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# Elijah - Number One

Élíjà - Nọ́mbà Kínní

The First and Last

Àkọ́kọ́ àti Èyìn-ín-jẹ́-ẹ̀yìn

Author

Jeff Pippenger

Published

July 31, 2023

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The closing statement of the Old Testament sets forth a promise of the prophet Elijah appearing with a message before the great and dreadful day of the Lord.

Gbólóhùn ìparí ti Májẹ̀mú Láéláé ń gbé ìlérí kalẹ̀ pé wòlíì Elijah yóò farahàn pẹ̀lú ìròyìn kan kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Kíyèsí i, èmi yóò rán wòlíì Élijà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí àwọn ọmọ, àti ọkàn àwọn ọmọ sí àwọn baba wọn, kí èmi má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:5, 6.

The Bible is clear that “the great and dreadful day of the Lord” or the “curse” that God smites “the earth with” is also symbolically portrayed as “the seven last plagues” or “the wrath of God” in the book of Revelation. Chapter fifteen of Revelation introduces the prophetic setting that leads to the pouring out of the great and dreadful seven last plagues of chapter sixteen.

Bíbélì ṣe kedere pé “ọjọ́ ńlá àti ẹ̀rù ti Olúwa” tàbí “èpè” tí Ọlọ́run fi “na ilẹ̀ ayé” jẹ́ ni a tún ṣe àfihàn rẹ̀ ní ọ̀nà àpẹẹrẹ gẹ́gẹ́ bí “àwọn àjàkálẹ̀-àrùn méje ìkẹyìn” tàbí “ìbínú Ọlọ́run” nínú ìwé Ìfihàn. Orí kẹ́ẹ̀ẹ́dógún nínú Ìfihàn ṣàfihàn àyíká àsọtẹ́lẹ̀ tí ó ṣí ọ̀nà sí ìtújáde àwọn àjàkálẹ̀-àrùn méje ìkẹyìn ńlá àti ẹ̀rù ti orí kẹrìndínlógún.

> And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God.

> Mo sì rí ààmì mìíràn ní ọ̀run, tí ó tóbi, tí ó sì ṣe àgbàyanu, àwọn áńgẹ́lì méje tí wọ́n ní àwọn àjàkálẹ̀-àrùn méje ìkẹyìn; nítorí nínú wọn ni a ti mú ìbínú Ọlọ́run kún.

> And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.

> Mo sì rí bí ẹni pé òkun dígí kan tí a dà pọ̀ mọ́ iná wà: àti àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti ère rẹ̀, àti ààmì rẹ̀, àti iye orúkọ rẹ̀, wọ́n dúró lórí òkun dígí náà, wọ́n sì ní àwọn dùùrù Ọlọ́run. Wọ́n sì ń kọ orin Mose ìránṣẹ́ Ọlọ́run, àti orin Ọ̀dọ́-Àgùntàn, wí pé, Títóbi, ìyanu sì ni iṣẹ́ rẹ, Olúwa Ọlọ́run Olódùmarè; òdodo àti òtítọ́ ni ọ̀nà rẹ, ìwọ Ọba àwọn ẹni mímọ́. Ta ni kì yóò bẹ̀rù rẹ, Olúwa, kí ó sì yin orúkọ rẹ lógo? nítorí ìwọ nìkan ni mímọ́: nítorí gbogbo orílẹ̀-èdè yóò wá, wọn yóò sì jọ́sìn níwájú rẹ; nítorí a ti fi ìdájọ́ rẹ hàn kedere.

> And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened: And the seven angels came out of the temple, having the seven plagues, clothed in pure and white linen, and having their breasts girded with golden girdles. And one of the four beasts gave unto the seven angels seven golden vials full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. Revelation 15:1–8.

> Lẹ́yìn èyí mo sì wò ó, sì kíyèsí i pé, a ṣí tẹ́ńpìlì àgọ́ ẹ̀rí ní ọ̀run: àwọn áńgẹ́lì méje náà sì jáde wá láti inú tẹ́ńpìlì, wọ́n ní àjàkálẹ̀-àrùn méje náà, wọ́n sì fi aṣọ ọ̀gbọ̀ funfun tí ó mọ́ wọ̀, wọ́n sì fi àmùrè wúrà dì ìgbàyà wọn. Ọ̀kan nínú àwọn ẹ̀dá alààyè mẹ́rin náà sì fi àwo wúrà méje tí ó kún fún ìbínú Ọlọ́run, ẹni tí ń bẹ láàyè títí láé àti láéláé, fún àwọn áńgẹ́lì méje náà. Ẹfin sì kún tẹ́ńpìlì náà láti inú ògo Ọlọ́run àti láti inú agbára rẹ̀; kò sì sí ẹni tí ó lè wọ inú tẹ́ńpìlì náà, títí a fi mú àjàkálẹ̀-àrùn méje ti àwọn áńgẹ́lì méje náà ṣẹ. Ìfihàn 15:1–8.

The reason “no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled” is that the opportunity to secure salvation closes when the temple is filled with smoke in chapter fifteen. The probationary time that mankind was given to repent and find salvation is then over. When that point in time is reached “the great and dreadful day of the Lord” that John calls “the seven last plagues” are poured out in advance of Christ’s Second Coming. Malachi called that day “dreadful,” and Isaiah identifies it as God’s “strange act.”

Ìdí tí “kò sí ẹni tí ó lè wọ inú tẹ́ńpìlì náà, títí àwọn àjàkálẹ̀-àrùn méje ti àwọn áńgẹ́lì méje náà fi parí” ni pé ànfàní láti rí ìgbàlà gbà á tán nígbà tí ẹfin kún tẹ́ńpìlì náà nínú orí kẹ́ẹ̀ẹ́dógún. Àkókò ìdánwò tí a fi fún aráyé láti ronúpìwàdà kí wọ́n sì rí ìgbàlà nígbà náà ti dópin. Nígbà tí àkókò yẹn bá dé, “ọjọ́ ńlá àti ẹ̀rù ti Olúwa” tí Jòhánù pè ní “àwọn àjàkálẹ̀-àrùn ìkẹyìn méje” ni a óò tú jáde ṣáájú Ìpadàbọ̀ Kejì ti Kristi. Málákì pè ọjọ́ náà ní “ẹ̀rù,” àti Isaiah sì fi í mọ̀ gẹ́gẹ́ bí “iṣẹ́ àjèjì” Ọlọ́run.

> For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act. Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord God of hosts a consumption, even determined upon the whole earth. Isaiah 28:21, 22.

> Nítorí Olúwa yóò dìde bí ẹni pé ní òkè Perasim, yóò bínú gidigidi bí ní àfonífojì Gibeoni, kí ó lè ṣe iṣẹ́ rẹ̀, iṣẹ́ àjèjì rẹ̀; kí ó sì mú iṣẹ̀lẹ̀ rẹ̀ ṣẹ, iṣẹ̀lẹ̀ àjèjì rẹ̀. Nítorí náà, ẹ má ṣe jẹ́ ẹlẹ́yà, kí ìde yín má bàa le sí i: nítorí mo ti gbọ́ lọ́dọ̀ Olúwa Ọlọ́run àwọn ọmọ-ogun pé ìparun kan, àní èyí tí a ti pinnu, wà lórí gbogbo ayé. Isaiah 28:21, 22.

Although God’s “strange act” encompasses “the whole earth,” Inspiration is clear that the outpouring of the plagues is associated with the rebellion of one nation.

Bí ó tilẹ̀ jẹ́ pé “iṣẹ́ àjèjì” Ọlọ́run kàn “gbogbo ayé,” Ìmísí sọ ní kedere pé ìtújáde àwọn ìyọnu náà ní ìbáṣepọ̀ pẹ̀lú ìṣọ̀tẹ̀ orílẹ̀-èdè kan.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò ṣáájú, síbẹ̀ ìpọnjú kan náà ni yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Pápásì ṣọ̀kan ní fífi agbára mú ẹ̀rí-ọkàn ènìyàn àti ní fífi ipa mú àwọn ènìyàn láti bọ̀wọ̀ fún ọjọ́ ìsinmi èké náà, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ayé yóò jẹ́ kí a tọ́ wọn sí mímú àpẹẹrẹ rẹ̀ tẹ̀lé.” Testimonies, volume 6, 18.

Every nation will fill their cup of their probationary time, but the “judgments of God” that Sister White identifies as “national ruin”, “the time of God’s destructive judgments” as she also calls the history that begins at the Sunday law in the United States, are not the seven last plagues.

Gbogbo orílẹ̀-èdè yóò kún ife àkókò ìdánwò wọn, ṣùgbọ́n “àwọn ìdájọ́ Ọlọ́run” tí Sister White sọ̀rọ̀ wọn gẹ́gẹ́ bí “ìparun orílẹ̀-èdè”, “àkókò àwọn ìdájọ́ ìparun Ọlọ́run” gẹ́gẹ́ bí ó ti tún pe ìtàn tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, kì í ṣe àjàkálẹ̀-àrùn méje ìkẹyìn.

> “A time is coming when the law of God is, in a special sense, to be made void in our land. The rulers of our nation will, by legislative enactments, enforce the Sunday law, and thus God’s people be brought into great peril. When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Àkókò kan ń bọ̀ nígbà tí a ó ṣe òfin Ọlọ́run di asán, ní ìtumọ̀ àkànṣe kan, ní ilẹ̀ wa. Àwọn alákóso orílẹ̀-èdè wa yóò, nípasẹ̀ ìlànà òfin tí wọ́n yóò ṣe, fi òfin Ọjọ́ Àìkú múlẹ̀, àti nípa bẹ́ẹ̀ ni a ó mú àwọn ènìyàn Ọlọ́run wọ inú ewu ńlá. Nígbà tí orílẹ̀-èdè wa yóò, nínú àwọn ìgbìmọ̀ aṣòfin rẹ̀, ṣe àwọn òfin láti dè ẹ̀rí ọkàn àwọn ènìyàn ní ti àwọn ànfààní ìsìn wọn, ní fífi ìṣọ́ Ọjọ́ Àìkú múlẹ̀, àti ní mímú agbára ìnúnibíni ṣiṣẹ́ lòdì sí àwọn tí ń pa Sábáàtì ọjọ́ keje mọ́, nígbà náà ni a ó, ní gbogbo ìdí àti ète rẹ̀, ṣe òfin Ọlọ́run di asán ní ilẹ̀ wa; àti pé ìpẹ̀yìndà orílẹ̀-èdè yóò tẹ̀lé pẹ̀lú ìparun orílẹ̀-èdè.” Review and Herald, December 18, 1888.

The judgments of God, which Sister White identifies as “national ruin” begin at the national Sunday law and mark the beginning of God’s “strange act,” though God’s strange act is more specifically the seven last plagues. A more complete picture of the strange act of God appears when the deliverance from Egypt is added to the line of God’s executive judgments. The Egyptian plagues, though ten in number, were divided. The first three were distinguished from the last seven. Thus, the deliverance from Egypt identifies a period of time represented by the first three plagues that begins with the national ruin of the United States, and continues until Michael stands up and human probation closes.

Àwọn ìdájọ́ Ọlọ́run, èyí tí Sister White tọ́ka sí gẹ́gẹ́ bí “ìparun orílẹ̀-èdè,” bẹ̀rẹ̀ ní òfin Sunday ti orílẹ̀-èdè, wọ́n sì ń samisi ìbẹ̀rẹ̀ “iṣe àjèjì” Ọlọ́run, bí ó tilẹ̀ jẹ́ pé ní pàtó jùlọ, iṣẹ́ àjèjì Ọlọ́run ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Àwòrán tí ó péye jùlọ nípa iṣẹ́ àjèjì Ọlọ́run yóò hàn nígbà tí a bá fi ìdásílẹ̀ kúrò ní Ejibiti kún ìlà àwọn ìdájọ́ àṣẹ-ìmúṣẹ Ọlọ́run. Àwọn àjàkálẹ̀-àrùn Ejibiti, bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ mẹ́wàá ní iye, ni a pín. Àwọn mẹ́ta àkọ́kọ́ ni a yà sọ́tọ̀ kúrò ní àwọn méje ìkẹyìn. Nítorí náà, ìdásílẹ̀ kúrò ní Ejibiti ń fi àkókò kan hàn tí àwọn àjàkálẹ̀-àrùn mẹ́ta àkọ́kọ́ dúró fún, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìparun orílẹ̀-èdè ti Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì ń bá a lọ títí Mikẹli yóò fi dìde, tí àkókò ìdánwò ènìyàn yóò sì parí.

> “God’s judgments will be visited upon those who are seeking to oppress and destroy His people. His long forbearance with the wicked emboldens men in transgression, but their punishment is nonetheless certain and terrible because it is long delayed. ‘The Lord shall rise up as in Mount Perazim, He shall be wroth as in the valley of Gibeon, that He may do His work, His strange work; and bring to pass His act, His strange act.’ Isaiah 28:21. To our merciful God the act of punishment is a strange act. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Ezekiel 33:11. The Lord is ‘merciful and gracious, long-suffering, and abundant in goodness and truth, … forgiving iniquity and transgression and sin.’ Yet He will ‘by no means clear the guilty.’ ‘The Lord is slow to anger, and great in power, and will not at all acquit the wicked.’ Exodus 34:6, 7; Nahum 1:3. By terrible things in righteousness He will vindicate the authority of His downtrodden law. The severity of the retribution awaiting the transgressor may be judged by the Lord’s reluctance to execute justice. The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.

> “Àwọn ìdájọ́ Ọlọ́run yóò dé bá àwọn tí ń wá ọ̀nà láti ni àwọn ènìyàn Rẹ̀ lára àti láti pa wọ́n run. Ìfaradà pípẹ́ Rẹ̀ sí àwọn ẹni-buburu ń mú kí ènìyàn túbọ̀ lágbára nínú ìrékọjá, ṣùgbọ́n ìjìyà wọn dájú, ó sì burú gidigidi, bí ó tilẹ̀ jẹ́ pé a ti pẹ́ kí ó tó dé. ‘Olúwa yóò dìde gẹ́gẹ́ bí ní Òkè Perasim, yóò bínú gẹ́gẹ́ bí ní àfonífojì Gíbíónì, kí Ó lè ṣe iṣẹ́ Rẹ̀, iṣẹ́ àjèjì Rẹ̀; kí Ó sì mú ìṣe Rẹ̀ ṣẹ, ìṣe àjèjì Rẹ̀.’ Isaiah 28:21. Fún Ọlọ́run wa aláàánú, iṣẹ́ ìjìyà jẹ́ iṣẹ́ àjèjì. ‘Bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, èmi kò ní inú-dídùn nínú ikú ẹni-buburu.’ Ezekiel 33:11. Olúwa jẹ́ ‘aláàánú àti olóore-ọ̀fẹ́, aláìní-sùúrù kì í ṣe, ó sì pọ̀ nínú oore àti òtítọ́, … ó ń dárí àìṣòdodo, àti ìrékọjá, àti ẹ̀ṣẹ̀ jì.’ Síbẹ̀, kì yóò ‘dá ẹni ẹlẹ́bi sílẹ̀ rárá.’ ‘Olúwa kì í yára bínú, ó sì tóbi ní agbára, kì yóò sì dá ẹni-buburu sílẹ̀ rárá.’ Exodus 34:6, 7; Nahum 1:3. Nípasẹ̀ ohun ẹ̀rù nínú òdodo ni Yóò fi gbéga aṣẹ òfin Rẹ̀ tí a ti tẹ mọ́lẹ̀. Bí ìsanwó ẹ̀san tí ń dúró de arufin yóò ti le tó, a lè fi ìyẹn díwọ̀n nípa àìfẹ́ Olúwa láti mú ìdájọ́ òdodo ṣẹ. Orílẹ̀-èdè tí Ó faradà fún pípẹ́, tí kì yóò sì lù títí tí yóò fi kún ìwọ̀n àìṣòdodo rẹ̀ nínú ìṣírò Ọlọ́run, yóò parí ní mímu ife ìbínú tí a kò dapọ̀ mọ́ àánú.”

> “When Christ ceases His intercession in the sanctuary, the unmingled wrath threatened against those who worship the beast and his image and receive his mark (Revelation 14:9, 10), will be poured out. The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people. Says the revelator, in describing those terrific scourges: ‘There fell a noisome and grievous sore upon the men which had the mark of the beast, and upon them which worshiped his image.’ The sea ‘became as the blood of a dead man: and every living soul died in the sea.’ And ‘the rivers and fountains of waters … became blood.’ Terrible as these inflictions are, God’s justice stands fully vindicated. The angel of God declares: ‘Thou art righteous, O Lord, … because Thou hast judged thus. For they have shed the blood of saints and prophets, and Thou hast given them blood to drink; for they are worthy.’ Revelation 16:2–6. By condemning the people of God to death, they have as truly incurred the guilt of their blood as if it had been shed by their hands. In like manner Christ declared the Jews of His time guilty of all the blood of holy men which had been shed since the days of Abel; for they possessed the same spirit and were seeking to do the same work with these murderers of the prophets.

> “Nígbà tí Kristi bá dá ìdàbọ̀bò Rẹ̀ dúró nínú ibi mímọ́, ìbínú tí kò ní àdàlù tí a ti halẹ̀ mọ́ àwọn tí ń jọ ẹranko náà àti àwòrán rẹ̀, tí wọ́n sì gba ààmì rẹ̀ (Ìfihàn 14:9, 10), ni a ó tú jáde. Àwọn àjàkálẹ̀-àrùn tí ó dé lórí Ejibiti nígbà tí Ọlọ́run fẹ́ gba Ísírẹ́lì là, jọra ní ìwà pẹ̀lú àwọn ìdájọ́ wọ̀nyí tí ó burú jù lọ, tí ó sì gbòòrò jù lọ, tí yóò ṣubú sórí ayé kí ìgbàlà ìkẹyìn àwọn ènìyàn Ọlọ́run tó dé. Akéde ìfihàn náà sọ, nígbà tí ó ń ṣàpèjúwe àwọn ìyà àkúnya wọ̀nyí pé: ‘Ọgbẹ́ búburú tí ń runni, tí ó sì le gan-an, sì jáde lórí àwọn ènìyàn tí wọ́n ní ààmì ẹranko náà, àti lórí àwọn tí ń jọ àwòrán rẹ̀.’ Òkun náà ‘di bí ẹ̀jẹ̀ òkú ènìyàn: gbogbo ẹ̀dá alààyè sì kú nínú òkun náà.’ Àti pé ‘àwọn odò àti àwọn ìsun omi … di ẹ̀jẹ̀.’ Bí ó tilẹ̀ jẹ́ pé àwọn ìyà wọ̀nyí burú tó, òdodo Ọlọ́run dúró ní fífi ara rẹ̀ hàn ní pípé. Áńgẹ́lì Ọlọ́run kéde pé: ‘Olódodo ni Ìwọ, Olúwa, … nítorí pé báyìí ni Ìwọ ṣe dájọ́. Nítorí wọ́n ti ta ẹ̀jẹ̀ àwọn ènìyàn mímọ́ àti àwọn wòlíì sílẹ̀, Ìwọ sì ti fún wọn ní ẹ̀jẹ̀ láti mu; nítorí wọ́n yẹ fún un.’ Ìfihàn 16:2–6. Nípa dídájọ́ àwọn ènìyàn Ọlọ́run sí ikú, wọ́n ti jẹ gbèsè ẹ̀bi ẹ̀jẹ̀ wọn ní tòótọ́ gan-an bí ẹni pé ọwọ́ ara wọn ni ó ta á sílẹ̀. Bákan náà ni Kristi sọ pé àwọn Júù ti ìgbà ayé Rẹ̀ jẹ ẹlẹ́bi gbogbo ẹ̀jẹ̀ àwọn ọkùnrin mímọ́ tí a ti ta sílẹ̀ láti ọjọ́ Ábẹ́lì; nítorí wọ́n ní ẹ̀mí kan náà, wọ́n sì ń wá láti ṣe iṣẹ́ kan náà pẹ̀lú àwọn apànìyàn àwọn wòlíì wọ̀nyí.

> “In the plague that follows, power is given to the sun ‘to scorch men with fire. And men were scorched with great heat.’ Verses 8, 9. The prophets thus describe the condition of the earth at this fearful time: ‘The land mourneth; … because the harvest of the field is perished…. All the trees of the field are withered: because joy is withered away from the sons of men.’ ‘The seed is rotten under their clods, the garners are laid desolate…. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture…. The rivers of water are dried up, and the fire hath devoured the pastures of the wilderness.’ ‘The songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence.’ Joel 1:10–12, 17–20; Amos 8:3.

> “Nínú àjàkálẹ̀-àrùn tí ó tẹ̀lé e, a fi agbára fún oòrùn ‘láti fi iná sun ènìyàn. A sì sun àwọn ènìyàn pẹ̀lú ooru ńlá.’ Ẹsẹ̀ 8, 9. Báyìí ni àwọn wòlíì ṣe ṣàpèjúwe ipò ayé ní àkókò ẹ̀rù yìí pé: ‘Ilẹ̀ ń ṣọ̀fọ̀; … nítorí ìkórè oko ti bàjẹ́…. Gbogbo igi oko sì ti rọ; nítorí ayọ̀ ti rọ kúrò lọ́dọ̀ àwọn ọmọ ènìyàn.’ ‘Irúgbìn ti bàjẹ́ lábẹ́ amọ̀ wọn, àwọn ilé ìpamọ́ ọkà sì ti di ahoro…. Báwo ni ẹranko ṣe ń kẹ́dùn! àwọn agbo màlúù wà nínú ìdààmú, nítorí wọn kò ní pápá oko…. Àwọn odò omi ti gbẹ, iná sì ti jó àwọn pápá ilẹ̀ aṣálẹ̀ run.’ ‘Àwọn orin tẹ́ńpìlì yóò di ìkérora ní ọjọ́ náà, ni Olúwa Ọlọ́run wí: òkú púpọ̀ yóò wà ní gbogbo ibi; wọn yóò sì ju wọ́n síta pẹ̀lú ìdakẹ́jẹ.’ Joẹli 1:10–12, 17–20; Ámósì 8:3.”

> “These plagues are not universal, or the inhabitants of the earth would be wholly cut off. Yet they will be the most awful scourges that have ever been known to mortals. All the judgments upon men, prior to the close of probation, have been mingled with mercy. The pleading blood of Christ has shielded the sinner from receiving the full measure of his guilt; but in the final judgment, wrath is poured out unmixed with mercy.

> “Àwọn ìyọnu wọ̀nyí kì í ṣe ti gbogbo ayé káàkiri, bí kò bá rí bẹ́ẹ̀, a ó ti pa àwọn olùgbé ayé run pátápátá. Síbẹ̀, wọn yóò jẹ́ ìjàmbá tí ó bani lẹ́rù jùlọ tí àwọn ènìyàn ayé ti mọ̀ rí. Gbogbo ìdájọ́ tí a ti mú wá sórí ènìyàn kí àkókò àyẹ̀wò ore-ọ̀fẹ́ tó parí, ni a ti dà pọ̀ mọ́ àánú. Ẹ̀jẹ̀ Kristi tí ń bẹ̀bẹ̀ ti dáàbò bo ẹlẹ́ṣẹ̀ kúrò ní gbigba ìwọ̀n kíkún ẹ̀bi rẹ̀; ṣùgbọ́n nínú ìdájọ́ ìkẹyìn, a ó tú ìbínú jáde láìsí àdàpọ̀ àánú.”

> “In that day, multitudes will desire the shelter of God’s mercy which they have so long despised. ‘Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.’ Amos 8:11, 12.” The Great Controversy, 627–629.

> “Ní ọjọ́ náà, ọ̀pọ̀ ènìyàn yóò fẹ́ ibi ààbò àánú Ọlọ́run tí wọ́n ti kẹ́gàn pẹ́ títí. ‘Kíyèsi i, ọjọ́ ń bọ̀, ni Olúwa Ọlọ́run wí, pé èmi yóò rán ìyàn sí ilẹ̀ náà, kì í ṣe ìyàn oúnjẹ, tàbí òǹgbẹ omi, bí kò ṣe ti gbígbọ́ ọ̀rọ̀ Olúwa: wọn yóò sì máa rìn kiri láti òkun dé òkun, àti láti àríwá títí dé ìlà-oòrùn, wọn yóò máa sáré kiri láti wá ọ̀rọ̀ Olúwa, wọn kì yóò sì rí i.’ Amos 8:11, 12.” The Great Controversy, 627–629.

In the previous passage it stated, “The nation with which He bears long, and which He will not smite until it has filled up the measure of its iniquity in God’s account, will finally drink the cup of wrath unmixed with mercy.” She also penned in the same paragraph, “The plagues upon Egypt when God was about to deliver Israel were similar in character to those more terrible and extensive judgments which are to fall upon the world just before the final deliverance of God’s people.” The nation (the United States) that fills up “the measure of iniquity” will suffer plagues similar to the ten plagues in Egypt.

Nínú ẹsẹ̀ tó ṣáájú, a sọ pé, “Orílẹ̀-èdè tí Ó fi sùúrù fara da, tí kì yóò sì lù títí yóò fi kún ìwọ̀n àìṣòdodo rẹ̀ nínú ìṣirò Ọlọ́run, yóò sì parí ní mímu ago ìbínú tí a kò fi àánú pọ̀ rárá.” Ó tún kọ nínú gbolóhùn-ìpínrọ̀ kan náà pé, “Àwọn àjàkálẹ̀ àrùn lórí Ejibiti nígbà tí Ọlọ́run fẹ́ gba Ísírẹ́lì là jẹ́ irú wọn ní ìwà pẹ̀lú àwọn ìdájọ́ wọ̀nyí tí ó burú jù lọ tí ó sì gbòòrò sí i, tí yóò bà lé ayé kí ìtúsílẹ̀ ìkẹyìn àwọn ènìyàn Ọlọ́run tó dé.” Orílẹ̀-èdè náà (Orílẹ̀-èdè Amẹ́ríkà) tí ó kún “ìwọ̀n àìṣòdodo” yóò jìyà àwọn àjàkálẹ̀ àrùn tí ó jọ àwọn àjàkálẹ̀ mẹ́wàá ní Ejibiti.

The plagues of Egypt were divided into two periods. The first three plagues fell on everyone, but the seven last plagues only fell upon the Egyptians.

A pín àwọn ìyọnu ilẹ̀ Ejibiti sí àkókò méjì. Àwọn ìyọnu mẹ́ta àkọ́kọ́ ṣubú lórí gbogbo ènìyàn, ṣùgbọ́n àwọn ìyọnu méje ìkẹyìn ṣubú lórí àwọn ará Ejibiti nìkan.

> And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. Exodus 8:22.

> “Èmi yóò sì ya ilẹ̀ Goṣeni sọ́tọ̀ ní ọjọ́ náà, níbi tí àwọn ènìyàn mi gbé, kí ọ̀pọ̀lọpọ̀ eṣinṣin má bàa sí níbẹ̀; kí ìwọ lè mọ̀ pé èmi ni Olúwa ní àárín ilẹ̀ ayé.” Eksodu 8:22.

The first three plagues in Egypt fell everywhere, but Goshen, where the Hebrews lived did not receive Egypt’s seven last plagues. The United States is the nation that fills up its cup of iniquity at the Sunday law. At that point national apostasy is followed by national ruin, but the judgments which produce national ruin are mixed with mercy until Michael stands up and probation closes for all mankind. At the Sunday law in the United States the majority of those who now profess to be Sabbath-keepers will bow to the powers that be and accept the mark of the beast. At that time the Sunday law issue becomes a spiritual test for those who have been outside of Adventism. From the Sunday law in the United States until Michael stands up is the great ingathering of eleventh-hour workers, but the door has already been closed upon those who are held accountable for the light of the seventh-day Sabbath before the Sunday law.

Àwọn àjàkálẹ̀-àrùn mẹ́ta àkọ́kọ́ ní ilẹ̀ Íjíbítì dé sí gbogbo ibi, ṣùgbọ́n Góṣẹ́nì, níbi tí àwọn Hébérù ń gbé, kò gba àwọn àjàkálẹ̀-àrùn méje ìkẹyìn ti Íjíbítì. Orílẹ̀-èdè Amẹ́ríkà ni orílẹ̀-èdè tí ó ń kun ife ẹ̀ṣẹ̀ rẹ̀ ní òfin Ọjọ́ Àìkú. Ní àkókò yẹn, ìpẹ̀yìndà orílẹ̀-èdè máa ń tẹ̀ lé ìparun orílẹ̀-èdè, ṣùgbọ́n àwọn ìdájọ́ tí ń mú ìparun orílẹ̀-èdè wá ni a pò mọ́ àánú títí Míkáẹ́lì yóò fi dìde tí àkókò àánú yóò sì parí fún gbogbo aráyé. Ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, ọ̀pọ̀lọpọ̀ àwọn tí ó ń jẹ́wọ́ ara wọn nísinsìnyí gẹ́gẹ́ bí àwọn olùtọ́jú Sábáàtì yóò tẹrí ba fún àwọn aláṣẹ, wọn yóò sì gba àmì ẹranko náà. Ní àkókò náà, ọ̀ràn òfin Ọjọ́ Àìkú di ìdánwò ẹ̀mí fún àwọn tí wọ́n ti wà níta Adventism. Láti òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà títí Míkáẹ́lì yóò fi dìde ni ìkórè ńlá ti àwọn òṣìṣẹ́ wákàtí kọkànlá, ṣùgbọ́n a ti ti ilẹ̀kùn mọ́ tẹ́lẹ̀ lórí àwọn tí a ka sí ẹni-ṣe-idáhùn fún ìmọ́ ìmọ́lẹ̀ Sábáàtì ọjọ́ keje kí òfin Ọjọ́ Àìkú tó dé.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Sí i, bí ọjọ́ ṣe ń lọ, ó túbọ̀ ń hàn gbangba pé àwọn ìdájọ́ Ọlọ́run wà ní ayé. Nínú iná àti ìkún omi àti ìmìtìtì ilẹ̀, Ó ń kìlọ̀ fún àwọn olùgbé ilẹ̀ ayé yìí nípa bíbọ̀ Rẹ̀ tí ó sún mọ́lé. Àkókò náà ń sún mọ́lé nígbà tí ìpọnjú ńlá náà nínú ìtàn ayé yóò ti dé, nígbà tí a ó fi ojú ìfẹ́-ọkàn líle àti ìbẹ̀rù àìlèṣàlàyé wo gbogbo ìṣísẹ̀ nínú ìṣàkóso Ọlọ́run. Ní ìtẹ̀lé kíákíá, àwọn ìdájọ́ Ọlọ́run yóò máa tẹ̀ lé ara wọn— iná àti ìkún omi àti ìmìtìtì ilẹ̀, pẹ̀lú ogun àti ìtàjẹ̀sílẹ̀.

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Ìbá ṣe pé àwọn ènìyàn lè mọ àkókò ìbẹ̀wò wọn! Ọ̀pọ̀lọpọ̀ wà tí wọn kò tíì gbọ́ òtítọ́ ìdánwò fún àkókò yìí. Ọ̀pọ̀lọpọ̀ sì wà tí Ẹ̀mí Ọlọ́run ń bá jà. Àkókò àwọn ìdájọ́ ìparun ti Ọlọ́run jẹ́ àkókò àánú fún àwọn tí kò ní àǹfààní láti kọ́ ohun tí í ṣe òtítọ́. Pẹ̀lẹ́pẹ̀lẹ́ ni Oluwa yóò wo wọn. A ti mú ọkàn àánú Rẹ̀ kan; ọwọ́ Rẹ̀ sì ṣì nà síta láti gbàlà, nígbà tí a ti pa ilẹ̀kùn mọ́ sí àwọn tí kò fẹ́ wọlé.”

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.

> “A ń fi àánú Ọlọ́run hàn nínú ìfaradà pípẹ́ Rẹ̀. Ó ń dá ìdájọ́ Rẹ̀ dúró, ó sì ń dúró de àkíyèsí ìkìlọ̀ kí a kéde rẹ̀ fún gbogbo ènìyàn. A! bí àwọn ènìyàn wa bá ní ìmọ̀lára gẹ́gẹ́ bí wọ́n ti yẹ nípa ojúṣe tí ó wà lórí wọn láti fi ìránṣẹ́ àánú ìkẹyìn náà fún ayé, irú iṣẹ́ àgbàyanu wo ni a kì yóò ṣe!” Testimonies, volume 9, 97.

In the previous passage she identified that “the time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” In the next passage she refers to that period of time as “the time of trouble.”

Nínú ẹsẹ̀ tí ó ṣáájú, ó sọ pé “àkókò àwọn ìdájọ́ ìparun ti Ọlọ́run ni àkókò àánú fún àwọn tí kò tíì ní àǹfààní láti mọ ohun tí í ṣe òtítọ́.” Nínú ẹsẹ̀ tí ó tẹ̀ lé e, ó tọ́ka sí àkókò náà gẹ́gẹ́ bí “àkókò ìpọ́njú.”

> “I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.

> “Mo rí i pé Ìsinmi mímọ́ náà jẹ́, yóò sì máa jẹ́, ògiri ìyàtọ̀ láàárín Ísírẹ́lì tòótọ́ ti Ọlọ́run àti àwọn aláìgbàgbọ́; àti pé Ìsinmi náà ni ọ̀ràn ńlá náà, láti so ọkàn àwọn ẹni-mímọ́ olùfẹ́ Ọlọ́run tí ń dúró de e pọ̀. Bí ẹnikẹ́ni bá sì gbàgbọ́, tí ó sì pa Ìsinmi mọ́, tí ó sì gba ìbùkún tí ń bá a lọ, lẹ́yìn náà tí ó sì fi í sílẹ̀, tí ó sì ṣẹ òfin mímọ́ náà, wọn yóò ti ara wọn pa àwọn ẹnu-ọ̀nà Ìlú Mímọ́ náà mọ́, gẹ́gẹ́ bí ó ti dájú pé Ọlọ́run wà tí ó ń ṣàkóso ní ọ̀run lókè. Mo rí i pé Ọlọ́run ní àwọn ọmọ, tí kò rí, tí wọn kò sì pa Ìsinmi mọ́. Wọn kò tíì kọ ìmọ́lẹ̀ tó wà nípa rẹ̀. Ní ìbẹ̀rẹ̀ àkókò ìpọ́njú, Ẹ̀mí Mímọ́ kún wa bí a ti jáde lọ tí a sì kéde Ìsinmi náà ní kíkún púpọ̀ sí i. Èyí mú ìjọ àti àwọn Adventist aláwọ̀ṣe bínú gidigidi, nítorí wọn kò lè ba òtítọ́ Ìsinmi náà jẹ́. Ní àkókò yìí, gbogbo àwọn àyànfẹ́ Ọlọ́run rí i ní kedere pé òtítọ́ wà lọ́dọ̀ wa, wọ́n sì jáde wá, wọ́n sì fara da inúnibíni pẹ̀lú wa.” A Word to the Little Flock, 18, 19.

Though modified a little, the same passage just cited is found in the book Early Writings. In that book she includes commentary on her statement about “the time of trouble.” A Word to the Little Flock was the first publication of the disappointed faithful Millerites after the Great Disappointment of October 22, 1844, and decades later, when editors used portions of that pamphlet to include in the book Early Writings, they clarified that “the time of trouble” that was referred to was not the seven last plagues, for when the seven last plagues are poured out there is no mercy mixed with the judgments.

Bí ó tilẹ̀ jẹ́ pé a ti ṣe àtúnṣe díẹ̀ sí i, àyọkà kan náà tí a ṣẹ̀ṣẹ̀ tọ́ka sí ni a rí nínú ìwé Early Writings. Nínú ìwé náà, ó fi àlàyé kún ọ̀rọ̀ rẹ̀ nípa “àkókò ìpọ́njú.” A Word to the Little Flock ni ìtẹ̀jáde àkọ́kọ́ ti àwọn Millerite olóòótọ́ tí ìrètí wọn bàjẹ́ lẹ́yìn Ìbànújẹ́ Nlá ti October 22, 1844, àti ní ọ̀pọ̀ ọdún lẹ́yìn náà, nígbà tí àwọn olootu lo apá kan nínú ìwé kékeré náà láti fi sínú ìwé Early Writings, wọ́n ṣàlàyé pé “àkókò ìpọ́njú” tí a tọ́ka sí kì í ṣe àwọn àjàkálẹ̀ àrùn méje ìkẹyìn, nítorí nígbà tí a bá da àwọn àjàkálẹ̀ àrùn méje ìkẹyìn náà jáde, kò sí àánú kankan tí a dapọ̀ mọ́ àwọn ìdájọ́ náà.

> “1. On page 33 is given the following: ‘I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question to unite the hearts of God’s dear, waiting saints. I saw that God had children who do not see and keep the Sabbath. They have not rejected the light upon it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully.’

> “1. Ní ojú-ìwé 33 ni a ti fi èyí hàn pé: ‘Mo rí i pé Sábá Mímọ́ náà ni, yóò sì máa jẹ́, ògiri ìyàtọ̀ láàárín Ísírẹ́lì tòótọ́ ti Ọlọ́run àti àwọn aláìgbàgbọ́; àti pé Sábá náà ni ọ̀ràn pàtàkì láti so ọkàn àwọn ẹni mímọ́ olùfẹ́, tí ń dúró de Ọlọ́run, di ọ̀kan. Mo rí i pé Ọlọ́run ní àwọn ọmọ tí kò rí, tí wọn kò sì pa Sábá mọ́. Wọn kò tíì kọ ìmọ́lẹ̀ tó wà lórí rẹ̀. Ní ìbẹ̀rẹ̀ àkókò ìpọ́njú náà, Ẹ̀mí Mímọ́ sì kún inú wa bí a ti jáde lọ tí a sì ń kéde Sábá náà ní kíkún jù bẹ́ẹ̀ lọ.’”

> “This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “Ìran yìí ni a fi fún ní ọdún 1847 nígbà tí àwọn ará Advent díẹ̀ péré ni wọ́n ń pa ọjọ́ Ìsinmi mọ́, àti láàárín àwọn wọ̀nyí díẹ̀ péré ni wọ́n rò pé pípa a mọ́ ní ìtóbi tó láti fa ìlà yà láàárín àwọn ènìyàn Ọlọ́run àti àwọn aláìgbàgbọ́. Ní báyìí ni ìmúṣẹ ìran náà ti ń bẹ̀rẹ̀ sí í farahàn. ‘Ìbẹ̀rẹ̀ àsìkò ìpọ́njú yẹn,’ tí a mẹ́nu kàn níhìn-ín, kò tọ́ka sí àsìkò tí àwọn àjàkálẹ̀-àrùn yóò bẹ̀rẹ̀ sí í tú jáde, bí kò ṣe sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibi mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń dé sí ìparí, ìpọ́njú yóò ń bọ̀ lórí ilẹ̀ ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a óò dì wọ́n mú kí wọ́n má bàa lè dá iṣẹ́ angẹli kẹta dúró. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtura láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá angẹli kẹta, àti láti pèsè àwọn ènìyàn mímọ́ sílẹ̀ láti dúró ní àkókò tí a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.” Early Writings, 85.

At the Sunday law in the United States national apostasy will be followed by national ruin. At that Sunday law Adventism in the United States will be divided into two classes, one will receive the mark of the beast the other the seal of God. The national ruin of the United States is represented by the first three plagues of Egypt. Those judgments continue until the close of human probation, then the seven last plagues that are unmixed with mercy are poured out.

Ní àkókò òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà, ìpẹ̀yà orílẹ̀-èdè nínú ìgbàgbọ́ ni yóò tẹ̀ lé e, ìparun orílẹ̀-èdè náà sì ni yóò tọ̀ ọ́ lẹ́yìn. Ní àkókò òfin Ọjọ́-ìsinmi náà, Àdífẹnítì ní Orílẹ̀-Èdè Amẹ́ríkà ni a ó pín sí ẹgbẹ́ méjì: ọ̀kan yóò gba àmì ẹranko náà, èkejì yóò sì gba èdìdì Ọlọ́run. Ìparun orílẹ̀-èdè ti Orílẹ̀-Èdè Amẹ́ríkà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ mẹ́ta àkọ́kọ́ nínú àwọn àjàkálẹ̀-àrùn Íjíbítì. Àwọn ìdájọ́ wọ̀nyí ń bá a lọ títí di ìparí àkókò àǹfààní ènìyàn; lẹ́yìn náà ni a ó tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, tí a kò fi àánú kankan dà pọ̀, jáde.

My point is less about the prophetic history of Egypt and more about the fact that Ellen White identifies Egypt as the symbol of the nation that forces the entire world to receive the mark of the beast, for in doing so she is using the beginning to illustrate the end, which is the prophetic signature of Jesus as the Alpha and Omega. In the Exodus story when the Lord is entering into covenant with ancient Israel, He introduces Himself with a new name.

Kókó ọ̀ràn mi kì í ṣe púpọ̀ nípa ìtàn àsọtẹ́lẹ̀ ilẹ̀ Ejibiti, bí kò ṣe nípa òtítọ́ náà pé Ellen White dá Ejibiti mọ̀ gẹ́gẹ́ bí àmì orílẹ̀-èdè tí yóò fi ipa mú gbogbo ayé gba ààmì ẹranko náà; nítorí pé ní ṣíṣe bẹ́ẹ̀, ó ń lo ìbẹ̀rẹ̀ láti ṣàlàyé òpin, èyí tí í ṣe ààmì-àbùdá àsọtẹ́lẹ̀ ti Jésù gẹ́gẹ́ bí Alfa àti Omega. Nínú ìtàn Ìjádè, nígbà tí Oluwa ń wọ inú májẹ̀mú pẹ̀lú Ísráẹ́lì àtijọ́, Ó fi orúkọ tuntun kan hàn gẹ́gẹ́ bí ẹni tí Ó jẹ́.

> Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land.

> Nígbà náà ni OLúWA sọ fún Mósè pé, Ní báyìí ni ìwọ yóò rí ohun tí èmi yóò ṣe sí Fáráò: nítorí pé pẹ̀lú ọwọ́ alágbára ni yóò jẹ́ kí wọ́n lọ, àti pẹ̀lú ọwọ́ alágbára ni yóò lé wọn jáde kúrò ní ilẹ̀ rẹ̀.

> And God spake unto Moses, and said unto him, I am the Lord: And I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them.

> Ọlọrun sì bá Mose sọ̀rọ̀, ó sì wí fún un pé, Èmi ni OLÚWA: mo sì farahàn fún Abrahamu, fún Isaaki, àti fún Jakọbu, gẹ́gẹ́ bí Ọlọrun Olódùmarè, ṣùgbọ́n nípa orúkọ mi JEHOVAH ni a kò fi mọ̀ mí fún wọn.

> And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the Lord your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the Lord.

> Mo sì ti fi májẹ̀mú mi múlẹ̀ pẹ̀lú wọn, láti fi ilẹ̀ Kenaani fún wọn, ilẹ̀ ìrìnàjò wọn, níbi tí wọ́n ti jẹ́ àjèjì. Mo sì ti gbọ́ ìkérora àwọn ọmọ Israẹli, ẹni tí àwọn ará Ejibiti fi sínú ẹrú; mo sì rántí májẹ̀mú mi. Nítorí náà, sọ fún àwọn ọmọ Israẹli pé, Èmi ni Oluwa, èmi yóò sì mú yín jáde kúrò lábẹ́ ẹrù àwọn ará Ejibiti, èmi yóò sì gbà yín là kúrò nínú ẹrú wọn, èmi yóò sì fi apá tí a nà jáde rà yín padà, pẹ̀lú àwọn ìdájọ́ ńlá: èmi yóò sì mú yín jẹ́ ènìyàn fún ara mi, èmi yóò sì jẹ́ Ọlọrun fún yín: ẹ ó sì mọ̀ pé èmi ni Oluwa Ọlọrun yín, ẹni tí ń mú yín jáde kúrò lábẹ́ ẹrù àwọn ará Ejibiti. Èmi yóò sì mú yín wọ ilẹ̀ náà, nípa èyí tí mo ti búra láti fi í fún Abrahamu, fún Isaaki, àti fún Jakọbu; èmi yóò sì fi í fún yín gẹ́gẹ́ bí ogún: Èmi ni Oluwa.

> And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. Exodus 6:1–9.

> Mósè sì sọ báyìí fún àwọn ọmọ Israẹli: ṣùgbọ́n wọn kò fetí sí Mósè nítorí ìdààmú ọkàn, àti nítorí ìsìn líle. Eksodu 6:1–9.

The Lord here is identifying Moses as the representative of His covenant as were Jacob, Isaac and Abraham. Until the history of Moses the name JEHOVAH was unknown to Abraham and his descendants, and in the history of the renewing of Abraham’s covenant when the Hebrews were to be delivered from Egyptian bondage the Lord introduces a new revelation of His character, for a name represents character prophetically. When Abram entered into covenant with the Lord, the Lord changed his name to Abraham. At the beginning of the prophecy of Egyptian bondage the human representative of the covenant had his name changed and at the end of that prophecy God introduced a new name for Himself.

Níhìn-ín, Olúwa ń fi Mose hàn gẹ́gẹ́ bí aṣojú májẹ̀mú Rẹ̀, gẹ́gẹ́ bí Jakọbu, Isaaki àti Abrahamu ti jẹ́. Títí di ìtàn Mose, orúkọ JEHOVAH kò tíì mọ̀ sí Abrahamu àti àwọn àtọmọdọ́mọ rẹ̀; nígbà ìtàn ìmúṣe-tuntun májẹ̀mú Abrahamu, nígbà tí a óo gba àwọn Heberu là kúrò nínú ẹrú Ejibiti, Olúwa mú ìfihàn tuntun kan ti ìwà Rẹ̀ wá, nítorí orúkọ kan ń ṣojú ìwà ní ti àsọtẹ́lẹ̀. Nígbà tí Abramu wọ inú májẹ̀mú pẹ̀lú Olúwa, Olúwa yí orúkọ rẹ̀ padà sí Abrahamu. Ní ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ìgbèkùn Ejibiti, orúkọ aṣojú ènìyàn fún májẹ̀mú náà ni a yí padà, àti ní òpin àsọtẹ́lẹ̀ náà Ọlọ́run fi orúkọ tuntun kan hàn fún ara Rẹ̀.

Abram entered into covenant in chapter fifteen and there set forth the prophecy of Egyptian bondage for four hundred years. In chapter seventeen Abram was given the rite of circumcision and his and Sarah’s names were changed.

Abram wọ́ inú májẹ̀mú ní orí kẹ́ẹ̀ẹ́dógún, níbẹ̀ ni a sì ti fi àsọtẹ́lẹ̀ ìgbèkùn ilẹ̀ Ejibiti fún ọ̀ọ́dúnrún mẹ́rin hàn. Ní orí kẹ́tàdínlógún, a fi ààbọ̀ ilà fún Abram, a sì yí orúkọ tirẹ̀ àti ti Sarah padà.

Four hundred years later Moses was raised up to fulfill Abraham’s four-hundred-year prophecy. Abraham, Isaac, Jacob and Moses all represent the one hundred and forty-four thousand who enter into covenant with the Lord in the last days.

Lẹ́yìn ọ̀ọ́dún mẹ́rìnláàdọ́ta [400], a gbé Mósè dìde láti mú àsọtẹ́lẹ̀ ọ̀ọ́dún mẹ́rìnláàdọ́ta [400] ti Ábúráhámù ṣẹ. Ábúráhámù, Ísáákì, Jékọ́bù àti Mósè gbogbo wọn dúró fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] náà tí wọ́n wọ májẹ̀mú pẹ̀lú Olúwa ní àwọn ọjọ́ ìkẹyìn.

> “In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.

> “Ní ọjọ́ ìkẹyìn nínú ìtàn ayé yìí, májẹ̀mú Ọlọ́run pẹ̀lú àwọn ènìyàn rẹ̀ tí ń pa àwọn òfin rẹ̀ mọ́ ni a ó tún ṣe.” Review and Herald, February 26, 1914.

The separation of the Sabbath-keepers who accept the mark of the beast from the Sabbath-keepers who receive the seal of God is accomplished at the Sunday law. The separation is represented in the parable of the ten virgins.

Ìyàtọ̀ àwọn olùṣọ́ Sábáàtì tí wọ́n gba àmì ẹranko náà kúrò lọ́dọ̀ àwọn olùṣọ́ Sábáàtì tí wọ́n gba èdìdì Ọlọ́run ni a mú ṣẹ nígbà òfin Àìkú. A ṣàfihàn ìyàtọ̀ náà nínú àkàwé àwọn wúńdíá mẹ́wàá.

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

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

> “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 àpèjúwe àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, àti márùn-ún aṣiwèrè. Àpèjúwe yìí ti ṣẹ, yóò sì ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́ sí lẹ́tà kọọkan, nítorí ó ní ìlò àkànṣe fún àkókò yìí, ó sì ti ṣẹ, gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì kẹta, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di ìparí àkókò.” Review and Herald, August 19, 1890.

The parable was fulfilled on October 22, 1844 when the wise and foolish virgins of Millerite history were separated. The beginning of Adventism represents the end of Adventism, and the separation at the end is a fulfillment of the parable of the ten virgins and the separation at the end is produced by the Sunday law.

Òwe àpèjúwe náà ṣẹ ní October 22, 1844 nígbà tí a yà àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè nínú ìtàn àwọn Millerite sí mímọ́. Ìbẹ̀rẹ̀ Adventism dúró fún òpin Adventism, àti ìyapa ní òpin jẹ́ ìmúṣẹ òwe àpèjúwe àwọn wúńdíá mẹ́wàá, àti pé òfin Sunday ni ó mú ìyapa náà wá ní òpin.

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

> “Lẹ́ẹ̀kan sí i, àwọn àkàwé wọ̀nyí kọ́ wa pé kò ní sí àkókò ìdánwò mọ́ lẹ́yìn ìdájọ́. Nígbà tí iṣẹ́ ìhìnrere bá parí, ní kíákíá ni ìyàtọ̀ yóò wáyé láàárín ẹni rere àti ẹni búburú, àti pé ayanmọ́ ẹ̀gbẹ́ kọ̀ọ̀kan yóò di mímúlẹ̀ títí láé.” Christ’s Object Lessons, 123.

The parable of the ten virgins identifies that it is the wise virgins of Adventism that receive the seal of God and the foolish virgins of Adventism that receive the mark of the beast at the Sunday law in the United States. The foolish virgins are also represented as Laodiceans.

Òwe àwọn wúńdíá mẹ́wàá fi hàn pé àwọn wúńdíá ọlọ́gbọ́n nínú Adventism ni wọ́n ń gba èdìdì Ọlọ́run, àti pé àwọn wúńdíá òmùgọ̀ nínú Adventism ni wọ́n ń gba àmì ẹranko náà nígbà òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. A tún ṣàpẹẹrẹ àwọn wúńdíá òmùgọ̀ náà gẹ́gẹ́ bí àwọn ará Laodicea.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ipo Ìjọ tí a ṣàfihàn nípasẹ̀ àwọn wúńdíá aṣiwèrè ni a tún sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ipò Laodíkéà.” Review and Herald, August 19, 1890.

In the last days, when God renews His covenant with His commandment-keeping people, God will reveal a new name of Himself as He did when He renewed the covenant in the time of Moses. The condition of the foolish virgins is that they have no oil, and the condition of the Laodiceans is that they are too blind to see they have no oil. It is obvious that if the foolish virgins are Laodiceans, then the wise virgins are Philadelphians.

Ní àwọn ọjọ́ ìkẹyìn, nígbà tí Ọlọ́run bá tún májẹ̀mú Rẹ̀ ṣe pẹ̀lú àwọn ènìyàn Rẹ̀ tí ń pa àwọn àṣẹ Rẹ̀ mọ́, Ọlọ́run yóò ṣí orúkọ tuntun kan ti ara Rẹ̀ hàn gẹ́gẹ́ bí Ó ti ṣe nígbà tí Ó tún májẹ̀mú náà ṣe ní àkókò Mósè. Ipò àwọn wúńdíá aṣiwèrè ni pé wọn kò ní òróró, àti ipò àwọn ará Laodicea ni pé wọ́n fọ́jú débi pé wọn kò lè rí i pé wọn kò ní òróró. Ó ṣe kedere pé bí àwọn wúńdíá aṣiwèrè bá jẹ́ ará Laodicea, nígbà náà àwọn wúńdíá ọlọ́gbọ́n jẹ́ ará Filadelfia.

> And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name.

> Sí á sí angẹli ìjọ tí ó wà ní Filadelfia kọ pé; Nǹkan wọ̀nyí ni ẹni tí ó jẹ́ mímọ́, ẹni tí ó jẹ́ òtítọ́, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sí ẹni tí yóò ti í; àti ẹni tí ó ń ti, tí kò sì sí ẹni tí yóò ṣí i; Mo mọ iṣẹ́ rẹ: wò ó, mo ti gbé ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, kò sì sí ẹni tí ó lè tì í; nítorí pé o ní agbára díẹ̀, o sì pa ọ̀rọ̀ mi mọ́, o kò sì sẹ orúkọ mi.

> Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

> Wò ó, èmi yóò mú àwọn tí í ṣe ti sínágọ́gù Sátánì wá, àwọn tí ń sọ pé àwọn jẹ́ Júù, tí wọn kì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọn ń purọ́; wò ó, èmi yóò mú wọn wá kí wọn sì foríbalẹ̀ níwájú ẹsẹ̀ rẹ, kí wọn sì mọ̀ pé èmi ti fẹ́ ọ. Nítorí tí ìwọ ti pa ọ̀rọ̀ sùúrù mi mọ́, èmi náà yóò pa ọ mọ́ kúrò nínú wákàtí ìdánwò náà, tí yóò dé sórí gbogbo ayé, láti dán àwọn tí ń gbé ayé wò.

> Behold, I come quickly: hold that fast which thou hast, that no man take thy crown. Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:7–13.

> Kíyèsí i, mo ń bọ̀ kánkán: dì í mú ṣinṣin ohun tí o ní, kí ẹnikẹ́ni má bàa gbà adé rẹ lọ́wọ́ rẹ. Ẹni tí ó bá ṣẹ́gun ni èmi yóò sọ di ọ̀wọ̀n nínú tẹ́ńpìlì Ọlọ́run mi, kò sì ní jáde kúrò níbẹ̀ mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ó ti ọ̀dọ̀ Ọlọ́run mi sọ̀kalẹ̀ láti ọ̀run wá: èmi yóò sì kọ orúkọ tuntun mi sí i lórí. Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:7–13.

The Philadelphians represent the one hundred and forty-four thousand and they are promised that God would write His new name upon them. When the Lord enters into covenant with the one hundred and forty-four thousand, He will introduce a new name of Himself. Abraham was told by the Lord that He was God Almighty.

Àwọn ará Filadẹlfíà dúró fún ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, a sì ṣe ìlérí fún wọn pé Ọlọ́run yóò kọ orúkọ tuntun tirẹ̀ lé wọn lórí. Nígbà tí Olúwa bá wọ inú májẹ̀mú pẹ̀lú ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún, yóò fi orúkọ tuntun kan ti ara rẹ̀ hàn. A sọ fún Ábúráhámù láti ọ̀dọ̀ Olúwa pé Òun ni Ọlọ́run Olódùmarè.

> And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. Genesis 17:1–5.

> Nígbà tí Ábúrámù sì pé ọmọ ọdún mẹ́rìndínlọ́gọ́rùn-ún kan àti mẹ́sàn-án, Olúwa fara hàn Ábúrámù, ó sì wí fún un pé, Èmi ni Ọlọ́run Olódùmarè; máa rìn níwájú mi, kí o sì jẹ́ aláìlábùkù. Èmi yóò sì fi májẹ̀mú mi lélẹ̀ láàárín èmi àti ìwọ, èmi yóò sì sọ ọ́ di púpọ̀ gidigidi. Ábúrámù sì dojúbolẹ̀: Ọlọ́run sì bá a sọ̀rọ̀, wí pé, Ní tèmi, wò ó, májẹ̀mú mi wà pẹ̀lú rẹ, ìwọ yóò sì jẹ́ baba ọ̀pọ̀ orílẹ̀-èdè. A kì yóò sì tún máa pe orúkọ rẹ ní Ábúrámù mọ́, ṣùgbọ́n Ábúráhámù ni a ó máa pe orúkọ rẹ; nítorí mo ti fi ọ́ ṣe baba ọ̀pọ̀ orílẹ̀-èdè. Jẹ́nẹ́sísì 17:1–5.

When the Lord first entered into covenant with a chosen people in the time of Abraham, He identified Himself as the Almighty God. When He furthered His covenant relationship in the time of Moses, for the first time he identified Himself as JEHOVAH. When Jesus came to confirm the covenant with many for one week, He introduced a new name of God that had only been expressed one time in the Old Testament and that was by a Babylonian.

Nígbà tí Olúwa kọ́kọ́ wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn àyànfẹ́ kan ní àkókò Ábúráhámù, Ó fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ọlọ́run Olódùmarè. Nígbà tí Ó túbọ̀ mú ìbáṣepọ̀ májẹ̀mú Rẹ̀ lọ síwájú ní àkókò Mósè, fún ìgbà àkọ́kọ́ Ó fi ara Rẹ̀ hàn gẹ́gẹ́ bí JEHOVAH. Nígbà tí Jésù wá láti fi ìdí májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, Ó mú orúkọ tuntun kan ti Ọlọ́run wá sí ìmọ̀ tí a ti sọ jáde lẹ́ẹ̀kan ṣoṣo nínú Májẹ̀mú Láéláé, àti pé ará Bábílónì kan ni ó sọ ọ.

> Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:24, 25.

> Nígbà náà ni ọba Nebukadnessari yà gidigidi, ó sì dìde ní kíákíá, ó sọ̀rọ̀, ó sì wí fún àwọn agbani-nímọ̀ràn rẹ̀ pé, Ṣé àwa kò ju ọkùnrin mẹ́ta sínú àárín iná ní títí? Wọ́n dáhùn, wọ́n sì wí fún ọba pé, Òótọ́ ni, ọba. Ó dáhùn, ó sì wí pé, Wò ó, mo rí ọkùnrin mẹ́rin ní òmìnira, wọ́n ń rìn ní àárín iná, kò sì sí àfarapa kan lórí wọn; ìrísí ẹni kẹrin náà sì dàbí Ọmọ Ọlọ́run. Daniẹli 3:24, 25.

It is very easy to establish that chapter three of Daniel is identifying the Sunday law in the United States. In Daniel three Shadrach, Meshach and Abednego represent the one-hundred and forty-four thousand. The one hundred and forty-four thousand are those that renew the covenant for the final time. In Daniel three we see a prophetic illustration of the Sunday law and latter rain history. Christ was and will be in the fires of persecution with his three worthies, representing not only the one hundred and forty-four thousand, but also the three angels messages. In the fire, which is typifying the Sunday law crisis, He is identified with one of His names, and it’s a name that would not be introduced into history until Christ arrived as the Son of God. In the illustration of chapter three we see those that renew the covenant at the end of the world interacting with Christ during the final crisis, and He has a name that no man knew.

Ó rọrùn gidigidi láti fi hàn pé orí kẹta ìwé Dáníẹ́lì ń tọ́ka sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Nínú Dáníẹ́lì orí kẹta, Ṣádíraki, Mẹ́ṣaki àti Àbẹ́dínégò dúró gẹ́gẹ́ bí aṣojú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì ni àwọn tí ń tún májẹ̀mú ṣe fún ìgbà ìkẹyìn. Nínú Dáníẹ́lì orí kẹta a rí àwòrán àsọtẹ́lẹ̀ kan nípa òfin Ọjọ́ Àìkú àti ìtàn òjò ìkẹyìn. Kristi wà, yóò sì wà, nínú iná inúnibíni pẹ̀lú àwọn olóòtítọ́ rẹ̀ mẹ́tẹ̀ẹ̀ta, tí kì í ṣe pé wọ́n ń ṣojú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì nìkan, ṣùgbọ́n pẹ̀lú àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta náà. Nínú iná náà, tí ń ṣàpẹẹrẹ ìpọnjú òfin Ọjọ́ Àìkú, a fi ọ̀kan nínú àwọn orúkọ Rẹ̀ mọ̀ Ọ́n, ó sì jẹ́ orúkọ kan tí a kì yóò mú wọ inú ìtàn títí di ìgbà tí Kristi dé gẹ́gẹ́ bí Ọmọ Ọlọ́run. Nínú àwòrán orí kẹta, a rí àwọn tí ń tún májẹ̀mú ṣe ní òpin ayé bí wọ́n ṣe ń bá Kristi lò ní àkókò ìpọnjú ìkẹyìn, Ó sì ní orúkọ kan tí kò sí ènìyàn kankan tí ó mọ̀.

Before I stray too far away from our consideration of the Egyptian deliverance representing the Sunday law in the United States, we should remind ourselves that before the first of the ten plagues began in Egypt there was genuine Sabbath agitation.

Kí n tó yà jìnnà púpọ̀ kúrò nínú ìmúyẹ wa lórí ìdásílẹ̀ ará Íjíbítì gẹ́gẹ́ bí aṣojú òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ó yẹ kí a rántí pé kí àkọ́kọ́ nínú àwọn àjàkálẹ̀ àrùn mẹ́wàá tó bẹ̀rẹ̀ ní Íjíbítì, ìrúkèrúdò tòótọ́ wà nípa Ọjọ́ Ìsinmi.

> And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh’s taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and today, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the Lord. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. Exodus 5:5–19.

> Farao sì wí pé, Kíyèsi i, àwọn ènìyàn ilẹ̀ náà ti pọ̀ nísinsin yìí, ẹ sì ń mú kí wọ́n sinmi kúrò nínú ẹrù iṣẹ́ wọn. Ní ọjọ́ kan náà ni Farao pàṣẹ fún àwọn alábojútó iṣẹ́ àwọn ènìyàn náà, àti fún àwọn olórí wọn, ó ní, Ẹ kò gbọdọ̀ tún máa fún àwọn ènìyàn náà ní koríko láti fi ṣe bíríkì mọ́, gẹ́gẹ́ bí tẹ́lẹ̀; ẹ jẹ́ kí wọ́n lọ kó koríko fún ara wọn. Ṣùgbọ́n iye bíríkì tí wọ́n ti ń ṣe tẹ́lẹ̀, ni kí ẹ fi lé wọn lórí; ẹ má ṣe dín ohunkóhun kù nínú rẹ̀: nítorí wọ́n jẹ́ ọ̀lẹ; nítorí náà ni wọ́n fi ń ké pé, Ẹ jẹ́ kí a lọ rú ẹbọ sí Ọlọ́run wa. Kí a fi iṣẹ́ púpọ̀ sí i lórí àwọn ọkùnrin náà, kí wọ́n lè máa ṣiṣẹ́ nínú rẹ̀; kí wọ́n má sì ṣe fetí sí ọ̀rọ̀ asán. Àwọn alábojútó iṣẹ́ àwọn ènìyàn náà sì jáde lọ, àti àwọn olórí wọn pẹ̀lú, wọ́n sì bá àwọn ènìyàn náà sọ̀rọ̀ pé, Báyìí ni Farao wí, Èmi kì yóò fún yín ní koríko. Ẹ lọ, ẹ lọ rí koríko níbi tí ẹ bá ti lè rí i: ṣùgbọ́n a kì yóò dín ohunkóhun kù nínú iṣẹ́ yín. Nítorí náà, àwọn ènìyàn náà túká ká gbogbo ilẹ̀ Ejibiti láti kó ìyàngbòpápá dípò koríko. Àwọn alábojútó iṣẹ́ sì ń yára wọn, wọ́n ní, Ẹ parí iṣẹ́ yín, iṣẹ́ ojoojúmọ́ yín, bí ó ti rí nígbà tí koríko wà. Àwọn olórí àwọn ọmọ Israẹli, tí àwọn alábojútó iṣẹ́ Farao ti fi jẹ olórí wọn, ni wọ́n lù, wọ́n sì bi wọ́n pé, Èéṣe tí ẹ kò fi mú òṣùwọ̀n iṣẹ́ yín ṣẹ ní ṣíṣe bíríkì lánàá àti lónìí, gẹ́gẹ́ bí tẹ́lẹ̀? Nígbà náà ni àwọn olórí àwọn ọmọ Israẹli wá, wọ́n sì ké sí Farao pé, Èéṣe tí o fi ń ṣe báyìí sí àwọn ìránṣẹ́ rẹ? A kò fún àwọn ìránṣẹ́ rẹ ní koríko, síbẹ̀ wọ́n ń wí fún wa pé, Ẹ ṣe bíríkì: sì kíyèsi i, a ń lu àwọn ìránṣẹ́ rẹ; ṣùgbọ́n ẹ̀bi wà lọ́dọ̀ àwọn ènìyàn tìrẹ. Ṣùgbọ́n ó wí pé, Ọ̀lẹ ni yín, ọ̀lẹ ni yín; nítorí náà ni ẹ fi ń wí pé, Ẹ jẹ́ kí a lọ rú ẹbọ sí OLÚWA. Nítorí náà, ẹ lọ báyìí, kí ẹ sì ṣiṣẹ́; nítorí a kì yóò fún yín ní koríko, síbẹ̀ ẹ ó fi iye bíríkì náà hàn. Àwọn olórí àwọn ọmọ Israẹli sì rí i pé wọ́n wà nínú ipò búburú, lẹ́yìn tí a ti sọ pé, Ẹ kò gbọdọ̀ dín ohunkóhun kù nínú iye bíríkì iṣẹ́ ojoojúmọ́ yín. Eksodu 5:5–19.

Before the Sunday law there will be escalating agitation against those who keep the seventh-day Sabbath, just as there was leading up to the Egyptian plagues. Moses was the one that was identified by both the Egyptians and the Hebrews as the one who was causing all the trouble, just as Ahab accused Elijah of.

Ṣáájú òfin Ọjọ́ Àìkú, ìfúnnilára tí ń pọ̀ sí i yóò wà sí àwọn tí ń pa Sábáàtì ọjọ́ keje mọ́, gẹ́gẹ́ bí ó ti rí ní ìṣáájú àwọn ìyọnu Íjíbítì. Mósè ni ẹni tí àwọn ará Íjíbítì àti àwọn Heberu méjèèjì mọ̀ sí ẹni tí ń fa gbogbo wàhálà náà, gẹ́gẹ́ bí Áhábù ṣe fi ẹ̀sùn kan Élíjà.

> And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. 1 Kings 18:17, 18.

> Ó sì ṣẹlẹ̀ pé, nígbà tí Ahábù rí Èlíjà, Ahábù wí fún un pé, “Ìwọ ni ẹni tí ń yọ Ísírẹ́lì lẹ́nu bí?” Ó sì dáhùn pé, “Èmi kò yọ Ísírẹ́lì lẹ́nu; ṣùgbọ́n ìwọ, àti ilé baba rẹ, ni, nítorí pé ẹ ti kọ àwọn àṣẹ Olúwa sílẹ̀, ìwọ sì ti tọ̀ àwọn Bálímù lẹ́yìn.” 1 Àwọn Ọba 18:17, 18.

The story of Moses illustrates the Sunday law history and the story of Elijah illustrates the Sunday law history. Together, or apart Moses and Elijah are symbols. At the Transfiguration of Christ, they together represented the one hundred and forty-four thousand who do not die and those who die in the Lord. Moses was resurrected, Elijah never died. They are also the two prophets who are the tormentors of the people in Revelation eleven. Much truth is represented by Moses and Elijah as symbols, and we hope to address that later.

Ìtàn Mósè ń ṣàfihàn ìtàn òfin ọjọ́ Àìkú, bẹ́ẹ̀ ni ìtàn Élíjà náà ń ṣàfihàn ìtàn òfin ọjọ́ Àìkú. Pọ̀, tàbí lọ́tọ̀ọ̀tọ̀, Mósè àti Élíjà jẹ́ àmì. Ní Ìyípadà Jesu Kristi, wọ́n jọ ṣojú fún ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [one hundred and forty-four thousand] tí kò kú àti àwọn tí ó kú nínú Olúwa. A jí Mósè dìde kúrò nínú òkú, Élíjà kò kú rárá. Wọ́n sì tún jẹ́ àwọn wòlíì méjì tí wọ́n jẹ́ olùmúnikúni fún àwọn ènìyàn nínú Ìfihàn mọ́kànlá. Ọ̀pọ̀ òtítọ́ ni a ṣojú fún nípa Mósè àti Élíjà gẹ́gẹ́ bí àmì, a sì ní ìrètí láti sọ̀rọ̀ sí i nípa èyí nígbà míì.

> Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.

> Wò ó, èmi yóò rán Élíjà wolíì sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: òun yóò sì yí ọkàn àwọn baba padà sí àwọn ọmọ, àti ọkàn àwọn ọmọ sí àwọn baba wọn, kí èmi má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:5, 6.

Just before human probation closes “Elijah the prophet” is to appear with a special message that turns “the heart of the fathers to the children, and the heart of the children to their fathers.” The prophets all testify of the end of the world, and they all agree with each other.

Kí ìparí àkókò àánú fún ènìyàn tó dé, “Élíjà wolíì” yóò farahàn pẹ̀lú ìhìnrere àkànṣe kan tí yóò “yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn.” Gbogbo àwọn wolíì ń jẹ́rìí nípa òpin ayé, gbogbo wọn sì fara mọ́ ara wọn.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Ẹ̀mí àwọn wòlíì sì wà lábẹ́ àkóso àwọn wòlíì. Nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìrúkèrúdò, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn ènìyàn mímọ́. 1 Kọrinti 14:32, 33.

Elijah’s message arrives just before the great and dreadful day of the Lord; therefore, it is the very same special message in the book of Revelation which is represented as “the Revelation of Jesus Christ.” When “the time is at hand” Elijah’s special message shows God’s “servants things which must shortly come to pass.”

Ìrántí Élíjà dé díẹ̀ kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé; nítorí náà, ó jẹ́ ìhìn-iṣẹ́ àkànṣe kan náà gan-an nínú ìwé Ìfihàn tí a fi hàn gẹ́gẹ́ bí “Ìfihàn Jésù Kristi.” Nígbà tí “àkókò náà súnmọ́ tòsí,” ìhìn-iṣẹ́ àkànṣe Élíjà fi “àwọn ìránṣẹ́” Ọlọ́run hàn “àwọn ohun tí kò ní pé ṣẹlẹ̀.”

> The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fihàn àwọn ọmọ-ọdọ rẹ̀ ohun tí ó gbọdọ̀ ṣẹ ní kánkán; ó sì rán án, ó sì fi í hàn nípasẹ̀ angẹli rẹ̀ sí ọmọ-ọ̀dọ̀ rẹ̀ Johanu: ẹni tí ó jẹ́rìí Ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Jesu Kristi, àti gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti sún mọ́lé. Ìṣípayá 1:1–3.

Notice that when Malachi employs Elijah as a symbol, he includes a direct reference to commandment keeping.

Ẹ kíyèsí pé nígbà tí Malaki lo Elijah gẹ́gẹ́ bí àmì àpẹẹrẹ, ó fi ìtọ́kasí tààrà sí pípa àwọn òfin mọ́.

> Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–6.

> Ẹ rántí òfin Mósè ìránṣẹ́ mi, èyí tí mo pàṣẹ fún un ní Hórébù fún gbogbo Ísráẹ́lì, pẹ̀lú àwọn ìlànà àti àwọn ìdájọ́. Kíyèsí i, èmi yóò rán wòlíì Élíjà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Oluwa tó dé: Òun yóò sì yí ọkàn àwọn bàbá padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn bàbá wọn, kí èmi má bàa wá lu ilẹ̀ ayé pẹ̀lú ègún. Malaki 4:4–6.

These three verses are the last of the Old Testament, and contain the final promise of the Old Testament as well as an emphasis on keeping the ten commandments. There are seven “blessings” in the book of Revelation and the final one is a blessing upon those who keep the ten commandments.

Àwọn ẹsẹ mẹ́ta wọ̀nyí ni ìkẹyìn nínú Májẹ̀mú Láéláé, wọ́n sì ní ìlérí ìkẹyìn ti Májẹ̀mú Láéláé pẹ̀lú ìtẹnumọ́ lórí pípa àwọn òfin mẹ́wàá mọ́. “Ìbùkún” méje wà nínú ìwé Ìṣípayá, ìkẹyìn nínú wọn sì jẹ́ ìbùkún lórí àwọn tí ń pa àwọn òfin mẹ́wàá mọ́.

> I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Revelation 22:13, 14.

> Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Alábùkún-fún ni àwọn tí ń pa àwọn àṣẹ rẹ̀ mọ́, kí wọ́n lè ní ẹ̀tọ́ sí igi ìyè, kí wọ́n sì lè gba ẹnu-ọ̀nà wọ inú ìlú náà. Ìfihàn 22:13, 14.

The last promise in the Old Testament informs us to “Remember” the ten commandments, but in so doing it emphasizes the one commandment that includes the command to “remember.”

Ìlérí ìkẹyìn nínú Májẹ̀mú Láéláé ń jẹ́ kí a mọ̀ pé a gbọ́dọ̀ “Rántí” àwọn òfin mẹ́wàá, ṣùgbọ́n ní ṣíṣe bẹ́ẹ̀ ó tẹnu mọ́ òfin kan náà tí ó ní àṣẹ pé kí a “rántí.”

> Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.

> Rántí ọjọ́ ìsinmi, láti sọ ọ́ di mímọ́. Ọjọ́ mẹ́fà ni ìwọ yóò ṣiṣẹ́, kí o sì ṣe gbogbo iṣẹ́ rẹ: ṣùgbọ́n ọjọ́ keje ni ìsinmi Olúwa Ọlọ́run rẹ: nínú rẹ̀ ìwọ kò gbọdọ̀ ṣe iṣẹ́ kankan, bẹ́ẹ̀ ni ìwọ, tàbí ọmọkùnrin rẹ, tàbí ọmọbìnrin rẹ, ìránṣẹ́kùnrin rẹ, tàbí ìránṣẹ́bìnrin rẹ, tàbí ẹran ọ̀sìn rẹ, tàbí àlejò rẹ tí ó wà láàárín àwọn ẹnubodè rẹ: nítorí ní ọjọ́ mẹ́fà ni Olúwa dá ọ̀run àti ayé, òkun, àti gbogbo ohun tí ó wà nínú wọn, ó sì sinmi ní ọjọ́ keje: nítorí náà Olúwa bù kún ọjọ́ ìsinmi, ó sì sọ ọ́ di mímọ́. Eksodu 20:8–11.

The last promise in both the Old and New Testaments emphasizes the commandments of God with a special emphasis on the seventh-day Sabbath. Malachi says to “remember” and John informs us you are blessed for doing so. The seventh-day Sabbath commemorates God’s creation and his creative power. The Sabbath also becomes the point of controversy in the last days of earth’s history. When John records the “blessing” upon those who do his commandments, he is simply recording what Jesus, the Alpha and Omega, the beginning and ending, the first and the last proclaimed. Therefore, the last promise of the New Testament has to do with the Seventh-day Sabbath and also the attribute of divinity that identifies the end by the beginning.

Ìlérí ìkẹyìn nínú Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun méjèèjì tẹnu mọ́ àwọn òfin Ọlọ́run, pẹ̀lú ìfọkànsìn pàtàkì sí Sábá ọjọ́ keje. Málákì wí pé kí a “rántí,” Johanu sì sọ fún wa pé a ní ìbùkún nípa ṣíṣe bẹ́ẹ̀. Sábá ọjọ́ keje jẹ́ ìrántí iṣẹ́ ìṣẹ̀dá Ọlọ́run àti agbára ìṣẹ̀dá rẹ̀. Sábá náà pẹ̀lú di ibi àríyànjiyàn ní àwọn ọjọ́ ìkẹyìn ìtàn ayé. Nígbà tí Johanu kọ “ìbùkún” náà sílẹ̀ lórí àwọn tí ń pa àwọn òfin rẹ̀ mọ́, ohun tí ó kàn ń kọ sílẹ̀ ni ohun tí Jésù, Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ìkẹyìn, ti kéde. Nítorí náà, ìlérí ìkẹyìn ti Májẹ̀mú Tuntun ní í ṣe pẹ̀lú Sábá ọjọ́ keje, àti pẹ̀lú ànímọ́ ìwà-Ọlọ́run tí ó fi ìbẹ̀rẹ̀ mọ ìkẹyìn.

The first truth mentioned in Genesis, which means beginnings identifies the Creator, the creation and a special emphasis on the Sabbath. Taken together, line upon line the beginning of the Old Testament and the end of the both the Old and New Testaments emphasize God as the Creator, the Ten Commandments, the Sabbath commandment and that Jesus is the beginning and end.

Òtítọ́ àkọ́kọ́ tí a mẹ́nu kàn nínú Jẹ́nẹ́sísì, tí ó túmọ̀ sí ìbẹ̀rẹ̀, ń fi Ẹlẹ́dàá, ẹ̀dá, àti ìtẹnumọ́ pàtàkì kan lórí Sábáàtì hàn. Ní kíkó wọn jọ, ìlà lórí ìlà, ìbẹ̀rẹ̀ Májẹ̀mú Láéláé àti òpin Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun méjèèjì ń tẹnumọ́ Ọlọ́run gẹ́gẹ́ bí Ẹlẹ́dàá, Àwọn Òfin Méwàá, òfin Sábáàtì, àti pé Jésù ni ìbẹ̀rẹ̀ àti òpin.

Elijah the prophet is employed by Malachi as a symbol in the last promise of the Old Testament and he was the prophet who confronted Jezebel and Ahab. The book of Revelation employs Jezebel as a symbol of the papacy and ten kings as a symbol of the United Nations. Elijah’s confrontation with Ahab and Jezebel represents the one hundred and forty-four thousand’s confrontation with the United Nations, empowered by the United States and directed by the papacy. As king of the ten northern tribes of Israel Ahab represented the ruling power over ten tribes, thus typifying the United States (Ahab) empowering the United Nations (ten tribes or ten kings in Revelation seventeen) to do the persecution of Sabbath-keepers for the Papacy (Jezebel). When Malachi uses Elijah to represent a message that comes before the great and dreadful day of the Lord, Elijah represents those who are persecuted by modern Rome (the dragon, the beast and the false prophet) as he was persecuted by Jezebel for three and a half years. Emphasizing the Sabbath by employing the word “remember” in Malachi 4:4 adds the Sunday law crisis to the prophetic scenario illustrated by Malachi.

Málákì lo Élijà wolii gẹ́gẹ́ bí ààmì nínú ìlérí ìkẹyìn ti Májẹ̀mú Láéláé, òun náà sì ni wolii tí ó dojú kọ Jésíbẹ́lì àti Áhábù. Ìwé Ìfihàn lo Jésíbẹ́lì gẹ́gẹ́ bí ààmì ti ipò pòòpù, ó sì lo àwọn ọba mẹ́wàá gẹ́gẹ́ bí ààmì ti Àjọ Ìṣọ̀kan Àgbáyé. Ìdojúkọ Élijà pẹ̀lú Áhábù àti Jésíbẹ́lì ṣàpẹẹrẹ ìdojúkọ ẹgbẹ̀rún méjìlélọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin] pẹ̀lú Àjọ Ìṣọ̀kan Àgbáyé, tí Orílẹ̀-Èdè Amẹ́ríkà fún ní agbára, tí ipò pòòpù sì ń darí. Gẹ́gẹ́ bí ọba àwọn ẹ̀yà mẹ́wàá àríwá Israẹli, Áhábù ṣojú agbára ìṣàkóso lórí ẹ̀yà mẹ́wàá; nítorí náà, ó jẹ́ àpẹẹrẹ pé Orílẹ̀-Èdè Amẹ́ríkà (Áhábù) ń fún Àjọ Ìṣọ̀kan Àgbáyé (ẹ̀yà mẹ́wàá tàbí àwọn ọba mẹ́wàá nínú Ìfihàn orí kẹtàdínlógún) ní agbára láti ṣe inúnibíni sí àwọn olùṣọ́ ọjọ́ Sábáàtì nítorí ipò pòòpù (Jésíbẹ́lì). Nígbà tí Málákì lo Élijà láti ṣojú ìrántí kan tí ó wá ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Oluwa, Élijà ṣojú àwọn tí Róòmù òde-òní (dragoni, ẹranko náà, àti wolii èké) ń ṣe inúnibíni sí, gẹ́gẹ́ bí Jésíbẹ́lì ti ṣe inúnibíni sí i fún ọdún mẹ́ta àti ààbọ̀. Ìfọkànsin lórí Sábáàtì nípa lílò ọ̀rọ̀ náà “rántí” nínú Málákì 4:4 fi ìdààmú òfin Sọ́ńdé kún àwòrán àsọtẹ́lẹ̀ tí Málákì ṣàfihàn.

Much more needs to be added to the consideration of the truths that are conveyed by comparing the beginning of the Old Testament with the end of the Old Testament, and then comparing the beginning of the Bible with the end of the Bible. In Genesis we have the Creator, creation and the Sabbath that commemorates the creation. In Malachi we have the Sabbath commandment identified as the crisis issue that leads to the close of human probation and the seven last plagues, or as Malachi calls it, “the great and dreadful day of the Lord.” Elijah represents God’s people who present the third angel’s message to a dying world.

Ó pọ̀ sí i gan-an tí ó yẹ kí a fi kún ìṣàkíyèsí àwọn òtítọ́ tí a ń gbé kalẹ̀ nípa fífi ìbẹ̀rẹ̀ Májẹ̀mú Láíláí wé òpin Májẹ̀mú Láíláí, lẹ́yìn náà kí a sì fi ìbẹ̀rẹ̀ Bíbélì wé òpin Bíbélì. Nínú Jẹ́nẹ́sísì a ní Ẹlẹ́dàá, ẹ̀dá, àti Sábáàtì tí ń ṣe ìrántí ẹ̀dá náà. Nínú Malaki a ní òfin Sábáàtì tí a fi hàn gẹ́gẹ́ bí ọ̀ràn ìpèníjà tó mú dé ìparí àkókò ìdánwò ẹ̀dá ènìyàn àti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, tàbí gẹ́gẹ́ bí Malaki ṣe pè é, “ọjọ́ ńlá àti ẹlẹ́rù ti Olúwa.” Élíjà ń ṣojú àwọn ènìyàn Ọlọ́run tí wọ́n ń gbé ìránṣẹ́ áńgẹ́lì kẹta kalẹ̀ fún ayé kan tí ń kú.

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords.” Prophets and Kings, 715, 716.

> “Ní òní, nínú ẹ̀mí àti agbára Elijah àti ti Johanu Oníbatisí, àwọn ìránṣẹ́ tí Ọlọ́run yàn ń pe àfiyèsí ayé tí a ti fi fún ìdájọ́ sí àwọn ìṣẹ̀lẹ̀ pàtàkì tó ṣe-é-múni-rò jinlẹ̀ tí yóò ṣẹlẹ̀ láìpẹ́, ní ìbáṣepọ̀ pẹ̀lú àwọn wákàtí ìkẹyìn àkókò oore-ọ̀fẹ́ àti ìfarahàn Kristi Jesu gẹ́gẹ́ bí Ọba àwọn ọba àti Olúwa àwọn olúwa.” Prophets and Kings, 715, 716.

The beginning of the Bible which is also the beginning of the Old Testament identifies the same story as the end of both Testaments, but each beginning and ending has its own truth to emphasize and contribute to the message. In Genesis the focus is on the activities of God, in Malachi the focus is on the message that warns of the coming crisis. The end of Revelation identifies the Alpha and Omega. In the first book of the New Testament, we read the following.

Ìbẹ̀rẹ̀ Bíbélì, èyí tí ó sì jẹ́ ìbẹ̀rẹ̀ Májẹ̀mú Láéláé, ń tọ́ka sí ìtàn kan náà gẹ́gẹ́ bí ìparí àwọn Májẹ̀mú méjèèjì, ṣùgbọ́n ìbẹ̀rẹ̀ àti ìparí kọ̀ọ̀kan ní òtítọ́ tirẹ̀ láti tẹnumọ́ àti láti fi kún ọ̀rọ̀ náà. Nínú Jẹ́nẹ́sísì, ìfojúsùn wà lórí àwọn iṣẹ́ Ọlọ́run; nínú Málákì, ìfojúsùn wà lórí ìránṣẹ́ tí ń kìlọ̀ nípa ìdààmú tí ń bọ̀. Ìparí Ìfihàn ń ṣàfihàn Alfa àti Omega. Nínú ìwé àkọ́kọ́ ti Májẹ̀mú Titun, a ka èyí tí ó tẹ̀lé e.

> The book of the generation of Jesus Christ, the son of David, the son of Abraham.

> Ìwé ìran Jesu Kristi, ọmọ Dafidi, ọmọ Abrahamu.

> Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren; And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; And Jesse begat David the king; and David the king begat Solomon of her that had been the wife of Urias; And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias; And Ozias begat Joatham; and Joatham begat Achaz; and Achaz begat Ezekias; And Ezekias begat Manasses; and Manasses begat Amon; and Amon begat Josias; And Josias begat Jechonias and his brethren, about the time they were carried away to Babylon: And after they were brought to Babylon, Jechonias begat Salathiel; and Salathiel begat Zorobabel; And Zorobabel begat Abiud; and Abiud begat Eliakim; and Eliakim begat Azor; And Azor begat Sadoc; and Sadoc begat Achim; and Achim begat Eliud; And Eliud begat Eleazar; and Eleazar begat Matthan; and Matthan begat Jacob; And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ.

> Ábúráhámù bí Ísákì; Ísákì sì bí Jékọ́bù; Jékọ́bù sì bí Júdà àti àwọn arákùnrin rẹ̀; Júdà sì bí Fárésì àti Sárà láti ara Támárì; Fárésì sì bí Ésírómù; Ésírómù sì bí Árámù; Árámù sì bí Ámínádábù; Ámínádábù sì bí Náásónì; Náásónì sì bí Sálímónì; Sálímónì sì bí Bóósì láti ara Ráhábù; Bóósì sì bí Óbédì láti ara Rúùtù; Óbédì sì bí Jésè; Jésè sì bí Dáfídì ọba; Dáfídì ọba sì bí Sólómọ́nì láti ara ẹni tí ó ti jẹ́ aya Úría tẹ́lẹ̀; Sólómọ́nì sì bí Rèhóbóámù; Rèhóbóámù sì bí Ábíjà; Ábíjà sì bí Ásà; Ásà sì bí Jèhósáfátì; Jèhósáfátì sì bí Jórámù; Jórámù sì bí Úsáyà; Úsáyà sì bí Jótámù; Jótámù sì bí Áhásì; Áhásì sì bí Hẹsikáyà; Hẹsikáyà sì bí Mánásè; Mánásè sì bí Ámónì; Ámónì sì bí Jósíà; Jósíà sì bí Jékóníà àti àwọn arákùnrin rẹ̀, ní àkókò tí wọ́n kó wọn lọ sí Bábílónì: Lẹ́yìn tí wọ́n sì kó wọn lọ sí Bábílónì, Jékóníà bí Sálátíẹ́lì; Sálátíẹ́lì sì bí Sérúbábélì; Sérúbábélì sì bí Ábíúdì; Ábíúdì sì bí Élíákímù; Élíákímù sì bí Ásórì; Ásórì sì bí Sádókù; Sádókù sì bí Ákímù; Ákímù sì bí Élíúdì; Élíúdì sì bí Éléásárì; Éléásárì sì bí Mátánì; Mátánì sì bí Jékọ́bù; Jékọ́bù sì bí Jósẹ́fù ọkọ Màríà, ẹni tí a bí Jésù láti ara rẹ̀, ẹni tí a ń pè ní Kristi.

> So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations.

> Nítorí náà, gbogbo ìran láti ọ̀dọ̀ Ábúráhámù títí dé Dáfídì jẹ́ ìran mẹ́rìnlá; àti láti ọ̀dọ̀ Dáfídì títí dé ìgbèkùn sí Bábílónì jẹ́ ìran mẹ́rìnlá; àti láti ìgbèkùn sí Bábílónì títí dé Kírísítì jẹ́ ìran mẹ́rìnlá.

> Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

> Báyìí ni ìbí Jésù Kristi ṣe rí: Nígbà tí a ti bá Màríà, ìyá rẹ̀, ṣe ìdúnná sí Jósẹ́fù, kí wọ́n tó péjọ, a rí i pé ó lóyún nípa Ẹ̀mí Mímọ́. Nígbà náà ni Jósẹ́fù ọkọ rẹ̀, ẹni tí ó jẹ́ olódodo, tí kò sì fẹ́ fi í ṣe àpẹẹrẹ ní gbangba, pinnu láti kọ̀ ọ́ sílẹ̀ ní ìkọ̀kọ̀. Ṣùgbọ́n bí ó ti ń ronú lórí nǹkan wọ̀nyí, wò ó, áńgẹ́lì Olúwa fara hàn án ní ojú àlá, ó ní, Jósẹ́fù, ọmọ Dáfídì, má bẹ̀rù láti mú Màríà aya rẹ wá sọ́dọ̀ ara rẹ: nítorí ohun tí a loyún nínú rẹ̀ jẹ́ ti Ẹ̀mí Mímọ́.

> And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS. Matthew 1:1–25.

> Yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní JÉSÙ: nítorí òun yóò gba àwọn ènìyàn rẹ̀ là kúrò nínú ẹ̀ṣẹ̀ wọn. Gbogbo èyí sì ṣẹlẹ̀, kí a lè mú ohun tí Olúwa ti sọ nípasẹ̀ wòlíì ṣẹ, pé, Wò ó, wúńdíá kan yóò lóyún, yóò sì bí ọmọkùnrin kan, wọn yóò sì máa pe orúkọ rẹ̀ ní Emmanueli, èyí tí ìtumọ̀ rẹ̀ jẹ́, Ọlọ́run wà pẹ̀lú wa. Nígbà náà ni Jóṣéfù, nígbà tí ó jí láti inú oorun, ṣe gẹ́gẹ́ bí áńgẹ́lì Olúwa ti pàṣẹ fún un, ó sì mú aya rẹ̀ tọ̀ ọ́ wá. Ṣùgbọ́n kò bá a dàpọ̀ títí tí ó fi bí ọmọkùnrin rẹ̀ àkọ́bí: ó sì pe orúkọ rẹ̀ ní JÉSÙ. Mátíù 1:1–25.

The beginning of the New Testament agrees with the beginning and ending of the Old Testament and the ending of the New Testament for it emphasizes God’s creative power, for the power Christ employed to create all things in six days is the identical power He uses to “save his people from their sins.” The word Emmanuel, as the passage cites from the writings of Isaiah means “God with us.” He dwells within His people by combining His divinity with our humanity, and this was the very combination He accomplished when He was incarnated in Mary.

Ìbẹ̀rẹ̀ Májẹ̀mú Tuntun bá ìbẹ̀rẹ̀ àti ìparí Májẹ̀mú Láéláé, àti pẹ̀lú ìparí Májẹ̀mú Tuntun mu, nítorí ó fi agbára ìṣẹ̀dá Ọlọ́run hàn gbangba; nítorí agbára tí Kristi lò láti dá ohun gbogbo ní ọjọ́ mẹ́fà ni agbára kan náà tí Ó ń lò láti “gbà àwọn ènìyàn rẹ̀ là kúrò nínú ẹ̀ṣẹ̀ wọn.” Ọ̀rọ̀ náà Emmanuel, gẹ́gẹ́ bí ẹsẹ̀ náà ti yọ láti inú àwọn ìkọ̀wé Isaiah, túmọ̀ sí “Ọlọ́run wà pẹ̀lú wa.” Ó ń gbé inú àwọn ènìyàn Rẹ̀ nípa pípa ìwà-àtọ̀runwá Rẹ̀ pọ̀ mọ́ ènìyàn wa, èyí sì ni ìpapọ̀ gangan tí Ó ṣe nígbà tí a sọ Ọ́ di ara nínú Màríà.

> “Nothing less than perfect obedience can meet the standard of God’s requirement. He has not left His requirements indefinite. He has enjoined nothing that is not necessary in order to bring man into harmony with Him. We are to point sinners to His ideal of character and to lead them to Christ, by whose grace only can this ideal be reached.

> “Kò sí ohun tí ó kéré ju ìgbọràn pípé lọ tí ó lè bá òṣùwọ̀n ohun tí Ọlọ́run ń béèrè mu. Kò fi ohun tí ó ń béèrè sílẹ̀ láìṣe kedere. Kò pàṣẹ ohun kankan tí kì í ṣe dandan kí a lè mú ènìyàn wá sínú ìbámu pẹ̀lú Rẹ̀. Ó yẹ kí a tọ́ka sí àwọn ẹlẹ́ṣẹ̀ sí àpẹrẹ ìwà Rẹ̀, kí a sì darí wọn sọ́dọ̀ Kristi, nípasẹ̀ oore-ọ̀fẹ́ ẹni tí ó nìkan ni a fi lè dé àpẹrẹ yìí.

> “The Savior took upon Himself the infirmities of humanity and lived a sinless life, that men might have no fear that because of the weakness of human nature they could not overcome. Christ came to make us ‘partakers of the divine nature,’ and His life declares that humanity, combined with divinity, does not commit sin.” Ministry of Healing, 180.

> “Olùgbàlà náà gbé àìlera ẹ̀dá ènìyàn lé ara Rẹ̀, ó sì gbé ayé aláìlẹ́ṣẹ̀, kí àwọn ènìyàn má bà a ní ìbẹ̀rù pé nítorí àìlera ìwà ẹ̀dá ènìyàn wọn kò lè ṣẹ́gun. Kristi wá láti sọ wá di ‘alábápín nínú ìwà àtọrunwá,’ ìgbésí ayé Rẹ̀ sì ń kéde pé ẹ̀dá ènìyàn, nígbà tí a bá so mọ́ ìwà àtọrunwá, kì í dẹ́ṣẹ̀.” Ministry of Healing, 180.

The beginning of the New Testament identifies where, when and why Jesus took upon himself our human nature. He did so to demonstrate that human power combined with divine power does not sin. Sin is the transgression of the law, which Malachi says we are to “remember.” John informs us that those who keep the law, and therefore those who are not sinning, can enter through heavenly gates. Matthew identifies that a sinner can overcome sin, just as Christ overcame. When we have Christ within us, (the hope of glory) we have the creative power that made the universe within us. This possibility was provided by Christ choosing to enter into the human family, and for the rest of eternity becoming not only the son of God but also the son of man.

Ìbẹ̀rẹ̀ Májẹ̀mú Titun fihàn ibi, àkókò àti ìdí tí Jésù fi gbé àdánidá ènìyàn wa wọ ara rẹ̀. Ó ṣe èyí láti fi hàn pé agbára ènìyàn tí a so pọ̀ mọ́ agbára Ọlọ́run kì í ṣẹ̀. Ẹ̀ṣẹ̀ ni ìrékọjá òfin, èyí tí Málákì wí pé a gbọ́dọ̀ “rántí.” Jòhánù jẹ́ kí a mọ̀ pé àwọn tí ń pa òfin mọ́, àti nítorí náà àwọn tí kì í ṣẹ̀, lè wọlé nípasẹ̀ àwọn ẹnubodè ọ̀run. Mátíù fihàn pé ẹlẹ́ṣẹ̀ lè borí ẹ̀ṣẹ̀, gẹ́gẹ́ bí Kristi ti borí. Nígbà tí a bá ní Kristi nínú wa, (ìrètí ògo) a ní agbára ìṣẹ̀dá tí ó dá àgbáyé nínú wa. A ṣe é ṣe fún ìṣe yìí nípasẹ̀ yíyan Kristi láti wọ inú ẹbí ènìyàn, àti fún gbogbo ìyókù ayérayé láti di kì í ṣe Ọmọ Ọlọ́run nìkan ṣùgbọ́n pẹ̀lú ọmọ ènìyàn.

There is a special message of truth opened up to God’s people from the book of Revelation just before the close of human probation. That special message is also Malachi’s “Elijah message” that is proclaimed just before the “dreadful day of the Lord”.

Ifiranṣẹ́ òtítọ́ àkànṣe kan wà tí a ṣí sílẹ̀ fún àwọn ènìyàn Ọlọ́run láti inú ìwé Ìfihàn ṣáájú ìparí àkókò àyànmọ́ ẹ̀dá ènìyàn. Ifiranṣẹ́ àkànṣe náà pẹ̀lú ni “ifiranṣẹ́ Èlíjà” ti Malaki, tí a ń kéde ní kété ṣáájú “ọjọ́ Olúwa tí ó burú gidigidi.”

At the beginning of both Testaments and the end of the New Testament we have specific attributes of God identified. In Genesis He is the Creator, and at the end of Revelation He is Alpha and Omega. At the beginning of the New Testament, He becomes the son of man. And with the end of the Old Testament, we find the principle which the messenger Elijah uses to accomplish the message he would proclaim as turning the hearts of the fathers unto the children and vice-versa.

Ní ìbẹ̀rẹ̀ àwọn Májẹ̀mú méjèèjì àti ní òpin Májẹ̀mú Tuntun, a rí àwọn ànímọ́ pàtó ti Ọlọ́run tí a ti sọ̀rọ̀ nípa wọn. Nínú Jẹ́nẹ́sísì, Òun ni Ẹlẹ́dàá, àti ní òpin Ìfihàn, Òun ni Aléfà àti Òmégà. Ní ìbẹ̀rẹ̀ Májẹ̀mú Tuntun, Ó di Ọmọ ènìyàn. Ní òpin Májẹ̀mú Láíláí sì, a rí ìlànà tí ìránṣẹ́-ìsọ̀rọ̀ Èlíjà lò láti mú ìṣẹ́ tí yóò kéde ṣẹ, gẹ́gẹ́ bí yíyí ọkàn àwọn baba sọ́dọ̀ àwọn ọmọ, àti ti àwọn ọmọ padà sọ́dọ̀ àwọn baba.

The prophetic principle which Elijah applies to present his warning message is just what John was commanded to do in the Revelation. Elijah “shall turn the heart of the fathers to the children, and the heart of the children to their fathers,” and John was told to write the things that then were and in so doing he would simultaneously be writing the things that would come. John was used to illustrate how the principle of alpha and omega operates in the prophetic Word, and Elijah will base his message upon the same principle. When we compare the beginning of the Bible with the end of the Bible, we are comparing Old with the New. A father is the beginning of his child and the child is the ending of the father. The one hundred and forty-four thousand are the final generation of Abraham’s children, and the history where God entered into covenant with Abraham typifies the history when God renews that covenant with the one hundred and forty-four thousand.

Ilana àsọtẹ́lẹ̀ tí Elijah lò láti fi gbé ìkìlọ̀ rẹ̀ kalẹ̀ ni gẹ́gẹ́ bí èyí gan-an tí a pàṣẹ fún Johanu láti ṣe nínú Ìfihàn. Elijah “yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn,” a sì sọ fún Johanu láti kọ àwọn ohun tí ó wà nígbà náà, àti pé nípa ṣíṣe bẹ́ẹ̀, yóò máa kọ àwọn ohun tí yóò wá ní àkókò kan náà. A lò Johanu láti fi ṣàpẹẹrẹ bí ìlànà alpha àti omega ṣe ń ṣiṣẹ́ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀, Elijah yóò sì fi ọ̀rọ̀ rẹ̀ múlẹ̀ lórí ìlànà kan náà. Nígbà tí a bá fi ìbẹ̀rẹ̀ Bibeli wé òpin Bibeli, a ń fi Majẹmu Láéláé wé Majẹmu Titun. Baba ni ìbẹ̀rẹ̀ ọmọ rẹ̀, ọmọ sì ni òpin baba. Ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún ni ìran ìkẹyìn nínú àwọn ọmọ Abrahamu, ìtàn náà sì níbi tí Ọlọ́run ti wọ májẹ̀mú pẹ̀lú Abrahamu jẹ́ àpẹẹrẹ ìtàn ìgbà tí Ọlọ́run tún májẹ̀mú náà ṣe pẹ̀lú ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà.

> Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all. Romans 4:16.

> Nítorí náà, ó jẹ́ ti ìgbàgbọ́, kí ó lè jẹ́ nípa oore-ọ̀fẹ́; kí ìlérí náà lè dájú fún gbogbo irú-ọmọ náà; kì í ṣe fún ẹni tí ó jẹ́ ti òfin nìkan, ṣùgbọ́n fún ẹni náà pẹ̀lú tí ó jẹ́ ti ìgbàgbọ́ Ábúráhámù; ẹni tí í ṣe baba wa gbogbo. Róòmù 4:16.

The message of Elijah is representing the principle of alpha and omega, for the fathers are alpha and the children are omega. Elijah’s message would turn the hearts of the fathers to the children. Christ identified John the Baptist as Elijah and Ellen White identified William Miller as both Elijah and John the Baptist. The message of all of these representative men was represented as turning the hearts of the fathers to the children and vice-versa. That work represents the effect of the message in turning men’s hearts to their heavenly Father, but it means more, for it is a symbol of the work. In Bible prophecy symbols have more than one meaning and must be identified by context.

Ìhìnrere Èlíjà dúró fún ìlànà álífà àti òmégà, nítorí àwọn baba ni álífà, àwọn ọmọ sì ni òmégà. Ìhìnrere Èlíjà yóò yí ọkàn àwọn baba padà sí àwọn ọmọ. Kristi dá Jòhánù Onítẹ̀bọmi mọ̀ gẹ́gẹ́ bí Èlíjà, Ellen White sì dá William Miller mọ̀ gẹ́gẹ́ bí Èlíjà àti Jòhánù Onítẹ̀bọmi pẹ̀lú. Ìhìnrere gbogbo àwọn ọkùnrin aṣojú wọ̀nyí ni a ṣàfihàn gẹ́gẹ́ bí yíyí ọkàn àwọn baba padà sí àwọn ọmọ, àti ti àwọn ọmọ padà sí àwọn baba. Iṣẹ́ náà dúró fún ipa ìhìnrere náà ní yíyí ọkàn ènìyàn padà sí Baba wọn ọ̀run, ṣùgbọ́n ó túmọ̀ sí ju bẹ́ẹ̀ lọ, nítorí ó jẹ́ ààmì iṣẹ́ náà. Nínú àsọtẹ́lẹ̀ Bíbélì, àwọn ààmì ní ìtumọ̀ ju ọ̀kan lọ, a sì gbọ́dọ̀ dá wọ́n mọ̀ nípa àyíká ọ̀rọ̀.

> “What was it that made John the Baptist great? He closed his mind to the mass of tradition presented by the teachers of the Jewish nation, and opened it to the wisdom which comes from above. Before his birth the Holy Spirit testified of John: ‘He shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost…. And many of the children of Israel shall he turn to the Lord their God. And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.’ Luke 1:15–17.” Counsels to Parents, Teachers and Students, 445.

> “Kí ni ó jẹ́ kí Johanu Onítẹ̀bọmi di ẹni ńlá? Ó pa ọkàn rẹ̀ mọ́ sí ọ̀pọ̀lọpọ̀ àṣà àtọwọ́dọwọ́ tí àwọn olùkọ́ orílẹ̀-èdè àwọn Júù gbé kalẹ̀, ó sì ṣí i sí ọgbọ́n tí ń bọ̀ láti òkè wá. Kí á tó bí i, Ẹ̀mí Mímọ́ ti jẹ́rìí nípa Johanu pé: ‘Yóò jẹ́ ẹni ńlá níwájú Olúwa, kì yóò sì mu wáìnì tàbí ọtí líle rárá; a ó sì fi Ẹ̀mí Mímọ́ kún inú rẹ̀…. Ọ̀pọ̀lọpọ̀ nínú àwọn ọmọ Israẹli ni yóò sì yí padà sí Olúwa Ọlọ́run wọn. Yóò sì máa lọ níwájú Rẹ nínú ẹ̀mí àti agbára Elija, láti yí ọkàn àwọn baba padà sí àwọn ọmọ, àti àwọn aláìgbọ́ràn sí ọgbọ́n àwọn olódodo; láti pèsè àwọn ènìyàn tí a ti múra sílẹ̀ de Olúwa.’ Luku 1:15–17.” Counsels to Parents, Teachers and Students, 445.

The message is designed that those who choose to hear will turn their hearts unto the Heavenly Father, yet the primary prophetic principle that will be used to convey the warning message will be that Christ is the Alpha and Omega, the first and the last, the beginning and ending. The Elijah message is based upon the presentation of God’s prophetic Word from the perspective that Jesus Christ is the Word of God, and the rules that govern the Bible are also attributes of His character.

A ṣe àpèjúwe ìránṣẹ́ náà ní ọ̀nà bẹ́ẹ̀ tí àwọn tí yóò yan láti gbọ́ yóò yí ọkàn wọn padà sọ́dọ̀ Baba Ọ̀run; síbẹ̀, ìlànà àsọtẹ́lẹ̀ àkọ́kọ́ tí a ó lò láti gbé ìránṣẹ́ ìkìlọ̀ náà kalẹ̀ ni pé Kristi ni Alfa àti Omega, àkọ́kọ́ àti ìkẹyìn, ìbẹ̀rẹ̀ àti òpin. Ìránṣẹ́ Elijah dá lórí ìfihàn Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run láti ojú ìwòye pé Jesu Kristi ni Ọ̀rọ̀ Ọlọ́run, àti pé àwọn òfin tí ń ṣàkóso Bíbélì náà jẹ́ àwọn ànímọ́ ìwà rẹ̀ pẹ̀lú.

> “The law of God is as sacred as God Himself. It is a revelation of His will, a transcript of His character, the expression of divine love and wisdom. The harmony of creation depends upon the perfect conformity of all beings, of everything, animate and inanimate, to the law of the Creator. God has ordained laws for the government, not only of living beings, but of all the operations of nature. Everything is under fixed laws, which cannot be disregarded. But while everything in nature is governed by natural laws, man alone, of all that inhabits the earth, is amenable to moral law. To man, the crowning work of creation, God has given power to understand His requirements, to comprehend the justice and beneficence of His law, and its sacred claims upon him; and of man unswerving obedience is required.” Patriarchs and Prophets, 53.

> “Ofin Ọlọ́run jẹ́ mímọ́ gẹ́gẹ́ bí Ọlọ́run tìkára Rẹ̀. Ó jẹ́ ìfihàn ìfẹ́ Rẹ̀, àdàkọ ìwà Rẹ̀, ìṣàfihàn ìfẹ́ àti ọgbọ́n àtọ̀runwá. Ìṣọ̀kan gbogbo ẹ̀dá dá lé ìbámu pípé ti gbogbo ẹ̀dá alààyè àti aláìláàyè, ti ohun gbogbo pátápátá, pẹ̀lú ofin Ẹlẹ́dàá. Ọlọ́run ti fi àwọn òfin kalẹ̀ fún ìṣàkóso kì í ṣe ti ẹ̀dá alààyè nìkan, ṣùgbọ́n ti gbogbo ìṣiṣẹ́ ìṣẹ̀dá pẹ̀lú. Gbogbo ohun wà lábẹ́ àwọn òfin tí a ti fi múlẹ̀ ṣinṣin, tí a kò lè ṣàìkànsí. Ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé ohun gbogbo nínú ìṣẹ̀dá ni a ń darí nípasẹ̀ àwọn òfin àdáni, ènìyàn nìkan, nínú gbogbo ohun tí ń gbé ayé, ni ó wà lábẹ́ ìdájọ́ ofin ìwà. Fún ènìyàn, iṣẹ́ àṣekára ẹ̀dá tí ó ga jù lọ, ni Ọlọ́run ti fi agbára fún láti mọ ohun tí Ó béèrè, láti lóye òdodo àti oore-ọ̀fẹ́ ofin Rẹ̀, àti àwọn ẹ̀tọ́ mímọ́ rẹ̀ lórí i; a sì ń béèrè lọ́wọ́ ènìyàn ìgbọràn aláìyípadà.” Patriarchs and Prophets, 53.

Everything (and this would include the Bible, for the Bible is something and if it is something, then it is part of everything) is under fixed laws. The Bible has fixed laws or rules that govern its correct interpretation. One of those rules is that the Bible identifies the end of a thing with the beginning of a thing. Jesus is the Word of God, and He is the first and the last, and it’s a “fixed law” and an attribute of His character.

Gbogbo nǹkan (èyí yóò sì ní Bíbélì pẹ̀lú, nítorí Bíbélì jẹ́ nǹkan kan, bí ó sì bá jẹ́ nǹkan kan, nígbà náà ó jẹ́ apá kan nínú gbogbo nǹkan) wà lábẹ́ àwọn òfin tí a fi múlẹ̀ ṣinṣin. Bíbélì ní àwọn òfin tàbí ìlànà tí a fi múlẹ̀ ṣinṣin tí ń darí ìtumọ̀ rẹ̀ tí ó tọ́. Ọ̀kan nínú àwọn ìlànà wọ̀nyí ni pé Bíbélì máa ń dá òpin ohun kan mọ̀ pọ̀ mọ́ ìbẹ̀rẹ̀ ohun kan. Jésù ni Ọ̀rọ̀ Ọlọ́run, Òun sì ni àkọ́kọ́ àti ẹni ìkẹyìn, èyí sì jẹ́ “òfin tí a fi múlẹ̀ ṣinṣin” àti àbùdá ìwà Rẹ̀.

We used this introduction of Elijah to show that the beginning and ending of both the Old and New Testaments agree. The ending of the Bible, which is also the end of the book of Revelation also agrees with the beginning of Revelation. Five witnesses to the same truths based upon the principle which is an attribute of God’s character that God’s Word always illustrates the end of a thing with the beginning of that thing. This reality is part of what it means that Jesus Christ is the Alpha and Omega.

A lo ìṣàfihàn Elijah yìí láti fi hàn pé ìbẹ̀rẹ̀ àti òpin Majẹmu Láéláé àti Majẹmu Tuntun méjèèjì fara mọ́ ara wọn. Òpin Bíbélì, tí ó tún jẹ́ òpin ìwé Ìṣípayá pẹ̀lú, náà sì fara mọ́ ìbẹ̀rẹ̀ Ìṣípayá. Ẹlẹ́rìí márùn-ún wà sí àwọn òtítọ́ kan náà lórí ìpìlẹ̀ ìlànà náà, èyí tí í ṣe àbùdá kan nínú ìwà Ọlọ́run, pé Ọ̀rọ̀ Ọlọ́run máa ń fi òpin ohun kan hàn nípasẹ̀ ìbẹ̀rẹ̀ ohun náà. Òtítọ́ yìí jẹ́ apá kan nínú ohun tí ó túmọ̀ sí pé Jesu Kristi ni Alfa àti Omega.

> “To the apostle John on the isle of Patmos were opened scenes of deep and thrilling interest in the experience of the church. Subjects of intense interest and vast importance were presented to him in figures and symbols, that the people of God might become intelligent concerning the perils and conflicts before them. The history of the Christian world to the very close of time was revealed to John. With great clearness he saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing message which is to ripen the harvest of earth, either as sheaves for the heavenly garner, or as fagots for the fires of the last day.

> “Sí apọ́sítélì Jòhánù lórí erékùṣù Pátímọ́sì ni a ṣí àwọn ìran tí ó jinlẹ̀ tí ó sì kún fún ìmísí hàn, nípa ìrírí ìjọ. Àwọn kókó-ọrọ̀ tí ó ní ìfẹ́kúfẹ̀ẹ́ gíga àti pàtàkì púpọ̀ ni a fihàn án nínú àwòrán àti àmì, kí àwọn ènìyàn Ọlọ́run lè ní ìmọ̀ nípa àwọn ewu àti ìjàkadì tí ń bẹ níwájú wọn. Ìtàn ayé Kristẹni títí dé òpin àkókò ni a fihàn Jòhánù. Pẹ̀lú ìmúlòye tí ó ṣe kedere gidigidi, ó rí ipò, ewu, ìjàkadì, àti ìdásílẹ̀ ìkẹyìn ti àwọn ènìyàn Ọlọ́run. Ó sì kọ ìránṣẹ́ ìkẹyìn náà sílẹ̀, èyí tí yóò mú ikórè ayé pọn, bóyá gẹ́gẹ́ bí ìtí ìkórè fún àká ọ̀run, tàbí gẹ́gẹ́ bí ìdìpọ̀ igi fún iná ọjọ́ ìkẹyìn.

> “In vision John beheld the trials which God’s people would endure for the truth’s sake. He saw their unyielding firmness in obeying the commandments of God, in the face of the oppressive powers that sought to force them into disobedience, and he saw their final triumph over the beast and his image.

> “Nínú ìran Johanu rí àwọn ìdánwò tí àwọn ènìyàn Ọlọ́run yóò fara dà nítorí òtítọ́. Ó rí ìdúró ṣinṣin wọn tí kò yí nípa nínú ìgbọràn sí àwọn àṣẹ Ọlọ́run, níwájú àwọn agbára ìnilára tí ń wá láti fi ipa mú wọn sínú àìgbọràn, ó sì rí ìṣẹ́gun ìkẹyìn wọn lórí ẹranko náà àti àwòrán rẹ̀.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Lábẹ́ àwọn ààmì ejò ńlá pupa, ẹranko tí ó dà bí ẹkùn, àti ẹranko kan tí ó ní ìwo bí ti ọ̀dọ́-àgùntàn, ni a fi ṣàfihàn fún Jòhánù àwọn ìjọba ayé tí yóò ṣiṣẹ́ pátápátá nínú tẹ̀ ẹsẹ̀ mọ́ òfin Ọlọ́run àti nínú inúnibíni sí àwọn ènìyàn Rẹ̀. Ogun náà ń bá a lọ títí di òpin àkókò. Àwọn ènìyàn Ọlọ́run, tí a ṣàpẹẹrẹ wọn nípasẹ̀ obìnrin mímọ́ kan àti àwọn ọmọ rẹ̀, ni a fi hàn gẹ́gẹ́ bí àwọn tí wọ́n kéré gan-an ní iye. Ní àwọn ọjọ́ ìkẹyìn, ìyókù kékeré nìkan ni ó ṣì wà. Nípa àwọn wọ̀nyí ni Jòhánù sọ pé, ‘àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Kristi.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns. The beasts preceding it had risen from the sea, but this came up out of the earth, representing the peaceful rise of the nation which is symbolized. The ‘two horns like a lamb’ well represent the character of the United States Government, as expressed in its two fundamental principles, Republicanism and Protestantism. These principles are the secret of our power and prosperity as a nation. Those who first found an asylum on the shores of America rejoiced that they had reached a country free from the arrogant claims of popery and the tyranny of kingly rule. They determined to establish a government upon the broad foundation of civil and religious liberty.

> “Nípasẹ̀ ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà sì nípasẹ̀ Ìjọ Pápá, Sátánì fi agbára rẹ̀ ṣiṣẹ́ fún ọ̀pọ̀lọpọ̀ ọ̀rúndún ní ìsapá láti pa àwọn ẹlẹ́rìí olóòótọ́ Ọlọ́run run kúrò lórí ilẹ̀ ayé. Àwọn abọ̀rìṣà àti àwọn ọmọ Ìjọ Pápá ni ẹ̀mí dírágónì kan náà ń darí. Ohun kan ṣoṣo tí wọ́n yàtọ̀ síra nínú rẹ̀ ni pé Ìjọ Pápá, níwọ̀n bí ó ti ń ṣe àfọ̀mọ́ ìránṣẹ́ sí Ọlọ́run, ni ó jẹ́ ọ̀tá tí ó lewu jùlọ, tí ó sì kún fún ìkà jùlọ. Nípasẹ̀ irinṣẹ́ Romanism, Sátánì mú ayé ní ẹrú. Ìjọ Ọlọ́run tí ń jẹ́wọ́ orúkọ rẹ̀ ni a gbá wọ inú ipò ìtanrànjẹ yìí, àti pé fún ju ẹgbẹ̀rún ọdún kan lọ àwọn ènìyàn Ọlọ́run jìyà lábẹ́ ìbínú dírágónì náà. Nígbà tí a sì ti gba agbára Ìjọ Pápá kúrò lọ́wọ́ rẹ̀, tí a sì fi ipá mú un dáwọ́ inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń dìde láti tún ohùn dírágónì náà sọ, àti láti tẹ̀síwájú nínú iṣẹ́ ìkà àti ìsọ̀rọ̀-òdìsí-Ọlọ́run kan náà. Agbára yìí, èyí tí yóò jẹ́ ìkẹyìn láti jagun sí ìjọ àti òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹranko kan tí ó ní ìwo méjì bí ti àgùntàn. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti inú òkun ni wọ́n ti dìde wá, ṣùgbọ́n èyí dìde láti inú ilẹ̀, tí ń ṣojú ìdìde àlàáfíà orílẹ̀-èdè náà tí a fi ṣe àpẹẹrẹ rẹ̀. “Ìwo méjì bí ti àgùntàn” náà ń ṣàfihàn ìwà ìjọba Orílẹ̀-Èdè Amẹ́ríkà dáadáa, gẹ́gẹ́ bí a ti sọ ọ́ nínú ìlànà pàtàkì méjì rẹ̀, ìṣèlú Olómìnira àti Pírótẹ́sítáǹtì. Àwọn ìlànà wọ̀nyí ni aṣírí agbára àti àṣeyọrí wa gẹ́gẹ́ bí orílẹ̀-èdè. Àwọn ẹni àkọ́kọ́ tí wọ́n rí ibi ààbò ní etíkun Amẹ́ríkà yọ̀ gidigidi pé wọ́n ti dé orílẹ̀-èdè kan tí ó bọ́ lọ́wọ́ àwọn ẹ̀tọ́ ìgbéraga ti popery àti ìkà ìṣàkóso ọba. Wọ́n pinnu láti dá ìjọba kan sílẹ̀ lórí ìpìlẹ̀ gbòòrò ti òmìnira ìlú àti òmìnira ẹ̀sìn.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that ‘he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.’ Thus Protestantism follows in the steps of the Papacy.

> “Ṣùgbọ́n ìlà líle tí lápẹ́nsù àsọtẹ́lẹ̀ fà fihàn pé ìyípadà kan yóò wá sí ojú ìran àlàáfíà yìí. Ẹranko tí ó ní ìwo bí ti àgùntàn sọ̀rọ̀ pẹ̀lú ohùn dragoni, ó sì ‘nṣe gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀.’ Àsọtẹ́lẹ̀ kéde pé yóò sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe àwòrán fún ẹranko náà, àti pé ‘ó mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba àmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn; àti pé kí ẹnikẹ́ni má bà a lè rà tàbí tà, bí kò ṣe ẹni tí ó ní àmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́mbà orúkọ rẹ̀.’ Báyìí ni Pùròtẹ́sítáǹtì ṣe ń tẹ̀ lé ìṣísẹ̀ Pápásì.”

> “It is at this time that the third angel is seen flying in the midst of heaven, proclaiming: ‘If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of His indignation.’ ‘Here are they that keep the commandments of God, and the faith of Jesus.’ In marked contrast to the world stands the little company who will not swerve from their allegiance to God. These are they of whom Isaiah speaks as repairing the breach which had been made in the law of God, they who are building the old waste places, raising up the foundation of many generations.

> “Ní àkókò yìí ni a ti rí áńgẹ́lì kẹta ń fò láàrín ọ̀run, tí ń kéde pé: ‘Bí ẹnikẹ́ni bá jọ́sìn ẹranko náà àti ère rẹ̀, tí ó sì gba àmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà pẹ̀lú yóò mu nínú wáìnì ìbínú Ọlọ́run, èyí tí a dà láìdàpọ̀ sínú ife ìhónú Rẹ̀.’ ‘Níhìn-ín ni àwọn tí ń pa àwọn òfin Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù wà.’ Ní ìyàtọ̀ tó hàn gbangba sí ayé ni ẹgbẹ́ kékeré náà dúró, àwọn tí kì yóò yà kúrò nínú ìfaramọ́ wọn sí Ọlọ́run. Àwọn wọ̀nyí ni àwọn tí Isaiah sọ nípa wọn gẹ́gẹ́ bí àwọn tí ń tún ibi tí a ti ya nínú òfin Ọlọ́run ṣe, àwọn tí ń kọ àwọn ibi ahoro àtijọ́ náà sílẹ̀, tí ń gbé ìpìlẹ̀ ọ̀pọ̀lọpọ̀ ìran dìde.”

> “The most solemn warning and the most awful threatening ever addressed to mortals is that contained in the third angel’s message. The sin that calls down the wrath of God unmixed with mercy must be of the most heinous character. Is the world to be left in darkness as to the nature of this sin?—Most assuredly not. God does not deal thus with His creatures. His wrath is never visited upon sins of ignorance. Before His judgments are brought upon the earth, the light in regard to this sin must be presented to the world, that man may know why these judgments are to be inflicted, and may have opportunity to escape them.

> “Ìkìlọ̀ tí ó ṣe pàtàkì jùlọ àti ìhalẹ̀ tí ó bani lẹ́rù jùlọ tí a ti tọ́ sí àwọn ènìyàn alààyè rí ni èyí tí ó wà nínú ìrántí áńgẹ́lì kẹta. Ẹ̀ṣẹ̀ tí ó ń fa ìbínú Ọlọ́run sọ̀kalẹ̀ láìdápọ̀ mọ́ àánú gbọ́dọ̀ jẹ́ ti irú tí ó burú jùlọ. Ṣé a ó fi ayé sílẹ̀ nínú òkùnkùn ní ti irú ẹ̀ṣẹ̀ yìí bí?—Rárá, dájúdájú. Ọlọ́run kì í bá àwọn ẹ̀dá Rẹ̀ lò báyìí. A kì í mú ìbínú Rẹ̀ wá sórí ẹ̀ṣẹ̀ àìmọ̀kan. Kí ìdájọ́ Rẹ̀ tó dé sórí ayé, a gbọ́dọ̀ fi ìmọ́lẹ̀ nípa ẹ̀ṣẹ̀ yìí hàn fún ayé, kí ènìyàn lè mọ ìdí tí a ó fi mú àwọn ìdájọ́ wọ̀nyí wá, kí ó sì lè ní àǹfààní láti sá fún wọn.

> “The message containing this warning is the last to be proclaimed before the revelation of the Son of man. The signs which He Himself has given declare His coming to be near at hand. For well-nigh forty years has the message of the third angel been sounding. In the issue of the great contest two parties are developed, those who ‘worship the beast and his image,’ and receive his mark, and those who receive ‘the seal of the living God,’ who have the Father’s name written in their foreheads. This is not a visible mark. The time has come when all who have an interest in their soul’s salvation should earnestly and solemnly inquire, What is the seal of God? and what is the mark of the beast? How can we avoid receiving it?

> “Ifiranṣẹ̀ tí ó ní ìkìlọ̀ yìí nínú ni èyí tí ó gbẹ̀yìn láti kéde kí ìṣípayá Ọmọ ènìyàn tó dé. Àwọn àmì tí Òun tìkára Rẹ̀ ti fi fún wa ń kéde pé ìbọ̀wá Rẹ̀ ti sún mọ́ etílé gan-an. Fún bí ó ti fẹ́rẹ̀ẹ́ tó ogójì ọdún ni ifiranṣẹ̀ áńgẹ́lì kẹta ti ń dún jáde. Nínú àbájáde ìjà ńlá náà ni a ti fi ẹgbẹ́ méjì hàn gbangba, àwọn tí wọ́n “jọ́sìn ẹranko náà àti àwòrán rẹ̀,” tí wọ́n sì gba àmì rẹ̀, àti àwọn tí wọ́n gba “èdìdì Ọlọ́run alààyè,” tí orúkọ Baba wà ní àkọsílẹ̀ lórí iwájú wọn. Èyí kì í ṣe àmì tí a lè fi ojú rí. Àkókò ti dé nígbà tí gbogbo àwọn tí wọ́n ní ìfẹ́ sí ìgbàlà ọkàn wọn gbọ́dọ̀ fi tọkàntọkàn àti pẹ̀lú ìwòyíwòyí béèrè pé, Kí ni èdìdì Ọlọ́run? Kí sì ni àmì ẹranko náà? Báwo ni a ṣe lè yẹra fún gbígba a?”

> “The seal of God, the token or sign of His authority, is found in the fourth commandment. This is the only precept of the Decalogue that points to God as the Creator of the heavens and the earth, and clearly distinguishes the true God from all false gods. Throughout the Scriptures the fact of God’s creative power is cited as proof that He is above all heathen deities.

> “Ìdì Èdidi Ọlọ́run, àmì tàbí àpèjúwe àṣẹ Rẹ̀, ni a rí nínú òfin kẹrin. Èyí ni òfin kan ṣoṣo nínú Òfin Mẹ́wàá tí ó tọ́ka sí Ọlọ́run gẹ́gẹ́ bí Ẹlẹ́dàá àwọn ọ̀run àti ayé, tí ó sì fi ìyàtọ̀ hàn kedere láàárín Ọlọ́run tòótọ́ àti gbogbo àwọn ọlọ́run èké. Ní gbogbo Ìwé Mímọ́, a máa ń tọ́ka sí òtítọ́ agbára ẹ̀dá Ọlọ́run gẹ́gẹ́ bí ẹ̀rí pé Ó ga ju gbogbo àwọn òrìṣà àwọn aláìgbọ́ràn lọ.

> “The Sabbath enjoined by the fourth commandment was instituted to commemorate the work of creation, thus to keep the minds of men ever directed to the true and living God. Had the Sabbath always been kept, there would never have been an idolater, an atheist, or an infidel. The sacred observance of God”s holy day would have led the minds of men to their Creator. The things of nature would have brought Him to their remembrance, and they would have borne witness to His power and His love. The Sabbath of the fourth commandment is the seal of the living God. It points to God as the Creator, and is the sign of His rightful authority over the beings He has made.

> “Ọjọ́ Ìsinmi tí a pàṣẹ rẹ̀ nínú òfin kẹrin ni a dá sílẹ̀ láti máa jẹ́ ìrántí iṣẹ́ ìṣẹ̀dá, kí ó lè jẹ́ pé a máa darí èrò inú ènìyàn nígbà gbogbo sí Ọlọ́run tòótọ́ àti alààyè. Bí a bá ti pa Ọjọ́ Ìsinmi mọ́ nígbà gbogbo, kò ní sí abọ̀rìṣà kan, tàbí aláìgbàgbọ́ nínú Ọlọ́run, tàbí aláìgbàgbọ́. Ìṣọ́ra mímọ́ nípa pípa ọjọ́ mímọ́ Ọlọ́run mọ́ ì bá ti darí èrò inú ènìyàn sí Ẹlẹ́dàá wọn. Àwọn nǹkan ìṣẹ̀dá ì bá ti mú un wá sí ìrántí wọn, wọn sì ì bá ti jẹ́rìí sí agbára rẹ̀ àti ìfẹ́ rẹ̀. Ọjọ́ Ìsinmi òfin kẹrin ni èdìdì Ọlọ́run alààyè. Ó tọ́ka sí Ọlọ́run gẹ́gẹ́ bí Ẹlẹ́dàá, ó sì jẹ́ àmì àṣẹ tòótọ́ rẹ̀ lórí àwọn ẹ̀dá tí ó dá.”

> “What, then, is the mark of the beast, if it is not the spurious sabbath which the world has accepted in the place of the true?

> “Nítorí náà, kí ni àmì ẹranko náà, bí kò bá jẹ́ ọjọ́ ìsinmi èké tí ayé ti gbà dípò ti ọjọ́ ìsinmi òtítọ́?”

> “The prophetic declaration that the Papacy was to exalt itself above all that is called God, or that is worshiped, has been strikingly fulfilled in the changing of the Sabbath from the seventh to the first day of the week. Wherever the papal Sabbath is honored in preference to the Sabbath of God, there the man of sin is exalted above the Creator of heaven and earth.

> “Ìkéde àsọtẹ́lẹ̀ pé Ìjọ Pápá yóò gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀ wá, ni a ti mú ṣẹ ní ọ̀nà tí ó ṣe kedere gan-an nínú yíyí ọjọ́ ìsinmi náà padà láti ọjọ́ keje sí ọjọ́ kìn-ín-ní ọ̀sẹ̀. Ní ibikíbi tí a bá ti bọlá fún ọjọ́ ìsinmi ti Pápá ju ọjọ́ ìsinmi ti Ọlọ́run lọ, níbẹ̀ ni a ti gbé ọkùnrin ẹ̀ṣẹ̀ ga ju Ẹlẹ́dàá ọ̀run àti ayé lọ.”

> “Those who assert that Christ changed the Sabbath are directly contradicting His own words. In His Sermon on the Mount He declared: ‘Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in nowise pass from the law, till all be fulfilled. Whosoever, therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.’

> “Àwọn tí ń sọ pé Kristi yí Ọjọ́ Ìsinmi padà, wọ́n ń ta ko àwọn ọ̀rọ̀ tirẹ̀ fúnra rẹ̀ ní tààràtà. Nínú Ìwàásù Rẹ̀ lórí Òkè, Ó kéde pé: ‘Ẹ má ṣe rò pé èmi wá láti pa òfin run, tàbí àwọn wòlíì; èmi kò wá láti pa á run, bí kò ṣe láti mú un ṣẹ. Nítorí lóòótọ́ ni mo sọ fún yín, Títí ọ̀run àti ayé yóò fi kọjá, kì yóò sí adákọ kan tàbí ààmì kékeré kan tí yóò kọjá kúrò nínú òfin rárá, títí gbogbo rẹ̀ yóò fi ṣẹ. Nítorí náà, ẹnikẹ́ni tí yóò rú ọ̀kan nínú àwọn àṣẹ wọ̀nyí tí ó kéré jùlọ, tí yóò sì kọ́ ènìyàn bákan náà, ẹni náà ni a ó pè ní ẹni tí ó kéré jùlọ nínú ìjọba ọ̀run; ṣùgbọ́n ẹnikẹ́ni tí yóò ṣe wọn, tí yóò sì kọ́ wọn, ẹni kan náà ni a ó pè ní ẹni ńlá nínú ìjọba ọ̀run.’”

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of this church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman Church has not relinquished her claim to infallibility, and when the world and the Protestant churches accept the spurious sabbath of her creating, they virtually acknowledge her claim. They may cite the authority of the apostles and fathers in defense of this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.” Signs of the Times, November 1, 1899.

> “Àwọn Kátólíìkì Romu jẹ́wọ́ pé ìyípadà Sábáàtì ni ìjọ wọn ṣe, wọ́n sì ń tọ́ka sí ìyípadà yìí gan-an gẹ́gẹ́ bí ẹ̀rí agbára àṣẹ gíga jùlọ ti ìjọ yìí. Wọ́n ń kéde pé nípa pípa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́ gẹ́gẹ́ bí Sábáàtì, àwọn Pùròtẹ́sítàntì ń jẹ́wọ́ agbára rẹ̀ láti ṣe òfin ní àwọn nǹkan ti Ọlọ́run. Ìjọ Romu kò tíì fi ẹ̀tọ́ tí ó ń sọ fún ara rẹ̀ sí àìṣìṣe-sọ́rọ̀ sílẹ̀, àti nígbà tí ayé àti àwọn ìjọ Pùròtẹ́sítàntì bá gba sábáàtì èké tí òun dá, wọ́n, ní ti tòótọ́, jẹ́wọ́ ẹ̀tọ́ tí ó ń sọ yẹn. Wọ́n lè tọ́ka sí àṣẹ àwọn àpọ́sítélì àti àwọn bàbá ìjọ láti dáàbò bo ìyípadà yìí, ṣùgbọ́n àṣìṣe inú ìrònú wọn rọrùn láti mọ̀. Ọmọ-ẹ̀sìn Pápà ní ìmúrasílẹ̀ ọgbọ́n tó láti rí i pé àwọn Pùròtẹ́sítàntì ń tan ara wọn jẹ, ní fífẹ́ pa ojú wọn mọ́ sí òtítọ́ ọ̀ràn náà. Bí ìlànà ọjọ́ Àìkú ṣe ń rí ojú rere sí i, inú rẹ̀ ń dùn, nítorí ó ní ìdánilójú pé ní ìkẹyìn yóò mú gbogbo ayé Pùròtẹ́sítàntì wá sí abẹ́ àsíá Romu.” Signs of the Times, November 1, 1899.

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