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

Ìwé Jóẹli àti Ìjọ Ọjọ́-Ìsinmi Keje ti Laodíṣíà — Nọ́mbà Mẹ́rìnlélógójì

Number Forty-Four

Nọ́ńbà Mẹ́rìnlélógójì

Author

Jeff Pippenger

Published

February 10, 2026

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In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.

Ní ọdún 1844, a tú èdìdì kúrò lórí ẹ̀kọ́ Sabá ọjọ́ keje, lẹ́yìn náà a sì tẹnumọ́ ọ́ fún Sister White nígbà tí ó wo inú àpótí májẹ̀mú. Ó tún kọ sílẹ̀ pé ní àwọn ọjọ́ ìkẹyìn ẹ̀kọ́ ìsọdọmọ ara Kristi ní ìtẹnumọ́ ọ̀run kan náà. Sabá ọjọ́ keje dúró fún ìmọ́lẹ̀ pàtàkì láti inú àpótí náà nígbà tí Ọjọ́ Ètùtù àpẹẹrẹ-òtítọ́ bẹ̀rẹ̀, Sabá ọdún keje sì dúró fún ìmọ́lẹ̀ pàtàkì láti inú àpótí náà nígbà tí Ọjọ́ Ètùtù àpẹẹrẹ-òtítọ́ dé sí ìparí rẹ̀.

The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”

Ẹ̀kọ́ nípa ìfarahàn nínú ara ni a fi ṣàpẹẹrẹ nínú àpéjọ mímọ́ ìkẹyìn ti Lefitiku ogún-dín-lọ́gbọ̀n; ó jẹ́ omega sí Sábáàtì ọjọ́ keje, èyí tí í ṣe àpéjọ mímọ́ àkọ́kọ́ ní ìbẹ̀rẹ̀ Lefitiku ogún-dín-lọ́gbọ̀n. Sábáàtì àkọ́kọ́ náà dúró fún agbára ẹ̀dá Ọlọ́run, Sábáàtì ìkẹyìn náà sì dúró fún agbára àtúndá Rẹ̀. Sábáàtì àkọ́kọ́ náà ni nọ́mbà “23” ṣojú, ìkẹyìn náà sì ni nọ́mbà “252” ṣojú.

Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.

Àwọn ààmì méjèèjì wọ̀nyí ni àgbékalẹ̀ ìbẹ̀rẹ̀ àti ìparí Lefitíkù orí kẹtàlélógún, wọ́n sì tún jẹ́ àgbékalẹ̀ ìbẹ̀rẹ̀ àti ìparí ìtàn àwọn Millerite. 1798 ni ìmúṣẹ ọdún 2,520 sí i lórí ìjọba àríwá ti Ísírẹ́lì, a sì mú ọdún 2,300 ṣẹ ní October 22, 1844. Nígbà tí a darí Sister White wọ inú ibi mímọ́, tí ó sì wo Àwọn Òfin Méwàá náà, ó ń ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run ọjọ́ ìkẹyìn tí ń tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ nígbà tí Ó ń parí iṣẹ́ ìlàjà rẹ̀. Ìdánwò tẹ́ńpìlì ni ìdánwò títẹ̀lé Ọ̀dọ́-Àgùntàn náà níbikíbi tí Ó bá lọ.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Àwọn wọ̀nyí ni àwọn tí a kò sọ di aláìmọ́ pẹ̀lú àwọn obìnrin; nítorí wúńdíá ni wọ́n. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-àgùntàn náà níbikíbi tí ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàrín ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-àgùntàn náà. Ìfihàn 14:4.

Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.

Arábìnrin White, gẹ́gẹ́ bí wolíì, ń ṣàfihàn àwọn olóòótọ́ ní ìbẹ̀rẹ̀ tí wọ́n fi ìgbàgbọ́ wọ Ibi Mímọ́ Jùlọ; nípa bẹ́ẹ̀, ó sì ń pèsè àpẹẹrẹ àwọn olóòótọ́ ní òpin tí wọ́n fi ìgbàgbọ́ wọ Ibi Mímọ́ Jùlọ, lẹ́yìn náà wọ́n sì wo inú àpótí májẹ̀mú. Ohun tí wọ́n rí níbẹ̀ tí a tan ìmọ́lẹ̀ sí ni ẹ̀kọ́ nípa ìsọ̀kan ara Kristi, ìparí iṣẹ́ ìmúpadàbọ̀sípò ìṣọ̀kan. Wọ́n rí àwọn kérúbù méjì tí ń bo àpótí náà, tí wọ́n ń ṣojú àwọn Sábáàtì méjì ti ìṣẹ̀dá àti ìtún-dá. Wọ́n rí 252 ní ẹ̀gbẹ́ kan àpótí náà àti 23 ní ẹ̀gbẹ́ kejì, wọ́n sì mọ̀ pé ní ìbámu pẹ̀lú ìṣẹ̀dá àti ìtún-dá; 23 ń ṣojú ìgbéyàwó Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, wọ́n sì rí 252 gẹ́gẹ́ bí àmì ìyípadà ènìyàn sí ènìyàn kan tí a ti darapọ̀ mọ́ Ìwà-Ọlọ́run.

The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.

A kì í yọ ìtẹ́ àánú kúrò níbẹ̀, nítorí náà fún Sister White láti wo inú rẹ̀ jẹ́ ìṣípayá àkànṣe, àti ní ti àsọtẹ́lẹ̀, àpèjúwe náà jẹ́ púpọ̀ síi fún àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí ó gbé ayé nínú wọn lọ. Nípa wíwo ni a ṣe ń yí wa padà. Ìdánwò tẹ́ńpìlì ni pé Kristi ń darí àwọn ènìyàn wúńdíá Rẹ̀ sínú tẹ́ńpìlì Rẹ̀, ní ìgbésẹ̀ lẹ́yìn ìgbésẹ̀. Àwọn òtítọ́ àsọtẹ́lẹ̀ ń ṣojú fún àwọn ìgbésẹ̀ lójú ọ̀nà tí a ti fi ìránṣẹ́ Ẹkún Ọ̀gànjọ́-ọ̀ru múlẹ̀.

The Millerite temple of forty-six years is a step.

Tẹ́ńpìlì àwọn Mílẹ́ráìtì ti ọdún mẹ́rìndínláàádọ́rin jẹ́ ìgbésẹ̀ kan.

The human temple of “23,” (male and female, He created them) is a step.

Tẹ́ńpìlì ènìyàn ti “23” (ọkùnrin àti obìnrin ni Ó dá wọn) jẹ́ ìgbésẹ̀ kan.

Christ raising His temple in three days is a step.

Kristi jíjí Tẹ́ńpìlì Rẹ̀ dìde ní ọjọ́ mẹ́ta jẹ́ ìgbésẹ̀ kan.

The storehouse is the temple of Malachi.

Ilé ìṣúra ni tẹ́ńpìlì Málákì.

Nehemiah cleansed the storehouse from the profanation of Tobiah.

Nehemiah wẹ ilé ìkó nǹkan náà mọ́ kúrò nínú ìdọ̀tí-ìmímọ́ tí Tobiah fi bà á jẹ́.

That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.

Tẹ́ńpìlì náà ni ibi tí olórí àlùfáà Hilkiah ti ṣàwárí àwọn ìwé Mósè ní àkókò ìjíyàpadà ọba Josiah.

The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.

Tẹ́ńpìlì tí Nehemiah wẹ̀ mọ́ kúrò nínú ìbàjẹ́ mímọ́ ni tẹ́ńpìlì kan náà tí Kristi wẹ̀ mọ́ lẹ́ẹ̀mejì kúrò nínú “ìbàjẹ́ mímọ́ aláìmọ́” rẹ̀, gẹ́gẹ́ bí Sister White ti sọ.

The casket of Miller’s dream was a step.

Àpótí nínú àlá Miller jẹ́ ìgbésẹ̀ kan.

Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.

Nígbà tí Kristi bá ti darí àwọn olóòótọ́ Rẹ̀ wọ Ibi Mímọ́ Jùlọ, Ó sì tún darí wọn, gẹ́gẹ́ bí a ti ṣojú fún un nípasẹ̀ Arábìnrin White, sí ọ̀dọ̀ àpótí májẹ̀mú, Ó gbé ìborí àánú sókè, ó sì jẹ́ kí wọ́n wo inú rẹ̀. Nígbà tí wọ́n bá wo inú rẹ̀, wọ́n rí i pé ẹ̀kọ́ nípa ìsọdọ̀mọ-eniyan àti Sábá ọjọ́ keje ni a fi ìmọ́lẹ̀ ìràwọ̀ pẹ̀lẹ́ bò. Ìlà lórí ìlà, àwọn tí wọ́n mọ àwọn ẹ̀kọ́ tí “a fi ìmọ́lẹ̀ pẹ̀lẹ́ bò” yóò bá Arábìnrin White mu nípa títẹ Ibi Mímọ́ Jùlọ wọlé nípa ìgbàgbọ́ àti nípa wíwo inú àpótí májẹ̀mú.

The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.

Àwọn wòlíì àtijọ́ sọ̀rọ̀ ní pàtó jùlọ fún àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn nínú rẹ̀ lọ. Nígbà tí àwọn wòlíì àtijọ́ wọ̀nyí fúnra wọn bá di apá kan nínú ẹ̀rí náà, wọ́n dúró fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, àti àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ni ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Sister White lè jẹ́ wòlíì àtijọ́ tí ó ṣe pàtàkì jùlọ, nítorí gbogbo àwọn àpèjúwe rẹ̀ dúró fún ìtàn alfa ti ìtàn omega ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Gbogbo àwọn wòlíì ń ṣàfihàn ìyókù, ṣùgbọ́n Sister White pẹ̀lú dúró fún ìtàn ìbẹ̀rẹ̀ kan tí a mú ṣẹ ní ìtàn ìparí—títí dé lẹ́tà kọ̀ọ̀kan.

In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.

Nínú ìtàn ìpìlẹ̀ alpha, a gbé Arábìnrin White nínú ìran lọ sínú Ibi Mímọ́ Jùlọ ti ibùdó mímọ́ ọ̀run. Nígbà tí ó dé ibẹ̀, àga àánú tí ó wà lórí àpótí májẹ̀mú, àga kan tí a kò gbọ́dọ̀ yọ kúrò ní ipò rẹ̀, ni a gbé sókè kí Arábìnrin White lè wo inú rẹ̀, níbi tí ó ti rí Àwọn Òfin Mẹ́wàá náà.

> “In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.

> “Nínú ibi mímọ́ jùlọ ni mo rí àpótí májẹ̀mú; lórí rẹ̀ àti lẹ́gbẹ̀ẹ́ rẹ̀ ni wúrà mímọ́ jùlọ wà. Ní ìpẹ̀yà kọ̀ọ̀kan àpótí náà ni kerubu ẹlẹ́wà kan wà, pẹ̀lú ìyẹ́ rẹ̀ tí ó tẹ́ sí lórí rẹ̀. Ojú wọn sì dojú kọ ara wọn, wọ́n sì ń wo ìsàlẹ̀. Láàárín àwọn angẹli náà ni àwo tùràrí wúrà kan wà. Lókè àpótí náà, níbi tí àwọn angẹli náà dúró sí, ni ògo tí ń tàn gidigidi wà, tí ó dàbí ìtẹ́ níbi tí Ọlọ́run ń gbé. Jesu dúró lẹ́gbẹ̀ẹ́ àpótí náà, bí àdúrà àwọn ẹni mímọ́ sì ti ń gòkè tọ̀ Ọ́ wá, èéfín tùràrí inú àwo tùràrí náà a sì máa ru, Ó sì máa fi àdúrà wọn pẹ̀lú èéfín tùràrí náà rúbọ sókè sí ọ̀dọ̀ Baba Rẹ̀. Nínú àpótí náà ni ìkòkò wúrà tí manna wà nínú rẹ̀, ọ̀pá Áárónì tí rúwé, àti àwọn pátákó òkúta tí a lè pa pọ̀ bí ìwé. Jesu ṣí wọn, mo sì rí Àwọn Òfin Mẹ́wàá tí a fi ìka Ọlọ́run kọ sí wọn. Lórí pátákó kan ni mẹ́rin wà, lórí èkejì sì ni mẹ́fà. Àwọn mẹ́rin tí ó wà lórí pátákó àkọ́kọ́ ń tàn ju àwọn mẹ́fà yòókù lọ. Ṣùgbọ́n èyí kẹrin, òfin ọjọ́ ìsinmi, tàn ju gbogbo wọn lọ; nítorí a ya ọjọ́ ìsinmi sọ́tọ̀ kí a lè pa á mọ́ ní ọlá fún orúkọ mímọ́ Ọlọ́run. Ọjọ́ ìsinmi mímọ́ náà dà lójú; àwọ̀n ògo sì yí i ká ní gbogbo àyíká rẹ̀. Mo rí i pé a kò kan òfin ọjọ́ ìsinmi mọ́ àgbélébùú. Bí a bá ti kan án mọ́ ọn, a ti kan àwọn òfin mẹ́sàn-án yòókù náà mọ́ ọn; a sì ní òmìnira láti rú gbogbo wọn, gẹ́gẹ́ bí a ti lè rú èyí kẹrin. Mo rí i pé Ọlọ́run kò yí ọjọ́ ìsinmi padà, nítorí kò yí padà láé. Ṣùgbọ́n póòpù ti yí i padà láti ọjọ́ keje sí ọjọ́ kìíní ọ̀sẹ̀; nítorí a ti pinnu fún un láti yí àkókò àti òfin padà.” Early Writings, 32.

The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.

Ẹ̀kọ́ ìsìn nípa Sábá ọjọ́ keje ni ẹ̀kọ́ alpha nínú ìtàn ìpilẹ̀ṣẹ̀ ìṣísẹ̀ Millerite, tí ó bẹ̀rẹ̀ gẹ́gẹ́ bí ìṣísẹ̀ Millerite ti Philadelphia, lẹ́yìn náà ó yí padà sí ìṣísẹ̀ Millerite ti Laodicea ní ọdún 1856, lẹ́yìn náà sì di Ìjọ Seventh-day Adventist ti Laodicea ní ọdún 1863. Arábìnrin White pẹ̀lú ń fi ẹ̀kọ́ omega hàn nínú ìtàn àwọn ọjọ́ ìkẹyìn, nígbà tí ìṣísẹ̀ Laodicea ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún yí padà sí ìṣísẹ̀ Philadelphia ti ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún. Àwọn ìmọ́lẹ̀ alpha àti omega ni a ṣojú fún nípasẹ̀ ẹ̀kọ́ ọjọ́ ìsinmi Sábá ọjọ́ keje àti ẹ̀kọ́ nípa ìwà-ẹni-lára Kristi.

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Àwọn tí wọ́n bá ń bá Ọlọ́run ṣe àjọṣepọ̀ máa ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọn kì í bu Olùdáǹdè wọn ní ọlá kù nípa bíbo ọ̀nà wọn jẹ́ níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run máa ń tàn sórí wọn. Bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú rẹ̀, máa ń pọ̀ sí i gidigidi. Wọn jẹ́ ẹni iyebíye tí kò lópin ní ojú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Lọ́dọ̀ wọn, ọ̀rọ̀ Ọlọ́run ní ẹwà àti ìfẹ́nilọ́rùn tí ó tayọ ju gbogbo lọ. Wọ́n rí ìjẹ́pàtàkì rẹ̀. A máa ń ṣí òtítọ́ payá fún wọn. A fi ìmọ́lẹ̀ rírẹ̀lẹ̀ kan bo ẹ̀kọ́ nípa ìwà-ara-ẹni Ọlọ́run nínú ẹ̀dá ènìyàn. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àṣírí sílẹ̀, tí ó sì ń yanjú gbogbo ìṣòro. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀ wọlé kí wọ́n sì rìn nínú ìmọ́lẹ̀ kì yóò lè lóye àṣírí ìwà-bí-Ọlọ́run, ṣùgbọ́n àwọn tí kò ṣiyèméjì láti gbé àgbélébùú wọn sórí kí wọ́n sì tẹ̀lé Jésù, wọn yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.

The “doctrine of the incarnation” is also called the “mystery of godliness.”

“ẹ̀kọ́ nípa ìwà ènìyàn tí Ọlọ́run gbà” ni a tún ń pè ní “àṣírí ìwà-bí-Ọlọ́run.”

> And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.

> Láìsí àríyànjiyàn, ńlá ni àṣírí ìwà-bí-Ọlọ́run: a fi Ọlọ́run hàn nínú ara, a dá a láre nínú Ẹ̀mí, àwọn áńgẹ́lì sì rí i, a wàásù rẹ̀ fún àwọn Kèfèrí, a gbà á gbọ́ ní ayé, a sì gbà á sókè lọ sínú ògo. 1 Timoteu 3:16.

The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.

“Aṣírí” náà wà ní ìpamọ́ títí di ìran ìkẹyìn, nígbà tí àwọn olóòtítọ́ yóò rí i pé ẹ̀kọ́ ìfarahàn Ọlọ́run nínú ara ni omega ti Sábáàtì ọjọ́ keje.

> Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.

> Àní àṣírí náà tí a ti fi pamọ́ láti ayérayé àti láti ọ̀dọ̀ àwọn ìran, ṣùgbọ́n tí a ti fihàn nísinsin yìí fún àwọn ẹni mímọ́ rẹ̀: ẹni tí Ọlọ́run fẹ́ sọ di mímọ̀ fún nípa ohun tí ó jẹ́ ọlọ́rọ̀ ògo àṣírí yìí láàárín àwọn Kèfèrí; èyí tí í ṣe Kristi nínú yín, ìrètí ògo. Kolosse 1:26, 27.

It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.

Ó yẹ gidigidi pé Kólósè 1:26 ni ó sọ̀rọ̀ nípa “àṣírí” kan tí “a ti fi pamọ́,” ṣùgbọ́n àṣírí náà ni “a ti fihàn” ní àwọn ọjọ́ ìkẹyìn. Ìmọ́lẹ̀ àsọtẹ́lẹ̀ ni a ń fihàn nígbà tí a bá tú àsọtẹ́lẹ̀ sílẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Dáníẹ́lì orí kejìlá, níbi tí, ní òpin ọjọ́ 1,260, ní àkókò òpin, a ti tú àsọtẹ́lẹ̀ kan sílẹ̀. Àsọtẹ́lẹ̀ tí a ti fi pamọ́ fún ọ̀pọ̀lọpọ̀ ìran ni a tú sílẹ̀, àti pé àsọtẹ́lẹ̀ náà ni òtítọ́ náà, èyí tí nígbà tí a bá tú ú sílẹ̀, jẹ́ “ògò” tí a sọ di mímọ̀ fún àwọn Keferi ní àkókò òfin Ọjọ́ Àìkú. Àṣírí náà ni Kristi nínú yín, ìrètí ògo, èyí tí a mú ṣẹ ní ọjọ́ ìró fèrè keje.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í dún, nígbà náà ni a ó parí àṣírí Ọlọ́run, gẹ́gẹ́ bí ó ti sọ fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì. Ìfihàn 10:7.

It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.

Ó yẹ gidigidi pé ohùn angẹli keje bẹ̀rẹ̀ sí í dún ní ọjọ́ kẹwàá oṣù keje gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ìfihàn 10:7. A tún ṣàfihàn angẹli keje gẹ́gẹ́ bí ègbé kẹta, àwọn ègbé méjì àkọ́kọ́ sì ni Islam, nípa bẹ́ẹ̀ tí wọ́n fi pèsè ẹlẹ́rìí méjì pé ègbé kẹta náà ni Islam. Àṣírí Ọlọ́run parí nígbà tí fèrè Islam ń dún.

In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.

Nínú ìtàn ìpè kẹ́je, ẹ̀kọ́ nípa ìwàláàyè Kristi nínú ara, èyí tí í ṣe àṣírí Kristi nínú yín, tàbí ìṣọ̀kan Ìwà-Ọlọ́run pẹ̀lú ẹ̀dá ènìyàn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Kristi nígbà tí Ó gbé ẹran ara ènìyàn wọ ara Rẹ̀; àwọn olùdíje láti wà láàárín ẹgbẹ̀rún méjìdínlógójì [one hundred and forty-four thousand] ni a ó dán wò bóyá wọ́n ní òróró àti ìgbàgbọ́ tí ó yẹ láti wọ inú Ibi Mímọ́ Jùlọ. Bí wọ́n bá ṣiyèméjì, òkùnkùn yóò ṣubú lórí wọn; bí wọ́n bá tẹ̀lé Ọ̀dọ́-Àgùntàn níbi gbogbo tí Ó bá lọ, a ó sì darí wọn láti wo inú àpótí májẹ̀mú. Nínú àpótí májẹ̀mú náà ni wọn yóò ti rí àwọn ẹ̀kọ́ ìsinmi ọ̀jọ̀ keje àti ẹ̀kọ́ nípa ìwàláàyè Kristi nínú ara.

As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.

Bí ó tilẹ̀ jẹ́ pé àwọn ẹ̀kọ́ méjèèjì wọ̀nyí ṣe pàtàkì tó bẹ́ẹ̀, ohun tí mo ń fi ojú mi le kì í ṣe àwọn ìmọ́lẹ̀ alfa àti omega, bí kò ṣe pé wòlíì obìnrin náà fi àpẹẹrẹ hàn pé àwọn ènìyàn Ọlọ́run ń wọ inú ibùgbé mímọ́ ti ọ̀run, wọ́n sì ń wo inú àpótí májẹ̀mú náà. Ó yẹ kí àkókò kan wà nínú ìtàn àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], ní àwọn ọjọ́ ìkẹyìn, níbi tí a ó ti mú àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] wọ Ibi Mímọ́ Jùlọ láti máa wo àpótí náà tí a ti ṣí sílẹ̀.

If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.

Bí o bá ní ìgbàgbọ́ láti gbà pé àwọn wòlíì ń ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, pẹ̀lú ìgbàgbọ́ náà pé Arábìnrin White jẹ́ ẹni tí a mí sí gẹ́gẹ́ bí gbogbo àwọn wòlíì mìíràn nínú Bíbélì ní gbogbo ọ̀nà—nígbà náà ìlò náà tí mo ṣẹ̀ṣẹ̀ fi hàn gbọ́dọ̀ jẹ́ gbigba gẹ́gẹ́ bí òtítọ́. Ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà gbọ́dọ̀ máa tẹ̀lé Kristi, nípa ìgbàgbọ́, sínú Ibi Mímọ́ Jùlọ, gẹ́gẹ́ bí Arábìnrin White ti sọ pé àwọn olóòótọ́ ṣe ní October 22, 1844. Nígbà náà ni a fi àwọn ẹgbẹ́ méjì hàn kedere, àwọn tí ó kọ̀ láti wọ inú rẹ̀ nípa ìgbàgbọ́, àti àwọn tí wọ inú rẹ̀.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A tọ́ka mi padà sí ìkéde ìbọ̀wá àkọ́kọ́ Kristi. A rán Johanu ní ẹ̀mí àti agbára Elijah láti pèsè ọ̀nà fún Jesu. Àwọn tí ó kọ ẹ̀rí Johanu kò jèrè èrè kankan nínú àwọn ẹ̀kọ́ Jesu. Ìtakò wọn sí ìhìnrere tí ó sọ ìbọ̀wá Rẹ̀ tẹ́lẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jùlọ pé Òun ni Mèsáyà. Satani darí àwọn tí ó kọ ìhìnrere Johanu lọ síwájú sí i, láti tún kọ Kristi àti láti kàn án mọ́ àgbélébùú. Nípa ṣíṣe èyí ni wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ní ọjọ́ Pentikọsti, èyí tí ì bá ti kọ́ wọn ní ọ̀nà sí ibi mímọ́ ọ̀run. Yíyà aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé a kì yóò tún gba àwọn ẹbọ àti àwọn àṣẹ ìsìn àwọn Júù mọ́. A ti rú Ẹbọ ńlá náà, a sì ti gbà á; Ẹ̀mí Mímọ́ tí ó sọ̀kalẹ̀ ní ọjọ́ Pentikọsti sì gbé ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ti ayé lọ sí ti ọ̀run, níbi tí Jesu ti wọlé pẹ̀lú ẹ̀jẹ̀ Tirẹ̀, láti ta àwọn àǹfààní ètùtù Rẹ̀ sí orí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n lè ní nípa ètò ìgbàlà, wọ́n sì ń bá a lọ ní fífi ìgbẹ́kẹ̀lé wọn lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìlò. Ibi mímọ́ ọ̀run ti gba ipò ti ti ayé, síbẹ̀ wọn kò ní ìmọ̀ kankan nípa ìyípadà náà. Nítorí náà wọn kò lè jèrè nínú ìdásílẹ̀ Kristi ní ibi mímọ́.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọ̀pọ̀ ènìyàn ni ń fi ìbẹ̀rù wo ọ̀nà tí àwọn Júù gbà kọ Kristi tí wọ́n sì kàn án mọ́ àgbélébùú; bí wọ́n sì ti ń ka ìtàn ìtìjú àti ìfìyàjẹni rẹ̀, wọ́n ń rò pé wọ́n fẹ́ràn rẹ̀, àti pé àwọn kì yóò bá ti sẹ́ ẹ bí Peteru ti ṣe, tàbí kàn án mọ́ àgbélébùú bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run, ẹni tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn fún Jésù tí wọ́n jẹ́wọ́ pé àwọn ní wá sí ìdánwò. Gbogbo ọ̀run ni ó fi ìfẹ́kúfẹ̀ẹ́ jinlẹ̀ wo bí a ṣe gba ìhìnrere áńgẹ́lì kìn-ín-ní. Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ń jẹ́wọ́ pé àwọn fẹ́ràn Jésù, tí wọ́n sì ń da omijé sílẹ̀ bí wọ́n ṣe ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀wọ̀ rẹ̀. Dípò kí wọ́n fi ayọ̀ gba ìhìnrere náà, wọ́n sọ pé ìtanràn ni. Wọ́n kórìíra àwọn tí ó fẹ́ràn ìfarahàn rẹ̀, wọ́n sì ti wọn jáde kúrò nínú àwọn ìjọ. Àwọn tí ó kọ ìhìnrere kìn-ín-ní kò lè rí àǹfààní kankan gbà lọ́wọ́ èkejì; bẹ́ẹ̀ ni wọn kò sì rí àǹfààní kankan gbà lọ́wọ́ igbe ọ̀gànjọ́ òru, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti wọ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ nínú ibi mímọ́ ti ọ̀run. Nípa kọ àwọn ìhìnrere méjèèjì àkọ́kọ́ náà, wọ́n ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìnrere áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sí ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ orúkọ lasan ti kàn àwọn ìhìnrere wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ ọ̀nà sí ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní kankan gbà lọ́wọ́ ìtẹ̀bẹ̀bẹ̀ Jésù níbẹ̀. Gẹ́gẹ́ bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ aláìlò wọn, ni àwọn náà ń gbé àwọn àdúrà aláìlò wọn sókè sí iyẹ̀wù tí Jésù ti fi sílẹ̀; Satani sì, inú rẹ̀ dùn sí ẹ̀tàn náà, ó gba ìwà ẹ̀sìn wọ́, ó sì ń darí ọkàn àwọn Kristẹni wọ̀nyí tí ń jẹ́wọ́ sí ara rẹ̀, nípa ṣíṣe pẹ̀lú agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké, kí ó lè dì wọ́n mú ṣinṣin nínú ìdẹkùn rẹ̀.” Early Writings, 259–261.

Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.

Arábìnrin White tọ́ka sí ìlànà ìdánwò tó ń lọ síwájú nínú ìtàn Johanu Oníbatisí àti ti Kristi, èyí tí ó parí pẹ̀lú pé àwọn Júù wà nínú òkùnkùn pátápátá, kí ó lè fi ìtàn kan náà hàn ní àkókò àwọn Millerite, èyí tí ó jẹ́ ìtàn alfa ti Arábìnrin White; wòlíì obìnrin ìgbà ìkẹyìn. Ìdánwò ìyè tàbí ikú ní ìbẹ̀rẹ̀ jẹ́ nípa wíwọlé sí Ibi Mímọ́ Jùlọ tàbí kọ̀ láti ṣe bẹ́ẹ̀. Kíkò láti ṣe bẹ́ẹ̀ mú òkùnkùn kan náà wá sórí àwọn ọlọ̀tẹ̀ nínú ìtàn Millerite tí ó ti dé sórí àwọn Júù ọlọ̀tẹ̀ nínú ìtàn Kristi.

Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.

Jésù máa ń fi ìparí ohun kan ṣàpèjúwe pẹ̀lú ìbẹ̀rẹ̀ ohun kan; nítorí náà, nígbà tí a mú Sister White wọ Ibi Mímọ́ Jùlọ, tí ó sì wo àpótí májẹ̀mú tí ó ṣí sílẹ̀, ní ìbáṣepọ̀ pẹ̀lú ìdánwò ọjọ́ October 22, 1844, ó fi hàn pé a óò dán ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] wò lórí bóyá wọn yóò tẹ̀lé Ọ̀dọ́-Àgùntàn wọ Ibi Mímọ́ Jùlọ tàbí kí wọn wọ inú òkùnkùn pípé títí láé. Òtítọ́ yìí dá lórí ìgbàgbọ́ kan tí ó lóye pé àwọn wòlíì àtijọ́ ń ṣe àfihàn àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn nígbà tí àwọn tìkára wọn di apá kan nínú ẹ̀rí tí a kọ sílẹ̀. Sister White ń ṣàpèjúwe àwọn ẹ̀ka méjèèjì.

> “While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.

> “Nígbà tí mo wà nínú ipò ìbànújẹ́ yìí, mo lá àlá kan tí ó fi ìmọ̀lára jíjinlẹ̀ sí ọkàn mi. Mo lá pé mo rí tẹ́ńpìlì kan, síbi tí ọ̀pọ̀ ènìyàn ti ń kóra jọ lọ. Àwọn tí wọ́n bá sá di ààbò sínú tẹ́ńpìlì náà nìkan ni a ó gbà là nígbà tí àkókò bá parí. Gbogbo àwọn tí ó bá ṣì wà níta ni yóò sọnù títí láé. Ọ̀pọ̀lọpọ̀ ènìyàn tí ó wà níta, tí wọ́n sì ń bá ọ̀nà wọn ọ̀tọ̀ọ̀tọ̀ lọ, ń fi ẹ̀gàn ṣe, wọ́n sì ń yọ àwọn tí ń wọ tẹ́ńpìlì náà lẹ́yìn, wọ́n sì ń sọ fún wọn pé ètò ìgbàlà yìí jẹ́ ẹ̀tàn ọgbọ́n àrékérekè, pé ní tòótọ́ kò sí ewu kankan rárá láti yẹ̀ra fún. Wọ́n tilẹ̀ dì mọ́ àwọn kan láti dí wọn lọ́wọ́ kí wọ́n má bàa yára wọ inú ògiri náà.”

> “Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.

> “Ní ìbẹ̀rù pé àwọn ènìyàn yóò fi mí ṣe yẹ̀yẹ́, mo rò pé ó dára jù láti dúró títí ìgbà tí ọ̀pọ̀ ènìyàn náà yóò fi tú ká, tàbí títí èmi yóò fi lè wọlé láìjẹ́ kí wọ́n rí mi. Ṣùgbọ́n dípò kí iye wọn dín kù, ó túbọ̀ ń pọ̀ sí i; ní ìbẹ̀rù pé èmi yóò ti pẹ́ jù, mo yára fi ilé mi sílẹ̀, mo sì fọ̀ láàrín ogunlọ́gọ̀ náà. Nínú àníyàn mi láti dé tẹ́ńpìlì náà, èmi kò ṣàkíyèsí tàbí bikítà fún ogunlọ́gọ̀ tí ó yí mi ká. Nígbà tí mo wọ inú ilé náà, mo rí i pé ọ̀pá ńlá kan ṣoṣo ló gbé tẹ́ńpìlì ńlá náà ró, a sì fi ọ̀dọ́-àgùntàn kan tí a ti gé ya, tí ó sì ń ṣàn ẹ̀jẹ̀, so mọ́ ọn. Ó dàbí ẹni pé àwa tí a wà níbẹ̀ mọ̀ pé a ti fa ọ̀dọ́-àgùntàn yìí ya, a sì ti pa á lára, nítorí tiwa. Gbogbo àwọn tí ó bá wọ tẹ́ńpìlì náà gbọ́dọ̀ wá síwájú rẹ̀, kí wọ́n sì jẹ́wọ́ ẹ̀ṣẹ̀ wọn.

> “Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.

> “Lẹ́yìn díẹ̀ kí a tó dé iwájú Ọ̀dọ́-Aguntan náà, àwọn ìjókòó gíga wà níbẹ̀, lórí wọn sì ni ẹgbẹ́ kan jókòó tí ó dà bí ẹni pé inú wọn dùn gidigidi. Ìmọ́lẹ̀ ọ̀run dà bí ẹni pé ó ń tàn lórí ojú wọn, wọ́n sì ń yin Ọlọ́run, wọ́n sì ń kọ orin ìdúpẹ́ ayọ̀ tí ó dà bí orin àwọn angẹli. Àwọn wọ̀nyí ni àwọn tí wọ́n ti wá ṣáájú Ọ̀dọ́-Aguntan náà, tí wọ́n jẹ́wọ́ ẹ̀ṣẹ̀ wọn, tí wọ́n sì ti gba ìdáríjì, tí wọ́n sì ń dúró báyìí pẹ̀lú ìrètí ayọ̀ fún ìṣẹ̀lẹ̀ aláyọ̀ kan.”

> “Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.

> “Àní lẹ́yìn tí mo ti wọ inú ilé náà, ìbẹ̀rù kan bà mí, pẹ̀lú ìmọ̀lára ìtìjú pé mo gbọ́dọ̀ rẹ ara mi sílẹ̀ níwájú àwọn ènìyàn wọ̀nyí. Ṣùgbọ́n ó dàbí ẹni pé a fi agbára mú mi láti máa tẹ̀síwájú, mo sì ń rọra ṣe ọ̀nà mi ká ọ̀pá náà kí n lè dojú kọ ọdọ-àgùntàn náà, nígbà tí ìpè kan dún, tẹ́ńpìlì náà mì tìtì, igbe ìṣẹ́gun sì jáde láti ọ̀dọ̀ àwọn ẹni mímọ́ tí wọ́n péjọ, ìmọ́lẹ̀ ìbẹ̀rù kan sì tan ìmólẹ̀ ká gbogbo ilé náà, lẹ́yìn náà ohun gbogbo di òkùnkùn líle. Gbogbo àwọn ènìyàn aláyọ̀ náà ti pàrọ́ pẹ̀lú ìmọ́lẹ̀ náà, a sì fi mí sílẹ̀ ní òtítọ́kan ṣoṣo nínú ìbẹ̀rù ìdakẹ́jẹ́ òru. Mo jí pẹ̀lú ìrora ọkàn, ó sì fẹ́rẹ̀ẹ́ ṣòro fún mi láti dá ara mi lójú pé mo ti ń lá àlá. Ó dàbí fún mi pé ìparun mi ti dájú, pé Ẹ̀mí Oluwa ti fi mí sílẹ̀, láì tún padà wá mọ́.

> “Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’

> “Laipẹ́ lẹ́yìn èyí mo tún lá àlá mìíràn. Ó dà bí ẹni pé mo jókòó nínú ìrètí tí ó ti tán pátápátá, mo sì fi ọwọ́ mi bo ojú mi, nígbà tí mo ń ronú báyìí pé: Bí Jesu bá wà lórí ayé, èmi yóò lọ sọ́dọ̀ Rẹ̀, kí n sì ju ara mi sẹ́lẹ̀ lẹ́bàá ẹsẹ̀ Rẹ̀, kí n sì sọ gbogbo ìjìyà mi fún Un. Kì yóò yí kúrò lọ́dọ̀ mi, yóò ṣàánú mi, èmi yóò sì fẹ́ràn Rẹ̀, kí n sì máa sìn Í nigbagbogbo. Lójijì, ilẹ̀kùn ṣí, ẹni kan sì wọlé wá, ẹni tí ìrísí àti ojú rẹ̀ lẹ́wà gidigidi. Ó wo mí pẹ̀lú àánú, ó sì ní: ‘Ṣé o fẹ́ rí Jesu? Ó wà níbí, o sì lè rí I bí o bá fẹ́ bẹ́ẹ̀. Gba gbogbo ohun tí o ní, kí o sì tọ̀ mí lẹ́yìn.’”

> “I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.

> “Mo fi ayọ̀ tí a kò lè sọ gbọ́ èyí, mo sì fi inú-dídùn kó gbogbo àwọn nǹkan kéékèèké tí mo ní jọ, pẹ̀lú gbogbo àwọn ohun ìṣúra kéékèèké tí mo ṣe lómìnira, mo sì tẹ̀lé aṣáájú mi. Ó mú mi lọ sí àtẹ̀gùn kan tí ó ga gan-an, tí ó sì dà bí ẹni pé kò lágbára. Bí mo ṣe bẹ̀rẹ̀ sí í gòkè àwọn ìgbésẹ̀ náà, ó kìlọ̀ fún mi pé kí n jẹ́ kí ojú mi dúró sórí òkè, kí n má bà a yí mi lórí kí n sì ṣubú. Ọ̀pọ̀ àwọn mìíràn pẹ̀lú, tí wọ́n ń gòkè ìgòkè líle yẹn, ṣubú kí wọ́n tó dé òkè rẹ̀.”

> “Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.

> “Níkẹyìn a dé ìgbésẹ̀ ìkẹyìn, a sì dúró níwájú ilẹ̀kùn kan. Níhìn-ín ni olùtọ́sọ́nà mi pàṣẹ fún mi láti fi gbogbo ohun tí mo mú wá pẹ̀lú mi sílẹ̀. Pẹ̀lú ayọ̀ ni mo fi wọ́n sílẹ̀; lẹ́yìn náà ó ṣí ilẹ̀kùn náà, ó sì ní kí n wọlé. Ní ìṣẹ́jú kan, mo dúró níwájú Jésù. Kò sí àṣìṣe kankan nípa ojú-rere ẹlẹ́wà yẹn. Ìfihàn inú-rere àti ọlá-àṣẹ náà kò lè jẹ́ ti ẹlòmíràn. Bí ojú Rẹ̀ ṣe tẹ̀ lé mi, mo mọ̀ lójúkan náà pé Ó mọ gbogbo ipò ayé mi àti gbogbo èrò inú àti ìmọ̀lára mi.”

> “I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.

> “Mo gbìyànjú láti fi ara mi bọ́ kúrò níwájú ojú Rẹ̀, níní ìmọ̀lára pé mi ò lè fara da ojú Rẹ̀ tí ń yẹ mí wò, ṣùgbọ́n Ó súnmọ́ pẹ̀lú ẹ̀rín músẹ́, Ó sì fi ọwọ́ Rẹ̀ lé orí mi, Ó wí pé: ‘Má bẹ̀rù.’ Ohùn adùn ohùn Rẹ̀ mú kí ọkàn mi kún fún ayọ̀ kan tí kò tíì nírìírí rí tẹ́lẹ̀. Inú mi dùn tó bẹ́ẹ̀ tí n kò fi lè sọ ọ̀rọ̀ kan, ṣùgbọ́n nípa bí ìmọ̀lára ṣe borí mi, mo dojúbolẹ̀ ní ẹsẹ̀ Rẹ̀. Bí mo ṣe ń dùbúlẹ̀ níbẹ̀ láìlágbára, àwọn ìran ẹwà àti ògo ń kọjá níwájú mi, ó sì dàbí ẹni pé mo ti dé ààbò àti àlàáfíà ọ̀run. Nígbẹ̀yìn-gbẹ́yín agbára mi padà bọ̀ sípò, mo sì dìde. Ojú Jesu tí ó kún fún ìfẹ́ ṣì wà lórí mi, ẹ̀rín músẹ́ Rẹ̀ sì fi ayọ̀ kún ọkàn mi. Ìwàníhìn-ín Rẹ̀ kún mi fún ọ̀wọ̀ mímọ́ àti ìfẹ́ tí a kò lè fi ẹnu sọ.

> “My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.

> “Olùtọ́sọ́nà mi sì tún ilẹ̀kùn náà ṣí nígbà yìí, àwa méjèèjì sì jáde lọ. Ó ní kí n tún gbé gbogbo ohun tí mo ti fi sílẹ̀ níta. Nígbà tí mo sì ṣe èyí tán, ó fi okùn aláwọ̀ ewé kan lé mi lọ́wọ́, tí a sì yí pọ̀ mọ́ra dáadáa. Ó sọ fún mi pé kí n gbé e sí etí ọkàn mi, àti pé nígbà tí mo bá fẹ́ rí Jesu, kí n mú un jáde kúrò ní àyà mi, kí n sì na á sí gígùn rẹ̀ títí dé ìwọ̀n rẹ̀ tó pọ̀jù. Ó kìlọ̀ fún mi pé kí n má ṣe jẹ́ kí ó wà ní yíyí pọ̀ fún ìgbà pípẹ́ kankan, kí ó má bàa di dídí, kí ó sì ṣòro láti tún un tọ́. Mo fi okùn náà sí etí ọkàn mi, mo sì fi ayọ̀ sọ̀kalẹ̀ ní àwọn àtẹ̀gùn kéékèèké náà, mo ń yin Olúwa, mo sì ń sọ fún gbogbo àwọn tí mo pàdé níbi tí wọ́n ti lè rí Jesu. Àlá yìí fún mi ní ìrètí. Okùn aláwọ̀ ewé náà dúró fún ìgbàgbọ́ nínú èrò inú mi, ẹwà àti ìrọ̀rùn ìgbẹ́kẹ̀lé nínú Ọlọ́run sì bẹ̀rẹ̀ sí í yọ sí ọkàn mi.” Testimonies, volume 1, 27–29.

From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.

Láti ìparí ìpàdé àgọ́ Exeter ní August 17 títí dé October 22 ní ọdún 1844 jẹ́ ọjọ́ mẹ́rìndínlọ́gọ́rin. Àwọn ọjọ́ mẹ́rìndínlọ́gọ́rin wọ̀nyí ṣàpẹẹrẹ àkókò ìkéde Ẹkún Àárín Òru, àti nínú àyíká òwe àwọn wúńdíá mẹ́wàá, àwọn tí wọ́n kéde ìránṣẹ́ náà nígbà náà ṣàpẹẹrẹ àwọn tí wọ́n ní òróró, àwọn tí kò sì kéde ìránṣẹ́ náà nígbà náà kò ní òróró.

In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?

Nínú àkàwé náà, ìgbéyàwó náà ṣẹlẹ̀ ní ìbẹ̀rẹ̀ àkókò ìdádúró náà. Ìgbéyàwó ìlànà ṣẹlẹ̀, lẹ́yìn náà gbogbo ènìyàn sì padà sí ilé, wọ́n dúró títí baba ọkọ yóò fi pinnu bóyá ó yẹ kí a mú ìgbéyàwó náà pé ní ìbálòpọ̀. Àìṣòótọ́ láàárín ìgbéyàwó àkọ́kọ́ àti ayẹyẹ kejì ní àárín òru ni a kà sí panṣágà. Àkókò ìdádúró náà dá lórí bí baba ọkọ ṣe ń dúró láti rí ohun tí yóò ṣẹlẹ̀ sí aya ní àkókò kan. Ṣé ó lóyún?

When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.

Nígbà tí bàbá náà pinnu pé ohun gbogbo ti pé, ìrìnàjò alẹ́ ọ̀gànjọ́ bẹ̀rẹ̀, ó sì bẹ̀rẹ̀ ní alẹ́ láti yẹra fún ooru líle tí ó máa ń wà ní ọ̀sán ní ilẹ̀ Palestini. Nítorí èyí, a béèrè pé àwọn ìránṣẹ́bìnrin ìyàwó, àwọn wúńdíá inú òwe náà, kí olúkúlùkù ní àtùpà tirẹ̀ àti ìpèsè òróró tirẹ̀ ní ìmúrasílẹ̀, ní ìdúró de igbe ọ̀gànjọ́ tó ń kéde pé ìrìnàjò sí ibi ìgbéyàwó ti bẹ̀rẹ̀, nítorí pé ní alẹ́ ni yóò ti wáyé. Ní Exeter ni igbe ọ̀gànjọ́ náà dé, ìwọ sì yálà ní òróró tó pé tí ó ti ṣetán fún ìrìnàjò náà tàbí o kò ní i.

When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.

Nígbà tí wọ́n kúrò ní Exeter pẹ̀lú ìhìnrere náà, wọ́n ń ṣàfihàn àwọn ènìyàn kan tí a ti fi èdìdì dì. Àwọn kan ní òróró tó pọ̀ tó láti wọ ìgbéyàwó náà ní October 22, 1844, àwọn mìíràn kò sì ní í. Ọgọ́ta ọjọ́ mẹ́fà wọ̀nyẹn ń ṣojú àkókò kan nígbà tí a fi èdìdì dì àwọn ènìyàn Ọlọ́run sí ẹnu-ọ̀nà tí a ti pa ti òfin Sunday. Bí wọ́n bá ní ìwọ̀n òróró tó yẹ, wọ́n wọ Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́. Sister White ṣàfihàn àwọn ènìyàn Ọlọ́run tí wọ́n ń wọ Ibi Mímọ́ Jùlọ ní àwọn ọjọ́ ìkẹyìn, àti nínú ìtàn alpha rẹ̀, ó jẹ́ ìdánwò ìyè tàbí ikú tí ó wà ní í ṣe pẹ̀lú wíwọ Ibi Mímọ́ Jùlọ wọ̀ nípa ìgbàgbọ́. Ní àwọn ọjọ́ ìkẹyìn, ẹgbẹ̀rún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà ni a ó dán wò bóyá wọ́n yóò wọ Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́. Lẹ́ẹ̀kan sí i, ó jẹ́ ìdánwò ìyè tàbí ikú.

We will continue these things in the next article.

A ó bá àwọn nǹkan wọ̀nyí lọ ní àpilẹ̀kọ tí ó tẹ̀lé.

> “In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.

> “Nínú ìwẹ̀nùmọ́ tẹ́ńpìlì, Jésù ń kéde iṣẹ́-ìránṣẹ́ Rẹ̀ gẹ́gẹ́ bí Mèsáyà, ó sì ń bẹ̀rẹ̀ iṣẹ́ Rẹ̀. Tẹ́ńpìlì náà, tí a kọ́ sílẹ̀ gẹ́gẹ́ bí ibùgbé Ìwàláàyè Ọlọ́run, ni a pèsè láti jẹ́ ẹ̀kọ́ àfihàn fún Ísírẹ́lì àti fún ayé. Láti ayérayé wá ni ète Ọlọ́run pé kí gbogbo ẹ̀dá tí a dá, láti ọ̀dọ̀ séráfù títàn àti mímọ́ títí dé ènìyàn, jẹ́ tẹ́ńpìlì fún ìgbé inú Ẹlẹ́dàá. Nítorí ẹ̀ṣẹ̀, ẹ̀dá ènìyàn dáwọ́ jíjẹ́ tẹ́ńpìlì fún Ọlọ́run dúró. Nípa bí ibi ti mú un ṣókùnkùn tí ó sì ti bà á jẹ́, ọkàn ènìyàn kò tún fi ògo Ẹni Ọlọ́run hàn mọ́. Ṣùgbọ́n nípa ìwà-ara-mímú Ọmọ Ọlọ́run, ète Ọ̀run ni a mú ṣẹ. Ọlọ́run ń gbé inú ẹ̀dá ènìyàn, àti nípasẹ̀ oore-ọ̀fé ìgbàlà, ọkàn ènìyàn tún di tẹ́ńpìlì Rẹ̀. Ọlọ́run pinnu pé kí tẹ́ńpìlì tó wà ní Jerúsálẹ́mù jẹ́ ẹlẹ́rìí àìdájọ́ fún ipò gíga tí a ṣí sílẹ̀ fún gbogbo ọkàn. Ṣùgbọ́n àwọn Júù kò lóye ìtumọ̀ ilé náà tí wọ́n fi ìgbéraga púpọ̀ wo. Wọ́n kò fi ara wọn jùwọ́ gẹ́gẹ́ bí tẹ́ńpìlì mímọ́ fún Ẹ̀mí Ọlọ́run. Àwọn àgbàlá tẹ́ńpìlì ní Jerúsálẹ́mù, tí ariwo ìṣòwò àìmọ́ kún inú wọn, ṣàpẹẹrẹ lọ́nà tòótọ́ gan-an tẹ́ńpìlì ọkàn, tí a ti bà jẹ́ nípasẹ̀ ìwàkíkan ara àti àwọn èrò àìmọ́.”

> “In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

> “Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn olùrà àti olùtà ayé, Jésù kéde iṣẹ́-ìránṣẹ́ Rẹ̀ láti wẹ ọkàn mọ́ kúrò nínú ìbàjẹ́ ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́kúfẹ̀ẹ́ ti ayé, àwọn ìfẹ́kúfẹ̀ẹ́ amúnimọ́tara-ẹni-nìkan, àwọn àṣà búburú, tí ń ba ọkàn jẹ́. Málákì 3:1–3 ni a tọ́ka sí.” Ìfẹ́ Àwọn Ìran, 161.

> “The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

> “Wòlíì náà wí pé, ‘Mo sì rí áńgẹ́lì mìíràn sọ̀ kalẹ̀ láti ọ̀run wá, tí ó ní agbára ńlá; ilẹ̀ ayé sì tàn mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ó sì ké pẹ̀lú ohùn alágbára, wí pé, Babeli ńlá ṣubú, ó ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’ (Ifihan 18:1, 2). Èyí ni ọ̀rọ̀ kan náà tí a fi fún áńgẹ́lì kejì. Babeli ṣubú, ‘nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú panṣágà rẹ̀’ (Ifihan 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀. Ó ti fún ayé ní ọjọ́ ìsinmi èké dípò Sábáàtì òfin kẹrin, ó sì tún èké náà sọ tí Satani kọ́kọ́ sọ fún Éfà ní Édẹni—àìkú ti ara ẹ̀mí. Ọ̀pọ̀lọpọ̀ àṣìṣe mìíràn tó jọ irú èyí ni ó ti tan káàkiri, ‘ní fífi àwọn àṣẹ ènìyàn kọ́ni gẹ́gẹ́ bí ẹ̀kọ́’ (Matiu 15:9).”

> “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 sọ Tẹ́ńpìlì di mímọ́ kúrò nínú ìbàjẹ́ àìmọ́tọ́run tí a fi bà á jẹ́. Lára àwọn iṣẹ́ ìkẹyìn ìránṣẹ́ rẹ̀ ni ìwẹ̀nùmọ́ Tẹ́ńpìlì lẹ́ẹ̀kejì. Bákan náà, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe ìpè méjì tí ó yàtọ̀ síra sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá náà, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú panṣágà rẹ̀’ (Ìfihàn 14:8). Àti nínú igbe ńlá ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run 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 àwọn ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀’ (Ìfihàn 18:4, 5).” Selected Messages, ìwé 2, 118.

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