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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty-Eight

Ìwé Joẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodikia - Nọ́mbà Ọgbọ̀n-ún àti Mẹ́jọ

Number Thirty-Eight

Nọ́mbà Ọgbọ̀n-dín-lọ́gbọ̀n

Author

Jeff Pippenger

Published

January 30, 2026

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The test of the Bread of Heaven was the omega test of discipleship in the days of Jesus, and it was also the omega in relation to the manna test that is represented in the alpha of ancient Israel’s covenant history. The beginning was manna; the end was the Bread of Heaven. The omega is always the largest, so the largest desertion of disciples’ marks Capernaum as the omega in the history of Christ and the test of discipleship.

Ìdánwò Àkàrà Ọ̀run ni ìdánwò òmégà ti jíjẹ́ ọmọ-ẹ̀yìn ní ọjọ́ Jésù, ó sì tún jẹ́ òmégà ní ìbáṣepọ̀ pẹ̀lú ìdánwò mànnà tí a ṣàpẹẹrẹ rẹ̀ nínú álífà ìtàn májẹ̀mú Ísírẹ́lì ìgbà àtijọ́. Ìbẹ̀rẹ̀ jẹ́ mànnà; ìparí sì jẹ́ Àkàrà Ọ̀run. Òmégà ni ó máa ń jẹ́ èyí tí ó tóbi jùlọ ní gbogbo ìgbà, nítorí náà ìkọ̀sílẹ̀ àwọn ọmọ-ẹ̀yìn tí ó pọ̀ jùlọ fi àmì sí Kapanáùmù gẹ́gẹ́ bí òmégà nínú ìtàn Kristi àti ìdánwò jíjẹ́ ọmọ-ẹ̀yìn.

> Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:24–28.

> Nígbà náà ni Jésù sọ fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé, Bí ẹnikẹ́ni bá fẹ́ tọ̀ mí lẹ́yìn, kí ó sẹ ara rẹ̀, kí ó sì gbé àgbélébùú rẹ̀, kí ó sì máa tọ̀ mí lẹ́yìn. Nítorí ẹnikẹ́ni tí yóò fẹ́ gba ẹ̀mí rẹ̀ là, yóò pàdánù rẹ̀; ṣùgbọ́n ẹnikẹ́ni tí yóò pàdánù ẹ̀mí rẹ̀ nítorí mi, yóò rí i. Nítorí èrè kín ni yóò jẹ́ fún ènìyàn, bí ó bá jèrè gbogbo ayé, tí ó sì sọ ọkàn ara rẹ̀ nù? tàbí kí ni ènìyàn yóò fi pàṣípààrọ̀ fún ọkàn rẹ̀? Nítorí Ọmọ ènìyàn yóò wá nínú ògo Baba rẹ̀ pẹ̀lú àwọn angẹli rẹ̀; nígbà náà ni yóò san án fún olúkúlùkù gẹ́gẹ́ bí iṣẹ́ rẹ̀. Lóòótọ́ ni mo wí fún yín, Àwọn kan wà nínú àwọn tí ó dúró níhìn-ín yìí, tí kì yóò tọ́ ikú wò rárá, títí wọn yóò fi rí Ọmọ ènìyàn tí ń bọ̀ wá nínú ìjọba rẹ̀. Matteu 16:24–28.

Capernaum is an omega test. The test at Capernaum is the test of oil in the parable of the ten virgins; that begins at the cry at midnight, and initiates a period that includes the foolish virgins recognizing they have no oil. They then begin to panic as they approach the closing door of the Sunday law, as represented in the crisis at Capernaum in John 6:66. Prophetically they are “ashamed.”

Kapernaumu jẹ́ ìdánwò omega. Ìdánwò tó wáyé ní Kapernaumu ni ìdánwò òróró nínú àpèjúwe àwọn wúńdíá mẹ́wàá; ó bẹ̀rẹ̀ nígbà igbe ọ̀ganjọ́, ó sì pilẹ̀ àkókò kan tí ó ní nínú rẹ̀ ìmúlọ́kànlé àwọn wúńdíá òmùgọ̀ pé wọn kò ní òróró. Nígbà náà ni wọ́n bẹ̀rẹ̀ sí í fòyà bí wọ́n ti ń sún mọ́ ilẹ̀kùn tí a ti ń pa mọ́ lábẹ́ òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìṣòro tó wáyé ní Kapernaumu ní Johanu 6:66. Ní ti àsọtẹ́lẹ̀, wọ́n jẹ́ “ẹni tí a ti fi ojú tì.”

> Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.

> Kíyèsí i, ọjọ́ ń bọ̀, ni Olúwa Ọlọ́run wí, tí èmi yóò fi rán ìyàn sí ilẹ̀ náà, kì í ṣe ìyàn àkàrà, tàbí òùngbẹ omi, bí kò ṣe ti gbígbọ́ ọ̀rọ̀ Olúwa: Wọ́n yóò sì máa rìn kiri láti òkun dé òkun, àti láti àríwá títí dé ìlà-oòrùn, wọ́n yóò máa sáré káàkiri láti wá ọ̀rọ̀ Olúwa, wọn kì yóò sì rí i. Ní ọjọ́ náà ni àwọn wúńdíá ẹlẹ́wà àti àwọn ọ̀dọ́kùnrin yóò rẹ̀ nítorí òùngbẹ. Àwọn tí ń búra nípa ẹ̀ṣẹ̀ Samaria, tí wọ́n sì ń wí pé, Ọlọ́run rẹ yè, ìwọ Dani; àti pé, Ọ̀nà Beerṣeba yè; àní àwọn náà yóò ṣubú, wọn kì yóò sì tún dìde mọ́ láéláé. Amos 8:11–14.

The omega test at Capernaum typifies the omega test that follows the foundational test of 2024. The omega test is where the bride is sealed in advance of the Sunday law. It is where the separation is forever finalized, for once she is pure, no more strangers (Gentiles) will walk through Jerusalem anymore forever.

Ìdánwò omega ní Kapernaumu jẹ́ àpẹẹrẹ ìdánwò omega tí ó tẹ̀ lé ìdánwò ìpìlẹ̀ ti ọdún 2024. Ìdánwò omega ni ibi tí a ti fi èdìdì dì ìyàwó náà ṣáájú òfin ọjọ́ Àìkú. Ibẹ̀ ni ìyàtọ̀ yóò ti di mímú parí títí láé, nítorí nígbà tí ó bá ti di mímọ́, àjèjì kankan (Àwọn Kèfèrí) kì yóò tún rìn gba Jerusalẹmu mọ́ títí láé.

> The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more.

> Olúwa pẹ̀lú yóò ké ramúramù láti Síónì, yóò sì mú ohùn rẹ̀ jáde láti Jerúsálẹ́mù; àwọn ọ̀run àti ilẹ̀ ayé yóò sì mì: ṣùgbọ́n Olúwa yóò jẹ́ ìrètí àwọn ènìyàn rẹ̀, àti agbára àwọn ọmọ Israẹli. Báyìí ni ẹ̀yin yóò sì mọ̀ pé èmi ni Olúwa Ọlọ́run yín tí ń gbé ní Síónì, òkè mímọ́ mi: nígbà náà ni Jerúsálẹ́mù yóò jẹ́ mímọ́, àwọn àjèjì kò sì ní kọjá láàrín rẹ̀ mọ́.

> And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.

> Yóò sì ṣẹ ní ọjọ́ náà, pé àwọn òkè yóò máa ṣàn ní wáìnì tuntun kalẹ̀, àwọn òkè kéékèèké yóò sì máa ṣàn ní wàrà, gbogbo àwọn odò Júdà yóò sì máa ṣàn pẹ̀lú omi, orísun omi kan yóò sì jáde láti inú ilé Olúwa, yóò sì máa bomi rin àfonífojì Ṣítímù.

> Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in their land. But Judah shall dwell forever, and Jerusalem from generation to generation. For I will cleanse their blood that I have not cleansed: for the Lord dwelleth in Zion. Joel 3:16–21.

> Íjíbítì yóò di ahoro, Édómù yóò sì di aginjù ahoro, nítorí ìwà ipá sí àwọn ọmọ Júdà, nítorí wọ́n ti ta ẹ̀jẹ̀ aláìṣẹ̀ sílẹ̀ ní ilẹ̀ wọn. Ṣùgbọ́n Júdà yóò máa gbé títí láé, àti Jerúsálẹ́mù láti ìran dé ìran. Nítorí èmi yóò wẹ̀ ẹ̀jẹ̀ wọn mọ́, èyí tí èmi kò tíì wẹ̀ mọ́: nítorí Olúwa ń gbé ní Síónì. Joẹli 3:16–21.

Jerusalem is cleansed of sin in the final movements of the investigative judgment, which in Zechariah chapter three, is where the white linen Philadelphian garment is given to Joshua to replace the dirty Laodicean garment. “Then shall Jerusalem be holy, and there shall no strangers pass through her anymore,” for the wheat has been separated from the tares and gathered as a first fruit offering. This occurs in the omega test, and it occurs when the windows of heaven are opened, and Jesus cast the jewels into the casket and says to the world, “come and see.” “Come and see” the ensign of my kingdom, my bride, my offering of Levites as in days of old. “Come and see” my temple, my casket full of jewels—each prepared as part of the crown of the kingdom of glory.

A wẹ Jerusalẹmu nínú ẹ̀ṣẹ̀ ní àwọn ìṣísẹ̀ ìkẹyìn ìdájọ́ ìwádìí, èyí tí nínú Sekariah orí kẹta ni ibi tí a ti fi aṣọ ọ̀gbọ̀ funfun ti Filadelfia fún Joṣua láti rọ́pò aṣọ ẹlẹ́gbin ti Laodikea. “Nígbà náà ni Jerusalẹmu yóò jẹ́ mímọ́, àwọn àjèjì kì yóò sì tún kọjá láàrín rẹ̀ mọ́,” nítorí a ti ya àlìkámà kúrò lọ́dọ̀ èpò, a sì ti kó wọn jọ gẹ́gẹ́ bí ọrẹ ẹ̀bùn àkọ́so. Èyí ṣẹlẹ̀ nínú ìdánwò omega, ó sì ṣẹlẹ̀ nígbà tí a ṣí àwọn fèrèsé ọ̀run, tí Jesu sì ju àwọn iyebíye sínú àpótí, tí ó sì sọ fún ayé pé, “ẹ wá wo.” “Ẹ wá wo” àsíá ìjọba mi, ìyàwó mi, ọrẹ mi ti àwọn ọmọ Lefi gẹ́gẹ́ bí ti àwọn ọjọ́ ìgbàanì. “Ẹ wá wo” tẹ́ńpìlì mi, àpótí mi tí ó kún fún àwọn iyebíye—olúkúlùkù ni a ti pèsè gẹ́gẹ́ bí ara adé ìjọba ògo.

The foundational alpha test of 2024, leads to the temple omega test. The omega test occurs when the windows of heaven are opened, which is when the bride makes herself ready. The foolish virgins and their false peace and safety latter rain message are blown out through the open windows by the wind, for the message of this history is the message of the east wind. The message is Isaiah’s rough wind that is stayed, in the day of the east wind; it is John’s four winds that are restrained during the sealing time of the one hundred and forty-four thousand.

Ìdánwò àkọ́kọ́ alpha ti ọdún 2024 ni ó ń darí sí ìdánwò omega ti tẹ́ńpìlì. Ìdánwò omega náà máa ń ṣẹlẹ̀ nígbà tí a bá ṣí àwọn fèrèsé ọ̀run, èyí tí ó jẹ́ ìgbà tí ìyàwó ṣe ara rẹ̀ tán. Àwọn wúńdíá òmùgọ̀, pẹ̀lú ìròyìn òjò ìkẹyìn wọn ti àlàáfíà àti ààbò èké, ni a máa fẹ́ jáde nípasẹ̀ àwọn fèrèsé tí a ṣí nípa afẹ́fẹ́, nítorí ìròyìn ìtàn yìí ni ìròyìn afẹ́fẹ́ ìlà-oòrùn. Ìròyìn náà ni afẹ́fẹ́ líle Isaiah tí a dá dúró ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn; ó sì jẹ́ afẹ́fẹ́ mẹ́rin Johanu tí a dì mọ́lẹ̀ ní àkókò ìdìdì èdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ibínú kan tí ń wá ọ̀nà láti ya sílẹ̀ kí ó sì sáré kọjá lórí gbogbo ojú ilẹ̀ ayé, tí ó ń mú ìparun àti ikú tọ̀ ọ́ lẹ́yìn ní ọ̀nà rẹ̀.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.

> “Ṣé a óò sùn lórí ẹ̀gbẹ́rẹ̀ẹ́gbẹ́ ayé àìnípẹ̀kun gan-an? Ṣé a óò jẹ́ aláìtara, aláìgbóná, àti òkú? Ò, ìbá ṣe pé nínú àwọn ìjọ wa, a ní Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọn lè dúró lórí ẹsẹ̀ wọn, kí wọn sì yè.” Manuscript Releases, volume 20, 217.

Those who reject that message of the east wind of Islam, are blown out the window by the wind—the very symbol of their rebellion. The rubbish of error is forever attached to the foolish class who have no oil. Ephraim has again been joined to its idols. They rejected the increase of the knowledge of the sealing time, and its relation to Islam of the third woe. God will turn the glory of their counterfeit latter rain message into “shame.”

Àwọn tí wọ́n kọ ìránṣẹ́ afẹ́fẹ́ ìlà-oòrùn ti Íslámù náà, afẹ́fẹ́ náà yóò fẹ́ wọn jáde nípasẹ̀ fèrèsé—àmì gidi gan-an ti ìṣọ̀tẹ̀ wọn. Àwọn ìdọ̀tí èrò-asán wà ní fífẹ̀ mọ́ kiláàsì aṣiwèrè tí kò ní òróró láéláé. Éfúráímù ti tún darapọ̀ mọ́ àwọn òrìṣà rẹ̀. Wọ́n kọ ìlọsíwájú ìmọ̀ nípa àkókò ìdìdì, àti ìbáṣepọ̀ rẹ̀ pẹ̀lú Íslámù ìyọnu kẹta. Ọlọ́run yóò yí ògo ìránṣẹ́ òjò ìkẹyìn èké wọn padà sí “ìtìjú.”

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí tí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi pẹ̀lú yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi pẹ̀lú yóò gbàgbé àwọn ọmọ rẹ.

> As they were increased, so they sinned against me: therefore will I change their glory into shame. They eat up the sin of my people, and they set their heart on their iniquity. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord. Whoredom and wine and new wine take away the heart. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

> Gẹ́gẹ́ bí wọ́n ti pọ̀ sí i, bẹ́ẹ̀ ni wọ́n ṣẹ̀ sí mi: nítorí náà, èmi yóò yi ògo wọn padà sí ìtìjú. Wọ́n ń jẹ ẹ̀ṣẹ̀ àwọn ènìyàn mi run, wọ́n sì fi ọkàn wọn lé ẹ̀ṣẹ̀ búburú wọn. Yóò sì rí bẹ́ẹ̀ pé, bí ènìyàn, bẹ́ẹ̀ ni àlùfáà: èmi yóò sì fi ọ̀nà wọn jìyà wọn, èmi yóò sì san án fún wọn gẹ́gẹ́ bí iṣẹ́ wọn. Nítorí wọn yóò jẹ, wọn kì yóò sì yó; wọn yóò ṣe àgbèrè, wọn kì yóò sì bímọ pọ̀ sí i: nítorí wọ́n ti kọ̀ láti fetí sí Olúwa. Àgbèrè, àti wáìnì, àti ọtí wáìnì tuntun ń gba ọkàn lọ. Àwọn ènìyàn mi ń béèrè ìmọ̀ràn lọ́dọ̀ òrìṣà igi wọn, ọ̀pá wọn sì ń sọ fún wọn: nítorí ẹ̀mí àgbèrè ti mú wọn ṣìnà, wọ́n sì ti lọ ṣe àgbèrè kúrò lábẹ́ Ọlọ́run wọn. Wọ́n ń rú ẹbọ lórí àwọn òkè ńlá, wọ́n sì ń sun tùràrí lórí àwọn àfonífojì, lábẹ́ igi óákì, àti pópúlà, àti ẹ́lmù, nítorí òjìji wọn dára: nítorí náà, àwọn ọmọbìnrin yín yóò ṣe àgbèrè, àwọn aya yín yóò sì ṣe panṣágà. Èmi kì yóò fi ìyà jẹ àwọn ọmọbìnrin yín nígbà tí wọ́n bá ṣe àgbèrè, tàbí àwọn aya yín nígbà tí wọ́n bá ṣe panṣágà: nítorí àwọn ọkùnrin fúnra wọn ń ya ara wọn sọ́tọ̀ pẹ̀lú àwọn àgbèrè, wọ́n sì ń rú ẹbọ pẹ̀lú àwọn panṣágà: nítorí náà, àwọn ènìyàn tí kò ní òye yóò ṣubú.

> Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

> Bí ó tilẹ̀ jẹ́ pé ìwọ, Israẹli, ń ṣe aṣẹ́wó, síbẹ̀ má ṣe jẹ́ kí Juda ṣẹ̀; ẹ má sì ṣe tọ Gilgali lọ, bẹ́ẹ̀ ni ẹ má ṣe gòkè lọ sí Betafeni, bẹ́ẹ̀ ni ẹ má ṣe búra pé, “Olúwa wà láàyè.” Nítorí Israẹli ti yí sẹ́yìn bí abo màlúù tí ń ṣọ̀tẹ̀: nísinsin yìí Olúwa yóò tọ́ wọn bọ́ bí ọ̀dọ́-àgùntàn ní ibi ńlá.

> Ephraim is joined to idols: let him alone.

> Éfúrámù ti dara pọ̀ mọ́ àwọn òrìṣà; fi í sílẹ̀.

> Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. Hosea 4:6–19.

> Ohun mímu wọn ti di kíkorò: wọ́n ti máa ṣe àgbèrè ní ìgbà gbogbo: àwọn alákòóso rẹ̀ sì fi ìtìjú fẹ́ràn pé, “Ẹ máa fi fún wa.” Afẹ́fẹ́ ti dì í mọ́ ara rẹ̀ nínú ìyẹ́ rẹ̀, wọn yóò sì kó ìtìjú nítorí àwọn ẹbọ wọn. Hosea 4:6–19.

The rubbish that is removed is both the foolish virgins and their erroneous doctrines which they are joined to. We are what we eat, and they rejected the message of the east wind, chose instead the lie which brings strong delusion in its wake, and became joined to their counterfeit peace and safety latter rain message. Joel’s new wine, is cut off from their mouths, right where Jeremiah becomes God’s mouth.

Àwọn àkìtàn tí a yọ kúrò jẹ́ àwọn wúńdíá aṣiwèrè pẹ̀lú àwọn ẹ̀kọ́ aṣìṣe wọn tí wọ́n ti so ara wọn mọ́. Ohun tí a jẹ ni a jẹ́, wọ́n sì kọ ìhìnrere ẹ̀fúùfù ìlà-oòrùn, dípò bẹ́ẹ̀ wọ́n yan irọ́ tí ó mú ìtanràn líle tọ̀ ọ́ lẹ́yìn, wọ́n sì di mímọ́ mọ́ àlàáfíà àti ààbò èké wọn, ìhìnrere òjò àkẹ́yìn. Wáìnì tuntun Joẹli ni a gé kúrò ní ẹnu wọn, ní ibi gan-an tí Jeremáyà ti di ẹnu Ọlọ́run.

> “In rejecting the truth, men reject its Author. In trampling upon the law of God, they deny the authority of the Law-giver. It is as easy to make an idol of false doctrines and theories as to fashion an idol of wood or stone. By misrepresenting the attributes of God, Satan leads men to conceive of Him in a false character. With many, a philosophical idol is enthroned in the place of Jehovah; while the living God, as He is revealed in His word, in Christ, and in the works of creation, is worshiped by but few. Thousands deify nature while they deny the God of nature. Though in a different form, idolatry exists in the Christian world today as verily as it existed among ancient Israel in the days of Elijah. The God of many professedly wise men, of philosophers, poets, politicians, journalists—the God of polished fashionable circles, of many colleges and universities, even of some theological institutions—is little better than Baal, the sun-god of Phoenicia.” The Great Controversy, 583.

> “Nínú pípa òtítọ́ sílẹ̀, ènìyàn ń kọ̀ Olùdásílẹ̀ rẹ̀. Nípa fífi òfin Ọlọ́run ṣe ẹlẹ́sẹ̀, wọ́n ń sẹ́ àṣẹ Olùfúnni ní Òfin. Ó rọrùn gan-an láti dá òrìṣà kan láti inú ẹ̀kọ́ èké àti ìmọ̀ràn àfojúsùn bí ó ti rọrùn láti ṣe òrìṣà igi tàbí òkúta. Nípa ṣíṣe àfihàn àìtọ́ sí àwọn ìwà Ọlọ́run, Satani ń mú kí ènìyàn ní ìmọ̀ nípa Rẹ̀ gẹ́gẹ́ bí ẹni tí ìwà rẹ̀ jẹ́ èké. Ní ọ̀dọ̀ ọ̀pọ̀ ènìyàn, a ti gbé òrìṣà ìmọ̀ ọgbọ́n-àyé kalẹ̀ sí ipò Jèhófà; nígbà tí Ọlọ́run alààyè, gẹ́gẹ́ bí a ti fi í hàn nínú ọ̀rọ̀ Rẹ̀, nínú Kristi, àti nínú iṣẹ́ ìṣẹ̀dá, jẹ́ ẹni tí díẹ̀ péré ni ń bọ̀. Ẹgbẹẹgbẹ̀rún ènìyàn ń sọ àdáyébá di ọlọ́run nígbà tí wọ́n ń sẹ́ Ọlọ́run àdáyébá. Bí ó tilẹ̀ jẹ́ pé ní ìrísí tí ó yàtọ̀, ìbọ̀rìṣà wà nínú ayé Kristẹni lónìí gẹ́gẹ́ bí ó ti wà láàrín Ísírẹ́lì ìgbàanì ní ọjọ́ Èlíjà. Ọlọ́run ọ̀pọ̀ àwọn tí wọ́n ń pe ara wọn ní ọlọ́gbọ́n, ti àwọn onímọ̀ ọgbọ́n-àyé, àwọn akéwì, àwọn olóṣèlú, àwọn akọ̀ròyìn—Ọlọ́run àwọn àwùjọ tí ó ní àṣà dáradára tí ó sì tẹ̀lé ìṣàkóso ayé, ti ọ̀pọ̀ kọlẹ́ẹ̀jì àti yunifásítì, àní ti àwọn ilé-ẹ̀kọ́ ẹ̀kọ́-ìjìnlẹ̀ Ọlọ́run kan pàápàá—kò sàn ju Baali, ọlọ́run oòrùn ilẹ̀ Fòníṣíà lọ.” The Great Controversy, 583.

At the separation of the genuine and false in Miller’s dream the wind carries the false virgins out, while the Lord seals His bride during the omega internal test of the open window.

Ní ìgbà ìyàtọ̀ àtọkànwá àti èké nínú àlá Miller, afẹ́fẹ́ gbé àwọn wúńdíá èké lọ, nígbà tí Olúwa fi èdìdì di ìyàwó Rẹ̀ ní àsìkò ìdánwò inú omega ti fèrèsé ṣíṣí.

> 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. 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.

> Kíyèsí i, èmi yóò rán aṣojú mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára wá sí tẹ́ńpìlì rẹ̀, àní aṣojú májẹ̀mú náà, ẹni tí inú yín ń dùn sí: kíyèsí i, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀ wíwá rẹ̀? Ta ni yóò sì dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnáwúrà, ó sì dàbí ọṣẹ́ aláfọ̀: Yóò sì jókòó gẹ́gẹ́ bí amúnáwúrà àti aṣàmímọ́ fàdákà: yóò sì wẹ àwọn ọmọ Léfì mọ́, yóò sì yọ wọn kúrò nínú ẹ̀gbin bí wúrà àti fàdákà, kí wọn lè mú ọrẹ-ẹbọ wá fún Olúwa nínú òdodo. Nígbà náà ni ọrẹ-ẹbọ Juda àti ti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ àtijọ́, àti gẹ́gẹ́ bí ti ọdún ìṣáájú. Malachi 3:1–4.

The sons of Levi are the sons of those Levites who were faithful at Aaron’s image of the beast test, and then again at Jeroboam’s image of the beast test. They are those who pass the image of the beast test, which is the test by which their eternal destiny is decided, and the test they must pass—before we are sealed.

Àwọn ọmọ Lefi ni ọmọ àwọn ọmọ Lefi wọ̀nyí tí wọ́n jẹ́ olóòótọ́ ní àkókò ìdánwò ère ẹranko Aaroni, lẹ́yìn náà sì tún jẹ́ olóòótọ́ ní àkókò ìdánwò ère ẹranko Jeroboamu. Wọ́n ni àwọn tí ń borí ìdánwò ère ẹranko náà, èyí tí í ṣe ìdánwò tí a fi ń pinnu àkójọpọ̀ ayérayé wọn, àti ìdánwò tí wọ́n gbọ́dọ̀ borí—kí a tó fi èdìdì dì wá.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayànmọ́ wọn títí ayérayé.

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dí wọn. Gbogbo àwọn tí ó fi hàn pé wọ́n jẹ́ olóòótọ́ sí Ọlọ́run nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábáàtì èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọ́n yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀ tí wọ́n sì gba sábáàtì Ọjọ́ Àìkú, wọn yóò gba àmì ẹranko náà” The Seventh-day Adventist Bible Commentary, volume 7, 976.

The image of the beast test is the test before the mark of the beast test at the Sunday law, and it must be passed before the door closes.

Ìdánwò àwòrán ẹranko náà ni ìdánwò tí ó ṣáájú ìdánwò ààmì ẹranko náà ní òfin Ọjọ́ Àìkú, a sì gbọ́dọ̀ borí rẹ̀ kí ilẹ̀kùn tó ti.

It is the test that purifies the righteous and also separates the righteous from the unrighteous. It is the test where Daniel, Shadrach, Meshach and Abednego are found to be visually fairer and fatter than those who ate the Babylonian diet. One class had eaten the bread of Heaven and the other the bread of Babylon. It is the test of bread in the synagogue at Capernaum.

Ó jẹ́ ìdánwò tí ń wẹ àwọn olódodo mọ́, tí ó sì tún ya àwọn olódodo kúrò lọ́dọ̀ àwọn aláìṣòdodo. Ó jẹ́ ìdánwò nínú èyí tí a ti rí i pé Danieli, Ṣadraki, Meṣaki àti Abednego rẹwà ní ojú, wọ́n sì sanra ju àwọn tí wọ́n jẹ oúnjẹ ilẹ̀ Bábílónì lọ. Ẹgbẹ́ kan ti jẹ búrẹ́dì Ọ̀run, ẹgbẹ́ kejì sì jẹ búrẹ́dì Bábílónì. Ó jẹ́ ìdánwò búrẹ́dì nínú sínágọ́gù ní Kapernaumu.

Externally the testing time that we are now in is the test of the image of the beast, the combination of church and state within the United States. The parallel internal testing time identifies a class of virgins who manifest the image of humanity and another class of virgins who manifest the image of Divinity combined with humanity. After Malachi identifies the purification and purging of the Levites, God proposes a test.

Ní ti ìta, àkókò ìdánwò tí a wà nínú rẹ̀ nísinsìnyí ni ìdánwò ère ẹranko náà, ìpapọ̀ ìjọ àti ìpínlẹ̀ láàárín Orílẹ̀-Èdè Amẹ́ríkà. Àkókò ìdánwò inú tí ó bá a dọ́gba ń tọ́ka sí ẹ̀yà kan àwọn wúńdíá tí wọ́n ń fi àwòrán ẹ̀dá ènìyàn hàn, àti ẹ̀yà mìíràn àwọn wúńdíá tí wọ́n ń fi àwòrán Òrìṣà hàn pẹ̀lú ẹ̀dá ènìyàn. Lẹ́yìn tí Malaki bá ti ṣe ìdánimọ̀ ìwẹ̀numọ́ àti ìwẹ̀nù àwọn ọmọ Léfì, Ọlọ́run gbé ìdánwò kan kalẹ̀.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts.

> Èmi yóò sì súnmọ́ yín fún ìdájọ́; èmi yóò sì jẹ́ ẹlẹ́rìí kíákíá lòdì sí àwọn ajẹ́, àti lòdì sí àwọn panṣágà, àti lòdì sí àwọn ẹni tí ń búra èké, àti lòdì sí àwọn tí ń ni alágbàṣe lóró nínú owó iṣẹ́ rẹ̀, àti opó, àti aláìníbaba, àti àwọn tí ń yi àjèjì kúrò ní ẹ̀tọ́ rẹ̀, tí wọn kò sì bẹ̀rù mi, ni Olúwa àwọn ọmọ-ogun wí.

> For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:5, 6.

> Nítorí èmi ni Olúwa, èmi kì í yí padà; nítorí náà a kì í run yín, ẹ̀yin ọmọ Jákọ́bù. Malaki 3:5, 6.

The first test is to fear God, and the class that failed the testing of the Messenger of the Covenant are then addressed with five condemnations, one for each of the foolish virgins that align with being wretched, miserable, poor, blind, naked; five prophetic attributes for five foolish virgins that summarized under the phrase “and fear not me.” These are those who failed the foundational first alpha test. They failed because they did not understand that God never changes. These are those who failed the foundational external alpha test of 2024.

Ìdánwò àkọ́kọ́ ni láti bẹ̀rù Ọlọ́run, a sì tún bá ẹgbẹ́ àwọn tí wọ́n kùnà nínú ìdánwò Ojíṣẹ́ Májẹ̀mú sọ̀rọ̀ pẹ̀lú ìdálẹ́bi márùn-ún, ọ̀kan fún ọkọọkan nínú àwọn wúńdíá aṣiwèrè tí ó bá ìjẹ́ ẹni àbùkù mu, ẹni àánú, talákà, afọ́jú, ìhòòhò; àbùdá àsọtẹ́lẹ̀ márùn-ún fún àwọn wúńdíá aṣiwèrè márùn-ún, tí a ṣàkótán wọn sábẹ́ gbólóhùn náà pé “kí wọn kò sì bẹ̀rù mi.” Àwọn wọ̀nyí ni àwọn tí wọ́n kùnà nínú ìdánwò alpha àkọ́kọ́ ìpilẹ̀. Wọ́n kùnà nítorí pé wọn kò lóye pé Ọlọ́run kì í yí padà láé. Àwọn wọ̀nyí ni àwọn tí wọ́n kùnà nínú ìdánwò alpha ìta gbangba ìpilẹ̀ ti ọdún 2024.

> “There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

> “Àwọn ẹ̀kọ́ wà tí a gbọdọ̀ kọ́ láti inú ìtàn àtijọ́; a sì ń pè ìfọkànsìn sí àwọn wọ̀nyí, kí gbogbo ènìyàn lè mọ̀ pé Ọlọ́run ń ṣiṣẹ́ lórí àwọn ìlànà kan náà ní báyìí gẹ́gẹ́ bí Ó ti ṣe nígbà gbogbo rí. A rí ọwọ́ Rẹ̀ nínú iṣẹ́ Rẹ̀ àti láàárín àwọn orílẹ̀-èdè ní báyìí pẹ̀lú, gẹ́gẹ́ bí ó ti rí ní gbogbo ìgbà láti ìgbà tí a ti kọ́kọ́ kéde ìhìnrere fún Ádámù ní Édẹni.

> “There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

> “Àwọn àkókò kan wà tí wọ́n jẹ́ ibi ìyípadà pàtàkì nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú ìpèsè Olúwa, nígbà tí àwọn ipò ìpọnjú oríṣiríṣi wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tó yẹ fún àkókò náà hàn. Bí a bá tẹ́wọ́ gbà á, ìlọsíwájú ẹ̀mí ń bẹ; bí a bá kọ̀ ọ́, ìpadàsẹ́yìn ẹ̀mí àti ìparun ni ń tẹ̀lé. Olúwa, nínú ọ̀rọ̀ Rẹ̀, ti ṣí iṣẹ́ ìgbéraga ìhìnrere náà sílẹ̀ bí a ti ṣe ń tẹ̀síwájú nínú rẹ̀ ní àtijọ́, tí a ó sì ṣe bẹ́ẹ̀ ní ọjọ́ iwájú pẹ̀lú, títí dé ìjà ìkẹyìn, nígbà tí àwọn agbára ti Satani yóò ṣe ìṣípáda àgbàyanu wọn ti ìkẹyìn.” Bible Echo, August 26, 1895.

Laodiceans do not see that God’s dealing with men is ever the same. If the light, or the oil is received, there is a blessing, if not, there is a shipwreck.

Àwọn ará Laodicea kò rí i pé ìbáṣepọ̀ Ọlọ́run pẹ̀lú ènìyàn jẹ́ bẹ́ẹ̀ gẹ́gẹ́ nígbà gbogbo. Bí a bá gba ìmọ́lẹ̀, tàbí òróró, ìbùkún wà; bí kò bá rí bẹ́ẹ̀, ìparun ìgbàgbọ́ wà.

> “In past ages the Lord God of heaven revealed his secrets to his prophets. The present and the future are equally clear to him. The voice of God echoes down the ages, telling man what is to take place. Kings and princes take their places at their appointed time. They think they are carrying out their own purposes, but in reality they are fulfilling the word that God has spoken.

> “Nínú àwọn ìgbà àtijọ́, Olúwa Ọlọ́run ọ̀run máa ń fi àwọn àṣírí rẹ̀ hàn fún àwọn wòlíì rẹ̀. Ìsinsìnyí àti ọjọ́ iwájú fara hàn sí i pátápátá ní ìwọ̀n kan náà. Ohùn Ọlọ́run ń dún kọjá àwọn ayé, ó sì ń sọ fún ènìyàn ohun tí yóò ṣẹlẹ̀. Àwọn ọba àti àwọn ọmọ-aládé gba ipò wọn ní àkókò tí a yàn fún wọn. Wọ́n rò pé àwọn ń mú ète ara wọn ṣẹ, ṣùgbọ́n ní tòótọ́, wọ́n ń mú ọ̀rọ̀ tí Ọlọ́run ti sọ ṣẹ.

> “Paul declares that the records of God’s dealings with mankind in the past ‘are written for our admonition, upon whom the ends of the world are come.’ Daniel’s history is given us for our admonition. ‘The secret of the Lord is with them that fear him.’ Daniel’s God still lives and reigns. He has not closed heaven against his people. As in the Jewish age, so in this age, God reveals his secrets to his servants the prophets.

> “Pọ́ọ̀lù kéde pé àkọsílẹ̀ ìbáṣe Ọlọ́run pẹ̀lú aráyé ní àwọn àkókò tí ó ti kọjá ‘ni a kọ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá.’ A fi ìtàn Dáníẹ́lì fún wa gẹ́gẹ́ bí ìkìlọ̀ wa. ‘Àṣírí Olúwa ń bẹ lọ́dọ̀ àwọn tí ń bẹ̀rù rẹ̀.’ Ọlọ́run Dáníẹ́lì ṣì ń bẹ láàyè, ó sì ń jọba. Kò tiì ti ọ̀run pa mọ́ sí àwọn ènìyàn rẹ̀. Gẹ́gẹ́ bí ó ti rí ní àkókò àwọn Júù, bẹ́ẹ̀ ni ní àkókò yìí pẹ̀lú, Ọlọ́run ń fi àṣírí rẹ̀ hàn fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì.”

> “The apostle Peter says: ‘We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’

> “Àpọ́sítélì Pétérù wí pé: ‘Àwa pẹ̀lú ní ọ̀rọ̀ àsọtẹ́lẹ̀ tí a fi ìdánilójú múlẹ̀ jù lọ; èyí tí ẹ ń ṣe rere bí ẹ bá fiyè sí i, gẹ́gẹ́ bí ìmọ́lẹ̀ tí ń tàn ní ibi òkùnkùn, títí ọjọ́ yóò fi mọ́, tí ìràwọ̀ òwúrọ̀ yóò sì yọ ní inú ọkàn yín: kí ẹ̀yin mọ èyí ní àkọ́kọ́, pé kò sí àsọtẹ́lẹ̀ kankan ti Ìwé Mímọ́ tí ó jẹ́ ti ìtumọ̀ ara ẹni. Nítorí àsọtẹ́lẹ̀ kò wá rí ní ìgbà àtijọ́ nípa ìfẹ́ ènìyàn: ṣùgbọ́n àwọn ènìyàn mímọ́ ti Ọlọ́run sọ̀rọ̀ bí Ẹ̀mí Mímọ́ ti ń sún wọn.’”

> “The unbelieving and godless do not discern the importance of the signs of the times, foretold in the prophetic word. In ignorance they may refuse to accept the inspired record. But when professed Christians speak sneeringly of the ways and means employed by the great I AM to make his purposes known, they show themselves to be ignorant both of the Scriptures and of the power of God. The Creator knows just what elements he has to deal with in human nature. He knows what means to employ to obtain the desired results.

> Àwọn aláìgbàgbọ́ àti aláìní Ọlọ́run kì í mòye ìjẹ́pàtàkì àwọn àmì àwọn àkókò, tí a ti sọ tẹ́lẹ̀ nínú ọ̀rọ̀ àsọtẹ́lẹ̀. Nínú àìmọ̀kan wọn wọ́n lè kọ̀ láti gba àkọsílẹ̀ amísí náà. Ṣùgbọ́n nígbà tí àwọn tí ń jẹ́wọ́ pé àwọn jẹ́ Kristẹni bá ń fi ẹ̀gàn sọ̀rọ̀ nípa àwọn ọ̀nà àti ìlànà tí Èmi-Nlá náà lò láti mú kí àwọn ète rẹ̀ di mímọ̀, wọ́n fi ara wọn hàn gẹ́gẹ́ bí aláìmọ̀ nípa àwọn Ìwé Mímọ́ àti nípa agbára Ọlọ́run pẹ̀lú. Ẹlẹ́dàá mọ̀ dájú irú àwọn èròjà tí òun ní láti bá lò nínú ìwà ẹ̀dá ènìyàn. Ó mọ̀ àwọn ọ̀nà tí yóò lò láti rí àbájáde tí a fẹ́ gbà.

> “Man’s word fails. He who makes the assertions of men his dependence, may well tremble; for he will someday be as a shipwrecked vessel. God’s word is infallible, and endures forever. Christ declares, ‘Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.’ God’s word will endure throughout the ceaseless ages of eternity.” Youth Instructor, December 1, 1903.

> “Ọ̀rọ̀ ènìyàn máa ń ṣàìṣé. Ẹni tí ó fi ìdánilójú rẹ̀ lé àwọn ìtẹnumọ̀ ènìyàn lórí, ó yẹ kí ó máa wárìrì; nítorí ní ọjọ́ kan yóò dàbí ọkọ̀ ojú omi tí ìjàmbá ti bà jẹ́. Ọ̀rọ̀ Ọlọ́run kì í ṣàṣìṣe rárá, ó sì dúró títí láé. Kírísítì sọ pé, ‘Lóòótọ́ ni mo wí fún yín, Títí ọ̀run àti ayé yóò fi kọjá, kò sí ààmì kékeré kan tàbí ìlà kékeré kan tí yóò kọjá kúrò nínú òfin, títí gbogbo rẹ̀ yóò fi ṣẹ.’ Ọ̀rọ̀ Ọlọ́run yóò dúró ní gbogbo àwọn ayérayé àìnípẹ̀kun.” Youth Instructor, December 1, 1903.

God never changes and He works upon the same lines as He has always done.

Ọlọrun kì í yí padà láéláé, ó sì ń ṣiṣẹ́ lórí àwọn ìlànà kan náà gẹ́gẹ́ bí Ó ti máa ń ṣe nígbà gbogbo.

> “The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.

> “Iṣẹ́ Ọlọ́run ní ayé fi hàn, láti ìgbà dé ìgbà, ìfarajọ tó ṣe kedere nínú gbogbo àtúnṣe ńlá tàbí ìṣísẹ̀ ẹ̀sìn. Àwọn ìlànà ìbáṣe Ọlọ́run pẹ̀lú ènìyàn máa ń jẹ́ ohun kan náà ní gbogbo ìgbà. Àwọn ìṣísẹ̀ pàtàkì ti ìsinsin yìí ní ohun tó bá wọn dọ́gba nínú àwọn ti ìgbà àtijọ́, irírí ìjọ ní àwọn ayé àtẹ́lẹwọ́ sì ní àwọn ẹ̀kọ́ tó níye lórí gidigidi fún àkókò tiwa.” The Great Controversy, 343.

Malachi chapter three’s first four verses identify the messenger that prepares the way for the Messenger of the Covenant, and the purging and purification of the Levites. Then the Lord pronounces judgment upon Laodicea, identifying they fear not God, meaning they failed the foundational alpha test of the third angel. Their lack of fear represents a purposeful rejection of knowledge, and the context of the knowledge they refuse is the acceptance of the history of the messenger who prepares the way and the Divine messenger who follows. All the prophets identify the latter days, and there would be no reason to identify a counterfeit reformatory movement, if there was not a genuine.

Àwọn ẹsẹ̀ mẹ́rin àkọ́kọ́ ti Málákì orí kẹta ń fi ojú hàn sí ońṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ońṣẹ́ Májẹ̀mú náà, àti sí ìwẹ̀nùmọ́ àti ìmímọ́ àwọn ọmọ Léfì. Lẹ́yìn náà, Olúwa ń kéde ìdájọ́ lórí Laodicea, ní fífi hàn pé wọn kò bẹ̀rù Ọlọ́run, èyí tí ó túmọ̀ sí pé wọ́n kùnà nínú ìdánwò alpha ìpilẹ̀ṣẹ̀ ti angẹli kẹta. Àìní ìbẹ̀rù wọn jẹ́ àfihàn ìkọ̀sílẹ̀ ìmọ̀ ní ìfẹ́ ara wọn, àti àyíká ìmọ̀ tí wọ́n kọ̀ láti gbà ni ìtẹ́wọ́gbà ìtàn ońṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ àti Ońṣẹ́ Ọlọ́run tí ó tẹ̀lé e. Gbogbo àwọn wòlíì ń tọ́ka sí àwọn ọjọ́ ìkẹyìn, kò sì ní sí ìdí kankan láti tọ́ka sí ìgbésẹ̀ àtúnṣe èké kan, bí kò bá sí òtítọ́ kan.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ṣùgbọ́n Satani kò jókòó lásán. Ní ìsinsìnyí ó gbìyànjú ohun tí ó ti máa ń gbìyànjú nínú gbogbo ìṣísẹ̀ àtúnṣe mìíràn—láti tàn àwọn ènìyàn jẹ, kí ó sì pa wọ́n run nípa fífi èké kan rọ́pò iṣẹ́ òtítọ́ níwájú wọn gẹ́gẹ́ bíi pé òótọ́ ni. Gẹ́gẹ́ bí àwọn Kristi èké ti wà ní ọ̀rúndún kìíní ti ìjọ Kristẹni, bẹ́ẹ̀ ni àwọn wòlíì èké dìde ní ọ̀rúndún kẹrìndínlógún.” The Great Controversy, 186.

The context of the first six verses of Malachi three is the purging and purification of the Levites of the reformatory movement of the one hundred and forty-four thousand. Future for America is either that very movement, or one of many counterfeits. Then Malachi states:

Ìtọ́kasí àwọn ẹsẹ̀ mẹ́fà àkọ́kọ́ ti Malaki orí kẹta ni ìwẹ̀nùmọ́ àti ìmímọ́ àwọn ọmọ Léfì ti ìṣísẹ̀ àtúnṣe ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún. Ohun tí ó wà ní iwájú fún Amẹ́ríkà ni bóyá ìṣísẹ̀ yẹn gan-an, tàbí ọ̀kan nínú ọ̀pọ̀lọpọ̀ ìfarawe. Nígbà náà ni Malaki sọ pé:

> Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me, and I will return unto you, saith the Lord of hosts. Malachi 3:7.

> Láti ọjọ́ àwọn baba yín ni ẹ ti yà kúrò nínú àwọn ìlànà mi, ẹ kò sì pa wọ́n mọ́. Ẹ padà sọ́dọ̀ mi, èmi yóò sì padà sọ́dọ̀ yín, ni Olúwa àwọn ọmọ-ogun wí. Malaki 3:7.

The progressive rebellion over the four generations is the introduction and setting of the book of Joel, and Malachi here identifies the same progressive rebellion when he says, “even from the days of your fathers ye are gone away.” From 1863, the days of the fathers of the first generation of rebellion, they have increasingly went further and further away from God. The pronouncement against their continuous sin is tempered with the Laodicean call that in mournful tones promises that if they would but only return, God would return unto them.

Ìṣọ̀tẹ̀ tí ń lọ síwájú kọjá àwọn ìran mẹ́rin ni ìṣàfihàn àti àyíká ìwé Joẹli, àti níhìn-ín Malaki ń tọ́ka sí ìṣọ̀tẹ̀ yẹn kan náà nígbà tí ó wí pé, “láti ọjọ́ àwọn baba yín ni ẹ ti yà kúrò.” Láti ọdún 1863, ọjọ́ àwọn baba ìran àkọ́kọ́ ti ìṣọ̀tẹ̀, wọ́n ti ń lọ síwájú sí i, síwájú sí i, ní jíjìnnà kúrò lọ́dọ̀ Ọlọ́run. Ìkéde ìdájọ́ sí ẹ̀ṣẹ̀ wọn tí kò dẹ́kun ni a fi ìpè Laodikea rọ̀ ọ́, ìpè tí, ní ohùn ìbànújẹ́, ṣe ìlérí pé bí wọ́n bá kan padà wá, Ọlọ́run yóò padà tọ̀ wọ́n wá.

> But ye said, Wherein shall we return? Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation.

> Ṣùgbọ́n ẹ̀yin wí pé, “Nínú kí ni àwa ó fi padàbọ̀?” Ṣé ènìyàn yóò ha jà Ọlọ́run lólè bí? Síbẹ̀, ẹ̀yin ti jà mí lólè. Ṣùgbọ́n ẹ̀yin wí pé, “Nínú kí ni àwa ti jà ọ́ lólè?” Nínú ìdámẹ́wàá àti àwọn ọrẹ. Ẹ̀yin wà lábẹ́ ègún pẹ̀lú ègún kan; nítorí pé ẹ̀yin ti jà mí lólè, àní gbogbo orílẹ̀-èdè yìí.

> Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

> Ẹ mú gbogbo ìdámẹ́wàá wá sínú ilé ìṣúra, kí oúnjẹ lè wà nínú ilé mi, ẹ sì fi èyí dán mi wò nísinsin yìí, ni Olúwa àwọn ọmọ-ogun wí, bí èmi kì yóò ṣí àwọn fèrèsé ọ̀run sí yín, kí n sì tú ìbùkún jáde fún yín, tí kò ní sí àyè tó láti gbà á.

> And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts. And all nations shall call you blessed: for ye shall be a delightsome land, saith the Lord of hosts. Malachi 3:5–12.

> Èmi yóò sì bá olùjẹun jẹ nítorí yín, òun kì yóò sì pa èso ilẹ̀ yín run; bẹ́ẹ̀ ni àjàrà yín kì yóò sọ èso rẹ̀ nù kí àkókò tó dé ní pápá, ni Olúwa àwọn ọmọ-ogun wí. Gbogbo orílẹ̀-èdè yóò sì máa pè yín ní alábùkún; nítorí ẹ̀yin yóò jẹ́ ilẹ̀ ìdùnnú, ni Olúwa àwọn ọmọ-ogun wí. Malaki 3:5–12.

The alpha foundational external test of 2024 is followed by the capstone internal test of 2026. That capstone test occurs when the windows of heaven are opened, and three places where those open windows are identified in the context of the church triumphant are Malachi three, Miller’s dream and Revelation nineteen. Malachi is the alpha, Miller’s dream is the middle and Revelation is the omega. The test is illustrated by Christ, as the dirt brush man, casting the jewels into the casket. Those jewels are both truths perfectly arranged in their order, and the remnant. The storehouse is where the meat is gathered and distributed. As with the test of manna, the test of Capernaum and the Bread of Heaven—“meat” is the subject.

Ìdánwò àkọ́kọ́ ìpìlẹ̀ tí ó hàn lódè ti ọdún 2024 ni a tẹ̀lé pẹ̀lú ìdánwò ìkẹyìn tí ó dà lórí ìpìlẹ̀, ìyẹn ìdánwò inú, ti ọdún 2026. Ìdánwò ìkẹyìn náà ṣẹlẹ̀ nígbà tí a ṣí àwọn fèrèsé ọ̀run sílẹ̀, àti pé ibi mẹ́ta tí a ti fi mọ̀ àwọn fèrèsé tí a ṣí wọ̀nyí nínú àyíká ìjọ tó ṣẹ́gun ni Malachi mẹ́ta, àlá Miller, àti Ìfihàn mọ́kàndínlógún. Malachi ni alfa, àlá Miller ni àárín, Ìfihàn sì ni omega. A fi ìdánwò náà hàn nípasẹ̀ Kristi, gẹ́gẹ́ bí ọkùnrin tí ń fi búrúṣù erùpẹ̀ nu, tí ó ń ju àwọn iyebíye sínú àpótí náà. Àwọn iyebíye wọ̀nyí jẹ́ òtítọ́ méjèèjì tí a tò ní pípé gẹ́gẹ́ bí ètò wọn, àti ìyókù. Ilé ìṣúra ni ibi tí a ti ń kó oúnjẹ jọ tí a sì ti ń pín in. Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìdánwò manna, ìdánwò Kapernaumu, àti Àkàrà Ọ̀run—“oúnjẹ” ni kókó ọ̀rọ̀ náà.

The “meat” is oil in the parable of the virgins, and it represents character, the Holy Spirit and the prophetic message that brings the Holy Spirit into the hearts and minds of those who develop the character of Christ. The “meat” is Joel’s “new wine” that is cut off from the drunkards of Ephraim. To pass the internal capstone temple test of the second angel you must have passed the external first alpha foundational test. If you haven’t accepted the foundation, you cannot be part of the temple which is raised upon the foundation, but if you are not of the number who passed that foundational test, you will build your spiritual counterfeit house upon sand. John calls that counterfeit spiritual house, “the synagogue of Satan” and Jeremiah, “the assembly of mockers.”

“Ẹran” náà jẹ́ òróró nínú àkàwé àwọn wúńdíá, ó sì dúró fún ìwà, Ẹ̀mí Mímọ́, àti ìhìn wòlíì tí ń mú Ẹ̀mí Mímọ́ wá sínú ọkàn àti inú-ọgbọ́n àwọn tí ń mú ìwà Kristi dàgbà nínú ara wọn. “Ẹran” náà ni “wáìnì tuntun” Joẹli tí a gé kúrò lọ́dọ̀ àwọn òmùtí Éfúrémù. Láti kọjá ìdánwò inú tẹ́ńpìlì òkúta-ìparí ti áńgẹ́lì kejì, o gbọdọ̀ ti kọjá ìdánwò ìpìlẹ̀ àkọ́kọ́ alpha ti òde. Bí o kò bá ti gba ìpìlẹ̀ náà, o kò lè jẹ́ apá kan tẹ́ńpìlì tí a gbé sókè lórí ìpìlẹ̀ náà; ṣùgbọ́n bí o kò bá wà nínú iye àwọn tí wọ́n kọjá ìdánwò ìpìlẹ̀ náà, ìwọ yóò kọ ilé èké ti ẹ̀mí rẹ lórí iyanrìn. Jòhánù pè ilé èké ti ẹ̀mí náà ní, “sinagọ́gù Satani,” Jeremiah sì pè é ní, “àpéjọ àwọn ẹlẹ́yà.”

Bring ye all the tithes and offerings into the storehouse is the internal test where the seal is impressed. The dirt brush man cast the remnant people of God into the enlarged casket, and in so doing He was illustrating the work of bringing all the tithes into the storehouse. The Levites are the offering that is lifted up when He pours out a blessing from the windows of heaven. The dirt brush man’s jewels are His remnant people and in Isaiah chapter six those remnant people are identified as a tithe.

Ẹ mú gbogbo idamẹ́wàá àti ẹbọ wá sínú ilé ìṣúra ni ìdánwò inú níbi tí a ti fi èdìdì náà mọ́lẹ̀. Ọkùnrin fìlẹ̀ erùpẹ̀ náà ju àwọn ènìyàn ìyókù Ọlọ́run sínú àpótí òkú tí a ti mú gbòòrò sí i, àti nípa ṣíṣe bẹ́ẹ̀ Ó ń ṣàfihàn iṣẹ́ mímú gbogbo idamẹ́wàá wá sínú ilé ìṣúra. Àwọn ọmọ Léfì ni ẹbọ tí a gbé sókè nígbà tí Ó tú ìbùkún kan jáde láti inú àwọn fèrèsé ọ̀run. Àwọn iyebíye ọkùnrin fìlẹ̀ erùpẹ̀ náà ni àwọn ènìyàn ìyókù Rẹ̀, àti nínú Isaiah orí kẹfà ni a ti fi hàn pé àwọn ènìyàn ìyókù wọ̀nyí ni idamẹ́wàá.

> 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 6:11–13.

> Nígbà náà ni mo wí pé, Olúwa, yóò pẹ́ tó mélòó kan? Ó sì dáhùn pé, Títí àwọn ìlú yóò fi di ahoro láìsí olùgbé, àti àwọn ilé láìsí ènìyàn, ilẹ̀ náà yóò sì di ahoro pátápátá, tí Olúwa yóò sì ti mú àwọn ènìyàn lọ jìnnà réré, tí ìkọ̀sílẹ̀ ńlá yóò sì wà ní àárín ilẹ̀ náà. Ṣùgbọ́n síbẹ̀, ìdámẹ́wàá kan yóò ṣì wà nínú rẹ̀, yóò sì padà, a ó sì jẹ ẹ run; gẹ́gẹ́ bí igi teil, àti gẹ́gẹ́ bí igi óòkì, èyí tí ìpìlẹ̀ ìyè wọn wà nínú wọn, nígbà tí wọ́n bá ta ewé wọn nù: bẹ́ẹ̀ ni irú-ọmọ mímọ́ yóò jẹ́ ìpìlẹ̀ rẹ̀. Isaiah 6:11–13.

The Lord identifies the question of “how long” on multiple witnesses as pointing to the Sunday law, and in verse three of Isaiah six the angels proclaim “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Sister White connects this with the mighty angel of Revelation eighteen.

Olúwa fi ìbéèrè náà pé “yóò pẹ́ tó mélòó kan” hàn lórí ẹlẹ́rìí púpọ̀ gẹ́gẹ́ bí ohun tí ń tọ́ka sí òfin Ọjọ́ Àìkú, àti nínú ẹsẹ̀ kẹta ti Isaiah mẹ́fà àwọn áńgẹ́lì ń kéde pé, “Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀.” Sister White so èyí pọ̀ mọ́ áńgẹ́lì alágbára ti Ìfihàn mẹ́tàlá-dín-lọ́gbọ̀n.

> “As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.

> “Bí wọ́n [àwọn áńgẹ́lì] ṣe ń rí ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo Rẹ̀, orin ìyìn ìṣẹ́gun náà ń dún padà láti ọ̀dọ̀ ẹnìkan sí ọ̀dọ̀ ẹlòmíràn nínú orin aládùn pé, ‘Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun.’ Wọ́n ní ìtẹ́lọ́rùn pípé láti yin Ọlọ́run lógo; àti níwájú Rẹ̀, lábẹ́ ẹ̀rín ìtẹ́wọ́gbà Rẹ̀, wọn kò fẹ́ ohun mìíràn kankan mọ́. Nínú gbígbé àwòrán Rẹ̀, nínú ṣíṣe iṣẹ́ ìsìn Rẹ̀, àti nínú jíjọ́sìn fún Un, ìfẹ́-ọkàn wọn tí ó ga jùlọ ti dé ìmúṣẹ pípé.” Review and Herald, December 22, 1896.

Isaiah six identifies 9/11, when the earth was lightened with the glory of the first voice of Revelation eighteen’s two voices. When Isaiah asked “how long” the history of the chapter is identified as the period from 9/11 unto the Sunday law, where the second voice arrives. Isaiah informs us that at the Sunday law there will be a remnant—who are a tithe. The remnant has substance within them—oil in their vessels.

Aisaya mẹ́fà ṣe ìdánimọ̀ 9/11, nígbà tí a fi ògo ohùn àkọ́kọ́ nínú àwọn ohùn méjì ti Ìfihàn orí kejìdínlógún múlẹ̀ ayé. Nígbà tí Aisaya béèrè pé, “yóò pẹ́ tó mélòó kan?” a ṣe ìdánimọ̀ ìtàn orí náà gẹ́gẹ́ bí àkókò láti 9/11 títí dé òfin Ọjọ́ Àìkú, níbi tí ohùn kejì ti dé. Aisaya sọ fún wa pé ní àsìkò òfin Ọjọ́ Àìkú yóò sí àṣẹ́kù kan—ẹni tí í ṣe ìdámẹ́wàá. Àṣẹ́kù náà ní ohun èlò inú wọn—òróró nínú ìkòkò wọn.

> But yet in it shall be a tenth [tithe], 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 6:13.

> Ṣùgbọ́n síbẹ̀, ìdá mẹ́wàá yóò wà nínú rẹ̀, yóò sì padà, a ó sì jẹ ẹ́; bí igi teil, àti bí igi oaku, èyí tí èròjà ìwàláàyè wọn wà nínú wọn, nígbà tí wọ́n bá ta ewé wọn sẹ́yìn: bẹ́ẹ̀ ni irúgbìn mímọ́ yóò jẹ́ èròjà ìwàláàyè rẹ̀. Isaiah 6:13.

The “tenth” are those who have “returned” in answer to Malachi’s and also Jeremiah’s call to return. They are trees of humanity, combined with Divinity (the holy seed). They will be eaten, for they are not only the messengers, but they are the ensign of the Pentecostal wave loaves; they are the message which the Gentiles shall eat.

“Ìdámẹ́wàá” ni àwọn tí wọ́n ti “padà” ní ìdáhùn sí ìpè Málákì àti Jeremáyà pẹ̀lú láti padà. Wọ́n jẹ́ igi ẹ̀dá ènìyàn, tí a fi Ìwà-Ọlọ́run ṣọ̀kan mọ́ra (irúgbìn mímọ́). A ó sì jẹ wọ́n run, nítorí wọn kì í ṣe àwọn ojiṣẹ́ nìkan, ṣùgbọ́n wọ́n jẹ́ àsíá àwọn búrẹ́dì ìgbí Pentecostal; wọ́n jẹ́ ìhìn-iṣẹ́ náà tí àwọn Keferi yóò jẹ.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

> Nítorí náà, báyìí ni Olúwa wí pé, Bí ìwọ bá padà, èmi yóò sì tún mú ọ padà, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá ya ohun iyebíye kúrò nínú ohun àbùkù, ìwọ yóò dàbí ẹnu mi: jẹ́ kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:19.

Jeremiah represents those who ate the message in the angel’s hand, which was the alpha and foundational test represented by August 11, 1840, 1888, and 9/11, for he says he found the words and did eat them.

Jeremiah dúró fún àwọn tí wọ́n jẹ ìránṣẹ́ tí ó wà ní ọwọ́ áńgẹ́lì náà, èyí tí ó jẹ́ àyẹ̀wò alfa àti ìpìlẹ̀ tí August 11, 1840, 1888, àti 9/11 ṣàpẹẹrẹ, nítorí ó wí pé ó rí àwọn ọ̀rọ̀ náà, ó sì jẹ wọ́n.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Jeremiah 15:16.

Jeremiah is called by God’s name when he ate the little book in the angel’s hand, and that message produced joy and rejoicing, as opposed to shame. When God’s name is given to Jeremiah, he is representing the one hundred and forty-four thousand who are Philadelphians.

A fi orúkọ Ọlọ́run pè Jeremiah nígbà tí ó jẹ ìwé kékeré tí ó wà ní ọwọ́ angẹli náà, ìhìn-iṣẹ́ náà sì mú ayọ̀ àti ìdùnnú wá, ní ìdákẹ́jẹ̀ sí ìtìjú. Nígbà tí a bá fi orúkọ Ọlọ́run fún Jeremiah, ó ń ṣojú fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] náà tí wọ́n jẹ́ ará Filadelfia.

> Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. Revelation 3:12.

> Ẹni tí ó bá ṣẹ́gun ni èmi yóò fi ṣe ọ̀pá nínú tẹ́ńpìlì Ọlọ́run mi, kò sì ní jáde mọ́ láéláé; èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lórí, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, tí ó sọ̀kalẹ̀ wá láti ọ̀run láti ọ̀dọ̀ Ọlọ́run mi; èmi yóò sì kọ orúkọ tuntun mi sí i lórí. Ìfihàn 3:12.

Jeremiah ate the message of 9/11 and suffered the disappointment of July 18, 2020.

Jeremiah jẹ ìrántí ọ̀rọ̀ 9/11, ó sì jìyà ìdààmú ọjọ́ kẹtàdínlógún, oṣù Keje, ọdún 2020.

> I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

> Èmi kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni n kò yọ̀; èmi jókòó ní ìkánìyàn nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìlópin, tí ọgbẹ́ mi sì jẹ́ aláìwòsàn, tí ó kọ̀ láti wò? Ṣé ìwọ yóò ha jẹ́ fún mi bí ẹni èké pátápátá, àti bí omi tí ń tànjẹ? Jeremiah 15:17, 18.

Jeremiah’s “assembly of the mockers,” is Philadelphia and Smyrna’s “synagogue of Satan,” who say they are Jews, but they are not. Jeremiah did not rejoice for the message he had proclaimed was a false message, producing only shame, not joy. Jeremiah’s “perpetual wound that refused to be healed,” was the three and a half days that the assembly of mockers rejoiced while Jeremiah, Moses and Elijah were dead in the street that ran through the valley of dead dry bones. In the midst of that period of doubt and uncertainty, the Lord asked Jeremiah to return.

“àpéjọ àwọn ẹlẹ́yà” Jeremiah ni “sínágọ́gì Satani” ti Filadelfia àti Smaina, àwọn tí ń sọ pé àwọn jẹ́ Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀. Jeremiah kò yọ̀, nítorí ìránṣẹ́ tí ó ti kéde jẹ́ ìránṣẹ́ èké, tí ń mú ìtìjú wá nìkan, kì í ṣe ayọ̀. “Ọgbẹ́ rẹ̀ àìnípẹ̀kun tí ó kọ̀ láti wò,” ti Jeremiah, ni ọjọ́ mẹ́ta àtààbọ̀ wọ̀nyẹn tí àpéjọ àwọn ẹlẹ́yà fi ń yọ̀, nígbà tí Jeremiah, Mose àti Elijah kú sí òpópónà tí ó gba àárín àfonífojì àwọn egungun gbígbẹ kú. Ní àárín àkókò ìyẹ̀méjì àti àìdánilójú yẹn, Oluwa béèrè lọ́wọ́ Jeremiah pé kí ó padà.

> Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.

> Nítorí náà, báyìí ni Olúwa wí, Bí ìwọ bá padà, èmi yóò sì tún mú ọ padà wá, ìwọ yóò sì dúró níwájú mi; bí ìwọ bá ya ohun iyebíye kúrò nínú ohun ẹlẹ́gbin, ìwọ yóò dàbí ẹnu mi; jẹ́ kí wọ́n padà sọ́dọ̀ rẹ, ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì fi ọ́ ṣe odi idẹ tí a fi ààbò yí ká fún àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ; nítorí mo wà pẹ̀lú rẹ láti gbà ọ́ là àti láti yọ ọ́ sílẹ̀, ni Olúwa wí. Èmi yóò sì gbà ọ́ kúrò lọ́wọ́ àwọn ènìyàn búburú, èmi yóò sì rà ọ́ padà kúrò lọ́wọ́ àwọn alágbára ìbẹ̀rù. Jeremiah 15:19–21.

If Jeremiah would return, God would make him an army, represented as a brazen wall that both the “wicked” and the “terrible” will fight against, but not prevail. This is the army of the white horses with horsemen arrayed in uniforms of white linen. That army, or brazen wall is raised up when Jeremiah returns; if and when, he separates the precious from the vile. In Ezekiel thirty-seven, the army that Sister White says is God’s remnant people stands up when they have returned. The remnant returns, then stands up a mighty army, when they separate the precious and the vile and they then become God’s mouth. They must rightly divide the word of truth, separating the chaff from the wheat for they are using the same rules adopted by their father, who was a miller who specialized in preparing the very best bread. If they separate the precious from the vile; the truth from the error, they will be God’s watchman when God separates the wicked and the wise.

Bí Jeremiahu bá padà, Ọlọ́run yóò fi í ṣe ọmọ-ogun, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí odi idẹ tí àwọn “ènìyàn búburú” àti “àwọn ẹlẹ́rù” yóò bá jagun, ṣùgbọ́n wọn kì yóò borí. Èyí ni ọmọ-ogun àwọn ẹṣin funfun pẹ̀lú àwọn akọ́gùn-ún tí wọ́n wọ aṣọ ọ̀gbọ̀ funfun. Ọmọ-ogun náà, tàbí odi idẹ náà, ni a gbé dìde nígbà tí Jeremiahu bá padà; bí ó bá sì jẹ́ pé ó yà ohun iyebíye kúrò lọ́dọ̀ ohun ẹlẹ́gbin. Nínú Ẹsikieli mẹ́tàlélọ́gbọ̀n, ọmọ-ogun tí Sister White sọ pé ó jẹ́ àwọn ènìyàn ìyókù Ọlọ́run dúró nígbà tí wọ́n bá ti padà. Àwọn ìyókù náà padà, lẹ́yìn náà ni wọ́n dìde gẹ́gẹ́ bí ọmọ-ogun alágbára, nígbà tí wọ́n yà ohun iyebíye kúrò lọ́dọ̀ ohun ẹlẹ́gbin, wọ́n sì di ẹnu Ọlọ́run nígbà náà. Wọ́n gbọ́dọ̀ pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́, kí wọ́n lè yà ìyàngbò kúrò nínú àlìkámà, nítorí wọ́n ń lò àwọn òfin kan náà tí baba wọn tẹ̀lé, ẹni tí í ṣe ọlọ́yẹ̀fun tí ó mọṣẹ́ nínú pípèsè búrẹ́dì tí ó dára jùlọ. Bí wọ́n bá yà ohun iyebíye kúrò lọ́dọ̀ ohun ẹlẹ́gbin; òtítọ́ kúrò nínú àṣìṣe, wọ́n yóò jẹ́ olùṣọ́nà Ọlọ́run nígbà tí Ọlọ́run yà àwọn ènìyàn búburú kúrò lọ́dọ̀ àwọn ọlọ́gbọ́n.

Jeremiah answered the call to return in 2023, then in 2024 he was disappointed as a large group separated at the foundational test of Rome establishing the vision. Jeremiah rightly separated the precious from the vile, the truth from error, and carried on until the omega internal test at the opening of the windows of heaven. When the heavens are opened, the church triumphant has made herself ready. She passed the foundational external alpha test, then she passed the internal omega test of the windows of heaven. She either passes and becomes part of God’s army, or she is blown out of the windows by the wind. She is cast out into a large field, as was Shebna in Isaiah twenty-two or she is cast into the casket. She is either cast into the casket, or cast out of the temple as Nehemiah cast out Tobiah or Christ cast out the money changers. When the dirt brush man casts the jewels into the casket, the casket is either the Word of God in a new framework of truth or the casket is the temple of God, both of which are symbols of Christ, and Christ is not to be divided.

Jeremiah dáhùn sí ìpè láti padà ní ọdún 2023, lẹ́yìn náà ní 2024 ó ní ìbànújẹ́ bí ẹgbẹ́ ńlá kan ṣe yapa ní ìdánwò ìpilẹ̀ nígbà tí Róòmù fi ìran náà múlẹ̀. Jeremiah fi tọ́tọ́ yà ohun iyebíye kúrò lọ́dọ̀ ohun ẹlẹ́gbin, òtítọ́ kúrò nínú àṣìṣe, ó sì tẹ̀síwájú títí dé ìdánwò inú omega ní ìṣípayá àwọn fèrèsé ọ̀run. Nígbà tí a bá ṣí àwọn ọ̀run sílẹ̀, ìjọ ajagunmólú ti mú ara rẹ̀ ṣetán. Ó kọjá nínú ìdánwò alpha ìta ìpilẹ̀, lẹ́yìn náà ó sì kọjá nínú ìdánwò inú omega ti àwọn fèrèsé ọ̀run. Yálà ó kọjá, ó sì di apá kan nínú ogun Ọlọ́run, tàbí kí afẹ́fẹ́ fẹ́ ẹ jáde kúrò ní àwọn fèrèsé náà. A ju ú síta sínú pápá ńlá kan, gẹ́gẹ́ bí a ti ṣe sí Shebna nínú Isaiah ogún-méjì, tàbí a ju ú sínú àpótí. Yálà a ju ú sínú àpótí, tàbí a ju ú jáde kúrò nínú tẹ́ńpìlì gẹ́gẹ́ bí Nehemiah ṣe ju Tobiah jáde tàbí bí Kristi ṣe ju àwọn olópò owó jáde. Nígbà tí ọkùnrin fẹ́lẹ̀ erùpẹ̀ bá ju àwọn iyebíye sínú àpótí, àpótí náà yálà ni Ọ̀rọ̀ Ọlọ́run nínú ètò tuntun òtítọ́ tàbí àpótí náà ni tẹ́ńpìlì Ọlọ́run, àwọn méjèèjì náà sì jẹ́ ààmì Kristi, a kò sì gbọ́dọ̀ pín Kristi.

> Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? 1 Corinthians 1:13.

> Ṣé a ti pín Kristi bí? Ṣé a kàn Pọ́ọ̀lù mọ́ àgbélébùú nítorí yín bí? Tàbí a ṣe ìrìbọmi fún yín ní orúkọ Pọ́ọ̀lù? 1 Kọ́rinti 1:13.

Christ is not separated from Paul. Divinity was not separated from the humanity of Paul. When Paul the human baptized in the name of Divinity their was no division, for the human messenger is combined with the Divine message. Paul was joined to Divinity as certainly as Ephraim was joined to its idols.

A kò yà Kristi kúrò lọ́dọ̀ Pọ́ọ̀lù. A kò yà ìwà-Ọlọ́run kúrò nínú ẹ̀dá ènìyàn Pọ́ọ̀lù. Nígbà tí Pọ́ọ̀lù, ènìyàn náà, ṣe ìrìbọmi ní orúkọ Ìwà-Ọlọ́run, kò sí ìpínya kankan, nítorí ìránṣẹ́ ènìyàn náà ni a so pọ̀ mọ́ ọ̀rọ̀ Ìbílẹ̀ Ọlọ́run. A darapọ̀ Pọ́ọ̀lù mọ́ Ìwà-Ọlọ́run pátápátá gẹ́gẹ́ bí a ti darapọ̀ Efraimu mọ́ àwọn òrìṣà rẹ̀.

Those in Miller’s dream who are cast into the temple (casket), are the tithes of Malachi three who are to be brought into the storehouse, where the meat is stored and distributed. That storehouse is the temple of the one hundred and forty-four thousand, or as Peter stated, “a spiritual house, an holy priesthood.” The casket is the spiritual house and the jewels are the priesthood. For this reason Miller’s dream is recorded on page “81,” a symbol of the Divine High Priest combined with eighty human priests.

Àwọn tí a sọ sínú tẹ́ńpìlì (àpótí) nínú àlá Miller, ni àwọn ìdámẹ́wàá ti Malaki orí kẹta tí a gbọdọ̀ mú wá sínú ilé ìṣúra, níbi tí a ti ń fi oúnjẹ pamọ́ sí, tí a sì ti ń pín í. Ilé ìṣúra náà ni tẹ́ńpìlì àwọn ọgọ́rùn-ún méjìlélógójì àti ẹgbàá mẹ́rìndínlógójì náà, tàbí gẹ́gẹ́ bí Peteru ti sọ, “ilé ẹ̀mí kan, ẹgbẹ́ alufaa mímọ́.” Àpótí náà ni ilé ẹ̀mí náà, àwọn ohun ọ̀ṣọ́ iyebíye náà sì ni ẹgbẹ́ alufaa náà. Nítorí ìdí yìí ni a fi kọ àlá Miller sí ojúewé “81,” àmì àpẹẹrẹ Olórí Àlùfáà Ọlọ́run tí a dápọ̀ mọ́ ọgọ́rin àlùfáà ènìyàn.

In Miller’s dream the dirt brush man illustrates bringing the jewels, (which are Isaiah’s tithes and Malachi’s offerings), when He casts the jewels into the temple, which is the storehouse, which is the casket. There are often two questions involved with the second angel, and the omega test is the second angel in relation to the alpha test and the third litmus test. The call is to return, and the return is demonstrated by bringing all the tithes and offerings into the storehouse, that there might be meat in His house. The two questions here are what is the “meat?” and what is the “storehouse?”

Nínú àlá Miller, ọkùnrin tí ń fi fìrísì erùpẹ̀ hàn àwòrán mímú àwọn iyebíye wá, (èyí tí í ṣe ìdámẹ́wàá Isaiah àti àwọn ọrẹ Malaki), nígbà tí Ó sọ àwọn iyebíye náà sínú tẹ́ńpìlì, èyí tí í ṣe ilé ìṣúra, èyí tí í ṣe àpótí náà. Ní ọ̀pọ̀ ìgbà, ìbéèrè méjì ló ní í ṣe pẹ̀lú áńgẹ́lì kejì, àti ìdánwò omega ni áńgẹ́lì kejì ní ìbáṣepọ̀ pẹ̀lú ìdánwò alpha àti ìdánwò litmus kẹta. Ìpè náà ni pé kí a padà, a sì fi ìpadà náà hàn nípa mímú gbogbo ìdámẹ́wàá àti àwọn ọrẹ wá sínú ilé ìṣúra, kí oúnjẹ lè wà nínú ilé Rẹ̀. Àwọn ìbéèrè méjì níbí ni pé, kí ni “oúnjẹ” náà? àti kí ni “ilé ìṣúra” náà?

If the jewels are the messengers, or if the jewels are the message determines how those two questions are answered. If it is the messengers, then they are the tithe that make up the temple, that is always erected in the second step. If it is the message, it is the message of the Midnight Cry that is brought to perfection as the capstone of the temple, and of the empowerment of the second angel’s message.

Bóyá àwọn iyebíye náà ni àwọn òjíṣẹ́, tàbí bóyá àwọn iyebíye náà ni ìránṣẹ́ náà, ló ń pinnu bí a ṣe dá àwọn ìbéèrè méjèèjì wọ̀nyẹn lóhùn. Bí wọ́n bá jẹ́ àwọn òjíṣẹ́, nígbà náà wọ́n ni ìdámẹ́wàá tí ó dá tẹ́ńpìlì náà pọ̀, èyí tí a máa ń gbé kalẹ̀ ní ìgbésẹ̀ kejì ní gbogbo ìgbà. Bí ó bá jẹ́ ìránṣẹ́ náà, ìránṣẹ́ Ìkéde Àárín Òru ni tí a mú dé ìpé gẹ́gẹ́ bí òkúta òkè tẹ́ńpìlì náà, àti ti fífúnni ní agbára fún ìránṣẹ́ áńgẹ́lì kejì.

> And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh? Wherefore they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder. Matthew 19:5, 6.

> Ó sì wí pé, Nítorí èyí ni ọkùnrin yóò fi bàbá àti ìyá sílẹ̀, yóò sì so mọ́ aya rẹ̀; àwọn méjèèjì yóò sì di ara kan náà? Nítorí náà wọn kì í ṣe méjì mọ́, bí kò ṣe ara kan náà. Nítorí náà ohun tí Ọlọ́run ti so pọ̀, kí ènìyàn má ṣe yà á kúrò. Mátíù 19:5, 6.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

> “A tọ́ka mi padà sí ìkéde ìbọ̀wọ̀ àkọ́kọ́ Kristi. A rán Johanu ní ẹ̀mí àti agbára Elijah láti pèsè ọ̀nà fún Jesu. Àwọn tí wọ́n kọ ẹ̀rí Johanu kò rí àǹfààní nínú ẹ̀kọ́ Jesu. Ìtakò wọn sí ìránṣẹ́ tí ń sọ ìbọ̀wọ̀ Rẹ̀ tẹ́lẹ̀ fi wọ́n sí ipò tí wọn kò fi lè tètè gba ẹ̀rí tí ó lágbára jù lọ pé Òun ni Messia. Satani ṣamọ̀nà àwọn tí wọ́n kọ ìránṣẹ́ Johanu láti lọ jìnnà sí i, kí wọ́n lè kọ́ Kristi, kí wọ́n sì kàn án mọ́ àgbélébùú. Nípa ṣíṣe bẹ́ẹ̀, wọ́n fi ara wọn sí ipò tí wọn kò fi lè gba ìbùkún ní ọjọ́ Pentikọsti, èyí tí ì bá ti kọ́ wọn ní ọ̀nà sí ibi mímọ́ ọ̀run. Yíyà aṣọ ìkélé tẹ́ńpìlì náà fi hàn pé àwọn ẹbọ àti ìlànà àwọn Júù kò ní tún jẹ́ gbigba mọ́. A ti rú Ẹbọ ńlá náà, a sì ti gbà á; Ẹ̀mí Mímọ́ náà, tí ó sọ̀kalẹ̀ ní ọjọ́ Pentikọsti, sì gbé ọkàn àwọn ọmọ-ẹ̀yìn kúrò ní ibi mímọ́ ayé lọ sí ti ọ̀run, níbi tí Jesu ti wọ̀ lọ pẹ̀lú ẹ̀jẹ̀ ara Rẹ̀, láti tú àwọn àǹfààní ètùtù Rẹ̀ sórí àwọn ọmọ-ẹ̀yìn Rẹ̀. Ṣùgbọ́n a fi àwọn Júù sílẹ̀ nínú òkùnkùn pátápátá. Wọ́n pàdánù gbogbo ìmọ́lẹ̀ tí wọ́n lè ti ní nípa ètò ìgbàlà, wọ́n sì ṣì ń gbẹ́kẹ̀ lé àwọn ẹbọ àti ọrẹ wọn tí kò ní ìlò. Ibi mímọ́ ọ̀run ti gba ipò ti ti ayé; síbẹ̀ wọn kò ní ìmọ̀ nípa ìyípadà náà. Nítorí náà, wọn kò lè rí àǹfààní nínú ìdájọ́-àárín Kristi ní ibi mímọ́.”

> “Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.

> “Ọ̀pọ̀ ènìyàn ń wo ìhùwàsí àwọn Júù nínú kíkọ̀ Kristi sílẹ̀ àti kíkàn án mọ́ àgbélébùú pẹ̀lú ìbẹ̀rù ńlá; bí wọ́n sì ti ń ka ìtàn ìtìjú ìkà tí wọ́n fi hù ú, wọ́n rò pé àwọn nífẹ̀ẹ́ Rẹ̀, àti pé àwọn kì yóò ti sẹ́ Ẹ gẹ́gẹ́ bí Pétérù ti ṣe, tàbí kí wọ́n kàn án mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn fún Jésù tí wọ́n jẹ́wọ́ pé àwọn ní wá sí ibi ìdánwò. Gbogbo ọ̀run fi ìfẹ́ jinlẹ̀ jùlọ wo bí a ṣe gba ìhìnrere áńgẹ́lì àkọ́kọ́. Ṣùgbọ́n ọ̀pọ̀ nínú àwọn tí ń jẹ́wọ́ pé àwọn nífẹ̀ẹ́ Jésù, tí wọ́n sì ń da omijé sílẹ̀ bí wọ́n ti ń ka ìtàn àgbélébùú, fi ẹ̀gàn ṣe ìròyìn ayọ̀ ìbọ̀ wá Rẹ̀. Dípò kí wọ́n fi ayọ̀ gba ìhìnrere náà, wọ́n pè é ní ẹ̀tàn. Wọ́n kórìíra àwọn tí ó fẹ́ràn ìfarahàn Rẹ̀, wọ́n sì ti wọ́n jáde kúrò nínú àwọn ìjọ. Àwọn tí ó kọ ìhìnrere àkọ́kọ́ náà kò lè rí àǹfààní kankan gbà láti inú èkejì; bẹ́ẹ̀ ni ẹkún ọ̀gànjọ́ kò ṣe wọ́n ní rere, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti wọ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ nínú ibùsùn mímọ́ ti ọ̀run. Nípa kíkọ àwọn ìhìnrere méjèèjì iṣáájú náà sílẹ̀, wọ́n ti ṣókùnkùn ìmòye wọn tó bẹ́ẹ̀ gẹ́gẹ́ tí wọ́n kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìnrere áńgẹ́lì kẹta, tí ń fi ọ̀nà sí ibi mímọ́ jùlọ hàn. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kàn Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ àfọwọ́kọṣẹ́ ti kàn àwọn ìhìnrere wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ nípa ọ̀nà sí ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní gbà láti inú ìbẹ̀bẹ̀ Jésù níbẹ̀. Bí àwọn Júù, tí wọ́n ń rú àwọn ẹbọ wọn tí kò ní ìlò, ni wọ́n ṣe ń gbé àwọn àdúrà wọn tí kò ní ìlò sókè sí yàrá náà tí Jésù ti fi sílẹ̀; Satani sì, tí inú rẹ̀ dùn pẹ̀lú ẹ̀tàn náà, gba ìwà ẹ̀sìn wọ́, ó sì ń darí ọkàn àwọn Kristẹni wọ̀nyí tí ń jẹ́wọ́ sí ara rẹ̀, nípa ṣiṣẹ́ pẹ̀lú agbára rẹ̀, àwọn àmì rẹ̀, àti àwọn iṣẹ́ ìyanu èké, láti fi dì wọ́n mú nínú okùn rẹ̀.” Early Writings, 259–261.

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