The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.

Ìṣọ̀tẹ̀ ti Adventismu ti Laodicea ní ọdún 1863, ni a ti fi hàn gẹ́gẹ́ bí àpẹẹrẹ nínú ègún tí a kéde sí àtúnkọ́ Jẹ́ríkò.

And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.

Ní àkókò náà ni Joṣúà fi bú wọ́n pé, “Ègún ni fún ọkùnrin náà níwájú Olúwa, ẹni tí yóò dìde láti tún ìlú yìí, Jéríkò, kọ́: nínú àkọ́bí rẹ̀ ni yóò fi ìpìlẹ̀ rẹ̀ lélẹ̀, àti nínú ọmọ rẹ̀ àbíkẹ́yìn ni yóò fi gbé àwọn ẹnubodè rẹ̀ ró.” Joṣúà 6:26.

The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.

Ìṣọ̀tẹ̀ Àdífẹ́ńtì Láódíṣíà ní ọdún 1863 ni a ti fi hàn gẹ́gẹ́ bí àwọn akólé ṣe kọ òkúta igun náà.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.

Jésù wí fún wọn pé, Ǹjẹ́ ẹ kò tíì ka nínú ìwé mímọ́ pé, Òkúta tí àwọn akẹ́lé kọ̀ ni a sọ́, èyí kan náà ni a di olórí igun ilé: iṣẹ́ Olúwa ni èyí, ó sì jẹ́ àgbàyanu ní ojú wa? Nítorí náà ni mo ṣe wí fún yín pé, a ó gba ìjọba Ọlọ́run kúrò lọ́dọ̀ yín, a ó sì fi í fún orílẹ̀-èdè kan tí yóò máa so èso rẹ̀ jáde. Matteu 21:42, 43.

The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.

Ìṣọ̀tẹ̀ ti Adventismu ti Laodikea ní ọdún 1863, ni a ti fi ẹ̀dá ọmọ màlúù wúrà Áárónù ṣàpẹẹrẹ.

For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.

Nítorí wọ́n sọ fún mi pé, Ṣe àwọn ọlọ́run fún wa, tí yóò máa lọ níwájú wa; nítorí pé ní ti Mose yìí, ọkùnrin náà tí ó mú wa gòkè wá kúrò ní ilẹ̀ Ejibiti, a kò mọ ohun tí ó ṣẹlẹ̀ sí i. Mo sì sọ fún wọn pé, Ẹnikẹ́ni tí ó bá ní wúrà kankan, kí wọ́n ya á kúrò. Bẹ́ẹ̀ ni wọ́n fi í fún mi: lẹ́yìn náà mo ju ú sínú iná, ọmọ màlúù yìí sì jáde wá. Nígbà tí Mose sì rí i pé àwọn ènìyàn náà wà ní ìhòòhò; (nítorí Aaroni ti mú wọn wà ní ìhòòhò sí ìtìjú wọn láàrín àwọn ọ̀tá wọn.) Eksodu 32:23–25.

The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.

Ìṣọ̀tẹ̀ Adventismu ti Laodicea ní ọdún 1863, ni a ti fi àpẹẹrẹ hàn nínú àwọn ọmọ màlúù wúrà méjì ti Jeroboamu.

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. 1 Kings 12:27–29.

Bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ ní ilé Olúwa ní Jerusalẹmu, nígbà náà ni ọkàn àwọn ènìyàn wọ̀nyí yóò tún padà sọ́dọ̀ olúwa wọn, àní sọ́dọ̀ Rehoboamu ọba Juda; wọn yóò sì pa mí, wọn yóò sì tún padà sọ́dọ̀ Rehoboamu ọba Juda. Nítorí náà ọba náà gbìmọ̀, ó sì ṣe àwọn ọmọ màlúù wúrà méjì, ó sì wí fún wọn pé, Ó pọ̀ jù fún yín láti máa gòkè lọ sí Jerusalẹmu: kíyèsi àwọn òrìṣà rẹ, Israẹli, tí ó mú ọ gòkè wá láti ilẹ̀ Ejibiti. Ó sì fi ọ̀kan sí Beteli, èkejì náà ni ó sì fi sí Dani. 1 Ọba 12:27–29.

The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.

Ìṣọ̀tẹ̀ ti Ádífẹ́ńtísì Láódíkíà ní ọdún 1863, ni a ti ṣàfihàn rẹ̀ gẹ́gẹ́ bí àpẹẹrẹ nípasẹ̀ wòlíì láti Júdà tí ó kú láàrín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún.

And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.

Ó sì ṣẹlẹ̀ pé, lẹ́yìn tí ó ti jẹ àkàrà, àti lẹ́yìn tí ó ti mu, ó di kẹ́tẹ́kẹ́tẹ́ náà ní gàárì fún un, ìyẹn fún wòlíì náà tí ó ti mú padà wá. Nígbà tí ó sì ti lọ, kìnnìún kan bá a ní ọ̀nà, ó sì pa á; a sì fi òkú rẹ̀ sílẹ̀ ní ojú ọ̀nà, kẹ́tẹ́kẹ́tẹ́ náà sì dúró lẹ́gbẹ̀ẹ́ rẹ̀, kìnnìún náà pẹ̀lú sì dúró lẹ́gbẹ̀ẹ́ òkú náà. 1 Àwọn Ọba 13:23, 24.

The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.

Ìṣọ̀tẹ̀ tí Áfẹnítì Ládíókíà ṣe ní ọdún 1863, ni a ti fi ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìdánwò kẹwàá ti Ísírẹ́lì àtijọ́, èyí tí ó bẹ̀rẹ̀ ìrìn-àjò wọn ní aginjù.

But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.

Ṣùgbọ́n bí mo ti wà láàyè ní tòótọ́, gbogbo ayé yóò kún fún ògo Olúwa. Nítorí gbogbo àwọn ọkùnrin wọ̀nyí tí wọ́n ti rí ògo mi, àti àwọn iṣẹ́ ìyanu mi, tí mo ṣe ní Ejibiti àti ní aginjù, tí wọ́n sì ti dán mi wò nísinsin yìí ní ìgbà mẹ́wàá, tí wọn kò sì fetí sí ohùn mi; dájúdájú wọn kì yóò rí ilẹ̀ náà tí mo ti búra fún àwọn baba wọn, bẹ́ẹ̀ ni kò sí ẹni kankan nínú àwọn tí ó mú mi bínú tí yóò rí i: Ṣùgbọ́n ìránṣẹ́ mi Kalebu, nítorí tí ó ní ẹ̀mí mìíràn pẹ̀lú rẹ̀, tí ó sì ti tẹ̀lé mi pátápátá, òun ni èmi yóò mú wọ ilẹ̀ náà tí ó ti lọ sí; irú-ọmọ rẹ̀ yóò sì jogún rẹ̀. Númérì 14:21–23.

The apostle Paul taught:

Àpọ́sítélì Pọ́ọ̀lù kọ́ wa pé:

Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

Nísinsin yìí sì ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa tí ìkẹyìn ayé ti dé bá. 1 Kọrinti 10:11.

Commenting on that prophetic principle, Sister White said:

Ní ṣíṣe àlàyé lórí ìlànà àsọtẹ́lẹ̀ yẹn, Sister White sọ pé:

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

“Olúkúlùkù nínú àwọn wòlíì àtijọ́ kò sọ̀rọ̀ púpọ̀ fún àkókò tiwọn bí kò ṣe fún tiwa, kí ìsọtẹ́lẹ̀ wọn lè wà ní agbára fún wa. ‘Ǹjẹ́ gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ̀ ọ́ sílẹ̀ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé bá.’ 1 Kọrinti 10:11. ‘Kì í ṣe fún ara wọn, bí kò ṣe fún wa ni wọ́n ń ṣe iṣẹ́ ìránṣẹ́ nínú àwọn nǹkan náà, èyí tí a ti sọ fún yín nísinsin yìí láti ọ̀dọ̀ àwọn tí wọ́n ti fi Ẹ̀mí Mímọ́ tí a rán sọ̀ kalẹ̀ láti ọ̀run wàásù ìhìnrere fún yín; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peteru 1:12....”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Bíbélì ti kó jọ, ó sì ti dì mọ́ra pọ̀ àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìbùkúnrùn nínú ìtàn Májẹ̀mú Láéláe ni a ti tún ṣe, a sì ń tún ṣe wọ́n nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.

Gẹ́gẹ́ bí Isaiah ṣe sọ, ìránṣẹ́ òjò ìkẹyìn náà jẹ́ ìránṣẹ́ kan; nítorí ó fi hàn pé àwọn ènìyàn búburú yóò kọ̀ láti gbọ́ ọ, ó sì ṣàpèjúwe ìránṣẹ́ náà gẹ́gẹ́ bí “ìlà lé ìlà”.

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.

Ta ni yóò kọ́ ìmọ̀? ta ni yóò sì mú kí ó lóye ẹ̀kọ́? Àwọn tí a ti gba lẹ́nu ọmú dúró, tí a sì ti yà kúrò lẹ́gbẹ̀ẹ́ ọmú ni. Nítorí àṣẹ gbọ́dọ̀ wà lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀: Nítorí pẹ̀lú ètè tí ń ṣekè àti ahọ́n mìíràn ni yóò fi sọ̀rọ̀ sí àwọn ènìyàn yìí. Àwọn ẹni tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ fi lè mú ẹni tí ó rẹ̀ sinmi; èyí sì ni ìtura: síbẹ̀ wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa jẹ́ fún wọn àṣẹ lórí àṣẹ, àṣẹ lórí àṣẹ; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀; kí wọn lè máa lọ, kí wọn sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a dẹ́kùn mú wọn, kí a sì mú wọn. Isaiah 28:9–13.

Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.

Nínú àwọn ìlà mẹ́fà tí a ṣẹ̀ṣẹ̀ dá mọ̀ yìí, tí àwọn mìíràn sì wà dájúdájú tí a kò tíì tọ́ka sí, ọ̀kan ń fi 1863 hàn gẹ́gẹ́ bí òpin ìdánwò ìlọsíwájú kan tí ó yọrí sí ìrìn-àjò ní aginjù. Méjì ń tẹnumọ́ pé a kọjá lórí àwọn ènìyàn májẹ̀mú àtijọ́ kan, a sì rọ́pò wọn pẹ̀lú àwọn ènìyàn àyànfẹ́ tuntun kan. Ọ̀kan ń samisi ègún fún tún kọ́ ohun kan tí a ti pinnu pé kí a fi í sílẹ̀ ní iparun àti ìkọ̀sílẹ̀ lábẹ́ ègún Ọlọ́run gẹ́gẹ́ bí ó ti wà, èkejì sì ń samisi ègún fún padà sí ibi tí a ti kọ ọ́ láti lọ. Méjì ń pèsè àpẹẹrẹ àwọn àròkọṣe ti àwọn wàláà méjì ti Òfin Mẹ́wàá, tí wọ́n ṣojú àwọn wàláà méjì Habakkuk.

The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.

Àwọn màlúù wúrà Áárónì àti Jèróbóámù dúró fún àwòrán èké ti owú, èyí tí ó dúró fún àtẹ èké ti ọdún 1863. Nígbà tí a bá mú wọn jọ, àwọn ẹlẹ́rìí méjì ti Áárónì àti Jèróbóámù ń kọ́ni pé àwọn àtẹ méjì Habakúkù dúró fún àtẹ kan ṣoṣo, ní ọ̀nà kan náà gan-an tí àwọn àtẹ méjì Òfin Méwàá dúró fún òfin kan ṣoṣo ti Ọlọ́run. Ní àpapọ̀, wọ́n di àmì kan ṣoṣo, èyí tí ó jẹ́ méjì ní ìṣètò rẹ̀ nígbà tí a bá mú wọn jọ. Ìṣísẹ̀ àsọtẹ́lẹ̀ kan náà ti àwọn àtẹ méjì òfin Ọlọ́run wà nínú àwọn àtẹ méjì Habakúkù, àti ní àpapọ̀, àwọn ẹ̀dà èké Áárónì àti Jèróbóámù ń sọ̀rọ̀ sí ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ náà.

The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.

A ti fi àwòrán owú ṣe àpẹẹrẹ ìran àkọ́kọ́ ti Adventism nínú Ezekieli orí kẹjọ. Ìran tí ó bẹ̀rẹ̀ ní ọjọ́ karùn-ún, oṣù kẹfà ní ọdún kẹfà nínú Ezekieli orí kẹjọ, tẹ̀síwájú sí orí kẹsàn-án, níbi tí a ti ṣàfihàn sísàmì àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ẹgbẹ̀rún mẹ́rin. Nígbà tí Sister White ń sọ̀rọ̀ nípa àkàwé sísàmì nínú orí kẹsàn-án, ó kó àbùdá ìwà Ọlọ́run tí ó fi hàn pé ní ìran kẹta àti ìran kẹrin ni Ọlọ́run ti ń dá àwọn aláìgbọràn lẹ́jọ́. Nítorí náà, ó fi òtítọ́ tí ó ní ìbáṣepọ̀ tààrà pẹ̀lú àṣẹ kejì kún un, èyí tí í ṣe àṣẹ tí ó fòfin dè ìbọ̀rìṣà, gẹ́gẹ́ bí àwọn ọmọ màlúù wúrà ti Aaroni àti ti Jeroboamu.

“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’

“‘Ó sì ké pe ọkùnrin tí a fi aṣọ ọgbọ̀ wọ̀, ẹni tí ìgò-ìkòkọ̀ akọ̀wé wà lẹ́gbẹ̀ẹ́ rẹ̀; Olúwa sì wí fún un pé, Lọ láàrín ìlú náà, àní láàrín Jerúsálẹmu, kí o sì fi àmì sí iwájú orí àwọn ọkùnrin tí ń kerora tí wọ́n sì ń sunkún nítorí gbogbo àwọn ohun ìríra tí a ń ṣe ní àárín rẹ̀. Ó sì wí fún àwọn yòókù ní etí mi pé, Ẹ máa tọ̀ ọ́ lẹ́yìn nípasẹ̀ ìlú náà, kí ẹ sì pa: kí ojú yín má ṣe dá sí wọn, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa àwọn àgbàlagbà àti ọdọ, àti àwọn wúńdíá, àti àwọn ọmọ kékeré, àti àwọn obìnrin run pátápátá: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà wà lára rẹ̀; ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà tí wọ́n wà níwájú ilé náà.’”

“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.

“Jésù ti fẹ́ fi àga àánú ti ibi mímọ́ ọ̀run sílẹ̀ láti wọ aṣọ ìgbẹ̀san, kí ó sì tú ìbínú Rẹ̀ jáde nípa ìdájọ́ lórí àwọn tí kò dáhùn sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wọn. ‘Nítorí a kò fi ìdájọ́ iṣẹ́ búburú ṣẹ ní kíákíá, nítorí náà ọkàn àwọn ọmọ ènìyàn ti di mímú ṣinṣin nínú wọn láti ṣe búburú.’ Dípò kí a mú wọn rọ̀ pẹ̀lú sùúrù àti ìfaradà pípẹ́ tí Olúwa ti fi hàn sí wọn, àwọn tí kò bẹ̀rù Ọlọ́run, tí wọn kò sì fẹ́ òtítọ́, ń fi ọkàn wọn le sí i nínú ọ̀nà búburú wọn. Ṣùgbọ́n ààlà wà fún ìfaradà Ọlọ́run pẹ̀lú, àti pé ọ̀pọ̀ ènìyàn ti ń kọjá ààlà wọ̀nyí. Wọn ti kọjá òpin oore-ọ̀fẹ́, nítorí náà Ọlọ́run gbọ́dọ̀ dá sí i, kí Ó sì dá ọlá ara Rẹ̀ láre.”

“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

“Nítorí àwọn Ámórì ni Olúwa sọ pé: ‘Ní ìran kẹrin wọn yóò tún padà wá síhín-ín: nítorí àìṣedéédé àwọn Ámórì kò tíì pé.’ Bó tilẹ̀ jẹ́ pé orílẹ̀-èdè yìí jẹ́ èyí tí ó hàn gbangba nítorí ìbọ̀rìṣà àti ìbàjẹ́ rẹ̀, kò tíì kún ife àìṣedéédé rẹ̀, Ọlọ́run kò sì ní fi àṣẹ fún ìparun pátápátá rẹ̀. Àwọn ènìyàn náà yóò rí agbára Ọlọ́run tí a fihàn ní ọ̀nà pàtó, kí wọ́n lè wà láìní àwáwí. Ẹlẹ́dàá aláàánú náà múra tán láti fara da àìṣedéédé wọn títí di ìran kẹrin. Nígbà náà, bí a kò bá rí ìyípadà kankan sí rere, àwọn ìdájọ́ Rẹ̀ yóò sọ̀ kalẹ̀ lórí wọn.”

“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

“Pẹ̀lú ìdájú tí kì í ṣìṣe rárá, Ẹni Aláìlópin ṣì ń pa ìròyìn pẹ̀lú gbogbo àwọn orílẹ̀-èdè mọ́. Nígbà tí a ń fi àánú Rẹ̀ hàn pẹ̀lú ìpè sí ìrònúpìwàdà, ìròyìn yìí yóò ṣì ṣí sílẹ̀; ṣùgbọ́n nígbà tí àwọn iye náà bá dé àwọ̀n kan tí Ọlọ́run ti pinnu, iṣẹ́-ìránṣẹ́ ìbínú Rẹ̀ á bẹ̀rẹ̀. A ti pa ìròyìn náà dé. Sùúrù àtọ̀runwá dópin. Kò sí ẹ̀bẹ̀ àánú mọ́ ní orúkọ wọn.

“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

“Wòlíì náà, bí ó ti ń wo jìnnà síwájú lórí àwọn ìgbà ayé, ni a fi àkókò yìí hàn níwájú ìran rẹ̀. Àwọn orílẹ̀-èdè ìgbà yìí ti jẹ́ olùgbà àwọn àánú tí a kò tíì rí irú wọn rí. A ti fi àwọn ibùkún ọ̀run tí ó yàn jùlọ fún wọn; ṣùgbọ́n ìgbéraga tí ó pọ̀ sí i, ojúkòkòrò, ìbọ̀rìṣà, àbùkù sí Ọlọ́run, àti àìmọrírì kíkéré ni a kọ sí wọn lórí. Wọ́n ń yára pa ìròyìn wọn mọ́ pẹ̀lú Ọlọ́run.”

“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

“Ṣùgbọ́n ohun tí ń mú mi wárìrì ni òtítọ́ náà pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ àti àǹfààní tí ó pọ̀jùlọ ti di aláìmọ́ nípa àìṣòdodo tí ó gbilẹ̀. Nítorí ipa àwọn aláìṣòdodo tí ó yí wọn ká, ọ̀pọ̀lọpọ̀, àní lára àwọn tí ń jẹ́wọ́ òtítọ́, ti di tútù, a sì ti fi agbára ìṣàn búburú tí ó lágbára tẹ́ wọn lulẹ̀. Ẹ̀gàn gbogbo-ayé tí a fi ń gan ìwà-bí-Ọlọ́run gidi àti ìwà mímọ́ ń mú kí àwọn tí kò fi ara wọn mọ́ Ọlọ́run pẹkipẹki pàdánù ọ̀wọ̀ tí wọ́n yẹ kí wọ́n ní fún òfin Rẹ̀. Bí wọ́n bá ń tẹ̀lé ìmọ́lẹ̀ tí wọ́n sì ń gbọ́ òtítọ́ láti inú ọkàn, òfin mímọ́ yìí ì bá dà bí ohun tí ó ṣeyebíye sí wọn jù bẹ́ẹ̀ lọ nígbà tí a bá ń kẹ́gàn rẹ̀ báyìí tí a sì ń fi í sí apá kan. Bí àìbọ̀wọ̀ fún òfin Ọlọ́run ṣe ń túbọ̀ hàn gbangba sí i, bẹ́ẹ̀ ni ìlà ìyàtọ̀ láàrin àwọn olùṣọ́ rẹ̀ àti ayé ṣe ń túbọ̀ yé kedere sí i. Ìfẹ́ sí àwọn àṣẹ ọ̀run ń pọ̀ sí i nínú ẹ̀ka kan gẹ́gẹ́ bí ìtẹ́gàn sí wọn ṣe ń pọ̀ sí i nínú ẹ̀ka mìíràn.”

“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

“Ìpọnjú náà ti sún mọ́lé gidigidi. Àwọn àkíyèsí tí ń pọ̀ sí i ní kíákíá fi hàn pé àkókò ìbẹ̀wò Ọlọ́run ti fẹ́rẹ̀ dé. Bí ó tilẹ̀ jẹ́ pé kò fẹ́ láti jẹ̀bi, síbẹ̀ yóò jẹ̀bi, yóò sì ṣe bẹ́ẹ̀ ní kíákíá. Àwọn tí ń rìn nínú ìmọ́lẹ̀ yóò rí àwọn àmì ewu tí ń bọ̀; ṣùgbọ́n wọn kò gbọdọ̀ jókòó ní ìdákẹ́jẹ̀, nínú ìretí àìnífẹ̀ẹ́ sí ohun tí ń bọ̀, ní ti ìparun náà, ní fífi ìgbàgbọ́ yọ ara wọn létí pé Ọlọ́run yóò dá àwọn ènìyàn Rẹ̀ láàbò ní ọjọ́ ìbẹ̀wò. Rárá o. Wọ́n yẹ kí wọ́n mọ̀ pé ojúṣe wọn ni láti ṣiṣẹ́ takuntakun láti gba àwọn ẹlòmíràn là, ní fífi ìgbàgbọ́ líle wo Ọlọ́run fún ìrànlọ́wọ́. ‘Àdúrà onítara tí olódodo bá gbà ń ṣiṣẹ́ púpọ̀ gan-an.’”

“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

“Iwúkàrà ìwà-bí-Ọlọ́run kò tíì pàdánù agbára rẹ̀ pátápátá. Ní àkókò tí ewu àti ìrẹ̀wẹ̀sì ìjọ bá tóbi jùlọ, ẹgbẹ́ kékeré tí wọ́n dúró nínú ìmọ́lẹ̀ yóò máa kẹ́dùn, wọ́n yóò sì máa ké nítorí àwọn ìríra tí a ń ṣe ní ilẹ̀ náà. Ṣùgbọ́n ní pàtàkì jùlọ ni àdúrà wọn yóò gòkè sókè nítorí ìjọ, nítorí àwọn ọmọ ẹgbẹ́ rẹ̀ ń hùwà gẹ́gẹ́ bí àṣà ayé.”

“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

“Àwọn àdúrà onítara ti ìyókù olóòótọ́ yìí kì yóò jẹ́ lásán. Nígbà tí Olúwa bá jáde gẹ́gẹ́ bí olùgbèsan, yóò sì tún wá gẹ́gẹ́ bí olùdábò bo gbogbo àwọn tí wọ́n ti pa ìgbàgbọ́ mọ́ nínú ìwà mímọ́ rẹ̀, tí wọ́n sì ti pa ara wọn mọ́ láìní àbàwọ́n kúrò lọ́dọ̀ ayé. Àkókò yìí gan-an ni Ọlọ́run ti ṣe ìlérí láti gbẹ̀san fún àwọn àyànfẹ́ tirẹ̀ tí ń ké pè é lọ́sàn-án àti lóru, bí ó tilẹ̀ jẹ́ pé ó fara dawọ́n fún ìgbà pípẹ́.

“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.

“Aṣẹ náà ni pé: ‘Lọ láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi ààmì sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn, tí wọ́n sì ń sunkún nítorí gbogbo àwọn ohun ìríra tí a ń ṣe láàárín rẹ̀.’ Àwọn ẹni tí ń kẹ́dùn, tí ń sunkún wọ̀nyí ti ń gbé àwọn ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti gba ni ní ìmọ̀ràn, wọ́n sì ti bẹ̀bẹ̀. Díẹ̀ nínú àwọn tí wọ́n ti ń bu Ọlọ́run láìláṣẹ̀ lórí ronú pìwà dà, wọ́n sì rẹ ara ọkàn wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Olúwa ti kúrò lọ́dọ̀ Israẹli; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú àwọn àṣà ẹ̀sìn, agbára àti ìwàláàyè Rẹ̀ kò sí níbẹ̀.” Testimonies, volume 5, 207–210.

To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.

Láti pín ìran ìdìdí náà ní ọ̀nà tó tọ́ gẹ́gẹ́ bí Hesekieli ti fi í hàn, ó ṣe pàtàkì kí a lóye àwọn ìran mẹ́rin ti Adventism. Sister White bẹ̀rẹ̀ àbala tí a yàn nípa tọ́ka taara sí Hesekieli orí kẹ́sàn-án, àti apá tí a yàn náà sì parí pẹ̀lú ìtọ́ka taara sí Hesekieli orí kẹ́sàn-án. Nínú àbala náà ó sọ nípa Hesekieli pé, “Wòlíì náà, nígbà tí ó ń wo ìsàlẹ̀ àwọn ayé, ni a fi àkókò yìí hàn níwájú ìran rẹ̀.” Hesekieli rí àwọn ipò tí ń ṣẹlẹ̀ nígbà ìdìdí àwọn ọgọ́rùn-ún méje-le-lọ́gbọ̀n àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà.

In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”

Nínú àpilẹ̀kọ tó ṣáájú a fi àwọn ẹsẹ̀ mẹ́ta pàtó láti inú Ẹ̀mí Àsọtẹ́lẹ̀ hàn pé “àwọn ọ̀mùtí Éfúráímù” ti Isaiah, tí a tún sọ̀rọ̀ wọn nínú ẹsẹ̀ yìí gẹ́gẹ́ bí “àwọn àgbàlagbà,” tí wọ́n sì dúró fún aṣáájú-òṣèlú Jerusalẹmu (Adventism) nínú àwọn ẹsẹ̀ méjèèjì, kò lè rí i pé ìfihàn alágbára ti agbára Ọlọ́run yóò wà gẹ́gẹ́ bí ó ti rí ní ọdún ìṣáájú. Nínú ẹsẹ̀ yìí gan-an, ìfihàn agbára Ọlọ́run náà náà tí wọ́n kọ̀ láti rí yóò ṣẹlẹ̀ gẹ́gẹ́ bí apá kan nínú ìdájọ́ àtọ̀runwá tí a mú wá sórí wọn, nítorí a sọ pé, “àwọn ènìyàn náà yóò rí agbára àtọ̀runwá tí a fihàn ní ọ̀nà tí ó ṣe kedere gan-an, kí a lè fi wọn sílẹ̀ láìsí àwáwí.”

Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?

Adifentisimu ti Laodikea kọ̀ láti rí ìfihàn òjò ìkẹyìn tí ó bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ ní September 11, 2001, ṣùgbọ́n wọn yóò rí ìparí gíga ìròjò náà nígbà tí a ó tún ìrántí ọ̀rọ̀ Ẹkún Lálẹ́ Òru ṣe ní àwọn ọjọ́ ìkẹyìn. Ìhìnrere náà ni Islam ti Ègbẹ́ kẹta. Ṣé àwọn aṣáájú Ísírẹ́lì àtijọ́, tí wọ́n ṣẹ̀ṣẹ̀ kàn Mèsáyà wọn mọ́ àgbélébùú, kò sì wo bí a ṣe da Ẹ̀mí Mímọ́ sílẹ̀ ní Pentikosti?

The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.

Àyọkà náà ń tọ́ka sí ìjọ, èyí tí, gẹ́gẹ́ bí àyíká ọ̀rọ̀ náà ṣe fi hàn, Hesekieli ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Jerúsálẹ́mù; àwọn ọmọ ẹgbẹ́ tó wà nínú ìjọ (Jerúsálẹ́mù) náà sì jẹ́ pé a fi wọ́n wé “ẹgbẹ́ kékeré kan,” àwọn tí a tún mọ̀ sí àwọn “tí ń rìn nínú ìmọ́lẹ̀,” tí wọ́n sì jẹ́ “ẹni díẹ̀ olóòtítọ́.” Bíbélì kọ́ni pé “ọ̀pọ̀lọpọ̀” ni a pè, ṣùgbọ́n “ẹni díẹ̀” ni a yàn. Kókó-ọrọ̀ àyọkà náà ní ìbínú Ọlọ́run tí a mú wá sórí àwọn ènìyàn Rẹ̀. Àwọn ènìyàn náà ti fa ìdájọ́ wọn wá sórí ara wọn, ṣùgbọ́n Ọlọ́run sọ ọ ní kedere nípa fífi tẹnumọ́ ọn pé àwọn áńgẹ́lì Rẹ̀ ni wọ́n ń ṣe iṣẹ́ ìparun náà. Ọlọ́run kì í parọ́ láéláé, ó sì ti ṣèlérí pé Òun ni yóò bẹ àwọn ẹ̀ṣẹ̀ ènìyàn wò dé ìran kẹta àti ìran kẹrin. Láti fi ṣíṣe ìdájọ́ náà kà sí ẹlòmíràn yàtọ̀ sí Ọlọ́run ni láti sẹ́ ìwà Rẹ̀, àti láti dábàá pé òpùrọ́ ni Í ṣe.

The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.

Àyọkúrò náà fi hàn pé nígbà tí àwọn angẹli apanirun ti Ìsíkíẹ́lì bá bẹ̀rẹ̀ sí í la Jerúsálẹ́mù kọjá, nígbà náà ni, “iṣẹ́-ìránṣẹ́ ìbínú Rẹ̀ bẹ̀rẹ̀.” Ìbínú Ọlọ́run bẹ̀rẹ̀ pẹ̀lú Jerúsálẹ́mù, èyí tí í ṣe ìjọ Rẹ̀, èyí tí í ṣe Àfẹnukò Ádífẹ́ǹtìsì ti Laodíṣíà.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Nítorí àkókò náà ti dé tí ìdájọ́ gbọ́dọ̀ bẹ̀rẹ̀ ní ilé Ọlọ́run: bí ó bá sì kọ́kọ́ bẹ̀rẹ̀ lọ́dọ̀ wa, kí ni ìkẹyìn yóò jẹ́ ti àwọn tí kò gbọ́ràn sí ìhìn rere Ọlọ́run? 1 Peteru 4:17.

God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.

Ibínú Ọlọ́run ni àwọn áńgẹ́lì Ọlọ́run ń mú ṣẹ, àti nígbà tí iṣẹ́ wọn bá bẹ̀rẹ̀, a pàṣẹ fún wọn pé kí wọ́n “lu,” gbogbo ènìyàn, kí “ojú yín má ṣe dá síni, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: pa àgbà àti ọ̀dọ́ run pátápátá, àti àwọn ọmọbìnrin, àti àwọn ọmọ kéékèèké, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe súnmọ́ ẹnikẹ́ni tí ààmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi.” Àwọn áńgẹ́lì mímọ́ ni ń ṣe ìmúṣẹ ibínú Ọlọ́run, àti kókó tí a fẹ́ fi hàn níbí ni pé ìbẹ̀rẹ̀ iṣẹ́ ìránṣẹ́ ibínú Ọlọ́run ni a ń mú ṣẹ nínú ìran kẹrin.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.

Yóò sì ṣẹlẹ̀ ní ọjọ́ ẹbọ Olúwa, pé èmi yóò fi ìyà jẹ àwọn ọmọ-aládé, àti àwọn ọmọ ọba, àti gbogbo àwọn tí wọ aṣọ àjèjì. Ní ọjọ́ náà pẹ̀lú ni èmi yóò fi ìyà jẹ gbogbo àwọn tí ń fò lórí ẹnu-ọ̀nà ilé, àwọn tí ń fi ìwà ipá àti ẹ̀tàn kún ilé àwọn olúwa wọn. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, ni Olúwa wí, pé ìró igbe yóò ti ẹnu-ọ̀nà ẹja wá, àti ìkérora láti agbègbè kejì, àti ìparun ńlá láti orí àwọn òkè. Ẹ kígbe, ẹ̀yin olùgbé Maktesh, nítorí a ti gé gbogbo àwọn ènìyàn oníṣòwò kúrò; a sì ti pa gbogbo àwọn tí ń ru fàdákà run. Yóò sì ṣẹlẹ̀ ní àkókò náà, pé èmi yóò fi fìtílà ṣàwárí Jerusalẹmu, kí n sì fi ìyà jẹ àwọn ènìyàn tí ó tẹ̀ lórí ìdàrá wọn; àwọn tí ń sọ nínú ọkàn wọn pé, Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe ibi. Sefaniah 1:8–12.