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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twenty-Nine

Ìwé Jóẹ́lì àti Ìjọ Adventist Ọjọ́ Keje ti Laodíṣíà - Nọ́mbà Mẹ́rìnlélọ́gbọ̀n

Number Twenty-Nine

Nọ́mbà Méjìlélọ́gbọ̀n

Author

Jeff Pippenger

Published

January 14, 2026

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The fifth Messianic prophecy in the book of Matthew is the waymark of disappointment and death. On July 18, 2020, the false prediction of the destruction of Nashville, slew Elijah and Moses.

Àsọtẹ́lẹ̀ Mèsáyà karùn-ún nínú ìwé Mátíù ni àmì ọ̀nà ìbànújẹ́ àti ikú. Ní ọjọ́ kẹtàlá oṣù Keje, ọdún 2020, àsọtẹ́lẹ̀ èké nípa ìparun Nashville pa Èlíjà àti Mósè.

## The Fifth Messianic Waymark is the Disappointment of July 18, 2020

Ààmì Karùn-ún ti Mèsáyà ni Ìrẹ̀wẹ̀sì ti July 18, 2020

> Then was fulfilled that which was spoken by Jeremiah the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. Matthew 2:17, 18.

> Nígbà náà ni a mú ohun tí a ti sọ nípasẹ̀ Jeremiah wòlíì ṣẹ, tí ó ní, A gbọ́ ohùn kan ní Rama, ẹkún, àti ìsọkún, àti ọ̀fọ̀ ńlá, Rakeli ń sunkún fún àwọn ọmọ rẹ̀, kò sì jẹ́ kí a tù ú nínú, nítorí wọn kò sí. Matthew 2:17, 18.

## Prediction

Àsọtẹ́lẹ̀

> Thus saith the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rahel weeping for her children refused to be comforted for her children, because they were not. Jeremiah 31:15.

> Báyìí ni Olúwa wí; A gbọ́ ohùn kan ní Rámà, ẹkún, àti ẹ̀dùn-ọkàn kíkorò; Ráhẹli ń sunkún fún àwọn ọmọ rẹ̀, ó kọ̀ láti jẹ́ kí a tù ú nínú fún àwọn ọmọ rẹ̀, nítorí wọn kò sí. Jeremiah 31:15.

Moses and Elijah are slain in the streets of Sodom and Egypt. The last statement of the Old Testament identifies that Elijah would come before the great and dreadful day of the Lord. That dreadful day begins when Michael stands up in Daniel twelve, and announces in Revelation twenty-two that, “he that is just and he who is unjust” will remain in that condition for eternity.

Wọ́n pa Mósè àti Élíjà ní àwọn òpópónà Sódómù àti Ejibiti. Gbólóhùn ìkẹyìn nínú Májẹ̀mú Láéláé fi hàn pé Élíjà yóò wá ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa. Ọjọ́ ẹ̀rù náà bẹ̀rẹ̀ nígbà tí Míkáẹ́lì dìde nínú Dáníẹ́lì orí kejìlá, tí ó sì kéde nínú Ìfihàn orí kejìlélógún pé, “ẹni tí ó jẹ́ olódodo àti ẹni tí ó jẹ́ aláìṣòdodo” yóò dúró nínú ipò náà títí ayérayé.

> And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 12:1.

> Àti ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ: yóò sì jẹ́ àkókò ìpọ́njú, irú èyí tí kò tíì wà rí láti ìgbà tí orílẹ̀-èdè kan ti wà títí dé àkókò náà gan-an: àti ní àkókò náà ni a óo gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ orúkọ rẹ sínú ìwé náà. Dáníẹ́lì 12:1.

> He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.

> Ẹni tí ó jẹ́ aláìṣòdodo, kí ó máa jẹ́ aláìṣòdodo sí i: àti ẹni tí ó jẹ́ aláìmọ́, kí ó máa jẹ́ aláìmọ́ sí i: àti ẹni tí ó jẹ́ olódodo, kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:11.

Elijah must appear before probation closes, and he gets slain and resurrected in Revelation eleven, just before probation closes. He is resurrected and presents his message until probation closes, where there is then another resurrection, of righteous and wicked.

Èlíjà gbọ́dọ̀ farahàn kí àkókò àánú tó parí, a sì pa á, a sì tún jí i dìde nínú Ìfihàn orí kọkànlá, díẹ̀ ṣáájú kí àkókò àánú parí. A jí i dìde, ó sì ń gbé ìránṣẹ́ rẹ̀ kalẹ̀ títí àkókò àánú yóò fi parí, níbi tí àjíǹde mìíràn yóò sì ti wáyé, ti àwọn olódodo àti àwọn ènìyàn búburú.

> And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. Daniel 12:2.

> Ọ̀pọ̀lọpọ̀ nínú àwọn tí wọ́n sùn nínú erùpẹ̀ ilẹ̀ ayé yóò jí, díẹ̀ sí ìyè ayérayé, àwọn mìíràn sì sí ìtìjú àti sí ẹ̀gàn ayérayé. Danieli 12:2.

That special resurrection is followed by the Second Coming of Christ, where the righteous dead are resurrected and then a thousand years where the saints judge the lost. At the end of the thousand years there is another resurrection and the third coming of Christ. The line of prophetic resurrections includes the resurrection of the papal beast, but each of the resurrections are a specific subject of God’s prophetic Word. On July 18, 2020, the Laodicean movement of the one hundred and forty-four thousand committed suicide by rebelling against Christ’s command forbidding time applications beyond 1844.

Àjíǹde pàtàkì yẹn ni Ìjíde Kejì Kristi ń tẹ̀lé, níbi tí a ó ti jí àwọn olódodo òkú dìde, lẹ́yìn náà sì ni ẹgbẹ̀rún ọdún kan tí àwọn ẹni mímọ́ yóò fi ṣe ìdájọ́ àwọn ẹni tí ó sọnù. Ní òpin ẹgbẹ̀rún ọdún náà, àjíǹde mìíràn wà àti ìbọ̀wá kẹta Kristi. Ìlà àwọn àjíǹde àsọtẹ́lẹ̀ ní àjíǹde ẹranko papal náà pẹ̀lú, ṣùgbọ́n kọ̀ọ̀kan àwọn àjíǹde wọ̀nyí jẹ́ kókó-ọrọ pàtó nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ní ọjọ́ kejidínlógún, oṣù keje, ọdún 2020, ìṣípò Laodicea ti ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [144,000] pa ara rẹ̀ nípa ṣíṣe ìṣọ̀tẹ̀ sí àṣẹ Kristi tí ó fi èèwọ̀ lé lílo àkókò sí i ju 1844 lọ.

A voice was then heard in Rama, meaning pride and self-exaltation. Rachel meaning a good traveler is in mourning because Moses and Elijah are not, and more importantly, they cannot be comforted. They have no comfort, and the Holy Spirit is the Comforter, that would be sent when the voice in the wilderness began in July of 2023.

Nígbà náà ni a gbọ́ ohùn kan ní Ráma, èyí túmọ̀ sí ìgbéraga àti gbígbé ara ẹni ga. Rákélì, tí orúkọ rẹ̀ túmọ̀ sí arìnrìn-àjò rere, wà nínú ọ̀fọ̀ nítorí pé Mósè àti Èlíjà kò sí, àti pé, èyí tí ó ṣe pàtàkì jùlọ, a kò sì lè tu wọ́n nínú. Wọ́n kò ní ìtùnú, àti pé Ẹ̀mí Mímọ́ ni Olùtùnú, ẹni tí a ó rán nígbà tí ohùn ní aginjù bẹ̀rẹ̀ ní oṣù Keje ọdún 2023.

These things happen just before probation closes, and according to Revelation, just before probation closes the Revelation of Jesus Christ is unsealed. That unsealing is what resurrects Moses and Elijah, who are also Rachel, the good traveler, who had been weeping and mourning for her children, could not be comforted. Her mourning turns to joy when those children are resurrected.

Àwọn nǹkan wọ̀nyí ṣẹlẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, àti gẹ́gẹ́ bí Ìfihàn ti sọ, díẹ̀ kí àkókò ìdánwò tó parí ni a tú Ìfihàn Jésù Kristi sílẹ̀. Ìtútú-sílẹ̀ náà ni ó jí Mósè àti Élíjà dìde, àwọn tí wọ́n sì tún jẹ́ Rákélì, arìnrìn-àjò rere náà, ẹni tí ó ti ń sọkún, tí ó sì ń ṣọ̀fọ̀ nítorí àwọn ọmọ rẹ̀, tí a kò sì lè tù nínú. Ìṣọ̀fọ̀ rẹ̀ yí padà sí ayọ̀ nígbà tí a jí àwọn ọmọ náà dìde.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. Revelation 22:10.

> Ó sì wí fún mi pé, Má ṣe dí òrò ìsọtẹ́lẹ̀ ìwé yìí mọ́: nítorí àkókò náà ti sún mọ́lé. Ìṣípayá 22:10.

Moses and Elijah were dead in the streets of Sodom and Egypt, and just as with Christ, the one hundred and forty-four thousand would be called out of Egypt, when the gathering began in July of 2023.

Mósè àti Élíjàhù ti kú ní àwọn òpópónà Sódómù àti Ejibiti, àti gẹ́gẹ́ bí ó ti rí pẹ̀lú Kristi, a óò pe àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] jáde kúrò ní Ejibiti, nígbà tí ìkójọpọ̀ náà bẹ̀rẹ̀ ní oṣù Keje ọdún 2023.

## The Sixth Messianic Waymark is the calling out of Egypt in July of 2023

Àmi Kẹfà ti Ọ̀nà Mèsáyà ni pípe jáde kúrò ní Ejibiti ní oṣù Keje ọdún 2023.

> And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Matthew 2:15.

> Ó sì wà níbẹ̀ títí di ikú Hẹrọdu: kí a lè mú èyí tí Olúwa ti sọ nípasẹ̀ wòlíì ṣẹ, pé, Láti Ejibiti ni mo ti pè ọmọ mi. Mátíù 2:15.

## Prediction

Asọtẹlẹ

> When Israel was a child, then I loved him, and called my son out of Egypt. Hosea 11:1.

> Nígbà tí Ísírẹ́lì jẹ́ ọmọdé, nígbà náà ni mo fẹ́ràn rẹ̀, mo sì pe ọmọ mi jáde láti Ejibiti. Hosea 11:1.

Dead in the Egyptian street, a heavenly voice from the wilderness calls Ezekiel’s valley of dead bones to life. That voice began to sound in July of 2023.

Ní òkúta òpópónà Ejibiti, ohùn ọ̀run kan láti aginjù ń pe àfonífojì egungun gbígbẹ Ẹ́sékíẹ́lì sí ìyè. Ohùn náà bẹ̀rẹ̀ sí í dún ní Oṣù Keje ọdún 2023.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.

> Lẹ́yìn ọjọ́ mẹ́ta àti ààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì rí wọn. Ìṣípayá 11:11, 12.

God calls His Son out of Egypt and He also called Moses out of Egypt, for Moses as the alpha and Jesus as the omega represent the experience of the one-hundred and forty-four thousand, who sing the song of Moses and the Lamb. That song includes the call out of Egypt. In Ezekiel there is represented two steps, that were prefigured by the two steps in the creation of Adam. First the body is formed, and then the breath of life is breathed into the body and it then lives. In Revelation eleven the first step is the entrance of the Spirit of God into the slain, and they then stood upon their feet. When they stand, they are God’s army. What conveys the Spirit in chapter eleven is represented by Ezekiel’s first prophecy. The voice in the wilderness is the prophetic message accompanied by the Holy Spirit.

Ọlọrun pe Ọmọ Rẹ̀ jáde kúrò ní Ejibiti, ó sì tún pe Mose jáde kúrò ní Ejibiti, nítorí Mose gẹ́gẹ́ bí alpha àti Jesu gẹ́gẹ́ bí omega ń ṣojú ìrírí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rin-dín-lógójì, tí wọ́n kọ orin Mose àti ti Ọ̀dọ́-Àgùntàn. Orin náà ní ìpè jíjade kúrò ní Ejibiti nínú. Nínú Ezekieli a ṣàfihàn ìgbésẹ̀ méjì, tí a ti ṣàpẹẹrẹ wọn tẹ́lẹ̀ nípasẹ̀ ìgbésẹ̀ méjì nínú ẹ̀dá Adamu. Ní ìbẹ̀rẹ̀, a dá ara náà, lẹ́yìn náà ni a mí ẹ̀mí ìyè sínú ara náà, ó sì wá yè. Nínú Ifihan mọ́kànlá, ìgbésẹ̀ àkọ́kọ́ ni ìwọlé Ẹ̀mí Ọlọrun sínú àwọn tí a pa, wọ́n sì wá dúró lórí ẹsẹ̀ wọn. Nígbà tí wọ́n bá dúró, wọ́n di ọmọ-ogun Ọlọrun. Ohun tí ń gbé Ẹ̀mí kalẹ̀ ní orí kẹtàlá yẹn ni a ṣojú rẹ̀ nípasẹ̀ àsọtẹ́lẹ̀ àkọ́kọ́ Ezekieli. Ohùn tí ń ké ní aginjù ni ìránṣẹ́ àsọtẹ́lẹ̀ tí Ẹ̀mí Mímọ́ bá rìn pọ̀.

The book of Matthew contains the twelve chapters that are the omega to the twelve chapters in Genesis that provide two witnesses which represent the covenant with the one hundred and forty-four thousand. Those men and women are sealed for eternity in a relationship of Divinity combined with their humanity. They become the sign for the eleventh-hour workers.

Ìwé Mátíù ní àwọn orí méjìlá tí í ṣe omega sí àwọn orí méjìlá inú Jẹ́nẹ́sísì tí ń pèsè ẹlẹ́rìí méjì, èyí tí ń ṣojú májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Àwọn ọkùnrin àti àwọn obìnrin wọ̀nyẹn ni a fi èdìdì dì fún ayérayé nínú ìbáṣepọ̀ kan ti Ìwà-Ọlọ́run tí a so pọ̀ mọ́ ẹ̀dá ènìyàn wọn. Wọ́n di àmì fún àwọn òṣìṣẹ́ wákàtí kọkànlá.

> “The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

> “Iṣẹ́ Ẹ̀mí Mímọ́ ni láti dá ayé lójú ní ti ẹ̀ṣẹ̀, ní ti òdodo àti ní ti ìdájọ́. Ayé lè gba ìkìlọ̀ nìkan nípa rírí àwọn tí wọ́n gbà òtítọ́ gbọ́ tí a sọ di mímọ́ nípasẹ̀ òtítọ́, tí wọ́n ń hùwà gẹ́gẹ́ bí ìlànà gíga àti mímọ́, tí wọ́n ń fi hàn ní ìtumọ̀ gíga àti ọlọ́lá, ìlà ìyàtọ̀ tó wà láàárín àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti àwọn tí ń tẹ wọ́n mọ́lẹ̀ lábẹ́ ẹsẹ̀ wọn. Ìsọdimímọ́ ti Ẹ̀mí ń tọ́ka sí ìyàtọ̀ tó wà láàárín àwọn tí wọ́n ní èdìdì Ọlọ́run, àti àwọn tí wọ́n ń pa ọjọ́ ìsinmi èké mọ́. Nígbà tí ìdánwò bá dé, a ó fi hàn kedere ohun tí ààmì ẹranko náà jẹ́. Ìyẹn ni pípa ọjọ́ Àìkú mọ́. Àwọn tí, lẹ́yìn tí wọ́n ti gbọ́ òtítọ́, tí wọ́n sì ń bá a lọ láti ka ọjọ́ yìí sí mímọ́, ń ru ààmì ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí ó rò láti yí àkókò àti àwọn òfin padà.” Bible Training School, December 1, 1903.

The ensign of the one hundred and forty-four thousand when they are called up to heaven in chapter eleven of Revelation, they are first called out of Egypt, which is where they were slain. A voice from the wilderness calls them out of Egypt, that they would be the sign for the eleventh-hour workers. Their resurrection in 2024 is also represented as a birth, and an awakening depending on which illustration is being identified. In terms of a birth, they are those who fulfill the parable of the ten virgins, and in this sense, their birth is a virgin birth, and they are the sign.

Àmì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] nígbà tí a bá pè wọ́n sókè lọ sí ọ̀run nínú orí kọkànlá ti Ìfihàn, a kọ́kọ́ pè wọ́n jáde kúrò ní Ejibiti, ibẹ̀ ni a sì ti pa wọ́n. Ohùn kan láti aginjù ń pè wọ́n jáde kúrò ní Ejibiti, kí wọ́n lè jẹ́ àmì fún àwọn òṣìṣẹ́ wákàtí kọkànlá. Àjíǹde wọn ní ọdún 2024 ni a tún ṣàfihàn gẹ́gẹ́ bí ìbí, àti jíjí, gẹ́gẹ́ bí àpèjúwe tí a ń tọ́ka sí. Ní ti ìbí, wọ́n ni àwọn tí ó mú òwe àwọn wúńdíá mẹ́wàá ṣẹ, àti ní ìtumọ̀ yìí, ìbí wọn jẹ́ ìbí wúńdíá, wọ́n sì ni àmì náà.

## The Seventh Messianic Waymark is 2024

Àmì Keje ti Mèsáyà ni 2024

> Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. Matthew 1:22, 23.

> Nísinsin yìí gbogbo rẹ̀ ṣẹlẹ̀, kí a lè mú ohun tí Olúwa ti sọ nípasẹ̀ wòlíì ṣẹ, nígbà tí ó wí pé, Kíyèsí i, wúńdíá kan yóò lóyún, yóò sì bí ọmọkùnrin kan, wọn yóò sì pe orúkọ rẹ̀ ní Emmanueli, èyí tí ìtumọ̀ rẹ̀ jẹ́, Ọlọ́run wà pẹ̀lú wa. Mátíù 1:22, 23.

## Prediction

Àsọtẹ́lẹ̀

> Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Isaiah 7:14.

> Nítorí náà, Olúwa fúnra rẹ̀ yóò fún yín ní àmì kan; wò ó, wúńdíá kan yóò lóyún, yóò sì bí ọmọkùnrin kan, yóò sì pe orúkọ rẹ̀ ní Immanuẹli. Isaiah 7:14.

There were signs in the history of Moses and Christ, as there were in Millerite history. In the last days, Laodicean Adventism will be seeking after a sign, and their only sign, is the sign of Jonah. There is also a sign for those who are resurrected in 2024. Their sign is the “seven times” of Leviticus twenty-six.

Àwọn àmì wà nínú ìtàn Mósè àti ti Kristi, gẹ́gẹ́ bí wọ́n ti wà nínú ìtàn àwọn Millerite. Ní àwọn ọjọ́ ìkẹyìn, Adventismu Laodíṣíà yóò máa wá àmì kan, àti àmì kan ṣoṣo tí wọ́n ní ni àmì Jónà. Àmì kan sì tún wà fún àwọn tí a jí dìde ní ọdún 2024. Àmì wọn ni “ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.

> And this shall be a sign unto thee, Ye shall eat this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof. And the remnant that is escaped of the house of Judah shall yet again take root downward, and bear fruit upward. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord of hosts shall do this. 2 Kings 19:29–31.

> Àti èyí yóò jẹ́ àmì fún ọ: ní ọdún yìí ẹ ó jẹ ohun tí ó hù láìgbìn fúnra rẹ̀; ní ọdún kejì, èyí tí ó rú jáde láti inú èyí kan náà; ṣùgbọ́n ní ọdún kẹta, ẹ gbìn, kí ẹ sì kórè, kí ẹ sì gbin ọgbà àjàrà, kí ẹ sì jẹ èso wọn. Àwọn ìyókù tí ó ti bọ́ nínú ilé Juda yóò tún gbé gbòǹgbò sọ̀kalẹ̀, yóò sì so èso sókè. Nítorí láti Jerusalẹmu ni ìyókù kan yóò ti jáde, àti àwọn tí ó bọ́ kúrò lórí òkè Sioni: ìtara Oluwa àwọn ọmọ-ogun ni yóò ṣe èyí. 2 Àwọn Ọba 19:29–31.

> And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. Leviticus 25:20–22.

> Bí ẹ bá sì wí pé, Kí ni àwa yóò jẹ ní ọdún keje? wò ó, àwa kì yóò fúnrúgbìn, bẹ́ẹ̀ ni àwa kì yóò kó èso ìkórè wa jọ: Nígbà náà ni èmi yóò pàṣẹ ìbùkún mi sórí yín ní ọdún kẹfà, yóò sì mú èso jáde fún ọdún mẹ́ta. Ẹ̀yin yóò sì fúnrúgbìn ní ọdún kẹjọ, ẹ ó sì máa jẹ nínú èso àtijọ́ títí di ọdún kẹsàn-án; títí tí èso rẹ̀ yóò fi dé ni ẹ ó máa jẹ nínú àkójọ àtijọ́. Lefitiku 25:20–22.

Those who escape, are also represented as the outcasts of Israel, and they were cast out by their brethren which hated them. Their brethren cast them out, for they hated them because they could not refute the sabbath truth represented by Moses’ “seven times.”

Àwọn tí ó sá yè ni a tún fi hàn gẹ́gẹ́ bí àwọn àyálù Ísírẹ́lì, àwọn tí àwọn arákùnrin wọn lé jáde, nítorí pé wọ́n kórìíra wọn. Àwọn arákùnrin wọn lé wọn jáde, nítorí wọ́n kórìíra wọn, nítorí wọn kò lè tako òtítọ́ ọjọ́ ìsinmi tí “ìgbà méje” ti Mósè ṣàpẹẹrẹ rẹ̀.

> The Lord doth build up Jerusalem: he gathereth together the outcasts of Israel. Psalms 147:2.

> Olúwa ń kọ Jerusalẹmu sókè: ó ń kó àwọn ẹni ìtúká Ísírẹ́lì jọ. Sáàmù 147:2.

The Lord began gathering the remnant in July 2023, and the remnant are the “outcasts” of Israel. In July 2023, He set His hand a second time to gather His outcasts. He set His hand in 1849 a second time, in advance of the omega light of Moses seven times in 1856. The alpha light was represented by Miller’s first prophetic discovery—Moses’ seven times.

Oluwa bẹ̀rẹ̀ sí í kó ìyókù jọ ní Oṣù Keje ọdún 2023, àti pé ìyókù náà ni “àwọn ẹni tí a lé jáde” ní Ísírẹ́lì. Ní Oṣù Keje ọdún 2023, Ó tún na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ẹni tí a lé jáde tirẹ̀ jọ. Ó ti na ọwọ́ Rẹ̀ jáde ní 1849 ní ìgbà kejì, ṣáájú ìmọ́lẹ̀ omega ti Mósè ní ìlọ́po méje ní 1856. Ìmọ́lẹ̀ alpha ni a ṣàpẹẹrẹ nípasẹ̀ àwárí àkọ́kọ́ ti ìsọtẹ́lẹ̀ Miller—ìlọ́po méje ti Mósè.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 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 11:10–12.

> Ní ọjọ́ náà ni yóò sì jẹ́ pé gbòǹgbò Jésè yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn orílẹ̀-èdè aláìkọlà yóò wá a; ìsinmi rẹ̀ yóò sì ní ògo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde lẹ́ẹ̀kejì láti gba iyókù àwọn ènìyàn rẹ̀ padà, àwọn tí ó ṣẹ́ kù, láti Ásíríà, àti láti Ejibiti, àti láti Patrosi, àti láti Kúṣì, àti láti Élámù, àti láti Ṣínárì, àti láti Hámátì, àti láti àwọn erékùṣù òkun. Yóò sì gbé àsíá sókè fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni-ìtìjú Ísírẹ́lì jọ, yóò sì kó àwọn tí a tú ká ti Júdà jọ láti igun mẹ́rin ayé. Isaiah 11:10–12.

When the outcasts are lifted up as the sign, they will then gather the eleventh-hour workers, who can “only be warned by seeing” “the difference between those who have the seal of God, and those who keep a spurious rest-day.” The sign for the eleventh-hour workers is the outcasts, and the sign OF the outcasts, is the enigma of, eating “this year such things as grow of themselves, and in the second year that which springeth of the same; and in the third year sow ye, and reap, and plant vineyards, and eat the fruits thereof.”

Nígbà tí a bá gbé àwọn ẹni-ìtìlẹ́yìn sókè gẹ́gẹ́ bí àmì náà, nígbà náà ni wọn yóò kó àwọn òṣìṣẹ́ wákàtí kọkànlá jọ, àwọn tí a lè “kilọ̀ fún nìkan nípa rírí” “ìyàtọ̀ láàárín àwọn tí ó ní èdìdì Ọlọ́run, àti àwọn tí ń pa ọjọ́ ìsinmi àròpọ̀ mọ́.” Àmì náà fún àwọn òṣìṣẹ́ wákàtí kọkànlá ni àwọn ẹni-ìtìlẹ́yìn, àti àmì TI àwọn ẹni-ìtìlẹ́yìn náà, ni àdììtú ti jíjẹ “ní ọdún yìí irú ohun tí ó hù láìgbìn, àti ní ọdún kejì èyí tí ó hù láti inú ohun kan náà; àti ní ọdún kẹta ẹ fún irúgbìn, kí ẹ sì ká, kí ẹ sì gbin ọgbà àjàrà, kí ẹ sì jẹ èso rẹ̀.”

The enigma of the passage is that it represents the “seven times” of Leviticus twenty-five and twenty-six. The Sabbath of the land resting is a component of the covenant that identifies both the blessing or the curse, of either observing or rejecting the seventh-year rest for the promised land. The sign of the one hundred and forty-four thousand is the component of the threefold promise of the covenant that is represented by the seventh-year Sabbath of the land. The foundational truth of the “seven times,” identifies one of three elements of the covenant that promises a new heart and mind, and a new body and also a land to live in.

Àdììtú ọ̀rọ̀ náà ni pé ó dúró fún “àkókò méje” ti Lefitiku orí karùn-ún-dín-lógún àti kẹfà-dín-lógún. Sábáàtì ìsinmi ilẹ̀ jẹ́ apá kan nínú májẹ̀mú tí ó ń fi ìbùkún tàbí ègún hàn, yálà nípa pípa tàbí kọ̀ fífi ìsinmi ọdún keje mọ́ fún ilẹ̀ ìlérí. Àmì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] jẹ́ apá kan nínú ìlérí mẹ́ta-mẹ́ta ti májẹ̀mú tí Sábáàtì ọdún keje ilẹ̀ ń ṣàpẹẹrẹ. Òtítọ́ ìpìlẹ̀ ti “àkókò méje” ń ṣàfihàn ọ̀kan nínú àwọn èròjà mẹ́ta ti májẹ̀mú tí ó ṣe ìlérí ọkàn àti èrò inú tuntun, ara tuntun pẹ̀lú, àti ilẹ̀ kan láti máa gbé.

The seventh-day Sabbath is the sign between God and His people, but that seventh-day Sabbath also represents the covenant responsibility given to ancient Israel. They were to be the protectors, the depositaries of the Ten Commandments. Sister White is clear that modern Israel in 1844 in alignment with ancient Israel was made the depositaries of not only the Ten Commandments, but also of God’s prophetic Word.

Sábá ọjọ́ keje ni àmì láàárín Ọlọ́run àti àwọn ènìyàn Rẹ̀, ṣùgbọ́n Sábá ọjọ́ keje náà pẹ̀lú dúró fún ojúṣe májẹ̀mú tí a fi lé Ísírẹ́lì ìgbàanì lọ́wọ́. Wọ́n ní láti jẹ́ àwọn olùṣọ́, àwọn alábojútó Ìlànà Mẹ́wàá. Arábìnrin White sọ ní kedere pé Ísírẹ́lì òde òní ní ọdún 1844, ní ìbámu pẹ̀lú Ísírẹ́lì ìgbàanì, ni a ṣe ní àwọn alábojútó kì í ṣe Ìlànà Mẹ́wàá nìkan, ṣùgbọ́n pẹ̀lú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì ìgbàanì, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ ní ayé. Nípa adá alágbára ti òtítọ́, àwọn ìránṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, Ó ti yà wọ́n kúrò nínú àwọn ìjọ àti kúrò nínú ayé, láti mú wọn wá sínú ìsúnmọ́ mímọ́ sí ara Rẹ̀. Ó ti sọ wọ́n di olùtọ́jú òfin Rẹ̀, ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Gẹ́gẹ́ bí àwọn ọ̀rọ̀ mímọ́ tí a fi lé Ísírẹ́lì ìgbàanì lọ́wọ́, bẹ́ẹ̀ náà ni àwọn wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ kan tí a gbọdọ̀ sọ fún ayé. Àwọn áńgẹ́lì mẹ́ta ti Ìfihàn 14 dúró fún àwọn ènìyàn tí wọ́n gba ìmọ́lẹ̀ àwọn ìrántí Ọlọ́run wọlé, tí wọ́n sì jáde gẹ́gẹ́ bí aṣojú Rẹ̀ láti ké ìkìlọ̀ náà kárí gígùn àti fífẹ̀ ilẹ̀ ayé.” Testimonies, volume 5, 455.

The Ten Commandments are represented by the sign of the seventh-day Sabbath, and the laws of prophecy are represented by the seventh-year Sabbath. Laodicean Seventh-day Adventism will be greatly embarrassed when they jump ship and begin worshipping the sun, but the Sabbath commandment they first rejected is Moses’ “seven times.”

Aṣojú Àṣẹ Mẹ́wàá ni àmì Sábá ọjọ́ keje ń ṣàfihàn, àti pé àwọn òfin àsọtẹ́lẹ̀ ni Sábá ọdún keje ń ṣàfihàn. Adventism ti Ọjọ́-Ìsinmi Keje ti Laodicea yóò di ẹni tí a ó ṣe ní ìtìjú gidigidi nígbà tí wọ́n bá fi ọkọ̀ sílẹ̀ tí wọ́n sì bẹ̀rẹ̀ sí í jọ́sìn oòrùn, ṣùgbọ́n àṣẹ Sábá tí wọ́n kọ́kọ́ kọ̀ ni “àkókò méje” ti Mósè.

To win the promised land God’s people must understand and uphold not only the seventh-day Sabbath, but also the seven-year Sabbath. Laodicean Adventism cannot refute this biblical truth, though they cover it with lies. This is the root of their hatred that leads them to cast out those who will be the ensign.

Láti jogún ilẹ̀ ìlérí, àwọn ènìyàn Ọlọ́run gbọ́dọ̀ lóye, kí wọ́n sì mú ṣinṣin, kì í ṣe Sábá ọjọ́ keje nìkan, ṣùgbọ́n pẹ̀lú Sábá ọdún méje náà. Àdífẹ́ńtísìmù Laodikea kò lè tako òtítọ́ Bíbélì yìí, bí ó tilẹ̀ jẹ́ pé wọ́n fi irọ́ bo ó. Èyí ni gbòǹgbò ìkórìíra wọn tí ó mú wọn lé àwọn tí yóò jẹ́ àsíá jáde.

> “Most of my father’s family were full believers in the advent, and for bearing testimony to this glorious doctrine seven of us were at one time cast out of the Methodist Church. At this time the words of the prophet were exceedingly precious to us: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.

> “Púpọ̀ jùlọ nínú ìdílé bàbá mi jẹ́ onígbàgbọ́ pípé nínú ìpadàbọ̀ náà, àti nítorí jíjẹ́rìí sí ẹ̀kọ́ ògo yìí, a lé méje nínú wa jáde ní ìgbà kan kúrò nínú Ìjọ Methodist. Ní àsìkò yẹn, ọ̀rọ̀ wòlíì náà ṣe iyebíye gidigidi fún wa pé: ‘Àwọn arákùnrin yín tí wọ́n kórìíra yín, tí wọ́n sì lé yín jáde nítorí orúkọ Mi, wí pé, Jẹ́ kí a yin Olúwa lógo: ṣùgbọ́n Òun yóò farahàn sí ayọ̀ yín, àwọn náà yóò sì tijú.’ Isaiah 66:5.”

> “From this time, up to December, 1844, my joys, trials, and disappointments were like those of my dear Advent friends around me. At this time I visited one of our Advent sisters, and in the morning we bowed around the family altar. It was not an exciting occasion, and there were but five of us present, all women. While I was praying, the power of God came upon me as I had never felt it before. I was wrapped in a vision of God’s glory, and seemed to be rising higher and higher from the earth, and was shown something of the travels of the Advent people to the Holy City, as narrated below.” Early Writings, 13.

> “Láti àkókò yìí títí di December, 1844, ayọ̀ mi, àwọn ìdánwò mi, àti àwọn ìbànújẹ ìrẹ̀wẹ̀sì mi dàbí ti àwọn ọ̀rẹ́ mi olólùfẹ́ nínú Advent tí wọ́n yí mi ká. Ní àkókò yìí ni mo ṣèbẹ̀wò sí ọ̀kan lára àwọn arábìnrin wa nínú Advent, àti ní òwúrọ̀ a tẹrí ba pọ̀ yí pẹpẹ ìdílé náà ká. Kì í ṣe àkókò ìmísí tó ru sókè, àwọn márùn-ún péré sì ni ó wà níbẹ̀, gbogbo wa sì jẹ́ obìnrin. Bí mo ṣe ń gbàdúrà, agbára Ọlọ́run bà lé mi lórí bí n kò tíì rí lára rẹ̀ rí tẹ́lẹ̀. A fi ìran ògo Ọlọ́run bò mí, ó sì dàbí ẹni pé mo ń gòkè lọ sókè àti sókè kúrò lórí ayé, a sì fi díẹ̀ hàn mí nípa ìrìnàjò àwọn ènìyàn Advent lọ sí Ìlú Mímọ́, gẹ́gẹ́ bí a ṣe sọ ọ́ ní ìsàlẹ̀.” Early Writings, 13.

Ellen White’s first vision, was given when five women, (representing five wise virgins) were gathered together after being cast out by their brethren that hated them. They hated them for the doctrine of the Second Coming, thus typifying the outcasts of the latter days.

Ìran àkọ́kọ́ Ellen White ni a fi fún un nígbà tí àwọn obìnrin márùn-ún, (tí ń ṣojú àwọn wúńdíá ọlọ́gbọ́n márùn-ún) péjọ pọ̀ lẹ́yìn tí àwọn arákùnrin wọn tí ó kórìíra wọn ti lé wọn jáde. Wọ́n kórìíra wọn nítorí ẹ̀kọ́ nípa Ìpadàbọ̀ Kejì, báyìí ni wọ́n ṣe di àpẹẹrẹ àwọn ẹni ìkọ̀sílẹ̀ ní àwọn ọjọ́ ìkẹyìn.

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Mo rí i pé ìjọ àṣà lásán àti àwọn Adventist àṣà lásán, bíi Judasi, yóò fi wá hàn fún àwọn Kátólíìkì láti rí ipa wọn gbà láti dìde sí òtítọ́. Àwọn ẹni-mímọ́ nígbà náà yóò jẹ́ ènìyàn tí a kò mọ̀ sí gbangba, tí àwọn Kátólíìkì kò sì mọ̀ dáadáa; ṣùgbọ́n àwọn ìjọ àti àwọn Adventist àṣà lásán tí wọ́n mọ̀ nípa ìgbàgbọ́ àti àṣà wa (nítorí wọ́n kórìíra wa nítorí ọjọ́ ìsinmi, nítorí wọn kò lè tako rẹ̀) yóò fi àwọn ẹni-mímọ́ hàn, wọn yóò sì ròyìn wọn fún àwọn Kátólíìkì gẹ́gẹ́ bí àwọn tí kò ka àwọn ètò àwọn ènìyàn sí; èyí ni pé, wọ́n pa ọjọ́ ìsinmi mọ́, wọ́n sì kọ ọjọ́ Àìkú sílẹ̀.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Nígbà náà ni àwọn Kátólíìkì yóò pàṣẹ fún àwọn Pírótẹ́sítáǹtì láti tẹ̀síwájú, wọ́n yóò sì ṣe àṣẹ pé gbogbo ẹni tí kì yóò pa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́ dípò ọjọ́ keje ni kí a pa. Àti pé àwọn Kátólíìkì, tí iye wọn pọ̀, yóò dúró ti àwọn Pírótẹ́sítáǹtì. Àwọn Kátólíìkì yóò fi agbára wọn fún àwòrán ẹranko náà. Àwọn Pírótẹ́sítáǹtì yóò sì ṣiṣẹ́ gẹ́gẹ́ bí ìyá wọn ti ṣiṣẹ́ ṣáájú wọn láti run àwọn ẹni mímọ́. Ṣùgbọ́n kí àṣẹ wọn tó mú tàbí so èso, a óo gbà àwọn ẹni mímọ́ náà nípasẹ̀ Ohùn Ọlọ́run.” Spalding and Magan, 1, 2.

The “nominal” (meaning in name only), “Adventists, like Judas, would betray us to the Catholics.” They did so because “they hated” the outcasts “on account of the Sabbath.” Nominal Adventists profess to observe the seventh-day Sabbath, so this cannot be the Sabbath that is referenced. They hate the outcasts, for they know that they cannot refute the foundational truth of Moses’ seven times, that was the alpha understanding of Elijah in the person of William Miller.

Àwọn “Adventists” “lọ́rọ̀ orúkọ lásán” (èyí tí ìtumọ̀ rẹ̀ jẹ́ pé ní orúkọ nìkan), “gẹ́gẹ́ bí Júdásì, yóò fi wá hàn fún àwọn Kátólíìkì.” Wọ́n ṣe bẹ́ẹ̀ nítorí pé “wọ́n kórìíra” àwọn ẹni ìtìlẹ́yìn “nítorí ọjọ́ ìsinmi náà.” Àwọn Adventists lọ́rọ̀ orúkọ lásán jẹ́wọ́ pé àwọn ń pa ọjọ́ ìsinmi ọjọ́ keje mọ́, nítorí náà èyí kò lè jẹ́ ọjọ́ ìsinmi tí a tọ́ka sí. Wọ́n kórìíra àwọn ẹni ìtìlẹ́yìn náà, nítorí wọ́n mọ̀ pé àwọn kò lè ṣàtakò sí òtítọ́ ìpìlẹ̀ ti àkókò méje ti Mósè, èyí tí ó jẹ́ òye alpha ti Èlíjà nínú ẹni William Miller.

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Ọlọ́run kò fi ìhìn-iṣẹ́ tuntun fún wa. A ní láti kéde ìhìn-iṣẹ́ náà tí ó mú wa jáde kúrò nínú àwọn ìjọ mìíràn ní ọdún 1843 àti 1844.” Review and Herald, January 19, 1905.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.” Manuscript Releases, volume 21, 437.

> “Gbogbo àwọn ìránṣẹ́ tí a fi fúnni láti ọdún 1840 sí 1844 ni a gbọ́dọ̀ mú kí wọ́n ní agbára báyìí, nítorí ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́sọ́nà wọn. Àwọn ìránṣẹ́ náà gbọdọ̀ lọ sí gbogbo àwọn ìjọ.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed.” Manuscript Releases, volume 15, 371.

> “Àwọn òtítọ́ tí a gbà ní 1841, ‘42, ‘43, àti ‘44 ni a ní láti máa kẹ́kọ̀ọ́ nísinsìnyí kí a sì máa kéde wọn.” Manuscript Releases, volume 15, 371.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti mú ìkìlọ̀ wá pé: A kò gbọ́dọ̀ jẹ́ kí ohun kankan wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìhìn náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìhìn yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní láti mú ẹsẹ̀ wa kúrò lórí pèpéle tí a fi wọ́n lé, bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà àtọkànwá, ní wíwá ìmọ́lẹ̀. Ṣé ẹ rò pé èmi lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Yóò dàbí Àpáta Àìnípẹ̀kun. Ó ti ń darí mi láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

Judas is not a symbol of the Sanhedrin made up of Sadducees and Pharisees, Judas was one of the twelve disciples. He was one of the covenant bride, which Christ was about to marry at Pentecost. The betrayal against the outcasts comes from Judas, the Laodicean Seventh-day Adventist church. They are represented with many symbols, such as the Levites who are rejected by the Messenger of the Covenant in Malachi three. The Levites are separated at that purging, and their number is 25, whether faithful or unfaithful. The Levites are purged in advance of being lifted up as an offering, as in former years.

Júdà kì í ṣe àmì Sànhẹ́dírìnì tí ó jẹ́ àkójọpọ̀ àwọn Sadusi àti Farisi; Júdà jẹ́ ọ̀kan nínú àwọn ọmọ-ẹ̀yìn méjìlá. Ó jẹ́ ọ̀kan nínú aya àdéhùn, ẹni tí Kristi fẹ́ fẹ́ ní Pẹ́ńtíkọ́sì. Ìtanràn sí àwọn ẹni ìtìjú jáde wá láti ọ̀dọ̀ Júdà, ìjọ Láódíṣíà, Seventh-day Adventist. Wọ́n jẹ́ aṣojú pẹ̀lú ọ̀pọ̀lọpọ̀ àmì, bíi àwọn Lefi tí Ańgẹ́lì Àdéhùn kọ̀ sílẹ̀ nínú Malaki orí kẹta. A ya àwọn Lefi sọ́tọ̀ nínú ìwẹ̀nùmọ́ yẹn, iye wọn sì jẹ́ 25, bóyá olóòótọ́ tàbí aláìṣòótọ́. A ń wẹ àwọn Lefi mọ́ ṣáájú kí a gbé wọn sókè gẹ́gẹ́ bí ẹbọ, gẹ́gẹ́ bí i ní àwọn ọdún àtijọ́.

> And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.

> Yóò sì jókòó gẹ́gẹ́ bí amúnísún àti amímọ́ fàdákà; yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì sọ wọ́n di mímọ́ bí wúrà àti fàdákà, kí wọ́n lè mú ọrẹ òdodo wá fún Olúwa. Nígbà náà ni ọrẹ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí i ti ọjọ́ àtijọ́, àti gẹ́gẹ́ bí i ti àwọn ọdún ìṣáájú. Malaki 3:3, 4.

The Levites are the offering, for they perfectly reflect the character of Christ, who is the great offering. When those twenty-five Levites are lifted up as an offering, the twenty-five counterfeit Levites are bowing to the sun in Ezekiel 8.

Àwọn ọmọ Léfì ni ẹbọ náà, nítorí wọ́n ń fi ìwà Kristi hàn ní pípé, ẹni tí í ṣe ẹbọ ńlá náà. Nígbà tí a bá gbé àwọn ọmọ Léfì mẹ́ẹ̀ẹ́dógún wọ̀nyí sókè gẹ́gẹ́ bí ẹbọ, àwọn ọmọ Léfì èké mẹ́ẹ̀ẹ́dógún náà ń tẹrí bá fún oòrùn nínú Ìsíkíẹ́lì 8.

Judas does not only represent a wicked Levite, but he is also a wicked priest that has been prepared for thirty years, as represented by Judas’ thirty pieces of silver.

Judasi kì í ṣe àpẹẹrẹ ọmọ Léfì búburú nìkan, ṣùgbọ́n ó tún jẹ́ àlùfáà búburú tí a ti múra sílẹ̀ fún ọdún mẹ́tadínlọ́gbọ̀n, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ọgbọ̀n owó fàdákà Judasi.

> Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. Matthew 27:3–5.

> Nígbà náà ni Júdásì, ẹni tí ó ti fi í hàn, nígbà tí ó rí i pé a ti dá a lẹ́bi, ó ronúpìwàdà, ó sì mú àwọn ẹyọ fàdákà ọgbọ̀n náà padà wá fún àwọn olórí àlùfáà àti àwọn àgbà, ní wí pé, Mo ṣẹ̀, nítorí mo ti fi ẹ̀jẹ̀ aláìlẹ́bi hàn. Wọ́n sì wí pé, Kí ni èyí ṣe sí wa? Wo ìwọ fúnra rẹ sí i. Ó sì ju àwọn ẹyọ fàdákà náà sílẹ̀ nínú tẹ́ńpìlì, ó sì lọ, ó sì lọ so ara rẹ̀. Mátíù 27:3–5.

The thirty pieces of silver that Judas cast out, represents the Messenger of the Covenant casting out (purging) the dross (counterfeit silver) in Malachi three. That wicked priesthood was represented by the rebellion of Korah, Dathan and Abiram and the rebels of 1888. The wicked priesthood is swallowed up when the United States, the earth-beast opens up its mouth. Then fire destroys their followers, during the full outpouring of the latter rain, that begins at the Sunday law.

Ọgbọ̀n ẹyọ fàdákà tí Judasi sọ jáde dúró fún Òjíṣẹ́ Májẹ̀mú tí ń ju ìdọ̀tí irin jáde (tí ń wẹ̀ mí) — ìyẹn fàdákà èké — nínú Malaki orí kẹta. Ìṣèjọba àlùfáà búburú náà ni a ṣàpẹẹrẹ rẹ̀ nípa ìṣọ̀tẹ̀ Kora, Datani àti Abiramu, àti àwọn ọlọ̀tẹ̀ ti ọdún 1888. A gbé ìṣèjọba àlùfáà búburú mì nígbà tí Orílẹ̀-Èdè Amẹ́ríkà, ẹranko-ayé, ṣí ẹnu rẹ̀ sílẹ̀. Lẹ́yìn náà iná pa àwọn ọmọ-ẹ̀yìn wọn run, nígbà ìtújáde kíkún ti òjò àfẹ́yinti, tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú.

The virgin birth as a sign in Christ’s day, represents the sign of the wise virgins in the latter days. In that period the Sanhedrin, the Laodicean Seventh-day Adventist church will seek for a sign, but will be unable to see the only sign given to Laodicea. The sign for the great multitude, the eleventh-hour workers is seeing men and women keeping the seventh-day Sabbath during the Sunday law testing period. The sign of the remnant in their controversy with the former covenant people is the seventh-year Sabbath, representing the foundations of Adventism as identified as the central pillar of both of Habakkuk’s sacred tables. The sign given to Laodicean Adventism is the sign of Jonah, which is addressed in the dialogue between Christ and Peter.

Ìbí láti ọ̀dọ̀ wúńdíá gẹ́gẹ́ bí àmì ní ọjọ́ Kristi, ń ṣojú àmì àwọn wúńdíá ọlọ́gbọ́n ní àwọn ọjọ́ ìkẹyìn. Ní àkókò náà, Sànhẹ́dírìnì, ìjọ Laodíkíà ti Seventh-day Adventist, yóò wá àmì kan, ṣùgbọ́n wọn kì yóò lè rí àmì kan ṣoṣo tí a fi fún Laodíkíà. Àmì fún ogunlọ́gọ̀ ńlá náà, àwọn òṣìṣẹ́ wákàtí kọkànlá, ni ríran àwọn ọkùnrin àti àwọn obìnrin tí ń pa Sábá ọjọ́ keje mọ́ ní àkókò ìdánwò òfin Ọjọ́ Àìkú. Àmì àwọn iyókù nínú ìjà wọn pẹ̀lú àwọn ènìyàn májẹ̀mú àtijọ́ ni Sábá ọdún keje, tí ó ń ṣojú àwọn ìpìlẹ̀ Adventism gẹ́gẹ́ bí a ti dá wọn mọ̀ gẹ́gẹ́ bí ọ̀pá àárín ti àwọn tábìlì mímọ́ mejeeji ti Hábákùkù. Àmì tí a fi fún Adventism ti Laodíkíà ni àmì Jónà, èyí tí a sọ̀rọ̀ lórí rẹ̀ nínú ìjíròrò láàárín Kristi àti Peteru.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am?

> Nígbà tí Jésù dé agbègbè Kesaréà Fílípì, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì wí pé, “Àwọn kan ní ìwọ ni Johanu Oníbatisí; àwọn mìíràn ní Élíjà; àwọn mìíràn sì ní Jeremáyà, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n ta ni ẹ̀yin wí pé èmi jẹ́?”

> And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

> Símónì Pétérù sì dáhùn, ó sì wí pé, Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè. Jésù sì dáhùn, ó sì wí fún un pé, Alábùkún ni ìwọ, Símónì Bári-Jónà: nítorí ẹran ara àti ẹ̀jẹ̀ kì í ṣe ẹni tí ó fi èyí hàn ọ́, bí kò ṣe Baba mi tí ń bẹ ní ọ̀run. Èmi náà sì wí fún ọ pé, Pétérù ni ìwọ, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé ni a ó dè ní ọ̀run: ohunkóhun tí ìwọ bá tú ní ayé ni a ó tú ní ọ̀run.

> Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.

> Nígbà náà ni ó pàṣẹ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọ́n má ṣe sọ fún ẹnìkan pé òun ni Jésù Kristi. Matteu 16:13–20.

The sign for the Sanhedrin, and therefore Adventism is the sign of Jonah. Simon Barjona is introduced into the passage as a symbol of a covenant man, for his name is about to be changed. Abram’s name was changed at the covenant. Saul’s named was changed to Paul. Jacob’s name was changed to Israel. Those three witnesses establish that when a biblical character’s name is changed, they represent a covenant man, and therefore typify the last covenant people, who are the one hundred and forty-four thousand. Those three witnesses also establish that a covenant man’s name represents the prophetic symbolism associated with the person whose name is changed. Saul means “selected,” for he was selected to carry the gospel to the Gentiles. His name was changed to Paul, meaning small, for he in his own eyes was the smallest of the apostles, for he had persecuted God’s church. Jacob the supplanter, was changed in both name and experience to an overcomer, as Israel means. Peter’s name was Simon, meaning one who hears; and Barjona, meaning the son of Jonah.

Àmì fún Sànhẹ́dírìnì, nítorí náà Àdífẹ́ntísì ni àmì Jónà. Wọ́n mú Símónì Bájónà wá sínú ẹsẹ̀ náà gẹ́gẹ́ bí àpẹẹrẹ ènìyàn májẹ̀mú, nítorí orúkọ rẹ̀ ti fẹ́ yí padà. A yí orúkọ Ábírámù padà nígbà májẹ̀mú. A yí orúkọ Sọ́ọ̀lù padà sí Pọ́ọ̀lù. A yí orúkọ Jékọ́bù padà sí Ísírẹ́lì. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí fi idi rẹ̀ múlẹ̀ pé nígbà tí a bá yí orúkọ ìwà-bíbélì kan padà, ẹni náà ń ṣàpẹẹrẹ ènìyàn májẹ̀mú, nítorí náà ó sì ń ṣe àkàwé àwọn ènìyàn májẹ̀mú ìkẹyìn, àwọn tí wọ́n jẹ́ ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Àwọn ẹlẹ́rìí mẹ́ta wọ̀nyí tún fi idi rẹ̀ múlẹ̀ pé orúkọ ènìyàn májẹ̀mú ń ṣojú àpẹẹrẹ àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ẹni tí a yí orúkọ rẹ̀ padà. Sọ́ọ̀lù túmọ̀ sí “ẹni tí a yàn,” nítorí a yàn án láti gbé ìhìnrere lọ sí ọ̀dọ̀ àwọn Kèfèrí. A yí orúkọ rẹ̀ padà sí Pọ́ọ̀lù, tí ìtumọ̀ rẹ̀ jẹ́ kékeré, nítorí ní ojú ara rẹ̀ òun fúnra rẹ̀ ni ẹni kékeré jùlọ nínú àwọn àpọ́sítélì, nítorí ó ti ṣe inúnibíni sí ìjọ Ọlọ́run. Jékọ́bù, ẹni tí ń gba ipò ẹlòmíràn, ni a yí padà ní orúkọ àti ní ìrírí pẹ̀lú sí ẹni tí ó ṣẹ́gun, gẹ́gẹ́ bí ìtumọ̀ Ísírẹ́lì. Orúkọ Pétérù ni Símónì, èyí tí ó túmọ̀ sí ẹni tí ń gbọ́; àti Bájónà, èyí tí ó túmọ̀ sí ọmọ Jónà.

Peter is representing the last generation of Jonah, for he was Jonah’s son. Jonah means “dove,” and Simon is he who heard the message of the dove, and Simon Barjona had heard the message of the anointing of Jesus, when He was baptized and became Jesus Christ, and the Holy Spirit descended in the form of a dove. The message of Jonah was the message of the dove which represented the anointing of Jesus with power at His baptism. The message of Jonah was represented as Jonah being three days in the belly of a whale. Those three days are the three days of Passover to the feast of first fruits, which are typified by Christ’s baptism and by Jonah’s time in the belly of the whale.

Peteri ń ṣojú fún ìran ìkẹyìn ti Jona, nítorí ó jẹ́ ọmọ Jona. Jona túmọ̀ sí “àdàbà,” Simoni sì ni ẹni tí ó gbọ́ ìhìnrere àdàbà náà, àti Simoni Barjona ti gbọ́ ìhìnrere ìfọwọ́sórí Jesu, nígbà tí a ṣe ìrìbọmi fún Un, tí Ó sì di Jesu Kristi, tí Ẹ̀mí Mímọ́ sì sọ̀kalẹ̀ wá ní ìrísí àdàbà. Ìhìnrere Jona ni ìhìnrere àdàbà náà, èyí tí ó dúró fún ìfọwọ́sórí Jesu pẹ̀lú agbára ní ìgbà ìrìbọmi Rẹ̀. A ṣàfihàn ìhìnrere Jona gẹ́gẹ́ bí Jona ṣe wà ní ọjọ́ mẹ́ta nínú inú ẹja ńlá. Àwọn ọjọ́ mẹ́ta wọ̀nyí ni ọjọ́ mẹ́ta Lájà Kọjá sí àjọ̀dún àkọ́so èso, èyí tí a fi ìrìbọmi Kristi àti àkókò Jona nínú inú ẹja ńlá ṣe àpẹẹrẹ.

The sign of Jonah is the sign of the anointing of Christ at His baptism, which typifies the descent of the angel of Revelation eighteen on 9/11. 9/11 began a three-step testing process as represented by Jonah’s three days. Those three steps are also illustrated in Millerite history. August 11, 1840 marked the test of the first angel, April 19, 1844 the test of the second angel and October 22, 1844 the third test. Those three steps represent 9/11, July 18, 2020 and the Sunday law.

Àmì Jónà ni àmì ìfóróró Kristi nígbà ìrìbọmi Rẹ̀, èyí tí ó jẹ́ àpẹẹrẹ ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn orí kejìdínlógún ní ọjọ́ 9/11. Ọjọ́ 9/11 bẹ̀rẹ̀ ìlànà ìdánwò ọlọ́pọ̀ ìgbésẹ̀ mẹ́ta gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ọjọ́ mẹ́ta Jónà. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ni a tún ṣàlàyé nínú ìtàn àwọn Millerite. August 11, 1840 samisi ìdánwò áńgẹ́lì àkọ́kọ́, April 19, 1844 ìdánwò áńgẹ́lì kejì, àti October 22, 1844 ìdánwò kẹta. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí ṣojú fún 9/11, July 18, 2020 àti òfin Ọjọ́ Àìkú.

At the Sunday law, Jonah is spat out of the mouth of a fish, right where Christ is spitting Laodicea out of His mouth, which is right where Balaam’s ass opens his mouth and speaks, which is right where John the Baptist’s father Zechariah speaks, which is also where the United States speaks as a dragon. Jonah then gives the final warning to the world as the symbol of those who were resurrected with Moses and Elijah in 2024. Those souls died in the streets of Sodom and Egypt, and are thereafter resurrected as Ezekiel’s mighty army. At their resurrection they become the sign of Jonah, for he represents those who have died and are resurrected to give the final message to Nineveh. Jonah in the belly of the whale, Daniel in the lion’s den, John in the pot of boiling oil represent the one hundred and forty-four thousand who have experienced a symbolic death and resurrection. The anointing at 9/11 unto the resurrection of Ezekiel’s mighty army represents the baptism of Christ unto His resurrection.

Ní òfin Ọjọ́ Àìkú, a tu Jónà jáde láti ẹnu ẹja kan, gan-an níbi tí Kristi ti ń tu Laodikea jáde kúrò ní ẹnu Rẹ̀, èyí sì ni gan-an níbi tí kẹ́tẹ́kẹ́tẹ́ Báláámù ti la ẹnu rẹ̀, tí ó sì sọ̀rọ̀, èyí sì ni gan-an níbi tí Sekaráyà, baba Johanu Oníbatisiti, ti sọ̀rọ̀, èyí sì tún jẹ́ ibi tí Orílẹ̀-Èdè Amẹ́ríkà ti ń sọ̀rọ̀ gẹ́gẹ́ bí dragoni. Jónà sì tún fi ìkìlọ̀ ìkẹyìn náà fún ayé gẹ́gẹ́ bí ààmì àwọn tí a jí dìde pẹ̀lú Mósè àti Élíjà ní ọdún 2024. Àwọn ọkàn wọ̀nyí kú ní ojú pópó Sódómù àti Íjíbítì, lẹ́yìn náà a sì jí wọn dìde gẹ́gẹ́ bí ẹgbẹ́ ọmọ-ogun alágbára Hesekieli. Ní àjíǹde wọn, wọ́n di ààmì Jónà, nítorí pé òun dúró fún àwọn tí ó ti kú tí a sì tún jí wọn dìde láti fi ìfiranṣẹ́ ìkẹyìn náà fún Nínéfè. Jónà nínú ikùn ẹja ńlá, Dáníẹ́lì nínú ihò kìnnìún, Johanu nínú ìkòkò òróró tí ń hó jòjòló, dúró fún ẹgbẹ̀rún kan lé ní mẹ́rìnlélógójì tí ó ti nírìírí ikú àti àjíǹde àpẹẹrẹ. Ìyàsímímọ́ ní 9/11 títí dé àjíǹde ẹgbẹ́ ọmọ-ogun alágbára Hesekieli dúró fún ìrìbọmi Kristi títí dé àjíǹde Rẹ̀.

> The Pharisees also with the Sadducees came, and tempting desired him that he would shew them a sign from heaven. He answered and said unto them, When it is evening, ye say, It will be fair weather: for the sky is red. And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times? A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed. Matthew 16:1–4.

> Àwọn Farisi pẹ̀lú àwọn Sadusi sì wá, wọ́n sì ń dán án wò, wọ́n bẹ̀ ẹ́ pé kí ó fi àmì kan láti ọ̀run hàn wọ́n. Ṣùgbọ́n ó dáhùn, ó sì wí fún wọn pé, Nígbà tí ó bá di alẹ́, ẹ máa ń wí pé, Ojú ọjọ́ yóò dára: nítorí ọ̀run pupa. Ní àárọ̀ sì, ẹ máa ń wí pé, Ojú ọjọ́ yóò buru lónìí: nítorí ọ̀run pupa, ó sì ṣú dúdú. Ẹ̀yin àgàbàgebè, ẹ lè mọ ojú ọ̀run; ṣùgbọ́n ẹ kò lè mọ àwọn àmì àkókò bí? Ìran búburú àti alágbèrè ń wá àmì; a kì yóò sì fi àmì kankan fún un, bí kò ṣe àmì wòlíì Jona. Ó sì fi wọ́n sílẹ̀, ó lọ. Mátíù 16:1–4.

The crowning miracle was the resurrection of Lazarus.

Ìyanu tí ó ga jùlọ ni àjíǹde Lásárù.

> “In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.

> “Nínú ìdádúró Rẹ̀ láti tọ̀ Lásárù wá, Kristi ní ète àánú kan sí àwọn tí kò tíì gbà Á. Ó dúró pé, nípa jíjí Lásárù dìde kúrò nínú òkú, kí Ó lè fi ẹ̀rí mìíràn fún àwọn ènìyàn Rẹ̀ alágbèéká tí kò gbàgbọ́ pé lójú òtítọ́ Òun ni ‘àjíǹde, àti ìyè.’ Ó ṣòro fún Un láti fi gbogbo ìrètí àwọn ènìyàn náà sílẹ̀, àwọn àgùntàn ilé Ísírẹ́lì tálákà, tí ń rìn káàkiri. Ọkàn Rẹ̀ ń bàjẹ́ nítorí àìrònúpìwàdà wọn. Nínú àánú Rẹ̀ Ó pinnu láti fi ẹ̀rí kan sí i fún wọn pé Òun ni Olùmúpadàbọ̀sípò, Ẹni tí Ó nìkan ṣoṣo lè mú ìyè àti àìkú wá sí ìmọ́lẹ̀. Èyí yóò jẹ́ ẹ̀rí tí àwọn àlùfáà kò lè túmọ̀ ní ọ̀nà tí kò tọ́. Èyí ni ìdí ìdádúró Rẹ̀ ní lílọ sí Bẹ́tánì. Ìyanu gíga jùlọ yìí, jíjí Lásárù dìde, ni yóò fi èdìdì Ọlọ́run le iṣẹ́ Rẹ̀ lórí àti lórí ìbéèrè Rẹ̀ sí ìwà-Ọlọ́run.” The Desire of Ages, 528, 529.

Christ tarried before He resurrected Lazarus, and Lazarus was not only the “crowning miracle,” he was also the “seal” upon God’s work. In the passage the sign of Jonah is the only sign for the adulterous and wicked generation. It is important to see that the timing of the sealing process is very specific. In the passage we are addressing where Peter’s name is changed, it informs us that from that point onward Jesus began to reveal that He was to be put to death, yet in the last verse Matthew records, “Then charged he his disciples that they should tell no man that he was Jesus the Christ.” Then in the very next verse he records, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Kristi dúró ṣáájú kí Ó tó jí Lásárù dìde, Lásárù sì kì í ṣe “ìyanu àtàtà jùlọ” nìkan, ṣùgbọ́n ó tún jẹ́ “èdìdì” lórí iṣẹ́ Ọlọ́run. Nínú àyọkà náà, àmì Jónà ni àmì kan ṣoṣo fún ìran panṣágà àti búburú náà. Ó ṣe pàtàkì láti rí i pé àkókò ìlànà fífi èdìdì náà jẹ́ pàtó gidigidi. Nínú àyọkà tí a ń tọ́ka sí nínú rẹ̀ níbi tí a ti yí orúkọ Pétérù padà, ó fi hàn fún wa pé láti àkókò náà lọ Jésù bẹ̀rẹ̀ sí í ṣí i payá pé a ó fi í lé ikú lọ́wọ́; síbẹ̀, nínú ẹsẹ̀ ìkẹyìn náà, Mátíù kọ pé, “Nigbana li o palaṣẹ fun awọn ọmọ-ẹhin rẹ̀ pe ki nwọn máṣe sọ fun ẹnikẹni pe on ni Jesu Kristi.” Lẹ́yìn náà, nínú ẹsẹ̀ tó kàn náà, ó tún kọ pé, “Lati ìgbà náà lọ Jesu bẹ̀rẹ̀ si fi hàn fun awọn ọmọ-ẹhin rẹ̀, bi o ti yẹ ki o lọ si Jerusalemu, ki o si jiya ohun pupọ lọdọ awọn àgba ati awọn olórí alufaa ati awọn akọwe, ki a si pa a, ki o si jinde li ọjọ kẹta.”

The passage begins with Jesus asking who men think He is, and then a follow-up question where He asked the disciples who they thought He was.

Ìpínrọ̀ náà bẹ̀rẹ̀ pẹ̀lú bí Jésù ṣe béèrè pé ta ni àwọn ènìyàn rò pé Òun jẹ́, lẹ́yìn náà sì tún béèrè ìbéèrè kan sí àwọn ọmọ-ẹ̀yìn pé ta ni àwọn rò pé Òun jẹ́.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? Matthew 16:13–15.

> Nígbà tí Jésù dé agbègbè Kesaréà Filipi, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn ń wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì wí pé, “Àwọn kan ń wí pé ìwọ ni Johanu Oníbatisí; àwọn mìíràn, Elijah; àwọn mìíràn sì ni Jeremiah, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n èmi nìwọ̀n ti ẹ̀yin, ta ni ẹ̀yin ń wí pé èmi jẹ́?” Matteu 16:13–15.

When Peter answers he identifies that Jesus was the Christ and the son of the living God. The word Christ is the Greek word for the Hebrew word Messiah. Jesus raises the question about who He is, and leads the disciples to the fact that He is the Messiah, but immediately informs them that they should tell no man. From that time, He began to teach that He would fulfill the twenty-three waymarks in the last three chapters of Matthew, but it was of necessity the truths associated with the Christ should be opened up in a step-by-step fashion.

Nígbà tí Pétérù dáhùn, ó fi hàn pé Jésù ni Kristi àti Ọmọ Ọlọ́run alààyè. Ọ̀rọ̀ náà, Kristi, ni ọ̀rọ̀ Gíríìkì fún ọ̀rọ̀ Hébérù náà, Mèsáyà. Jésù gbé ìbéèrè náà kalẹ̀ nípa ẹni tí Òun jẹ́, ó sì mú àwọn ọmọ-ẹ̀yìn náà dé òtítọ́ náà pé Òun ni Mèsáyà, ṣùgbọ́n lẹ́sẹ̀kẹsẹ̀ ó sọ fún wọn pé kí wọ́n má ṣe sọ fún ẹnikẹ́ni. Láti ìgbà náà lọ, ó bẹ̀rẹ̀ sí í kọ́ni pé Òun yóò mú àwọn àmì ọ̀nà mẹ́tàlélógún náà ṣẹ ní àwọn orí mẹ́ta ìkẹyìn ti Matteu, ṣùgbọ́n ó jẹ́ dandan pé kí àwọn òtítọ́ tí ó ní í ṣe pẹ̀lú Kristi ni a ṣí wọn payá ní ọ̀nà ìgbésẹ̀-nípa-ìgbésẹ̀.

We will continue these Messianic waymarks in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn àmì ọ̀nà Mèsáyà wọ̀nyí nínú àpilẹ̀kọ tó kàn.

## Alpha light of the third angel

Ìmọ́lẹ̀ Alfa ti áńgẹ́lì kẹta

> “In the autumn of 1846 we began to observe the Bible Sabbath, and to teach and defend it. My attention was first called to the Sabbath while I was on a visit to New Bedford, Massachusetts, earlier in the same year. I there became acquainted with Elder Joseph Bates, who had early embraced the advent faith, and was an active laborer in the cause. Elder B. was keeping the Sabbath, and urged its importance. I did not feel its importance, and thought that Elder B. erred in dwelling upon the fourth commandment more than upon the other nine. But the Lord gave me a view of the heavenly sanctuary. The temple of God was opened in heaven, and I was shown the ark of God covered with the mercy seat. Two angels stood, one at each end of the ark, with their wings spread over the mercy seat, and their faces turned toward it. My accompanying angel informed me that these represented all the heavenly host looking with reverential awe toward the holy law which had been written by the finger of God. Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.

> “Nínú ìgbà ìrẹ̀danu ọdún 1846 ni a bẹ̀rẹ̀ sí í pa Sábá Bíbélì mọ́, àti láti kọ́ni nípa rẹ̀, àti láti dáàbò bò ó. Àkọ́kọ́ ìgbà tí a ti fà àkíyèsí mi sí Sábá náà ni nígbà tí mo lọ bẹ̀wò sí New Bedford, Massachusetts, ní ìbẹ̀rẹ̀ ọdún kan náà. Níbẹ̀ ni mo ti mọ̀ọ́mọ̀ Elder Joseph Bates, ẹni tí ó ti tètè gba ìgbàgbọ́ Advent, tí ó sì jẹ́ òṣìṣẹ́ aláṣekára nínú iṣẹ́ náà. Elder B. ń pa Sábá mọ́, ó sì ń tẹnu mọ́ ìjẹ́pàtàkì rẹ̀. N kò mọ ìjẹ́pàtàkì rẹ̀, mo sì ro pé Elder B. ṣìṣe ni nípa fífi ọkàn lé òfin kẹrin ju àwọn mẹ́sàn-án yòókù lọ. Ṣùgbọ́n Olúwa fi ìran ilé-mímọ́ ọ̀run hàn mí. A ṣí tẹ́ńpìlì Ọlọ́run sílẹ̀ ní ọ̀run, a sì fi àpótí ẹ̀rí Ọlọ́run tí a fi àga àánú bò hàn mí. Áńgẹ́lì méjì dúró, ọ̀kan ní òpin kọ̀ọ̀kan àpótí náà, pẹ̀lú ìyẹ́ wọn tí a nà sórí àga àánú, ojú wọn sì dojú kọ ọ. Áńgẹ́lì tí ó bá mi lọ sọ fún mi pé àwọn wọ̀nyí ṣàpẹẹrẹ gbogbo ogun ọ̀run tí ń wo sí òfin mímọ́ náà pẹ̀lú ẹ̀rù àti ọ̀wọ̀ ìbọ̀wọ̀, òfin náà tí a fi ìka Ọlọ́run kọ. Jésù gbé ìbòrí àpótí náà sókè, mo sì rí àwọn àpáta òkúta tí a kọ Òfin Mẹ́wàá sí. Ẹnu yà mí bí mo ṣe rí òfin kẹrin ní àárín gan-an àwọn ìlànà mẹ́wàá náà, pẹ̀lú ìmọ́lẹ̀ tútù kan tí ó yí i ká. Áńgẹ́lì náà wí pé: ‘Òun nìkan ni nínú mẹ́wàá náà tí ó ṣàlàyé Ọlọ́run alààyè tí ó dá ọ̀run àti ayé àti gbogbo ohun tí ó wà nínú wọn. Nígbà tí a fi ìpìlẹ̀ ayé lélẹ̀, nígbà náà pẹ̀lú ni a fi ìpìlẹ̀ Sábá lélẹ̀.’” Testimonies, volume 1, 75.

## Omega light of the third angel

Ìmọ́lẹ̀ Omega ti áńgẹ́lì kẹta

> “Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.

> “Àwọn tí ń bá Ọlọ́run ní ìbáṣepọ̀ ń rìn nínú ìmọ́lẹ̀ Oòrùn Òdodo. Wọ́n kì í bu Olùdá wọn l’ẹ́gàn nípa bàjẹ́ ọ̀nà wọn níwájú Ọlọ́run. Ìmọ́lẹ̀ ọ̀run ń tàn sórí wọn. Bí wọ́n ṣe ń sún mọ́ òpin ìtàn ayé yìí, ìmọ̀ wọn nípa Kristi, àti nípa àwọn àsọtẹ́lẹ̀ tí ó jọmọ rẹ̀, ń pọ̀ sí i gidigidi. Wọ́n ní iyebíye àìlópin ní ojú Ọlọ́run; nítorí wọ́n wà ní ìṣọ̀kan pẹ̀lú Ọmọ rẹ̀. Fún wọn, ọ̀rọ̀ Ọlọ́run kún fún ẹwà àti ìfẹ́ni tí ó ju gbogbo lọ. Wọ́n rí ìpataki rẹ̀. A ń ṣí òtítọ́ payá fún wọn. A fi ìmọ́lẹ̀ pípa tútù kan wọ ẹ̀kọ́ nípa ìwà ara Ọmọ Ọlọ́run. Wọ́n rí i pé Ìwé Mímọ́ ni kọ́kọ́rọ́ tí ń ṣí gbogbo àṣírí sílẹ̀ tí ó sì ń yanjú gbogbo ìṣòro. Àwọn tí kò fẹ́ gba ìmọ́lẹ̀ kí wọ́n sì rìn nínú ìmọ́lẹ̀ kì yóò lè lóye àṣírí ìwà-bí-Ọlọ́run, ṣùgbọ́n àwọn tí kò ti i ṣiyèméjì láti gbé àgbélébùú wọn sókè kí wọ́n sì máa tẹ̀lé Jesu, yóò rí ìmọ́lẹ̀ nínú ìmọ́lẹ̀ Ọlọ́run.” The Southern Watchman, April 4, 1905.

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