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# The Revelation of Jesus Christ - Number One

Ìfihàn Jésù Kristi — Nọ́mbà Kínní

Seeds of Revelation: Unveiling the Prophetic Tapestry from Parables to the Final Warning

Àwọn Irúgbìn Ìfihàn: Ìṣípayá Aṣọ Àrán Asọtẹ́lẹ̀ láti inú Àwọn Òwe títí dé Ìkìlọ̀ Ìkẹyìn

Author

Jeff Pippenger

Published

July 29, 2023

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The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.

A dá orílẹ̀-èdè Amẹ́ríkà ni a ti dá mọ̀ ní pàtàkì nínú Bíbélì. Ọ̀pọ̀ ẹsẹ̀ Bíbélì wà tí wọ́n fi dá A dá orílẹ̀-èdè Amẹ́ríkà mọ̀ ní pàtàkì ní ìparí ayé. Nínú Ìfihàn orí kẹtàlá, A dá orílẹ̀-èdè Amẹ́ríkà ni ẹranko kejì, tàbí ẹranko ọlọ́wọ́n méjì, tí ó gòkè wá láti inú ilẹ̀, tí ó sì dí gbogbo ayé lọ́wọ́ láti rà tàbí tà—àyàfi bí wọ́n bá ní ààmì ẹranko náà.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.

> Mo sì rí ẹranko mìíràn tí ń gòkè jáde láti inú ayé; ó sì ní ìwo méjì bí ti ọdọ-àgùntàn, ó sì sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ foríbalẹ̀ fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ láradá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, tóbẹ́ẹ̀ tí ó fi ń mú iná sọ̀ kalẹ̀ láti ọ̀run wá sórí ayé ní ojú àwọn ènìyàn, ó sì ń tan àwọn tí ń gbé ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyẹn tí a fi agbára fún un láti ṣe níwájú ẹranko náà; ní sísọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fún ère ẹranko náà ní ẹ̀mí, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kò bá fẹ́ foríbalẹ̀ fún ère ẹranko náà. Ó sì mú gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, kí wọ́n gba ààmì kan sí ọwọ́ ọ̀tún wọn tàbí sí iwájú wọn; kí ẹnikẹ́ni má bàa lè rà tàbí tà, àfi ẹni tí ó bá ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́ńbà orúkọ rẹ̀.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.

> Èyí ni ọgbọ́n. Ẹni tí ó bá ní òye, kí ó ka nọ́mbà ẹranko náà: nítorí nọ́mbà ènìyàn ni; nọ́mbà rẹ̀ sì jẹ́ ọ̀ọ́dúnrún mẹ́rìndínlọ́gọ́rin [666]. Ìṣípayá 13:11–18.

There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.

Àwọn àbùdá wòlíì àkọ́kọ́ méje wà nínú ẹsẹ̀ yìí tí ó ní í ṣe pẹ̀lú ẹranko-ayé ọlọ́wọ̀ méjì náà. Ó ń lo agbára ẹranko tí ó ṣáájú rẹ̀; ó mú kí gbogbo ènìyàn nínú ayé jọ́sìn fún ẹranko tí ó wà ṣáájú rẹ̀; ó ń ṣe àwọn iṣẹ́ ìyanu ńlá tí gbogbo ènìyàn ń rí; ó ń tan gbogbo ayé jẹ, ó sì pàṣẹ fún ayé láti ṣe ère ẹranko tí ó ṣáájú rẹ̀; ó fi ìyè fún ère ẹranko náà, ère náà sì ń sọ̀rọ̀; ó sì fi ìjìyà ikú mú gbogbo ayé láti jọ́sìn fún ère ẹranko náà; ó sì fi agbára mú gbogbo ayé láti gba àmì náà yálà ní iwájú orí tàbí ní ọwọ́, ó sì kọ̀ láti jẹ́ kí a rà tàbí tà sí àwọn tí kò ní àmì, orúkọ, tàbí nọ́ńbà ẹranko náà.

The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.

Iṣẹ́ ìtannijẹ tí ẹranko tí ó gòkè “láti inú ilẹ̀ ayé” nínú ẹsẹ̀ kọkànlá ṣe jẹ́ ohun tí ó tàn ní jẹ gidigidi tí ó sì lágbára tó bẹ́ẹ̀ tí “ó ń tàn àwọn tí ń gbé ayé jẹ.” Gbogbo ayé ni Orílẹ̀-Èdè Amẹ́ríkà yóò tàn jẹ. Ìyẹn ni pé, àfi Ṣọ́ọ̀ṣì Ọlọ́run nìkan—gbogbo ayé ni a ó tàn jẹ kí wọ́n gba àmì aṣòdì sí Kristi. Àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ó ṣáájú ìtannijẹ tí yóò kàn gbogbo ayé yìí ti bẹ̀rẹ̀ sí í ṣẹlẹ̀ tẹ́lẹ̀.

There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.

Àwọn ìtàn kan wà nínú Bíbélì tí ọ̀pọ̀ ènìyàn mọ̀, bí kò tilẹ̀ jẹ́ pé ó kàn jẹ́ ní ìpele àfọwọ́kọ. Ọ̀pọ̀ jù lọ ti gbọ́ nípa àwọn ìjàkúdi láàárín Mósè àti Fáráò, Dáníẹ́lì àti Nebukadinésárì tàbí Jésù àti Pílátù. Àwọn ènìyàn mọ àwọn ìtàn Bíbélì wọ̀nyí ní oríṣìíríṣìí ìwọ̀n òye, ṣùgbọ́n wọn kò fi dandan mọ̀ pé àsọtẹ́lẹ̀ Bíbélì ń tọ́ka sí àwọn ọba àti àwọn ìjọba ní tààràtà àti ní pàtó gan-an. Dájúdájú bẹ́ẹ̀ ni ó rí nípa Mósè, Dáníẹ́lì àti Kristi. Ejibiti, Babiloni àti Róòmù ni a tọ́ka sí ní pàtó ní inú àsọtẹ́lẹ̀ Bíbélì ṣáájú ìtàn náà nínú èyí tí wọ́n ti mú àwọn àsọtẹ́lẹ̀ tí ó kan àwọn ìjọba wọn kọ̀ọ̀kan ṣẹ. Ọlọ́run kì í yípadà láé.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.

> Nítorí èmi ni Olúwa, èmi kì í yí padà; nítorí náà a kò pa ẹ̀yin ọmọ Jákọ́bù run. Malaki 3:6.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Jésù Kristi kò yí padà: òun náà ni lánàá, lónìí, àti títí láé. Hébérù 13:8.

The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.

Òtítọ́ náà pé Ọlọ́run kì í yí padà rárá mú kí a lè fi ọgbọ́n ìjìnlẹ̀ kan tí ó rọrùn ṣe àfiyèsí wa nípa ẹranko ayé ọlọ́wọ̀-mejì ti Ìfihàn orí kẹtàlá. Nítorí a mọ̀ pé Ọlọ́run fi àwọn àsọtẹ́lẹ̀ hàn gbangba tí ó tọ́ka taara sí àwọn ìjọba Ejibiti, Babiloni àti Romu gẹ́gẹ́ bí ọkọọkan wọn ti bá ìjọ Ọlọ́run lò, tí wọ́n sì ṣe inúnibíni sí i, a lè fi ìdí àwọn òtítọ́ kan múlẹ̀ nípa ẹranko ayé ti Ìfihàn orí kẹtàlá. Ẹranko ayé náà, gẹ́gẹ́ bí ó ti rí pẹ̀lú Ejibiti, Babiloni àti Romu, ni a óò tọ́ka sí taara nínú àsọtẹ́lẹ̀ Bíbélì ṣáájú ìtàn náà níbi tí àsọtẹ́lẹ̀ nípa orílẹ̀-èdè náà yóò ti ṣẹ. Mo sọ pé a lè fi òtítọ́ yìí múlẹ̀ lórí ìpìlẹ̀ òfin Bíbélì kan tí ó rọrùn gidigidi ṣùgbọ́n tí ó ṣe pàtàkì. Òfin náà fi hàn pé òtítọ́ ni a máa fi ìjẹ́rìí méjì múlẹ̀.

> At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.

> Ní ẹnu ẹlẹ́rìí méjì, tàbí ẹlẹ́rìí mẹ́ta, ni a ó fi pa ẹni tí ó yẹ fún ikú; ṣùgbọ́n ní ẹnu ẹlẹ́rìí kan ṣoṣo ni a kì yóò pa á. Deuteronomi 17:6.

> One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.

> Ẹlẹ́rìí kan kò ní dìde sí ènìyàn kan nítorí ẹ̀ṣẹ̀ búburú kankan, tàbí nítorí ẹ̀ṣẹ̀ kankan, nínú ẹ̀ṣẹ̀ èyíkéyìí tí ó bá ṣẹ̀: ní ẹnu ẹlẹ́rìí méjì, tàbí ní ẹnu ẹlẹ́rìí mẹ́ta, ni a ó fi mú ọ̀ràn náà dúró. Deuteronomy 19:15.

> This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.

> Èyí ni ìgbà kẹta tí mo ń tọ̀ yín wá. Ní ẹnu ẹlẹ́rìí méjì tàbí mẹ́ta ni a ó fi mú gbogbo ọ̀rọ̀ dúró. 2 Kọrinti 13:1.

> Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.

> Má ṣe gba ẹ̀sùn kan sí àgbà kan, bí kò ṣe níwájú ẹlẹ́rìí méjì tàbí mẹ́ta. 1 Timoteu 5:19.

Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.

Asọtẹ́lẹ̀ Bíbélì ti sọ ìparun Ejibiti ìgbàanì tẹ́lẹ̀ nígbà tí Ọlọ́run bá Fáráò alátakò Ejibiti lò. Asọtẹ́lẹ̀ Bíbélì ti sọ ìdàgbàsókè àti ìṣubú Bábílónì ìgbàanì tẹ́lẹ̀, nígbà kan náà sì ń bá àwọn ọba alátakò Bábílónì lò. Asọtẹ́lẹ̀ Bíbélì ti sọ ìdàgbàsókè àti ìṣubú ìjọba Róòmù abọ̀rìṣà tẹ́lẹ̀, ó sì dá àwọn aṣojú oníbàjẹ́ Róòmù mọ̀, ó sì bá wọn lò. Ìdúróṣinṣin ìwà Ọlọ́run tí kì í yí padà rárá fi hàn pé ìjọba tí ó ṣe pàtàkì jùlọ tí a mẹ́nu kàn nínú asọtẹ́lẹ̀ Bíbélì—ẹranko-ilẹ̀ ti Ìfihàn mẹ́tàlá—yóò dájúdájú jẹ́ ẹni tí asọtẹ́lẹ̀ Bíbélì yóò dá mọ̀.

When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.

Nígbà tí àsọtẹ́lẹ̀ ẹranko-ilẹ̀ ti Ìfihàn orí kẹtàlá bá ṣẹ, ìjọ Ọlọ́run yóò wà nínú ìfarakanra pẹ̀lú aṣáájú òṣèlú àti aṣáájú ẹ̀sìn ti ẹranko-ilẹ̀ náà, gẹ́gẹ́ bí a ti fi hàn ní ti àsọtẹ́lẹ̀ nípasẹ̀ Mósè, Dáníẹ́lì àti Kristi. Iṣe ti United States nínú àsọtẹ́lẹ̀ ní òpin ayé jẹ́ ọ̀kan lára àwọn kókó-ọrọ̀ pàtàkì jùlọ nínú àsọtẹ́lẹ̀ Bíbélì. Bí a ṣe ń túbọ̀ gbé ìmọ̀ Bíbélì kalẹ̀ tí ó ń dá ipa United States nínú àsọtẹ́lẹ̀ Bíbélì mọ̀, a óò lo àwọn òfin tí a rí nínú Bíbélì fúnra rẹ̀, nítorí Ọ̀rọ̀ Ọlọ́run kò nílò ìtumọ̀ ènìyàn. A fi àwọn òfin ayẹyẹ ìsìn, àwọn òfin ìlera, àwọn òfin ìwà rere mẹ́wàá, àwọn òfin fún iṣẹ́ àgbẹ̀, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ fún Ísírẹ́lì àtijọ́. Ọlọ́run jẹ́ Ọlọ́run ètò.

> Let all things be done decently and in order. 1 Corinthians 14:40.

> Kí a ṣe ohun gbogbo ní ìwà rere, ní ìṣètò pípé. 1 Kọ́rínítì 14:40.

The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?

Ìtàn tí a kọ sínú Bíbélì kò pèsè ẹ̀rí kankan tí ó lè fi hàn pé ènìyàn yóò rí ìbùkún gbà nípa fífi àwọn òfin tí Ọlọ́run fi lélẹ̀ sílẹ̀ lásán. Ta ni ó lè retí láti rí ìbùkún gbà bí wọ́n bá kọ̀ láti fojú sí àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí a fi lélẹ̀ nínú Bíbélì àti láti ọ̀dọ̀ Bíbélì fún ète ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀?

> Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.

> Ẹ wá nísinsin yìí, ẹ jẹ́ kí a jọ ròyìn pọ̀, ni Olúwa wí: bí ẹ̀ṣẹ̀ yín tilẹ̀ jẹ́ bí àlùkò, wọn yóò funfun bí yìnyín; bí wọn tilẹ̀ pupa bí kìkì ẹ̀jẹ̀, wọn yóò dà bí irun-àgùntàn. Isaiah 1:18.

As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.

Bí a ṣe ń lo àwọn òfin Bíbélì, a ó jẹ́ kí Bíbélì fúnra rẹ̀ fi ìdí múlẹ̀, kí ó sì jẹ́rìí bóyá àwọn òfin náà jẹ́ òtítọ́ tàbí èké. Gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo onírúurú òfin Ọlọ́run, àfọwọ́kọ èké ti Sátánì máa ń bẹ fún àwọn òfin náà nígbà gbogbo. Nítorí náà, ó ṣe pàtàkì gidigidi pé nígbà tí a bá lo òfin kan láti fi ìdí òtítọ́ kan múlẹ̀, kí a dán mejeeji—òtítọ́ tí a ti dá mọ̀ àti òfin tí a lò—wò.

> Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.

> Ẹ̀yin olùfẹ́, ẹ má ṣe gba gbogbo ẹ̀mí gbọ́, ṣùgbọ́n ẹ dán àwọn ẹ̀mí wò bóyá wọ́n ti ọ̀dọ̀ Ọlọ́run wá; nítorí ọ̀pọ̀ wòlíì èké ti jáde sí ayé. 1 Johanu 4:1.

Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.

Ète mìíràn, yàtọ̀ sí mímọ ipa àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà nínú ìwádìí yìí, ni láti ṣàfihàn ìránṣẹ́ àṣírí láti inú ìwé Ìṣípayá tí Jésù fi pamọ́ títí di ìran pàtó yìí.

> The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.

> Àwọn ohun ìkọ̀kọ̀ jẹ́ ti Olúwa Ọlọ́run wa; ṣùgbọ́n àwọn ohun tí a ti ṣípayá jẹ́ tiwa àti ti àwọn ọmọ wa títí láé, kí a lè ṣe gbogbo ọ̀rọ̀ òfin yìí. Deuteronomy 29:29.

God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.

Àwọn àṣírí àsọtẹ́lẹ̀ Ọlọ́run tí a ti fihàn ni a fi hàn fún ète kí àwọn tí wọ́n bá gbà á lè pa òfin Rẹ̀ mọ́. Àwọn ènìyàn lè pa òfin Rẹ̀ mọ́ nìkan bí a bá kọ ọ́ sórí ọkàn wọn. Àṣírí tí a ń tú ìdì mọ́ nínú ìwé Ìṣípayá jẹ́ apá kan nínú ìlànà tí Ẹ̀mí Mímọ́ fi ń kọ òfin Ọlọ́run sí àwọn apá inú wa àti sí ọkàn wa. Àṣírí tí a ṣí sílẹ̀ fún àwọn ènìyàn Ọlọ́run, nígbà àti bí a bá fi ìgbàgbọ́ gbà á, ni ń fi májẹ̀mú tuntun múlẹ̀.

> Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.

> Kíyèsi i, àwọn ọjọ́ ń bọ̀, ní Olúwa wí, tí èmi yóò sì dá májẹ̀mú tuntun pẹ̀lú ilé Ísírẹ́lì, àti pẹ̀lú ilé Júdà: Kì í ṣe gẹ́gẹ́ bí májẹ̀mú tí mo bá àwọn baba wọn dá ní ọjọ́ tí mo mú wọn lọ́wọ́ láti mú wọn jáde kúrò ní ilẹ̀ Ejibiti; èyí tí wọ́n rú májẹ̀mú mi, bí ó tilẹ̀ jẹ́ pé èmi jẹ́ ọkọ wọn, ní Olúwa wí: Ṣùgbọ́n èyí ni yóò jẹ́ májẹ̀mú tí èmi yóò dá pẹ̀lú ilé Ísírẹ́lì; Lẹ́yìn àwọn ọjọ́ wọ̀nyí, ní Olúwa wí, èmi yóò fi òfin mi sínú apá inú wọn, èmi yóò sì kọ ọ́ sínú ọkàn wọn; èmi yóò sì jẹ́ Ọlọ́run wọn, àwọn náà yóò sì jẹ́ ènìyàn mi. Jeremiah 31:31–33.

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

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

Revelation 1:1–3 The Final Warning Message:

Ìṣípayá 1:1–3 Ìránṣẹ́ Ìkìlọ̀ Ìkẹyìn:

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

> Ìṣípayá Jesu Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ọmọ-ẹ̀yìn rẹ̀ àwọn nǹkan tí yóò ṣẹ láìpẹ́; ó sì rán án, ó sì fi í hàn nípa angẹli rẹ̀ fún ọmọ-ẹ̀yìn rẹ̀ Johanu: ẹni tí ó jẹ́rìí Ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Jesu Kristi, àti gbogbo ohun tí ó rí. Alábùkún-fún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò ti súnmọ́. Ìṣípayá 1:1–3.

The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”

Àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìíní fi hàn pé “Ìfihàn Jesu Kristi” ni ìhìn-iṣẹ́ ìkẹyìn fún aráyé. Ó ṣe kedere pé ìhìn-iṣẹ́ ni, nítorí pé “Ìfihàn Jesu Kristi” ni a fi fún Un láti ọ̀dọ̀ Baba Ọ̀run láti fi hàn fún àwọn ìránṣẹ́ Rẹ̀ ohun tí “ó gbọdọ̀ ṣẹ̀ ní kánkán.”

We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.

A ní kí a rántí pé “Ẹ̀mí Mímọ́ ti ṣètò ọ̀ràn báyìí, ní ìfìfún àsọtẹ́lẹ̀ náà” àti pẹ̀lú “nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn.”

> “The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.

> “Ẹ̀mí Mímọ́ ti tọ́ àwọn ọ̀ràn náà sílẹ̀ bẹ́ẹ̀, yálà nínú fífúnni ní àsọtẹ́lẹ̀ náà àti nínú àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn, láti kọ́ni pé a gbọ́dọ̀ mú aṣojú ènìyàn kúrò ní ojú, kí a fi í pamọ́ nínú Kristi, àti pé a gbọ́dọ̀ gbé Olúwa Ọlọ́run ọ̀run àti òfin Rẹ̀ ga. Ka ìwé Dáníẹ́lì. Pe ìtàn àwọn ìjọba tí a ṣàpẹẹrẹ níbẹ̀ wá sí ọkàn, ní kókó sí kókó.” Testimonies to Ministers, 112.

The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”

“àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn” àti pẹ̀lú “fífúnni ní àsọtẹ́lẹ̀ náà” nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní, fi ìlànà ìgbésẹ̀-nípasẹ̀-ìgbésẹ̀ hàn ní pàtó bí Ọlọ́run ṣe ń bá ènìyàn sọ̀rọ̀, wọ́n sì tún fi hàn pé ìhìn tí a ń sọ yìí ni a ń pè ní “Ìfihàn Jésù Kírísítì.”

Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.

Nígbà náà ni Jésù Kristi ṣe ohun méjì pẹ̀lú ìfihàn tí ó gbà lọ́wọ́ Ọlọ́run. Ó rán ìfihàn náà nípasẹ̀ áńgẹ́lì rẹ̀, ó sì tún fi áńgẹ́lì náà ṣàfihàn ìfihàn rẹ̀ ní àmì. Nígbà náà ni áńgẹ́lì rẹ̀ mú ìfihàn náà tọ̀ wolíì Johanu lọ, ẹni tí ó kọ ọ́ sílẹ̀, tí ó sì rán án sí àwọn ìjọ fún èmi àti ìwọ. A “ṣe àkójọpọ̀” àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ náà nípasẹ̀ “Ẹ̀mí Mímọ́” ní ọ̀nà tí ó fi tẹnumọ́ méjèèjì “ìfihàn” náà àti “ìlànà ìbánisọ̀rọ̀” tí ó wà nínú fífi ìfihàn náà ránṣẹ́.

The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.

Àwọn ẹsẹ mẹ́ta tí a ń ronú lé lórí yìí ń gbé ìránṣẹ́ ìkẹyìn wá fún aráyé, ṣùgbọ́n kì í ṣe ìránṣẹ́ ìkẹyìn nìkan—ní pàtàkì jùlọ, àwọn ẹsẹ mẹ́ta náà dúró gẹ́gẹ́ bí ìránṣẹ́ “ìkìlọ̀” ìkẹyìn sí ayé. A mọ àbùdá “ìkìlọ̀” tí ìránṣẹ́ náà ní nígbà tí a ṣe ìdánimọ̀ ẹgbẹ́ kan gẹ́gẹ́ bí “alábùkún-fún” nítorí pé wọ́n ti ka, wọ́n ti gbọ́, wọ́n sì ti pa “àwọn nǹkan wọ̀nyí tí a kọ sínú rẹ̀” mọ́. Ẹgbẹ́ ènìyàn kan wà tí kì yóò ka, tàbí gbọ́ ìkìlọ̀ kan tí a ṣàfihàn gẹ́gẹ́ bí “Ìfihàn Jesu Kristi”. Kò ṣeé ṣe kí wọ́n jẹ́ alábùkún-fún. Ó hàn gbangba pé bí ẹgbẹ́ kan bá wà tí a bù kún fún kíkà, fífọ́, àti pípa àwọn nǹkan tí a kọ sílẹ̀ mọ́, nígbà náà ẹgbẹ́ kan wà tí kì í ṣe alábùkún-fún. Ṣé ènìyàn yóò ka, yóò gbọ́, yóò sì pa ìránṣẹ́ Ìfihàn Jesu Kristi mọ́ bí? Bí ó bá rí bẹ́ẹ̀, a ó bù kún un; bí kò bá rí bẹ́ẹ̀, a ó fi ègún dé e.

> “Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.

> “Wòlíì náà wí pé: ‘Alábùkún ni ẹni tí ń kà á’—àwọn kan wà tí wọn kì yóò kà á; àbùkún náà kì í ṣe tiwọn. ‘Àti àwọn tí ń gbọ́’—àwọn mìíràn náà wà tí wọn kọ̀ láti gbọ́ ohunkóhun nípa àwọn àsọtẹ́lẹ̀; àbùkún náà kì í ṣe ti irú ẹgbẹ́ yìí. ‘Àti àwọn tí ń pa àwọn nǹkan wọ̀nyí mọ́ tí a kọ sínú rẹ̀’—ọ̀pọ̀ ènìyàn kọ̀ láti fetí sí àwọn ìkìlọ̀ àti ìtọ́nisọ́nà tí ó wà nínú Ìfihàn; kò sí ẹni kankan nínú àwọn wọ̀nyí tí ó lè pe ara rẹ̀ ní alájọpín àbùkún tí a ṣe ìlérí rẹ̀. Gbogbo àwọn tí ń fi ẹ̀sín ṣẹ́rín àwọn kókó-ọ̀ràn àsọtẹ́lẹ̀ náà, tí wọ́n sì ń ṣe yẹ̀yẹ́ sí àwọn àmì tí a fi fún níbí pẹ̀lú ìwúwo mímọ́, gbogbo àwọn tí kọ̀ láti tún ìgbésí ayé wọn ṣe, kí wọ́n sì múra sílẹ̀ fún ìbọ̀ wá Ọmọ ènìyàn, kì yóò ní àbùkún.” The Great Controversy, 341.

The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.

Ọ̀rọ̀ náà pé “àkókò náà ti súnmọ́” nínú ẹsẹ̀ kẹta fi hàn pé àkókò kan pàtó ni ó wà nígbà tí ìránṣẹ́ ìkìlọ̀ ìkẹyìn dé sínú ìtàn ayé. “Àkókò náà,”—(àkókò kan pàtó) “ti súnmọ́.” Àkókò kan pàtó fẹ́rẹ̀ dé, nítorí ó ti súnmọ́, àwọn ènìyàn Ọlọ́run sì (ní àpẹẹrẹ Johanu) lóye ìránṣẹ́ náà kí “àkókò” náà tó dé. Johanu kọ ìwé Ìfihàn ní àgbègbè òpin ọ̀rúndún kìn-ín-ní, síbẹ̀ àwọn ẹsẹ̀ wọ̀nyí fi hàn pé àkókò kan yóò wà nínú ìtàn ayé lẹ́yìn ọdún 100 púpọ̀, nígbà tí a ó ti kéde ìránṣẹ́ ìkìlọ̀ ìkẹyìn. Nígbà tí “àkókò náà” “bá ti súnmọ́,” ìránṣẹ́ tí ń tọ́ka sí “àwọn nǹkan tí kò gbọdọ̀ pẹ́ tí yóò fi ṣẹlẹ̀” ni a ó ṣípayá fún àwọn ìránṣẹ́ Ọlọ́run.

In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.

Nínú ẹ̀sẹ̀-àyẹ̀wò àwọn àpilẹ̀kọ wọ̀nyí, a ó lo Bíbélì àti àwọn ìkọ̀wé Ellen White gẹ́gẹ́ bí àṣẹ láti fi gbé ìtúmọ̀ àwọn ẹsẹ̀ Ìwé Mímọ́ tí a tọ́ka sí ró.

We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.

A ó tún tọ́ka sí àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí William Miller kó jọ, àti sí àwọn òfin tí a dá mọ̀ nínú àkójọpọ̀ tí a pè ní Prophetic Keys. A ó sì tún lo ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀ tí a ń pè ní Habakkuk’s Tables.

We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.

A kò ní pinnu láti ṣàlàyé gbogbo òfin tí a ń lò. Nítorí kíkúrú, a ó kàn tọ́ka sí àkójọpọ̀ Prophetic Keys fún ẹnikẹ́ni tí ó bá fẹ́ ka ẹ̀rí tí ó kúnrẹ́rẹ́ síi nípa òfin náà. Pẹ̀lú ẹ̀yà Habakkuk’s Tables, èrò wa ni láti tọ́ka sí àwọn ìfihàn kan níbi tí kókó-ọrọ̀ kan, tí a máa fọwọ́ kàn ní ṣókí, ti jẹ́ gbé kalẹ̀ ní ìjìnlẹ̀ tó pọ̀ síi.

As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.

Bí a ṣe ń ṣiṣẹ́ lọ́nà ìkẹ́kọ̀ọ́ ìwé Ìfihàn, a ń gba ìdáhùn láti ọ̀dọ̀ gbogbo ènìyàn níyànjú, ṣùgbọ́n a óò dáhùn sí àfikún ìmọ̀ nìkan tí yóò kópa nínú ìkẹ́kọ̀ọ́ tí ń lọ lọwọlọwọ. Ìwọ̀n ìjíròrò wa yóò kan àtẹ̀jáde ìfihàn tí ó wà lọ́wọ́lọ́wọ́, àwọn òfin àsọtẹ́lẹ̀ tí a ń lò, àti ìmọ̀ tí a rí nínú Àwọn Tábìlì Hábákúkù.

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

> Ìfihàn Jésù Kristi, èyí tí Ọlọ́run fi fún un, láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn ohun tí yóò ṣẹ láìpẹ́; ó sì rán án, ó sì fi í hàn nípa angẹli rẹ̀ sí ìránṣẹ́ rẹ̀ Jòhánù: ẹni tí ó jẹ́rìí sí ọ̀rọ̀ Ọlọ́run, àti sí ẹ̀rí Jésù Kristi, àti sí gbogbo ohun tí ó rí. Alábùkún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn ohun tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà kù sí dẹ̀dẹ̀. Ìfihàn 1:1–3.

The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.

Ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí “fi hàn” túmọ̀ sí “tọ́ka sí”. Ó rán ìfẹ̀ṣẹ̀rẹ̀ náà nípasẹ̀ áńgẹ́lì “rẹ̀”, ó sì fi í hàn nípasẹ̀ áńgẹ́lì “rẹ̀”. Áńgẹ́lì “rẹ̀” náà ni Gébúrẹ́lì.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Àwọn ọ̀rọ̀ áńgẹ́lì náà pé, ‘Èmi ni Gébúrélì, ẹni tí ń dúró níwájú Ọlọ́run,’ fi hàn pé ó di ipò ọlá gíga mú ní àwọn àgbàlá ọ̀run. Nígbà tí ó wá pẹ̀lú ìránṣẹ́ sí Dáníẹ́lì, ó ní, ‘Kò sí ẹni tí ó dúró ti èmi ní àwọn nǹkan wọ̀nyí, bí kò ṣe Míkáẹ́lì [Kristi] Aládé yín.’ Dáníẹ́lì 10:21. Nípa Gébúrélì ni Olùgbàlà sọ nínú Ìfihàn, pé, ‘Ó sì rán án, ó sì fi í hàn nípa áńgẹ́lì Rẹ̀ fún ìránṣẹ́ Rẹ̀, Jòhánù.’ Ìfihàn 1:1.” Ìfẹ́kúfẹ̀ẹ́ Àwọn Ìran, 99.

The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.

Áńgẹ́lì Gébúrẹ́lì ni a rán pẹ̀lú ìránṣẹ́ náà, àti pé áńgẹ́lì Gébúrẹ́lì náà pẹ̀lú ń ṣojú fún ìránṣẹ́ náà. Nígbà tí ẹ̀dá ènìyàn bá dé ibi náà nínú ìtàn nígbà tí “àkókò náà ti súnmọ́” fún ìránṣẹ́ ìkìlọ̀ ìkẹyìn láti jẹ́ kéde, a ń ṣàpẹẹrẹ ìránṣẹ́ ìkẹyìn náà pẹ̀lú áńgẹ́lì kan. Nínú ìwé Ìfihàn, “àwọn ìránṣẹ́” ni a sábà máa ń ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn áńgẹ́lì, àti pé dájúdájú ọ̀rọ̀ Gíríìkì tí a túmọ̀ sí “áńgẹ́lì” nínú Ìfihàn túmọ̀ sí aṣojú-ìránṣẹ́.

Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.

Gbogbo ìfihàn òtítọ́ Ọlọ́run tí ó ti dé nínú ìtàn dájúdájú jẹ́ ìfihàn Jésù Kristi, ṣùgbọ́n Ìfihàn Jésù Kristi nínú Ìfihàn orí kìn-ín-ní jẹ́ ìkìlọ̀ ìkẹyìn fún aráyé, ó sì ń ṣẹlẹ̀ ní àkókò kan pàtó tí a ṣàfihàn gẹ́gẹ́ bí “àkókò.” Àyọkà mìíràn wà nínú ìwé Ìfihàn níbi tí Jòhánù ti tọ́ka sí i pé “àkókò náà sún mọ́lé.” Àyọkà yòókù náà pèsè ẹlẹ́rìí kejì láti dán àwọn ìpèníjà àkọ́kọ́ tí mo ti ṣe nípa ẹsẹ̀ kìn-ín-ní sí ẹsẹ̀ kẹta wò.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Ó sì wí fún mi pé, Òtítọ́ àti olóòtítọ́ ni ọ̀rọ̀ wọ̀nyí: Olúwa Ọlọ́run àwọn wòlíì mímọ́ sì rán angẹli rẹ̀ láti fihàn fún àwọn ìránṣẹ́ rẹ̀ àwọn ohun tí ó gbọdọ̀ ṣẹ láìpẹ́. Kíyèsí i, mo ń bọ̀ ní kánkán: alábùkún fún ẹni tí ó ń pa ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí mọ́.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.

> Èmi, Johanu, sì ni mo rí nkan wọ̀nyí, mo sì gbọ́ wọn. Nígbà tí mo sì ti gbọ́, tí mo sì ti rí wọn, mo wólẹ̀ láti jọ́sìn níwájú ẹsẹ̀ angẹli náà tí ó fi nkan wọ̀nyí hàn mí.

> Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Nígbà náà ni ó wí fún mi pé, “Má ṣe bẹ́ẹ̀ rárá: nítorí èmi jẹ́ ẹlẹgbẹ́-ọdọ rẹ, àti ti àwọn ará rẹ, àwọn wòlíì, àti ti àwọn tí ń pa àwọn ọ̀rọ̀ ìwé yìí mọ́: jọ́sìn Ọlọ́run.”

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. 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 22:6–11.

> Ó sì wí fún mi pé, “Má ṣe di àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́lẹ̀; nítorí àkókò náà ti súnmọ́ tòsí. Ẹni tí kò ṣe ìdájọ́ òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i; ẹni tí ó jẹ́ ẹlẹ́gbin, jẹ́ kí ó máa jẹ́ ẹlẹ́gbin sí i; ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i; ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i.” Ìfihàn 22:6–11.

At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”

Ní òpin ìwé Ìfihàn, a tún rí kókó-ọrọ̀ kan náà gẹ́gẹ́ bí a ti rí i ní ìbẹ̀rẹ̀ Ìfihàn. Ilana ìbánisọ̀rọ̀ náà àti ìránṣẹ́ náà ni a tún tọ́ka sí nígbà tí “Oluwa Ọlọrun” “rán angẹli rẹ̀ láti fi hàn fún àwọn ìránṣẹ́ rẹ̀ àwọn nǹkan tí ó gbọdọ̀ ṣẹ láìpẹ́.” Ìgbà tí a sì bá ti fi ìránṣẹ́ náà hàn fún àwọn ìránṣẹ́ náà, tí ó ń fi “àwọn nǹkan tí ó gbọdọ̀ ṣẹ láìpẹ́” hàn, lẹ́sẹ̀kẹsẹ̀ ni Kristi kéde pé Òun ń bọ̀ kánkán. Èyí ni ìránṣẹ́ tí ó ṣáájú ìpadàbọ̀ kejì ti Kristi, nítorí náà ó jẹ́ ìránṣẹ́ ìkìlọ̀ ìkẹyìn—gẹ́gẹ́ bí ìránṣẹ́ kan náà gan-an tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “Ìfihàn Jesu Kristi” ní ẹsẹ̀ kìíní ti orí kìíní. Ìbùkún tí a ṣe ìlérí rẹ̀ nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn ni a tún sọ̀rọ̀ rẹ̀ pẹ̀lú ọ̀rọ̀ pé, “aláyọ̀ ni ẹni tí ń pa àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́.”

In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.

Nínú àwọn ẹsẹ wọ̀nyí, a rí ìtẹ̀síwájú ìlànà ìbánisọ̀rọ̀ tí a gbé kalẹ̀ ní orí kìn-ín-ní; nítorí a rí i pé lẹ́yìn tí Gébúrẹ́lì fi ìránṣẹ́ náà ránṣẹ́ sí Jòhánù, ìránṣẹ́ náà bà á lórí gidigidi tó bẹ́ẹ̀ tí ó fi wá láti foríbalẹ̀ fún Gébúrẹ́lì. Nígbà náà ni Gébúrẹ́lì lo àìlóye Jòhánù láti fi hàn pé àwọn áńgẹ́lì ọ̀run, àwọn wòlíì ayé, àti gbogbo àwọn tí ń pa àwọn ọ̀rọ̀ ìránṣẹ́ náà mọ́, jẹ́ “àwọn ẹlẹ́gbẹ́ ẹrú” tí ó yẹ kí wọ́n máa sin Ọlọ́run Ẹlẹ́dàá, kì í ṣe ẹ̀dá Ọlọ́run.

These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that 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,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.

Àwọn ẹsẹ wọ̀nyí ń ṣàlàyé àwọn ìṣẹ̀lẹ̀ kan náà àti ìhìnrere kan náà tí a ń ronú lé lórí nínú orí kìn-ín-ní. Wọ́n ń tún àwọn ọ̀rọ̀ olóòótọ́ àti òtítọ́ sọ, tí ń fi hàn fún àwọn ìránṣẹ́ Ọlọ́run ohun tí ó gbọdọ̀ ṣẹ ní kánkán. A tún fi ìhìnrere náà kalẹ̀ lẹ́ẹ̀kan sí i nínú àyíká ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run àti àwọn ìránṣẹ́ Rẹ̀. Nínú orí kejìlélógún a rí ẹ̀rí sí i pé ìhìnrere náà ni ìhìnrere ìkìlọ̀ ìkẹyìn, nítorí “àkókò” tí ó “sún mọ́lé” ni a fi àmì sí gẹ́gẹ́ bí ohun tí yóò ṣẹlẹ̀ ní kété ṣáájú kí àkókò àdánwò ènìyàn tó parí; nítorí ìkéde pé, “ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ ẹlẹ́gbin, jẹ́ kí ó máa jẹ́ ẹlẹ́gbin sí i: ẹni tí ó sì jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i,” ń samisi ìparí àkókò àdánwò, tí ó sì ń samisi ìbẹ̀rẹ̀ àwọn àjàkálẹ̀ àìkú méje ìkẹyìn, èyí tí yóò sì parí nípa Ìpadàbọ̀ Kejì ti Kristi.

> “‘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, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, Ọmọ-Aládé ńlá náà tí ó dúró fún àwọn ọmọ ènìyàn rẹ: yóò sì sí àkókò ìpọ́njú, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè ti wà títí dé àkókò kan náà: ní àkókò náà ni a ó sì gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ sínú ìwé náà.’ Dáníẹ́lì 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘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. Every case has been decided for life or death.” The Great Controversy, 613.

> “Nígbà tí ìhìnrere áńgẹ́lì kẹta bá parí, àánú kì yóò tún bẹ̀bẹ̀ mọ́ fún àwọn olùgbé ayé tí ó jẹ̀bi. Àwọn ènìyàn Ọlọ́run ti parí iṣẹ́ wọn. Wọ́n ti gba ‘òjò àkẹ́yìn,’ ‘ìtùnú láti iwájú Olúwa,’ wọ́n sì ti múra sílẹ̀ fún wákàtí ìdánwò tí ń bẹ níwájú wọn. Àwọn áńgẹ́lì ń yára lọ síhìn-ín s’ọ̀hún ní ọ̀run. Áńgẹ́lì kan tí ń padà wá láti ayé kéde pé iṣẹ́ òun ti parí; a ti mú ìdánwò ìkẹyìn wá sórí ayé, gbogbo àwọn tí ó ti fi ara wọn hàn pé wọ́n jẹ́ olóòtítọ́ sí àwọn àṣẹ Ọlọ́run sì ti gba ‘èdìdì Ọlọ́run alààyè.’ Nígbà náà ni Jésù dá iṣẹ́ ìrẹ̀wẹ̀sì Rẹ̀ dúró nínú ibi mímọ́ lókè. Ó gbé ọwọ́ Rẹ̀ sókè, Ó sì fi ohùn ńlá sọ pé, ‘Ó ti ṣẹ;’ gbogbo ẹgbẹ́ ọmọ-ogun àwọn áńgẹ́lì sì yọ adé wọn kúrò ní orí wọn bí Ó ti ń ṣe ìkéde pàtàkì yìí: ‘Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: ẹni tí ó sì jẹ́ aláìmọ́, jẹ́ kí ó máa jẹ́ aláìmọ́ sí i: ẹni tí ó sì jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i.’ Ìṣípayá 22:11. A ti pinnu gbogbo ẹjọ́ fún ìyè tàbí ikú.” The Great Controversy, 613.

At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.

Ní ìbẹ̀rẹ̀ ìwé Ìfihàn àti ní òpin ìwé Ìfihàn, a gbé ìtàn kan náà kalẹ̀. Nípa ìṣọ̀kan àwọn ẹsẹ̀ méjèèjì náà ni a fi lè mọ̀ pé “Ìfihàn Jésù Kristi” ni ìrántí ìkìlọ̀ ìkẹyìn sí aráyé kí Ìpadàbọ̀ Kejì ti Kristi tó dé. A ṣàpẹẹrẹ ìròyìn náà ní ọ̀nà ààmì nípasẹ̀ angẹli kan tí ó dé díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí. Ìròyìn náà pín aráyé sí ẹ̀ka méjì gẹ́gẹ́ bí wọ́n ṣe ka, gbọ́, tí wọ́n sì pa ìròyìn tí a tú èdìdì rẹ̀ nígbà tí “àkókò ti súnmọ́ tòsí,”—dìẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí.

> “As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.

> “Bí a ṣe ń sún mọ́ òpin ìtàn ayé yìí, àwọn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn ní pàtàkì ń béèrè ìkẹ́kọ̀ọ́ wa. Ìwé ìkẹyìn nínú Májẹ̀mú Tuntun kún fún òtítọ́ tí a nílò láti lóye. Sátánì ti fọ́ ojú inú ọ̀pọ̀lọpọ̀ ènìyàn, tí ó fi jẹ́ pé inú wọn dùn sí àforíjìkóríyákankan fún àìṣe Ìfihàn náà ní ohun ìkẹ́kọ̀ọ́ wọn.”

> “The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.

> “Iwe Ifihan, ní ìbáṣepọ̀ pẹ̀lú iwe Daniẹli, ń béèrè ìkẹ́kọ̀ọ́ tímọ́tímọ́. Kí gbogbo olùkọ́ tí ó bẹ̀rù Ọlọ́run ronú bí a ṣe lè lóye Ihinrere náà ní kedere jùlọ, kí ó sì gbé e kalẹ̀, èyí tí Olùgbàlà wa fúnra Rẹ̀ wá láti fi hàn fún ìránṣẹ́ Rẹ̀ Johanu,—‘Ifihan Jesu Kristi, tí Ọlọ́run fi fún Un, láti fi hàn fún àwọn ìránṣẹ́ Rẹ̀ ohun tí ó gbọdọ̀ ṣẹlẹ̀ láìpẹ́.’ Kò yẹ kí ẹnikẹ́ni sọ̀rètí nù nínú ìkẹ́kọ̀ọ́ rẹ̀ nípa Ifihan nítorí àwọn ààmì ìjinlẹ̀ rẹ̀ tí ó dàbí ẹni pé wọ́n ṣókùnkùn. ‘Bí ẹnikẹ́ni nínú yín bá ṣe aláìní ọgbọ́n, kí ó béèrè lọ́dọ̀ Ọlọ́run, ẹni tí ń fi fún gbogbo ènìyàn lọ́pọ̀lọpọ̀, tí kì í sì í gàn.’ ‘Alábùkún fún ni ẹni tí ń kà á, àti àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn ohun tí a kọ sínú rẹ̀ mọ́; nítorí àkókò kù sí dẹ̀dẹ̀.’ A ní láti kéde fún ayé àwọn òtítọ́ ńlá àti pàtàkì tí ó wà nínú iwe Ifihan. Sí inú gan-an àwọn ète àti àwọn ìlànà ìjọ Ọlọ́run ni àwọn òtítọ́ wọ̀nyí gbọdọ̀ wọlé. Ó yẹ kí ìkẹ́kọ̀ọ́ iwe yìí túbọ̀ sún mọ́ra, kí ó sì túbọ̀ ṣe kíkún, àti ìfihàn àwọn òtítọ́ tí ó wà nínú rẹ̀ kí ó túbọ̀ jẹ́ ti inú jìn, àwọn òtítọ́ tí ó kan gbogbo àwọn tí ń wà láàyè ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Gbogbo àwọn tí ń pèsè ara wọn sílẹ̀ láti pàdé Olúwa wọn yẹ kí wọ́n sọ iwe yìí di kókó-ọrọ̀ ìkẹ́kọ̀ọ́ àti àdúrà olóòtítọ́. Gẹ́gẹ́ bí orúkọ rẹ̀ ti túmọ̀ sí gan-an ni ó rí,—ifihan àwọn ìṣẹ̀lẹ̀ tí ó ṣe pàtàkì jùlọ tí yóò ṣẹlẹ̀ ní ọjọ́ ìkẹyìn ìtàn ayé yìí. Johanu, nítorí ìgbẹ́kẹ̀lé olóòtítọ́ rẹ̀ nínú ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Kristi, ni wọ́n kó lọ sí erékùṣù Patmos. Ṣùgbọ́n ìkó-lọ rẹ̀ kò yà á kúrò lọ́dọ̀ Kristi. Olúwa bẹ ìránṣẹ́ Rẹ̀ olóòtítọ́ wò nígbà ìkó-lọ rẹ̀, ó sì fún un ní ìtọ́ni nípa ohun tí yóò dé bá ayé.”

> “This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.

> “Ìtọ́ni yìí ṣe pàtàkì jùlọ fún wa; nítorí a ń gbé ní àwọn ọjọ́ ìkẹyìn ìtàn ayé yìí. Láìpẹ́ a ó wọ inú ìmúṣẹ àwọn ìṣẹ̀lẹ̀ tí Kristi fihàn Jòhánù pé wọn yóò ṣẹlẹ̀. Bí àwọn ìránṣẹ́ Oluwa bá ń gbé àwọn òtítọ́ ọlọ́lá wọ̀nyí kalẹ̀, wọn gbọ́dọ̀ mọ̀ pé àwọn ń darí àwọn kókó-ọrọ̀ tí ó ní ìfẹ́ àìnípẹ̀kun kàn, wọn sì yẹ kí wọn wá ìrìbọmi Ẹ̀mí Mímọ́, kí wọn lè sọ, kì í ṣe ọ̀rọ̀ tiwọn fúnra wọn, bí kò ṣe àwọn ọ̀rọ̀ tí Ọlọ́run fi fún wọn.”

> “The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.

> “A gbọ́dọ̀ ṣí ìwé Ìfihàn sílẹ̀ fún àwọn ènìyàn. A ti kọ́ ọ̀pọ̀lọpọ̀ ènìyàn pé ìwé tí a fi èdìdì dì ni, ṣùgbọ́n a fi èdìdì dì í fún àwọn nìkan tí wọ́n kọ òtítọ́ àti ìmọ́lẹ̀ sílẹ̀. A gbọ́dọ̀ kéde àwọn òtítọ́ tí ó wà nínú rẹ̀, kí àwọn ènìyàn lè ní àǹfààní láti pèsè ara wọn sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ láìpẹ́ gan-an. A gbọ́dọ̀ gbé Ìhìn-iṣẹ́ Áńgẹ́lì Kẹta kalẹ̀ gẹ́gẹ́ bí ìrètí kan ṣoṣo fún ìgbàlà ayé tí ń ṣègbé.”

> “The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.

> “Àwọn ewu àwọn ọjọ́ ìkẹyìn ti dé bá wa, àti nínú iṣẹ́ wa a gbọdọ̀ kìlọ̀ fún àwọn ènìyàn nípa ewu tí wọ́n wà nínú rẹ̀. Kí a má ṣe fi ọwọ́ kan àwọn ìṣẹ̀lẹ̀ pàtàkì àti mímọ́ tí àsọtẹ́lẹ̀ ti ṣípayá pé yóò ṣẹlẹ̀ láìpẹ́. Àwa ni àwọn ońṣẹ́ Ọlọ́run, a kò sì ní àkókò láti pàdánù. Àwọn tí yóò fẹ́ jẹ́ alábàṣiṣẹ́pọ̀ pẹ̀lú Olúwa wa Jésù Kírísítì yóò fi ìfẹ́-inú jíjinlẹ̀ hàn sí àwọn òtítọ́ tí a rí nínú ìwé yìí. Pẹ̀lú kálàmù àti ohùn wọn yóò làkàkà láti mú kí àwọn ohun ìyanu tí Kírísítì wá láti ọ̀run láti ṣípayá yé kedere.” Signs of the Times, July 4, 1906.

Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”

Lẹ́yìn ọ̀pọ̀ ju ọdún ọgọ́rùn-ún kan sẹ́yìn lọ, ní ọdún 1906, a sọ fún wa pé láìpẹ́ “àwa yóò wọ inú ìmúṣẹ àwọn ìṣẹ̀lẹ̀ tí Kristi fi hàn fún Johanu pé wọ́n yóò ṣẹlẹ̀.” A ṣì di ìránṣẹ́ náà mọ́ ní ọdún 1906. Ó ṣe pàtàkì láti lóye pé a ń ṣí ìránṣẹ́ Ìfihàn Jésù Kristi sílẹ̀ fún àwọn ènìyàn Ọlọ́run díẹ̀ ṣáájú kí àwọn ìṣẹ̀lẹ̀ náà tó ṣẹlẹ̀. A sọ fún wa pé ìwé Ìfihàn “jẹ́ gan-an gẹ́gẹ́ bí orúkọ rẹ̀ ti túmọ̀ sí,—ìfihàn àwọn ìṣẹ̀lẹ̀ tí ó ṣe pàtàkì jùlọ tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí.”

They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”

A ṣí wọn sílẹ̀ kí àwọn ènìyàn Ọlọ́run lè fi ìkìlọ̀ náà hàn, kí àwọn tí ń gbọ́ ìkìlọ̀ náà lè “ní àǹfààní láti pèsè ara wọn sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ láìpẹ́ púpọ̀.” Ó yẹ kí a kíyè sí i pé (nítorí Johanu ń ṣojú fún àwọn ènìyàn Ọlọ́run nínú ìtàn ní àsìkò tí a ó kéde ìránṣẹ́ náà), Johanu tọ́ka sí ọ̀ràn méjì tí a ń ṣe inúnibíni sí i nítorí wọn. “Nítorí ìgbẹ́kẹ̀lé olóòótọ́ rẹ̀ nínú ọ̀rọ̀ Ọlọ́run, àti ẹ̀rí Kristi,” ni “a ṣe lé e lọ sí Erékùṣù Patmosi.” A lé e lọ nítorí pé ó gba Bíbélì méjèèjì àti Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí í ṣe “ẹ̀rí Jesu.”

> And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

> Mo sì ṣubú ní ẹsẹ̀ rẹ̀ láti foríbalẹ̀ fún un. Ó sì wí fún mi pé, Má ṣe bẹ́ẹ̀: èmi ni ẹlẹgbẹ́ ẹrú rẹ, àti ti àwọn arákùnrin rẹ tí wọ́n ní ẹ̀rí Jésù: máa foríbalẹ̀ fún Ọlọ́run: nítorí ẹ̀rí Jésù ni ẹ̀mí ìsọtẹ́lẹ̀. Ìfihàn 19:10.

John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.

Johanu ń ṣàpẹẹrẹ àwọn ènìyàn kan ní ìparí ayé tí wọ́n lóye ìhìn-ìfihàn Jesu Kristi, tí a sì ń ṣe inúnibíni sí nítorí pé wọ́n dúró ṣinṣin fún Bíbélì àti Ẹ̀mí Àsọtẹ́lẹ̀.

In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.

Nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti orí kìíní, a tẹnu mọ́ ìlànà ìbánisọ̀rọ̀ láàárín Ọlọ́run Baba àti àwọn ìránṣẹ́ rẹ̀. Orí kejìlélógún fi kún àròyé nípa ìlànà ìbánisọ̀rọ̀ náà. Àwọn ẹsẹ̀ méjèèjì wọ̀nyí dúró fún ìbẹ̀rẹ̀ àti òpin ìwé Ìfihàn, àti pé nípapọ̀ wọ́n ṣàlàyé ipa tí Johanu ń kó nínú àpèjúwe àsọtẹ́lẹ̀ náà. Kì í ṣe pé òun nìkan ni ẹni tí ó kọ ọ̀rọ̀ Ìfihàn sílẹ̀, ṣùgbọ́n ó tún ṣojú fún àwọn tí wọ́n wà ní ìkẹyìn ayé tí wọ́n ń kéde ìránṣẹ́ ìkìlọ̀ ìkẹyìn náà.

> The Lord gave the word: great was the company of those that published it. Psalms 68:11

> Olúwa fi ọ̀rọ̀ náà fúnni: púpọ̀ gidigidi ni ẹgbẹ́ àwọn tí ń kéde rẹ̀. Sáàmù 68:11

John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.

Johanu “rí” àti “gbọ́” àwọn “nǹkan” tí ó dá ìhìnrere náà pọ̀, a sì pàṣẹ fún un láti kọ ọ́, kí ó sì rán ìhìnrere náà sí àwọn ìjọ.

> Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.

> Ní wí pé, Èmi ni Alifa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: àti pé, Ohun tí ìwọ bá rí, kọ ọ sínú ìwé kan, kí o sì rán an sí àwọn ìjọ méje tí ó wà ní Ásíà; sí Efesu, àti sí Simírínà, àti sí Pẹgámù, àti sí Tiatirá, àti sí Sádísì, àti sí Filadelfia, àti sí Laodísea. Ìṣípayá 1:19.

What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.

Ohun tí ó “gbọ́” àti “rí” ni a pàṣẹ fún un láti kọ sílẹ̀ kí ó sì rán án sí àwọn ìjọ méje tí ó wà ní Éṣíà Kékeré, ṣùgbọ́n nígbà tí ó dé sí ọ̀ràn àwọn ìjọ kọ̀ọ̀kan, Jésù fi ẹnu rẹ̀ sọ àwọn ìfọ̀rọ̀ránṣẹ́ náà tààrà sí Jòhánù, nítorí gbogbo ìfọ̀rọ̀ránṣẹ́ sí ọ̀kọ̀ọ̀kan nínú àwọn ìjọ méje náà bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ pé, “Kí o sì kọ sí angẹli ìjọ tí ó wà ní ….” Jésù ni ó fi ẹnu rẹ̀ sọ àwọn ìfọ̀rọ̀ránṣẹ́ kọ̀ọ̀kan náà sí àwọn ìjọ.

Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.

Jésù sọ ọ́ fún Jòhánù, Jésù sì tún pàṣẹ fún Jòhánù láti kọ ohun tí ó rí àti ohun tí ó gbọ́, àti ní ẹ̀ẹ̀kan Jésù sọ fún Jòhánù “kí ó má ṣe” kọ ohun tí ó ti gbọ́.

> And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.

> Ó sì ké pè pẹ̀lú ohùn ńlá, gẹ́gẹ́ bí kìnnìún tí ń ramúramù; àti nígbà tí ó sì ti ké pè, àwọn àrá méje sọ ohùn wọn jáde. Àti nígbà tí àwọn àrá méje náà ti sọ ohùn wọn jáde, mo fẹ́ kọ ọ́ sílẹ̀; mo sì gbọ́ ohùn kan láti ọ̀run wí fún mi pé, Di ohun tí àwọn àrá méje náà sọ mú, má sì ṣe kọ wọ́n sílẹ̀. Ìfihàn 10:3, 4.

John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.

A sọ fún Johanu kí ó dì í mọ́ ohun tí àwọn àrá méje náà sọ, nípa ṣíṣe bẹ́ẹ̀ sì ni ó dì í mọ́ ìránṣẹ́ àwọn àrá méje náà, gẹ́gẹ́ bí a ti pàṣẹ fún Dáníẹ́lì pé kí ó dì ìwé rẹ̀ mọ́ títí di àkókò òpin.

> But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.

> Ṣùgbọ́n ìwọ, ìwọ Dáníẹ́lì, dì àwọn ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì ìwé náà, títí dé àkókò ìkẹyìn: ọ̀pọ̀lọpọ̀ yóò máa lọ sókè-sọ̀dọ̀, ìmọ̀ yóò sì pọ̀ sí i.... Ó sì wí pé, Máa lọ ní ọ̀nà rẹ, Dáníẹ́lì: nítorí a ti pa àwọn ọ̀rọ̀ náà mọ́, a sì fi èdìdì dì wọ́n títí dé àkókò ìkẹyìn. Dáníẹ́lì 12:4, 9.

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti sọ ohùn wọn jáde, àṣẹ náà wá sí ọ̀dọ̀ Jòhánù gẹ́gẹ́ bí ó ti wá sí ọ̀dọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di àwọn nǹkan wọ̀nyí tí àwọn àrá méje sọ mú.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.

What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.

Ohun tí à ń mọ̀ sí ni pé ní ìparí àti ní ìbẹ̀rẹ̀ ìwé Ìfihàn, a ti tọ́ka sí ìránṣẹ́ kan. A tún ti tọ́ka sí ìlànà fífi ìránṣẹ́ náà hàn. A sì sọ ní pàtó nípa ipa tí Johanu kó nínú fífi ìránṣẹ́ náà hàn. Nígbà mìíràn, ó kan kọ ohun tí ó rí àti ohun tí ó gbọ́. Nígbà mìíràn, a pa á láṣẹ ohun tí yóò kọ, lẹ́ẹ̀kan sì ni a sọ fún un pé kí ó má ṣe kọ ohun tí ó ti gbọ́. Ìránṣẹ́ Ìfihàn Jésù Kristi ni a fi láti ọ̀dọ̀ Baba fún Jésù, láti ọ̀dọ̀ Jésù fún Gébúráélì, lẹ́yìn náà sì fún wòlíì Johanu, ẹni tí a fi ojúṣe lé lórí láti kọ ìránṣẹ́ náà kí ó sì rán án sí àwọn ìjọ.

> Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.

> Kọ àwọn nǹkan tí ìwọ ti rí, àti àwọn nǹkan tí ó wà, àti àwọn nǹkan tí yóò sì wà lẹ́yìn èyí. Ìṣípayá 1:19.

It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.

Ó ṣeé ṣe kí a ka ẹsẹ náà láì mọ ìlànà àsọtẹ́lẹ̀ tí a fi hàn nínú àṣẹ tí a pa fún Johanu láti kọ. Kí a kọ àwọn “nǹkan” tí a rí àti tí a gbọ́ sílẹ̀, ni láti ṣàkọsílẹ̀ ìtàn ìsinsìnyí; nítorí ní àkókò Johanu, àwọn “nǹkan” wọ̀nyí wà. Ṣíṣe àkọsílẹ̀ ìtàn ìsinsìnyí, àti nípa bẹ́ẹ̀ ní àkókò kan náà kíkọ àwọn nǹkan tí yóò wà ní ọjọ́ iwájú sílẹ̀, ni òfin àsọtẹ́lẹ̀ àkọ́kọ́ nínú ìwé Ìfihàn. A lò Johanu láti tẹnumọ́ àti láti ṣàlàyé ìlànà náà gan-an àti ìtóbi rẹ̀, nítorí ní ìpìlẹ̀ a sọ fún un pé kó kọ “àwọn nǹkan tí ó wà, àti pé” nípa ṣíṣe bẹ́ẹ̀ ìwọ yóò máa kọ “àwọn nǹkan tí yóò wà lẹ́yìn èyí” nítorí ìtàn máa ń tún ara rẹ̀ ṣe. Ọ̀nà àsọtẹ́lẹ̀ yìí ni ààmì-ìdánimọ̀ Jesu, nítorí ààmì-ìdánimọ̀ jẹ́ orúkọ kan, àti orúkọ Rẹ̀ nínú orí kìn-ín-ní ti Ìfihàn ni Alfa àti Omega. Ó ń fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀.

We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.

A ṣẹ̀ṣẹ̀ bẹ̀rẹ̀ ìkẹ́kọ̀ọ́ “Ìfihàn Jésù Kristi,” a sì ń wo ẹsẹ̀ mẹ́ta àkọ́kọ́ ti orí kìn-ín-ní nísinsin yìí. A fi ìránṣẹ́ ìkìlọ̀ ìkẹyìn tí a pè ní “Ìfihàn Jésù Kristi” ránṣẹ́ láti ọ̀dọ̀ Baba ọ̀run sí Jésù, sí Gébéríẹlì, sí Jòhánù, ẹni tí ó kọ ọ́ sínú ìwé kan kí a lè fi ránṣẹ́ sí àwọn ìjọ. Nítorí pé a pe ìránṣẹ́ náà ní tààrà pé “Ìfihàn Jésù Kristi,” ó ṣe pàtàkì láti kíyèsi pé nínú gbogbo àwọn èròjà tí a ti kọ fún àwọn ènìyàn nípasẹ̀ Ọ̀rọ̀ amísí tí ń fi Kristi hàn, àbùdá kan náà nípa ẹni tí Jésù jẹ́ àti ohun tí ó jẹ́ ni a fi hàn nínú iṣẹ́ Jòhánù nígbà tí ó ń kọ ìránṣẹ́ náà sílẹ̀. Bí ó ti ń kọ àwọn ohun tí ó wà nígbà náà, bẹ́ẹ̀ ni ó tún ń kọ àwọn ohun tí yóò sì wà ní ọjọ́ iwájú.

The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.

Òtítọ́ ìtàn tí ń tún ara rẹ̀ ṣe ni a ṣàfihàn nígbà tí Jòhánù kọ ìkìlọ̀ kan jáde fún ọjọ́ àti ìgbà tirẹ̀, èyí tí ó tún jẹ́ ìkìlọ̀ fún àkókò ọjọ́ iwájú. Nígbà tí Jòhánù kọ sí àwọn ìjọ méje ní ìbẹ̀rẹ̀ ìjọ Kristẹni, ó tún ń kọ ìkìlọ̀ kan sí ìjọ Kristẹni ní òpin ayé. Àbùdá yìí nínú ìwà Kristi ni a ṣàfihàn nígbà tí a pè Kristi ní Alfa àti Omega, tàbí ìbẹ̀rẹ̀ àti òpin, tàbí àkọ́kọ́ àti ìkẹyìn. Ní tòótọ́, Bíbélì fi àbùdá yìí nínú ìwà Kristi hàn gẹ́gẹ́ bí ohun tí ń fi ìdí rẹ̀ múlẹ̀ pé Òun nìkan ni Ọlọ́run kan ṣoṣo.

In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.

Nínú orí àkọ́kọ́ Ìfihàn, a rí Jésù tí ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí Alfa àti Omega.

> I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.

> Mo wà nínú Ẹ̀mí ní ọjọ́ Oluwa, mo sì gbọ́ lẹ́yìn mi ohùn ńlá kan bí ti kàkàkí, tí ń wí pé, Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: ohun tí ìwọ bá sì rí, kọ ọ sínú ìwé kan, kí o sì rán án sí àwọn ìjọ méje tí ó wà ní Ásíà; sí Efesu, àti sí Simírná, àti sí Págámù, àti sí Tiatira, àti sí Sárdísì, àti sí Filadẹlfia, àti sí Laodícea.

> And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

> Mo sì yí padà láti wo ohùn náà tí ń bá mi sọ̀rọ̀. Nígbà tí mo sì yí padà, mo rí àtùpà wúrà méje; àti ní àárín àwọn àtùpà méje náà ni mo rí ẹni kan tí ó dàbí Ọmọ ènìyàn, tí a wọ aṣọ tí ó gùn dé ẹsẹ̀, tí a sì fi àmùrè wúrà di í ní àyà. Orí rẹ̀ àti irun rẹ̀ funfun bí irun àgùntàn, funfun bí yìnyín; ojú rẹ̀ sì dàbí iná tí ń jó; ẹsẹ̀ rẹ̀ sì dàbí idẹ dídán, bí ẹni pé a ti mú un gbóná nínú ileru; ohùn rẹ̀ sì dàbí ariwo omi púpọ̀. Ó sì ní ìràwọ̀ méje ní ọwọ́ ọ̀tún rẹ̀; idà mímú méjì tí ó mú sì jáde láti ẹnu rẹ̀; ojú rẹ̀ sì dàbí oòrùn tí ń tàn ní agbára rẹ̀.

> And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.

> Nígbà tí mo sì rí i, mo ṣubú lulẹ̀ lẹ́bàá ẹsẹ̀ rẹ̀ bí ẹni tí ó ti kú. Ó sì fi ọwọ́ ọ̀tún rẹ̀ lé mi, ó wí fún mi pé, Má bẹ̀rù; èmi ni àkọ́kọ́ àti ẹni ìkẹyìn. Ìfihàn 1:10–17.

There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.

Òtítọ́ púpọ̀ wà nínú àwọn ẹsẹ̀ wọ̀nyí, ṣùgbọ́n níbí, èmi yóò kan tọ́ka sí i pé nígbà tí Jòhánù gbọ́ ohùn Kristi tí ó dàbí ìpè, tí ó sì yí padà láti rí Ta ni ẹni tí ń bá a sọ̀rọ̀, ó rí Jésù Kristi gẹ́gẹ́ bí Àlùfáà Àgbà ti ọ̀run nínú ibi mímọ́ ti ibi mímọ́ ti ọ̀run. Jésù sì tún dá ara Rẹ̀ mọ̀ gẹ́gẹ́ bí Alfa àti Omega àti gẹ́gẹ́ bí ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Nínú ìránṣẹ́ náà àti ìfihàn rẹ̀ nínú àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́, a rí ìlà òtítọ́ kan tí ó bá ìlà òtítọ́ tó wà ní òpin Ìfihàn mu. Gẹ́gẹ́ bí Alfa àti Omega, Jésù fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀, ẹni ìkẹyìn pẹ̀lú ẹni àkọ́kọ́. Ní òpin ìwé Ìfihàn gẹ́gẹ́ bíi ti ìbẹ̀rẹ̀, Ó tún dá ara Rẹ̀ mọ̀ lẹ́ẹ̀kan sí i gẹ́gẹ́ bí Alfa àti Omega.

> And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.

> Ó sì wí fún mi pé, Òtítọ́ àti olóòtítọ́ ni àwọn ọ̀rọ̀ wọ̀nyí; Olúwa Ọlọ́run àwọn wòlíì mímọ́ sì rán áńgẹ́lì rẹ̀ láti fihàn fún àwọn ọmọ-ọ̀dọ̀ rẹ̀ àwọn ohun tí yóò ṣẹlẹ̀ láìpẹ́. Kíyèsi i, mo ń bọ̀ kánkán; alábùkún ni ẹni tí ń pa àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́.

> And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.

> Èmi, Johanu, sì rí nǹkan wọ̀nyí, mo sì gbọ́ wọn. Nígbà tí mo sì ti gbọ́ tí mo sì ti rí wọn, mo dojúbolẹ̀ láti jọ́sìn níwájú ẹsẹ̀ áńgẹ́lì tí ó fi nǹkan wọ̀nyí hàn mí. Nígbà náà ni ó wí fún mi pé, “Má ṣe bẹ́ẹ̀: nítorí èmi jẹ́ alábápín iṣẹ́ pẹ̀lú rẹ, àti pẹ̀lú àwọn arákùnrin rẹ, àwọn wòlíì, àti pẹ̀lú àwọn tí ń pa ọ̀rọ̀ inú ìwé yìí mọ́: jọ́sìn Ọlọ́run.”

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

> Ó sì wí fún mi pé, Má ṣe dì èdìdì sí àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí; nítorí àkókò náà ti súnmọ́.

> 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.

> Ẹni tí ó ṣe àìdájọ́, jẹ́ kí ó máa ṣe àìdájọ́ sí i: ẹni tí ó jẹ́ ẹlẹ́gbin, jẹ́ kí ó máa jẹ́ ẹlẹ́gbin sí i: ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i.

> And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.

> Sì kíyèsi i, mo sì ń bọ̀ kíákíá; èrè mi sì wà pẹ̀lú mi, láti san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀ yóò ti rí. Èmi ni Álífà àti Òmégà, ìbẹ̀rẹ̀ àti òpin, ẹni àkọ́kọ́ àti ẹni ìkẹyìn. Ìfihàn 22:7–13.

The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.

Ìwé Ìfihàn ṣàlàyé pẹ̀kipẹ̀ki pé nígbà tí Johanu kọ ìránṣẹ́ náà sílẹ̀, a ó fi ìlànà pé ìbẹ̀rẹ̀ ń ṣàpẹẹrẹ òpin ṣe ìpìlẹ̀ ìránṣẹ́ náà. Ìránṣẹ́ náà ni òtítọ́ àkọ́kọ́ tí a ṣí sílẹ̀ nínú Ìwé Ìfihàn, àti pé òtítọ́ kan náà gan-an ni èyí tí a sọ ní ìkẹyìn nínú ìwé náà. Nínú ẹ̀rí tó wà ní ìbẹ̀rẹ̀ àti ní òpin Ìwé Ìfihàn, Jesu fi ara Rẹ̀ hàn gẹ́gẹ́ bí Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, àti gẹ́gẹ́ bí ẹni àkọ́kọ́ àti ẹni ìkẹyìn.

The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”

Àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ inú ìwé Ìfihàn dá ìránṣẹ́ ìkìlọ̀ ìkẹyìn fún ẹ̀dá ènìyàn mọ̀. Òun ni ìkìlọ̀ tí ó ṣáájú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn àti Ìpadàbọ̀ Kejì ti Kristi. Ìránṣẹ́ ti Ìfihàn Jesu Kristi ni a “rán, a sì fi ààmì hàn” “nípasẹ̀ áńgẹ́lì rẹ̀.”

That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.

A tún fi ìhìnrere ìkìlọ̀ kan náà hàn nínú ẹsẹ̀ ìkẹyìn Ìfihàn, a sì tún ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí angẹli kẹta nínú Ìfihàn mẹ́rìnlá.

> And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.

> Angẹli kẹta sì tẹ̀lé wọn, ó ń fi ohùn ńlá wí pé, Bí ẹnikẹ́ni bá jọ́sìn ẹranko náà àti ère rẹ̀, tí ó sì gba ààmì rẹ̀ ní iwájú orí rẹ̀, tàbí ní ọwọ́ rẹ̀, ẹni náà pẹ̀lú yóò mu nínú wáìnì ìbínú Ọlọ́run, èyí tí a ti dà láìdapọ̀ sínú ago ìrunú rẹ̀; a ó sì fi iná àti sulfuru dá a lóró níwájú àwọn angẹli mímọ́, àti níwájú Ọ̀dọ́-Àgùntàn náà: Èéfín ìdálóró wọn sì ń gòkè lọ títí láé àti láéláé: wọn kò sì ní ìsinmi lọ́sàn-án tàbí lóru, àwọn tí ń jọ́sìn ẹranko náà àti ère rẹ̀, àti ẹnikẹ́ni tí ó bá gba ààmì orúkọ rẹ̀. Ìfihàn 14:9–11.

The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.

Ìrántí ìkìlọ̀ ìkẹyìn ni ìhìnrere tí a ṣàpẹẹrẹ gẹ́gẹ́ bí angẹli kẹta. Ó jẹ́ ìkìlọ̀ ìkẹyìn, nítorí pé ó tọ́ka ní tààrà sí ìdánwò ìkẹyìn fún ẹ̀dá ènìyàn. Angẹli míì wà tí ó tẹ̀lé e tí ó sì darapọ̀ mọ́ angẹli kẹta, angẹli náà pẹ̀lú sì ni ìhìnrere ìkìlọ̀ ìkẹyìn.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí angẹli mìíràn tí ó sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀. Ó sì ké pẹ̀lú agbára, ní ohùn líle, wí pé, Babiloni ńlá ti ṣubú, ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìṣọ́ ti gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ẹ̀yà ìkórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ilẹ̀ ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ilẹ̀ ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ adùn ìgbádùn rẹ̀.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ipa nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ìfihàn 18:1–5.

The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.

Ìhìn tí í ṣe Ìṣípayá Jésù Kristi ni a ṣe àfihàn rẹ̀ nínú orí kìíní, orí kẹrìnlá, orí kejìdínlógún, àti orí kejìlélógún. A fi áńgẹ́lì kan ṣe àmì ìhìn náà, ẹni tí a dá mọ̀ ní ìtọ́kasí àkọ́kọ́ àti ìkẹyìn nínú Ìṣípayá gẹ́gẹ́ bí áńgẹ́lì Gébéríẹlì; lẹ́yìn náà, nínú orí kẹrìnlá àti kejìdínlógún, a tún ṣe àfihàn ìhìn náà ní ọ̀nà àpẹẹrẹ nípasẹ̀ áńgẹ́lì kan tí ń fò ní ọ̀run tàbí tí ń sọ̀kalẹ̀ láti ọ̀run wá.

The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.

Áńgẹ́lì tí ó sọ̀kalẹ̀ láti ọ̀run nínú orí kejìdínlógún ni a ti ṣàfihàn rẹ̀ gẹ́gẹ́ bí àpẹẹrẹ ṣáájú nínú orí kẹwàá, nígbà tí áńgẹ́lì kan sọ̀kalẹ̀ tí ó sì fi ẹsẹ̀ kan lé ilẹ̀ àti ẹsẹ̀ kejì lé òkun. Áńgẹ́lì náà ní ìwé kan tí a pàṣẹ fún Jòhánù láti jẹ, tí ó mú kí ẹnu rẹ̀ dùn, tí inú rẹ̀ sì korò. Ìwé tí Jòhánù jẹ jẹ́ ìránṣẹ́ kan, àti ìránṣẹ́ tí ìwé kékeré náà dúró fún jẹ́ àpẹẹrẹ ìránṣẹ́ áńgẹ́lì Ìfihàn orí kejìdínlógún, nítorí náà, èyí pẹ̀lú jẹ́ àfihàn ìránṣẹ́ ìkìlọ̀ ìkẹyìn.

We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.

A sọ fún wa pé a rán ìhìnrere Ọlọ́run, a sì fi í hàn nípasẹ̀ áńgẹ́lì kan; nígbà tí a sì fara balẹ̀ wá ìfìlọ̀ ìkìlọ̀ ìkẹyìn tí a ṣàpèjúwe nínú ìwé Ìfihàn, a rí i pé ní ìgbà méje ni áńgẹ́lì kan ń ṣàfihàn ìfìlọ̀ ìkìlọ̀ ìkẹyìn náà. Nínú ìṣẹ̀lẹ̀ àkọ́kọ́ àti ìkẹyìn, áńgẹ́lì náà ni Gébúriẹli. Nígbà náà, nínú Ìfihàn orí kẹwàá, a ní áńgẹ́lì kan tí ó sọ̀kalẹ̀ pẹ̀lú ìwé kékeré kan ní ọwọ́ rẹ̀. Nínú Ìfihàn orí kẹrìnlá, a tún ní àwọn áńgẹ́lì mẹ́ta míràn, tí gbogbo wọn dúró fún ìfìlọ̀ ìkìlọ̀ ìkẹyìn náà. Lẹ́yìn náà, nínú Ìfihàn orí kẹtàdínlógún, a ní áńgẹ́lì míràn tí ó dúró fún ìfìlọ̀ ìkìlọ̀ ìkẹyìn kan náà gan-an. Àwọn ìfìlọ̀ ìkìlọ̀ ìkẹyìn méje ni a ṣojú fún nípasẹ̀ àwọn áńgẹ́lì. Èyí àkọ́kọ́ àti èyí ìkẹyìn ni áńgẹ́lì Gébúriẹli, àwọn áńgẹ́lì márùn-ún tí ó wà láàárín èyí àkọ́kọ́ àti èyí ìkẹyìn sì jẹ́ àwọn áńgẹ́lì àpẹẹrẹ.

Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.

Dájúdájú, ọ̀kọ̀ọ̀kan àwọn ìjọ méje náà ní áńgẹ́lì tirẹ̀ pẹ̀lú, ṣùgbọ́n wọ́n ń gbé ìránṣẹ́ kan lọ sí àwọn ìjọ náà, nígbà tí ìhìn-ìkìlọ̀ ìkẹyìn tí a ti ń sọ̀rọ̀ nípa rẹ̀ jẹ́ ìhìn kan tí ó ní gbogbo ayé gẹ́gẹ́ bí olùgbọ́ rẹ̀.

Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.

Ọ̀kọ̀ọ̀kan àwọn ìlà àsọtẹ́lẹ̀ méje tí ó dúró fún ìhìnrere ìkìlọ̀ ìkẹyìn ni a gbọ́dọ̀ fara balẹ̀ ṣàyẹ̀wò kí a sì fi wọ́n bá ara wọn mu, ṣùgbọ́n ní ìpẹ̀yà yìí mo fẹ́ kàn ṣàlàyé ìlànà ìpìlẹ̀ kan ti Alfa àti Omega. Ìgbà àkọ́kọ́ tí a bá mẹ́nu kàn kókó-ọrọ̀ kan nínú Ọ̀rọ̀ Ọlọ́run ni ìtọ́kasí tí ó ṣe pàtàkì jùlọ. Ìgbà àkọ́kọ́ tí a ti mẹ́nu kàn “irúgbìn” nínú Bíbélì ni nínú Genesisi 1:11, níbi tí a ti sọ fún wa pé irúgbìn yóò máa so “gẹ́gẹ́ bí irú rẹ̀.” Ìtọ́kasí àkọ́kọ́ sí irúgbìn tẹnumọ́ pé ó ní DNA tí ó yẹ kí ó fi tún ara rẹ̀ bí. Jésù fi Ọ̀rọ̀ Ọlọ́run hàn gẹ́gẹ́ bí irúgbìn.

> The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,

> Ní ọjọ́ kan náà ni Jésù jáde kúrò nínú ilé, ó sì jókòó létí Òkun. Àwọn ọ̀pọ̀lọpọ̀ ènìyàn sì kóra jọ sọ́dọ̀ rẹ̀ débi pé ó wọ inú ọkọ̀ ojú omi kan, ó sì jókòó; gbogbo ìjọ ènìyàn náà sì dúró létí etí omi. Ó sì bá wọn sọ ọ̀pọ̀lọpọ̀ nǹkan ní òwe, ó ní,

> Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.

> Wò ó, afúnrúgbìn kan jáde lọ síta láti fún irúgbìn; nígbà tí ó sì ń fún irúgbìn, díẹ̀ nínú àwọn irúgbìn náà bọ́ sí ẹ̀gbẹ́ ọ̀nà, àwọn ẹyẹ ojú ọ̀run sì wá, wọ́n sì jẹ wọ́n tán: Díẹ̀ bọ́ sí orí ilẹ̀ apáta, níbi tí wọn kò ní ilẹ̀ púpọ̀: lẹ́sẹ̀kẹsẹ̀ ni wọ́n sì hù jáde, nítorí pé wọn kò ní jíjìn ilẹ̀: ṣùgbọ́n nígbà tí oòrùn yọ, a jó wọn; àti nítorí pé wọn kò ní gbòǹgbò, wọ́n gbẹ rọ. Díẹ̀ sì bọ́ sí àárín ẹ̀gún; ẹ̀gún náà sì dàgbà, ó sì fún wọ́n pa. Ṣùgbọ́n àwọn mìíràn bọ́ sínú ilẹ̀ rere, wọ́n sì so èso; apá kan ọgọ́rùn-ún, apá kan ọgọta, apá kan ọgbọ̀n. Ẹni tí ó bá ní etí láti fi gbọ́, kí ó gbọ́.

> And the disciples came, and said unto him, Why speakest thou unto them in parables?

> Àwọn ọmọ-ẹ̀yìn sì tọ̀ ọ́ wá, wọ́n sì wí fún un pé, Kí ló dé tí ìwọ fi ń bá wọn sọ̀rọ̀ nípa àwọn òwe?

> He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.

> Ó sì dáhùn, ó sì wí fún wọn pé, Nítorí a ti fi fún yín láti mọ àwọn àṣírí ìjọba ọ̀run, ṣùgbọ́n fún wọn a kò fi í fún wọn. Nítorí ẹnikẹ́ni tí ó bá ní, a ó fi kún un, yóò sì ní lọ́pọ̀lọpọ̀: ṣùgbọ́n ẹnikẹ́ni tí kò ní, a ó gba kúrò lọ́dọ̀ rẹ̀ àní ohun tí ó ní. Nítorí náà ni mo ṣe ń bá wọn sọ̀rọ̀ nípa òwe: nítorí pé bí wọ́n tilẹ̀ ń rí, wọn kì í rí; bí wọ́n tilẹ̀ ń gbọ́, wọn kì í gbọ́, bẹ́ẹ̀ ni wọn kì í sì í yé wọn. Àsọtẹ́lẹ̀ Esaias sì ṣẹ ní ara wọn, tí ó wí pé, Ní gbígbọ́ ẹ̀yin yóò gbọ́, ẹ̀yin kì yóò sì yé; ní rírí ẹ̀yin yóò rí, ẹ̀yin kì yóò sì fojú rí i: nítorí ọkàn àwọn ènìyàn yìí ti di líle, etí wọn sì di adití sí gbígbọ́, wọn sì ti pa ojú wọn; kí wọn má bà a fi ojú wọn rí, kí wọn má bà a fi etí wọn gbọ́, kí wọn má bà a fi ọkàn wọn yé, kí wọn sì yípadà, kí n lè wo wọn sàn.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

> Ṣùgbọ́n alábùkún fún ojú yín, nítorí wọ́n ń ríran; àti fún etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ènìyàn ti fẹ́ rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn.

> Hear ye therefore the parable of the sower.

> Nítorí náà, ẹ gbọ́ àkàwé afúnrúgbìn.

> When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.

> Nígbà tí ẹnikẹ́ni bá gbọ́ ọ̀rọ̀ ìjọba náà, tí kò sì yé e, nígbà náà ni ẹni búburú náà ń bọ̀, ó sì ń gba èyí tí a ti fún sí nínú ọkàn rẹ̀ lọ. Ẹni yìí ni ẹni tí ó gba irúgbìn lẹ́gbẹ̀ẹ́ ọ̀nà.

> But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.

> Ṣùgbọ́n ẹni tí a gbìn irúgbìn sínú àwọn ibi apáta, èyí ni ẹni tí ó gbọ́ ọ̀rọ̀ náà, tí ó sì fi ayọ̀ gbà á lójijì; ṣùgbọ́n kò ní gbòǹgbò nínú ara rẹ̀, bí kò ṣe pé ó dúró fún ìgbà díẹ̀: nítorí nígbà tí ìpọ́njú tàbí inúnibíni bá dìde nítorí ọ̀rọ̀ náà, lójúkan náà a kọsẹ̀ rẹ̀.

> He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

> Ẹni náà pẹ̀lú tí ó gba irúgbìn sí àárín ẹ̀gún ni ẹni tí ó gbọ́ ọ̀rọ̀ náà; ṣùgbọ́n àníyàn ayé yìí, àti ẹ̀tàn ọrò, pa ọ̀rọ̀ náà mọ́lẹ̀, ó sì di aláìléso.

> But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.

> Ṣùgbọ́n ẹni tí ó gba irúgbìn sínú ilẹ̀ rere ni ẹni tí ó gbọ́ ọ̀rọ̀ náà, tí ó sì yé e; ẹni náà sì máa ń so èso, ó sì ń mú jáde, apá kan ọgọ́rùn-ún, apá kan ọgọ́ta, apá kan ọgbọ̀n. Mátíù 13:1–23.

A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.

Irúgbìn kan, èyí tí í ṣe Ọ̀rọ̀ Ọlọ́run, ní gbogbo DNA tí ó ṣe pàtàkì láti mú ewéko pípé jáde. Ìkọ́kọ́ ìdarúkọ kókó-ọrọ kan nínú Ọ̀rọ̀ Ọlọ́run ní gbogbo àwọn èròjà tí ó jẹ́ ti kókó-ọrọ náà níbẹ̀. Òtítọ́ yìí ni a mọ̀ sí “ofin ìkọ́kọ́ ìdarúkọ.” Bí a ṣe ń yẹ ofin yìí wò pẹkipẹki sí i, bẹ́ẹ̀ ni ó túbọ̀ ń di dájú sí i.

Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.

Kí a tó tẹ̀síwájú nínú àlàyé wa nípa Alpha àti Omega àti ìtumọ̀ Ọ̀rọ̀ Ọlọ́run gẹ́gẹ́ bí irúgbìn, ó yẹ kí a ronú, láti inú àyọkà tí a ṣẹ̀ṣẹ̀ tọ́ka sí nínú Matteu, lórí àwọn kókó-ẹ̀kọ́ kan tí ó bá èrò wa lórí ìwé Ìṣípayá mu. Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa òpin ayé.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Olúkúlùkù nínú àwọn wòlíì ìgbàanì kò sọ̀rọ̀ púpọ̀ tó bẹ́ẹ̀ fún àkókò tiwọn bí wọ́n ti sọ̀rọ̀ fún tiwa, nítorí náà àsọtẹ́lẹ̀ wọn ṣì wà ní agbára fún wa. ‘Ní báyìí gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwọn tí òpin ayé ti dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ṣe ìránṣẹ́ àwọn nǹkan náà, èyí tí a ti sọ fún yín ní báyìí láti ọ̀dọ̀ àwọn tí wọ́n ti wàásù ìyìn rere fún yín nípa Ẹ̀mí Mímọ́ tí a rán kalẹ̀ láti ọ̀run; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti ko jọ, ó sì ti dì mọ́ra pọ̀, àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìbẹ̀rù mímọ́ nínú ìtàn Májẹ̀mú Láéláé ni a ti tún ṣe, a sì ń tún ṣe wọ́n nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.

Ìpínrọ yìí pèsè ẹlẹ́rìí mẹ́ta, (Pọ́ọ̀lù, Pétérù àti Ellen White) tí wọ́n ń jẹ́rìí sí òtítọ́ náà pé gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa òpin ayé, èyí tí í ṣe gan-an àkókò náà nígbà tí a tú àṣírí inú ìwé Ìfihàn sílẹ̀. Nítorí náà, nínú Mátíù orí kẹtàlá nígbà tí Jésù sọ pé, “olùbùkún ni ojú yín, nítorí wọ́n ń ríran: àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín, pé ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn,” Ó ń ṣàfihàn ìbùkún kan náà tí a ṣe àkíyèsí rẹ̀ nínú ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kìn-ín-ní.

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

> Alábùkún fún ẹni tí ń kà á, àti fún àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò ti súnmọ́. Ìfihàn 1:3.

Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”

Jésù gbé àpèjúwe Afúnrúgbìn kalẹ̀, lẹ́yìn náà ni a sì darí àwọn ọmọ-ẹ̀yìn láti bá a sọ̀rọ̀ nípa àpèjúwe náà. Ṣùgbọ́n kí a tó mú wọn wọ inú ìbáṣepọ̀ pẹ̀lú Jésù, Ó sọ fún wọn, àti pé èyí ṣe pàtàkì jùlọ fún wa pé, “Ẹni tí ó bá ní etí láti fi gbọ́, kí ó gbọ́.”

Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.

Jésù sọ àkàwé náà, ó sì parí i pẹ̀lú ìkìlọ̀ fún àwọn tí yóò—gbọ́. Lẹ́yìn náà, a mú àwọn ọmọ-ẹ̀yìn wọ inú ìjíròrò náà, níbi tí Jésù ti dojú kọ ó kéré tán ìrònú pàtàkì mẹ́ta. Ó fi ìyàtọ̀ hàn láàárín ẹ̀yà méjì ti àwọn olùgbọ́, àti nínú ṣíṣe bẹ́ẹ̀, ó tọ́ka sí ẹsẹ kan láti inú ìwé Isaiah láti pèsè ẹlẹ́rìí kejì nípa ẹ̀yà méjì ti àwọn olùgbọ́ (nítorí ẹ rántí pé gbogbo rẹ̀ ni a fi sínú ọ̀rọ̀ àwọn tí yóò gbọ́). Èrò kẹta tí ó gbé kalẹ̀, yàtọ̀ sí ẹ̀yà méjì ti àwọn olùgbọ́ àti ìwé Isaiah gẹ́gẹ́ bí ẹlẹ́rìí kejì, ni òtítọ́ náà pé Ọ̀rọ̀ Ọlọ́run jẹ́ irúgbìn. Òtítọ́ pé Ọ̀rọ̀ Ọlọ́run jẹ́ irúgbìn jẹ́ apá kan nínú ohun tí a gbọdọ̀ gbọ́ lọ́dọ̀ àwọn tí ń gbọ́ Ìṣípayá Jésù Kristi nínú Revelation orí kin-in-ni. Àwọn olùgbọ́ méjì wà nínú ẹsẹ mẹ́ta àkọ́kọ́, gẹ́gẹ́ bí ẹ̀yà méjì ti àwọn olùgbọ́ ṣe wà nínú Matthew mẹ́tàlá. Matthew mẹ́tàlá kàn fi ìmòye kan kún un nípa oríṣiríṣi ọ̀nà tí àwọn tí ó kọ̀ láti gbọ́ fi ń yan láti má ṣe gbọ́. Ẹlẹ́rìí Isaiah sì tún fi púpọ̀ sí i kún ìfiranṣẹ́ tí a gbọdọ̀ gbọ́.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.

> Ní ọdún tí Ọba Ussiah kú, èmi náà rí Olúwa jókòó lórí ìtẹ́, ó ga, a sì gbé e sókè; ẹ̀wù rẹ̀ sì kún tẹ́ńpìlì náà. Lókè rẹ̀ ni àwọn serafimu dúró; ọ̀kọ̀ọ̀kan wọn ní ìyẹ́ mẹ́fà; pẹ̀lú méjì ó fi bo ojú rẹ̀, pẹ̀lú méjì ó fi bo ẹsẹ̀ rẹ̀, pẹ̀lú méjì sì ni ó fi ń fò. Ẹnìkan sì ké sí ẹlòmíràn, ó ní, Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Àwọn òpó ilẹ̀kùn sì mì ní ohùn ẹni tí ń ké náà, ilé náà sì kún fún èéfín.

> Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.

> Nígbà náà ni mo wí pé, Ègbé ni fún mi! nítorí a ti pa mí run; nítorí èmi jẹ́ ọkùnrin ẹni ètè àìmọ́, mo sì ń gbé láàrín àwọn ènìyàn ẹni ètè àìmọ́: nítorí ojú mi ti rí Ọba, Olúwa àwọn ọmọ-ogun.

> Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.

> Nígbà náà ni ọ̀kan lára àwọn serafimu fò tọ̀ mí wá, ó sì ní ẹyín iná alààyè kan ní ọwọ́ rẹ̀, èyí tí ó fi àmú iná gbà láti orí pẹpẹ: ó sì fi í kàn ẹnu mi, ó wí pé, Wò ó, èyí ti fi ọwọ́ kàn ètè rẹ; a sì mú ẹ̀ṣẹ̀ àìníòdodo rẹ kúrò, a sì wẹ ẹ̀ṣẹ̀ rẹ mọ́.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.

> Pẹ̀lú èyí, mo sì gbọ́ ohùn Oluwa, pé, Ta ni Èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Wò mí nìyí; rán mi.

> And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.

> Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn yìí pé, Ẹ máa gbọ́ nítòótọ́, ṣùgbọ́n ẹ má ṣe yé e; ẹ máa rí nítòótọ́, ṣùgbọ́n ẹ má ṣe mòye. Mú ọkàn àwọn ènìyàn yìí sanrà, kí o sì mú etí wọn wúwo, kí o sì di ojú wọn; kí wọn má bàa fi ojú wọn rí, kí wọn má bàa fi etí wọn gbọ́, kí wọn má bàa fi ọkàn wọn yé e, kí wọn sì yípadà, kí a sì wo wọ́n sàn.

> Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.

> Nígbà náà ni mo wí pé, Olúwa, yóò pé títí dé ìgbà wo? Ó sì dáhùn pé, Títí a ó fi pa àwọn ìlú run láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, tí ilẹ̀ náà yóò sì di ahoro pátápátá, tí Olúwa yóò sì mú àwọn ènìyàn lọ sí òkèèrè jìnnà réré, tí ìkọ̀sílẹ̀ ńlá yóò sì wà láàárín ilẹ̀ náà. Ṣùgbọ́n níbẹ̀ yóò ṣì ku ìdámẹ́wàá kan, yóò sì padà, a ó sì jẹ ẹ run; bí igi teil, àti bí igi óòkì, èyí tí àkókò tí wọ́n bá ta ewé wọn sílẹ̀, èròjà rẹ̀ ń bẹ nínú wọn: bẹ́ẹ̀ ni irúgbìn mímọ́ yóò jẹ́ èròjà rẹ̀. Isaiah 6:1–13.

Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.

Dájúdájú, ẹsẹ yìí láti inú Isaiah jẹ́ àgbàyanu pátápátá ní ìjìnlẹ̀ àwọn kókó-ọrọ àsọtẹ́lẹ̀ tí ó ń ṣàlàyé. Ọ̀pọ̀ nínú àwọn kókó-ọrọ wọ̀nyí ni a ti jíròrò léraléra nínú Àwọn Tábìlì Habakkuk, nítorí náà, a óò kàn ṣe àkótán àwọn kókó tí ó wà nínú ẹsẹ náà tí ó ń ṣètìlẹ́yìn fún ìrònú wa nípa ìtọ́kasí Jesu sí Ọ̀rọ̀ Rẹ̀ gẹ́gẹ́ bí irúgbìn.

In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.

A ti fi ìdí rẹ̀ múlẹ̀ pé Isaiah nínú ẹsẹ̀ náà dúró fún wòlíì kan, àti nítorí náà, fún àwọn ènìyàn Ọlọ́run ní àkókò ìkẹyìn. Ṣùgbọ́n ohun tí ó ṣe pàtàkì jùlọ fún kókó wa ni pé, Isaiah dúró fún àwọn ènìyàn kan tí wọ́n ń gbé nínú ẹ̀ṣẹ̀, nígbà tí wọ́n ṣì ń ṣiṣẹ́ láàrín ìjọ Ọlọ́run. Títí di ìgbà tí Isaiah fi ní ìṣípayá ògo Ọlọ́run, kò mọ ẹ̀ṣẹ̀ ti ara rẹ̀. Ó jẹ́ ọmọ Laodicea; afọ́jú ni ó jẹ́.

> “Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’

> “Aísáyà ti ti ẹ̀ṣẹ̀ àwọn ẹlòmíràn lẹ́bi; ṣùgbọ́n nísinsin yìí ó rí ara rẹ̀ pé a ti fi í hàn sí ìdálẹ́bi kan náà tí òun tìkára rẹ̀ ti kéde sórí wọn. Ó ti tẹ́lọ́run pẹ̀lú ayẹyẹ tútù, aláìní ìyè nínú ìjọsìn rẹ̀ sí Ọlọ́run. Kò tíì mọ èyí títí a fi fún un ní ìran ti Oluwa. Bí ọgbọ́n àti ẹ̀bùn rẹ̀ ṣe kéré tó nísinsin yìí ní ojú rẹ̀ bí ó ti ń wo ìwà mímọ́ àti ọlá ńlá ibi mímọ́ náà. Bí kò ṣe yẹ tó! bí kò ṣe tọ́ fún iṣẹ́ mímọ́! Ìrí ara rẹ̀ lè jẹ́ àfihàn nínú ọ̀rọ̀ aposteli Pọ́ọ̀lù pé, ‘Èmi ènìyàn aláìláàánú wo ni èmi jẹ́! ta ni yóò gbà mí kúrò nínú ara ikú yìí?’”

> “But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.

> “Ṣùgbọ́n ìtùnú ni a rán sí Isaiah nínú ìpọ́njú rẹ̀. ‘Nígbà náà ni ọ̀kan nínú àwọn serafimu fò tọ̀ mí wá, ó sì mú ẹyín iná alààyè kan ní ọwọ́ rẹ̀, èyí tí ó fi ẹ̀gún mú láti orí pẹpẹ: Ó sì fi í kan ẹnu mi, ó ní, Wò ó, èyí ti kan ètè rẹ; a sì ti mú àìṣedéédéé rẹ kúrò, a sì ti wẹ ẹ̀ṣẹ̀ rẹ nù.” Isaiah 6:6, 7.

> “The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.

> “Ìran tí a fi fún Isaiah ń ṣàfihàn ipò àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn. A ti fún wọn ní ànfàní láti rí iṣẹ́ tí ń lọ lọwọ́ nínú ibi mímọ́ ọ̀run nípasẹ̀ ìgbàgbọ́. ‘A sì ṣí tẹmpili Ọlọ́run ní ọ̀run; a sì rí àpótí májẹ̀mú rẹ̀ nínú tẹmpili rẹ̀.’ Bí wọ́n ṣe ń wo inú ibi mímọ́ jùlọ nípasẹ̀ ìgbàgbọ́, tí wọ́n sì rí iṣẹ́ Kristi nínú ibi mímọ́ ọ̀run, wọ́n mọ̀ pé àwọn jẹ́ ènìyàn tí ètè wọn kò mọ́,—àwọn ènìyàn tí ètè wọn ti máa ń sọ asán lọ́pọ̀ ìgbà, tí a kò sì ti yà àwọn ẹ̀bùn wọn sí mímọ́, tàbí lò wọ́n fún ògo Ọlọ́run. Ó yẹ kí wọ́n bàjẹ́ nínú ìrètí bí wọ́n ṣe fi àìlera àti àìtóótun ara wọn wé ìwà mímọ́ àti ẹwà ìfẹ́ni ti ìwà ògo Kristi. Ṣùgbọ́n bí wọ́n bá, gẹ́gẹ́ bí Isaiah, gba ìfaradà tí Olúwa fẹ́ kí a fi sára ọkàn, bí wọ́n bá rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, ìrètí wà fún wọn. Òṣùpá-òfuurufú ìlérí wà lókè ìtẹ́, iṣẹ́ tí a ṣe fún Isaiah yóò sì ṣe nínú wọn. Ọlọ́run yóò dáhùn sí àwọn ẹ̀bẹ̀ tí ń bọ láti ọkàn tí ó ronúpìwàdà.”

> “The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.

> “Ète iṣẹ́ ńlá àti mímọ́ yìí ti Ọlọ́run ni láti kó àwọn ìtí pọ̀ jọ sínú àká ọ̀run; nítorí ayé yóò kún fún ògo Olúwa. Nítorí náà, kí ẹnikẹ́ni má bà á ní ìrẹ̀wẹ̀sì bí wọ́n ṣe ń rí ìwà búburú tí ó gbilẹ̀, tí wọ́n sì ń gbọ́ ọ̀rọ̀ tí ń jáde láti inú ètè aláìmọ́. Nígbà tí agbára òkùnkùn bá tò ara wọn sí ìlàkàkà sí àwọn ènìyàn Ọlọ́run; nígbà tí Satani yóò kó àwọn ọmọ-ogun rẹ̀ jọ fún ìjà ńlá ìkẹyìn, tí agbára rẹ̀ sì dàbí ẹni pé ó tóbi gan-an tí ó sì fẹ́rẹ̀ẹ́ borí ohun gbogbo, [nígbà náà] ìran tí ó mọ́ kedere ti ògo àtọ̀runwá, ìtẹ́ náà tí ó ga tí a sì gbé e sókè, tí a fi ọrun ìlérí yí ká, yóò mú ìtùnú, ìdánilójú, àti àlàáfíà wá.” Review and Herald, December 22, 1896.

The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.

Ìran náà “ń ṣàfihàn ipò àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.” Àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn ni ará Laodíkíà.

> And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.

> Kí o sì kọ sí angẹli ìjọ àwọn ará Laodicea pé; Báyìí ni Amini sọ, ẹlẹ́rìí olóòtítọ́ àti òtítọ́, ìbẹ̀rẹ̀ ẹ̀dá Ọlọ́run; Mo mọ iṣẹ́ rẹ, pé bẹ́ẹ̀ ni ìwọ kì í ṣe tútù, bẹ́ẹ̀ ni ìwọ kì í ṣe gbóná: ìbá ṣe pé ìwọ jẹ́ tútù tàbí gbóná. Nítorí náà, nítorí pé ìwọ jẹ́ àárínàkò, tí ìwọ kì í sì í ṣe tútù tàbí gbóná, èmi yóò tutọ́ ọ jáde kúrò ní ẹnu mi. Nítorí pé ìwọ wí pé, Èmi ọlọ́rọ̀ ni, mo sì ti di ọlọ́lá nípa ọrọ̀, mi ò sì nílò nǹkan kan; ìwọ kò sì mọ̀ pé aláìláàánú ni ìwọ, àti aláìnínúrẹ́rẹ́, àti tálákà, àti afọ́jú, àti ìhòòhò: Mo gbà ọ́ ní ìmọ̀ràn pé kí o ra wúrà lọ́wọ́ mi, èyí tí a ti dán wò nínú iná, kí o lè jẹ́ ọlọ́rọ̀; àti aṣọ funfun, kí a lè fi bò ọ́, kí ojú má bà á ti ìhòòhò rẹ hàn; kí o sì fi oogun ojú kun ojú rẹ, kí o lè ríran.

> As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

> Gbogbo àwọn tí mo bá nífẹ̀ẹ́ ni mo máa ń bá wí, tí mo sì máa ń jẹ wọ́n ní ìyà; nítorí náà, jẹ́ onítara, kí o sì ronúpìwàdà. Wò ó, mo dúró ní ẹnu-ọ̀nà, mo sì ń kan ilẹ̀kùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí yóò sì ṣí ilẹ̀kùn, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá mi jẹun. Ẹni tí ó bá ṣẹ́gun, èmi yóò jẹ́ kí ó bá mi jókòó lórí ìtẹ́ mi, gẹ́gẹ́ bí èmi náà ti ṣẹ́gun, tí mo sì jókòó pẹ̀lú Baba mi lórí ìtẹ́ rẹ̀.

> He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.

> Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 3:14–22.

> “The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.

> “Ìránṣẹ́ sí ìjọ àwọn Laodíṣeà jẹ́ ẹ̀sùn líle tí ń múni yà, ó sì kan àwọn ènìyàn Ọlọ́run ní àkókò ìsinsìnyí.

> “‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “‘Sí áńgẹ́lì ìjọ àwọn Laodicea kọ̀wé pé: Báyìí ni Amin, Ẹlẹ́rìí olóòtítọ́ àti olódodo, ìbẹ̀rẹ̀ ìṣẹ̀dá Ọlọ́run, wí; Mo mọ iṣẹ́ rẹ, pé ìwọ kì í ṣe tútù bẹ́ẹ̀ ni kì í ṣe gbígbóná: ìbá dára kí o jẹ́ tútù tàbí gbígbóná. Nítorí náà, nítorí pé ìwọ jẹ́ ìwọ̀ntúnwọ̀nsì, tí kì í ṣe tútù bẹ́ẹ̀ ni kì í ṣe gbígbóná, Èmi yóò tú ọ jáde kúrò ní ẹnu Mi. Nítorí pé ìwọ ń wí pé, Èmi jẹ́ ọlọ́rọ̀, mo sì ní ọrọ̀ púpọ̀, èmi kò sì nílò ohunkóhun; tí ìwọ kò sì mọ̀ pé ìwọ ni aláìláàánú, àti ẹni ìbànújẹ́, àti tálákà, àti afọ́jú, àti aláìhòhò.’”

> “The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’

> “Níbí, Olúwa fi hàn wá pé ìránṣẹ́ tí àwọn òjíṣẹ́ tí Ó ti pè láti kìlọ̀ fún àwọn ènìyàn gbọ́dọ̀ gbé lọ sí àwọn ènìyàn Rẹ̀ kì í ṣe ìránṣẹ́ àlàáfíà àti ààbò. Kì í ṣe ohun tí ó dá lórí ẹ̀kọ́ nìkan, bí kò ṣe ohun ìṣe ní gbogbo ọ̀nà. Àwọn ènìyàn Ọlọ́run ni a ṣàpẹẹrẹ wọn nínú ìránṣẹ́ sí àwọn ará Laodíkíà gẹ́gẹ́ bí ẹni tí wọ́n wà ní ipò ààbò ti ara. Wọ́n wà ní ìtùnú, wọ́n sì ń gbà pé àwọn wà ní ipò gíga nínú àwọn ìní ẹ̀mí tí wọ́n ti dé. ‘Nítorí ìwọ wí pé, Èmi jẹ́ ọlọ́rọ̀, mo sì ti pọ̀ sí i ní ohun ìní, n kò sì nílò ohun kan; ìwọ kò sì mọ̀ pé ìwọ ni aláìláàánú, àti ẹni àánú, àti tálákà, àti afọ́jú, àti ìhòòhò.’”

> “What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.

> “Èwo ni ìtanràn tó lè pọ̀ ju lórí ọkàn ènìyàn lọ bí kò ṣe ìgboyà pé wọ́n wà ní òtítọ́ nígbà tí wọ́n ṣì wà nínú àṣìṣe pátápátá! Ìhìn iṣẹ́ Ẹlẹ́rìí Òtítọ́ rí àwọn ènìyàn Ọlọ́run nínú ìtanràn ìbànújẹ kan, síbẹ̀ wọ́n jẹ́ olóòtítọ́ nínú ìtanràn náà. Wọ́n kò mọ̀ pé ipò wọn jẹ́ ohun ìbànújẹ gidigidi ní ojú Ọlọ́run. Nígbà tí àwọn tí a ń bá sọ̀rọ̀ yìí ń yìn ara wọn pé wọ́n wà nínú ipò ẹ̀mí gíga, ìhìn iṣẹ́ Ẹlẹ́rìí Òtítọ́ fọ ààbò èké wọn pẹ̀lú ìdálẹ́bi tó ń ya ni lẹ́nu ti ipò wọn tòótọ́ ti ìfọ́jú ẹ̀mí, òṣì, àti ìpọ́njú. Ẹ̀rí náà, tó burú dénú tí ó sì le gidigidi, kò lè jẹ́ àṣìṣe, nítorí Ẹlẹ́rìí Òtítọ́ ni ó ń sọ̀rọ̀, ẹ̀rí Rẹ̀ sì gbọ́dọ̀ jẹ́ òtítọ́.”

> “It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.

> “Ó ṣòro fún àwọn tí ń ní ìmọ̀lára ààbò nínú àwọn àṣeyọrí wọn, tí wọ́n sì gbà pé àwọn jẹ́ ọlọ́rọ̀ nínú ìmọ̀ nípa ti ẹ̀mí, láti gba ìránṣẹ́ náà tí ó sọ pé a ti tàn wọ́n jẹ, tí wọ́n sì nílò gbogbo oore-ọ̀fẹ́ ẹ̀mí. Ọkàn tí a kò tiì yà sí mímọ́ jẹ́ ‘ẹlẹ́tàn ju ohun gbogbo lọ, ó sì burú gidigidi.’ A fihàn mí pé ọ̀pọ̀ ènìyàn ń yìn ara wọn pé àwọn jẹ́ Kristẹni rere, nígbà tí wọn kò ní ìmọ́lẹ̀ kankan láti ọ̀dọ̀ Jesu. Wọn kò ní ìrírí alààyè fún ara wọn nínú ìyè Ọlọ́run. Wọn nílò iṣẹ́ jíjinlẹ̀ àti pípéye ti ìrẹ̀lẹ̀ ara wọn níwájú Ọlọ́run kí wọn tó lè ní ìmọ̀lára àìní tòótọ́ wọn fún ìsapá àtakò, onítẹ̀síwájú láti rí àwọn oore-ọ̀fẹ́ iyebíye ti Ẹ̀mí gbà.” Testimonies, volume 3, 252, 253.

Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.

Nígbà tí a yí Isaiah padà kúrò nínú ipò Laodicea rẹ̀, ó fi tìfẹ́tìfẹ́ yọ ara rẹ̀ sílẹ̀ láti gbé ìhìn ìkìlọ̀ ìkẹyìn lọ sí ayé. Ẹsẹ̀ kẹta nínú orí kẹfà so ìtàn àsọtẹ́lẹ̀ Isaiah pọ̀ mọ́ ìtàn àsọtẹ́lẹ̀ Ìfihàn mẹ́rìnlá [18] nígbà tí áńgẹ́lì náà sọ̀kalẹ̀, tí ó sì fi ògo rẹ̀ tan ayé mọ́lẹ̀.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Lẹ́yìn nǹkan wọ̀nyí, mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Ìfihàn 18:1.

Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”

Aṣáyà ń ṣojú fún àwọn ènìyàn Ọlọ́run ní àkókò tí áńgẹ́lì Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ wá, nítorí nígbà tí a mú un wọ inú ibùjọ mímọ́ ọ̀run, ó gbọ́ àwọn serafimu ń kéde pé, “Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀.” Aṣáyà, gẹ́gẹ́ bí ó ti rí pẹ̀lú Jòhánù nínú Ìfihàn, ń ṣojú fún àwọn ènìyàn Ọlọ́run tí ń kéde ìrántí ìkìlọ̀ ìkẹyìn. Jòhánù pe àwọn ènìyàn Ọlọ́run ní “àwọn ìyókù,” Aṣáyà sì tọ́ka sí wọn gẹ́gẹ́ bí “ìdámẹ́wàá,” tàbí ẹ̀wẹ̀. Ọ̀rọ̀ gbígbò nínú èdè Hébérù túmọ̀ sí “láti san ẹ̀wẹ̀.”

The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.

Ìbéèrè àsọtẹ́lẹ̀ náà pé, “Yóò ha pẹ́ tó ìgbà wo?” tí Isaiah béèrè ni a tún ń béèrè léraléra nínú ọ̀rọ̀ Ọlọ́run (àti pé, nítorí kíkúrú, ìdáhùn sí ìbéèrè náà pé, “Yóò ha pẹ́ tó ìgbà wo?” ni pé, ó ń fi dídé òfin Ọjọ́-ìsinmi àpapọ̀ ti orílẹ̀-èdè ní Orílẹ̀-Èdè Amẹ́ríkà hàn.) Gẹ́gẹ́ bí Ellen White ti sọ, ní àkókò náà “ìpadàsẹ́yìn orílẹ̀-èdè yóò tẹ̀lé e pẹ̀lú ìparun orílẹ̀-èdè,” àti gẹ́gẹ́ bí Isaiah, ó jẹ́ nígbà tí “a ó fi àwọn ìlú di ahoro láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, a ó sì sọ ilẹ̀ náà di ahoro pátápátá, Olúwa yóò sì mú ènìyàn lọ sí òkèèrè jìnà, ìkọ̀sílẹ̀ ńlá yóò sì wà láàrín ilẹ̀ náà.” “Ìkọ̀sílẹ̀ ńlá láàrín ilẹ̀ náà” ni “ọ̀pọ̀ ènìyàn” tí a borí lulẹ̀ nígbà Òfin Ọjọ́-ìsinmi gẹ́gẹ́ bí Danieli 11:41. Àwọn wọ̀nyí ni àwọn ènìyàn Isaiah mẹ́fà àti Matteu mẹ́tàlá tí wọ́n ní ojú, ṣùgbọ́n tí wọn kò ríran, tí wọ́n sì ní etí, ṣùgbọ́n tí wọn kò gbọ́; àti pẹ̀lú àwọn tí ó wà nínú Ìfihàn mẹ́ta tí wọ́n kọ ìmọ̀ràn tí a fi fún ìjọ Laodikea.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41

> Yóò wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì borí ọ̀pọ̀ orílẹ̀-èdè lulẹ̀; ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò ní ọwọ́ rẹ̀, àní Edomu, àti Moabu, àti olórí àwọn ọmọ Ammoni. Danieli 11:41

Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.

Isaiah rí ìran Jesu Kristi nínú ibi mímọ́ Rẹ̀, gẹ́gẹ́ bí Johanu náà ti rí nínú Ìfihàn. Isaiah dúró fún “ìdámẹ́wàá” tàbí ẹ̀bùn ìdámẹ́wàá tí ó “padà” tí yóò sì “jẹ́” bí igi. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “jẹ́” túmọ̀ sí jíjẹ run nípasẹ̀ iná. Ṣùgbọ́n “ìdámẹ́wàá” náà ní “èròjà” kan nínú wọn tí iná kò lè jẹ run. Ó hàn gbangba pé mẹ́sàn-án nínú mẹ́wàá kò ní èròjà yẹn? Iná tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ohun tí ń jẹ àti tí ń run igi teil àti igi oaku ni iná ti Ojísẹ́ Májẹ̀mú, ẹni tí ó ń bọ̀ lójijì sí tẹ́ńpìlì Rẹ̀ nínú ìwé Malaki.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.

> Kíyèsí i, èmi yóò rán ìránṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé sí tẹ́ńpìlì rẹ̀, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsí i, yóò dé, ni Olúwa àwọn ọmọ-ogun wí.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: 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 3:1–4.

> Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀ wá rẹ̀? Ta ni yóò sì dúró nígbà tí yóò farahàn? Nítorí ó dàbí iná aláfọ̀mọ́, ó sì dàbí ọṣẹ́ àwọn afúnfọ́: Yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń yọ fàdákà mọ́, àti ẹni tí ń sọ ọ́ di mímọ́: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì tún wọn mọ́ bí wúrà àti fàdákà, kí wọn lè fi ọrẹ òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ Juda àti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ àtijọ́, àti gẹ́gẹ́ bí ti ọdún ìgbàanì. Malaki 3:1–4.

Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.

Ìdámẹ́wàá Isaiah, (èyí tí í ṣe ìdámẹ́wàá) ni pẹ̀lú “ẹbọ nínú òdodo” ti Malachi. Ẹbọ Malachi ni àwọn ènìyàn Ọlọ́run, tí a ṣojú wọn gẹ́gẹ́ bí “àwọn ọmọ Lefi” tí a fi iná wẹ̀ mọ́ láti mú “ẹbọ nínú òdodo” jáde; àwọn tí iná sì “jẹ” nínú ẹ̀rí Isaiah ni ìdámẹ́wàá náà, tàbí ìdámẹ́wàá.

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

> Gẹ́gẹ́ bí oore-ọ̀fẹ́ Ọlọ́run tí a fi fún mi, gẹ́gẹ́ bí amọ̀ṣẹ́lé ọlọ́gbọ́n, mo ti fi ìpìlẹ̀ lélẹ̀, ẹlòmíràn sì ń kọ́ lé e lórí. Ṣùgbọ́n kí olúkúlùkù máa ṣọ́ra bí ó ti ń kọ́ lé e lórí. Nítorí kò sí ìpìlẹ̀ mìíràn tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ, èyí tí í ṣe Jésù Kristi. Ní báyìí, bí ẹnikẹ́ni bá kọ́ lé ìpìlẹ̀ yìí lórí pẹ̀lú wúrà, fàdákà, òkúta iyebíye, igi, koríko gbígbẹ, koríko rírẹ̀; iṣẹ́ olúkúlùkù yóò farahàn kedere: nítorí ọjọ́ náà yóò fi í hàn, nítorí a ó fi iná ṣí i payá; iná náà yóò sì dán iṣẹ́ olúkúlùkù wò pé irú wo ni í ṣe. 1 Kọrinti 3:10–13.

Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.

Níhìn-ín ni Pọ́ọ̀lù sọ pé a ó fi “iná” fihàn iṣẹ́ olúkúlùkù ènìyàn. Nínú Malaki, iná náà ń jó ìdọ̀tí irin kúrò. Nínú Aísáyà, ìwẹ̀nùmọ́ “ìdámẹ́wàá” náà máa ṣẹlẹ̀ “nígbà tí” wọ́n bá ta ewé wọn nù. Ewé jẹ́ àpẹẹrẹ ẹ̀ṣẹ̀ tí a fi pamọ́, ìfọ̀rọ̀ra-ẹni-hàn àti ìgbéraga ìtẹ́wọ́gbà ara ẹni, gẹ́gẹ́ bí Adamu àti Éfà ti jẹ́rìí sí i.

Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.

“Ìdámẹ́wàá” Isaiah ní ohun èlò kan nínú wọn tí a kò lè fi iná jó kúrò, ohun èlò náà sì ni “irúgbìn mímọ́.” Wọ́n ní Kristi nínú wọn, ìrètí ògo. Isaiah fúnra rẹ̀ jẹ́ “irúgbìn mímọ́” àti pẹ̀lú “ìdámẹ́wàá” tí ó ń tọ́ka sí. “Irúgbìn mímọ́” àti “ìdámẹ́wàá” méjèèjì padà láti inú ipò Laodicea sí ipò Filadelfia nípasẹ̀ Ìṣípayá Jesu Kristi nínú ibi mímọ́ Rẹ̀.

The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.

Ìran ògo Ọlọ́run tí ó mú kí Isaiah kígbe pé a ti pa òun run, pé ènìyàn aláìmọ́ ni òun àti ẹlẹ́ṣẹ̀ tí ó nílò ìdáríjì, ṣẹlẹ̀ ní ibi mímọ́ ọ̀run nígbà tí àwọn igi bá ta ewé wọn nù. Ọ̀rọ̀ náà “ta nù” túmọ̀ sí “ju jáde”, tàbí “gé igi lulẹ̀.” Ìta Laodicea jáde ni a ń ṣàfihàn níhìn-ín. “Ìdámẹ́wàá” kan tàbí ìyókù yóò gba inú “iná” ìwẹ̀nùmọ́ tí Òjíṣẹ́ Málákì ti Májẹ̀mú mú wá kọjá, bẹ́ẹ̀ ni a ó sì fi iṣẹ́ ènìyàn wọn jó kúrò nípa ti ẹ̀mí, tí a ó sì fi “ìpilẹ̀” náà ṣoṣo sílẹ̀, èyí tí a kò lè jó kúrò, èyí tí í ṣe “Irúgbìn Mímọ́”. Àwọn tí ó kọ̀ láti gbọ́ ni a ó ta kúrò bí ewé gbígbẹ tí ó ti kú, tàbí kí a tu wọn jáde kúrò ní ẹnu Olúwa.

Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.

Jesu ni Irúgbìn Mímọ́, irúgbìn sì ní gbogbo àlùfáà ìjínigbé ìwà tó ṣe pàtàkì láti mú kí ewéko náà jáde ní kíkún. Ọ̀rọ̀ Ọlọ́run jẹ́ irúgbìn, nítorí náà ìtọ́kasí àkọ́kọ́ sí ohun kan nínú Ọ̀rọ̀ Ọlọ́run ní gbogbo ìmọ̀ tó ṣe pàtàkì láti mú kókó-ọrọ náà dé ìdàgbàsókè pípé nínú onígbàgbọ́, bí a bá lóye rẹ̀ ní òtítọ́.

Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.

Orí kẹfà ìwé Isaiah ṣàfihàn àwọn ènìyàn kan tí wọn kì yóò “gbọ́” ní àkókò náà nígbà tí ó JẸ́ DANDAN kí ẹ gbọ́ kí a lè fi ìbùkún bá yín nínú ìhìnrere Ìṣípayá Jesu Kristi. Àwọn ènìyàn tí Jesu tọ́ka sí ni àwọn ènìyàn àyànfẹ́ Ọlọ́run, wọ́n jẹ́ aya Rẹ̀, wọ́n jẹ́ àwọn ènìyàn májẹ̀mú Rẹ̀, wọ́n sì jẹ́ Ísírẹ́lì àtijọ́.

Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.

Israeli ìgbàanì tàbí Israeli àkọ́kọ́ jẹ́ àwòrán asọtẹ́lẹ̀ ti Israeli òde-òní tàbí Israeli ìkẹyìn. Àwọn ènìyàn Ọlọ́run ní òpin ayé ni Àwọn Adventist Ọjọ́ Keje, ènìyàn àyànfẹ́ Rẹ̀, aya Rẹ̀, àwọn ènìyàn májẹ̀mú Rẹ̀—Israeli òde-òní. Ẹ̀rí ìtàn Isaiah, tí a darapọ̀ mọ́ ìtàn Kristi, pèsè ẹlẹ́rìí méjì tí ń fi ìdí rẹ̀ múlẹ̀ pé ní òpin ayé Ìjọ Adventist Ọjọ́ Keje yóò wà nínú “ipò” ìsonù tí a kò sì lè gbàlà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìránṣẹ́ sí Laodicea.

They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.

Ní ti tòótọ́ kì í ṣe pé a kò lè gbà wọ́n là rárá, bí kò ṣe pé a kò lè gbà wọ́n là nínú ipò Laodíṣíà wọn, gẹ́gẹ́ bí ó ti rí fún Isaiah kí ó tó ní ìrírí rẹ̀, àti gẹ́gẹ́ bí ó ti rí fún àwọn Júù ní ìtàn Kristi.

One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.

Ọ̀kan lára àwọn nǹkan tí ará Laodikia gbọ́dọ̀ “gbọ́” ni àkàwé Onírúgbìn. Ó gbọ́dọ̀ “gbọ́” nínú àkàwé náà pé Ọ̀rọ̀ Ọlọ́run jẹ́ “irúgbìn”, irúgbìn mímọ́. Nígbà tí a bá ti “gbọ́” èyí, nígbà náà ni a ti fi ìpìlẹ̀ kan lélẹ̀ tí ó bẹ̀rẹ̀ sí í ṣí ìfiranṣẹ́ àṣírí Ìfihàn sílẹ̀, nítorí pé a dì ìfiranṣẹ́ náà mọ́ nínú ìmọ̀ jinlẹ̀ yìí pé Jesu ni Alifa àti Omega, Ẹni Àkọ́kọ́ àti Ẹni Ìkẹyìn, Ìbẹ̀rẹ̀ àti Òpin. Láti lóye ìbáṣepọ̀ òpin pẹ̀lú ìbẹ̀rẹ̀ ní í ṣe pẹ̀lú lílóye pé Jesu ni Ọ̀rọ̀ náà, Òun sì ni Irúgbìn náà.

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

> Ní ìbẹ̀rẹ̀ ni Ọ̀rọ̀ wà, Ọ̀rọ̀ náà sì wà pẹ̀lú Ọlọ́run, Ọ̀rọ̀ náà sì ni Ọlọ́run. Ẹni kan náà wà ní ìbẹ̀rẹ̀ pẹ̀lú Ọlọ́run. Nípasẹ̀ rẹ̀ ni a ṣe ohun gbogbo; láìsí rẹ̀, kò sí ohun kan tí a ṣe tí a ṣe. Nínú rẹ̀ ni ìyè wà; ìyè náà sì ni ìmọ́lẹ̀ ènìyàn. Ìmọ́lẹ̀ náà sì ń tàn nínú òkùnkùn; òkùnkùn náà kò sì mọ̀ ọ́. Johanu 1:1–5.

> Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.

> Níwọ̀n ìgbà náà ni a ti ṣe àwọn ìlérí fún Ábúráhámù àti fún irú-ọmọ rẹ̀. Kò ní, “Àti fún àwọn irú-ọmọ,” bí ẹni pé ọ̀pọ̀ ni; ṣùgbọ́n bí ẹni pé ọ̀kan ṣoṣo ni, “Àti fún irú-ọmọ rẹ,” ẹni tí í ṣe Kristi. Gálátíà 3:16.

To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.

Láti lóye ìbáṣepọ̀ pẹ̀lú òpin àti ìbẹ̀rẹ̀, ó nílò òye nípa “òfin ìkọ́kọ́ ìṣàkóso.” Òfin ìkọ́kọ́ ìṣàkóso fi hàn pé ìbẹ̀rẹ̀ ọ̀ràn kan ni ìtọ́kasí tí ó ṣe pàtàkì jùlọ, nítorí ó ní gbogbo ìtàn náà nínú, nítorí pé gẹ́gẹ́ bí Ọ̀rọ̀ Ọlọ́run, ó jẹ́ irúgbìn. Ìtọ́kasí ìkẹyìn ni èkejì ní ìpàtàkì, ní ìtumọ̀ pé ibẹ̀ ni a ti so gbogbo àwọn èròjà ìtàn náà pọ̀, láì fi òpin kankan sílẹ̀ ní túútúú. Ṣùgbọ́n àwọn ìtọ́kasí àárín lórí ọ̀ràn kan ni ń fi agbára àti ìmúlójú-mọ́lẹ̀ kún ìtàn náà, àti ní ìtumọ̀ yẹn, àárín ṣe pàtàkì gẹ́gẹ́ bí ìbẹ̀rẹ̀ tàbí òpin.

There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.

Ọ̀pọ̀lọpọ̀ síi ni ó ṣì wà láti sọ lórí kókó-ọrọ yìí, ṣùgbọ́n ní pípadà sí ẹsẹ náà nínú Mátíù orí kẹtàlá, a lè ṣàkíyèsí pé Jésù ṣe ìdánimọ̀ ẹ̀ka ènìyàn méjì tí wọ́n ńgbọ́ tàbí tí wọn kì í gbọ́. Ó ṣe ìdánimọ̀ ọ̀nà ju ọ̀kan lọ tí a fi lè má gbọ́, ṣùgbọ́n lẹ́yìn náà ó kéde ìbùkún lé àwọn tí wọ́n ńgbọ́.

> But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.

> Ṣùgbọ́n ibùkún ni fún ojú yín, nítorí wọ́n ń ríran; àti fún etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo sọ fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn. Nítorí náà, ẹ gbọ́ àkàwé afúnrúgbìn. Mátíù 13:16–18.

Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:

Ní ti àsọtẹ́lẹ̀, “ìbùkún” yìí, nítorí náà, jẹ́ ìbùkún kan náà pẹ̀lú Ìfihàn 1:3:

> Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.

> Alábùkún ni fún ẹni tí ń kà á, àti fún àwọn tí ń gbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì ń pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́: nítorí àkókò náà ti súnmọ́ tòsí.

Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.

Ìtọ́kasí Jesu nínú Mátíù orí kẹtàlá sí Aísáyà orí kẹfà, pẹ̀lú ìbámu sí àwọn ìkọ̀wé Ellen White, fi ìdí múlẹ̀ pé àwọn ohun kan wà tí a rí tí a sì gbọ́ ní ìparí ayé tí ó pọ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí ohun amúnikún-fún-ẹ̀rù, tí ó fi jẹ́ pé ọ̀pọ̀ àwọn olódodo àti àwọn wòlíì fẹ́ láti wà láàyè ní àkókò náà nígbà tí a óò tú ìránṣẹ́ ìkìlọ̀ ìkẹyìn sílẹ̀, àti pé nígbà náà ni àwọn ènìyàn yóò “rí” wọn, yóò sì “gbọ́” wọn.

John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.

A sọ fún Jòhánù pé kó fi èdìdì dì ohun tí “Ààrá Méje” sọ ní orí kẹwàá, àti ní orí kejìlélógún a ṣe ìkéde pé, “Má ṣe fi èdìdì dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí: nítorí àkókò náà ti súnmọ́ etí.” Ẹsẹ̀ tí ó tẹ̀lé e sì fi ìparí àkókò ìdánwò ènìyàn hàn. Kí àkókò ìdánwò tó parí pátápátá, a máa ṣe ìkéde pé kí a tú èdìdì “Ààrá Méje” náà sílẹ̀, èyí tí í ṣe apá kan ṣoṣo nínú ìwé Ìṣípayá tí a fi èdìdì dì ní àkókò náà. Nípa “Ààrá Méje” náà ni a ti jẹ́ kí a mọ̀ pé wọ́n dúró fún ìbẹ̀rẹ̀ àti òpin Adventism.

> “The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .

> “Ìmọ́lẹ̀ àkànṣe tí a fi fún Jòhánù, tí a sì sọ jáde nínú àrá méje náà, jẹ́ àfihàn àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ lábẹ́ àwọn ìròyìn áńgẹ́lì kìn-ín-ní àti kejì....”

> “After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Lẹ́yìn tí àwọn àrá méje wọ̀nyí ti kéde ohùn wọn, àṣẹ náà sì tọ̀ Jòhánù wá gẹ́gẹ́ bí ó ti tọ̀ Dáníẹ́lì ní ti ìwé kékeré náà pé: ‘Di ohun tí àwọn àrá méje náà kéde mọ́lẹ̀.’ Àwọn wọ̀nyí ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò fihàn ní ìtòlẹ́sẹẹsẹ wọn.” The Seventh-day Adventist Bible Commentary, ìdìpọ̀ 7, 971.

The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.

Àwọn Àrá Méje dúró fún àwọn ìṣẹ̀lẹ̀ nígbà ìbẹ̀rẹ̀ Adventism nínú ìtàn ìhìnrere áńgẹ́lì kìn-ín-ní àti kejì, láti ọdún 1798 títí di October 22, 1844; àti nínú àpilẹ̀kọ kan náà tí a mẹ́nu kàn lókè, a sọ fún wa pé Àwọn Àrá Méje “ní í ṣe pẹ̀lú àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú tí a óò ṣípayá ní ìtòlẹ́sẹẹsẹ wọn.” Ìtàn ìbẹ̀rẹ̀ Adventism ń ṣàfihàn òpin Adventism, nítorí Jésù Krísti, gẹ́gẹ́ bí Alfa àti Omega, fi ààmì-ọwọ́ Rẹ̀ lé gbogbo ìtàn Adventism, nítorí pé ó jẹ́ ìtàn mímọ́ gẹ́gẹ́ bí ìtàn Ísírẹ́lì ìgbàanì ti jẹ́.

According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.

Gẹ́gẹ́ bí Jésù ṣe sọ nínú Mátíù orí kẹtàlá, àwọn ìṣẹ̀lẹ̀ wọ̀nyí ni àwọn wòlíì ń fẹ́ láti rí, àti èyí tí a bùkún fún àwọn ọmọ-ẹ̀yìn nítorí pé wọ́n mọ̀ ọ́. Àwọn ọmọ-ẹ̀yìn wọ̀nyí dúró fún àwọn ènìyàn Ọlọ́run ní òpin ayé, tí a bùkún fún nítorí ohun tí wọ́n rí àti ohun tí wọ́n gbọ́. Ohun tí wọ́n rí àti ohun tí wọ́n gbọ́ ni ìránṣẹ́ Ìfihàn Jésù Kristi, èyí tí a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìránṣẹ́ Ààrá Méje, tí wọ́n dúró fún ìtàn Millerite àti fún ìtàn àwọn ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún.

> “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.

> “Gbogbo àwọn ìhìnṣẹ́ tí a fi fúnni láti ọdún 1840–1844 ni a gbọ́dọ̀ mú ní agbára báyìí, nítorí ọ̀pọ̀ ènìyàn ti ṣìnà kúrò ní ìtọ́nisọ́nà wọn. Àwọn ìhìnṣẹ́ náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ńgbọ́. Nítorí lóòótọ́ ni mo wí fún yín, pé ọ̀pọ̀ àwọn wòlíì àti àwọn olódodo ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ńgbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni ojú tí wọ́n rí àwọn ohun tí a rí ní ọdún 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “Wọ́n fi iṣẹ́ náà hàn. Kò sì gbọ́dọ̀ sí ìdádúró kankan nínú títún iṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣe. Iṣẹ́ ńlá kan ni a óo ṣe ní àkókò kúkúrú. Láìpẹ́, nípasẹ̀ ìpinnu Ọlọ́run, a óo fi iṣẹ́ kan hàn tí yóò pọ̀ sí i di igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”

Ellen White fi ìtàn tí Kristi tọ́ka sí gẹ́gẹ́ bí ìtàn tí àwọn olódodo fẹ́ láti rí, hàn gẹ́gẹ́ bí ìtàn àwọn Millerites láti ọdún 1840 títí dé 1844, lẹ́yìn náà ó sì sọ pé “ìhìnrere kan ni a ó fi ìpinnu Ọlọ́run fúnni láìpẹ́, tí yóò túbò̀ gbòòrò sí igbe ńlá.” “Igbe ńlá” náà ń ṣàpẹẹrẹ ìkìlọ̀ ìkẹyìn ti angẹli kẹta, àti nígbà tí a bá fi ìhìnrere náà fúnni, yóò tún ìtàn ìbẹ̀rẹ̀ Adventism ṣe. Ìhìnrere ìkìlọ̀ ìkẹyìn náà ni “àwọn ìhìnrere” tí “yóò lọ sí gbogbo àwọn ìjọ,” àti pé gbogbo “àwọn ìhìnrere tí a fi fúnni láti 1840–1844 ni a gbọdọ̀ mú kí wọ́n ní agbára báyìí.”

The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”

Alfa àti Omega ń fi òpin hàn pẹ̀lú ìbẹ̀rẹ̀. Ellen White sọ pé, “àwọn ìránṣẹ́ náà gbọ́dọ̀ lọ sí gbogbo àwọn ìjọ,” Jesu sì sọ fún Johanu pé, “Èmi ni Alfa àti Omega, ẹni àkọ́kọ́ àti ẹni ìkẹyìn: àti, ohun tí ìwọ bá rí, kọ ọ sínú ìwé kan, kí o sì rán án sí àwọn ìjọ méje tí ó wà ní Asia; sí Efesu, àti sí Simírínà, àti sí Págámù, àti sí Tiatira, àti sí Sádísì, àti sí Filadelfia, àti sí Laodikia.”

The messages of 1840 through 1844 are part of what is to be sent to the churches.

Àwọn ìránṣẹ́ ọdún 1840 títí dé 1844 jẹ́ ara ohun tí a ó rán sí àwọn ìjọ.

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