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

Ìwé Joẹli àti Ìjọ Seventh-day Adventist ti Laodicea - Nọ́mbà Ogún

Number Twenty

Nọ́mbà Ogún

Author

Jeff Pippenger

Published

December 26, 2025

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The book of Joel identifies that the destruction of God’s vineyard occurs in the fourth generation.

Ìwé Jóẹli fi hàn pé ìparun ọgbà àjàrà Ọlọ́run ń ṣẹlẹ̀ ní ìran kẹrin.

> The word of the Lord that came to Joel the son of Pethuel.

> Ọ̀rọ̀ Olúwa tí ó tọ Joẹli ọmọ Pẹtuẹli wá.

> Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

> Ẹ gbọ́ èyí, ẹ̀yin àgbàlagbà, kí ẹ sì tẹ́tí sí i, gbogbo ẹ̀yin olùgbé ilẹ̀ náà. Ṣé irú èyí ti ṣẹlẹ̀ ní ọjọ́ ayé yín, tàbí ní ọjọ́ ayé àwọn baba yín? Ẹ sọ ọ́ fún àwọn ọmọ yín, kí àwọn ọmọ yín sì sọ ọ́ fún àwọn ọmọ wọn, àti àwọn ọmọ wọn fún ìran míràn.

> That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

> Èyí tí eṣú-igi jẹ́ kù ni eṣú jẹ; èyí tí eṣú sì jẹ́ kù ni kòkòrò apanirun jẹ; èyí tí kòkòrò apanirun náà sì jẹ́ kù ni kòkòrò ewé jẹ.

> Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. Joel 1:1–5.

> Ẹ jí, ẹ̀yin ọ̀mùtí, kí ẹ sì sọkún; kí ẹ sì hu, gbogbo ẹ̀yin ọlọ́mu wáìnì, nítorí ọtí wáìnì tuntun; nítorí a ti ké e kúrò ní ẹnu yín. Joẹli 1:1–5.

The parable of the ten virgins is the parable of Adventism, and the awakening in the parable occurs when the wheat and tares are separated, at which point, the tares awaken to the fact that they have been “cut off” from the “new wine.” The word “cut off” represents Abram’s first covenant step where a heifer, she-goat and ram were cut into two pieces in the ritual to ratify the covenant with blood. In that very same covenant passage, God identifies that He will visit His people in judgment during the fourth generation.

Òwe àwọn wúńdíá mẹ́wàá náà ni òwe nípa Adventism, ìjí náà sì nínú òwe náà máa ṣẹlẹ̀ nígbà tí a bá ya àlìkámà kúrò lọ́dọ̀ èpò, ní àkókò náà ni èpò yóò jí sí òtítọ́ pé a ti “gé wọn kúrò” nínú “wáìnì tuntun.” Ọ̀rọ̀ náà “gé kúrò” dúró fún ìgbésẹ̀ àkọ́kọ́ májẹ̀mú Abram níbi tí a ti gé abo màlúù kan, abo ewúrẹ́ kan, àti àgbò kan sí ìpín méjì nínú àṣà ìmúdájú májẹ̀mú pẹ̀lú ẹ̀jẹ̀. Nínú àyọkà májẹ̀mú kan náà gan-an, Ọlọ́run sọ pé Òun yóò bẹ àwọn ènìyàn Rẹ̀ wò nínú ìdájọ́ ní ìran kẹrin.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ó sì wí fún Ábúrámù pé, “Mọ̀ dájúdájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn àwọn ènìyàn ibẹ̀; wọn yóò sì máa pọ́n wọn lójú fún ọdún irinwó. Àti pé orílẹ̀-èdè náà pẹ̀lú, tí wọn yóò máa sìn, èmi ni yóò dá lẹ́jọ́; lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀. Ṣùgbọ́n ìwọ yóò lọ sọ́dọ̀ àwọn baba rẹ ní àlàáfíà; a ó sì sin ọ ní ọjọ́ ogbó rere. Ṣùgbọ́n ní ìran kẹrin wọn yóò tún padà wá síhìn-ín yìí; nítorí ẹ̀ṣẹ̀ àwọn Amori kò tíì pé kún.” Genesisi 15:13–16.

When the prophecy was fulfilled in the fourth generation, in the generation of Moses, the Lord set forth the Ten Commandments as a symbol of the covenant with God and His chosen people. In the second of those ten laws the light of Abram’s four generations was magnified.

Nígbà tí àsọtẹ́lẹ̀ náà ṣẹ ní ìran kẹrin, ní ìran Mósè, Olúwa gbé Àwọn Òfin Mẹ́wàá kalẹ̀ gẹ́gẹ́ bí ààmì májẹ̀mú láàárín Ọlọ́run àti àwọn ènìyàn àyànfẹ́ Rẹ̀. Nínú èkejì nínú àwọn òfin mẹ́wàá wọ̀nyí ni ìmọ́lẹ̀ àwọn ìran mẹ́rin Ábúrámù ti gbéga.

> Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And shewing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.

> Ìwọ kò gbọdọ̀ ṣe ère fífín kankan fún ara rẹ, tàbí àwòrán ohunkóhun tí ń bẹ ní ọ̀run lókè, tàbí tí ń bẹ ní ayé nísàlẹ̀, tàbí tí ń bẹ nínú omi lábẹ́ ayé: ìwọ kò gbọdọ̀ foríbalẹ̀ fún wọn, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ sin wọ́n: nítorí èmi, Olúwa Ọlọ́run rẹ, jẹ́ Ọlọ́run aláìfaradà, tí ń bẹ ẹ̀ṣẹ̀ àwọn baba wò lórí àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin àwọn tí ó kórìíra mi; àti tí ń fi àánú hàn fún ẹgbẹẹgbẹ̀rún àwọn tí ó fẹ́ràn mi, tí wọ́n sì ń pa àwọn àṣẹ mi mọ́. Eksodu 20:4–6.

The four generations of Abram’s covenant was incorporated into the magnification of God’s character as a jealous God. His jealousy is contrasted with graven images. With Abram’s fourth generation we also find a progressive judgment. The judgment was upon the nation where God’s people were in bondage, as well as upon God’s people, and after that, the Amorites would be judged. Abram identifies a progressive judgment process that begins with God’s house and moves through the world progressively, and the second commandment identifies that the judgment process divides mankind into a class of those who hate God, and a class of those who love God, thus typifying the Sunday law which shouts out, “If you love me, keep my commandments.”

Àwọn ìran mẹ́rin majẹmu Abramu ni a fi sínú ìgbéga ìwà Ọlọ́run gẹ́gẹ́ bí Ọlọ́run oníwà-ìlara. A fi ìlara rẹ̀ wé àwọn ère fífín. Pẹ̀lú ìran kẹrin Abramu, a tún rí ìdájọ́ tí ń lọ síwájú ní ìpele déédéé. Ìdájọ́ náà wà lórí orílẹ̀-èdè tí àwọn ènìyàn Ọlọ́run wà ní ẹrú nínú rẹ̀, bẹ́ẹ̀ sì ni lórí àwọn ènìyàn Ọlọ́run pẹ̀lú; lẹ́yìn èyí, a ó sì dá àwọn Amorí lẹ́jọ́. Abramu fi hàn pé ìlànà ìdájọ́ tí ń lọ síwájú wà, tí ó bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, tí ó sì ń tẹ̀síwájú kọjá ayé ní ìlọsíwájú; ìlànà kejì náà sì fi hàn pé ìlànà ìdájọ́ yìí ń pín ará ènìyàn sí ẹ̀yà àwọn tí ó kórìíra Ọlọ́run, àti ẹ̀yà àwọn tí ó fẹ́ràn Ọlọ́run, ní báyìí sì ń ṣàpẹẹrẹ òfin Ọjọ́ Àìkú tí ń ké síta pé, “Bí ẹ bá fẹ́ràn mi, ẹ pa àwọn àṣẹ mi mọ́.”

In the same period that the Law is being delivered at Sinai, Moses is shown God’s character.

Ní àkókò kan náà tí a ń fi Òfin náà léṣẹ̀ ní Sinai, a fi ìwà Ọlọ́run hàn Mose.

> And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

> Oluwa sì sọ fún Mósè pé, Gbé òkúta méjì kọ fún ara rẹ, bí ẹni ìṣáájú: èmi yóò sì kọ àwọn ọ̀rọ̀ tí ó wà lórí àwọn àkàrà òkúta àkọ́kọ́ náà sára àwọn àkàrà wọ̀nyí, tí ìwọ fọ́. Kí o sì múra tán ní òwúrọ̀, kí o sì gòkè lọ ní òwúrọ̀ sí òkè Sínáì, kí o sì fi ara rẹ hàn níbẹ̀ fún mi lórí orí òkè náà. Kí ẹnikẹ́ni má ṣe gòkè lọ pẹ̀lú rẹ, bẹ́ẹ̀ ni kí a má ṣe rí ẹnikẹ́ni ní gbogbo òkè náà; bẹ́ẹ̀ ni kí àwọn agbo ẹran kéékèèké tàbí agbo màlúù má ṣe jẹ koríko ní iwájú òkè náà.

> And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

> Ó sì gé tábìlì òkúta méjì bí ti àkọ́kọ́; Mósè sì dìde ní kùtùkùtù òwúrọ̀, ó sì gòkè lọ sí òkè Sínáì, gẹ́gẹ́ bí Olúwa ti pàṣẹ fún un, ó sì mú tábìlì òkúta méjì náà lọ́wọ́ rẹ̀. Olúwa sì sọ̀ kalẹ̀ nínú àwọsánmà, ó sì dúró pẹ̀lú rẹ̀ níbẹ̀, ó sì kéde orúkọ Olúwa. Olúwa sì kọjá lọ níwájú rẹ̀, ó sì kéde,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

> Oluwa, Oluwa Ọlọrun, aláàánú àti olóore-ọ̀fẹ́, ẹni tí ó ní sùúrù pípẹ́, tí ó sì pọ̀ ní inú rere àti òtítọ́, tí ń pa àánú mọ́ fún ẹgbẹẹgbẹ̀rún, tí ń dárí àìṣòdodo, ìrékọjá, àti ẹ̀ṣẹ̀ jì, tí kì yóò sì dá ẹni ẹ̀bi sílẹ̀ rárá; tí ń bẹ ìwà búburú àwọn baba wò lórí àwọn ọmọ, àti lórí àwọn ọmọ àwọn ọmọ, títí dé ìran kẹta àti ìran kẹrin.

> And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. Exodus 34:1–9.

> Mósè sì yára, ó sì tẹrí ba sẹ́lẹ̀, ó sì jọ́sìn. Ó sì wí pé, Bí mo bá ti rí oore-ọ̀fẹ́ ní ojú rẹ nísinsin yìí, Olúwa, mo bẹ̀ ọ́, kí Oluwa mi máa bá wa lọ láàárín wa; nítorí pé àwọn ènìyàn ọlọ́rùn-kí-kó ni; kí o sì dárí ẹ̀ṣẹ̀ àìṣòdodo wa àti ẹ̀ṣẹ̀ wa jì wá, kí o sì mú wa jẹ́ ìní tirẹ. Eksodu 34:1–9.

The second giving of the law, aligns with the 1850 pioneer chart. The first tables were broken, and the first table had an error in the figures. Ancient Israel was then made the depositaries of the law, and modern Israel was then made the depositaries of the law of God and the laws of God’s prophetic Word. When the two tables were first introduced, there was literal rebellion in the camp, and when the 1850 chart was introduced, there was spiritual rebellion brewing in the camp. Abram’s prophecy of the fourth generation was fulfilled by Moses in the fourth generation, where God expanded the revelation of judgment in the fourth generation in the second commandment. Graven images became the counterfeit to the true worship of God, and the jealousy of God’s character was attached to the judgment. Then Moses viewed God’s glory. He saw God’s jealousy as an element of God’s character, as represented by His “name,” and the relationship between the worshipper and the sins of their fathers is set forth.

Ìfúnni kejì ti òfin náà bá àtẹ́ ìtòlẹ́sẹẹsẹ aṣáájú-ọ̀nà 1850 mu. Àwọn wàláà àkọ́kọ́ ni a fọ́, àti nínú wàláà àkọ́kọ́ náà àṣìṣe kan wà nínú àwọn nọ́ńbà náà. Nígbà náà ni a fi Ísírẹ́lì ìgbàanì ṣe alábojútó òfin náà, àti nígbà náà ni a fi Ísírẹ́lì òde-òní ṣe alábojútó òfin Ọlọ́run àti àwọn òfin Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Nígbà tí a kọ́kọ́ mú àwọn wàláà méjèèjì wọlé, ìṣọ̀tẹ̀ gidi wà nínú àgọ́ náà, àti nígbà tí a mú àtẹ́ ìtòlẹ́sẹẹsẹ 1850 wọlé, ìṣọ̀tẹ̀ ti ẹ̀mí ń rú sókè nínú àgọ́ náà. Àsọtẹ́lẹ̀ Ábúrámù nípa ìran kẹ́rin ni Mósè mú ṣẹ ní ìran kẹ́rin, níbi tí Ọlọ́run ti mú ìfihàn ìdájọ́ gbòòrò sí i ní ìran kẹ́rin nínú òfin kejì. Àwọn ère fífín di èké-àpẹẹrẹ sí ìjọsìn tòótọ́ Ọlọ́run, a sì so owú ìwà Ọlọ́run mọ́ ìdájọ́ náà. Nígbà náà ni Mósè rí ògo Ọlọ́run. Ó rí owú Ọlọ́run gẹ́gẹ́ bí èròjà kan nínú ìwà Ọlọ́run, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “orúkọ” Rẹ̀, a sì fi ìbáṣepọ̀ tó wà láàárín olùjọsìn àti ẹ̀ṣẹ̀ àwọn baba wọn hàn kedere.

When Christ cleansed the temple the first time, then the disciples remembered that the zeal of His house had eaten Him up. The “zeal” is the word “jealousy.” The character of God that expresses His jealousy, is the motivation that lead Christ to cleanse His temple, and the prophetic attribute of the need to confess those sins of your fathers, would later become an essential element of the call for repentance in the “seven times” judgment of Leviticus twenty-six. Abram’s “fourth generation” develops greater and greater weight as it continues through covenant history. The book of Joel represents the time of the latter rain, which occurs in the latter days. The book of Joel sets forth its message upon its introduction of the message of four generations, as the theme that was recorded in the very first step of Abram’s threefold covenant with God. That theme reaches its conclusion in the book of Joel.

Nígbà tí Kristi wẹ tẹ́ńpìlì náà mọ́ ní ìgbà àkọ́kọ́, nígbà náà ni àwọn ọmọ-ẹ̀yìn rántí pé ìtara ilé Rẹ̀ ti jẹ ẹ run. “Ìtara” náà ni ọ̀rọ̀ náà “ìfẹ́-ọkàn owú.” Ànímọ́ Ọlọ́run tí ń fi owú Rẹ̀ hàn, ni ìmísí tí ó mú kí Kristi wẹ tẹ́ńpìlì Rẹ̀ mọ́, àti ànímọ́ àsọtẹ́lẹ̀ ti àìní láti jẹ́wọ́ àwọn ẹ̀ṣẹ̀ àwọn baba rẹ, yóò sì di apá pàtàkì nígb later nínú ìpè sí ìrònúpìwàdà nínú ìdájọ́ “ìgbà méje” ti Lefitiku ogún-ún méfà. “Ìran kẹrin” ti Ábrámù ń gba ìwọ̀n tí ó pọ̀ sí i, tí ó sì ń pọ̀ sí i, bí ó ti ń bá a lọ kọjá inú ìtàn májẹ̀mú. Ìwé Joẹli dúró fún àkókò òjò ìkẹyìn, tí ó ń ṣẹlẹ̀ ní ọjọ́ ìkẹyìn. Ìwé Joẹli gbé ìránṣẹ́ rẹ̀ kalẹ̀ lórí ìfihàn rẹ̀ ti ìhìn iṣẹ́ ìran mẹ́rin, gẹ́gẹ́ bí kókó-ọ̀rọ̀ tí a kọ sílẹ̀ ní ìgbésẹ̀ àkọ́kọ́ gan-an ti májẹ̀mú apá mẹ́ta Ábrámù pẹ̀lú Ọlọ́run. Kókó-ọ̀rọ̀ náà dé ìparí rẹ̀ nínú ìwé Joẹli.

Once in the Promised Land, the Ark of the covenant was located at Shiloh, where wicked and foolish Eli, the high priest and his two corrupt sons are contrasted with the calling of Samuel. Shiloh would become a step in the journey of the Ark, which was the symbol of the covenant. After the Ark was used as the symbol of bringing down the walls of Jericho, it was located in Shiloh for around four hundred years, until the death of Eli and his wicked sons. It was then captured by the Philistines, and thereafter when David moved the Ark to Jerusalem, the first illustration of the triumphal entry into Jerusalem was accomplished. The stated purpose of moving the covenant symbol to Jerusalem, was that God chose to place His name in Jerusalem, and His name is associated with His jealousy, which is associated with His jealous judgment in the fourth generation.

Lẹ́yìn tí wọ́n wọ Ilẹ̀ Ìlérí, Àpótí Májẹ̀mú wà ní Ṣílò, níbi tí a ti fi Élí alufaa àgbà, ẹni búburú tí kò sì ní ọgbọ́n, àti àwọn ọmọ rẹ̀ méjì tí wọ́n bàjẹ́, wé ìpè Samuẹli. Ṣílò yóò di ìgbésẹ̀ kan nínú ìrìnàjò Àpótí náà, èyí tí ó jẹ́ àmì májẹ̀mú. Lẹ́yìn tí a ti lo Àpótí náà gẹ́gẹ́ bí àmì fífi mú kí ògiri Jẹ́ríkò wó lulẹ̀, ó wà ní Ṣílò fún bí ọdún irinwó, títí di ikú Élí àti àwọn ọmọ rẹ̀ búburú. Lẹ́yìn náà àwọn Fílístínì kó o ní ìgbèkùn, lẹ́yìn èyí náà, nígbà tí Dáfídì gbé Àpótí náà lọ sí Jerúsálẹmu, àpẹẹrẹ àkọ́kọ́ ti ìwọlé ayọ̀ sí Jerúsálẹmu ni a ṣẹ. Ète tí a sọ pé a fi gbe àmì májẹ̀mú náà lọ sí Jerúsálẹmu ni pé Ọlọ́run yàn láti fi orúkọ Rẹ̀ sí Jerúsálẹmu, orúkọ Rẹ̀ sì ní ìbáṣepọ̀ pẹ̀lú owú Rẹ̀, èyí tí ó ní ìbáṣepọ̀ pẹ̀lú ìdájọ́ owú Rẹ̀ ní ìran kẹrin.

At the Sunday law the Lord will lift up the church triumphant above all the hills and mountains, and the Gentiles will say, “come and lets us go to the house of God.”

Nígbà òfin ọjọ́ Àìkú, Olúwa yóò gbé ìjọ tó ṣẹ́gun ga ju gbogbo àwọn òkè kékeré àti àwọn òkè ńlá lọ, àwọn aláìkọlà yóò sì wí pé, “ẹ wá, ẹ jẹ́ kí a lọ sí ilé Ọlọ́run.”

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Yóò sì ṣẹ ní ọjọ́ ìkẹyìn, pé a ó fi òkè ilé Olúwa múlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn òkè kéékèèké lọ; gbogbo orílẹ̀-èdè yóò sì máa ṣàn lọ síbẹ̀. Ọ̀pọ̀ ènìyàn yóò sì máa lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jékọ́bù; òun yóò sì kọ́ wa nípa àwọn ọ̀nà rẹ̀, a ó sì máa rìn ní ipa-ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:2, 3.

The word of the Lord goes forth from Jerusalem, for that is where He chose to place His “name.” With Moses, “the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed,

Ọ̀rọ̀ Olúwa ń jáde láti Jerusalẹmu, nítorí ibẹ̀ ni Ó yàn láti fi “orúkọ” Rẹ̀ sí. Pẹ̀lú Mósè, “Olúwa sọ̀kalẹ̀ nínú àwọsánmà, ó sì dúró pẹ̀lú rẹ̀ níbẹ̀, ó sì kéde orúkọ Olúwa. Olúwa sì kọjá níwájú rẹ̀, ó sì kéde,

> The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. Exodus 34:6, 7.

> Olúwa, Olúwa Ọlọ́run, aláàánú àti olóore-ọ̀fẹ́, ọlọ́ra ní sùúrù, tí ó pọ̀ ní inú rere àti òtítọ́, tí ń pa àánú mọ́ fún ẹgbẹẹgbẹ̀rún, tí ń dárí àìṣedéédé, ìrékọjá àti ẹ̀ṣẹ̀ jì, tí kì yóò sì dá ẹni ẹlẹ́bi láre rárá; tí ń bẹ ìwà-búburú àwọn baba lórí àwọn ọmọ, àti lórí ọmọ àwọn ọmọ, títí dé ìran kẹta àti ìran kẹrin. Eksodu 34:6, 7.

His “name” is His character, and God’s character is profoundly complex and profoundly simple. God is love, is His character perfectly, but simply expressed. Abram’s covenant truth of “the fourth generation of judgment” was expanded “line upon line” with the second commandment’s additional light upon the fourth generation. Then Moses’ experience expands the light of the fourth generation’s connection with God’s character, by adding the light of His jealousy. Inspiration has defined character as “thoughts and feelings combined,” but inspiration has also informed us our thoughts are not as God’s thoughts. His character is His thoughts and feelings combined, and His character has so many facets beyond our simple human thoughts and feelings, that the difference is that his thoughts are higher than heaven in relation to the earth.

“Orúkọ” Rẹ̀ ni ìwà Rẹ̀, àti pé ìwà Ọlọ́run ní ìsòro jíjinlẹ̀ gan-an, ó sì rọrùn ní ọ̀nà jíjinlẹ̀ pẹ̀lú. Ọlọ́run jẹ́ ìfẹ́, èyí sì ni ìfihàn pípé ti ìwà Rẹ̀, bí ó tilẹ̀ jẹ́ pé a sọ ọ́ ní ọ̀nà tí ó rọrùn. Òtítọ́ májẹ̀mú Ábrámù nípa “ìran kẹrin ti ìdájọ́” ni a fi “ìlà lé ìlà” túbọ̀ gbilẹ̀ pẹ̀lú ìmọ́lẹ̀ àfikún ti òfin kejì nípa ìran kẹrin. Nígbà náà ni ìrírí Mósè tún fi ìmọ́lẹ̀ náà nípa ìbáṣepọ̀ ìran kẹrin pẹ̀lú ìwà Ọlọ́run gbòòrò sí i, nípa fífi ìmọ́lẹ̀ owú Rẹ̀ kún un. Ìmísí ti ṣàlàyé ìwà gẹ́gẹ́ bí “àwọn èrò àti ìmọ̀lára tí a darapọ̀,” ṣùgbọ́n Ìmísí tún ti jẹ́ kí a mọ̀ pé èrò wa kò rí bí èrò Ọlọ́run. Ìwà Rẹ̀ ni àpapọ̀ èrò àti ìmọ̀lára Rẹ̀, àti pé ìwà Rẹ̀ ní ọ̀pọ̀lọpọ̀ apá ju àwọn èrò àti ìmọ̀lára wa ènìyàn aláìlẹ́gbẹ̀ lọ, tó bẹ́ẹ̀ tí ìyàtọ̀ náà fi jẹ́ pé èrò Rẹ̀ ga ju ọ̀run lọ ní ìbáṣepọ̀ pẹ̀lú ayé.

> For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:8, 9.

> “Nítorí èrò mi kì í ṣe èrò yín, bẹ́ẹ̀ ni ọ̀nà yín kì í ṣe ọ̀nà mi,” ni Olúwa wí. “Nítorí bí àwọn ọ̀run ti ga ju ilẹ̀ ayé lọ, bẹ́ẹ̀ ni ọ̀nà mi ga ju ọ̀nà yín lọ, àti èrò mi ju èrò yín lọ.” Isaiah 55:8, 9.

So, here is a human thought to ponder; if God’s character is represented by His name, then every manifestation of God’s name is a manifestation of His character. The Lion of the tribe of Judah seals and unseals His prophetic Word, Palmoni is the Wonderful Numberer of Secrets, who is also the Root out of dry ground, and also the burning bush, a pillar of fire, the archangel Michael and on, and on. The attributes of God’s character as represented by His various names are endless. The ‘human thought to ponder’ is this. With all the various expressions of God’s character that are known to exist, what is the significance—that in the very first covenant step of the threefold covenant process with Abram—the “fourth generation judgment” is the foundational statement in the covenant—that reflects His name?

Nítorí náà, èyí ni èrò ènìyàn kan láti ronú lé lórí; bí a bá ń ṣojú ìwà Ọlọ́run nípasẹ̀ orúkọ Rẹ̀, nígbà náà gbogbo ìfarahàn orúkọ Ọlọ́run jẹ́ ìfarahàn ìwà Rẹ̀. Kìnnìún ẹ̀yà Júdà ni ó fi èdìdì dì, tí ó sì tú èdìdì Kọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀; Palmoni ni Olùkà-Iye Àwọn Àṣírí Alágbàyanu, ẹni tí ó sì tún jẹ́ Gbòngbò láti inú ilẹ̀ gbígbẹ, tí ó sì tún jẹ́ igbó tí ń jó, ọ̀pá iná, olórí àwọn áńgẹ́lì Míkáẹ́lì, bẹ́ẹ̀ sì ni ó ń lọ lọ́wọ́ síi. Àwọn ànímọ́ ìwà Ọlọ́run gẹ́gẹ́ bí a ti ń ṣojú wọn nípasẹ̀ orúkọ Rẹ̀ oríṣiríṣi kò lópin. “Èrò ènìyàn láti ronú lé lórí” náà ni èyí. Pẹ̀lú gbogbo oríṣiríṣi ìṣàfihàn ìwà Ọlọ́run tí a mọ̀ pé wọ́n wà, kí ni ìtumọ̀ rẹ̀—pé ní ìgbésẹ̀ májẹ̀mú àkọ́kọ́ gan-an nínú ìlànà májẹ̀mú onípele mẹ́ta pẹ̀lú Ábrámù—“ìdájọ́ ìran kẹrin” ni gbólóhùn ìpìlẹ̀ nínú májẹ̀mú náà—tí ó ń fi orúkọ Rẹ̀ hàn?

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.

> Ó sì wí fún Ábrámù pé, “Mọ dájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn àwọn ènìyàn ibẹ̀; àwọn náà yóò sì pọ́n wọn lójú fún ọdún irinwó. Ṣùgbọ́n orílẹ̀-èdè náà pẹ̀lú, tí wọn yóò máa sìn, èmi yóò ṣe ìdájọ́ rẹ̀; lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀. Ṣùgbọ́n ìwọ yóò lọ sọ́dọ̀ àwọn baba rẹ ní àlàáfíà; a ó sì sin ọ ní ọjọ́ ogbó rere. Ṣùgbọ́n ní ìran kẹrin wọn yóò padà wá síhìn-ín yìí: nítorí ẹ̀ṣẹ̀ àwọn Ámórì kò tí ì pé.” Jẹ́nẹ́sísì 15:13–16.

The character of God as the judge of men and nations allows men a period of probation that is represented by four generations. God is the judge, He is merciful, He is patient and He brings judgment of men and nations to a conclusion in the fourth generation. God’s foundational statement in His covenant with a chosen people includes the fourth generational judgment. Just as the message of the first angel possesses all the characteristics of each of the three individual angels’ messages, so too, the first step of Abram’s covenant possesses the characteristics of the entire threefold covenant. God’s name is that He is the merciful judge, who judges in the fourth generation. Every other step in the covenant history of a chosen people, builds upon that foundation.

Ìwà Ọlọ́run gẹ́gẹ́ bí Onídàájọ́ ènìyàn àti orílẹ̀-èdè ń fún ènìyàn ní àkókò ìdánwò kan tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìran mẹ́rin. Ọlọ́run ni Onídàájọ́, aláàánú ni Òun, aláfaradà ni Òun, ó sì mú ìdájọ́ ènìyàn àti ti àwọn orílẹ̀-èdè dé ìparí ní ìran kẹrin. Àlàyé ìpilẹ̀ tí Ọlọ́run fi múlẹ̀ nínú májẹ̀mú Rẹ̀ pẹ̀lú àwọn ènìyàn àyànfẹ́ kan ní ìdájọ́ ìran kẹrin pẹ̀lú. Gẹ́gẹ́ bí ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ṣe ní gbogbo àwọn àbùdá ọ̀kọ̀ọ̀kan ìránṣẹ́ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta náà, bẹ́ẹ̀ ni ìgbésẹ̀ àkọ́kọ́ nínú májẹ̀mú Ábúrámù ní àwọn àbùdá gbogbo májẹ̀mú onípín mẹ́ta náà. Orúkọ Ọlọ́run ni pé Òun ni Onídàájọ́ aláàánú, ẹni tí ń dájọ́ ní ìran kẹrin. Gbogbo ìgbésẹ̀ yòókù nínú ìtàn májẹ̀mú àwọn ènìyàn àyànfẹ́ kan ń kọ́ lé orí ìpilẹ̀ náà.

When the book of Joel is placed at the Midnight Cry’s awakening in verse five, and the “new wine” is “cut off” from their mouths, the introduction to that final covenant separation of a chosen covenant people is the foundational message of the covenant that lays out the rebellion of the covenant people who are then “cut off” as being accomplished in the fourth generation. They are “cut off,” for not understanding the foundational message of the covenant.

Nígbà tí a bá fi ìwé Jóẹli sí ibi jíjìnlẹ̀ ti Ẹkún Àárín Òru ní ẹsẹ̀ karùn-ún, tí a sì “gé wáìnì tuntun náà kúrò” ní ẹnu wọn, ìṣàfihàn sí ìyapa májẹ̀mú ìkẹyìn yẹn ti àwọn ènìyàn májẹ̀mú tí a yàn ni ìránṣẹ́ ìpilẹ̀ṣẹ̀ ti májẹ̀mú náà, èyí tí ó ṣe àtòkọ ìṣọ̀tẹ̀ àwọn ènìyàn májẹ̀mú, tí a sì “gé wọn kúrò” lẹ́yìn náà gẹ́gẹ́ bí ohun tí a ti mú ṣẹ ní ìran kẹrin. A “gé wọn kúrò,” nítorí pé wọn kò lóye ìránṣẹ́ ìpilẹ̀ṣẹ̀ ti májẹ̀mú náà.

That foundational message of the covenant in Genesis fifteen’s four verses, is the measuring rod—the line of judgment that is used when the capstone message of the covenant is presented as “new wine” in the latter days. The gravity which is associated with the awakening of the drunkards of Ephraim, when the “new wine” is “cut off” is only truly understood—when it is set within the context of a pronouncement of judgment against the final fourth generation of a rebellious chosen people, during the testing period of the latter rain.

Ìròyìn ìpìlẹ̀ májẹ̀mú náà nínú àwọn ẹsẹ̀ mẹ́rin ti Gẹ́nẹ́sísì kẹ́ẹ̀ẹ́dógún, ni ọ̀pá ìwọ̀n—okùn ìdájọ́ tí a ń lò nígbà tí a bá fi ìròyìn òkúta ìparí ti májẹ̀mú náà hàn gẹ́gẹ́ bí “wáìnì tuntun” ní àwọn ọjọ́ ìkẹyìn. Ìwúwo ọ̀ràn tí ó ní í ṣe pẹ̀lú jíjí àwọn ọ̀mùtí Efraimu nígbà tí a “gé kúrò” “wáìnì tuntun” náà ni a lè lóye ní òtítọ́ nìkan—nígbà tí a bá gbé e kalẹ̀ sínú àyíká ìkéde ìdájọ́ sí ìran kẹrin àti ìkẹyìn ti àwọn ènìyàn àyànfẹ́ ọlọ̀tẹ̀ kan, ní àkókò ìdánwò ti òjò àkẹ́yìn.

In Genesis seventeen, we find the second step of the threefold covenant with Abraham:

Nínú Jẹ́nẹ́sísì orí kẹtàdínlógún, a rí ìgbésẹ̀ kejì nínú májẹ̀mú mẹ́talọ́kan pẹ̀lú Ábúráhámù:

> And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations. This is my covenant, which ye shall keep, between me and you and thy seed after thee;

> Ọlọ́run sì wí fún Ábúráhámù pé, Ìwọ yóò máa pa májẹ̀mú mi mọ́ nítorí náà, ìwọ àti irú-ọmọ rẹ lẹ́yìn rẹ láti ìran dé ìran. Èyí ni májẹ̀mú mi, èyí tí ẹ̀yin yóò pa mọ́, láàárín èmi àti ẹ̀yin àti irú-ọmọ rẹ lẹ́yìn rẹ;

> Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. He that is born in thy house, and he that is bought with thy money, must needs be circumcised: and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man child whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people; he hath broken my covenant. Genesis 17:9–14.

> Gbogbo ọmọkùnrin láàárín yín ni a ó kọlà. Ẹ̀yin yóò sì kọlà ẹran àkọ́kọ́ yín; yóò sì jẹ́ àmì májẹ̀mú náà láàárín èmi àti yín. Ẹni tí ó bá jẹ́ ọmọ ọjọ́ mẹ́jọ ni a ó kọlà láàárín yín, gbogbo ọmọkùnrin ní ìran-ìran yín; ẹni tí a bí ní ilé, tàbí ẹni tí a fi owó rà lọ́wọ́ àjèjì kan, ẹni tí kì í ṣe ti irú-ọmọ rẹ. Ẹni tí a bí ní ilé rẹ, àti ẹni tí a fi owó rẹ rà, ní láti jẹ́ kí a kọlà wọn dájúdájú; májẹ̀mú mi yóò sì wà nínú ẹran ara yín gẹ́gẹ́ bí májẹ̀mú àìnípẹ̀kun. Ṣùgbọ́n ọmọkùnrin aláìkọlà, ẹni tí a kò kọlà ẹran àkọ́kọ́ rẹ̀, ẹni náà ni a ó ke kúrò láàárín àwọn ènìyàn rẹ̀; ó ti ru májẹ̀mú mi. Genesisi 17:9–14.

The second step provides a second witness to the symbol of being “cut off.” The word translated as “cut off,” finds its root in the animals Abram cut in halves in chapter fifteen, and in the passage, anyone who is not circumcised shall be “cut off” from the covenant. Circumcision was replaced by baptism in the covenant history where Christ was confirming these very truths, and for this reason, He, as our example was resurrected on the eighth day.

Ìgbésẹ̀ kejì pèsè ẹlẹ́rìí kejì sí àpẹẹrẹ jíjẹ́ “gé kúrò.” Ọ̀rọ̀ tí a túmọ̀ sí “gé kúrò” ni gbòǹgbò rẹ̀ nínú àwọn ẹranko tí Ábírámù gé sí ìdajì ní orí kẹ́ẹ̀ẹ́dógún, àti nínú ẹsẹ̀ náà, ẹnikẹ́ni tí kò bá kọlà yóò jẹ́ “gé kúrò” kúrò nínú májẹ̀mú náà. Ìkọlà ni a fi ìrìbọmi rọ́pò nínú ìtàn májẹ̀mú níbi tí Kristi ti ń jẹ́rìí àwọn òtítọ́ wọ̀nyí gan-an, àti nítorí èyí, Òun, gẹ́gẹ́ bí àpẹẹrẹ wa, ni a jí dìde ní ọjọ́ kẹjọ.

That sign was to be accomplished on the eighth day, as represented by the eight souls in the ark. It is in the second step where the visual test is represented, whether it was Israel choosing between Jezebel’s prophets of Elijah in advance of the judgment carried out by Elijah, or Daniel, Shadrach, Meshach and Abednego countenance appearing fairer and fatter than those who ate the king’s diet; the second test is visual. Circumcision is a sign of life, and the eight souls upon the ark, represent those who lived in contrast with those who died.

Ami náà ni a ó mú ṣẹ ní ọjọ́ kẹjọ, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn ọkàn mẹ́jọ tí ó wà nínú ọkọ̀. Ní ìgbésẹ̀ kejì ni a ti ṣàfihàn àdánwò ìríran, yálà Israẹli ń yan láàrín àwọn wòlíì Jésíbẹ́lì àti Èlíjà ṣáájú ìdájọ́ tí Èlíjà mú ṣẹ, tàbí pé ojú Dáníẹ́lì, Ṣádíraki, Mẹ́ṣaki àti Abẹdínégò hàn pé ó dára jù, ó sì sanra jù ti àwọn tí wọ́n jẹ oúnjẹ ọba lọ; àdánwò kejì jẹ́ ti ojú. Ilà-kíkà jẹ́ àmì ìyè, àwọn ọkàn mẹ́jọ tí ó wà lórí ọkọ̀ náà sì ṣojú àwọn tí wọ́n yè, ní ìyàtọ̀ sí àwọn tí wọ́n kú.

In the history of Christ, when the sign of the covenant transitioned to baptism the apostle Paul employed the very covenant history of these verses to demonstrate the major shift in covenant history. He used the flesh that is cut off in circumcision, as a symbol of man in relation to divinity, and as a symbol of man’s lower nature in relation to man’s higher nature. Paul taught his students by employing Gods’ prophetic Word, and his purpose as “one who was selected,” (as his name Saul means) was to identify the major shift in covenant history represented by the transition from literal to spiritual Israel as God’s covenant people. In accomplishing his assigned work, he presented his prophetic message in the context of covenant history.

Nínú ìtàn Kristi, nígbà tí àmì májẹ̀mú ti yí padà sí ìrìbọmi, aposteli Paulu lo ìtàn májẹ̀mú gan-an tí àwọn ẹsẹ̀ wọ̀nyí sọ láti fi hàn ìyípadà ńlá náà nínú ìtàn májẹ̀mú. Ó lo ẹran-ara tí a gé kúrò nínú ikọla gẹ́gẹ́ bí àpẹẹrẹ ènìyàn ní ìbáṣepọ̀ pẹ̀lú ìwà-ọlọ́run, àti gẹ́gẹ́ bí àpẹẹrẹ ìṣẹ̀dá ìsàlẹ̀ ènìyàn ní ìbáṣepọ̀ pẹ̀lú ìṣẹ̀dá gíga rẹ̀. Paulu kọ́ àwọn akẹ́kọ̀ọ́ rẹ̀ nípa lílo Ọ̀rọ̀ àsọtẹ́lẹ̀ ti Ọlọ́run, àti ète rẹ̀ gẹ́gẹ́ bí “ẹni tí a yàn,” (gẹ́gẹ́ bí orúkọ rẹ̀ Saulu ti túmọ̀ sí) ni láti fi ìyípadà ńlá nínú ìtàn májẹ̀mú tí ìyípadà láti Ísírẹ́lì gidi sí Ísírẹ́lì ti ẹ̀mí gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run dúró fún hàn. Ní ṣíṣe iṣẹ́ tí a yàn fún un ṣẹ, ó gbé ọ̀rọ̀ àsọtẹ́lẹ̀ rẹ̀ kalẹ̀ nínú àyíká ìtàn májẹ̀mú.

Genesis seventeen represents the second step of the three foundational covenant steps that find their omega fulfillment in the three angels of Revelation fourteen. Step two is represented by the sign of circumcision, typifying the seal of God upon the one hundred and forty-four thousand, who are the ensign, which represents the visual test. The three angels are the omega of Abraham’s alpha covenant. The third step for Abraham was chapter twenty-two.

Jẹ́nẹ́sísì orí kẹtàlá-dín-lógún ṣàfihàn ìgbésẹ̀ kejì nínú àwọn ìgbésẹ̀ májẹ̀mú ìpilẹ̀ mẹ́ta tí ń rí ìmúṣẹ̀ òmégà wọn nínú àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá. Aṣojú ìgbésẹ̀ kejì ni àmì ìkọlà, tí ó jẹ́ àpẹẹrẹ èdìdì Ọlọ́run lórí ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin [ọkẹ́ mẹ́rìnlélọ́gọ́rin], ẹni tí wọ́n jẹ́ asia, èyí tí ó dúró fún ìdánwò ojú-rí. Àwọn áńgẹ́lì mẹ́ta ni òmégà májẹ̀mú álífà Ábúráhámù. Ìgbésẹ̀ kẹta fún Ábúráhámù ni orí kejìlélógún.

> And the angel of the Lord called unto Abraham out of heaven the second time, And said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son: That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. Genesis 22:15–18.

> Angẹli Oluwa sì tún pè Abrahamu láti ọ̀run ní ìgbà kejì, ó sì wí pé, Ní tèmi fúnra mi ni mo fi búra, ni Oluwa wí, nítorí pé ìwọ ti ṣe nǹkan yìí, tí o kò sì dá ọmọ rẹ, ọmọ rẹ kan ṣoṣo, sí: pé ní ìbùkún èmi yóò bùkún fún ọ, àti ní ìmúpọ̀ sí i èmi yóò sọ irú-ọmọ rẹ di púpọ̀ gẹ́gẹ́ bí ìràwọ̀ ọ̀run, àti gẹ́gẹ́ bí iyanrìn tí ó wà ní etíkun òkun; irú-ọmọ rẹ yóò sì gba ẹnu-ọ̀nà àwọn ọ̀tá rẹ̀; àti nínú irú-ọmọ rẹ ni gbogbo orílẹ̀-èdè ayé yóò ti rí ìbùkún gbà; nítorí pé ìwọ ti gbọ́ ohùn mi. Genesisi 22:15–18.

Verse one of the chapter states, “And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am.” God tempted Abraham, thus identifying a final test, before the third covenant pronouncement. When Abraham passed the test, then the final four verses of Abraham’s threefold covenant were set forth. Because Abraham “obeyed” God’s voice, which in this passage is His “covenant voice,” Abraham would be blessed as the father of nations. The third angel is a test, which like Abraham represents a test that demonstrates character, and character is based upon whether you believe God, as did Abraham, or not. Those who pass the test, as did Abraham will be used to gather in all the nations of the world. The seventeen verses, from three chapters identify the covenant between God and a chosen people; and in so doing they represent the alpha of the covenant history of a chosen people, and in so doing, those verses also represent the omega of covenant history as represented with the raising up of the one hundred and forty-four thousand.

Ẹsẹ̀ kìn-ín-ní ti orí náà sọ pé, “Lẹ́yìn nǹkan wọ̀nyí ó sì ṣe, Ọlọ́run dán Ábúráhámù wò, ó sì wí fún un pé, Ábúráhámù: òun sì wí pé, Wò ó, èmi nìyí.” Ọlọ́run dán Ábúráhámù wò, bẹ́ẹ̀ ni Ó fi ìdánwò ìkẹyìn hàn, ṣáájú ìkéde májẹ̀mú kẹta. Nígbà tí Ábúráhámù sì borí ìdánwò náà, nígbà náà ni a gbé àwọn ẹsẹ̀ mẹ́rin ìkẹyìn ti májẹ̀mú mẹ́ta ti Ábúráhámù kalẹ̀. Nítorí Ábúráhámù “gbọ́” ohùn Ọlọ́run, èyí tí ó jẹ́ “ohùn májẹ̀mú” Rẹ̀ nínú ìpínrọ̀ yìí, a ó bùkún fún Ábúráhámù gẹ́gẹ́ bí baba àwọn orílẹ̀-èdè. Áńgẹ́lì kẹta jẹ́ ìdánwò kan, èyí tí, gẹ́gẹ́ bí Ábúráhámù, dúró fún ìdánwò kan tí ń fi ìwà hàn, ìwà náà sì dá lórí bóyá o gbàgbọ́ Ọlọ́run, gẹ́gẹ́ bí Ábúráhámù ti ṣe, tàbí béẹ̀ kọ́. Àwọn tí ó bá borí ìdánwò náà, gẹ́gẹ́ bí Ábúráhámù ti ṣe, ni a ó lò láti kó gbogbo àwọn orílẹ̀-èdè ayé jọ wọlé. Àwọn ẹsẹ̀ mẹ́tàlá-dín-lógún náà, láti inú orí mẹ́ta, ń tọ́ka sí májẹ̀mú tí ó wà láàárín Ọlọ́run àti àwọn ènìyàn àyànfẹ́; nípa bẹ́ẹ̀ wọ́n dúró fún alpha ti ìtàn májẹ̀mú ti àwọn ènìyàn àyànfẹ́, àti nípa bẹ́ẹ̀ pẹ̀lú, àwọn ẹsẹ̀ wọ̀nyí tún dúró fún omega ti ìtàn májẹ̀mú gẹ́gẹ́ bí a ti rí i nínú ìjíde ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì.

How many of us would by a home, or a vehicle without first reviewing the terms of the contract? How many Laodicean Seventh-day Adventists know that the very first term of their covenant contract with God consists of God identifying that He is the merciful God that passes judgment in the fourth generation? The tragedy is that they know not the foundational truths of the Millerite history, nor do they know the foundational truths of their professed covenant relationship, and because of this they, like ancient Israel, know not the time of their visitation. That conclusion of that period of visitation, that began at 9/11, is when they are awakened at midnight only to realize they are cut off.

Mélòó ni nínú wa yóò rà ilé, tàbí ọkọ ayọ́kẹ́lẹ́, láì kọ́kọ́ ṣàyẹ̀wò àwọn ìlànà inú àdéhùn náà? Mélòó ni lára àwọn Adventist Ọjọ́ Keje ti Laodicea mọ̀ pé ìlànà àkọ́kọ́ pátápátá nínú àdéhùn májẹ̀mú wọn pẹ̀lú Ọlọ́run ni pé Ọlọ́run ń fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ọlọ́run aláàánú tí ń ṣe ìdájọ́ títí dé ìran kẹrin? Ìbànújẹ́ ńlá náà ni pé wọn kò mọ àwọn òtítọ́ ìpìlẹ̀ ti ìtàn Millerite, bẹ́ẹ̀ ni wọn kò sì mọ àwọn òtítọ́ ìpìlẹ̀ ti ìbáṣepọ̀ májẹ̀mú tí wọ́n jẹ́wọ́; àti nítorí èyí, wọn, gẹ́gẹ́ bí Ísírẹ́lì àtijọ́, kò mọ àkókò ìbẹ̀wò wọn. Ìparí àkókò ìbẹ̀wò náà, tí ó bẹ̀rẹ̀ ní 9/11, ni ìgbà tí a jí wọn ní ọ̀gànjọ́ òru, kí wọ́n tó mọ̀ pé a ti gé wọn kúrò.

We will continue in the next article.

A ó máa tẹ̀síwájú nínú àpilẹ̀kọ tó kàn.

> “On April 18, two days after the scene of falling buildings had passed before me, I went to fill an appointment in the Carr Street Church, Los Angeles. As we neared the church we heard the newsboys crying: ‘San Francisco destroyed by an earthquake!’ With a heavy heart I read the first hastily printed news of the terrible disaster.

> “Ní ọjọ́ kẹtàdínlógún oṣù Kẹrin, ọjọ́ méjì lẹ́yìn tí ìran àwọn ilé tí ń wó lulẹ̀ ti kọjá níwájú mi, mo lọ láti mú ìpàdé tí a ti yàn ṣẹ ní Ìjọ Carr Street, ní Los Angeles. Bí a ṣe sún mọ́ ìjọ náà, a gbọ́ àwọn ọmọkùnrin tí ń ta ìròyìn ń ké pé: ‘Ìmìtìtì ilẹ̀ ti pa San Francisco run!’ Pẹ̀lú ọkàn tí ó kún fún ìbànújẹ́ ni mo ka àwọn ìròyìn àkọ́kọ́ tí a tẹ jáde ní kíákíá nípa àjálù ẹlẹ́rùjẹ̀jẹ̀ náà.”

> “Two weeks later, on our homeward journey, we passed through San Francisco and, hiring a carriage, spent an hour and a half in viewing the destruction wrought in that great city. Buildings that were thought to be proof against disaster were lying in ruins. In some instances buildings were partially sunken in the ground. The city presented a most dreadful picture of the inefficiency of human ingenuity to frame fireproof and earthquake-proof structures.

> “Lẹ́yìn ọ̀sẹ̀ méjì, nígbà tí a ń padà sí ilé, a gba San Francisco kọjá, a sì yá kẹ̀kẹ́ ẹṣin kan, a sì lo wákàtí kan àtààbọ̀ láti wo ìparun tí a ti ṣe ní ìlú ńlá náà. Àwọn ilé tí a ti rò pé wọ́n lè dojú kọ àjálù wà ní ìdọ̀tí ahoro. Ní àwọn ìṣẹ̀lẹ̀ kan, àwọn ilé kan ti rì sínú ilẹ̀ ní apá kan. Ìlú náà fi àwòrán tí ó bani lẹ́rù jùlọ hàn nípa àìtó agbára ọgbọ́n ẹ̀dá ènìyàn láti kọ́ àwọn ilé tí iná kò lè jó àti tí ìmìtìtì ilẹ̀ kò lè wó.”

> “Through His prophet Zephaniah the Lord specifies the judgments that He will bring upon evildoers: ‘I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling blocks with the wicked; and I will cut off man from off the land, saith the Lord.’

> “Nípasẹ̀ wòlíì Rẹ̀, Sefaniah, Olúwa ṣàlàyé ní kíkún àwọn ìdájọ́ tí Yóò mú wá sórí àwọn olùṣe-buburu pé: ‘Èmi yóò pa ohun gbogbo run pátápátá kúrò lórí ilẹ̀, ni Olúwa wí. Èmi yóò pa ènìyàn àti ẹranko run; Èmi yóò pa àwọn ẹyẹ ojú ọ̀run, àti àwọn ẹja inú òkun, àti àwọn ohun ìkọ̀sẹ̀ pẹ̀lú àwọn ẹni-buburu run; Èmi yóò sì ké ènìyàn kúrò lórí ilẹ̀, ni Olúwa wí.’”

> “‘And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit….

> “‘Yóò sì ṣẹ̀ ní ọjọ́ ẹbọ Olúwa, pé èmi yóò fi ìyà jẹ àwọn ọmọ-aládé, àti àwọn ọmọ ọba, àti gbogbo àwọn tí wọ aṣọ àjèjì. Ní ọjọ́ kan náà pẹ̀lú ni èmi yóò fi ìyà jẹ gbogbo àwọn tí ń fo lórí ẹnu-ọ̀nà, tí ń fi ìwà ipá àti ẹ̀tàn kún ilé àwọn olúwa wọn…. ”

> “‘And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will He do evil. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.

> “‘Yóò sì ṣẹlẹ̀ ní àkókò náà pé, èmi yóò fi fìtílà wá Jerúsálẹ́mù kiri, èmi yóò sì jẹ àwọn ènìyàn tí wọ́n jókòó lórí ìdí wáìnì wọn ní ìyà; àwọn tí ń wí nínú ọkàn wọn pé, Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni Kò ní ṣe búburú. Nítorí náà, ọrọ̀ wọn yóò di ohun ìkógun, ilé wọn yóò sì di ahoro: wọn yóò kọ ilé pẹ̀lú, ṣùgbọ́n wọn kì yóò gbé inú wọn; wọn yóò sì gbin ọgbà àjàrà, ṣùgbọ́n wọn kì yóò mu wáìnì rẹ̀.

> “‘The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, a day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of His jealousy: for He shall make even a speedy riddance of all them that dwell in the land.’ Zephaniah 1:2, 3, 8–18.

> “‘Ọjọ́ ńlá Olúwa súnmọ́ tòsí, ó súnmọ́ tòsí, ó sì ń yára bọ̀ gidigidi, àní ohùn ọjọ́ Olúwa: alágbára yóò sọkún níbẹ̀ ní ìkorò. Ọjọ́ náà jẹ́ ọjọ́ ìbínú, ọjọ́ wàhálà àti ìpọ́njú, ọjọ́ ìdahoro àti ìfọ́ṣọ́, ọjọ́ òkùnkùn àti ìbòjì òkùnkùn, ọjọ́ àwọsánmọ̀ àti òkùnkùn líle, ọjọ́ kàkàkí àti ìkìlọ̀ sí àwọn ìlú olódi, àti sí àwọn ilé-ìṣọ́ gíga. Èmi yóò sì mú ìpọ́njú bá ènìyàn, tí wọn yóò fi máa rìn bí afọ́jú, nítorí pé wọn ti ṣẹ̀ sí Olúwa: ẹ̀jẹ̀ wọn yóò sì dà bí erùpẹ̀, ẹran ara wọn yóò sì dà bí ìdọ̀tí. Bẹ́ẹ̀ ni fàdákà wọn tàbí wúrà wọn kì yóò lè gbà wọ́n là ní ọjọ́ ìbínú Olúwa; ṣùgbọ́n gbogbo ilẹ̀ ni iná owú rẹ̀ yóò jẹ run: nítorí yóò ṣe àparun kánkán, àní àparun kíákíá, fún gbogbo àwọn tí ń gbé ilẹ̀ náà.’ Sefaniah 1:2, 3, 8–18.”

> “God cannot forbear much longer. Already His judgments are beginning to fall on some places, and soon His signal displeasure will be felt in other places.

> “Ọlọ́run kò lè farada mọ́ fún ìgbà pípẹ́ síi. Tẹ́lẹ̀tẹ́lẹ̀ ni àwọn ìdájọ́ Rẹ̀ ti bẹ̀rẹ̀ sí í sọ̀kalẹ̀ sórí àwọn ibi kan, àti láìpẹ́ ìbínú Rẹ̀ tí a fihàn ní kedere yóò jẹ́ ìmọ̀lára ní àwọn ibi mìíràn.

> “There will be a series of events revealing that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. As a people we must prepare the way of the Lord under the overruling guidance of the Holy Spirit. The gospel is to be given in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow and from the more common commercial business vocations that largely occupy the mind, and will be educated in connection with men of experience. As they learn to labor effectively they will proclaim the truth with power. Through most wonderful workings of divine providence, mountains of difficulty will be removed and cast into the sea. The message that means so much to the dwellers upon the earth will be heard and understood. Men will know what is truth. Onward and still onward the work will advance until the whole earth shall have been warned, and then shall the end come.

> “Àwọn ìṣẹ̀lẹ̀ kan yóò wà ní àtẹ̀lé, tí yóò fi hàn pé Ọlọ́run ni Olúwa lórí ipò náà. A óò kéde òtítọ́ náà ní èdè tí ó ṣe kedere, tí a kò lè ṣàṣìṣe rẹ̀. Gẹ́gẹ́ bí ènìyàn kan, a gbọdọ̀ pèsè ọ̀nà Olúwa lábẹ́ ìtọ́sọ́nà aláṣẹ ti Ẹ̀mí Mímọ́. A gbọdọ̀ fi ìhìnrere náà hàn nínú mímọ́ rẹ̀. Odò omi ìyè náà gbọdọ̀ jinlẹ̀ sí i, kí ó sì túbọ̀ gbòòrò ní ipa ọ̀nà rẹ̀. Ní gbogbo àgbègbè, nítòsí àti ní ọ̀nà jíjìn, a óò pè àwọn ènìyàn kúrò lẹ́gbẹ̀ẹ́ ìtúlẹ̀ àti kúrò nínú àwọn iṣẹ́ òwò tí ó wọ́pọ̀ jù lọ, èyí tí ó máa ń gba ọkàn lọ́pọ̀lọpọ̀, a ó sì kọ́ wọn ní ìbáṣepọ̀ pẹ̀lú àwọn ènìyàn onírírí ìrírí. Bí wọ́n ṣe ń kọ́ bí a ti ń ṣiṣẹ́ dáadáa, wọn yóò máa kéde òtítọ́ náà pẹ̀lú agbára. Nípasẹ̀ iṣẹ́ àgbàyanu jù lọ ti ìtọ́jú Ọlọ́run, a óò mú àwọn òkè ìṣòro kúrò, a ó sì sọ wọ́n sínú òkun. A óò gbọ́, a ó sì lóye ìhìn-iṣẹ́ tí ó ṣe pàtàkì tó bẹ́ẹ̀ fún àwọn olùgbé ayé. Àwọn ènìyàn yóò mọ ohun tí í ṣe òtítọ́. Iṣẹ́ náà yóò máa tẹ̀síwájú lọ, síwájú sí i àti síwájú sí i, títí gbogbo ayé yóò fi ti gba ìkìlọ̀, lẹ́yìn náà ni òpin yóò dé.

> “More and more, as the days go by, it is becoming apparent that God’s judgments are in the world. In fire and flood and earthquake He is warning the inhabitants of this earth of His near approach. The time is nearing when the great crisis in the history of the world will have come, when every movement in the government of God will be watched with intense interest and inexpressible apprehension. In quick succession the judgments of God will follow one another—fire and flood and earthquake, with war and bloodshed.

> “Lójúmọ́ sí i, bí àwọn ọjọ́ ṣe ń kọjá lọ, ó ń túbọ̀ hàn gbangba pé àwọn ìdájọ́ Ọlọ́run wà ní ayé. Nínú iná àti ìkún omi àti ìṣẹ̀lẹ̀ ilẹ̀-ayé ni Ó fi ń kìlọ̀ fún àwọn olùgbé ilẹ̀ ayé yìí nípa ìsúnmọ́ Rẹ̀. Àkókò náà ti ń sún mọ́lé tí ìpẹ̀yà ńlá nínú ìtàn ayé yóò ti dé, nígbà tí a óò fi tọ́jú gbogbo ìṣísẹ̀ nínú ìjọba Ọlọ́run pẹ̀lú ìfẹ́-ọkàn líle àti ìdààmú tí a kò lè sọ. Ní ìtẹ̀léra kíákíá ni àwọn ìdájọ́ Ọlọ́run yóò máa tẹ̀ lé ara wọn— iná àti ìkún omi àti ìṣẹ̀lẹ̀ ilẹ̀-ayé, pẹ̀lú ogun àti ìtàjẹ̀sílẹ̀.”

> “Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.

> “Ìbá ṣe pé àwọn ènìyàn lè mọ àkókò àbẹ̀wò wọn! Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọn kò tíì gbọ́ òtítọ́ ìdánwò fún àkókò yìí. Ọ̀pọ̀lọpọ̀ sì wà lọ́dọ̀ àwọn tí Ẹ̀mí Ọlọ́run ń bá jà. Àkókò àwọn ìdájọ́ ìparun Ọlọ́run ni àkókò àánú fún àwọn tí kò ní àǹfààní láti kọ́ ohun tí ó jẹ́ òtítọ́. Pẹ̀lú ìfẹ̀ọ́nú ni Olúwa yóò wo wọn. A ti kan ọkàn àánú Rẹ̀; ọwọ́ Rẹ̀ sì ṣì nà síta láti gbàlà, nígbà tí a ti pa ilẹ̀kùn mọ́ fún àwọn tí kò fẹ́ wọlé.

> “The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 94–97.

> “A ń fi àánú Ọlọ́run hàn nínú ìfaradà pípẹ́ Rẹ̀. Ó ń dá ìdájọ́ Rẹ̀ dúró, ó ń dúró de ìgbà tí a ó kéde ìhìn-iṣẹ́ ìkìlọ̀ náà fún gbogbo ènìyàn. Á! ìbá ṣe pé àwọn ènìyàn wa yóò ní ìmọ̀lára gẹ́gẹ́ bí wọ́n ti yẹ nípa ojúṣe tí ó wà lórí wọn láti fi ìhìn-iṣẹ́ àánú ìkẹyìn náà ránṣẹ́ sí ayé, irú iṣẹ́ àgbàyanu wo ni a óò ti ṣe!” Testimonies, ìdì 9, 94–97.

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