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

Ìwé Jóẹ́lì àti Ìjọ Adventist Ọjọ́-Ìsinmi Keje ti Laodicea - Nọ́mbà Méjìlélógún

Number Twenty-Two

Nọ́mbà Méjìlélógún

Author

Jeff Pippenger

Published

January 2, 2026

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We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.

A wà ní àárín ọ̀nà nínú àwọn ìtọ́kasí mẹ́rin sí Ísírẹ́lì àtijọ́, gẹ́gẹ́ bí ìran “ejò paramọlẹ” nínú àpilẹ̀kọ tí ó ṣáájú. Nínú Mátíù, Jòhánù àti Jésù pè àwọn Farisí àti Sadusí ní ìran ejò paramọlẹ. Jòhánù dúró fún ìbẹ̀rẹ̀ ìlànà ìdánwò kan tí a fi mọ̀ ọ́ nígbà tí ó kọ́ni pé Jésù, ẹni tí yóò tọ̀ ọ́ lẹ́yìn—yóò fọ ilẹ̀ ìpakà Rẹ̀ mọ́ pátápátá. Jésù fi kún ìlànà ìdánwò ti Jòhánù, nípa fífi ìlànà ìdájọ́ sí i, bí Ó ṣe tọ́ka sí ayaba Ṣébà àti Nínéfè. Ìdájọ́ ń ṣẹlẹ̀ ní ìran kẹrin, ẹgbẹ́ kan sì nínú ìdájọ́ náà fi ara hàn gẹ́gẹ́ bí ejò, nítorí baba wọn ni Èṣù. Jésù fi kún ọ̀ràn ìran kẹrin tí ń wá àmì, nígbà tí àmì náà wà ní gbangba lójú wọn.

In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.

Nínú Mátíù orí kẹtàlélógún, a fi “ègbé” tí ó wà lórí àwọn Farisí àti àwọn Sadusí hàn, a sì tún so ìlànà ìdánwò àti ìdájọ́ pọ̀ mọ́ ìran ìkẹyìn. Orí kejìlélógún pèsè àyè fún àwọn ègbé inú orí kẹtàlélógún.

> While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?

> Nígbà tí àwọn Farisi péjọ pọ̀, Jésù béèrè lọ́wọ́ wọn pé, Kí ni ẹ̀yin rò nípa Kristi? ọmọ ta ni í ṣe?

> They say unto him, The Son of David.

> Wọ́n wí fún un pé, Ọmọ Dafidi.

> He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?

> Ó wí fún wọn pé, Báwo ní Dáfídì, nípa Ẹ̀mí, ṣe ń pè é ní Olúwa, nígbà tí ó wí pé, Olúwa sọ fún Olúwa mi pé, Jókòó ní ọwọ́ ọ̀tún mi, títí èmi yóò fi sọ àwọn ọ̀tá rẹ di àpótí-ẹsẹ̀ rẹ? Nítorí náà, bí Dáfídì bá pè é ní Olúwa, báwo ni ó ṣe jẹ́ ọmọ rẹ?

> And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.

> Kò sí ẹni tí ó lè dá a lóhùn pẹ̀lú ọ̀rọ̀ kan; bẹ́ẹ̀ ni kò sí ẹni tí ó tún gbójúgbóyà láti béèrè ìbéèrè kankan sí i láti ọjọ́ náà lọ. Mátíù 22:41–46.

When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.

Nígbà tí ilẹ̀kùn ti pa sí ìbáṣepọ̀ kankan mọ́, Jesu sì tún gbé àwọn ègbé mẹ́jọ kalẹ̀ nínú orí tí ó tẹ̀lé. Nínú ẹsẹ̀ kẹtàlá, ègbé náà jẹ́ fún pípa àwọn ilẹ̀kùn sí ìjọba ọ̀run. Láti inú àwọn ilẹ̀kùn Ọ̀run ni a ti tú òjò ìkẹyìn jáde. Àwọn ègbé mẹ́jọ náà sọ̀rọ̀ nípa àwọn tí ń jẹ́wọ́ pé àwọn ń ṣí ilẹ̀kùn tí kò sí ẹni tí ó lè ṣí, tí wọ́n sì ń ti ilẹ̀kùn tí kò sí ẹni tí ó lè ti. Nínú ìran, a fi àwọn tí kò tẹ̀lé Kristi sínú Ibi Mímọ́ Jùlọ hàn Sister White bí wọ́n ti ń rán àwọn àdúrà wọn lọ sí ibi mímọ́ tí ó ṣófo, níbi tí Satani, tí ó ń ṣe bí ẹni pé òun ni Kristi, ti mú wọn gbàgbọ́ pé ohun gbogbo wà ní ìtòsí. Wọ́n ti tún ṣí ibi mímọ́, wọ́n sì ti pa Ibi Mímọ́ Jùlọ.

> “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, 258–261.

> “Ọ̀pọ̀ ènìyàn ni ń wo ìhùwàsí àwọn Júù nínú kọ̀ Kristi sílẹ̀ àti kíkàn án mọ́ àgbélébùú pẹ̀lú ìbẹ̀rù ńlá; bí wọ́n sì ti ń ka ìtàn ìtìjú àti ìlòkulò tí a fi ṣe é, wọ́n ro pé wọ́n nífẹ̀ẹ́ Rẹ̀, àti pé wọn kì yóò ti sẹ́ Ọ gẹ́gẹ́ bí Pétérù ti ṣe, tàbí kí wọ́n kan Ọ mọ́ àgbélébùú gẹ́gẹ́ bí àwọn Júù ti ṣe. Ṣùgbọ́n Ọlọ́run, ẹni tí ń ka ọkàn gbogbo ènìyàn, ti mú ìfẹ́ yẹn fún Jésù tí wọ́n jẹ́wọ́ pé wọ́n ní wá sí ibi ìdánwò. Gbogbo ọ̀run fi ìfẹ́ ọkàn tí ó jinlẹ̀ jùlọ wo bí a ṣe gba ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní. 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 ṣe ẹlẹ́yà ìhìn rere ìbọ̀wọ̀ Rẹ̀. Dípò kí wọ́n fi ayọ̀ gbà ìhìn iṣẹ́ náà, wọ́n sọ pé ìtànjẹ ni. Wọ́n kórìíra àwọn tí wọ́n fẹ́ ìfarahàn Rẹ̀, wọ́n sì ti ilẹ̀kùn àwọn ìjọ pa mọ́ wọn lójú. Àwọn tí wọ́n kọ ìhìn iṣẹ́ kìn-ín-ní náà kò lè rí àǹfààní kankan gbà láti ọ̀dọ̀ èkejì; bẹ́ẹ̀ ni wọn kò sì rí àǹfààní gbà láti inú igbe ọ̀gànjọ́, èyí tí ó yẹ kí ó pèsè wọn sílẹ̀ láti wọ pẹ̀lú Jésù nípa ìgbàgbọ́ sínú ibi mímọ́ jùlọ nínú ibi mímọ́ ọ̀run. Nípa kọ àwọn ìhìn iṣẹ́ méjèèjì tí ó ṣáájú náà sílẹ̀, wọ́n ti sọ òye wọn di òkùnkùn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi lè rí ìmọ́lẹ̀ kankan nínú ìhìn iṣẹ́ áńgẹ́lì kẹta, èyí tí ń fi ọ̀nà hàn sínú ibi mímọ́ jùlọ. Mo rí i pé gẹ́gẹ́ bí àwọn Júù ti kan Jésù mọ́ àgbélébùú, bẹ́ẹ̀ ni àwọn ìjọ aláìlódodo ní orúkọ ti kan àwọn ìhìn iṣẹ́ wọ̀nyí mọ́ àgbélébùú; nítorí náà wọn kò ní ìmọ̀ ọ̀nà tí ń wọ ibi mímọ́ jùlọ, wọn kò sì lè rí àǹfààní gbà láti inú ìbẹ̀bẹ̀ Jésù níbẹ̀. Gẹ́gẹ́ bí àwọn Júù, tí wọ́n rú àwọn ẹbọ asán wọn, bẹ́ẹ̀ ni àwọn wọ̀nyí ń gbé àwọn àdúrà asán wọn sókè sí yàrá tí Jésù ti fi sílẹ̀; Satani sì, ní inú dídùn sí ìtànjẹ náà, gba àwò ẹ̀sìn wọ̀, ó sì ń darí ọkàn àwọn ẹni tí ń jẹ́wọ́ ara wọn ní Kristẹni wọ̀nyí sọ́dọ̀ ara rẹ̀, nípa ṣiṣiṣẹ́ pẹ̀lú agbára rẹ̀, àwọn ààmì rẹ̀, àti àwọn iṣẹ́ ìyanu irọ́, láti fi mú wọn ṣinṣin nínú ìdẹkùn rẹ̀.” Early Writings, 258–261.

Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.

Ẹsẹ kẹrìnlá jẹ ègbé nítorí jíjẹ ilé àwọn opó run àti àdúrà gígùn. Ègbé inú ẹsẹ kẹẹ́ẹ̀dógún jẹ́ nítorí pípa àwọn aláìgbàgbọ́ tí wọ́n yí padà di ọmọ ọ̀run àpáàdì ní ìlọ́po méjì ju bí àwọn fúnra wọn ti rí lọ. Nínú ẹsẹ kẹrìndínlógún títí dé ogún-lé-mejì, àwọn ènìyàn búburú náà ń fi tẹmpili búra.

> “These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

> “Ìwọ̀nyí kì í ṣe ọ̀rọ̀ Sister White, ṣùgbọ́n ọ̀rọ̀ Olúwa ni, aṣojú Rẹ̀ sì ti fi wọ́n fún mi kí èmi lè fi wọ́n fún yín. Ọlọ́run ń pè yín pé kí ẹ má ṣiṣẹ́ mọ́ ní ìdí-ẹgbẹ́kẹ̀ pẹ̀lú Rẹ̀. A fi ọ̀pọ̀lọpọ̀ ìtọ́ni fúnni nípa àwọn ènìyàn tí ń pe ara wọn ní Kristẹni nígbà tí wọ́n ń fi àwọn àbùdá Sátánì hàn, tí wọ́n sì ń tako ìlọsíwájú òtítọ́ nípa ẹ̀mí, ọ̀rọ̀, àti ìṣe, tí wọ́n sì dájú pé wọ́n ń tẹ̀lé ọ̀nà tí Sátánì ń darí wọn sí. Nínú líle ọkàn wọn ni wọ́n ti gba àṣẹ láwọ́, èyí tí kò jẹ́ tiwọn rárá ní ọ̀nà kankan, tí kò sì yẹ kí wọ́n lò. Olùkọ́ ńlá náà wí pé, ‘Èmi yóò sì yí i pa dà, yí i pa dà, yí i pa dà.’ Àwọn ènìyàn ń wí ní Battle Creek pé, ‘Tẹ́ńpìlì Olúwa, tẹ́ńpìlì Olúwa ni àwa,’ ṣùgbọ́n wọ́n ń lò iná àìmọ́. Ọkàn wọn kò rọ̀, a kò sì tẹ̀ wọ́n sílẹ̀ nípasẹ̀ oore-ọ̀fẹ́ Ọlọ́run.” Manuscript Releases, volume 13, 222.

In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.

Nínú ẹsẹ̀ kọkàndínlógún àti ẹsẹ̀ kẹrìnlélógún, ègbé náà jẹ́ nítorí ìkọ̀sílẹ̀ ìdájọ́ òdodo, àánú, àti ìṣòtítọ́. Ẹsẹ̀ karùn-ún-dín-lọ́gbọ̀n àti ẹsẹ̀ kẹfà-dín-lọ́gbọ̀n sọ nípa ẹ̀tan ìfarahàn bí ẹni pé a wẹ ìta ife náà mọ́, ṣùgbọ́n kì í ṣe inú rẹ̀.

> “‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.

> “‘A ní ìṣúra yìí,’ ni aposteli náà tẹ̀síwájú, ‘nínú àwọn ohun èlò amọ̀, kí ọlá àgbàyanu agbára náà lè jẹ́ ti Ọlọ́run, kì í sì í ṣe tiwa.’ Ọlọ́run ì bá ti lè kéde òtítọ́ Rẹ̀ nípasẹ̀ àwọn áńgẹ́lì aláìlẹ́ṣẹ̀, ṣùgbọ́n èyí kì í ṣe ètò Rẹ̀. Ó yan àwọn ènìyàn, àwọn ènìyàn tí a yí ká pẹ̀lú àìlera, gẹ́gẹ́ bí irinṣẹ́ nínú mímú àwọn ète Rẹ̀ ṣẹ. A fi ìṣúra aláìníye sí inú àwọn ohun èlò amọ̀. Nípasẹ̀ àwọn ènìyàn ni a ó fi àwọn ìbùkún Rẹ̀ rán dé ayé. Nípasẹ̀ wọn ni a ó fi mú ògo Rẹ̀ tàn síta sínú òkùnkùn ẹ̀ṣẹ̀.” Acts of the Apostles, 330.

Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:

Nígbà náà ni ẹsẹ̀ kẹtàdínlọ́gbọ̀n àti kẹtàdínlọ́gbọ̀n lé méjì ṣe àfihàn àwọn ẹni búburú gẹ́gẹ́ bí ibojì tí a fi funfun bo, ní fífi í so mọ́ Ṣébínà ti Isaiah orí kejìlélógún, níbi tí Ṣébínà ti ń gbéraga nínú ibojì àgbàyanu tí ó ń kọ́, ṣùgbọ́n tí kì yóò wà nínú rẹ̀ láéláé; nítorí Ọlọ́run yóò ta á jáde kúrò ní ẹnu Rẹ̀ sí pápá jíjìn. Pápá jíjìn náà ni a ṣojú rẹ̀ nípasẹ̀ ibojì wòlíì èké ti Beteli, ẹni tí ó darí wòlíì aláìgbọ́ràn sí ìsìnkú sínú ibojì kan náà. Nígbà náà ni ègún kẹjọ wí pé:

> Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.

> Ègbé ni fún yín, ẹ̀yin akọ̀wé àti àwọn Farisi, alágàbàgebè! nítorí ẹ̀yin ń kọ́ àwọn ibojì àwọn wòlíì, ẹ sì ń ṣe ọ̀ṣọ́ àwọn ibojì àwọn olódodo, Ẹ sì ń wí pé, Bí àwa bá wà ní ọjọ́ àwọn baba wa, àwa kì bá ti bá wọn kópa nínú ẹ̀jẹ̀ àwọn wòlíì. Nítorí náà ẹ̀yin jẹ́rìí sí ara yín pé, ọmọ àwọn tí wọ́n pa àwọn wòlíì ni yín. Nítorí náà ẹ kún òṣùwọ̀n àwọn baba yín.

> Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

> Ẹ̀yin ejò, ẹ̀yin ìran paramọ́lẹ̀, báwo ni ẹ̀yin yóò ti lè bọ́ lọwọ́ ẹ̀bi ọ̀run àpáàdì?

> Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.

> Nítorí náà, wò ó, èmi rán àwọn wòlíì, àti àwọn ọlọ́gbọ́n ènìyàn, àti àwọn akọ̀wé sí yín: díẹ̀ nínú wọn ni ẹ ó pa, tí ẹ ó sì kàn mọ́ àgbélébùú; díẹ̀ nínú wọn ni ẹ ó nà nínú àwọn sínágọ́gù yín, tí ẹ ó sì ṣe inúnibíni sí wọn láti ìlú dé ìlú: kí gbogbo ẹ̀jẹ̀ olódodo tí a ti ta sórí ilẹ̀ ayé lè bà lé yín, láti ẹ̀jẹ̀ Ábẹ́lì olódodo títí dé ẹ̀jẹ̀ Sekaráyà ọmọ Bárákíà, ẹni tí ẹ pa láàárín tẹ́ńpìlì àti pẹpẹ.

> Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.

> Lóòótọ́ ni mo wí fún yín, gbogbo nǹkan wọ̀nyí yóò dé sórí ìran yìí. Mátíù 23:29–36.

The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.

Àwọn ejò, tí wọ́n jẹ́ ìran paramọ́lẹ̀, ni a ń ṣe ìdájọ́ nínú ẹsẹ̀ náà. Nínú ẹsẹ̀ náà, ìdájọ́ náà kò dá lórí ẹ̀rí ayaba Ṣébà àti Nínéfè, bí kò ṣe lórí ẹ̀jẹ̀ Ábẹ́lì títí dé Sakaráyà. Ìran kẹrin, àwọn tí wọ́n jẹ́ paramọ́lẹ̀, ni a ń dá lẹ́jọ́ nípasẹ̀ ẹlẹ́rìí méjì láti inú ìtàn ìta Ísírẹ́lì àtijọ́ àti ẹlẹ́rìí méjì láti inú ìtàn inú Ísírẹ́lì àtijọ́. Lúùkù orí kẹta ni ìkẹyìn nínú àwọn ìtọ́kasí mẹ́rin sí àwọn paramọ́lẹ̀ ti ìran kẹrin àti ìkẹyìn, ó sì jẹ́ afiwéra pẹ̀lú Mátíù orí kẹta nìkan. Àwọn ìtọ́kasí mẹ́rin tí ń fi hàn pé nígbà ìdájọ́ ìkẹyìn ilé Ọlọ́run, ní àkókò ìran kẹrin, ẹ̀yà kan yóò fihàn ìwà wọn gẹ́gẹ́ bí ọmọkùnrin àti ọmọbìnrin Sátánì, àti ẹ̀yà kejì gẹ́gẹ́ bí ọmọkùnrin àti ọmọbìnrin Ọlọ́run. Ìlànà ìdánwò tí ó bẹ̀rẹ̀ ìpínya náà bẹ̀rẹ̀ nígbà tí ojiṣẹ́ tí ń pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà gbé ohùn rẹ̀ sókè ní aginjù.

In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.

Nínú àṣọ mímọ́ tí Ìwé Mímọ́ hun, àwọn orúkọ kì í ṣe àmì ìdánimọ̀ lasán, bí kò ṣe àwọn àsọtẹ́lẹ̀ tí a fọ̀rọ̀ pẹ̀lẹ́pẹ̀lẹ́ sọ—àwọn orin kejì tí a kọ ní ìsàlẹ̀ ojú ìtàn, tí ń ṣí ọkàn ìràpadà payá. Nígbà tí a bá ṣètò ìtumọ̀ àwọn àtọmọdọ́mọ láti ọ̀dọ̀ Adamu títí dé Noa sínú gbólóhùn kan, ó mú ìránṣẹ́ kan jáde tí ó bá ìtàn tí ìdílé ìran náà dúró fún mu. Adamu túmọ̀ sí “ènìyàn,” Seti sì túmọ̀ sí “èyí tí a yàn.” Enoshi túmọ̀ sí “ẹlẹ́kú” (ẹni tí ikú ń bà lé), Kenani sì túmọ̀ sí “ìbànújẹ.” Nípasẹ̀ “ìyìn/ìbùkún Ọlọ́run” (Mahalaleli), Ọ̀run yóò “sọ̀kalẹ̀” (Jarẹdi). Ọ̀run sọ̀kalẹ̀ gẹ́gẹ́ bí “ẹni tí a yà sí mímọ́ tàbí ẹni tí a fi òróró yàn” (Enoki), ẹni tí ó kéde ìránṣẹ́ ìdájọ́ nípasẹ̀ ọmọ rẹ̀ Metusela (“nígbà tí ó bá kú, a ó rán an”). Ikú rẹ̀ yóò jẹ́ góńgó ìtujáde “alágbára” kan ti Ẹ̀mí Mímọ́, tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Lameki (ẹ̀mí) tí ó darapọ̀ mọ́ Metusela gẹ́gẹ́ bí Ẹkún Ọ̀gànjọ́ ti darapọ̀ mọ́ áńgẹ́lì kejì. Metusela ni áńgẹ́lì kejì, Lameki sì ni Ẹkún Ọ̀gànjọ́ tí ó dé góńgó nígbà ìkún-omi Noa.

Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”

Ní ṣókí sí i, àwọn orúkọ náà ń kéde pé: “A yàn ènìyàn sípò gẹ́gẹ́ bí ẹlẹ́ran ara tí ikú àti ìbànújẹ ti di tìrẹ̀, nítorí Adamu àkọ́kọ́; ṣùgbọ́n nípasẹ̀ ìbùkún Ọlọ́run, Kristi ya ara Rẹ̀ sọ́tọ̀ láti sọ̀kalẹ̀ wá, ní kíkìlọ̀ ìdájọ́ nípasẹ̀ ikú Rẹ̀ lórí àgbélébùú, èyí tí ìtújáde alágbára ti Ẹ̀mí Mímọ́ tẹ̀lé.”

These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.

Àwọn orúkọ mẹ́wàá wọ̀nyí kó ìhìnrere náà jọ ní ṣókí, nígbà tí wọ́n sì ń tọpasẹ̀ ìtàn ayé láti ìṣẹ̀dá títí dé òjò ìkẹyìn, tí ó parí ní Ìgbàbọ̀ Wíwá Kejì. Àmì-ìṣàpẹẹrẹ yìí, tí a fi pamọ́ sínú àwọn orúkọ náà, rí ìbámu rẹ̀ nínú Ìfihàn. Jẹ́nẹ́sísì fi ìtàn ìran alpha hàn, àti 144,000 ti Ìfihàn 7 fi ìmúṣẹ omega hàn nínú ìyókù tí a fi èdìdì dì.

Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”

Júdà túmọ̀ sí “ìyìn,” Rúbẹ́nì túmọ̀ sí “wò ó, ọmọkùnrin kan,” Gádì túmọ̀ sí “oríire/ogunlọ́gọ̀,” Áṣérì túmọ̀ sí “aláyọ̀/alábùkún,” àti Náfútálì túmọ̀ sí “ìjàkadì.” Mánásè túmọ̀ sí “mímúni gbàgbé,” Símeónì túmọ̀ sí “gbọ́gbọ̀,” Léfì túmọ̀ sí “àpapọ̀/mímọ̀ pọ̀,” Ísákà túmọ̀ sí “èrè,” Sébúlúnì túmọ̀ sí “ọlá/ìgbékalẹ̀,” Jósẹ́fù túmọ̀ sí “ìmúgbòòrò,” àti Bẹ́ńjámínì túmọ̀ sí “ọmọ ọwọ́ ọ̀tún.”

Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.

Àwọn tí ń tẹ̀lé Kìnnìún ẹ̀yà Júdà ni àwọn ọmọ Ọlọ́run, tí a fi oríire bù kún bí wọ́n ti ń gba inú ìdánwò kan kọjá, ìyẹn ìjàkadì pẹ̀lú Ọlọ́run gẹ́gẹ́ bí Jákọ́bù ti ṣe. Nípasẹ̀ ìjàkadì yìí, a gbàgbé ẹ̀ṣẹ̀ wọn nínú ìlànà ìsọdímímọ́ tí ó jáde láti inú gbígbọ́ Ọ̀rọ̀ Ọlọ́run, èyí sì tún so wọ́n mọ́ Kristi nínú ìbáṣepọ̀ májẹ̀mú. Èrè wọn ni láti máa gbé pẹ̀lú ọlá pẹ̀lú Kristi lórí ìtẹ́ Rẹ̀, bí wọ́n ti jókòó ní àwọn ipò ọ̀run, nígbà tí Ọlọ́run ń lò wọ́n láti mú ìjọba Rẹ̀ dàgbà—nípa pípe ọ̀pọ̀lọpọ̀ ènìyàn ńlá náà jáde kúrò ní Bábílónì gẹ́gẹ́ bí àwọn ọmọ ọwọ́ ọ̀tún Rẹ̀.

The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.

Àwọn ọmọkùnrin mẹ́fà tí Leah bí ni Rueben, Judah, Simeon, Levi, Issachar àti Zebulun. Ọmọ-ọdọbìnrin rẹ̀, Zilpah, ẹni tí orúkọ rẹ̀ túmọ̀ sí “ìṣàn olóòrùn dídùn,” bí ọmọkùnrin méjì—Gad àti Asher. Àwọn ọmọkùnrin méjì tí Rachel bí ni Joseph àti Benjamin. Bilhah, ọmọ-ọdọbìnrin Rachel, túmọ̀ sí “onítìjú tàbí aláìgboyà,” àwọn ọmọkùnrin rẹ̀ sì ni Dan àti Naphtali. Ní ti àsọtẹ́lẹ̀, ìtàn ìran níbí ń pèsè ọ̀pọ̀ ìlà fún ìrònú. Kò dàbí alfa àti ìran mẹ́wàá nínú Genesisi orí kàrùn-ún, omega ní ọmọ-ọmọdọ́mọ méjìlá, pẹ̀lú àwọn oníyí àsọtẹ́lẹ̀ pàtó tirẹ̀. Nínú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì, a kò mẹ́nuba Dan, Manasseh sì fi ipò arákùnrin rẹ̀ Ephraim rọ́pò.

Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.

Ìdílé-ìran alfa ti Jẹ́nẹ́sísì bá ìdílé-ìran omega ti Ìfihàn mu, nítorí Jẹ́nẹ́sísì ń tọ́ka sí iṣẹ́ àtọ̀runwá Kristi nínú ìgbàlà, Ìfihàn sì ń tọ́ka sí àwọn ẹni tí, nínú ìmúṣẹ omega ti àsọtẹ́lẹ̀ alfa náà, mú ìlérí àti àsọtẹ́lẹ̀ gan-an tí a gbé kalẹ̀ nínú àsọtẹ́lẹ̀ alfa náà ṣẹ pátápátá.

The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.

Lílo àwọn ìlà méjèèjì wọ̀nyí ni àwọn onímọ̀-ìmọ̀-ẹ̀sìn máa ń ṣe lọ́pọ̀ ìgbà, ṣùgbọ́n kì í ṣe pẹ̀lú ìwòye ọ̀nà ìlà lórí ìlà rí. Àwọn ìran méjèèjì nínú Jẹ́nẹ́sísì àti Ìfihàn ń pèsè ẹlẹ́rìí méjì pé Ọlọ́run ń sọ̀rọ̀ ní ìpele kejì. Èdè kan ni ẹ̀rí tí a kọ sílẹ̀ gẹ́gẹ́ bí a ti gbasilẹ rẹ̀, àti pé ìlà kejì kan nínú ẹ̀rí náà ni a gbé kalẹ̀ ní ìpele àpẹẹrẹ. Àwọn onímọ̀-ìmọ̀-ẹ̀sìn sábà máa ń dáwọ́ dúró ní àkíyèsí ojú-òde nìkan nípa ìròyìn tí a fi ránṣẹ́ nípasẹ̀ ìtumọ̀ àwọn orúkọ nínú Jẹ́nẹ́sísì àti Ìfihàn. Wọ́n ka ohun tí wọ́n rí sí ohun àjèjì tuntun kan tí ó ń sọ̀rọ̀ síi nípa ọgbọ́n ènìyàn tiwọn fúnra wọn, gẹ́gẹ́ bí a ti fi hàn nínú agbára ìwà-mímọ́ àgàbàgebè wọn láti rí àpèjúwe inú ìtumọ̀ àwọn orúkọ náà. Wọ́n kì í rí ìròyìn tí a gbé kalẹ̀ nínú àwọn ọmọkùnrin méjìlá Íṣímáẹ́lì. Wọ́n kò rí àwọn ìran Jésù nínú Mátíù àti Lúùkù dáadáa. Wọ́n kò rí àwọn ìran àwọn ọba méje ìkẹyìn ti Júdà, àti àwọn ọba méje ìkẹyìn ti Ísírẹ́lì, tàbí àwọn ọba méje àkọ́kọ́ ti Júdà tàbí àwọn ọba méje àkọ́kọ́ ti Ísírẹ́lì.

When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.

Nígbà tí mo bá ń sọ pé wọn kò rí i, ohun tí mo túmọ̀ sí ni pé bí o bá béèrè lọ́wọ́ Google bóyá àwọn ẹ̀kọ́ wà nípa àwọn ìdílé ìran wọ̀nyí, ìdáhùn náà ni “bẹ́ẹ̀ ni,” fún Adamu títí dé Noa nínú Genesisi, àti “bẹ́ẹ̀ ni” fún ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà. Ṣùgbọ́n ṣé wọn ń lo àwọn ọmọ-ọ̀nà mẹ́wàá Abram nínú Genesisi mọ́kànlá ní ọ̀nà yìí bí? Rárá. Ṣé wọn ń lo ìran ìdílé Kaini àti ìran ìdílé Sẹti? Bẹ́ẹ̀ ni, ṣùgbọ́n wọ́n jìnnà sí ìtumọ̀ gidi tó bẹ́ẹ̀ tí ó fi dà bí ẹni pé wọ́n wà lórí kókó míì pátápátá. Kò sí àní-àní pé wọ́n ń sọ̀rọ̀ nípa àwọn ìran ìdílé Kristi nínú Matteu àti Luku, ṣùgbọ́n lẹ́ẹ̀kan sí i, wọ́n ṣìnà sí ibi àfojúsùn lọ́nà jíjìn gan-an. Kí ló dé tí èyí fi ṣe pàtàkì, ni o béèrè? Nítorí mo ní èrò láti fi àkótán gbòòrò kan hàn nípa àwọn ìlà ìran ìdílé àsọtẹ́lẹ̀ wọ̀nyí, mo sì fẹ́ kí ó yé kedere láti ìbẹ̀rẹ̀ pé ohun tí mo ń gbìmọ̀ sí ni láti dá ìtumọ̀ pàtàkì ìran kẹrin mọ̀ gẹ́gẹ́ bí àmì àsọtẹ́lẹ̀ Bibeli. Àkótán àwọn ìran ìdílé wọ̀nyí yóò ràn wá lọ́wọ́ nípa èyí, ṣùgbọ́n yóò jẹ́ àìbìkítà níhà ẹnikẹ́ni, bí wọ́n bá rò pé àkótán ṣókí tí ó rọrùn ti àwọn nǹkan wọ̀nyí tí yóò tẹ̀ lé e ni gbogbo ohun tí ó wà láti lóye nípa àwọn ìlà ìran ìdílé wọ̀nyí.

After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.

Lẹ́yìn ìtàn ìran láti ọ̀dọ̀ Ádámù dé Nóà, a rí ìlà méjì ti ìtàn ìran nínú orí kẹrin àti karùn-ún ti Jẹ́nẹ́sísì. Àwọn ìlà méjì wọ̀nyí ni a ṣojú fún nípasẹ̀ àwọn ọmọ-ọmọ Kéènì àti àwọn ọmọ-ọmọ Ṣẹ́tì. Kò dàbí ìtàn ìran láti ọ̀dọ̀ Ádámù dé Nóà tí ó ṣojú fún ọmọ-ọmọ mẹ́wàá, ìlà Ṣẹ́tì àti Kéènì méjèèjì dá ọmọ-ọmọ mẹ́jọ mọ̀. Nítorí èyí, a gbọ́dọ̀ kà wọ́n sí àkókò méjì ti mẹ́rin-mẹ́rin. Ṣẹ́tì àti Kéènì jẹ́ ààmì májẹ̀mú, Kéènì sì ń ṣojú fún àwọn tí, nínú Aísáyà méjìlélógún àti mọ́kàndínlógún, ṣe májẹ̀mú ikú, èyí tí a ó tú ká nígbà ìjìyà àkúnya tí ń kún àgbà. Wọ́n ni àwọn tí ń kọ ilé wọn lé orí iyanrìn. Àwọn tí ń kọ́ lé orí Àpáta, ń ṣe májẹ̀mú ìyè gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Peteru Kìn-ín-ní, orí kejì, gẹ́gẹ́ bí àwọn tí wọ́n ti tọ́ ọ wò pé Olúwa dára, tí wọ́n sì jẹ́ “ìran àyànfẹ́.” “Ọ̀pọ̀lọpọ̀” ń kọ́ lé orí iyanrìn, ṣùgbọ́n “dìẹ̀” ni a yàn.

Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.

Ìtàn ìran Káínì jẹ́ okùn ìṣọ̀tẹ̀ kan nínú àríyá àwọn orúkọ, nítorí àwọn orúkọ náà ń ṣàfihàn ògo ènìyàn tí ó jẹ́ asán, tí ń múni lọ sí ìrìn-àjò aláìní ìpinnu lẹ́yìn tí ọ̀run ti lù ú. Ní fífi ìkìlọ̀ náà sílẹ̀, ìran Káínì ń jẹ́wọ́ irú ọ̀rìṣà èké kan, tí a fi agbára ìgbẹ̀san ènìyàn bo, tí a sì ṣojú fún nípasẹ̀ iṣẹ́ ọnà ènìyàn, tí ń dá àṣà irin kan sílẹ̀; ẹwà ni í ṣe, ṣùgbọ́n oníwà ipá, tí kò sì ní èso ìrètí. Gbólóhùn ìkẹyìn náà jẹ́ àkótán ìwòye ìránṣẹ́ tí ó wà nínú àwọn ìran mẹ́jọ Káínì tí a ti yọ láti inú àwọn orúkọ náà.

Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.

Ìran Sẹti dáhùn sí ìran Kaini pẹ̀lú oore-ọ̀fẹ́. Nínú àìlera ènìyàn tí a ti yàn fún aráyé, àwọn tí ń pe Ọlọ́run yóò rí ìbànújẹ́ wọn yí padà sí ìyìn bí ọ̀run ṣe ń sọ̀kalẹ̀. Nípa rírìn lójú ọ̀nà ní ìṣòtítọ́, ọ̀nà tí ń gòkè lọ sí ògo, lákòókò àdánwò, títí igbe “ìrètí” yóò fi dé, ó mú ìsinmi wá, nípasẹ̀ omi ìgbàlà. Ọ̀rọ̀ ìkẹyìn náà jẹ́ àkótán ìwòye ìránṣẹ́ tí ó wà nínú ìran mẹ́jọ Sẹti tí a ti rí jáde láti inú àwọn orúkọ náà.

The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.

Ìdí tí a fi pín ìran mẹ́jọ náà sí ẹgbẹ́ méjì, tí ọkọọkan jẹ́ ìran mẹ́rin, ni a ti fi ìdí rẹ̀ múlẹ̀ nínú ìgbésẹ̀ àkọ́kọ́ májẹ̀mú náà, nígbà tí a ṣe ìdánimọ̀ àsọtẹ́lẹ̀ ìgbèkùn ní Ejibiti gẹ́gẹ́ bí ọdún 400, àti pé pẹ̀lú, ọdún 400 náà yóò parí ní ìran kẹrin. Nígbà tí a bá fi ẹ̀rí Pọ́ọ̀lù kún àsọtẹ́lẹ̀ májẹ̀mú alpha náà, ó mú kí àkókò méjì ti ọdún 215 jáde, èyí tí ìran mẹ́rin kọọkan dá sílẹ̀ nínú àkókò kọ̀ọ̀kan. Ìran mẹ́jọ náà, nínú ọdún 430, dúró fún àkókò méjì ti ọdún 215. Fáraò rere tí ó mọ Jósẹ́fù ni ó ṣojú fún àkókò àkọ́kọ́. Lẹ́yìn ọdún 215, Fáraò tuntun kan wà, tí kò mọ Jósẹ́fù. Nígbà náà ni ẹgbẹ́ ìran mẹ́rin tí ó tẹ̀lé e bẹ̀rẹ̀.

Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.

Ìran mẹ́jọ tí a pín dọ́gba sí àkókò méjì, tí a sì fi àmì hàn gbangba gẹ́gẹ́ bí àkókò tirẹ̀ ti ìran mẹ́rin, ń fi ìtóyè mú ìlò àwọn ìran mẹ́jọ ti Kéènì àti ti Sẹti ní ọ̀nà kan náà. Nígbà tí a bá ṣe ìlò yẹn, ìwọ yóò rí àwọn ìran mẹ́jọ ti Sẹti ní ìtòsí pẹ̀lú àwọn ìran mẹ́jọ ti Kéènì. Kéènì dúró fún ọ̀pọ̀ ènìyàn tí wọ́n gba àmì ẹranko náà, Sẹti sì dúró fún díẹ̀ nínú wọn tí wọ́n gba èdìdì Ọlọ́run. Kéènì ni àmì ẹ̀dá ènìyàn, Sẹti sì ni àmì ẹ̀dá ènìyàn tí a darapọ̀ mọ́ Ìwà-Ọlọ́run nínú àyíká májẹ̀mú Nóa, nígbà tí; ìlà-ọmọ Jóṣẹ́fù àti Mósè wà nínú àyíká májẹ̀mú Ábrámù.

Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.

Lẹ́yìn náà, nínú orí kọkànlá, ìtàn ìran àwọn ènìyàn àyànfẹ́ ni a ṣàfihàn nípasẹ̀ orúkọ mẹ́wàá láti ọ̀dọ̀ Ṣẹmu títí dé Ábúrámu. Orí kọkànlá ni ìtàn ilé-ìṣọ́ Bábélì, ṣùgbọ́n ó tún jẹ́ ìtàn ìran àwọn ènìyàn àyànfẹ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú Ábúráhámù. Orí kọkànlá ṣe àfihàn àwọn ènìyàn àyànfẹ́ kan tí wọ́n yóò wọ inú májẹ̀mú onípele mẹ́ta pẹ̀lú Ọlọ́run. Ìgbésẹ̀ kẹta àti ìkẹyìn ni ẹbọ Ísákì nínú orí kejìlélógún. Orí “kọkànlá” ni ìbẹ̀rẹ̀ alífà, orí “kejìlélógún” sì ni òpin òmégà. Ìgbàgbọ́ tí a nílò láti gbọ ohùn Ọlọ́run nínú ìtumọ̀ àwọn orúkọ, kò yàtọ̀ sí ìgbàgbọ́ tí a nílò láti gbọ ohùn Rẹ̀ nínú ìkà àwọn nọ́mbà Ọ̀rọ̀ Rẹ̀. Ìlò kan ti ìtàn ìran tí àwọn onímọ̀ ẹ̀kọ́ ìsìn kò gbé yẹ̀ wò, ni ìtàn ìran Iṣimáẹ́lì, àmì àpẹẹrẹ Íslámù.

> And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.

> Àwọn wọ̀nyí sì ni orúkọ àwọn ọmọ Íṣímáẹ́lì, gẹ́gẹ́ bí orúkọ wọn, gẹ́gẹ́ bí ìran wọn: àkọ́bí Íṣímáẹ́lì ni Nébáyótì; àti Kédárì, àti Ádíbẹ́ẹ́lì, àti Míbísámù, àti Míṣímà, àti Dúmà, àti Másà, Hádárì, àti Témà, Jétúrì, Náfíṣì, àti Kédímà: àwọn wọ̀nyí ni ọmọ Íṣímáẹ́lì, àwọn wọ̀nyí sì ni orúkọ wọn, gẹ́gẹ́ bí ìlú wọn, àti gẹ́gẹ́ bí àgọ́ olódi wọn; ọmọ-aládé méjìlá gẹ́gẹ́ bí orílẹ̀-èdè wọn. Genesisi 25:13–16.

When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.

Nígbà tí a bá ṣètò ìtumọ̀ àwọn orúkọ méjìlá wọ̀nyí sínú gbólóhùn kan, ó kà báyìí pé, “Ní ọ̀nà àsọtẹ́lẹ̀, àwọn ọmọ Ísímáẹ́lì jẹ́ ènìyàn aláwọ̀ dúdú tí ń so èso, tí a sì mọ̀ sí olókìkí gẹ́gẹ́ bí jagunjagun, ṣùgbọ́n tí wọ́n ti bínújẹ́ ní ti ìtàn àti ní ti àsọtẹ́lẹ̀ ní August 11, 1840, àti lẹ́yìn náà ní September 11, 2001. A ń pè wọ́n ní àwọn ọmọ ìlà oòrùn nínú ìtàn Bíbélì. Wọ́n ti Arabia wá, níbi tí a ti ń gbin àwọn turarẹ́ òórùn dídùn tí a ń lò nínú iṣẹ́ ìjọsìn ibi mímọ́ Heberu. Ọ̀rọ̀ náà “assassins” ni a ti mú jáde láti inú ìtàn Islam, ó sì ń ṣojú ikú tí a mú wá ní ìdákẹ́jẹ. Ní àkókò àwọn Crusades, Islam ti pa Yúróòpù Kátólíìkì mọ́, ó yí i ká, ó sì dó ti i, ṣùgbọ́n ìdènà tí ó tẹ̀ lé e samisi dídé ìtura ti 1840 sí 1844, àti pẹ̀lú láti 9/11 títí dé ìpẹ̀yà òfin Ọjọ́-ìsinmi. Ìtumọ̀ àwọn orúkọ méjìlá àwọn ọmọ Ísímáẹ́lì ni gbogbo wọn dúró nínú gbólóhùn tí ó ṣáájú nípasẹ̀ irú ẹ̀yà lẹ́tà tí a fi tútù hàn.”

The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.

Àwọn orúkọ mẹ́wàá-lé-méjì ti ìdílé Íṣímáẹ́lì dúró fún mẹ́tàlá, bí a bá kà Íṣímáẹ́lì sí inú àkójọ náà. Mẹ́tàlá ni nọ́mbà àpẹẹrẹ ti “ìṣọ̀tẹ̀,” èyí tí Hagari ṣe, tí ó sì mú kí Ábúráhámù jẹ́ kí a lé Hagari àti Íṣímáẹ́lì jáde. Pọ́ọ̀lù lo ìṣẹ̀lẹ̀ náà láti ṣàpèjúwe lílé Ísírẹ́lì ìgbàanì jáde gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run, ní àkókò kan náà tí Ó ń fi májẹ̀mú múlẹ̀ pẹ̀lú aya Kristẹni Rẹ̀.

> For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.

> Nítorí a ti kọ ọ pé, Ábúráhámù bí ọmọkùnrin méjì; ọ̀kan nípasẹ̀ ọmọ-ọ̀dọ́bìnrin, èkejì sì nípasẹ̀ obìnrin òmìnira. Ṣùgbọ́n ẹni tí a bí láti inú ọmọ-ọ̀dọ́bìnrin ni a bí gẹ́gẹ́ bí ẹ̀yà ara; ṣùgbọ́n ẹni tí a bí láti inú obìnrin òmìnira jẹ́ nípasẹ̀ ìlérí. Àwọn nǹkan wọ̀nyí jẹ́ àkàwé: nítorí wọ́n jẹ́ májẹ̀mú méjì; ọ̀kan láti orí òkè Sínáì, tí ń bí sí ìdè, èyí tí í ṣe Ágárì. Nítorí Ágárì yìí ni òkè Sínáì ní Arábíà, ó sì bá Jérúsálẹ́mù ti ìsinsin yìí mu, ó sì wà nínú ìdè pẹ̀lú àwọn ọmọ rẹ̀. Ṣùgbọ́n Jérúsálẹ́mù tí ó wà lókè jẹ́ òmìnira, ẹni tí í ṣe ìyá wa gbogbo. Nítorí a ti kọ ọ pé, Yọ̀, ìwọ aláìmọ́ tí kò bí ọmọ; bú síta, kí o sì ké, ìwọ tí kò rọbí: nítorí ọlọ́pọ̀lọpọ̀ ni àwọn ọmọ ti ẹni tí a fi sílẹ̀ ju ti ẹni tí ó ní ọkọ lọ. Ǹjẹ́ àwa, ará, gẹ́gẹ́ bí Ísáákì ti rí, ni àwọn ọmọ ìlérí. Ṣùgbọ́n gẹ́gẹ́ bí nígbà náà ẹni tí a bí gẹ́gẹ́ bí ẹ̀yà ara ṣe ń ṣe inúnibíni sí ẹni tí a bí gẹ́gẹ́ bí Ẹ̀mí, bẹ́ẹ̀ ni ó rí nísinsin yìí pẹ̀lú. Síbẹ̀síbẹ̀, kí ni Ìwé Mímọ́ wí? Lé ọmọ-ọ̀dọ́bìnrin náà jáde pẹ̀lú ọmọ rẹ̀: nítorí ọmọ ọmọ-ọ̀dọ́bìnrin náà kì yóò jẹ́ ajogún pọ̀ pẹ̀lú ọmọ obìnrin òmìnira. Nítorí náà, ará, kì í ṣe ọmọ ọmọ-ọ̀dọ́bìnrin ni àwa, bí kò ṣe ti obìnrin òmìnira. Gálátíà 4:22–31.

Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.

Iṣimaeli jẹ́ àpẹẹrẹ ẹ̀sìn Islam, Hágárì sì, ìyá Iṣimaeli, jẹ́ àpẹẹrẹ ìjọ májẹ̀mú ikú. Isaaki jẹ́ àpẹẹrẹ ẹ̀sìn Kristẹni, Sárà sì jẹ́ àpẹẹrẹ ìjọ májẹ̀mú ìyè. Nítorí èyí ni Iṣimaeli fi bí ọmọkùnrin méjìlá, nítorí pé méjìlá jẹ́ àpẹẹrẹ àwọn ènìyàn májẹ̀mú Ọlọ́run, Islam sì jẹ́ ìfarawe èké àwọn ènìyàn májẹ̀mú Ọlọ́run.

There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.

Àwọn ìtàn ìdílé méjì wà fún Kristi nínú àwọn Ìhìn Rere. Ọ̀kan wà nínú Matteu, èkejì sì wà nínú Luku.

> And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.

> Jakọbu sì bí Josefu, ọkọ Màríà, ẹni tí a bí Jésù láti inú rẹ̀, ẹni tí a ń pè ní Kristi. Nítorí náà gbogbo ìran láti ọdọ Ábúráhámù títí dé Dáfídì jẹ́ ìran mẹ́rìnlá; àti láti ọdọ Dáfídì títí dé ìgbèkùn sí Babiloni jẹ́ ìran mẹ́rìnlá; àti láti ìgbèkùn sí Babiloni títí dé Kristi jẹ́ ìran mẹ́rìnlá. Ní báyìí ni ìbí Jésù Kristi ṣe rí: Nígbà tí a ti fi Màríà ìyá rẹ̀ fún Josefu ní ìfẹ́sùn, kí wọ́n tó dé ọ̀dọ̀ ara wọn, a rí i pé ó lóyún nípasẹ̀ Ẹ̀mí Mímọ́. Matteu 1:16–18.

Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.

Ìtàn ìran Mátíù fi ìgbà mẹ́ta tó dọ́gba, ti mẹ́rìnlá-mẹ́rìnlá, hàn, tí wọ́n sì para pọ̀ jẹ́ àkókò kan ti méjìlélógójì. Kristi ni omega ti ìtàn májẹ̀mú ní ìbátan sí Mósè gẹ́gẹ́ bí alfa ti ìtàn májẹ̀mú. Mósè sọtẹ́lẹ̀ pé Kristi yóò jẹ́ “bí ara rẹ̀.” Mósè ní àkókò mẹ́ta ti ogójì ọdún nínú ayé rẹ̀ ti ọgọ́rùn-ún ọdún méjìlélógún. Gbogbo àkókò ogójì ọdún nínú ayé Mósè, nígbà tí a bá fi ìlà lé ìlà, ń parí ní Kádéṣì, àpẹẹrẹ 1863 àti òfin Ọjọ́ Àìkú. Àwọn àkókò mẹ́ta ti Kristi parí ní Dáfídì, ìgbèkùn ní Bábílónì, àti nígbà tí Kristi fi ẹ̀jẹ̀ Rẹ̀ jẹ́rìí májẹ̀mú náà lórí àgbélébùú. Dáfídì dúró fún gbígbé ìjọ oníṣẹ́gun sókè ní òfin Ọjọ́ Àìkú, ìlà kejì sì fi hàn pé a ń gbé àwọn wúńdíá aṣiwèrè lọ sí Bábílónì, ní òfin Ọjọ́ Àìkú. Àkókò kẹta parí ní àgbélébùú, èyí tí, lẹ́ẹ̀kan sí i, jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú níbi tí Kristi ti fi májẹ̀mú Ábúráhámù jẹ́rìí pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rin mẹ́rin àti májẹ̀mú Nóa pẹ̀lú ọ̀pọ̀ ènìyàn ńlá.

What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.

Ohun tí a lè lóye nígbà tí a bá fi àwọn ìlà méjèèjì wọ̀nyí lélẹ̀ lórí ara wọn jẹ́ ohun ìyanu. Ọgọ́rùn-ún ọdún méjìdínlógún Mósè ní ìsopọ̀ pẹ̀lú ọdún 120 ti Noa, àti ìran méjìlélógójì ti Kristi ní ìsopọ̀ pẹ̀lú antikristi tí yóò jọba fún oṣù àpẹẹrẹ méjìlélógójì ní òfin Ọjọ́ Àìkú.

> And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.

> Oluwa sì wí pé, Ẹ̀mí mi kì yóò máa bá ènìyàn jà títí láé, nítorí pé ẹran-ara ni òun pẹ̀lú: ṣùgbọ́n ọjọ́ rẹ̀ yóò jẹ́ ọgọ́rùn-ún ọdún méjìdínlógún. Jẹ́nẹ́sísì 6:3.

Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.

Pẹ̀lú ìtàn-ìdílé tí Mátíù kọ, èyí tí ó fi májẹ̀mú Ábúráhámù hàn ní pàtàkì, ìtàn-ìdílé Kristi, gẹ́gẹ́ bí Luku ṣe gbé kalẹ̀, lọ títí dé ìṣẹ̀dá, nípa bẹ́ẹ̀ ó sì ń fi májẹ̀mú ìyè tí Adamu rú ní Édẹni hàn ní pàtàkì. Ìtàn-ìdílé Luku bẹ̀rẹ̀ pẹ̀lú Jésù, ó sì ń tọ̀ sẹ́yìn nípasẹ̀ ìtàn-ìdílé Rẹ̀ títí dé Adamu, ẹni tí a dá mọ̀ gẹ́gẹ́ bí ọmọ Ọlọ́run. Ìlà náà parí pẹ̀lú Adamu kejì pípé, ó sì bẹ̀rẹ̀ pẹ̀lú Adamu kìn-ín-ní pípé. Láti ọ̀dọ̀ Adamu kìn-ín-ní títí dé Adamu kejì ni a gbé kalẹ̀ gẹ́gẹ́ bí ìran mẹ́tàdínlọ́gọ́rin.

The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.

Àwọn ìtàn ìdílé inú Ìwé Mímọ́ dúró fún àwọn ìlà òtítọ́. A ṣẹ̀ṣẹ̀ dá ọ̀pọ̀lọpọ̀ wọn mọ̀ tí ó ju àwọn ẹlẹ́rìí tí ó yẹ láti fìdí òtítọ́ múlẹ̀ lọ. Àwọn ìlà ìdílé náà ní ohùn àwọn ìmúṣẹ ìtàn àti àwọn àsọtẹ́lẹ̀ ọjọ́ iwájú, wọ́n sì tún ní ohùn Palmoni, Alákànsí Ìyanu ti àwọn àṣírí, níwọ̀n bí àwọn àdììtú nọ́mbà tí a fi sínú àwọn ìlà náà ṣe pèsè ohùn kejì. A gbọ́ àwọn ohùn méjì wọ̀nyí pẹ̀lú ohùn kẹta mìíràn, ohùn Onímọ̀-Èdè Ìyanu, ẹni tí ó dá tí ó sì ń ṣàkóso ohun gbogbo, pẹ̀lú orúkọ àwọn ènìyàn, àwọn ibi, àti àwọn nǹkan.

When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.

Nígbà tí Johanu yípadà láti wo ohùn tí ó wà lẹ́yìn rẹ̀, ó dàbí ohùn ọ̀pọ̀lọpọ̀ omi; nígbà tí Daniẹli sì ní ìran kan náà, ohùn Rẹ̀ jẹ́ ohùn ọ̀pọ̀ ènìyàn. Ìhìn tí ó wà lórí ààyè Ìwé Mímọ́, pẹ̀lú àwọn orúkọ tí a rí pẹ̀lú ìhìn náà, àti pẹ̀lú ìṣírò inú ìhìn náà, jẹ́ ohùn mẹ́ta nínú ọ̀nà kan ṣoṣo. Nígbà tí o bá mú ìlà kan pẹ̀lú àwọn ohùn mẹ́tẹ̀ẹ̀ta náà, tí o sì fi í lé orí ìlà mìíràn tí ó bá a lọ ní afiwe, àwọn ohùn mẹ́ta náà di ọ̀pọ̀ ohùn.

> And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.

> Ohùn kan sì jáde láti inú ìtẹ́ náà, wí pé, Ẹ yin Ọlọ́run wa, gbogbo ẹ̀yin ìránṣẹ́ rẹ̀, àti ẹ̀yin tí ń bẹ̀rù rẹ̀, àti kékeré àti ńlá. Mo sì gbọ́ bí ẹni pé ohùn ọ̀pọ̀lọpọ̀ ènìyàn ńlá kan, àti bí ohùn omi púpọ̀, àti bí ohùn ààrá alágbára, tí ń wí pé, Halleluyah: nítorí Olúwa Ọlọ́run Olódùmarè ń jẹ ọba. Ìfihàn 19:5, 6.

Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.

Àwọn ìtàn ìran kan lára àwọn tí ó ṣe pàtàkì jùlọ ni a rí nínú àwọn ọba Israẹli. Àwọn ọba méje àkọ́kọ́ ti Israẹli, ìjọba àríwá, parí pẹ̀lú Ahabu, Jesebeli àti Eliya, nípa bẹ́ẹ̀ wọ́n ń ṣojú òfin Ọjọ́-Àìkú. Ìlà ìran àwọn ọba méje ìkẹyìn ti ìjọba àríwá bẹ̀rẹ̀ láti òfin Ọjọ́-Àìkú, ó sì parí ní ìparí àkókò ìdánwò ènìyàn, nígbà tí Mikaeli yóò dìde nínú Dáníẹ́lì 12. Àwọn ọba méje àkọ́kọ́ ti Juda ń ṣàfihàn ìtàn láti òfin Ọjọ́-Àìkú títí di ìgbà tí Mikaeli yóò dìde, àwọn ọba méje ìkẹyìn sì ń tọ́ka sí ìtàn tí ń darí sí òfin Ọjọ́-Àìkú. Ìlà ìran méjì ni ó wà, àwọn méjèèjì sì ní ìtàn alfa àti ìtàn omega. Ìtàn alfa ni àkókò láti 9/11 títí dé òfin Ọjọ́-Àìkú, àkókò omega sì ni láti òfin Ọjọ́-Àìkú títí dé ìparí àkókò ìdánwò. Àwọn ọba méje àkọ́kọ́ ti Israẹli bá àwọn ọba méje ìkẹyìn ti Juda mu; àwọn ọba méje ìkẹyìn ti Israẹli náà sì bá àwọn ọba méje àkọ́kọ́ ti Juda mu.

We will continue in the next article.

A ó bá a lọ síwájú nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Be Steadfast Unto the End

> “Ẹ Dúró Ṣinṣin Títí dé Òpin”

> “[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.

> “[Ifihan 1:1, 2, gẹ́gẹ́ bí a ti sọ ọ.] Gbogbo Bíbélì jẹ́ ìfihàn; nítorí gbogbo ìfihàn sí ènìyàn ń bọ̀ wá nípasẹ̀ Kírísítì, gbogbo rẹ̀ sì dojúkọ̀ ọ. Ọlọ́run ti bá wa sọ̀rọ̀ nípasẹ̀ Ọmọ Rẹ̀, ẹni tí àwa jẹ́ tirẹ̀ nípasẹ̀ ìṣẹ̀dá àti nípasẹ̀ ìràpadà. Kírísítì tọ̀ Jòhánù wá nígbà tí a ti lé e lọ sí erékùṣù Pátímọ̀sì láti fi òtítọ́ fún un fún àwọn ọjọ́ ìkẹyìn wọ̀nyí, láti fi hàn án ohun tí yóò ṣẹlẹ̀ láìpẹ́. Jésù Kírísítì ni olùgbọ́-kẹ̀lé ńlá ti ìfihàn Ọlọ́run. Nípasẹ̀ rẹ̀ ni a fi ní ìmọ̀ nípa ohun tí ó yẹ kí a retí nínú àwọn ìṣẹ̀lẹ̀ ìparí ìtàn ayé yìí. Ọlọ́run fi ìfihàn yìí fún Kírísítì, Kírísítì sì fi í sọ fún Jòhánù.”

> “John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.

> “Jòhánù, ọmọ-ẹ̀yìn àyànfẹ́ náà, ni ẹni tí a yàn láti gba ìṣípayá yìí. Òun ni ẹni ìkẹyìn tí ó ṣẹ́ kù nínú àwọn ọmọ-ẹ̀yìn àkọ́kọ́ tí a yàn. Lábẹ́ ìṣètò Májẹ̀mú Tuntun a fi ọlá fún un gẹ́gẹ́ bí a ti fi ọlá fún wòlíì Dáníẹ́lì lábẹ́ ìṣètò Májẹ̀mú Láéláe.”

> “The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.

> “Àṣẹ tí a ní láti fi ránṣẹ́ sí Johanu ṣe pàtàkì tó bẹ́ẹ̀ tí Kristi fi wá láti ọ̀run wá láti fún ìránṣẹ́ Rẹ̀ ní í, ní fífi fún un pé kí ó rán án sí àwọn ìjọ. Àṣẹ yìí ni yóò jẹ́ ohun ìkẹ́kọ̀ọ́ wa pẹ̀lú ìṣọ́ra àti àdúrà; nítorí a ń gbé ní àkókò kan tí àwọn ènìyàn tí kò wà lábẹ́ ẹ̀kọ́ Ẹ̀mí Mímọ́ yóò mú àwọn ẹ̀kọ́ èké wọlé. Àwọn ènìyàn wọ̀nyí ti ń dúró ní ipò gíga, wọ́n sì ní àwọn èròǹgbà tí ó kún fún ìfẹ́-àgbà tí wọ́n fẹ́ mú ṣẹ. Wọ́n ń wá ọ̀nà láti gbé ara wọn ga, àti láti yi gbogbo ìfarahàn nǹkan padà pátápátá. Ọlọ́run ti fún wa ní àṣẹ pàtàkì láti dáàbò bò wá kúrò lọ́dọ̀ irú àwọn ẹni bẹ́ẹ̀. Ó pa á láṣẹ fún Johanu pé kí ó kọ ohun tí yóò ṣẹlẹ̀ ní ìparí àwọn ìṣẹ̀lẹ̀ ìtàn ayé yìí sínú ìwé.”

> “After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.

> “Lẹ́yìn ìkọjá àkókò náà, Ọlọ́run fi àwọn ìlànà iyebíye ti òtítọ́ ìsinsin yìí lé àwọn ọmọ-ẹ̀yìn olóòótọ́ Rẹ̀ lọ́wọ́. A kò fi àwọn ìlànà wọ̀nyí fún àwọn tí kò ní ipa kankan nínú fífúnni ní ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ àti èkejì. A fi wọ́n fún àwọn òṣìṣẹ́ tí ó ti ní ipa nínú iṣẹ́ náà láti ìbẹ̀rẹ̀pẹ̀pẹ̀.”

> “Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.

> “Àwọn tí wọ́n ti gba inú àwọn ìrírí wọ̀nyí kọjá gbọ́dọ̀ dúró gígún bí àpáta sí àwọn ìlànà tí ó ti sọ wá di Àwọn Adventist Ọjọ́ Keje. Wọ́n gbọ́dọ̀ jẹ́ alábáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run, ní fífi ẹ̀rí náà dìpọ̀, àti ní fífi òfin náà dìmọ́ láàrín àwọn ọmọ-ẹ̀yìn Rẹ̀. Àwọn tí wọ́n kópa nínú ìdásílẹ̀ iṣẹ́ wa lórí ìpìlẹ̀ òtítọ́ Bíbélì, àwọn tí wọ́n mọ àwọn àmì ọ̀nà tí ó ti tọ́ka sí ọ̀nà títọ́, ni a gbọ́dọ̀ kà sí òṣìṣẹ́ tí iye wọn ga jùlọ. Wọ́n lè sọ láti inú ìrírí ara wọn nípa àwọn òtítọ́ tí a ti fi lé wọn lọ́wọ́. Àwọn ọkùnrin wọ̀nyí kò gbọ́dọ̀ jẹ́ kí a yí ìgbàgbọ́ wọn padà sí àìgbàgbọ́; wọn kò gbọ́dọ̀ jẹ́ kí a gba àsíá angẹli kẹta kúrò ní ọwọ́ wọn. Wọ́n gbọ́dọ̀ di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wọn mú ṣinṣin títí dé òpin.

> “The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.

> “Olúwa ti kéde pé a óo tún sọ ìtàn àtijọ́ bí a ṣe ń wọ inú iṣẹ́ ìparí. Gbogbo òtítọ́ tí Ó ti fi fún wa fún àwọn ọjọ́ ìkẹyìn wọ̀nyí ni a gbọdọ̀ kéde fún ayé. Gbogbo ọ̀wọ̀n tí Ó ti fi múlẹ̀ ni a gbọdọ̀ fún lókun. A kò lè yọ ara wa kúrò lórí ìpìlẹ̀ tí Ọlọ́run ti fi múlẹ̀ nísinsin yìí. A kò sì lè wọ inú ètò àjọ tuntun kankan nísinsin yìí; nítorí èyí yóò túmọ̀ sí ìpẹ̀yìndà kúrò nínú òtítọ́.

> “The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.

> “Ó yẹ kí a sọ iṣẹ́ ìránṣẹ́ ìṣègùn di mímọ́ kí a sì wẹ̀ ẹ́ kúrò nínú ohun gbogbo tí yóò sọ ìgbàgbọ́ àwọn onígbàgbọ́ di aláìlera nínú ìrírí ìgbàanì àwọn ènìyàn Ọlọ́run. Édẹni, Édẹni ẹlẹ́wà, ni a sọ di aláìní ọlá nípasẹ̀ ìtẹ̀wọ́gbà ẹ̀ṣẹ̀. Ó ṣe pàtàkì nísinsìnyí láti tún ìrírí àwọn ọkùnrin tí wọ́n kó ipa nínú ìdásílẹ̀ iṣẹ́ wa ní ìbẹ̀rẹ̀ ṣe.”

> “From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.

> “Nígbàdé-nígbàdé a máa ń ka ìròyìn ikú àwọn ènìyàn ńlá ayé. Àkókò wọn dé lójijì, bíi ní ìṣẹ́jú kan ṣoṣo. Ọ̀pọ̀, tí a rò pé wọ́n wà ní ìlera rere, ni ó kú lẹ́yìn àsè kan, tàbí lẹ́yìn tí wọ́n ti gbé ètò ìmọtara-ẹni-nìkan kalẹ̀ fún gbígbé ara wọn ga. Ọ̀rọ̀ náà sì jáde pé, ‘A ti darapọ̀ mọ́ àwọn òrìṣà rẹ̀; ẹ fi í sílẹ̀ nìkan.’ Èyí túmọ̀ sí pé Olúwa kò tún dáàbò bo ó mọ́ kúrò nínú ìpalára. Ikú ojijì a dé, kí ni iṣẹ́ ìgbésí-ayé rẹ̀ sì tọ́? Ìgbésí-ayé rẹ̀ ti jẹ́ ìkùnà. Igi náà a wó, nítorí agbára tí ó ti ń dì í mú fi í sílẹ̀ fún ẹbọ òrìṣà rẹ̀.”

> “Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.

> “Àwọn ọkùnrin àti àwọn obìnrin ti gba ara wọn sínú wíwá ohun kan láti máa gbádùn. Wọ́n ta ọkàn wọn lásán, Ọlọ́run sì yọ ìfaradà pípẹ́ Rẹ̀ kúrò. A fi wọ́n sílẹ̀ fún ohun tí wọ́n yàn.

> “There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.

> “Àwọn kan wà tí, bí wọ́n tilẹ̀ ń jẹ́wọ́ pé àwọn gbà òtítọ́ ìsinsin yìí gbọ́, wọ́n ti sọ ìgbàgbọ́ wọn di ẹlẹ́gàn, wọ́n sì kọ̀ láti rìn nínú ìmọ́lẹ̀. Ta ni yóò fi àwọn ìlànà amúnimọ́ra àti ti ayé wọn sílẹ̀ báyìí? Ta ni yóò báyìí tiraka láti mọ ìye ọkàn? Kí ni yóò ṣe ọkùnrin lérè bí ó bá jèrè gbogbo ayé, tí ó sì pàdánù ọkàn ara rẹ̀? Tàbí kí ni ọkùnrin yóò fi fún ní pàṣípààrọ̀ fún ọkàn rẹ̀? Ṣé ebi ń pa yín, òùngbẹ sì ń gbẹ yín fún búrẹ́dì ìyè àti omi ìgbàlà? Ṣé ẹ mọ iye àwọn ọkàn wọ̀nyí tí Kristi kú fún? Ṣé àwọn tí a yẹ kí wọ́n jẹ́ Kristẹni ń gbé ní ìbámu pẹ̀lú ìjẹ́wọ́ ìgbàgbọ́ wọn bí? Ṣé wọ́n mọ ìye ọkàn? Ṣé wọ́n ń tiraka láti sọ ọkàn wọn di mímọ́ nípasẹ̀ ìgbọràn sí òtítọ́?” Manuscript Releases, volume 20, 150, 151.

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