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# The Revelation of Jesus Christ - Number Two

Ìṣípayá Jesu Kristi — Nọ́mbà Kejì

Covenant Names

Àwọn Orúkọ Májẹ̀mú

Author

Jeff Pippenger

Published

August 10, 2023

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I have placed many things into the previous articles in an attempt to put some basic points of reference out at the beginning. I will now try to be more focused on the subject at hand. Thank you for your patience.

Mo ti fi ọ̀pọ̀lọpọ̀ nǹkan sínú àwọn àpilẹ̀kọ tí ó ṣáájú, ní ìgbìyànjú láti gbé àwọn kókó ìtọ́kasí ìpìlẹ̀ kan kalẹ̀ ní ìbẹ̀rẹ̀. Nísinsin yìí, èmi yóò gbìyànjú láti dojú kọ́ kókó-ọrọ̀ tí ó wà níwájú wa pẹ̀lú ìfojúsùn tó pọ̀ síi. Mo dúpẹ́ fún sùúrù yín.

From the very beginning God has been trying to increase our understanding of who and what He is. In that work he has employed several techniques to help men understand what has been revealed of Him, and one of those techniques is his use of “names,” both the many names given to God in the Scriptures, and also the names given to His chosen representatives. He chooses representatives of evil and good.

Láti ìbẹ̀rẹ̀ pátápátá ni Ọlọ́run ti ń gbìyànjú láti mú òye wa nípa ẹni tí Òun jẹ́ àti irú ẹni tí Òun jẹ́ pọ̀ sí i. Nínú iṣẹ́ náà, ó ti lo ọ̀pọ̀lọpọ̀ ọ̀nà láti ran ènìyàn lọ́wọ́ láti lóye ohun tí a ti ṣípayá nípa Rẹ̀, ọ̀kan nínú àwọn ọ̀nà wọ̀nyí sì ni lílo “àwọn orúkọ,” yálà ọ̀pọ̀ orúkọ tí a fi ń pe Ọlọ́run nínú Ìwé Mímọ́, tàbí pẹ̀lú àwọn orúkọ tí a fi fún àwọn aṣojú àyànfẹ́ Rẹ̀. Ó máa ń yan àwọn aṣojú ibi àti rere.

He has also used the dispensational changes of His chosen covenant people to magnify the understanding of His character incrementally through history. Therefore, the histories of covenant dispensational changes in a variety of ways, also speak to the magnification of the truth of His character and nature.

Ó tún ti lo àwọn ìyípadà ìpínlẹ̀ ìṣètò àkókò ti àwọn ènìyàn májẹ̀mú àyànfẹ́ Rẹ̀ láti mú ìmọ̀ nípa ìwà Rẹ̀ ga díẹ̀díẹ̀ jálẹ̀ ìtàn. Nítorí náà, àwọn ìtàn nípa àwọn ìyípadà ìṣètò àkókò májẹ̀mú náà, ní oríṣìíríṣìí ọ̀nà pẹ̀lú, ń sọ̀rọ̀ nípa fífọ́títọ́ ìwà àti ẹ̀dá Rẹ̀ hàn ní ọ̀nà tí ó ga síi.

If we approach Revelation chapter one as an introduction and a key for the following chapters, we find certain truths in the beginning chapter that impact the rest of the book. One of those truths is involved with who Jesus Christ is, and not simply that He is Alpha and Omega. If a truth is set forth in chapter one of Revelation, it is most certainly a testing present truth for the final generation, the final generation being the “chosen generation” identified by Peter.

Bí a bá sunmọ Ìfihàn orí kìíní gẹ́gẹ́ bí ìṣáájú àti bọ́tìnnì sí àwọn orí tí ń bọ̀ lẹ́yìn rẹ̀, a ó rí àwọn òtítọ́ kan nínú orí ìbẹ̀rẹ̀ tí ó ní ipa lórí ìyókù ìwé náà. Ọ̀kan nínú àwọn òtítọ́ wọ̀nyí ní í ṣe pẹ̀lú ẹni tí Jésù Kristi jẹ́, kì í sì í ṣe nìkan pé Òun ni Alfa àti Omega. Bí a bá gbé òtítọ́ kan kalẹ̀ nínú Ìfihàn orí kìíní, dájúdájú òtítọ́ ìsinsinnyí ìdánwò ni fún ìran ìkẹyìn, ìran ìkẹyìn náà sì ni “ìran àyànfẹ́” tí Peteru dá mọ̀.

One of the attributes of Christ’s character which we have been exploring is Christ identifying the beginning from the end. The time when Christ confirmed the covenant with many for one week represents a covenant dispensational change from literal to spiritual Israel. The dispensational changes that are identified in Scriptures which all speak to the increase in knowledge concerning the character and being of Christ was Abram, Isaac, Jacob, Joseph, Moses, Christ, William Miller and the one hundred and forty-four thousand. There is another line of dispensational changes that is laid over the top of that line that identifies seven dispensations of God’s church that are represented by the seven churches of Revelation two and three, but we will not touch those yet. There was a dispensational change with Adam and Eve represented by before their fall and after their fall, and of course a change of dispensations from before the flood to after the flood in the time of Noah. All these lines contribute to the light we are dealing with, but we are focusing now upon the chosen people.

Ọ̀kan lára àwọn ànímọ́ ìwà Kristi tí a ti ń ṣàwárí ni pé Kristi máa ń fi ìbẹ̀rẹ̀ hàn láti òpin. Àkókò tí Kristi fi mú májẹ̀mú náà dúró pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan ṣàpẹẹrẹ ìyípadà nínú ìṣètò májẹ̀mú láti Ísírẹ́lì gidi sí Ísírẹ́lì ti ẹ̀mí. Àwọn ìyípadà ìṣètò àkókò tí a dá mọ̀ nínú Ìwé Mímọ́, tí gbogbo wọn sì ń sọ̀rọ̀ nípa ìlósókè nínú ìmọ̀ nípa ìwà àti ìwàláàyè Kristi, ni ti Ábrámù, Ísákì, Jékọ́bù, Jósẹ́fù, Mósè, Kristi, William Miller, àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìndínlógójì. Ìlà mìíràn tún wà ti àwọn ìyípadà ìṣètò àkókò tí a gbé lé orí ìlà yẹn, tí ó sì ń fi ìṣètò àkókò méje ti ìjọ Ọlọ́run hàn, èyí tí àwọn ìjọ méje inú Ìfihàn orí kejì àti kẹta ṣàpẹẹrẹ; ṣùgbọ́n a kò ní fọwọ́ kàn wọ́n ní báyìí. Ìyípadà ìṣètò àkókò wà pẹ̀lú Ádámù àti Éfà, tí a ṣàpẹẹrẹ rẹ̀ nípa ṣáájú ìṣubú wọn àti lẹ́yìn ìṣubú wọn, àti pé dájúdájú, ìyípadà ìṣètò àkókò wà láti ṣáájú ìkún omi dé lẹ́yìn ìkún omi ní àkókò Nóà. Gbogbo àwọn ìlà wọ̀nyí ń fi ọwọ́ sí ìmọ́lẹ̀ tí a ń bá ṣiṣẹ́, ṣùgbọ́n a ń dojú kọ́ àwọn ènìyàn àyànfẹ́ nísinsìnyí.

When Christ began His ministry at the beginning of the covenant week He was baptized.

Nígbà tí Kristi bẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ Rẹ̀ ní ìbẹ̀rẹ̀ ọ̀sẹ̀ májẹ̀mú náà, a ṣe ìrìbọmi fún Un.

> And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Matthew 3:16, 17.

> Nígbà tí a sì ṣe ìrìbọmi fún Jésù, lẹ́sẹ̀kẹsẹ̀ ni ó jáde kúrò nínú omi: sì kíyèsi i, a ṣí àwọn ọ̀run sí i, ó sì rí Ẹ̀mí Ọlọ́run tí ó ń sọ̀kalẹ̀ bí àdàbà, tí ó sì bà lé e: sì kíyèsi i, ohùn kan láti ọ̀run wí pé, Èyí ni Ọmọ mi olùfẹ́, ẹni tí inú mi dùn sí gidigidi. Mátíù 3:16, 17.

The very first words of God, as Jesus came up out of the water, thus beginning the covenant week, was the announcement by the Father, that Jesus was the Son of God. If we understand the “rule of first mention” that fact is powerful. If we don’t, not so much.

Àwọn ọ̀rọ̀ àkọ́kọ́ pátápátá tí Ọlọ́run sọ, bí Jesu ti ń gòkè jáde nínú omi, tí ó sì bẹ̀rẹ̀ ọ̀sẹ̀ májẹ̀mú náà báyìí, ni ìkéde láti ọ̀dọ̀ Baba pé, Jesu ni Ọmọ Ọlọ́run. Bí a bá lóye “òfin ìtọ́kasí àkọ́kọ́,” òtítọ́ náà ní agbára púpọ̀. Bí a kò bá sì lóye rẹ̀, kì í ṣe bẹ́ẹ̀ rárá.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. Genesis 1:1, 2.

> Ní ìbẹ̀rẹ̀, Ọlọ́run dá ọ̀run àti ayé. Ayé sì wà láìní àwọ̀n àti ní ofo; òkùnkùn sì bo ojú ibú. Ẹ̀mí Ọlọ́run sì ń rìn lórí ojú omi. Genesisi 1:1, 2.

As in Genesis, the anointing ceremony has three persons of the godhead identified.

Gẹ́gẹ́ bí ó ti rí nínú Jẹ́nẹ́sísì, ayẹyẹ ìyàsọ́tọ̀ pẹ̀lú òróró ní àwọn ènìyàn mẹ́ta ti Ìwà Ọlọ́run ni a ti mọ̀.

The truth that Jesus was the Son of God, the Son of David and the Son of Man regularly agitated the scribes and Pharisees during the next three and a half years. Jesus prophetically changed from Jesus to Jesus Christ at His baptism. When Jesus was baptized, He became the “Christ,” which means “anointed one” and is the word “Messiah” in the Hebrew. And of course, the Hebrews expected a Messiah and they knew he would be the Son of David. When He was “anointed” to begin the most sacred three and a half years of earth’s history, He saw the Holy Spirit descending and heard His Father speak.

Òtítọ́ náà pé Jésù jẹ́ Ọmọ Ọlọ́run, Ọmọ Dáfídì, àti Ọmọ Ènìyàn, máa ń ru àríyànjiyàn lọ́kàn àwọn akọ̀wé àti àwọn Farisí ní gbogbo ọdún mẹ́ta àtààbọ̀ tó tẹ̀ lé e. Ní ti àsọtẹ́lẹ̀, Jésù yí padà láti Jésù sí Jésù Kristi nígbà ìrìbọmi Rẹ̀. Nígbà tí a batisí Jésù, Ó di “Kristi,” èyí tí ó túmọ̀ sí “ẹni tí a fi àmì òróró yàn,” tí ó sì jẹ́ ọ̀rọ̀ náà náà tí a ń pè ní “Messiah” ní èdè Heberu. Dájúdájú, àwọn Heberu ń retí Messiah kan, wọ́n sì mọ̀ pé yóò jẹ́ Ọmọ Dáfídì. Nígbà tí a “fi àmì òróró yàn án” láti bẹ̀rẹ̀ ọdún mẹ́ta àtààbọ̀ mímọ́ jùlọ nínú ìtàn ayé, Ó rí Ẹ̀mí Mímọ́ tí ń sọ̀kalẹ̀, Ó sì gbọ́ Baba Rẹ̀ ń sọ̀rọ̀.

It was a very profound anointing ceremony at which the message that was proclaimed of Him and His work was that, “He was the Son of God”. More alarming for the Jews, was not only that He was the Son of God, but that He claimed, as the Son of God — He was actually God. The Jews could not abide in what they understood to be such a blasphemous claim as that! The dilemma for the Jews, is the dilemma of Abraham—for Abraham was the father of the Jews, the father of the covenant and also the symbol of the faith required to abide by the terms of the covenant.

Ó jẹ́ ayẹyẹ ìkúnróró jinlẹ̀ gan-an níbi tí ìhìn tí a kéde nípa Rẹ̀ àti iṣẹ́ Rẹ̀ ti jẹ́ pé, “Òun ni Ọmọ Ọlọ́run.” Ohun tí ó tún dá àwọn Júù lójú jùlọ, kì í ṣe pé Òun jẹ́ Ọmọ Ọlọ́run nìkan, ṣùgbọ́n pé Ó sọ pé, gẹ́gẹ́ bí Ọmọ Ọlọ́run—ní tòótọ́ Òun jẹ́ Ọlọ́run. Àwọn Júù kò lè fara da ohun tí wọ́n mọ̀ sí irú ẹ̀sùn-òdì sí Ọlọ́run bẹ́ẹ̀ rárá! Ìṣòro tí ó dojú kọ àwọn Júù ni ìṣòro Abrahamu—nítorí Abrahamu ni baba àwọn Júù, baba májẹ̀mú, àti pẹ̀lú àpẹẹrẹ ìgbàgbọ́ tí a béèrè fún láti máa tẹ̀lé àwọn ọ̀rọ̀ májẹ̀mú náà.

Abraham’s illustration of the faith necessary to enter into a covenant relationship with God requires that your faith is tested. Abraham’s test, which would prove whether his faith was real or presumption was premised on demonstrating whether he would follow God’s word—even if it appeared to contradict God’s previous word. Abraham knew that human sacrifice was murder and that it represented the idolatrous practices of the idolatrous peoples he was then living among. The scribes and Pharisees knew from their beginning covenant history that God was only one God, and they also knew Jesus was claiming to be a second God. They were being tested with their final test.

Àpèjúwe Ábúráhámù nípa ìgbàgbọ́ tí ó ṣe pàtàkì láti wọ inú ìbáṣepọ̀ májẹ̀mú pẹ̀lú Ọlọ́run ń béèrè pé kí a dán ìgbàgbọ́ rẹ wò. Ìdánwò Ábúráhámù, èyí tí yóò fi hàn bóyá ìgbàgbọ́ rẹ̀ jẹ́ òtítọ́ tàbí ìfọ̀kàntán tí a gbé kalẹ̀ lórí, dá lórí fífi hàn bóyá yóò tẹ̀lé ọ̀rọ̀ Ọlọ́run—àní bí ó tilẹ̀ dà bí ẹni pé ó tako ọ̀rọ̀ Ọlọ́run tí ó ti ṣáájú. Ábúráhámù mọ̀ pé ẹbọ ènìyàn jẹ́ ipànìyàn àti pé ó ṣàfihàn àwọn ìṣe ìbọ̀rìṣà ti àwọn ènìyàn abọ̀rìṣà tí ó ń gbé láàárín wọn ní àsìkò náà. Àwọn akọ̀wé àti àwọn Farisí mọ̀ láti inú ìtàn ìbẹ̀rẹ̀ májẹ̀mú wọn pé Ọlọ́run kan ṣoṣo ni Ọlọ́run, wọ́n sì tún mọ̀ pé Jésù ń sọ pé òun jẹ́ Ọlọ́run kejì. A ń dán wọn wò pẹ̀lú ìdánwò ìkẹyìn wọn.

> Hear, O Israel: The Lord our God is one Lord. Deuteronomy 6:4.

> Gbọ́, ìwọ Ísírẹ́lì: Olúwa Ọlọ́run wa, Olúwa kan ṣoṣo ni. Diutarónómì 6:4.

In the history where Moses recorded the previous verse, God had already told Moses that He was to be known from that point on as Jehovah. No longer was He only to be the Lord God Almighty, but from that point onward he was to be known as Jehovah. In the very history where He is further magnifying the understanding of His character as represented by His names, He is also straitly informing ancient Israel that God is one God. What were the Jews of Christ day-and-age to think?

Nínú ìtàn tí Mósè kọ ẹsẹ̀ tó ṣáájú, Ọlọ́run ti sọ fún Mósè tẹ́lẹ̀ pé láti ìgbà yẹn lọ, a óò mọ̀ Ọ gẹ́gẹ́ bí Jèhófà. Kì í ṣe pé Òun yóò kàn jẹ́ Olúwa Ọlọ́run Olódùmarè nìkan mọ́, ṣùgbọ́n láti ìgbà yẹn lọ a óò máa mọ̀ Ọ gẹ́gẹ́ bí Jèhófà. Nínú ìtàn kan náà gan-an níbi tí Ó ti ń túbọ̀ gbé ìmọ̀ nípa ìwà Rẹ̀ ga bí a ti ṣàfihàn rẹ̀ nínú àwọn orúkọ Rẹ̀, Ó sì tún ń fi ìdúróṣinṣin sọ fún Ísírẹ́lì àtijọ́ pé Ọlọ́run jẹ́ Ọlọ́run kan. Kí ni àwọn Júù ní ọjọ́ ayé Kristi yóò rò?

Later in His ministry as it reached the climax of the Triumphal Entry into Jerusalem the Jews are once again flabbergasted that Jesus is allowing the children to sing His praise.

Nígbà tó yá nínú iṣẹ́-ìránṣẹ́ Rẹ̀, bí ó ti dé ìpẹ̀yà rẹ̀ nínú Ìwọlé-Àṣẹ́gun sí Jerusalẹmu, ẹnu sì tún yà àwọn Júù lẹ́ẹ̀kan sí i pé Jésù ń jẹ́ kí àwọn ọmọ kékeré máa kọ ìyìn Rẹ̀.

> And the multitudes that went before, and that followed, cried, saying, Hosanna to the son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. Matthew 21:9.

> Àwọn ọ̀pọ̀ ènìyàn tí ń lọ ṣáájú, àti àwọn tí ń tọ̀ lẹ́yìn, ń ké, wí pé, Hosana fún Ọmọ Dafidi: Alábùkún ni ẹni tí ń bọ̀ ní orúkọ Oluwa; Hosana ní ibi gíga jùlọ. Mátíù 21:9.

The lyric of the song that drove the Pharisees crazy was the part identifying Jesus as the Son of David and also identifying that the Son of David was the name of the Lord. At the beginning of His ministry, the triumphal entry and of course the cross, the controversy includes agitation over Jesus’ name.

Ọ̀rọ̀ orin tí ó mú kí àwọn Farisi ya wèrè ni apá tí ó ń fi Jesu hàn gẹ́gẹ́ bí Ọmọ Dafidi, tí ó sì tún ń fi hàn pé Ọmọ Dafidi ni orúkọ Oluwa. Ní ìbẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀, nígbà ìwọlé ìṣẹ́gun Rẹ̀, àti dájúdájú lórí àgbélébùú, ìjàmbá náà ní ìbínú àti ìrúkèrúdò lórí orúkọ Jesu.

> Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. John 19:21.

> Nígbà náà ni àwọn olórí àlùfáà àwọn Júù sọ fún Pílátù pé, Má ṣe kọ pé, Ọba àwọn Júù; ṣùgbọ́n pé òun wí pé, Èmi ni Ọba àwọn Júù. Jòhánù 19:21.

Of course, it would have been essentially correct for Pilate to have changed the writing to say, “I am, King of the Jews,” for “I Am” was the name Jesus set forth of Himself repeatedly. Of course, to apply that flawed logic in order to change God’s Word, particularly when it is the story of the cross is something that men would never do, would they? Jesus was the “King of the Jews,” but He was also “I am,” so the statement “I am, King of the Jews” is accurate in a sense, but this is not the point.

Dájúdájú, ó lè ti jẹ́ pé ó ṣeé kà sí ohun tí ó tọ́ ní pàtàkì fún Pílátù láti yi ohun tí a kọ padà kí ó wí pé, “Èmi ni, Ọba àwọn Júù,” nítorí pé “Èmi Ni” ni orúkọ tí Jésù fi ara Rẹ̀ hàn léraléra. Dájúdájú, láti lo ọgbọ́n-àròyé aláìpé yẹn gẹ́gẹ́ bí ìdí láti yi Ọ̀rọ̀ Ọlọ́run padà, ní pàtàkì nígbà tí ó jẹ́ ìtàn àgbélébùú, jẹ́ ohun tí àwọn ènìyàn kì yóò ṣe rárá, àbí bẹ́ẹ̀ kọ́? Jésù ni “Ọba àwọn Júù,” ṣùgbọ́n Ó tún jẹ́ “Èmi ni,” nítorí náà gbolóhùn náà pé, “Èmi ni, Ọba àwọn Júù” jẹ́ òtítọ́ ní ọ̀nà kan, ṣùgbọ́n kì í ṣe èyí ni kókó náà.

From the beginning and throughout the middle and to the end of the three and a half years His name was a point of agitation. There are many things to be understood about the line of covenant names, but here I am wanting to show that there was a shaking at the end of ancient Israel in the Jewish church that had to do with the name of Christ. As the Son of David, He possessed the credentials to be the Messiah, as the Son of God, (in the sense of also being God) and as the Son of Man, Jesus presented a tremendous test for the chosen people. How could this man claim to be God and also God’s son, when Moses at the beginning of their covenant history had been so specific about God being one God?

Láti ìbẹ̀rẹ̀, ní àárín, títí dé òpin ọdún mẹ́ta àtààbọ̀ náà, orúkọ Rẹ̀ jẹ́ kókó ìdàrúdàpọ̀. Ọ̀pọ̀lọpọ̀ ohun ló wà tí a gbọ́dọ̀ lóye nípa ìlà àwọn orúkọ májẹ̀mú, ṣùgbọ́n níhìn-ín mo fẹ́ fi hàn pé ìwárìrì kan wà ní òpin Ísírẹ́lì àtijọ́ nínú ìjọ àwọn Júù tí ó ní í ṣe pẹ̀lú orúkọ Kristi. Gẹ́gẹ́ bí Ọmọ Dáfídì, Ó ní àwọn àmì-ẹ̀rí tí ó fi yẹ láti jẹ́ Mèsáyà; gẹ́gẹ́ bí Ọmọ Ọlọ́run, (ní ìtumọ̀ pé Ó tún jẹ́ Ọlọ́run) àti gẹ́gẹ́ bí Ọmọ Ènìyàn, Jésù gbé ìdánwò ńlá kan kalẹ̀ fún àwọn ènìyàn àyànfẹ́. Báwo ni ọkùnrin yìí ṣe lè sọ pé òun jẹ́ Ọlọ́run àti pé òun sì tún jẹ́ Ọmọ Ọlọ́run, nígbà tí Mósè ní ìbẹ̀rẹ̀ ìtàn májẹ̀mú wọn ti sọ ní kedere bẹ́ẹ̀ nípa pé Ọlọ́run jẹ́ Ọlọ́run kan ṣoṣo?

Yet that was the purpose of Christ walking among men. God was in Him reconciling men unto Himself, and He was doing so by allowing men to see Jesus, who plainly and directly taught that if you have seen Him—you have seen the Father. This history represents the ending of literal Israel as God’s chosen people and at the beginning there was a controversy marked about who and what God is.

Síbẹ̀, èyí ni ète Kristi nípa rírìn láàárín àwọn ènìyàn. Ọlọ́run wà nínú Rẹ̀, ó sì ń tún àwọn ènìyàn bá ara Rẹ̀ làjà; ó sì ń ṣe bẹ́ẹ̀ nípa fífi ààyè jẹ́ kí àwọn ènìyàn rí Jesu, ẹni tí ó kọ́ni ní kedere àti ní tààrà pé bí ẹ bá ti rí Òun—ẹ ti rí Baba. Ìtàn yìí ṣàfihàn òpin Ísírẹ́lì gẹ́gẹ́ bí ènìyàn àyànfẹ́ Ọlọ́run, àti ní ìbẹ̀rẹ̀, ìjiyàn kan wà tí a fi ààmì sí nípa ẹni tí Ọlọ́run jẹ́ àti ohun tí Ó jẹ́.

> And Pharaoh said, Who is the Lord, that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Exodus 5:2.

> Farao sì wí pé, Ta ni Olúwa, tí èmi yóò fi gbọ́ ohùn rẹ̀ láti jẹ́ kí Ísírẹ́lì lọ? Èmi kò mọ Olúwa, bẹ́ẹ̀ ni èmi kì yóò jẹ́ kí Ísírẹ́lì lọ. Eksodu 5:2.

Pharaoh is expressing not only the symbol of atheistic defiance against the knowledge of God, but also expressing the Egyptian understanding concerning the God of Abraham. And repeatedly the Lord has said that His wonderous acts in Egypt were to allow mankind to know who He is. The history of the beginning of literal Israel as God’s chosen people typifies the end.

Fáráò ń ṣàfihàn kì í ṣe ààmì ìṣọ̀tẹ̀ aláìgbàgbọ́ nìkan sí ìmọ̀ Ọlọ́run, ṣùgbọ́n ó tún ń ṣàfihàn òye tí àwọn ará Ejibiti ní nípa Ọlọ́run Abrahamu. Àti pé léraléra ni Olúwa ti sọ pé àwọn iṣẹ́ ìyanu Rẹ̀ ní ilẹ̀ Ejibiti jẹ́ láti jẹ́ kí ọmọ ènìyàn mọ ẹni tí Òun jẹ́. Ìtàn ìbẹ̀rẹ̀ Israẹli gidi gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́ Ọlọ́run jẹ́ àpẹẹrẹ ohun tí yóò ṣẹlẹ̀ ní òpin.

In both histories there is a lack of understanding about who and what God is, that is connected to His various names, but more importantly to our consideration is that the history of Christ at the ending of Israel as the chosen people, identifies that a primary reason the Jews stumbled over accepting their Messiah was that they knew that God’s Word at the beginning of their covenant history identified was that He was one God. What a dilemma!

Nínú àwọn ìtàn méjèèjì, àìlóye wà nípa ẹni tí Ọlọ́run jẹ́ àti irú ẹni tí Ó jẹ́, èyí sì ní ìbáṣepọ̀ pẹ̀lú orúkọ Rẹ̀ onírúurú; ṣùgbọ́n ohun tí ó ṣe pàtàkì jùlọ fún ìrònú wa ni pé, ìtàn Kristi ní òpin Israẹli gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́, fi hàn pé ìdí pàtàkì kan tí àwọn Júù fi kọsẹ̀ lórí gbígba Mèsáyà wọn ni pé wọ́n mọ̀ pé Ọ̀rọ̀ Ọlọ́run ní ìbẹ̀rẹ̀ ìtàn májẹ̀mú wọn ti sọ di mímọ̀ pé Ọlọ́run kan ṣoṣo ni Òun jẹ́. Ìṣòro wo ló pọ̀ tó bẹ́ẹ̀!

> And after that they durst not ask him any question at all. And he said unto them, How say they that Christ is David’s son? And David himself saith in the book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies thy footstool. David therefore calleth him Lord, how is he then his son? Luke 20:40–44.

> Lẹ́yìn èyí, wọn kò sì tún gbójúgbóyà láti bi í ní ìbéèrè kankan mọ́. Ó sì wí fún wọn pé, Báwo ni wọ́n ṣe ń wí pé Kristi ni ọmọ Dáfídì? Dáfídì tìkára rẹ̀ sì wí nínú ìwé Sáàmù pé, Olúwa wí fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, Títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ. Nítorí náà Dáfídì ń pè é ní Olúwa, báwo ni ó ṣe tún jẹ́ ọmọ rẹ̀? Luku 20:40–44.

This is the final question and answer period for the Jews, for after that interaction, “they durst not ask Him any question at all.” He had just answered the final question of his ministry for the lost house (and there is always a lost house in the prophetic narrative), and then He raises the subject of His name as “the Son of David,” and therefore as the Messiah. All through the three and a half years the controversy includes His various names, which represent His character and nature. His name is addressed at the beginning, at His baptism, and then in His final interaction with the lost house at the triumphal entry and at the cross, among other passages in the gospels.

Èyí ni àkókò ìkẹyìn ti ìbéèrè àti ìdáhùn fún àwọn Júù, nítorí lẹ́yìn ìbáṣepọ̀ náà, “wọn kò sì tún gbójúgbóyà láti bi í léèrè kankan mọ́.” Ó ṣẹ̀ṣẹ̀ dáhùn ìbéèrè ìkẹyìn iṣẹ́ ìránṣẹ́ Rẹ̀ fún ilé tí ó sọnù náà (àti pé ilé tí ó sọnù máa ń wà nígbà gbogbo nínú ìtàn àsọtẹ́lẹ̀), lẹ́yìn náà ni Ó sì gbé ọ̀ràn orúkọ Rẹ̀ kalẹ̀ gẹ́gẹ́ bí “Ọmọ Dáfídì,” àti nítorí náà gẹ́gẹ́ bí Mèsáyà. Ní gbogbo ọdún mẹ́ta àtààbọ̀ náà, ìjàǹbá náà kún inú oríṣiríṣi orúkọ Rẹ̀, tí wọ́n ń ṣojú ìwà àti ẹ̀dá Rẹ̀. A tọ́ka sí orúkọ Rẹ̀ ní ìbẹ̀rẹ̀, nígbà ìrìbọmi Rẹ̀, lẹ́yìn náà sì ni ìbáṣepọ̀ ìkẹyìn Rẹ̀ pẹ̀lú ilé tí ó sọnù náà ní ìwọlé iṣẹ́gun àti ní orí àgbélébùú, pẹ̀lú àwọn ẹsẹ mìíràn nínú àwọn ìhìnrere.

> “The Pharisees had gathered close about Jesus as He answered the question of the scribe. Now turning He put a question to them: ‘What think ye of Christ? whose son is He?’ This question was designed to test their belief concerning the Messiah,—to show whether they regarded Him simply as a man or as the Son of God. A chorus of voices answered, ‘The Son of David.’ This was the title which prophecy had given to the Messiah. When Jesus revealed His divinity by His mighty miracles, when He healed the sick and raised the dead, the people had inquired among themselves, ‘Is not this the Son of David?’ The Syrophoenician woman, blind Bartimaeus, and many others had cried to Him for help, ‘Have mercy on me, O Lord, Thou Son of David.’ Matthew 15:22. While riding into Jerusalem He had been hailed with the joyful shout, ‘Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord.’ Matthew 21:9. And the little children in the temple had that day echoed the glad ascription. But many who called Jesus the Son of David did not recognize His divinity. They did not understand that the Son of David was also the Son of God.

> “Àwọn Farisi ti súnmọ́ Jesu nígbà tí Ó ń dá ìbéèrè akọ̀wé náà lóhùn. Nígbà náà, ní yíyí padà sí wọn, Ó béèrè ìbéèrè kan lọ́wọ́ wọn pé: ‘Kí ni ẹ̀yin rò nípa Kristi? Ọmọ ta ni Ó jẹ́?’ A ṣe ìbéèrè yìí láti dán ìgbàgbọ́ wọn wò nípa Mèsáyà,—láti fihàn bóyá wọ́n ka A sí ènìyàn lásán tàbí sí Ọmọ Ọlọ́run. Ohùn púpọ̀ ní ìdáhùn pé, ‘Ọmọ Dafidi.’ Èyí ni oyè tí àsọtẹ́lẹ̀ fi fún Mèsáyà. Nígbà tí Jesu fi àwọn iṣẹ́ ìyanu agbára Rẹ̀ hàn gẹ́gẹ́ bí ẹ̀rí ìjímìjí Ọlọ́run Rẹ̀, nígbà tí Ó wo àwọn aláìsàn sàn tí Ó sì jí òkú dìde, àwọn ènìyàn ń bi ara wọn pé, ‘Ṣé èyí kọ́ ni Ọmọ Dafidi?’ Obìnrin ará Sírofiniṣia, Batimeu afọ́jú, àti ọ̀pọ̀ míì ti ké pe É fún ìrànlọ́wọ́ pé, ‘Ṣe àánú fún mi, Olúwa, Ìwọ Ọmọ Dafidi.’ Matteu 15:22. Nígbà tí Ó ń gun wọ Jerúsálẹmu, a kí I pẹ̀lú ìkéde ayọ̀ pé, ‘Hosanna fún Ọmọ Dafidi: Olùbùkún ni Ẹni tí ń bọ̀ wá ní orúkọ Olúwa.’ Matteu 21:9. Àti pé àwọn ọmọ kékeré inú tẹmpili náà sì tún ìyìn ayọ̀ náà sọ ní ọjọ́ náà. Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí wọ́n ń pè Jesu ní Ọmọ Dafidi kò mọ ìjímìjí Ọlọ́run Rẹ̀. Wọn kò mọ̀ pé Ọmọ Dafidi náà jẹ́ Ọmọ Ọlọ́run pẹ̀lú.”

> “In reply to the statement that Christ was the Son of David, Jesus said, ‘How then doth David in Spirit [the Spirit of Inspiration from God] call Him Lord, saying, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool? If David then call Him Lord, how is He his son? And no man was able to answer Him a word, neither durst any man from that day forth ask Him any more questions.’” The Desire of Ages, 609.

> “Ní ìdáhùn sí ìtẹnumọ́ pé Kristi jẹ́ Ọmọ Dáfídì, Jésù wí pé, ‘Báwo ní Dáfídì, nípasẹ̀ Ẹ̀mí [Ẹ̀mí Ìmísí láti ọ̀dọ̀ Ọlọ́run], fi ń pè É ní Olúwa, ní wíwí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún Mi, títí emi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà bí Dáfídì bá pè É ní Olúwa, báwo ni Ó ṣe jẹ́ ọmọ rẹ̀? Kò sì sí ẹni tí ó lè dá a lóhùn ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún gbójúgbóyà láti ọjọ́ náà lọ láti bi í ní ìbéèrè mọ́.’” The Desire of Ages, 609.

His anointing as Messiah and His last interaction with those He came to save was over His divinity, the symbolism of His names and of course the rule of first mention. Jesus ends His direct work for the Jews by using the history of literal David to teach about spiritual David. Why would David comment on when the Lord tells the Lord to be seated on the throne with Him? Because king David at the beginning represents the spiritual King David at the end. The only way to rightly understand Jesus’ final statement to the lost house was to be able to apply the rule of first mention, which can’t be done if you don’t know the rule.

Ìfóróyàn Rẹ̀ gẹ́gẹ́ bí Mèsáyà àti ìbáṣepọ̀ Rẹ̀ ìkẹyìn pẹ̀lú àwọn ẹni tí Ó wá láti gbàlà jẹ́ nípa òrìṣà-Rẹ̀, ààmì àpẹẹrẹ àwọn orúkọ Rẹ̀, àti dájúdájú òfin ìkọ́kọ́ ìmẹ́nuba. Jésù parí iṣẹ́ taara Rẹ̀ fún àwọn Júù nípa lílo ìtàn Dáfídì gidi láti kọ́ni nípa Dáfídì ẹ̀mí. Kí ló dé tí Dáfídì yóò fi sọ̀rọ̀ nígbà tí Olúwa bá sọ fún Olúwa pé kí Ó jókòó lórí ìtẹ́ pẹ̀lú Òun? Nítorí ọba Dáfídì ní ìbẹ̀rẹ̀ dúró fún Ọba Dáfídì ti ẹ̀mí ní òpin. Ọ̀nà kan ṣoṣo láti lóye ọ̀rọ̀ ìkẹyìn Jésù sí ilé tí ó sọnù ní òtítọ́ ni láti lè fi òfin ìkọ́kọ́ ìmẹ́nuba sílò, èyí tí a kò lè ṣe bí o kò bá mọ òfin náà.

His final statement to the lost house required an understanding of the rule of first mention in order to be understood. Jesus used David and David’s son to present the truth to the lost house for His final statement. They had been the house of David after all. Jesus therefore took the father (David) and turned it to the (Son of David) and He also took the son (of David) and turned him to his father (David). He turned the Father unto the child as Elijah’s message is prophesied to do in the “last days.” That was His final message to ancient literal Israel and it was an Elijah message, for it was based upon the rule of first mention. The rule of first mention therefore, also confirms Jesus’ message as an Elijah message based upon the rule itself. The rule of first mention demands that if the Elijah message of John the Baptist was the first of the last warning message to the lost house of Israel, then the final message given to them would also be the Elijah message. And so it was…

Gbólóhùn ìkẹyìn Rẹ̀ sí ilé tí ó sọnù nílò òye nípa òfin ìkọ́kọ́ ìmẹ́nuba kí a tó lè lóye rẹ̀. Jésù lo Dáfídì àti Ọmọ Dáfídì láti fi òtítọ́ náà hàn sí ilé tí ó sọnù nínú gbólóhùn ìkẹyìn Rẹ̀. Lẹ́yìn gbogbo rẹ̀, wọ́n ti jẹ́ ilé Dáfídì. Nítorí náà, Jésù mú baba náà (Dáfídì) ó sì yí i padà sí (Ọmọ Dáfídì), ó sì tún mú ọmọ náà (ti Dáfídì) yí i padà sí baba rẹ̀ (Dáfídì). Ó yí Baba padà sọ́dọ̀ ọmọ gẹ́gẹ́ bí a ti sọtẹ́lẹ̀ pé ìránṣẹ́ Elijah yóò ṣe ní “àwọn ọjọ́ ìkẹyìn.” Èyí ni ìránṣẹ́ ìkẹyìn Rẹ̀ sí Ísírẹ́lì gidi àtijọ́, ó sì jẹ́ ìránṣẹ́ Elijah, nítorí pé ó dá lórí òfin ìkọ́kọ́ ìmẹ́nuba. Nítorí náà, òfin ìkọ́kọ́ ìmẹ́nuba náà pẹ̀lú jẹ́rìí sí ìránṣẹ́ Jésù gẹ́gẹ́ bí ìránṣẹ́ Elijah tí ó dá lórí òfin náà fúnra rẹ̀. Òfin ìkọ́kọ́ ìmẹ́nuba béèrè pé bí ìránṣẹ́ Elijah ti Johanu Onítẹ̀bọmi bá jẹ́ àkọ́kọ́ nínú ìránṣẹ́ ìkìlọ̀ ìkẹyìn sí ilé Ísírẹ́lì tí ó sọnù, nígbà náà ìránṣẹ́ ìkẹyìn tí a fún wọn yóò tún jẹ́ ìránṣẹ́ Elijah. Bẹ́ẹ̀ ni ó rí…

All of this being said, I would now derive a point from it all that is based upon the rule of first mention—the Alpha and Omega. There was a controversy over the understanding of who and what God is at the beginning of ancient Israel that typified the same controversy at the end of ancient Israel. At the end of ancient Israel, the work of Christ included teaching the lost house of Israel who and what God is. In the history of the end there was a resistance against Christ that was premised on an original truth that was established at the beginning. Modern spiritual Israel will possess the same prophetic characteristics in their history.

Lẹ́yìn tí a ti sọ gbogbo èyí, èmi yóò fa kókó kan jáde nínú gbogbo rẹ̀, tí ó dá lórí òfin ìkọ́kọ́ ìfarahàn—Alfa àti Omega. Ariyànjiyàn kan wà nípa ìmọ̀ ẹni tí Ọlọ́run jẹ́ àti ohun tí Ó jẹ́ ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, èyí tí ó ṣàpẹẹrẹ ariyànjiyàn kan náà ní ìparí Ísírẹ́lì àtijọ́. Ní ìparí Ísírẹ́lì àtijọ́, iṣẹ́ Kristi ní í ṣe pẹ̀lú kíkọ́ ilé Ísírẹ́lì tí ó sọnù ní ẹni tí Ọlọ́run jẹ́ àti ohun tí Ó jẹ́. Nínú ìtàn ìparí náà, ìfaradà sí Kristi wà tí a fi ìdí rẹ̀ múlẹ̀ lórí òtítọ́ àkọ́kọ́ kan tí a fi ìdí rẹ̀ múlẹ̀ ní ìbẹ̀rẹ̀. Ísírẹ́lì ẹ̀mí ti òde òní yóò ní àwọn àbùdá àsọtẹ́lẹ̀ kan náà nínú ìtàn wọn.

At the beginning of Adventism, the historians inform us that the Millerites were primarily made up of two Christian denominations; the Methodist and the Christian Connection. Methodism’s primary beliefs were based upon living the correct Christian lifestyle. They had the “method.” The Christian Connection’s primary belief might be summarized as an opposition to the Catholic doctrine of the trinity.

Ní ìbẹ̀rẹ̀ Ẹ̀sìn Adventist, àwọn akọ̀tàn sọ fún wa pé àwọn Millerite ní ìpilẹ̀ṣẹ̀ wọn jùlọ láti inú ẹ̀ka méjì ti ẹ̀sìn Kristẹni; Methodist àti Christian Connection. Ìgbàgbọ́ pàtàkì Methodism dá lórí gbígbé ìgbésí-ayé Kristẹni tó tọ́. Wọ́n ní “ọ̀nà” náà. Ìgbàgbọ́ pàtàkì Christian Connection ni a lè ṣàkótán rẹ̀ gẹ́gẹ́ bí ìtakò sí ẹ̀kọ́ Katoliki nípa Mẹ́talọ́kan.

As far as my research has gone, virtually all the leadership of the Millerites held to that doctrine of the Christian Connection. There are many branches of the Seventh-day Adventist Reform Movement (SDARM), that still hold to and promote the original Millerite understanding of “anti-trinitarianism.” A dilemma (and current source of controversy) for those who retain the pioneer understanding has and always will be, how to respond to the many and various passages where Sister White directly opposes the doctrinal position they hold to and promote?

Gẹ́gẹ́ bí ìwádìí mi ti lọ, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo àwọn aṣáájú àwọn Millerite di ẹ̀kọ́ ìjọ Christian Connection yẹn mú. Ọ̀pọ̀ ẹ̀ka ni ó wà nínú Seventh-day Adventist Reform Movement (SDARM), tí wọ́n ṣì ń faramọ́, tí wọ́n sì ń gbé òye ìbẹ̀rẹ̀ ti àwọn Millerite lárugẹ nípa “àìfẹ́-mẹ́talọ́kan.” Ìṣòro kan (tí ó sì jẹ́ orísun àríyànjiyàn ní àkókò yìí) fún àwọn tí wọ́n ń pa òye àwọn aṣáájú mọ́ ni, ó ti jẹ́, ó sì máa jẹ́ nígbà gbogbo, bí a ṣe lè dáhùn sí ọ̀pọ̀lọpọ̀ àti onírúurú àyọkà wọ̀nyẹn níbi tí Sister White ti tako ipò ẹ̀kọ́ tí wọ́n ń di mú, tí wọ́n sì ń gbé lárugẹ náà ní tààrà.

> “I am instructed to say, The sentiments of those who are searching for advanced scientific ideas are not to be trusted. Such representations as the following are made: ‘The Father is as the light invisible: the Son is as the light embodied; the Spirit is the light shed abroad.’ ‘The Father is like the dew, invisible vapor; the Son is like the dew gathered in beauteous form; the Spirit is like the dew fallen to the seat of life.’ Another representation: ‘The Father is like the invisible vapor; the Son is like the leaden cloud; the Spirit is rain fallen and working in refreshing power.’

> “A ti kọ́ mi láti sọ pé, a kò gbọdọ̀ gbẹ́kẹ̀ lé àwọn ìmọ̀ràn ti àwọn tí ń wá àwọn èrò ìmọ̀ sáyẹ́ǹsì gíga. Irú àwọn àfihàn bí èyí tí ó tẹ̀lé ni wọ́n ń ṣe: ‘Baba dàbí ìmọ́lẹ̀ aláìrí: Ọmọ dàbí ìmọ́lẹ̀ tí a fi ara hàn; Ẹ̀mí sì ni ìmọ́lẹ̀ tí a ti ta ká.’ ‘Baba dàbí ìrì, èéfín aláìrí; Ọmọ dàbí ìrì tí a kó jọ sínú ìrísí ẹlẹ́wà; Ẹ̀mí dàbí ìrì tí ó ti ṣubú sí ibùjókòó ìyè.’ Àfihàn mìíràn ni pé: ‘Baba dàbí èéfín aláìrí; Ọmọ dàbí àwọsánmà dúdú tí ó wuwo; Ẹ̀mí sì ni òjò tí ó ti rọ̀ tí ó sì ń ṣiṣẹ́ ní agbára ìtura.’”

> “All these spiritualistic representations are simply nothingness. They are imperfect, untrue. They weaken and diminish the Majesty which no earthly likeness can be compared to. God cannot be compared with the things His hands have made. These are mere earthly things, suffering under the curse of God because of the sins of man. The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight.

> “Gbogbo àwọn àwòrán ẹ̀mí wọ̀nyí jẹ́ asán lásán. Wọn kò pé, wọn kò sì jẹ́ òtítọ́. Wọn ń sọ Ògo Ọlá ńlá náà di aláìlera, wọ́n sì ń dín i kù, ẹni tí kò sí àfíwéra ayé kankan tí a lè fi wé e. A kò lè fi Ọlọ́run wé àwọn ohun tí ọwọ́ Rẹ̀ ti dá. Wọ̀nyí kàn jẹ́ ohun ayé lásán, tí ń jìyà lábẹ́ ègún Ọlọ́run nítorí ẹ̀ṣẹ̀ ènìyàn. A kò lè fi ohun ayé ṣàlàyé Baba. Baba ni gbogbo ìkúnlẹ̀kún gbogbo Ọlọ́run nínú ara, ó sì jẹ́ aláìrí sí ojú ènìyàn tí í kú.

> “The Son is all the fullness of the Godhead manifested. The Word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.

> “Ọmọ náà ni gbogbo ẹ̀kúnrẹ́rẹ́ Ìwà-Ọlọ́run tí a fihàn. Ọ̀rọ̀ Ọlọ́run sọ nípa Rẹ̀ pé, ‘àwòrán pípé ti ẹ̀dá Rẹ̀ gan-an.’ ‘Nítorí Ọlọ́run fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́, tí Ó fi Ọmọ bíbíkanṣoṣo Rẹ̀ fúnni, kí ẹnikẹ́ni tí ó bá gbà á gbọ́ má bà á ṣègbé, ṣùgbọ́n kí ó ní ìyè àìnípẹ̀kun.’ Níhìn-ín ni a ti fihàn ìwà-ẹni-nìkan Baba.”

> “The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio; in the name of these three great powers—the Father, the Son, and the Holy Spirit—those who receive Christ by living faith are baptized, and these powers will co-operate with the obedient subjects of heaven in their efforts to live the new life in Christ.” Special Testimonies, Series B, number 7, 62, 63.

> “Olùtùnú tí Kristi ṣe ìlérí láti rán lẹ́yìn tí Ó gòkè lọ sí ọ̀run, ni Ẹ̀mí nínú gbogbo ìkúnrẹ́rẹ́ Ìwà-Ọlọ́run, tí ń fi agbára oore-ọ̀fẹ́ àtọ̀runwá hàn gbangba fún gbogbo àwọn tí ń gba Kristi gbọ́ gẹ́gẹ́ bí Olùgbàlà ti ara ẹni. Ẹni alààyè mẹ́ta wà nínú mẹ́talọ́kan ọ̀run; ní orúkọ agbára ńlá mẹ́ta wọ̀nyí—Baba, Ọmọ, àti Ẹ̀mí Mímọ́—ni a fi ń batisimu àwọn tí ń gba Kristi nípa ìgbàgbọ́ alààyè, àwọn agbára wọ̀nyí yóò sì fọwọ́ sowọ́ pọ̀ pẹ̀lú àwọn ọmọ abẹ́ ọ̀run tí ń ṣègbọràn nínú ìsapá wọn láti gbé ìyè tuntun nínú Kristi.” Special Testimonies, Series B, number 7, 62, 63.

The passage identifies “sentiments of those” that were defining the Father, the Son and the Spirit with “things of earth.” Then she says, “The Father cannot be described by the things of the earth.” Notice two points that she makes, though one might sound like a contradiction. She is identifying a false description of the Godhead that identifies three gods, if you will. It’s a false description of the Godhead, but she makes no comment about the fact that the false definition of the Godhead is also incorrect because it has the wrong number of gods in the Godhead.

Àyọkà náà ń tọ́ka sí “èrò àwọn tí ń” ṣàlàyé Baba, Ọmọ àti Ẹ̀mí nípa “àwọn ohun ayé.” Lẹ́yìn náà ó wí pé, “A kò lè ṣàpèjúwe Baba nípa àwọn ohun ayé.” Kíyèsí kókó méjì tí ó gbé kalẹ̀, bí ó tilẹ̀ jẹ́ pé ọ̀kan lè dàbí ìtakora. Ó ń tọ́ka sí àpèjúwe èké kan nípa Ìwà-Ọlọ́run tí ń fi hàn pé ọlọ́run mẹ́ta wà, bí o bá fẹ́ sọ bẹ́ẹ̀. Ó jẹ́ àpèjúwe èké nípa Ìwà-Ọlọ́run, ṣùgbọ́n kò ṣe àlàyé kankan nípa òtítọ́ náà pé ìtumọ̀ èké náà nípa Ìwà-Ọlọ́run tún jẹ́ àìtọ́ nítorí pé iye àwọn ọlọ́run tí ó fi sínú Ìwà-Ọlọ́run kò tọ́.

Also notice that she says the things of the earth cannot be used to describe the Father. In that very statement, she herself is using the things of the earth. It is human beings that have children and mothers and fathers and aunts and cousins. And Jesus tells us there will be no more marrying in heaven in the earth made new, for we will be like the angels. There are no boy and girl angels. The terms used by human beings that define their relationships with one another have been employed by God to instruct us about His nature and character, but even “the things of the earth” that inspiration has employed to instruct men of God’s character and nature are imperfect.

Pẹ̀lú èyí, kíyèsí i pé ó sọ pé a kò lè lo ohun ayé láti ṣàpèjúwe Baba. Nínú gbólóhùn yẹn gan-an, òun tìkára rẹ̀ ń lo ohun ayé. Èèyàn ni ó ní ọmọ, ìyá, baba, àbúrò ìyá tàbí baba, àti ọmọ ìbátan. Jesu sì sọ fún wa pé ní ọ̀run nínú ayé tuntun tí a óò ṣe, kò ní sí ìgbéyàwó mọ́, nítorí a óò dàbí àwọn áńgẹ́lì. Kò sí áńgẹ́lì akọ tàbí abo. Àwọn ọ̀rọ̀ tí ènìyàn ń lò tí ń sọ ìbáṣepọ̀ wọn pẹ̀lú ara wọn di mímọ̀ ni Ọlọ́run ti lò láti kọ́ wa nípa ìwà àti ìwà-hùwà Rẹ̀, ṣùgbọ́n àní “ohun ayé” náà tí ìmísí ti lò láti kọ́ ènìyàn nípa ìwà àti ìwà-hùwà Ọlọ́run jẹ́ aláìpé.

We have been informed that, “There are three living persons of the heavenly trio” … “the Father, the Son, and the Holy Spirit.” It is an abomination to attach earthly spiritualist sentiments to these three persons, but it is not an abomination to attach “the name of these three great powers” to the biblical definition of the Godhead.

A ti sọ fún wa pé, “Àwọn ènìyàn alààyè mẹ́ta wà nínú mẹ́talọ́kan ọ̀run” … “Baba, Ọmọ, àti Ẹ̀mí Mímọ́.” Ó jẹ́ ohun ìríra láti so àwọn èrò ẹ̀mí-òkú ti ayé mọ́ àwọn ènìyàn mẹ́tẹ̀ẹ̀ta wọ̀nyí, ṣùgbọ́n kì í ṣe ohun ìríra láti so “orúkọ àwọn agbára ńlá mẹ́tẹ̀ẹ̀ta wọ̀nyí” mọ́ ìtumọ̀ Bibeli nípa Ìwà Ọlọ́run.

The prophetess says “the name” of the three great powers who make up the Godhead is the Father, the Son and Holy Spirit. As with every biblical truth, when brought together line upon line, the complete testimony must consist of every waymark that has been revealed. The prophets’ testimonies are to be combined. Daniel gives the name of Palmoni to Christ (among other names, but this is just an example). John calls Him the Alpha and Omega and Moses calls Him Jehovah. According to Ellen White His name is the Father, the Son and the Holy Spirit.

Wòlíì náà wí pé “orúkọ” àwọn agbára ńlá mẹ́tẹ̀ẹ̀ta tí wọ́n dá Ìwà-Ọlọ́run náà pọ̀ ni Baba, Ọmọ, àti Ẹ̀mí Mímọ́. Gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo òtítọ́ Bíbélì, nígbà tí a bá mú un jọ lórí ìlà lórí ìlà, ẹ̀rí pípé gbọ́dọ̀ ní gbogbo àmì ọ̀nà tí a ti fihàn. A gbọ́dọ̀ so àwọn ẹ̀rí àwọn wòlíì pọ̀. Dáníẹ́lì fún Kristi ní orúkọ Palmoni (láàárín àwọn orúkọ mìíràn, ṣùgbọ́n èyí jẹ́ àpẹẹrẹ kan ṣoṣo). Jòhánù pè é ní Alfa àti Omega, Mósè sì pè é ní Jèhófà. Gẹ́gẹ́ bí Ellen White ti sọ, orúkọ rẹ̀ ni Baba, Ọmọ, àti Ẹ̀mí Mímọ́.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Satani ni... ní fífi èké wọlé léraléra—láti mú kí a yà kúrò nínú òtítọ́. Ìtanjẹ Satani tí yóò gbẹ̀yìn jùlọ yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di aláìní ipa. ‘Níbi tí kò bá sí ìran, àwọn ènìyàn a ṣègbé’ (Òwe 29:18). Satani yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àrékérekè, ní onírúurú ọ̀nà àti nípasẹ̀ onírúurú ohun èlò, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí òtítọ́.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Ìkórìíra kan yóò rú sókè sí àwọn Ẹ̀rí náà, èyí tí ó jẹ́ ti Satani. Iṣẹ́ Satani yóò jẹ́ láti mì ìgbàgbọ́ àwọn ìjọ nínú wọn; nítorí èyí ni: Satani kò lè ní ọ̀nà tí ó mọ́ tó bẹ́ẹ̀ láti mú àwọn ìtanjẹ rẹ̀ wọlé, kí ó sì di àwọn ọkàn mọ́ nínú àwọn ìtànjẹ rẹ̀, bí a bá fetí sí àwọn ìkìlọ̀ àti ìbáwí àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, book 1, 48.

A quick side point from this passage. John has been banished to Patmos for the Word of God and the testimony of Jesus. There are two target audiences for the third angel’s message. Those outside of Adventism and those inside of Adventism. John represents an Adventist that is not only being persecuted by the world because of his obedience to the Bible, but he is also being persecuted for his obedience to the writings of the Spirit of Prophecy. The persecution that is levelled against the Spirit of Prophecy comes from within, not from the outside.

Kíákíá kan láti inú ẹsẹ̀ yìí. A ti lé Johanu lọ sí Patmos nítorí Ọ̀rọ̀ Ọlọ́run àti ẹ̀rí Jésù. Àwọn olùgbọ́ méjì ni ìfọkànsí ìránṣẹ́ áńgẹ́lì kẹta. Àwọn tí wọ́n wà níta Adventism àti àwọn tí wọ́n wà nínú Adventism. Johanu ṣojú fún ọmọ Adventist kan tí a kì í ṣe pé ayé ń ṣe inúnibíni sí nìkan nítorí ìgbọràn rẹ̀ sí Bíbélì, ṣùgbọ́n tí a tún ń ṣe inúnibíni sí nítorí ìgbọràn rẹ̀ sí àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀. Inúnibíni tí a dojú kọ Ẹ̀mí Àsọtẹ́lẹ̀ yìí ń bọ láti inú ilé, kì í ṣe láti òde.

At the beginning of ancient Israel, after four hundred years in Egypt, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The ten plagues; the Red Sea deliverance; the heavenly manna; the sanctuary and all its furnishings; the sacred ceremonies; the courtyard, holy place and Most Holy Place; the law of God; the Rock that followed them; the water that came out of the Rock that followed them and even the serpent on the pole were all intended to increase the knowledge of God in His chosen people. It was a progressive education. That progressive education continued until the scribes “durst ask him no more questions” and He then identified the very last subject they would have in an open discussion with Him, and it had to do with the name of David and who and what Christ is.

Ní ìbẹ̀rẹ̀ Israẹli àtijọ́, lẹ́yìn ọ̀ọ́dúnrún mẹ́rin ní ilẹ̀ Ejibiti, àwọn tí yóò di àwọn ènìyàn májẹ̀mú àyànfẹ́ kò tún pa ọjọ́ ìsinmi mọ́. Wọn kò mọ ìwà tàbí ìṣe Kristi. Wọ́n di ìmọ̀-òye tí kò tọ́ mọ́ nípa Ọlọ́run mú, èyí tí wọ́n ti gbin sínú ara wọn nígbà tí wọ́n wà ní ìgbèkùn. Àwọn àjàkálẹ̀ àrùn mẹ́wàá; ìgbàlà ní Òkun Pupa; manna ọ̀run; ibi mímọ́ àti gbogbo ohun èlò inú rẹ̀; àwọn ààtò mímọ́; àgbàlá, ibi mímọ́ àti Ibi Mímọ́ Jùlọ; òfin Ọlọ́run; Àpáta tí ó ń tẹ̀lé wọn; omi tí ó jáde láti inú Àpáta tí ó ń tẹ̀lé wọn, àti àní ejò tí a gbé sókè lórí ọ̀pá—gbogbo wọn ni a pèsè láti mú ìmọ̀ Ọlọ́run pọ̀ sí i nínú àwọn ènìyàn àyànfẹ́ Rẹ̀. Ẹ̀kọ́ tí ń lọ ní ìpele ní ìpele ni. Ẹ̀kọ́ tí ń lọ ní ìpele ní ìpele yẹn sì tẹ̀síwájú títí àwọn akọ̀wé fi “kò gbójúgboyà béèrè ìbéèrè míì lọ́wọ́ rẹ̀,” lẹ́yìn náà ó sì tọ́ka sí kókó-ọrọ̀ ìkẹyìn pátápátá tí wọ́n yóò ní nínú ìjíròrò gbangba pẹ̀lú Rẹ̀, ó sì ní í ṣe pẹ̀lú orúkọ Dafidi àti ẹni tí Kristi jẹ́ àti ohun tí Ó jẹ́.

At the beginning of modern spiritual Israel, after 1260 years in spiritual Babylon, those who were to be the chosen covenant people no longer kept the Sabbath. They did not know Christ’s character or nature. They held to misunderstandings about God that they inculcated while in captivity. The history of Adventism with all its waymarks, apostasies, compromises and internal struggles reached a point in the 1880’s when The Desire of Ages was published. Enshrined in that book on page 671, is an understanding of the Godhead that has developed far beyond the understanding that came from the eighteenth century.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì ẹ̀mí ti òde-òní, lẹ́yìn ọdún 1260 ní Bábílónì ẹ̀mí, àwọn tí yóò jẹ́ ènìyàn májẹ̀mú àyànfẹ́ kò tún pa Sábáàtì mọ́. Wọ́n kò mọ ìwà tàbí ìṣẹ̀dá Kristi. Wọ́n dì mọ́ àwọn òye àṣìṣe nípa Ọlọ́run tí wọ́n ti gbin sínú ara wọn nígbà tí wọ́n wà ní ìgbèkùn. Ìtàn Adventism, pẹ̀lú gbogbo àwọn àmì-ọ̀nà rẹ̀, ìṣọ̀tẹ̀-sẹ́yìn rẹ̀, àwọn ìfaramọ́ rẹ̀ àti àwọn ìjàkadì inú ilé rẹ̀, dé ibi kan ní àwọn ọdún 1880 nígbà tí a tẹ The Desire of Ages jáde. Nínú ìwé náà, lórí ojúewé 671, ni a ti fi òye kan nípa Ọlọ́run Mẹ́talọ́kan sílẹ̀, èyí tí ó ti dàgbà jìnà sí òye tí ó ti wá láti ọ̀rúndún kẹrìndínlógún.

Ancient Israel had a controversy at its ending that was brought about by a limited understanding of the Godhead, that was based upon an understanding from their beginning history. The testimony of Jesus says, whether the Father, the Son or the Holy Spirit they are all “the fulness of the Godhead bodily” (Colossians 2:9). The biblical testimony says, “Hear, O Israel: the Lord our God is one Lord” (Deuteronomy 6:4).

Israeli ìgbàanì ní àríyànjiyàn kan ní òpin rẹ̀ tí a mú wá nípasẹ̀ òye tó ní ààlà nípa Ọlọ́run Mẹ́talọ́kan, èyí tí ó dá lórí òye kan láti inú ìtàn ìbẹ̀rẹ̀ wọn. Ẹ̀rí Jésù wí pé, bóyá Baba, tàbí Ọmọ, tàbí Ẹ̀mí Mímọ́, gbogbo wọn ni “ìkún gbogbo Ọlọ́run nínú ara” (Kolosse 2:9). Ẹ̀rí Bíbélì wí pé, “Gbọ́, Ísírẹ́lì: Olúwa Ọlọ́run wa, Olúwa kan ṣoṣo ni” (Diuuteronomi 6:4).

Modern Israel holds to a variety of ideas about the Godhead, and only one is correct. At the end of modern Israel God will finish the work of revealing His character in terms of doing so while probationary time lingers. That is what He did for the Jews, and He never changes. It is certain we will continue to grow in our understanding of God’s nature and character throughout eternity, but there has been a purposeful prophetic line of the truth demonstrating God’s efforts to educate His people about Himself, and that history is part of the education He is seeking to teach now, and the information found in the prophetic word concerning that educational process identifies an end of the discussion that corresponds to the close of probation.

Israeli òde-òní di oríṣiríṣi èrò mú nípa Ọlọ́run Mẹ́talọ́kan, ṣùgbọ́n ọ̀kan péré ni ó tọ́. Ní òpin Israeli òde-òní, Ọlọ́run yóò parí iṣẹ́ ìṣípayá ìwà Rẹ̀, nípa ṣíṣe bẹ́ẹ̀ nígbà tí àkókò ìdánwò ṣì ń lọ́ọ̀rẹ́. Èyí ni Ó ṣe fún àwọn Júù, kò sì yí padà láéláé. Ó dájú pé a ó máa bá a lọ ní dagba nínú òye wa nípa àdánidá àti ìwà Ọlọ́run jálẹ̀ ayérayé; ṣùgbọ́n ìlà òtítọ́ àsọtẹ́lẹ̀ tí a dá kalẹ̀ pẹ̀lú ète kan ti wà, tí ń fi ìsapá Ọlọ́run hàn láti kọ́ àwọn ènìyàn Rẹ̀ nípa ara Rẹ̀, àti pé ìtàn náà jẹ́ apá kan nínú ẹ̀kọ́ tí Ó ń wá láti kọ́ ní báyìí, àti ìmọ̀ tí a rí nínú ọ̀rọ̀ àsọtẹ́lẹ̀ nípa ìlànà ẹ̀kọ́ náà ń tọ́ka sí òpin ìjíròrò náà tí ó bá pípa àkókò ìdánwò mu.

> “Christ is the pre-existent, self-existent Son of God…. In speaking of his pre-existence, Christ carries the mind back through dateless ages. He assures us that there never was a time when He was not in close fellowship with the eternal God. He to whose voice the Jews were then listening had been with God as one brought up with Him.” Signs of the Times, August 29, 1900.

> “Kristi ni Ọmọ Ọlọ́run tí ó ti wà ṣáájú ohun gbogbo, tí ó sì wà nípa ara Rẹ̀…. Nígbà tí Kristi ń sọ nípa wíwà Rẹ̀ ṣáájú ohun gbogbo, Ó mú ọkàn ènìyàn padà lọ sí àwọn ayérayé tí a kò lè fi ọjọ́ wọn mọ̀. Ó fi dá wa lójú pé kò tíì sí ìgbà kankan rí tí Kò bá wà nínú ìbáṣepọ̀ tímọ́tímọ́ pẹ̀lú Ọlọ́run àìnípẹ̀kun. Ẹni tí àwọn Júù ń fetí sí ohùn Rẹ̀ nígbà náà ti wà pẹ̀lú Ọlọ́run gẹ́gẹ́ bí ẹni tí a tọ́ dàgbà pẹ̀lú Rẹ̀.” Signs of the Times, August 29, 1900.

> “He was equal with God, infinite and omnipotent…. He is the eternal, self-existent Son.

> “Ó dọ́gba pẹ̀lú Ọlọ́run, aláìlópin àti alágbára gbogbo…. Òun ni Ọmọ àìnípẹ̀kun, tí ó wà nípa ara rẹ̀.”

> “While God’s Word speaks of the humanity of Christ when upon this earth, it also speaks decidedly regarding His pre-existence. The Word existed as a divine being, even as the eternal Son of God, in union and oneness with His Father. From everlasting He was the Mediator of the covenant, the one in whom all nations of the earth, both Jews and Gentiles, if they accepted Him, were to be blessed. ‘The Word was with God, and the Word was God.’ Before men or angels were created, the Word was with God, and was God.” Review and Herald, April 5, 1906.

> “Nígbà tí Ọ̀rọ̀ Ọlọ́run bá ń sọ̀rọ̀ nípa ẹ̀dá ènìyàn Kristi nígbà tí Ó wà lórí ayé yìí, ó tún ń sọ̀rọ̀ pẹ̀lú ìdánilójú pátápátá nípa wíwà Rẹ̀ ṣáájú. Ọ̀rọ̀ náà wà gẹ́gẹ́ bí Ẹni àtọ̀runwá, gẹ́gẹ́ bí Ọmọ Ọlọ́run ayérayé, nínú ìṣọ̀kan àti ìjẹ́ ọ̀kan pẹ̀lú Baba Rẹ̀. Láti ayérayé ni Ó ti jẹ́ Alárinà májẹ̀mú, Ẹni náà nínú ẹni tí gbogbo orílẹ̀-èdè ayé, àwọn Júù àti àwọn aláìkọlà pẹ̀lú, bí wọ́n bá gbà á, yóò rí ìbùkún gbà. ‘Ọ̀rọ̀ náà wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì jẹ́ Ọlọ́run.’ Ṣáájú kí a tó dá ènìyàn tàbí àwọn áńgẹ́lì, Ọ̀rọ̀ náà wà pẹ̀lú Ọlọ́run, ó sì jẹ́ Ọlọ́run.” Review and Herald, April 5, 1906.

In the passage she quotes from John’s very first words.

Nínú àyọkà náà, ó fa ọ̀rọ̀ yọ láti inú ọ̀rọ̀ àkọ́kọ́ tí Johanu sọ gan-an.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. John 1:1–3.

> Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà lọ́dọ̀ Ọlọ́run, Ọ̀rọ̀ náà sì ni Ọlọ́run. Òun náà ni ó wà lọ́dọ̀ Ọlọ́run ní ìbẹ̀rẹ̀. Nípasẹ̀ rẹ̀ ni a ṣe dá ohun gbogbo; láìsí rẹ̀ kò sí ohun kan tí a dá tí a dá. John 1:1–3.

In the beginning there was at least two Gods, for John just said, “The Word was God and was with God.” In the first verse of Genesis the Hebrew word “Elohim,” is translated as God. Often in God’s word “Elohim” is placed in a grammatic structure to identify a singular God, but it is a plural, none-the-less. John removes the consideration of “Elohim” in the verse being a singular God with his second witness to the subject. His testimony establishes at least two Gods.

Ní ìbẹ̀rẹ̀, ó wà ní kéré tán àwọn Ọlọ́run méjì, nítorí Johanu ṣẹ̀ṣẹ̀ sọ pé, “Ọ̀rọ̀ náà jẹ́ Ọlọ́run, ó sì wà pẹ̀lú Ọlọ́run.” Nínú ẹsẹ̀ àkọ́kọ́ ti Jẹ́nẹ́sísì, ọ̀rọ̀ Heberu náà “Elohim,” ni a túmọ̀ sí Ọlọ́run. Ní ọ̀pọ̀ ìgbà nínú ọ̀rọ̀ Ọlọ́run, a máa fi “Elohim” sí inú àtòlẹ́sẹẹsẹ gírámà kan láti fi tọ́ka sí Ọlọ́run kan ṣoṣo, ṣùgbọ́n, láìka bẹ́ẹ̀ sí, ọ̀rọ̀ ọ̀pọ̀ ni. Johanu mú kí ìrònú pé “Elohim” nínú ẹsẹ̀ náà lè jẹ́ Ọlọ́run kan ṣoṣo kúrò nípasẹ̀ ẹlẹ́rìí kejì rẹ̀ nípa ọ̀ràn náà. Ẹ̀rí rẹ̀ fi ìdí rẹ̀ múlẹ̀ pé ó wà ní kéré tán àwọn Ọlọ́run méjì.

More troubling for anti-trinitarians who profess to uphold the Spirit of Prophecy is that in the beginning “the Spirit of God moved upon the face of the waters.” Is the “Spirit” that moved upon the water the Father or the Son, or was it the third person of the heavenly trio as Sister White addresses Him? John’s first three verses in his gospel are followed by these words.

Ohun tí ó tún ń dá ìṣòro púpọ̀ sí i fún àwọn alátakò-mẹ́talọ́kan tí wọ́n jẹ́wọ́ pé àwọn ń gbé Ẹ̀mí Àsọtẹ́lẹ̀ ga ni pé ní ìbẹ̀rẹ̀pẹ̀pẹ̀ “Ẹ̀mí Ọlọ́run ń rìn lórí ojú omi.” “Ẹ̀mí” tí ń rìn lórí omi náà ha jẹ́ Baba tàbí Ọmọ, tàbí ẹni kẹta nínú mẹ́ta ọ̀run ni gẹ́gẹ́ bí Sister White ṣe tọ́ka sí I? Àwọn ọ̀rọ̀ wọ̀nyí ni ó tẹ̀ lé ẹsẹ̀ mẹ́ta àkọ́kọ́ Johanu nínú ìhìnrere rẹ̀.

> In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:4, 5.

> Nínú rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ àwọn ènìyàn. Ìmọ́lẹ̀ náà sì ń tàn nínú òkùnkùn; òkùnkùn náà kò sì mò ó. Johanu 1:4, 5.

The reference to light and dark is in complete agreement with the beginning of Genesis which says.

Ìtọ́kasí sí ìmọ́lẹ̀ àti òkùnkùn wà ní ìbámu pátápátá pẹ̀lú ìbẹ̀rẹ̀ Gẹ́nẹ́sísì tí ó sọ pé.

> And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:3, 4.

> Ọlọ́run sì wí pé, Jẹ́ kí ìmọ́lẹ̀ wà; ìmọ́lẹ̀ sì wà. Ọlọ́run sì rí ìmọ́lẹ̀ náà pé ó dára; Ọlọ́run sì yà ìmọ́lẹ̀ kúrò nínú òkùnkùn. Genesisi 1:3, 4.

We will return shortly to these two parallel passages of the light that is the subject in the creation story that follows after the introduction of the Godhead. In the beginning the first truth that is addressed is the make-up or the nature of the Godhead. But the passage does not stop until chapter two verse three where we find the final three words in the creation begin with the three Hebrew letters that together create the word translated as “truth.”

A ó padà díẹ̀ láìpẹ́ sí àwọn ẹsẹ méjèèjì wọ̀nyí tí ó ń lọ ní ìlà kan náà nípa ìmọ́lẹ̀ tí í ṣe kókó-ọrọ̀ nínú ìtàn ẹ̀dá tí ó tẹ̀lé ìṣáájú nípa Ẹ̀dá Ọlọ́run. Ní ìbẹ̀rẹ̀, òtítọ́ àkọ́kọ́ tí a tọ́ka sí ni ìṣètò tàbí ìwà-ara Ẹ̀dá Ọlọ́run. Ṣùgbọ́n ẹsẹ náà kò dáwọ́ dúró títí di orí kejì ẹsẹ kẹta, níbi tí a ti rí i pé àwọn ọ̀rọ̀ mẹ́ta ìkẹyìn nínú ẹ̀dá bẹ̀rẹ̀ pẹ̀lú àwọn lẹ́tà Heberu mẹ́ta tí, nípapọ̀, dá ọ̀rọ̀ tí a túmọ̀ sí “òtítọ́” sílẹ̀.

The beginning of the account of creation introduces the Godhead, then sets forth the creative power of His word, and then ends the passage with a divine signature representing truth, the third angel’s message and the name of God as represented by Alpha and Omega.

Ìbẹ̀rẹ̀ àkọsílẹ̀ ìṣẹ̀dá fi Ìjọba Ọlọ́run hàn, lẹ́yìn náà ó gbé agbára ẹ̀dá tí ó wà nínú ọ̀rọ̀ Rẹ̀ kalẹ̀, ó sì parí ìpínrọ̀ náà pẹ̀lú àmì ìfọwọ́sowọ́pò àtọ̀runwá kan tí ń ṣojú òtítọ́, ìránṣẹ́ áńgẹ́lì kẹta, àti orúkọ Ọlọ́run gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípa Alfa àti Omega.

> And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. Genesis 2:2, 3.

> Ní ọjọ́ keje, Ọlọ́run sì parí iṣẹ́ rẹ̀ tí ó ti ṣe; ó sì sinmi ní ọjọ́ keje kúrò nínú gbogbo iṣẹ́ rẹ̀ tí ó ti ṣe. Ọlọ́run sì súre fún ọjọ́ keje náà, ó sì yà á sí mímọ́; nítorí pé nínú rẹ̀ ni ó ti sinmi kúrò nínú gbogbo iṣẹ́ rẹ̀ tí Ọlọ́run dá, tí ó sì ṣe. Jẹ́nẹ́sísì 2:2, 3.

The end of the first truths taught in God’s Word are the climax of the passage. It ends with the three words “God,” “created” and “made,” thus emphasizing the beginning of the passage, but just as importantly emphasizing the seventh-day Sabbath. The Sabbath of course is the symbol of creation and the sign between God and His chosen people. “Truth” is represented in the three letters that begin each of those final three words of creation. The testimony is emphasizing how significant and important the Sabbath truth is, but just as profound is that those three letters also represent the three steps of the first, second and third angels’ messages. Thus, in the very first passage of the Bible the Sabbath as the sign of God’s creative power is also identified as the testing issue at the end of time. The last book in the Bible provides a third witness to accompany John’s testimony in his gospel.

Ìparí àwọn òtítọ́ àkọ́kọ́ tí a kọ́ nínú Ọ̀rọ̀ Ọlọ́run ni gíga pàtàkì jùlọ nínú ẹsẹ̀ náà. Ó parí pẹ̀lú àwọn ọ̀rọ̀ mẹ́ta náà, “Ọlọ́run,” “dá,” àti “ṣe,” nípa bẹ́ẹ̀ ó ń tẹnumọ́ ìbẹ̀rẹ̀ ẹsẹ̀ náà, ṣùgbọ́n pẹ̀lú ìtóbi pàtàkì kan náà ó tún ń tẹnumọ́ ọjọ́-ìsinmi ọjọ́ keje. Òótọ́ ni pé ọjọ́ ìsinmi náà jẹ́ àmì ìṣẹ̀dá àti àpẹẹrẹ àdéhùn láàrín Ọlọ́run àti àwọn ènìyàn àyànfẹ́ Rẹ̀. “Òtítọ́” ni a ṣojú rẹ̀ nínú àwọn lẹ́tà mẹ́ta tí ó bẹ̀rẹ̀ ọ̀kọ̀ọ̀kan àwọn ọ̀rọ̀ mẹ́ta ìkẹyìn wọ̀nyí ti ìṣẹ̀dá. Ẹ̀rí náà ń tẹnumọ́ bí òtítọ́ ọjọ́-ìsinmi ṣe ní ìtumọ̀ gíga àti pàtàkì tó, ṣùgbọ́n ohun tí ó jinlẹ̀ tó bẹ́ẹ̀ ni pé àwọn lẹ́tà mẹ́ta wọ̀nyí tún ṣojú àwọn ìgbésẹ̀ mẹ́ta ti ìhìn iṣẹ́ àwọn áńgẹ́lì àkọ́kọ́, kejì, àti kẹta. Nítorí náà, nínú ẹsẹ̀ àkọ́kọ́ gan-an ti Bíbélì, ọjọ́ ìsinmi gẹ́gẹ́ bí àmì agbára ìṣẹ̀dá Ọlọ́run ni a tún fi hàn gẹ́gẹ́ bí ọ̀ràn ìdánwò ní ìparí àkókò. Ìwé ìkẹyìn nínú Bíbélì pèsè ẹlẹ́rìí kẹta láti bá ẹ̀rí Jòhánù nínú ìhìn rere rẹ̀ lọ.

> John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.

> Johanu sí àwọn ìjọ méje tí ń bẹ ní Éṣíà: Ore-ọ̀fẹ́ ni fún yín, àti àlàáfíà, láti ọ̀dọ̀ ẹni tí ó wà, àti ẹni tí ó wà tẹ́lẹ̀, àti ẹni tí ń bọ̀ wá; àti láti ọ̀dọ̀ Ẹ̀mí méje tí ń bẹ níwájú ìtẹ́ rẹ̀; àti láti ọ̀dọ̀ Jesu Kristi, ẹni tí iṣẹ́rìí olóòtítọ́, àti àkọ́bí nínú àwọn òkú, àti ọmọ-aládé àwọn ọba ayé. Fún ẹni tí ó fẹ́ràn wa, tí ó sì fi ẹ̀jẹ̀ ara rẹ̀ fọ̀ wá mọ́ kúrò nínú ẹ̀ṣẹ̀ wa, tí ó sì ti sọ wa di ọba àti àlùfáà fún Ọlọ́run àti Baba rẹ̀; ògo àti àṣẹ ni kí ó jẹ́ ti ẹni náà láé àti láé. Àmín. Kíyèsí i, ó ń bọ̀ pẹ̀lú àwọsánmà; gbogbo ojú yóò sì rí i, àti àwọn pẹ̀lú tí wọ́n gún un ní ọ̀gbẹ́: gbogbo ẹbí ilẹ̀ ayé yóò sì ṣọ̀fọ̀ nítorí rẹ̀. Bẹ́ẹ̀ ni, Àmín. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ni Olúwa wí, ẹni tí ó wà, àti ẹni tí ó wà tẹ́lẹ̀, àti ẹni tí ń bọ̀ wá, Olódùmarè.

> I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:4–11.

> Èmi Jòhánù, ẹni tí èmi pẹ̀lú jẹ́ arákùnrin yín, àti alábáṣiṣẹ́pọ̀ yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patimosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: àti pé, Ohun tí ìwọ bá rí, kọ ọ sínú ìwé kan, kí o sì rán an sí àwọn ìjọ méje tí ó wà ní Ásíà; sí Efesu, àti sí Simírínà, àti sí Pẹ́gámù, àti sí Tiatira, àti sí Sádísì, àti sí Filadelfia, àti sí Laodikea. Ifihan 1:4–11.

The first three verses of Revelation chapter one identifies the final warning message and how that message is conveyed from God to mankind. It also states that it is the Revelation of Jesus Christ, thus marking a distinction between the book of Revelation and the book of Daniel. One is a prophecy, the other a revelation.

Àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní ń tọ́ka sí ìhìn ìkìlọ̀ ìkẹyìn, àti bí a ṣe fi ìhìn náà ránṣẹ́ láti ọ̀dọ̀ Ọlọ́run sí aráyé. Ó tún sọ pé Ìfihàn Jésù Kristi ni í ṣe, báyìí sì ni ó fi ṣàfihàn ìyàtọ̀ láàárín ìwé Ìfihàn àti ìwé Dáníẹ́lì. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn.

> “In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.

> “Nínú Ìfihàn gbogbo àwọn ìwé Bíbélì ni wọ́n pàdé tí wọ́n sì parí. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìfihàn. Ìwé tí a fi èdìdì dì í kì í ṣe Ìfihàn, bí kò ṣe apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, títí di àkókò òpin.’ Dáníẹ́lì 12:4.” Acts of the Apostles, 585.

In the book of Revelation there are lines of prophecy that are to be recognized and brought together line upon line. All those prophetic lines end in the book of Revelation, but the book that was sealed was not the book of Revelation, and it was not simply the book of Daniel that was sealed up, but what was sealed in the book of Daniel was “that portion of the prophecy of Daniel relating to the last days.”

Nínú ìwé Ìfihàn, àwọn ìlà àsọtẹ́lẹ̀ wà tí a gbọ́dọ̀ mọ̀, tí a sì gbọ́dọ̀ kó wọn jọ ìlà lórí ìlà. Gbogbo àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí dopin nínú ìwé Ìfihàn, ṣùgbọ́n ìwé tí a dì í mọ́lẹ̀ kì í ṣe ìwé Ìfihàn, bẹ́ẹ̀ ni kì í ṣe pé ìwé Dáníẹ́lì nìkan ni a dì í mọ́lẹ̀, ṣùgbọ́n ohun tí a dì mọ́lẹ̀ nínú ìwé Dáníẹ́lì ni “apá kan náà nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

The “last days” can be understood in a general sense, but understanding them as inspired words, (which they are) requires we also evaluate if the expression “last days” has a prophetic symbolism attached to it. The “last days” are a specific period of prophetic history that has many lines of support. I hope to lay out that history in the near future. It is specifically the history of 1798 until the close of probation. One way to recognize this is that in the literal sanctuary service there was one day of the year that represented judgment, and that was the Day of Atonement. That literal ceremony typified what Sister White calls the anti-typical Day of Atonement. The prophetic or spiritual Day of Atonement represents the “last days” of probationary time, it represents the period of the final judgment.

A lè lóye “ọjọ́ ìkẹyìn” ní ìtumọ̀ gbogbogbòò, ṣùgbọ́n lílóye wọn gẹ́gẹ́ bí àwọn ọ̀rọ̀ tí a mí sí, (gẹ́gẹ́ bí wọ́n ti rí) ń béèrè pé kí a tún wádìí bóyá àsọyé náà, “ọjọ́ ìkẹyìn,” ní ààmì ìsọtẹ́lẹ̀ tí a so mọ́ ọn. “Ọjọ́ ìkẹyìn” jẹ́ àkókò pàtó kan nínú ìtàn ìsọtẹ́lẹ̀ tí ó ní ọ̀pọ̀lọpọ̀ ìlà ẹ̀rí tó ń dì í múlẹ̀. Mo ní ìrètí láti ṣàlàyé ìtàn náà kalẹ̀ ní ọjọ́ tí kò jìnnà. Ní pàtó, ó jẹ́ ìtàn láti ọdún 1798 títí dé ìparí àkókò àánú. Ọ̀nà kan láti mọ̀ èyí ni pé nínú iṣẹ́ ìránṣẹ́ ibi mímọ́ gidi, ọjọ́ kan ṣoṣo wà nínú ọdún tí ó dúró fún ìdájọ́, èyí sì ni Ọjọ́ Ètùtù. Àjọyọ̀ gidi yẹn jẹ́ àpẹẹrẹ ohun tí Sister White ń pè ní Ọjọ́ Ètùtù àpẹẹrẹ-àìmúlò. Ọjọ́ Ètùtù ìsọtẹ́lẹ̀ tàbí ti ẹ̀mí dúró fún “ọjọ́ ìkẹyìn” ti àkókò àánú, ó sì dúró fún àkókò ìdájọ́ ìkẹyìn.

The prophecy in Daniel that was sealed up was two-fold. There was a prophecy relating to the last days that the Millerites recognized which announced the opening of the judgment. That passage of Daniel is represented by the Ulai River vision of chapters eight and nine. The other prophecy that was sealed up in Daniel announces the close of the judgment, and the end of Adventism, and the end of the United States, and the end of the world. That vision was represented by the Hiddekel River.

Asọtẹ́lẹ̀ tí a fi èdìdì dì mọ́ nínú Dáníẹ́lì jẹ́ onírúurú méjì. Asọtẹ́lẹ̀ kan wà tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn tí àwọn ọmọ-ẹ̀yìn Miller mọ̀, èyí tí ó kéde ìṣíṣí ìdájọ́ náà. Àpá yẹn nínú Dáníẹ́lì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran Odò Ulai nínú orí kẹjọ àti kẹsàn-án. Asọtẹ́lẹ̀ kejì tí a fi èdìdì dì mọ́ nínú Dáníẹ́lì ń kéde ìparí ìdájọ́ náà, àti òpin Adventism, àti òpin Orílẹ̀-Èdè Amẹ́ríkà, àti òpin ayé. Odò Hiddekel ni a fi ṣàpẹẹrẹ ìran náà.

> “The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112, 113.

> “Ìmọ́lẹ̀ tí Dáníẹ́lì gbà lọ́wọ́ Ọlọ́run ni a fi pátápátá fún àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ìran tí ó rí lẹ́bàá odò Ulai àti Hiddekel, àwọn odò ńlá ilẹ̀ Ṣínárì, ti ń wọ inú ìmúṣẹ báyìí, àti pé gbogbo ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ yóò ṣẹ láìpẹ́.” Testimonies to Ministers, 112, 113.

The Ulai vision was unsealed in 1798 and addresses God’s sanctuary and His people. The Hiddekel vision was unsealed in 1989 when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, and addresses the enemies of God’s people. The two visions function as do the seven churches and seven seals in the book of Revelation. One is the internal history of the church and the other is the external history of the church, and they both run the entirety of and are “especially for” “these last days.”

Ìran Ulai ni a tú sílẹ̀ ní ọdún 1798, ó sì ń sọ̀rọ̀ nípa ibi mímọ́ Ọlọ́run àti àwọn ènìyàn Rẹ̀. Ìran Hiddekel ni a tú sílẹ̀ ní ọdún 1989 nígbà tí, gẹ́gẹ́ bí a ti ṣàpèjúwe nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, àwọn orílẹ̀-èdè tí ń ṣojú Soviet Union àtijọ́ ni papacy àti Orílẹ̀-Èdè Amẹ́ríkà gbá kúrò, ó sì ń sọ̀rọ̀ nípa àwọn ọ̀tá àwọn ènìyàn Ọlọ́run. Àwọn ìran méjèèjì ń ṣiṣẹ́ gẹ́gẹ́ bí àwọn ìjọ méje àti àwọn èdìdì méje nínú ìwé Ìfihàn. Ọ̀kan jẹ́ ìtàn inú ti ìjọ, èkejì sì jẹ́ ìtàn òde ti ìjọ, àwọn méjèèjì sì gba gbogbo àkókò náà, wọ́n sì jẹ́ “ní pàtàkì fún” “àwọn ọjọ́ ìkẹyìn wọ̀nyí.”

But though we are told the book of Revelation is not the sealed book, we are also told that it is a sealed book.

Ṣùgbọ́n bí a tilẹ̀ sọ fún wa pé ìwé Ìfihàn kì í ṣe ìwé tí a fi èdìdì dì, a tún sọ fún wa pé ìwé tí a fi èdìdì dì ni.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ti ṣí. Ó ṣe àkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í ṣe ohun ìjìnlẹ̀ àdììtú tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Àwọn àsọtẹ́lẹ̀ kan ni Ọlọ́run tún ṣe, nípa bẹ́ẹ̀ ó fi hàn pé a gbọ́dọ̀ fi pàtàkì fún wọn. Olúwa kì í tún àwọn nǹkan ṣe tí kò ní ìtẹ́sí pàtàkì.” Manuscript Releases, ìwọ̀n 9, 8.

The book of Revelation is unsealed because the prophecies in Daniel are unsealed, and the very lines of prophecies that have been unsealed in Daniel are the same lines that are found in Revelation. What was sealed up in the book of Revelation was a portion of Revelation especially related to God’s people in the “last days.” When Sister White wrote this statement the “seven thunders” was at the time she wrote it sealed up, so she wrote that “it is a sealed book.” She also said the book of Daniel was the “book that was sealed,” in the past tense. For her it had been unsealed in 1798.

Ìwé Ìfihàn ti ṣí sílẹ̀ nítorí pé a ti tú àwọn àsọtẹ́lẹ̀ inú Dáníẹ́lì sílẹ̀, àti pé àwọn ìlà àsọtẹ́lẹ̀ gan-an tí a ti tú sílẹ̀ nínú Dáníẹ́lì ni àwọn ìlà kan náà tí a rí nínú Ìfihàn. Ohun tí a fi èdìdì dì nínú ìwé Ìfihàn jẹ́ apá kan ti Ìfihàn tí ó ní í ṣe ní pàtàkì pẹ̀lú àwọn ènìyàn Ọlọ́run ní “àwọn ọjọ́ ìkẹyìn.” Nígbà tí Sister White kọ ọ̀rọ̀ yìí, “àwọn àrá méje” ṣì jẹ́ ohun tí a fi èdìdì dì ní àsìkò tí ó fi ń kọ ọ́, nítorí náà ó kọ pé “ìwé tí a fi èdìdì dì ni.” Ó tún sọ pé ìwé Dáníẹ́lì ni “ìwé tí a fi èdìdì dì,” ní ìṣẹ̀lẹ̀ àkókò tí ó ti kọjá. Fún òun, a ti tú u sílẹ̀ ní ọdún 1798.

What was sealed up concerning the seven thunders in her lifetime was not simply the future events represented by the seven thunders, but primarily that the “seven thunders” represent that the beginning of Adventism parallels the end of Adventism. The “seven thunders” is revealing the most important prophetic rule needed to understand the Revelation of Jesus Christ, while also revealing an attribute of God’s nature and character, that He is the beginning and end of all things. Prophecy identifies that there is a purposeful development of the truths connected to God’s nature and character.

Ohun tí a fi èdìdì dì mọ́ nípa ààrá méje náà ní àkókò ayé rẹ̀ kì í ṣe àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú nìkan tí ààrá méje náà dúró fún, bí kò ṣe ní pàtàkì pé “ààrá méje” náà ń ṣàfihàn pé ìbẹ̀rẹ̀ Adventism jọ ìparí Adventism. “Ààrá méje” náà ń ṣí ìlànà àsọtẹ́lẹ̀ tí ó ṣe pàtàkì jùlọ tí a nílò láti lóye Ìfihàn Jesu Kristi, nígbà kan náà sì ń ṣàfihàn àbùdá kan nínú ìwà àti ìhùwàsí Ọlọ́run, pé Òun ni ìbẹ̀rẹ̀ àti òpin ohun gbogbo. Àsọtẹ́lẹ̀ ń fi hàn pé ìdàgbàsókè tí a pèsè pẹ̀lú ìdí kan wà nínú àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìwà àti ìhùwàsí Ọlọ́run.

Jesus, when represented as the “Lion of the tribe of Judah”, is symbolizing the work He accomplishes as He reveals truth in an incremental and systematic way through history. He seals up the prophetic word, until the point in time when it is to be understood. He seals and unseals truth for the purpose of instruction. As Palmoni, Jesus is the Wonderful Numberer, the Master of time controlling His-story. As Alpha and Omega, He is, among other things, the Master of language. As the Lion of the tribe of Judah He is the one who controls when truth is revealed to men.

Jésù, nígbà tí a bá ṣojú Rẹ̀ gẹ́gẹ́ bí “Kìnnìún ẹ̀yà Júdàh”, ń ṣàpẹẹrẹ iṣẹ́ tí Ó ń ṣe bí Ó ti ń fi òtítọ́ hàn ní ọ̀nà díẹ̀díẹ̀ àti ní ìlànà pípépasẹ̀ ìtàn. Ó ń fi èdìdì dì ọ̀rọ̀ àsọtẹ́lẹ̀ mọ́, títí di àkókò tí a yóò lóye rẹ̀. Ó ń dì, Ó sì ń tú èdìdì òtítọ́ sílẹ̀ fún ète ìtọ́ni. Gẹ́gẹ́ bí Palmoni, Jésù ni Olùká-Iye Ìyanu, Olúwa àkókò tí ń ṣàkóso ìtàn Rẹ̀. Gẹ́gẹ́ bí Alfa àti Omega, Ó jẹ́, láàrín àwọn nǹkan mìíràn, Olúwa èdè. Gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdàh, Òun ni Ẹni tí ń ṣàkóso ìgbà tí a ó fi òtítọ́ hàn fún àwọn ènìyàn.

In Revelation chapter one after the first three verses the Godhead is set forth as three distinct entities.

Nínú Ìfihàn orí kìn-ín-ní, lẹ́yìn ẹsẹ mẹ́ta àkọ́kọ́, a gbé Ìwà Mẹ́talọ́kan kalẹ̀ gẹ́gẹ́ bí ẹ̀dá mẹ́ta ọ̀tọ̀ọ̀tọ̀.

> John to the seven churches which are in Asia: Grace be unto you, and peace,

> Johanu sí àwọn ìjọ méje tí ń bẹ ní Ásíà: Oore-ọ̀fẹ́ kí ó wà fún yín, àti àlàáfíà,

> from him which is, and which was, and which is to come;

> láti ọ̀dọ̀ ẹni tí ó wà, tí ó sì ti wà, tí yóò sì wá;

> and from the seven Spirits which are before his throne;

> ati láti ọ̀dọ̀ àwọn Ẹ̀mí méje tí ń bẹ níwájú ìtẹ́ rẹ̀;

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Revelation 1:4, 5.

> Ati láti ọ̀dọ̀ Jésù Kristi, ẹlẹ́rìí olóòtítọ́ náà, àti àkọ́bí láti inú òkú, àti olórí àwọn ọba ayé. Ìfihàn 1:4, 5.

The introduction to the last book of the Bible clearly sends a greeting to God’s church which identifies the Father, the Spirit and the Son. The ending of God’s Word is repeating the beginning, and in so doing is emphasizing the significance of the correct understanding of the Godhead. It is doing so for those who will be Philadelphians and make up the one hundred and forty-four thousand. They are the final covenant people, who have been typified throughout the lines of covenant history. Those witnesses, among other truths, establish that God has been incrementally seeking to increase the knowledge of His nature and character throughout prophetic history.

Ìbẹ̀rẹ̀ ìwé ìkẹyìn nínú Bíbélì fi ìkíni hàn gbangba sí ìjọ Ọlọ́run, èyí tí ó ń dá Baba, Ẹ̀mí, àti Ọmọ mọ̀. Ìparí Ọ̀rọ̀ Ọlọ́run ń tún ìbẹ̀rẹ̀ náà sọ, àti nípa bẹ́ẹ̀ ó ń tẹnumọ́ ìjẹ́pàtàkì ìmòye tó tọ́ nípa Ìwà-Ọlọ́run. Ó ń ṣe bẹ́ẹ̀ fún àwọn tí yóò jẹ́ ará Filadelfia tí wọn yóò sì para pọ̀ di ẹgbẹ̀rún kan ọgọ́rin lẹ́gbẹ̀rún mẹ́rin. Wọn ni àwọn ènìyàn májẹ̀mú ìkẹyìn, tí a ti fi ṣe àpẹẹrẹ wọn jálẹ̀ gbogbo àwọn ìlà ìtàn májẹ̀mú. Àwọn ẹlẹ́rìí wọ̀nyí, pẹ̀lú àwọn òtítọ́ mìíràn, fi ìdí rẹ̀ múlẹ̀ pé Ọlọ́run ti ń fi díẹ̀díẹ̀ wá ọ̀nà láti mú ìmọ̀ nípa ìwà àti ìṣẹ̀dá Rẹ̀ pọ̀ sí i jálẹ̀ gbogbo ìtàn àsọtẹ́lẹ̀.

The greatest symbol in the Bible of man’s lack of the knowledge of God was Pharaoh who represented Egypt, a symbol of the entire world and therefore all of mankind. That waymark begins the process in the beginning of literal Israel where God was seeking to make known His name. At the end of literal Israel, the controversy over God’s name was repeated. At the end of literal Israel Jesus marked His interaction with the Jews by identifying the history of David and using “the rule of first mention” to represent the final statement concerning the Jews’ Laodicean blindness. They could not understand what He was saying, for they did not know the rule of Alpha and Omega, nor did they know the Alpha and Omega standing before them.

Àmì tó tóbi jùlọ nínú Bíbélì tí ń fi àìní ìmọ̀ ènìyàn nípa Ọlọ́run hàn ni Fáráò, ẹni tí ó ṣojú Íjíbítì, àmì gbogbo ayé, nítorí náà sì ni gbogbo aráyé. Àmì-ọ̀nà náà bẹ̀rẹ̀ ìlànà náà ní ìbẹ̀rẹ̀ Ísírẹ́lì gidi, níbi tí Ọlọ́run ti ń wá láti jẹ́ kí a mọ orúkọ Rẹ̀. Ní òpin Ísírẹ́lì gidi, ìjàǹbá nípa orúkọ Ọlọ́run tún wáyé. Ní òpin Ísírẹ́lì gidi, Jésù fi bí Ó ṣe bá àwọn Júù lò hàn nípa fífi ìtàn Dáfídì hàn àti lílo “àṣẹ ìtọ́kasí àkọ́kọ́” láti ṣojú ìkéde ìkẹyìn nípa ìfọ́jú Laodísea ti àwọn Júù. Wọn kò lè lóye ohun tí Ó ń sọ, nítorí wọn kò mọ̀ àṣẹ Alfa àti Omega, bẹ́ẹ̀ ni wọn kò sì mọ Alfa àti Omega tí ó dúró níwájú wọn.

At the beginning of spiritual Israel, the controversy typified in the history of Moses is paralleled. As Adventism has travelled through the history of “the last days,” many opportunities to understand more of Alpha and Omega have been given, just as was the case with ancient Israel. There will be a point where no more questions will be asked at the end of Adventism, as there was in the days of Christ.

Ní ìbẹ̀rẹ̀ Israẹli ti ẹ̀mí, ìjàmbá tí a fi hàn nípa àpẹẹrẹ nínú ìtàn Mósè ni a tún rí ní ìbámu. Bí Ẹ̀sìn Adventist ṣe ti rìn kọjá nínú ìtàn “àwọn ọjọ́ ìkẹyìn,” ọ̀pọ̀ àǹfààní ni a ti fi fúnni láti lóye sí i nípa Alfa àti Omega, gẹ́gẹ́ bí ó ti rí pẹ̀lú Israẹli àtijọ́. Yóò sì dé ibi kan ní òpin Ẹ̀sìn Adventist tí a kì yóò tún béèrè ìbéèrè mọ́, gẹ́gẹ́ bí ó ti rí ní ọjọ́ Kristi.

Returning to the passage in Revelation chapter one we see that grace and peace are sent from Him which is, and which was, and which is to come, and also from the seven Spirits and also from Jesus. The Godhead is represented as Jesus, the seven Spirits, and Him which is, and which was, and which is to come, thus allowing us to know that it is the Father who possesses the characteristics represented as He who is, was and is to come. These characteristics represent the eternal nature of God. He has always existed, and in verse eight and nine that very attribute is clearly assigned to Jesus.

Nípa pípadà sí ẹsẹ̀ náà nínú Ìfihàn orí kìíní, a rí i pé a rán oore-ọ̀fẹ́ àti àlàáfíà wá láti ọ̀dọ̀ Ẹni tí ó wà, tí ó sì ti wà, tí yóò sì máa wà, àti láti ọ̀dọ̀ àwọn Ẹ̀mí méje náà, àti láti ọ̀dọ̀ Jésù pẹ̀lú. A ṣe aṣojú Ìwà Ọlọ́run gẹ́gẹ́ bí Jésù, àwọn Ẹ̀mí méje, àti Ẹni tí ó wà, tí ó sì ti wà, tí yóò sì máa wà; báyìí ni ó fi jẹ́ kí a mọ̀ pé Baba ni ẹni tí ó ní àwọn àbùdá tí a fi ṣàpẹẹrẹ gẹ́gẹ́ bí Ẹni tí ó wà, tí ó ti wà, tí yóò sì máa wà. Àwọn àbùdá wọ̀nyí ń ṣojú ìwà ayérayé ti Ọlọ́run. Ó ti wà láéláé, àti nínú ẹsẹ̀ kẹjọ àti kẹsàn-án, àbùdá kan náà gan-an ni a fi kedere sọ pé ó jẹ́ ti Jésù.

> I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:8–11.

> “Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin,” ni Olúwa wí, “ẹni tí ó wà, àti ẹni tí ó ti wà, àti ẹni tí ń bọ̀, Olódùmarè.” Èmi Johanu, ẹni tí èmi pẹ̀lú jẹ́ arákùnrin yín, àti alábápín pẹ̀lú yín nínú ìpọ́njú, àti nínú ìjọba àti sùúrù Jesu Kristi, wà ní erékùṣù tí a ń pè ní Patmosi, nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí Jesu Kristi. Mo wà nínú Ẹ̀mí ní ọjọ́ Olúwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan, bí ti ìpè, tí ń wí pé, “Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: ohun tí ìwọ bá sì rí, kọ ọ́ sínú ìwé kan, kí o sì rán án sí àwọn ìjọ méje tí ó wà ní Asia; sí Efesu, àti sí Simira, àti sí Pegamu, àti sí Tiatira, àti sí Sardi, àti sí Filadelfia, àti sí Laodikia.” Ifihan 1:8–11.

Those who have a Bible that writes the words of Jesus in the color red, know that in verses eight and eleven it is Jesus that is speaking. In those verses Jesus identifies that He possesses the identical eternal nature as the Father when He identifies Himself as “the Lord, which is, and which was, and which is to come,” and Jesus also adds that He is “the Almighty.”

Àwọn tí wọ́n ní Bíbélì tí a fi àwọ̀ pupa kọ àwọn ọ̀rọ̀ Jésù, mọ̀ pé nínú ẹsẹ̀ kẹjọ àti ẹsẹ̀ kọkànlá, Jésù ni ó ń sọ̀rọ̀. Nínú àwọn ẹsẹ̀ wọ̀nyí, Jésù fi hàn pé Ó ní ìwà àìnípẹ̀kun kan náà pẹ̀lú Baba nígbà tí Ó pè ara Rẹ̀ ní “Olúwa, ẹni tí ó wà, tí ó sì ti wà, tí yóò sì máa bọ̀,” Jésù sì tún fi kún un pé Òun ni “Olódùmarè.”

The very first thing Jesus says in the beginning of the book of Revelation, the book that identifies that it is the Revelation of Jesus Christ; is that He is Alpha and Omega, that He too is eternal as the Father is and that He also is God Almighty. The attributes of God’s nature are the very first words in the book of Revelation from Jesus. Those attributes are direct stumbling blocks for Adventists who still defend the original position of the Godhead. They believe there was a time when the Father brought forth His Son.

Ohun àkọ́kọ́ pátápátá tí Jésù sọ ní ìbẹ̀rẹ̀ ìwé Ìfihàn, ìwé tí ó fi hàn pé òun ni Ìfihàn Jésù Kristi; ni pé Òun ni Alfa àti Omega, pé Òun náà jẹ́ àìnípẹ̀kun gẹ́gẹ́ bí Baba ti jẹ́, àti pé Òun pẹ̀lú ni Ọlọ́run Olódùmarè. Àwọn àbùdá ìwà Ọlọ́run ni ọ̀rọ̀ àkọ́kọ́ pátápátá nínú ìwé Ìfihàn láti ẹnu Jésù. Àwọn àbùdá wọ̀nyí jẹ́ ohun ìkọ̀sẹ̀ tààrà fún àwọn Adventist tí wọ́n ṣì ń dáàbò bo ipò ìbẹ̀rẹ̀ nípa Ẹ̀rí Ọlọ́run Mẹ́talọ́kan. Wọ́n gbà pé àkókò kan wà nígbà tí Baba mú Ọmọ Rẹ̀ jáde.

The end of the book of Revelation agrees with the beginning of the book of Revelation.

Ìparí ìwé Ìṣípayá bá ìbẹ̀rẹ̀ ìwé Ìṣípayá mu.

The Second Coming follows the description of the Godhead. In chapter twenty-two we find the end of the book agrees with the beginning of the book and verse twelve parallels verse seven of chapter one by referencing the Second Coming.

Ìpadàbọ̀ Kejì tẹ̀ lé àpèjúwe Ẹ̀rí-Mẹ́talọ́kan. Nínú orí kejìlélógún a rí i pé òpin ìwé náà bá ìbẹ̀rẹ̀ ìwé náà mu, àti pé ẹsẹ̀ kejìlá jọra pẹ̀lú ẹsẹ̀ keje ti orí kìn-ín-ní nípa fífi tọ́ka sí Ìpadàbọ̀ Kejì.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. 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. For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:12–17.

> Si wò ó, mo ń bọ̀ kánkán; èrè mi sì wà pẹ̀lú mi, láti san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àkọ́kọ́ àti ìkẹyìn. Alábùkún ni àwọn tí ń pa àṣẹ rẹ̀ mọ́, kí wọ́n lè ní ẹ̀tọ́ sí igi ìyè, kí wọ́n sì lè gba ẹnu-ọ̀nà wọ inú ìlú náà. Nítorí níta ni àwọn ajá, àti àwọn oṣó, àti àwọn alágbèrè, àti àwọn apànìyàn, àti àwọn abọ̀rìṣà, àti olúkúlùkù ẹni tí ó fẹ́ràn tí ó sì ń ṣe èké. Èmi Jésù ni mo ti rán áńgẹ́lì mi láti jẹ́rìí àwọn nǹkan wọ̀nyí fún yín nínú àwọn ìjọ. Èmi ni gbòǹgbò àti ọmọ Dafidi, ìràwọ̀ òwúrọ̀ tí ń tàn. Ẹ̀mí àti ìyàwó wí pé, Wá. Kí ẹni tí ó bá gbọ́ sì wí pé, Wá. Kí ẹni tí òùngbẹ ń gbẹ sì wá. Ẹni tí ó bá fẹ́, jẹ́ kí ó gbà omi ìyè ní ọ̀fẹ́. Ìfihàn 22:12–17.

After referencing the Second Coming, Jesus, as in Revelation chapter one, identifies Himself as Alpha and Omega. Then he adds the distinction between those who would hear and those who would not hear what the Spirit said unto the churches. He references the communication process illustrated in verses one through three in chapter one, by identifying that he sent Gabriel with the message to John.

Lẹ́yìn tí ó ti tọ́ka sí Ìpadàbọ̀ Kejì, Jésù, gẹ́gẹ́ bí ó ti rí nínú ìwé Ìṣípayá orí kìn-ín-ní, fi ara rẹ̀ hàn gẹ́gẹ́ bí Alfa àti Omega. Nígbà náà ni ó fi ìyàtọ̀ kún un láàárín àwọn tí yóò gbọ́ àti àwọn tí kì yóò gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ó tọ́ka sí ìlànà ìbánisọ̀rọ̀ tí a ṣàfihàn nínú ẹsẹ̀ kinni sí ẹsẹ̀ kẹta nínú orí kìn-ín-ní, nípa fífi hàn pé òun rán Gabrieli pẹ̀lú ìránṣẹ́ náà sí Jòhánù.

Then He returns to the final statement that He made to the Scribes and Pharisees at the end of ancient Israel. He ties both endings of literal and spiritual Israel together, by answering in Revelation for those in the “last days” what the Jews in their “last days” could not understand. He says that He is the root (beginning) and offspring (ending) of David. The subject of David and his Lord was the last statement Jesus made to the quibbling Jews, and it typifies the final pronouncement for those in the last days that, according to the message to the Philadelphian church, claim to be Jews, but are not.

Lẹ́yìn náà, Ó padà sí gbólóhùn ìkẹyìn tí Ó sọ fún àwọn Akọ̀wé àti àwọn Farisí ní ìparí Ísírẹ́lì ìgbàanì. Ó so àwọn ìparí méjèèjì ti Ísírẹ́lì ti gidi àti ti ẹ̀mí pọ̀, nípa fífi ìdáhùn hàn nínú Ìfihàn fún àwọn tí wọ́n wà ní “ọjọ́ ìkẹyìn” nípa ohun tí àwọn Júù ní “ọjọ́ ìkẹyìn” wọn kò lè lóye. Ó wí pé Òun ni gbòǹgbò (ìbẹ̀rẹ̀) àti ọmọ-ọmú (ìparí) Dáfídì. Kókó-ọrọ̀ nípa Dáfídì àti Olúwa rẹ̀ ni gbólóhùn ìkẹyìn tí Jésù sọ fún àwọn Júù oníjàngbọ̀n, ó sì jẹ́ àpẹẹrẹ ìkéde ìkẹyìn fún àwọn tí ó wà ní ọjọ́ ìkẹyìn tí, gẹ́gẹ́ bí ìránṣẹ́ sí ìjọ Fíládẹ́lfíà, ń pe ara wọn ní Júù, ṣùgbọ́n kì í ṣe bẹ́ẹ̀.

> 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. Revelation 3:9, 10.

> Wò ó, èmi yóò mú àwọn ti sínágọ́gù Sátánì, tí ń sọ pé àwọn jẹ́ Júù, tí wọn kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọ́n ń ṣèké; wò ó, èmi yóò mú wọn wá, wọn yóò sì foríbalẹ̀ níwájú ẹsẹ̀ rẹ, wọn yóò sì mọ̀ pé èmi ti fẹ́ràn rẹ. Nítorí tí ìwọ ti pa ọ̀rọ̀ sùúrù mi mọ́, èmi náà yóò pa ọ mọ́ kúrò ní àkókò ìdánwò náà, tí yóò dé sórí gbogbo ayé, láti dán àwọn tí ń gbé ayé wò. Ìfihàn 3:9, 10.

Those who worship at the feet of the saints are Laodicean Adventists who have been spewed out of the mouth of the Lord.

Àwọn tí ń jọ́sìn ní ẹsẹ̀ àwọn mímọ́ ni àwọn Adventist Laodicea tí a ti tú jáde kúrò ní ẹnu Olúwa.

> “You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.

> “O rò pé àwọn tí yóò máa foríbalẹ̀ níwájú ẹsẹ̀ àwọn mímọ́, (Ifihan 3:9), ni a ó gbà là ní ìkẹyìn. Níhìn-ín ni mo gbọdọ̀ yàtọ̀ sí ọ; nítorí Ọlọ́run fi hàn mí pé ẹgbẹ́ yìí jẹ́ àwọn Adventist tí ń jẹ́wọ́, tí wọ́n ti ṣubú kúrò, tí wọ́n sì “kan Ọmọ Ọlọ́run mọ́ àgbélébùú fún ara wọn lẹ́ẹ̀kansi, tí wọ́n sì fi í sínú ìtìjú gbangba.” Àti nínú “wákàtí ìdánwò,” tí ó ṣì ń bọ̀, láti fi ìwà tòótọ́ gbogbo ènìyàn hàn gbangba, wọn yóò mọ̀ pé wọ́n ti sọnù títí láé; àti pé, nígbà tí ìrora ọkàn bá bo wọ́n mọ́lẹ̀, wọn yóò foríbalẹ̀ níwájú ẹsẹ̀ àwọn mímọ́.” Word to the Little Flock, 12.

According to the Bible and the Spirit of Prophecy those who worship at the saints’ feet, are members of the synagogue of Satan. They claim to be Jews, but they are not. The righteous Adventists are being addressed in the church of Philadelphia. The one hundred and forty-four thousand are Philadelphians, and the Jews who say they are, but are not—are Laodiceans. There are two classes of faithful people in the “last days,” the one hundred and forty-four thousand and those that are martyrs. There are only two churches of the seven that lack any criticism. One is Philadelphia representing those that never die, and the other is Smyrna, representing the faithful martyrs. The martyrs and those that do not die, Smyrna and Philadelphia, are the only churches of the seven with no condemnation attached to the message they were given. Yet, both churches had to deal with those who claimed to be Jews, but were not. This is so, for they are all members of the same church in the “last days” dealing with the same circumstances, one class destined to testify with their blood, represented by Moses at the Mount of Transfiguration, and the other class represented by Elijah who never died.

Gẹ́gẹ́ bí Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀, àwọn tí ń jọ́sìn ní ẹsẹ̀ àwọn mímọ́ jẹ́ ọmọ ẹgbẹ́ sínágọ́gù Satani. Wọ́n ń sọ pé àwọn jẹ́ Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀. Àwọn Adventist olódodo ni a ń bá sọ̀rọ̀ nínú ìjọ Filadẹlfia. Ọ̀kẹ́ mẹ́rìnlélógójì [144,000] jẹ́ ará Filadẹlfia, àwọn Júù tí ń wí pé àwọn jẹ́ bẹ́ẹ̀, ṣùgbọ́n tí kì í ṣe bẹ́ẹ̀—jẹ́ ará Laodikea. Ẹ̀ka méjì ni ó wà nínú àwọn ènìyàn olóòótọ́ ní “àwọn ọjọ́ ìkẹyìn,” ọ̀kẹ́ mẹ́rìnlélógójì náà àti àwọn tí wọ́n jẹ́ ajẹ́rìíkú. Ìjọ méjì péré ni ó wà lára méje náà tí kò ní àbùkù kankan. Ọ̀kan ni Filadẹlfia tí ó dúró fún àwọn tí kì yóò kú rárá, èkejì sì ni Simírínà, tí ó dúró fún àwọn ajẹ́rìíkú olóòótọ́. Àwọn ajẹ́rìíkú àti àwọn tí kò kú, Simírínà àti Filadẹlfia, ni àwọn ìjọ méje náà lára tí kò ní ìdálẹ́bi kankan tí a so mọ́ ìránṣẹ́ tí a fi fún wọn. Síbẹ̀, àwọn ìjọ méjèèjì ní láti bá àwọn tí ń sọ pé àwọn jẹ́ Júù, ṣùgbọ́n tí kì í ṣe bẹ́ẹ̀, kojú. Ó rí bẹ́ẹ̀, nítorí pé ọmọ ẹgbẹ́ ìjọ kan náà ni gbogbo wọn nínú “àwọn ọjọ́ ìkẹyìn,” tí wọ́n ń dojú kọ ipò kan náà; ẹ̀ka kan tí a yàn sílẹ̀ láti fi ẹ̀jẹ̀ wọn jẹ́rìí, tí Mose dúró fún lórí Òkè Ìyípadà, àti ẹ̀ka kejì tí Èlíjà dúró fún, ẹni tí kò kú rárá.

> And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive; I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:8–10.

> Kọ sí angẹli ìjọ tí ó wà ní Smírná pé; Báyìí ni ẹni tí í ṣe Àkọ́kọ́ àti Òpin sọ, ẹni tí ó ti kú, tí ó sì tún wà láàyè; Mo mọ iṣẹ́ rẹ, àti ìpọ́njú, àti òṣì, (ṣùgbọ́n ọlọ́rọ̀ ni ìwọ) mo sì mọ ọ̀rọ̀-òdì-ọlọ́run ti àwọn tí ń pè ara wọn ní Júù, tí wọn kì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọn jẹ́ sinagọgu Sátánì. Má bẹ̀rù ohunkóhun nínú àwọn ohun tí ìwọ yóò jìyà: wò ó, èṣù yóò sọ díẹ̀ lára yín sínú túbú, kí a lè dán yín wò; ẹ ó sì ní ìpọ́njú ọjọ́ mẹ́wàá: jẹ́ olóòtítọ́ títí dé ikú, èmi yóò sì fi adé ìyè fún ọ. Ìfihàn 2:8–10.

As Jesus describes the dire circumstances of the church of Smyrna, he makes but one positive comment when He says, “but thou art rich,” thus contrasting them with the members of the synagogue of Satan who are not rich. Those in Revelation that are Adventist and think they are rich, and are not, are the Jews that say they are Jews, and are not—for they are Laodicean Seventh-day Adventists.

Bí Jésù ṣe ń ṣàpèjúwe ipò búburú tí ó le koko ti ìjọ Smírná, ó ṣe ọ̀rọ̀ ìyìn rere kan ṣoṣo nígbà tí Ó wí pé, “ṣùgbọ́n ọlọ́rọ̀ ni ìwọ,” báyìí ni Ó ṣe fi wọ́n yàtọ̀ sí àwọn ọmọ ẹgbẹ́ sínágọ́gù Sátánì tí kì í ṣe ọlọ́rọ̀. Àwọn tí ó wà nínú Ìfihàn tí wọ́n jẹ́ Adventist tí wọ́n sì rò pé ọlọ́rọ̀ ni àwọn, tí kò sì rí bẹ́ẹ̀, ni àwọn Júù tí ń wí pé Júù ni àwọn, tí kì í sì í ṣe bẹ́ẹ̀—nítorí wọ́n jẹ́ Àwọn Adventist Ọjọ́ Keje ti Laodíkíà.

In the opening of Revelation, the Godhead is presented as three persons and at the end of the book of Revelation Jesus and the Spirit are directly mentioned, but not the Father. It matters not, because the principle of line upon line combined with the first illustrating the last, demands that the Father be recognized in the last verses of Revelation, for He is already identified as being there in the first verses. It is no different than the gospel of John chapter one, where John does not directly identify the Spirit, but the Spirit is understood to be there, for the Spirit was there the very first time the expression “in the beginning” was written. John’s gospel testimony in chapter one begins with the identical phrase “in the beginning.”

Ní ìbẹ̀rẹ̀ Ìfihàn, a gbé Ìwà Ọlọ́run kalẹ̀ gẹ́gẹ́ bí ènìyàn mẹ́ta; ní òpin ìwé Ìfihàn sì ni a ti mẹ́nu kàn Jésù àti Ẹ̀mí ní tààrà, ṣùgbọ́n kì í ṣe Baba. Kò ṣe pàtàkì, nítorí ìlànà ìlà lórí ìlà, tí a so pọ̀ mọ́ pé àkọ́kọ́ ń ṣàfihàn ìkẹyìn, béèrè pé kí a mọ̀ Baba nínú àwọn ẹsẹ̀ ìkẹyìn Ìfihàn, nítorí a ti fi hàn tẹ́lẹ̀ pé ó wà níbẹ̀ nínú àwọn ẹsẹ̀ àkọ́kọ́. Kò yàtọ̀ sí ìhìnrere Johanu orí kinni, níbi tí Johanu kò ti dá Ẹ̀mí mọ̀ ní tààrà, ṣùgbọ́n a lóye pé Ẹ̀mí wà níbẹ̀, nítorí Ẹ̀mí wà níbẹ̀ ní ìgbà àkọ́kọ́ gan-an tí a kọ ọ̀rọ̀ náà pé “ní ìbẹ̀rẹ̀.” Ẹ̀rí ìhìnrere Johanu ní orí kinni bẹ̀rẹ̀ pẹ̀lú gbolóhùn kan náà náà pé “ní ìbẹ̀rẹ̀.”

The “beginning” is a prophetic symbol and is to be evaluated with prophetic rules, including line upon line. Moses’ beginning, is the gospel of John’s beginning, is the beginning of the book of Revelation and it is also the end of Revelation. Of those four lines twice all three persons of the heavenly trio are identified, and in one line (John’s gospel) the Spirit might be missing and in the fourth line the Father is missing, but when brought together all three Divine Persons are represented in all four lines.

“Ìbẹ̀rẹ̀” náà jẹ́ àmì àsọtẹ́lẹ̀, a sì gbọdọ̀ fi àwọn òfin àsọtẹ́lẹ̀ wò ó, títí kan ìlà lórí ìlà. Ìbẹ̀rẹ̀ Mose ni ìbẹ̀rẹ̀ ìhìnrere Johanu, ni ìbẹ̀rẹ̀ ìwé Ìfihàn, ó sì tún jẹ́ òpin Ìfihàn pẹ̀lú. Nínú àwọn ìlà mẹ́rin wọ̀nyí, lẹ́ẹ̀mejì ni a ti dá gbogbo ènìyàn mẹ́ta nínú mẹ́talọ́kan ọ̀run mọ̀, àti nínú ìlà kan (ìhìnrere Johanu) ó ṣeé ṣe kí Ẹ̀mí náà má sí, àti nínú ìlà kẹrin Baba kò sí, ṣùgbọ́n nígbà tí a bá kó wọn jọ, gbogbo Àwọn Ẹni Mímọ́ mẹ́ta náà ni a ṣojú fún nínú gbogbo ìlà mẹ́rin.

Christ came to make known the Father, and the Holy Spirit came to make known the Son. All three made eternal sacrifices. The Father so loved the world that He gave Jesus, Jesus so loved the world that He agreed to take upon Himself, for eternity, the flesh of those He had created. What kind of giving is represented in the act of the Creator choosing to become part of His creation? The third person of the Godhead gave Himself, for He has accepted the position of living within the created entity called mankind—throughout eternity.

Kristi wá láti fi Baba hàn, Ẹ̀mí Mímọ́ sì wá láti fi Ọmọ hàn. Gbogbo àwọn mẹ́tẹ̀ẹ̀ta náà ṣe àwọn ẹbọ àìnípẹ̀kun. Baba fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí Ó fi fún ní Jésù, Jésù náà sì fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí Ó fi tẹ́wọ́ gbà láti gbé ara ẹ̀dá àwọn tí Ó ti dá sórí Ara Rẹ̀ títí láé. Irú fífi ara ẹni lélẹ̀ wo ni a ṣàpẹẹrẹ nínú ìṣe tí Ẹlẹ́dàá yàn láti di apá kan nínú ẹ̀dá tirẹ̀? Ẹni kẹta nínú Ìwà Ọlọ́run fi Ara Rẹ̀ lélẹ̀, nítorí Ó ti gba ipò gbígbé nínú ẹ̀dá tí a dá tí a ń pè ní ènìyàn—títí láé.

It is probably for this reason that the Holy Spirit is repeatedly associated with symbols of God’s people. He is the Person of the Godhead that is to abide with the human creation. Therefore, the symbols of the Holy Spirit in the Scriptures are more often than not represented by a symbol that both represents the Holy Spirit or mankind. In the beginning the Spirit moved upon the waters.

Ó ṣeé ṣe kó jẹ́ nítorí ìdí yìí ni a fi ń so Ẹ̀mí Mímọ́ pọ̀ mọ́ àwọn ààmì àwọn ènìyàn Ọlọ́run léraléra. Òun ni Ẹni náà nínú Ìwà Ọlọ́run tí a yàn láti máa bá ẹ̀dá ènìyàn gbé. Nítorí náà, àwọn ààmì Ẹ̀mí Mímọ́ nínú Ìwé Mímọ́ sábà máa ń jẹ́ aṣojú nípasẹ̀ ààmì kan tí ó tún ń ṣojú fún Ẹ̀mí Mímọ́ tàbí fún ènìyàn. Ní ìbẹ̀rẹ̀pẹ̀pẹ̀, Ẹ̀mí rìn lórí omi.

> And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.

> Ó sì wí fún mi pé, Omi tí ìwọ rí, níbi tí àgbèrè náà jókòó sí, àwọn ènìyàn ni, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn èdè. Ìṣípayá 17:15.

The only piece of furniture in the sanctuary erected by Moses that did not have a pattern specifically detailed for the workers to follow was the seven branched candlestick. The candlestick represents the combination of humanity with divinity. For this reason, the candlestick’s design was the only item in the sanctuary left for men to contribute to. The seven candlesticks that Christ walks among are identified as the seven churches, yet the candlestick was fueled with oil, representing the Holy Spirit, and the wicks of the candles that supported the flame for light were made from the used white linen garments of the priests, representing the righteousness of Christ that shines as the light of the world. God’s people are the light of the world, but that light is only fueled by the oil of the Holy Spirit. The Holy Spirit is often associated with people in the description of Him in the Scriptures.

Ẹ̀yà ohun èlò kan ṣoṣo nínú ibi mímọ́ tí Mose gbé kalẹ̀ tí a kò fi àwòṣe rẹ̀ ṣàlàyé ní pàtó fún àwọn òṣìṣẹ́ láti tẹ̀lé ni ọ̀pá fìtílà ẹ̀ka méje. Ọ̀pá fìtílà náà dúró fún ìṣọ̀kan ènìyàn pẹ̀lú ìwà-ọlọ́run. Nítorí ìdí yìí, àwòṣe ọ̀pá fìtílà náà nìkan ni ohun èlò inú ibi mímọ́ tí a fi sílẹ̀ fún ènìyàn láti kópa sí. Àwọn ọ̀pá fìtílà méje tí Kristi ń rìn láàárín wọn ni a fi dá wọn mọ̀ gẹ́gẹ́ bí àwọn ìjọ méje, síbẹ̀, a máa fi òróró pèsè ọ̀pá fìtílà náà, tí ó dúró fún Ẹ̀mí Mímọ́, àti pé àwọn ìlà fìtílà tí ń gbé iná náà ró láti mú ìmọ́lẹ̀ jáde ni a ṣe láti inú aṣọ funfun línẹ̀nì tí àwọn àlùfáà ti lò tẹ́lẹ̀, tí ó dúró fún òdodo Kristi tí ń tàn bí ìmọ́lẹ̀ ayé. Àwọn ènìyàn Ọlọ́run ni ìmọ́lẹ̀ ayé, ṣùgbọ́n ìmọ́lẹ̀ náà jẹ́ fífi òróró Ẹ̀mí Mímọ́ nìkan ni a fi ń bọ́ ọ. Ní ọ̀pọ̀ ìgbà ni a máa ń so Ẹ̀mí Mímọ́ pọ̀ mọ́ àwọn ènìyàn nínú ìṣàpèjúwe Rẹ̀ nínú Ìwé Mímọ́.

> And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.

> Àti inú ìtẹ́ náà ni mànàmáná àti àrá àti ohùn ti ń jáde wá: fitílà iná méje sì ń jó níwájú ìtẹ́ náà, èyí tí í ṣe Ẹ̀mí méje ti Ọlọ́run. Ìṣípayá 4:5.

Seven lamps are here identified as the “seven Spirits of God,” yet we are told the seven candlesticks are the seven churches.

Àwọn fìtílà méje ni a fi mọ̀ sí “Àwọn Ẹ̀mí méje ti Ọlọ́run,” síbẹ̀ a sọ fún wa pé àwọn ọ̀pá-fìtílà méje ni àwọn ìjọ méje.

> The mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks which thou sawest are the seven churches. Revelation 1:20.

> Àṣírí àwọn ìràwọ̀ méje tí o rí ní ọwọ́ ọ̀tún mi, àti àwọn ọ̀pá-àfitilà wúrà méje. Àwọn ìràwọ̀ méje náà ni àwọn áńgẹ́lì àwọn ìjọ méje; àti àwọn ọ̀pá-àfitilà méje tí o rí ni àwọn ìjọ méje náà. Ìfihàn 1:20.

The seven candlesticks are both the seven Spirits and they are God’s church.

Àwọn ọ̀pá fìtílà méje náà jẹ́ Ẹ̀mí méje pẹ̀lú, wọ́n sì jẹ́ ìjọ Ọlọ́run.

> And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. Revelation 5:6.

> Mo sì wò ó, sì kíyèsi i, ní àárín ìtẹ́ náà àti àwọn ẹ̀dá alààyè mẹ́rin náà, àti ní àárín àwọn àgbàgbà náà, Ọ̀dọ́-Àgùntàn kan dúró bí ẹni pé a ti pa á, ó ní ìwo méje àti ojú méje, èyí tí í ṣe Ẹ̀mí méje ti Ọlọ́run tí a rán jáde sí gbogbo ayé. Ìfihàn 5:6.

The seven horns and seven eyes are also the Holy Spirit who is sent forth unto all the earth, and when baptized a Christian is sent forth unto all the earth, for he was baptized in the name of the Father, the Son and the Holy Spirit. In the blessing pronounced upon the martyrs of the Sunday law crisis, and all those who died in the faith in modern spiritual Israel since 1844, it is the Spirit that provides the eulogy for their burials’ when He states, “Yea,” “they may rest from their labors,” for he was there during their labors all the way until they laid down their lives.

Ìwo meje àti ojú meje náà pẹ̀lú ni Ẹ̀mí Mímọ́, ẹni tí a rán jáde sí gbogbo ayé, àti nígbà tí a bá ti ṣèrìbọmi fún Kristẹni kan, a máa rán án jáde sí gbogbo ayé, nítorí a ti ṣèrìbọmi fún un ní orúkọ Baba, ti Ọmọ, àti ti Ẹ̀mí Mímọ́. Nínú ìbùkún tí a kéde lórí àwọn ajẹ́rìíkú ìpọnjú òfin ọjọ́-ìsinmi Ọjọ́-Àìkú, àti gbogbo àwọn tí ó kú nínú ìgbàgbọ́ ní Ísírẹ́lì ẹ̀mí ti òde-òní láti ọdún 1844, Ẹ̀mí ni ó ń pèsè ọ̀rọ̀ ìyìn fún ìsìnkú wọn nígbà tí Ó bá wí pé, “Bẹ́ẹ̀ ni,” “kí wọn lè sinmi kúrò nínú iṣẹ́ àṣekára wọn,” nítorí Ó wà pẹ̀lú wọn nígbà iṣẹ́ àṣekára wọn ní gbogbo ọ̀nà títí wọn fi fi ẹ̀mí wọn lélẹ̀.

> And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. Revelation 14:13.

> Mo sì gbọ́ ohùn kan láti ọ̀run wá sọ fún mi pé, Kọ̀wé, Alábùkún ni àwọn òkú tí ń kú nínú Olúwa láti ìsinsin yìí lọ: Béẹ̀ ni, ni Ẹ̀mí wí, kí wọ́n lè sinmi kúrò nínú iṣẹ́ àṣekára wọn; iṣẹ́ wọn sì ń tọ̀ wọ́n lẹ́yìn. Ìfihàn 14:13.

When considering the end and beginning of the book of Revelation, the beginning of the Bible and the beginning of the gospel of John we find that all three Persons of the Godhead are represented, though the Father is there, based upon the application of line upon line. The Son is there identifying Himself as Alpha and Omega.

Nígbà tí a bá ń ronú lórí òpin àti ìbẹ̀rẹ̀ ìwé Ìfihàn, ìbẹ̀rẹ̀ Bíbélì àti ìbẹ̀rẹ̀ ìhìnrere Johanu, a rí i pé àwæn Ẹni mẹ́tẹ̀ẹ̀ta nínú Ìwà Ọlọ́run ni a ṣàfihàn, bí ó tilẹ̀ jẹ́ pé Baba wà níbẹ̀, ní ìbámu pẹ̀lú ìlò ìlà lórí ìlà. Ọmọ náà wà níbẹ̀ pẹ̀lú, ó ń dá ara rẹ̀ mọ̀ gẹ́gẹ́ bí Alfa àti Omega.

If we recognize that the combination of humanity with divinity is a combination of the Holy Spirit and mankind, we can then understand why symbols of the Holy Spirit are tied together with symbols of mankind. With this perspective in mind, we return to the two “in the beginnings” we have been addressing so often.

Bí a bá mọ̀ pé àpapọ̀ ènìyàn pẹ̀lú ìwà-ọlọ́run jẹ́ àpapọ̀ Ẹ̀mí Mímọ́ àti aráyé, nígbà náà ni a ó lè lóye ìdí tí a fi so àwọn ààmì Ẹ̀mí Mímọ́ pọ̀ mọ́ àwọn ààmì aráyé. Pẹ̀lú ojú ìwòye yìí ní ọkàn, a tún padà sí àwọn “ní ìbẹ̀rẹ̀” méjì tí a ti ń sọ̀rọ̀ wọn ní ọ̀pọ̀ ìgbà.

> In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. Genesis 1:1–4.

> Ní ìbẹ̀rẹ̀pẹ̀pẹ̀ Ọlọ́run dá ọ̀run àti ayé. Ayé sì wà láìní ìrísí, ó sì ṣófo; òkùnkùn sì bo ojú ibú. Ẹ̀mí Ọlọ́run sì ń rábàbà lórí ojú omi. Ọlọ́run sì wí pé, “Jẹ́ kí ìmọ́lẹ̀ wà:” ìmọ́lẹ̀ sì wà. Ọlọ́run sì rí ìmọ́lẹ̀ náà pé ó dára: Ọlọ́run sì ya ìmọ́lẹ̀ kúrò nínú òkùnkùn. Genesisi 1:1–4.

> In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.

> Ní àtẹ̀kọ́ṣe ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì jẹ́ Ọlọ́run. Òun kan náà sì wà ní àtẹ̀kọ́ṣe pẹ̀lú Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ti dá ohun gbogbo; láìsí rẹ̀ kò sí ohun kan tí a dá tí a kò dá. Nínú rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ ènìyàn. Ìmọ́lẹ̀ náà sì ń tàn nínú òkùnkùn; òkùnkùn kò sì mọ̀ ọ́. John 1:1–5.

Using these two witnesses of “in the beginning;” God the Word, who made all things, also gave His life, for “in Him was life,” and His life was the “light” of men. The “light” of a created man is the righteousness of the Creator. The righteousness of the Creator is the wick in the candles in the sanctuary.

Nípa lílo ẹlẹ́rìí méjèèjì wọ̀nyí ti “ní ìbẹ̀rẹ̀;” Ọlọ́run Ọ̀rọ̀ náà, ẹni tí ó dá ohun gbogbo, pẹ̀lú fi ẹ̀mí Rẹ̀ lélẹ̀, nítorí “nínú Rẹ̀ ni ìyè wà,” ìyè Rẹ̀ sì ni “ìmọ́lẹ̀” àwọn ènìyàn. “Ìmọ́lẹ̀” ènìyàn tí a dá ni òdodo Ẹlẹ́dàá. Òdodo Ẹlẹ́dàá ni ọ̀já fitílà inú àwọn àtùpà nínú ibi mímọ́.

> And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:18.

> A sì fi fún un pé kí a wọ̀ ọ́ ní aṣọ ọ̀gbọ̀n dáradára, mímọ́, funfun: nítorí aṣọ ọ̀gbọ̀n dáradára náà ni òdodo àwọn ènìyàn mímọ́. Ìfihàn 19:18.

The oil that fuels the wick represents the activity of the Holy Spirit in the life of the believer. In the beginning the earth was dark and there was no light. Jesus then gave His life, the life that was in Him, so there could be light for men.

Òróró tí ń fun òwú fitílà ní agbára dúró fún iṣẹ́ Ẹ̀mí Mímọ́ nínú ìgbésí ayé onígbàgbọ́. Ní ìbẹ̀rẹ̀, ayé ṣókùnkùn, kò sì sí ìmọ́lẹ̀. Lẹ́yìn náà, Jésù fi ẹ̀mí Rẹ̀ lélẹ̀, ìyè tí ó wà nínú Rẹ̀, kí ìmọ́lẹ̀ lè wà fún ènìyàn.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. Revelation 13:8.

> Gbogbo àwọn tí ń gbé lórí ilẹ̀ ayé yóò sì foríbalẹ̀ fún un, àfi àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè ti Ọ̀dọ́-Àgùntàn tí a pa láti ìpilẹ̀ṣẹ̀ ayé. Ìfihàn 13:8.

When Jesus chose to be a sacrifice for mankind, He gave His life so men would have light. As is the case in these two passages, whenever light is introduced, the light produces two classes of worshippers as represented by light and darkness, the children of the day or the children of the night.

Nígbà tí Jésù yàn láti jẹ́ ẹbọ fún aráyé, Ó fi ẹ̀mí Rẹ̀ lélẹ̀ kí àwọn ènìyàn lè ní ìmọ́lẹ̀. Gẹ́gẹ́ bí ó ti rí nínú àwọn ẹsẹ̀ méjì wọ̀nyí, nígbà gbogbo tí a bá mú ìmọ́lẹ̀ wá, ìmọ́lẹ̀ náà a máa mú kí irú méjì àwọn olùjọsìn farahàn, gẹ́gẹ́ bí ìmọ́lẹ̀ àti òkùnkùn ṣe ṣojú wọn, àwọn ọmọ ọ̀sán tàbí àwọn ọmọ òru.

> But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:4, 5.

> Ṣùgbọ́n ẹ̀yin, ará, kì í ṣe ti òkùnkùn, kí ọjọ́ náà lè bà yín gẹ́gẹ́ bí olè. Gbogbo yín ni ọmọ ìmọ́lẹ̀, àti ọmọ ọ̀sán: àwa kì í ṣe ti òru, tàbí ti òkùnkùn. 1 Thessalonians 5:4, 5.

When we recognize the close eternal relationship the Holy Spirit has with the children of the day, we can understand why the symbols of both God’s children and the Holy Spirit are so closely related. In the last passage of Revelation, we see Jesus as the Alpha and Omega, we see the Father through the application of line upon line and the Holy Spirit is providing His final symbolic representation of Himself, for holy men of old spake as they were moved by the Holy Spirit. His first statement of Himself in Genesis identifies Him moving upon the waters, or moving upon mankind and His last reference to Himself is as follows.

Nígbà tí a bá mọ ìbáṣepọ̀ tímọ́tímọ́ ayérayé tí Ẹ̀mí Mímọ́ ní pẹ̀lú àwọn ọmọ ọ̀sán, a lè lóye ìdí tí àwọn ààmì ti àwọn ọmọ Ọlọ́run àti ti Ẹ̀mí Mímọ́ fi jọra pẹ̀kípẹ̀kí. Nínú ìpínrọ̀ ìkẹyìn ti Ìfihàn, a rí Jésù gẹ́gẹ́ bí Alfa àti Omega, a sì rí Baba nípasẹ̀ ìlò ìlà lórí ìlà, Ẹ̀mí Mímọ́ sì ń pèsè aṣojú ààmì ìkẹyìn Rẹ̀ fún ara Rẹ̀, nítorí àwọn ènìyàn mímọ́ ìgbà àtijọ́ sọ̀rọ̀ bí Ẹ̀mí Mímọ́ ṣe ń mú wọn. Ìtẹ̀jáde àkọ́kọ́ Rẹ̀ nípa ara Rẹ̀ nínú Jẹ́nẹ́sísì fi hàn pé Ó ń rìn lórí omi, tàbí pé Ó ń rìn lórí ẹ̀dá ènìyàn, ìtọ́kasí Rẹ̀ sí ara Rẹ̀ ní ìkẹyìn sì ni báyìí.

> And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. Revelation 22:17.

> Ẹ̀mí àti ìyàwó náà wí pé, Wá. Kí ẹni tí ó bá sì gbọ́ wí pé, Wá. Kí ẹni tí òǹgbẹ ń gbẹ wá. Àti ẹnikẹ́ni tí ó bá fẹ́, kí ó gba omi ìyè lọ́fẹ̀ẹ́. Ìfihàn 22:17.

From the beginning to the end the Holy Spirit is identified in association with mankind, for the children of the day represent a combination of divinity and humanity. Paul identifies, as does Isaiah, that men are vessels, and the candlesticks in the sanctuary had vessels where the wick was placed, and oil came down to the vessels to supply the fuel necessary to manifest the light that is the righteousness of Christ. We are the vessels of the Holy Spirit, the third Person of the Godhead as identified from the beginning unto the ending of God’s Word, and as straightly identified in the writings of the Spirit of Prophecy.

Láti ìbẹ̀rẹ̀ títí dé òpin ni a ti fi Ẹ̀mí Mímọ́ hàn gẹ́gẹ́ bí Ẹni tí a dá mọ́ aráyé pọ̀, nítorí àwọn ọmọ ọ̀sán dúró fún ìṣọ̀kan ìwà-àtọ̀runwá àti ìwà-ẹ̀dá ènìyàn. Pọ́ọ̀lù fi hàn, gẹ́gẹ́ bí Isaia náà ṣe fi hàn, pé ènìyàn jẹ́ ohun èlò; àwọn ọ̀pá-fitílà inú ibi mímọ́ náà sì ní ohun èlò níbi tí a ti ń fi òwú iná sí, epo sì máa ń sọ̀kalẹ̀ wá sí inú àwọn ohun èlò náà láti pèsè èròjà ìná tí ó yẹ láti fi ṣàfihàn ìmọ́lẹ̀ tí í ṣe òdodo Kristi. Àwa ni ohun èlò Ẹ̀mí Mímọ́, Ẹni kẹta nínú Ìjọba Ọlọ́run, gẹ́gẹ́ bí a ti fi hàn láti ìbẹ̀rẹ̀ títí dé òpin Ọ̀rọ̀ Ọlọ́run, àti gẹ́gẹ́ bí a ti tún fi hàn ní kedere pátápátá nínú àwọn ìkọ̀wé Ẹ̀mí Ìsọtẹ́lẹ̀.

In the second angel’s message which was fulfilled in the beginning of Adventism and the end, there are two distinct messages; one for the church and one for the world.

Nínú ìránṣẹ́ áńgẹ́lì kejì, èyí tí ó ṣẹ ní ìbẹ̀rẹ̀ Ìgbàgbọ́ Adventist àti ní òpin, àwọn ìránṣẹ́ méjì ọ̀tọ̀ọ̀tọ̀ wà; ọ̀kan fún ìjọ àti ọ̀kan fún ayé.

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