When Elijah had Ahab summon all Israel to Carmel it prefigured God bringing the church out of the Dark Ages in 1798 after three and a half years of persecution and leading them to 1844 and thereafter to 1863. Those three dates are the final three waymarks of the structure of the “seven times” as set forth by Isaiah in chapter seven.

Nígbà tí Èlíjà mú kí Áhábù pe gbogbo Ísírẹ́lì jọ sí Kámẹ́lì, ó ṣàfihàn ní ìṣáájú Ọlọ́run mímú ìjọ jáde kúrò nínú Àwọn Àkókò Òkùnkùn ní 1798 lẹ́yìn ọdún mẹ́ta àtààbọ̀ ìnúnibíni, àti mímú wọn lọ sí 1844, àti lẹ́yìn náà sí 1863. Àwọn ọjọ́ mẹ́ta wọ̀nyí ni àwọn àmì ọ̀nà mẹ́ta ìkẹyìn nínú ìṣètò “àkókò méje” gẹ́gẹ́ bí Aísáyà ti gbé kalẹ̀ ní orí keje.

The same history of 1798, 1844 and 1863 was also typified when Moses led the children of Israel out of the slavery of Egypt unto Mount Sinai. The history of the first and second angels represent the Millerite movement which began at the time of the end in 1798 and continued until the movement became a church in 1863. Elijah and Moses are the two primary witnesses of the Millerite history, and they are the two primary witnesses in the book of Revelation during the history of the third angel.

Ìtàn kan náà ti ọdún 1798, 1844 àti 1863 ni a tún ṣàpẹẹrẹ nígbà tí Mose darí àwọn ọmọ Israẹli jáde kúrò nínú ẹrú Ejibiti lọ sí Oke Sinai. Ìtàn àwọn angẹli àkọ́kọ́ àti èkejì dúró fún ìrìnàjò Millerite, èyí tí ó bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798, tí ó sì tẹ̀síwájú títí ìrìnàjò náà fi di ìjọ ní ọdún 1863. Elijah àti Mose ni ẹlẹ́rìí pàtàkì méjì ti ìtàn Millerite, wọ́n sì ni ẹlẹ́rìí pàtàkì méjì nínú ìwé Ìfihàn ní àsìkò ìtàn angẹli kẹta.

The Millerite movement marks the beginning of the everlasting gospel of Revelation fourteen and Future for America marks the ending. Between the beginning movement of the Millerites and the ending movement, we find the Seventh-day Adventist church. According to Adventist church historians in 1856, the remnant of the Millerite movement entered into the Laodicean condition, thus ending the Philadelphian period that represented 1798 through 1856.

Ìṣísẹ̀ Millerite ni ó samisi ìbẹ̀rẹ̀ ìhìnrere àìnípẹ̀kun ti Ìfihàn mẹ́rìnlá, Future for America sì ni ó samisi òpin rẹ̀. Láàárín ìṣísẹ̀ ìbẹ̀rẹ̀ ti àwọn Millerite àti ìṣísẹ̀ ìparí náà, a rí ìjọ Seventh-day Adventist. Gẹ́gẹ́ bí àwọn akọ̀wé-ìtàn ìjọ Adventist ti sọ, ní ọdún 1856, ìyókù ìṣísẹ̀ Millerite wọ ipò Laodicea, báyìí ni àkókò Filadelfia tí ó dúró fún ọdún 1798 títí dé 1856 sì parí.

In the previous article we demonstrated that inspiration aligned the disappointment of the Red Sea crossing with the great disappointment of 1844. At that point the test of the Sabbath as represented by the manna arrived in the history of Moses. At the same prophetic point, the light that came from the Most Holy Place began a process of testing and purification starting with the Sabbath, for those who had crossed the sea and entered by faith into the Most Holy Place. The testing process that preceded 1844 began in Moses’ history at his birth and for the Millerites in 1798 with the increase of knowledge that Daniel identified would produce a three-step testing process that led to judgment.

Nínú àpilẹ̀kọ tí ó ṣáájú a fi hàn pé ìmísí fi ìdààmú ìrìn-àjò kọjá Òkun Pupa bá ìdààmú ńlá ti ọdún 1844 mu. Ní àkókò náà, ìdánwò ọjọ́ Ìsinmi gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú mànnà dé sí ìtàn Mósè. Ní ibi àsọtẹ́lẹ̀ kan náà, ìmọ́lẹ̀ tí ó ti Ibi Mímọ́ Jùlọ wá bẹ̀rẹ̀ ìlànà ìdánwò àti ìwẹ̀nùmọ́ kan tí ó bẹ̀rẹ̀ pẹ̀lú ọjọ́ Ìsinmi, fún àwọn tí wọ́n ti kọjá òkun náà tí wọ́n sì ti wọ Ibi Mímọ́ Jùlọ nípa ìgbàgbọ́. Ìlànà ìdánwò tí ó ṣáájú 1844 bẹ̀rẹ̀ nínú ìtàn Mósè nígbà ìbí rẹ̀, àti fún àwọn ọmọ-ẹ̀yìn Miller ní 1798 pẹ̀lú ìlọsíwájú ìmọ̀ tí Dáníẹ́lì fi hàn pé yóò mú ìlànà ìdánwò ọlọ́pẹ̀ mẹ́ta wá, èyí tí ó yọrí sí ìdájọ́.

Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

Ọ̀pọ̀ ènìyàn ni a ó wẹ̀ mọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú; kò sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Danieli 12:10.

The opening of the judgment on October 22, 1844 was typified by the judgment of Pharaoh beginning with the firstborn of Egypt and ending in the waters of the Red Sea. Once the wise entered into the Most Holy Place by faith, or crossed through the Red Sea, the testing process that had begun at the time of the end in 1798 continued on beyond 1844. In the history of Moses, it was represented by ten tests, which Israel failed at every step. The last of the ten tests was when the twelve spies searched out the Promised Land. The first test in Moses’ history was the manna test that represents the Sabbath, and for the Millerites the Sabbath was identified as the first test after October 22, 1844. The first test being the Sabbath in both parallel histories, the following nine tests in the history of Moses identifies that post-1844, there would be a series of tests that would lead to the entrance of either the Promised Land or the wilderness of death. 1863 represents the final test for the Millerite movement. We will begin this consideration when the twelve spies return with their reports of the Promised Land.

Ìṣípayá ìdájọ́ náà ní October 22, 1844 ni a fi hàn ní àpẹẹrẹ nípasẹ̀ ìdájọ́ Fáráò tí ó bẹ̀rẹ̀ pẹ̀lú àwọn àkọ́bí ilẹ̀ Ejibiti tí ó sì parí nínú omi Òkun Pupa. Nígbà tí àwọn ọlọ́gbọ́n wọ ibi Mímọ́ Jùlọ lọ nípa ìgbàgbọ́, tàbí tí wọ́n kọjá nípasẹ̀ Òkun Pupa, ìlànà ìdánwò tí ó ti bẹ̀rẹ̀ ní àkókò òpin ní 1798 tẹ̀síwájú kọjá 1844. Nínú ìtàn Mósè, a ṣojú rẹ̀ pẹ̀lú ìdánwò mẹ́wàá, èyí tí Ísírẹ́lì kùnà ní gbogbo ìpele. Ìkẹyìn nínú àwọn ìdánwò mẹ́wàá náà ni nígbà tí àwọn amí méjìlá ṣàwárí Ilẹ̀ Ìlérí. Ìdánwò àkọ́kọ́ nínú ìtàn Mósè ni ìdánwò manna tí ó dúró fún Sábáàtì, àti fún àwọn Millerite a mọ̀ Sábáàtì gẹ́gẹ́ bí ìdánwò àkọ́kọ́ lẹ́yìn October 22, 1844. Níwọ̀n bí ìdánwò àkọ́kọ́ ṣe jẹ́ Sábáàtì nínú àwọn ìtàn méjèèjì tí a fi wé ara wọn, àwọn ìdánwò mẹ́sàn-án tí ó tẹ̀lé e nínú ìtàn Mósè fi hàn pé lẹ́yìn 1844, yóò wà lẹ́sẹ̀sẹ̀ ìdánwò kan tí yóò ṣamọ̀nà sí ìwọlé sínú bóyá Ilẹ̀ Ìlérí tàbí aginjù ikú. 1863 dúró fún ìdánwò ìkẹyìn fún ìṣíkiri Millerite. A ó bẹ̀rẹ̀ ìgbéyẹ̀wò yìí nígbà tí àwọn amí méjìlá bá padà pẹ̀lú ìròyìn wọn nípa Ilẹ̀ Ìlérí.

And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and showed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. Numbers 13:25–33.

Wọ́n sì padà wá láti inú ìṣàwárí ilẹ̀ náà lẹ́yìn ogójì ọjọ́. Wọ́n sì lọ, wọ́n sì dé ọ̀dọ̀ Mose, àti Aaroni, àti gbogbo àjọ àwọn ọmọ Israẹli, sí aginjù Parani, sí Kadeṣi; wọ́n sì mú ìròyìn padà tọ̀ wọ́n wá, àti tọ̀ gbogbo àjọ náà wá, wọ́n sì fi èso ilẹ̀ náà hàn wọ́n. Wọ́n sì sọ fún un pé, “A dé ilẹ̀ náà tí ìwọ rán wa sí, nítòótọ́, ó ń ṣàn pẹ̀lú wàrà àti oyin; èyí sì ni èso rẹ̀. Ṣùgbọ́n, àwọn ènìyàn tí ń gbé ilẹ̀ náà lágbára, àwọn ìlú náà sì ní ògiri, wọ́n sì tóbi gidigidi; pẹ̀lúpẹ̀lú, a rí àwọn ọmọ Anaki níbẹ̀. Àwọn Amaleki ń gbé ní ilẹ̀ gúúsù: àwọn Heti, àti àwọn Jebusi, àti àwọn Amorini ń gbé ní àwọn òkè: àwọn Kenaani sì ń gbé létí òkun, àti létí Jordani.” Kalebu sì mú kí àwọn ènìyàn dakẹ́ níwájú Mose, ó sì wí pé, “Ẹ jẹ́ kí a gòkè lọ lẹ́sẹ̀kẹsẹ̀, kí a sì gba ilẹ̀ náà; nítorí pé a lè borí wọn dájúdájú.” Ṣùgbọ́n àwọn ọkùnrin tí wọ́n bá a gòkè lọ wí pé, “A kò lè gòkè lọ bá àwọn ènìyàn náà jagun; nítorí wọ́n lágbára ju wa lọ.” Wọ́n sì mú ìròyìn búburú ilẹ̀ náà tí wọ́n ti ṣàwárí wá fún àwọn ọmọ Israẹli, wọ́n sì ń wí pé, “Ilẹ̀ náà tí a ti rìn kọjá láti ṣàwárí rẹ̀, ilẹ̀ ni tí ń jẹ àwọn olùgbé inú rẹ̀ run; gbogbo àwọn ènìyàn tí a sì rí nínú rẹ̀ jẹ́ ọkùnrin oníga ńlá. Ní ibẹ̀ pẹ̀lú ni a ti rí àwọn òmìrán, àwọn ọmọ Anaki, tí wọ́n ti inú àwọn òmìrán wá: a sì dàbí tata ní ojú ara wa, bẹ́ẹ̀ sì ni a rí ní ojú wọn.” Nọ́ńbà 13:25–33.

This passage from Numbers has some very important truths to take note of, that might be easily overlooked when not considering the history represented therein as typifying the Millerite movement. One point is that the rebels with the “evil report” were failing their tenth and final test, and at that final test two classes of people were manifested. The two classes which have been developing through the history of the previous nine tests manifested their characters based upon which “report” they choose to accept. In 1863, Millerite Adventism rejected Moses’ report as represented by the prophecy of slavery in Leviticus twenty-six. The report presented by Joshua and Caleb was simply the repetition of God’s “report” throughout the history of their deliverance from slavery. From the birth of Moses onward, God had promised that He would take them out of slavery and into the land that had been promised to Abraham centuries before. Joshua and Caleb represent those who stood upon the foundational report, the other ten spies rejected that God had actually given that report.

Ẹsẹ̀ yìí láti inú Ìwé Númbà ní àwọn òtítọ́ pàtàkì gidigidi kan tí ó yẹ kí a fi àkíyèsí sí, tí a sì lè tètè foju kọ́ bí a kò bá wo ìtàn tí a ṣàpèjúwe nínú rẹ̀ gẹ́gẹ́ bí àpẹẹrẹ ìṣísẹ̀ Millerite. Kókó kan ni pé àwọn ọlọ̀tẹ̀ pẹ̀lú “ìròyìn búburú” náà ń kùnà nínú ìdánwò wọn kẹwàá àti ìkẹyìn, àti pé nínú ìdánwò ìkẹyìn náà ni a fi àwọn ẹgbẹ́ ènìyàn méjì hàn. Àwọn ẹgbẹ́ méjì náà, tí wọ́n ti ń dàgbà sílẹ̀ jákèjádò ìtàn àwọn ìdánwò mẹ́sàn-án ṣáájú, fi ìwà wọn hàn gẹ́gẹ́ bí “ìròyìn” tí wọ́n yàn láti gbà. Ní ọdún 1863, Adventism Millerite kọ ìròyìn Mósè sílẹ̀ gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àsọtẹ́lẹ̀ ìsìnrú nínú Lefitiku mẹ́rìndínlọ́gbọ̀n. Ìròyìn tí Jóṣúà àti Kálebu mú wá jẹ́ ìtúnròyìn “ìròyìn” Ọlọ́run lásán ní gbogbo ìtàn ìgbàlà wọn kúrò nínú ìsìnrú. Láti ìgbà ìbí Mósè lọ, Ọlọ́run ti ṣe ìlérí pé Òun yóò mú wọn jáde kúrò nínú ìsìnrú, yóò sì mú wọn wọ ilẹ̀ tí a ti ṣe ìlérí rẹ̀ fún Ábúráhámù ní ọ̀pọ̀lọpọ̀ ọ̀rúndún ṣáájú. Jóṣúà àti Kálebu dúró fún àwọn tí wọ́n dúró lórí ìròyìn ìpìlẹ̀, àwọn amí mẹ́wàá yòókù sì kọ̀ ọ́ pé ní tòótọ́ Ọlọ́run ti fi ìròyìn náà hàn.

And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the Lord brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:1–4.

Gbogbo ìjọ sì gbé ohùn wọn sókè, wọ́n sì ké; àwọn ènìyàn náà sì sunkún ní alẹ́ náà. Gbogbo àwọn ọmọ Israẹli sì nkùn sí Mósè àti sí Aaroni; gbogbo ìjọ náà sì wí fún wọn pé, Iba ṣe pé àwa kú ní ilẹ̀ Ejibiti! tàbí iba ṣe pé àwa kú ní aginjù yìí! Èéṣe tí Olúwa fi mú wa wá sí ilẹ̀ yìí, kí a lè ṣubú nípa idà, kí àwọn aya wa àti àwọn ọmọ wa lè di ìkógun? kò ha bára wa dára kí a padà lọ sí Ejibiti? Wọ́n sì sọ fún ara wọn pé, Ẹ jẹ́ kí a yan olórí kan, kí a sì padà lọ sí Ejibiti. Nọ́mbà 14:1–4.

When in 1863 James White wrote an article in the Review and Herald rejecting Miller’s understanding of the “seven times” and in the same year Uriah Smith published the counterfeit chart that was void of any reference to the “seven times” of Leviticus, both White and Smith set aside the work of William Miller and employed the biblical methodology of apostate Protestantism. The methodology of apostates who they had recently identified as the “daughters of Babylon,” was employed as the argument to reject the message of Miller that had been directed by the angel Gabriel. At the tenth test for ancient Israel they directly said, “Let us make a captain, and let us return to Egypt.” The failure at the tenth and final test is based upon a rejection of the “report” that was consistent with the report from the beginning, and a desire to return to the slavery of Egypt. When Jeremiah symbolically represented those who had been disappointed at the failed prediction of 1843, God specifically called him to return to God and his previous fervor for the message, but also commanded him to never return to those who had been identified as the daughters of Babylon.

Nígbà tí James White kọ àpilẹ̀kọ kan nínú Review and Herald ní ọdún 1863 tí ó kọ ìmòye Miller nípa “àkókò méje,” tí ní ọdún kan náà Uriah Smith sì tẹ àwòrán ìtòlẹ́sẹẹsẹ èké jáde tí kò ní ìtọ́kasí kankan sí “àkókò méje” tó wà nínú Lefitiku, White àti Smith méjèèjì fi iṣẹ́ William Miller sí apá kan, wọ́n sì lo ọ̀nà ìtúmọ̀ Bíbélì ti Pùròtẹ́sítáǹtì apẹ̀yìndà. Ọ̀nà ìtúmọ̀ àwọn apẹ̀yìndà, tí wọ́n ṣẹ̀ṣẹ̀ ti dá mọ̀ gẹ́gẹ́ bí “àwọn ọmọbìnrin Bábílónì,” ni wọ́n lò gẹ́gẹ́ bí ìjiyàn láti kọ ìhìn-iṣẹ́ Miller tí áńgẹ́lì Gébúrẹ́lì ti darí. Ní ìdánwò kẹwàá fún Ísírẹ́lì àtijọ́, wọ́n sọ ní tààrà pé, “Ẹ jẹ́ kí a yan olórí kan, kí a sì padà lọ sí Íjíbítì.” Ìkùnà ní ìdánwò kẹwàá àti ìkẹyìn dá lórí ìkọ̀sílẹ̀ “ìròyìn” tí ó bá ìròyìn náà mu láti ìbẹ̀rẹ̀pẹ̀pẹ̀, àti lórí ìfẹ́ láti padà sí ẹrú Íjíbítì. Nígbà tí Jeremiah dúró gẹ́gẹ́ bí àpẹẹrẹ ààmì fún àwọn tí ìkùnà àsọtẹ́lẹ̀ ọdún 1843 ti mú bínú, Ọlọ́run pè é ní pàtó láti padà sọ́dọ̀ Ọlọ́run àti sí ìtara rẹ̀ àtẹ́lẹwọ́ fún ìhìn-iṣẹ́ náà, ṣùgbọ́n Ó tún pa á láṣẹ pé kó má ṣe padà sí ọ̀dọ̀ àwọn tí a ti dá mọ̀ gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì.

Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:19.

Nítorí náà, báyìí ni Olúwa wí pé, Bí ìwọ bá padà, èmi yóò sì mú ọ padà bọ̀ sí ipò rẹ, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yà ohun iyebíye kúrò lọ́dọ̀ ohun èérí, ìwọ yóò dàbí ẹnu mi: kí wọ́n padà sọ́dọ̀ rẹ; ṣùgbọ́n kí ìwọ má ṣe padà sọ́dọ̀ wọn. Jeremiah 15:19.

In 1863, James White and Uriah Smith appointed a new captain to lead them back to where they had been commanded not to go. Joshua and Caleb represent those who desired to go forward, White and Smith represent those who desired to go back.

Ní ọdún 1863, James White àti Uriah Smith yan olórí tuntun kan láti darí wọn padà sí ibìkan tí a ti pàṣẹ fún wọn pé wọn kò gbọdọ̀ lọ. Joshua àti Kalebu dúró fún àwọn tí ó fẹ́ lọ síwájú, White àti Smith sì dúró fún àwọn tí ó fẹ́ padà sẹ́yìn.

Another point that needs to be marked in the passage from the passage in Numbers is that the final rebellion which condemns all the rebels to die in the wilderness over the next forty years, is one of the two primary references that establish the day for a year principle of Bible prophecy, which was perhaps the most essential prophetic rule that Miller was used to open up the message of the everlasting gospel and the first angel. The other biblical witness to the rule is found in the book of Ezekiel.

Kókó míràn tí ó yẹ kí a ṣàmì sí nínú apá ìwé náà láti inú Ìwé Nọ́mbà ni pé ìṣọ̀tẹ̀ ìkẹyìn náà, èyí tí ó dá gbogbo àwọn ọlọ̀tẹ̀ lẹ́bi kí wọ́n kú nínú aginjù ní ọdún mẹ́rìnlélógójì tí ó tẹ̀lé e, jẹ́ ọ̀kan nínú àwọn àtọ́kasí àkọ́kọ́ méjì tí ń fi ìlànà ọjọ́ kan fún ọdún kan múlẹ̀ nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí ó ṣeé ṣe kí ó jẹ́ òfin àsọtẹ́lẹ̀ tí ó ṣe pàtàkì jùlọ tí a lò láti ọwọ́ Miller láti ṣí ìhìn rere àìnípẹ̀kun àti ìrántí áńgẹ́lì àkọ́kọ́ sílẹ̀. Ẹlẹ́rìí Bíbélì kejì sí òfin náà ni a rí nínú ìwé Ìsíkíẹ́lì.

And when thou hast accomplished them, lie again on thy right side, and thou shalt bear the iniquity of the house of Judah forty days: I have appointed thee each day for a year. Ezekiel 4:6.

“Lẹ́yìn náà, nígbà tí ìwọ bá ti parí wọn, dubulẹ̀ lẹ́ẹ̀kansi sórí apá ọ̀tún rẹ, ìwọ yóò sì ru ẹ̀ṣẹ̀ ilé Juda fún ọjọ́ ogójì: mo ti yàn ọjọ́ kọ̀ọ̀kan fún ọdún kan.” Ìsíkíẹ́lì 4:6.

What is often unnoticed with the two verses that established the day for a year principle is the historical context of both verses.

Ohun tí a kì í sábà ṣe àkíyèsí nípa àwọn ẹsẹ̀ méjèèjì tí ó fi ìlànà ọjọ́ kan fún ọdún kan múlẹ̀ ni àkópọ̀ ìtàn ìṣẹ̀lẹ̀ tí àwọn ẹsẹ̀ náà méjèèjì wà nínú rẹ̀.

After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.

Gẹ́gẹ́ bí iye ọjọ́ tí ẹ ti ṣe amí ilẹ̀ náà, àní ọjọ́ mẹ́rìnlélógójì, ọjọ́ kọ̀ọ̀kan fún ọdún kan, bẹ́ẹ̀ ni ẹ óo ru ẹ̀ṣẹ̀ yín, àní ogójì ọdún, ẹ ó sì mọ ìyapa ìlérí mi. Nọ́mbà 14:34.

The verse in Numbers occurred at the beginning of ancient Israel and represented the rebellion of God’s covenant people, and the verse in Ezekiel occurred at the end of ancient Israel and represented the rebellion of God’s covenant people. The punishment in the beginning was death in the wilderness and the punishment at the end was slavery in their enemies’ land. The day for a year principle emphasizes the rebellion of a covenant people. Two punishments, one at the beginning and one at the ending, but both different. The first was death by attrition while journeying through the wilderness, the last was captivity and slavery in literal Babylon.

Ẹsẹ̀ tí ó wà nínú Numbers ṣẹlẹ̀ ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, ó sì ṣàpẹẹrẹ ìṣọ̀tẹ̀ àwọn ènìyàn májẹ̀mú Ọlọ́run; ẹsẹ̀ tí ó sì wà nínú Ezekiel ṣẹlẹ̀ ní òpin Ísírẹ́lì àtijọ́, ó sì ṣàpẹẹrẹ ìṣọ̀tẹ̀ àwọn ènìyàn májẹ̀mú Ọlọ́run. Ìjìyà ní ìbẹ̀rẹ̀ jẹ́ ikú ní aginjù, ìjìyà ní òpin sì jẹ́ ẹrú ní ilẹ̀ àwọn ọ̀tá wọn. Ìlànà ọjọ́ kan fún ọdún kan tẹnumọ́ ìṣọ̀tẹ̀ àwọn ènìyàn májẹ̀mú kan. Ìjìyà méjì wà: ọ̀kan ní ìbẹ̀rẹ̀, ọ̀kan ní òpin, ṣùgbọ́n méjèèjì yàtọ̀. Èkínní jẹ́ ikú nípasẹ̀ ìdínkù díẹ̀díẹ̀ bí wọ́n ṣe ń rìn kiri ní aginjù; èyí ìkẹyìn sì jẹ́ ìgbèkùn àti ẹrú ní Bábílónì gidi.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the Lord, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) And they will tell it to the inhabitants of this land: for they have heard that thou Lord art among this people, that thou Lord art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the Lord was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. Numbers 14:5–19.

Nígbà náà ni Mósè àti Áárónì dojúbolẹ̀ níwájú gbogbo àpéjọ ìjọ àwọn ọmọ Israẹli. Jóṣúà ọmọ Núnì sì, àti Kálẹ́bù ọmọ Jefúnè, ẹni tí ó wà lára àwọn tí ó lọ yọ ilẹ̀ náà wò, wọ́n fa aṣọ wọn ya. Wọ́n sì bá gbogbo ẹgbẹ́ àwọn ọmọ Israẹli sọ, wí pé, Ilẹ̀ náà tí a la kọjá láti yọ̀ ó wò, ilẹ̀ rere gidigidi ni. Bí Olúwa bá ní inú-dídùn sí wa, nígbà náà ni yóò mú wa wọ ilẹ̀ yìí, yóò sì fi í fún wa; ilẹ̀ tí ń ṣàn fún wàrà àti oyin. Kí ẹ má ṣe ṣọ̀tẹ̀ sí Olúwa nìkan, bẹ́ẹ̀ ni kí ẹ má sì bẹ̀rù àwọn ènìyàn ilẹ̀ náà; nítorí wọ́n jẹ oúnjẹ fún wa: ààbò wọn ti kúrò lórí wọn, Olúwa sì wà pẹ̀lú wa: ẹ má bẹ̀rù wọn. Ṣùgbọ́n gbogbo àpéjọ náà pàṣẹ pé kí a fi òkúta sọ wọ́n pa. Ògo Olúwa sì fara hàn nínú àgọ́ ìpàdé níwájú gbogbo àwọn ọmọ Israẹli. Olúwa sì sọ fún Mósè pé, Yóò ti pẹ́ tó nígbà wo tí àwọn ènìyàn yìí yóò máa ru mí bínú? Yóò sì ti pẹ́ tó nígbà wo kí wọ́n tó gbà mí gbọ́, ní ti gbogbo àwọn àmì tí mo ti fihàn láàárín wọn? Èmi yóò fi àjàkálẹ̀-àrùn kọlu wọn, èmi yóò sì gba ogún náà kúrò lọ́dọ̀ wọn, èmi yóò sì fi ìwọ ṣe orílẹ̀-èdè kan tí ó tóbi tí ó sì lágbára ju wọn lọ. Mósè sì sọ fún Olúwa pé, Nígbà náà ni àwọn ará Ejibiti yóò gbọ́ ọ́, (nítorí pé o fi agbára rẹ mú àwọn ènìyàn yìí gòkè wá láti àárín wọn;) wọn yóò sì sọ ọ́ fún àwọn olùgbé ilẹ̀ yìí: nítorí wọ́n ti gbọ́ pé ìwọ, Olúwa, wà láàárín àwọn ènìyàn yìí, pé ìwọ, Olúwa, ni a ń rí lójúkojú, pé ìkùùkuu rẹ dúró lórí wọn, àti pé ìwọ ń lọ níwájú wọn, ní ọ̀sán nínú ọ̀wọ́n ìkùùkuu, àti ní òru nínú ọ̀wọ́n iná. Ní báyìí, bí o bá pa gbogbo àwọn ènìyàn wọ̀nyí run bí ẹni kan ṣoṣo, nígbà náà ni àwọn orílẹ̀-èdè tí wọ́n ti gbọ́ orúkọ rẹ yóò máa sọ pé, Nítorí tí Olúwa kò lè mú àwọn ènìyàn yìí wọ ilẹ̀ tí ó ti búra fún wọn, nítorí náà ni ó ṣe pa wọ́n ní aginjù. Ṣùgbọ́n nísinsin yìí, mo bẹ̀ ọ́, jẹ́ kí agbára Olúwa mi tóbi, gẹ́gẹ́ bí ìwọ ti sọ, pé, Olúwa lọ́ra láti bínú, ó sì pọ̀ ní àánú, ó ń dárí ẹ̀ṣẹ̀ àti ìrékọjá jì, ṣùgbọ́n kò ní dá ẹni jẹ̀bi láre rárá, ó ń bẹ àwọn ọmọ lẹ́bi ẹ̀ṣẹ̀ àwọn baba wọn títí dé ìran kẹta àti ìran kẹrin. Dárí ẹ̀ṣẹ̀ àwọn ènìyàn yìí jì, mo bẹ̀ ọ́, gẹ́gẹ́ bí títóbi àánú rẹ, gẹ́gẹ́ bí o sì ti dárí àwọn ènìyàn yìí jì láti Ejibiti títí di ìsinsin yìí. Númérì 14:5–19.

The history represented in these verses became a biblical symbol that is called “the day of provocation.” The “day of provocation” is referenced in Psalm ninety-five, Jeremiah thirty-two and Hebrews three, but we will not address that symbol at this time. There is an important principle identified in the previous passage that must be recognized. The principle is also illustrated by the prophet Samuel, Lucifer, Ellen White and of course Moses in this passage.

Ìtàn tí a ṣàpẹẹrẹ nínú àwọn ẹsẹ wọ̀nyí di àmì Bíbélì kan tí a ń pè ní “ọjọ́ ìbínú.” A tọ́ka sí “ọjọ́ ìbínú” nínú Sáàmù márùn-ún-dín-lọ́gọ́rùn-ún, Jeremáyà méjìlélọ́gbọ̀n àti Hébérù mẹ́ta, ṣùgbọ́n a kì yóò sọ̀rọ̀ lórí àmì náà ní àsìkò yìí. Ìlànà pàtàkì kan wà tí a fi hàn nínú ẹsẹ tí ó ṣáájú tí ó gbọdọ̀ jẹ́ mímọ̀. Àpẹẹrẹ wòlíì Samuẹli, Lúsífà, Ellen White, àti dájúdájú Mósè nínú ẹsẹ yìí, náà ni ó tún fi ìlànà náà hàn.

And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and show them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will appoint him captains over thousands, and captains over fifties; and will set them to ear his ground, and to reap his harvest, and to make his instruments of war, and instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; That we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the Lord. And the Lord said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. 1 Samuel 8:5–22.

Wọ́n sì wí fún un pé, Wò ó, ìwọ ti dàgbà, àwọn ọmọ rẹ kò sì rìn nínú ọ̀nà rẹ: nísinsin yìí, ṣe ọba kan fún wa láti ṣe ìdájọ́ fún wa gẹ́gẹ́ bí gbogbo àwọn orílẹ̀-èdè. Ṣùgbọ́n ọ̀ràn náà kò dùn mọ́ Sámúẹ́lì, nígbà tí wọ́n wí pé, Fún wa ní ọba kan láti ṣe ìdájọ́ fún wa. Sámúẹ́lì sì gbàdúrà sí OLÚWA. OLÚWA sì wí fún Sámúẹ́lì pé, Fetí sí ohùn àwọn ènìyàn náà nínú gbogbo ohun tí wọ́n bá sọ fún ọ: nítorí pé kì í ṣe ìwọ ni wọ́n kọ̀, ṣùgbọ́n èmi ni wọ́n kọ̀, kí èmi má bà á jẹ́ Ọba lórí wọn. Gẹ́gẹ́ bí gbogbo iṣẹ́ tí wọ́n ti ń ṣe láti ọjọ́ tí mo ti mú wọn gòkè láti ilẹ̀ Ejibiti títí di òní yìí, nípa èyí tí wọ́n fi kọ̀ mí sílẹ̀, tí wọ́n sì sin àwọn ọlọ́run mìíràn, bẹ́ẹ̀ ni wọ́n ń ṣe sí ọ pẹ̀lú. Nítorí náà, fetí sí ohùn wọn; ṣùgbọ́n kí o kọ́kọ́ fi ìkìlọ̀ líle kìlọ̀ fún wọn, kí o sì fi ìṣe ọba tí yóò jọba lórí wọn hàn wọ́n. Sámúẹ́lì sì sọ gbogbo ọ̀rọ̀ OLÚWA fún àwọn ènìyàn tí ó béèrè lọ́wọ́ rẹ fún ọba. Ó sì wí pé, Èyí ni ìṣe ọba tí yóò jọba lórí yín: yóò gba àwọn ọmọkùnrin yín, yóò sì yàn wọn fún ara rẹ̀, fún àwọn kẹ̀kẹ́ ogun rẹ̀, àti láti jẹ́ akọni ẹṣin rẹ̀; àwọn mìíràn yóò sì máa sáré níwájú àwọn kẹ̀kẹ́ ogun rẹ̀. Yóò sì yàn àwọn olórí ẹgbẹ̀rún, àti àwọn olórí àádọ́ta; yóò sì fi wọn ṣiṣẹ́ ilẹ̀ rẹ̀, àti láti ká ìkórè rẹ̀, àti láti ṣe ohun ìjà ogun rẹ̀, àti ohun èlò kẹ̀kẹ́ ogun rẹ̀. Yóò sì gba àwọn ọmọbìnrin yín láti jẹ́ oníṣe tùràrí olóòórùn, àti alásè, àti alágbẹ̀dẹ búrẹ́dì. Yóò sì gba àwọn oko yín, àti àwọn ọgbà àjàrà yín, àti àwọn ọgbà olífì yín, àní èyí tí ó dára jù lọ nínú wọn, yóò sì fi wọn fún àwọn ìránṣẹ́ rẹ̀. Yóò sì gba ìdámẹ́wàá irúgbìn yín, àti ti àwọn ọgbà àjàrà yín, yóò sì fi í fún àwọn ìjòyè rẹ̀, àti fún àwọn ìránṣẹ́ rẹ̀. Yóò sì gba àwọn ọmọ-ọdọkùnrin yín, àti àwọn ọmọ-ọdọbìnrin yín, àti àwọn ọdọmọkùnrin yín tí ó dára jù lọ, àti àwọn kẹ́tẹ́kẹ́tẹ́ yín, yóò sì lò wọ́n fún iṣẹ́ rẹ̀. Yóò gba ìdámẹ́wàá agbo ẹran yín; ẹ̀yin náà yóò sì di ìránṣẹ́ rẹ̀. Ẹ ó sì ké ní ọjọ́ náà nítorí ọba yín tí ẹ̀yin fúnra yín yóò ti yàn; OLÚWA kì yóò sì gbọ́ yín ní ọjọ́ náà. Síbẹ̀, àwọn ènìyàn kọ̀ láti gbọ́ ohùn Sámúẹ́lì; wọ́n sì wí pé, Rárá; ṣùgbọ́n a ó ní ọba lórí wa; kí àwa náà lè dàbí gbogbo àwọn orílẹ̀-èdè; àti kí ọba wa lè ṣe ìdájọ́ fún wa, kí ó sì máa lọ níwájú wa, kí ó sì jagun ogun wa. Sámúẹ́lì sì gbọ́ gbogbo ọ̀rọ̀ àwọn ènìyàn náà, ó sì tún wọn sọ sí etí OLÚWA. OLÚWA sì wí fún Sámúẹ́lì pé, Fetí sí ohùn wọn, kí o sì ṣe ọba fún wọn. Sámúẹ́lì sì wí fún àwọn ọkùnrin Israẹli pé, Ẹ lọ, olúkúlùkù ènìyàn sí ìlú rẹ̀. 1 Sámúẹ́lì 8:5–22.

In this passage ancient Israel rejected God as their king, and the history points forward to the time when they proclaimed they had no king but Caesar. They rejected God’s theocracy, and insisted that they be given a king from their own people, only to ultimately proclaim that their king was a Roman king. The Roman king in the last days is the pope of Rome.

Nínú ẹsẹ̀ yìí Ísírẹ́lì àtijọ́ kọ Ọlọ́run sílẹ̀ gẹ́gẹ́ bí Ọba wọn, ìtàn náà sì ń tọ́ka síwájú sí àkókò náà nígbà tí wọ́n kéde pé wọn kò ní ọba mìíràn bí kò ṣe Késárì. Wọ́n kọ ìṣàkóso àtọ̀runwá Ọlọ́run, wọ́n sì tẹnu mọ́ ọn pé kí a fún wọn ní ọba láti inú àwọn ènìyàn wọn tìkára wọn, kìkì láti parí sí kéde pé ọba wọn jẹ́ ọba ará Róòmù. Ọba ará Róòmù ní àwọn ọjọ́ ìkẹyìn ni póòpù ti Róòmù.

But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. John 19:15.

Ṣùgbọ́n wọ́n kígbe pé, Mú un kúrò, mú un kúrò, kàn án mọ́ àgbélébùú. Pilatu wí fún wọn pé, Ṣé èmi yóò kàn Ọba yín mọ́ àgbélébùú bí? Àwọn olórí àlùfáà dáhùn pé, A kò ní ọba mìíràn bí kò ṣe Késárì. Johanu 19:15.

The rejection of the theocracy was so offensive and personal to Samuel that he understood it as a rejection of his prophetic office. But God made sure that Samuel understood that their rejection was of God, and not the prophet. These two passages which set forth Moses’ and Samuel’s prophetic relationship to the rebellion of ancient Israel, the punishment for the rebellion that followed was not the end for ancient Israel. There was still a group represented by Joshua and Caleb that would enter the Promised Land, and in the story of Samuel the end of ancient Israel was at the conclusion of Israel’s kings, not the beginning.

Ìkọ̀sílẹ̀-ọba Ọlọ́run náà mú ìbínú àti ìfarapa ara ẹni bá Samuẹli tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi mọ̀ ọ́ gẹ́gẹ́ bí ìkọ̀sílẹ̀ ipò àsọtẹ́lẹ̀ rẹ̀. Ṣùgbọ́n Ọlọ́run mú dájú pé Samuẹli lóye pé ìkọ̀sílẹ̀ wọn jẹ́ ti Ọlọ́run, kì í ṣe ti wòlíì. Nínú àwọn ẹsẹ̀ méjèèjì wọ̀nyí tí ń fi ìbáṣepọ̀ àsọtẹ́lẹ̀ Mósè àti Samuẹli hàn sí ìṣọ̀tẹ̀ Ísírẹ́lì àtijọ́, ìjíyà fún ìṣọ̀tẹ̀ tí ó tẹ̀ lé e kò jẹ́ òpin fún Ísírẹ́lì àtijọ́. Ẹgbẹ́ kan ṣì wà, tí Jóṣúà àti Kálẹ́bù dúró fún, tí yóò wọ Ilẹ̀ Ìlérí. Ní ìtàn Samuẹli sì, òpin Ísírẹ́lì àtijọ́ wà ní ìparí àwọn ọba Ísírẹ́lì, kì í ṣe ní ìbẹ̀rẹ̀.

Moses reasoned with God to continue to work with ancient Israel, for Moses reasoned to bring them to a conclusion at that point would misrepresent the sacred history of the deliverance of His people and His promise to lead them into the land God had promised to Abraham. The point here is that God chooses to allow rebellion to both occur and continue when He intends to use the rebellion as witness of the truth.

Mósè bẹ Ọlọ́run pé kó tẹ̀síwájú láti bá Ísírẹ́lì ìgbàanì ṣiṣẹ́, nítorí Mósè ronú pé bí a bá mú wọn dé òpin ní àkókò yẹn, yóò fi ìtàn mímọ́ ti ìdásílẹ̀ àwọn ènìyàn Rẹ̀ àti ìlérí Rẹ̀ láti mú wọn wọ ilẹ̀ tí Ọlọ́run ti ṣe ìlérí rẹ̀ fún Ábúráhámù hàn ní ọ̀nà tí kò tọ́. Kókó ibẹ̀ ni pé Ọlọ́run yan láti jẹ́ kí ìṣọ̀tẹ̀ ṣẹlẹ̀, kí ó sì máa bá a lọ, nígbà tí Ó bá pinnu láti lo ìṣọ̀tẹ̀ náà gẹ́gẹ́ bí ẹ̀rí òtítọ́.

The attitude of righteous indignation manifested by Samuel was also manifested by Ellen White.

Ìwà ìbínú olódodo tí Samuẹli fihàn ni Ellen White pẹ̀lú fihàn.

“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

“Rárá rí ni mo ti rí láàárín àwọn ènìyàn wa irú ìtẹ́lọ́rùn-ara ẹni tí ó lágbára bẹ́ẹ̀ àti àìfẹ́ láti gba àti láti jẹ́wọ́ ìmọ́lẹ̀ gẹ́gẹ́ bí a ti fihàn án ní Minneapolis. A ti fi hàn mí pé kò sí ẹnìkan kan nínú ẹgbẹ́ náà tí ó pa ẹ̀mí tí a fihàn ní ìpàdé yẹn mọ́ tí yóò tún ní ìmọ́lẹ̀ kedere láti mọ iyebíye òtítọ́ tí a rán sí wọn láti ọ̀run, títí wọn yóò fi rẹ ara wọn sílẹ̀ nínú ìgbéraga wọn, tí wọn yóò sì jẹ́wọ́ pé Ẹ̀mí Ọlọ́run kì í ṣe ohun tí ń mú wọn ṣiṣẹ́, ṣùgbọ́n pé èrò inú àti ọkàn wọn kún fún ẹ̀tan-ìfẹ̀sùn. Olúwa fẹ́ súnmọ́ wọn, láti bùkún wọn àti láti mú wọn láradá kúrò nínú ìṣẹ̀yìn wọn, ṣùgbọ́n wọn kò fẹ́ fetí sí i. Ẹ̀mí kan náà ni ń mú wọn ṣiṣẹ́ tí ó mí sí Kora, Datani, àti Abiramu. Àwọn ọkùnrin Israẹli wọ̀nyẹn pinnu láti tako gbogbo ẹ̀rí tí yóò fi hàn pé wọ́n wà ní àṣìṣe, wọ́n sì ń bá a lọ lójú ọ̀nà àìtẹ́lọ́rùn wọn títí tí a fi fà ọ̀pọ̀lọpọ̀ ènìyàn kúrò láti darapọ̀ mọ́ wọn.

“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

“Ta ni àwọn wọ̀nyí? Kì í ṣe aláìlera, kì í ṣe aláìmòye, kì í ṣe àwọn tí a kò tíì tan ìmọ́lẹ̀ sí. Nínú ìṣọ̀tẹ̀ yẹn, ọ̀ọ́dúnrún-ún méjì àti àádọ́ta ọmọ-aládé wà tí ó ní òkìkí nínú àpéjọ, àwọn ọkùnrin olókìkí. Kí ni ẹ̀rí wọn? ‘gbogbo àpéjọ jẹ́ mímọ́, olúkúlùkù wọn, Olúwa sì wà láàárín wọn: ǹjẹ́ èéṣe tí ẹ̀yin fi gbé ara yín sókè ju àpéjọ Olúwa lọ?’ [Numbers 16:3]. Nígbà tí Kora àti àwọn alábàákẹ́gbẹ́ rẹ̀ ṣègbé lábẹ́ ìdájọ́ Ọlọ́run, àwọn ènìyàn tí wọ́n ti tan jẹ kò rí ọwọ́ Olúwa nínú iṣẹ́ ìyanu yìí. Gbogbo àpéjọ ní òwúrọ̀ ọjọ́ kejì fi ẹ̀sùn kàn Mose àti Aaroni pé, ‘Ẹ̀yin ti pa àwọn ènìyàn Olúwa’ [ẹsẹ̀ 41], àjàkálẹ̀-àrùn sì dé sórí àpéjọ, ó sì ju ẹgbẹ̀rún mẹ́rìnlá lọ tí ó ṣègbé.”

“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.” The 1888 Materials, 1067.

“Nígbà tí mo pinnu láti kúrò ní Minneapolis, áńgẹ́lì Olúwa dúró lẹ́gbẹ̀ẹ́ mi, ó sì wí pé: ‘Kì í ṣe bẹ́ẹ̀; Ọlọ́run ní iṣẹ́ kan fún ọ láti ṣe ní ibi yìí. Àwọn ènìyàn náà ń tún ìṣọ̀tẹ̀ Kórà, Datani, àti Abiramu ṣe. Mo ti fi ọ sí ipò rẹ tó yẹ, èyí tí àwọn tí kò sí nínú ìmọ́lẹ̀ kì yóò jẹ́wọ́; wọn kì yóò sì fetí sí ẹ̀rí rẹ; ṣùgbọ́n èmi yóò wà pẹ̀lú rẹ; oore-ọ̀fẹ́ àti agbára Mi yóò gbé ọ ró. Kì í ṣe ìwọ ni wọ́n ń kẹ́gàn, bí kò ṣe àwọn ìránṣẹ́ àti ìhìnrere tí Mo rán sí àwọn ènìyàn Mi. Wọ́n ti fi àbùkù hàn sí ọ̀rọ̀ Olúwa. Satani ti fọ́ ojú wọn, ó sì ti yi ìdájọ́ wọn padà; àti bí gbogbo ọkàn kò bá ronúpìwàdà kúrò nínú ẹ̀ṣẹ̀ wọn yìí, ìdájọ́ òmìnira aláìsímímọ́ yìí tí ń bu Ẹ̀mí Ọlọ́run lójú, wọn yóò máa rìn nínú òkùnkùn. Èmi yóò yọ ọ̀pá-fitílà náà kúrò ní ipò rẹ̀, bí wọn kò bá ronúpìwàdà tí wọ́n sì yípadà, kí N lè mú wọn láradá. Wọ́n ti sọ ìríran ẹ̀mí wọn di mímọ́jú. Kò fẹ́ kí Ọlọ́run fi Ẹ̀mí Rẹ̀ àti agbára Rẹ̀ hàn; nítorí wọ́n ní ẹ̀mí ẹlẹ́yà àti ìríra sí ọ̀rọ̀ Mi. Ìfẹ́rẹ̀, ìṣe asán, ìyẹ̀yẹ̀, àti àwàdà ni wọ́n ń ṣe lójoojúmọ́. Wọ́n kò ti fi ọkàn wọn sílẹ̀ láti wá Mi. Wọ́n ń rìn nínú iná tí wọ́n fúnra wọn dá, bí wọn kò bá sì ronúpìwàdà wọn yóò dùbúlẹ̀ nínú ìbànújẹ́. Báyìí ni Olúwa wí: Dúró ní ipò iṣẹ́ rẹ; nítorí èmi wà pẹ̀lú rẹ, èmi kì yóò sì fi ọ sílẹ̀ tàbí kọ̀ ọ́ sílẹ̀.’ Àwọn ọ̀rọ̀ wọ̀nyí láti ọ̀dọ̀ Ọlọ́run ni mi ò tiì gbójúgbà láti kọbi ara sí.” The 1888 Materials, 1067.

Sister White paralleled Samuel’s attitude and was told to remain with the rebels and their rebellion and “stand at” the “post” of her “duty.” She was commanded to stand her post, after she (the prophetess) had determined to leave the rebels and their rebellion unto themselves.

A fi ìwà Samuelì sọ̀kan pẹ̀lú ti Sister White, a sì sọ fún un pé kí ó dúró pẹ̀lú àwọn ọlọ̀tẹ̀ àti ìṣọ̀tẹ̀ wọn, kí ó sì “duro ní” “ipò” “ojúṣe” rẹ̀. A pàṣẹ fún un pé kí ó dúró ní ipò iṣẹ́ rẹ̀, lẹ́yìn tí òun (wòlíì obìnrin náà) ti pinnu láti fi àwọn ọlọ̀tẹ̀ àti ìṣọ̀tẹ̀ wọn sílẹ̀ fún ara wọn.

The rule of first mention, which is a primary component of the principle of Alpha and Omega, identifies that the first time a subject is mentioned is of supreme importance. Connected with the very beginning of Lucifer’s rebellion was the fact that if God had wanted to, He had all the power necessary to eliminate Lucifer at Lucifer’s very first selfish thought that had originated within Lucifer’s mind. God could have removed Lucifer from the creation and He has the power that had He chosen to do so, He could have done it in such a fashion that no other angels would have even known what had happened. Of course, He did not do that, for among other things it would have been a denial of His character, but He does possess the creative power that would have allowed Him to do that very thing. But he didn’t do it. He patiently allowed the rebellion to become part of the witness of His character, part of the testimony of the controversy that had begun in heaven and was to ultimately come to the earth. This is what Moses’ dialogue accomplished for ancient Israel. God allowed the generation of rebels to die in the wilderness and used that history as a biblical example to further the truths connected with the everlasting gospel.

Òfin ìkọ́kọ́ ìdarúkọ, èyí tí ó jẹ́ apá pàtàkì jùlọ nínú ìlànà Alifa àti Omega, fi hàn pé ìgbà àkọ́kọ́ tí a bá darúkọ kókó-ọrọ kan ṣe pàtàkì gíga jùlọ. Ohun tí ó ní ìbáṣepọ̀ pẹ̀lú ìbẹ̀rẹ̀ gan-an ti ìṣọ̀tẹ̀ Lucifer ni òtítọ́ náà pé bí Ọlọ́run bá ti fẹ́, Ó ní gbogbo agbára tí ó yẹ láti pa Lucifer run ní ìgbà àkọ́kọ́ tí ìrònú ìmọtara-ẹni-nìkan rẹ̀ ti bẹ̀rẹ̀ láti inú ọkàn Lucifer. Ọlọ́run lè ti mú Lucifer kúrò nínú ẹ̀dá, Ó sì ní agbára náà pé bí Ó bá yàn láti ṣe bẹ́ẹ̀, Ó lè ti ṣe é ní ọ̀nà tí kò sì ní sí áńgẹ́lì mìíràn kan tí yóò tilẹ̀ mọ ohun tí ó ṣẹlẹ̀. Dájúdájú, Kò ṣe bẹ́ẹ̀, nítorí pé láàárín àwọn nǹkan mìíràn, ìyẹn ì bá jẹ́ ìkọ̀sílẹ̀ iwa Rẹ̀; ṣùgbọ́n Ó ní agbára ìṣẹ̀dá tí yóò ti jẹ́ kí Ó lè ṣe nǹkan náà gan-an. Ṣùgbọ́n Kò ṣe é. Ní sùúrù, Ó jẹ́ kí ìṣọ̀tẹ̀ náà di apá kan nínú ẹ̀rí iwa Rẹ̀, apá kan nínú ẹ̀rí ìjà ńlá tí ó ti bẹ̀rẹ̀ ní ọ̀run tí ó sì máa dé ayé ní ìkẹyìn. Èyí ni ìjíròrò Mose ṣe fún Ísírẹ́lì àtijọ́. Ọlọ́run jẹ́ kí ìran àwọn ọlọ̀tẹ̀ kú ní aginjù, Ó sì lo ìtàn náà gẹ́gẹ́ bí àpẹẹrẹ Bíbélì láti mú àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìhìnrere àìnípẹ̀kun lọ síwájú.

So too, with the rejection of God as king in the days of Samuel. Samuel was instructed to go ahead and stand his post of duty, in spite of Samuel’s personal convictions and prophetic knowledge. This element of God’s prophetic and historical oversight is also recognized in the rebuilding of the temple after the Babylonian captivity. God predicted and governed every element of the seventy years of captivity; the return to Jerusalem, the rebuilding of Jerusalem, the temple and the streets and walls. He set forth the time prophecies that identified when they would be freed from captivity. He identified how many decrees there would be to mark the beginning of the twenty-three hundred years. He identified Cyrus by name, the heathen king that would begin the process with the first decree. All the elements of rebuilding Jerusalem and the temple were specifically identified and He raised up righteous men and prophets to accomplish the work.

Bẹ́ẹ̀ náà ni ó rí pẹ̀lú ìkọ̀sílẹ̀ Ọlọ́run gẹ́gẹ́ bí ọba ní ọjọ́ Samuẹli. A pa á láṣẹ fún Samuẹli láti tẹ̀síwájú kí ó sì dúró ní ipò iṣẹ́ ojúṣe rẹ̀, láìka ìdánilójú ara Samuẹli àti ìmọ̀ àsọtẹ́lẹ̀ rẹ̀ sí. Ẹ̀yà yìí nínú àbójútó àsọtẹ́lẹ̀ àti ìtàn ti Ọlọ́run ni a tún mọ̀ nínú àtúnbọ̀ tẹ́ńpìlì lẹ́yìn ìgbèkùn Bábílónì. Ọlọ́run sọ tẹ́lẹ̀, ó sì ṣàkóso gbogbo ẹ̀yà inú ọdún mẹ́ẹ̀ẹ́dọ́gbọ̀n ìgbèkùn náà; ìpadà sí Jerúsálẹ́mù, àtúnbọ̀ Jerúsálẹ́mù, tẹ́ńpìlì, àti àwọn òpópónà àti ògiri. Ó fi àwọn àsọtẹ́lẹ̀ àkókò kalẹ̀ tí ó fi hàn ìgbà tí a óò dá wọn sílẹ̀ kúrò ní ìgbèkùn. Ó sọ iye àwọn àṣẹ tí yóò wà láti samisi ìbẹ̀rẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún. Ó pe Kírúsì ní orúkọ, ọba aláìnígbàgbọ́ náà tí yóò bẹ̀rẹ̀ ìlànà náà pẹ̀lú àṣẹ àkọ́kọ́. Gbogbo àwọn ẹ̀yà ìtúnbọ̀ Jerúsálẹ́mù àti tẹ́ńpìlì ni a tọ́ka sí ní pàtó, ó sì gbé àwọn olódodo ọkùnrin àti àwọn wòlíì dìde láti ṣe iṣẹ́ náà.

In spite of all the obvious divine prophetic foreknowledge and intervention, the rebellion that had led to the captivity in Babylon had already brought to a conclusion His personal presence with the people of God. The shekinah glory never returned to the temple that was rebuilt. The entire history was employed to provide prophetic structure to the history at the end of the world, though the temple never again was blessed by the presence of the shekinah in the Most Holy Place. In that sense, the temple that was rebuilt was testimony not of God’s presence, but of Israel’s rebellion. Yet the prophets of that history, like as Samuel and Sister White at Minneapolis continued to serve in the capacity of prophets.

Láìka gbogbo ìmọ̀tẹ́lẹ̀ àtọrunwá tí ó hàn gbangba àti ìkópa Rẹ̀ nínú ìṣẹ̀lẹ̀, ìṣọ̀tẹ̀ tí ó ti yọrí sí ìgbèkùn ní Bábílónì ti mú wíwà níhìn-ín ara Rẹ̀ pẹ̀lú àwọn ènìyàn Ọlọ́run dé òpin tẹ́lẹ̀. Ògo shekinah kò padà sí tẹ́ńpìlì tí a tún kọ́. A lò gbogbo ìtàn náà láti pèsè àgbékalẹ̀ àsọtẹ́lẹ̀ fún ìtàn ní òpin ayé, bí ó tilẹ̀ jẹ́ pé a kò tún bù kún tẹ́ńpìlì náà mọ́ pẹ̀lú ìwàláàyè ògo shekinah ní Ibi Mímọ́ Jùlọ. Ní ti ìtumọ̀ yẹn, tẹ́ńpìlì tí a tún kọ́ jẹ́ ẹ̀rí kì í ṣe ti ìwàláàyè Ọlọ́run, bí kò ṣe ti ìṣọ̀tẹ̀ Ísírẹ́lì. Síbẹ̀, àwọn wòlíì ìtàn náà, gẹ́gẹ́ bíi Sámúẹ́lì àti Sister White ní Minneapolis, tẹ̀síwájú láti ṣiṣẹ́ ní ipò wòlíì.

The rebellion of Lucifer is the first thing mentioned in the great controversy between Christ and Satan, and God allowed the rebellion to continue for His own purposes. Samuel, in spite of his righteous indignation against Israel’s desire to be like the other nations was directed to participate in anointing the first two kings. And the prophets of God participated in rebuilding God’s temple, the temple that would never again have the shekinah presence of God.

Ìṣọ̀tẹ̀ Lúsífà ni ohun àkọ́kọ́ tí a mẹ́nu kàn nínú ìjà ńlá láàárín Kristi àti Satani, Ọlọ́run sì jẹ́ kí ìṣọ̀tẹ̀ náà máa bá a lọ fún ète tirẹ̀. Samuẹli, láìka ìbínú òdodo rẹ̀ sí ìfẹ́ Ísírẹ́lì láti dàbí àwọn orílẹ̀-èdè mìíràn, ni a tọ́ sọ́nà láti kópa nínú fífi òróró yàn àwọn ọba méjì àkọ́kọ́. Àwọn wòlíì Ọlọ́run náà sì kópa nínú títún tẹ́ńpìlì Ọlọ́run kọ́, tẹ́ńpìlì tí kò ní tún ní ìwàláàyè Shekinah Ọlọ́run mọ́ láéláé.

Those that employ their “dishes of fables” against the prophetic Word, in an attempt to cover up the rebellion of Adventism in 1863, and who choose to base their argument upon the logic that if anything happened wrong in 1863, the prophetess would have forbidden it, are willfully ignorant of the first principle that is identified in the very first mention of rebellion against God. God allows rebellion for His own purposes and if He chooses for His prophets to remain neutral or silent in the rebellions that might arrive, that is His choice.

Àwọn tí ń lo “àwọn àwo ìtàn-àròsọ” wọn lòdì sí Ọ̀rọ̀ àsọtẹ́lẹ̀, ní ìgbìyànjú láti bo ìṣọ̀tẹ̀ Adventism ní ọdún 1863 mọ́lẹ̀, tí wọ́n sì yàn láti fi ọgbọ́n àròjinlẹ̀ kan mú àríyànjiyàn wọn dúró pé bí ohun búburú kankan bá ṣẹlẹ̀ ní 1863, wòlíì obìnrin náà ì bá ti dá a dúró, wọ́n jẹ́ aláìmòótọ́ ní ìfẹ́ wọn gan-an sí ìlànà àkọ́kọ́ tí a fi hàn nínú ìtọ́kasí àkọ́kọ́ pátápátá sí ìṣọ̀tẹ̀ sí Ọlọ́run. Ọlọ́run máa ń jẹ́ kí ìṣọ̀tẹ̀ wà fún àwọn ète tirẹ̀, àti bí Ó bá yàn kí àwọn wòlíì Rẹ̀ dúró ní àárín gbùngbùn tàbí kí wọ́n dákẹ́ nípa àwọn ìṣọ̀tẹ̀ tí ó lè dé, èyí ni yíyàn tirẹ̀.

As we begin to consider the testing process of 1844 through 1863, that has been typified by the ten tests ancient Israel failed after they crossed the Red Sea, it is essential to understand this biblical fact. God’s prophets function as His prophets in times of obedience and disobedience, and at times they do not protest issues that would appear on the surface as something a prophet would be expected to protest. At times they are obviously aware of the rebellion but are restrained and at other times the Lord holds His hand over their eyes in regard to the rebellion. When that perspective is recognized, 1863 becomes a significant waymark in the history of the sixth kingdom of Bible prophecy, for both the horn of Protestantism and the horn of Republicanism.

Bí a ṣe ń bẹ̀rẹ̀ sí í ronú lórí ìlànà ìdánwò láti ọdún 1844 sí 1863, èyí tí a ti fi àwòrán rẹ̀ hàn nínú àwọn ìdánwò mẹ́wàá tí Ísírẹ́lì àtijọ́ kùnà nínú wọn lẹ́yìn tí wọ́n ti kọjá Òkun Pupa, ó ṣe pàtàkì gidigidi láti lóye òtítọ́ Bíbélì yìí. Àwọn wòlíì Ọlọ́run máa ń ṣiṣẹ́ gẹ́gẹ́ bí wòlíì Rẹ̀ ní àwọn àkókò ìgbọ́ràn àti àìgbọ́ràn, àti nígbà míì wọn kì í ṣàtakò sí àwọn ọ̀ràn tí, ní ojú àkọ́kọ́, yóò dà bí ohun tí a lè retí pé wòlíì kan yóò ṣàtakò sí. Nígbà míì ó hàn gbangba pé wọ́n mọ̀ nípa ìṣọ̀tẹ̀ náà, ṣùgbọ́n a dá wọn dúró, àti ní àwọn ìgbà mìíràn Olúwa a sì fi ọwọ́ Rẹ̀ bo ojú wọn ní ti ìṣọ̀tẹ̀ náà. Nígbà tí a bá mọ ìran yìí, ọdún 1863 di àmì ọ̀nà pàtàkì nínú ìtàn ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, fún ìwo ìwo Protestanti àti ìwo ìwo Ẹgbẹ́ Republikani pẹ̀lú.

I have also spoken by the prophets, and I have multiplied visions, and used similitudes, by the ministry of the prophets. Hosea 12:10.

Èmi pẹ̀lú ti sọ̀rọ̀ nípasẹ̀ àwọn wòlíì, mo sì ti sọ ìran di púpọ̀, mo sì ti lo àwòrán ìfiwéra, nípasẹ̀ iṣẹ́-òjíṣẹ́ àwọn wòlíì. Hosea 12:10.