bá ṣe ohun tuntun, tí ilẹ̀ yóò sì há ẹnu rẹ̀, tí yóò sì gbé wọn mì, pẹ̀lú gbogbo ohun tí ó jẹ́ tiwọn, tí wọ́n yóò sì sọ̀kalẹ̀ láàyè sínú ihò; nígbà náà ni ẹ ó mọ̀ pé àwọn ọkùnrin wọ̀nyí ti mú Olúwa bínú.

> And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.

> Ó sì ṣẹlẹ̀ pé, bí ó ti parí sísọ gbogbo ọ̀rọ̀ wọ̀nyí, ilẹ̀ tí ó wà lábẹ́ wọn ya sí méjì: ilẹ̀ sì la ẹnu rẹ̀, ó sì gbé wọn mì, àti ilé wọn, àti gbogbo àwọn ènìyàn tí ó jẹ́ ti Kóra, àti gbogbo ohun ìní wọn. Wọ́n, àti gbogbo ohun gbogbo tí ó jẹ́ tiwọn, sọ̀kalẹ̀ láàyè sínú ihò; ilẹ̀ sì dì mọ́ wọn: wọ́n sì ṣègbé kúrò láàárín ìjọ náà.

> And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.

> Gbogbo Israẹli tí ó wà yíká wọn sì sá nígbà tí wọ́n gbọ́ igbe wọn; nítorí wọ́n wí pé, Kí ilẹ̀ má bàa gbé àwa náà mì pẹ̀lú. Iná sì jáde láti ọ̀dọ̀ Olúwa, ó sì run àwọn ọkùnrin ẹgbẹ̀rún méjì ó lé àádọ́ta tí wọ́n rú tùràrí. Númérì 16:28–35.

The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.

Ìṣọ̀tẹ̀ ti ọdún 1888 ni a ṣe àfihàn rẹ̀ nípasẹ̀ ìṣọ̀tẹ̀ Kora, Dátani, Ábírámù àti àwọn ọkùnrin igba méjìdínlọ́gọ́ta tí wọ́n rú tùràrí. Àwọn ọkùnrin igba méjìdínlọ́gọ́ta náà ti dá ìfẹ́sowọ́pọ̀ pọ̀ mọ́ àjọṣepọ̀ mẹ́ta kan tí ó dé sí òfin ọjọ́ Àìkú nígbà tí Orílẹ̀-èdè Amẹ́ríkà, ẹranko ayé, ṣí ẹnu rẹ̀ tí ó sì sọ̀rọ̀ bí dragoni. Ní àkókò náà ni a tú òjò àgbẹ̀yìn jáde láìsí ìwọ̀n, gẹ́gẹ́ bí wọ́n ṣe pa àwọn ọkùnrin igba méjìdínlọ́gọ́ta tí wọ́n rú tùràrí run pẹ̀lú iná tí ó sọ̀kalẹ̀ láti ọ̀run. Àwọn ọkùnrin igba méjìdínlọ́gọ́ta náà dúró fún ètò ẹ̀sìn èké kan tí a pa run nígbà ìtúsílẹ̀ òjò àgbẹ̀yìn ní òfin ọjọ́ Àìkú. Ilẹ̀ ayé tí ó há sórí Kora àti àwọn alábàákẹ́gbẹ́ rẹ̀ ni ìmìtìtì-ilẹ̀ Ìṣípayá mọ́kànlá, tí ó fi hàn pé Orílẹ̀-èdè Amẹ́ríkà ṣí ẹnu rẹ̀ tí ó sì sọ̀rọ̀ bí dragoni. Nígbà tí iná sọ̀kalẹ̀ láti ọ̀run sórí àwọn ọkùnrin igba méjìdínlọ́gọ́ta náà, ó jẹ́ àpẹẹrẹ iná Èlíjà ní Òkè Kámẹ́lì, nígbà tí a pa àwọn wòlíì èké wọ̀nyẹn. Iná Èlíjà ní Òkè Kámẹ́lì bá òfin ọjọ́ Àìkú mu, nítorí náà iná lórí àwọn ọkùnrin igba méjìdínlọ́gọ́ta náà ni iná òfin ọjọ́ Àìkú ti òjò àgbẹ̀yìn.

The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”

Ìpínrọ̀ nínú Númbà tí ó ní í ṣe pẹ̀lú ìṣọ̀tẹ̀ Kóra, jẹ́ ohun tí ó bá ara rẹ̀ mu ní ti wòlíì pẹ̀lú ìṣọ̀tẹ̀ sí ìhìn ilẹ̀ Ìlérí, gẹ́gẹ́ bí Jóṣúà àti Kálẹ́bù ti gbé e kalẹ̀. Ìṣọ̀tẹ̀ náà dúró fún “ọjọ́ ìbínú” ti Bíbélì. Ìpínrọ̀ ìṣọ̀tẹ̀ Kóra sọ pé, “ẹ ó sì mọ̀ pé àwọn ọkùnrin wọ̀nyí ti mú Olúwa bínú.”

It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.

Àwọn ọlọ́gbọ́n ni ó ń yé e, àti pé àwọn ọlọ́gbọ́n gbọ́dọ̀ mọ̀ pé ìtàn ìṣọ̀tẹ̀ Kora ni a gbọ́dọ̀ fi lé ìṣọ̀tẹ̀ sí ìhìn iṣẹ́ Joshua nípa Ilẹ̀ Ìlérí. Ìṣọ̀tẹ̀ náà ṣẹlẹ̀ ní Kadesh, àti pé Kadesh pẹ̀lú ìṣọ̀tẹ̀ Kora jẹ́ ìṣọ̀tẹ̀ Ẹgbẹ́ Adventist Ọjọ́ Keje nígbà òfin ọjọ́ Àìkú. Kora àti àwọn ọkùnrin ẹgbẹ̀rún méjìlélọ́gọ́rin [250] tí wọ́n rú tùràrí ṣàpẹẹrẹ àwọn ọkùnrin márùndínlọ́gbọ̀n [25] tí wọ́n ń foríbalẹ̀ fún oòrùn nínú Esekiẹli 8. Àwọn ọkùnrin àgbà ìgbà àtijọ́ nínú Esekiẹli mẹ́jọ dúró fún ẹ̀kẹrin nínú àwọn ìríra mẹ́rin tí ń pọ̀ sí i, tí a ń ṣe ní Jerusalẹmu, ààmì ìjọ Ọlọ́run.

The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.

Ìríra àkọ́kọ́ ni ère owú; èkejì ni àwọn yàrá ìkọ̀kọ̀; ẹ̀kẹta sì ni ẹkún fún Tammuz, lẹ́yìn náà ni àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún [25] tẹríbalẹ̀ fún oòrùn. Nígbà náà ni orí kẹsàn-án ṣe ìdánimọ̀ àwọn tí ń mí ìrora tí wọ́n sì ń sunkún nítorí àwọn ohun ìríra náà, gẹ́gẹ́ bí a ti ṣàpèjúwe wọn ní orí kẹjọ. Àwọn tí ń mí ìrora tí wọ́n sì ń sunkún ni a fi èdìdì dì mọ́ra nípasẹ̀ áńgẹ́lì tí ń gòkè wá láti ìlà-oòrùn. Áńgẹ́lì jẹ́ ojiṣẹ́, ó sì ṣojú fún ìhìn-iṣẹ́ kan.

The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.

Ìhìn èdìdì láti ìlà-oòrùn, ni ìhìn ẹ̀fúùfù ìlà-oòrùn, èyí tí í ṣe ìhìn Íslámù. Nígbà tí a bá ti dì mọ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [one hundred and forty-four thousand], àwọn áńgẹ́lì apanirun yóò bẹ̀rẹ̀ iṣẹ́ wọn, gan-an ní ibi tí ìlà òde ti àsọtẹ́lẹ̀ ti kọ́ni pé “ìpẹ̀yìndà orílẹ̀-èdè ni ìparun orílẹ̀-èdè ń tẹ̀ lé.” Kí ìdájọ́ tó parí lórí àwọn tí Kora dúró fún, a mú àwọn ọlọ̀tẹ̀ jáde kúrò ní Jerusalẹmu. A yọ àwọn ènìyàn búburú kúrò ní Jerusalẹmu, nítorí kì í ṣe àwọn olódodo ni wọ́n sá kúrò ní Jerusalẹmu.

> Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.

> Pẹ̀lúpẹ̀lù, Ẹ̀mí náà gbé mi sókè, ó sì mú mi wá sí ẹnu-bodè ìlà-oòrùn ilé Olúwa, èyí tí ó dojúkọ ìlà-oòrùn; sì kíyèsí i, ní ẹnu-ọ̀nà-bodè náà ni àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún-dín-lọ́gbọ̀n wà; láàárín wọn ni mo ti rí Jaazaniah ọmọ Azur, àti Pelatiah ọmọ Benaiah, àwọn ọmọ-aládé àwọn ènìyàn.

> Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh.

> Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, àwọn wọ̀nyí ni àwọn ọkùnrin tí ń gbèrò ìwà búburú, tí wọ́n sì ń fúnni ní ìmọ̀ràn búburú ní ìlú yìí; àwọn tí ń wí pé, Àkókò náà kò súnmọ́; ẹ jẹ́ kí a kọ ilé: ìlú yìí ni ìkòkò, àwa sì ni ẹran náà.

> Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord;

> Nítorí náà, sọtẹ́lẹ̀ sí wọn, sọtẹ́lẹ̀, ìwọ ọmọ ènìyàn. Ẹ̀mí Olúwa sì bà lé mi, ó sì wí fún mi pé, Sọ̀rọ̀; báyìí ni Olúwa wí;

> Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.

> Báyìí ni ẹ ti sọ, ẹ̀yin ilé Ísírẹ́lì: nítorí mo mọ ohun tí ń wọ inú ọkàn yín, gbogbo rẹ̀, kọ̀ọ̀kan wọn. Ẹ ti sọ àwọn tí a pa yín di púpọ̀ nínú ìlú yìí, ẹ sì ti fi àwọn òkú kún àwọn òpópónà rẹ̀. Nítorí náà, báyìí ni Olúwa Ọlọ́run wí; Àwọn tí a pa yín tí ẹ ti tẹ́ sí àárín rẹ̀, àwọn ni ẹran, ìlú yìí sì ni ìkòkò: ṣùgbọ́n èmi yóò mú yín jáde kúrò ní àárín rẹ̀. Ẹ ti bẹ̀rù idà; èmi yóò sì mú idà wá sórí yín, ni Olúwa Ọlọ́run wí. Èmi yóò sì mú yín jáde kúrò ní àárín rẹ̀, èmi yóò sì fi yín lé ọwọ́ àjèjì, èmi yóò sì mú ìdájọ́ ṣẹ lórí yín. Ẹ̀yin yóò ṣubú nípa idà; èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì; ẹ sì yóò mọ̀ pé èmi ni Olúwa. Ìlú yìí kì yóò jẹ́ ìkòkò yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran ní àárín rẹ̀; ṣùgbọ́n èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì: ẹ sì yóò mọ̀ pé èmi ni Olúwa: nítorí ẹ kò rìn nínú àwọn òfin mi, bẹ́ẹ̀ ni ẹ kò ṣe àwọn ìdájọ́ mi, ṣùgbọ́n ẹ ti hùwà gẹ́gẹ́ bí ìṣe àwọn aláìnígbàgbọ́ tí ó yí yín ká.

> And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.

> Ó sì ṣẹlẹ̀ pé, nígbà tí mo ń sọ àsọtẹ́lẹ̀, Pelatiah ọmọ Benaiah kú. Nígbà náà ni mo dojú bolẹ̀, mo sì kígbe ní ohùn rara, mo sì wí pé, Áà, Olúwa Ọlọ́run! Ṣé ìwọ yóò pa ìyókù Israẹli run pátápátá bí? Ezekieli 11:1–13.

Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.

A wẹ Jerusalẹmu mọ́ ní àkókò òfin Ọjọ́-ìsinmi, nígbà tí a yà alíkámà kúrò nínú èpò. Àwọn ọkùnrin tí 25 ṣàpẹẹrẹ, tàbí 250 ti Kóra, ni a mú jáde lọ sí “ààlà” Jerusalẹmu láti kú. 25 ni iye àwọn àlùfáà tí ń sìn fún ọ̀sẹ̀ kan, àti nígbà tí a bá fi nọ́mbà ìlọ́po-mẹ́wàá 250 ṣàpẹẹrẹ rẹ̀, ó ń ṣojú ìjọ àgbáyé, nítorí mẹ́wàá jẹ́ àmì àgbáyé. A túmọ̀ sí ìjọ ológun gẹ́gẹ́ bí ìjọ tí alíkámà àti èpò kó jọ, ìjọ ológo sì ń ṣojú ìjọ tí ó jẹ́ alíkámà nìkan.

> “Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’

> “Ṣé Ọlọ́run kò ní ìjọ alààyè kan bí? Ó ní ìjọ kan, ṣùgbọ́n ìjọ náà ni ìjọ ọmọ-ogun, kì í ṣe ìjọ àwọn ajagunmolu. Ó bà wá nínú jẹ́ pé àwọn ọmọ ẹgbẹ́ aláìpé wà, pé àwọn èpò wà láàárín àlìkámà. Jésù wí pé: ‘A fi ìjọba ọ̀run wé ọkùnrin kan tí ó gbin irúgbìn rere sínú oko rẹ̀: ṣùgbọ́n nígbà tí àwọn ènìyàn sùn, ọ̀tá rẹ̀ wá, ó sì fún àwọn èpò sí láàárín àlìkámà, ó sì lọ ní ọ̀nà rẹ̀…. Nígbà náà ni àwọn ọmọ-ọdọ́ onílé wá, wọ́n sì wí fún un pé, Sir, ṣé ìwọ kò gbin irúgbìn rere sínú oko rẹ? níbo ni ó ti rí àwọn èpò wọ̀nyí? Ó wí fún wọn pé, Ọ̀tá kan ni ó ṣe èyí. Àwọn ọmọ-ọdọ́ náà wí fún un pé, Ṣé ìwọ fẹ́ kí a lọ kó wọn jọ bí? Ṣùgbọ́n ó wí pé, Rárá; kí ó má baà jẹ́ pé bí ẹ̀yin bá ń kó àwọn èpò jọ, ẹ ó fa àlìkámà tu pẹ̀lú wọn. Ẹ jẹ́ kí àwọn méjèèjì dagba pọ̀ títí di àkókò ìkórè: àti ní àkókò ìkórè èmi yóò wí fún àwọn akórè, Ẹ kọ́kọ́ kó àwọn èpò jọ, kí ẹ sì dì wọ́n sí ìdìpọ̀ láti sun wọ́n: ṣùgbọ́n ẹ kó àlìkámà sínú àká mi.’”

> “In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.

> “Nínú àkàwé àlìkámà àti èpò àìtọ́, a rí ìdí tí kò fi yẹ kí a fà èpò àìtọ́ náà yọ; kí a má bàa fà àlìkámà náà tu pẹ̀lú èpò àìtọ́. Èrò àti ìdájọ́ ènìyàn yóò ṣe àṣìṣe líle. Ṣùgbọ́n dípò kí a ṣe àṣìṣe kan, kí a sì fà àpá kan ṣoṣo nínú àlìkámà tu, Olúwa wí pé, ‘Ẹ jẹ́ kí àwọn méjèèjì máa dàgbà pọ̀ títí di ìkórè;’ lẹ́yìn náà àwọn áńgẹ́lì yóò kó èpò àìtọ́ náà jáde, èyí tí a ó yàn sí ìparun. Bí ó tilẹ̀ jẹ́ pé nínú àwọn ìjọ wa, tí wọ́n sọ pé wọ́n gba òtítọ́ tí ó ti ni ìlọsíwájú gbọ́, àwọn kan wà tí wọ́n ní àbùkù tí wọ́n sì ń ṣìnà, bí èpò àìtọ́ láàárín àlìkámà, Ọlọ́run ní ìfaradà pípẹ́, ó sì ní sùúrù. Ó bá ẹni tí ń ṣìnà wí, ó sì ń kìlọ̀ fún un, ṣùgbọ́n kì í pa àwọn tí ó pẹ́ nínú kíkẹ́kọ̀ọ́ ẹ̀kọ́ tí Ó fẹ́ kọ́ wọn run; kì í sì í fà èpò àìtọ́ kúrò nínú àlìkámà. Èpò àìtọ́ àti àlìkámà ni kí wọ́n máa dàgbà pọ̀ títí di ìkórè; nígbà tí àlìkámà bá dé ìdàgbàsókè àti ìmúgbòòrò rẹ̀ pípé, àti nítorí ìwà rẹ̀ nígbà tí ó bá ti pọ́n, yóò yàtọ̀ pátápátá kúrò ní èpò àìtọ́.”

> “The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.

> “Ìjọ Kristi lórí ayé yóò máa ní àìpé, ṣùgbọ́n Ọlọ́run kì í pa ìjọ Rẹ̀ run nítorí àìpé rẹ̀. Àwọn kan ti wà, àti pé yóò sì tún wà, tí wọ́n kún fún ìtara tí kì í ṣe gẹ́gẹ́ bí ìmọ̀, tí wọ́n á fẹ́ sọ ìjọ di mímọ́, kí wọ́n sì fà àwọn èpò kúrò láàárín àlìkámà. Ṣùgbọ́n Kristi ti fi ìmọ́lẹ̀ pàtàkì hàn nípa bí a ṣe yẹ kí a bá àwọn tí ń ṣìnà lò, àti àwọn tí kò tíì yí padà nínú ìjọ. Kò yẹ kí àwọn ọmọ ìjọ gbé ìṣe àìlérò, onítara, àti ìkánjú kalẹ̀ ní gígé àwọn tí wọ́n lè rò pé wọ́n ní àbùkù nínú ìwà kúrò. Èpò yóò hàn láàárín àlìkámà; ṣùgbọ́n yóò ṣe ìpalára púpọ̀ sí i láti yọ èpò náà, bí kò ṣe ní ọ̀nà tí Ọlọ́run ti yàn, ju kí a fi wọ́n sílẹ̀ lọ. Bí Olúwa ṣe ń mú àwọn tí wọ́n yí padà ní tòótọ́ wá sínú ìjọ, bẹ́ẹ̀ ni Sátánì ní àkókò kan náà ń mú àwọn ẹni tí kò yí padà wá sínú àjọṣe rẹ̀. Bí Kristi ṣe ń fún irúgbìn rere, bẹ́ẹ̀ ni Sátánì ń fún èpò. Àwọn agbára méjì tí ń tako ara wọn wà tí wọ́n ń ṣiṣẹ́ lórí àwọn ọmọ ìjọ láìdákẹ́. Agbára kan ń ṣiṣẹ́ fún ìwẹ̀nùmọ́ ìjọ, agbára kejì sì ń ṣiṣẹ́ fún ìbàjẹ́ àwọn ènìyàn Ọlọ́run.” Testimonies to Ministers, 45, 46.

The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.

A mú àwọn ẹni búburú jáde kúrò níta Jerusalẹmu kí a lè pa wọ́n run. A yọ wọ́n kúrò ní àsìkò ìkórè, èyí tí ó sì tún jẹ́ àsìkò tí àlìkámà ti dàgbà tán, nítorí nígbà náà ni a kó àlìkámà jọ gẹ́gẹ́ bí ọrẹ ìgbéga àkọ́so eso àkọ́kọ́ nínú àwọn búrẹ́dì ìgbéga Pẹ́ńtíkọ́sì méjì. Ìkórè eso àkọ́kọ́ ti àlìkámà jẹ́ kókó-ọrọ pàtó kan nínú àsọtẹ́lẹ̀ Bíbélì. Ìyàtọ̀ àárín àlìkámà àti èpò búburú ń sọ̀rọ̀ lórí kókó-ọrọ yìí gan-an, àti pé ọ̀pọ̀lọpọ̀ àkàwé Kristi ń tọ́ka sí àmì-ọ̀nà àsọtẹ́lẹ̀ pàtàkì gidigidi yìí.

> “Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.

> “Lẹ́ẹ̀kansi, àwọn àkàwé wọ̀nyí ń kọ́ni pé kò ní sí àkókò ìdánwò kankan lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ iṣẹ́ ìhìnrere bá parí, ìyàtọ̀ láàárín ẹni rere àti ẹni búburú yóò tẹ̀ lé e lẹ́sẹ̀kẹsẹ̀, àti pé ipò àyànmọ́ ti ẹgbẹ́ kọ̀ọ̀kan yóò wà ní ìdúróṣinṣin títí láé.” Christ’s Object Lessons, 123.

The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.

Ẹbọ alikama ni ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, angẹli kẹta sì ya alikama kúrò lọ́dọ̀ èpò.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

> “Lẹ́yìn náà mo rí áńgẹ́lì kẹta. Áńgẹ́lì tó ń bá mi lọ wí pé, ‘Ọ̀rọ̀ rẹ̀ ń mú ìbẹ̀rù wá, iṣẹ́-ìránṣẹ́ rẹ̀ sì burú ní fífi ìbẹ̀rù báni. Òun ni áńgẹ́lì tí yóò ya àlìkámà kúrò nínú èpò, tí yóò sì di tàbí fi èdìdì lé àlìkámà náà fún àká ọ̀run.’ Àwọn nǹkan wọ̀nyí yẹ kí wọ́n gba gbogbo ọkàn, gbogbo àfiyèsí. A tún fi hàn mí ìdí tí ó fi ṣe dandan pé àwọn tí ó gbàgbọ́ pé a ń ní ìhìn-iṣẹ́ àánú ìkẹyìn, kí wọ́n yà ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn tí ń gba tàbí ń mu àṣìṣe tuntun sínú wọn lójoojúmọ́. Mo rí i pé kì í ṣe àwọn ọdọ̀ nìkan tàbí àwọn àgbàlagbà nìkan, kò sí ẹni kankan nínú wọn tí ó yẹ kí ó máa lọ sí àwọn àpéjọ àwọn tí ó wà nínú àṣìṣe àti òkùnkùn. Áńgẹ́lì náà wí pé, ‘Kí ọkàn dáwọ́ gbígbé lórí àwọn nǹkan tí kò ní èrè dúró.’” Manuscript Releases, volume 5, 425.

The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.

Áńgẹ́lì kẹta fi èdìdì dì alíkámà, ó sì tún ya alíkámà kúrò lára èpò. Áńgẹ́lì kẹta dúró fún òfin ọjọ́ Àìkú, níbi tí a ti mú àwọn ọkùnrin mẹ́ẹ̀dógún-lé-lógún náà, tí wọ́n ń ṣojú ìṣáájú ìjọ Laodicea ti Seventh-day Adventist, jáde kúrò ní Jerusalẹmu, tí a sì ṣe ìdájọ́ wọn. Ní àkókò náà ni a yí ìjọ ajagun padà sí ìjọ iṣẹ́gun.

> “The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.

> “Iṣẹ́ náà ti fẹ́rẹ̀ẹ́ parí. Àwọn ọmọ ẹgbẹ́ ìjọ oníjà tí wọ́n ti fi ara wọn hàn pé wọ́n jẹ́ olóòótọ́ yóò di ìjọ ajagunmólè. Nígbà tí mo ń tún ìtàn wa ti ìgbà àtijọ́ wò, lẹ́yìn tí mo ti rìn kọjá lórí gbogbo ìgbésẹ̀ ìlọsíwájú dé ipò wa lọ́wọ́lọ́wọ́ yìí, mo lè wí pé, Ẹ máa yìn Ọlọ́run! Bí mo ṣe rí ohun tí Ọlọ́run ti ṣe, ẹnu yà mí, a sì kún ọkàn mi fún ìgbẹ́kẹ̀lé nínú Kristi gẹ́gẹ́ bí Olórí. Kò sí ohun kan tí a ní láti bẹ̀rù fún ọjọ́ ọ̀la, bí kò ṣe pé a lè gbàgbé ọ̀nà tí Olúwa ti gbà darí wa, àti ẹ̀kọ́ rẹ̀ nínú ìtàn wa ti ìgbà àtijọ́.” General Conference Bulletin, January 29, 1893.

The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.

Kókó-ọrọ àsọtẹ́lẹ̀ nípa ìyàtọ̀ àyàrá kúrò nínú àlìkámà jẹ́ kókó-ọrọ pàtàkì kan nínú àsọtẹ́lẹ̀ Bíbélì. Kristi tí ó ń wẹ tẹ́ńpìlì mọ́ jẹ́ àpẹẹrẹ iṣẹ́ yìí, ìparí gíga rẹ̀ sì wáyé ní àkókò òfin Ọjọ́ Àìkú, nítorí a rí àwọn tí a yóò ṣe ìdájọ́ wọn ni a mú lọ sí etí ilẹ̀ Jerúsálẹ́mù láti kú.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. 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’ (Revelation 14:8). 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’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

> “Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní gbangba, Ó wẹ́ Tẹ́ńpìlì náà mọ́ kúrò nínú ìbàjẹ́ àìmọ́ ọ̀ràn mímọ́ rẹ̀. Láàárín àwọn iṣẹ́ ìkẹyìn iṣẹ́ ìránṣẹ́ Rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì náà ní ìgbà kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì tí ó yàtọ̀ sí àwọn ìjọ. Ìrántí áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá yẹn, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú ọtí wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ìrántí áńgẹ́lì kẹta ni a gbọ́ ohùn kan láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa jẹ́ alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀ àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 2, 118.

The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.

Ìjọ alíkámà àti èpò-búburú wà títí di àkókò ìṣòro òfin Ọjọ́ Àìkú nígbà tí a ó yọ èpò-búburú kúrò, kì í ṣe nípa agbára ènìyàn, bí kò ṣe nípa angẹli kẹta—èyí tí ó dúró fún òfin Ọjọ́ Àìkú, ṣùgbọ́n pẹ̀lú fún ìránṣẹ́ òjò àrọ̀ tí yóò sì nígbà náà pọ̀ sí i di igbe ńlá. Èpò-búburú jẹ́ apá kan nínú ẹ̀rí àsọtẹ́lẹ̀, gẹ́gẹ́ bí alíkámà náà ṣe rí. Ìpèsè Ọlọ́run dé òfin Ọjọ́ Àìkú, angẹli kẹta sì wẹ tẹ́ńpìlì náà mọ́ ní ìgbà kejì. Ó wẹ̀ ẹ́ mọ́ ní October 22, 1844, ìwẹ̀nùmọ́ tẹ́ńpìlì kejì sì ni òfin Ọjọ́ Àìkú.

The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”

Àwọn àkópọ̀ ohun tó hàn lójú òde nínú ìtàn tí ń ṣamọ̀nà sí òfin Ọjọ́-Àìkú jẹ́ apá pàtàkì nínú ẹ̀rí ìjọ tí ó ṣẹ́gun, gẹ́gẹ́ bí èpò búburú, alíkámà, àti ìdìpọ̀ àwọn ìpele méjèèjì náà ṣe rí. Àwọn ìránṣẹ́ ìparí nínú Ìfihàn ni ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta, wọ́n sì ń ya àwọn ìpele méjèèjì náà sọ́tọ̀, wọ́n sì ń dì wọ́n pọ̀; ṣùgbọ́n ó ṣe pàtàkì láti rí i pé Sister White fi hàn pé àwọn “ìránṣẹ́ ìparí” wọ̀nyí “ń mú ìkórè náà pọ̀n dán.” Ìránṣẹ́ ìparí tí ń mú ìkórè náà pọ̀n dán ni òjò ìkẹyìn, àti pé iná náà ni ó ń dì àwọn ọkùnrin 250 náà “gẹ́gẹ́ bí ìtí igi fún iná ìparun.”

> “To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

> “Sí Jòhánù ni a ṣí àwọn ìran tí ó jinlẹ̀ tí ó sì kún fún ìmúnikúnfẹ́ nípa ìrírí ìjọ. Ó rí ipò, àwọn ewu, àwọn ìjàkadì, àti ìgbàlà ìkẹyìn ti àwọn ènìyàn Ọlọ́run. Ó kọ àwọn ìfẹ́ṣẹ̀rọ̀ ìkẹyìn tí yóò mú ikórè ayé dàgbà tán, bóyá gẹ́gẹ́ bí àwọn ìtí-ẹ̀ka fún àká ọ̀run tàbí gẹ́gẹ́ bí àwọn ìdìpọ̀ igi fún iná ìparun. A fi àwọn kókó ọ̀rọ̀ tí ó ṣe pàtàkì gidigidi hàn án, ní pàtàkì fún ìjọ ìkẹyìn, kí àwọn tí yóò yí padà kúrò nínú àṣìṣe wá sí òtítọ́ lè gba ẹ̀kọ́ nípa àwọn ewu àti àwọn ìjàkadì tí ń bẹ níwájú wọn. Kò sí ẹni tí ó nílò láti wà nínú òkùnkùn nípa ohun tí ń bọ̀ sórí ayé.” The Great Controversy, 341.

His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.

Ìwẹ̀nùmọ́ tẹ́ńpìlì náà pẹ̀lú ni a ṣàpèjúwe nípasẹ̀ iṣẹ́ ọkùnrin Bírọ́ọ̀ṣì Erùkèrùkè tí Johanu Oníbatisi fi hàn gẹ́gẹ́ bí Ẹni tí ó tẹ̀lé iṣẹ́-òjíṣẹ́ rẹ̀. Òun ni Ẹni tí ó ń gbá ìdọ̀tí jáde nínú àlá Miller.

> “The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.

> “Oluwa fẹ́rẹ̀ẹ́ fi ìyàtọ̀ hàn láàárín olódodo àti ẹni búburú; nítorí pé ‘afẹ́fẹ́ ìfọ́ rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì fọ ilẹ̀ ìpakà rẹ̀ mọ́ tán pátápátá, yóò sì kó alíkámà rẹ̀ jọ sínú àká rẹ̀; ṣùgbọ́n yóò fi iná tí a kò lè pa sun ìyàngbò náà run.’” Review and Herald, November 8, 1892.

Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:

A tọ́ka sí Isaiah nípasẹ̀ Sister White, nígbà tí ó fi hàn pé ní ọdún 1849 Oluwa ti na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àṣẹ́kù àwọn ènìyàn Rẹ̀ jọ, àti pé Isaiah àti Sister White ń tọ́ka sí ìkójọ àìpinlẹ̀yìn ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà. Ìlànà ìkójọ náà ní ìtúká àti ìkójọ nínú, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ìrẹ̀wẹ̀sì àkọ́kọ́, èyí tí ó yọrí sí ìkójọ ní òpin àkókò ìdádúró kan. Ọ̀kọ̀ọ̀kan àwọn èròjà wọ̀nyí nínú ìdìdì ẹ̀gbẹ́rún ọgọ́rùn-ún mẹ́rìnlélógójì náà jẹ́ kókó pàtó kan nínú àsọtẹ́lẹ̀ Bibeli. Ìtàn òde tí Oluwa ń lò gẹ́gẹ́ bí irinṣẹ́ Rẹ̀ láti mú ẹ̀ṣẹ̀ dé ibi ìparí rẹ̀ ni a ṣàfihàn nínú Daniel 11:11; a sì rí ìkójọ àìpinlẹ̀yìn náà nínú Isaiah 11:11; a sì rí òpin àkókò ìdádúró náà nínú Revelation 11:11; àti ìyapa àlìkámà àti èpò ní àkókò òfin Sunday wà ní Ezekiel 11:11:

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.

> Ìlú yìí kì yóò jẹ́ àwo ìsá rẹ yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran inú rẹ̀; ṣùgbọ́n èmi yóò dá yín lẹ́jọ́ ní ààlà Ísírẹ́lì. Hesekieli 11:11.

In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.

Nínú Jóẹli, a gé “ọtí-wáìnì tuntun” kúrò lọ́dọ̀ àwọn àgbàlagbà ìgbàanì tí ó yẹ kí wọ́n jẹ́ alábojútó ibi mímọ́. Ìhìn Ẹkún Àárín Òru ni ọtí-wáìnì tuntun ti Jóẹli, àti iná tí ó sọ̀kalẹ̀ ní àkókò òfin Ọjọ́ Àìkú ni a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ iná Pẹ́ńtẹ́kọ́sì. Iná náà dúró fún ìhìn kan, èyí tí í ṣe ọtí-wáìnì tuntun, ṣùgbọ́n ó tún jẹ́ ìhìn náà tí ó pa àwọn ọkùnrin 250 tí wọ́n rú tùràrí. Ìjọ Seventh-day Adventist ti Laodicea dópin ní àkókò òfin Ọjọ́ Àìkú, nítorí nígbà náà ni a tú iná náà jáde láìsí ìwọ̀n, ó sì pa àwọn ọkùnrin 250 tí wọ́n rú tùràrí; nítorí náà, ó pa ètò ìjọsìn wọn run.

If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”

Bí Ìjọ Ọjọ́ Keje Adventist bá jẹ́ olóòtítọ́ nígbà òfin Ọjọ́ Àìkú, agbára àti ọláńlá ìjọba Orílẹ̀-èdè Amẹ́ríkà yóò ti i pa á run. Bí kò bá sì jẹ́ olóòtítọ́, yóò kan yí orúkọ rẹ̀ padà sí Ìjọ Ọjọ́ Kìíní Adventist tàbí irú àfarawe míràn tó sún mọ́ ọn. Olódodo tàbí aláìṣòdodo, Ìjọ Ọjọ́ Keje Adventist kò kọjá òfin Ọjọ́ Àìkú. Ẹ̀rí àsọtẹ́lẹ̀ fi hàn pé Adventism ti kọ ìránṣẹ́ ọ̀nà àtijọ́ ní 9/11, àwọn ọ̀nà àtijọ́ wọ̀nyẹn sì ń darí sí ilẹ̀kùn títí pa nígbà òfin Ọjọ́ Àìkú. A ṣojú àwọn ọkùnrin mẹ́ẹ̀dọ́gbọ̀n náà nínú ẹsẹ̀ Ìsíkíẹ́lì nípa “Jaazaniah ọmọ Azur, àti Pelatiah ọmọ Benaiah, àwọn ọmọ-aládé àwọn ènìyàn.”

Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.

Orúkọ wọn ń jẹ́wọ́ àbùdá àwọn ènìyàn Ọlọ́run, ṣùgbọ́n ìjẹ́wọ́ lásán ni. Jaazaniah túmọ̀ sí pé Ọlọ́run ń gbọ́, ó sì jẹ́ ọmọ Azur, èyí tí ó túmọ̀ sí ràn lọ́wọ́ àti dáàbò bo. Sister White sọ pé àwọn ọkùnrin méjìdínlọ́gbọ̀n náà ni yóò jẹ́ àwọn olùṣọ́, gẹ́gẹ́ bí “Azur” ṣe ṣàpẹẹrẹ. Ọmọ rẹ̀ ń jẹ́wọ́ pé òun “ń gbọ́” Ọlọ́run, ṣùgbọ́n òun ni apá kan nínú ẹgbẹ́ náà tí, bí wọ́n tilẹ̀ ń rí, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́. Pelatiah túmọ̀ sí ẹni tí Ọlọ́run gbàlà, baba rẹ̀ sì, “Benaiah,” túmọ̀ sí pé Ọlọ́run ti kọ́. Nígbà tí Ezekiel parí ìhìnrere ìkìlọ̀ rẹ̀, Pelatiah kú.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.

> Ìlú yìí kì yóò jẹ́ àkùkò yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran inú rẹ̀; ṣùgbọ́n èmi yóò dá yín lẹ́jọ́ ní ààlà Israẹli: Ẹ̀yin yóò sì mọ̀ pé èmi ni Olúwa: nítorí pé ẹ kò rìn nínú àwọn ìlànà mi, bẹ́ẹ̀ ni ẹ kò ṣe àwọn ìdájọ́ mi, ṣùgbọ́n ẹ ti hùwà gẹ́gẹ́ bí ìṣe àwọn kèfèrí tí ń bẹ yínyín ká. Ó sì ṣe, nígbà tí mo ń sọ àsọtẹ́lẹ̀, Pélaṭáyà ọmọ Bẹnáyà kú. Nígbà náà ni mo dojúbolẹ̀, mo sì ké pẹ̀lú ohùn ńlá, mo sì wí pé, Áà, Olúwa Ọlọ́run! ṣé ìwọ yóò pa àjẹkù Israẹli run pátápátá bí? Hesekieli 11:11–13.

Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.

Pelatiah kú nígbà igbe gíga Ẹsẹkiẹli. Alikama kú ní òpópónà ní July 18, 2020 gẹ́gẹ́ bí ìmúṣẹ Ìfihàn mọ́kànlá. Alikama náà ni Mósè àti Élíjà, akọ̀wé àkọ́kọ́ ti Ọ̀rọ̀ Ọlọ́run, àti ìlérí Élíjà tí yóò wá, ni ìkéde ìkẹyìn nínú Májẹ̀mú Láéláé. Alfa àti Omega ni a pa ní òpópónà Sódómù àti Ejibiti, ṣùgbọ́n a jí wọn dìde ní 2024, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Ìfihàn 11:11. Nígbà tí wọ́n wà nípò òkú, Sódómù àti Ejibiti yọ̀. Ẹsẹkiẹli fi ikú Pelatiah sí àsìkò ìyókù nígbà tí ó wí pé, “Áà, Olúwa Ọlọ́run! ìwọ yóò ha pa gbogbo ìyókù Ísírẹ́lì run?” Sódómù ni ìjọ Seventh-day Adventist ní àsìkò ìyókù, gẹ́gẹ́ bí Isaiah.

> Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.

> Ẹ gbọ́, ẹ̀yin ọ̀run, kí o sì fetí sílẹ̀, ìwọ ilẹ̀ ayé: nítorí Olúwa ti sọ̀rọ̀, Mo ti tọ́ àwọn ọmọ dàgbà, mo sì ti gbé wọn sókè; ṣùgbọ́n wọ́n ti ṣọ̀tẹ̀ sí mi. Máàlúù mọ ẹni tí í ṣe olúwa rẹ̀, kẹ́tẹ́kẹ́tẹ́ sì mọ ibùjẹ olúwa rẹ̀: ṣùgbọ́n Ísráẹ́lì kò mọ̀, àwọn ènìyàn mi kò ronú.

> Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

> Ègbé orílẹ̀-èdè ẹlẹ́ṣẹ̀, àwọn ènìyàn tí a kó ẹ̀ṣẹ̀-ìwà búburú lé lórí, irú-ọmọ àwọn olùṣe-buburu, àwọn ọmọ tí ń ba ara wọn jẹ́: wọ́n ti kọ OLúWA sílẹ̀, wọ́n ti mú kí Ẹni Mímọ́ Ísírẹ́lì bínú, wọ́n sì yí padà sẹ́yìn. Èéṣe tí a ó fi tún lù yín mọ́? Ẹ̀yin yóò máa ṣọ̀tẹ̀ sí i sí i: gbogbo orí ti ṣàìsàn, gbogbo ọkàn sì ti rẹ̀wẹ̀sì. Láti àtẹlẹsẹ̀ títí dé orí, kò sí ààyè tí ó yè nínú rẹ̀; bí kò ṣe ọgbẹ́, àti àbàwọ́n, àti ọgbẹ́ tí ń jẹrà: a kò tíì pa wọ́n dé, bẹ́ẹ̀ ni a kò tíì dì wọ́n pọ̀, bẹ́ẹ̀ ni a kò tíì fi òróró rọ̀ wọ́n. Ilẹ̀ yín ti di ahoro, iná sì ti jó àwọn ìlú yín run: ilẹ̀ yín, àwọn àjèjì ń jẹ ẹ ní iwájú yín, ó sì di ahoro, bí ẹni pé àwọn àjèjì ti pa á run. A sì fi ọmọbìnrin Síónì sílẹ̀ bí ahéré nínú ọgbà àjàrà, bí ilé ìṣọ́ nínú ọgbà kukumba, bí ìlú tí a dó tì.

> Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.

> Bí Olúwa àwọn ọmọ-ogun kò bá ti fi ìyókù kékeré kan sílẹ̀ fún wa, àwa ìbá dàbí Sódómù, a sì ìbá jọ Gòmórà. Ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin alákòóso Sódómù; ẹ tẹ́tí sí òfin Ọlọ́run wa, ẹ̀yin ènìyàn Gòmórà. Isaiah 1:2–10.

Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.

A pa Mósè àti Èlíjà ní Ṣọ́dọ́mù àti ní Ejibiti ní àkókò ìyókù náà. Ejibiti jẹ́ àpẹẹrẹ ìṣèlú ìjọba tí ó ti bàjẹ́, Ṣọ́dọ́mù sì jẹ́ àpẹẹrẹ ìṣàkóso ìjọ tí ó ti bàjẹ́. Pelaṭáyà ọmọ Benáyà kú ní àkókò òfin Ọjọ́-Àìkú, èyí tí Isaiah fi bá ọjọ́ ìbínú inú Bíbélì mu, tí ó lè jẹ́ ọdún 1863, tàbí òfin Ọjọ́-Àìkú. Pelaṭáyà ọmọ Benáyà dúró fún àfọwọ́ṣe èké àwọn tí wọ́n ń gbọ́ Ọ̀rọ̀ Ọlọ́run ní tòótọ́. Ní àkókò ìyókù náà, a pa àwọn tí Mósè àti Èlíjà dúró fún, lẹ́yìn náà a sì jí wọn dìde. Àjíǹde yẹn bẹ̀rẹ̀ pẹ̀lú ohùn kan ní aginjù ní oṣù Keje ọdún 2023. Láti ọdún 2024 ni ìyapa ìkẹyìn láàárín alikama àti èpò ti ń lọ lọ́wọ́.

At the Sunday law the Seventh-day Adventist church will know that they are lost.

Ní ìgbà òfin Ọjọ́ Àìkú bá dé, ìjọ Seventh-day Adventist yóò mọ̀ pé wọ́n ti sọnù.

> This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.

> Ìlú yìí kì yóò jẹ́ àwo yín, bẹ́ẹ̀ ni ẹ̀yin kì yóò jẹ́ ẹran inú rẹ̀; ṣùgbọ́n èmi yóò ṣe ìdájọ́ yín ní ààlà Ísírẹ́lì: Ẹ ó sì mọ̀ pé èmi ni Olúwa; nítorí ẹ kò rìn nínú ìlànà mi, bẹ́ẹ̀ ni ẹ kò ṣe ìdájọ́ mi, ṣùgbọ́n ẹ ti hùwà gẹ́gẹ́ bí ìṣe àwọn aláìnífẹ̀ẹ́ Ọlọ́run tí wọ́n yí yín ká. Ó sì ṣe, bí mo ti ń sọtẹ́lẹ̀, Pelatiah ọmọ Benaiah kú. Hesekieli 11:11–13.

The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.

Ikú Pelatiah, ẹni tí orúkọ rẹ̀ túmọ̀ sí ìgbàlà láti ọ̀dọ̀ Ọlọ́run, túmọ̀ sí ní inú ọ̀rọ̀ ayélujára yìí pé, fífi sí ikú lẹ́́yìn ìgbàlà, ní ìgbà kan náà tí a gbà àwọn òṣìṣẹ́ wákàtí kẹ́yìn sílẹ̀ kúrò lọ́wọ́ ọba àríwá ní ẹsẹ̀ kọkànlélógójì ti Dáníẹ́lì mọ́kànlá. A fi Pelatiah lé ọwọ́ ọba àríwá ní àkókò òfin Ọjọ́ Àìkú. Pelatiah, ọmọ Benaiah, èyí tí ó túmọ̀ sí, “ohun tí Ọlọ́run ti kọ́.” Ní kókó gangan náà níbi tí Ọlọ́run ti tún kọ́ tẹ́ńpìlì kan lẹ́ẹ̀kan sí i, láti gbé e sókè gẹ́gẹ́ bí ìjọ ajagunmólú ní àkókò òfin Ọjọ́ Àìkú, àwọn tí Pelatiah dúró fún ni a fi sí ikú, nítorí dípò kí wọ́n kópa nínú iṣẹ́ títún àwọn ibi ahoro àtijọ́ ṣe, àwọn ń kọ́ ibojì Tobiah tiwọn fún ara wọn. Pelatiah dúró fún orí dé ìka ẹsẹ̀ ti Isaiah, ara kan tí ó kún pátápátá fún ẹ̀ṣẹ̀. Ara náà ni ìjọ Laodicea Seventh-day Adventist ní òpin ìran mẹ́rin ti ìṣọ̀tẹ̀ onítẹ̀síwájú, èyí tí Isaiah sọ gẹ́gẹ́ bí ìṣọ̀tẹ̀ tí ń pọ̀ sí i nígbà tí ó wí pé, “ẹ ń ṣọ̀tẹ̀ sí i sí i.” Nínú ìlànà ìdánwò ìkẹyìn, èyí tí ó bẹ̀rẹ̀ ní ọdún 2024, alíkama kú fún ọjọ́ mẹ́ta àtààbọ̀, lẹ́yìn náà a jí wọn dìde, ní àkókò èyí tí wọn yóò mọ̀ pé Olúwa ni Ọlọ́run.

> Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.

> Nítorí náà, sọ̀rọ̀ àsọtẹ́lẹ̀, kí o sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, ẹ̀yin ènìyàn mi, èmi yóò ṣí ibojì yín, èmi yóò sì mú yín gòkè wá kúrò nínú ibojì yín, èmi yóò sì mú yín wọ ilẹ̀ Ísírẹ́lì. Ẹ ó sì mọ̀ pé èmi ni Olúwa, nígbà tí èmi bá ti ṣí ibojì yín, ẹ̀yin ènìyàn mi, tí mo sì mú yín gòkè wá kúrò nínú ibojì yín, èmi yóò sì fi Ẹ̀mí mi sínú yín, ẹ ó sì yè, èmi yóò sì gbé yín kalẹ̀ ní ilẹ̀ tiyín fúnra yín: nígbà náà ni ẹ ó mọ̀ pé èmi Olúwa ni mo ti sọ ọ́, tí mo sì ti ṣe é, ni Olúwa wí. Hesekieli 37:12–14.

The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.

Alufaa èké tí a fi 25 dúró fún ní òfin Ọjọ́ Àìkú, yóò sì mọ̀ nígbà náà pé Olúwa ni Ọlọ́run. Alikama mọ̀ pé Olúwa ni Ọlọ́run ní ọdún 2024, àwọn èpò sì jí sí ìmọ̀ yẹn ní òfin Ọjọ́ Àìkú, nígbà tí ó ti pẹ́ jù. Àkókò náà bẹ̀rẹ̀ pẹ̀lú ibojì àti àjíǹde, ó sì parí pẹ̀lú ibojì àti àìsí àjíǹde. Alikama ní ìbẹ̀rẹ̀ mọ Ọlọ́run, nígbà tí Ó mú àjíǹde Ìfihàn mọ́kànlá ṣẹ, àwọn èpò sì mọ̀ ọ́n ní ìṣẹ̀lẹ̀ ilẹ̀-rírì òfin Ọjọ́ Àìkú nínú orí kan náà. Láàárín àwọn àmì ọ̀nà méjèèjì wọ̀nyí, ìlànà ìdánwò òjò ìkẹyìn mú àwọn ẹgbẹ́ méjèèjì dé ipò ìdagba pípé fún ìkórè.

Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.

Ìhìn-iṣẹ́ Joẹli ni orin ọgbà àjàrà, ṣùgbọ́n ọ̀ràn àkọ́kọ́ tí ó gbé dìde ni bóyá ènìyàn lè mọ ọjọ́ ìkẹyìn nípasẹ̀ ọjọ́ àtẹ̀yìnwá. Àwọn “àgbà” inú Joẹli kò lè ṣe bẹ́ẹ̀, nítorí pé nígbà tí ìpè jíjìde bá dé láàárín òru, a gé wọn kúrò—à fi wọn tú jáde kúrò ní ẹnu Olúwa, ní ibìkan náà gan-an tí ẹranko ayé ti ń ṣí ẹnu rẹ̀ láti sọ̀rọ̀, èyí tí ó sì tún jẹ́ ibìkan tí kẹ́tẹ́kẹ́tẹ́ Báláámù ti sọ̀rọ̀, àti níbi tí baba Johanu Oníbatisí ti sọ̀rọ̀.

The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.

Ìdájọ́ lórí “àwọn ọkùnrin àtijọ́ àtẹ̀yìnwá” dá lórí ìbéèrè náà pé, ṣé èyí ti ṣẹlẹ̀ ní ọjọ́ àwọn baba ńlá yín bí? Ìpínrọ̀ náà bẹ̀rẹ̀ nípa pípa wí pé, “ẹ gbọ́ èyí.” Lẹ́yìn náà, ó gbé àwọn ẹlẹ́rìí méjì kalẹ̀, ọ̀kan jẹ́ ti ìran mẹ́rin àwọn ènìyàn, èkejì sì jẹ́ ti irú kòkòrò mẹ́rin. Nígbà náà ni a jí wọn ní Ẹkún Àárín Òru, kí wọ́n lè rí i pé a ti kọjá wọn gẹ́gẹ́ bí ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run. Kì í ṣe nítorí pé wọn kò ní wáìnì ni a fi kọjá wọn, bí kò ṣe nítorí pé wáìnì tí wọ́n ní kò tọ́. Nínú àkàwé àwọn wúńdíá mẹ́wàá, wáìnì tuntun Joẹli ni òróró.

Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.

A fi ìgbàlà wọn sílẹ̀ lórí ìpinnu bóyá wọ́n yóò gba “ọtí wáìnì tuntun” ti ìràwọ̀ òjò ìkẹ́yìn náà. A tún ṣàfihàn “àwọn àgbàlagbà àti àwọn ènìyàn àtijọ́” gẹ́gẹ́ bí “àwọn ọ̀mùtí Efraimu” láti ọwọ́ Isaiah, a kò sì ṣojú fún Efraimu láàárín àwọn tí a fi èdìdì dì ní Ìfihàn orí keje. Arákùnrin rẹ̀, Manase, ló rọ́pò rẹ̀. Ó ṣòro láti rí ọba kan tí ó burú ju Manase lọ, ṣùgbọ́n òun ni ó rọ́pò àwọn ọ̀mùtí Efraimu.

> “The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

> “Ẹgbẹ́ àwọn ènìyàn tí kò ní ìmọ̀lára ìbànújẹ́ nítorí ìrẹ̀wẹ̀sì ẹ̀mí tiwọn fúnra wọn, tí wọn kò sì ṣọ̀fọ̀ nítorí àwọn ẹ̀ṣẹ̀ ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa paṣẹ fún àwọn ìránṣẹ́ Rẹ̀, àwọn ọkùnrin tí ohun ìjà ìpànìyàn wà ní ọwọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn gbàá ní gbogbo ìlú náà, kí ẹ sì lu: kí ojú yín má ṣe dá wọn sí, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa àgbàlagbà àti ọ̀dọ́ run pátápátá, àti àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe súnmọ́ ẹnikẹ́ni tí ààmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.’”

> “Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.

> “Níbí ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní ìfarapa ìlù ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn ẹni tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì dúró gẹ́gẹ́ bí olùṣọ́ àwọn ire ẹ̀mí ti àwọn ènìyàn, ti ta ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gba ipò náà pé kò yẹ kí a retí àwọn iṣẹ́ ìyanu àti ìfihàn àfihàn agbára Ọlọ́run gẹ́gẹ́ bí ní àwọn ọjọ́ àtijọ́. Àwọn àkókò ti yí padà. Àwọn ọ̀rọ̀ wọ̀nyí ń fún àìgbàgbọ́ wọn ní agbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni Kò ní ṣe ibi. Ó kún fún àánú jù láti ṣe ìbẹ̀wò ìdájọ́ sórí àwọn ènìyàn Rẹ̀. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe jẹ́ igbe láti ẹnu àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ipè láti fi hàn àwọn ènìyàn Ọlọ́run àwọn ìrékọjá wọn àti ilé Jakọbu àwọn ẹ̀ṣẹ̀ wọn. Àwọn ajá adití wọ̀nyí tí kò fẹ́ gbó ni àwọn náà ni yóò ní ìrírí ẹ̀san òdodo Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, gbogbo wọn ni yóò ṣègbé pọ̀.”

> “The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.

> “Àwọn ìríra tí àwọn olóòótọ́ ń kẹ́dùn tí wọ́n sì ń ké nítorí wọn ni gbogbo ohun tí ojú ẹlẹ́gbẹ́ ènìyàn lè fi mọ̀; ṣùgbọ́n ní jíjìnà púpọ̀, àwọn ẹ̀ṣẹ̀ tí ó burú jùlọ, àwọn tí wọ́n mú kí owú mímọ́ Ọlọ́run pípé àti mímọ́ ru, ni a kò tíì ṣí payá. Olùṣàwárí ọkàn ńlá náà mọ gbogbo ẹ̀ṣẹ̀ tí a ń hù ní ìkọ̀kọ̀ láti ọwọ́ àwọn aṣelọpọ ìwà búburú. Àwọn ènìyàn wọ̀nyí ń bẹ̀rẹ̀ sí í ní ìmọ̀lára ààbò nínú àwọn ẹ̀tàn wọn, àti nítorí ìfaradà pípẹ́ Rẹ̀, wọ́n ń wí pé Olúwa kì í ríran; lẹ́yìn náà, wọ́n sì ń hùwà bí ẹni pé Ó ti kọ ayé sílẹ̀. Ṣùgbọ́n Yóò ṣí àgàbàgebè wọn payá, Yóò sì ṣí àwọn ẹ̀ṣẹ̀ wọ̀nyí síwájú àwọn ẹlòmíràn, àwọn tí wọ́n ti ṣọ́ra gidigidi láti fi pamọ́.”

> “No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.

> “Kò sí gíga ipò, iyì, tàbí ọgbọ́n ayé kankan, kò sì sí ipò kankan nínú iṣẹ́ mímọ́, tí yóò dá ènìyàn là kúrò nínú fífi ìlànà rúbọ nígbà tí a bá fi wọ́n sílẹ̀ fún ọkàn ẹ̀tàn tiwọn fúnra wọn. Àwọn tí a ti kà sí ẹni tí ó yẹ àti olódodo fi hàn pé àwọn ni olórí nínú ìpẹ̀yìndà, àti àpẹẹrẹ nínú àìbìkítà àti nínú lílo àánú Ọlọ́run lò ní ìkà. Ọ̀nà búburú wọn kì yóò farada mọ́, àti nínú ìbínú Rẹ̀ ni Ó fi ń bá wọn lò láìsí àánú.

> “It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.

> “Pẹ̀lú àìfẹ́ ni Olúwa fi ń yọ wíwàníhìn-ín Rẹ̀ kúrò lọ́dọ̀ àwọn tí a ti bù kún pẹ̀lú ìmọ́lẹ̀ ńlá, tí wọ́n sì ti ní ìrírí agbára ọ̀rọ̀ náà nínú iṣẹ́ ìránṣẹ́ fún àwọn ẹlòmíràn. Nígbà kan rí, wọ́n jẹ́ ìránṣẹ́ olóòtítọ́ Rẹ̀, tí a ti fi wíwàníhìn-ín àti ìtọ́sọ́nà Rẹ̀ ṣàánú fún; ṣùgbọ́n wọ́n kúrò lọ́dọ̀ Rẹ̀, wọ́n sì mú àwọn ẹlòmíràn ṣìnà, nítorí náà ni a fi mú wọn wà lábẹ́ àìfẹ́ ọ̀run.” Testimonies, ìdìpọ̀ 5, 211, 212.

Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”

Joẹli ń bá ìṣáájú ìjọ Adventist Ọjọ́ keje ti Laodikia sọ̀rọ̀ nígbà tí ó ṣe àfihàn “àwọn àgbà,” ṣùgbọ́n Joẹli pẹ̀lú ń bá àwọn aláìkọ́ni sọ̀rọ̀, gẹ́gẹ́ bí Aísáyà ṣe pe àwọn tí a fi wé àwọn onímọ̀. Joẹli ń bá àwọn ọkùnrin ìgbàanì sọ̀rọ̀ tí wọ́n ń tẹrí ba fún oòrùn nínú Ìṣeékíẹ́lì orí kẹjọ, àti àwọn tí a kọ́kọ́ dá lẹ́jọ́ nínú orí kẹsàn-án. Ó tún ń bá àwọn ọmọ ìjọ lásán nínú ìjọ Adventist Ọjọ́ keje ti Laodikia sọ̀rọ̀ nígbà tí ó wí pé, “Ẹ gbọ́ èyí, ẹ̀yin àgbà, kí gbogbo yín tí ń gbé ilẹ̀ náà sì fetí sílẹ̀.”

The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.

Àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún [25] inú orí kẹjọ wà níbi òfin Ọjọ́ Àìkú, níbi tí wọ́n ti ń tẹrí ba fún oòrùn pẹ̀lú ẹ̀yìn wọn sí ibùjọ́sìn náà. Wọ́n jẹ́ “ìdá mẹ́wàá” ìṣọ̀tẹ̀ ti àwọn 250, tí wọ́n dúró pẹ̀lú Kóra, Datani àti Abírámù. Àwọn ọkùnrin mẹ́ẹ̀ẹ́dógún [25] náà jẹ́ ààmì ìṣọ̀tẹ̀ tí a tún ṣe, gẹ́gẹ́ bí ìmísí ṣe fi hàn ní ọdún 1888, èyí tí ó jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ àwọn aṣáájú ìjọ Adventist Ọjọ́ Keje ti Laodíkea ní 9/11, títí lọ dé òfin Ọjọ́ Àìkú. Wọ́n ṣàpẹẹrẹ “ìdá mẹ́wàá” ìṣọ̀tẹ̀ ní àkókò kan náà gan-an tí Isaiahínú orí kẹfà fi dá àwọn ọlọ́gbọ́n mọ̀ gẹ́gẹ́ bí “ìdá mẹ́wàá,” tí ó ní èròjà inú rẹ̀.

Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.

Joẹli ni ìkéde sí Ìjọ Adventist pé àkókò ìdánwò wọn ti pé, nítorí wọn ti fi ẹ̀ṣẹ̀ kún ife àkókò ìdánwò wọn, a sì fi ìkún rẹ̀ hàn gẹ́gẹ́ bí àìsàn láti orí wọn títí dé ìka ẹsẹ̀ wọn, èyí tí ń tọ́ka sí i pé a ti gé ìránṣẹ́ ìròyìn òjò àìpé kẹ́yìn kúrò ní ẹnu wọn. Isaiah ṣàpèjúwe òtítọ́ kan náà nínú orí kẹtàdínlọ́gbọ̀n.

> Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.

> Ẹ dúró sílẹ̀, kí ẹ sì yà á; ẹ ké, kí ẹ sì ké: wọ́n ti mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyọ, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí OLúWA ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín mọ́: àwọn wòlíì àti àwọn alákòóso yín, àwọn aríran, ni ó ti bò. Gbogbo ìran náà sì ti di fún yín bí ọ̀rọ̀ ìwé tí a fi èdìdì dì, tí àwọn ènìyàn fi fún ẹni tí ó mọ ìwé, wí pé, Ka èyí, mo bẹ̀ ọ́; òun sì wí pé, Èmi kò lè; nítorí a fi èdìdì dì í: A sì fi ìwé náà fún ẹni tí kò mọ ìwé, wí pé, Ka èyí, mo bẹ̀ ọ́; òun sì wí pé, Èmi kò mọ ìwé.

> Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Nítorí náà, Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ṣe fi ẹnu wọn súnmọ́ mi, tí wọ́n sì fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípasẹ̀ àṣẹ àwọn ènìyàn: Nítorí náà, kíyèsí i, èmi yóò tún ṣe iṣẹ́ ìyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ ìyanu àti ohun àgbàyanu: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀lára àwọn amòye wọn yóò sì farapamọ́. Ègbé ni fún àwọn tí ń wá ọ̀nà jíjìn láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ń rí wa? ta ni sì mọ̀ wá? Lóòótọ́, yíyí ohun padà lórí yín ni a ó kà sí bí amọ̀ ọwọ́ amọ̀kòkò: nítorí ṣé iṣẹ́ ọwọ́ lè sọ nípa ẹni tí ó dá a pé, Òun kò dá mi? tàbí ṣé ohun tí a mọ̀ lè sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye? Isaiah 29:9–16.

The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.

“Ìmòye” àwọn ọlọ́gbọ́n dá lórí ìṣípayá Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Àwọn tí a ti kọ́ nínú àwọn ilé-ẹ̀kọ́ àbàjẹ́ ti Adventism kò lè ka ìwé àsọtẹ́lẹ̀ náà, wọ́n sì fi ẹ̀sùn kàn Ọlọ́run pé kò ní ìmòye. Nígbà tí a bá ṣí àsọtẹ́lẹ̀ náà payá, wọn kò lè lóye rẹ̀, nítorí náà wọ́n fi ẹ̀sùn kàn Ọlọ́run pé òun ni ẹni tí kò ní ìmòye, àti nípa ṣíṣe bẹ́ẹ̀ wọn ń yi nǹkan padà sí òdìkejì. Àwọn akẹ́kọ̀ọ́ àti àwọn aláìkọ́ọ̀kan nínú Adventism kò lè lóye àsọtẹ́lẹ̀ tí a ṣí payá ní kété ṣáájú kí àkókò ìdánwò tó parí, ìwé Joẹli sì pa á láṣẹ fún “àwọn àgbàlagbà” láti gbọ́, ṣùgbọ́n wọ́n jẹ́ ẹgbẹ́ kan tí, bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́, tí wọ́n sì ń ríran, wọn kì í rí.

The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”

Òkàn gidi ìṣọ̀tẹ̀ wọn ni a fi hàn nínú àìlera wọn láti mọ Kristi gẹ́gẹ́ bí Àkọ́kọ́ àti Ẹ̀yìn. Èyí ni àyíká orí náà níbi tí a ti bi ìbéèrè náà pé, “Ǹjẹ́ èyí ti ṣẹlẹ̀ ní ọjọ́ yín, tàbí àní ní ọjọ́ àwọn baba yín?”

Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.

Ṣé ó ti wà rí ní àkókò kan nínú ìtàn àwọn baba yín níbi tí àwọn ènìyàn kan ti jí ní igbe Àárín Ọ̀ganjọ́, kí wọ́n tó sì rí i pé wúń jẹ́ wúńdíá aṣiwèrè? A pa àṣẹ fún “àwọn àgbà” pé kí wọ́n “jí,” gẹ́gẹ́ bí ó ti rí fún àwọn ọmọ ẹgbẹ́ Miller ní àpéjọ àgọ́ Exeter ní ọdún 1844. Òwe àpẹẹrẹ àwọn wúńdíá mẹ́wàá ni òwe àpẹẹrẹ nípa ìrírí àwọn ènìyàn Adventist, èyí tí a mú ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́ nínú ìtàn àwọn ọmọ ẹgbẹ́ Miller, tí a ó sì tún mú ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́ ní àwọn ọjọ́ ìkẹyìn. Àìlera Laodicean Seventh-day Adventism láti mọ̀ pé ìtàn ìpilẹ̀ṣẹ̀ ìjọ wọn ni a tún ń ṣe ní àwọn ọjọ́ ìkẹyìn, ń fi ìlànà àsọtẹ́lẹ̀ náà hàn gbangba, èyí tí ó jẹ́ kọ́kọ́rọ́ tí ń ṣí ìhìnrere àsọtẹ́lẹ̀ sílẹ̀. Kì í ṣe òfin Bíbélì nìkan, ṣùgbọ́n pẹ̀lú ọkàn-àyà ìfihàn ìwà Jesu Kristi ni a ṣí sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí.

Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”

Joẹli béèrè pé, “Ǹjẹ́ èyí ti ṣẹlẹ̀ ní ọjọ́ yín, tàbí àní ní ọjọ́ àwọn baba yín?” Tàbí a lè béèrè pé, “Ní ọjọ́ àwọn baba yín, ǹjẹ́ ìlànà ìdánwò kan wà tí ó ya àwọn ènìyàn májẹ̀mú tuntun sọ́tọ̀ kúrò lọ́dọ̀ àwọn ènìyàn májẹ̀mú àtijọ́?” Ó wà, a sì ṣe ìyapa náà nípasẹ̀ iṣẹ́ ìránṣẹ́ àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí òróró nínú òwe náà. “Ǹjẹ́ èyí ti ṣẹlẹ̀ ní ọjọ́ yín tàbí ní ọjọ́ àwọn baba yín” fi í hàn lẹ́sẹ̀kẹsẹ̀ pé ohun tí ó ṣẹlẹ̀ ní ọjọ́ àwọn baba wọn jẹ́ jíjí lẹ́yìn ìran mẹ́rin ti ìparun tí ń pọ̀ sí i, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àṣẹ láti rán ìṣẹ́ náà jáde kọjá ìran mẹ́rin, àti pẹ̀lú àwọn kòkòrò mẹ́rin ti ìparun tí ń pọ̀ sí i. Joẹli jẹ́ ìkéde ìdájọ́ sí ìjọ kan tí ó ti yí padà sẹ́yìn tí ó sì ti di apẹ̀yìndà ní Àrò Kékeré Òru. Kò sí ìjọ kankan nínú ìtàn mímọ́ tí ó ti dúró lòdì sí ìmọ́lẹ̀ tí ó tóbi ju bí ìjọ Seventh-day Adventist ṣe dúró lọ. Àmì irú ìṣọ̀tẹ́ bẹ́ẹ̀ sí òtítọ́ ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú “Kapernaumu.”

We will continue in the next article.

A ó tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

> “At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.

> “Ní Kápáníọmu ni Jésù máa ń gbé láàárín àkókò àwọn ìrìn-àjò Rẹ̀ síhìn-ín-sọ́hùn, ó sì wá di mímọ̀ sí i gẹ́gẹ́ bí ‘ìlú tirẹ̀ gan-an.’ Ó wà ní etí Òkun Gálílì, ó sì sún mọ́ ààlà pẹ̀tẹ́lẹ̀ ẹlẹ́wà Gẹ́nẹ́sárẹ́tì, bí kò ṣe pé ó wà lórí rẹ̀ gan-an.” The Desire of Ages, 252.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Nínú àwọn tí wọ́n ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí ọmọ Ọlọ́run, sùúrù díẹ̀ gan-an ni a ti fihàn, ọ̀rọ̀ kíkórò mélòó kan ni a ti sọ, ìdálẹ́bi mélòó kan ni a sì ti kéde sí àwọn tí kì í ṣe ti ìgbàgbọ́ wa. Ọ̀pọ̀lọpọ̀ ti wo àwọn tí wọ́n jẹ́ ti àwọn ìjọ mìíràn gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ ńlá, nígbà tí Olúwa kò rí wọn bẹ́ẹ̀. Àwọn tí ń wo àwọn ọmọ ẹgbẹ́ ìjọ mìíràn ní irú ọ̀nà bẹ́ẹ̀, nílò láti rẹ ara wọn sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Àwọn tí wọ́n ń dá lẹ́bi lè jẹ́ pé ìmọ́lẹ̀ díẹ̀ ni wọ́n ní, àǹfààní àti ọ̀pọ̀ àwọn ẹ̀tọ́ díẹ̀ ni wọ́n sì ní. Bí wọ́n bá ti ní ìmọ́lẹ̀ tí ọ̀pọ̀ àwọn ọmọ ẹgbẹ́ ìjọ wa ti ní, wọ́n lè ti tẹ̀síwájú ní ìwọ̀n tí ó ga jù lọ, wọ́n sì lè ti ṣojú ìgbàgbọ́ wọn dáadáa sí ayé. Nípa àwọn tí wọ́n ń ṣògo nínú ìmọ́lẹ̀ wọn, síbẹ̀ tí wọ́n kùnà láti rìn nínú rẹ̀, Kristi wí pé, ‘Ṣùgbọ́n mo wí fún yín, Yóò rọrùn jù fún Tírè àti Sídónì ní ọjọ́ ìdájọ́ lọ ju ti yín. Ìwọ náà, Kapernaumu [Àwọn Adventist Ọjọ́ Keje, tí wọ́n ti ní ìmọ́lẹ̀ ńlá], tí a gbé ga dé ọ̀run [ní ti àǹfààní], a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì: nítorí bí a bá ti ṣe àwọn iṣẹ́ agbára tí a ṣe nínú rẹ nínú Sódómù, ìbá ti dúró títí di òní yìí. Ṣùgbọ́n mo wí fún ọ, pé yóò rọrùn jù fún ilẹ̀ Sódómù ní ọjọ́ ìdájọ́ lọ ju ti ìwọ lọ.’ Ní àkókò náà Jesu dáhùn, ó sì wí pé, ‘Mo dúpẹ́ lọwọ rẹ, Baba, Olúwa ọ̀run àti ayé, nítorí pé o ti fi àwọn nǹkan wọ̀nyí pamọ́ fún àwọn ọlọ́gbọ́n àti àwọn amòye [ní ìfòye ara wọn], o sì ti fi wọ́n hàn fún àwọn ọmọ kékeré.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “ ‘Àti nísinsin yìí, nítorí ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, mo sì bá yín sọ̀rọ̀, mo ń dìde ní kùtùkùtù, mo sì ń sọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn; nítorí náà èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, nínú èyí tí ẹ gbẹ́kẹ̀lé, àti sí ibi tí mo fi fún yín àti fún àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Éfúráímù.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Olúwa ti fi àwọn ilé-iṣẹ́ tí ó ṣe pàtàkì gidigidi kalẹ̀ láàárín wa, a sì gbọ́dọ̀ máa darí wọn, kì í ṣe gẹ́gẹ́ bí a ti ń darí àwọn ilé-iṣẹ́ ayé, ṣùgbọ́n gẹ́gẹ́ bí ètò Ọlọ́run. A gbọ́dọ̀ máa darí wọn pẹ̀lú ojú kan ṣoṣo sí ògo rẹ̀, kí a lè, ní gbogbo ọ̀nà, gba àwọn ọkàn tí ń ṣègbé là. Sí àwọn ènìyàn Ọlọ́run ni àwọn ẹ̀rí ti Ẹ̀mí ti dé, síbẹ̀ ọ̀pọ̀ ènìyàn kò tíì fetí sí ìbáwí, ìkìlọ̀, àti ìmọ̀ràn.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Ẹ gbọ́ èyí nísinsin yìí, ẹ̀yin ènìyàn aṣiwèrè, tí kò ní òye; tí ẹ ní ojú, ṣùgbọ́n tí ẹ kò rí; tí ẹ ní etí, ṣùgbọ́n tí ẹ kò gbọ́: ẹ kò ha ní bẹ̀rù mi ni? ni Olúwa wí; ẹ kò ha ní wárìrì níwájú mi, ẹni tí ó fi iyanrìn ṣe ààlà fún òkun nípasẹ̀ òfin àìnípẹ̀kun, kí ó má bàa kọjá a: bí ìgbì rẹ̀ tilẹ̀ ń ru ara wọn sókè, síbẹ̀ wọn kò lè borí; bí wọ́n tilẹ̀ ń ké ramúramù, síbẹ̀ wọn kò lè kọjá a? Ṣùgbọ́n àwọn ènìyàn yìí ní ọkàn ọlọ̀tẹ̀ àti ọkàn aláìgbọràn; wọ́n ti ṣọ̀tẹ̀, wọ́n sì ti lọ. Bẹ́ẹ̀ ni wọn kò wí nínú ọkàn wọn pé, Jẹ́ kí a bẹ̀rù Olúwa Ọlọ́run wa nísinsin yìí, ẹni tí ń fún wa ní òjò, àkọ́kọ́ àti ẹ̀hìn, ní àkókò rẹ̀: ó pa ọ̀sẹ̀ tí a yàn sílẹ̀ fún ìkórè mọ́ fún wa. Ẹ̀ṣẹ̀ àìṣòdodo yín ti yi nǹkan wọ̀nyí padà kúrò, ẹ̀ṣẹ̀ yín sì ti dá ohun rere dúró kúrò lọ́dọ̀ yín.... Wọn kò ṣe ìdájọ́ ẹjọ́, ẹjọ́ ọmọ aláìníbaba, síbẹ̀ wọn ń ṣe rere; ẹ̀tọ́ àwọn aláìní ni wọn kò sì ṣe ìdájọ́ rẹ̀. Èmi kì yóò ha bẹ wọn wò nítorí nǹkan wọ̀nyí? ni Olúwa wí; ọkàn mi kì yóò ha gbẹ̀san lórí irú orílẹ̀-èdè bẹ́ẹ̀ bí èyí?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ṣé a ó fi ipa mú Olúwa láti wí pé, ‘Má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé ẹkún tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ tirẹ’? ‘Nítorí náà ni a ti dá àwọn ìrì omi dúró, kò sì sí òjò àkókò ìkẹyìn.... Ṣé láti ìgbà yìí lọ ìwọ kì yóò ké pe mí pé, Baba mi, ìwọ ni olùdarí ìgbà èwe mi?’” Review and Herald, August 1, 1893.

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