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# What is Truth? - Number Four

Kí ni Òtítọ́? - Nọ́mbà Kẹrin

Let not Your Heart be Troubled

Má jẹ́ kí Ọkàn Rẹ má bàjẹ́

Author

Jeff Pippenger

Published

September 9, 2023

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At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.

Ní ìbẹ̀rẹ̀ ìtàn àwọn Millerite ní ọdún 1798, ìran Odò Ulai nínú ìwé Dáníẹ́lì ni a tú sílẹ̀, èyí sì mú ìlọsíwájú ìmọ̀ wá tí ó dánwò, tí ó sì fi irú méjì àwọn olùjọsìn hàn gbangba. Ìran Ulai dúró fún ìfẹ̀ṣẹ̀rọ̀ inú fún àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí a ti ṣojú wọn nínú àwọn ìjọ méje ti Ìfihàn orí kejì àti kẹta. Ní òpin ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní 1798, nípàdé àgọ́ Exeter láti ọjọ́ kẹrìnlá sí kẹtàdínlógún Oṣù Kẹjọ, 1844, ìròyìn Ẹkún Ọ̀ganjọ́ ni a tú sílẹ̀ nígbà tí Kìnnìún ẹ̀yà Júdà yọ ọwọ́ Rẹ̀ kúrò lórí òtítọ́ tí a fi pamọ́, èyí tí ó mú ìlọsíwájú ìmọ̀ wá tí ó dánwò, tí ó sì fi irú méjì àwọn olùjọsìn hàn gbangba.

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, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.

Ní ọdún 1989, nígbà tí, gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, àwọn orílẹ̀-èdè tí wọ́n dúró fún ìjọba Soviet àtijọ́ ni a gbá lọ pátápátá nípasẹ̀ ìjọ-pápá àti Orílẹ̀-Èdè Amẹ́ríkà, ìran Odò Hidékelì nínú ìwé Dáníẹ́lì ni a tú sílẹ̀, ó sì mú ìbísí ìmọ̀ wá tí ó dánwò tí ó sì fihàn ẹgbẹ́ méjì àwọn olùjọsìn. Ìran Hidékelì dúró fún ìhìn-iṣẹ́ ìta àwọn ọ̀tá àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú èdìdì méje nínú ìwé Ìfihàn. Ní òpin ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní 1989, láti ìbẹ̀rẹ̀ ní ọ̀sẹ̀ mélòó kan ìkẹyìn oṣù Keje, 2023, Kìnnìún ẹ̀yà Júdà bẹ̀rẹ̀ ìlànà tútú ìhìn-iṣẹ́ Ẹkún Ọgànjọ nípasẹ̀ yíyọ ọwọ́ Rẹ̀ kúrò lórí òtítọ́ tí a fi pamọ́, èyí tí ń mú ìbísí ìmọ̀ wá, tí ń dánwò, tí yóò sì parí ní fífi ẹgbẹ́ méjì àwọn olùjọsìn hàn láàárín àwọn ènìyàn Ọlọ́run.

In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.

Nínú ẹsẹ̀ àkọ́kọ́ ti Johanu orí kẹrìnlá, Kristi gba àwọn ọmọ-ẹ̀yìn níyànjú pé kí ọkàn wọn má ṣe dàrú.

> Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.

> Ẹ má ṣe jẹ́ kí ọkàn yín dàrú: ẹ gbàgbọ́ nínú Ọlọ́run, ẹ gbàgbọ́ pẹ̀lú nínú mi. Johanu 14:1.

Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.

Láàárín wákàtí díẹ̀ ni a mú Kristi, kò sì pẹ́ lẹ́yìn náà ni wọ́n kàn án mọ́ àgbélébùú, wọ́n sin ín, ó sì jíǹde. Lẹ́yìn tí Ó gòkè lọ sọ́dọ̀ Baba, Ó padà tọ àwọn ọmọ-ẹ̀yìn Rẹ̀ wá.

> And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.

> Nígbà tí wọ́n sì ń sọ àwọn nǹkan wọ̀nyí, Jesu fúnra rẹ̀ dúró ní àárín wọn, ó sì wí fún wọn pé, Àlàáfíà ní kí ó máa bá yín. Ṣùgbọ́n ẹ̀rù bà wọ́n, wọ́n sì yà á sílẹ̀ gidigidi, wọ́n sì rò pé ẹ̀mí kan ni wọ́n rí. Ó sì wí fún wọn pé, Èéṣe tí ọkàn yín fi dàrú? àti èéṣe tí èrò fi ń dìde nínú ọkàn yín? Luku 24:36–38.

The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.

Ìbànújẹ àkọ́kọ́ nínú ìlà àtúnṣe máa ń ṣẹlẹ̀ nígbà tí àwọn ènìyàn Ọlọ́run bá gbàgbé òtítọ́ kan tí a ti fi hàn fún wọn tẹ́lẹ̀. Àwọn ọmọ-ẹ̀yìn náà ti gbàgbé ohun tí Jésù ti sọ fún wọn ní kéré jù ọ̀sẹ̀ kan ṣáájú kí ìbẹ̀rù àti ìbànújẹ wọn fi hàn ní àkókò ìpẹ̀yà agbelebu. Lẹ́yìn ìbànújẹ àkọ́kọ́ náà ni àkókò ìdádúró máa ń tẹ̀lé e, èyí tí àìsí Ọkọ-ìyàwó dúró fún nínú àpèjúwe àwọn wúńdíá mẹ́wàá. Jésù ti sọ fún àwọn ọmọ-ẹ̀yìn náà ní tààrà pé Òun ń lọ sọ́dọ̀ Baba Rẹ̀, ṣùgbọ́n pé Òun yóò padà wá. Ìmọ̀-tẹ́lẹ̀ tí Ó ti pèsè fún àwọn ọmọ-ẹ̀yìn náà kò dá wọ́n dúró kúrò nínú bí ìpẹ̀yà náà ṣe bò wọ́n mọ́lẹ̀. Nínú àyíká àpèjúwe àwọn wúńdíá mẹ́wàá, ìpẹ̀yà jẹ́ ibi tí a ti ń fi ìwà hàn, ṣùgbọ́n kì í ṣe ibi tí a ti ń mú un dàgbà. Jésù ti yàn àwọn ọmọ-ẹ̀yìn náà, Ó sì ti yà wọ́n sọ́tọ̀, ó sì sọ òtítọ́ náà fún wọn kí ìpẹ̀yà náà tó dé.

> Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.

> Ẹ̀yin kò yàn mi, ṣùgbọ́n èmi ni mo yàn yín, mo sì yàn yín sípò, kí ẹ lè lọ, kí ẹ sì so èso jáde, kí èso yín lè dúró: kí ohunkóhun tí ẹ bá béèrè lọ́dọ̀ Baba ní orúkọ mi, kí ó lè fi í fún yín. Johanu 15:16.

Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.

Síbẹ̀, bí ó tilẹ̀ jẹ́ pé a ti yàn wọ́n, èyí kò dí wọ́n lọ́wọ́ láti jẹ́ kí ìṣòro náà borí wọn.

> “Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

> “A máa fi ìwà hàn nípasẹ̀ ìṣòro àjálù. Nígbà tí ohùn àìsimi náà kéde ní òru àárín pé, ‘Wò ó, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn wúńdíá tí wọ́n ń sùn jí láti inú oorun wọn, a sì rí ẹni tí ó ti ṣe ìmúrasílẹ̀ fún ìṣẹ̀lẹ̀ náà. A mú ẹgbẹ́ méjèèjì láìròtẹ́lẹ̀, ṣùgbọ́n ọ̀kan ti pèsè sílẹ̀ fún àkókò ìpèníjà náà, a sì rí i pé èkejì kò ní ìmúrasílẹ̀. A máa fi ìwà hàn nípasẹ̀ ipò ayidayida. Àwọn àkókò ìpèníjà máa ń mú ìrísí tòótọ́ ti ìwà jáde. Àjálù kan tí ó yára dé tí a kò sì retí, ìpàdánù ẹni, tàbí ìṣòro àjálù kan, àìsàn tàbí ìrora kan tí a kò rò tẹ́lẹ̀, ohun kan tí ó mú ọkàn ènìyàn dojú kọ ikú lójúkojú, yóò mú òtítọ́ inú ìwà jáde. A ó fi hàn ní gbangba bóyá ìgbàgbọ́ gidi kankan wà nínú àwọn ìlérí ọ̀rọ̀ Ọlọ́run tàbí kò sí. A ó fi hàn ní gbangba bóyá oore-ọ̀fẹ́ ń gbé ọkàn náà ró, bóyá òróró wà nínú ìkòkò pẹ̀lú fìtílà.”

> “Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

> “Àwọn àkókò ìdánwò ń dé bá gbogbo ènìyàn. Báwo ni àwa ṣe ń hùwà lábẹ́ ìdánwò àti ìjẹ́rìí Ọlọ́run? Ṣé àwọn fìtílà wa máa ń kú? tàbí ṣé a ṣì ń jẹ́ kí wọ́n máa jó? Ṣé a ti múra sílẹ̀ fún gbogbo ipò pàjáwìrì nípasẹ̀ ìsọ̀kan wa pẹ̀lú Ẹni tí ó kún fún oore-ọ̀fẹ́ àti òtítọ́? Àwọn wúńdíá ọlọ́gbọ́n márùn-ún kò lè pín ìwà wọn fún àwọn wúńdíá òmùgọ̀ márùn-ún. Ìwà gbọ́dọ̀ jẹ́ ohun tí àwa gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan yóò dá sílẹ̀ nínú ara wa.” Review and Herald, October 17, 1895.

The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.

Ìfihàn Jésù Kristi tí a sọ̀rọ̀ rẹ̀ nínú àwọn ẹsẹ̀ àkọ́kọ́ ìwé Ìfihàn ni ìránṣẹ́ ìkìlọ̀ ìkẹyìn sí ìjọ, àti lẹ́yìn náà sí ayé. A tú ìfihàn náà sílẹ̀ díẹ̀ kí ìdánwò oore-ọ̀fẹ́ tó parí, nípasẹ̀ Kìnnìún ẹ̀yà Júdà, ẹni tí a ti fi hàn nínú Ìfihàn orí kàrùn-ún gẹ́gẹ́ bí ẹni kan ṣoṣo tí ó yẹ láti ṣí ìwé tí a fi èdìdì dì.

> And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.

> Ọ̀kan nínú àwọn àgbàgbà náà sì wí fún mi pé, Má sọkún: kíyèsi i, Kìnnìún ẹ̀yà Juda, Gbòǹgbò Dafidi, ti ṣẹ́gun láti ṣí ìwé náà, àti láti tú àwọn èdìdì méje rẹ̀ sílẹ̀. Ìfihàn 5:5.

The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.

Kiniun ti ẹ̀yà Júdà náà sì ni “gbòǹgbò Dáfídì,” ó sì tún jẹ́ “ọmọ Dáfídì,” ó sì tún jẹ́ Olúwa Dáfídì. Ìsopọ̀ tí Kiniun ti ẹ̀yà Júdà ń ṣàfihàn ń jẹ́ kí a mọ̀ pé nígbà tí Kiniun ti ẹ̀yà Júdà bá fi èdìdì dì tàbí ṣí òtítọ́ kan sílẹ̀, ó máa ń ṣe bẹ́ẹ̀ nípa lílo òfin ìkọ́kọ́ àkọ́kọ́, èyí tí ń fi ìbẹ̀rẹ̀ ohun kan hàn gẹ́gẹ́ bí ohun tí ń dá òpin ohun náà mọ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Jésù gẹ́gẹ́ bí “gbòǹgbò Dáfídì.” Nígbà tí a bá tú òtítọ́ kan sílẹ̀ ní “àkókò” ìkẹyìn, a máa bẹ̀rẹ̀ ìlànà ìwẹ̀nùmọ́ kan, gẹ́gẹ́ bí a ti ṣàfihàn nínú Dáníẹ́lì méjìlá.

> “It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.

> “Kìnìún ẹ̀yà Júdà ni ó tú ìdìdì ìwé náà, tí ó sì fi ìfihàn ohun tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí fún Jòhánù. Dáníẹ́lì dúró ní ipò tirẹ̀ láti jẹ́rìí rẹ̀, èyí tí a fi èdìdì dì títí di àkókò òpin, nígbà tí a ó kéde ìránṣẹ́ áńgẹ́lì àkọ́kọ́ sí ayé wa. Àwọn ọ̀ràn wọ̀nyí ṣe pàtàkì lọ́nà àìlópin ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, ṣùgbọ́n nígbà tí ‘ọ̀pọ̀lọpọ̀ yóò di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò,’ ‘àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ọ̀kan nínú àwọn ẹni búburú tí yóò lóye.’” Manuscript Releases, ìdìpọ̀ 18, 14, 15.

The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.

Iṣẹ́ Jesu gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà jẹ́ ti ìtóbi àìlópin, ṣùgbọ́n “kò sí ẹni kankan” nínú àwọn “ẹlẹ́ṣẹ̀” tí yóò lóye iṣẹ́ rẹ̀ tàbí ìhìn náà tí a tú èdìdì rẹ̀.

> And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.

> Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Daniẹli: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì fi èdìdì dì í títí di àkókò òpin. Ọ̀pọ̀lọpọ̀ ni a ó wẹ́ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ènìyàn búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Daniẹli 12:9, 10.

The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.

Ìlànà ìdánwò náà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìgbésẹ̀ mẹ́ta; “a wẹ̀ mí mọ́, a sọ di funfun, a sì dán wò.” Àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ṣàpẹẹrẹ àwọn ìgbésẹ̀ mẹ́ta ti “ìhìnrere àìnípẹ̀kun,” èyí tí nínú ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ẹ bẹ̀rù Ọlọ́run (a wẹ̀ mí mọ́), ẹ fi ògo fún un (a sọ di funfun), nítorí wákàtí ìdájọ́ Rẹ̀ ti dé (a dán án wò). Àwọn ìgbésẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyí ni “òtítọ́,” gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú alífábẹ́ẹ̀tì Heberu; nígbà tí a bá sì mú àwọn lẹ́tà wọ̀nyí jọ ní ètò yẹn, ọ̀rọ̀ Heberu “òtítọ́” ni a dá sílẹ̀.

Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”

Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ni “ọ̀nà” náà, nítorí ọ̀nà Ọlọ́run, gẹ́gẹ́ bí Ásáfù ti sọ nínú Sáàmù 77:13, wà nínú ibi mímọ́, níbi tí, nínú àgbàlá rẹ̀, a ti ń sọ ẹlẹ́ṣẹ̀ di mímọ́ nípa ìtàjẹ̀sílẹ̀ ẹ̀jẹ̀. Lẹ́yìn náà, a máa mú ẹ̀jẹ̀ náà wọ inú ibi mímọ́, èyí tí ó dúró fún ìwẹ̀nùmọ́, èyí tí í ṣe ìlànà fífún ènìyàn “di funfun.”

> And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.

> Ọ̀kan lára àwọn àgbà sọ̀rọ̀, ó ní fún mi pé, Ta ni àwọn wọ̀nyí tí a fi aṣọ àlà funfun wọ̀? ibo ni wọ́n ti wá? Mo sì wí fún un pé, Olúwa, ìwọ mọ̀. Ó sì wí fún mi pé, Àwọn wọ̀nyí ni àwọn tí wọ́n jáde láti inú ìpọ́njú ńlá, tí wọ́n sì ti fọ aṣọ wọn, tí wọ́n sì ti sọ ọ́ di funfun nínú ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn náà. Ìfihàn 7:13, 14.

The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.

Ẹlẹ́ṣẹ̀ tí a ti dá láre, tí a sì ti sọ di mímọ́, nígbà náà ni a ti pèsè rẹ̀ sílẹ̀ láti “dán án wò” nínú ìdájọ́ tí Ibi Mímọ́ Jùlọ ṣàpẹẹrẹ. Jésù ni “ọ̀nà”, “òtítọ́” àti “ìyè”. Ọ̀nà ni ìbẹ̀rẹ̀, òtítọ́ ni àárín, ìyè sì ni òpin. Bí a bá sọ wá di mímọ́ nípasẹ̀ ìgbésẹ̀ àkọ́kọ́, a wà lórí ọ̀nà, èyí tí í ṣe ipa-ọ̀nà àwọn ẹni tí a ti dá láre.

> But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.

> Ṣùgbọ́n ọ̀nà àwọn olódodo dàbí ìmọ́lẹ̀ tí ń tàn, tí ń túbọ̀ máa ràn sí i títí di ọjọ́ pípé. Òwe 4:18.

The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.

Ìgbésẹ̀ kejì ni ìfarahàn òdodo tí a ń mú ṣẹ nípasẹ̀ òtítọ́ Rẹ̀, nítorí Ọ̀rọ̀ Rẹ̀ ni òtítọ́.

> Sanctify them through thy truth: thy word is truth. John 17:17.

> Yà wọ́n sọ́tọ̀ nípasẹ̀ òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. Johanu 17:17.

Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.

Àwọn tí a dá láre ni ìgbésẹ̀ kìn-ín-ní ń ṣojú fún, àwọn tí a sọ di mímọ́ ni ìgbésẹ̀ kejì ń ṣojú fún. Ìgbésẹ̀ méjèèjì àkọ́kọ́ wọ̀nyí ń pèsè àwọn tí a dá láre tí a sì sọ di mímọ́ sílẹ̀ láti wọ inú ìdájọ́ kí wọ́n sì gba ìyè àìnípẹ̀kun. Jésù ni ọ̀nà, òtítọ́ àti ìyè.

> “Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.

> “A ń jẹ́rìí sí òdodo inú nípasẹ̀ òdodo òde. Ẹni tí ó jẹ́ olódodo ní inú kì í jẹ́ aláìníọkàn àti aláìní ìbànújẹ́ sí ẹlòmíràn, ṣùgbọ́n lójoojúmọ́ ó ń dàgbà sí àwòrán Kristi, ó ń lọ láti agbára dé agbára. Ẹni tí a ń sọ di mímọ́ nípasẹ̀ òtítọ́ yóò ní ìṣàkóso ara ẹni, yóò sì máa tọ̀ lẹ́yìn ìsẹ̀sẹ̀ Kristi títí oore-ọ̀fẹ́ yóò fi pàdánù nínú ògo. Òdodo tí a fi dá wa láre ni a kà sí wa; òdodo tí a fi ń sọ wa di mímọ́ ni a fi fún wa. Ẹ̀kọ́ àkọ́kọ́ ni ẹ̀tọ́ wa sí ọ̀run, èkejì sì ni ìmúrasílẹ̀ wa fún ọ̀run.” Review and Herald, June 4, 1895.

John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.

Nínú Jòhánù orí kẹrìnlá títí dé orí kẹtàdínlógún, a tún máa ń sọ léraléra nípa àwọn ọ̀ràn ìhùwàsí ọmọ-ẹ̀yìn nígbà tí Kristi yóò fi wọ́n sílẹ̀ láti lọ sọ́dọ̀ Baba Rẹ̀. Ó ṣe ìlérí pé Òun yóò padà wá, ó sì mọ̀, (bí ó tilẹ̀ jẹ́ pé àwọn ọmọ-ẹ̀yìn kò mọ̀), pé ìpọnjú tí ó súnmọ́ dé yóò mú ìbànújẹ́ jíjinlẹ̀ wá. A ti hun ìdánimọ̀ àti ìtúmọ̀ Ẹ̀mí Mímọ́ gẹ́gẹ́ bí “Olùtùnú” sínú àwọn orí mẹ́rin wọ̀nyí. A mẹ́nuba Ẹ̀mí Mímọ́ lẹ́ẹ̀mẹ́rin gẹ́gẹ́ bí “Olùtùnú” nínú ìhìnrere Jòhánù, àti lẹ́ẹ̀kan nínú Jòhánù kìíní, ṣùgbọ́n níbẹ̀ ni a túmọ̀ ọ̀rọ̀ náà sí “agbẹjọ́rò.” Kò sí ní ibòmíràn nínú Májẹ̀mú Titun.

The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.

Májẹ̀mú Láíláí ní ọ̀rọ̀ Heberu kan tí a ti túmọ̀ sí “olùtùnú” nínú Oníwàásù 4:1 àti nínú Ìkẹ́dùn 1:9 àti 16. Gbogbo àwọn ìtọ́kasí mẹ́tẹ̀ẹ̀ta náà fi hàn pé àwọn aninilára ti ni àwọn ènìyàn Ọlọ́run lára, wọn kò sì ní olùtùnú kankan láti tì wọ́n lẹ́yìn nínú ìpọ́njú àti ìrẹ̀wẹ̀sì tí wọ́n bá ara wọn nínú rẹ̀.

The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.

Ìdámọ̀ Ẹ̀mí Mímọ́ gẹ́gẹ́ bí “Olùtùnú” ni a gbé kalẹ̀ nínú àyọkà náà níbi tí Jésù ti ń wá ọ̀nà láti pèsè àwọn ọmọ-ẹ̀yìn náà sílẹ̀ fún ìrẹ̀wẹ̀sì ńlá tí ó kù díẹ̀ wákàtí kí ó dé. Nínú àkópọ̀ ọ̀rọ̀ yẹn, Ó tẹnu mọ́ ọn pé àní ní àìsí Rẹ̀, Ẹ̀mí Mímọ́ yóò wà níbẹ̀ láti pèsè ìtùnú fún wọn. Nípa dídámọ̀ Ẹ̀mí Mímọ́ nínú àkópọ̀ ọ̀rọ̀ Olùtùnú, Jésù ṣàlàyé ní pàtó àwọn àbùdá iṣẹ́ tí Olùtùnú náà yóò ṣe.

Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.

Àwọn ìtọ́kasí Jesu tí ó tún un ṣe nípa ìlọ̀kúrò Rẹ̀ àti ìpadàbọ̀ Rẹ̀ fi kókó-ọrọ̀ náà gan-an sí ipò àkọ́kọ́ gẹ́gẹ́ bí àkòrí pàtàkì jùlọ nínú ẹsẹ̀ náà.

John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”

Jòhánù 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 ni àwọn ẹsẹ̀ tí ń sọ ní tààràtà nípa àkókò ìdádúró nínú àkàwé àwọn wúńdíá mẹ́wàá. Pẹ̀lú àwọn ẹsẹ̀ iṣáájú náà ni a tún kà ápọ̀rọ̀ yìí sí, èyí tí, nípasẹ̀ àtúnsọ, fi ìtẹnumọ́ lé àkókò ìdádúró náà, nítorí pé “Olúwa kì í tún ohun tí kò ní ìjẹ́pàtàkì ńlá sọ.”

> A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.

> Ni ìgbà díẹ̀, ẹ̀yin kì yóò rí mi: àti lẹ́yìn náà, ní ìgbà díẹ̀, ẹ̀yin yóò sì tún rí mi, nítorí èmi ń lọ sọ́dọ̀ Baba. Nígbà náà ni àwọn kan nínú àwọn ọmọ-ẹ̀yìn rẹ̀ sọ láàárín ara wọn pé, Kín ni èyí tí ó ń wí fún wa pé, Ní ìgbà díẹ̀, ẹ̀yin kì yóò rí mi: àti lẹ́yìn náà, ní ìgbà díẹ̀, ẹ̀yin yóò sì rí mi: àti pé, Nítorí èmi ń lọ sọ́dọ̀ Baba? Nítorí náà wọ́n wí pé, Kín ni èyí tí ó ń pè ní, Ní ìgbà díẹ̀? A kò lè mọ ohun tí ó ń sọ. Nígbà náà Jesu mọ̀ pé wọ́n fẹ́ béèrè lọ́wọ́ rẹ̀, ó sì wí fún wọn pé, Ṣé ẹ̀yin ń bi ara yín léèrè nítorí èyí tí mo sọ pé, Ní ìgbà díẹ̀, ẹ̀yin kì yóò rí mi: àti lẹ́yìn náà, ní ìgbà díẹ̀, ẹ̀yin yóò sì rí mi? Lóòótọ́, lóòótọ́, mo wí fún yín pé, ẹ̀yin yóò sọkún, ẹ ó sì ṣọ̀fọ̀, ṣùgbọ́n ayé yóò yọ̀: ẹ̀yin yóò ní ìbànújẹ́, ṣùgbọ́n ìbànújẹ́ yín yóò di ayọ̀. Nígbà tí obìnrin bá ń rọbí, ó ní ìbànújẹ́, nítorí pé wákàtí rẹ̀ dé: ṣùgbọ́n bí ó bá ti bí ọmọ tán, kì í ṣe irora náà mọ́ nínú rẹ̀ mọ́, nítorí ayọ̀ pé a bí ènìyàn kan sí ayé. Nítorí náà, ẹ̀yin pẹ̀lú ní ìbànújẹ́ nísinsìnyí: ṣùgbọ́n èmi yóò tún rí yín, ọkàn yín yóò sì yọ̀, ayọ̀ yín kò sì sí ẹni tí yóò gbà á kúrò lọ́dọ̀ yín. John 16:16–22.

At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.

Ó kéré tán, ẹsẹ̀ mọ́kànlélógún ní orí kẹrìnlá títí dé orí kẹtàdínlógún ni ń fi àkókò náà hàn, nínú èyí tí àwọn ọmọ-ẹ̀yìn yóò nílò láti dúró de ìpadàbọ̀ Kristi. Àkókò náà yóò bẹ̀rẹ̀ ní ikú Kristi, yóò sì bá a lọ títí di ìpadàbọ̀ Rẹ̀ láti ọ̀dọ̀ Baba Rẹ̀. Àkókò tí wọ́n ní láti dúró de ìpadàbọ̀ Rẹ̀ jẹ́ ààmì àpẹẹrẹ àkókò ìdádúró nínú òwe àwọn wúńdíá mẹ́wàá. Gẹ́gẹ́ bí ó ti rí nínú àkọsílẹ̀ Luku nípa àwọn ọmọ-ẹ̀yìn Emauṣi, ìrẹ̀wẹ̀sì ti àgbélébùú ń ṣiṣẹ́ gẹ́gẹ́ bí àpẹẹrẹ asọtẹ́lẹ̀ fún ìbẹ̀rẹ̀ àkókò ìdádúró tí ó tẹ̀ lé ìrẹ̀wẹ̀sì àkọ́kọ́.

In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.

Nínú àkọsílẹ̀ àkọ́kọ́ ti ìwé àkọ́kọ́ nínú Bíbélì, a rí ìtàn ẹ̀dá, a sì mọ àwọn ènìyàn mẹ́ta ti àwùjọ ọ̀run. Nínú àkọsílẹ̀ àkọ́kọ́ ti ìwé ìkẹyìn nínú Bíbélì, a rí àwọn ènìyàn mẹ́ta ti àwùjọ ọ̀run. Nínú àwọn orí mẹ́rin tí a ń gbé yẹ̀ wò, a rí àwọn ènìyàn mẹ́ta ti àwùjọ ọ̀run. Mímọ òtítọ́ yìí jẹ́ kí a lè fi àwọn orí mẹ́rin ti Johanu bò lórí ìlà àsọtẹ́lẹ̀ ti Genesisi orí kìíní ẹsẹ̀ kìíní títí dé orí kejì ẹsẹ̀ kẹta àti lórí Ifihàn orí kìíní ẹsẹ̀ kìíní sí ẹsẹ̀ kọkànlá.

In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.

Nínú ẹsẹ náà, Jésù sọ fún Tómásì pé bí ènìyàn bá ti rí Jésù, ó ti rí Baba. Ẹsẹ náà tún fi hàn pé Kristi ni Ẹni náà tí ó fi ìwàláàyè rẹ̀ tù àwọn ọmọ-ẹ̀yìn nínú, ṣùgbọ́n pé nígbà tí Yóò kúrò, Yóò rán “òmíràn” “Olùtùnú” sí wọn. Ẹ̀mí Mímọ́ ni Olùtùnú náà, ṣùgbọ́n Kristi pẹ̀lú jẹ́ Olùtùnú.

> If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.

> Bí ẹ̀yin bá ti mọ̀ mí, ẹ̀yin ì bá ti mọ Baba mi pẹ̀lú: láti ìsinsin yìí lọ ẹ̀yin ń mọ̀ ọ́n, ẹ sì ti rí i. Fílípì wí fún un pé, Olúwa, fi Baba hàn wá, yóò sì tó fún wa. Jésù wí fún un pé, Ṣé mo ti wà pẹ̀lú yín pẹ́ tó bẹ́ẹ̀, síbẹ̀ ìwọ kò tíì mọ̀ mí, Fílípì? Ẹni tí ó bá ti rí mi ti rí Baba; èéṣe tí ìwọ fi ń wí pé, Fi Baba hàn wá? Johanu 14:7–9.

Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.

Tọ́másì ń ṣojú fún àwọn tí ó wà nínú Ẹ̀sìn Adventist tí wọ́n kọ̀ láti rí ẹ̀rí nípa ìbáṣepọ̀ Mẹ́talọ́kan ọ̀run, láìka òtítọ́ sí pé ó ṣeé ṣe kí wọ́n ti ka àwọn ẹ̀rí tí ń gbé òtítọ́ náà ró léraléra.

> And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.

> Èmi yóò sì bẹ Baba, òun yóò sì fún yín ní Olùtùnú mìíràn, kí ó lè máa bá yín gbé títí láé; àní Ẹ̀mí òtítọ́; ẹni tí ayé kò lè gbà, nítorí pé ayé kò rí i, bẹ́ẹ̀ ni kò sì mọ̀ ọ́: ṣùgbọ́n ẹ̀yin mọ̀ ọ́; nítorí ó ń bá yín gbé, yóò sì wà nínú yín. Èmi kì yóò fi yín sílẹ̀ láìní olùtùnú: èmi yóò tọ̀ yín wá. Síbẹ̀ díẹ̀, ayé kì yóò sì rí mi mọ́; ṣùgbọ́n ẹ̀yin rí mi: nítorí pé mo wà láàyè, ẹ̀yin náà yóò wà láàyè. Johanu 14:16–19.

If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”

Tí a bá ti rí Jesu, a ti rí Baba. Jesu ni “Olùtùnú,” Ẹ̀mí Mímọ́ sì jẹ́ “Olùtùnú mìíràn.” Tí a bá ti rí Jesu, a ti rí Baba, a sì ti rí Olùtùnú. Nínú ìgbà márùn-ún tí a ti lo ọ̀rọ̀ náà, olùtùnú, nínú Bíbélì, àpọ́sítélì Jòhánù ni ó lò wọ́n gbogbo. Nínú ìtọ́kasí karùn-ún, a túmọ̀ ọ̀rọ̀ náà sí “alábàágbéjọ́rò.”

> My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.

> Àwọn ọmọ kékeré mi, àwọn nǹkan wọ̀nyí ni mo kọ sí yín, kí ẹ má bàa ṣẹ̀. Ṣùgbọ́n bí ẹnikẹ́ni bá ṣẹ̀, a ní Alágbàwí kan lọ́dọ̀ Baba, Jesu Kristi olódodo. 1 John 2:1.

If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.

Bí ẹnikẹ́ni bá ṣẹ̀ṣẹ̀, a ní Olùtùnú kan, Jésù Kristi olódodo. Alágbàwí ni ẹni tí ń bẹ̀bẹ̀ ní orúkọ ẹlẹ́ṣẹ̀. Pọ́ọ̀lù fi iṣẹ́ Jésù hàn gẹ́gẹ́ bí ti Alágbàwí wa.

> Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.

> Ta ni ẹni tí yóò dá ni lẹ́bi? Kristi ni ẹni tí ó kú, bẹ́ẹ̀ ni kì í ṣe ìyẹn nìkan, ṣùgbọ́n tí a tún jí dìde, ẹni tí ó sì wà ní ọwọ́ ọ̀tún Ọlọ́run, ẹni tí ó sì ń bẹ̀bẹ̀ fún wa pẹ̀lú. Róòmù 8:34.

Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.

Jésù ni Alágbàwí ẹlẹ́ṣẹ̀, èyí sì ní í ṣe pé Òun ni Olùtùnú. Nínú orí kan náà, Pọ́ọ̀lù ti ṣáájú fi hàn pé Ẹ̀mí Mímọ́ pẹ̀lú ń bẹ̀bẹ̀ fún wa.

> Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.

> Bakanna náà Ẹ̀mí ń ràn àìlera wa lọ́wọ́ pẹ̀lú: nítorí a kò mọ ohun tí a yẹ kí a máa gbàdúrà fún gẹ́gẹ́ bí ó ti yẹ: ṣùgbọ́n Ẹ̀mí fúnra rẹ̀ ń bẹ̀bẹ̀ fún wa pẹ̀lú ìkérora tí a kò lè fi ẹnu sọ. Àti ẹni tí ń yẹ ọkàn wò mọ ohun tí èrò Ẹ̀mí jẹ́, nítorí ó ń bẹ̀bẹ̀ fún àwọn ẹni mímọ́ gẹ́gẹ́ bí ìfẹ́ Ọlọ́run. Romans 8:26, 27.

Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.

A dá Jesu àti Ẹ̀mí Mímọ́ ni a mọ̀ sí Olùtùnú; nítorí náà, àwọn méjèèjì jẹ́ Alágbàwí tí ń bẹ̀bẹ̀ fún wa. Gbogbo ènìyàn mẹ́ta inú mẹ́talọ́kan ọ̀run ni a ṣojú fún nínú ẹsẹ̀ Jòhánù tí a ń ronú lé lórí, àti nígbà tí a bá so ó pọ̀ mọ́ ẹ̀rí àkọ́kọ́ inú ìwé àkọ́kọ́ ti Bíbélì àti ẹ̀rí àkọ́kọ́ inú ìwé ìkẹyìn ti Bíbélì, ìmọ́lẹ̀ nípa ìbáṣepọ̀ àti iṣẹ́ àwọn ènìyàn mẹ́tẹ̀ẹ̀ta inú ìwà-Ọlọ́run á túbọ̀ lágbára.

> “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. 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.

> “A kò lè fi àwọn nǹkan ayé ṣàlàyé Baba. Baba ni gbogbo ìkúnrẹ́rẹ́ Ìwà-Ọlọ́run nínú ara, ó sì jẹ́ aláìrí fún ojú ẹni kíkú. Ọmọ ni gbogbo ìkúnrẹ́rẹ́ Ìwà-Ọlọ́run tí a fihàn. Ọ̀rọ̀ Ọlọ́run sọ nípa Rẹ̀ pé, ‘àwòrán gangan ti Ẹni Rẹ̀ ni.’ ‘Nítorí Ọlọ́run fẹ́ ayé tó bẹ́ẹ̀ gẹ́ẹ́ tí Ó fi Ọmọ bíbíkanṣoṣo Rẹ̀ fúnni, kí ẹnikẹ́ni tí ó bá gbàgbọ́ nínú Rẹ̀ 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 powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.

> “Olùtùnú náà tí Kristi ṣe ìlérí láti rán wá lẹ́yìn tí Ó gòkè lọ sí ọ̀run, ni Ẹ̀mí náà nínú gbogbo ẹ̀kúnrẹ́rẹ́ ti Ìwà-Ọlọ́run, tí ń fi agbára oore-ọ̀fẹ́ Ọlọ́run hàn gbangba fún gbogbo àwọn tí ó gbà á tí wọ́n sì gbàgbọ́ nínú Kristi gẹ́gẹ́ bí Olùgbàlà tiwọn fúnra wọn. Ẹni alààyè mẹ́ta wà nínú mẹ́talọ́kan ọ̀run. Ní orúkọ agbára mẹ́ta wọ̀nyí,—Baba, Ọmọ, àti Ẹ̀mí Mímọ́, ni a ń ṣe ìrìbọmi fún àwọn tí wọ́n gba Kristi nípa ìgbàgbọ́ alààyè, àwọn agbára wọ̀nyí yóò sì bá àwọn ọmọ abẹ́lé ọ̀run tí ó ṣe ìgbọràn ṣiṣẹ́ pọ̀ nínú ìsapá wọn láti gbé ìyè tuntun nínú Kristi.”

> “What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.

> “Kí ni ẹlẹ́ṣẹ̀ yóò ṣe?—Kí ó gbàgbọ́ nínú Kristi. Ó jẹ́ ohun-ìní Kristi, ẹni tí a rà pẹ̀lú ẹ̀jẹ̀ Ọmọ Ọlọ́run. Nípasẹ̀ ìdánwò àti ìpọnjú Olùgbàlà rà ènìyàn padà kúrò nínú ẹrú ẹ̀ṣẹ̀. Nígbà náà, kí ni ó yẹ kí a ṣe kí a lè gbà wá là kúrò nínú ẹ̀ṣẹ̀?—Ẹ gbàgbọ́ nínú Olúwa Jésù Kristi gẹ́gẹ́ bí Olùgbàlà tí ń dárí ẹ̀ṣẹ̀ jì. Ẹni tí ó bá jẹ́wọ́ ẹ̀ṣẹ̀ rẹ̀, tí ó sì rẹ ara rẹ̀ sílẹ̀ nínú ọkàn rẹ̀, yóò gba ìdáríjì. Jésù ni Olùgbàlà tí ń dárí ẹ̀ṣẹ̀ jì, gẹ́gẹ́ bí ó ti jẹ́ pẹ̀lú Ọmọ bíbí kan ṣoṣo ti Ọlọ́run aláìlópin. Ẹlẹ́ṣẹ̀ tí a ti dárí jì ni a tún bá Ọlọ́run làjà nípasẹ̀ Jésù Kristi Olùdáǹdè wa kúrò nínú ẹ̀ṣẹ̀. Nípa pípa ara rẹ̀ mọ́ lójú ọ̀nà ìwà mímọ́, ó di ọmọ abẹ́ oore-ọ̀fẹ́ Ọlọ́run. A sì mú ìgbàlà kíkún, ayọ̀, àti àlàáfíà wá fún un, pẹ̀lú ọgbọ́n òtítọ́ tí ó ti ọ̀dọ̀ Ọlọ́run wá.”

> “Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.

> “Igbàgbọ́ nínú ẹ̀jẹ̀ ètùtù Jésù Kristi ni ìdánilójú ìdáríjì. Kristi lè wẹ gbogbo ẹ̀ṣẹ̀ kúrò pátápátá. Ìgbẹ́kẹ̀lé pípé lórí agbára náà lójoojúmọ́ yóò fún aṣojú ènìyàn ní ọgbọ́n mímúra gidigidi láti mọ ohun tí yóò pa ọkàn mọ́ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí kúrò nínú ìsọdọ́mọ ẹ̀ṣẹ̀. Nípa ìgbàgbọ́ àti àdúrà, nípasẹ̀ ìmọ̀ Kristi, ó yẹ kí ó ṣiṣẹ́ ìgbàlà tirẹ̀ jáde.”

> “The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.

> “Ẹ̀mí Mímọ́ mọ̀ wá, ó sì ń tọ́ wa sọ́nà sínú gbogbo òtítọ́. Ọlọ́run ti fi Ọmọ Rẹ̀ bíkan ṣoṣo fúnni, kí ẹnikẹ́ni tí ó bá gbàgbọ́ nínú Rẹ̀ má bàjẹ́, ṣùgbọ́n kí ó ní ìyè àìnípẹ̀kun. Kírísítì ni Olùgbàlà ẹlẹ́ṣẹ̀. Ikú Kírísítì ti rà ẹlẹ́ṣẹ̀ padà. Èyí ni ìrètí wa kan ṣoṣo. Bí a bá fi ara wa sílẹ̀ pátápátá, tí a sì ń ṣe àwọn ìwà rere Kírísítì, a ó gba ẹ̀bùn ìyè àìnípẹ̀kun.”

> “‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.

> “‘Ẹni tí ó bá gbàgbọ́ nínú Ọmọ, ó ní Baba pẹ̀lú.’ Ẹni tí ó ní ìgbàgbọ́ tí ń bá a lọ nínú Baba àti Ọmọ, ó ní Ẹ̀mí pẹ̀lú. Ẹ̀mí Mímọ́ ni olùtùnú rẹ̀, kò sì yà kúrò nínú òtítọ́ rárá.” Bible Training School, March 1, 1906.

Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.

Yàtọ̀ sí ìmọ́lẹ̀ àfikún nípa iṣẹ́ àti ìbáṣepọ̀ mẹ́talọ́kan ọ̀run, ìdánimọ̀ mẹ́talọ́kan ọ̀run nínú ẹsẹ̀ náà ń pèsè ẹ̀rí pé àwọn orí mẹ́rin wọ̀nyí ní láti bá ìròyìn náà mu, èyí tí a ń tú sílẹ̀ nísinsin yìí láti ọ̀dọ̀ Kìnnìún ẹ̀yà Júdà.

The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.

Ẹ̀rí inú ìtàn àwọn ọmọ-ẹ̀yìn Emmau ṣe aṣojú ẹ̀rí mẹ́ta tí ń fi hàn pé ìdààmú-ọkàn àti àkókò ìdádúró tí ó tẹ̀lé àgbélébùú náà, ń ṣe aṣojú ìdààmú-ọkàn àti àkókò ìdádúró tí ń tẹ̀lé ìdààmú-ọkàn àkọ́kọ́. Ẹ̀rí mìíràn wà tí ń gbé e ró pé ìtàn tí a ṣàpẹẹrẹ nínú orí mẹ́rin Johanu, ń ṣe aṣojú àwọn ipò tí ó yí ìdààmú-ọkàn àkọ́kọ́ ká.

The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”

Ẹsẹ̀ ìkẹyìn nínú ìtàn ìṣẹ̀dá, èyí tí ó jẹ́ òtítọ́ àkọ́kọ́ tí a mẹ́nu kàn nínú Ọ̀rọ̀ Ọlọ́run, parí pẹ̀lú ọ̀rọ̀ mẹ́ta, àti pé ọ̀kọ̀ọ̀kan àwọn ọ̀rọ̀ wọ̀nyí bẹ̀rẹ̀ pẹ̀lú ọ̀kan nínú àwọn lẹ́tà mẹ́ta tí ń dá ọ̀rọ̀ òtítọ́ sílẹ̀, wọ́n sì ṣe bẹ́ẹ̀ ní ìtòlẹ́sẹẹsẹ̀ tó tọ́. Ìtàn ìṣẹ̀dá nínú Genesisi bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ pé, “Ní ìbẹ̀rẹ̀” ó sì parí pẹ̀lú ọ̀rọ̀ mẹ́ta pé, “Ọlọ́run dá, ó sì ṣe é.”

The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.

Lẹ́tà àkọ́kọ́ àwọn ọ̀rọ̀ mẹ́ta wọ̀nyẹn, nígbà tí a bá ṣọ̀kan wọn pọ̀, ń dá ọ̀rọ̀ òtítọ́ sílẹ̀. Ìtàn ìṣẹ̀dá bẹ̀rẹ̀ pẹ̀lú “ìbẹ̀rẹ̀,” ó sì parí pẹ̀lú ọ̀rọ̀ tí a fi àpẹẹrẹ hàn nípasẹ̀ àwọn lẹ́tà tí ó ṣojú fún Alfa àti Omega. Bákan náà pẹ̀lú, nínú ìpínrọ̀ àkọ́kọ́ ti ìwé ìkẹyìn nínú Bíbélì, a dá Jesu mọ̀ ní ìgbà méjì gẹ́gẹ́ bí Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Àwọn lẹ́tà mẹ́ta wọ̀nyẹn tí ń ṣojú fún Alfa àti Omega tún pèsè ẹ̀rí mìíràn pé a gbọ́dọ̀ so ìpínrọ̀ náà nínú Johanu pọ̀ mọ́ ìlà àsọtẹ́lẹ̀ ní ìbẹ̀rẹ̀ Gẹ́nẹ́sísì àti ìlà àsọtẹ́lẹ̀ ní ìbẹ̀rẹ̀ Ìfihàn. A mọ ẹ̀rí náà nínú àpèjúwe iṣẹ́ Olùtùnú. Iṣẹ́ Olùtùnú ni iṣẹ́ ìgbésẹ̀ mẹ́ta tí àwọn lẹ́tà Hébérù mẹ́ta kan náà ń ṣojú fún. Àmì ìdánimọ̀ Alfa àti Omega jẹ́ kí a lè fi àwọn orí mẹ́rin wọ̀nyí sínú àyíká ọ̀rọ̀ ìránṣẹ́ Ìfihàn Jesu Kristi tí a ṣí sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí.

The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.

Àwọn àrá méje náà ṣojú àwọn àmì-ọ̀nà pàtó mẹ́rin (àwọn àkókò kan pàtó) àti àwọn àkókò pàtó mẹ́ta tí ó bẹ̀rẹ̀ pẹ̀lú àmì-ọ̀nà ìsàlẹ̀ angẹli kan tí yóò mú kí ilẹ̀ ayé tàn mọ́lẹ̀ pẹ̀lú ògo Rẹ̀. Àmì-ọ̀nà náà jẹ́ àkókò kan pàtó. Àmì-ọ̀nà kejì (àkókò kan pàtó) ni ìdálẹ́kọ̀ọ́ àkọ́kọ́, èyí tí ó mú àkókò ìdádúró wọlé. Àkókò ìdádúró náà ń darí sí àmì-ọ̀nà kẹta (àkókò kan pàtó) níbi tí a ti ṣí òtítọ́ kan sílẹ̀, èyí sì ń mú ìṣísẹ̀ kan jáde. Ìṣísẹ̀ náà parí ní àmì-ọ̀nà kẹrin (àkókò kan pàtó) tí a ṣàfihàn gẹ́gẹ́ bí ìdájọ́. Àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí àti àwọn àkókò mẹ́ta náà, ọ̀kọ̀ọ̀kan wọn, ṣojú àrá kan, tí gbogbo wọn sì jẹ́ àrá méje. Wọ́n tún ṣojú ìṣọ̀kan mẹ́rin-pẹ̀lú-mẹ́ta.

In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.

Nínú àwọn àpilẹ̀kọ ṣáájú, a ti fi hàn pé ìmọ̀ àwọn aṣáájú-ọ̀nà nípa àwọn ìjọ méje, àwọn èdìdì méje, àti àwọn ìpè méje, jẹ́wọ́ “àkójọpọ̀ mẹ́rin-mẹ́ta.” Àwọn ìjọ mẹ́rin àkọ́kọ́, èdìdì mẹ́rin àkọ́kọ́, àti ìpè mẹ́rin àkọ́kọ́ yàtọ̀ sí àwọn ìjọ mẹ́ta ìkẹyìn, èdìdì mẹ́ta ìkẹyìn, àti ìpè mẹ́ta ìkẹyìn. Àwọn àrá méje ń ṣojú àwọn àmì-ọ̀nà mẹ́rin, ṣùgbọ́n nínú àwọn àmì-ọ̀nà mẹ́rin wọ̀nyẹn ni àkókò mẹ́ta wà. Àkójọpọ̀ àtọ̀runwá “mẹ́rin àti mẹ́ta” tí a ti fi ìdí rẹ̀ múlẹ̀ nínú ìwé Ìfihàn lórí ẹlẹ́rìí mẹ́ta (àwọn ìjọ, àwọn èdìdì, àti àwọn ìpè), àti àwọn ẹlẹ́rìí wọ̀nyẹn ń jẹ́rìí sí ìmúlòye àkójọpọ̀ “mẹ́rin àti mẹ́ta” ti àwọn àrá méje inú ìwé Ìfihàn.

Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.

Síbẹ̀, nínú ìlà ìtàn tí àrá méje náà ṣàpẹẹrẹ, ìlà mìíràn tí ó farasin tí ó sì yàtọ̀ ti àsọtẹ́lẹ̀ wà níbẹ̀ pẹ̀lú, èyí tí ó ní àwọn àmì ọ̀nà mẹ́ta tí ó yàtọ̀ sí ààmì tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àrá méje. Nítorí náà, nígbà tí a bá ronú lórí ìbáṣepọ̀ àsọtẹ́lẹ̀ ti àrá méje pẹ̀lú ìtàn ìkọ̀kọ̀ tí a ń tú sílẹ̀ nísinsin yìí, a rí i pé àrá méje náà ń gbé àwọn àmì ọ̀nà mẹ́rin kalẹ̀ (àwọn àkókò) àti pé ìtàn ìkọ̀kọ̀ náà ń gbé àwọn àmì ọ̀nà mẹ́ta kalẹ̀ (àwọn àkókò.) Gẹ́gẹ́ bí àwọn ìjọ, èdìdì, ipè, àti àrá, ìtàn ìkọ̀kọ̀ náà ń ṣàpẹẹrẹ àwọn àmì ọ̀nà mẹ́ta tí ó so mọ́ àwọn àmì ọ̀nà mẹ́rin ti àrá méje náà. Ìtàn ìkọ̀kọ̀ náà pẹ̀lú ní àkójọpọ̀ mẹ́ta-mẹ́rin.

In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.

Nínú ìtàn àṣírí tí a fi sínú àárín ààrá méje, àwọn àmì ọ̀nà mẹ́ta ọ̀tọ̀ọ̀tọ̀ wà tí ọkọọkan wọn jẹ́ “àkókò kan pàtó,” àti pé àkọ́kọ́ àti ìkẹyìn nínú àwọn àmì ọ̀nà mẹ́ta wọ̀nyẹn ń ṣàpẹẹrẹ ìdánilójú tí a fàyà jẹ. “Ìgbà àkókò” ọ̀tọ̀ọ̀tọ̀ kan wà láàárín àmì ọ̀nà àkọ́kọ́ àti èkejì, àti “ìgbà àkókò” ọ̀tọ̀ọ̀tọ̀ mìíràn wà láàárín àmì ọ̀nà èkejì àti ẹ̀kẹta, àwọn àkókò pàtó náà. Ọ̀rọ̀ náà, “ìdánilójú tí a fàyà jẹ,” ti dàgbà láti inú èrò ìpàdé tí a ṣòfo, ó sì gbé pẹ̀lú ìtumọ̀ rẹ̀ ìtẹnumọ́ àkókò kan pàtó. Òru àárín-gángan náà pẹ̀lú jẹ́ àkókò pàtó kan. A fi ìtàn àṣírí náà hàn nípasẹ̀ àkókò pàtó mẹ́ta tí ìgbà àkókò méjì yà sọ́tọ̀; àkókò ìdádúró àti ìṣísẹ̀ oṣù keje.

The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.

Àmì àkọ́kọ́ inú ìtàn tí a fi pamọ́ ń tọ́ka sí ìdààmú, àti àmì ìkẹyìn pẹ̀lú ń tọ́ka sí ìdààmú. Nítorí náà, láti inú ìdààmú àkọ́kọ́ títí dé inú ìdààmú ìkẹyìn ni ìlà àsọtẹ́lẹ̀ kan tí a fi pamọ́ wà, èyí tí ó ní àwọn ìgbésẹ̀ mẹ́ta kan náà gẹ́gẹ́ bí gbogbo àwọn ìlà ìsọdọtun ṣe ní. Ó tún ní àmì ìdánimọ̀ Alpha àti Omega, nítorí àwọn lẹ́tà mẹ́ta tí ń dá “òtítọ́” sílẹ̀ bá àwọn àmì mẹ́ta mu, àwọn àmì náà sì bẹ̀rẹ̀, wọ́n sì parí pẹ̀lú ìdààmú. Ìtàn tí a fi pamọ́ náà láàárín àwọn àrá méje ni òtítọ́ tí Kìnnìún ẹ̀yà Júdà ń tú ìdì rẹ̀ sílẹ̀ nísinsin yìí.

The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.

A ti mú ìpínrọ̀ inú Johanu tí à ń ronú lé yìí wá síwájú nínú orí tó ṣáájú pẹ̀lú Oúnjẹ Alẹ́ Ikẹyìn, ní fífi ìtẹnumọ́ sí i pé a gbọ́dọ̀ jẹ ìhìnṣẹ́ àwọn orí mẹ́rin wọ̀nyí. Àwọn orí mẹ́rin wọ̀nyí sì parí pẹ̀lú ìrìnàjò lọ sí Getsemání. Ìtàn náà ń ṣẹlẹ̀ ní àárín ìṣípò láti inú jíjẹ náà títí digbà tí ìpọnjú agbelebu bẹ̀rẹ̀. Ní ti àsọtẹ́lẹ̀, àyè tí a ti gbé àwọn orí mẹ́rin wọ̀nyí kalẹ̀ ń ṣàlàyé ìhìnṣẹ́ ìkẹyìn tí a gbọ́dọ̀ jẹ kí ìdájọ́ tó bẹ̀rẹ̀. Ìhìnṣẹ́ tí ó ń mú kí ìdájọ́ dé sí ìpipade rèé ni ìhìnṣẹ́ tí a tú èdìdì rẹ̀ nínú ìwé Ìfihàn, díẹ̀ ṣáájú kí ìdájọ́ tó parí.

The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.

Àwọn ọmọ-ẹ̀yìn àti Jésù wà ní àkókò náà nínú ìtàn àsọtẹ́lẹ̀ níbi tí a ti ń jẹ́ kí wọ́n mọ̀ nípa àkókò ìdádúró náà. Nínú ìtàn àwọn Millerite, Olúwa yọ ọwọ́ Rẹ̀ kúrò kí ìmòye ìhìnrere Ẹkún Àárín Òru lè hàn, ṣùgbọ́n ìmòye tí ó mú kí ìhìnrere Samuel Snow jáde tún jẹ́ kí àwọn Millerite mọ̀ pé wọ́n wà nínú àkókò ìdádúró àwọn wúńdíá mẹ́wàá. Àwọn ọmọ-ẹ̀yìn ṣẹ̀ṣẹ̀ jẹ Oúnjẹ Alẹ́ Ikẹyìn, àti bí wọ́n ṣe ń túmọ̀ ìhìnrere náà nínú ọkàn wọn, Kristi ṣàlàyé àkókò ìdádúró náà nínú orí mẹ́rin Jòhánù.

Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.

Ìmọ̀ Samuel Snow lè jẹ́ àkọsílẹ̀ gẹ́gẹ́ bí àtẹ̀jáde ọ̀pọ̀lọpọ̀ àpilẹ̀kọ, tí wọ́n mú ìtúmọ̀ ìkẹyìn náà dàgbà, èyí tí a fi hàn gẹ́gẹ́ bí ìhìnrere Igbe Àárín Òru. Bí ìhìnrere rẹ̀ ṣe ń dàgbà, bẹ́ẹ̀ ni ó tún ń gbé e kalẹ̀ ní ọ̀pọ̀lọpọ̀ àpéjọ àgọ́. Àtẹ̀sẹ̀ àwọn àpilẹ̀kọ tí ó ṣáájú àwọn àpéjọ àgọ́ náà nígbẹ̀yìn-gbẹ́yìn mú un dé àpéjọ àgọ́ Exeter, tí ó pé ọjọ́ mẹ́fà. Ní ti àsọtẹ́lẹ̀, ìhìnrere Igbe Àárín Òru ni a ń mú dàgbà ní kẹ̀kẹ́ bí àkókò ṣe ń lọ. Àwọn orí mẹ́rin inú Johanu wáyé nínú ìtàn àsọtẹ́lẹ̀ níbi tí a ti ń mú ìhìnrere náà dàgbà.

In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.

Nínú àwọn orí mẹ́rin Johanu, a rí iṣẹ́ Ẹ̀mí Mímọ́ tí a ṣàlàyé gẹ́gẹ́ bí ìgbésẹ̀ mẹ́ta; ìdálẹ́bi ẹ̀ṣẹ̀, òdodo, àti ìdájọ́. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí pẹ̀lú ni àwọn àmì ọ̀nà mẹ́ta ti ìtàn àṣírí tí a fi sínú àwọn àrá méje.

> Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

> Síbẹ̀, èmi sọ òtítọ́ fún yín; ó ṣe èrè fún yín kí n lọ: nítorí bí èmi kò bá lọ, Olùtùnú kì yóò tọ̀ yín wá; ṣùgbọ́n bí mo bá lọ, èmi yóò rán án sí yín. Nígbà tí ó bá sì dé, yóò fi ẹ̀sùn kan ayé ní ti ẹ̀ṣẹ̀, àti ní ti òdodo, àti ní ti ìdájọ́: ní ti ẹ̀ṣẹ̀, nítorí wọn kò gbà mí gbọ́; ní ti òdodo, nítorí mo ń lọ sọ́dọ̀ Baba mi, ẹ̀yin kò sì ní rí mi mọ́; ní ti ìdájọ́, nítorí a ti dá ọmọ-aládé ayé yìí lẹ́jọ́. Mo ṣì ní ọ̀pọ̀ nǹkan láti sọ fún yín, ṣùgbọ́n ẹ kò lè rú wọn nísinsin yìí. Ṣùgbọ́n nígbà tí òun, Ẹ̀mí òtítọ́, bá dé, yóò tọ́ yín sọ́nà sínú gbogbo òtítọ́: nítorí kì yóò sọ láti ọ̀dọ̀ ara rẹ̀; ṣùgbọ́n ohunkóhun tí yóò gbọ́, èyí ni yóò sọ: yóò sì fi ohun tí ń bọ̀ hàn yín. Òun yóò yin mi lógo: nítorí yóò gba nínú tèmi, yóò sì fi hàn yín. Johanu 16:7–14.

In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.

Nínú ìtàn àwọn Millerite, Jésù kò padà wá láti parí àkókò ìdádúró nígbà Ẹkún Òru Àárín. Ó yọ ọwọ́ Rẹ̀ kúrò, Ó sì ta tàbí rán Ẹ̀mí Mímọ́ jáde. Ẹ̀mí Mímọ́, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Olùtùnú, wá láti tú ìdààmú ìrẹ̀wẹ̀sì náà kúrò. Ó wá láti pèsè ìtùnú fún àwọn tí a ti yàn, ṣùgbọ́n tí ìrẹ̀wẹ̀sì àsọtẹ́lẹ̀ tí kò ṣẹ mú wọn dàrú.

We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.

A ti ti tọ́ka sí i tẹ́lẹ̀ pé àpọ́sítélì Jòhánù, Éṣékíẹ́lì àti Jẹ́rémáyà ni a ṣàpèjúwe bí wọ́n ṣe ń jẹ ìwé kékeré náà tí ó dùn bí oyin ní ẹnu. Ìyàtọ̀ kan wà láàrín àwọn wòlíì mẹ́tẹ̀ẹ̀ta wọ̀nyí tí a ṣe pẹ̀lú ète, èyí tí a sábà máa ń foju kọ.

Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.

A lo Ìsíkíẹ́lì gẹ́gẹ́ bí àpẹẹrẹ àwọn tí wọ́n jẹ ìwé kékeré náà, tí a sì fi ìránṣẹ́ kan fún láti gbé lọ sí ìjọ Ọlọ́run tí ó ti yípadà kúrò ní òtítọ́. Ìsíkíẹ́lì ṣàfihàn pé ìwé tí a jẹ náà ni ń dá iṣẹ́ tí a ó ṣe lẹ́yìn náà mọ̀. Ó dúró fún ìránṣẹ́ tí a fi fún àwọn ènìyàn Ọlọ́run tí a ti yàn tẹ́lẹ̀. Ìránṣẹ́ rẹ̀ ni ohun tí ń di àwọn ènìyàn tí a ti yàn tẹ́lẹ̀ náà pọ̀ sí ìdìpọ̀ tí a pèsè fún iná. Nínú orí mẹ́rin Jòhánù, Jésù ṣe ìdánimọ̀ ète iṣẹ́ Ìsíkíẹ́lì.

> Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

> Ẹ rántí ọ̀rọ̀ tí mo sọ fún yín pé, Ìránṣẹ́ kì í tó olúwa rẹ̀. Bí wọ́n bá ti ṣe inúnibíni sí mi, wọ́n yóò tún ṣe inúnibíni sí yín; bí wọ́n bá ti pa ọ̀rọ̀ mi mọ́, wọ́n yóò pa tiyín náà mọ́. Ṣùgbọ́n gbogbo nǹkan wọ̀nyí ni wọ́n yóò ṣe sí yín nítorí orúkọ mi, nítorí wọn kò mọ Ẹni tí ó rán mi. Bí èmi kò bá ti wá sọ̀rọ̀ fún wọn, wọn kò bá ní ẹ̀ṣẹ̀; ṣùgbọ́n nísinsin yìí wọn kò ní àwáwí fún ẹ̀ṣẹ̀ wọn. Ẹni tí ó bá kórìíra mi, ó kórìíra Baba mi pẹ̀lú. Bí èmi kò bá ti ṣe iṣẹ́ láàárín wọn tí ẹlòmíràn kò ṣe rí, wọn kò bá ní ẹ̀ṣẹ̀; ṣùgbọ́n nísinsin yìí wọn ti rí i, wọn sì kórìíra èmi àti Baba mi pẹ̀lú. Ṣùgbọ́n èyí ṣẹlẹ̀ kí ọ̀rọ̀ tí a kọ sínú òfin wọn lè ṣẹ, pé, Wọ́n kórìíra mi láìnídìí. Ṣùgbọ́n nígbà tí Olùtùnú bá dé, ẹni tí èmi yóò rán sí yín láti ọ̀dọ̀ Baba, àní Ẹ̀mí òtítọ́, tí ń jáde láti ọ̀dọ̀ Baba, òun ni yóò jẹ́rìí nípa mi. Johanu 15:20–26.

Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.

Iṣẹ́ Ìsíkíẹ́lì, tí ó bẹ̀rẹ̀ nígbà tí ó jẹ ìwé náà, dúró fún ìfihàn ìránṣẹ́ kan tí a ó kọ̀, ṣùgbọ́n ìkọ̀sílẹ̀ náà ni ẹ̀rí pé wọ́n kórìíra Ọlọ́run, àti pé wọ́n ti fi àkókò ìdánwò wọn kún ife wọn pátápátá.

> And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.

> Ó sì wí fún mi pé, Ọmọ ènìyàn, èmi ń rán ọ sí àwọn ọmọ Ísírẹ́lì, sí orílẹ̀-èdè ọlọ̀tẹ̀ kan tí ó ti ṣọ̀tẹ̀ sí mi; àwọn náà àti àwọn baba wọn ti ṣẹ̀ sí mi títí di ọjọ́ yìí gan-an. Nítorí wọ́n jẹ́ ọmọ aláìnítìjú àti aláìlẹ́kàn. Èmi ń rán ọ sí ọdọ wọn; ìwọ yóò sì sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí. Àwọn náà, yálà wọ́n yóò gbọ́, tàbí yálà wọ́n yóò kọ̀ láti gbọ́, (nítorí ilé ọlọ̀tẹ̀ ni wọ́n,) síbẹ̀ wọn yóò mọ̀ pé wòlíì kan ti wà láàárín wọn. Ezekieli 2:3–5.

Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.

Iṣẹ́ Ìsíkíẹ́lì jẹ́ gẹ́gẹ́ bí ẹlẹ́rìí lòdì sí àwọn ènìyàn májẹ̀mú àtijọ́, gẹ́gẹ́ bí Kristi pẹ̀lú àwọn Júù aláríyànjiyàn; bákan náà, ìhìnrere Ìsíkíẹ́lì ni ìkìlọ̀ ìkẹyìn tí ó di àwọn ènìyàn májẹ̀mú àtijọ́ pọ̀ gẹ́gẹ́ bí èpò búburú sínú ìdìpọ̀ kan, tí a yàn sípò fún iná ìparun.

> “I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.

> “Lẹ́yìn náà mo rí angẹli kẹta. Angẹli tí ń bá mi lọ sọ pé, ‘Ìṣẹ́ rẹ̀ ní í jẹ́ ohun ìbẹ̀rù. Iṣẹ́ àyànfúnni ni iṣẹ́-ìránṣẹ́ rẹ̀. Òun ni angẹli tí yóò ya alikama kúrò lára èpò, tí yóò sì fi èdìdì dì í, tàbí dé e mọ́, fún àká ọ̀run. Àwọn nǹkan wọ̀nyí yẹ kí wọ́n gba gbogbo ọkàn, gbogbo àfiyèsí.’” Early Writings, 118.

The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.

Iṣẹ́ tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú jíjẹ ìwé kékeré náà bẹ̀rẹ̀ nígbà tí áńgẹ́lì alágbára náà sọ̀kalẹ̀ pẹ̀lú ìwé kékeré kan lọ́wọ́ rẹ̀. Nínú ìtàn áńgẹ́lì kìíní ó ṣẹlẹ̀ ní August 11, 1840, àti nínú ìtàn áńgẹ́lì kẹta ó ṣẹlẹ̀ ní September 11, 2001. Àwọn ọjọ́ méjèèjì wọ̀nyí dúró fún ìmúṣẹ àwọn àsọtẹ́lẹ̀ tí wọ́n ní ìbáṣepọ̀ pẹ̀lú bóyá Íslámù ti ègbé kejì tàbí Íslámù ti ègbé kẹta lẹ́sẹẹsẹ. Ìdí nìyẹn tí Isaiah nínú orí kẹtàlélógún, nígbà tí ó ń ṣàpèjúwe ìṣòro náà ní àfonífojì ìran fún àwọn ará Filadelfia àti àwọn ará Laodicea, fi sọ pé àwọn ará Laodicea, tí wọ́n jẹ́ àwọn ènìyàn àyànfẹ́ ti Protestantism ní 1840 àti Adventism tí wọ́n jẹ́ àwọn ènìyàn àyànfẹ́ ní 2001, ni “a fi àwọn tafàtafà dè.” Àwọn tafàtafà nínú àsọtẹ́lẹ̀ Bíbélì ni Íslámù, àti nígbà tí ìran Íslámù náà ṣẹ ní 1840 àti ní 2001, àwọn ènìyàn àyànfẹ́ àtijọ́ kọ àsọtẹ́lẹ̀ Íslámù náà sílẹ̀ gẹ́gẹ́ bí àwọn tí Ezekiel ṣàpẹẹrẹ ṣe gbé e kalẹ̀. Nígbà náà àti níbẹ̀ ni a sì dè wọ́n bí èpò. Iṣẹ́ Ezekiel ni láti yọ “àṣọ àbo” tí ó bo “ẹ̀ṣẹ̀ wọn” kúrò, èyí tí Jesu ṣàpẹẹrẹ gẹ́gẹ́ bí ìkórìíra sí Ọlọ́run.

> The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.

> Ẹrù àfonífojì ìran. Kí ni ń ṣe ọ báyìí, tí ìwọ fi gòkè lọ pátápátá sórí òrùlé ilé? Ìwọ tí ó kún fún rúkèrúdò, ìlú oníròyìn, ìlú ayọ̀: àwọn ọkùnrin rẹ tí a pa, a kò fi idà pa wọ́n, bẹ́ẹ̀ ni wọn kò kú ní ogun. Gbogbo àwọn alákòóso rẹ ti sá pọ̀, àwọn tafàtafà sì ti dì wọ́n; gbogbo àwọn tí a rí nínú rẹ ni a dì pọ̀, àwọn tí wọ́n ti sá láti ọ̀nà jíjìn. Isaiah 22:1–3.

> And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.

> Ọlọ́run sì wà pẹ̀lú ọmọkùnrin náà [Iṣimaeli]; ó sì dàgbà, ó sì gbé aginjù, ó sì di tafàtafà. Jẹ́nẹ́sísì 21:20.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí kò sí ìran, àwọn ènìyàn ń ṣègbé: ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.

Jeremiah duro fún àwọn tí wọ́n jẹ ìwé náà nígbà tí áńgẹ́lì alágbára náà sọ̀kalẹ̀, ẹni tí yóò fi ògo rẹ̀ tàn imọ́lẹ̀ sí ayé, ṣùgbọ́n tí wọ́n ní ìrírí ìdánilójú-kúrò nítorí àsọtẹ́lẹ̀ tí ó kùnà ti ọdún 1843. Ní ti àsọtẹ́lẹ̀, Jeremiah ronú bóyá Ọlọ́run ti purọ́. Ìtọ́kasí náà so Jeremiah pọ̀ mọ́ Habakkuk méjì.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.

> Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-iṣọ́, èmi yóò sì máa wò láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un yé kedere lórí àwọn wàláà, kí ẹni tí ó bá ka á lè sáré. Nítorí ìran náà ṣì ń bẹ fún àkókò tí a yàn; ṣùgbọ́n ní ìgbẹ̀yìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Kíyèsi i, ọkàn ẹni tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Hábákúkù 2:1–4.

John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.

A lò Jòhánù láti ṣàpẹẹrẹ àwọn tí wọ́n nírìírí adùn náà àti ìdánwò kíkòrò náà, tí ń ṣojú gbogbo ìtàn láti August 11, 1840 títí di October 22, 1844.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.

> Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fún mi ní ìwé kékeré náà. Ó sì wí fún mi pé, Gbà á, kí o sì jẹ ẹ tán; yóò mú inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Mo sì gba ìwé kékeré náà lọ́wọ́ áńgẹ́lì náà, mo sì jẹ ẹ tán; ó sì dùn nínú ẹnu mi bí oyin: bí mo sì ti jẹ ẹ tán, inú mi korò. Ìfihàn 10:9, 10.

Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.

Esekieli dúró fún iṣẹ́ ìfihàn ìránṣẹ́ ìsọtẹ́lẹ̀ tí ń di àwọn ènìyàn àyànfẹ́ àtijọ́ sílẹ̀, èyí tí a bẹ̀rẹ̀ nígbà tí áńgẹ́lì náà sọ̀kalẹ̀ wá ní August 11, 1840 àti September 11, 2001.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Ṣùgbọ́n ìwọ, ọmọ ènìyàn, gbọ́ ohun tí mo ń sọ fún ọ; má ṣe jẹ́ ọlọ̀tẹ̀ bí ilé ọlọ̀tẹ̀ náà: yà ẹnu rẹ sílẹ̀, kí o sì jẹ ohun tí mo fi fún ọ. Nígbà tí mo sì wò ó, kíyèsi i, a rán ọwọ́ kan sí ọ̀dọ̀ mi; sì wò ó, ìwé yíyí kan wà nínú rẹ̀; ó sì tẹ́ ẹ kalẹ̀ níwájú mi; a sì kọ ọ́ ní inú àti ní òde: a sì kọ ẹkún, ọ̀fọ̀, àti ègbé sínú rẹ̀. Pẹ̀lú èyí, ó wí fún mi pé, Ọmọ ènìyàn, jẹ ohun tí o bá rí; jẹ ìwé yíyí yìí, kí o sì lọ sọ̀rọ̀ fún ilé Israẹli. Nígbà náà ni mo yà ẹnu mi sílẹ̀, ó sì mú kí n jẹ ìwé yíyí náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, jẹ́ kí inú rẹ jẹ ẹ́, kí o sì fi ìwé yíyí yìí tí mo fi fún ọ kún ifun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn ní ẹnu mi bí oyin nítorí adùn rẹ̀. Ẹzekieli 2:8–3:3.

Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.

Jeremiah dúró fún ìtàn láti ọjọ́ kọkànlá, oṣù Kẹjọ, ọdún 1840 títí di ṣáájú Ẹkún Àárín Òru.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Èmi kò jókòó nínú ìpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni mi ò yọ̀; èmi jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdákẹ́, tí ọgbẹ́ mi sì jẹ́ aláìwòsàn, tí kò jẹ́ kí a wò ó sàn? Ṣé ìwọ yóò ha di bí ẹni èké pátápátá fún mi, àti bí omi tí í yẹ̀? Nítorí náà báyìí ni Olúwa wí, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú èyí tí ó jẹ́ asán, ìwọ yóò dà bí ẹnu mi: kí wọ́n padà tọ̀ ọ́ wá; ṣùgbọ́n ìwọ má ṣe padà tọ̀ wọ́n lọ. Èmi yóò sì sọ ọ́ di ògiri idẹ tí a fi odi yíká fún àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ́ là, àti láti tú ọ́ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ́ kúrò ní ọwọ́ àwọn ẹni búburú, èmi yóò sì rà ọ padà kúrò ní ọwọ́ àwọn ẹni ẹlẹ́rùjẹ̀jẹ̀. Jeremiah 15:16–21.

Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”

Jeremiah dúró gẹ́gẹ́ bí aṣojú ìtàn àti ìfẹ̀ṣẹ̀ránṣẹ́ wa ní ìsinsìnyí. Ìfẹ̀ṣẹ̀ránṣẹ́ ìsinsìnyí ni ìfẹ̀ṣẹ̀ránṣẹ́ Ẹkún Ọ̀ganjọ́, èyí tí a ń túbọ̀ mú dàgbà ní ìlọsíwájú ní àkókò tí àwọn ènìyàn Ọlọ́run tí Jeremiah ṣojú fún ti “kún” fún “ìbínú,” ní ríronú pé “ìrora” wọn yóò jẹ́ “àìlópin,” àti pé “ọgbẹ́” wọn kò lè ṣe ìwòsàn, ọgbẹ́ kan tí a kì yóò wò lára rẹ̀ láé. Wọ́n ti ya ara wọn kúrò nínú “ìpéjọ àwọn ẹlẹ́gàn.” Wọ́n kò sì tún “yọ̀” mọ́ gẹ́gẹ́ bí wọ́n ti ṣe nígbà tí wọ́n kọ́kọ́ jẹ ìwé náà, tí ó sì ti jẹ́ “ayọ̀” “ọkàn” wọn.

But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.

Ṣùgbọ́n ìmọ̀ràn wà fún àwọn tí ó wà nínú ipò náà. “Bí ìwọ bá padà,” àti pẹ̀lú “bí ìwọ bá yọ ohun iyebíye jáde kúrò nínú ohun àìníye,” nígbà náà ni Ọlọ́run yóò padà sọ́dọ̀ wọn. Nínú èdè Hébérù, “èmi yóò mú ọ padà wá” nínú ẹsẹ̀ náà túmọ̀ sí pé, Ọlọ́run yóò padà sọ́dọ̀ wọn, bí wọ́n bá padà sọ́dọ̀ Rẹ̀.

> Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.

> Nítorí náà, ẹ tẹ ara yín sílẹ̀ fún Ọlọ́run. Ẹ dojú kọ èṣù, yóò sì sá kúrò lọ́dọ̀ yín. Ẹ sún mọ́ Ọlọ́run, yóò sì sún mọ́ yín. Ẹ wẹ ọwọ́ yín mọ́, ẹ̀yin ẹlẹ́ṣẹ̀; kí ẹ sì sọ ọkàn yín di mímọ́, ẹ̀yin oníyemejì. Ẹ jẹ́ kí ìpọ́njú bà yín, kí ẹ ṣọ̀fọ̀, kí ẹ sì sọkún: kí ẹrín yín di ọ̀fọ̀, àti ayọ̀ yín di ìrora ọkàn. Ẹ rẹ ara yín sílẹ̀ níwájú Olúwa, yóò sì gbé yín ga. James 4:7–10.

If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.

Bí wọ́n bá súnmọ́ Ọlọ́run, Òun yóò súnmọ́ wọn. Bí wọ́n bá ṣe nǹkan wọ̀nyí, nígbà náà ni wọ́n yóò “dúró níwájú” Olúwa, wọ́n sì yóò jẹ́ “ẹnu” Ọlọ́run. Síwájú sí i, ó kọ́ Jeremáyà (àwa) pé Òun yóò fi àwọn ènìyàn Rẹ̀ ṣe “ògiri idẹ tí a fi odi yí ká” sí àwọn “ẹlẹ́ṣẹ̀-burúkú,” lẹ́yìn náà àwọn “ẹni ẹ̀rù” yóò sì mú ogun wá sí àwọn tí Jeremáyà dúró fún. Àwọn “ẹlẹ́ṣẹ̀-burúkú” ni àfihàn Dáníẹ́lì fún àwọn wúńdíá aṣiwèrè ti Mátíù. Àwọn “ẹni ẹ̀rù” ń ṣojú ìṣọ̀kan onípele-mẹ́ta ti Bábílónì òde-òní ní àkókò ìpọnjú òfin Ọjọ́ Àìkú.

The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.

Ẹ̀rí àwọn wòlíì mẹ́tẹ̀ẹ̀ta náà ń sọ nípa ìtàn kan náà, ṣùgbọ́n wọ́n ń dojú kọ apá mẹ́ta ọ̀tọ̀ọ̀tọ̀ nínú ìtàn kan náà. Jeremiah dúró fún àwọn tí wọ́n ṣẹ̀ṣẹ̀ nírìírí ìdààmú àkọ́kọ́, ṣùgbọ́n tí wọn kò tíì dé àmì ọ̀nà Ẹkún Àárín Òru. Ibẹ̀ ni a ti wà láti ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020. Ìbéèrè náà ni bóyá a ó padà. Bí a bá padà, a ó “sọ̀rọ̀” fún Olúwa ní àkókò gan-an tí Orílẹ̀-èdè Amẹ́ríkà “ń sọ̀rọ̀” bí ejò ńlá.

The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.

Ìtàn tí Jeremiah ń fi hàn yìí ni ìtàn wa ní àkókò yìí, ó sì ni ìtàn tí a ṣojú fún nípasẹ̀ àwọn àmì-ọ̀nà mẹ́ta tí a fi pamọ́ sínú àwọn àrá méje. Ó tún jẹ́ ìtàn náà nínú èyí tí a fi ìtàn ìpènéjà náà sínú John ní ti wòlíì, nítorí pé ìtẹnumọ́ àwọn orí mẹ́rin nínú John ni iṣẹ́ Ẹ̀mí Mímọ́ nínú ìtùnú Jeremiah, ẹni tí ń bi ara rẹ̀ léèrè bóyá ó ti gba irọ́ gbọ́, àti bóyá ìhìn-iṣẹ́ tí ó dùn tó bẹ́ẹ̀ ní ìbẹ̀rẹ̀ jẹ́ omi tí ó kùnà ní tòótọ́.

Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.

Nítorí náà, Jeremiah dúró fún ìtàn láti September 11, 2001 lọ síwájú títí dé July 18, 2020, nígbà tí àkókò ìdádúró bẹ̀rẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ lẹ́yìn náà pẹ̀lú ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀. Nígbà tí mo bá sọ pé “àpẹẹrẹ,” èmi kò tọ́ka sí àsọtẹ́lẹ̀ àkókò kan. Ohun tí mo ń sọ ni pé July 18, 2020 ni àkókò tí a pa ẹlẹ́rìí méjì náà, ìyẹn Bibeli àti Ẹ̀mí Àsọtẹ́lẹ̀, tí a sì fi òkú wọn sílẹ̀ ní òpópónà fún ọjọ́ mẹ́ta àtààbọ̀ nínú Ìfihàn orí kọkànlá.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.

> Èmi yóò sì fi agbára fún àwọn ẹlẹ́rìí mi méjèèjì, wọn yóò sì sọtẹ́lẹ̀ ní ọjọ́ ẹgbẹ̀rún kan, igba méjì, àti ọgọ́ta, ní aṣọ ọ̀fọ̀. Àwọn wọ̀nyí ni igi ólífì méjèèjì náà, àti ọ̀pá fìtílà méjèèjì tí ń dúró níwájú Ọlọ́run ayé. Bí ẹnikẹ́ni bá sì fẹ́ pa wọ́n lára, iná ń jáde láti ẹnu wọn, ó sì jó àwọn ọ̀tá wọn run; bí ẹnikẹ́ni bá sì fẹ́ pa wọ́n lára, ní ọ̀nà yìí ni ó gbọdọ̀ kú. Àwọn wọ̀nyí ní agbára láti ti ọ̀run pa, kí òjò má bàa rọ̀ ní ọjọ́ ìsọtẹ́lẹ̀ wọn; wọn sì ní agbára lórí omi láti yi í padà sí ẹ̀jẹ̀, àti láti fi gbogbo ìyọnu lu ayé, nígbà gbogbo tí wọ́n bá fẹ́. Nígbà tí wọn bá sì parí ẹ̀rí wọn, ẹranko náà tí ń gòkè wá láti inú ọ̀gbun àìnísàlẹ̀ yóò bá wọn jagun, yóò sì ṣẹ́gun wọn, yóò sì pa wọ́n. Òkú wọn yóò sì dubulẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Àwọn ènìyàn sì láti inú àwọn ènìyàn, àti ẹ̀yà, àti ahọ́n, àti orílẹ̀-èdè, yóò máa wo òkú wọn fún ọjọ́ mẹ́ta àti àbọ̀, wọn kì yóò sì jẹ́ kí a sin òkú wọn. Àwọn tí ń gbé ayé yóò sì yọ̀ lórí wọn, wọn yóò sì máa yọ ayọ̀, wọn yóò sì máa fi ẹ̀bùn ránṣẹ́ sí ara wọn; nítorí àwọn wòlíì méjèèjì wọ̀nyí ń da àwọn tí ń gbé ayé lóró. Ìfihàn 11:3–10.

The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.

Ẹ̀rí tí ipò Jeremiah fi hàn wà lẹ́yìn ìdààmú náà, ṣùgbọ́n ṣáájú Ẹkún Òru Àárín. Jeremiah ní láti padà kí ó tó lè jẹ́ ohùn ìhìnrere Ẹkún Òru Àárín. Èyí ni ipò wa lónìí. Ó sì jẹ́ àyíká ìtàn àwọn orí mẹ́rin nínú John tí à ń gbé yẹ̀ wò, ó sì tún jẹ́ ìtàn tí a ṣojú rẹ̀ nínú ìtàn ìkọ̀kọ̀ tí ó wà láàárín àwọn àrá méje.

If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.

Bí a bá ronú nípa ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú “Olùtùnú” nínú ẹ̀rí Johanu tó gùn ní orí mẹ́rin, a ó rí ẹ̀rí púpọ̀ tí ó tó láti jẹ́ kí a mọ̀ pé ìtàn náà ń sọ̀rọ̀ nípa July 18, 2020, ìdààmú àti àkókò ìdádúró, ìhìnrere Ẹkún Àárín Òru tí a ti ṣí sílẹ̀, àti ìdájọ́ tí ń bọ̀ ti òfin Sunday. Àwọn orí náà ń kọ lórí ètò àsọtẹ́lẹ̀ ti ìtàn ìkọ̀kọ̀.

If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.

Bí a bá máa jẹ́ bí ẹnu Ọlọ́run nínú ìpọnjú tí ń bọ̀ ní kíákíá, iṣẹ́ wa nísinsin yìí ni láti “yọ ohun iyebíye kúrò nínú ohun ẹlẹ́gbin,” tàbí gẹ́gẹ́ bí Jémísì ṣe fi iṣẹ́ kan náà hàn, a gbọ́dọ̀ “wẹ ọwọ́ yín mọ́, ẹ̀yin ẹlẹ́ṣẹ̀; kí ẹ sì sọ ọkàn yín di mímọ́, ẹ̀yin oníròyìn méjì. Ẹ jẹ́ kí ìyà jẹ yín lórí, kí ẹ ṣọ̀fọ̀, kí ẹ sì sọkún: kí ẹ̀rín yín di ọ̀fọ̀, àti ayọ̀ yín di ìbànújẹ́. Ẹ rẹ ara yín sílẹ̀ níwájú Olúwa, òun yóò sì gbé yín ga” gẹ́gẹ́ bí àsíá ní ọjọ́ iwájú tí ó sún mọ́ tòsí gan-an.

> And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.

> Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni àtìkò Ísírẹ́lì jọ, yóò sì kó àwọn tí a fọ́n ká ní Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:12.

We will bring our consideration of these four chapters to a conclusion in the next article.

A ó mú ìṣàgbéyẹ̀wò wa nípa àwọn orí mẹ́rin wọ̀nyí dé ìparí nínú àpilẹ̀kọ tí ń bọ̀.

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