In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
Ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí orílẹ̀-èdè gidi, àti pẹ̀lú ní ìbẹ̀rẹ̀ Ísírẹ́lì ẹ̀mí ti òde òní, ní ìrìnjá Òkun Pupa, lẹ́yìn náà sì ní àjálù ìrẹ̀wẹ̀sì ńlá náà, ọ̀wọ̀ọ̀wọ́ àdánwò tí ń tẹ̀síwájú bẹ̀rẹ̀, tí nígbẹ̀yìn-gbẹ́yín dé sí àdánwò ìkẹyìn. Ìkùnà nínú àdánwò ìkẹyìn yẹn nínú ìwé Numbers àti nínú ìtàn àwọn Millerite jẹ́ àmì ìbẹ̀rẹ̀ ìrìn-àjò ìṣàkiri nínú aginjù.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
“Fún ọdún mẹ́rìnlélógójì ni àìgbàgbọ́, ìkùnráhùn, àti ìṣọ̀tẹ̀ dí Ísírẹ́lì ìgbàanì lọ́wọ́ kúrò ní ilẹ̀ Kenaani. Àwọn ẹ̀ṣẹ̀ kan náà ni wọ́n ti fa ìdádúró fún ìwọ̀lé Ísírẹ́lì òde-òní sínú Kenaani ọ̀run. Nínú ọ̀ràn méjèèjì, àwọn ìlérí Ọlọ́run kò ní ẹ̀bi kankan. Àìgbàgbọ́, ìfẹ́ ayé, àìyàsímímọ́, àti ìjà láàárín àwọn ènìyàn tí ń jẹ́wọ́ pé àwọn jẹ́ ti Olúwa ni wọ́n ti jẹ́ kí a dúró nínú ayé ẹ̀ṣẹ̀ àti ìbànújẹ́ yìí fún ọ̀pọ̀ ọdún.”
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
“A lè ní láti dúró níhìn-ín nínú ayé yìí fún ọ̀pọ̀ ọdún sí i nítorí àìgbọ́ràn, gẹ́gẹ́ bí àwọn ọmọ Israẹli ti ṣe; ṣùgbọ́n nítorí Kristi, àwọn ènìyàn Rẹ̀ kò yẹ kí wọ́n fi ẹ̀ṣẹ̀ kún ẹ̀ṣẹ̀ nípa fífi àbájáde ọ̀nà ìwà búburú tiwọn kàn án Ọlọ́run.” Evangelism, 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
Ní òpin ìtàn Ísírẹ́lì àtijọ́, gẹ́gẹ́ bí ó ti rí ní ìbẹ̀rẹ̀, ìlànà ìdánwò onítẹ̀síwájú kan wà, èyí tí ó parí nígbà tí a kó Ísírẹ́lì gidi àtijọ́ lọ sí ìgbèkùn ní Bábílónì. Ní òpin Ísírẹ́lì ẹ̀mí ti òde-òní, àwọn náà yóò dojú kọ ìlànà ìdánwò onítẹ̀síwájú kan. Ìlànà náà parí nígbà tí a ba borí àwọn Adventist Laodíkéà ní òfin ọjọ́-ìsinmi Sunday. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì àtijọ́, a ó kó Ísírẹ́lì òde-òní lọ sí ìgbèkùn ní Bábílónì ẹ̀mí.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
Ìṣísẹ̀kẹsẹ̀ Millerite tí ó bẹ̀rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ ní ọdún 1798, tí ó sì parí ní òfin ní ọdún 1863, jẹ́ àpẹẹrẹ ìṣísẹ̀kẹsẹ̀ àwọn ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì tí ó bẹ̀rẹ̀ ní ọdún 1989 tí ó sì parí ní ìparí àyè ìdánwò ènìyàn àti ní Ìbọ̀wọ̀ Kejì ti Kristi. Láàárín ìparí ìṣísẹ̀kẹsẹ̀ Millerite àti dídé ìṣísẹ̀kẹsẹ̀ alágbára ti áńgẹ́lì kẹta, ni ìtàn ìjọ Seventh-day Adventist ti Laodicea tí a forúkọsílẹ̀ ní òfin wà.
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
“Ijìnnà ọjọ́ mọ́kànlá péré ni ó wà láàárín Sinai àti Kadeshi, ní ààlà ilẹ̀ Kenaani; àti pẹ̀lú ìrètí pé wọn yóò tètè wọ ilẹ̀ rere náà ni ẹgbẹ́-ogun Israeli tún bẹ̀rẹ̀ ìrìnàjò wọn nígbà tí àwọsánmà náà paríparí fi àmì hàn fún ìlọsíwájú. Jèhófà ti ṣe iṣẹ́ ìyanu ní mímú wọn jáde kúrò ní Ejibiti, àwọn ìbùkún wo ni wọn kò sì lè retí nísinsìnyí, nígbà tí wọ́n ti wọ májẹ̀mú ní ìlànà láti gba Òun gẹ́gẹ́ bí Aláṣẹ wọn, tí a sì ti jẹ́wọ́ wọn gẹ́gẹ́ bí àwọn ènìyàn àyànfẹ́ ti Ọ̀gá-ògo Jùlọ?” Patriarchs and Prophets, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
Ìrìn-àjò kúkúrú wọn parí sí ọdún mẹ́rìnlélógójì, nítorí àìgbọ́ràn àti àìnígbọ́ràn wọn. Bí wọ́n bá ti fi ìgbàgbọ́ hàn tí ó dá lórí ìgbàlà alágbára wọn kúrò nínú ẹrú, kíákíá ni wọ́n ì bá ti kọjá odò Jọ́dánì, tí wọ́n sì wọ Ilẹ̀ Ìlérí. Ìdènà àkọ́kọ́ wọn lẹ́yìn náà ì bá jẹ́ ìdènà kan náà tí Jóṣúà gbà lé e lọ́wọ́ nígbà tí ó yá. Lẹ́yìn ọdún mẹ́rìnlélógójì, Ísírẹ́lì gidi jáde kúrò ní aginjù sí Ilẹ̀ Ìlérí, Jeriko sì ni ìgbésẹ̀ àkọ́kọ́ wọn, ó sì dúró gẹ́gẹ́ bí ààmì agbára Ọlọ́run sí ìgbàlà fún gbogbo ẹni tí ó gbàgbọ́. Jeriko pẹ̀lú jẹ́ ààmì iṣẹ́ náà tí ẹgbẹ́ Millerite ní láti dojú kọ ní ọdún 1863, ṣùgbọ́n wọ́n sẹ́yìn padà sínú aginjù. Àmì Elijah ní ìsopọ̀ tààrà pẹ̀lú ààmì Jeriko, ó sì yẹ kí a wo ìbáṣepọ̀ ìtàn Elijah pẹ̀lú Jeriko.
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
Àwọn ìṣe yòókù ti Omri ṣe, àti agbára rẹ̀ tí ó fihàn, ṣé a kò kọ wọ́n sínú ìwé ìtàn àwọn ọba Israẹli bí? Nítorí náà Omri sùn pẹ̀lú àwọn baba rẹ̀, a sì sin ín ní Samaria; Ahabu ọmọ rẹ̀ sì jọba ní ipò rẹ̀. Ní ọdún kẹ́tàdínlọ́gbọ̀n ti Asa ọba Juda ni Ahabu ọmọ Omri bẹ̀rẹ̀ sí í jọba lórí Israẹli; Ahabu ọmọ Omri sì jọba lórí Israẹli ní Samaria ọdún méjìlélógún. Ahabu ọmọ Omri sì ṣe búburú ní ojú Olúwa ju gbogbo àwọn tí ó ṣáájú rẹ̀ lọ. Ó sì ṣẹlẹ̀ pé, bí ẹni pé ohun kékeré ni fún un láti rìn nínú ẹ̀ṣẹ̀ Jeroboamu ọmọ Nebati, ó fẹ́ Jezebeli ọmọbìnrin Etibaali ọba àwọn ará Sidoni, ó sì lọ sìn Baali, ó sì foríbalẹ̀ fún un. Ó sì gbé pẹpẹ kan kalẹ̀ fún Baali nínú ilé Baali, tí ó ti kọ́ ní Samaria. Ahabu sì ṣe ère Ashera; Ahabu sì ṣe ju gbogbo àwọn ọba Israẹli tí ó ṣáájú rẹ̀ lọ láti mú Olúwa Ọlọ́run Israẹli bínú. Ní ọjọ́ rẹ̀ ni Hieli ara Beteli tún Jeriko kọ́: ó fi Abiramu àkọ́bí rẹ̀ lé ìpìlẹ̀ rẹ̀, ó sì fi Segubu ọmọ rẹ̀ àbíkẹ́yìn gbé ilẹ̀kùn rẹ̀ kalẹ̀, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa tí ó ti sọ nípasẹ̀ Joṣua ọmọ Nuni. Elijah ara Tishibi, ẹni tí ó jẹ́ ọ̀kan lára àwọn olùgbé Gileadi, sì wí fún Ahabu pé, “Gẹ́gẹ́ bí Olúwa Ọlọ́run Israẹli ti wà láàyè, níwájú ẹni tí mo dúró, kí ìrì tàbí òjò má ṣe sí ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi.” 1 Ọba 16:27–17:1.
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Ìpàdé ìjà tí Èlíjà ní pẹ̀lú àwọn ọlọ́run Áhábù àti Jésíbẹ́lì ní Òkè Kámẹ́lì jẹ́ ìdáhùn sí ìpẹ̀yìndà ìjọba àríwá Israẹli ní abẹ́ ọba rẹ̀ ẹlẹ́ẹ̀kẹje, ẹni tí “ó ṣe ju gbogbo àwọn ọba Israẹli tí ó ṣáájú rẹ̀ lọ láti mú kí Olúwa Ọlọ́run Israẹli bínú.” Ọ̀rọ̀ náà ‘mú bínú’ nínú ẹsẹ̀ náà jẹ́ ìtọ́kasí sí “ọjọ́ ìmúnibínú” tí ìdánwò kẹwàá nínú Nọ́mbà orí kẹrìnlá ṣojú fún. Bí Áhábù ṣe mú Ọlọ́run bínú dúró fún ìkẹyìn nínú àwọn ìdánwò mẹ́wàá tí ìròyìn búburú àwọn amí mẹ́wàá mú wá nínú Nọ́mbà orí kẹrìnlá. Nítorí náà, ó ṣojú fún ìdánwò ìkẹyìn fún ìṣísẹ̀ Míllẹ́ráìtì àti ìdánwò ìkẹyìn fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
Nítorí náà, gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ti wí pé, Lónìí, bí ẹ bá gbọ́ ohùn rẹ̀, ẹ má ṣe mu ọkàn yín le, gẹ́gẹ́ bí nígbà ìbínú náà, ní ọjọ́ ìdánwò ní aginjù. Heberu 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Ní ọjọ́ ìsọ̀tẹ́ àsọtẹ́lẹ̀ tí Ahab dúró fún, wòlíì Elijah gbàdúrà pé bí ó bá jẹ́ dandan, kí Ọlọ́run mú àwọn ìdájọ́ wá sórí Israẹli, kí àwọn ènìyàn Rẹ̀ lè ronú pìwà dà kúrò nínú àwọn ẹ̀ṣẹ̀ tí wọ́n ń bá ara wọn lò.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
“Àwọn ènìyàn Ísírẹ́lì ti ń pàdánù ìbẹ̀rù àti ọ̀wọ̀ wọn fún Ọlọ́run díẹ̀díẹ̀ títí tí ọ̀rọ̀ Rẹ̀ nípasẹ̀ Jóṣúà kò fi ní agbára kankan lójú wọn mọ́. ‘Ní ọjọ́ ayé rẹ̀ [Ahabu] ni Híẹ́lì ará Bẹ́tẹ́lì tún Jẹ́ríkò kọ́: ó fi Ábírámù àkọ́bí rẹ̀ lélẹ̀ ìpìlẹ̀ rẹ̀, ó sì gbé ibodè rẹ̀ ró nípasẹ̀ Ségúbù àbíkẹ́yìn rẹ̀, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa, tí ó sọ nípasẹ̀ Jóṣúà ọmọ Núnì.’”
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Nígbà tí Ísírẹ́lì ń yapa kúrò nínú ìgbàgbọ́, Èlíjà dúró gẹ́gẹ́ bí wòlíì olóòtítọ́ àti olóòótọ́ sí Ọlọ́run. Ọkàn rẹ̀ tí ó jẹ́ olóòótọ́ bàjẹ́ gidigidi bí ó ti rí i pé àìgbàgbọ́ àti àìṣòótọ́ ń yára ya àwọn ọmọ Ísírẹ́lì kúrò lọ́dọ̀ Ọlọ́run, ó sì gbàdúrà pé kí Ọlọ́run gba àwọn ènìyàn Rẹ̀ là. Ó bẹ Ọlọ́run pé kí Olúwa má ṣe kọ àwọn ènìyàn Rẹ̀ tí ń ṣẹ̀ sílẹ̀ pátápátá, ṣùgbọ́n kí Ó fi ìdájọ́, bí ó bá jẹ́ dandan, jí wọn sókè sí ìrònúpìwàdà, kí Ó má sì jẹ́ kí wọ́n lọ síwájú sí i nínú ẹ̀ṣẹ̀ dé àyè tí ó burú jù bẹ́ẹ̀ lọ, tí yóò sì mú kí wọ́n ru ìbínú Rẹ̀ sókè kí Ó lè pa wọ́n run gẹ́gẹ́ bí orílẹ̀-èdè kan.”
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
“Ọ̀rọ̀ Olúwa tọ́ Élíjà wá pé kí ó lọ sí ọ̀dọ̀ Áhábù pẹ̀lú ìkéde ìdájọ́ Rẹ̀ nítorí ẹ̀ṣẹ̀ Ísírẹ́lì. Élíjà rìn lọ ní ọ̀sán àti ní òru títí ó fi dé ààfin Áhábù. Kò bẹ̀bẹ̀ fún ààyè láti wọlé, bẹ́ẹ̀ ni kò dúró kí a kéde rẹ̀ ní ọ̀nà ìlànà. Lójijì fún Áhábù, Élíjà dúró níwájú ọba Samáríà tí ìyàlẹ́nu mú, ní aṣọ líle tí àwọn wòlíì máa ń wọ́ ní ìṣàkóso. Kò tọrọ àforíjì kankan fún bí ó ṣe farahàn láìròyìn, láìsí ìpè; ṣùgbọ́n, nígbà tí ó gbé ọwọ́ rẹ̀ sókè sí ọ̀run, ó fi òtítọ́ mímọ́ jẹ́rìí ní orúkọ Ọlọ́run alààyè, ẹni tí ó dá ọ̀run àti ayé, nípa àwọn ìdájọ́ tí yóò dé sórí Ísírẹ́lì pé: ‘Ìrì kì yóò sí, bẹ́ẹ̀ ni òjò kì yóò rọ ní àwọn ọdún wọ̀nyí, bí kò ṣe gẹ́gẹ́ bí ọ̀rọ̀ mi.’”
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
“Ẹ̀sùn líle tí ó bani lẹ́rù yìí nípa àwọn ìdájọ́ Ọlọ́run nítorí ẹ̀ṣẹ̀ Israẹli ṣubú bí àrá lórí ọba apẹ̀yìndà náà. Ó dàbí ẹni pé ìyàlẹ́nu àti ìbẹ̀rù ti mú un dákẹ́ tì; kí ó tó lè bọ́ lára ìyàlẹ́nu rẹ̀, Élíjà, láì dúró láti rí ipa ìránṣẹ́ rẹ̀, pòórá lọ lójijì gẹ́gẹ́ bí ó ti wá. Iṣẹ́ rẹ̀ ni láti sọ ọ̀rọ̀ ìbànújẹ láti ọ̀dọ̀ Ọlọ́run, ó sì yọ kúrò níbẹ̀ lẹ́sẹ̀kẹsẹ̀. Ọ̀rọ̀ rẹ̀ ti ti àwọn ìṣúra ọ̀run pa, ọ̀rọ̀ rẹ̀ nìkan sì ni kọ́kọ́rọ́ tí ó lè tún ṣí wọn sílẹ̀.” Testimonies, volume 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
Israẹli ti gbàgbé pé Joṣua ti pàṣẹ fún wọn gidigidi pé kí wọ́n má ṣe bá àwọn orílẹ̀-èdè aláìjẹ́mímọ́ náà dá pọ̀, àti pé kí wọn má tún Jẹ́ríkò kọ láéláé. Bí ó tilẹ̀ jẹ́ pé ogun Jẹ́ríkò jẹ́ ìfihàn ńláǹlà agbára Ọlọ́run àti ààmì ìlérí Ọlọ́run láti mú àwọn ènìyàn Rẹ̀ wọ Ilẹ̀ Ìlérí, ẹ̀ṣẹ̀ kan, ègún kan, àti ìgbàlà kan náà tún ní ìbáṣepọ̀ pẹ̀lú Jẹ́ríkò. ‘Ẹ̀ṣẹ̀’ náà ni ti Akani, ẹni tí ó ṣojúkòkòrò ọrọ̀ àti ipa Jẹ́ríkò, ‘ègún’ náà sì wà lórí ẹnikẹ́ni tí yóò tún Jẹ́ríkò kọ, àti panṣágà Ráhábù dúró fún ‘ìgbàlà’. Akani fẹ́ aṣọ ẹlẹ́wà ti Babiloni. Ó rò pé òun lè fi ẹ̀ṣẹ̀ rẹ̀ pamọ́, gẹ́gẹ́ bí Ádámù àti Éfà ti wá ọ̀nà láti fi ẹ̀ṣẹ̀ wọn pamọ́ pẹ̀lú aṣọ ewé ọ̀pọ̀tọ́. Akani fẹ́ àlàáfíà-ọ̀rọ̀ tí Jẹ́ríkò ṣàpẹẹrẹ, ó sì fẹ́ láti ní ìbáṣepọ̀ pẹ̀lú Babiloni.
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
A gbé Jẹ́ríkò kalẹ̀ gẹ́gẹ́ bí àpẹẹrẹ iṣẹ́ mímú ìhìnrere áńgẹ́lì kẹta lọ sí ayé, ṣùgbọ́n ó ní ìkìlọ̀ kan nípa ẹ̀ṣẹ̀ ìfẹ́ àti ìgbẹ́kẹ̀lé nínú ayé. Àpẹẹrẹ Jẹ́ríkò pẹ̀lú ní ègún sí àtúnkọ́ Jẹ́ríkò, Rahabu sì dúró fún àwọn tí wọ́n ṣì wà ní Bábílónì tí wọ́n jáde wá nígbà tí a ké ìhìnrere ńlá ti áńgẹ́lì kẹta.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
Ọkàn olóòtítọ́ Elijah bàjẹ́ gidigidi. Ìbínú mímọ́ rẹ̀ ru sókè, ó sì jowú fún ògo Ọlọ́run. Ó rí i pé a ti sọ Ísírẹ́lì sínú ìpẹ̀yìndà ẹlẹ́rùjẹ̀jẹ̀. Nígbà tí ó sì rántí àwọn ohun ńlá tí Ọlọ́run ti ṣe fún wọn, ìbànújẹ́ àti ìyàlẹ́nu bò ó mọ́lẹ̀. Ṣùgbọ́n ọ̀pọ̀ jùlọ nínú àwọn ènìyàn gbàgbé gbogbo èyí. Ó wá sí iwájú Olúwa, ó sì fi ọkàn tí ìrora ti yí pa, bẹ̀ ẹ́ pé kí Ó gba àwọn ènìyàn Rẹ̀ là bí ó bá tilẹ̀ jẹ́ nípasẹ̀ ìdájọ́. Ó bẹ Ọlọ́run pé kí Ó dá ìrì àti òjò dúró fún àwọn ènìyàn aláìmọrírì Rẹ̀, àwọn ìṣúra ọ̀run, kí Ísírẹ́lì apẹ̀yìndà lè máa wo àwọn ọlọ́run wọn lásán, àwọn òrìṣà wúrà, igi, àti òkúta wọn, oòrùn, òṣùpá, àti àwọn ìràwọ̀, pé kí wọ́n máa fún ilẹ̀ ní omi, kí wọ́n sì mú un lọ́rà, kí ó sì máa so èso jáde lọ́pọ̀lọpọ̀. Olúwa sọ fún Elijah pé Ó ti gbọ́ àdúrà rẹ̀, àti pé Òun yóò dá ìrì àti òjò dúró fún àwọn ènìyàn Rẹ̀ títí wọn yóò fi yí padà sọ́dọ̀ Rẹ̀ pẹ̀lú ìrònúpìwàdà.
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
“Ọlọ́run ti pa àwọn ènìyàn Rẹ̀ mọ́ ní ọ̀nà àkànṣe kúrò nínú ìdàpọ̀ pẹ̀lú àwọn orílẹ̀-èdè abọ̀rìṣà tí ó yí wọn ká, kí ọkàn wọn má bàa jẹ́ kí a tàn wọ́n jẹ nípasẹ̀ àwọn igbó mímọ́ àti àwọn ilé-ẹ̀bọ, àwọn tẹ́ńpìlì àti àwọn pẹpẹ, tí a tò sílẹ̀ ní ọ̀nà tí ó ná owó púpọ̀ jù lọ, tí ó sì fa ẹni mọ́ra gan-an, láti bàa yí ìmọ̀lára padà kí a lè rọ́pò Ọlọ́run nínú ọkàn àwọn ènìyàn.”
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘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 first-born, and in his youngest son shall he set up the gates of it.’
“Ilu Jeriko ni a ti yà sí mímọ́ fún ìbọ̀rìṣà tí ó pọ̀ jù lọ. Àwọn olùgbé ibẹ̀ jẹ́ ọlọ́rọ̀ gidigidi, ṣùgbọ́n gbogbo ọrọ̀ tí Ọlọ́run ti fi fún wọn ni wọ́n kà sí ẹ̀bùn láti ọwọ́ àwọn ọlọ́run wọn. Wọ́n ní wúrà àti fàdákà púpọ̀; ṣùgbọ́n, gẹ́gẹ́ bí àwọn ènìyàn ṣáájú Ikún-omi, wọ́n jẹ́ aláìbàjẹ́ àti ọlọ́rọ̀-òfò, wọ́n sì fi iṣẹ́ búburú wọn gàn àti bínú sí Ọlọ́run ọ̀run. Ìdájọ́ Ọlọ́run jí dìde sí Jeriko. Ó jẹ́ ibi-olódi. Ṣùgbọ́n Olórí ogun OLúWA tìkára Rẹ̀ wá láti ọ̀run láti darí àwọn ogun ọ̀run ní ìkọlù sí ìlú náà. Àwọn áńgẹ́lì Ọlọ́run di àwọn ògiri ńlá náà mú, wọ́n sì wó wọn lulẹ̀. Ọlọ́run ti sọ pé ìlú Jeriko yóò di ẹni ègún, àti pé gbogbo ènìyàn yóò ṣègbé àfi Rahabu àti gbogbo ilé rẹ̀. Àwọn wọ̀nyí ni a ó gbàlà nítorí ojúrere tí Rahabu fi hàn sí àwọn ojiṣẹ́ OLúWA. Ọ̀rọ̀ OLúWA sí àwọn ènìyàn ni pé: ‘Ẹ̀yin sì, ní ti gbogbo ọ̀nà, ẹ máa pa ara yín mọ́ kúrò lọ́dọ̀ ohun ègún náà, kí ẹ má bàa di ẹni ègún, nígbà tí ẹ bá mú nínú ohun ègún náà, tí ẹ sì mú ibùdó Israeli di ẹni ègún, tí ẹ sì yọ ìdààmú sí i.’ ‘Joshuwa sì fi wọn búra ní àkókò náà, ó ní, Ègún ni fún ọkùnrin náà níwájú OLúWA, ẹni tí yóò dìde kí ó sì tún ìlú yìí Jeriko kọ́; nínú àkọ́bí rẹ̀ ni yóò fi ìpìlẹ̀ rẹ̀ lélẹ̀, nínú ọmọ rẹ̀ kékeré jùlọ ni yóò sì fi gbé ẹnubodè rẹ̀ ró.’”
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
“Ọlọ́run ṣe pàtó gidigidi ní ti Jẹ́ríkò, kí àwọn ènìyàn má baà jẹ́ kí ohun tí àwọn olùgbé ibẹ̀ ń bọ̀ wọ́n lọ́kàn, kí ọkàn wọn sì yà kúrò lọ́dọ̀ Ọlọ́run. Ó fi àwọn àṣẹ tí ó dájú jù lọ ṣọ́ àwọn ènìyàn Rẹ̀; ṣùgbọ́n láìka ìkìlọ̀ gbígbóná náà láti ọ̀dọ̀ Ọlọ́run nípasẹ̀ ẹnu Joṣua sí, Ákánì gbójúgbóyà láti ṣẹ òfin náà. Ìfẹ́-ọkàn rẹ̀ sí ohun-ini ló mú un kó nínú àwọn ìṣúra tí Ọlọ́run ti kọ̀ fún un láti fi ọwọ́ kàn, nítorí pé ègún Ọlọ́run wà lórí wọn. Àti nítorí ẹ̀ṣẹ̀ ọkùnrin yìí ni Ísírẹ́lì ti Ọlọ́run fi di aláìlera bí omi níwájú àwọn ọ̀tá wọn.”
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
“Joṣua àti àwọn àgbààgbà Israẹli wà nínú ìpọ́njú ńlá. Wọ́n wólẹ̀ níwájú àpótí Ọlọ́run pẹ̀lú ìrẹ̀lẹ̀ jíjinà jùlọ, nítorí pé Olúwa bínú sí àwọn ènìyàn Rẹ̀. Wọ́n gbàdúrà, wọ́n sì sọkún níwájú Ọlọ́run. Olúwa bá Joṣua sọ pé: ‘Dìde; èéṣe tí ìwọ fi dojúbolẹ̀ báyìí? Israẹli ti ṣẹ̀, wọ́n sì tún rú májẹ̀mú Mi tí Mo pàṣẹ fún wọn: nítorí wọ́n ti mú nínú ohun tí a ti fi fún ìparun, wọ́n sì tún jí i, wọ́n sì tún ṣe àrékérekè, wọ́n sì fi í sínú ohun ìní ara wọn. Nítorí náà àwọn ọmọ Israẹli kò lè dúró níwájú àwọn ọ̀tá wọn, ṣùgbọ́n wọ́n fi ẹ̀yìn sá níwájú àwọn ọ̀tá wọn, nítorí wọ́n ti di ẹni ègún: bẹ́ẹ̀ ni Èmi kì yóò sì tún wà pẹ̀lú yín mọ́, bí kò ṣe pé ẹ pa ohun tí a ti fi fún ìparun run kúrò láàárín yín.’”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
“A ti fihàn mí pé Ọlọ́run níhìn-ín ń ṣàpèjúwe bí Ó ti ka ẹ̀ṣẹ̀ sí láàárín àwọn tí ń jẹ́wọ́ pé àwọn ni ènìyàn Rẹ̀ tí ń pa àwọn òfin Rẹ̀ mọ́. Àwọn tí Ó ti fi ọlá pàtó bọ̀ wí pé kí wọ́n jẹ́rìí sí àfihàn àgbàyanu agbára Rẹ̀, gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì ṣe rí, tí wọn yóò sì tún gbójúgbóyà láti kọbi ara sí àwọn àṣẹ Rẹ̀ tí Ó sọ ní kedere, ni yóò di kókó ìbínú Rẹ̀. Yóò kọ́ àwọn ènìyàn Rẹ̀ pé àìgbọràn àti ẹ̀ṣẹ̀ jẹ́ ohun ìkórìíra gidigidi níwájú Rẹ̀, a kò sì gbọ́dọ̀ ka wọ́n sí ohun kékeré.” Testimonies, volume 3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
Ìtàn Jeriko ní ìkìlọ̀ pé kí a má ṣe gbẹ́kẹ̀ lé agbára àti ògo tí a rí nínú ìlú búburú àti ọlọ́rọ̀. “Ìlú” kan nínú àsọtẹ́lẹ̀ Bíbélì jẹ́ ìjọba, Akan sì mú aṣọ ara Bábílónì kan. Ní ti àsọtẹ́lẹ̀, aṣọ dúró fún ìwà; nítorí náà, ní “àwọn ọjọ́ ìkẹyìn,” bí Akan ṣe fi aṣọ ara Bábílónì náà pamọ́ ṣojú ìfẹ́kúfẹ̀ẹ́ àṣírí láti ní ìwà Bábílónì ẹ̀mí. Ìwà náà, tàbí àwòrán Bábílónì ẹ̀mí, ni Orílẹ̀-Èdè Amẹ́ríkà ń ṣojúkòkòrò sí nígbà tí ó bá so ìjọ àti ìjọba pọ̀.
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Nígbà tí wọ́n dojú kọ ìṣeeṣe pé kí a pe àwọn ọ̀dọ́ inú ìṣísẹ̀ Millerite lọ sí ogun Abẹ́lé, tí wọ́n sì mọ àìní ètò àjọṣe, àwọn aṣáájú ìṣísẹ̀ náà so ara wọn pọ̀ ní ti òfin pẹ̀lú orílẹ̀-èdè ọlọ́rọ̀ náà, èyí tí wọn kò níláti dà mọ́ rárá. Àní, Òfin-Ìpilẹ̀ orílẹ̀-èdè ọlọ́rọ̀ náà fúnra rẹ̀ ṣe àfihàn pé kò sí ìdí pàtàkì kankan fún ìjọ kan láti ní ìbáṣepọ̀ pẹ̀lú ìpínlẹ̀. Àwọn ẹ̀sìn-ìjọ kan wà ní àkókò Millerite tí wọ́n ṣì wà títí di òní; díẹ̀ nínú àwọn ẹ̀sìn-ìjọ wọ̀nyí kò tíì wọ inú ìbáṣepọ̀ òfin pẹ̀lú ìjọba Orílẹ̀-Èdè Amẹ́ríkà rárá, àti pé ìpinnu wọn láti má ṣe dá ìbáṣepọ̀ náà sílẹ̀ kò dènà wọn ní ọ̀nà kankan láti ṣètò àwọn ìjọ wọn kọ̀ọ̀kan.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
Lẹ́yìn ọ̀pọ̀ ọdún tí Joṣua ti jagun ogun Jẹ́ríkò, ní àkókò Ahabu, gbogbo ìkìlọ̀ nípa ìṣọ̀tẹ̀ Aakani àti ìparun Jẹ́ríkò ni a ti gbàgbé láàárín àwọn ènìyàn Ọlọ́run alátẹ̀yìnwá. Elijah gbàdúrà sí Ọlọ́run, ó béèrè pé bí ó bá yẹ, kí a mú ìdájọ́ Ọlọ́run ṣẹ láti mú àwọn ènìyàn Rẹ̀ wá sí ìrònúpìwàdà. Nígbà tí Malaki kọ àwọn ọ̀rọ̀ ìkẹyìn Májẹ̀mú Láéláe, a fi ìlérí náà sí inú àyíká pé Olúwa yóò fi ègún lu ayé. Ègún tí ó ní í ṣe pẹ̀lú Jẹ́ríkò wà lórí ẹnikẹ́ni tí yóò tún Jẹ́ríkò kọ́. Ègún náà wà lórí ẹnikẹ́ni tí yóò, bíi Aakani, fẹ́ gbẹ́kẹ̀lé ọrọ̀ àti ọ̀pọ̀lọpọ̀ ohun ìní tí a so mọ́ Jẹ́ríkò. “Ẹ̀ṣẹ̀” Aakani ṣàpẹẹrẹ ìfẹ́ inú tí a fi pamọ́, tí a kò tíì yà sọ́tọ̀, láti wọ aṣọ ara Bábílónì. “Ègún” náà sì jẹ́ fún iṣẹ́ fífi àwọn ìfẹ́ inú wọ̀nyẹn hàn ní ìṣe.
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Ìhìnrere Miller jẹ́ ìhìnrere Elijah fún àkókò rẹ̀, Ogun Abẹ́lẹ̀ sì dúró gẹ́gẹ́ bí àwọn ìdájọ́ tí ń bá ìhìnrere Elijah lọ. Ní àárín Ogun Abẹ́lẹ̀ náà ní ọdún 1863, Adventismu Millerite tún Jeriko kọ́, gẹ́gẹ́ bí a ti rí i nínú àwọn kíkún ẹ̀rí ègún tí Joshua kede sórí ẹnikẹ́ni tí yóò ṣe bẹ́ẹ̀.
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 Jóṣúà fi jẹ́ wọn ní ẹ̀jẹ̀, ó sì wí pé, Ègún ni fún ọkùnrin náà níwájú Olúwa, ẹni tí yóò dìde kí ó sì tún ìlú yìí, Jéríkò, kọ́: nínú àkọ́bí rẹ̀ ni yóò fi tẹ ìpìlẹ̀ rẹ̀, àti nínú ọmọ rẹ̀ àbíkẹ́yìn ni yóò fi gbé ẹnu-bodè rẹ̀ ró. Jóṣúà 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
Ọ̀rọ̀ náà “adjured” nínú àṣẹ Jóṣúà jẹ́ ìbúra pẹ̀lú ègún ní àkókò kan náà. Ègún ni yóò jẹ́ ti ẹ bá rú àṣẹ Jóṣúà, ìbùkún sì ni yóò jẹ́ ti ẹ bá pa ìbúra náà mọ́. Ọ̀rọ̀ tí a túmọ̀ sí “adjured” ni a tún túmọ̀ sí “ìgbà méje” nínú Léfítíkù mẹ́rìndínlọ́gbọ̀n. Ìbúra àti ègún Mósè, gẹ́gẹ́ bí Dáníẹ́lì ti sọ ọ́ ní orí kẹsàn-án, ní ìsopọ̀ pẹ̀lú àtúnkọ́lé Jẹ́ríkò.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Bẹ́ẹ̀ ni, gbogbo Israẹli ti rú òfin rẹ, àní nípa yíyà kúrò, kí wọn má bàa gbọ́ ohùn rẹ; nítorí náà ni a ti da ègún náà sórí wa, àti ìbúra tí a kọ sínú òfin Mósè ìránṣẹ́ Ọlọ́run, nítorí pé a ti ṣẹ̀ sí i. Daniẹli 9:11.
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
Arábìnrin White sọ pé, “Ọlọ́run ṣe pàtó gidigidi ní ti Jeriko, kí àwọn ènìyàn má bà a jẹ́ kí àwọn ohun tí àwọn olùgbé ibẹ̀ ti jọ́sìn fà wọ́n lójú, kí ọkàn wọn sì má bà a yí kúrò lọ́dọ̀ Ọlọ́run.” Ọlọ́run ṣe pàtó gidigidi nínú mímú ìparun Jeriko ṣẹ, nítorí náà Ó sì tún ṣe pàtó gidigidi nínú fífi ìkìlọ̀ tí Aṣani dúró fún un sílẹ̀ sínú àkọsílẹ̀. Ó fara balẹ̀ nínú àkọsílẹ̀ ègún tí ó bá àtúnkọ́ Jeriko lọ, Ó sì tún fara balẹ̀ nínú ṣíṣe àlàyé ọgbọ́n ogun àtọ̀runwá tí a lò láti mú kí ògiri náà wó lulẹ̀.
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
Dájúdájú Jésù ni, gẹ́gẹ́ bí Olórí ogun Olúwa, ẹni tí ó pàṣẹ fún àwọn áńgẹ́lì láti mú kí odi Jẹ́ríkò wó lulẹ̀; kò sí ohun kankan tí a ṣe lásán nínú Ọ̀rọ̀ Ọlọ́run, ṣùgbọ́n ní àpẹẹrẹ yìí, wòlíì obìnrin náà sọ fún wa pé, “Ọlọ́run ṣọ́ra gidigidi ní ti Jẹ́ríkò.” Ọjọ́ méje ni wọ́n fi rù àpótí májẹ̀mú ká ìlú náà yíká, ọjọ́ kan sì jẹ́ ọdún kan nínú àsọtẹ́lẹ̀. A ti kọ ìlànà náà sílẹ̀ ní ìbẹ̀rẹ̀ ọdún mẹ́rìnlélógójì ìrìnàjò wọn nínú aginjù, ní òpin ọdún mẹ́rìnlélógójì náà sì ni wọ́n yí Jẹ́ríkò ká fún ọjọ́ méje.
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.
Lẹ́yìn iye ọjọ́ tí ẹ fi ṣe àwárí ilẹ̀ náà, àní ọjọ́ ogójì, fún ọjọ́ kọ̀ọ̀kan ọdún kan, ẹ̀yin yóò ru ẹ̀ṣẹ̀ yín, àní ọdún ogójì; ẹ̀yin yóò sì mọ ìyapa mi sí ìlérí. Númérì 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Ọjọ meje ni a gbé àpótí májẹ̀mú yíká ìlú náà, àti ní ọjọ́ keje ni a mú un yíká ìlú náà “lógoje.” Èyí pèsè ẹlẹ́rìí àsọtẹ́lẹ̀ méjì pé Jeriko ní ìbáṣepọ̀ pẹ̀lú “àkókò meje” ti ìbúra Mose. Àwọn ènìyàn májẹ̀mú Ọlọ́run jẹ́ àlùfáà, àti àwọn àlùfáà meje fẹ́ ìpè meje.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Ẹyin pẹ̀lú, bí òkúta alààyè, ni a ń kọ́ yín sí ilé ẹ̀mí kan, àlùfáà mímọ́ kan, láti máa rú àwọn ẹbọ ẹ̀mí tí ó ṣe ìtẹ́wọ́gbà lọ́dọ̀ Ọlọ́run nípa Jésù Kristi. 1 Peteru 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
Ipè dúró fún bóyá ìkìlọ̀ kan, tàbí ìdájọ́ kan, tàbí ìpè sí àpéjọ mímọ́, gẹ́gẹ́ bí ọ̀rọ̀ àyíká tí a ti fi í sí. Ní ọjọ́ ìkẹyìn, a ní láti fẹ́ ipè kan nípasẹ̀ àwọn olùṣọ́, gẹ́gẹ́ bí a ti fẹ́ ẹ nípasẹ̀ àwọn Millerites nínú ìtàn wọn. Àwọn àlùfáà dúró fún àwọn olùṣọ́ lórí ògiri Síónì tí ń fẹ́ ipè, tí ń kìlọ̀ fún àwọn ènìyàn Ọlọ́run nípa ìdájọ́ tí ń bọ̀, nígbà kan náà sì ń pe àwọn ènìyàn wọ̀nyí gan-an sí àpéjọ mímọ́.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
Ẹ fẹ́ ìpè ní Síónì, kí ẹ sì fún ìkìlọ̀ ní òkè mímọ́ mi: kí gbogbo àwọn olùgbé ilẹ̀ náà wárìrì: nítorí ọjọ́ Olúwa ń bọ̀, nítorí ó súnmọ́ etílé … Ẹ fẹ́ ìpè ní Síónì, ya àwẹ̀ sí mímọ́, pe àpéjọ àìkù; kó àwọn ènìyàn jọ, ya ìjọ ènìyàn náà sí mímọ́, kó àwọn àgbà jọ, kó àwọn ọmọ kékeré, àti àwọn tí ń mú ọmú jọ: kí ọkọ ìyàwó jáde kúrò ní yàrá rẹ̀, àti ìyàwó kúrò ní iyàrá rẹ̀. Kí àwọn àlùfáà, àwọn ìránṣẹ́ Olúwa, sọkún láàárín ìloro àti pẹpẹ, kí wọ́n sì wí pé, Dá àwọn ènìyàn rẹ sí, Olúwa, má sì fi ogún rẹ fún ẹ̀gàn, kí àwọn orílẹ̀-èdè má bàa jọba lórí wọn: èéṣe tí wọ́n fi máa wí láàárín àwọn ènìyàn pé, Níbo ni Ọlọ́run wọn wà? Joẹli 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Ìhìnrere ipè ni ìhìnrere Èlíjà. Gbogbo onírúurú ìlò ọ̀rọ̀ náà “méje” nínú Joshua orí kẹfà, ni ọ̀rọ̀ kan náà tàbí àtúmọ̀-èyí tí ó ní ìbátan pẹ̀lú ọ̀rọ̀ tí a túmọ̀ sí “ìgbà méje” nínú Lefitiku mẹ́rìndínlọ́gbọ̀n. Síbẹ̀, àwo àlọ́ tí àwọn onímọ̀-ẹ̀kọ́ ìsìn Laodicea ń pín kiri sọ pé ọ̀rọ̀ tí a túmọ̀ sí “ìgbà méje” nínú Lefitiku mẹ́rìndínlọ́gbọ̀n kàn ń ṣojú ìkúnlẹ̀ agbára, tàbí pípé, tàbí ìyàtọ̀ aṣiwèrè mìíràn kan nínú ìkọ̀sílẹ̀ wọn pé Miller tọ́ nínú fífi iye nọ́mbà kún ọ̀rọ̀ tí a túmọ̀ sí “ìgbà méje.” Àwọn àlùfáà darí àwọn ènìyàn yí ìlú náà ká ní ìgbà méje, kì í ṣe ní kíkún tàbí ní pípé yí Jeriko ká. Ọ̀rọ̀ tí a túmọ̀ sí “ìgbà méje” ń ṣojú iye nọ́mbà kan!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
Ní Jẹ́ríkò, nígbà tí àwọn ènìyàn ké, ó ṣàpẹẹrẹ igbe ńlá ti ọgọ́rùn-ún mẹ́rìndínlógójì ẹgbẹ̀rún náà, àwọn tí a gé jáde kúrò nínú òkè láìsí ọwọ́ nínú Dáníẹ́lì orí kejì, tí wọ́n lù, tí wọ́n sì fọ ère náà sí wẹ́wẹ́.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Ní ọjọ́ àwọn ọba wọ̀nyí ni Ọlọ́run ọ̀run yóò gbé ìjọba kan kalẹ̀, èyí tí a kì yóò run láéláé; a kì yóò sì fi ìjọba náà sílẹ̀ fún àwọn ènìyàn mìíràn, ṣùgbọ́n yóò fọ́, yóò sì run gbogbo àwọn ìjọba wọ̀nyí, yóò sì dúró títí láé. Níwọ̀n bí ìwọ ti rí i pé a gé òkúta náà jáde láti inú òkè láìfi ọwọ́ ṣe é, àti pé ó fọ irin náà, idẹ náà, amọ̀ náà, fàdákà náà, àti wúrà náà túútúú; Ọlọ́run ńlá ti fi hàn fún ọba ohun tí yóò ṣẹlẹ̀ lẹ́yìn èyí: àlá náà sì dájú, ìtumọ̀ rẹ̀ náà sì dájú pẹ̀lú. Danieli 2:44, 45.
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Ọlọ́run fara balẹ̀ ka àwọn irin iyebíye tí a rí ní Jẹ́ríkò sílẹ̀ gẹ́gẹ́ bí wúrà, fàdákà, idẹ, àti irin. Ní ti àsọtẹ́lẹ̀, amọ̀ dúró fún àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú Ráhábù. Jẹ́ríkò ṣojú fún òpin gbogbo àwọn ìjọba ayé ní àkókò igbe ńlá ti ọgọ́rùn-ún méjìdínláàádọ́rin ẹgbẹ̀rún.
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Ṣùgbọ́n gbogbo fàdákà, àti wúrà, àti àwọn ohun èlò idẹ àti irin, ni a ti yà sí mímọ́ fún Olúwa: wọn yóò wọ inú ìṣúra Olúwa. Joshua 6:19.
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
Jéríkò dúró fún iṣẹ́ ìṣẹ́gun Ilẹ̀ Ìlérí, èyí tí ó jẹ́ àpẹẹrẹ iṣẹ́ ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta. Iṣẹ́ náà ní ìkìlọ̀ kan, ègún kan, àti ìgbàlà àwọn tí wọ́n wà níta ẹgbẹ́ àlùfáà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú aṣẹ́wó náà, Ráhábù.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
“Ègún” àsọtẹ́lẹ̀ Jóṣúà ni a ṣẹ ní ọjọ́ Áhábù àti Èlíjà lẹ́yìn náà. Ègún tí a kéde sí àtúnkọ́ Jẹ́ríkò ní àsọtẹ́lẹ̀ pàtó pé ọkùnrin tí yóò ṣe bẹ́ẹ̀ yóò pàdánù ọmọ rẹ̀ kékeré jùlọ nígbà tí ó bá gbé àwọn ẹnubodè Jẹ́ríkò dìde, àti pé yóò pàdánù ọmọ rẹ̀ àgbà jùlọ nígbà tí ó bá fi ìpìlẹ̀ rẹ̀ lélẹ̀. Ní àkókò Èlíjà, Híẹ́lì ará Bẹ́tẹ́lì mú àsọtẹ́lẹ̀ náà ṣẹ, ọmọ rẹ̀ kékeré jùlọ sì kú nígbà tí ó gbé àwọn ẹnubodè náà dìde, ọmọ rẹ̀ àgbà jùlọ sì kú nígbà tí ó fi ìpìlẹ̀ rẹ̀ lélẹ̀. “Ègún” tí ó ní ìbáṣepọ̀ pẹ̀lú ìránṣẹ́ Èlíjà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ iṣẹ́ àtúnkọ́ Jẹ́ríkò.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Kíyèsí i, èmi yóò rán wòlíì Elijah sí yín kí ọjọ́ ńlá àti ẹlẹ́rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí ọ̀dọ̀ àwọn ọmọ, àti ọkàn àwọn ọmọ sí ọ̀dọ̀ àwọn baba wọn, kí n má bàa wá lu ilẹ̀ ayé pẹ̀lú ègún. Malaki 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Ègún ìtàn àwọn Millerite tí ó ní ìbáṣepọ̀ pẹ̀lú ìránṣẹ́ Èlíjà ti Miller ni Jóṣúà ti sọ tẹ́lẹ̀, a sì mú un ṣẹ ní àkókò Èlíjà àti Áhábù.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
Ní ọjọ́ rẹ̀ ni Híẹli ará Bẹtẹli tún Jẹ́ríkò kọ́; nípa Ábírámù àkọ́bí rẹ̀ ni ó fi ìpìlẹ̀ rẹ̀ lélẹ̀, àti nípa Ségúbù ọmọ rẹ̀ àbíkẹ́yìn ni ó gbé ẹnu-ọ̀nà rẹ̀ ró, gẹ́gẹ́ bí ọ̀rọ̀ Olúwa tí ó ti sọ nípasẹ̀ Jóṣúà ọmọ Núnì. 1 Kings 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
Ègún àbùkù tí ó wà lórí títún Jẹ́ríkò kọ́ kò lè yà kúrò nínú ìfihàn agbára tí Ọlọ́run fi hàn nígbà tí Ó mú kí ògiri Jẹ́ríkò wó lulẹ̀. Arábìnrin White sọ pé, “Àwọn ẹni tí Ó ti bọlá fún ní pàtàkì láti jẹ́rìí sí àwọn àfihàn àgbàyanu agbára Rẹ̀, gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì ti ṣe, tí wọn yóò sì tún wá gbójúgbóyà láti ṣàìka àwọn àṣẹ Rẹ̀ tí Ó ti fi hàn gbangba, wọn yóò di ohun ìbínú Rẹ̀.” Àwọn Millerite ṣẹ̀ṣẹ̀ kópa nínú ìfihàn agbára Ọlọ́run tí ó dé òpin rẹ̀ nínú Ẹkún Òru Ọ̀gànjọ, ṣùgbọ́n wọn kọ ìbúra Mósè ti ìgbà méje, èyí tí Dáníẹ́lì pẹ̀lú fi mọ̀ gẹ́gẹ́ bí ègún Mósè.
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Àwọn orúkọ jẹ́ ààmì ìwà nínú Ọ̀rọ̀ Ọlọ́run, orúkọ ọkùnrin tí ó tún Jéríkò kọ́ sì, pẹ̀lú àwọn orúkọ ọmọkùnrin rẹ̀ àkọ́bí àti àbíkẹ́yìn rẹ̀, kún fún ìtumọ̀ gidigidi. Híẹ́lì túmọ̀ sí Ọlọ́run alààyè ti agbára, ó sì fi hàn pé Híẹ́lì jẹ́ ọmọlẹ́yìn Ọlọ́run alààyè. Òtítọ́ náà pé a dá a mọ̀ gẹ́gẹ́ bí ará Bẹ́tẹ́lì fi í mọ́ ìjọ. Ábírámù, àkọ́bí rẹ̀, túmọ̀ sí baba gíga, ní ti jíjẹ́ ẹni tí a gbé ga tí a sì gbé sókè. Ségúbù, ọmọ rẹ̀ àbíkẹ́yìn, túmọ̀ sí gíga àti láti gbé ga, àti láti gbé sókè. Gbogbo àwọn orúkọ mẹ́tẹ̀ẹ̀ta náà ṣàfihàn àwọn ìlànà kan nínú ìwà Ọlọ́run, ṣùgbọ́n nínú àyíká àsọtẹ́lẹ̀ tí wọ́n mú ṣẹ, wọ́n ṣàfihàn ọkùnrin kan tí ń gbé ara rẹ̀ ga tí ó sì ń gbé ara rẹ̀ sókè ju Ọlọ́run Olódùmarè lọ, ẹni tí ó ti mú Jéríkò wó lulẹ̀. “Ẹnubodè” nínú àsọtẹ́lẹ̀ dúró fún ìjọ.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Fún ọkàn onírẹ̀lẹ̀ tí ó sì ní ìgbàgbọ́, ilé Ọlọ́run lórí ilẹ̀ ayé ni ẹnu-ọ̀nà ọ̀run. Orin ìyìn, àdúrà, àwọn ọ̀rọ̀ tí àwọn aṣojú Kristi ń sọ, ni àwọn ọ̀nà tí Ọlọ́run ti yàn láti pèsè àwọn ènìyàn kan sílẹ̀ fún ìjọ tí ń bẹ lókè, fún ìjọsìn tí ó ga jùlọ náà, èyí tí kò sí ohun kankan tí ń sọni di aláìmọ́ tí ó lè wọ inú rẹ̀.” Testimonies, ìdìpọ̀ 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Ìbẹ̀rẹ̀ iṣẹ́ láti dá ìjọ sílẹ̀ bẹ̀rẹ̀ ní ọdún 1860, gẹ́gẹ́ bí àwọn akọ̀wé ìtàn Adventist bí Arthur White, ọmọ-ọmọ Ellen White, ti jẹ́rìí sí.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Nígbà tí Ellen White ti kọ̀wé tí ó sì ti tẹ̀ jáde ní ìtòsí pípẹ́ nípa àìní fún ètò nínú ìṣàkóso iṣẹ́ ìjọ (wo Early Writings, 97–104), tí James White sì ti ń fi àìní yìí ṣáájú àwọn onígbàgbọ́ nínú àwọn ọ̀rọ̀ àsọyé àti àwọn àpilẹ̀kọ Review, ìjọ náà lọ́ra láti gbé ìgbésẹ̀. Ohun tí a ti gbé kalẹ̀ ní ọ̀nà gbogbogbò ni a gba dáadáa, ṣùgbọ́n nígbà tí ó dé sí ìtúmọ̀ èyí padà sí ohun kan tí ó ní ìtẹ̀síwájú ìmúlò, ìfaradà sí i àti ìtakò wà. Àwọn àpilẹ̀kọ kúkúrú James White ní oṣù February jí kì í ṣe díẹ̀ nínú ipò ìtẹ́lọ́rùn ara ẹni, àti nísinsin yìí a ń sọ ọ̀pọ̀lọpọ̀ nǹkan.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
“J. N. Loughborough, tí ń ṣiṣẹ́ pọ̀ pẹ̀lú White ní Michigan, ni ẹni àkọ́kọ́ tí ó dáhùn. Ọ̀rọ̀ rẹ̀ jẹ́ ìfẹ̀síwájú, ṣùgbọ́n ní ipò ìgbèjà:”
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
“‘Ẹnikan ní, bí ẹ bá ṣètò ara yín kí ẹ lè di ohun-ìní mú nípa òfin, ẹ ó di apá kan Bábílónì. Rárá; mo mọ̀ pé ìyàtọ̀ púpọ̀ wà láàárín pé kí a wà ní ipò tí a fi lè dáàbò bo ohun-ìní wa nípa òfin àti lílo òfin láti dáàbò bo àti láti fi agbára mú àwọn ìgbàgbọ́ ẹ̀sìn wa ṣẹ. Bí ó bá jẹ́ ohun tí kò tọ́ láti dáàbò bo ohun-ìní ìjọ, èé ṣe tí kò fi tún jẹ́ ohun tí kò tọ́ fún ẹnìkọ̀ọ̀kan láti ní ohun-ìní kankan ní ọ̀nà tí òfin fọwọ́ sí?—Review and Herald, March 8, 1860.’”
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
“James White ti parí ọ̀rọ̀ rẹ̀ nínú Review, ní fífi ọ̀ràn ìnílọ́kànlè fún ètò ìṣètò iṣẹ́ ìtẹ̀wé síwájú ìjọ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé, ‘Tí ẹnikẹ́ni bá tako àwọn àbá wa, ṣé wọn yóò jọ̀wọ́ kọ ètò kan sílẹ̀ tí àwa gẹ́gẹ́ bí ènìyàn kan lè fi ṣiṣẹ́?’—Ibid., February 23, 1860. Alufaa àkọ́kọ́ tí ń ṣiṣẹ́ ní òde pápá láti dáhùn ni R. F. Cottrell, olóòtú alábàáṣiṣẹ́ alágbára fún Review. Ìfèsì rẹ̀ lẹ́sẹ̀kẹsẹ̀ jẹ́ èyí tí ó lòdì gidigidi:”
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
“‘Arákùnrin White ti béèrè pé kí àwọn ará sọ̀rọ̀ nípa ìpèsè tí ó ṣe láti dáàbò bo ohun-ìní ìjọ. Èmi kò mọ ìgbésẹ̀ pàtó tí ó pinnu nínú àbá yìí, ṣùgbọ́n mo lóye pé ó túmọ̀ sí pé kí a forúkọsílẹ̀ gẹ́gẹ́ bí ẹgbẹ́ ẹ̀sìn gẹ́gẹ́ bí òfin ti ṣe yàn án. Ní ti èmi fúnra mi, mo rò pé yóò jẹ́ ohun tí kò tọ́ láti ‘ṣe orúkọ fún ara wa,’ nítorí èyí ni ó wà ní ìpìlẹ̀ Babiloni. Èmi kò rò pé Ọlọ́run yóò fọwọ́ sí i.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
James White bẹ̀rẹ̀ ìsapá rẹ̀ láti di ìjọ ní ọdún 1860, a sì ń ṣàpẹẹrẹ ìjọ nípasẹ̀ “ẹnu-ọ̀nà”. Ellen White sọ èyí nípa ọdún 1860.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
“Ní ọdún 1860 ikú gbé ẹsẹ̀ kọjá ìbùsọ̀ ilé wa, ó sì fọ ẹ̀ka kékeré jùlọ nínú igi ìdílé wa. Herbert kékeré, tí a bí ní September 20, 1860, kú ní December 14 ọdún kan náà.” Testimonies, volume 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
Ní ọdún 1863, àwọn White tún pàdánù ọmọkùnrin wọn àkọ́bí. Lẹ́yìn tí ó ti ṣeré tí ara rẹ̀ sì gbóná jù, ó wọ inú yàrá tí a ti pèsè àwọn àtẹ̀ aṣọ náà, ó sì sun sórí àwọn aṣọ tútù kan tí a lò nínú ìmúrasílẹ̀ àwọn àtẹ̀ náà. Àwọn àtẹ̀ 1843 àti 1850 jẹ́ aṣojú àwọn ìpìlẹ̀ ìṣísẹ̀ Millerite. Àtẹ̀ tí a ṣe ní ọdún 1863 jẹ́ aṣojú ìkọ̀sílẹ̀ “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ tẹ́lẹ̀ lórí àwọn tábìlì méjèèjì ti Hábákùkù. Ó gbé ìránṣẹ́ ìpìlẹ̀ àròpòkalẹ̀ kan kalẹ̀.
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
“Ní ọjọ́ Ẹtì, Oṣù Kọkànlá ọjọ́ 27, [1863] nígbà tí àwọn òbí dé Topsham, wọ́n bá àwọn ọmọkùnrin wọn mẹ́tẹ̀ẹ̀ta àti Adelia tí wọ́n ń dúró de wọn ní ilé-ibùdó. Gbogbo wọn dà bí ẹni pé ara wọn le dáadáa, àfi Henry, ẹni tí òtútù mú. Ṣùgbọ́n ní ọjọ́ Ìṣẹ́gun tó tẹ̀ lé e, Oṣù Kejìlá ọjọ́ 1, Henry ṣàìsàn gidigidi pẹ̀lú àrùn pneumonia. Ọ̀pọ̀lọpọ̀ ọdún lẹ́yìn náà, Willie, àbúrò rẹ̀ tí ó jẹ́ ẹni kékeré jù, tún ìtàn náà kọ́ sílẹ̀ báyìí:”
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
“Ní àkókò àìsí àwọn òbí wọn, Henry àti Edson, lábẹ́ àbójútó Brother Howland, wà lọ́wọ́ gan-an nínú lílè àwọn àtẹ̀jáde náà sórí aṣọ, tí a ti pèsè wọn tán fún títà. Wọ́n ń ṣiṣẹ́ nínú ilé ìtajà kan tí wọ́n yá, ní ìwọ̀n ìpínkán kan láti ilé Brother Howland. Nígbẹ̀yìn-gbẹ́yìn, wọ́n ní ìsinmi fún ọjọ́ díẹ̀ nígbà tí wọ́n ń dúró de kí a fi àwọn àtẹ̀jáde ránṣẹ́ láti Boston.... Nígbà tí ó padà wá láti inú ìrìn àjò gígùn lẹ́gbẹ̀ẹ́ odò, òun [Henry] fi àìròra balẹ̀, ó sì sùn lórí àwọn aṣọ tútù díẹ̀ tí wọ́n lò gẹ́gẹ́ bí ìtẹ́yìn fún àwọn àwòrán àtẹ̀jáde ìwé náà. Afẹ́fẹ́ tútù kan ń wọlé láti ojú fèrèsé tí ó ṣí sílẹ̀. Àìṣọ́ra yìí fa òtútù líle.” Arthur White, Ellen G. White, volume 2, 70.
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
Ní ọdún 1863, ìṣísẹ̀ Millerite parí pẹ̀lú ìdásílẹ̀ ìjọ kan àti pẹ̀lú ìkọ̀sílẹ̀ àwọn òtítọ́ ìpìlẹ̀ tí a ṣàfihàn lórí àwọn tábìlì méjì ti Habakkuk. Olórí àkọ́kọ́ náà, gẹ́gẹ́ bí a ti fi í ṣàpẹẹrẹ nínú Hiel ará Bẹtẹli, ti bẹ̀rẹ̀ iṣẹ́ fífi àwọn ẹnubodè dúró ní ọdún 1860, ó sì pàdánù ọmọkùnrin rẹ̀ àbíkẹ́yìn nítorí ṣíṣe bẹ́ẹ̀. Ní ọdún 1863, àwọn àwòrán ìtànjẹ di ibi ìsinmi níbi tí ọmọkùnrin àkọ́bí Hiel ti sun oorun. Òtútù mú un, ó sì kú ní ọdún kan náà. Ikú rẹ̀ ní ìbáṣepọ̀ tààrà pẹ̀lú bí ó ṣe sùn lórí àwọn àwòrán tí wọ́n ń ṣe jáde nígbà náà. Ṣùgbọ́n àwòrán tí wọ́n ń ṣe jáde ní ọdún 1863 jẹ́ àfínimọ́ọ̀rọ̀ ìpìlẹ̀ náà tí Elijah, ẹni tí Miller ṣojú, ti gbé dìde.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
A paṣẹ Joṣua lòdì sí títún kọ Jẹ́ríkò, ni a fi ọ̀rọ̀ “búra lé” hàn. Ó dúró fún ìbúra àti ègún, ó sì jẹ́ ọ̀rọ̀ kan náà tí a túmọ̀ sí “ìgbà méje” nínú Lefitiku ogún-ún mẹ́fà. Ègún náà ni ó bá iṣẹ́ ìránṣẹ́ Èlíjà lọ, a sì mú ègún náà ṣẹ ní 1860 àti 1863 bí Adventismu ti àwọn Millerite ṣe tún Jẹ́ríkò kọ́ nípasẹ̀ ìdásílẹ̀ ìjọ òfin kan àti ìkọ̀sílẹ̀ òkúta ìkọsẹ̀ Miller. Híẹ́lì jẹ́ ará Bẹ́tẹ́lì, nípa bẹ́ẹ̀ ní fífi ìtẹnumọ́ àsọtẹ́lẹ̀ lé iṣẹ́ Híẹ́lì nínú títún kọ Jẹ́ríkò, gẹ́gẹ́ bí iṣẹ́ kíkọ́ ìjọ kan.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
“Aṣẹ́pè” Joshua ni a kéde ní ìbámu pẹ̀lú ìtàn ogun Jeriko, ogun kan tí a kò lè sọ láì máa tọ́ka sí “ìgbà méje” léraléra.
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
Ní ọdún 1863, ìhìnrere tàbí “ìbúra” Mósè, gẹ́gẹ́ bí a ti fi hàn án nípasẹ̀ Èlíjà, tí William Miller sì dúró fún, mú “èpè” wá. A kọ ìhìnrere Mósè sílẹ̀, a sì tún kọ iṣẹ́ Èlíjà sílẹ̀. Èlíjà padà wá ní 1989, ṣùgbọ́n a kò tún so ó pọ̀ mọ́ Mósè títí di lẹ́yìn September 11, 2001. Ìròyìn yẹn kò tíì ní ìdáàbòbò, ṣùgbọ́n ó lágbára gan-an.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Àwọn òjíṣẹ́ tí a kò sọ di mímọ́ ń tò ara wọn sí ipò ìjà sí Ọlọ́run. Wọ́n ń yin Kristi àti ọlọ́run ayé yìí lógo nínú ẹ̀mí kan náà. Bí wọ́n tilẹ̀ jẹ́ pé ní gbangba wọ́n ń jẹ́wọ́ pé àwọn gba Kristi, wọ́n gbá Bárábà mọ́ra, wọ́n sì ń fi iṣẹ́ wọn sọ pé, ‘Kì í ṣe Ọkùnrin yìí, bí kò ṣe Bárábà.’ Kí gbogbo àwọn tí ń ka àwọn ìlà wọ̀nyí kí wọ́n ṣọ́ra. Satani ti ṣe ìṣògo ohun tí ó lè ṣe. Ó rò pé òun yóò tu ìṣọ̀kan tí Kristi gbàdúrà pé kí ó wà nínú ìjọ Rẹ̀ ká. Ó ní pé, ‘Èmi yóò jáde lọ, èmi yóò sì jẹ́ ẹ̀mí ìrọ́ láti tan àwọn tí mo lè tàn jẹ́ jẹ, láti ṣàríwísí, àti láti dá lẹ́bi, àti láti yí òtítọ́ padà.’ Kí ọmọ ẹ̀tàn àti ẹlẹ́rìí èké jẹ́ ẹni tí ìjọ kan tí ó ti ní ìmọ́lẹ̀ púpọ̀, ẹ̀rí púpọ̀, bá gbà wọlé, ìjọ náà yóò sì kọ ìránṣẹ́ tí Olúwa ti rán sí wọn sílẹ̀, yóò sì gba àwọn ọ̀rọ̀ tí kò bófin mu rárá àti àwọn àfojúsùn èké àti àwọn ẹ̀kọ́ èké. Satani ń rẹ́rìn-ín sí òmùgọ̀ wọn, nítorí ó mọ ohun tí òtítọ́ jẹ́.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Ọ̀pọ̀lọpọ̀ yóò dúró ní orí àga ìwàásù wa pẹ̀lú ògùṣọ̀ àsọtẹ́lẹ̀ èké ní ọwọ́ wọn, tí a ti dáná rẹ̀ láti inú ògùṣọ̀ ọ̀run àpáàdì ti Satani. Bí a bá ń tọ́jú iyèméjì àti àìgbàgbọ́ sínú ọkàn, a óò mú àwọn òjíṣẹ́ olóòótọ́ kúrò lọ́dọ̀ àwọn ènìyàn tí wọ́n rò pé àwọn mọ̀ púpọ̀. ‘Bí ìwọ bá ti mọ̀,’ ni Kristi wí, ‘àní ìwọ pẹ̀lú, ní ó kéré tán ní ọjọ́ rẹ yìí, àwọn ohun tí ó jẹ́ ti àlàáfíà rẹ! ṣùgbọ́n nísinsin yìí wọ́n ti fara pamọ́ kúrò ní ojú rẹ.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Síbẹ̀síbẹ̀, ìpìlẹ̀ Ọlọ́run dúró ṣinṣin. Olúwa mọ àwọn tí í ṣe Tirẹ̀. Òjíṣẹ́ tí a ti yà sí mímọ́ kò gbọ́dọ̀ ní àrékérekè kankan ní ẹnu rẹ̀. Ó gbọdọ̀ hàn gbangba bí ọ̀sán, kí ó sì bọ́ lọ́wọ́ gbogbo àbàwọ́n ibi. Iṣẹ́-ìránṣẹ́ àti ẹ̀rọ ìtẹ̀wé tí a ti yà sí mímọ́ yóò jẹ́ agbára ní fífi ìmọ́lẹ̀ òtítọ́ tàn sórí ìran oníwà àìtó yìí. Ìmọ́lẹ̀, ẹ̀yin ará, ìmọ́lẹ̀ sí i ni a nílò. Fẹ́ ìpè ní Sioni; ké ìkìlọ̀ ní orí òkè mímọ́. Kó ogun Olúwa jọ, pẹ̀lú ọkàn tí a ti yà sí mímọ́, láti gbọ́ ohun tí Olúwa yóò sọ fún àwọn ènìyàn Rẹ̀; nítorí Ó ti mú ìmọ́lẹ̀ pọ̀ sí i fún gbogbo àwọn tí yóò gbọ́. Kí wọ́n di ológun tí a ti hámọ́ra tí a sì ti pèsè tán, kí wọ́n sì gòkè lọ sí ogun—sí ìrànlọ́wọ́ Olúwa lòdì sí àwọn alágbára. Ọlọ́run tìkára Rẹ̀ yóò ṣiṣẹ́ fún Israeli. Gbogbo ahọ́n èké ni a ó pa mọ́. Ọwọ́ àwọn áńgẹ́lì yóò bì ṣubú àwọn ọ̀nà ète ìtanjẹ tí a ń dá sílẹ̀. Àwọn odi-olodi Satani kì yóò borí láéláé. Ìṣẹ́gun yóò bá ìhìnrere áńgẹ́lì kẹta lọ. Gẹ́gẹ́ bí Balógun ogun Olúwa ti wó ògiri Jeriko lulẹ̀, bẹ́ẹ̀ ni àwọn ènìyàn tí ń pa òfin Ọlọ́run mọ́ yóò ṣẹ́gun, gbogbo àwọn agbára alatakò yóò sì di ẹni ìṣẹ́gun lórí wọn. Kí ọkàn kankan má ṣe kerora sí àwọn ìránṣẹ́ Ọlọ́run tí wọ́n ti tọ̀ yín wá pẹ̀lú ọ̀rọ̀ tí a rán láti ọ̀run. Ẹ má ṣe máa wá àṣìṣe nínú wọn mọ́, ní sísọ pé, ‘Wọ́n dájú ju; wọ́n sọ̀rọ̀ le ju.’ Wọ́n lè sọ̀rọ̀ líle; ṣùgbọ́n kò ha yẹ bí? Ọlọ́run yóò mú kí etí àwọn olùgbọ́ máa ta bí wọ́n kò bá fetí sí ohùn Rẹ̀ tàbí sí ọ̀rọ̀ Rẹ̀. Yóò kígbe ẹ̀sùn sí àwọn tí ń kọ̀ ọ̀rọ̀ Ọlọ́run sílẹ̀.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Sátánì ti gbé gbogbo ìgbésẹ̀ tí ó ṣeé ṣe kalẹ̀ kí ohunkóhun má bàa wọ̀ láàárín wa gẹ́gẹ́ bí ènìyàn kan láti bá wa wí, àti láti bá wa sọ̀rọ̀ ní ìbáwí, àti láti rọ̀ wá láti fi àwọn àṣìṣe wa sílẹ̀. Ṣùgbọ́n àwọn ènìyàn kan wà tí yóò gbé àpótí májẹ̀mú Ọlọ́run. Àwọn kan yóò jáde kúrò láàárín wa tí wọn kì yóò sì tún gbé àpótí náà mọ́. Ṣùgbọ́n àwọn wọ̀nyí kò lè kọ odi láti dí òtítọ́ lọ́wọ́; nítorí yóò máa tẹ̀síwájú lọ, yóò sì máa gòkè lọ títí dé òpin. Ní ìgbà àtijọ́, Ọlọ́run ti gbé àwọn ènìyàn dìde, ó sì ṣì ní àwọn ènìyàn ànfààní tí ń dúró, tí a ti pèsè sílẹ̀ láti ṣe ìfẹ́ Rẹ̀—àwọn ènìyàn tí yóò la àwọn ìdènà kọjá, èyí tí ó jẹ́ bí odi tí a fi amọ̀ tí kò ní agbára fi lélẹ̀. Nígbà tí Ọlọ́run bá fi Ẹ̀mí Rẹ̀ sára àwọn ènìyàn, wọn yóò ṣiṣẹ́. Wọn yóò kéde ọ̀rọ̀ Olúwa; wọn yóò gbé ohùn wọn sókè bí ipè. A kì yóò dín òtítọ́ kù tàbí kí ó pàdánù agbára rẹ̀ ní ọwọ́ wọn. Wọn yóò fi ìrékọjá wọn hàn fún àwọn ènìyàn, àti ẹ̀ṣẹ̀ wọn fún ilé Jákọ́bù.” Testimonies to Ministers, 409–411.