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

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún Ó lé Méjìdínlọ́gbọ̀n

The Symbolism of Ezekiel’s Two Sticks: A Journey through Prophecy and Redemption

Àmì Àpẹẹrẹ Àwọn Ọ̀pá Méjì ti Hesekieli: Ìrìnàjò Nípasẹ̀ Àsọtẹ́lẹ̀ àti Ìdáǹdè

Author

Jeff Pippenger

Published

March 22, 2024

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We are considering the line of Ezekiel chapter thirty-seven, which first identifies the sounding of the seventh trumpet and the message to Laodicea, that brings about the army of the one hundred and forty-four thousand. Then Ezekiel repeats and enlarges upon that line by introducing the joining of the two sticks of the northern and southern kingdoms of Israel, as an illustration of the process by-which Divinity and humanity are joined during the time of the sounding of the Seventh Trumpet. Once the two nations are joined together as one nation, Ezekiel identifies that they have a king over them, and then he addresses the everlasting covenant that is the covenant accomplished with the one hundred and forty-four thousand, while emphasizing those last day covenant people would have God’s sanctuary in their midst for eternity.

A ń wo ìlà Ìsíkíẹ́lì orí kẹtàlélọ́gbọ̀n, èyí tí ó kọ́kọ́ ń fi ìró ipè keje àti ìránṣẹ́ sí Laodíkeà hàn, èyí tí ó mú kí ogun ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin wáyé. Lẹ́yìn náà, Ìsíkíẹ́lì tún ìlà náà sọ, ó sì mú un pọ̀ sí i nípa fífi ìṣọ̀kan ọ̀pá méjì ti àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì hàn, gẹ́gẹ́ bí àpèjúwe ìlànà tí a fi ń so ìwà-Ọlọ́run àti ẹ̀dá ènìyàn pọ̀ ní àkókò ìró Ipè Keje. Nígbà tí a bá ti so àwọn orílẹ̀-èdè méjèèjì pọ̀ gẹ́gẹ́ bí orílẹ̀-èdè kan, Ìsíkíẹ́lì fi hàn pé wọ́n ní ọba kan lórí wọn, lẹ́yìn náà ó sì sọ̀rọ̀ nípa májẹ̀mú ayérayé, èyí tí í ṣe májẹ̀mú tí a mú ṣẹ pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà, nígbà tí ó ń tẹnumọ́ pé àwọn ènìyàn májẹ̀mú ọjọ́ ìkẹyìn wọ̀nyí yóò ní ibi mímọ́ Ọlọ́run ní àárín wọn títí láé.

We have added to that line, the work of John measuring the temple in 1844, thus typifying the final measuring that began on September 11, 2001. That measuring is also addressed by Zechariah, who includes that the measuring takes place when God once again chooses Jerusalem as the city to place His name. We are drawing a simile between the components that make up the temple, and the two sticks of the northern and southern kingdoms of Israel. The work of Christ in bringing together His Divinity with the humanity of the one hundred and forty-four thousand is represented in the two prophecies of the twenty-five hundred and twenty years of scattering brought upon the northern and southern kingdoms, in conjunction with the prophecy of twenty-three hundred years.

A ti ṣàfikún iṣẹ́ Jòhánù tí ń fi ọ̀pá ìwọ̀n díwọ̀n tẹ́ńpìlì ní ọdún 1844 sí ìlà yẹn, nípa bẹ́ẹ̀ ó sì ń ṣàpẹẹrẹ ìwọ̀n ìkẹyìn tí ó bẹ̀rẹ̀ ní September 11, 2001. Wòlíì Sekaráyà náà sì tún sọ̀rọ̀ nípa ìwọ̀n yẹn, ẹni tí ó fi kún un pé ìwọ̀n náà ń ṣẹlẹ̀ nígbà tí Ọlọ́run tún yàn Jerusalẹmu lẹ́ẹ̀kan sí i gẹ́gẹ́ bí ìlú láti fi orúkọ Rẹ̀ sí. A ń fa àfiwéra láàárín àwọn èròjà tí ó para pọ̀ ṣe tẹ́ńpìlì, àti àwọn ọ̀pá méjì ti àwọn ìjọba àríwá àti gúúsù ti Israẹli. Iṣẹ́ Kristi nínú mímú Ìwà-Ọlọ́run Rẹ̀ wá papọ̀ pẹ̀lú ẹ̀dá ènìyàn àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni a ṣojú fún nínú àwọn àsọtẹ́lẹ̀ méjì ti ẹgbẹ̀rún lọ́nà ọ̀ọ́dún márùn-ún àti ogún ti ìtúká tí a mú wá sórí àwọn ìjọba àríwá àti gúúsù, ní ìsopọpọ̀ pẹ̀lú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún lọ́nà ọ̀ọ́dún mẹ́ta.

To identify what the sticks of Ezekiel represent in the work of the gospel requires a basic understanding of the gospel. Christ accepted our fallen flesh after four thousand years of inherited weakness, which were passed unto Him through Mary. As our Example, He demonstrated that by the exercising of His will, to be surrendered unto His Father’s will, we can overcome as He overcame, by exercising our will in subjection to His will. Our will is employed, either for good or evil in our brain, which is the citadel of the soul.

Láti mọ ohun tí àwọn ọ̀pá Ìsíkíẹ́lì dúró fún nínú iṣẹ́ ìhìnrere, ó yẹ kí a ní òye ìpìlẹ̀ nípa ìhìnrere. Krísti gba ẹran-ara wa tí ó ti ṣubú, lẹ́yìn ẹgbẹ̀rún ọdún mẹ́rin ti àìlera àjogúnbá, tí a sì fi wọ́n kàn án nípasẹ̀ Màríà. Gẹ́gẹ́ bí Àpẹẹrẹ wa, Ó fi hàn pé nípasẹ̀ lílò ìfẹ́-inú Rẹ̀, tí a fi jọ̀wọ́ sí ìfẹ́ Baba Rẹ̀, a lè ṣẹ́gun gẹ́gẹ́ bí Ó ti ṣẹ́gun, nípasẹ̀ lílò ìfẹ́-inú wa nínú ìtẹríba sí ìfẹ́ Rẹ̀. A máa ń lo ìfẹ́-inú wa, yálà fún rere tàbí fún búburú nínú ọpọlọ wa, èyí tí í ṣe odi ààbò ọkàn.

> “The student who desires to put the work of two terms into one, should not be permitted to have his own way in this matter. To undertake to do double work means with many, overtaxation of the mind, and a neglect of proper physical exercise. It is not reasonable to suppose that the mind can grasp and digest an oversupply of mental food, and it is as great a sin to overfeed the mind as it is to load the digestive organs, giving the stomach no periods of rest. The brain is the citadel of the whole man, and wrong habits of eating, dressing, or sleeping, affect the brain, and prevent the attaining of that which the student desires,—a good mental discipline. Any part of the body that is not treated with consideration will telegraph its injury to the brain. There should be exercised much patience and perseverance in instructing the youth how to preserve their health. They should become well informed on this matter, that every muscle and organ may be so strengthened and disciplined that in voluntary or involuntary action, the best of health may result, and the brain be invigorated to sustain the taxation of study.” Christian Education, 124.

> “Akẹ́kọ̀ọ́ tí ó fẹ́ fi iṣẹ́ ìpẹ̀yà méjì sínú ìpẹ̀yà kan, kò yẹ kí a jẹ́ kí ó ṣe ti ara rẹ̀ nínú ọ̀ràn yìí. Láti gbìyànjú láti ṣe iṣẹ́ ìlọ́po méjì túmọ̀ sí, fún ọ̀pọ̀ ènìyàn, ìfàyàjẹ́kù ọkàn ju ààlà lọ, àti àìfojúsùn sí eré ara tí ó yẹ. Kò bójú mu láti rò pé ọkàn lè gbà, kí ó sì tú oúnjẹ ọpọlọ tí ó pọ̀ ju, wọ inú; ó sì jẹ́ ẹ̀ṣẹ̀ tó tóbi gan-an láti fún ọkàn ní oúnjẹ ju bí ó ti jẹ́ láti kó ẹrù lé àwọn ẹ̀yà ara ìjẹun lórí, láìfi àkókò ìsinmi kankan fún ikùn. Ọpọlọ ni odi ààbò gbogbo ènìyàn; ìwà búburú nínú jíjẹ, nínú aṣọ wọ̀, tàbí nínú oorun, a máa kan ọpọlọ, a sì máa dá ìmúṣẹ ohun tí akẹ́kọ̀ọ́ ń fẹ́ dúró,—ìyẹn ìkọ́ni ọpọlọ rere. Eyikeyi apá ara tí a kò bá fi ìtọ́jú àti ìfọ̀kànsìn tọ́jú yóò rán ìfarapa rẹ̀ lọ sí ọpọlọ. Ó yẹ kí a lo sùúrù púpọ̀ àti ìfaradà nínú kíkọ́ àwọn ọdọ bí wọ́n ṣe lè pa ìlera wọn mọ́. Ó yẹ kí wọ́n ní ìmọ̀ tó péye nípa ọ̀ràn yìí, kí gbogbo iṣan àti ẹ̀yà ara lè jẹ́ alágbára, kí a sì kọ́ wọn sí ìdàgbàsókè àti ìṣàkóso tó yẹ, kí nínú ìṣe atinuwa tàbí àìnítuwa, ìlera tí ó dára jùlọ lè yọrí sí i, kí ọpọlọ sì ní agbára tuntun láti ru ẹrù ìsapá ẹ̀kọ́.” Christian Education, 124.

The work of the everlasting covenant is to write God’s law upon our hearts and our minds, and both our heart and our mind is located in the “citadel of our souls,” which is our brain.

Iṣẹ́ májẹ̀mú àìnípẹ̀kun ni láti kọ òfin Ọlọ́run sórí ọkàn wa àti inú wa, àti pé àtọkànwá wa àti inú wa méjèèjì wà ní “ààbò ọkàn wa,” èyí tí í ṣe ọpọlọ wa.

> “The mind of a man or woman does not come down in a moment from purity and holiness to depravity, corruption, and crime. It takes time to transform the human to the divine, or to degrade those formed in the image of God to the brutal or the satanic. By beholding we become changed. Though formed in the image of his Maker, man can so educate his mind that sin which he once loathed will become pleasant to him. As he ceases to watch and pray, he ceases to guard the citadel, the heart, and engages in sin and crime. The mind is debased, and it is impossible to elevate it from corruption while it is being educated to enslave the moral and intellectual powers and bring them in subjection to grosser passions. Constant war against the carnal mind must be maintained; and we must be aided by the refining influence of the grace of God, which will attract the mind upward and habituate it to meditate upon pure and holy things.” Adventist Home, 330.

> “Inú ọkùnrin tàbí obìnrin kì í sọ̀kalẹ̀ lójijì láti inú mímọ́ àti ìwà mímọ́ sí ìbàjẹ́, ìdíbàjẹ́, àti ẹ̀ṣẹ̀ ọ̀daràn. Ó ń gba àkókò láti yí èèyàn padà sí ohun ti ó jẹ́ ti Ọlọ́run, tàbí láti sọ àwọn tí a dá ní àwòrán Ọlọ́run di aláìláàánú bí ẹranko tàbí ti Satani. Nípa wíwo ni a fi ń yí wa padà. Bí ó tilẹ̀ jẹ́ pé a dá ènìyàn ní àwòrán Ẹlẹ́dàá rẹ̀, ènìyàn lè kọ́ inú rẹ̀ lọ́nà bẹ́ẹ̀ gẹ́gẹ́ bí ẹ̀ṣẹ̀ tí ó ti kórìíra tẹ́lẹ̀ yóò fi di ohun ìdùnnú fún un. Bí ó ṣe dáwọ́ ìṣọ́ra àti àdúrà dúró, bẹ́ẹ̀ ni ó dáwọ́ ṣíṣọ odi agbára náà, ìyẹn ọkàn-àyà, dúró, ó sì ń wọ inú ẹ̀ṣẹ̀ àti ọ̀daràn. Inú ni a sọ di ẹlẹ́gbin, kò sì ṣeé ṣe láti gbé e ga kúrò nínú ìbàjẹ́ nígbà tí a ń kọ́ ọ́ láti sọ agbára ìwà rere àti ti ọgbọ́n di ẹrú, kí a sì mú wọn wà lábẹ́ ìtẹríba fún àwọn ìfẹ́kúfẹ̀ẹ́ tí ó burú jù lọ. Ogun àìdákẹ́jẹ sí inú ti ara gbọ́dọ̀ máa bá a lọ; a sì gbọ́dọ̀ rí ìrànlọ́wọ́ nípasẹ̀ agbára ìwẹ̀nùmọ́ ti oore-ọ̀fẹ́ Ọlọ́run, èyí tí yóò fa inú sókè, tí yóò sì mú un saba ronú lórí àwọn ohun mímọ́ àti mímọ́.” Adventist Home, 330.

The “mind,” the “heart,” the “brain” is the “citadel of the soul.” A citadel is a fortress that is to be guarded from the entrance of sin.

“Ọkàn,” “àyà,” “ọpọlọ” ni “ààbò olódi ti ẹ̀mí.” Ààbò olódi jẹ́ ibi olódi tí a gbọ́dọ̀ ṣọ́ kúrò lọ́wọ́ ìwọlé ẹ̀ṣẹ̀.

> “In His prayer to the Father, Christ gave to the world a lesson which should be graven on mind and soul. ‘This is life eternal,’ He said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. This is true education. It imparts power. The experimental knowledge of God and of Jesus Christ whom He has sent, transforms man into the image of God. It gives to man the mastery of himself, bringing every impulse and passion of the lower nature under the control of the higher powers of the mind. It makes its possessor a son of God and an heir of heaven. It brings him into communion with the mind of the Infinite, and opens to him the rich treasures of the universe.” Christ’s Object Lessons, 114.

> “Nínú àdúrà Rẹ̀ sí Ọlọ́run Baba, Kristi fún ayé ní ẹ̀kọ́ kan tí ó yẹ kí a fà á sínú ọkàn àti ẹ̀mí. ‘Èyí ni ìyè àìnípẹ̀kun,’ ni Ó wí pé, ‘kí wọ́n lè mọ Ìwọ nìkan ṣoṣo gẹ́gẹ́ bí Ọlọ́run òtítọ́, àti Jesu Kristi, ẹni tí Ìwọ ti rán.’ Johanu 17:3. Èyí ni ẹ̀kọ́ tòótọ́. Ó ń pèsè agbára. Ìmọ̀ ìrírí nípa Ọlọ́run àti nípa Jesu Kristi tí Ó ti rán, ń yí ènìyàn padà sí àwòrán Ọlọ́run. Ó ń fún ènìyàn ní agbára láti ṣàkóso ara rẹ̀, nípa mímú gbogbo ìfẹ́kúfẹ̀ẹ́ àti ìfẹ́kúfẹ̀ẹ́kúfẹ̀ẹ́ ti ẹ̀dá ìsàlẹ̀ wá lábẹ́ ìdarí àwọn agbára gíga ti ọkàn. Ó ń sọ ẹni tí ó ní í di ọmọ Ọlọ́run àti arole ọ̀run. Ó ń mú un wọ ìbáṣepọ̀ pẹ̀lú èrò ti Aláìlópin, ó sì ń ṣí àwọn ìṣúra ọlọ́rọ̀ ti àgbáálá ayé sí i.” Christ’s Object Lessons, 114.

The “higher powers” are to be employed to control and bring into subjection the “impulses and passions of the lower nature.” The higher powers are located in the mind, and it is “communion with the mind of the Infinite,” that “transforms man into the image of God.” In the sealing time of the one hundred and forty-four thousand the image of the beast is formed in one class and the image of Christ in the other class. What accomplishes the transformation is the connection of minds. Those who have a carnal or fleshly mind as Paul identifies it, form the image of the flesh—the beast. Those who have attained the mind of Christ, form the image of Christ. The promise of the covenant is that we can attain to the mind of Christ at conversion, though we were all born with a carnal mind.

A ó lo “àwọn agbára tí ó ga jù” láti ṣàkóso kí wọ́n sì mú “ìfẹ́kúfẹ̀ẹ́ àti ìmísí inú ìṣẹ̀dá ìsàlẹ̀” wá sí ìtẹríba. “Àwọn agbára tí ó ga jù” wà nínú ọkàn, ó sì jẹ́ “ìbánisọ̀rọ̀ pẹ̀lú ọkàn Aláìlópin” ni “ó ń yí ènìyàn padà sí àwòrán Ọlọ́run.” Ní àkókò ìdìmọ̀ ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, àwòrán ẹranko náà ni a dá sílẹ̀ nínú ẹgbẹ́ kan, àwòrán Kristi sì ni a dá sílẹ̀ nínú ẹgbẹ́ kejì. Ohun tí ń mú ìyípadà náà ṣẹ ni ìsopọ̀ àwọn ọkàn. Àwọn tí wọ́n ní ọkàn ti ara, tàbí ọkàn ti ẹran-ara gẹ́gẹ́ bí Paulu ti ṣàlàyé rẹ̀, ń dá àwòrán ti ẹran-ara—ẹranko náà—sílẹ̀. Àwọn tí wọ́n ti dé ọkàn Kristi, ń dá àwòrán Kristi sílẹ̀. Ìlérí májẹ̀mú ni pé a lè dé ọkàn Kristi ní àkókò ìyípadà-ọkàn, bí ó tilẹ̀ jẹ́ pé a bí gbogbo wa pẹ̀lú ọkàn ti ara.

> Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Philippians 2:5–8.

> Ẹ jẹ́ kí èrò inú yìí wà nínú yín, èyí tí ó sì wà nínú Kristi Jesu pẹ̀lú: Ẹni tí, bí ó tilẹ̀ wà ní ìrísí Ọlọ́run, kò kà á sí ìjìyà láti bá Ọlọ́run dọ́gba: Ṣùgbọ́n ó sọ ara rẹ̀ di asán, ó sì gba ìrísí ọmọ-ọdọ́, a sì ṣe é ní àwòrán ènìyàn: Nígbà tí a sì rí i ní ìhùwàsí bí ènìyàn, ó rẹ ara rẹ̀ sílẹ̀, ó sì di ọlọ́gbọ́n títí dé ikú, àní ikú àgbélébùú. Filipi 2:5–8.

We are to have the mind of Christ in us, as it was also in Christ, for we were created in His image. But we do not have that mind, we have a carnal mind, sold under sin.

A ní láti ní èrò-inú Kristi nínú wa, gẹ́gẹ́ bí ó ti wà pẹ̀lú nínú Kristi, nítorí a dá wa ní àwòrán Rẹ̀. Ṣùgbọ́n a kò ní èrò-inú náà; a ní èrò-inú ti ara, tí a ti tà sábẹ́ ẹ̀ṣẹ̀.

> There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. Romans 8:1–10.

> Nítorí náà, kò sí ìdálẹ́bi kankan báyìí fún àwọn tí ó wà nínú Kristi Jesu, tí kì í rìn gẹ́gẹ́ bí ẹran-ara, ṣùgbọ́n gẹ́gẹ́ bí Ẹ̀mí. Nítorí òfin Ẹ̀mí ìyè nínú Kristi Jesu ti sọ mí di òmìnira kúrò nínú òfin ẹ̀ṣẹ̀ àti ikú. Nítorí ohun tí òfin kò lè ṣe, ní ti pé ó jẹ aláìlera nípasẹ̀ ẹran-ara, Ọlọ́run, nípa rírán Ọmọ tirẹ̀ ní àwòrán ẹran-ara ẹlẹ́ṣẹ̀, àti nítorí ẹ̀ṣẹ̀, dá ẹ̀ṣẹ̀ lẹ́bi nínú ẹran-ara: kí òdodo òfin lè ṣẹ ní inú wa, àwa tí kì í rìn gẹ́gẹ́ bí ẹran-ara, ṣùgbọ́n gẹ́gẹ́ bí Ẹ̀mí. Nítorí àwọn tí ó jẹ́ ti ẹran-ara a máa ronú ohun ti ẹran-ara; ṣùgbọ́n àwọn tí ó jẹ́ ti Ẹ̀mí a máa ronú ohun ti Ẹ̀mí. Nítorí ìfẹ́-inú ti ẹran-ara jẹ́ ikú; ṣùgbọ́n ìfẹ́-inú ti Ẹ̀mí jẹ́ ìyè àti àlàáfíà. Nítorí ìfẹ́-inú ti ẹran-ara jẹ́ ọ̀tá sí Ọlọ́run: nítorí kò tẹrí ba fún òfin Ọlọ́run, bẹ́ẹ̀ ni kò sì lè ṣe é rárá. Nítorí náà, àwọn tí ó wà nínú ẹran-ara kò lè ṣe inú Ọlọ́run dùn. Ṣùgbọ́n ẹ̀yin kò wà nínú ẹran-ara, bí kò ṣe nínú Ẹ̀mí, bí Ẹ̀mí Ọlọ́run bá ń gbé inú yín. Ṣùgbọ́n bí ẹnìkan kò bá ní Ẹ̀mí Kristi, ẹni náà kì í ṣe tirẹ̀. Àti pé bí Kristi bá wà nínú yín, ara ti kú nítorí ẹ̀ṣẹ̀; ṣùgbọ́n Ẹ̀mí jẹ́ ìyè nítorí òdodo. Romu 8:1–10.

To be of the Spirit is life, and to be of the flesh is death. The flesh is the lower nature, it is the source of our feelings. The fleshly lower nature is to be governed by the higher nature, which is accomplished by the exercise of our wills in subjection to the Holy Spirit. Our higher carnal minds can be transformed here and now, but our lower nature must wait for the Second Coming to be changed.

Láti jẹ́ ti Ẹ̀mí ni ìyè, àti láti jẹ́ ti ẹran-ara ni ikú. Ẹran-ara ni ìwà-ẹ̀dá ìsàlẹ̀, òun ni orísun ìmọ̀lára wa. Ìwà-ẹ̀dá ìsàlẹ̀ ti ẹran-ara gbọ́dọ̀ wà lábẹ́ ìṣàkóso ìwà-ẹ̀dá gíga, èyí tí a ń mú ṣẹ nípa lílo ìfẹ́-inú wa ní ìtẹríba sí Ẹ̀mí Mímọ́. Àwọn ọkàn wa gíga tí ó ṣì jẹ́ ti ara ni a lè yí padà níhìn-ín àti nísinsin yìí, ṣùgbọ́n ìwà-ẹ̀dá ìsàlẹ̀ wa gbọ́dọ̀ dúró títí di Ìgbà Wíwá Kejì kí a tó yí i padà.

Ezekiel’s two sticks identify a stick that is represented as the courtyard, and that stick reached its conclusion in 1798. It had been perfectly divided by twelve hundred and sixty years of paganism trampling down the host, and twelve hundred and sixty years of papalism trampling down the host. That stick did not represent the trampling down of God’s sanctuary, for God’s sanctuary was located in the southern kingdom. The host that was trampled down by paganism and papalism, was a human temple, but in relation to the southern kingdom it was the body, and the southern kingdom was where God chose to place the head. The northern kingdom was the body, the southern kingdom was the head.

Àwọn ọ̀pá méjì ti Ẹsẹkiẹli ń tọ́ka sí ọ̀pá kan tí a ṣàfihàn gẹ́gẹ́ bí àgbàlá, ọ̀pá náà sì dé òpin rẹ̀ ní ọdún 1798. A ti pín in ní pípé nípasẹ̀ ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún ìtẹ̀ mọ́lẹ̀ nípasẹ̀ ìbọ̀rìṣà tí ń tẹ ẹgbẹ́ ọmọ-ogun náà mọ́lẹ̀, àti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún ìtẹ̀ mọ́lẹ̀ nípasẹ̀ àgbára póòpù tí ń tẹ ẹgbẹ́ ọmọ-ogun náà mọ́lẹ̀. Ọ̀pá náà kò ṣojú ìtẹ̀ mọ́lẹ̀ ibùsùn mímọ́ Ọlọ́run, nítorí ibùsùn mímọ́ Ọlọ́run wà ní ìjọba gúúsù. Ẹgbẹ́ ọmọ-ogun tí ìbọ̀rìṣà àti àgbára póòpù tẹ mọ́lẹ̀ náà jẹ́ tẹ́ńpìlì ènìyàn, ṣùgbọ́n ní ìbáṣepọ̀ pẹ̀lú ìjọba gúúsù, ara ni í ṣe é, ìjọba gúúsù náà sì ni ibi tí Ọlọ́run yàn láti gbé orí kalẹ̀. Ìjọba àríwá ni ara; ìjọba gúúsù ni orí.

The northern kingdom’s two divisions of twelve hundred and sixty years, represented the two various tendencies to sin in the body temple, as represented by inherited and cultivated tendencies. Paganism was a symbol of the inherited tendencies of sin in the body temple, and papalism’s adoption of the religion of paganism, represents the cultivated tendencies to sin. In either case, the body temple could not be transformed until the Second Coming, so the stick of the northern kingdom extended only to 1798, and when John was told to measure the temple, that stick was to be left off.

Àwọn ìpín méjì ti ìjọba àríwá, ti ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta, ń ṣojú àwọn ìtẹ̀sí méjì ọ̀tọ̀ọ̀tọ̀ sí ẹ̀ṣẹ̀ nínú tẹ́ńpìlì ara, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú àwọn ìtẹ̀sí tí a jogún àti àwọn tí a gbin. Ìbọ̀rìṣà jẹ́ àmì àwọn ìtẹ̀sí ẹ̀ṣẹ̀ tí a jogún nínú tẹ́ńpìlì ara, àti ìfaramọ́ papalism sí ẹ̀sìn ìbọ̀rìṣà ń ṣojú àwọn ìtẹ̀sí tí a gbin sí ẹ̀ṣẹ̀. Ní ọ̀nà méjèèjì, a kò lè yí tẹ́ńpìlì ara padà títí di Ìpadàbọ̀ Kejì, nítorí náà ọ̀pá ìjọba àríwá gùn dé ọdún 1798 nìkan, àti nígbà tí a sọ fún Johanu pé kí ó wọn tẹ́ńpìlì náà, a ní kí a fi ọ̀pá náà sílẹ̀.

The word “conversion,” means a transformation or change from one state or condition to another. When Adam and Eve sinned, they were “converted” from their original state, for they had been created perfect, in the image of God, with the higher powers controlling the lower powers. When they sinned, they were “converted” into a being where the lower powers took ascendancy over the higher powers. They transmitted that condition to all their descendants.

Ọ̀rọ̀ náà “iyípadà,” túmọ̀ sí ìyípadà tàbí àtúnṣe láti ipò kan tàbí àyíká kan sí òmíràn. Nígbà tí Ádámù àti Éfà ṣẹ̀ṣẹ̀, wọ́n “yí padà” kúrò ní ipò ìbẹ̀rẹ̀ wọn, nítorí a dá wọn ní pípé, ní àwòrán Ọlọ́run, pẹ̀lú àwọn agbára gíga tí ń ṣàkóso àwọn agbára ìsàlẹ̀. Nígbà tí wọ́n ṣẹ̀ṣẹ̀, wọ́n “yí padà” di ẹ̀dá kan nínú èyí tí àwọn agbára ìsàlẹ̀ ti gba àṣẹ lórí àwọn agbára gíga. Wọ́n sì fi ipò náà ránṣẹ́ sí gbogbo àwọn ọmọ ìran wọn.

In the prophetic relation of Ezekiel’s two sticks, the Lord chose Jerusalem to be the head, the capital where the king resided. It was to be the higher power. In the simile of the two sticks the southern kingdom was the lower power in relation to the higher kingdom in the north. The conversion that is represented when the two sticks were to be joined, required that the southern kingdom was returned to its position as the head. It was to be converted unto the northern kingdom, for it was then joined with the true king of the north, and connected with the throne room of the true northern kingdom.

Nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ ti ọ̀pá méjì Ẹsẹkiẹli, Olúwa yàn Jerúsálẹ́mù láti jẹ́ orí, olú-ìlú níbi tí ọba ń gbé. Ó ní láti jẹ́ agbára gíga jùlọ. Nínú àfiwé ọ̀pá méjì náà, ìjọba gúúsù ni agbára ìsàlẹ̀ ní ìbáṣepọ̀ pẹ̀lú ìjọba gíga tí ó wà ní àríwá. Ìyípadà tí a ṣàpẹẹrẹ rẹ̀ nígbà tí a ó darapọ̀ ọ̀pá méjì náà, béèrè pé kí a mú ìjọba gúúsù padà sí ipò rẹ̀ gẹ́gẹ́ bí orí. A ní láti yí i padà sí ọ̀dọ̀ ìjọba àríwá, nítorí nígbà náà ni a darapọ̀ mọ́ ọba àríwá tòótọ́, tí a sì so mọ́ yàrá ìtẹ́ ìjọba àríwá tòótọ́.

For this reason, the northern kingdom only reached to 1798, and John was told to leave off the courtyard, which only reached to 1798. The southern kingdom would be joined to the stick of the twenty-three hundred years with the arrival of the third angel, but the northern kingdom would end as the combination of divinity and humanity was accomplished within the two apartments of the temple which John then measured. The northern kingdom was connected by the link of forty-six with the southern kingdom, at the arrival of the third angel, but it did not directly connect with 1844, as did the southern kingdom.

Nítorí ìdí yìí, ìjọba àríwá dé 1798 nìkan, a sì sọ fún Jòhánù pé kí ó fi àgbàlá náà sílẹ̀, èyí tí ó dé 1798 nìkan. Ìjọba gúúsù ni a óò so mọ́ igi ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún gẹ́gẹ́ bí wíwá angẹli kẹta ṣe dé, ṣùgbọ́n ìjọba àríwá yóò parí bí ìṣọ̀kan ìwà-Ọlọ́run àti ìwà-ẹ̀dá ènìyàn ṣe mú ṣẹ láàárín àwọn yàrá méjèèjì inú tẹ́ńpìlì náà tí Jòhánù sì wọn nígbà náà. Ìjọba àríwá ni a so mọ́ ìjọba gúúsù pẹ̀lú ìjápọ̀ mẹ́rìndínlọ́gbọ̀n, nígbà dídé angẹli kẹta, ṣùgbọ́n kò so taara mọ́ 1844, gẹ́gẹ́ bí ìjọba gúúsù ti ṣe.

The southern kingdom was linked with both the temple of forty-six years, and the combination of divinity with humanity represented by the two hundred and twenty years. The northern kingdom in 1798, marked the foundation of the temple of forty-six years, but it there ended, for as the foundation, it represented the flesh which Christ had taken upon Himself, and His flesh was slain from the foundation of the world. All the temples are interchangeable symbols, and the foundation of the forty-six years in 1798, identifies His human flesh, and the conclusion of those forty-six years in 1844, identifies His Divinity.

Ìjọba gúúsù ni a so pọ̀ mọ́ tẹ́ńpìlì ọdún mẹ́rìndínlọ́gbọ̀n [46], àti pẹ̀lú àpapọ̀ ìwà-àtẹ̀runwá pẹ̀lú ènìyàn tí a ṣojú fún nípasẹ̀ ọdún igba méjìlélógún [220]. Ìjọba àríwá, ní ọdún 1798, samisi ìpìlẹ̀ tẹ́ńpìlì ọdún mẹ́rìndínlọ́gbọ̀n [46], ṣùgbọ́n ibẹ̀ ni ó parí; nítorí pé gẹ́gẹ́ bí ìpìlẹ̀, ó ṣojú ara-ènìyàn tí Kristi ti gbà wọ̀ ara Rẹ̀, a sì ti pa ara Rẹ̀ láti ìpìlẹ̀ ayé. Gbogbo àwọn tẹ́ńpìlì jẹ́ àwọn àmì tí a lè fi rọ́pò ara wọn, àti pé ìpìlẹ̀ ọdún mẹ́rìndínlọ́gbọ̀n [46] ní 1798, ń fi ara-ènìyàn Rẹ̀ hàn, ìparí àwọn ọdún mẹ́rìndínlọ́gbọ̀n [46] náà sì ní 1844, ń fi Ìwà-àtẹ̀runwá Rẹ̀ hàn.

The host that was trampled down until 1798 was not God’s sanctuary, though God’s sanctuary was represented as being trampled down in that period of time, but that trampling down was being carried out in the southern kingdom, where God had chosen Jerusalem, to place His sanctuary and name. The host that had been trampled down, represented the Gentiles, it represented the body.

Ẹgbẹ́-ogun tí a tẹ̀ mọ́lẹ̀ títí di 1798 kì í ṣe ibi-mímọ́ Ọlọ́run, bí ó tilẹ̀ jẹ́ pé a fi ibi-mímọ́ Ọlọ́run hàn gẹ́gẹ́ bí ohun tí a ń tẹ̀ mọ́lẹ̀ ní àkókò yẹn; ṣùgbọ́n ìtẹ̀mọ́lẹ̀ náà ni a ń ṣe ní ìjọba gúúsù, níbi tí Ọlọ́run ti yàn Jerusalẹmu láti fi ibi-mímọ́ Rẹ̀ àti orúkọ Rẹ̀ sí. Ẹgbẹ́-ogun tí a ti tẹ̀ mọ́lẹ̀ náà ṣàpẹẹrẹ àwọn Kèfèrí; ó ṣàpẹẹrẹ ara.

When Adam and Eve sinned, the “seven times” of seven thousand years of humanity being trampled down by sin began. At that point, the Lamb who was slain from the foundation of the world provided skins of lamb to cover the sinful nakedness of humanity. When the trampling down of humanity concluded in 1798, the Lamb, who is the foundation and builder of every sanctified representation of a temple, was again slain. There the northern kingdom, and the human temple represented therein, ended.

Nígbà tí Ádámù àti Éfà ṣẹ̀, “àkókò méje” ti ẹgbẹ̀rún ọdún méje nínú èyí tí a ti ń tẹ ẹ̀dá ènìyàn mọ́lẹ̀ lábẹ́ ẹ̀ṣẹ̀ bẹ̀rẹ̀. Ní àkókò náà, Ọ̀dọ́-Àgùntàn tí a pa láti ìpìlẹ̀ ayé pèsè awọ àgùntàn láti bo ìhòòhò ẹ̀ṣẹ̀ ti ẹ̀dá ènìyàn. Nígbà tí títẹ ẹ̀dá ènìyàn mọ́lẹ̀ parí ní ọdún 1798, Ọ̀dọ́-Àgùntàn náà, ẹni tí í ṣe ìpìlẹ̀ àti olùkọ́lé gbogbo àfihàn tẹ́ńpìlì tí a yà sí mímọ́, tún jẹ́ pípà. Níbẹ̀ ni ìjọba àríwá, àti tẹ́ńpìlì ènìyàn tí a ṣàpẹẹrẹ rẹ̀ nínú rẹ̀, dópin.

1798 was when the counterfeit antichrist was slain after he had given his satanic witness of three and a half prophetic years, which began with his empowerment in the year 538, which was preceded by thirty years of preparation beginning in the year 508. That was a satanic counterfeit of Christ’s thirty years of preparation that began at His birth, which ended at His empowerment, when He was baptized, and thereafter He gave His testimony for three and a half literal years until He reached the point where the Lamb slain from the foundation of the world was crucified. Then was fulfilled His promise that once the temple was destroyed, He would raise it up in three days.

1798 ni ìgbà tí a pa aṣòdì sí Kristi èké náà lẹ́yìn tí ó ti fi ẹ̀rí èṣù rẹ̀ hàn fún ọdún àsọtẹ́lẹ̀ mẹ́ta àtààbọ̀, èyí tí ó bẹ̀rẹ̀ pẹ̀lú fífi agbára fún un ní ọdún 538, èyí tí ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n kan ṣáájú rẹ̀ bẹ̀rẹ̀ ní ọdún 508. Èyí jẹ́ àfarawé èṣù ti ìmúrasílẹ̀ ọdún mẹ́tàlélọ́gbọ̀n ti Kristi tí ó bẹ̀rẹ̀ láti ìgbà ìbí Rẹ̀, tí ó sì parí nígbà fífi agbára fún Un, nígbà tí a ṣe ìrìbọmi fún Un, lẹ́yìn náà Ó sì fi ẹ̀rí Rẹ̀ hàn fún ọdún gidi mẹ́ta àtààbọ̀ títí Ó fi dé ibi tí a kàn Ọ̀dọ́-Àgùntàn tí a pa láti ìpilẹ̀ ayé mọ́ àgbélébùú. Nígbà náà ni a mú ìlérí Rẹ̀ ṣẹ pé nígbà tí a bá ti pa tẹ́ńpìlì run, Òun yóò tún un dìde ní ọjọ́ mẹ́ta.

He would be the one that raised up His body temple, for it was the power of His divinity that accomplished the resurrection, for His divinity did not die at the crucifixion, it was His humanity that died on the cross, for it is impossible for God to die.

Òun ni yóò gbé tẹ́ńpìlì ara Rẹ̀ dìde, nítorí agbára ìwà-Ọlọ́run Rẹ̀ ni ó ṣe àṣeyọrí àjíǹde náà, nítorí ìwà-Ọlọ́run Rẹ̀ kò kú nígbà ìkàn mọ́ àgbélébùú, ṣùgbọ́n ẹ̀dá ènìyàn Rẹ̀ ni ó kú lórí àgbélébùú, nítorí kò ṣeé ṣe kí Ọlọ́run kú.

> “‘I am the resurrection, and the life’ (John 11:25). He who had said, ‘I lay down my life, that I might take it again’ (John 10:17), came forth from the grave to life that was in Himself. Humanity died; divinity did not die. In His divinity, Christ possessed the power to break the bonds of death. He declares that He has life in Himself to quicken whom He will.” Selected Messages, book 1, 301.

> “‘Èmi ni àjíǹde, àti ìyè’ (John 11:25). Ẹni tí ó ti sọ pé, ‘Mo fi ẹ̀mí mi sílẹ̀, kí n lè tún gbà á padà’ (John 10:17), jáde láti inú ibojì sí ìyè tí ó wà nínú ara Rẹ̀. Ẹ̀dá ènìyàn kú; ìwà-Ọlọ́run kò kú. Nínú ìwà-Ọlọ́run Rẹ̀, Kristi ní agbára láti fọ ìdè ikú. Ó kéde pé Òun ní ìyè nínú ara Rẹ̀ láti sọ ẹni tí Ó bá fẹ́ di alààyè.” Selected Messages, book 1, 301.

In 1798, the human temple, the host of the “northern kingdom”, came to a conclusion, for as the symbol of the lower nature, it could not be changed until the resurrection at the Second Coming. It did however identify the foundation of the forty-six years when Christ raised up the temple which could be transformed, represented by the southern kingdom, which was a symbol of the higher powers of the mind, which is transformed the moment a sinner is justified.

Ní ọdún 1798, tẹ́ńpìlì ènìyàn, ẹgbẹ́-ogun “ìjọba àríwá,” dé sí ìparí, nítorí pé gẹ́gẹ́ bí ààmì ìṣẹ̀dá ìsàlẹ̀, a kò lè yí i padà títí di àjíǹde ní Àtẹ̀wá Kejì. Síbẹ̀síbẹ̀, ó fi ìpìlẹ̀ ọdún mẹ́rìndínlọ́gbọ̀n hàn nígbà tí Kristi gbé tẹ́ńpìlì náà dìde, èyí tí a lè yí padà, tí ìjọba gúúsù ṣojú fún, èyí tí ó jẹ́ ààmì àwọn agbára gíga ti ọkàn, èyí tí a ń yí padà ní àkókò náà gan-an tí a bá dá ẹlẹ́ṣẹ̀ láre.

> “Upon the foundation that Christ Himself had laid, the apostles built the church of God. In the Scriptures the figure of the erection of a temple is frequently used to illustrate the building of the church. Zechariah refers to Christ as the Branch that should build the temple of the Lord. He speaks of the Gentiles as helping in the work: ‘They that are far off shall come and build in the temple of the Lord;’ and Isaiah declares, ‘The sons of strangers shall build up thy walls.’ Zechariah 6:12, 15; Isaiah 60:10.

> “Lórí ìpìlẹ̀ tí Kristi fúnra Rẹ̀ ti fi lélẹ̀, àwọn àpọ́sítélì kọ́ ìjọ Ọlọ́run. Nínú Ìwé Mímọ́, àwòrán ìkọ́lé tẹ́ńpìlì ni a máa ń lò ní ọ̀pọ̀ ìgbà láti ṣàfihàn ìkọ́lé ìjọ. Sekaráyà tọ́ka sí Kristi gẹ́gẹ́ bí Ẹ̀ka náà tí yóò kọ tẹ́ńpìlì Olúwa. Ó sọ̀rọ̀ nípa àwọn Kèfèrí gẹ́gẹ́ bí àwọn tí yóò ràn lọ́wọ́ nínú iṣẹ́ náà pé: ‘Àwọn tí ó jìnnà yóò wá, wọn yóò sì kọ́ nínú tẹ́ńpìlì Olúwa;’ àti Isaiah kéde pé, ‘Àwọn ọmọ àjèjì yóò tún ògiri rẹ kọ́.’ Sekaráyà 6:12, 15; Isaiah 60:10.”

> “Writing of the building of this temple, Peter says, ‘To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.’ 1 Peter 2:4, 5.

> Nígbà tí Peteru ń kọ̀wé nípa kíkọ́ tẹ́ńpìlì yìí, ó wí pé, “Ẹ̀yin tí ẹ̀ ń tọ̀ ọ́ wá, bí sí òkúta alààyè kan, èyí tí àwọn ènìyàn kọ̀ lóòótọ́, ṣùgbọ́n tí Ọlọ́run yàn, tí ó sì ṣeyebíye, ẹ̀yin pẹ̀lú, bí àwọn òkúta alààyè, ni a ń kọ́ yín sí ilé ẹ̀mí kan, alufaa mímọ́ kan, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà fún Ọlọ́run nípasẹ̀ Jesu Kristi.” 1 Peteru 2:4, 5.

> “In the quarry of the Jewish and the Gentile world the apostles labored, bringing out stones to lay upon the foundation. In his letter to the believers at Ephesus, Paul said, ‘Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ Himself being the Chief Cornerstone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.’ Ephesians 2:19–22.

> “Nínú ibi tí wọ́n ti ń gé òkúta ti ayé àwọn Júù àti àwọn Kèfèrí, àwọn àpọ́sítélì ṣiṣẹ́ takuntakun, wọ́n mú àwọn òkúta jáde láti fi lélẹ̀ lórí ìpìlẹ̀. Nínú lẹ́tà rẹ̀ sí àwọn onígbàgbọ́ ní Éfésù, Pọ́ọ̀lù wí pé, ‘Nítorí náà, ẹ kì í ṣe àlejò àti arìnrìn-àjò mọ́, ṣùgbọ́n ẹ jẹ́ ọmọ ìlú kan pẹ̀lú àwọn ẹni mímọ́, ẹ sì jẹ́ ara ilé Ọlọ́run; a sì kọ́ yín lé orí ìpìlẹ̀ àwọn àpọ́sítélì àti àwọn wòlíì, Jesu Kristi tìkára Rẹ̀ ni Òkúta Ìgún Àgbà náà; nínú ẹni tí gbogbo ilé náà, ní fífaramọ́ pọ̀ dáadáa, ń dàgbà sí tẹ́ńpìlì mímọ́ nínú Olúwa: nínú ẹni tí a sì ń kọ́ ẹ̀yin pẹ̀lú jọ, kí ẹ lè jẹ́ ibùgbé Ọlọ́run nípa Ẹ̀mí.’ Éfésù 2:19–22.”

> “And to the Corinthians he wrote: ‘According to the grace of God which is given unto me, as a wise master builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.’ 1 Corinthians 3:10–13.

> Ó sì kọ sí àwọn ará Kọ́ríntì pé: “Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí akọ́lé akíkọ́lé ọlọ́gbọ́n, mo ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ́lé lé e lórí. Ṣùgbọ́n kí olúkúlùkù máa ṣọ́ra bí ó ṣe ń kọ́lé lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jésù Kristi. Ní báyìí, bí ẹnikẹ́ni bá kọ́lé lé ìpìlẹ̀ yìí lórí pẹ̀lú wúrà, fàdákà, àwọn òkúta iyebíye, igi, koríko, àgékù; iṣẹ́ olúkúlùkù ni a ó fi hàn gbangba: nítorí ọjọ́ náà yóò sọ ọ́ di mímọ̀, nítorí a ó fi iná ṣí i payá; iná náà yóò sì dán iṣẹ́ olúkúlùkù wò láti mọ irú rẹ̀.” 1 Kọ́ríntì 3:10–13.

> “The apostles built upon a sure foundation, even the Rock of Ages. To this foundation they brought the stones that they quarried from the world. Not without hindrance did the builders labor. Their work was made exceedingly difficult by the opposition of the enemies of Christ. They had to contend against the bigotry, prejudice, and hatred of those who were building upon a false foundation. Many who wrought as builders of the church could be likened to the builders of the wall in Nehemiah’s day, of whom it is written: ‘They which builded on the wall, and they that bare burdens, with those that laded, everyone with one of his hands wrought in the work, and with the other hand held a weapon.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

> “Àwọn àpọ́sítélì kọ́ lórí ìpìlẹ̀ tí ó dájú, àní Àpáta Àìnípẹ̀kun. Sórí ìpìlẹ̀ yìí ni wọ́n mú àwọn òkúta tí wọ́n gbé jáde láti inú ayé wá. Kì í ṣe láìsí ìdènà ni àwọn akọ́lé náà ṣe iṣẹ́ wọn. A mú iṣẹ́ wọn nira jù lọ nípasẹ̀ àtakò àwọn ọ̀tá Kristi. Wọ́n ní láti bá ìwà ìkà ẹ̀sìn, àìfẹ́ títọ́, àti ìkórìíra àwọn tí wọ́n ń kọ́ lórí ìpìlẹ̀ èké jà. Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n ṣiṣẹ́ gẹ́gẹ́ bí akọ́lé ìjọ ni a lè fi wé àwọn akọ́lé ògiri ní ọjọ́ Nehemiah, nípa àwọn ẹni tí a kọ pé: ‘Àwọn tí ń kọ́ lórí ògiri náà, àti àwọn tí ń ru ẹrù, pẹ̀lú àwọn tí ń kó ẹrù sókè, olúkúlùkù fi ọ̀kan nínú ọwọ́ rẹ̀ ṣiṣẹ́ nínú iṣẹ́ náà, ó sì fi ọwọ́ kejì dì mú ohun ìjà.’ Nehemiah 4:17.” Acts of the Apostles, 595, 596.

We will continue this study in the next article.

A ó bá ìkẹ́kọ̀ọ́ yìí tẹ̀síwájú nínú àpilẹ̀kọ tí ó kàn.

> “The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought.

> “Ìṣubú ènìyàn kún gbogbo ọ̀run ní ìbànújẹ́. Ayé tí Ọlọ́run dá ni a ti ba jẹ́ pẹ̀lú ègún ẹ̀ṣẹ̀, a sì ń gbé inú rẹ̀ nípasẹ̀ àwọn ẹ̀dá tí a ti dá lẹ́bi sí ìyà àti ikú. Kò sí ọ̀nà abáyọ tí ó hàn gbangba fún àwọn tí wọ́n ti rú òfin. Àwọn áńgẹ́lì dá orin ìyìn wọn dúró. Ní gbogbo àgbàlá ọ̀run ni ọ̀fọ̀ wà nítorí ìparun tí ẹ̀ṣẹ̀ ti ṣe.”

> “The Son of God, heaven’s glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race.

> “Ọmọ Ọlọ́run, Olórí ológo ti ọ̀run, kún fún àánú sí ìran ènìyàn tí ó ṣubú. A mú ọkàn Rẹ̀ pẹ̀lú ìyọ́nú àìlópin bí ìbànújẹ́ ayé tí ó sọnù ṣe dìde wá síwájú Rẹ̀. Ṣùgbọ́n ìfẹ́ àtọ̀runwá ti pèsè ètò kan nípa èyí tí a lè fi rà ènìyàn padà. Òfin Ọlọ́run tí a ti rú béèrè ẹ̀mí ẹlẹ́ṣẹ̀. Nínú gbogbo àgbáyé, ẹnìkan ṣoṣo ni ó wà tí ó lè, ní ipò ènìyàn, mú ohun tí òfin náà béèrè ṣẹ. Nítorí òfin àtọ̀runwá jẹ́ mímọ́ bí Ọlọ́run tìkára Rẹ̀, ẹni kan ṣoṣo tí ó dọ́gba pẹ̀lú Ọlọ́run ni ó lè ṣe ètùtù fún ìrìnàjò rẹ̀. Kò sí ẹlòmíràn bí kò ṣe Kristi tí ó lè rà ènìyàn tí ó ṣubú padà kúrò lábẹ́ ègún òfin, kí ó sì tún mú un wá sínú ìbámu pẹ̀lú Ọ̀run. Kristi yóò gbé ẹ̀bi àti ìtìjú ẹ̀ṣẹ̀ lé ara Rẹ̀—ẹ̀ṣẹ̀ tí ó burú tó bẹ́ẹ̀ ní ojú Ọlọ́run mímọ́ tí ó fi gbọdọ̀ ya Baba àti Ọmọ Rẹ̀ sọ́tọ̀. Kristi yóò dé inú jíjinlẹ̀ ìpọ́njú láti gba ìran tí a ti ba jẹ́ là.”

> “Before the Father He pleaded in the sinner’s behalf, while the host of heaven awaited the result with an intensity of interest that words cannot express. Long continued was that mysterious communing—’the counsel of peace’ (Zechariah 6:13) for the fallen sons of men. The plan of salvation had been laid before the creation of the earth; for Christ is ‘the Lamb slain from the foundation of the world’ (Revelation 13:8); yet it was a struggle, even with the King of the universe, to yield up His Son to die for the guilty race. But ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ John 3:16. Oh, the mystery of redemption! the love of God for a world that did not love Him! Who can know the depths of that love which ‘passeth knowledge’? Through endless ages immortal minds, seeking to comprehend the mystery of that incomprehensible love, will wonder and adore.

> “Níwájú Baba ni Ó ti bẹ̀bẹ̀ nítorí ẹlẹ́ṣẹ̀, nígbà tí ogun ọ̀run ń retí àbájáde náà pẹ̀lú ìfẹ́-inú líle tí ọ̀rọ̀ kò lè sọ. Gígùn ni ìbánisọ̀rọ̀ àdììtú yẹn tẹ̀síwájú—‘ìmọ̀ràn àlàáfíà’ (Sekariah 6:13) fún àwọn ọmọ ènìyàn tí ó ṣubú. A ti gbé ètò ìgbàlà kalẹ̀ ṣáájú ìdá ayé; nítorí Kristi ni ‘Ọ̀dọ́-àgùntàn tí a ti pa láti ìpìlẹ̀ ayé’ (Ìfihàn 13:8); ṣùgbọ́n ó jẹ́ ìjàkadì, àní fún Ọba àgbáyé pàápàá, láti fi Ọmọ Rẹ̀ lélẹ̀ kí Ó kú fún ìran ẹlẹ́bi. Ṣùgbọ́n ‘Ọlọ́run fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́, tí Ó fi Ọmọ bíbí rẹ̀ kan ṣoṣo fún ni, kí ẹnikẹ́ni tí ó bá gbà á gbọ́ má bàjẹ́, ṣùgbọ́n kí ó ní ìyè àìnípẹ̀kun.’ Johanu 3:16. A! àdììtú ìràpadà! ìfẹ́ Ọlọ́run fún ayé kan tí kò fẹ́ Rẹ̀! Ta ni ó lè mọ ìjìnlẹ̀ ìfẹ́ náà, èyí tí ó ‘kọjá ìmọ̀ lọ’? Nípasẹ̀ àwọn ayé àìlópin, àwọn ọkàn àìkú, nípa lílépa láti loye àdììtú ìfẹ́ tí a kò lè loye yẹn, yóò máa yà á sílẹ̀, yóò sì máa jọ́sìn.”

> “God was to be manifest in Christ, ‘reconciling the world unto Himself.’ 2 Corinthians 5:19. Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power to unite with human effort. Thus by repentance toward God and faith in Christ the fallen children of Adam might once more become ‘sons of God.’ 1 John 3:2.” Patriarchs and Prophets, 63, 64.

> “A ó fi Ọlọ́run hàn nínú Kristi, ní ‘mímú ayé bá ara Rẹ̀ làjà.’ 2 Kọrinti 5:19. Ènìyàn ti ti ọwọ́ ẹ̀ṣẹ̀ bàjẹ́ dé bẹ́ẹ̀ gẹ́ẹ́ tí kò ṣeé ṣe fún un, nínú ara rẹ̀, láti wá sínú ìbámu pẹ̀lú Ẹni tí ìwà Rẹ̀ jẹ́ mímọ́ àti oore. Ṣùgbọ́n Kristi, lẹ́yìn tí ó ti rà ènìyàn padà kúrò lábẹ́ ẹ̀bi òfin, lè pín agbára àtọ̀runwá fún un láti darapọ̀ mọ́ ìsapá ènìyàn. Bayi, nípasẹ̀ ìrònúpìwàdà sí Ọlọ́run àti ìgbàgbọ́ nínú Kristi, àwọn ọmọ Adamu tí ó ṣubú lè tún di ‘àwọn ọmọ Ọlọ́run.’ 1 Johanu 3:2.” Patriarchs and Prophets, 63, 64.

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