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# Elijah - Number Six

Èlíjà — Nọ́ńbà Kẹfà

Ten Tests

Ìdánwò Mẹ́wàá

Author

Jeff Pippenger

Published

October 5, 2023

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We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.

A ti ń ṣe àlàyé nípa àmì-ìṣàpẹẹrẹ Elijah, a sì ń lo àwọn ìtàn Òkè Karmeli àti Òkè Sinai báyìí láti ṣàfihàn ìlànà ìdánwò tí ń lọ ní ìtẹ̀síwájú fún ìwo Pùròtẹ́sítáǹtì, àti ìdàgbàsókè òṣèlú tí ń lọ ní ìtẹ̀síwájú fún ìwo Rẹ́pùblíkáníìsì tí ó jọ̀rọ̀ pẹ̀lú ìwo Pùròtẹ́sítáǹtì.

The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.

Àpilẹ̀kọ tó kọjá ń ṣàlàyé ìṣọ̀tẹ̀ tó wà nínú Númbà orí kẹtàlá àti kẹrìnlá, èyí tí ó ń tọ́ka sí ìdánwò kẹwàá àti ìkẹyìn fún Ísírẹ́lì ìgbàanì lẹ́yìn ìrékọjá wọn ní Òkun Pupa. Ìtàn náà bá ìbẹ̀rẹ̀ ìṣípò ìtàn àwọn Millerite mu, ṣùgbọ́n ó tún bá ìtàn ìṣípò ìkẹyìn ti Ọlọ́run mu. Iṣẹ́ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta tí Ìṣípayá orí kẹrìnlá sọ nípa rẹ̀ ni a ń ṣe nípasẹ̀ ìṣípò kan ní ìbẹ̀rẹ̀ àti ìṣípò kan ní ìkẹyìn.

> “The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.

> “Áńgẹ́lì tí ó darapọ̀ mọ́ ìkéde iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ni yóò fi ògo rẹ̀ tan ìmọ́lẹ̀ sí gbogbo ayé. Iṣẹ́ kan tí ó ní àgbáyé-gbòòrò àti agbára àìlẹ́gbẹ́ ni a sọ tẹ́lẹ̀ níbí. Ìṣísẹ̀ Adventi ti ọdún 1840–44 jẹ́ ìfihàn ológo ti agbára Ọlọ́run; a sì mú iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ lọ sí gbogbo ibùdó iṣẹ́ ìsọ́mọlórúkọ ní ayé, àti ní àwọn orílẹ̀-èdè kan ìfẹ́-ọkàn ẹ̀sìn pọ̀ jù lọ bí a ti rí i ní ilẹ̀ kankan láti ìgbà Àtúnṣe ti ọ̀rúndún kẹrìndínlógún; ṣùgbọ́n àwọn wọ̀nyí ni a óò kọjá wọn lọ nípasẹ̀ ìṣísẹ̀ alágbára lábẹ́ ìkìlọ̀ ìkẹyìn ti áńgẹ́lì kẹta.” The Great Controversy, 611.

Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.

Láàárín ìtàn ìṣísẹ̀ ìbẹ̀rẹ̀ àti ìṣísẹ̀ ìparí, ni a ti rí ìtàn ìjọ Laodicea. A mọ áńgẹ́lì tí ń tan ilẹ̀ ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ ní kedere gẹ́gẹ́ bí ìṣísẹ̀ kan, kì í ṣe ìjọ kan.

> “Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.

> “Ní ti Babeli, ní àkókò tí a mú un hàn nínú àsọtẹ́lẹ̀ yìí, ni a ti kéde pé: ‘Ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀.’ Ìṣípayá 18:5. Ó ti kún òǹkà ẹ̀bi rẹ̀, ìparun sì fẹ́rẹ̀ẹ́ bà lé e. Ṣùgbọ́n Ọlọ́run ṣì ní àwọn ènìyàn kan ní Babeli; kí ìbẹ̀wò ìdájọ́ Rẹ̀ tó dé, a gbọ́dọ̀ pe àwọn olóòtítọ́ wọ̀nyí jáde, kí wọn má bàa kópa nínú ẹ̀ṣẹ̀ rẹ̀, kí wọn sì ‘má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀.’ Nítorí náà ni ìṣísẹ̀ náà tí a fi áńgẹ́lì tí ń sọ̀kalẹ̀ láti ọ̀run ṣe àpẹẹrẹ, ẹni tí ó fi ògo rẹ̀ tan ilẹ̀ ayé sílẹ̀, tí ó sì fi ohùn agbára ké sókè, tí ń kéde àwọn ẹ̀ṣẹ̀ Babeli. Ní ìsopọ̀ pẹ̀lú ìránṣẹ́ rẹ̀ ni a ti gbọ́ ìpè náà pé: ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn Mi.’ Àwọn ìkéde wọ̀nyí, nígbà tí wọ́n bá darapọ̀ mọ́ ìránṣẹ́ áńgẹ́lì kẹta, ni wọ́n di ìkìlọ̀ ìkẹyìn tí a ó fi fún àwọn olùgbé ayé.” The Great Controversy, 604.

All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.

Gbogbo àwọn wòlíì bá ara wọn mu, wọ́n sì ń tọ́ka sí “àwọn ọjọ́ ìkẹyìn” ní ìtọ́kasí pàtó jù bí wọ́n ṣe ń tọ́ka sí àwọn ọjọ́ tí a ti kéde àwọn àsọtẹ́lẹ̀ náà lọ. Gẹ́gẹ́ bí àpẹẹrẹ ìṣẹ̀lẹ̀ yìí, áńgẹ́lì Ìfihàn orí kejìdínlógún, ni a ti fi áńgẹ́lì Ìfihàn orí kẹwàá ṣàpẹẹrẹ tẹ́lẹ̀, ó sì tún rí bẹ́ẹ̀. Àwọn méjèèjì máa ń tan ayé sí mímọ́ pẹ̀lú ògo rẹ̀ nígbà tí ó bá sọ̀kalẹ̀. Sister White ṣe ìdánimọ̀ áńgẹ́lì àkọ́kọ́ náà nínú ìwé Early Writings.

> “Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.

> “Jesu rán áńgẹ́lì alágbára kan létí láti sọ̀kalẹ̀ wá kí ó sì kìlọ̀ fún àwọn olùgbé ayé pé kí wọ́n mura sílẹ̀ fún ìfarahàn kejì Rẹ̀. Bí áńgẹ́lì náà ṣe fi iwájú Jesu sílẹ̀ ní ọ̀run, ìmọ́lẹ̀ tí ó tàn gan-an tí ó sì ní ògo pọ̀ lọ ṣáájú rẹ̀. Wọ́n sọ fún mi pé iṣẹ́ àyànfúnni rẹ̀ ni láti fi ògo rẹ̀ tan ayé mọ́lẹ̀, kí ó sì kìlọ̀ fún ènìyàn nípa ìbínú Ọlọ́run tí ń bọ̀.” Early Writings, 245.

That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.

Angẹli náà ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ ní September 11, 2001. A ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nípasẹ̀ angẹli tí ó sọ̀kalẹ̀ ní August 11, 1840. Nínú Isaiah orí kẹfà, a fi tẹ́ńpìlì tó wà ní ọ̀run àti ògo Ọlọ́run hàn Isaiah. Nínú ẹsẹ̀ kẹta ti orí kẹfà, ó sọ ní kedere pé gbogbo ayé kún fún ògo Ọlọ́run. Èyí ni ó ṣẹlẹ̀ nígbà tí angẹli ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí áńgẹ́lì mìíràn tí ó sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; ilẹ̀ ayé sì tan mọ́lẹ̀ pẹ̀lú ògo rẹ̀. Ìfihàn 18:1.

Verse three of Isaiah six identifies the same history.

Ẹsẹ̀ kẹta ti Isaiah mẹ́fà tọ́ka sí ìtàn kan náà.

> And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.

> Ọ̀kan sì ké sí ẹlòmíràn, ó sì wí pé, Mímọ́, mímọ́, mímọ́ ni Oluwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Isaiah 6:3.

Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.

Arábìnrin White ṣọ ìran Isaiah nípa ibi mímọ́ pọ̀ mọ́ ìṣísẹ̀ Ìfihàn méjìdínlógún.

> “The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.

> “Àwọn séráfímù tí ó wà níwájú ìtẹ́ náà kún fún ìbẹ̀rù mímọ́ nígbà tí wọ́n ń wo ògo Ọlọ́run, débi pé wọn kò fi ìṣẹ́jú kan ṣoṣo wo ara wọn pẹ̀lú ìtẹ́lọ́rùn ara-ẹni, tàbí pẹ̀lú ìyìn ara wọn tàbí ti ara wọn sí ara wọn. Ìyìn àti ògo wọn jẹ́ ti Olúwa àwọn ọmọ-ogun, ẹni tí ó ga tí a sì gbé sókè, tí ògo etí aṣọ rẹ̀ sì kún inú tẹ́ńpìlì. Bí wọ́n ti ń rí ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo rẹ̀, orin ìṣẹ́gun ti ìyìn náà ń dún padà láti ọ̀dọ̀ ẹnìkan sí òmíràn nínú orin aládùn pé, ‘Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun.’ Wọ́n ní ìtẹ́lọ́rùn pípé láti yin Ọlọ́run lógo; àti níwájú rẹ̀, lábẹ́ ẹ̀rín ìfẹ́hàn ìtẹ́wọ́gbà rẹ̀, wọn kò fẹ́ ohunkóhun sí i. Nínú gbígbé àwòrán rẹ̀, nínú ṣíṣe iṣẹ́ rẹ̀ àti nínú jíjọ́sìn fún un, ìfẹ́-ọkàn gíga jùlọ wọn ti dé àfojúsùn rẹ̀ ní pípé.”

> “The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.

> “Iran tí a fi fún Isaiah ń ṣojú ipò àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.” Review and Herald, December 22, 1896.

John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.

Johanu nínú Ìfihàn orí kẹwàá, àti pẹ̀lú nínú orí kẹtàlá-dín-lógún, àti pẹ̀lú Isaiah nínú orí kẹfà, pẹ̀lú ìtúmọ̀ Sister White, fi gbogbo àwọn àpẹẹrẹ wọ̀nyí tí ayé ń tànmọ́lẹ̀ pẹ̀lú ògo Ọlọ́run sí ibi kan náà nínú ìtàn. Gbogbo ayé jẹ́rìí sí àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní September 11, 2001. Ìtàn ìlọsíwájú ìṣísẹ̀ Millerite tí ó parí ní 1863, jẹ́ àpẹẹrẹ ìtàn nígbà tí áńgẹ́lì alágbára nínú Ìfihàn kẹtàlá-dín-lógún sọ̀kalẹ̀ pẹ̀lú ìtàn tí ó ní ìbáṣepọ̀ pẹ̀lú áńgẹ́lì tí ó sọ̀kalẹ̀ nínú Ìfihàn orí kẹwàá. Nígbà tí a ti fi àwọn ìpìlẹ̀ ìbẹ̀rẹ̀ wọ̀nyí kalẹ̀, a ó padà sí ìlànà ìdánwò tí a ṣojú rẹ̀ nínú Numeri orí kẹrìnlá. Lẹ́yìn tí Mose bẹ̀bẹ̀ fún àwọn ọlọ̀tẹ̀ tí wọ́n fẹ́ padà sí Ejibiti kí wọ́n sì sọ Joshuwa àti Kalebu ní òkúta, Ọlọ́run gba ìbẹ̀bẹ̀ Mose.

> And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.

> Oluwa si wi pe, Mo ti dariji gẹ́gẹ́ bí ọ̀rọ̀ rẹ: Ṣùgbọ́n ní tòótọ́, bí mo ti ń bẹ láàyè, gbogbo ayé yóò kún fún ògo Oluwa. Nítorí gbogbo àwọn ọkùnrin wọ̀nyí tí wọ́n ti rí ògo mi, àti iṣẹ́ ìyanu mi, tí mo ṣe ní Ejibiti àti ní aginjù, tí wọ́n sì ti dán mi wò nísinsin yìí lẹ́ẹ̀mẹ́wàá, tí wọn kò sì fetí sí ohùn mi; Dájúdájú wọn kì yóò rí ilẹ̀ náà tí mo búra fún àwọn baba wọn, bẹ́ẹ̀ ni ẹnikẹ́ni nínú àwọn tí ó mú mi bínú kì yóò rí i: Ṣùgbọ́n ìránṣẹ́ mi Kalebu, nítorí pé ó ní ẹ̀mí mìíràn pẹ̀lú rẹ̀, tí ó sì tẹ̀lé mi ní kíkún, òun ni èmi yóò mú wọ ilẹ̀ náà tí ó lọ sí; irú-ọmọ rẹ̀ yóò sì jogún rẹ̀. Nọ́mbà 14:20–24.

The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.

Ìtàn tí a ṣàfihàn níhìn-ín nínú Nọ́mbà orí kẹrìnlá ni ìdánwò ìkẹyìn fún Ísírẹ́lì ìgbàanì, ìkùnà wọn sì mú kí ikú ní aginjù di èrè wọn ní gbogbo ọdún ogójì tí ó tẹ̀lé. Ìtàn náà ní ìbáṣepọ̀ tààrà pẹ̀lú Ìfihàn orí kejìdínlógún, nítorí pé níbẹ̀ ni Ọlọ́run ti kéde pé “gẹ́gẹ́ bí mo ti wà láàyè nítòótọ́” “gbogbo ayé yóò sì kún fún ògo Olúwa.” Ó jẹ́ ìkéde alágbára gidigidi tí Ọlọ́run fi sínú àkọsílẹ̀ ìtàn yìí, nípa ṣíṣe bẹ́ẹ̀ sì ni Ó tẹnumọ́ pé ìtàn tí a ṣàfihàn nínú Nọ́mbà orí kẹtàlá àti kẹrìnlá, ń tọ́ka síwájú sí ìrìnàjò alágbára ti áńgẹ́lì Ìfihàn orí kejìdínlógún. Nítorí pé Ìfihàn orí kejìdínlógún jẹ́ òpin àwọn ènìyàn ìyókù Ọlọ́run, ìbẹ̀rẹ̀ àwọn ènìyàn ìyókù Ọlọ́run náà ni a tún ṣàpèjúwe nínú ẹsẹ̀ tí a ń gbé yẹ̀wò nínú ìwé Nọ́mbà.

On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.

Ní ọjọ́ kẹtàlá, oṣù Kẹjọ, ọdún 1840, ní ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Ìsílámù ti ìyọnu kejì, a dán àwọn ènìyàn májẹ̀mú àyànfẹ́ tẹ́lẹ̀ wò nípasẹ̀ iṣẹ́ Ìránṣẹ́ Élíjà tí a ṣẹ̀ṣẹ̀ ti fi hàn pé ó tọ́.

On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, ní ìmúṣẹ àsọtẹ́lẹ̀ kan ti Ìsílámù nípa ègbé kẹta, àwọn ènìyàn májẹ̀mú àyànfẹ́ tẹ́lẹ̀ náà fi àmì sí ìbẹ̀rẹ̀ ìdájọ́ àwọn alààyè gẹ́gẹ́ bí ìránṣẹ́ Élíjà tí a ṣẹ̀ṣẹ̀ fi hàn pé ó tọ́.

The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.

A ti fi ìránṣẹ́ Èlíjà nínú ìtàn àwọn Millerite múlẹ̀ lábẹ́ àyíká àsìkò àsọtẹ́lẹ̀. A sì fi ìránṣẹ́ Èlíjà ní ọjọ́ September 11, 2001 múlẹ̀ lábẹ́ àyíká àtúnṣe ìtàn. September 11, 2001 tún ìtàn August 11, 1840 ṣe, nítorí pé àwọn ọjọ́ méjèèjì dúró fún ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Islam, àti pé àwọn méjèèjì sì samisi ìsílẹ̀ angẹli náà, ẹni tí Sister White sọ pé “kò kéré sí i ju Jesu Kristi lọ.” Bó tilẹ̀ jẹ́ pé Sister White kò sọ rí i pé angẹli Ìfihàn mẹ́ẹ̀ẹ́dógún “kò kéré sí i ju Jesu Kristi lọ” gẹ́gẹ́ bí ó ti ṣe sọ nípa angẹli Ìfihàn mẹ́wàá, angẹli Ìfihàn mẹ́ẹ̀ẹ́dógún náà fi ògo “rẹ̀” tan ayé náà, àwọn Ìwé Mímọ́ sì ṣe kedere pé ògo Jesu Kristi ni ó ń tan ayé náà.

The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.

Ohun èlò ìdájọ́ tí ó mú ìdánwò àwọn Pùròtẹ́sítáǹtì wá ní ìbẹ̀rẹ̀ ni ìṣísẹ̀ Míléráìtì gẹ́gẹ́ bí Eliijah ṣe ṣàpẹẹrẹ rẹ̀. Ohun èlò ìdájọ́ tí ó mú ìdánwò Ẹ̀sìn Adventist Ọjọ́ Keje wá ní òpin ni ìṣísẹ̀ Eliijah gẹ́gẹ́ bí àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ṣe ṣàpẹẹrẹ rẹ̀. Àmì Eliijah ní ìtumọ̀ ju ọ̀kan lọ, àti bí ó tilẹ̀ jẹ́ pé ó ṣàpẹẹrẹ Miller àti ìṣísẹ̀ Míléráìtì, ó tún ṣàpẹẹrẹ àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì.

> “Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.

> “Mósè lórí òkè ìyípadà ojú wà jẹ́ ẹlẹ́rìí ìṣẹ́gun Kristi lórí ẹ̀ṣẹ̀ àti ikú. Ó ṣojú àwọn tí yóò jáde wá láti inú ibojì ní àjíǹde àwọn olódodo. Èlíjà, ẹni tí a gbé lọ sí ọ̀run láì rí ikú, ṣojú àwọn tí yóò wà láàyè lórí ilẹ̀ ayé nígbà ìbọ̀wọ̀ kejì Kristi, tí a ó sì “yí padà, ní ìṣẹ́jú kan, ní ìrìnkèrindò ojú kan, ní ìpè kàkàkí ìkẹyìn;” nígbà tí “ara ẹlẹ́mí yìí gbọ́dọ̀ wọ àìkú,” tí “èyí tí í bàjẹ́ yìí sì gbọ́dọ̀ wọ àìbàjẹ́.” 1 Kọrinti 15:51-53. A fi ìmọ́lẹ̀ ọ̀run wọ Jésù bí aṣọ, gẹ́gẹ́ bí yóò ti farahàn nígbà tí yóò wá “ní ìgbà kejì láìní ẹ̀ṣẹ̀ sí ìgbàlà.” Nítorí yóò wá “ní ògo Baba Rẹ̀ pẹ̀lú àwọn áńgẹ́lì mímọ́.” Hébérù 9:28; Máàkù 8:38. Ìlérí Olùgbàlà fún àwọn ọmọ-ẹ̀yìn náà sì ṣẹ nísinsin yìí. Lórí òkè náà ni a ṣàfihàn ìjọba ògo ọjọ́ iwájú ní àpẹẹrẹ kékeré,—Kristi Ọba, Mósè gẹ́gẹ́ bí aṣojú àwọn ènìyàn mímọ́ tí a jí dìde, àti Èlíjà gẹ́gẹ́ bí aṣojú àwọn tí a yí padà.” The Desire of Ages, 412.

The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.

Àwọn ènìyàn májẹ̀mú tí a kọjá lọ ni ọ̀pọ̀ jù lọ ní ìwọ̀n mẹ́wàá sí méjì. Ọ̀pọ̀ ni a pè, ṣùgbọ́n díẹ̀ ni a yàn. Ìkùnà ìdánwò kẹ́wàá dá lórí bóyá a kọ tàbí gba ìròyìn búburú, tàbí ìròyìn rere, nípa Ilẹ̀ Ìlérí. Nípa bẹ́ẹ̀, ìtàn tí a fi hàn níbí yìí ń fi hàn pé ìṣẹ́gun tàbí ìṣẹ́gun-lọ́wọ́ nínú ìtàn ìdánwò tó ń tẹ̀síwájú dá lórí yíyan ọ̀nà méjì tí ó ń túmọ̀ ìsọfúnni kan náà.

All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.

Gbogbo àwọn amí méjìlá náà rí Ilẹ̀ Ìlérí, ṣùgbọ́n ìpinnu méjì ọ̀tọ̀ ni a fa nípa ohun tí Ilẹ̀ Ìlérí dúró fún. Ìròyìn kan jẹ́ ìmísí láti inú ìbẹ̀rù ènìyàn, èkejì sì jẹ́ láti inú ìgbàgbọ́. Ọ̀kan fihàn ìfẹ́ láti kọ ìdarí Ọlọ́run sílẹ̀ kí wọ́n sì padà sí ẹrú Íjíbítì, èkejì sì fihàn ìfẹ́ láti gbẹ́kẹ̀lé ìdarí Ọlọ́run kí wọ́n sì tẹ̀síwájú wọ Ilẹ̀ Ìlérí.

In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.

Nínú ìṣísẹ̀ Millerite, ọ̀pọ̀lọpọ̀ náà pẹ̀lú yan láti padà sí ẹrú Bábílónì kí wọ́n sì di àwọn ọmọbìnrin rẹ̀, èyí sì ni ìfihàn ìpinnu wọn láti kọ ìhìn iṣẹ́ àsọtẹ́lẹ̀ áńgẹ́lì kìn-ín-ní. Àwọn Millerite olóòtítọ́ yan láti tẹ̀lé ìhìn iṣẹ́ àsọtẹ́lẹ̀ áńgẹ́lì kìn-ín-ní, àní lẹ́yìn ìkùnà tí ó dàbí ẹni pé ó wáyé ní ìdààmú àkọ́kọ́ ní orísun omi ọdún 1844. Ìtàn Nọ́ńbà ṣàfihàn “ìròyìn” méjì ọ̀tọ̀ọ̀tọ̀ ti àwọn amí méjìlá náà, tí ń ṣojú ìtúpalẹ̀ méjì ọ̀tọ̀ọ̀tọ̀ ti ìhìn iṣẹ́ àsọtẹ́lẹ̀ kan náà. Ní ọdún 1863, Adventism ti Laodicea kò gba ìhìn iṣẹ́ àsọtẹ́lẹ̀ kan; wọn kọ ìhìn iṣẹ́ àsọtẹ́lẹ̀ kan tí a ti fi ìdí rẹ̀ múlẹ̀ tẹ́lẹ̀. Ní ọdún 1863, Adventism ti Laodicea padà sí, wọ́n sì gba ọ̀nà ìṣe Bíbélì tí ó tako William Miller jálẹ̀ iṣẹ́ ìránṣẹ́ rẹ̀. Àwọn tí ó kọ ìhìn iṣẹ́ àsọtẹ́lẹ̀ náà tí wọ́n sì fẹ́ padà sí ẹrú ni a fi ṣàpẹẹrẹ wọn nínú àwọn ọlọ̀tẹ̀ Nọ́ńbà orí kẹ́rìnlá, àwọn tí ó kú níkẹyìn ní aginjù.

The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.

Nọ́mbà mẹ́wàá, nígbà tí a bá kà á sí àmì, gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo àwọn àmì, ní ìtumọ̀ ju ọ̀kan lọ. A gbọ́dọ̀ lóye ìtumọ̀ àmì rẹ̀ nípa àyíká ẹsẹ̀ ìwé náà níbi tí ó wà. “Mẹ́wàá” gẹ́gẹ́ bí àmì lè ṣojú inúnibíni. Ó lè ṣojú ìdánwò. Ó lè ṣojú ìṣọ̀kan ìlọ́po mẹ́wàá ti àwọn ọba Yúróòpù, àwọn ẹ̀yà àríwá Ísírẹ́lì àti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè. Nínú ìjọ Símírínà, àwọn ènìyàn Ọlọ́run yóò ní ìpọ́njú fún ọjọ́ mẹ́wàá.

> Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.

> Má bẹ̀rù ohunkóhun nínú àwọn ohun tí ìwọ yóò jìyà: wò ó, Èṣù yóò sọ díẹ̀ lára yín sínú ẹ̀wọ̀n, kí a lè dán yín wò; ẹ ó sì ní ìpọ́njú ọjọ́ mẹ́wàá: jẹ́ olóòtítọ́ títí dé ikú, èmi yóò sì fi adé ìyè fún ọ. Ìfihàn 2:10.

The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.

Àwọn akọ̀rìí itan tọ́ka sí inúnibíni tí Diocletian ṣe nínú ìtàn Smyrna, nítorí pé èyí ni inúnibíni tí ó burú jùlọ nínú ìtàn Smyrna, ó sì pẹ́ fún ọdún mẹ́wàá. Àwọn akọ̀rìí itan mìíràn sì mọ̀ pé inúnibíni mẹ́wàá ọ̀tọ̀ọ̀tọ̀ wà nínú ìtàn Smyrna. Ní ọ̀nà yòówù kí ó rí, Ilẹ̀-ọba Romu ni ó ṣe wọ́n, èyí tí a ṣojú fún nínú Danieli méje gẹ́gẹ́ bí ìwo mẹ́wàá. Àwọn ọba mẹ́wàá wọ̀nyẹn ni àwọn ọba náà, tí a fi Ahabu ṣàpẹẹrẹ wọn, àwọn tí wọ́n bá ipò póòpù ṣe àgbèrè, tí wọ́n sì jẹ́ irinṣẹ́ inúnibíni tí ipò póòpù lò láti mú ìpakúpa náà ṣẹ ní àkókò Àwọn Ọjọ́ Òkùnkùn. “Mẹ́wàá” ń ṣojú agbára ìjọba tí ń ṣe inúnibíni náà fún Jezebeli. Nínú Danieli orí kìn-ín-ní “mẹ́wàá” ń ṣàpẹẹrẹ àkókò ìdánwò kan.

> Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.

> Ẹ jọ̀wọ́, dán àwọn ọmọ-ọdọ rẹ wò fún ọjọ́ mẹ́wàá; kí wọ́n sì máa fún wa ní ewébẹ̀ láti jẹ, àti omi láti mu. Lẹ́yìn náà, jẹ́ kí a wo ojú wa níwájú rẹ, àti ojú àwọn ọmọ tí ń jẹ nínú oúnjẹ ọba; gẹ́gẹ́ bí o bá sì rí i, ṣe sí àwọn ọmọ-ọdọ rẹ. Nítorí náà, ó gbà pẹ̀lú wọn nínú ọ̀ràn yìí, ó sì dán wọn wò fún ọjọ́ mẹ́wàá. Ní òpin ọjọ́ mẹ́wàá náà, ojú wọn farahàn pé ó rẹwà sí i, ara wọn sì sanra jù ti gbogbo àwọn ọmọ tí ń jẹ nínú oúnjẹ ọba lọ. Daniẹli 1:12–15.

In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.

Nínú Ìwé Nọ́ńbà orí kẹrìnlá, Ísírẹ́lì àtijọ́ ti mú Ọlọ́run bínú lẹ́ẹ̀mẹ́wàá, èyí tí ó ṣàpẹẹrẹ ìdánwò mẹ́wàá lórí àkókò kan.

> But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.

> Ṣùgbọ́n bí mo ti ń bẹ láàyè nítòótọ́, gbogbo ayé yóò kún fún ògo Olúwa. Nítorí gbogbo àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti rí ògo mi, àti àwọn iṣẹ́ ìyanu mi, tí mo ṣe ní Íjíbítì àti ní aginjù, tí wọ́n sì ti dán mi wò nísinsìnyí ní ìgbà mẹ́wàá wọ̀nyí, tí wọn kò sì gbọ́ ohùn mi. Nọ́ńbà 14:21, 22.

If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.

Tí ẹ bá wá lórí ìkànnì ayélujára fún ìmọ̀ nípa irú àwọn ìṣọ̀tẹ̀ pàtó wo ni wọ́n dúró fún gẹ́gẹ́ bí àwọn ìṣọ̀tẹ̀ mẹ́sàn-án tàbí àwọn ìdánwò tí wọ́n kùnà nínú ìtúsílẹ̀ láti Òkun Pupa títí dé ìdánwò kẹwàá, ẹ ó rí díẹ̀ lára àwọn ìyàtọ̀ nípa èyí tí àwọn ìkùnà Ísírẹ́lì ìgbàanì yẹ kí a samisi gẹ́gẹ́ bí ọ̀kan nínú àwọn ìdánwò mẹ́wàá wọ̀nyẹn. Èmi ń jiyàn pé ìtúsílẹ̀ Òkun Pupa náà, tí a ti fi tọ́ka sí ní pàtó gẹ́gẹ́ bí èyí tí ó bá October 22, 1844 mu, ni ìbẹ̀rẹ̀ àwọn ìdánwò mẹ́wàá náà, nítorí náà ibẹ̀ ni a ti yẹ kí a bẹ̀rẹ̀ sí í ka àwọn ìdánwò tí ó dìde láti 1844 títí dé 1863. Ilana ìdánwò tí ń lọ ní ìlọsíwájú kan ti wà tí ó bẹ̀rẹ̀ ní 1798 nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀, àti pé ilana náà bo ìtàn iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti ti kejì, tí ó parí ní ìdé ti áńgẹ́lì kẹta ní October 22, 1844.

> “In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.

> “Ní Minneapolis ni Ọlọrun fi àwọn okuta iyebíye òtítọ́ fún àwọn ènìyàn Rẹ̀ nínú àtòlẹ́sẹẹsẹ tuntun. Ìmọ́lẹ̀ yìí láti ọ̀run ni àwọn kan kọ̀ pẹ̀lú gbogbo agídí tí àwọn Júù fihàn nígbà tí wọ́n kọ Kristi, a sì sọ̀rọ̀ púpọ̀ nípa dídúró lẹ́gbẹ̀ẹ́ àwọn àmì-ààlà àtijọ́. Ṣùgbọ́n ẹ̀rí wà pé wọn kò mọ ohun tí àwọn àmì-ààlà àtijọ́ náà jẹ́. Ẹ̀rí wà, ìmọ̀ràn sì wà láti inú ọ̀rọ̀ náà tí ó fi ara rẹ̀ hàn gẹ́gẹ́ bí ohun tí ẹ̀rí-ọkàn lè fọwọ́sí; ṣùgbọ́n ọkàn àwọn ènìyàn ti dì mọ́lẹ̀, a sì ti èdìdì pa á mọ́ kúrò ní ẹnu-ọ̀nà ìmọ́lẹ̀, nítorí wọn ti pinnu pé aṣìṣe eléwu ni tí ń yọ àwọn ‘àmì-ààlà àtijọ́’ kúrò, nígbà tí kì í ṣe pé a ń yí èèkàn kan nínú àwọn àmì-ààlà àtijọ́ náà kúrò rárá, ṣùgbọ́n wọ́n ti bà á jẹ́ nínú èrò wọn nípa ohun tí ó dá àwọn àmì-ààlà àtijọ́ sílẹ̀.”

> “The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.

> “Ikọjá àkókò náà ní ọdún 1844 jẹ́ àkókò àwọn ìṣẹ̀lẹ̀ ńlá, tí ó ṣí sí ojú wa tí ó yà sílẹ̀ ilé-mímọ́ mímọ́ ń ṣẹlẹ̀ ní ọ̀run, tí ó sì ní ìbáṣepọ̀ pẹkipẹki pẹ̀lú àwọn ènìyàn Ọlọ́run lórí ilẹ̀ ayé, [pẹ̀lú] ìhìn iṣẹ́ angẹli àkọ́kọ́ àti èkejì àti ẹ̀kẹta pẹ̀lú, tí ń tú àsíá náà síta lórí èyí tí a kọ pé, ‘Àwọn àṣẹ Ọlọ́run àti ìgbàgbọ́ Jésù.’ Ọ̀kan lára àwọn àmì àfihàn tí ó dúró gbọ́dọ̀ lábẹ́ ìhìn iṣẹ́ yìí ni tẹ́ńpìlì Ọlọ́run, gẹ́gẹ́ bí a ti rí i ní ọ̀run fún àwọn ènìyàn Rẹ̀ tí wọ́n fẹ́ òtítọ́ Rẹ̀, àti àpótí májẹ̀mú tí ó ní òfin Ọlọ́run nínú. Ìmọ́lẹ̀ Sábáàtì ti àṣẹ kẹrin ta àwọn ìtànṣán agbára rẹ̀ sí ojú ọ̀nà àwọn aṣebi òfin Ọlọ́run. Àìkú-kì-í-se ti àwọn ènìyàn búburú jẹ́ àmì àfihàn àtijọ́ kan. N kò lè rántí ohunkóhun míì tí ó lè wá lábẹ́ orí àwọn àmì àfihàn àtijọ́. Gbogbo igbe yìí nípa yíyí àwọn àmì àfihàn àtijọ́ padà jẹ́ ohun àròjinlẹ̀ lásán.” The 1888 Materials, 518.

On October 22, 1844 the third angel arrived with a message in his hand.

Ní ọjọ́ kẹrìnlélógún, oṣù Kẹwàá, ọdún 1844, angẹli kẹta dé pẹ̀lú ìhìn-iṣẹ́ kan ní ọwọ́ rẹ̀.

> “As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.

> “Bí iṣẹ́ ìránṣẹ́ Jésù ṣe parí ní ibi mímọ́, tí Ó sì kọjá wọ inú ibi mímọ́ jùlọ, tí Ó dúró níwájú àpótí májẹ̀mú tí ó ní òfin Ọlọ́run nínú, Ó rán áńgẹ́lì alágbára mìíràn pẹ̀lú ìfẹ̀sẹ̀ránṣẹ́ kẹta sí ayé. A fi ìwé yíyí sínú ọwọ́ áńgẹ́lì náà, àti bí ó ti ń sọ̀ kalẹ̀ wá sí ilẹ̀ ayé pẹ̀lú agbára àti ọlá ńlá, ó kéde ìkìlọ̀ ẹlẹ́rùjẹ̀jẹ̀ kan, pẹ̀lú ìhalẹ̀ tí ó burú jùlọ tí a ti gbé wá fún ènìyàn rí.” Early Writings, 254.

On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”

Ní ọjọ́ kẹtàlélógún, oṣù kẹwàá, ọdún 1844, áńgẹ́lì kan sọ̀kalẹ̀ wá pẹ̀lú ìwé àwọ̀n kan ní ọwọ́ rẹ̀, èyí tí a yàn fún àwọn ènìyàn Ọlọ́run láti jẹ. Àwọn ẹ̀kọ́ “àwọn ààmì ìpìlẹ̀” tí a sì mọ̀ síbẹ̀ lẹ́yìn náà ni a gbọdọ̀ jẹ, kí a sì gbà wọ́n, tàbí kí a kọ̀ wọ́n, kí a má sì jẹ wọ́n. Nígbà tí áńgẹ́lì kẹta dé pẹ̀lú ìwé àwọ̀n náà ní ọwọ́ rẹ̀, ìhìn iṣẹ́ tí ó wà nínú ìwé àwọ̀n náà dúró fún òtítọ́ mẹ́fà tí ń dán ènìyàn wò. Àwọn ìdánwò mẹ́fà wọ̀nyí ni a mọ̀ sí “ìparí àkókò,” tí ó ṣojú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún; ìdájọ́, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “ìwẹ̀nùmọ́ ibi mímọ́”; ìhìn iṣẹ́ àwọn áńgẹ́lì mẹ́ta; “òfin Ọlọ́run”; “ọjọ́ ìsinmi”; àti ipò àwọn òkú gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “àìkúkú ọkàn.”

Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.

Àwọn òtítọ́ mẹ́fà wọ̀nyẹn dájúdájú ní ìbáṣepọ̀ pẹ̀lú ara wọn, ṣùgbọ́n a dá wọn mọ̀ níkọ̀ọ̀kan gẹ́gẹ́ bí àwọn àmì-ìtọ́kasí. Àwọn kan lè má fẹ́ fi ìṣípò àkókò sínú àkójọ yìí, ṣùgbọ́n ó hàn gbangba pé ọ̀pọ̀ ènìyàn kọ òtítọ́ náà sílẹ̀ pé October 22, 1844 jẹ́ ìmúṣẹ́ tòótọ́ ti àsọtẹ́lẹ̀. Wọ́n kùnà nínú ìdánwò náà, èyí tí ó dájúdájú dí wọn lọ́wọ́ láti jàkadì pẹ̀lú àwọn ìdánwò tí ó tẹ̀lé e. A ti fi ìlànà ìdánwò Ọlọ́run múlẹ̀ léraléra gẹ́gẹ́ bí ìlànà tí ń tẹ̀síwájú, tí ó ń béèrè ìṣẹ́gun lórí ìdánwò tí a kọ́kọ́ fi fún ọ, kí o tó lè ní ìfaramọ́ pẹ̀lú ìdánwò tí ó tẹ̀lé e.

> “When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.

> “Nígbà tí a bẹ̀rẹ̀ sí í gbé ìmọ́lẹ̀ lórí ọ̀ràn Ọjọ́ Ìsinmi kalẹ̀, a kò tíì ní èrò tí a ti ṣàlàyé dáadáa nípa ìránṣẹ́ áńgẹ́lì kẹta nínú Ìfihàn 14:9–12. Ẹrù ẹ̀rí wa bí a ṣe ń wá síwájú àwọn ènìyàn ni pé ìṣísẹ̀ ńlá ìbọ̀wá kejì náà jẹ́ ti Ọlọ́run, pé ìránṣẹ́ kìn-ín-ní àti èkejì ti jáde lọ, àti pé a gbọdọ̀ fi èkejì kẹta náà hàn. A rí i pé ìránṣẹ́ kẹta náà parí pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí: ‘Níhìn-ín ni sùúrù àwọn ẹni mímọ́ wà: níhìn-ín ni àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, àti ìgbàgbọ́ Jésù.’ Àti pé a rí i kedere gẹ́gẹ́ bí a ti ń rí i nísinsìnyí pé àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ wọ̀nyí tọ́ka sí àtúnṣe Ọjọ́ Ìsinmi kan; ṣùgbọ́n ní ti ohun tí ìjọ́sìn ẹranko tí a mẹ́nuba nínú ìránṣẹ́ náà jẹ́, tàbí ohun tí àwòrán àti ààmì ẹranko náà jẹ́, a kò ní ipò tí a ti ṣàlàyé dáadáa.”

> “God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.

> “Ọlọ́run nípasẹ̀ Ẹ̀mí Mímọ́ Rẹ̀ jẹ́ kí ìmọ́lẹ̀ tàn sí àwọn ìránṣẹ́ Rẹ̀, ọ̀ràn náà sì ṣípayá díẹ̀díẹ̀ sí ọkàn wọn. Ó béèrè ìkẹ́kọ̀ọ́ púpọ̀ àti ìṣọ́ra pẹ̀lú àníyàn gidigidi láti ṣàwárí rẹ̀, ìsopọ̀ lẹ́yìn ìsopọ̀. Nípasẹ̀ ìṣọ́ra, àníyàn, àti iṣẹ́ àìdákẹ́jẹ́ ni iṣẹ́ náà ti ń tẹ̀síwájú, títí àwọn òtítọ́ ńláńlá ti ìrántí wa, gẹ́gẹ́ bí àkójọpọ̀ kan tí ó ṣe kedere, tí ó ní ìsopọ̀, tí ó sì pé pátápátá, fi jẹ́ fífi fún ayé.”

> “I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’

> “Mo ti sọ tẹ́lẹ̀ nípa ìmọ̀ tí mo ní pẹ̀lú Alàgbà Bates. Mo rí i pé ó jẹ́ oníwà rere Kristẹni tòótọ́, ẹni ìwà ọmọlúwàbí, onírẹ̀lẹ̀, àti onínúure. Ó bá mi lò pẹ̀lẹ́pẹ̀lẹ́ bí ẹni pé èmi ni ọmọ tirẹ̀ gan-an. Ní ìgbà àkọ́kọ́ tí ó gbọ́ mi ń sọ̀rọ̀, ó fi ìfẹ́-inú jíjin hàn. Lẹ́yìn tí mo parí ọ̀rọ̀ mi, ó dìde, ó sì wí pé: ‘Èmi jẹ́ Tọ́másì aláiyèméjì. Mi ò gbàgbọ́ nínú àwọn ìran. Ṣùgbọ́n bí mo bá lè gbàgbọ́ pé ẹ̀rí tí arábìnrin náà ti sọ ní alẹ́ yìí jẹ́ ohùn Ọlọ́run sí wa nítòótọ́, èmi yóò jẹ́ ọkùnrin aláyọ̀ jùlọ láàyè. Ọkàn mi ru gidigidi. Mo gbà pé ẹni tí ń sọ̀rọ̀ náà jẹ́ olóòtítọ́, ṣùgbọ́n èmi kò lè ṣàlàyé nípa bí a ṣe fi àwọn ohun àgbàyanu tí ó ti sọ fún wa hàn án.’”

> “A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.

> “Lẹ́yìn oṣù díẹ̀ lẹ́yìn ìgbéyàwó mi, èmi àti ọkọ mi lọ sí Àpéjọ kan ní Topsham, Maine, níbi tí Alàgbà Bates wà pẹ̀lú. Nígbà náà kò tíì gbà gbọ́ pátápátá pé àwọn ìran mi jẹ́ ti Ọlọ́run. Àpéjọ náà jẹ́ àkókò ìfẹ́sí púpọ̀. Ẹ̀mí Ọlọ́run bà lé mi; a gbé mi wọ inú ìran ògo Ọlọ́run, mo sì rí àwọn pílánẹ́ẹ̀tì mìíràn fún ìgbà àkọ́kọ́. Lẹ́yìn tí mo jáde kúrò nínú ìran, mo sọ ohun tí mo ti rí. Nígbà náà ni Alàgbà B. béèrè bóyá mo ti kẹ́kọ̀ọ́ ìmọ̀ ìràwọ̀ rí. Mo sọ fún un pé mi ò rántí pé mo ti wo ìwé kankan nípa ìmọ̀ ìràwọ̀ rí. Ó ní pé: ‘Èyí jẹ́ ti Olúwa.’ N kò tíì rí i rí tẹ́lẹ̀ rí ní òmìnira àti ayọ̀ bẹ́ẹ̀. Ojú rẹ̀ ń tàn pẹ̀lú ìmọ́lẹ̀ ọ̀run, ó sì fi agbára rọ ìjọ náà níyànjú.” Testimonies, volume 1, 78–80.

Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.

Lóòótọ́, gbogbo àwọn ìdánwò ẹ̀kọ́-ìgbàgbọ́ wọ̀nyí ní ìbáṣepọ̀ pẹ̀lú ara wọn, ṣùgbọ́n wọ́n tún jẹ́ àwọn ìdánwò tí a lè ya sọ́tọ̀, a sì ń tú wọn sílẹ̀ díẹ̀díẹ̀ fún àwọn ìránṣẹ́ Ọlọ́run. Ọ̀pọ̀lọpọ̀ àwọn ìjọ wà tí wọ́n ń pa Sábá ọjọ́ keje mọ́, ṣùgbọ́n tí wọ́n kọ ìránṣẹ́ àwọn áńgẹ́lì mẹ́ta. Wọ́n kọ òtítọ́ náà pé ìdájọ́ bẹ̀rẹ̀ ní October 22, 1844, ṣùgbọ́n wọ́n ṣì ń pa Sábá mọ́. Àwọn ìdánwò ẹ̀kọ́-ìgbàgbọ́ wọ̀nyí ní ìbáṣepọ̀ pẹ̀lú ara wọn, ṣùgbọ́n wọ́n dúró fún àwọn ìdánwò pàtó mẹ́fà.

As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.

Gẹ́gẹ́ bí a ti ṣẹ̀ṣẹ̀ ṣàfihàn nípasẹ̀ Joseph Bates, olórí ọkọ̀ ojú omi náà tí ó mọ̀ ìmọ̀ ìràwọ̀ dáadáa gba Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí ó ti kọ̀ tẹ́lẹ̀ rí. Ní oṣù December ọdún 1844, Ellen White gba ìran àkọ́kọ́ rẹ̀, ìdánwò keje sì dé sínú ìṣísẹ̀ náà.

> “The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.

> “Bíbélì gbọdọ̀ jẹ́ olùgbọ́nwọ́ rẹ. Kẹ́kọ̀ọ́ rẹ̀ pẹ̀lú àwọn ẹ̀rí tí Ọlọ́run ti fi fúnni; nítorí wọn kì í tako Ọ̀rọ̀ Rẹ̀ rárá. Bí àwọn Ẹ̀rí kò bá sọ gẹ́gẹ́ bí Ọ̀rọ̀ Ọlọ́run, kọ̀ wọ́n sílẹ̀. Kírísítì àti Bélíàlì kò lè darapọ̀.” Selected Messages, ìwé 3, 33.

Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”

Kété léyìn ìdààmú ńlá náà, Sister White fọwọ́ sí àpilẹ̀kọ kan tí ó ṣàfihàn pé Kristi kúrò ní ibi mímọ́ wọ inú Ibi Mímọ́ Jùlọ lọ ní October 22, 1844. Ó dámọ̀ràn ìtẹ̀jáde náà fún “gbogbo àwọn mímọ́.”

> “I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.

> “Mo gbàgbọ́ pé Ibi Mímọ́ náà, tí a ó sọ di mímọ́ ní òpin ọjọ́ 2300 náà, ni Tẹ́ńpìlì Jerúsálẹ́mù Tuntun, èyí tí Kristi jẹ́ òjíṣẹ́ nínú rẹ̀. Olúwa fi hàn mí nínú ìran, ju ọdún kan sẹ́yìn lọ, pé Arákùnrin Crosier ní ìmọ́lẹ̀ tòótọ́ nípa ìwẹ̀nùmọ́ Ibi Mímọ́ náà, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ; àti pé ìfẹ́ rẹ̀ ni kí Arákùnrin C. kọ ìtúmọ̀ náà sílẹ̀ gẹ́gẹ́ bí ó ti fi í fún wa nínú Day-Star, Extra, February 7, 1846. Mo nímọ̀lára pé Olúwa ti fún mi ní àṣẹ pátápátá láti dámọ̀ràn Extra náà fún gbogbo àwọn mímọ́.” A Word to the Little Flock, 12.

Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”

Ìfọwọ́sí rẹ̀ jẹ́ ti àpèjúwe Crosier nípa ìṣípò Kristi sí Ibi Mímọ́ Jùlọ, ṣùgbọ́n àpilẹ̀kọ náà ní ọ̀pọ̀ ẹ̀kọ́ tí ó ṣìṣe, pẹ̀lú ẹ̀kọ́ Pùròtẹ́sítáǹtì apẹ̀yìndà tí ó sọ pé “ìrúbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì dúró fún iṣẹ́-ìránṣẹ́ Kristi. Nítorí náà, ó kọ ìtúmọ̀-ṣàlàyé kan tí a kọ́kọ́ tẹ̀ jáde ní ọdún 1850, tí a sì tún fi kún inú ìwé Early Writings nígbà tí ó yá. Níbẹ̀ ni ó ti sọ pé “àwọn tí ó ké ìkéde wákàtí ìdájọ́ náà ní òye tó tọ́ nípa ‘ìrúbọ ojoojúmọ́’.”

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.

> “Lẹ́yìn náà mo rí nípa ‘ìgbà gbogbo’ náà (Danieli 8:12) pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà, ‘ẹbọ’, kún un, àti pé kò sí nínú ọ̀rọ̀ náà gan-an, àti pé Olúwa fi òye rẹ̀ tí ó tọ́ hàn fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tí ó tọ́ nípa ‘ìgbà gbogbo’ náà; ṣùgbọ́n nínú ìdàrúdàpọ̀ láti ọdún 1844 wá, a ti gba àwọn òye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e.” Early Writings, 74.

The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”

Kókó-ọrọ̀ “ẹbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì di àpẹẹrẹ ìpadà Adventism sí ọ̀nà ìtúmọ̀ ti Protestanti tí ó ti ṣọ̀tẹ̀ ní ìbẹ̀rẹ̀ ọ̀rúndún ogún, àti lónìí ìmọ̀ Millerite tòótọ́ nípa “ẹbọ ojoojúmọ́” ti jẹ́ kíkó silẹ̀ láti ọwọ́ àwọn onímọ̀ ẹ̀kọ́ ẹ̀sìn Adventism. A ti kọ̀ ọ́ sílẹ̀, bí ó tilẹ̀ jẹ́ pé Sister White fi hàn gbangba pé àwọn Millerite tọ́ nínú ìdánimọ̀ wọn pé “ẹbọ ojoojúmọ́” ni agbára Sátánì ti ẹ̀sìn keferi. Wọ́n kọ òtítọ́ “ẹbọ ojoojúmọ́” náà sílẹ̀ kì í ṣe nìkan ní ìtakò sí ìfọwọ́sí amísí rẹ̀ pé ìmọ̀ àwọn Millerite jẹ́ òtítọ́, ṣùgbọ́n pẹ̀lú ní ìtakò tààrà sí ìtẹnumọ́ rẹ̀ gbangba pé ẹ̀kọ́ èké tí ń kọ́ni pé “ẹbọ ojoojúmọ́” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ ni “àwọn angẹli tí a lé jáde kúrò ní ọ̀run!” fi ránṣẹ́.

> “And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.

> “Arákùnrin Daniells sì wà, ẹni tí ọ̀tá ń ṣiṣẹ́ lórí ọkàn rẹ̀; a sì ń ṣiṣẹ́ lórí ọkàn rẹ àti lórí ọkàn Ẹ̀gbọ́n Prescott nípasẹ̀ àwọn áńgẹ́lì tí a lé kúrò ní ọ̀run.” Manuscript Releases, volume 20, 17.

Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.

Ìkọ̀sílẹ̀ jinlẹ̀ rẹ̀ sí ohun tí Adventism ń lò báyìí gẹ́gẹ́ bí ọ̀kan nínú àwọn “oúnjẹ àròsọ” rẹ̀ le tó bẹ́ẹ̀ gidigidi, nítorí Daniells àti Prescott mú àmì agbára Satani (ìbọ̀rìṣà) wọ́n sì fi àmì náà kàn án sí ti Kristi (iṣẹ́ ìránṣẹ́ rẹ̀ nínú ibi-mímọ́ Rẹ̀). Èyí mú kí ó jẹ́ àyẹ̀wò ẹ̀kọ́ ìgbàgbọ́ mẹ́jọ.

The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.

Ìdánwò kẹsàn-án nínú ìtàn tí ó ṣamọ̀nà sí 1863 ni ìṣelọpọ tábìlì kejì ti Hábákùkù ní ọdún 1850. Tábìlì aṣáájú-ọ̀nà 1843 ni a ṣe ní 1842, a sì ń pè é ní tábìlì 1843 nìkan nítorí pé ó sọ àsọtẹ́lẹ̀ ìpadàbọ̀ Kristi ní 1843. Àṣẹ láti ṣe tábìlì kejì ti Hábákùkù ni a fi fún Sister White ní 1850. Ìṣelọpọ àwọn tábìlì méjèèjì ti Hábákùkù so ìtàn angẹli kìn-ín-ní àti kejì pọ̀ mọ́ ìtàn angẹli kẹta. Nínú ìtàn ayé àti iṣẹ́ rẹ̀ tí ọmọ ọmọkùnrin rẹ̀ kọ, ó ṣe àkótán àwọn ìṣẹ̀lẹ̀ tí ó yọrí sí ìṣelọpọ tábìlì 1850. Ó ṣe bẹ́ẹ̀ nípa yíyan àwọn àsọyé tí ó bá ọ̀ràn mu láti ọ̀dọ̀ Sister White, ó sì fi àlàyé tirẹ̀ kún àkótán náà.

> “On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.

> “Nígbà tí a padà sí ilé Arákùnrin Nichols, Olúwa fi ìran kan hàn mí, ó sì fi hàn mí pé a gbọ́dọ̀ mú òtítọ́ náà hàn ní kedere lórí àwọn tábìlì, yóò sì mú kí ọ̀pọ̀lọpọ̀ pinnu fún òtítọ́ náà nípasẹ̀ ìhìnrere áńgẹ́lì kẹta, pẹ̀lú kí a tún mú àwọn méjì àkọ́kọ́ hàn ní kedere lórí àwọn tábìlì.—Lẹ́tà 28, 1850.

> “In this vision she was also shown that which would give James White courage to continue publishing:

> “Nínú ìran yìí, a tún fihàn án ohun tí yóò fún James White ní ìgboyà láti máa bá iṣẹ́ ìtẹ̀jáde lọ:

> “I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.

> “Mo tún rí i pé ó ṣe pàtàkì gan-an kí a tẹ ìwé náà jáde gẹ́gẹ́ bí ó ti ṣe pàtàkì fún àwọn ojiṣẹ́ láti lọ, nítorí àwọn ojiṣẹ́ náà nílò ìwé kan láti máa rú pẹ̀lú wọn tí ó ní òtítọ́ ìsinsin yìí láti fi sí ọwọ́ àwọn tí ń gbọ́, kí òtítọ́ náà sì má bà a rẹ̀ kúrò nínú ọkàn. Àti pé ìwé náà yóò lọ sí ibi tí àwọn ojiṣẹ́ kò lè dé.—Ibid.

> “Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:

> “Ìbẹ̀rẹ̀ iṣẹ́ lórí àtẹ náà tuntun ni a ṣe lẹ́sẹ̀kẹsẹ̀, a sì fi àǹfààní náà hàn láti sọ fún àwọn arákùnrin nípa rẹ̀ nínú ẹ̀dà Present Truth tí James tẹ̀ jáde ní oṣù tí ó tẹ̀lé e:

> “The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.

> “Àwòrán Àkókò. Àwòrán àkókò àwọn ìran Dáníẹ́lì àti Jòhánù, tí a ti ṣètò ní ìbámu pẹ̀lú ìṣirò láti fi òtítọ́ ìsinsin yìí hàn ní kedere, ni a ń tẹ̀ lórí òkúta báyìí lábẹ́ àbójútó Arákùnrin Otis Nichols, ti Dorchester, Massachusetts. Àwọn tí ń kọ́ni nípa òtítọ́ ìsinsin yìí yóò rí ìrànlọ́wọ́ púpọ̀ gbà láti inú rẹ̀. A óò tún fi ìkìlọ̀ síi nípa àwòrán àkókò náà hàn níhìn-ín lẹ́yìn-àyé.—Present Truth, November, 1850.”

> “By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.

> “Ní ìparí oṣù Kini, ọdún 1851, àtẹ náà ti pèsè tán, a sì ti kéde rẹ̀ fún dọ́là méjì. James White yọ̀ gidigidi sí i, ó sì fi í rúbọ lọ́fẹ̀ẹ́ fún ‘àwọn tí Ọlọ́run ti pè láti fi ìrántí áńgẹ́lì kẹta náà hàn’ (Review and Herald, January, 1851). Àwọn ẹ̀bùn ọ̀làwọ́ kan ti ràn lọ́wọ́ láti bo ìnáwó ìtẹ̀jáde náà.” Arthur White, Ellen G. White: The Early Years, ìdì 1, 185.

Speaking of the 1843 chart Sister White recorded that it had been directed by God.

Ní sísọ nípa àtẹ ìṣírò 1843, Sister White kọ̀wé pé Ọlọ́run ni ó ti darí rẹ̀.

> “The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.” Review and Herald, November 1, 1850.

> “Olúwa fi hàn mí pé àtẹ náà ti ọdún 1843 ni a darí nípa ọwọ́ rẹ̀, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà; pé àwọn nọ́ńbà náà wà gẹ́gẹ́ bí ó ti fẹ́ kí wọ́n rí. Pé ọwọ́ rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà mọ́, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ rẹ̀ fi yọ kúrò.” Review and Herald, November 1, 1850.

When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.

Nígbà tí ó ń kọ ìmọ́lẹ̀ tí ó ní í ṣe pẹ̀lú àṣẹ láti ṣe àtẹ̀jáde àwòrán mìíràn ní ọdún 1850 sílẹ̀, ó pèsè ìfọwọ́sowọ́pọ̀ àtọ̀runwá kan náà fún àwòrán ọdún 1850 gẹ́gẹ́ bí a ti fi fún àwòrán ọdún 1843, nígbà kan náà sì ń tọ́ka sí i pé àwọn àwòrán mìíràn tí wọ́n ń ṣe ní àkókò náà kò ṣe ìtẹ́wọ́gbà lójú Olúwa. A ṣepò àṣẹ láti ṣe àwòrán tuntun pọ̀ mọ́ àṣẹ láti tẹ ìtẹ̀jáde tuntun kan.

> “I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

> “Mo rí i pé ọ̀ràn ṣíṣe àwòrán-ìtòlẹ́sẹẹsẹ náà jẹ́ àṣìṣe pátápátá. Ó pilẹ̀ṣẹ̀ láti ọwọ́ Arákùnrin Rhodes, Arákùnrin Case sì tẹ̀ lé e. A ti ná ohun ìní nínú ṣíṣe àwọn àwòrán-ìtòlẹ́sẹẹsẹ àti dídá àwọn ère àìṣọ̀kan, ìríra sì ni wọ́n, láti ṣojú àwọn áńgẹ́lì àti Jesu ológo. Irú nǹkan bẹ́ẹ̀ ni mo rí pé kò wu Ọlọ́run. Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àwòrán-ìtòlẹ́sẹẹsẹ náà láti ọwọ́ Arákùnrin Nichols. Mo rí i pé àsọtẹ́lẹ̀ kan wà nípa àwòrán-ìtòlẹ́sẹẹsẹ yìí nínú Bíbélì, àti pé bí a bá pèsè àwòrán-ìtòlẹ́sẹẹsẹ yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá tó fún ẹnìkan, ó tó fún ẹlòmíràn pẹ̀lú; bí ẹnìkan bá sì nílò àwòrán-ìtòlẹ́sẹẹsẹ tuntun tí a yà lórí ìwọ̀n tí ó tóbi jù, gbogbo wọn nílò rẹ̀ gan-an pẹ̀lú.

> “I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.

> “Mo rí i pé ó jẹ́ ìmọ̀lára àìsinmi, àìlérò, àìtẹ́lọ́rùn, àti àìmọ̀ore nínú Arákùnrin Case tí ó ń fẹ́ àwòrán àtẹ̀jáde mìíràn. Mo rí i pé àwọn àwòrán àtẹ̀jáde tí a yà wọ̀nyí ní ipa búburú lórí ìjọ náà. Ó mú kí ẹ̀mí fífẹ́, tí kò ní ìjẹ́mímọ́, àti ti ẹ̀gàn wà nínú ìpàdé náà.”

> “I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

> “Mo rí i pé àwọn àwòrán ìtẹ̀jáde tí Ọlọ́run pàṣẹ ní ipa rere lórí ọkàn, àní láìsí àlàyé kankan. Ohun kan wà nínú àfihàn àwọn angẹli lórí àwọn àwòrán náà tí ó kún fún ìmọ́lẹ̀, ẹwà, àti ti ọ̀run. Ó fẹ́rẹ̀ẹ́ jẹ́ pé láìmọ̀kan ni a ń darí ọkàn lọ sí ọ̀dọ̀ Ọlọ́run àti sí ọ̀run. Ṣùgbọ́n àwọn àwòrán ìtẹ̀jáde mìíràn tí a ti ṣe mú ìríra bá ọkàn, wọ́n sì ń mú kí ọkàn dúró lórí ayé ju lórí ọ̀run lọ. Àwọn àwòrán tí ń ṣojú fún àwọn angẹli dàbí àwọn ẹ̀mí búburú ju àwọn ẹ̀dá ti ọ̀run lọ. Mo rí i pé àwọn àwòrán ìtẹ̀jáde náà ti gba ọkàn Arákùnrin Case lọ́wọ́ fún ọjọ́ púpọ̀ àti ọ̀sẹ̀ púpọ̀ nígbà tí ó yẹ kí ó ti ń wá ọgbọ́n ti ọ̀run lọ́dọ̀ Ọlọ́run, tí ó sì yẹ kí ó ti ń dàgbà nínú oore-ọ̀fẹ́ Ẹ̀mí àti ìmọ̀ òtítọ́.”

> “I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.

> “Mo rí i pé bí a bá ti lo àwọn ọ̀nà tí a ti fi ṣòfò nínú ṣíṣe àwọn àwòrán àtẹ̀jáde lórí jíjẹ́ kí òtítọ́ hàn gbangba níwájú àwọn arákùnrin nínú títẹ àwọn ìwé kéékèèké, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ì bá ti ṣe ọ̀pọ̀lọpọ̀ rere, ó sì ti gba àwọn ọkàn là. Mo rí i pé iṣẹ́ ṣíṣe àwòrán àtẹ̀jáde náà ti tàn kálẹ̀ bí ibà.” Manuscript Releases, nọ́ńbà 13, 359; 1853.

She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.

Ó sọ ní kedere pé, “Ọlọ́run wà nínú ìtẹ̀jáde àtẹ [1850] náà láti ọwọ́ Arákùnrin Nichols,” àti pé “àsọtẹ́lẹ̀ kan [Habakuku 2] wà nípa àtẹ yìí nínú Bíbélì.” Ó tún fi hàn pé “àwọn àtẹ náà” [ọ̀pọ̀; 1843 àti 1850] tí “Ọlọ́run pàṣẹ” “ní ipa rere lórí ọkàn, àní láìsí àlàyé kankan.” Habakuku 2 pàṣẹ fún àwọn ọmọ ẹgbẹ́ Millerite láti mú ìran náà hàn gbangba lórí àwọn tábìlì, (ní ọ̀pọ̀), kí ẹni tí ó bá ka àwọn àtẹ méjèèjì lè sá kiri nínú Ọ̀rọ̀ Ọlọ́run. Àwọn àtẹ àtọ̀runwá náà kò nílò àlàyé àfikún kankan, gẹ́gẹ́ bí ó ti rí nínú àtẹ èké Uriah Smith ti ọdún 1863.

> And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.

> Oluwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un ṣe kedere lórí wàláà, kí ẹni tí ó bá kà á lè sáré. Habakkuku 2:2.

The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.

Ìdánwò kẹwàá ni ìfojúsùn àpilẹ̀kọ yìí. Pẹ̀lú àwọn ìdánwò mẹ́wàá tí Mósè tọ́ka sí nínú Numbers orí kẹrìnlá, àwọn akẹ́kọ̀ọ́ Heberu àti àwọn amòye ẹ̀kọ́ ẹ̀sìn mìíràn ti mú àwọn ìyàtọ̀ àfọ̀mọ́ro jáde nípa àwọn ìṣẹ̀lẹ̀ wo nínú ìtàn láti ìdáǹdè Òkun Pupa títí dé ìṣọ̀tẹ̀ àwọn aṣojú mẹ́wàá tí ó lè dúró fún wọn. Ìṣọ̀tẹ̀ inú ìtàn náà pèsè díẹ̀ lára àwọn ìyàtọ̀ láti yàn nínú wọn, ṣùgbọ́n ó dájú pé ìdánwò kẹwàá samisi ìbẹ̀rẹ̀ ogójì ọdún ikú nípasẹ̀ ìkù díẹ̀díẹ̀ nínú aginjù títí gbogbo àwọn ọlọ̀tẹ̀ tí wọ́n ti dé ọjọ́-ori ìjíyàjẹ́bi fi kú.

In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.

Bákan náà, àwọn kan lè kọ̀ ọ́ sí yíyan mi ti àwọn àyẹ̀wò ẹ̀kọ́-ìsìn mẹ́wàá wọ̀nyí, nítorí ó ṣeé ṣe kí àwọn ìyàtọ̀ kan wà tí ó dàbí ẹni pé ó dára ju ohun tí mo ń gbé kalẹ̀ níhìn-ín lọ. Síbẹ̀síbẹ̀, àyẹ̀wò kẹ́wàá àti ìkẹyìn náà ṣe kedere gẹ́gẹ́ bí ìṣọ̀tẹ̀ àwọn amí mẹ́wàá náà ti ṣe kedere. Ó jẹ́ ìkọ̀sílẹ̀ “àkókò méje” ti Léfítíkù ogún-lé-mẹ́fà. Ọ̀pọ̀lọpọ̀ ẹ̀rí wòlíì wà láti fi gbé ìdánimọ̀ yìí ró.

In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.

Nínú àpilẹ̀kọ tí ń bọ̀, a ó bẹ̀rẹ̀ sí í dá àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ wọ̀nyẹn mọ̀ tí ń gbé ìdánimọ̀ náà ró pé “àwọn àkókò méje” ti Lefitiku ogún-dín-lọ́gbọ̀n jẹ́ ìkùnà kẹwàá àti ìkẹyìn ti Ádífẹ́ǹtísìmu Laodíṣíà.

> “When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.

> “Nígbà tí agbára Ọlọ́run bá jẹ́rìí nípa ohun tí í ṣe òtítọ́, òtítọ́ náà ní láti dúró títí láé gẹ́gẹ́ bí òtítọ́. Kò yẹ kí a gbà láàyè fún àwọn àfojúsùn tí a gbé kalẹ̀ lẹ́yìn náà, tí ó tako ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. Àwọn ènìyàn yóò dìde pẹ̀lú àwọn ìtumọ̀ Ìwé Mímọ́ tí ó jẹ́ òtítọ́ sí wọn, ṣùgbọ́n tí kì í ṣe òtítọ́. Òtítọ́ fún àkókò yìí ni Ọlọ́run ti fi fún wa gẹ́gẹ́ bí ìpìlẹ̀ fún ìgbàgbọ́ wa. Òun tìkára Rẹ̀ ni ó ti kọ́ wa ní ohun tí í ṣe òtítọ́. Ẹni kan yóò dìde, àti ẹlòmíràn pẹ̀lú, pẹ̀lú ìmọ́lẹ̀ tuntun tí ó tako ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa lábẹ́ ìfihàn Ẹ̀mí Mímọ́ Rẹ̀.”

> “A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.

> “Àwọn díẹ̀ ṣì wà láàyè tí wọ́n ti kọjá nípasẹ̀ ìrírí tí a rí gbà nínú ìdásílẹ̀ òtítọ́ yìí. Ọlọ́run ti fi oore-ọ̀fẹ́ dá ẹ̀mí wọn sí láàyè kí wọ́n lè máa tún ìrírí tí wọ́n ti là kọjá sọ léraléra títí di òpin ayé wọn, gẹ́gẹ́ bí Johanu aposteli náà ti ṣe títí dé òpin ìyè rẹ̀. Àwọn olùgbé àsíá tí ó ti ṣubú sínú ikú, ni yóò máa sọ̀rọ̀ nípasẹ̀ àtẹ̀tẹ̀jáde àwọn ìwé wọn. A ti kọ́ mi pé báyìí ni a ó ṣe máa gbọ́ ohùn wọn. Wọ́n yóò jẹ́rìí nípa ohun tí ó jẹ́ òtítọ́ fún àkókò yìí.

> “We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.

> “A kò gbọ́dọ̀ gba ọ̀rọ̀ àwọn tí ń bọ̀ pẹ̀lú ìhìn tí ó tako àwọn kókó pàtàkì àkànṣe ti ìgbàgbọ́ wa. Wọ́n máa ń kó ọ̀pọ̀lọpọ̀ Ìwé Mímọ́ jọ, wọ́n sì ń to ó kó gẹ́gẹ́ bí ẹ̀rí yí ká àwọn ẹ̀kọ́ tí wọ́n fi ara wọn múlẹ̀. A ti ṣe èyí léraléra ní gbogbo ọdún àádọ́ta tí ó kọjá. Àti bí Ìwé Mímọ́ tilẹ̀ jẹ́ ọ̀rọ̀ Ọlọ́run, tí a sì yẹ kí a bọ̀wọ̀ fún un, ìlò wọn, bí irú ìlò bẹ́ẹ̀ bá ń yí ọ̀kan nínú àwọn ọ̀pá ìpìlẹ̀ tí Ọlọ́run ti jẹ́ kí ó dúró gbọn-in fún ọdún àádọ́ta wọ̀nyí kúrò, àṣìṣe ńlá ni. Ẹni tí ó bá ń ṣe irú ìlò bẹ́ẹ̀ kò mọ́ ìfihàn àgbàyanu ti Ẹ̀mí Mímọ́ tí ó fún àwọn ìhìn tí ó ti tọ̀ àwọn ènìyàn Ọlọ́run wá ní àtijọ́ ní agbára àti ipa.” Selected Messages, ìwé 1, 161.

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