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

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ́ Keje ti Laodíkéà — Nọ́mbà Mẹ́rìndínlógún

Number Sixteen

Nọ́mbà Mẹ́rìnlá

Author

Jeff Pippenger

Published

December 22, 2025

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My apologies for so many words in advance of taking up the primary topic. I wish to place certain prophetic lines in place, that are important pieces of the logic I intend to employ when we directly consider the book of Joel. I have previously mentioned that the Hebrew word that is translated as “cut off” in the book of Joel, finds its roots in the sacrificial method of ratifying a covenant in the days of Abraham.

Ẹ jọ̀ọ́, ẹ gba àforíjì mi fún ọ̀pọ̀lọpọ̀ ọ̀rọ̀ yìí kí n tó bẹ̀rẹ̀ sí í gbé kókó pàtàkì náà yẹ̀ wò. Mo fẹ́ fi àwọn ìlà àsọtẹ́lẹ̀ kan sí ipò wọn, tí wọ́n jẹ́ àwọn ẹ̀ka pàtàkì nínú ìmọ̀ọ́gbọ́n tí mo pinnu láti lò nígbà tí a bá ń ronú lórí ìwé Joẹli ní tààrà. Mo ti mẹ́nu kàn tẹ́lẹ̀ pé ọ̀rọ̀ Heberu tí a túmọ̀ sí “gé kúrò” nínú ìwé Joẹli, ní orísun rẹ̀ nínú ọ̀nà ẹbọ tí a fi ń fi ìdéhùn múlẹ̀ ní àwọn ọjọ́ Ábúráhámù.

> 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 1:5.

> Ẹ jí, ẹ̀yin ọ̀mùtí, kí ẹ sì sọkún; kí ẹ ké igbe, gbogbo yín tí ń mu wáìnì, nítorí ti wáìnì tuntun; nítorí a ti gé e kúrò ní ẹnu yín. Joẹli 1:5.

The Hebrew word “cut off” is H3772, and it is a primitive root meaning ‘to cut (off, down or asunder); by implication to destroy or consume; specifically to covenant (that is, make an alliance or bargain, originally by cutting flesh and passing between the pieces).’

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “gé kúrò” ni H3772, ó sì jẹ́ gbòǹgbò àkọ́kọ́ kan tí ìtumọ̀ rẹ̀ jẹ́ “láti gé (kúrò, lulẹ̀, tàbí sí ìpín); nípa ìtumọ̀ àfihàn láti pa run tàbí jẹ tan; ní pàtó láti dá májẹ̀mú (èyí ni, láti ṣe àdéhùn tàbí ìpàdé, ní ìpilẹ̀ṣẹ̀ nípa gígé ẹran ara àti lílọ láàrín àwọn ẹ̀yà tí a gé náà).”

I realize that the Strong’s definition of “cut off,” calls it a “primitive root,” in the grammatical sense. That being said, the cutting associated with the covenant and Abraham, identifies that the light of the covenant is attached to the word, and that light is set forth at its primitive historical root. “Cut” in terms of covenant history; is a prophetic symbol based upon its primitive roots, and it is also grammatically identified as a primitive root.

Mo mọ̀ pé ìtumọ̀ “cut off” nínú Strong’s, pe e ní “gbòǹgbò àkọ́kọ́,” ní ìtumọ̀ gírámà. Bí ó tilẹ̀ rí bẹ́ẹ̀, ìgé tí ó ní ìbáṣepọ̀ pẹ̀lú májẹ̀mú àti Ábúráhámù, fi hàn pé ìmọ́lẹ̀ májẹ̀mú náà so mọ́ ọ̀rọ̀ náà, àti pé a gbé ìmọ́lẹ̀ náà kalẹ̀ ní gbòǹgbò ìtàn àkọ́kọ́ rẹ̀. “Gé” ní ti ìtàn májẹ̀mú; jẹ́ àmì wòlíì kan tí a dá lórí àwọn gbòǹgbò àkọ́kọ́ rẹ̀, a sì tún mọ̀ ọ́ ní ti gírámà gẹ́gẹ́ bí gbòǹgbò àkọ́kọ́.

The pronouncement in verse five, is not only identifying that they do not have the message of the latter rain, as represented by the “new wine,” but also that they are ‘then and there’ rejected as God’s covenant people, a covenant people who trace their “primitive roots” back to Abraham.

Ìkéde tí ó wà nínú ẹsẹ̀ karùn-ún kì í ṣe pé ó ń fi hàn nìkan pé wọn kò ní ìránṣẹ́ òjò ìkẹyìn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ “ọtí-wáìnì tuntun,” ṣùgbọ́n pẹ̀lú pé ní “àkókò náà gan-an àti níbẹ̀ gan-an” ni a kọ̀ wọ́n sílẹ̀ gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú Ọlọ́run, àwọn ènìyàn májẹ̀mú kan tí wọ́n ń tọpasẹ̀ “àwọn gbòǹgbò àkọ́kọ́” wọn padà sí ọ̀dọ̀ Ábúráhámù.

The generation that died in the wilderness over forty years, traced their primitive roots back to Abraham, meaning the father of many nations. The generation who entered the Promised Land with Joshua, traced their primitive roots back to Abraham. The Jews who crucified Christ traced their primitive roots back to Abraham. The Protestants who came out of the Dark Ages, and who were then tested and passed by as God’s chosen covenant people in 1844, traced their primitive roots back to Abraham. The Millerite Philadelphian movement that entered into the Most Holy Place on October 22, 1844 traced their primitive roots back to Abraham. The Millerite Laodicean movement that rebuilt Jericho in 1863, traced their primitive roots back to Abraham. The Laodicean Seventh-day Adventist church that is spewed out of the mouth of the Lord at the soon-coming Sunday law traced their primitive roots back to Abraham. All of those generations have, or will fulfill the parable of the vineyard.

Ìran tí ó kú ní aginjù lórí ogójì ọdún, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù, èyí tí ó túmọ̀ sí baba ọ̀pọ̀lọpọ̀ orílẹ̀-èdè. Ìran tí ó wọ Ilẹ̀ Ìlérí pẹ̀lú Jóṣúà, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Àwọn Júù tí wọ́n kàn Kristi mọ́ àgbélébùú tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Àwọn Pùròtẹ́sítáǹtì tí wọ́n jáde kúrò nínú Àwọn Àkókò Òkùnkùn, tí a sì dán wò wọ́n nígbà náà tí a sì kọjá lọ́dọ̀ wọn gẹ́gẹ́ bí àwọn ènìyàn májẹ̀mú àyànfẹ́ Ọlọ́run ní ọdún 1844, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Ìṣíkiri Míléráìtì Filadẹ́lfíà tí ó wọ Ibi Mímọ́ Jùlọ ní October 22, 1844, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Ìṣíkiri Míléráìtì Laodíṣíà tí ó tún Jẹ́ríkò kọ́ ní 1863, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Ìjọ Adífẹ́ǹtì Ọjọ́ Keje ti Laodíṣíà tí a ó tu jáde láti inú ẹnu Oluwa ní òfin Sunday tí ń bọ̀ ní kánkán, tọpasẹ̀ àwọn gbòǹgbò ìpilẹ̀ wọn padà sí ọdọ̀ Ábúráhámù. Gbogbo àwọn ìran wọ̀nyí ti ṣẹ, tàbí yóò ṣẹ, àkàwé ọgbà àjàrà náà.

The drunkards in Joel awake to find they have been rejected as God’s people, and that they do not have the message of the latter rain. The inverse is then true. Those who Joel identifies as wearing “crowns of glory,” then enter into covenant, are sealed and lifted up as an offering. The very first ratified covenant between God and a chosen people began with the same “cutting” that is represented at the final sacrifice of God’s people, which begins at the Sunday law. The cutting is the separation of wheat and tares. The tares are rejected and cast into the fire and the wheat is bundled together as the Pentecostal first fruit wheat offering, that is then lifted up, “as in former years.”

Àwọn ọ̀mùtípara nínú Joẹli jí láti rí i pé a ti kọ̀ wọ́n sílẹ̀ gẹ́gẹ́ bí ènìyàn Ọlọ́run, àti pé wọn kò ní ìránṣẹ́ òjò ìkẹyìn náà. Nígbà náà ni ìdìbò-padà rẹ̀ di òtítọ́. Àwọn tí Joẹli fi mọ̀ gẹ́gẹ́ bí ẹni tí wọ́n wọ “adé ògo,” nígbà náà wọ inú májẹ̀mú, a sì fi èdìdì dì wọ́n, a sì gbé wọn sókè gẹ́gẹ́ bí ọrẹ. Májẹ̀mú àkọ́kọ́ tí a fi ìmúlẹ̀ jẹ́ láàárín Ọlọ́run àti ènìyàn àyànfẹ́ kan bẹ̀rẹ̀ pẹ̀lú “gígé” kan náà tí a ṣàpẹẹrẹ rẹ̀ nínú ẹbọ ìkẹyìn ti àwọn ènìyàn Ọlọ́run, èyí tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú. Gígé náà ni ìyapa alikama àti èpò. A kọ àwọn èpò sílẹ̀, a sì ju wọ́n sínú iná, a sì dì alikama náà pọ̀ gẹ́gẹ́ bí ọrẹ alikama àkọ́so àkọ́kọ́ ti Pẹ́ńtíkọ́sì, èyí tí a tún gbé sókè, “gẹ́gẹ́ bí ní ọdún ìṣáájú.”

There are four places that are typically pointed out to represent Abraham’s covenant. In Genesis twelve Abraham is ‘called’ and given the promise to make him a great nation. This is not part of the covenant, but it is the calling of a promise. At that point his name is Abram, for one of the symbols of a covenant relationship is a name-change. Abram’s name is changed in the third of the four steps of the covenant.

Àwọn ibi mẹ́rin wà tí a máa ń tọ́ka sí gẹ́gẹ́ bí aṣojú májẹ̀mú Ábúráhámù. Nínú Jẹ́nẹ́sísì orí kejìlá, a “pè” Ábúráhámù, a sì fún un ní ìlérí pé a ó ṣe é ní orílẹ̀-èdè ńlá. Èyí kì í ṣe apá kan májẹ̀mú náà, ṣùgbọ́n ó jẹ́ ìpè ìlérí. Ní àkókò yẹn, Ábúrámù ni orúkọ rẹ̀, nítorí ọ̀kan lára àwọn àmì ìbáṣepọ̀ májẹ̀mú ni ìyípadà orúkọ. A yí orúkọ Ábúrámù padà ní ìkẹta nínú àwọn ìgbésẹ̀ mẹ́rin májẹ̀mú náà.

> For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:13–20.

> Nítorí nígbà tí Ọlọ́run ṣe ìlérí fún Ábúráhámù, nítorí kò sí ẹni tí ó tóbi ju ẹni tí ó lè fi búra sí, ó fi ara rẹ̀ búra, ó ní pé, Lóòótọ́, ní fífi ìbùkún ni èmi yóò bùkún fún ọ, ní pípọ̀ sí i ni èmi yóò sì sọ ọ di púpọ̀. Bẹ́ẹ̀ ni, lẹ́yìn tí ó fi sùúrù farada, ó gba ìlérí náà. Nítorí ní tòótọ́ ènìyàn máa ń fi ẹni tí ó tóbi jù búra: ìbúra sì jẹ́ fún wọn ní ìmúmọ́lẹ̀, gẹ́gẹ́ bí òpin gbogbo ìjàngbọ̀n. Nínú èyí ni Ọlọ́run, ní ìfẹ́ tí ó pọ̀ sí i láti fi àìyípadà ìpinnu rẹ̀ hàn fún àwọn ajogún ìlérí, fi ìbúra mú un dájú: Kí nípasẹ̀ ohun méjì tí kò lè yí padà, nínú èyí tí kò ṣeé ṣe kí Ọlọ́run purọ́, kí a lè ní ìtùnú líle, àwa tí sá fún ibi ààbò láti di ìrètí tí a gbé kalẹ̀ níwájú wa mú; Ìrètí yìí ni a ní gẹ́gẹ́ bí ìdákọ̀ró ọkàn, tí ó dájú tí ó sì fẹsẹ̀ múlẹ̀, tí ó sì wọ inú ibi tí ó wà lẹ́yìn aṣọ ìkélé; ibi tí aṣáájú wa ti wọ fún wa, àní Jésù, tí a ṣe ní Àlùfáà Àgbà títí láéláé gẹ́gẹ́ bí àṣẹ Melkísédékì. Heberu 6:13–20.

The calling was God’s promise to Abram, and He provided a second witness with the “oath” that followed. The “oath” that followed was threefold. After the calling of a promise, which was the first step, the second, third and fourth steps are the actual threefold covenant, by God, with a chosen people. In Genesis fifteen God formally “cuts” (establishes) the covenant through a dramatic ritual where God alone passes between divided animals, unconditionally promising land to Abraham’s descendants. The Promised Land was represented as a land between two rivers; the river of Egypt and the river Euphrates. The first step of the threefold covenant includes a direct reference of the prophetic symbolism of two rivers, and all that is attached to that symbol. When inspiration points to the Ulai and Hiddekel rivers as events that are now in the process of fulfillment, those two rivers were typified in Abram’s prophecy. The setting is between Abram’s two rivers, which when brought together with Daniel’s two rivers makes four rivers, for the voice of Christ is the voice of many waters.

Ìpè náà ni ìlérí Ọlọ́run fún Ábúrámù, ó sì pèsè ẹlẹ́rìí kejì pẹ̀lú “ìbúra” tí ó tẹ̀lé e. “Ìbúra” tí ó tẹ̀lé e jẹ́ onípín mẹ́ta. Lẹ́yìn ìpè ìlérí, tí ó jẹ́ ìgbésẹ̀ àkọ́kọ́, ìgbésẹ̀ kejì, kẹta, àti kẹrin ni májẹ̀mú gidi onípín mẹ́ta, láti ọ̀dọ̀ Ọlọ́run, pẹ̀lú àwọn ènìyàn àyànfẹ́. Nínú Jẹ́nẹ́sísì mẹ́ẹ̀ẹ́dógún, Ọlọ́run fi ìlànà àṣẹ “gé” (fi ìdí) májẹ̀mú náà múlẹ̀ nípasẹ̀ ààtò ìsìn ìyanu kan níbi tí Ọlọ́run nìkan ṣe kọjá láàárín àwọn ẹranko tí a pín sí méjì, ní ìlérí aláìlórífẹ́ẹ̀ láti fi ilẹ̀ náà fún àwọn ọmọ Ábúráhámù. A dúró fún Ilẹ̀ Ìlérí gẹ́gẹ́ bí ilẹ̀ tó wà láàárín odò méjì; odò Ejibiti àti odò Yúfírétì. Ìgbésẹ̀ àkọ́kọ́ nínú májẹ̀mú onípín mẹ́ta náà ní ìtọ́kasí tààrà sí àpẹẹrẹ àsọtẹ́lẹ̀ ti odò méjì, àti gbogbo ohun tí a so mọ́ àmì náà. Nígbà tí ìmísí bá tọ́ka sí àwọn odò Ulai àti Hidékélì gẹ́gẹ́ bí àwọn ìṣẹ̀lẹ̀ tí ó wà ní ìlànà ìmúṣẹ báyìí, a ti ṣàpẹẹrẹ àwọn odò méjèèjì wọ̀nyẹn nínú àsọtẹ́lẹ̀ Ábúrámù. Àyíká náà wà láàárín odò méjì ti Ábúrámù, èyí tí, nígbà tí a bá fi wọ́n pọ̀ mọ́ odò méjì ti Dáníẹ́lì, yóò di odò mẹ́rin, nítorí ohùn Kristi ni ohùn ọ̀pọ̀lọpọ̀ omi.

> In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: The Kenites, and the Kenizzites, and the Kadmonites, And the Hittites, and the Perizzites, and the Rephaims, And the Amorites, and the Canaanites, and the Girgashites, and the Jebusites. Genesis 15:18–21.

> Ní ọjọ́ kan náà ni Olúwa bá Ábrámù dá májẹ̀mú, ó sì wí pé, “Mo ti fi ilẹ̀ yìí fún irú-ọmọ rẹ, láti odò Ejibiti títí dé odò ńlá náà, odò Yúfírétì: àwọn Kénì, àti àwọn Kénísì, àti àwọn Kádímónì, àti àwọn Hétì, àti àwọn Pérísì, àti àwọn Réfáímù, àti àwọn Ámórì, àti àwọn Kénáánì, àti àwọn Gírgáṣì, àti àwọn Jébúsì.” Jẹ́nẹ́sísì 15:18–21.

The land promised to Abram was the entire world which is represented by ten kings in the last days, whereas in the first days of the covenant it was listed as ten tribes, not kings. The one hundred and forty-four thousand will be in conflict with the entire world. The world will then be involved with the testing process of Sunday worship enforcement by a one-world government under the direction of the scarlet-colored whore of Revelation seventeen, who reigns over the ten kings of the earth. With Abram the church and state symbol of the image of the beast is represented by the river of Egypt, a symbol of statecraft and the river of Babylon, a symbol of churchcraft.

Ilẹ̀ tí a ṣe ìlérí fún Ábúrámù ni gbogbo ayé, èyí tí a ṣojú fún nípasẹ̀ ọba mẹ́wàá ní àwọn ọjọ́ ìkẹyìn, nígbà tí ní àwọn ọjọ́ àkọ́kọ́ májẹ̀mú a kà á sí ẹ̀yà mẹ́wàá, kì í ṣe àwọn ọba. Ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] yóò wà nínú ìjà pẹ̀lú gbogbo ayé. Nígbà náà ni ayé yóò wà nínú ìlànà ìdánwò ìfipámúlẹ̀ ìjọsìn ọjọ́ Àìkú lábẹ́ ìjọba ayé kan ṣoṣo, lábẹ́ ìtọ́sọ́nà àgbèrè aláwọ̀ pupa pẹ̀lẹ́bẹ́ ti Ìfihàn orí kẹtadínlógún, ẹni tí ń jọba lórí ọba mẹ́wàá ilẹ̀ ayé. Pẹ̀lú Ábúrámù, ààmì ìjọ àti ìpínlẹ̀ ti ère ẹranko náà ni a ṣojú fún nípasẹ̀ odò Ejibiti, ààmì iṣẹ́ ìṣèlú ìpínlẹ̀, àti odò Babeli, ààmì iṣẹ́ ìjọ.

> After these things the word of the Lord came unto Abram in a vision, saying,

> Lẹ́yìn àwọn nǹkan wọ̀nyí, ọ̀rọ̀ Olúwa sì tọ Abram wá nínú ìran kan, ó ń wí pé,

> Fear not, Abram: I am thy shield, and thy exceeding great reward.

> Má bẹ̀rù, Ábúrámù: Èmi ni apata rẹ, àti ère rẹ tí ó pọ̀jùlọ.

> And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus? And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir. And, behold, the word of the Lord came unto him, saying,

> Abramu sì wí pé, Olúwa Ọlọ́run, kí ni ìwọ yóò fi fún mi, níwọ̀n bí mo ti ń lọ láìní ọmọ, àti pé iriju ilé mi ni Élíésérì ará Damásíkù yìí? Abram sì wí pé, Wò ó, ìwọ kò fi irú-ọmọ fún mi: sì kíyèsi i, ẹni tí a bí nínú ilé mi ni yóò jẹ́ ajogún mi. Sì wò ó, ọ̀rọ̀ Olúwa tọ̀ ọ́ wá, wí pé,

> This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

> Èyí kì yóò jẹ́ ajogún rẹ; ṣùgbọ́n ẹni tí yóò ti inú rẹ gan-an jáde ni yóò jẹ́ ajogún rẹ. Ó sì mú un jáde síta, ó sì wí pé, Wò ó nísinsin yìí sí ọ̀run, kí o sì ka àwọn ìràwọ̀, bí o bá lè kà wọ́n: ó sì wí fún un pé, Bákan náà ni irú-ọmọ rẹ yóò rí.

> And he believed in the Lord; and he counted it to him for righteousness. And he said unto him,

> Ó sì gbàgbọ́ nínú Olúwa; ó sì kà á sí i fún òdodo. Ó sì wí fún un,

> I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

> Èmi ni Olúwa tí ó mú ọ jáde láti Úrì ti àwọn Kálídíà, láti fi ilẹ̀ yìí fún ọ kí o lè jogún un.

> And he said, Lord God, whereby shall I know that I shall inherit it? And he said unto him,

> Ó sì wí pé, Olúwa Ọlọ́run, nípa kí ni èmi yóò fi mọ̀ pé èmi yóò jogún rẹ̀? Ó sì wí fún un,

> Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

> Mú màlúù akọ abo tí ó pé ọdún mẹ́ta wá fún mi, àti ewúrẹ́ abo tí ó pé ọdún mẹ́ta, àti àgbò tí ó pé ọdún mẹ́ta, àti àdàbà kékeré, àti ọmọ àdàbà.

> And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram,

> Ó sì mú gbogbo wọ̀nyí wá sọ́dọ̀ ara rẹ̀, ó sì pín wọn sí àárín, ó sì tẹ́ ẹyọ kọ̀ọ̀kan sí ìdòkojú ara wọn; ṣùgbọ́n kò pín àwọn ẹyẹ náà. Nígbà tí àwọn ẹyẹ ojú ọ̀run sì ń sọ̀kalẹ̀ sórí àwọn òkú ẹran náà, Ábrámù lé wọn kúrò. Nígbà tí oòrùn sì fẹ́ rọ̀, oorun jíjin kan bà lé Ábrámù; sì wò ó, ìbẹ̀rù òkùnkùn ńlá kan sì ṣubú lórí rẹ̀. Ó sì wí fún Ábrámù,

> 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.

> Mọ dájúdájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọ́n; wọn yóò sì máa pọ́n wọn lójú fún ọdún ẹgbẹ̀rún mẹ́rin. Àti orílẹ̀-èdè náà pẹ̀lú, èyí tí wọn yóò máa sìn, èmi yóò dájọ́ rẹ̀; lẹ́yìn náà wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀.

> And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

> Ìwọ yóò sì lọ sí ọ̀dọ̀ àwọn baba rẹ ní àlàáfíà; a ó sì sin ọ́ ní ọjọ́ ogbó rere.

> But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

> Ṣùgbọ́n ní ìran kẹrin wọn yóò tún padà wá síhìn-ín: nítorí àìṣedéédéé àwọn Amori kò tíì pé.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:1–17.

> Ó sì ṣẹlẹ̀ pé, nígbà tí oòrùn wọ̀, tí òkùnkùn sì ṣú, wò ó, ilé-iná tí ń mú èéfín jáde, àti fitilà tí ń jóná, tí ó gba láàárín àwọn ẹ̀yà náà kọjá. Génésísì 15:1–17.

The One who would guide Moses and the children of Israel as a pillar of fire by night and a cloud by day passed between those “cut” pieces as a smoking furnace and burning lamp.

Ẹni náà tí yóò máa tọ́ Mósè àti àwọn ọmọ Israẹli sójú gẹ́gẹ́ bí ọ̀wọ̀n iná ní òru àti gẹ́gẹ́ bí àwọsánmà ní ọ̀sán, ni ó kọjá láàárín àwọn ẹ̀yà tí a “gé” wọ̀nyẹn gẹ́gẹ́ bí ìléru tí ń mu èéfín jáde àti fitílà tí ń jó.

> And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. Exodus 13:21, 22.

> Olúwa sì ń lọ níwájú wọn ní ọ̀sán nínú ọ̀wọ̀n àwọsánmà, láti tọ́ wọn ní ọ̀nà; àti ní òru nínú ọ̀wọ̀n iná, láti fi ìmọ́lẹ̀ fún wọn; kí wọn lè máa rìn lọ ní ọ̀sán àti ní òru: Kò sì mú ọ̀wọ̀n àwọsánmà kúrò níwájú àwọn ènìyàn ní ọ̀sán, tàbí ọ̀wọ̀n iná ní òru. Eksodu 13:21, 22.

The burning lamp and smoking furnace typified the pillar of cloud or fire and represents an prophetic element of the first step, of the three steps involved with God establishing the covenant with Abram. The chapter begins with the words, “Fear not,” for the message of the first angel is fear God, and those who like Abram fear God, will not need to fear God. There are two types of fear, because there are two classes of people.

Atùpà tí ń jó àti ìléru tí ń mú èéfín jẹ́ àpẹẹrẹ ọ̀wọ́n ìkùukùu tàbí iná náà, ó sì ń ṣojú fún eroja àsọtẹ́lẹ̀ kan ti ìgbésẹ̀ àkọ́kọ́ nínú àwọn ìgbésẹ̀ mẹ́ta tí ó wà nínú bí Ọlọ́run ṣe fi májẹ̀mú múlẹ̀ pẹ̀lú Abramu. Orí náà bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, “Má bẹ̀rù,” nítorí ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ni pé, bẹ̀rù Ọlọ́run; àwọn tí wọ́n sì, bí Abramu, bá bẹ̀rù Ọlọ́run, wọn kì yóò nílò láti bẹ̀rù Ọlọ́run. Oríṣìíríṣìí ìbẹ̀rù méjì ni ó wà, nítorí oríṣìíríṣìí ènìyàn méjì ni ó wà.

Further into the covenant passage Abram believes God and it was counted unto him as righteousness. The three angels parallel the work of the Holy Spirit as set forth by John who teaches the Holy Spirit convicts of three things; sin, righteousness and judgment. Those characteristics align with the three angels, so after the fear of God is set forth in the covenant passage, then the second step of righteousness is identified, only to be followed by the pronouncement of judgment, which is the third work of the Holy Spirit, and the message of the third angel. The first step of the covenant typified the first angel’s message, which is always a fractal of all three messages. The three steps of the covenant process, represent the three angels of Revelation fourteen.

Ní ìtẹ̀síwájú inú ẹsẹ̀ májẹ̀mú náà, Abramu gbà Ọlọ́run gbọ́, a sì kà á sí òdodo fún un. Àwọn áńgẹ́lì mẹ́ta náà bá iṣẹ́ Ẹ̀mí Mímọ́ mu gẹ́gẹ́ bí a ti gbé e kalẹ̀ láti ọwọ́ Johanu, ẹni tí ó kọ́ni pé Ẹ̀mí Mímọ́ ń dá ènìyàn lójú nípa ohun mẹ́ta; ẹ̀ṣẹ̀, òdodo, àti ìdájọ́. Àwọn àbùdá wọ̀nyí bá àwọn áńgẹ́lì mẹ́ta náà mu, nítorí náà lẹ́yìn tí a ti gbé ìbẹ̀rù Ọlọ́run kalẹ̀ nínú ẹsẹ̀ májẹ̀mú náà, nígbà náà ni a fi ìgbésẹ̀ kejì tí í ṣe òdodo hàn, kí ó sì tẹ̀lé e pẹ̀lú ìkéde ìdájọ́, èyí tí í ṣe iṣẹ́ kẹta ti Ẹ̀mí Mímọ́, àti ìránṣẹ́ áńgẹ́lì kẹta. Ìgbésẹ̀ àkọ́kọ́ ti májẹ̀mú náà jẹ́ àpẹẹrẹ iṣáájú ìránṣẹ́ áńgẹ́lì àkọ́kọ́, èyí tí ó máa ń jẹ́ fractal ti gbogbo àwọn ìránṣẹ́ mẹ́ta náà nígbà gbogbo. Àwọn ìgbésẹ̀ mẹ́ta ti ìlànà májẹ̀mú náà dúró fún àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá.

After Abram is counted as righteous marking the second angel, he prepares an offering, for the offering is prepared just before the third step of judgment. That offering represents the offering of the Levites of Malachi three that is lifted up as an ensign. Just as the three periods of forty years in the life of Moses represents the three angels’ messages, the first forty years of Moses has all three steps of the three angels’ message.

Lẹ́yìn tí a ka Abramu sí olódodo, ní fífi àmì sí áńgẹ́lì kejì, ó pèsè ẹbọ kan; nítorí a máa ń pèsè ẹbọ náà díẹ̀ ṣáájú ìgbésẹ̀ kẹta ìdájọ́. Ẹbọ náà dúró fún ẹbọ àwọn ọmọ Léfì ti Malaki mẹ́ta, tí a gbé sókè gẹ́gẹ́ bí àsíá. Gẹ́gẹ́ bí àkókò mẹ́ta ti ọdún mẹ́rìnláàádọ́ta nínú ayé Mósè ṣe ń ṣojú àwọn ìrántí àwọn áńgẹ́lì mẹ́ta, bẹ́ẹ̀ ni ogójì ọdún àkọ́kọ́ ti Mósè ní gbogbo ìgbésẹ̀ mẹ́ta ti ìrántí àwọn áńgẹ́lì mẹ́ta náà.

Where Moses’ testimony begins is with his parents fearing God, (the first step), followed by a visual test. The second step includes a visual test, as was the case in Daniel chapter one, when Daniel first fears God and refused to eat the Babylonian diet, and then is tested based upon his physical appearance. Then for Daniel it was the third test three years later by king Nebuchadnezzar, a symbol of the king of the north and the Sunday law, which is the third angels’ message.

Ní ibi tí ẹ̀rí Mósè ti bẹ̀rẹ̀ ni ó wà pẹ̀lú bí àwọn òbí rẹ̀ ṣe bẹ̀rù Ọlọ́run, (ìgbésẹ̀ àkọ́kọ́), lẹ́yìn èyí ni àdánwò ojú-rírí tẹ̀lé. Ìgbésẹ̀ kejì sì ní àdánwò ojú-rírí kan nínú, gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì orí kìn-ín-ní, nígbà tí Dáníẹ́lì kọ́kọ́ bẹ̀rù Ọlọ́run tí ó sì kọ̀ láti jẹ oúnjẹ ti Bábílónì, lẹ́yìn náà a sì dán án wò lórí ìpìlẹ̀ ìrísí ara rẹ̀. Lẹ́yìn náà, fún Dáníẹ́lì, ó jẹ́ àdánwò kẹta ní ọdún mẹ́ta lẹ́yìn náà láti ọwọ́ ọba Nebukadinésárì, àpẹẹrẹ ọba àríwá àti òfin Ọjọ́ Àìkú, èyí tí í ṣe ìránṣẹ́ àwọn áńgẹ́lì kẹta.

Moses’ parents fear God, put him into an ark in the water and Pharaoh’s daughter was led to see the situation, and then passed judgment in favor of saving the child. The beginning of Moses life was an illustration of the covenant that God made with mankind, and then through Moses, God also made a covenant with a chosen nation selected from mankind. Noah’s covenant with mankind represents the great multitude and Moses covenant with a chosen people is the one-hundred and forty-four thousand. The offering that Abram was to make to ratify the covenant bore the emblem of the covenant of Noah, just as did Moses who fulfilled Abram’s prophecy centuries later.

Àwọn òbí Mósè bẹ̀rù Ọlọ́run, wọ́n sì fi í sínú ọkọ̀ ojú omi nínú omi, ọmọbìnrin Fáráò sì ni a darí wá láti rí ipò náà, lẹ́yìn náà ó sì ṣe ìdájọ́ ní ìtẹ́wọ́gbà fún ìgbàlà ọmọ náà. Ìbẹ̀rẹ̀ ayé Mósè jẹ́ àpèjúwe májẹ̀mú tí Ọlọ́run dá pẹ̀lú aráyé, lẹ́yìn náà sì ni Ọlọ́run tún ṣe májẹ̀mú pẹ̀lú orílẹ̀-èdè àyànfẹ́ kan tí a yàn lára aráyé nípasẹ̀ Mósè. Májẹ̀mú Nóà pẹ̀lú aráyé dúró fún ọ̀pọ̀ ènìyàn ńlá náà, májẹ̀mú Mósè pẹ̀lú àwọn ènìyàn àyànfẹ́ sì ni ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́ta. Ẹbọ tí Ábrámù yóò rú láti fi fìdí májẹ̀mú náà múlẹ̀ ru ààmì májẹ̀mú Nóà, gẹ́gẹ́ bí ó ti rí pẹ̀lú Mósè, ẹni tí ó mú àsọtẹ́lẹ̀ Ábrámù ṣẹ ní ọ̀pọ̀ ọ̀rúndún lẹ́yìn náà.

The offering consisted of five various animals; a three-year-old heifer, a three-year-old she goat, a three-year-old ram, a turtledove and a young pigeon. The birds were left whole, and the heifer, ram and she goat were “cut” in halves. The offering typifies the lifting up of an ensign in the last days as a visual test for mankind. The visual sign for Pharaoh’s daughter was the baby Moses in the ark. The ark is symbolized by the eight souls on the ark. The number “eight” is established as one of the prophetic characteristics of the ensign of the one hundred and forty-four thousand. When you consider the five animal offerings and divide three in half, then your offering is made up of eight pieces, as typified by Noah, and then confirmed in Abram’s offering.

Ẹbọ náà ní oríṣiríṣi ẹranko márùn-ún; màlúù abo ọmọ ọdún mẹ́ta, ewúrẹ́ abo ọmọ ọdún mẹ́ta, àgbò ọmọ ọdún mẹ́ta, àdàbàlé, àti ọmọ àdàbà. Wọ́n fi àwọn ẹyẹ náà sílẹ̀ ní pípé, ṣùgbọ́n màlúù abo, àgbò, àti ewúrẹ́ abo náà ni a “gé” sí ìdajì méjì. Ẹbọ náà jẹ́ àpẹẹrẹ gbígbé àsíá kan sókè ní àwọn ọjọ́ ìkẹyìn gẹ́gẹ́ bí àyẹ̀wò ojú fún aráyé. Àmì ojú tí a fi fún ọmọbìnrin Fáráò ni ọmọ-ọwọ́ Mósè nínú ọkọ̀. Ọkọ̀ náà jẹ́ àmì aṣojú àwọn ọkàn mẹ́jọ tí ó wà nínú ọkọ̀. Nọ́ńbà “mẹ́jọ” ni a ti fi múlẹ̀ gẹ́gẹ́ bí ọ̀kan nínú àwọn àbùdá àsọtẹ́lẹ̀ ti àsíá ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì. Nígbà tí o bá ronú lórí àwọn ẹbọ ẹranko márùn-ún náà, tí o sì pín mẹ́ta sí ìdajì, nígbà náà ni ẹbọ rẹ yóò jẹ́ ọ̀wọ̀n mẹ́jọ, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa Nóà, tí a sì tún fi í múlẹ̀ nínú ẹbọ Ábúrámù.

Those five animals, when divided as directed by God, represent the number “eight,” and in so doing, they represent those souls at the end of the world that were typified by the “eight” souls upon the ark. The sign of circumcision, which is the second step in Abram’s threefold covenant was to be carried out on the “eighth” day after birth, and the rite was replaced by baptism, which typifies the resurrection of Christ which took place on the “eighth” day. The number “eight” is an established characteristic of the covenants of both Noah and Moses, and they typify the one hundred and forty-four thousand who will be lifted up as an ensign offering, and who are the “eighth” that is of the seven.

Àwọn ẹranko márùn-ún wọ̀nyí, nígbà tí a bá pín wọn gẹ́gẹ́ bí Ọlọ́run ti pàṣẹ, ń ṣàpẹẹrẹ nọ́mbà “mẹ́jọ,” àti nípa bẹ́ẹ̀, wọ́n ń ṣàpẹẹrẹ àwọn ọkàn wọ̀nyẹn ní ìparí ayé tí a fi àwọn ọkàn “mẹ́jọ” tí ó wà lórí ọkọ̀ áàkì ṣe àpẹẹrẹ wọn. Àmì ìkọlà, èyí tí í ṣe ìgbésẹ̀ kejì nínú májẹ̀mú mẹ́talọ́kan Ábúrámù, ni a ní láti ṣe ní ọjọ́ “kẹjọ” lẹ́yìn ìbí, a sì rọ́pò ààtò náà pẹ̀lú ìrìbọmi, èyí tí ń ṣàpẹẹrẹ àjíǹde Kristi tí ó ṣẹlẹ̀ ní ọjọ́ “kẹjọ.” Nọ́mbà “mẹ́jọ” jẹ́ àbùdá tí a ti fi ìdí rẹ̀ múlẹ̀ nínú àwọn májẹ̀mú ti Nọ́à àti ti Mósè pẹ̀lú, wọ́n sì ń ṣàpẹẹrẹ ẹgbẹ̀rún mọ́kànlá-le-lọ́gọ́rin [144,000] náà tí a ó gbé ga sókè gẹ́gẹ́ bí ọrẹ àsíá, àti ẹni tí í ṣe “kẹjọ” tí ó jẹ́ ti àwọn méje.

Those five animals represent the five wise virgins, who are typified by the “eight” on the ark, will pass from an old world to a new world—without seeing death.

Àwọn ẹranko márùn-ún wọ̀nyẹn dúró fún àwọn wúńdíá ọlọ́gbọ́n márùn-ún, tí “ẹjọ” tó wà nínú ọkọ̀ náà jẹ́ àpẹẹrẹ wọn, yóò sì la kúrò nínú ayé àtijọ́ wọ ayé tuntun—láìrí ikú.

Abram’s offering was a pure offering, for all the animals in the offering were clean animals, and together they represent the primary animals used for whole burnt offerings. The first angel’s message includes the command to worship the Creator, and the primary sacrificial animals of the sanctuary service that was to be instituted when Abram’s prophecy was fulfilled in the time of Moses are set forth as the offerings of worship, while also typifying the first angel’s call to worship the Creator.

Ẹbọ Abramu jẹ́ ẹbọ mímọ́, nítorí gbogbo àwọn ẹranko inú ẹbọ náà jẹ́ ẹranko mímọ́; pẹ̀lú gbogbo wọn sì ń ṣàfihàn àwọn ẹranko pàtàkì tí a máa ń lò fún ẹbọ sísun pátápátá. Ìhìn iṣẹ́ angẹli àkọ́kọ́ ní àṣẹ láti jọ́sìn Ẹlẹ́dàá, àti pé àwọn ẹranko ìrúbọ pàtàkì nínú iṣẹ́ ibi mímọ́ tí a yóò fi kalẹ̀ nígbà tí àsọtẹ́lẹ̀ Abramu ṣẹ ní àkókò Mose ni a gbé kalẹ̀ gẹ́gẹ́ bí ẹbọ ìjọsìn, nígbà kan náà pẹ̀lú gẹ́gẹ́ bí àpẹẹrẹ ìpè angẹli àkọ́kọ́ láti jọ́sìn Ẹlẹ́dàá.

Verse eighteen explicitly states, “On that day the Lord made a covenant with Abram.” That marks the first of three steps that typify the three angels of Revelation fourteen. The covenant step in Genesis fifteen represents the first angel’s message of Revelation fourteen, which is followed by a second angel, who was typified by the second step of Abram’s covenant found in Genesis seventeen.

Ẹsẹ kẹrìnlélógún sọ ní kedere pé, “Ní ọjọ́ náà ni Olúwa bá Ábrámù dá májẹ̀mú.” Èyí sì fi àkọ́kọ́ nínú ìgbésẹ̀ mẹ́ta tí ó jẹ́ àpẹẹrẹ àwọn áńgẹ́lì mẹ́ta tí Ìfihàn orí kẹrìnlá sọ hàn. Ìgbésẹ̀ májẹ̀mú tí ó wà nínú Genesisi orí kẹ́ẹ̀ẹ́dógún dúró fún ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ ti Ìfihàn orí kẹrìnlá, èyí tí áńgẹ́lì kejì tẹ̀ lé, ẹni tí a fi ìgbésẹ̀ kejì májẹ̀mú Ábrámù tí a rí nínú Genesisi orí kẹtàdínlógún ṣe àpẹẹrẹ rẹ̀.

In step number two, Abram’s name is changed to Abraham. Abram means ‘the father is exalted,’ and Abraham means ‘the father of many nations.’ In the calling of Abram, the promise of becoming a great nation was given, but the promise was not ratified until Abram’s name was changed. Then he became the first father of a chosen covenant people. The next step typified the third angel’s message as Abraham is tested upon sacrificing Isaac, which typified the cross, which typified October 22, 1844, which typifies the Sunday law—which is the third angel’s message. That third covenant step was fulfilled on the twenty-second of October in 1844, and it is set forth in Genesis twenty-two.

Ní ìgbésẹ̀ kejì, a yí orúkọ Ábúrámù padà sí Ábúráhámù. Ábúrámù túmọ̀ sí “a gbé baba ga,” Ábúráhámù sì túmọ̀ sí “baba ọ̀pọ̀ orílẹ̀-èdè.” Nínú ìpè Ábúrámù, a fi ìlérí pé yóò di orílẹ̀-èdè ńlá fún un, ṣùgbọ́n a kò fi ìdí ìlérí náà múlẹ̀ títí di àkókò tí a yí orúkọ Ábúrámù padà. Nígbà náà ni ó di baba àkọ́kọ́ fún àwọn ènìyàn májẹ̀mú tí a yàn. Ìgbésẹ̀ tí ó tẹ̀lé e ṣe àfihàn ìránṣẹ́ áńgẹ́lì kẹta bí a ṣe dán Ábúráhámù wò nípa fífi Ísákì rúbọ, èyí tí ó ṣe àpẹẹrẹ agbelebu, tí ó sì ṣe àpẹẹrẹ October 22, 1844, tí ó tún ṣe àpẹẹrẹ òfin Ọjọ́-Àìkú—èyí tí í ṣe ìránṣẹ́ áńgẹ́lì kẹta. Ìgbésẹ̀ májẹ̀mú kẹta náà ni a mú ṣẹ ní ọjọ́ kejìlélógún oṣù October ní ọdún 1844, a sì fi í hàn nínú Jẹ́nẹ́sísì ogún-dín-lógún.

In the second step, which is the second angel’s message, where Abram’s name is changed, the rite of circumcision is established as the “sign” of a covenant people and their relation to God. It is in the history of the second angel’s message, that God’s people are sealed. They are lifted up as an ensign at the third angel’s message represented by the Sunday law, but they are sealed in the period just before the Sunday law, which in Millerite history would be, just before the door closed on October 22, 1844.

Ní ìgbésẹ̀ kejì, èyí tí í ṣe ìhìnrere áńgẹ́lì kejì, níbi tí a ti yí orúkọ Ábúrámù padà, ni a ti fi ìlànà ikọla kalẹ̀ gẹ́gẹ́ bí “àmì” àwọn ènìyàn májẹ̀mú àti ìbáṣepọ̀ wọn pẹ̀lú Ọlọ́run. Nínú ìtàn ìhìnrere áńgẹ́lì kejì ni a ti dì àwọn ènìyàn Ọlọ́run ní èdìdì. A gbé wọn sókè gẹ́gẹ́ bí àsíá ní ìhìnrere áńgẹ́lì kẹta tí òfin Ọjọ́ Àìkú ń ṣojú fún, ṣùgbọ́n a dì wọ́n ní èdìdì ní àkókò díẹ̀ kí òfin Ọjọ́ Àìkú tó dé, èyí tí nínú ìtàn àwọn Mílléráítì yóò jẹ́, díẹ̀ kí ilẹ̀kùn tó ti pa ní October 22, 1844.

The same is true with the three decrees to come out of Babylon that started the 2300-year prophecy, which ended at the third angel’s arrival on October 22, 1844. The temple was finished during the history of the second decree, after the first, but before the third. The foundations were laid during the first decree and the temple building finished in the history of the second decree. The third decree in 457 BC started the 2300 years, while the decree itself returned national sovereignty to the Jews. At the third waymark a kingdom is set up, as represented by the restoration of national sovereignty at the third decree and the lifting up of the church triumphant as an ensign at the Sunday law.

Bákan náà ni ó rí pẹ̀lú àwọn àṣẹ mẹ́ta tí ó jáde láti Babeli tí wọ́n bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún 2300 náà, èyí tí ó parí nígbà ìbọ̀wọ̀ angẹli kẹta ní October 22, 1844. Tẹ́ńpìlì náà ni a parí ní àkókò ìtàn àṣẹ kejì, lẹ́yìn àṣẹ àkọ́kọ́, ṣùgbọ́n kí àṣẹ kẹta tó dé. A fi àwọn ìpìlẹ̀ rẹ̀ lélẹ̀ ní àkókò àṣẹ àkọ́kọ́, a sì parí ilé tẹ́ńpìlì náà ní àkókò ìtàn àṣẹ kejì. Àṣẹ kẹta ní 457 BC bẹ̀rẹ̀ ọdún 2300 náà, nígbà tí àṣẹ náà fúnra rẹ̀ sì dá àṣẹ-orílẹ̀-èdè padà fún àwọn Júù. Ní àmì-ọ̀nà kẹta ni a ti gbé ìjọba kalẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìmúpadàbọ̀sípò àṣẹ-orílẹ̀-èdè ní àṣẹ kẹta àti nínú gbígbé ìjọ ajagunmálú sókè gẹ́gẹ́ bí àsíá ní òfin Ọjọ́-Àìkú.

The third decree typified the third angel’s arrival to the marriage on October 22, 1844. The bride makes herself ready, before the marriage, not at the marriage. The sealing of the one hundred and forty-four thousand is accomplished just before the Sunday law in the period of time prophetically represented as the image of the beast test. We are informed that the image of the beast test is the test we must pass before probation closes.

Àṣẹ kẹta náà ṣàpẹẹrẹ dídé áńgẹ́lì kẹta sí ìgbéyàwó náà ní October 22, 1844. Ìyàwó ń pèsè ara rẹ̀ tán kí ìgbéyàwó tó wáyé, kì í ṣe ní àkókò ìgbéyàwó náà. Ìdìdì àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000] ni a ń mú ṣẹ kété ṣáájú òfin Ọjọ́ Àìkú, ní àkókò tí a fi wòlíì ṣàfihàn gẹ́gẹ́ bí àwòrán ìdánwò ère ẹranko náà. A ti sọ fún wa pé ìdánwò ère ẹranko náà ni ìdánwò tí a gbọ́dọ̀ kọjá nínú rẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí.

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

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ìpín ayérayé wọn. Ìpo yín jẹ́ àdàlù ìfarapa-àríyànjiyàn tí kò ní ìbámu pọ̀ tó bẹ́ẹ̀ tí ó fi jẹ́ pé díẹ̀ péré ni a ó tan jẹ.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti ṣàfihàn kókó-ọrọ̀ yìí ní kedere; [Ìfihàn 13:11–17, tí a fa ọ̀rọ̀ rẹ̀ yọ].”

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi ìṣòtítọ́ wọn sí Ọlọ́run hàn nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba ọjọ́ ìsinmi èké kan, ni a ó kà sí lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀ tí wọ́n sì gba Sábáàtì ọjọ́ Àìkú, wọn yóò gba àmì ẹranko náà.” Manuscript Releases, volume 15, 15.

The door closed on October 22, 1844, typifying the closed door at the Sunday law. Sister White states that the image of the beast test is the test we must pass “before” probation closes, and she also states that the test is where our eternal destiny is decided. Before the Sunday law, the bride makes herself ready, and this requires having the proper wedding garment, a garment that is to be purified by the refining fires of the Messenger of the Covenant. The seal is placed before the wedding, and then the wedding takes place at the Sunday law.

Ilẹ̀kùn náà ti pa ní October 22, 1844, ní fífi àpẹẹrẹ hàn fún ilẹ̀kùn tí a ó pa ní àkókò òfin Sunday. Sister White sọ pé ìdánwò ère ẹranko ni ìdánwò tí a gbọ́dọ̀ kọjá “ṣáájú” kí àkókò àánú tó parí, ó sì tún sọ pé nínú ìdánwò náà ni a ti pinnu ìpín ayérayé wa. Ṣáájú òfin Sunday, ìyàwó ń mú ara rẹ̀ ṣetán, èyí sì nílò kí ó ní aṣọ ìgbéyàwó tí ó yẹ, aṣọ kan tí a ó fi iná ìmímọ́ ti Aṣojú Májẹ̀mú sọ di mímọ́. A fi èdìdì náà lé e ṣáájú ìgbéyàwó, lẹ́yìn náà sì ni ìgbéyàwó náà ń ṣẹlẹ̀ ní àkókò òfin Sunday.

Sister White identifies that the sealing is a settling into the truth both intellectually and spiritually. She further identifies that ‘when’ God’s people are sealed, ‘then’ the shaking of God’s judgments will come. The shaking is the judgments that begin at the earthquake of Revelation eleven, which is the Sunday law in the United States.

Arábìnrin White fi hàn pé ìdìdì náà jẹ́ ìfìdí-múlẹ̀ sínú òtítọ́, ní ti ọgbọ́n-inú àti ní ti ẹ̀mí pẹ̀lú. Ó tún fi hàn sí i pé “nígbà tí” a bá fi èdìdì di àwọn ènìyàn Ọlọ́run, “lẹ́yìn náà” ni ìgbọn-rìrì àwọn ìdájọ́ Ọlọ́run yóò dé. Ìgbọn-rìrì náà ni àwọn ìdájọ́ tí ó bẹ̀rẹ̀ ní ìṣẹ̀lẹ̀ ilẹ̀-ríru ti Ìfihàn mọ́kànlá, èyí tí í ṣe òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.

The Millerite temple was finished at the Midnight Cry, identifying that the seal is placed before the third waymark of judgment. In Abraham’s covenant the third step of judgment was Isaac on Mount Moriah, typifying not only Christ upon the cross, but also the offering of the Levites in Malachi three.

Tẹ́ńpìlì àwọn Mílàráìtì ni a parí ní àkókò Igbe Ààrín Òru, èyí sì ń fi hàn pé a fi èdìdì náà lélẹ̀ kí ó tó dé àmì ọ̀nà kẹta ti ìdájọ́. Nínú májẹ̀mú Ábúráhámù, ìgbésẹ̀ kẹta ti ìdájọ́ ni Ísáákì lórí Òkè Móríá, tí ó jẹ́ àpẹẹrẹ kì í ṣe ti Kristi nìkan lórí àgbélébùú, ṣùgbọ́n pẹ̀lú ti ẹbọ àwọn ọmọ Léfì nínú Malaki mẹ́ta.

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

> Yóò sì jókòó gẹ́gẹ́ bí alátúnṣe àti aṣọmọ wúrà-fàdákà: yóò sì sọ àwọn ọmọ Léfì di mímọ́, yóò sì yà wọ́n mọ́ gẹ́gẹ́ bí wúrà àti fàdákà, kí wọ́n lè fi ẹbọ òdodo rúbọ sí Olúwa. Nígbà náà ni ẹbọ Júdà àti ti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ ìgbàanì, àti gẹ́gẹ́ bí ti ọdún ìṣáájú.

> And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:3–5.

> Èmi yóò sì súnmọ́ yín fún ìdájọ́; èmi yóò sì jẹ́ ẹlẹ́rìí kánkán sí àwọn oṣó, àti sí àwọn panṣágà, àti sí àwọn tí ń búra èké, àti sí àwọn tí ń ni alágbàṣe ní ìnilára nínú owó oṣù rẹ̀, opó, àti aláìní baba, àti àwọn tí ń yí àjèjì kúrò nínú ẹ̀tọ́ rẹ̀, tí wọn kò sì bẹ̀rù mi, ni Olúwa àwọn ọmọ-ogun wí. Malaki 3:3–5.

After the purification process, the offering will ‘then’ be as in days of old, and the offering is prepared during the final act of judgment, for it is then that the Levites who have been purified and prepared as an offering, are contrasted with the foolish virgins who Christ is to be a “swift witness against.” The “swift witness” is the “faithful witness to the Laodicean church,” who cast Shebna as a ball into a far field, and who projectile vomits the Laodiceans out of His mouth. The separation of the wheat and tares will be swift, for the final movements are rapid ones. That swift messenger is He who suddenly comes to His temple in Malachi three.

Lẹ́yìn ìlànà ìwẹ̀nùmọ́ náà, ẹbọ náà yóò “lẹ́yìn náà” dà bí ti ọjọ́ àtijọ́, a sì ń pèsè ẹbọ náà ní àkókò ìṣe ìkẹyìn ìdájọ́, nítorí nígbà náà ni a fi àwọn ọmọ Léfì tí a ti wẹ̀nùmọ́ tí a sì ti pèsè gẹ́gẹ́ bí ẹbọ, ṣe àfihàn ìyàtọ̀ sí àwọn wúńdíá aṣiwèrè tí Kristi yóò jẹ́ “ẹlẹ́rìí kánkán sí.” “Ẹlẹ́rìí kánkán” náà ni “ẹlẹ́rìí olóòtítọ́ sí ìjọ Laodikia,” ẹni tí ó ju Ṣebna bí bọ́ọ̀lù sí pápá jíjìn, tí ó sì ń tú àwọn ará Laodikia jáde kúrò ní ẹnu Rẹ̀ nípasẹ̀ ìgbagbọ́ olókìkí. Ìyàtọ̀ láàárín àlìkámà àti èpò yóò yára, nítorí àwọn ìṣípò ìkẹyìn jẹ́ àwọn tí ń lọ ní kánkán. Ojíṣẹ́ kánkán náà ni Ẹni tí ó wá sí tẹ́ńpìlì Rẹ̀ lójijì nínú Malaki mẹ́ta.

The lifting up of the offering in Malachi “as in days of old,” is the lifting up of the ensign of the one hundred and forty-four thousand; it was the lifting up of the two Pentecostal wave loaves offering; it was the lifting up of the serpent on the pole in the wilderness; it was the lifting up of Christ on the cross and it was the lifting up of Shadrach, Meshack and Abednego in the fiery furnace with Christ while all the world marveled and wondered; it was the publication of the 1843 chart, and the intended purpose for the 1850 chart.

Gíga ẹbọ náà sókè nínú Malaki “gẹ́gẹ́ bí i ti ọjọ́ àtijọ́,” ni gíga àpáàsí àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000] sókè; ó jẹ́ gíga ẹbọ àkàrà ìgbì méjì ti Pẹ́ńtíkọ́sítì sókè; ó jẹ́ gíga ejò náà sókè lórí ọ̀pá ní aginjù; ó sì jẹ́ gíga Kristi sókè lórí àgbélébùú, àti gíga Ṣádíraki, Méṣaki àti Abẹdinigo sókè nínú ilé ìná tí ń jó pẹ̀lú Kristi nígbà tí gbogbo ayé ń yà á sílẹ̀, tí wọ́n sì ń ṣe ìyanu; ó jẹ́ ìtẹ̀jáde àtẹ oníròyìn 1843, àti ète tí a pinnu fún àtẹ oníròyìn 1850.

It was in the second step of Abraham’s covenant that the rite of circumcision was enacted and enforced, thus becoming the sign of the covenant. Abraham, unlike Moses, immediately circumcised Isaac, so when he lifted him up as an offering in the third step, Isaac would represent the sign. That sign would later be replaced by baptism, which together provide two witnesses to the sign of the cross.

Ó jẹ́ ní ìgbésẹ̀ kejì májẹ̀mú Ábúráhámù ni a ti ṣe tí a sì fi mú ìlànà ìkọlàlà ṣẹ, bẹ́ẹ̀ ni ó di àmì májẹ̀mú náà. Ábúráhámù, yàtọ̀ sí Mósè, kọ Ísákì ní ìkọlàlà lẹ́sẹ̀kẹsẹ̀, kí nígbà tí yóò gbé e sókè gẹ́gẹ́ bí ẹbọ ní ìgbésẹ̀ kẹta, Ísákì lè ṣojú fún àmì náà. Àmì náà ni a ó sì rọ́pò lẹ́yìn náà pẹ̀lú ìrìbọmi, èyí tí àwọn méjèèjì jọ ń pèsè ẹlẹ́rìí méjì sí àmì àgbélébùú náà.

> “What is the seal of the living God, which is placed in the foreheads of His people? It is a mark which angels, but not human eyes, can read; for the destroying angel must see this mark of redemption. The intelligent mind has seen the sign of the cross of Calvary in the Lord’s adopted sons and daughters. The sin of the transgression of the law of God is taken away. They have on the wedding garment, and are obedient and faithful to all God’s commands.” Manuscript Release, number 21, 51.

> “Kí ni èdìdì Ọlọ́run alààyè, tí a fi sí iwájú orí àwọn ènìyàn Rẹ̀? Ó jẹ́ àmì kan tí àwọn áńgẹ́lì lè kà, ṣùgbọ́n tí ojú ènìyàn kò lè kà; nítorí áńgẹ́lì apanirun gbọ́dọ̀ rí àmì ìràpadà yìí. Ọkàn ọlọ́gbọ́n ti rí àmì àgbélébùú Kalfárì nínú àwọn ọmọkùnrin àti ọmọbìnrin tí Olúwa ti gbà gẹ́gẹ́ bí tirẹ̀. A ti mú ẹ̀ṣẹ̀ ìrékọjá òfin Ọlọ́run kúrò. Wọ́n wọ aṣọ ìgbéyàwó, wọ́n sì ń ṣègbọràn, wọ́n sì jẹ́ olóòótọ́ sí gbogbo àwọn àṣẹ Ọlọ́run.” Manuscript Release, nọ́ńbà 21, 51.

In the first step of the covenant in Genesis fifteen, a time prophecy of 400 years in bondage is identified, and Paul identifies the same period as 430 years. Paul’s calculation begins with the calling in Exodus twelve, for he includes Abram’s time of sojourning. When closely considered the four hundred years in relation to thirty years is one symbol set forth by Paul, and four hundred years set forth by Abram is another symbol. So, what does the four-hundred-year period represent, and what does the four-hundred and thirty year period represent, and what does the thirty years represent?

Ní ìgbésẹ̀ àkọ́kọ́ májẹ̀mú náà nínú Jẹ́nẹ́sísì orí kẹẹ́ẹ̀dógún, a fi àsọtẹ́lẹ̀ àkókò ọdún irinwó ìgbèkùn hàn, Pọ́ọ̀lù sì fi àkókò kan náà hàn gẹ́gẹ́ bí ọdún irinwó lé ọgbọ̀n. Ìṣírò Pọ́ọ̀lù bẹ̀rẹ̀ pẹ̀lú ìpè náà nínú Ẹ́kísódù orí kejìlá, nítorí ó kà àkókò àjòjì Abramú pẹ̀lú un. Nígbà tí a bá fara balẹ̀ ronú lórí rẹ̀, ọdún irinwó ní ìbáṣepọ̀ pẹ̀lú ọgbọ̀n ọdún jẹ́ àpẹẹrẹ kan tí Pọ́ọ̀lù gbé kalẹ̀, ọdún irinwó tí Abramú sì gbé kalẹ̀ jẹ́ àpẹẹrẹ mìíràn. Nítorí náà, kí ni àkókò ọdún irinwó dúró fún, kí ni àkókò ọdún irinwó lé ọgbọ̀n dúró fún, kí sì ni ọgbọ̀n ọdún dúró fún?

The scholars have aptly demonstrated that the four hundred and thirty years can be divided into two periods of two hundred and fifteen years, the first period free of bondage and slavery, the second is slavery.

Àwọn akẹ́kọ̀ọ́ ti fi hàn ní ọ̀nà tí ó yẹ pé a lè pín ọgọ́rùn-ún mẹ́rin ọdún àti ọgbọ̀n náà sí àkókò méjì ti ọdún igba ó lé mẹ́ẹ̀ẹ́dógún; àkókò àkọ́kọ́ jẹ́ láìsí ìsègbé àti ìrùsókè, ṣùgbọ́n èkejì jẹ́ ìrùsókè.

Abraham entered Canaan at the age of 75, and Isaac was born when Abraham was 100 years old (25 years later). Jacob was born when Isaac was 60 years old, and Jacob entered Egypt when he was 130 years old. This totals 215 years in Canaan and 215 years in Egypt, for a total of 430 years. For a student of prophecy this provides two testimonies, from two covenant symbols, for Paul, as with Abram had his name changed. Paul identifies 430 and Abram 400. The line upon line fulfillment of two related time prophecies is associated with the first covenant period that led to the establishment of God’s chosen people.

Abrahamu wọ ilẹ̀ Kenaani ní ọmọ ọdún márùn-ún-dín-lọ́gọ́rin, a sì bí Isaaki nígbà tí Abrahamu pé ọmọ ọdún ọgọ́rùn-ún kan (ní ọdún márùn-ún-lé-logún lẹ́yìn náà). A bí Jakọbu nígbà tí Isaaki pé ọmọ ọdún ọgọ́ta, Jakọbu sì wọ ilẹ̀ Ejibiti nígbà tí ó pé ọmọ ọdún ọgọ́rùn-ún kan àti ọgbọ̀n. Èyí jẹ́ àpapọ̀ ọdún igba ó lé mẹ́ẹ̀ẹ́dógún ní Kenaani àti ọdún igba ó lé mẹ́ẹ̀ẹ́dógún ní Ejibiti, tí gbogbo rẹ̀ jẹ́ ọdún irinwó ó lé ọgbọ̀n. Fún akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, èyí pèsè ẹ̀rí méjì, láti inú ààmì májẹ̀mú méjì, fún Paulu, gẹ́gẹ́ bí Abramu pẹ̀lú ṣe ní ìyípadà orúkọ. Paulu sọ irinwó ó lé ọgbọ̀n di mímọ̀, Abramu sì sọ irinwó. Ìmúṣẹ lórí ìlà lórí ìlà ti àsọtẹ́lẹ̀ àkókò méjì tí ó ní ìbátan ni a so mọ́ àkókò májẹ̀mú àkọ́kọ́ tí ó ṣamọ̀nà sí ìdásílẹ̀ àwọn ènìyàn àyànfẹ́ Ọlọ́run.

When Christ came into history to confirm the covenant with many for one week, that week represented two interrelated time prophecies. The four-hundred and thirty year prophecy of Paul can be divided into two equal parts, as with the week of Christ. 215 years in Canaan followed by the 215 years in Egypt, typifying the testimony of Christ in person for 1260 days, followed by 1260 days of Christ’s testimony in the person of His disciples. The 2520 days Christ confirmed the covenant also represents the seven times that are the “quarrel of His covenant.”

Nígbà tí Kristi wọ inú ìtàn ayé láti fi mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, ọ̀sẹ̀ náà ṣojú àsọtẹ́lẹ̀ àkókò méjì tí ó ní ìbáṣepọ̀ pẹ̀lú ara wọn. Àsọtẹ́lẹ̀ ọdún irinwó àti ọgbọ̀n ti Pọ́ọ̀lù lè pín sí apá méjì tó dọ́gba, gẹ́gẹ́ bí ó ti rí pẹ̀lú ọ̀sẹ̀ Kristi. Ọdún 215 ní Kenaani, lẹ́yìn èyí ni ọdún 215 ní Ejibiti, tí ń ṣàpẹẹrẹ ẹ̀rí Kristi ní ti ara Rẹ̀ fún ọjọ́ 1260, lẹ́yìn èyí ni ọjọ́ 1260 ti ẹ̀rí Kristi nínú ẹni àwọn ọmọ-ẹ̀yìn Rẹ̀. Ọjọ́ 2520 tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin tún ṣojú àwọn àkókò méje tí ó jẹ́ “ìjà májẹ̀mú Rẹ̀.”

From 723 BC unto 1798 is 2520 years, and those years are divided into two periods of 1260 years, representing paganism trampling down the sanctuary and host for 1260 years, followed by papalism trampling down the sanctuary and host for 1260 years. The middle of Christ’s week was the cross, and the middle of the week (538) produces 1260 years of pagan testimony followed by 1260 years of pagan testimony from the papal disciple of paganism. When Christ’s kingdom of grace was empowered at the cross it typified 538, when the antichrist’s kingdom was empowered. At the cross, literal Israel was passed by and spiritual Israel began. In 538, literal paganism was passed by, and spiritual paganism began.

Látì ọdún 723 ṣáájú ìbí Kristi títí dé 1798 jẹ́ ọdún 2520, a sì pín àwọn ọdún wọ̀nyẹn sí àkókò méjì ti ọdún 1260, tí ń ṣojú ìsìn keferi tí ń tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ fún ọdún 1260, lẹ́yìn èyí ni ìjọba páápà tí ń tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ fún ọdún 1260. Àárín ọ̀sẹ̀ Kristi ni àgbélébùú, àti àárín ọ̀sẹ̀ náà (538) mú ọdún 1260 ti ẹ̀rí keferi wá, lẹ́yìn èyí sì ni ọdún 1260 ti ẹ̀rí keferi láti ọ̀dọ̀ ọmọ-ẹ̀yìn ìjọba páápà ti ẹ̀sìn keferi. Nígbà tí a fún ìjọba oore-ọ̀fé Kristi ní agbára ní àgbélébùú, ó jẹ́ àpẹẹrẹ 538, nígbà tí a fún ìjọba aṣòdì-sí-Kristi ní agbára. Ní àgbélébùú, a kọjá Israẹli gidi lọ, Israẹli ti ẹ̀mí sì bẹ̀rẹ̀. Ní 538, a kọjá ìsìn keferi gidi lọ, ìsìn keferi ti ẹ̀mí sì bẹ̀rẹ̀.

Abram’s prophecy of four hundred years, is also four hundred and thirty years. It is the same prophecy, but set forth by two covenant symbols. Those two related time prophecies were identifying the bondage and deliverance of God’s people that would be fulfilled at the beginning of ancient Israel’s covenant history. At the end of ancient Israel’s covenant history, there is one time prophecy that aligns with another, in a day for a year relationship, thus identifying two time-prophecies emphasizing deliverance and bondage.

Àsọtẹ́lẹ̀ Ábúrámù ti ọdún irinwó, náà sì jẹ́ ọdún irinwó lé ọgbọ̀n. Àsọtẹ́lẹ̀ kan náà ni, ṣùgbọ́n a fi àwòrán májẹ̀mú méjì hàn án. Àwọn àsọtẹ́lẹ̀ àsìkò méjèèjì wọ̀nyí tí wọ́n ní ìbátan, ń ṣàfihàn ìṣègbèkùn àti ìdáǹdè àwọn ènìyàn Ọlọ́run tí yóò ṣẹ ní ìbẹ̀rẹ̀ ìtàn májẹ̀mú Ísírẹ́lì àtijọ́. Ní òpin ìtàn májẹ̀mú Ísírẹ́lì àtijọ́, àsọtẹ́lẹ̀ àsìkò kan wà tí ó bá òmíràn mu, nínú ìbáṣepọ̀ ọjọ́ kan fún ọdún kan, báyìí ni ó ṣe ń tọ́ka sí àsọtẹ́lẹ̀ àsìkò méjì tí ó ń tẹnumọ́ ìdáǹdè àti ìṣègbèkùn.

In the middle history of the beginning and ending of ancient Israel we find Daniel in the captivity of Babylon. From that covenant history, which identifies bondage and a promise of delivery; the prophecy which ties ancient Israel covenant history together with modern Israel’s covenant history is set forth. In the book of Daniel, two time-prophecies are identified. The “oath” of Moses’ “seven times” of Leviticus twenty-six is identified in Daniel 9/11, as well as verse thirteen’s question in Daniel eight, that leads to the answer of verse fourteen, that identifies the prophecy of 2300 years. The “oath,” which if broken, is the “curse of Moses” in Daniel nine eleven, when carried out in 677 BC against the southern kingdom and it concluded on October 22, 1844, as did the 2300 years. Both 2520 scatterings are located in the question of verse thirteen, and verse fourteen’s answer is the 2300.

Nínú ìtàn àárín ìbẹ̀rẹ̀ àti òpin Ísírẹ́lì ìgbàanì ni a ti rí Dáníẹ́lì nínú ìgbèkùn Bábílónì. Láti inú ìtàn májẹ̀mú náà, èyí tí ó ṣe ìdánimọ̀ ìsìnrú àti ìlérí ìgbàlà; ni a ti gbé àsọtẹ́lẹ̀ kalẹ̀, èyí tí ó so ìtàn májẹ̀mú Ísírẹ́lì ìgbàanì pọ̀ mọ́ ìtàn májẹ̀mú Ísírẹ́lì òde-òní. Nínú ìwé Dáníẹ́lì, a ṣe ìdánimọ̀ àsọtẹ́lẹ̀ àkókò méjì. “Ìbúra” “ìgbà méje” ti Mósè nínú Lefitíkù ogún-ún mẹ́fà ni a ṣe ìdánimọ̀ rẹ̀ nínú Dáníẹ́lì 9/11, bẹ́ẹ̀ ni ìbéèrè ẹsẹ̀ kẹtàlá nínú Dáníẹ́lì mẹ́jọ, tí ó mú wa dé ìdáhùn ẹsẹ̀ kẹrìnlá, èyí tí ó ṣe ìdánimọ̀ àsọtẹ́lẹ̀ ọdún 2300. “Ìbúra” náà, èyí tí bí a bá ṣẹ̀ ọ́, ó di “ègún Mósè” nínú Dáníẹ́lì mẹ́sàn-án ẹsẹ̀ kọkànlá, nígbà tí a mú un ṣẹ sí ìjọba gúúsù ní ọdún 677 ṣáájú Kristi, ó sì parí ní October 22, 1844, gẹ́gẹ́ bí ọdún 2300 náà ṣe parí. Àwọn ìtúká 2520 méjèèjì wà nínú ìbéèrè ẹsẹ̀ kẹtàlá, àti ìdáhùn ẹsẹ̀ kẹrìnlá ni 2300.

As with Moses, the alpha of ancient Israel’s covenant history, and as with Christ, the omega of ancient Israel’s covenant history, the beginning alpha history of modern Israel included two interrelated time prophecies. One represented bondage and slavery and the other deliverance. The division of 430 years into two equal periods in the alpha history of ancient Israel typified, the prophetic division that was repeated in the week Christ confirmed the covenant, and the interrelated period of judgment for breaking the covenant which was divided into two equal periods, sets forth two witnesses; that the alpha history of modern Israel would have a similar prophetic anchor. The 2520 years and 2300 years ending together provide the third witness of two interrelated time-prophecies, which possess a prophecy that is divided equally in the middle.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Mósè, alifa ti ìtàn ìbáṣepọ̀ májẹ̀mú Ísírẹ́lì ìgbà àtijọ́, àti gẹ́gẹ́ bí ó ti rí pẹ̀lú Kristi, omega ti ìtàn ìbáṣepọ̀ májẹ̀mú Ísírẹ́lì ìgbà àtijọ́, bẹ́ẹ̀ ni ìtàn ìbẹ̀rẹ̀ alifa ti Ísírẹ́lì òde-òní ní àwọn àsọtẹ́lẹ̀ àsìkò méjì tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ara wọn. Ọ̀kan ṣàpẹẹrẹ ìdè àti ẹrú, èkejì sì ṣàpẹẹrẹ ìdásílẹ̀. Ìpín ọdún 430 sí àkókò méjì tó dọ́gba nínú ìtàn alifa ti Ísírẹ́lì ìgbà àtijọ́ jẹ́ àpẹẹrẹ ìṣàpín àsọtẹ́lẹ̀ tí a tún ṣe nínú ọ̀sẹ̀ tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin, àti àkókò ìdájọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú rẹ̀ fún pípa májẹ̀mú náà, tí a pín sí àkókò méjì tó dọ́gba, ń gbé ẹlẹ́rìí méjì kalẹ̀ pé ìtàn alifa ti Ísírẹ́lì òde-òní yóò ní ìdìmú àsọtẹ́lẹ̀ tó jọra. Ọdún 2520 àti ọdún 2300 tí wọ́n parí ní àkókò kan náà pèsè ẹlẹ́rìí kẹta ti àwọn àsọtẹ́lẹ̀ àsìkò méjì tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ara wọn, tí wọ́n ní àsọtẹ́lẹ̀ kan tí a pín dọ́gba ní àárín.

Three witnesses would lead a soul to expect that when the Lord enters into covenant with the one hundred and forty-four thousand in the omega history of modern Israel, that there would be two related prophecies of prophetic time, and a period connected that is divided into two equal parts, but this cannot be so, for when the Lord entered into covenant with modern Israel, He raised His hand to heaven and proclaimed that time would be no longer.

Àwọn ẹlẹ́rìí mẹ́ta yóò mú ọkàn kan retí pé nígbà tí Olúwa bá wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélógójì ọgọ́rùn-ún àti ẹgbẹ̀rún mẹ́rin [144,000] nínú ìtàn omega ti Ísírẹ́lì òde-òní, pé àsọtẹ́lẹ̀ méjì yóò wà tí ó ní í ṣe pẹ̀lú àkókò àsọtẹ́lẹ̀, àti àkókò kan tí ó so mọ́ ọn tí a pín sí apá méjì dọ́gba; ṣùgbọ́n èyí kò lè rí bẹ́ẹ̀, nítorí nígbà tí Olúwa wọ inú májẹ̀mú pẹ̀lú Ísírẹ́lì òde-òní, Ó gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, Ó sì kéde pé àkókò kì yóò sí mọ́.

The covenant of the one hundred and forty-four thousand is represented by two wave loaves of the first fruit wheat offering. The prophetic structure of three witnesses, followed by a twofold witness that lacks the distinction of prophetic time, is found in Abram’s offering of a heifer (that was divided equally), a she goat (that was divided equally), and a ram (that was divided equally), followed by a turtledove and a pigeon.

Májẹ̀mú àwọn ẹgbẹ̀rún mẹ́rìnlélógójì ni a fi àwòrán hàn nínú àkàrà ìgbì méjì ti ọrẹ èso àkọ́kọ́ alikama. Ètò wòlíì ti ẹlẹ́rìí mẹ́ta, tí ẹlẹ́rìí onípele-méjì tí kò ní ìyàtọ̀ àkókò wòlíì sì tẹ̀ lé, ni a rí nínú ọrẹ Ábúrámù ti ẹgbọrọ màlúù abo kan (tí a pín sí méjì ní dọ́gba), ewúrẹ́ abo kan (tí a pín sí méjì ní dọ́gba), àti àgùntàn akọ kan (tí a pín sí méjì ní dọ́gba), lẹ́yìn náà ni àdàbàlé kan àti ẹyẹlé kan.

The first three offerings all had three years attached to their symbolism, identifying they represent three offerings which possessed prophetic time. Not only did the three offerings all possess prophetic time, they each had prophetic time that was equally divided into two periods. The turtledove and the pigeon have no age attached, they simply needed to be young, for they represent the last generation of covenant people, who is represented by two birds, or two flocks.

Gbogbo ẹbọ mẹ́ta àkọ́kọ́ ní ọdún mẹ́ta tí a so mọ́ ààmì ìṣàpẹẹrẹ wọn, èyí sì ń fi hàn pé wọ́n dúró fún ẹbọ mẹ́ta tí wọ́n ní àkókò àsọtẹ́lẹ̀. Kì í ṣe pé ẹbọ mẹ́ta náà nìkan ni wọ́n ní àkókò àsọtẹ́lẹ̀, ṣùgbọ́n ọkọọkan wọn ní àkókò àsọtẹ́lẹ̀ tí a pín déédé sí àkókò méjì. Àdàbà kékeré àti ọmọ ẹyẹlé kò ní ọjọ́-ori kankan tí a so mọ́ wọn; ohun tí a béèrè nìkan ni pé kí wọ́n jẹ́ ọmọ, nítorí wọ́n ń ṣàpẹẹrẹ ìran ìkẹyìn àwọn ènìyàn májẹ̀mú, ẹni tí a fi àwọn ẹyẹ méjì, tàbí agbo ẹran méjì, ṣàpẹẹrẹ.

The two flocks represent the great multitude and the one hundred and forty-four thousand, but the two birds hold a secondary meaning. The pigeon is one of the offerings for the sanctuary, and when you look up the identification of the pigeon as an offering, more times than not it means a type of dove; whereas the pigeon in Abram’s offering is identifying a bird that is so young it has no feathers, or worse yet, a bird whose feathers have been plucked off. At this prophetic level the two birds are the wheat and tares.

Àwọn agbo ẹran méjèèjì dúró fún ọ̀pọ̀ ènìyàn ńlá náà àti ẹgbẹ̀rún mẹ́rìnlélógójì ọ̀kẹ́ mẹ́rìnlélógójì, ṣùgbọ́n àwọn ẹyẹ méjèèjì ní ìtumọ̀ kejì. Àdàbà jẹ́ ọ̀kan nínú àwọn ẹbọ fún ibi mímọ́, àti pé nígbà tí o bá wá ìdánimọ̀ àdàbà gẹ́gẹ́ bí ẹbọ, ní ọ̀pọ̀ ìgbà ju bẹ́ẹ̀ lọ, ó máa ń túmọ̀ sí irú ẹyẹlé kan; nígbà tí ẹyẹlé nínú ẹbọ Abramu ń fi hàn pé ẹyẹ náà ṣì kéré gan-an tó bẹ́ẹ̀ tí kò tíì ní ìyẹ̀, tàbí tí ó burú jù bẹ́ẹ̀ lọ, ẹyẹ kan tí wọ́n ti fà ìyẹ̀ rẹ̀ yọ. Ní ìpele àsọtẹ́lẹ̀ yìí, àwọn ẹyẹ méjèèjì ni àlìkámà àti èpò.

In the last days the ensign will be lifted up to the heavens as a bird, and it will do so at the very time that two unclean birds are going to lift up wickedness and place her on her throne in Shinar.

Ní ọjọ́ ìkẹyìn, a ó gbé àsíá náà sókè sí àwọn ọ̀run bí ẹyẹ, yóò sì ṣe bẹ́ẹ̀ gan-an ní àkókò tí àwọn ẹyẹ aláìmọ́ méjì yóò gbé ìwà-búburú sókè, tí wọn yóò sì fi í jókòó lórí ìtẹ́ rẹ̀ ní Ṣínárì.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah.

> Lẹ́yìn náà, áńgẹ́lì tí ń bá mi sọ̀rọ̀ jáde lọ, ó sì wí fún mi pé, Gbé ojú rẹ sókè nísinsin yìí, kí o sì wo ohun tí ń jáde lọ yìí. Mo sì wí pé, Kí ni í ṣe? Ó sì wí pé, Èyí ni ẹ́fà tí ń jáde lọ. Ó tún wí pé, Èyí ni àwòrán wọn ní gbogbo ilẹ̀ ayé. Sì kíyèsi i, a gbé tálẹ́ńtì òjé sókè; èyí sì ni obìnrin kan tí ó jókòó ní àárín ẹ́fà náà.

> And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof.

> Ó sì wí pé, Èyí ni ìwà-búburú. Ó sì ju ú sínú àárín éfà náà; ó sì fi ìwọ̀n òjé sí ẹnu rẹ̀.

> Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Nígbà náà ni mo gbé ojú mi sókè, mo sì wò ó, sì kíyèsí i pé, obìnrin méjì ń bọ̀ wá, afẹ́fẹ́ sì wà nínú ìyẹ́ wọn; nítorí wọn ní ìyẹ́ bí ìyẹ́ àkọ̀: wọ́n sì gbé éfà náà sókè láàárín ayé àti ọ̀run. Nígbà náà ni mo sọ fún áńgẹ́lì tí ń bá mi sọ̀rọ̀ pé, “Níbo ni wọ́n ń gbé éfà náà lọ?” Ó sì wí fún mi pé, “Láti kọ́ ilé kan fún un ní ilẹ̀ Ṣínárì; a ó sì fi í múlẹ̀, a ó sì gbé e kalẹ̀ níbẹ̀ lórí ìpìlẹ̀ tirẹ̀.” Sekariah 5:5–11.

The papacy, represented as “wickedness,” or by Paul as “that wicked,” received its deadly wound in 1798, when a talent of lead was placed over the basket she sits in. Thereafter spiritualism and apostate Protestantism are going lift her up and build her a house in Shinar, at the same point that God has finished building the house that He is going to lift up as an ensign. In Zechariah the counterfeit ensign is the woman of wickedness and the ensign are represented as doves. The world with then be choosing between Rome, which is the cage of every unclean and hateful bird, or the dove, a symbol of God’s covenant with mankind.

Ìjọ́pápá, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “ìwà búburú,” tàbí gẹ́gẹ́ bí Pọ́ọ̀lù ti pè é ní “ẹni búburú náà,” gba ọgbẹ́ rẹ̀ tí ń pa ní 1798, nígbà tí a fi tálẹ́ǹtì aṣáájú kan bo àpótí tí ó jókòó nínú rẹ̀. Lẹ́yìn èyí, ẹ̀mí-ẹ̀mí àti Pírótẹ́sítáǹtì tí ó yà kúrò nínú òtítọ́ yóò gbé e sókè, wọ́n yóò sì kọ ilé fún un ní Ṣína, ní àkókò kan náà tí Ọlọ́run bá ti parí kíkọ ilé náà tí Yóò gbé sókè gẹ́gẹ́ bí àsíá. Nínú Sakaraya, a ṣàpẹẹrẹ àsíá èké náà gẹ́gẹ́ bí obìnrin ìwà búburú, a sì ṣàpẹẹrẹ àsíá náà gẹ́gẹ́ bí àdàbà. Nígbà náà ayé yóò wà ní yíyan láàárín Róòmù, tí í ṣe àgò gbogbo ẹyẹ aláìmọ́ àti ẹyẹ ìkórìíra gbogbo, tàbí àdàbà, ààmì májẹ̀mú Ọlọ́run pẹ̀lú aráyé.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ó sì ké pè pẹ̀lú ohùn alágbára, ó ní, Bábílónì ńlá ti ṣubú, ó ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìṣọ́kan gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìríra. Ìfihàn 18:2.

Christ stated in connection with His death and resurrection, ‘destroy this temple, and I will raise it up in three days.’ Those three days represent a prophetic period when a temple is raised up, as was the case with Moses, with Christ and with the Millerites. The three-year-old requirement for Abram’s offering of a heifer, she goat and ram represent that within each of the three covenant histories we are now considering, a temple would be erected. The final covenant temple of the one hundred and forty-four thousand is the ensign is to be lifted up as a crown unto heaven. For this reason; the heifer, she goat and ram are earth beasts, thus making the distinction with the birds that fly in the heavens. The covenant temple that is erected in the last days is when Jerusalem is lifted up above all the hills and mountains.

Kristi sọ ní ìbáṣepọ̀ pẹ̀lú ikú àti àjíǹde Rẹ̀ pé, “ẹ pa tẹ́ńpìlì yìí run, èmi yóò sì tún un dìde ní ọjọ́ mẹ́ta.” Àwọn ọjọ́ mẹ́ta wọ̀nyí dúró fún àkókò àsọtẹ́lẹ̀ kan nígbà tí a gbé tẹ́ńpìlì kan dìde, gẹ́gẹ́ bí ó ti rí ní ọ̀ràn Mose, ti Kristi àti ti àwọn Millerite. Ìlànà pé kí ẹbọ Abramu ní abo màlúù ọdún mẹ́ta, ewúrẹ́ abo ọdún mẹ́ta àti àgùntàn ọ̀dọ́ akọ ọdún mẹ́ta dúró fún èyí pé nínú ọkọọkan àwọn ìtàn májẹ̀mú mẹ́ta tí àwa ń kà sí nísinsin yìí, a ó kọ́ tẹ́ńpìlì kan sílẹ̀. Tẹ́ńpìlì májẹ̀mú ìkẹyìn ti ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin ni àsíá náà tí a ó gbé sókè gẹ́gẹ́ bí adé sí ọ̀run. Nítorí èyí; abo màlúù, ewúrẹ́ abo àti àgùntàn ọ̀dọ́ akọ jẹ́ ẹranko ilẹ̀ ayé, nípa bẹ́ẹ̀ tí wọ́n fi yàtọ̀ sí àwọn ẹyẹ tí ń fò ní àwọn ọ̀run. Tẹ́ńpìlì májẹ̀mú tí a kọ́ sílẹ̀ ní àwọn ọjọ́ ìkẹyìn ni nígbà tí a gbé Jerusalẹmu sókè ju gbogbo àwọn òkè kéékèèké àti àwọn òkè ńlá lọ.

Though I have not yet identified every element of Abram’s first of three covenant steps, so far, every element we have considered has a counterpart in the beginning and ending of ancient literal Israel, and in the beginning of modern Israel. We have shown the three steps of the angels of Revelation fourteen in Abram’s first covenant step. The fractal of the three angels that is in the first covenant step of Abram, will be even more clearly upheld when we consider Abram’s second and third covenant steps.

Bí ó tilẹ̀ jẹ́ pé mi ò tíì dá gbogbo èròjà ìgbésẹ̀ àkọ́kọ́ Abramu nínú àwọn ìgbésẹ̀ májẹ̀mú mẹ́ta rẹ̀ mọ̀ ní kíkún, síbẹ̀, títí di báyìí, gbogbo èròjà tí a ti gbé yẹ̀ wò ti ní àfìkún tirẹ̀ ní ìbẹ̀rẹ̀ àti òpin Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí orílẹ̀-èdè gidi, àti ní ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní. A ti fi àwọn ìgbésẹ̀ mẹ́ta àwọn áńgẹ́lì Ìfihàn orí kẹrìnlá hàn nínú ìgbésẹ̀ àkọ́kọ́ májẹ̀mú Abramu. Fractal àwọn áńgẹ́lì mẹ́ta tí ó wà nínú ìgbésẹ̀ àkọ́kọ́ májẹ̀mú Abramu, yóò tún jẹ́ ìmúdájú sí i ní kedere jùlọ nígbà tí a bá gbé ìgbésẹ̀ májẹ̀mú kejì àti kẹta Abramu yẹ̀ wò.

Abram’s “eight” offerings represent not only offerings that would become part of Moses’ sanctuary rituals, but they identify and confirm the role of prophetic time in the story of God’s covenant people. They confirm the beginning and endings of Israel as God’s chosen people, whether literal or spiritual.

Àwọn ọrẹ̀rẹ̀bọ “mẹ́jọ” ti Ábrámù dúró kì í ṣe fún àwọn ẹbọ nìkan tí yóò di apá kan nínú àwọn àṣà ìsìn ibi mímọ́ ti Mósè, ṣùgbọ́n wọ́n tún ń tọ́ka sí, wọ́n sì ń fi ipa àkókò àsọtẹ́lẹ̀ múlẹ̀ nínú ìtàn àwọn ènìyàn májẹ̀mú Ọlọ́run. Wọ́n ń fi ìbẹ̀rẹ̀ àti òpin Ísráẹ̀lì múlẹ̀ gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́ Ọlọ́run, bóyá ní ti gidi tàbí ní ti ẹ̀mí.

Paul’s 430 years, is a prophetic period that cannot be logically separated from Abram’s 400 years. When laid over the top of one another they produce a thirty-year period, followed by four hundred years. This is where we will continue the next article.

Ọdún ẹ̀ẹ́dẹ́gbẹ̀ta [430] ti Paulu jẹ́ àkókò àsọtẹ́lẹ̀ kan tí a kò lè yà sọ́tọ̀ lọ́nà tí ó bójú mu kúrò nínú ọdún ẹgbẹ̀rin [400] ti Ábúrámù. Nígbà tí a bá fi ọ̀kan lé èkejì lórí, wọ́n ń mú àkókò ọdún ọgbọ̀n [30] jáde, lẹ́yìn èyí sì ni ọdún ẹgbẹ̀rin [400] tẹ̀ lé. Ibẹ̀ ni a ó ti máa bá a lọ nínú àpilẹ̀kọ tó kàn.

> “The prophecies recorded in the Old Testament are the word of the Lord for the last days, and will be fulfilled as surely as we have seen the desolation of San Francisco.” Letter 154, May 26, 1906.

> “Àwọn àsọtẹ́lẹ̀ tí a kọ sílẹ̀ nínú Májẹ̀mú Láéláé ni ọ̀rọ̀ Olúwa fún àwọn ọjọ́ ìkẹyìn, a ó sì mú wọn ṣẹ ní dájú gẹ́gẹ́ bí a ti rí ìparun San Francisco.” Lẹ́tà 154, May 26, 1906.

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