We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
A parí àpilẹ̀kọ tó kọjá pẹ̀lú ẹsẹ kan tó sọ̀rọ̀ nípa “ẹ̀mí èké.” Èyí tó tẹ̀lé yìí jẹ́ ọ̀kan lára àwọn ìpínrọ̀ inú ẹsẹ náà.
“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.” Testimonies to Ministers, 409.
“Àwọn òjíṣẹ́ tí a kò yà sí mímọ́ ń tò ara wọn jọ láti dojú kọ Ọlọ́run. Wọ́n ń yin Kristi àti ọlọ́run ayé yìí lẹ́ẹ̀kan náà pẹ̀lú ẹ̀mí kan náà. Bí ó tilẹ̀ jẹ́ pé ní ìjẹ́wọ́ wọn wọ́n gba Kristi, wọ́n gbá Barabbasi mọ́ra, wọ́n sì ń fi ìṣe wọn sọ pé, ‘Kì í ṣe Ọkùnrin yìí, bí kò ṣe Barabbasi.’ Kí gbogbo àwọn tí ó bá ka àwọn ìlà wọ̀nyí kí wọ́n kíyè sára. Satani ti ṣògo ohun tí ó lè ṣe. Ó rò pé òun yóò tú ìṣọ̀kan tí Kristi gbàdúrà pé kí ó wà nínú ìjọ Rẹ̀ ká. Ó wí pé, ‘Èmi yóò jáde lọ, èmi yóò sì di ẹ̀mí èké láti tan àwọn tí mo bá lè tàn jẹ, láti máa ṣàríwísí, àti dá lẹ́bi, àti sọ èké.’ Kí ọmọ ẹ̀tàn àti ẹlẹ́rìí èké jẹ́ ẹni tí a gbà lálejò nínú ìjọ kan tí ó ti ní ìmọ́lẹ̀ púpọ̀, ẹ̀rí púpọ̀, ìjọ náà yóò sì kọ ìráńṣẹ́ tí Olúwa ti rán, yóò sì gba àwọn ìdánilójú tí kò ní ìdí rárá, àti àwọn ìfojúsùn èké àti àwọn ẹ̀kọ́ èké. Satani ń rẹ́rìn-ín sí òmùgọ̀ wọn, nítorí ó mọ ohun tí òtítọ́ jẹ́.” Testimonies to Ministers, 409.
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.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Jẹ́ kí “ọmọ ẹ̀tàn àti ẹlẹ́rìí èké ni a gbà lálejò nípasẹ̀ ìjọ kan tí ó ti ní ìmọ́lẹ̀ ńlá, ẹ̀rí ńlá, ìjọ náà yóò sì kọ ìrántí tí Olúwa ti rán, yóò sì gba àwọn ìdáhùn tí kò lẹ́tọ̀ọ́, àti àwọn àbá èké, àti àwọn ìmọ̀ràn èké jùlọ.” Ní ọdún 1863, Adventismu Millerite ‘padà’ sí ọ̀nà ìṣàlàyé tí kò lẹ́tọ̀ọ́ tí ìsìn Pírótẹ́sítántì apẹ̀yìndà ń lò, ó sì kọ ìdánimọ̀ William Miller nípa àwọn àkókò méje ti Lefitiku ogún-ùn-ún. Kókó-ọrọ̀ ‘padà’ ni a ṣojú rẹ̀ nípasẹ̀ àwọn ọlọ̀tẹ̀ nínú Númérì mẹ́rìnlá, nígbà tí wọ́n pinnu láti yan balógun kan kí wọ́n sì padà sí Ejibiti.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Wọ́n sì sọ fún ara wọn pé, Ẹ jẹ́ kí a yan olórí kan, kí a sì padà lọ sí Ejibiti. Nọ́mbà 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Kókó ọ̀ràn “ìpadàbọ̀” sí ẹ̀sìn Pùròtẹ́sítánì tó ti ṣọ̀tẹ̀ ni Jeremáyà pẹ̀lú ṣàfihàn, nígbà tí a sọ fún un nínú orí kẹ́ẹ̀ẹ́dógún pé àwọn Pùròtẹ́sítánì tí ó ti ṣubú lè padà wá sọ́dọ̀ rẹ̀, ṣùgbọ́n kò gbọ́dọ̀ “padà” sí ọ̀dọ̀ wọn.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? 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. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Emi kò jókòó nínú àpéjọ àwọn ẹlẹ́yà, bẹ́ẹ̀ ni n kò yọ̀; mo jókòó nìkan nítorí ọwọ́ rẹ: nítorí ìwọ ti fi ìbínú kún mi. Èéṣe tí ìrora mi fi jẹ́ àìdúró, tí ọgbẹ́ mi sì jẹ́ èyí tí kò ṣeé wo sàn, tí ó kọ̀ láti wò sàn? Ṣé ìwọ yóò ha jẹ́ sí mi gẹ́gẹ́ bí ẹni èké pátápátá, àti bí omi tí ń tànjẹ? Nítorí náà báyìí ni Olúwa wí, Bí ìwọ bá padà, nígbà náà ni èmi yóò mú ọ padà wá, ìwọ yóò sì dúró níwájú mi: bí ìwọ bá yọ ohun iyebíye kúrò nínú ohun ìríra, ìwọ yóò dàbí ẹnu mi: kí wọn padà sọ́dọ̀ rẹ; ṣùgbọ́n ìwọ má ṣe padà sọ́dọ̀ wọn. Èmi yóò sì sọ ọ́ di odi idẹ olódi fún àwọn ènìyàn yìí: wọn yóò sì jagun sí ọ, ṣùgbọ́n wọn kì yóò borí rẹ: nítorí èmi wà pẹ̀lú rẹ láti gbà ọ́ là àti láti tú ọ́ sílẹ̀, ni Olúwa wí. Jeremiah 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Bóyá àpẹẹrẹ àsọtẹ́lẹ̀ tí ó ṣe kedere jùlọ nípa ìlànà pé a kò gbọ́dọ̀ padà sí Pùrótẹ́sítáǹtì tí ó ti ṣubú kúrò nínú òtítọ́ ni a rí nínú ìtàn wòlíì aláìgbọ́ràn náà, ẹni tí ó fi ìránṣẹ́ ìbáwí ránṣẹ́ sí Jeroboamu, ọba àkọ́kọ́ àwọn ẹ̀yà mẹ́wàá àríwá.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Ọba sì wí fún ọkùnrin Ọlọrun náà pé, Wá sí ilé pẹ̀lú mi, kí o sì tún ara rẹ ṣe, èmi yóò sì fún ọ ní ẹ̀bùn. Ṣùgbọ́n ọkùnrin Ọlọrun náà wí fún ọba pé, Bí ìwọ bá fi ààbọ̀ ilé rẹ fún mi, èmi kì yóò bá ọ wọlé, bẹ́ẹ̀ ni èmi kì yóò jẹ búrẹ́dì tàbí mu omi ní ibi yìí: nítorí bẹ́ẹ̀ ni a ti pàṣẹ fún mi nípa ọ̀rọ̀ Oluwa, pé, Má ṣe jẹ búrẹ́dì, má sì ṣe mu omi, bẹ́ẹ̀ ni kí o má ṣe padà ní ọ̀nà kan náà tí o gbà wá. Nígbà náà ni ó gba ọ̀nà mìíràn lọ, kò sì padà ní ọ̀nà tí ó gbà wá sí Beteli. 1 Àwọn Ọba 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
A ti sọ fún wòlíì aláìgbọ́ràn láti ọ̀dọ̀ Ọlọ́run pé kí ó má ṣe padà ní ọ̀nà tí ó fi wá. Adventismi Millerite ti jáde kúrò nínú Pùrótẹ́sítáǹtì tí Sardi ṣojú fún, wọn kò sì gbọ́dọ̀ padà. Bí ó tilẹ̀ jẹ́ pé wòlíì aláìgbọ́ràn náà mọ̀ dáadáa pé kò gbọdọ̀ padà ní ọ̀nà tí ó fi wá, wòlíì èké kan nínú ìjọba Jeroboamu sọ fún un pé Ọlọ́run ti wí pé kí wòlíì aláìgbọ́ràn náà padà sí ilé wòlíì èké náà kí ó sì jẹun pẹ̀lú rẹ̀. Láìka ìtọ́sọ́nà Ọlọ́run sí, ó ṣe nǹkan náà gan-an. Nígbà tí ó ti bẹ̀rẹ̀ sí í jẹ oúnjẹ wòlíì èké náà, Bíbélì sọ ní kedere pé wòlíì Samaria ti purọ́.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Wòlíì àgbà kan sì ń gbé ní Bẹ́tẹ́lì; àwọn ọmọ rẹ̀ sì wá sọ fún un nípa gbogbo iṣẹ́ tí ọkùnrin Ọlọ́run náà ṣe ní ọjọ́ náà ní Bẹ́tẹ́lì: àwọn ọ̀rọ̀ tí ó sọ fún ọba, àwọn náà ni wọ́n sì sọ fún baba wọn pẹ̀lú. Baba wọn sì wí fún wọn pé, Òpópónà wo ni ó gbà lọ? Nítorí àwọn ọmọ rẹ̀ ti rí òpópónà tí ọkùnrin Ọlọ́run náà, ẹni tí ó ti Júdà wá, gbà lọ. Ó sì wí fún àwọn ọmọ rẹ̀ pé, Ẹ dí ìkẹ́tẹ́ fún mi. Bẹ́ẹ̀ ni wọ́n dí ìkẹ́tẹ́ náà fún un: ó sì gùn ún, Ó sì tọ ọkùnrin Ọlọ́run náà lẹ́yìn, ó sì bá a níbi tí ó jókòó lábẹ́ igi ọ̀pẹ̀ kan: ó sì wí fún un pé, Ṣé ìwọ ni ọkùnrin Ọlọ́run tí ó ti Júdà wá? Ó sì ní, Èmi ni. Nígbà náà ni ó wí fún un pé, Bá mi lọ sí ilé, kí o sì jẹun. Ó sì ní, Èmi kò lè padà lọ pẹ̀lú rẹ, bẹ́ẹ̀ ni èmi kì yóò wọlé tọ̀ ọ́ lọ: bẹ́ẹ̀ ni èmi kì yóò jẹun tàbí mu omi pẹ̀lú rẹ ní ibi yìí: Nítorí a ti sọ fún mi nípa ọ̀rọ̀ Oluwa pé, Ìwọ kì yóò jẹun, bẹ́ẹ̀ ni ìwọ kì yóò mu omi níbẹ̀, bẹ́ẹ̀ ni ìwọ kì yóò tún padà lọ nípa ọ̀nà tí o gbà wá. Ó sì wí fún un pé, Wòlíì ni èmi náà gẹ́gẹ́ bí ìwọ; angẹli kan sì bá mi sọ̀rọ̀ nípa ọ̀rọ̀ Oluwa, pé, Mú un padà bá ọ lọ sí ilé rẹ, kí ó lè jẹun, kí ó sì mu omi. Ṣùgbọ́n ó purọ́ fún un. Nígbà náà ni ó padà lọ pẹ̀lú rẹ̀, ó sì jẹun ní ilé rẹ̀, ó sì mu omi. 1 Àwọn Ọba 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if 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.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Wòlíì aláìgbọràn náà jẹ, ó sì mu pẹ̀lú wòlíì èké ti Samáríà, èyí tí ó túmọ̀ sí pé ó gba ìhìnrere wòlíì apẹ̀yìndà kan, ó sì kọ ìhìnrere Olúwa. Ìhìnrere náà gan-an ni ó ti fi òtítọ́ sọ ní ọjọ́ kan náà. Ó mọ̀ dáadáa pé kò yẹ kí ó padà, ṣùgbọ́n ó ṣe bẹ́ẹ̀ síbẹ̀. Arábìnrin White sọ fún wa pé bí a bá gba “ọmọ ẹ̀tàn àti ẹlẹ́rìí èké” sílẹ̀ nínú ìjọ kan tí ó ti ní ìmọ́lẹ̀ ńlá, ẹ̀rí ńlá, ìjọ náà yóò sì kọ ìhìnrere tí Olúwa ti rán. Nínú ìtàn àwọn Millerite, angẹli kìíní ti tan ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ní ọdún 1840, a gbé ìhìnrere angẹli kìíní lọ sí gbogbo ibùdó iṣẹ́ ìránṣẹ́ ní ayé.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Ìròyìn ìbọ̀wọ̀ Olúwa wa láìpẹ́ nínú agbára àti ògo ńlá sí ayé wa jẹ́ òtítọ́, àti ní ọdún 1840 ọ̀pọ̀ ohùn ni a gbé sókè nínú ìkéde rẹ̀.” Manuscript Releases, volume 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Kò pẹ́ lẹ́yìn náà, Adventism ti àwọn Millerite padà sí “irọ́” ọ̀nà ìṣe ti Protestantism tí ó ti ṣubú kúrò nínú òtítọ́, wọ́n sì sọ “ìhìn iṣẹ́ Olúwa” tí Ọlọ́run ti rán nípasẹ̀ William Miller nù. Wọ́n sọ ìhìn iṣẹ́ Mose tí a fi hàn nípasẹ̀ Elijah nù, àti “irọ́” tí a gba ní ìbẹ̀rẹ̀ nínú ìtàn àwọn Millerite, ni ó dúró fún “irọ́” tí a gbàgbọ́ ní òpin; “irọ́” náà tí ó mú ìtanràn líle wá sórí Adventism ti Laodicea.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Àti pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Àti nítorí èyí ni Ọlọ́run yóò rán ìtanràn líle sí wọn, kí wọn lè gba irọ́ gbọ́: Kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú-dídùn nínú àìṣòdodo. 2 Tẹsalóníkà 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
A ń gbìyànjú láti fi ipa Elijah hàn gẹ́gẹ́ bí ààmì ní ìbáṣepọ̀ pẹ̀lú àwọn ìtàn aláfíwéra ti ìwo Protestantism àti ìwo Republicanism ní àkókò tí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ń ṣàkóso. Ìṣòro tí ó wà nínú pípa gbogbo àwọn ọ̀ràn ọdún 1863 jọ ní ọ̀nà àsọtẹ́lẹ̀, ó kéré tán fún mi, ni àwọn ìlà onírúurú tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ara wọn tí wọ́n sì sún mọ́ èrò “ìmọ̀ràn oníká.” Ìmọ̀ràn tààrà jẹ́ ọ̀nà tí ó dára jùlọ ní gbogbo ìgbà, ṣùgbọ́n ìdámọ̀ àwọn òtítọ́ àtọ̀runwá àti àwọn ìbáṣepọ̀ àwọn òtítọ́ wọ̀nyí sí ara wọn jẹ́ iṣẹ́ líle, nítorí a rí wọn nínú Bíbélì “níhìn-ín díẹ̀, níbẹ̀ díẹ̀.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Ta ni yóò kọ́ ní ìmọ̀? Ta ni yóò sì jẹ́ kí ó lóye ẹ̀kọ́? Àwọn tí a ti gba ọmú kúrò lẹ́nu wọn, tí a sì ti yà kúrò lẹ́gbẹ̀ ọmú. Nítorí òfin lórí òfin ni yóò máa wà, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ níbẹ̀. Isaiah 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Ó tún jẹ́ iṣẹ́ tí ó ṣòro nígbà tí àwọn tí o ń tọ́ ọ̀rọ̀ sí jẹ́ àwọn tí ó ti mọ àwọn òtítọ́ àkọ́kọ́ tí o ń sọ̀rọ̀ nípa wọn, ṣùgbọ́n tí àwọn mìíràn jẹ́ tuntun sí gbogbo rẹ̀. Fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo àwọn òtítọ́ tí mo pinnu láti fi àkótán wọn hàn nínú àpilẹ̀kọ yìí, ni a lè rí nínú Àwọn Tábìlì Hábákúkù. Nítorí ìbẹ̀rù kí n má bàa dà bí ẹni pé mo ń lò “ìrònú tí ń yí ká,” èmi yóò sọ fún yín ní ìṣáájú ibi tí a ń lọ, kí a tó dé ibẹ̀ ní tòótọ́.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
Ní ọdún 1863, Ìjọ Adventist Millerite ti Laodicea gbé àwòrán owú kalẹ̀. Àwòrán owú náà ṣojú ìran àkọ́kọ́ nínú àwọn ìran mẹ́rin ti Adventism Laodicea.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè báyìí sí ọ̀nà àríwá. Nítorí náà mo gbé ojú mi sókè sí ọ̀nà àríwá, sì kíyèsi i pé ní apá àríwá lẹ́bàá ẹnu-ọ̀nà pẹpẹ ni àwòrán owú yìí wà ní ìbọ̀wọ̀lé. Ezekieli 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Àwọn ìran mẹ́rin ìjọ Seventh-day Adventist ni a ṣàfihàn nínú onírúurú ẹsẹ Ìwé Mímọ́, ṣùgbọ́n mo ń lo Ìsíkíẹ́lì mẹ́jọ gẹ́gẹ́ bí ibi ìtọ́kasí àkọ́kọ́. Ìdí fún èyí ni pé orí kẹjọ ń darí wọ orí kẹ́sàn-án. Nínú Ìsíkíẹ́lì mẹ́sàn-án, ìdìdì àwọn ẹgbẹ̀rún kan ọgọ́rin lẹ́ẹ̀ẹ́dógún ni a ṣàpèjúwe, àti nínú Testimonies, ìdìpọ̀ karùn-ún, Sister White fi òtítọ́ yìí hàn kedere. Nínú àwọn àsọyé Sister White, ó fi kedere sọ̀rọ̀ nípa ẹ̀ka méjì àwọn olùjọsìn ní Jerusalẹmu nígbà tí ìdìdì náà bá ń ṣẹlẹ̀. Ìsíkíẹ́lì náà ṣe ohun kan náà, àti pé ẹ̀ka tí kò gba èdìdì ni a ṣàfihàn nínú orí kẹjọ.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Ẹ̀ka àwọn ènìyàn tí kò ní ìbànújẹ́ nítorí ìsọdẹ̀kùn ẹ̀mí tiwọn, tí wọn kò sì ṣọ̀fọ̀ nítorí àwọn ẹ̀ṣẹ̀ àwọn ẹlòmíràn, ni a ó fi sílẹ̀ láìní èdìdì Ọlọ́run. Olúwa pàṣẹ fún àwọn ìránṣẹ́ Rẹ̀, àwọn ọkùnrin tí ó mú ohun ìjà ìpakúpa lọ́wọ́ wọn pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn ní gbogbo ìlú náà, kí ẹ sì pa á: kí ojú yín má ṣe dá sí, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: ẹ pa àgbàlagbà àti ọmọ, àwọn wúńdíá àti àwọn ọmọdé kéékèèké, àti àwọn obìnrin run pátápátá: ṣùgbọ́n ẹ má ṣe súnmọ́ ọkùnrin kankan tí àmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi. Nígbà náà ni wọ́n bẹ̀rẹ̀ lọ́dọ̀ àwọn àgbà ọkùnrin tí wọ́n wà níwájú ilé náà.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Níhìn-ín ni a ti rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní láti ní ìfarapa ìbínú Ọlọ́run. Àwọn àgbàlagbà, àwọn ẹni wọ̀nyí tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì ti dúró gẹ́gẹ́ bí àwọn olùṣọ́ àwọn ohun èlò ẹ̀mí àwọn ènìyàn, ni wọ́n ti ta ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́. Wọ́n ti gba ipò pé kò yẹ kí a máa retí àwọn iṣẹ́ ìyanu àti ìfarahàn àfihàn agbára Ọlọ́run ní kedere bí ti ọjọ́ ìṣáájú. Àwọn àkókò ti yí padà. Ọ̀rọ̀ wọ̀nyí ń fún àìgbàgbọ́ wọn lókun, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe búburú. Ó kún fún àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nínú ìdájọ́. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe jẹ́ igbe láti ẹnu àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ipè mọ́ láti fi hàn àwọn ènìyàn Ọlọ́run ìrékọjá wọn àti ilé Jékọ́bù ẹ̀ṣẹ̀ wọn. Àwọn ajá adití wọ̀nyí tí kò fẹ́ hó ni àwọn náà ni yóò ní láti ní ìrírí ẹ̀san ododo ti Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọdé kékeré gbogbo wọn jọ ń ṣègbé.” Testimonies, ìdì 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Orí kẹjọ ń ṣàpèjúwe àwọn tí ń bẹ ní Jerusalẹmu—“ìjọ” náà tí ó wà nínú ìran kẹrin nínú àwọn ìran mẹ́rin—tí a fi hàn gẹ́gẹ́ bí ẹni pé wọ́n ń foríbalẹ̀ fún oòrùn.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Ó sì mú mi wọ àgbàlá inú ilé Olúwa; sì kíyèsi i, ní ẹnu-ọ̀nà tẹ́ńpìlì Olúwa, láàárín ìloro àti pẹpẹ, àwọn ọkùnrin bí ẹni méjìdínlọ́gbọ̀n wà níbẹ̀, pẹ̀lú ẹ̀yìn wọn sí tẹ́ńpìlì Olúwa, àti ojú wọn sí ìlà-oòrùn; wọ́n sì ń bọ̀rìṣà fún oòrùn sí ìhà ìlà-oòrùn. Nígbà náà ni ó wí fún mi pé, “Ìwọ ha ti rí èyí, ọmọ ènìyàn? Ṣé ohun kékeré ni fún ilé Júdà pé wọ́n ń ṣe àwọn ìríra tí wọ́n ń ṣe níhìn-ín? Nítorí wọ́n ti fi ìwà ipá kún ilẹ̀ náà, wọ́n sì tún padà láti mú mi bínú: sì kíyèsi i, wọ́n fi ẹ̀ka igi náà sí imú wọn. Nítorí náà, èmi pẹ̀lú yóò hùwà ní ìbínú gbígbóná: ojú mi kì yóò dá wọn sí, bẹ́ẹ̀ ni èmi kì yóò ṣàánú: àti bí wọ́n tilẹ̀ ké sí etí mi ní ohùn rara, síbẹ̀ èmi kì yóò gbọ́ wọn.” Ẹsekíẹli 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Gẹ́gẹ́ bí ó ti rí pẹ̀lú ìròyìn búburú àwọn amí mẹ́wàá náà, bẹ́ẹ̀ ni àwọn aṣáájú mẹ́ẹ̀ẹ́dógún [25] ìṣọ̀tẹ̀ tí wọ́n ń jọsìn fún oòrùn ti “mú” Olúwa bínú. Òfin Ọjọ́ Àìkú ni “ọjọ́ ìmúnibínú” tí àwọn wòlíì tọ́ka sí níwájú. Orí kẹ́sàn-án ṣe àpèjúwe àwọn tí ń gba èdìdì Ọlọ́run ní àkókò kan náà pẹ̀lú, nítorí pé ó kàn ń tún orí kẹ́jọ ṣe, ó sì ń fẹ̀ sí i.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Ìdìdì èdìdì yìí ti àwọn ìránṣẹ́ Ọlọ́run [Ìfihàn keje] ni èyí kan náà tí a fihàn sí Ìsíkíẹ́lì nínú ìran.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
Ní ọdún 1863, ìran àkọ́kọ́ ti Adventismu ti Laodíṣíà bẹ̀rẹ̀ ìrìn àjò ìṣìnàkiri rẹ̀ ní aginjù. Ìtàn àsọtẹ́lẹ̀ tí ó fi àwòrán owú hàn ní ọdún 1863, ni màlúù wúrà ti Áárónì. Àwọn àbùdá àsọtẹ́lẹ̀ ti màlúù wúrà náà ni pé ó jẹ́ àwòrán ẹranko, ó sì jẹ́ wúrà. Wúrà jẹ́ àmì Bábílónì, nítorí náà màlúù wúrà Áárónì ni àwòrán ẹranko Bábílónì. Àwòrán ẹranko náà ni a fi mọ̀ nìkan gẹ́gẹ́ bí ìṣọ̀kan ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó ń ṣàkóso àjọṣe náà.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Ṣùgbọ́n kí ni ‘àwòrán sí ẹranko náà’? báwo ni a ó sì ṣe dá a sílẹ̀? Ẹranko olókèjì méjì ni ó ṣe àwòrán náà, ó sì jẹ́ àwòrán sí ẹranko náà. A tún ń pè é ní àwòrán ẹranko náà. Nígbà náà, láti mọ irú àwòrán náà àti bí a ó ṣe dá a sílẹ̀, a gbọ́dọ̀ kẹ́kọ̀ọ́ àwọn àbùdá ẹranko náà fúnra rẹ̀—ìyẹn, ìjọ Pápá.”
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
“Nígbà tí ìjọ àkọ́kọ́ di èyí tí a ti bàjẹ́ nípa yíyà kúrò nínú ìrọ̀rùn ìhìnrere àti nípa gbígba àwọn àṣà àti ìṣe àwọn aláìnígbàgbọ́, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti láti lè ṣàkóso ẹ̀rí-ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ipò póòpù, ìjọ kan tí ó ṣàkóso agbára ìpínlẹ̀ tí ó sì lò ó láti mú àwọn ète tirẹ̀ ṣẹ, ní pàtàkì fún ìjìyà “ẹ̀kọ́ àṣìṣe.” Kí Orílẹ̀-èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba aládàáni dé bẹ́ẹ̀ tí ìjọ náà pẹ̀lú yóò fi lo àṣẹ ìpínlẹ̀ láti ṣe àṣeyọrí àwọn ète tirẹ̀.” The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Ọmọ-màlúù tí Áárónì ṣe ni a ṣe nígbà tí Mósè ń gba Òfin Mẹ́wàá. Òfin kejì kọ ìjọsìn àwọn òrìṣà èké, ó sì ní àpèjúwe apá kan ti ìwà Ọlọ́run nínú, nígbà tí ó sọ Ọlọ́run di Ọlọ́run oníwùúre.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Iwọ kì yóò ṣe ère kankan tí a gbé fín fún ara rẹ, tàbí àwòrán ìríra ohunkóhun tí ó wà ní ọ̀run lókè, tàbí tí ó wà lórí ilẹ̀ ní ìsàlẹ̀, tàbí tí ó wà nínú omi ní abẹ́ ilẹ̀: Iwọ kì yóò foríbalẹ̀ fún wọn, bẹ́ẹ̀ ni iwọ kì yóò sìn wọ́n: nítorí èmi Olúwa Ọlọ́run rẹ jẹ́ Ọlọ́run oníwà owú, tí ń bẹ ìwà-ẹ̀ṣẹ̀ àwọn baba lé àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin àwọn tí ó kórìíra mi; àti fífi àánú hàn fún ẹgbẹ̀rún àwọn tí ó fẹ́ràn mi, tí wọ́n sì pa àwọn àṣẹ mi mọ́. Eksodu 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Àwòrán màlúù wúrà ti Áárónì, níwọ̀n bí ó ti jẹ́ òrìṣà, ṣojú fún àwòrán ìfẹ́-ọkàn, nítorí pé ó mú ìbínú òdodo jáde tí ó fi ipa mú Mósè ju àwọn wàláà méjì àkọ́kọ́ ti Òfin Mẹ́wàá sílẹ̀, tí ó sì fọ́ wọn. A pinnu láti fi hàn pé àwòrán àtẹ̀jáde èké ti ọdún 1863, ni a ṣojú rẹ̀ nípa màlúù wúrà ti Áárónì. A fi ìfẹ́-ọkàn Ọlọ́run hàn sí màlúù wúrà ti Áárónì, nítorí màlúù wúrà náà ṣojú fún ọlọ́run èké kan. Màlúù náà jẹ́ àṣojú àfarawé èké ti Ọlọ́run. Áárónì kéde pé ó ṣojú fún àwọn ọlọ́run tí wọ́n ti gbà wọ́n là kúrò nínú ìgbèkùn Íjíbítì. Àwọn wàláà méjì tí Mósè fọ́ nínú ìtàn náà gan-an, jẹ́ “ẹ̀dà àkọsílẹ̀” ìwà Ọlọ́run tòótọ́, Ọlọ́run tí ó ti mú wọn jáde ní ti gidi kúrò ní Íjíbítì. Àtẹ̀jáde àwòrán èké tí a ṣe ní ọdún 1863, jẹ́ àwòrán ìfẹ́-ọkàn, nítorí pé ó fọ àwọn wàláà méjì ti Hábákúkù orí kejì nípa yíyọ àwọn ìgbà méje ti ìbúra Mósè kúrò.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Mo ti rí i pé àtẹ̀ 1843 ni ọwọ́ Olúwa darí, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bò àṣìṣe kan mọ́ nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí a yọ ọwọ́ Rẹ̀ kúrò.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Níwájú sí i, Ellen White fi kún àṣẹ náà pé kí a má ṣe yí àtẹ 1843 padà, pẹ̀lú àfikún ìpèníjà yìí pé “àyàfi nípasẹ̀ ìmísí.”
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Mo rí i pé Olúwa ló darí àtẹ̀ àtijọ́ náà, àti pé kò sí àwòrán kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà bí kò ṣe nípasẹ̀ ìmísí. Mo rí i pé àwọn àwòrán inú àtẹ̀ náà rí gẹ́gẹ́ bí Ọlọ́run ṣe fẹ́ kí wọ́n rí, àti pé ọwọ́ Rẹ̀ wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn àwòrán náà, kí ẹnikẹ́ni má bàa rí i títí ọwọ́ Rẹ̀ yóò fi kúrò.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Jakọbu àti Ellen White ń gbé pẹ̀lú ìdílé Otis Nichol, nígbà tí àwọn Nichol ṣe ìmúrasílẹ̀ tí wọ́n sì ṣe àgbéjáde àtẹ náà ní 1850. Ohun kan ṣoṣo tí a “yí padà” lórí àtẹ 1850 náà ni pé, ọdún ‘1844’ ni a lò láti fi rọ́pò ọdún ‘1843,’ tí a ti fi hàn lórí àtẹ 1843. Ohun kan ṣoṣo tí a “yí padà” ni àtúnṣe “àṣìṣe” náà tí Ọlọ́run ti di ọwọ́ Rẹ̀ bò. Ìmísí wòlíì obìnrin náà wà nínú ilé gan-an náà níbi tí a ti “yí” àtẹ 1843 náà padà sí àtẹ 1850, àti pé àwọn ìgbà méje ti Lefitiku mẹ́rìndínlọ́gbọ̀n ṣì wà ní ìtẹ́wọ́gbà lórí àtẹ náà, gẹ́gẹ́ bí ó ti wà lórí àtẹ 1843.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Àṣẹ kejì ní ẹ̀ka mìíràn nínú àdàpọ̀ àsọtẹ́lẹ̀ yìí, nítorí ó fihàn pé Ọlọ́run máa ń ka àwọn ìran títí digbà tí Yóò bẹ̀ wò ẹ̀ṣẹ̀ búburú tí a ti hù. Ọdún 1863 ni ó bẹ̀rẹ̀ ìran àkọ́kọ́ nínú àwọn ìran mẹ́rin ti ìjọ Seventh-day Adventist, nítorí ìṣísẹ̀ Millerite parí ní àkókò yẹn.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
Àwọn wàláà méjì ti Òfin Mẹ́wàá jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti àwọn wàláà méjì ti Hábákúkù, ṣùgbọ́n wọ́n tún jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti àwọn búrẹ́dì fífì méjì ti Pẹ́ńtíkọ́sì, èyí tí ó jẹ́ ọrẹ kan ṣoṣo nínú iṣẹ́ ìsìn ibi mímọ́ tí ó ní ẹ̀ṣẹ̀ kún inú rẹ̀. Ìfarahàn agbára Ọlọ́run nínú fífi Òfin Mẹ́wàá náà hàn, ìfarahàn agbára Ọlọ́run nígbà ìtújáde Pẹ́ńtíkọ́sì, àti ìfarahàn agbára Ọlọ́run nínú ìtàn àwọn àwòrán méjì ti àwọn Míllẹ́ráìtì, gbogbo wọn jẹ́ àpẹẹrẹ àsọtẹ́lẹ̀ ti ìfarahàn ìkẹyìn ti ìtújáde Ẹ̀mí Mímọ́ nínú òjò ìkẹyìn. Àwọn búrẹ́dì fífì méjì ti Pẹ́ńtíkọ́sì dúró fún ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì tí a gbé sókè gẹ́gẹ́ bí àsíá nígbà òjò ìkẹyìn.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Àwọn búrẹ́dì ìgbì Pẹ́ńtẹ́kọ́sítì ni a ní láti fi “ìwúkàrà” pèsè, èyí tí ó dúró fún ẹ̀ṣẹ̀, ṣùgbọ́n ìwúkàrà náà ni a pa run nípasẹ̀ ìlànà sísùn náà.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Ní àkókò náà, nígbà tí àìlóǹkà ẹgbẹẹgbẹ̀rún ènìyàn péjọ pọ̀ débi pé wọ́n ń tẹ ara wọn mọ́lẹ̀, ó bẹ̀rẹ̀ sí í sọ fún àwọn ọmọ-ẹ̀yìn rẹ̀ ní àkọ́kọ́ pé, Ẹ máa ṣọ́ra fún ìwúkàrà àwọn Farisí, èyí tí í ṣe àgàbàgebè. Lúùkù 12:1.
The wave loaves were a first fruit offering.
Àwọn búrẹ́dì ìfìyàjẹ sókè jẹ́ ọrẹ èso àkọ́kọ́.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
“Kí ẹ mú àkàrà ìgbé méjì jáde láti inú ibùgbé yín, ti ìdá mẹ́wàá méjì; kí a fi ìyẹ̀fun dáradára ṣe wọ́n; kí a fi ìwúkàrà yan wọ́n; àwọn ni àkọ́so sí Olúwa.” Lefitiku 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
Ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà ni ọrẹ èso àkọ́kọ́ ní àwọn ọjọ́ ìkẹyìn.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Mo sì wò, kíyè sí i, Ọ̀dọ́-Àgùntàn kan sì dúró lórí òkè Síónì, àti pẹ̀lú rẹ̀ ni ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún, tí wọ́n ní orúkọ Baba rẹ̀ tí a kọ sí iwájú orí wọn. Mo sì gbọ́ ohùn kan láti ọ̀run, bí ohùn omi púpọ̀, àti bí ohùn àrá ńlá: mo sì gbọ́ ohùn àwọn tó ń lu háàpù, tí wọ́n fi háàpù wọn ń lu orin. Wọ́n sì kọ orin kan bí ẹni pé orin tuntun ni níwájú ìtẹ́, àti níwájú àwọn ẹ̀dá alààyè mẹ́rin, àti àwọn àgbà: kò sì sí ẹni tí ó lè kọ́ orin náà bí kò ṣe ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ẹgbẹ̀rún náà, àwọn tí a rà padà kúrò ní ayé. Àwọn wọ̀nyí ni àwọn tí a kò fi obìnrin sọ di aláìmọ́; nítorí wúńdíá ni wọ́n. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà ní ibikíbi tí ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàrín ènìyàn, gẹ́gẹ́ bí àkọ́so fún Ọlọ́run àti fún Ọ̀dọ́-Àgùntàn náà. A kò sì rí ẹ̀tàn kankan nínú ẹnu wọn: nítorí wọn jẹ́ aláìlábùkù níwájú ìtẹ́ Ọlọ́run. Ìṣípayá 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Ẹgbẹ́ àwọn olùjọsìn ní àwọn ọjọ́ ìkẹyìn tí kì yóò kú láé, tí Èlíjà ṣojú fún, yóò ti ṣẹ́gun ẹ̀ṣẹ̀ pátápátá; nítorí iná ìwẹ̀nùmọ́ tí Ańgẹ́lì Májẹ̀mú mú wá sórí wọn yóò sun ún dáadáa, yóò sì mú ìwúkàrà kúrò pátápátá lára àwọn ọmọ Léfì.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Wò ó, èmi yóò rán ìránṣẹ́ mi, òun yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé sí tẹ́ńpìlì rẹ̀, àní ìránṣẹ́ májẹ̀mú náà, ẹni tí inú yín ń dùn sí: wò ó, yóò dé, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbẹ̀wò rẹ̀? ta ni yóò sì dúró nígbà tí ó bá farahàn? nítorí ó dàbí iná amúnáwó, ó sì dàbí ọṣẹ àwọn afọ̀nà: Yóò sì jókòó gẹ́gẹ́ bí amúnáwó àti amọ́wẹ̀ fàdákà: yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọn mọ́ bí wúrà àti fàdákà, kí wọn lè rú ẹbọ sí Olúwa nínú òdodo. Nígbà náà ni ẹbọ Júdà àti Jerúsálẹ́mù yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí ti ọjọ́ ayérayé, àti gẹ́gẹ́ bí ti ọdún ìgbà àtijọ́. Malaki 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Ẹbọ tí ó jẹ́ “gẹ́gẹ́ bí àwọn ọjọ́ àtijọ́” ni ẹbọ ìgbé sókè ti Pẹ́ńtẹ́kọ́sì ti búrẹ́dì méjì. A gbé e sókè gẹ́gẹ́ bí ẹbọ, ní fífi àwọn wòlíì méjèèjì tí a pa ní àwọn òpópónà hàn, tí a sì tún gbé sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, ní ìbẹ̀rẹ̀ ìṣòro òfin ọjọ́ Àìkú.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Nígbà tí Áárónì ṣe màlúù wúrà rẹ̀, ó kéde pé màlúù náà ni àwọn ọlọ́run tí ó mú wọn jáde kúrò ní Ejibiti, lẹ́yìn náà sì polongo àsè fún Olúwa.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Ó sì gbà á lọ́wọ́ wọn, ó sì fi irin iṣẹ́ ọnà gbé e, lẹ́yìn tí ó ti ṣe é ní ọmọ màlúù dídà: wọ́n sì wí pé, Àwọn wọ̀nyí ni àwọn òrìṣà rẹ, Ìsráẹ́lì, tí wọ́n mú ọ gòkè wá kúrò ní ilẹ̀ Íjíbítì. Nígbà tí Árónì rí i, ó kọ pẹpẹ kan sí iwájú rẹ̀; Árónì sì kéde, ó ní, Ní ọ̀la ni àjọ̀dún fún Olúwa. Eksodu 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Nígbà tí ìjọba àríwá Israẹli ya ara rẹ̀ kúrò lọ́dọ̀ ìjọba gúúsù Juda, Jeroboamu, ọba àkọ́kọ́ Israẹli, mọ̀ọ́mọ̀ dá ìsìn èké sílẹ̀ ní ìlú méjì, ó sì ṣe ìkéde kan náà gẹ́gẹ́ bí Aaroni, ní fífi ẹ̀sùn pé àwọn ọmọ màlúù wúrà rẹ̀ méjèèjì ni àwọn ọlọ́run tí ó mú wọn jáde kúrò ní Ejibiti, ó sì yàn àjọyọ̀ èké gẹ́gẹ́ bí Aaroni ti ṣe.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Jeroboamu sì sọ nínú ọkàn rẹ̀ pé, Ní báyìí ni ìjọba yóò padà sí ilé Dáfídì: bí àwọn ènìyàn wọ̀nyí bá gòkè lọ láti rú ẹbọ nínú ilé Olúwa ní Jérúsálẹ́mù, nígbà náà ni ọkàn àwọn ènìyàn wọ̀nyí yóò tún padà sí olúwa wọn, àní sí Rehoboamu ọba Júdà; wọn yóò sì pa mí, wọn yóò sì tún padà lọ sí ọ̀dọ̀ Rehoboamu ọba Júdà. Nítorí náà ọba náà gbìmọ̀, ó sì ṣe màlúù wúrà méjì, ó sì wí fún wọn pé, Ó ti pọ̀ jù fún yín láti máa gòkè lọ sí Jérúsálẹ́mù: ẹ wò ó, àwọn ọlọ́run rẹ, Ísírẹ́lì, tí ó mú ọ gòkè wá láti ilẹ̀ Ejibiti. Ó sì gbé ọ̀kan kalẹ̀ ní Bẹ́tẹ́lì, èkejì sì ni ó fi sí Dánì. Nǹkan yìí sì di ẹ̀ṣẹ̀: nítorí àwọn ènìyàn lọ láti foríbalẹ̀ níwájú ọ̀kan náà, àní títí dé Dánì. Ó sì ṣe ilé àwọn ibi gíga, ó sì yan àlùfáà nínú àwọn ẹni-kẹ̀hìn nínú àwọn ènìyàn, àwọn tí kì í ṣe nínú àwọn ọmọ Léfì. Jeroboamu sì pàṣẹ àjọyọ̀ kan ní oṣù kẹjọ, ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù náà, tí ó dàbí àjọyọ̀ tí ó wà ní Júdà, ó sì rú ẹbọ lórí pẹpẹ. Báyìí ni ó ṣe ní Bẹ́tẹ́lì, ní fífi ẹbọ rú sí àwọn màlúù tí ó ti ṣe: ó sì fi àwọn àlùfáà àwọn ibi gíga tí ó ti ṣe sílẹ̀ ní Bẹ́tẹ́lì. Nítorí náà ó rú ẹbọ lórí pẹpẹ tí ó ti ṣe ní Bẹ́tẹ́lì ní ọjọ́ kẹ́ẹ̀ẹ́dógún oṣù kẹjọ, àní nínú oṣù tí ó ti pète nínú ọkàn ara rẹ̀; ó sì pàṣẹ àjọyọ̀ fún àwọn ọmọ Ísírẹ́lì: ó sì rú ẹbọ lórí pẹpẹ, ó sì sun tùràrí. 1 Àwọn Ọba 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan túmọ̀ sí ìdájọ́, ó sì ṣojú ìpínlẹ̀ kan; Bẹtẹli túmọ̀ sí ilé Ọlọ́run. Pẹ̀lú ìṣọ̀tẹ́ Áárónì gẹ́gẹ́ bí ó ti rí pẹ̀lú ti ọba Jeroboamu, àwọn ààmì náà ń fi ìṣọ̀kan ìjọ àti ìpínlẹ̀ tí yóò ṣẹlẹ̀ ní ìkẹyìn hàn ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Òfin Àìkú Sátidé máa ṣẹlẹ̀ ní òpin Adventism, àti ní ìbẹ̀rẹ̀ Adventism náà, ìgbésẹ̀ náà, èyí tí a ti dá mọ̀ gẹ́gẹ́ bí ìwo Pùròtẹ́sítáǹtì ní ìgbà òoru ọdún 1844, darapọ̀ ní ọ̀nà òfin pẹ̀lú ìwo Republican. Ní ọ̀nà bẹ́ẹ̀, ìṣọ̀tẹ̀ Aaroni àti Jeroboamu dúró fún ọdún 1863 méjèèjì, àti Òfin Àìkú Sátidé tí ó sún mọ́lé.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Ìdí tí ojiṣẹ́ májẹ̀mú fi ń wẹ “àwọn ọmọ Léfì” mọ́, kì í sì í ṣe ẹyà kankan míràn nínú àwọn ẹ̀yà náà, ni pé nígbà ìṣọ̀tẹ̀ ti ọmọ màlúù wúrà Aaroni, àwọn ọmọ Léfì ni wọ́n dúró pẹ̀lú Mósè. Nítorí òtítọ́ wọn, nígbà náà ni a fi wọn ṣe ẹ̀yà tí ń ṣojú iṣẹ́ àlùfáà, ọlá kan tí a ti pète tẹ́lẹ̀ pé kí ó jẹ́ ti àwọn àkọ́bí nínú ọ̀kọ̀ọ̀kan àwọn ẹ̀yà náà. Èyí ni ìdí tí Jèróbóámù fi rí i dájú pé iṣẹ́ àlùfáà àròpọ̀ rẹ̀ kì yóò jẹ́ ti àwọn ọmọ Léfì, ṣùgbọ́n dipo bẹ́ẹ̀ ó ṣe iṣẹ́ àlùfáà rẹ̀ “láti inú àwọn ẹni-kékeré jùlọ nínú àwọn ènìyàn, àwọn tí kì í ṣe ti àwọn ọmọ Léfì.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Àwọn ọmọ Lefi ni àwọn tí a fi iná sọ di mímọ́ gẹ́gẹ́ bí àsíá, tàbí ọrẹ tí a ń fi gbé sókè nígbà ìpọnjú òfin ọjọ́ Àìkú. Ìtàn ìpọnjú òfin ọjọ́ Àìkú ní àwọn ọjọ́ ìkẹyìn ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìpọnjú ọdún 1863, nígbà tí a fi ìwo Pírótẹ́sítáǹtì tí a ṣẹ̀ṣẹ̀ dá mọ̀ ní òfin mọ́ ìwo Republikani. A ní ìlà ìtàn kan síi láti sọ̀rọ̀ lé lórí kí a tó bẹ̀rẹ̀ sí í ṣiṣẹ́ lórí àwọn ẹsẹ Ìwé Mímọ́ tí a ṣẹ̀ṣẹ̀ tọ́ka sí.
That line is the year 1856, and we will address that in our next article.
Laini yẹn ni ọdún 1856, a ó sì sọ̀rọ̀ nípa rẹ̀ nínú àpilẹ̀kọ wa tó kàn.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Bíbọ̀ Kristi gẹ́gẹ́ bí Àlùfáà Àgbà wa sí Ibi Mímọ́ Jùlọ, fún ìwẹ̀nùmọ́ ibi mímọ́, gẹ́gẹ́ bí a ti fi hàn nínú Dáníẹ́lì 8:14; bíbọ̀ Ọmọ ènìyàn sí ọ̀dọ̀ Àtijọ́ Ọjọ́, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Dáníẹ́lì 7:13; àti bíbọ̀ Olúwa sí tẹ́ńpìlì Rẹ̀, gẹ́gẹ́ bí Málákì ti sọ tẹ́lẹ̀, jẹ́ àpèjúwe ìṣẹ̀lẹ̀ kan náà; àti pé èyí pẹ̀lú ni a tún ṣàfihàn rẹ̀ nípasẹ̀ bíbọ̀ ọkọ ìyàwó sí ìgbéyàwó, gẹ́gẹ́ bí Kristi ti ṣàpèjúwe rẹ̀ nínú òwe àwọn wúńdíá mẹ́wàá, nínú Mátíù 25.” The Great Controversy, 426.