The four abominations of Ezekiel chapter eight, represent the four generations of modern Israel, and the beginning of modern Israel was typified by the beginning of ancient Israel. Both of those beginning histories testify to the ending of modern Israel at the soon coming Sunday law. The two beginnings of Israel, both ancient literal, and modern spiritual, are witnessed to by the beginning history of the northern kingdom of Israel as it separated from Judah.
Àwọn ohun ìríra mẹ́rin inú Ezekieli orí kẹjọ dúró fún àwọn ìran mẹ́rin ti Israẹli òde-òní, àti pé ìbẹ̀rẹ̀ Israẹli òde-òní ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìbẹ̀rẹ̀ Israẹli àtijọ́. Àwọn ìtàn ìbẹ̀rẹ̀ méjèèjì náà ń jẹ́rìí sí òpin Israẹli òde-òní ní òfin Sunday tí ń bọ̀ láìpẹ́. Àwọn ìbẹ̀rẹ̀ méjì ti Israẹli, èyí tí ó jẹ́ àtijọ́ gẹ́gẹ́ bí òtítọ́ gidi, àti òde-òní gẹ́gẹ́ bí ti ẹ̀mí, ni a jẹ́rìí sí nípasẹ̀ ìtàn ìbẹ̀rẹ̀ ìjọba àríwá Israẹli bí ó ti yà ara rẹ̀ kúrò lọ́dọ̀ Juda.
When ancient Israel erected the golden calf, they had just come out of Egypt in fulfillment of a prophecy identifying that God would make them a kingdom. The story of Jeroboam, the first king of the northern kingdom of Israel, includes those very characteristics. Jeroboam had fled to Egypt from the wrath of Solomon. He had been given a prophetic promise that he would be made king over ten of the twelve tribes, by the prophet Ahijah. Before the prophecy was fulfilled, Jeroboam would flee into Egypt to put distance between himself and Solomon, until Solomon died.
Nígbà tí Ísírẹ́lì ìgbàanì gbé ọmọ màlúù wúrà náà dáró, wọ́n ṣẹ̀ṣẹ̀ jáde kúrò ní Ejibiti gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ kan tí ó fi hàn pé Ọlọ́run yóò sọ wọ́n di ìjọba kan. Ìtàn Jeroboamu, ọba àkọ́kọ́ ti ìjọba àríwá Ísírẹ́lì, ní àwọn àbùdá wọ̀nyẹn gan-an nínú. Jeroboamu ti sá lọ sí Ejibiti kúrò níwájú ìbínú Solomoni. A ti fi ìlérí àsọtẹ́lẹ̀ fún un pé a ó fi í ṣe ọba lórí mẹ́wàá nínú àwọn ẹ̀yà méjìlá náà, nípasẹ̀ wòlíì Ahija. Kí àsọtẹ́lẹ̀ náà tó ṣẹ, Jeroboamu yóò sá lọ sí Ejibiti láti fi ààyè sí àárín ara rẹ̀ àti Solomoni, títí Solomoni fi kú.
And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: And Ahijah caught the new garment that was on him, and rent it in twelve pieces: And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: (But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel:) Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant’s sake, whom I chose, because he kept my commandments and my statutes: But I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
Ó sì ṣẹ ní àkókò náà pé nígbà tí Jeroboamu jáde kúrò ní Jerusalẹmu, wòlíì Ahija ará Ṣilo rí i lójú ọ̀nà; ó sì ti wọ aṣọ tuntun kan; àwọn méjèèjì sì wà nìkan ní pápá: Ahija sì di aṣọ tuntun tí ó wà lára rẹ̀ mú, ó sì ya á sí ìyà méjìlá: Ó sì sọ fún Jeroboamu pé, Gba ìyà mẹ́wàá fún ara rẹ: nítorí báyìí ni Oluwa, Ọlọrun Israẹli, wí, Wò ó, èmi yóò ya ìjọba náà kúrò lọ́wọ́ Solomoni, èmi yóò sì fi ẹ̀yà mẹ́wàá fún ọ: (Ṣùgbọ́n òun yóò ní ẹ̀yà kan nítorí Dafidi ìránṣẹ́ mi, àti nítorí Jerusalẹmu, ìlú tí mo yàn nínú gbogbo ẹ̀yà Israẹli:) Nítorí pé wọ́n ti kọ̀ mí sílẹ̀, wọ́n sì ti sin Ashtoreti ọlọ́run obìnrin àwọn ará Sidoni, Kemoṣi ọlọ́run àwọn ará Moabu, àti Milikomu ọlọ́run àwọn ọmọ Ammoni, wọn kò sì rìn ní ọ̀nà mi, láti ṣe ohun tí ó tọ́ ní ojú mi, àti láti pa ìlànà mi àti ìdájọ́ mi mọ́, gẹ́gẹ́ bí Dafidi baba rẹ̀ ti ṣe. Síbẹ̀, èmi kì yóò gba gbogbo ìjọba náà kúrò lọ́wọ́ rẹ̀: ṣùgbọ́n èmi yóò fi í ṣe ọmọ-aládé ní gbogbo ọjọ́ ayé rẹ̀ nítorí Dafidi ìránṣẹ́ mi, ẹni tí mo yàn, nítorí ó pa àwọn àṣẹ mi àti àwọn ìlànà mi mọ́: Ṣùgbọ́n èmi yóò gba ìjọba náà kúrò lọ́wọ́ ọmọ rẹ̀, èmi yóò sì fi í fún ọ, àní ẹ̀yà mẹ́wàá. Ọmọ rẹ̀ sì ni èmi yóò fi ẹ̀yà kan fún, kí Dafidi ìránṣẹ́ mi lè ní ìmọ́lẹ̀ níwájú mi ní Jerusalẹmu nígbà gbogbo, ìlú tí mo yàn fún ara mi láti fi orúkọ mi síbẹ̀.
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. 1 Kings 11:28–43.
Èmi yóò sì mú ọ, ìwọ yóò sì jọba gẹ́gẹ́ bí gbogbo ohun tí ọkàn rẹ ń fẹ́, ìwọ yóò sì jẹ ọba lórí Ísírẹ́lì. Yóò sì jẹ́ pé, bí ìwọ bá fetí sí gbogbo ohun tí mo bá pàṣẹ fún ọ, tí ìwọ bá sì rìn ní ọ̀nà mi, tí ìwọ bá sì ṣe ohun tí ó tọ́ ní ojú mi, láti pa àwọn ìlànà mi àti àwọn àṣẹ mi mọ́, gẹ́gẹ́ bí Dáfídì ìránṣẹ́ mi ti ṣe; nígbà náà ni èmi yóò wà pẹ̀lú rẹ, èmi yóò sì kọ́ ilé tí ó dájú fún ọ, gẹ́gẹ́ bí mo ti kọ́ fún Dáfídì, èmi yóò sì fi Ísírẹ́lì fún ọ. Nítorí èyí ni èmi yóò ṣe pọ́n irú-ọmọ Dáfídì lójú, ṣùgbọ́n kì yóò ṣe títí láé. Nítorí náà Solomoni wá ọ̀nà láti pa Jeroboamu. Jeroboamu sì dìde, ó sì sá lọ sí Ejibiti, sọ́dọ̀ Ṣiṣaki ọba Ejibiti, ó sì wà ní Ejibiti títí di ikú Solomoni. Àwọn iṣẹ́ Solomoni tí ó kù, àti gbogbo ohun tí ó ṣe, àti ọgbọ́n rẹ̀, a kò ha kọ wọ́n sínú ìwé iṣẹ́ Solomoni bí? Àkókò tí Solomoni fi jọba ní Jerusalẹmu lórí gbogbo Ísírẹ́lì jẹ́ ogójì ọdún. Solomoni sì bá àwọn baba rẹ̀ sùn, a sì sin ín ní ìlú Dáfídì baba rẹ̀: Rehoboamu ọmọ rẹ̀ sì jọba ní ipò rẹ̀. 1 Àwọn Ọba 11:28–43.
At the death of king Solomon, the kingdom was to be divided and Jeroboam was to be king over the ten northern tribes, and Solomon’s son, Rehoboam was to be king at Jerusalem. Before the division of the tribes occurred, Jeroboam needed to come out of Egypt.
Nígbà ikú ọba Sólómọ́nì, a ní láti pín ìjọba náà, Jeróbóámù sì ni yóò jẹ ọba lórí àwọn ẹ̀yà mẹ́wàá ti àríwá, Rehobóámù, ọmọ Sólómọ́nì, sì ni yóò jẹ ọba ní Jerúsálẹ́mù. Kí pípín àwọn ẹ̀yà náà tó ṣẹlẹ̀, ó jẹ́ dandan kí Jeróbóámù jáde kúrò ní Íjíbítì.
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 1 Kings 12:1–5.
Rehoboamu sì lọ sí Ṣekemu: nítorí gbogbo Israẹli ti wá sí Ṣekemu láti fi í jẹ ọba. Ó sì ṣe, nígbà tí Jeroboamu ọmọ Nebati, ẹni tí ó ṣì wà ní Ejibiti, gbọ́ ọ, (nítorí ó ti sá kúrò níwájú ọba Solomoni, Jeroboamu sì ń gbé ní Ejibiti;) pé wọ́n ránṣẹ́ pè é. Jeroboamu àti gbogbo àpéjọ Israẹli sì wá, wọ́n sì bá Rehoboamu sọ pé, Bàbá rẹ ti mú àjàgà wa le gan-an: nísinsin yìí, nítorí náà, jẹ́ kí iṣẹ́ líle bàbá rẹ, àti àjàgà wúwo rẹ̀ tí ó fi lé wa, rọrùn sí i, a ó sì máa sìn ọ́. Ó sì wí fún wọn pé, Ẹ lọ fún ọjọ́ mẹ́ta sí i, lẹ́yìn náà ẹ tún padà wá sọ́dọ̀ mi. Àwọn ènìyàn sì lọ. 1 Àwọn Ọba 12:1–5.
The story of how foolish Rehoboam acted during the three days, lays the blame upon his foolish rejection of the old men’s counsel, but the separation of the tribes had been prophesied, so it would have happened one way or another. It is worth noting here for a future article that the separation process was specifically identified as three days. The two kingdoms become one kingdom again during the history of the Millerites, and when the northern and southern tribes become one kingdom during the Millerite history, which is the period of time of the arrival of the three angels of Revelation chapter fourteen. Those three angels in the Millerite history were typified by the three days of Rehoboam’s decision. Those forty-six years when the three angels arrived from 1798 unto 1844, were also the three symbolic days, that Christ had stated in John chapter two, would be required for Him to raise a destroyed temple, but that portion of the study is for a future article.
Ìtàn bí Rehoboamu ṣe hùwà òmùgọ̀ láàárín ọjọ́ mẹ́ta náà fi ẹ̀bi kàn án nítorí ìkọ̀sílẹ̀ òmùgọ̀ rẹ̀ sí ìmọ̀ràn àwọn àgbàlagbà; ṣùgbọ́n a ti sọ àsọtẹ́lẹ̀ ìyapa àwọn ẹ̀yà náà tẹ́lẹ̀, nítorí náà yóò ti ṣẹlẹ̀ ní ọ̀nà kan tàbí òmíràn. Ó yẹ kí a ṣàkíyèsí níbí fún àpilẹ̀kọ ọjọ́ iwájú pé a fi ọjọ́ mẹ́ta ṣe àfihàn ìlànà ìyapa náà ní pàtó. Àwọn ìjọba méjèèjì tún di ìjọba kan náà padà nínú ìtàn àwọn Millerites, àti nígbà tí àwọn ẹ̀yà àríwá àti gúúsù di ìjọba kan nínú ìtàn Millerite, èyí tí í ṣe àkókò dídé àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Àwọn áńgẹ́lì mẹ́ta wọ̀nyí nínú ìtàn Millerite ni a ṣe àpẹẹrẹ wọn nípasẹ̀ ọjọ́ mẹ́ta ìpinnu Rehoboamu. Ọdún mẹ́rìndínlọ́gọ́rin wọ̀nyí, nígbà tí àwọn áńgẹ́lì mẹ́ta dé láti 1798 títí dé 1844, ni wọ́n sì tún jẹ́ ọjọ́ àmì mẹ́ta náà pẹ̀lú, tí Kristi ti sọ nínú Johanu orí kejì pé yóò jẹ́ dandan fún Un láti gbé tẹ́ńpìlì tí a ti wó lulẹ̀ dìde; ṣùgbọ́n apá ìkẹ́kọ̀ọ́ yẹn jẹ́ ti àpilẹ̀kọ ọjọ́ iwájú.
When Rehoboam gave his foolish pronouncement at the end of three days the kingdoms were divided.
Nígbà tí Rehoboamu ṣe ìkéde òmùgọ̀ rẹ̀ ní òpin ọjọ́ mẹ́ta, a pín àwọn ìjọba náà sí méjì.
So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. 1 Kings 12:16–20.
Nítorí náà, nígbà tí gbogbo Ísírẹ́lì rí i pé ọba kò fetí sí wọn, àwọn ènìyàn dá ọba lóhùn, wí pé, “Ìpín kín ni a ní nínú Dáfídì? A kò sì ní ogún kankan nínú ọmọ Jésè. Sí àgọ́ yín, Ísírẹ́lì! Ní báyìí, dá ilé tirẹ̀ wò, Dáfídì.” Báyìí ni Ísírẹ́lì ṣe padà sí àgọ́ wọn. Ṣùgbọ́n ní ti àwọn ọmọ Ísírẹ́lì tí wọ́n ń gbé ní àwọn ìlú Júdà, Rehoboamu jọba lórí wọn. Lẹ́yìn náà ni ọba Rehoboamu rán Adoramu, ẹni tí ó ń bójú tó owó orí; gbogbo Ísírẹ́lì sì sọ ọ́ ní òkúta títí ó fi kú. Nítorí náà, ọba Rehoboamu yára gòkè sínú kẹ̀kẹ́-ẹṣin rẹ̀ láti sá lọ sí Jerúsálẹ́mù. Báyìí ni Ísírẹ́lì ṣe ṣọ̀tẹ̀ sí ilé Dáfídì títí di ọjọ́ yìí. Ó sì ṣẹlẹ̀ pé, nígbà tí gbogbo Ísírẹ́lì gbọ́ pé Jeroboamu ti padà wá, wọ́n ránṣẹ́ pe é sí àpéjọ náà, wọ́n sì fi í jẹ ọba lórí gbogbo Ísírẹ́lì. Kò sí ẹni tí ó tẹ̀lé ilé Dáfídì, bí kò ṣe ẹ̀yà Júdà nìkan. 1 Ọba 12:16–20.
The prophecy that Jeroboam would be given a kingdom had been fulfilled, and it was fulfilled at the time he had come out of Egypt. Jealous that God’s sanctuary was in the city of Jerusalem, the city which God had chosen to place his name, Jeroboam set about to counterfeit the sanctuary, the priesthood and worship service that was ordained to only be accomplished in Jerusalem. The work of Jeroboam in setting up a counterfeit system of worship in the northern ten tribes, is a direct parallel to the rebellion of Aaron and the golden calf, and thus provides another witness, not only to the soon-coming Sunday law, but also to the rebellion of 1863.
Àsọtẹ́lẹ̀ náà pé a ó fi ìjọba kan fún Jeroboamu ti ṣẹ, a sì mú un ṣẹ ní àkókò tí ó ti jáde kúrò ní Ejibiti. Nípa ìjowú pé ibi-mímọ́ Ọlọ́run wà ní ìlú Jerusalẹmu, ìlú tí Ọlọ́run ti yàn láti fi orúkọ rẹ̀ sí, Jeroboamu bẹ̀rẹ̀ sí í dá ibi-mímọ́, iṣẹ́ àlùfáà, àti iṣẹ́ ìjọsìn tí a ti yàn pé kí a máa ṣe nìkan ní Jerusalẹmu rú. Iṣẹ́ Jeroboamu ní fífi ètò ìjọsìn èké kalẹ̀ láàárín ẹ̀yà mẹ́wàá àríwá jẹ́ àfíwéra tààrà sí ìṣọ̀tẹ̀ Aaroni àti ọmọ-màlúù wúrà náà, nítorí náà ó pèsè ẹ̀rí mìíràn, kì í ṣe sí òfin Àìkú tí ń bọ̀ láìpẹ́ nìkan, ṣùgbọ́n sí ìṣọ̀tẹ̀ ọdún 1863 pẹ̀lú.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jeroboamu sì sọ ní ọkàn rẹ̀ pé, Ní báyìí ni ìjọba yóò padà sí ilé Dáfídì: bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ ní ilé Oluwa ní Jerusalẹmu, nígbà náà ọkàn àwọn ènìyàn wọ̀nyí yóò tún yí padà sí ọ̀dọ̀ olúwa wọn, àní sí Rehoboamu ọba Júdà; wọn yóò sì pa mí, wọn yóò sì tún padà lọ sí ọ̀dọ̀ Rehoboamu ọba Júdà. Nítorí náà ọba náà gbèrò pọ̀, ó sì ṣe ọmọ màlúù wúrà méjì, ó sì wí fún wọn pé, Ó ti pọ̀ jù fún yín láti máa gòkè lọ sí Jerusalẹmu: kíyèsi i, àwọn ọlọrun rẹ, Ísírẹ́lì, tí wọ́n mú ọ gòkè wá láti ilẹ̀ Ejibiti. Ó sì fi ọ̀kan sí Bẹtẹli, èkejì náà sì ni ó fi sí Dani. Nǹkan yìí sì di ẹ̀ṣẹ̀: nítorí àwọn ènìyàn lọ láti jọ́sìn níwájú ọ̀kan náà, àní títí dé Dani. Ó sì kọ ilé àwọn ibi gíga, ó sì fi àwọn ènìyàn tí ó jẹ́ ẹ̀tànkálẹ̀ jùlọ nínú àwọn ènìyàn ṣe àlùfáà, àwọn tí kì í ṣe nínú àwọn ọmọ Lefi. Jeroboamu sì pèsè àjọyọ̀ kan ní oṣù kẹjọ, ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù náà, bí àjọyọ̀ tí ń bẹ ní Júdà; ó sì rúbọ lórí pẹpẹ. Bákan náà ni ó ṣe ní Bẹtẹli, nípa fífi ẹbọ rú fún àwọn ọmọ màlúù tí ó ṣe: ó sì fi àwọn àlùfáà àwọn ibi gíga tí ó ṣe sí Bẹtẹli. Nítorí náà ó rúbọ lórí pẹpẹ tí ó ṣe ní Bẹtẹli ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù kẹjọ, àní nínú oṣù tí ó dá sílẹ̀ láti inú ọkàn ara rẹ̀; ó sì pèsè àjọyọ̀ fún àwọn ọmọ Israẹli: ó sì rúbọ lórí pẹpẹ, ó sì sun tùràrí. 1 Àwọn Ọba 12:26–33.
Jeroboam’s rebellion provides another line of truth to lay over the rebellion of Aaron, the rebellion of the Protestant horn in 1863, and the rebellion of the Republican horn at the soon-coming Sunday law, and in so doing it broadens the prophetic testimony. In the rebellion of Aaron’s golden calf, the Lord changed the ordained method of selecting the priesthood.
Ìṣọ̀tẹ̀ Jeroboamu ń pèsè ìlà òtítọ́ mìíràn láti fi bò ìṣọ̀tẹ̀ Áárónì, ìṣọ̀tẹ̀ ìwo Pùrótẹ́sítáǹtì ní 1863, àti ìṣọ̀tẹ̀ ìwo Rẹ́pùblíkà ní òfin Ọjọ́ Àìkú tó ń bọ̀ láìpẹ́, àti nípa bẹ́ẹ̀ ó ń fẹ̀ ìjẹ́rìí àsọtẹ́lẹ̀ sí i. Nínú ìṣọ̀tẹ̀ ọmọ màlúù wúrà Áárónì, Olúwa yí ọ̀nà tí a ti yàn kalẹ̀ fún yíyan ipò àlùfáà padà.
Prior to the rebellion the firstborn of any tribe was to become part of the priesthood. But in Aaron’s golden calf rebellion, it was only the tribe of Levi that stood with Moses. For this reason God changed the ordained method of supplying men for the priesthood, and from that point on it was only the family of Levi that would make up the priesthood.
Ṣáájú ìṣọ̀tẹ̀ náà, àkọ́bí ti ẹ̀yà kankan ni a ti pinnu láti di apá kan nínú iṣẹ́ àlùfáà. Ṣùgbọ́n nínú ìṣọ̀tẹ̀ ọmọ màlúù wúrà ti Áárónì, ẹ̀yà Léfì nìkan ṣoṣo ni ó dúró ti Mósè. Nítorí ìdí yìí, Ọlọ́run yí ọ̀nà tí ó ti yàn kalẹ̀ fún pípèsè àwọn ọkùnrin fún iṣẹ́ àlùfáà padà, àti láti ìgbà náà lọ, ìdílé Léfì nìkan ni yóò ṣe iṣẹ́ àlùfáà.
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:25–28.
Nígbà tí Mósè sì rí i pé àwọn ènìyàn náà wà ní ìhòòhò; (nítorí Áárónù ti sọ wọ́n di ìhòòhò sí ìtìjú wọn láàrín àwọn ọ̀tá wọn:) nígbà náà ni Mósè dúró ní ẹnu-ọ̀nà ibùdó, ó sì wí pé, Ta ni ó wà lẹ́gbẹ̀ẹ́ Olúwa? kí ó tọ̀ mí wá. Gbogbo àwọn ọmọ Léfì sì kó ara wọn jọ sọ́dọ̀ rẹ̀. Ó sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run Ísírẹ́lì wí, Kí olúkúlùkù ènìyàn di idà rẹ̀ mọ́ ìbàdí rẹ̀, kí ẹ sì máa wọlé, kí ẹ máa jáde láti ẹnu-ọ̀nà dé ẹnu-ọ̀nà káàkiri ibùdó náà, kí ẹ sì pa olúkúlùkù ènìyàn arákùnrin rẹ̀, àti olúkúlùkù ènìyàn ẹlẹgbẹ́ rẹ̀, àti olúkúlùkù ènìyàn aládùúgbò rẹ̀. Àwọn ọmọ Léfì sì ṣe gẹ́gẹ́ bí ọ̀rọ̀ Mósè: ní ọjọ́ náà sì, ẹni bí ẹgbẹ̀rún mẹ́ta ọkùnrin ṣubú nínú àwọn ènìyàn. Eksodu 32:25–28.
Jeroboam counterfeited the work God had accomplished in the rebellion of Aaron when God had raised up a new priesthood from the tribe of Levi, for Jeroboam “made priests of the lowest of the people, which were not of the sons of Levi.” The rebellion at the beginning of the kingdom of the northern ten tribes, parallels the rebellion of Aaron and the dancing fools. The rebellion took place after coming out of Egypt, in fulfillment of a prophecy that promised a kingdom would be established. In both cases a new priesthood was established, that was a change from the former order of selecting priests.
Jeroboamu ṣe àfàwọ̀ṣe iṣẹ́ tí Ọlọ́run ti ṣe nípa ìṣọ̀tẹ̀ Aaroni nígbà tí Ọlọ́run ti gbé àlùfáà tuntun dìde láti inú ẹ̀yà Lefi, nítorí Jeroboamu “fi àwọn ẹni kéré jù lọ nínú àwọn ènìyàn ṣe àlùfáà, àwọn tí kì í ṣe nínú àwọn ọmọ Lefi.” Ìṣọ̀tẹ̀ náà ní ìbẹ̀rẹ̀ ìjọba àwọn ẹ̀yà mẹ́wàá ti àríwá, jọ ìṣọ̀tẹ̀ Aaroni àti àwọn aṣiwèrè oníjó. Ìṣọ̀tẹ̀ náà ṣẹlẹ̀ lẹ́yìn ìjáde kúrò ní Ejibiti, ní ìmúṣẹ àsọtẹ́lẹ̀ kan tí ó ṣe ìlérí pé a ó fi ìjọba kan kalẹ̀. Ní ọ̀ràn méjèèjì, a fi àlùfáà tuntun kalẹ̀, èyí tí ó jẹ́ ìyípadà kúrò nínú ètò àtijọ́ ti yíyan àwọn àlùfáà.
Aaron’s golden calf rebellion was repeated, but it was doubled by Jeroboam, for he made two golden calves and placed them in two cities. The city of Dan, represents statecraft, for Dan means “to judge”, and the city of Bethel represents churchcraft, for Bethel means “the house of God”. The golden calves possessed the same symbolism as Aaron’s calf, but with the added witness of the union of Church and State as represented by the two cities. A calf was the highest form of pagan offering, and therefore represents a counterfeit offering of Christ. Gold is a symbol of Babylon, and the calf was an image of a beast. Just as Aaron ordained a false day of worship, Jeroboam also ordained a feast, and made sure the date for the feast did not agree with the time of the true worship in Jerusalem.
Ìṣọ̀tẹ́ ọmọ màlúù wúrà Áárónì ni a tún ṣe, ṣùgbọ́n Jeroboamu fi í lé e lórí ní ìlọ́po méjì, nítorí ó ṣe ọmọ màlúù wúrà méjì, ó sì gbé wọn kalẹ̀ sí ìlú méjì. Ìlú Dani dúró fún ọgbọ́n ìṣàkóso ìpínlẹ̀, nítorí Dani túmọ̀ sí “láti ṣe ìdájọ́”, àti ìlú Bẹtẹli dúró fún ọgbọ́n ìṣàkóso ìjọ, nítorí Bẹtẹli túmọ̀ sí “ilé Ọlọ́run”. Àwọn ọmọ màlúù wúrà náà ní àpẹẹrẹ kan náà gẹ́gẹ́ bí ọmọ màlúù Áárónì, ṣùgbọ́n pẹ̀lú ẹ̀rí àfikún ti ìṣọ̀kan Ìjọ àti Ìpínlẹ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ìlú méjèèjì náà. Ọmọ màlúù ni ìrú ẹbọ abọ̀rìṣà tó ga jùlọ, nítorí náà ó dúró fún ẹbọ Kristi èké. Wúrà jẹ́ ààmì Babeli, ọmọ màlúù náà sì jẹ́ ère ẹranko. Gẹ́gẹ́ bí Áárónì ti yàn ọjọ́ ìjọsìn èké kan, bẹ́ẹ̀ ni Jeroboamu náà yàn àsè kan, ó sì rí i dájú pé ọjọ́ tí a yàn fún àsè náà kò bá àkókò ìjọsìn tòótọ́ ní Jerusalẹmu mu.
All the elements of the soon-coming Sunday law are represented in Jeroboam’s testimony of rebellion; the false sacrifice (calf), the false Christ (the altar), the image of the beast (combination of Church and State), false day of worship (Sunday) and a counterfeit priesthood.
Gbogbo àwọn èròjà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ni a ṣàfihàn nínú ẹ̀rí ìṣọ̀tẹ̀ Jeroboamu; ẹbọ èké (ọ̀màlúù ọmọ), Kristi èké (pẹpẹ), àwòrán ẹranko náà (àpapọ̀ Ìjọ àti Ìpínlẹ̀), ọjọ́ ìjọsìn èké (Ọjọ́ Àìkú) àti ẹgbẹ́ àlùfáà àròpò.
The beginning of ancient Israel, the beginning of the ten northern tribes as a kingdom, and the beginning of Adventism all possess the same prophetic elements, and together they identify the prophetic elements of the soon-coming Sunday law. Ancient Israel had come out of the bondage of Egypt, Jeroboam came out of Egypt where he had fled to escape the persecution of Solomon, and Millerite Adventism had just come out of the bondage of the papacy.
Ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, ìbẹ̀rẹ̀ àwọn ẹ̀yà mẹ́wàá ti àríwá gẹ́gẹ́ bí ìjọba, àti ìbẹ̀rẹ̀ Adventismu, gbogbo wọn ní àwọn èròjà wòlíì kan náà; àti pé ní ìpapọ̀ wọn, wọ́n ń ṣàfihàn àwọn èròjà wòlíì ti òfin Ọjọ́ Àìkú tí ó ti súnmọ́ dé. Ísírẹ́lì àtijọ́ ti jáde kúrò nínú ìsègbèkùn Ejibiti, Jeroboamu jáde kúrò ní Ejibiti níbi tí ó ti sá lọ láti bọ́ nínú inúnibíni Solomoni, àti Adventismu Millerite ṣẹ̀ṣẹ̀ jáde kúrò nínú ìsègbèkùn ti póòpù.
The priesthood of Levi was established at Aaron’s rebellion, the counterfeit priesthood of the lowest of men was set up in Jeroboam’s testimony, and when the Lord entered into covenant with Millerite Adventism, according to Peter, the Millerites were “a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.” The light the Millerites had been called unto was the light of Miller’s jewels represented upon Habakkuk’s two tables that had been typified in the history of Aaron’s rebellion by the two tables of the Ten Commandments. The darkness they were called out of was the Dark Ages of papal rule, that had been typified by the darkness of Egyptian bondage.
A dá iṣẹ́ àlùfáà Lefi kalẹ̀ ní àkókò ìṣọ̀tẹ̀ Árónì, a sì gbé iṣẹ́ àlùfáà èké ti àwọn ẹni kéré jùlọ kalẹ̀ nínú ẹ̀rí Jeroboamu, àti nígbà tí Olúwa wọ inú májẹ̀mú pẹ̀lú Adventismu ti àwọn Millerite, gẹ́gẹ́ bí Peteru ti sọ, àwọn Millerite jẹ́ “ìran àyànfẹ́, ẹgbẹ́ àlùfáà ọba, orílẹ̀-èdè mímọ́, ènìyàn tí a yà sọ́tọ̀; kí ẹ lè fi ìyìn ẹni tí ó pè yín jáde kúrò nínú òkùnkùn sínú ìmọ́lẹ̀ àgbàyanu rẹ̀ hàn.” Ìmọ́lẹ̀ tí a ti pè àwọn Millerite sí ni ìmọ́lẹ̀ àwọn iyebíye Miller tí a ṣàfihàn lórí àwọn tábìlì méjì ti Hábákúkù, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtàn ìṣọ̀tẹ̀ Árónì nípasẹ̀ àwọn tábìlì méjì ti Òfin Mẹ́wàá. Òkùnkùn tí a ti pè wọ́n jáde kúrò nínú rẹ̀ ni Àwọn Ọjọ́ Òkùnkùn ti ìṣàkóso póòpù, èyí tí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ òkùnkùn ìgbèkùn Ejibiti.
When Christ raised up the temple that had been trodden down by both paganism and papalism, He did so in forty-six years from 1798 to 1844. When he had erected the temple, then as the Messenger of the Covenant, He suddenly came to His temple on October 22, 1844, for He had erected the temple that had been trodden down and destroyed, and He also purified a priesthood that was represented by the tribe of Levi.
Nígbà tí Kristi gbé tẹ́ńpìlì náà tí a ti tẹ mọ́lẹ̀ lábẹ́ ẹsẹ̀ nípasẹ̀ ìbọ̀rìṣà àti ìjọpọ̀ pápà pọ̀, Ó ṣe bẹ́ẹ̀ ní ọdún mẹ́rìndínlọ́gbọ̀n láti 1798 sí 1844. Nígbà tí Ó ti kọ́ tẹ́ńpìlì náà ró, nígbà náà gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú náà, Ó sì dé sí tẹ́ńpìlì Rẹ̀ lójijì ní October 22, 1844, nítorí pé Ó ti gbé tẹ́ńpìlì náà ró tí a ti tẹ mọ́lẹ̀ tí a sì ti pa run, Ó sì tún wẹ ẹgbẹ́ àlùfáà kan mọ́, èyí tí ẹ̀yà Lefi ṣojú fún.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–4.
Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀wọ̀ rẹ̀? Ta ni yóò sì dúró nígbà tí yóò farahàn? Nítorí ó dàbí iná amúnimọ́, ó sì dàbí ọṣẹ́ aláwò-fúnfun: Yóò sì jókòó gẹ́gẹ́ bí amúnimọ́ àti amọ́títọ́ fàdákà: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọn kúrò nínú àìmọ́ bí wúrà àti fàdákà, kí wọ́n lè fi ọrẹ́ òdodo rúbọ sí Olúwa. Nígbà náà ni ọrẹ́ Juda àti Jerusalẹmu yóò jẹ́ ohun ìtẹ́wọ́gbà fún Olúwa, gẹ́gẹ́ bí ní ọjọ́ àtijọ́, àti gẹ́gẹ́ bí ní ọdún ìṣáájú. Malaki 3:2–4.
On October 22, 1844 Christ suddenly came to His temple and entered into covenant with a people who were represented by the Levitical priesthood, yet by 1863, they had repeated the rebellion of Aaron, and the Millerite priesthood transitioned to the Laodicean priesthood, as represented by Jeroboam’s priesthood of the lowest of men, and Aaron’s dancing fools. Yet the testimony of Jeroboam’s rebellion has a larger testimony of the rebellion of 1863. When Jeroboam inaugurated his false system of worship a prophet from Jerusalem was sent to rebuke Jeroboam’s rebellion, as typified by Millerite Adventism being led to accept the Sabbath of the Ten Commandments as the day of rest.
Ní ọjọ́ kẹrìnlélógún, oṣù kẹwàá, ọdún 1844, Kristi wá sí tẹ́ńpìlì Rẹ̀ lójijì, ó sì wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn kan tí àlùfáà Lefi dúró fún; ṣùgbọ́n ní ọdún 1863, wọ́n tún ìṣọ̀tẹ̀ Árónì ṣe, àlùfáà Mílérì sì yí padà sí àlùfáà Laodísea, gẹ́gẹ́ bí àlùfáà Jeroboamu ti àwọn ènìyàn ẹlẹ́gẹ́jùlọ ṣe dúró fún un, àti àwọn aṣiwèrè oníjó ti Árónì. Síbẹ̀, ẹ̀rí ìṣọ̀tẹ̀ Jeroboamu ní ẹ̀rí tí ó tóbi jù lọ nípa ìṣọ̀tẹ̀ ọdún 1863. Nígbà tí Jeroboamu dá ètò ìjọsìn èké rẹ̀ sílẹ̀, a rán wòlíì kan láti Jerusalẹmu wá láti bá ìṣọ̀tẹ̀ Jeroboamu wí, gẹ́gẹ́ bí a ti fi hàn nínú bí a ṣe darí Adventism Mílérì láti gba Sábáàtì Òfin Mẹ́wàá gẹ́gẹ́ bí ọjọ́ ìsinmi.
When Adventism accepted the light of the third angel and the sanctuary they represented a rebuke to those Protestants that had rejected the increasing light of the unsealing that began at the time of the end in 1798. Just as ancient Israel had forgotten the Sabbath while in their Egyptian bondage, the church in the wilderness had forgotten the Sabbath by the time 1798 arrived. The increasing light of the judgment-hour message brought by the Millerites ultimately led to the sanctuary and the law of God.
Nígbà tí Àdífẹ́ntísì gba ìmọ́lẹ̀ angẹli kẹta àti ibi mímọ́ náà, wọ́n di ìbáwí sí àwọn Pùròtẹ́sítáǹtì wọ̀nyẹn tí wọ́n ti kọ ìmọ́lẹ̀ tí ń pọ̀ sí i ti ìṣípayá tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798. Gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì ti gbàgbé Sábáàtì nígbà tí wọ́n wà lábẹ́ ìrèjẹ wọn ní Ejibiti, bẹ́ẹ̀ ni ìjọ ní aginjù ti gbàgbé Sábáàtì nígbà tí ọdún 1798 dé. Ìmọ́lẹ̀ tí ń pọ̀ sí i ti ìránṣẹ́ wákàtí ìdájọ́ tí àwọn Míléráìtì mú wá, ní ìkẹyìn, yọrí sí ibi mímọ́ àti òfin Ọlọ́run.
That light arrived on October 22, 1844, and represented a rebuke of false worship to those who had been called to come all the way out of the false doctrines of Catholicism. The worship of the sun is the mark of Catholicism’s authority over the churches who returned to her fold. That rebuke is represented at Jeroboam’s inauguration of his false system of worship.
Ìmọ́lẹ̀ náà dé ní October 22, 1844, ó sì dúró gẹ́gẹ́ bí ìbáwí sí ìjọsìn èké fún àwọn tí a ti pè láti jáde pátápátá kúrò nínú àwọn ẹ̀kọ́ èké ti Catholicism. Ìjọsìn oòrùn ni àmì àṣẹ Catholicism lórí àwọn ìjọ tí wọ́n padà sí àgbo rẹ̀. Ìbáwí náà ni a ṣàfihàn nínú ìgbékalẹ̀ Jeroboam ti ètò ìjọsìn èké rẹ̀.
And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. And, behold, there came a man of God out of Judah by the word of the Lord unto Bethel: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men’s bones shall be burnt upon thee. And he gave a sign the same day, saying, This is the sign which the Lord hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out. And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him.
Jeroboamu sì dá àjọyọ̀ kalẹ̀ ní oṣù kẹjọ, ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù náà, gẹ́gẹ́ bí àjọyọ̀ tí ó wà ní Júdà; ó sì rú ẹbọ lórí pẹpẹ náà. Bákan náà ni ó ṣe ní Bẹtẹli, ní fífi ẹbọ rú sí àwọn màlúù tí ó ti ṣe: ó sì fi àwọn àlùfáà ibi gíga tí ó ti ṣe sílẹ̀ ní Bẹtẹli. Nítorí náà ó rú ẹbọ lórí pẹpẹ tí ó ti ṣe ní Bẹtẹli ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù kẹjọ, àní nínú oṣù tí ó ti dá sílẹ̀ nínú ọkàn ara rẹ̀; ó sì dá àjọyọ̀ kalẹ̀ fún àwọn ọmọ Israẹli: ó sì rú ẹbọ lórí pẹpẹ, ó sì sun tùràrí. Sì kíyèsí i, ọkùnrin Ọlọ́run kan wá láti Júdà sí Bẹtẹli nípasẹ̀ ọ̀rọ̀ Oluwa: Jeroboamu sì dúró lẹ́gbẹ̀ẹ́ pẹpẹ láti sun tùràrí. Ó sì ké sí pẹpẹ náà nípa ọ̀rọ̀ Oluwa, ó sì wí pé, Ìwọ pẹpẹ, pẹpẹ, báyìí ni Oluwa wí; Kíyèsí i, a ó bí ọmọ kan fún ilé Dafidi, Josiah ni orúkọ rẹ̀; lórí rẹ ni yóò ti rú àwọn àlùfáà ibi gíga tí ń sun tùràrí lórí rẹ ní ẹbọ, a ó sì sun egungun ènìyàn lórí rẹ. Ó sì fi àmì kan hàn ní ọjọ́ kan náà, wí pé, Èyí ni àmì tí Oluwa ti sọ; kíyèsí i, a ó ya pẹpẹ náà sí méjì, a ó sì da eeru tí ó wà lórí rẹ̀ síta. Ó sì ṣẹlẹ̀ pé, nígbà tí ọba Jeroboamu gbọ́ ọ̀rọ̀ ọkùnrin Ọlọ́run náà, ẹni tí ó ti ké sí pẹpẹ ní Bẹtẹli, ó na ọwọ́ rẹ̀ jáde láti ibi pẹpẹ náà, ó ní, Ẹ mú un.
And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the Lord. And the king answered and said unto the man of God, Intreat now the face of the Lord thy God, and pray for me, that my hand may be restored me again. And the man of God besought the Lord, and the king’s hand was restored him again, and became as it was before. And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 12:32–13:10.
Ọwọ́ rẹ̀ tí ó na sí i sì gbẹ, bẹ́ẹ̀ tí kò fi lè fà á padà sọ́dọ̀ ara rẹ̀ mọ́. Pẹpẹ náà pẹ̀lú sì ya, erùpẹ̀ sì dà jáde kúrò lórí pẹpẹ náà, gẹ́gẹ́ bí àmì tí ọkùnrin Ọlọ́run náà ti fi ọ̀rọ̀ Olúwa fún. Ọba sì dáhùn, ó sì wí fún ọkùnrin Ọlọ́run náà pé, “Máa bẹ ojú Olúwa Ọlọ́run rẹ nísinsin yìí, kí o sì gbàdúrà fún mi, kí ọwọ́ mi lè tún padà bọ̀ sípò fún mi.” Ọkùnrin Ọlọ́run náà sì bẹ Olúwa, ọwọ́ ọba náà sì tún padà bọ̀ sípò fún un, ó sì rí bí ó ti rí tẹ́lẹ̀. Ọba náà sì wí fún ọkùnrin Ọlọ́run náà pé, “Bá mi lọ sí ilé, kí o sì tú ara rẹ lójú, èmi yóò sì fún ọ ní èrè.” Ṣùgbọ́n ọkùnrin Ọlọ́run náà wí fún ọba pé, “Bí o tilẹ̀ fún mi ní ààbọ̀ ilé rẹ, èmi kì yóò bá ọ wọlé, bẹ́ẹ̀ ni èmi kì yóò jẹun, tàbí mu omi ní ibi yìí: nítorí bẹ́ẹ̀ ni a ti pàṣẹ fún mi nípa ọ̀rọ̀ Olúwa pé, ‘Má ṣe jẹun, má sì ṣe mu omi, bẹ́ẹ̀ ni má ṣe padà ní ọ̀nà kan náà tí o gbà wá.’” Nígbà náà ni ó gba ọ̀nà mìíràn lọ, kò sì padà ní ọ̀nà tí ó gbà wá sí Beteli. 1 Àwọn Ọba 12:32–13:10.
Along with the rebellion of the golden calves in the testimony of Aaron and Jeroboam, the actual inauguration of the false system of worship that Jeroboam ordained is included in his testimony. That inauguration represents the distinction between the worship that was to be carried out in Jerusalem, and Jeroboam’s counterfeit system. From 1798 through to 1844, the Lord brought his people out of the darkness of papal rule into the marvelous prophetic light represented by the three angels of Revelation fourteen. The Protestant churches rejected that light and in so doing became the daughters of Catholicism in 1844.
Pẹ̀lú ìṣọ̀tẹ̀ àwọn ọmọ màlúù wúrà nínú ẹ̀rí Aaroni àti Jeroboamu, ìdásílẹ̀ gidi ti ètò ìjọsìn èké tí Jeroboamu pàṣẹ̀ sí wà nínú ẹ̀rí rẹ̀. Ìdásílẹ̀ náà ṣàfihàn ìyàtọ̀ tó wà láàárín ìjọsìn tí a ní láti ṣe ní Jerusalẹmu, àti ètò àròfín Jeroboamu. Láti ọdún 1798 títí dé 1844, Olúwa mú àwọn ènìyàn rẹ̀ jáde kúrò nínú òkùnkùn ìṣàkóso póòpù sínú ìmọ́lẹ̀ àsọtẹ́lẹ̀ àgbàyanu tí àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá dúró fún. Àwọn ìjọ Pùrótẹ́sítáǹtì kọ ìmọ́lẹ̀ náà, nípa bẹ́ẹ̀ sì di àwọn ọmọbìnrin Kátólíìkì ní ọdún 1844.
Jeroboam’s worship typified the Catholic system of worship, and in his story the northern kingdom of Israel represents the false system of Catholicism that the Protestants of Millerite history chose to remain in. The symbol of that system is the worship of the sun.
Ìjọsìn Jeroboamu jẹ́ àpẹẹrẹ ètò ìjọsìn Kátólíìkì, àti nínú ìtàn rẹ̀ ìjọba àríwá Ísírẹ́lì dúró fún ètò èké ti Kátólíìkì tí àwọn Pírótẹ́sítáǹtì nínú ìtàn Míláráítì yàn láti bá a wà nínú rẹ̀. Àmì ètò náà ni ìjọsìn oòrùn.
The faithful and wise virgins that entered into the Most Holy Place on October 22, 1844, represented a rebuke to the Protestants who had just returned to the influence of Catholicism, and became the daughters of Rome. In the inauguration of Jeroboam’s counterfeit system of worship a prophet came from Judah and rebuked Jeroboam, thus typifying the faithful virgins who entered into the Most Holy Place and were led to recognize the law of God. The story of that prophet and his rebuke to Jeroboam is highly informative when considering the rebellion of 1863, yet the story needs to wait until an ending is placed along with a beginning.
Àwọn wúńdíá olóòtítọ́ àti ọlọ́gbọ́n tí wọ inú Ibi Mímọ́ Jùlọ lọ ní October 22, 1844, dúró gẹ́gẹ́ bí ìbáwí sí àwọn Protestanti tí wọ́n ṣẹ̀ṣẹ̀ padà sí agbára ìdarí ti Katoliki, tí wọ́n sì di àwọn ọmọbìnrin Romu. Ní ìfìdímúlẹ̀ ètò ìjọsìn àròpin Jeroboamu, wòlíì kan wá láti Juda, ó sì bá Jeroboamu wí ní ìbáwí, bẹ́ẹ̀ ni ó ń ṣàpẹẹrẹ àwọn wúńdíá olóòtítọ́ tí wọ inú Ibi Mímọ́ Jùlọ lọ tí a sì darí wọn láti mọ òfin Ọlọ́run. Ìtàn wòlíì náà àti ìbáwí rẹ̀ sí Jeroboamu kún fún ìmọ̀ tó jinlẹ̀ gidigidi nígbà tí a bá ń ronú lórí ìṣọ̀tẹ̀ 1863, ṣùgbọ́n ìtàn náà gbọ́dọ̀ dúró títí di ìgbà tí a bá fi òpin sí i pẹ̀lú ìbẹ̀rẹ̀.
The beginnings of ancient Israel, Jeroboam’s kingdom, and modern Israel all align and together they provide three witnesses of the end of the earth beast of Revelation thirteen, at the soon-coming Sunday law. The faithful of Millerite Adventism on October 22, 1844, became the true Protestant horn of the earth beast, and they did so in the history which began at the time of the end in 1798. 1798 was the beginning of the sixth kingdom of Bible prophecy, the United States, and the establishment of the true Protestant horn of Adventism in the United States. In that beginning history represents the ending history of the United States, for Jesus always illustrates the end of a thing with the beginning of a thing.
Àwọn ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, ìjọba Jeroboamu, àti Ísírẹ́lì òde-òní, gbogbo wọn bá ara wọn mu, wọ́n sì jọ pèsè ẹlẹ́rìí mẹ́ta nípa òpin ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá, ní àkókò òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Àwọn olóòótọ́ nínú Adventismu Millerite ní October 22, 1844, di ìwo Pùròtẹ́sítáǹtì tòótọ́ ti ẹranko ilẹ̀ náà, wọ́n sì ṣe bẹ́ẹ̀ nínú ìtàn tí ó bẹ̀rẹ̀ ní àkókò òpin ní 1798. 1798 ni ìbẹ̀rẹ̀ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ìyẹn Orílẹ̀-Èdè Amẹ́ríkà, àti ìdásílẹ̀ ìwo Pùròtẹ́sítáǹtì tòótọ́ ti Adventismu ní Orílẹ̀-Èdè Amẹ́ríkà. Nínú ìtàn ìbẹ̀rẹ̀ yẹn ni ìtàn òpin Orílẹ̀-Èdè Amẹ́ríkà ti jẹ́ aṣojú, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣe àpèjúwe òpin ohun kan ní gbogbo ìgbà.
The three beginning witnesses of ancient, modern and Jeroboam’s Israel illustrate the end of the earth beast, but there is also another ending that needs to be put in place in advance of laying out the testimony of the prophet that came from Judah and rebuked Jeroboam. The ending history that needs to be included is the ending of the northern and southern kingdoms of Israel as represented by the prophet Ezekiel.
Àwọn ẹlẹ́rìí mẹ́ta ìbẹ̀rẹ̀ ti Ísírẹ́lì àtijọ́, ti òde-òní, àti ti Jeroboamu, ń ṣàfihàn òpin ẹranko ilẹ̀ ayé náà; ṣùgbọ́n òpin mìíràn tún wà tí ó yẹ kí a fi sí ipò rẹ̀ ní ìṣáájú ìtẹ́kalẹ̀ ẹ̀rí wòlíì tí ó wá láti Júdà tí ó sì bá Jeroboamu wí. Ìtàn ìparí tí ó yẹ kí a kà sí ni ìparí àwọn ìjọba àríwá àti gúúsù ti Ísírẹ́lì gẹ́gẹ́ bí wòlíì Esekieli ti ṣojú wọn.
It should not be forgotten that what we are now illustrating is that the rebellion of 1863 is marked by the first abomination of Ezekiel chapter eight, which was the image of jealousy. Once we address the ending of the northern and southern kingdoms as represented by Ezekiel we will have more than enough evidence to uphold that the rebellion of 1863 was illustrated by Aaron and Jeroboam’s rebellion, and that it identifies the beginning of the first of four generations of Laodicean Adventism.
A kò yẹ kí a gbàgbé pé ohun tí àwa ń ṣàlàyé báyìí ni pé ìṣọ̀tẹ̀ ọdún 1863 ni a fi àmì ẹ̀gbin àkọ́kọ́ ti Ìsíkíẹ́lì orí kẹjọ mọ̀, èyí tí ó jẹ́ àwòrán owú. Nígbà tí a bá ti ṣàlàyé òpin àwọn ìjọba àríwá àti gúúsù gẹ́gẹ́ bí Ìsíkíẹ́lì ti ṣojú wọn, a ó ní ẹ̀rí tó ju bó ṣe yẹ lọ láti fi gbé e múlẹ̀ pé ìṣọ̀tẹ̀ ọdún 1863 ni Aaroni àti ìṣọ̀tẹ̀ Jeroboamu ṣàpèjúwe, àti pé ó ń tọ́ka sí ìbẹ̀rẹ̀ ìran àkọ́kọ́ nínú àwọn ìran mẹ́rin ti Adventismu Laodíṣíà.
We will continue this study in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land:
Ọ̀rọ̀ Oluwa sì tún tọ̀ mí wá pé, Síwájú sí i, ìwọ ọmọ ènìyàn, mú igi kan fún ara rẹ, kí o sì kọ sára rẹ̀ pé, Fún Juda, àti fún àwọn ọmọ Israẹli ẹlẹgbẹ́ rẹ̀: lẹ́yìn náà mú igi mìíràn, kí o sì kọ sára rẹ̀ pé, Fún Josefu, igi Efraimu, àti fún gbogbo ilé Israẹli ẹlẹgbẹ́ rẹ̀: kí o sì so wọ́n pọ̀ mọ́ ara wọn di igi kan; wọn yóò sì di ọ̀kan ní ọwọ́ rẹ. Nígbà tí àwọn ọmọ ènìyàn rẹ yóò bá sọ fún ọ pé, Kì yóò ha fi hàn wá ohun tí ìwọ túmọ̀ sí nípa wọ̀nyí? Wí fún wọn pé, Báyìí ni Oluwa Ọlọrun wí; Kíyèsí i, èmi yóò mú igi Josefu, tí ó wà ní ọwọ́ Efraimu, àti àwọn ẹ̀yà Israẹli àwọn alábàákẹ́gbẹ́ rẹ̀, èmi yóò sì fi wọ́n kún un, àní pẹ̀lú igi Juda, kí n sì sọ wọ́n di igi kan, wọn yóò sì jẹ́ ọ̀kan ní ọwọ́ mi. Àwọn igi tí ìwọ kọ sára wọn yóò sì wà ní ọwọ́ rẹ níwájú ojú wọn. Kí o sì wí fún wọn pé, Báyìí ni Oluwa Ọlọrun wí; Kíyèsí i, èmi yóò mú àwọn ọmọ Israẹli láti àárín àwọn orílẹ̀-èdè, níbi tí wọ́n ti lọ, èmi yóò sì kó wọn jọ láti gbogbo àgbègbè, kí n sì mú wọn wá sí ilẹ̀ wọn tìkára wọn:
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. Ezekiel 37:15–28.
Èmi yóò sì sọ wọ́n di orílẹ̀-èdè kan ní ilẹ̀ náà lórí àwọn òkè Ísírẹ́lì; ọba kan ṣoṣo yóò sì jẹ́ ọba lórí wọn gbogbo: wọn kì yóò sì tún jẹ́ orílẹ̀-èdè méjì mọ́, bẹ́ẹ̀ ni a kì yóò tún pín wọn sí ìjọba méjì rárá mọ́. Wọn kì yóò sì tún fi àwọn òrìṣà wọn bà ara wọn jẹ́ mọ́, tàbí fi àwọn ohun ìríra wọn, tàbí pẹ̀lú èyíkéyìí nínú àwọn ìrékọjá wọn: ṣùgbọ́n èmi yóò gbà wọ́n là kúrò ní gbogbo ibi ìgbé wọn, níbi tí wọ́n ti ṣẹ̀; èmi yóò sì wẹ̀ wọ́n mọ́: bẹ́ẹ̀ ni wọn yóò jẹ́ ènìyàn mi, èmi yóò sì jẹ́ Ọlọ́run wọn. Dafidi ìránṣẹ́ mi yóò sì jẹ́ ọba lórí wọn; gbogbo wọn yóò sì ní olùṣọ́-àgùntàn kan ṣoṣo: wọn yóò sì máa rìn nínú àwọn ìdájọ́ mi, wọn yóò sì pa àwọn ìlànà mi mọ́, wọn yóò sì ṣe wọ́n. Wọn yóò sì máa gbé ní ilẹ̀ tí mo fi fún Jakọbu ìránṣẹ́ mi, níbi tí àwọn baba yín ti gbé; wọn yóò sì máa gbé níbẹ̀, àní àwọn tìkára wọn, àti àwọn ọmọ wọn, àti àwọn ọmọ àwọn ọmọ wọn títí láé: Dafidi ìránṣẹ́ mi yóò sì jẹ́ ọmọ-aládé wọn títí láé. Pẹ̀lúpẹ̀lú, èmi yóò bá wọn dá májẹ̀mú àlàáfíà; yóò jẹ́ májẹ̀mú àìnípẹ̀kun pẹ̀lú wọn: èmi yóò sì fi wọn kalẹ̀, èmi yóò sì mú wọn pọ̀ sí i, èmi yóò sì fi ibi mímọ́ mi sí àárín wọn títí láé. Àgọ́ mi pẹ̀lú yóò wà pẹ̀lú wọn: bẹ́ẹ̀ ni èmi yóò jẹ́ Ọlọ́run wọn, wọn yóò sì jẹ́ ènìyàn mi. Àwọn orílẹ̀-èdè yóò sì mọ̀ pé èmi Olúwa ni mo ń sọ Ísírẹ́lì di mímọ́, nígbà tí ibi mímọ́ mi bá wà ní àárín wọn títí láé. Hesekieli 37:15–28.