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# The Book of Daniel - Number Seventy-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnléláàádọ́rin

Unveiling the Prophetic Puzzle: Ezekiel’s Abominations, the Last Day Church, and the Mark of the Beast

Ìṣípayá Àdììtú Àsọtẹ́lẹ̀ náà: Ìríra Ìsíkíẹ́lì, Ìjọ́ Ọjọ́ Ìkẹyìn, àti Àmì Ẹranko náà

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Jeff Pippenger

Published

February 7, 2024

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The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.

Ìríra mẹ́rin tí ó wà nínú Ìsíkíẹ́lì orí kẹjọ, ni ó yọrí sí ìfarabalẹ̀ ìjọba olórí ìjọ Laodíkíà ti Ọlọ́run ní ọjọ́ ìkẹyìn sí oòrùn, àti nípa bẹ́ẹ̀ wọ́n ń gba àmì ẹranko náà. Orí tó tẹ̀ lé e, èyí tí í ṣe ìran kan náà, ń ṣàfihàn àwọn tí ó wà nínú ìjọ Ọlọ́run ní ọjọ́ ìkẹyìn tí wọ́n gba èdìdì Ọlọ́run. Sister White sọ fún wa pé èdìdì Ìsíkíẹ́lì orí kẹsàn-án jẹ́ ohun kan náà pẹ̀lú èdìdì tí a ṣojú rẹ̀ nínú Ìṣípayá orí keje. Ọlọ́run ń dá orílẹ̀-èdè lẹ́jọ́ ní ìran kẹta àti ìran kẹrin rẹ̀, àti pé àwọn ìríra mẹ́rin ti Ìsíkíẹ́lì ń tọ́ka sí àwọn ìran mẹ́rin ti ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ ní ọdún 1863, nígbà tí Adventism Laodíkíà mú àdàkọ èké kan wá ti àwọn tábìlì méjì Habakkuk tí a ti fi fún gẹ́gẹ́ bí àmì ìbáṣepọ̀ májẹ̀mú láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀, gẹ́gẹ́ bí a ti fi àwọn tábìlì méjì Òfin Mẹ́wàá náà fún ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́.

Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.

Ọmọ-màlúù wúrà ti Aaroni jẹ́ àwòrán èké, àmì ìṣọ̀tẹ̀ tí a fihàn ní àkókò gan-an tí Ọlọ́run ń ṣe àwọn àpáta méjì náà tí ń ṣojú àwòrán gidi ti ìlara. Ọmọ-màlúù wúrà ti Aaroni jẹ́ àpẹẹrẹ àtẹ ìwòye èké ti 1863, èyí tí ó ti yọ “àkókò méje” ti Lefitiku ogún-ún àti mẹ́fà kúrò nínú ìhìn náà, pẹ̀lú àwọn àsọtẹ́lẹ̀ àkókò mìíràn. Nípa bẹ́ẹ̀, Adventismu ti Laodicea gbé àwòrán ìlara kalẹ̀ ní ìbẹ̀rẹ̀ pátápátá ti ìtàn rẹ̀, gẹ́gẹ́ bí Aaroni ti ṣe ní ìtàn ìbẹ̀rẹ̀ Ísírẹ́lì ìgbàanì, àti gẹ́gẹ́ bí Jeroboamu ti ṣe ní ìtàn ìbẹ̀rẹ̀ ìjọba àríwá Efraimu.

The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.

“Ìgbà méje,” ti Lefitiku ọdún mẹ́rìndínlọ́gbọ̀n ni àsọtẹ́lẹ̀ àkọ́kọ́ nípa àkókò tí a mú kí Miller lóye, ó sì jẹ́ àkọ́kọ́ iyebíye nínú àkókò àsọtẹ́lẹ̀ tí a fi sí apá kan nínú ìṣọ̀tẹ̀ ti 1863. Ọdún 1863 samisi ìbẹ̀rẹ̀ fífi bo àwọn iyebíye inú àlá Miller, àti ìfihàn àwọn iyebíye àti owó ẹyọ àdàkọ. “Ìgbà méje,” ni òkúta igun ilé tí àwọn akólé kọ̀. Ní 1863, àwọn tí wọ́n ti jẹ́ akólé tẹ́ńpìlì Millerite ni wọ́n fi òkúta igun ilé ti “ìgbà méje,” sí apá kan, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn, òkúta náà ti di orí igun ilé. Òkúta náà ṣojú fún Àpáta Àìnípẹ̀kun, a sì tún ṣojú rẹ̀ nípasẹ̀ ọjọ́ tí Olúwa ti dá, nítorí ó jẹ́ àmì ìsinmi sábáàtì fún ilẹ̀ náà. Ní 1844, Adventism Millerite bá ètò ìjọsìn èké Jeroboamu wí, ó sì yà ara rẹ̀ kúrò nínú “àpéjọ àwọn ẹlẹ́yà” tí wọ́n “yọ̀” lórí ìdààmú àkọ́kọ́.

The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.

A paṣẹ fún àwọn olùkọ́lé pé kí wọn má ṣe padà lọ sí “ìpéjọ àwọn ẹlẹ́yà” láéláé, gẹ́gẹ́ bí a ti pa fún wòlíì ará Jùdíà náà láṣẹ pé kí ó padà sí Jerúsálẹ́mù nípasẹ̀ ọ̀nà mìíràn yàtọ̀ sí èyí tí ó mú un dé ọdún 1844. Ọ̀nà tí ó mú un dé ọdún 1844 ni ọ̀nà tí ó ti jáde wá, èyí tí í ṣe Pùrótẹ́sítáǹtì, àti nínú ìtàn náà Pùrótẹ́sítáǹtì ti di Pùrótẹ́sítáǹtì apẹ̀yìndà. A pa àwọn olùkọ́lé náà láṣẹ pé kí wọn má ṣe padà lọ sí “ìpéjọ àwọn ẹlẹ́yà” láéláé, a sì fún wọn ní ìtọ́ni pé kí wọn má jẹ oúnjẹ wọn tàbí kí wọn má mu omi wọn. Àwọn olùkọ́lé náà ti jẹ ìwé kékeré tí ó wà ní ọwọ́ áńgẹ́lì náà ní ọdún 1840, oúnjẹ náà sì dùn ní ẹnu wọn.

The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.

Jíjẹ àti mímu àsọtẹ́lẹ̀ dúró fún ọ̀nà ìmúlò tí a fi ń kẹ́kọ̀ọ́ Bíbélì. A fi ọ̀nà pàtó kan fún àwọn Millerite láti kẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run, àwọn òfin wọ̀nyẹn sì mú ìhìn-ìmọ̀ Bíbélì kan jáde tí ó yàtọ̀ pátápátá sí èyí tí àwọn onímọ̀ ẹ̀sìn ti Pùròtẹ́sítáǹtì tí ó ti ṣubú àti ti Kátólíìkì mú jáde pẹ̀lú ọ̀nà ìmúlò wọn tí ó ti bàjẹ́. Àwọn akẹ́kọ̀ọ́lé náà, tí wọ́n tún jẹ́ wòlíì ará Jùdíà, kò yẹ kí wọ́n padà lọ jẹ tàbí mu nínú ọ̀nà ìmúlò ti Pùròtẹ́sítáǹtì tí ó ti ṣubú tàbí ti Kátólíìkì. Wòlíì ará Jùdíà ṣe ohun náà gan-an, nípa bẹ́ẹ̀ sì fi hàn pé Adventismu Laodicea yóò ṣe ohun náà gan-an ní 1863, nítorí pé ní 1863, wọ́n lo àwọn àríyànjiyàn ẹ̀kọ́-ìsìn ti Pùròtẹ́sítáǹtì tí ó ti ṣubú láti kọ ìlò Miller ti “àkókò méje” sílẹ̀, báyìí ni wọ́n sì gbé àwọn ère owú Aaron àti Jeroboamu kalẹ̀. Nígbà náà ni ìran àkọ́kọ́ ti Adventismu Laodicea bẹ̀rẹ̀.

After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.

Lẹ́yìn tí wòlíì láti Jùdíà bá Jeróbóámù ṣe àjọṣe, ó bẹ̀rẹ̀ ìrìnàjò ìpadà rẹ̀ sí Jùdíà, ṣùgbọ́n kò dé ibẹ̀ rárá. Wòlíì náà dúró fún Adventismu ti Laodíkíà, èyí tí, gẹ́gẹ́ bí ìmísí ti fi hàn, wọ inú ìṣípò Millerite ní ọdún 1856. Sister White kò yí padà kúrò nínú fífi Adventismu mọ̀ọ́kan pẹ̀lú Laodíkíà, kò sì sí ẹ̀rí Bíbélì kankan pé Laodíkíà yí padà rí. Àwọn ènìyàn kan wà tí wọ́n jáde kúrò nínú ìrírí Laodíkíà ti ara wọn, ṣùgbọ́n gẹ́gẹ́ bí ìjọ, a ó tú Laodíkíà jáde kúrò ní ẹnu Olúwa, nítorí Laodíkíà túmọ̀ sí “àwọn ènìyàn tí a ti ṣe ìdájọ́ wọn.” Adventismu ń lo ìtumọ̀ náà láti sọ pé òun dúró fún ìjọ tí ń bẹ ní àkókò ìdájọ́ nínú ibùjọ́sìn ọ̀run. Nínú ìfọ́jú wọn, wọ́n jẹ́wọ́ apá Ìdájọ́ Ìwádìí nínú ìtumọ̀ Laodíkíà, ṣùgbọ́n wọn kò lè rí Ìdájọ́ Ìmúṣẹ tí a fi hàn gbangba nínú orúkọ wọn.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Revelation 3:14–17.

> Kọ sí angẹli ìjọ àwọn ará Laodicea pé; Báyìí ni Amini náà, ẹlẹ́rìí olóòtítọ́ àti òtítọ́, ìpilẹ̀ṣẹ̀ ẹ̀dá Ọlọ́run, wí; Mo mọ iṣẹ́ rẹ, pé ìwọ kì í ṣe tútù, bẹ́ẹ̀ ni kì í ṣe gbígbóná: ìbá ṣe pé ìwọ jẹ́ tútù tàbí gbígbóná. Nítorí náà, nítorí pé ìwọ jẹ́ fíofío, tí kì í sì í ṣe tútù tàbí gbígbóná, èmi yóò tú ọ jáde kúrò ní ẹnu mi. Nítorí pé ìwọ ń wí pé, Èmi jẹ́ ọlọ́rọ̀, mo sì ní ọrọ̀ lọ́pọ̀lọpọ̀, èmi kò sì nílò ohun kan; ìwọ kò sì mọ̀ pé ìwọ ni ẹni àìnírètí, àti aláìláàánú, àti tálákà, àti afọ́jú, àti ìhòhò. Ìfihàn 3:14–17.

The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.

Wòlíì Jùdá náà parí sí fífi í sínú ibojì pẹ̀lú wòlíì èké tí ó tan án jẹ kí ó jẹ oúnjẹ rẹ̀, kí ó sì mu ohun mímu rẹ̀. Wọ́n parí sí ibojì kan náà, àti wòlíì opurọ ti Bẹtẹli (ìjọ àròpò), pè é ní arákùnrin nígbà tí ó kú.

> Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.

> Nígbà náà ni wòlíì àgbàlagbà kan ń gbé ní Bẹtẹli; àwọn ọmọ rẹ̀ sì wá sọ fún un gbogbo iṣẹ́ tí ènìyàn Ọlọ́run náà ti ṣe ní ọjọ́ náà ní Bẹtẹli: ọ̀rọ̀ tí ó sọ fún ọba náà pẹ̀lú ni wọ́n tún sọ fún baba wọn. Baba wọn sì wí fún wọn pé, Ọ̀nà wo ni ó gbà lọ? Nítorí àwọn ọmọ rẹ̀ ti rí ọ̀nà tí ènìyàn Ọlọ́run náà, ẹni tí ó wá láti Júdà, gbà lọ. Ó sì wí fún àwọn ọmọ rẹ̀ pé, Ẹ dì kẹ́tẹ́kẹ́tẹ́ fún mi. Bẹ́ẹ̀ ni wọ́n dì kẹ́tẹ́kẹ́tẹ́ fún un: ó sì gun ún, Ó sì tọ̀ ènìyàn Ọlọ́run náà lẹ́yìn, ó sì rí i pé ó jókòó lábẹ́ igi ókì; ó sì wí fún un pé, Ṣé ìwọ ni ènìyàn Ọlọ́run tí ó wá láti Júdà? Ó sì wí pé, Èmi ni. Nígbà náà ni ó wí fún un pé, Bá mi lọ sí ilé, kí o sì jẹun. Ó sì wí pé, Èmi kò lè padà lọ pẹ̀lú rẹ, tàbí kí n wọlé tọ̀ ọ́; bẹ́ẹ̀ ni èmi kì yóò bá ọ jẹun tàbí mu omi ní ibì yìí: nítorí a ti fi ọ̀rọ̀ Oluwa sọ fún mi pé, Iwọ kì yóò jẹun nibẹ̀ tàbí mu omi, bẹ́ẹ̀ ni ìwọ kì yóò padà lọ ní ọ̀nà tí o gbà wá. Ó sì wí fún un pé, Wòlíì ni èmi pẹ̀lú gẹ́gẹ́ bí ìwọ; áńgẹ́lì kan sì sọ fún mi nípa ọ̀rọ̀ Oluwa pé, Mú un padà bọ̀ pẹ̀lú rẹ sínú ilé rẹ, kí ó lè jẹun kí ó sì mu omi. Ṣùgbọ́n ó purọ́ fún un. Nítorí náà ó bá a padà lọ, ó sì jẹun ní ilé rẹ̀, ó sì mu omi. Ó sì ṣẹlẹ̀ pé, bí wọ́n ti jókòó lẹ́gbẹ̀ẹ́ tábìlì, ọ̀rọ̀ Oluwa tọ̀ wòlíì tí ó mú un padà bọ̀ wá: Ó sì ké sí ènìyàn Ọlọ́run tí ó wá láti Júdà, wí pé, Báyìí ni Oluwa wí, Nítorí tí ìwọ kò gbọ́ ohùn Oluwa, tí o kò sì pa àṣẹ tí Oluwa Ọlọ́run rẹ pa fún ọ mọ́, Ṣùgbọ́n tí o padà wá, tí o sì ti jẹun, tí o sì ti mu omi ní ibì tí Oluwa ti sọ fún ọ pé, Má jẹun, má sì mu omi; òkú rẹ kì yóò dé ibi-ìsìnkú àwọn baba rẹ. 1 Àwọn Ọba 13:11–22.

The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.

Ifiranṣẹ angẹli kejì ní ìgbà ooru ọdún 1844, ní í ṣe pẹ̀lú fífi hàn pé àwọn ìjọ Pùròtẹ́sítáǹtì ti ṣubú tí wọ́n sì di àwọn ọmọbìnrin ti Kátólíki. Adventismu ti àwọn Millerite ti pe àwọn ọkùnrin àti àwọn obìnrin láti jáde kúrò nínú àwọn ẹ̀sìn-ẹ̀ka wọ̀nyẹn nítorí pé láti dúró nínú wọn túmọ̀ sí ikú ẹ̀mí àti ti ayérayé. Wòlíì èké ti Beteli ṣàpẹẹrẹ ètò ẹ̀sìn tí Jeroboamu dá sílẹ̀ ní Beteli. Ètò kan ni tí ó gbé àwòrán kan kalẹ̀ fún ẹranko náà, ẹranko tí a sì fara wé ni ẹranko Kátólíki. Àwọn Pùròtẹ́sítáǹtì tẹ̀síwájú láti máa fi ara wọn hàn gẹ́gẹ́ bí Pùròtẹ́sítáǹtì, ṣùgbọ́n wọ́n tún tẹ̀síwájú láti máa pa ọjọ́ oòrùn mọ́ gẹ́gẹ́ bí ọjọ́ ìjọsìn, èyí tí í ṣe àmì àṣẹ Kátólíki.

The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”

Àwọn Pùròtẹ́sítáǹtì ń sọ pé àwọn jẹ́ Pùròtẹ́sítáǹtì, bí ó tilẹ̀ jẹ́ pé ìtumọ̀ kan ṣoṣo ti Pùròtẹ́sítáǹtì ni láti ṣàtakò sí Róòmù; nípa bẹ́ẹ̀, ìjẹ́wọ́ wọn jẹ́ àwòrán ìjọ Róòmù, nítorí pé òun náà ń jẹ́wọ́ pé ó jẹ́ ilé-iṣẹ́ Kristẹni, bí ó tilẹ̀ jẹ́ pé kò ní ìdáláre kíkàn láti inú Bíbélì fún ẹ̀sùn-ìdíwọ̀n náà. Ìjẹ́wọ́ rẹ̀ dá lórí àṣẹ asán ti àṣà-ìbílẹ̀ àti ìṣe tí a ti mọ̀ sílẹ̀, èyí tí ó jẹ́ àṣẹ èké kan náà tí Pùròtẹ́sítáǹtìsímù ń lò bí wọ́n ṣe ń sọ pé àwọn jẹ́ Pùròtẹ́sítáǹtì. Òye-ìrònú kan náà ni ó ti fọ́ ojú Àwọn Adífẹ́ǹtì Ọjọ́ Keje láti gbàgbọ́ pé gẹ́gẹ́ bí àwọn Laodísea, wọ́n ṣì wà nínú àjọṣe májẹ̀mú ààbò. Àṣẹ èké kan náà ni Ísírẹ́lì àtijọ́ polongo nígbà tí wọ́n sọ pé, “Tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni àwa.”

> “The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

> A kò fetí sí ìkìlọ̀ náà láàrín àwọn Júù. Wọ́n gbàgbé Ọlọ́run, wọ́n sì pàdánù ìríran àǹfààní gíga tí wọ́n ní gẹ́gẹ́ bí àwọn aṣojú Rẹ̀. Ìbùkún tí wọ́n ti gbà kò mú ìbùkún wá sí ayé. Gbogbo àǹfààní wọn ni wọ́n fi lò fún ìyìn ara wọn. Wọ́n jí Ọlọ́run ní iṣẹ́ ìránṣẹ́ tí Ó béèrè lọ́wọ́ wọn, wọ́n sì tún jí àwọn ẹlẹgbẹ́ ènìyàn wọn ní ìtọ́nisọ́nà ẹ̀sìn àti àpẹẹrẹ mímọ́. Gẹ́gẹ́ bí àwọn olùgbé ayé ṣáájú ìkún-omi ṣe rí, wọ́n tẹ̀ lé gbogbo ìrònú ọkàn búburú wọn. Báyìí ni wọ́n ṣe mú kí ohun mímọ́ dà bí eré asán, ní wíwí pé, “Tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa, nìwọ̀nyí” (Jeremiah 7:4), nígbà kan náà tí wọ́n ń ṣàfihàn ìwà Ọlọ́run ní ọ̀nà tí kò tọ́, tí wọ́n ń bu orúkọ Rẹ̀ ní àbùkù, tí wọ́n sì ń sọ ibi mímọ́ Rẹ̀ di aláìmọ́.

> “The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.

> “Àwọn àgbẹ̀ tí a ti fi sípò láti bójú tó ọgbà àjàrà Olúwa kò jẹ́ olóòtítọ́ sí ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Àwọn àlùfáà àti àwọn olùkọ́ kò jẹ́ olùkọ́ olóòótọ́ fún àwọn ènìyàn. Wọn kò fi oore àti àánú Ọlọ́run, àti ẹ̀tọ́ tí Ó ní sí ìfẹ́ àti iṣẹ́ ìránṣẹ́ wọn, síwájú wọn. Àwọn àgbẹ̀ wọ̀nyí ń wá ògo tiwọn fúnra wọn. Wọn fẹ́ gba èso ọgbà àjàrà náà sọ́dọ̀ ara wọn. Ohun tí wọ́n fi ọkàn wọn sí ni láti fa àkíyèsí àti ọlá-orí wá sí ara wọn.” Christ’s Object Lessons, 292.

In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.

Ní ọdún 1863 ni ìṣísẹ̀ àwọn Millerites parí, ṣùgbọ́n ó ti dáwọ́ jíjẹ́ ìṣísẹ̀ àwọn ará Filadelfia dúró ní ọdún 1856. Ìkọ̀sílẹ̀ ìhìnrere Mósè náà (“àkókò méje”), tí Elijah (William Miller) gbé kalẹ̀, ni wọ́n kọ̀, àti pé ìkọ̀sílẹ̀ náà dá lórí ọ̀nà ìṣe wòlíì èké ti Beteli. Ọdún 1863 ni òpin ọdún márùndínlọ́gọ́rin tí ó bẹ̀rẹ̀ ní 1798, ó sì jẹ́ òpin àsọtẹ́lẹ̀ Isaiah orí keje.

> And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.

> Ó sì ṣẹ ní ọjọ́ Áhásì ọmọ Jótámù, ọmọ Úsíà, ọba Júdà, pé Résínì ọba Síríà, àti Pékà ọmọ Rémálíà, ọba Ísírẹ́lì, gòkè lọ sí Jerúsálẹ́mù láti bá a jagun, ṣùgbọ́n wọn kò lè borí i. A sì sọ fún ilé Dáfídì pé, Síríà ti darapọ̀ mọ́ Éfírámù. Ọkàn rẹ̀ sì mì, àti ọkàn àwọn ènìyàn rẹ̀, gẹ́gẹ́ bí igi inú igbó ṣe ń mì nígbà tí ẹ̀fúùfù bá fẹ́. Nígbà náà ni Olúwa sọ fún Aísáyà pé, Jáde lọ nísinsìnyí láti pàdé Áhásì, ìwọ àti Ṣéáríjáṣúbù ọmọ rẹ, ní òpin òkèèrè adágún òkè lójú ọ̀nà pápá alágbàfọ̀; kí o sì sọ fún un pé, Ṣọ́ra, kí o sì dákẹ́; má ṣe bẹ̀rù, bẹ́ẹ̀ ni kí ọkàn rẹ má ṣe rẹ̀wẹ̀sì nítorí àwọn ìrù méjèèjì ti iná tí ń mu èéfín wọ̀nyí, nítorí ìbínú gbígbóná Résínì pẹ̀lú Síríà, àti ti ọmọ Rémálíà. Nítorí pé Síríà, Éfírámù, àti ọmọ Rémálíà, ti gbìmọ̀ búburú sí ọ pé, Ẹ jẹ́ kí a gòkè lọ sí Júdà, kí a sì yọ ọ́ lẹ́nu, kí a sì ṣe ìhò sí i fún ara wa, kí a sì fi ọba kalẹ̀ ní àárín rẹ̀, àní ọmọ Tábéálì: Báyìí ni Oluwa Ọlọ́run wí, Kò ní dúró, bẹ́ẹ̀ ni kò ní ṣẹ. Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; àti láàárín ọdún márùndínlọ́gọ́ta ni a ó fọ́ Éfírámù tán, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfírámù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹsẹ̀ yín múlẹ̀. Aísáyà 7:1–9.

The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).

Asọtẹ́lẹ̀ ọdún márùndínlọ́gọ́rin tí ó wà nínú ẹsẹ̀ kẹjọ, fi hàn pé “nínú” àkókò ọdún márùndínlọ́gọ́rin náà ni a ó mú ìjọba àríwá ti àwọn ẹ̀yà mẹ́wàá lọ sí ìgbèkùn. A kọ ìran náà sílẹ̀ ní ọdún 742 BC, àti lẹ́yìn ọdún mọ́kàndínlógún, ní 723 BC, a tú Éfúráímù ká, a sì mú un lọ sí ìgbèkùn ní ọwọ́ àwọn ará Ásíríà. Ní 677 BC, ní òpin ọdún márùndínlọ́gọ́rin náà, a mú ọba Manásè, a sì gbé e lọ sí Bábílónì. Ibùdó ìbẹ̀rẹ̀ ní 742 BC, ṣe àmì ogun abẹ́lé kan láàárín ìjọba àríwá àti ìjọba gúúsù ti Ísírẹ́lì, gẹ́gẹ́ bí 1863 náà ṣe samisi àárín gbùngbùn Ogun Abẹ́lé ní Orílẹ̀-Èdè Amẹ́ríkà láàárín Àríwá àti Gúúsù. A kéde asọtẹ́lẹ̀ náà nípasẹ̀ Isaiah ní ilẹ̀ ògo gidi náà (Judah), àti pé asọtẹ́lẹ̀ ti 1863 ni a mú ṣẹ ní ilẹ̀ ògo ti ẹ̀mí (Orílẹ̀-Èdè Amẹ́ríkà).

There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.

Àwọn àmì ọ̀nà mẹ́ta wà nínú àsọtẹ́lẹ̀ ọdún márùndínláàádọ́ta náà. Ogun abẹ́lé ti ọdún 742 BC, ni a tẹ̀ lé ní ọdún mọ́kàndínlógún lẹ́yìn náà pẹ̀lú ìtúká ìjọba àríwá ní ọdún 723 BC. Ní òpin ọdún márùndínláàádọ́ta náà ni a tú ìjọba gúúsù ká. Àsọtẹ́lẹ̀ náà, pẹ̀lú ìbẹ̀rẹ̀ àti òpin rẹ̀, dúró fún àwọn “ìbínú” Ọlọ́run méjèèjì sí ìjọba àríwá àti ìjọba gúúsù, àti pé ọdún mọ́kàndínlógún ṣáájú àwọn ìbínú méjèèjì wọ̀nyí ní ibi ìbẹ̀rẹ̀ wọn, lẹ́yìn náà sì ni ọdún mọ́kàndínlógún míì tẹ̀ lé àwọn ìmúṣẹ wọn.

The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.

Gbogbo ìtòlẹ́sẹẹsẹ chiasmu náà ń tọ́ka sí àkókò ogun abẹ́lé láàárín àríwá àti gúúsù tí ó ṣàmì sí ìbẹ̀rẹ̀ àti ìparí. Ní àárín ìbẹ̀rẹ̀ àti ìparí náà, a kó àwọn alatakò méjèèjì nínú ogun abẹ́lé náà lọ sí ẹrú; àti ní ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n [65] náà, nígbà tí a kó wọn jọ kúrò nínú ipò ẹrú wọn tí wọ́n ti fọ́n ká fún ara wọn sí orílẹ̀-èdè kan ṣoṣo, wọ́n dé ọdún 1863, èyí tí í ṣe ọjọ́ ìkéde Emancipation Proclamation tí ó dá àwọn ẹrú sílẹ̀. Àsọtẹ́lẹ̀ ogun abẹ́lé ní Júdà gidi parí ní ogun abẹ́lé ní Júdà ti ẹ̀mí, nítorí Jésù máa ń fi ìparí ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun kan, nítorí Òun ni Alfa àti Omega.

The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.

Ìtàn ọdún 1863 ni a fi ṣojú nípasẹ̀ ìtàn 742 BC, nígbà tí wòlíì Isaiah, pẹ̀lú ọmọ rẹ̀, fi ìrántí kan hàn fún ọba búburú Juda (Ahaz). 742 BC nínú ẹsẹ̀ náà ni a fi ṣojú nípasẹ̀ ẹ̀rí ọba Ahaz, ẹni tí ó jẹ́ ọba Juda, tí ó ti dá iṣẹ́ ibi mímọ́ Ọlọ́run dúró, tí ó sì jẹ́ kí àlùfáà àgbà rẹ̀ kọ àwòkọ́ṣe tẹ́ńpìlì ará Siria kan sí gan-an nínú àgbègbè ibi mímọ́ ayé ti Ọlọ́run.

In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.

Nínú ìtàn ọba búburú Ahasi, tí àsọtẹ́lẹ̀ Isaiah fi àmì sí gẹ́gẹ́ bí 742 Ṣ.K., aṣáájú Jerúsálẹ́mù mú ìjọsìn keferi (Kátólíìkì) wọ inú ìjọ Ọlọ́run, gẹ́gẹ́ bí Adventismu Laodikea ṣe padà sí ọ̀nà ìṣe Pùrótẹ́sítántì apẹ̀yìndà láti sọ ìránṣẹ́ Mósè tí Elijah ti gbé kalẹ̀ nù. Ní 742 Ṣ.K., Isaiah dojú kọ ọba búburú ti Juda ní òpin kànáàtì adágún òkè, lẹ́gbẹ̀ẹ́ pápá alágbà-fọ̀ aṣọ, ó sì mú ọmọkùnrin rẹ̀ wá pẹ̀lú rẹ̀ nígbà tí ó ṣe bẹ́ẹ̀. Orúkọ ọmọ rẹ̀ jẹ́ àmì, àti nígbà tí wòlíì láti Juda dojú kọ ọba Jeroboamu, ó sì fún un ní àmì pẹ̀lú.

> Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.

> Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún ààmì àti fún ìyanu ní Israẹli láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé lórí òkè Sioni. Isaiah 8:18.

The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.

Orúkọ ọmọ Isaiah, “Shearjashub,” túmọ̀ sí “àwọn tí ó ṣẹ́kù yóò padà.” Àwọn tí “ó padà” tí wọ́n sì jẹ́ ìyókù náà, ni àwọn tí ń dúró de Olúwa ní àsìkò ìdádúró.

> And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.

> Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ ilé Jákọ́bù, èmi yóò sì máa retí i. Kíyèsi i, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún àwọn àmì àti fún àwọn iṣẹ́ ìyanu ní Ísírẹ́lì láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ó ń gbé lórí òkè Síónì. Isaiah 8:17, 18.

When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.

Nígbà tí Isaiah bá Ahasi ọba búburú pàdé ní ọdún 742 Ṣ.K., ó dúró fún àwọn tí wọ́n ti “dúró de,” nítorí gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àti pé àwọn tí “ń dúró de” ní àwọn ọjọ́ ìkẹyìn ni àwọn tí wọ́n ti jìyà ìdálóró àkọ́kọ́. Jeremiah rò pé Ọlọ́run ti purọ́, tí ó sì dá òjò dúró, àti Isaiah rò pé Ọlọ́run ti fi “ojú rẹ̀ pamọ́ kúrò lọ́dọ̀ ilé Jakọbu,” ṣùgbọ́n Isaiah pinnu pé òun yóò dúró de, yóò sì wá Olúwa, èyí tí ó dúró fún àwọn “ọlọ́gbọ́n” ní àkókò ìdádúró ìran náà. Àwọn tí wọ́n padà bọ̀, tí wọ́n sì ya ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, àwọn tí wọ́n yóò di agbẹnusọ Ọlọ́run, ni a fi èdìdì dì, nítorí náà a fi wọ́n wé àwọn tí wọ́n gba àmì ẹranko náà.

> And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.

> Ọ̀pọ̀ nínú wọn yóò sì kọsẹ̀, wọn yóò sì ṣubú, a ó sì fọ́ wọn, a ó sì dẹkùn mú wọn, a ó sì gbà wọ́n. Di ẹ̀rí náà pọ̀, kí o sì fi èdìdì dí òfin náà láàrín àwọn ọmọ-ẹ̀yìn mi. Èmi yóò sì dúró de Olúwa, ẹni tí ó fi ojú rẹ̀ pamọ́ fún ilé Jakọbu, èmi yóò sì retí rẹ̀. Wò ó, èmi àti àwọn ọmọ tí Olúwa ti fi fún mi jẹ́ fún ààmì àti fún iṣẹ́ ìyanu ní Israẹli láti ọ̀dọ̀ Olúwa àwọn ọmọ-ogun, ẹni tí ń gbé orí òkè Síónì. Nígbà tí wọn bá sì wí fún yín pé, “Ẹ wá sọ́dọ̀ àwọn tí wọ́n ní ẹ̀mí àjèjì, àti sọ́dọ̀ àwọn oṣó tí ń rẹ́rìn-ín-ín, tí wọ́n sì ń sọ̀rọ̀ kẹ́lẹ́kẹ́lẹ́,” ṣé kò yẹ kí àwọn ènìyàn wá sọ́dọ̀ Ọlọ́run wọn bí? Nítorí àwọn alààyè yóò ha tọ̀ àwọn òkú lọ bí? Sí òfin àti sí ẹ̀rí: bí wọn kò bá sọ gẹ́gẹ́ bí ọ̀rọ̀ yìí, nítorí pé kò sí ìmọ́lẹ̀ nínú wọn ni. Aísáyà 8:16–20.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Àwọn wọ̀nyí kì í ṣe ọ̀rọ̀ Arabinrin White, ṣùgbọ́n ọ̀rọ̀ Oluwa ni, oníṣẹ́-ìránṣẹ́ Rẹ̀ sì ti fi wọ́n fún mi kí n lè fi wọ́n fún yín. Ọlọ́run ń pè yín pé kí ẹ má ṣe máa ṣiṣẹ́ ní ìdí àtakò síi mọ́. Ọ̀pọ̀lọpọ̀ ìtọ́ni ni a fi fún nípa àwọn ènìyàn tí ń pe ara wọn ní Kristẹni nígbà tí wọ́n ń fi àwọn ìwà Satani hàn, tí wọ́n sì ń tako ìlọsíwájú òtítọ́ ní ẹ̀mí, ní ọ̀rọ̀, àti ní ìṣe, tí wọ́n sì dájúdájú ń tọ ipa ọ̀nà tí Satani ń darí wọn sí. Nínú líle ọkàn wọn ni wọ́n ti fi ọwọ́ gba àṣẹ tí kò sí ní ọ̀nà kankan tí ó jẹ́ tiwọn, tí wọn kò sì yẹ kí wọ́n lò. Olùkọ́ Nlá náà wí pé, ‘Èmi yóò wó lulẹ̀, wó lulẹ̀, wó lulẹ̀.’ Àwọn ènìyàn ń sọ ní Battle Creek pé, ‘Tẹmpili Oluwa, tẹmpili Oluwa ni àwa,’ ṣùgbọ́n iná àìmọ́ ni wọ́n ń lò. A kò tíì mú kí ọkàn wọn rọ̀, bẹ́ẹ̀ ni a kò tíì tẹ̀ wọ́n lulẹ̀ nípasẹ̀ oore-ọ̀fẹ́ Ọlọ́run.” Manuscript Releases, volume 13, 222.

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