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# The Book of Daniel - Number One-Hundred and Fifty-Five

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún kan àti márùndínlọ́gọ́ta nọmba marun-un】

Unveiling Daniel’s Last Vision: A Parallel Journey of the Wise Virgins

Ṣíṣípayá Ìran Ìkẹyìn Dáníẹ́lì: Ìrìn Àjò Afiwéra ti Àwọn Wúńdíá Ọlọ́gbọ́n

Author

Jeff Pippenger

Published

March 24, 2024

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We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.

A ti bẹ̀rẹ̀ ìṣàkíyèsí wa lórí ìran ìkẹyìn Dáníẹ́lì nípa mímọ̀ Dáníẹ́lì sí gẹ́gẹ́ bí ààmì àwọn ènìyàn májẹ̀mú Ọlọ́run ti ọjọ́ ìkẹyìn, a sì ti lo ẹsẹ̀ àkọ́kọ́ náà pẹ̀lú orí ìkẹyìn láti bẹ̀rẹ̀ sí í mọ àwọn àbùdá wòlíì ti àwọn ènìyàn ọjọ́ ìkẹyìn wọ̀nyẹn tí Belitṣásárì dúró fún. Àwọn ènìyàn májẹ̀mú Ọlọ́run ti ọjọ́ ìkẹyìn dúró fún àwọn Millerites ti ìṣísẹ̀ áńgẹ́lì àkọ́kọ́, àti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin ti ìṣísẹ̀ áńgẹ́lì kẹta. Àwọn Millerites mú òwe àwọn wúńdíá mẹ́wàá ṣẹ, a sì tún òwe náà ṣe ní ọjọ́ ìkẹyìn dé inú lẹ́tà kọọkan.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ọ̀pọ̀ ìgbà ni a máa ń tọ́ka mi sí òwe àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Òwe yìí ti ṣẹ, yóò sì ṣẹ dé ọ̀rọ̀ rẹ̀ gangan, nítorí pé ó ní ìṣàmúlò àkànṣe sí àsìkò yìí, ó sì ti ṣẹ, gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kẹta, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsìnyí títí di ìparí àkókò.” Review and Herald, August 19, 1890.

The experience of both movements of the last days, is the experience of Adventism.

Ìrírí àwọn ìṣísẹ̀ méjèèjì ti àwọn ọjọ́ ìkẹyìn ni ìrírí Adventism.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Àkàwé àwọn wúńdíá mẹ́wàá inú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.

Àwọn Mílàráítì dúró fún ìṣíkirí ìránṣẹ́ àkọ́kọ́, àti pé ìrírí wọn náà ni a tún fi ṣàpẹẹrẹ nípa ìjọ Filadelfia. Ní ọdún 1856, ìṣíkirí Mílàráítì ti Filadelfia yí padà sí ìṣíkirí Laodísea, àti nínú ìṣọ̀tẹ̀ ọdún 1863, ó tún yí padà sí ìjọ Adventist Ọjọ́ Keje ti Laodísea.

The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.

Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] dúró fún ìṣísẹ̀ áńgẹ́lì kẹta, àti pé ìrírí wọn ni a tún fi ṣàpẹẹrẹ nípasẹ̀ ìjọ Filadelfia. Ní ọdún 1989, a tú ìwé Dáníẹ́lì sílẹ̀ fún ìjọ Ládíkọ́síà ti Àwọn Adventist Ọjọ́ Keje, àti ní September 11, 2001, ìṣísẹ̀ Adventist ti Ládíkọ́síà bẹ̀rẹ̀, àti ní July ọdún 2023, ìyípadà padà sí ìṣísẹ̀ Filadelfia dé.

Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.

Belteshazzar, tàbí Danieli, ṣàpẹẹrẹ ìṣísẹ̀ Filadelfia ti àwọn ọjọ́ ìkẹyìn, tí ó tún ṣe ìṣísẹ̀ Filadelfia ti àwọn Millerite “dé ọ̀rọ̀ náà gan-an.” Ẹsẹ̀ àkọ́kọ́ ti ìran ìkẹyìn náà ṣàpẹẹrẹ àwọn ènìyàn ọjọ́ ìkẹyìn wọ̀nyí, àti ẹ̀rí ìkẹyìn ti ìran ìkẹyìn náà gbọ́dọ̀ fara mọ́ ẹ̀rí àkọ́kọ́ ti ìran ìkẹyìn náà. Ìlànà ìwẹ̀nùmọ́ tí ó wà nínú Danieli orí kejìlá ń fi ìmúgbòòrò ìmọ̀ hàn, pẹ̀lú àwọn ẹgbẹ́ méjì tí a mú jáde nípasẹ̀ rẹ̀. Belteshazzar ni àfihàn àgbáyépọ̀ jùlọ ti àwọn ọlọ́gbọ́n ọjọ́ ìkẹyìn. Nínú Danieli orí kejìlá, ó kéré tán, òtítọ́ àsọtẹ́lẹ̀ márùn-ún wà tí wọ́n jẹ́ ìdákọ̀ró fún ìṣísẹ̀ àwọn Millerite, tí ó sì gbọ́dọ̀ tún ṣe ara rẹ̀ nínú ìṣísẹ̀ angẹli kẹta.

The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.

Àkọ́kọ́ ni ìlànà ìwẹ̀nùmọ́ tí ń mú kí ẹgbẹ́ méjì àwọn olùjọsìn jáde, tí ó sì nípa bẹ́ẹ̀ mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ ní ìṣísẹ̀rẹ̀ àti ní ìṣísẹ̀kẹ̀yìn.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.

> Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, títí di àkókò òpin: ọ̀pọ̀ ènìyàn yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i.... Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti fi èdìdì dì wọ́n títí di àkókò òpin. A óò sọ ọ̀pọ̀ di mímọ́, a óò sì sọ wọ́n di funfun, a óò sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹnìkan nínú àwọn ẹni búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e. Dáníẹ́lì 12:4, 9, 10.

The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.

Ìyàtọ̀ láàárín àwọn ọlọ́gbọ́n àti àwọn ẹni búburú (òmùgọ̀), dá lórí òye wọn nípa (pínpín ní ọkàn) ìlọsíwájú ìmọ̀ tí a ṣí sílẹ̀ ní àkókò òpin, yálà ní ọdún 1798 fún àwọn Míléráìtì, tàbí ní 1989 fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. A béèrè pé kí àwọn ènìyàn Ọlọ́run mọ̀ pé Adventism ni ìrírí àpèjúwe àwọn wúńdíá mẹ́wàá, nítorí láìsí òye náà wọn kì yóò wá láti lóye ìgbà tí “àkókò òpin” fún ìran ìkẹyìn dé, tàbí ohun tí ó jẹ́ ìránṣẹ́ náà tí a tú èdìdì rẹ̀ nígbà náà. Láìsí òye pé ìrírí Adventist jẹ́ ìlànà ìdánwò ìgbésẹ̀ mẹ́ta, tí a dá lórí ìdàgbàsókè òtítọ́ ní ìlọsíwájú, èyí tí ń yọrí sí àbájáde “ìyè tàbí ikú,” kò ṣeé ṣe láti mọ ìpè gíga ti gbogbo Seventh-day Adventist. Belteshazzar dúró fún àwọn ènìyàn tí wọ́n mọ̀ pé wọ́n ti gba inú ìlànà ìwẹ̀nùmọ́ kọjá, èyí tí a ṣàpèjúwe gẹ́gẹ́ bí “a sọ wọ́n di mímọ́, a sọ wọ́n di funfun, a sì dán wọn wò.” Gẹ́gẹ́ bí ó ti rí gan-an, ìlànà ìwẹ̀nùmọ́ ìgbésẹ̀ mẹ́ta náà ni a ṣe ìtọ́kasí rẹ̀ ní pàtó gẹ́gẹ́ bí iṣẹ́ Ẹ̀mí Mímọ́.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.

> Ṣùgbọ́n mo ń sọ òtítọ́ fún yín; ó ṣàǹfààní fún yín kí èmi kí ó lọ: nítorí bí èmi kò bá lọ, Olùtùnú náà kì yóò tọ̀ yín wá; ṣùgbọ́n bí mo bá lọ, èmi yóò rán án sí yín. Àti pé nígbà tí ó bá dé, yóò fi ẹ̀sùn kàn ayé nípa ẹ̀ṣẹ̀, àti nípa òdodo, àti nípa ìdájọ́: Nípa ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; Nípa òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kì yóò sì tún rí mi mọ́; Nípa ìdájọ́, nítorí a ti dá alákòóso ayé yìí lẹ́jọ́. Mo ṣì ní ọ̀pọ̀ nǹkan láti sọ fún yín, ṣùgbọ́n ẹ kò lè rú wọn nísinsin yìí. Ṣùgbọ́n nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò darí yín sínú gbogbo òtítọ́: nítorí kì yóò sọ̀rọ̀ láti inú ara rẹ̀; ṣùgbọ́n ohunkóhun tí yóò gbọ́, èyí ni yóò sọ: yóò sì fi àwọn ohun tí ń bọ̀ hàn yín. Johanu 16:7–13.

The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.

Iṣẹ́ Ẹ̀mí Mímọ́ nínú ìtọ́nisọ́nà àwọn wúńdíá ọlọ́gbọ́n sínú “gbogbo òtítọ́,” ń béèrè pé kí Ó bá ayé wí, èyí tí ó túmọ̀ sí láti kìlọ̀ tàbí dá lẹ́bi, nípa ẹ̀ṣẹ̀, òdodo àti ìdájọ́, èyí tí ó jẹ́ àtẹ̀gùn mẹ́ta kan náà tí ń mú jáde bóyá wúńdíá ọlọ́gbọ́n tàbí aṣiwèrè nínú Danieli orí kejìlá. Ìránṣẹ́ tí Jésù fi hàn gẹ́gẹ́ bí iṣẹ́ Ẹ̀mí Mímọ́ ni “òróró,” tí ń ṣí ìyàtọ̀ hàn láàárín ọlọ́gbọ́n àti ẹni búburú nínú Danieli 12. Àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn gbọ́dọ̀ lóye ìbísí ìmọ̀ fún ìran wọn, ìmọ̀ náà sì kún fún ìmòye wọn pé bóyá wọ́n jẹ́ wúńdíá aṣiwèrè tàbí ọlọ́gbọ́n nínú òwe Mátíù orí kẹ́ẹ̀ẹ́dógún.

> “John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’

> “A fi àwọn nǹkan wọ̀nyí hàn Jòhánù nínú ìran mímọ́. Ó rí ẹgbẹ́ náà tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn wúńdíá ọgbọ́n márùn-ún, pẹ̀lú àwọn fìtílà wọn tí a túnṣe tí wọ́n sì ń jóná, ó sì ké jáde nínú ìgbádùn ayọ̀, pé, ‘Nísinsin yìí ni sùúrù àwọn ẹni mímọ́ wà; nísinsin yìí ni àwọn tí ń pa àwọn òfin Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù wà. Mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Kọ ọ́ sílẹ̀ pé, Alábùkún ni àwọn òkú tí ń kú nínú Olúwa láti ìsinsin yìí lọ: Bẹ́ẹ̀ ni, ní Ẹ̀mí wí, kí wọn lè sinmi kúrò nínú àṣekára wọn; iṣẹ́ wọn sì ń tọ̀ wọ́n lẹ́yìn.’”

> “Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.

> “Ọ̀pọ̀lọpọ̀ àwọn tí ó gbọ́ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì rò pé wọn yóò wà láàyè láti rí Kristi tí ń bọ̀ nínú àwọsánmà ọ̀run. Bí gbogbo àwọn tí wọ́n jẹ́wọ́ pé wọ́n gbà òtítọ́ náà bá ti ṣe ipa tiwọn gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n, ìhìnrere náà ìbá ti wàásù rẹ̀ kalẹ̀ ní ìgbà pípẹ́ sẹ́yìn fún gbogbo orílẹ̀-èdè, ẹbí, èdè, àti ènìyàn. Ṣùgbọ́n márùn-ún jẹ́ ọlọ́gbọ́n, márùn-ún sì jẹ́ aṣiwèrè. Ó yẹ kí òtítọ́ náà ti jẹ́ wàásù rẹ̀ kalẹ̀ nípasẹ̀ àwọn wúńdíá mẹ́wàá, ṣùgbọ́n márùn-ún nìkan ni wọ́n ti pèsè ohun tí ó ṣe pàtàkì láti darapọ̀ mọ́ ẹgbẹ́ náà tí ń rìn nínú ìmọ́lẹ̀ tí ó ti dé bá wọn. Ìhìnrere áńgẹ́lì kẹta jẹ́ ohun tí a nílò. Ó yẹ kí a ṣe ìkéde yìí. Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jáde lọ láti pàdé Ọkọ-ìyàwó lábẹ́ àwọn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì, kọ ìhìnrere áńgẹ́lì kẹta, ìhìnrere ìdánwò ìkẹyìn tí a ó fi fún ayé.”

> “A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. 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 18:2–5].

> “Iṣẹ́ kan tí ó jọ èyí ni a ó ṣe nígbà tí áńgẹ́lì kejì yẹn, tí a ṣàfihàn rẹ̀ nínú Ìfihàn 18, bá fi ìránṣẹ́ rẹ̀ hàn. A ó nílò láti tún àwọn ìfiranṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta ṣe. A ó fi ìpè náà fún ìjọ pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn Mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀.’ ‘Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì ti di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmú gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra. Nítorí pé gbogbo àwọn orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ohun ìgbádùn rẹ̀…. Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn Mi, kí ẹ má bàa di 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 àìṣòdodo rẹ̀’ [Ìfihàn 18:2–5].”

> “Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’

> “Mú ẹsẹ̀ kọ̀ọ̀kan nínú orí yìí, kí ẹ sì kà á pẹ̀lú ìṣọ́ra, ní pàtàkì jùlọ àwọn méjì ìkẹyìn: ‘Àti ìmọ́lẹ̀ fìtílà kan kì yóò tún tàn nínú rẹ mọ́ rárá; a kì yóò sì tún gbọ́ ohùn ọkọ-àfẹ́sọ́nà àti ti ìyàwó nínú rẹ mọ́ rárá: nítorí àwọn oníṣòwò rẹ ni àwọn ẹni ńlá ayé; nítorí nípa iṣẹ́ oṣó rẹ ni a fi tàn gbogbo orílẹ̀-èdè jẹ. Àti nínú rẹ ni a ti rí ẹ̀jẹ̀ àwọn wòlíì, àti ti àwọn ènìyàn mímọ́, àti ti gbogbo àwọn tí a pa lórí ilẹ̀ ayé.’”

> “The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.

> “Àkàwé àwọn wúńdíá mẹ́wàá ni Kristi tìkára Rẹ̀ fi sọ, a sì gbọdọ̀ fi ìtẹ́lọ́rùn ńlá kẹ́kọ̀ọ́ gbogbo àlàyé inú rẹ̀. Àkókò kan yóò dé tí a ó fi ti ilẹ̀kùn. A ṣe aṣojú wa bíi àwọn wúńdíá ọlọ́gbọ́n tàbí àwọn aṣiwèrè. A kò lè yà wọ́n sí mímọ̀ nísinsin yìí, bẹ́ẹ̀ ni a kò ní àṣẹ láti sọ ẹni tí ó jẹ́ ọlọ́gbọ́n àti ẹni tí ó jẹ́ aṣiwèrè. Àwọn kan wà tí wọ́n di òtítọ́ mú nínú àìṣòdodo, àwọn wọ̀nyí sì hàn ní ìta bíi àwọn ọlọ́gbọ́n.” Manuscript Releases, ìdìpọ̀ 16, 270.

As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”

Gẹ́gẹ́ bí Àwọn Aládéfẹ́ńtìsì tí yóò pe àwọn ọkùnrin àti àwọn obìnrin jáde kúrò ní Bábílónì nígbà òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́, “a ṣàpẹẹrẹ wa bóyá nípasẹ̀ àwọn wúńdíá ọlọ́gbọ́n tàbí àwọn aṣiwèrè.” Ẹgbẹ́ tí Jòhánù rí, “tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn wúńdíá ọlọ́gbọ́n márùn-ún, pẹ̀lú fìtílà wọn tí a gé tán tí ó sì ń jó,” tí Jòhánù tún fi hàn síwájú sí i gẹ́gẹ́ bí àwọn tí wọ́n ní “sùúrù àwọn ènìyàn mímọ́,” àti tí wọ́n “ń pa àwọn àṣẹ Ọlọ́run mọ́ àti ìgbàgbọ́ Jésù,” ni ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà tí a béèrè lọ́wọ́ wọn láti máa pa àwọn àṣẹ Ọlọ́run mọ́, láti fi ìgbàgbọ́ Jésù hàn, àti láti mọ̀ pé àwọn ni wúńdíá inú àkàwé Mátíù ogún-ún-ún márùn-ún. Kì í ṣe pé wọ́n nílò láti lóye nìkan pé àwọn jẹ́ bóyá wúńdíá ọlọ́gbọ́n tàbí aṣiwèrè, ṣùgbọ́n wọ́n gbọ́dọ̀ tún ìrírí náà ṣe tí Dáníẹ́lì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí jíjẹ́ “mímọ́, lílo funfun, àti dídánwò.”

> And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.

> Wọ sì kọ orin tuntun kan bí ẹni pé ó jẹ́ orin tuntun níwájú ìtẹ́ náà, àti níwájú àwọn ẹ̀dá alààyè mẹ́rin náà, àti àwọn àgbàgbà: kò sì sí ẹnìkan tí ó lè kọ orin náà bí kò ṣe ọ̀kẹ́ mẹ́rìnlélógójì [144,000] tí a rà padà kúrò lórí ayé. Àwọn wọ̀nyí ni àwọn tí a kò fi àwọn obìnrin bàjẹ́; nítorí wúń jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà níbikíbi tí ó bá ń lọ. Àwọn wọ̀nyí ni a rà padà láàárín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-Àgùntàn náà. Kò sì sí ẹ̀tàn tí a rí nínú ẹnu wọn: nítorí wọn jẹ́ aláìlábùkù níwájú ìtẹ́ Ọlọ́run. Ìfihàn 14:3–5.

There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.

Ó kéré tán, òtítọ́ márùn-ún wà tí a ṣàpẹẹrẹ wọn nínú orí kejìlá ìwé Dáníẹ́lì, àwọn tí í ṣe òtítọ́ tí ó ní í ṣe pẹ̀lú ìṣípò àwọn Millerite ti áńgẹ́lì kìn-ín-ní, tí a ó tún ṣe, tí a ó sì túbọ̀ lóye wọn ní kíkún jù lọ nípasẹ̀ ìṣípò ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ni ìlànà ìwẹ̀numọ́ alátẹ̀gùn mẹ́ta tí ó ní í ṣe pẹ̀lú àkàwé àwọn wúńdíá mẹ́wàá. Òtítọ́ àkọ́kọ́ tí William Miller lóye ní ti àkókò àsọtẹ́lẹ̀ ni “àkókò méje” inú Lefitíkù mẹ́rìndínlọ́gbọ̀n, a sì dá òtítọ́ náà mọ̀ nínú Dáníẹ́lì 12, òun náà sì ni òtítọ́ àkọ́kọ́ nínú ìtàn àwọn Millerite tí a mẹ́nuba níbẹ̀.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4–10.

> Ṣùgbọ́n ìwọ, ìwọ Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì dì ìwé náà lédè, títí di àkókò ìparí: ọ̀pọ̀ yóò máa lọ síwájú sẹ́yìn, ìmọ̀ yóò sì pọ̀ sí i. Nígbà náà ni èmi Dáníẹ́lì wò, sì kíyèsí i pé, wò ó, àwọn méjì mìíràn dúró nibẹ̀, ọ̀kan ní èbá etí odò yìí, èkejì sì ní èbá etí odò kejì. Ọ̀kan sì sọ fún ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà pé, “Yóò ti pẹ́ tó kí ìparí àwọn iṣẹ́ ìyanu wọ̀nyí dé?” Mo sì gbọ́ ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀ náà, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ń bẹ láàyè títí láé búra pé, “Yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ààbọ̀ àkókò kan; nígbà tí yóò sì ti parí láti fọ́ agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò parí.” Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo sọ pé, “Olúwa mi, kí ni yóò jẹ́ ìparí àwọn nǹkan wọ̀nyí?” Ó sì wí pé, “Máa lọ lọ́nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì ti dì wọ́n lédè títí di àkókò ìparí. Ọ̀pọ̀ ni a ó wẹ̀ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹnikẹ́ni nínú àwọn ènìyàn búburú tí yóò yé e; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò yé e.” Dáníẹ́lì 12:4–10.

This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Àbala yìí bẹ̀rẹ̀ pẹ̀lú fífi ìwé Dáníẹ́lì dì títí dé àkókò òpin, ó sì parí pẹ̀lú fífi ìwé Dáníẹ́lì dì títí dé àkókò òpin. Láàárín ìdì àkọ́kọ́ àti ìdì ìkẹyìn àwọn ọ̀rọ̀ Dáníẹ́lì, ẹ̀rí ìbúra ti “Ẹni tí ń bẹ láàyè títí láé,” ni pé “yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì kan; àti nígbà tí òun bá ti parí sí títú agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò ṣẹ.”

The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.

Ẹni tí ó fi ẹ̀rí ìbúra yìí hàn ni Ẹni náà tí ó wà lórí omi, tí a wọ aṣọ ọ̀gbọ̀. Dáníẹ́lì rí áńgẹ́lì kan ní etí bèbè kan ti Odò Hídékélì àti áńgẹ́lì mìíràn ní etí bèbè kejì, ọ̀kan nínú àwọn áńgẹ́lì náà sì bi ìbéèrè kan, èyí tí Ẹni tí ó wà lórí omi dáhùn. Ìbéèrè náà ni pé, “Yóò pé tó ìgbà wo?” Àwọn ọ̀rọ̀ méjì àkọ́kọ́ wọ̀nyí gan-an ni nínú ìbéèrè tí a bi ní ẹsẹ̀ kẹtàlá ti Dáníẹ́lì orí kẹjọ.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pẹ́ tó mélòó kan ni ìran náà nípa ẹbọ àìnípẹ̀kun ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ fún ìtẹ̀mọ́lẹ̀ lábẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí di ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. Danieli 8:13, 14.

The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”

Àkójọpọ̀ àsọtẹ́lẹ̀ kan náà ni a rí nínú ìjíròrò méjèèjì, àfi pé ní orí kẹ́jọ, Dáníẹ́lì wà lẹ́gbẹ̀ẹ́ Odò Ulai, kì í ṣe lẹ́gbẹ̀ẹ́ Odò Hiddekel. Nínú orí kẹ́jọ, áńgẹ́lì kan (ẹni mímọ́) “wí fún ẹni mímọ́ kan tí ń sọ̀rọ̀ pé, yóò pé tó ìgbà wo.” Ọ̀rọ̀ Heberu tí a túmọ̀ sí “ẹni mímọ́ kan yẹn,” ni ọ̀rọ̀ Heberu náà “Palmoni,” tí ìtumọ̀ rẹ̀ jẹ́ Aláǹkà Àgbàyanu, tàbí Aláǹkà Àṣírí. Nínú orí kẹ́jọ, Jésù (Aláǹkà Àgbàyanu) ni ó ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì béèrè lọ́wọ́ Jésù (ẹni mímọ́ kan yẹn), pé, “yóò pé tó ìgbà wo.”

In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Nínú orí kejìlá, Ẹni tí ó dúró lórí omi ni angẹli kan tí ó wà lórí ọ̀kan nínú àwọn etí odò Hídékélì béèrè lọ́wọ́ pé, “títí ìgbà wo.” A gbọ́dọ̀ wo àwọn àyọkà méjèèjì wọ̀nyí pọ̀, ìlà lórí ìlà. Ìbéèrè àkọ́kọ́ nínú orí kẹjọ ni pé, “títí ìgbà wo ni ìran náà yóò fi jẹ́ nípa títẹ ibi mímọ́ àti ogun náà mọ́lẹ̀, èyí tí a kọ́kọ́ mú ṣẹ nípasẹ̀ ẹ̀sìn àwọn kèfèrí, lẹ́yìn náà nípasẹ̀ ẹ̀sìn póòpù?” Ìbéèrè inú orí kejìlá ni pé, “títí ìgbà wo ni yóò fi dé òpin àwọn ohun àgbàyanu wọ̀nyí.” Lẹ́yìn náà ni a fi ìdáhùn ìbúra náà hàn láti ọ̀dọ̀ Pálímónì, Olùka-Iye Àgbàyanu náà tí a wọ aṣọ ọ̀gbọ̀ tí ó sì dúró lórí omi, pé, “yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ààbọ̀; àti nígbà tí yóò bá ti parí láti tú agbára àwọn ènìyàn mímọ́ ká, gbogbo nǹkan wọ̀nyí yóò sì parí.”

The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.

Àwọn ìbéèrè àwọn Odò Ulai àti Hiddekel ni pé, “Yóò pé ìgbà mélòó kan ni ìran fífọ́ àwọn ènìyàn Ọlọ́run ká, èyí tí a mú ṣẹ nípasẹ̀ ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà nípasẹ̀ ẹ̀sìn póòpù, bí wọ́n ti ń tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀?” Ìdáhùn náà ni pé, ìtẹ̀mọ́lẹ̀ náà parí ní ọdún 1798, nígbà tí iṣẹ́ Palmoni nínú gbígbé tẹ́ńpìlì àwọn Millerite dìde bẹ̀rẹ̀, lẹ́yìn náà ó sì parí ní ọdún mẹ́rìndínlọ́gọ́rin lẹ́yìn náà, ní 1844, nígbà tí a ní láti wẹ ibi mímọ́ náà nù.

In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.

Nínú orí kejìlá, Dáníẹ́lì gbọ́ ìjíròrò náà, “ṣùgbọ́n mi ò yé e.” Dáníẹ́lì fi ìfẹ́ hàn láti ní òye, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú bí ó ti béèrè lọ́wọ́ Kristi. “Olúwa mi, kí ni yóò jẹ́ òpin àwọn nǹkan wọ̀nyí?” Ìfihàn ìfẹ́ rẹ̀ láti ní òye ṣojú ìfẹ́ àwọn wúńdíá ọlọ́gbọ́n láti ní òye, nítorí pé a fi gbogbo ìjíròrò náà sí àárín ìtọ́kasí méjì sí ìdìdìwé ìwé Dáníẹ́lì títí di àkókò òpin. Dáníẹ́lì ṣojú ìfẹ́ tí a fi lé orí William Miller láti ní òye òtítọ́ tí a tú sílẹ̀ ní ọdún 1798, àti pé òtítọ́ àkọ́kọ́ tí a darí i láti mọ̀ ni ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ẹgbẹ́-ogun náà, ní àkọ́kọ́ nípasẹ̀ ẹ̀sìn keferi, lẹ́yìn náà nípasẹ̀ ẹ̀sìn Pápá ní àkókò tí agbára àwọn ènìyàn mímọ́ náà ti fọ́n ká, gẹ́gẹ́ bí ìmúṣẹ “àkókò méje,” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.

Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.

Ìfẹ́ Miller láti mọ òtítọ́ ni a ṣàfihàn nínú ìfẹ́ Danieli; ṣùgbọ́n òye Miller kò pé. Danieli ń ṣojú ìfẹ́ Miller, Belteṣásárì sì ń ṣojú àwọn tí wọ́n ní òye pípé nípa ọ̀ràn náà àti ìran náà. Ó kéré tán òtítọ́ pàtàkì márùn-ún wà tí wọ́n jẹ́ apá kan nínú ìrírí àwọn Millerite nínú orí kejìlá ìwé Danieli, tí yóò ní ìbámu àfọwọ́ṣowọpọ̀ pẹ̀lú rẹ̀ nínú ìtàn àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Ọ̀kan ni pé wọ́n mú ṣẹ, wọ́n sì lóye pé àwọn ń mú àkàwé àwọn wúńdíá mẹ́wàá ṣẹ, pẹ̀lú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta rẹ̀; èkejì sì ni pé wọ́n lóye òkúta ìpìlẹ̀ “àkókò méje,” ti Lefitiku orí kẹrìndínlọ́gbọ̀n.

We will continue this study in our next article.

A ó máa tẹ̀síwájú nínú ìwádìí yìí nínú àpilẹ̀kọ wa tó kàn.

> “‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’

> “‘Nígbà náà ni a ó fi ìjọba ọ̀run wé àwọn wúńdíá mẹ́wàá, tí wọ́n mú fitílà wọn, tí wọ́n sì jáde lọ láti pàdé ọkọ ìyàwó. Márùn-ún nínú wọn jẹ́ ọgbọ́n, márùn-ún sì jẹ́ aláìgbọ́n. Àwọn aláìgbọ́n náà mú fitílà wọn, ṣùgbọ́n wọn kò mú òróró dání pẹ̀lú wọn; ṣùgbọ́n àwọn ọlọ́gbọ́n mú òróró sínú ìgò wọn pẹ̀lú fitílà wọn. Bí ọkọ ìyàwó ṣe pẹ́ dé, oorun lù gbogbo wọn, wọ́n sì sùn. Ní àárín òru sì ni igbe kan dún pé, Ẹ wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀. Nígbà náà ni gbogbo àwọn wúńdíá wọ̀nyí dìde, wọ́n sì tún fitílà wọn ṣe. Àwọn aláìgbọ́n náà sì wi fún àwọn ọlọ́gbọ́n pé, Ẹ fún wa nínú òróró yín; nítorí fitílà wa ń kú. Ṣùgbọ́n àwọn ọlọ́gbọ́n dáhùn pé, Rárá; kí ó má bà a tó fún àwa àti ẹ̀yin: ṣùgbọ́n ẹ kúkú lọ sọ́dọ̀ àwọn tí ń tà á, kí ẹ sì rà á fún ara yín. Bí wọ́n sì ṣe ń lọ rà á, ọkọ ìyàwó dé; àwọn tí ó ti múra tán sì bá a wọlé sí ibi ìgbéyàwó: a sì ti ilẹ̀kùn. Lẹ́yìn èyí ni àwọn wúńdíá yòókù náà dé, wọ́n ń wí pé, Olúwa, Olúwa, ṣí i sí wa. Ṣùgbọ́n ó dáhùn pé, Lóòótọ́ ni mo wí fún yín, èmi kò mọ̀ yín. Nítorí náà ẹ máa ṣọ́nà; nítorí ẹ kò mọ ọjọ́ tàbí wákàtí tí Ọmọ ènìyàn yóò fi dé.’”

> “We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.

> “A ń gbé nísinsìnyí ní àkókò tí ó le gan-an jùlọ, kò sì yẹ kí ẹnikẹ́ni nínú wa lọ́ra ní wíwá ìmúrasílẹ̀ fún ìbọ̀ Kristi. Kí ẹnikẹ́ni má ṣe tẹ̀lé àpẹẹrẹ àwọn wúńdíá òmùgọ̀, kí ó sì rò pé yóò dáa láti dúró títí ìgbà tí ìpọnjú bá dé kí ó tó ní ìmúrasílẹ̀ ìwà láti dúró ní àkókò náà. Yóò ti pẹ́ jù láti wá òdodo Kristi nígbà tí a bá ti pè àwọn àlejò wọlé, tí a sì ti ṣe àyẹ̀wò wọn. Nísinsìnyí ni àkókò láti wọ òdodo Kristi,—aṣọ ìgbéyàwó tí yóò mú kí o yẹ láti wọ inú àsè ìgbéyàwó Ọdọ-Àgùntàn. Nínú àkàwé náà, a fi àwọn wúńdíá òmùgọ̀ hàn bí ẹni pé wọ́n ń bẹ̀bẹ̀ fún òróró, ṣùgbọ́n wọ́n kò rí i gbà gẹ́gẹ́ bí ìbéèrè wọn. Èyí jẹ́ àmì ti àwọn tí kò tíì múra ara wọn sílẹ̀ nípa ìdàgbàsókè ìwà tí yóò lè dúró ní àkókò ìpọnjú. Ó dà bí ẹni pé wọ́n lọ sọ fún àwọn aládùúgbò wọn pé, Ẹ fún mi ní ìwà yín, bí kò bá ṣe bẹ́ẹ̀, èmi yóò ṣègbé. Àwọn tí wọ́n jẹ́ ọlọ́gbọ́n kò lè pín òróró wọn fún àwọn fìtílà tí ń rẹ̀rẹ̀ kù ti àwọn wúńdíá òmùgọ̀. A kò lè gbé ìwà kọjá láti ọ̀dọ̀ ẹni kan sí ọ̀dọ̀ ẹlòmíràn. Kì í ṣe ohun tí a lè rà tàbí tà; ohun tí a ní láti jèrè ni. Olúwa ti fún olúkúlùkù ènìyàn ní àǹfààní láti ní ìwà òdodo gbà nípasẹ̀ àwọn wákàtí àdánwò; ṣùgbọ́n kò ti pèsè ọ̀nà kan tí aṣojú ènìyàn kan lè fi pín fún ẹlòmíràn ìwà tí òun ti dágbà sí nípasẹ̀ lílọ kọjá nínú àwọn ìrírí líle, nípa kíkẹ́kọ̀ọ́ àwọn ẹ̀kọ́ lọ́dọ̀ Olùkọ́ Nlá, kí ó lè fi sùúrù hàn lábẹ́ àdánwò, kí ó sì lo ìgbàgbọ́ débi pé yóò lè yọ àwọn òkè àìṣeéṣe kúrò ní ọ̀nà. Kò ṣeé ṣe láti fi òórùn dídùn ìfẹ́ fúnni lọ́wọ́,—láti fi ìrẹ̀lẹ̀, ọgbọ́n ìhùwàsí, àti ìfaradà fún ẹlòmíràn. Kò ṣeé ṣe fún ọkàn ènìyàn kan láti tú ìfẹ́ Ọlọ́run àti ti ẹ̀dá ènìyàn sínú ọkàn ẹlòmíràn.”

> “But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.

> “Ṣùgbọ́n ọjọ́ náà ń bọ̀, ó sì ti sún mọ́ wa, nígbà tí gbogbo ipò ìwà yóò fi hàn nípa ìdánwò àkànṣe. Àwọn tí yóò dúró ṣinṣin nínú òtítọ́ sí ìlànà, tí yóò sì lo ìgbàgbọ́ títí dé òpin, ni àwọn tí wọ́n ti fi ara wọn hàn gẹ́gẹ́ bí olóòtítọ́ lábẹ́ àyẹ̀wò àti ìdánwò ní àwọn wákàtí iṣáájú ìgbà àǹfààní wọn, tí wọ́n sì ti dá ìwà wọn sílẹ̀ gẹ́gẹ́ bí àwòrán Kristi. Àwọn tí wọ́n ti mú ìbáṣepọ̀ tímọ́tímọ́ pẹ̀lú Kristi dàgbà ni yóò jẹ́ bẹ́ẹ̀, àwọn tí, nípasẹ̀ ọgbọ́n àti oore-ọ̀fẹ́ rẹ̀, di alábápín nínú ìwà àtọ̀runwá. Ṣùgbọ́n kò sí ènìyàn kankan tí ó lè fi ìfaramọ́ ọkàn àti àwọn ànímọ́ ọlá ti ọkàn-inú fún ẹlòmíràn, kí ó sì fi agbára ìwà rere pèsè àìpé rẹ̀. Ẹnì kọ̀ọ̀kan wa lè ṣe púpọ̀ fún ara wa nípa fífi àpẹẹrẹ tí ó dàbí ti Kristi hàn fún àwọn ènìyàn, nípa bẹ́ẹ̀ nípa nípa lórí wọn kí wọ́n lè lọ sọ́dọ̀ Kristi fún òdodo náà láìsí èyí tí wọn kò lè dúró nínú ìdájọ́. Ó yẹ kí àwọn ènìyàn fi àdúrà ronú jinlẹ̀ lórí ọ̀ràn pàtàkì ti kíkó ìwà, kí wọ́n sì mọ́ ìwà wọn ní ìbámu pẹ̀lú àpẹẹrẹ àtọ̀runwá.” The Youth Instructor, January 16, 1896.

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