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# The Book of Daniel - Number Seventy

Ìwé Dáníẹ́lì - Nọ́mbà Àádọ́rin

From Ancient Tables to Modern Responsibilities: Unveiling the Covenant Journey

Láti Àwọn Wàláà Àtijọ́ Dé Àwọn Ẹrù-Ìṣe Òde-Òní: Ṣíṣí Ìrìnàjò Májẹ̀mú Síta

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Jeff Pippenger

Published

February 3, 2024

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When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.

Nígbà tí Olúwa wọ majẹmu pẹ̀lú Ísírẹ́lì ìgbàanì, Ó pèsè wàláà méjì gẹ́gẹ́ bí ìpìlẹ̀ àti ààmì ìbáṣepọ̀ majẹmu náà. Wàláà méjèèjì náà sì tún ṣàfihàn ojúṣe Ísírẹ́lì ìgbàanì láti fi ẹ̀rí alààyè ti wàláà méjèèjì náà hàn sí ayé. Nígbà tí Olúwa wọ majẹmu pẹ̀lú Ísírẹ́lì òde-òní, Ó pèsè wàláà méjì gẹ́gẹ́ bí ìpìlẹ̀ àti ààmì ìbáṣepọ̀ majẹmu náà. Wàláà méjèèjì náà sì tún ṣàfihàn ojúṣe wọn láti fi ẹ̀rí alààyè ti gbogbo wàláà mẹ́rin náà hàn sí ayé.

The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.

A fi àwọn wàláà méjèèjì náà fún Ísírẹ́lì àtijọ́ gidi lẹ́yìn kíkankíkan tí Ọlọ́run gbà wọ́n sílẹ̀ kúrò nínú ẹrú gidi ti ìsọdì Íjíbítì, tí ó sì mú wọn kọjá nínú ìdánwò ìbànújẹ́ ìrékọjá Òkun Pupa. Àkókò tí Ísírẹ́lì àtijọ́ gidi wà ní ìsọdì ni a ti sọ di mímọ̀ ní pàtó nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí ọdún ẹgbẹ̀rin ó lé ọgbọ̀n, àti nígbà tí wọ́n wà ní ìsọdì, Ísírẹ́lì àtijọ́ gidi gbàgbé, wọ́n sì dáwọ́ pípa ọjọ́ ìsinmi ọjọ́ keje mọ́.

The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.

A fi àwọn wàláà méjèèjì náà fún Ísírẹ́lì òde-òní ti ẹ̀mí lẹ́yìn díẹ̀ tí Ọlọ́run ti gbà wọ́n kúrò nínú ẹrú ti ẹ̀mí lábẹ́ ìdè Kátólíìkì, tí ó sì mú wọn kọjá ìjákulẹ̀ ńlá ti ọdún 1844. Àkókò tí Ísírẹ́lì òde-òní ti ẹ̀mí wà ní ìdè ni a ti fi pàtó dá mọ̀ nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí ẹgbẹ̀rún kan, igba méjì, àti ọgọ́ta ọdún, àti nígbà tí Ísírẹ́lì òde-òní ti ẹ̀mí wà ní ìdè, wọ́n gbàgbé Sábáàtì ọjọ́ keje, wọ́n sì dáwọ́ pípa á mọ́ dúró.

In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.

Nínú ìtàn gidi náà gan-an nígbà tí Ọlọ́run fi àwọn wàláà méjì náà fún Mósè láti mú lọ sí Ísírẹ́lì àtijọ́, àbúrò rẹ̀ Áárónì ń ṣe àwòrán ọmọ màlúù kan ní wúrà. Àwọn wàláà méjì ti Òfin Méwàá náà fi hàn pé Ọlọ́run jẹ́ Ọlọ́run oníjowú, àti pé jowú Rẹ̀ hàn ní pàtàkì sí ìbọ̀rìṣà; bí Mósè sì ti ń sọ̀kalẹ̀ láti orí òkè, Ísírẹ́lì àtijọ́ ń jó ní ìhòòhò yí ká àwòrán wúrà kan tí ẹni tí a ti yàn gẹ́gẹ́ bí agbẹnusọ Ọlọ́run ti ṣe.

> And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.

> Mósè sì sọ fún Áárónì gbogbo ọ̀rọ̀ Olúwa, ẹni tí ó ti rán án, àti gbogbo àwọn àmì tí ó ti pàṣẹ fún un. Mósè àti Áárónì sì lọ, wọ́n kó gbogbo àwọn àgbààgbà àwọn ọmọ Ísírẹ́lì jọ: Áárónì sì sọ gbogbo ọ̀rọ̀ tí Olúwa ti sọ fún Mósè, ó sì ṣe àwọn àmì náà ní ojú àwọn ènìyàn. Eksodu 4:28–30.

The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.

Arákùnrin wòlíì náà tí ó darí Ísírẹ́lì àtijọ́ ní àkókò ìtàn májẹ̀mú nígbà tí a fi àwọn wàláà májẹ̀mú méjì náà fún wọn ni aṣáájú nínú ìṣọ̀tẹ̀ àwòrán owú. Ọkọ wòlíì obìnrin náà tí ó darí Ísírẹ́lì òde-òní ní àkókò ìtàn májẹ̀mú nígbà tí a fi àwọn wàláà májẹ̀mú méjì náà fún wọn ni aṣáájú nínú ìṣọ̀tẹ̀ ti 1863, àti pé 1863 ń samisi ìran àkọ́kọ́ ti Adventism gẹ́gẹ́ bí a ṣe ń ṣojú rẹ̀ gẹ́gẹ́ bí àwòrán owú tí a gbé kalẹ̀ ní ẹnu-ọ̀nà ibodè pẹpẹ.

> 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 wí fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè nísinsin yìí sí ọ̀nà àríwá. Nígbà náà ni mo gbé ojú mi sókè sí ọ̀nà àríwá, sí wò ó, ní apá àríwá lẹ́gbẹ̀ẹ́ ẹnu-ọ̀nà pẹpẹ ní ibi ìwọlé wà ère owú yìí. Hesekieli 8:5.

The “altar” is a symbol of Christ.

“Pẹpẹ” jẹ́ ààmì Kristi.

> “We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.

> “A wà nínú ewu láti darapọ̀ ohun mímọ́ mọ́ ohun àìmọ́. Iná mímọ́ láti ọ̀dọ̀ Ọlọ́run ni a gbọ́dọ̀ lò nínú ìsapá wa. Pẹpẹ tòótọ́ ni Kristi; iná tòótọ́ sì ni Ẹ̀mí Mímọ́. Èyí ni ìmísí wa. Níwọ̀n bí Ẹ̀mí Mímọ́ nìkan ṣe ń darí, tí ó sì ń tọ́ ọkùnrin kan só̩nà, ni ó fi jẹ́ olùgbani-nímọ̀ràn ààbò. Bí a bá yà kúrò lọ́dọ̀ Ọlọ́run àti lọ́dọ̀ àwọn ẹni àyànfẹ́ Rẹ̀ láti lọ béèrè níbi àwọn pẹpẹ àjèjì, a óo dá wa lóhùn gẹ́gẹ́ bí iṣẹ́ wa.” Selected Messages, ìwé 3, 300.

The “gate” is the church.

“Ẹnubodè” náà ni ìjọ.

> “To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.

> “Sí ọkàn onírẹ̀lẹ̀, tí ó sì ní ìgbàgbọ́, ilé Ọlọ́run lórí ayé ni ẹnu-ọ̀nà ọ̀run. Orin ìyìn, àdúrà, ọ̀rọ̀ tí àwọn aṣojú Kristi ń sọ, ni àwọn ọ̀nà tí Ọlọ́run ti yàn láti pèsè àwọn ènìyàn kan sílẹ̀ fún ìjọ tí ó wà lókè, fún ìjọsìn tí ó ga jùlọ náà, èyí tí kò sí ohun aláìmọ́ankan tí ó lè wọ inú rẹ̀.” Testimonies, volume 5, 491.

In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.

Ní ọdún 1863, Adventismu ti Laodicea di ìjọ tí a forúkọsílẹ̀ lábẹ́ òfin, ó sì dáwọ́ jíjẹ́ ìṣísẹ̀ kan dúró. Ní àkókò náà ni wọ́n “wọ” inú ìtàn ìjọ. Ní ọdún 1863, ìjọ Kristi wọ inú àjọṣe òfin pẹ̀lú ìjọba Orílẹ̀-èdè Amẹ́ríkà. Ní ọdún náà pẹ̀lú ni wọ́n mú àtẹ counterfeit wá láti fi rọ́pò àwọn tábìlì mímọ́ méjì ti Habakkuk. Kété tí a ti pèsè tábìlì kejì, gẹ́gẹ́ bí ìtàn àsọtẹ́lẹ̀, àwọn tí Árónù ṣàpẹẹrẹ wọn ń pèsè àwòrán èké kan.

The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.

Àṣẹ kejì ni ìkìlọ̀ tí ó ṣe pàtó jùlọ lòdì sí iṣẹ́ òrìṣà àti ìjọ́sìn ère. Níbẹ̀ pẹ̀lú ni Ọlọ́run ti fi ìwà Rẹ̀ hàn gẹ́gẹ́ bí Ọlọ́run aláìfaradà. Ní ibẹ̀ pẹ̀lú ni Ó ti gbé ìlànà kalẹ̀ pé Ó pa ìdájọ́ mọ́ fún àwọn ènìyàn búburú títí dé ìran kẹta àti ìran kẹrin. Àwọn Òfin Mẹ́wàá jẹ́ àfihàn ìwà Kristi.

> “For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.

> “Fún ìkọ̀sílẹ̀ Kristi, pẹ̀lú àwọn àbájáde tí ó tẹ̀lé e, àwọn ni wọ́n jẹ́ ojúṣe rẹ̀. Ẹ̀ṣẹ̀ orílẹ̀-èdè kan àti ìparun orílẹ̀-èdè kan jẹ́ ti àwọn aṣáájú ẹ̀sìn.”

> “In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.

> “Ṣé kì í ṣe àwọn ipa kan náà ni ń ṣiṣẹ́ ní ọjọ́ wa pẹ̀lú? Nínú àwọn agbẹ àjàrà Olúwa, ṣé kì í ṣe púpọ̀ nínú wọn ni ń tẹ̀lé ìṣísẹ̀ àwọn aṣáájú àwọn Júù? Ṣé kì í ṣe àwọn olùkọ́ ẹ̀sìn ni ń yí ènìyàn padà kúrò nínú àwọn ìbéèrè gbangba ti ọ̀rọ̀ Ọlọ́run? Dípò kí wọ́n kọ́ wọn nínú ìgbọràn sí òfin Ọlọ́run, ṣé kì í ṣe nínú ìrékọjá ni wọ́n ń kọ́ wọn? Láti ọ̀pọ̀lọpọ̀ pèpéle àwọn ìjọ ni a ti ń kọ́ àwọn ènìyàn pé òfin Ọlọ́run kò dè wọ́n. Àwọn àṣà àtọwọ́dọwọ́ ènìyàn, àwọn ìlànà, àti àwọn ìṣe ni a gbé ga. Ìgbéraga àti ìtẹ́lọ́run ara ẹni nítorí àwọn ẹ̀bùn Ọlọ́run ni a ń mú dàgbà, nígbà tí a kò ka ohun tí Ọlọ́run ń béèrè sí.”

> “In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.

> “Nínú fífi òfin Ọlọ́run sílẹ̀, ènìyàn kò mọ ohun tí wọ́n ń ṣe. Òfin Ọlọ́run ni àkópọ̀ àfihàn ìwà rẹ̀. Ó ní nínú ara rẹ̀ àwọn ìlànà ìjọba rẹ̀. Ẹni tí ó kọ̀ láti gba àwọn ìlànà wọ̀nyí ń fi ara rẹ̀ sí òde ọ̀nà tí àwọn ìbùkún Ọlọ́run ti ń ṣàn.” Christ’s Object Lessons, 305.

The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.

Ìwà Kristi ni àwòrán Rẹ̀, ó sì kún fún òtítọ́ pé Òun jẹ́ Ọlọ́run oníwà owú. A fi owú Ọlọ́run hàn nínú Kristi nígbà tí Ó sọ tẹ́ńpìlì di mímọ́ lẹ́ẹ̀mejì. Nínú ìsọ tẹ́ńpìlì àkọ́kọ́, nígbà náà ni a mú àwọn ọmọ-ẹ̀yìn tí wọ́n rí iṣẹ́ náà rántí pé Ìwé Mímọ́ tọ́ka sí owú Ọlọ́run.

> And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.

> Àjọ Ìrékọjá àwọn Júù sì sún mọ́lé, Jésù sì gòkè lọ sí Jerúsálẹmu. Ó sì rí nínú tẹ́ńpìlì àwọn tí ń tà màlúù, àti àgùntàn, àti àdàbà, àti àwọn olópààrọ̀ owó tí wọ́n jókòó; nígbà tí ó sì ti fi okùn kéékèèké ṣe pàṣán, ó lé wọn gbogbo jáde kúrò nínú tẹ́ńpìlì, àti àwọn àgùntàn, àti àwọn màlúù; ó sì ta owó àwọn olópààrọ̀ náà sílẹ̀, ó sì dojú tì àwọn tábìlì wọn; ó sì wí fún àwọn tí ń tà àdàbà pé, Ẹ mú nǹkan wọ̀nyí kúrò níhìn-ín; ẹ má ṣe ilé Baba mi ní ilé ọjà. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì rántí pé a ti kọ ọ́ pé, Ìtara ilé rẹ ni yóò jẹ mí run. Johanu 2:13–17.

In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.

Nínú Ìwé Mímọ́, nínú èdè Hébérù àti Gíríìkì pẹ̀lú, ọ̀rọ̀ tí a túmọ̀ sí “onítara” tún jẹ́ ọ̀rọ̀ tí a túmọ̀ sí “owú.” Ọ̀rọ̀ kan náà ni wọ́n jẹ́. Nígbà tí Kristi wẹ tẹ́ńpìlì mọ́, Ó ń fi owú Ọlọ́run hàn, èyí tí ó jẹ́ àbùdá kan nínú ìwà Ọlọ́run tí a fi mọ̀ ọ́ nínú òfin kejì, a sì ń rí ìfarahàn rẹ̀ ní pàtàkì sí i lòdì sí ìbọ̀rìṣà. Nígbà tí Mósè sọ̀kalẹ̀ láti orí òkè pẹ̀lú àwọn wàláà méjì náà, tí ó sì mọ ohun tí Áárónì ti ṣe àti ohun tí àwọn ènìyàn náà ń ṣe, ó fọ àwọn wàláà méjì náà. Àwọn wàláà méjì náà ni àwòrán òtítọ́ ti owú, nítorí wọ́n jẹ́ ìṣojú ti ara tí ń fi Ọlọ́run hàn gẹ́gẹ́ bí Ọlọ́run oníowú. Nígbà tí Mósè fọ àwọn wàláà méjì náà, ó ń fi owú gan-an hàn, ìyẹn owú tí a fi mọ̀ nínú òfin kejì.

> And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.

> Nígbà náà ni Mósè yí padà, ó sì sọ̀kalẹ̀ láti orí òkè náà, àwọn wàláà ẹ̀rí méjì sì wà ní ọwọ́ rẹ̀; a kọ àwọn wàláà náà ní ẹ̀gbẹ́ méjèèjì wọn; ní apá kan àti ní apá kejì ni a kọ wọ́n sí. Iṣẹ́ Ọlọ́run ni àwọn wàláà náà jẹ́, ìkọ̀wé náà sì jẹ́ ìkọ̀wé Ọlọ́run, tí a gbẹ́ sára àwọn wàláà náà. Nígbà tí Jóṣúà sì gbọ́ ariwo àwọn ènìyàn bí wọ́n ṣe ń pariwo, ó wí fún Mósè pé, Ariwo ogun ni ó wà nínú ibùdó. Ó sì wí pé, Kì í ṣe ohùn àwọn tí ń ké fún ìṣẹ́gun, bẹ́ẹ̀ ni kì í ṣe ohùn àwọn tí ń sunkún nítorí ìṣẹ́gun lórí wọn; ṣùgbọ́n ariwo àwọn tí ń kọrin ni mo ń gbọ́. Ó sì ṣe, nígbà tí ó súnmọ́ ibùdó náà, tí ó rí ọmọ màlúù náà, àti ijó náà: ìbínú Mósè sì ru gidigidi, ó sì ju àwọn wàláà náà kúrò ní ọwọ́ rẹ̀, ó sì fọ́ wọn ní ìsàlẹ̀ òkè náà. Eksodu 32:15–19.

The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”

Àwọn wàláà méjì náà jẹ́ ẹ̀rí ìwà Ọlọ́run. Ìwà Ọlọ́run ni àwòrán tí a gbọdọ̀ dá sílẹ̀ nínú ènìyàn nípasẹ̀ òdodo Kristi. Àwọn wàláà méjì náà ni àwòrán òtítọ́ ti ìlara, Aaroni sì ti dá àwòrán ìlara èké sílẹ̀ ní àkókò gan-an tí a ń fi àwòrán òtítọ́ ti ìlara náà lé Israẹli ìgbàanì lọ́wọ́. Àwọn tí a ti dá Kristi sílẹ̀ nínú wọn ní àwòrán Rẹ̀, àti aṣọ ìwà òdodo Rẹ̀, síbẹ̀ àwọn ayẹyẹ Aaroni ń jó ní ìhòòhò, nítorí wọn jẹ́ ará Laodicea. Ará Laodicea ni “ẹni àánú, àti aláìnídùnnú, àti tálákà, àti afọ́jú, àti ìhòòhò.”

> And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.

> Nígbà tí Mósè sì rí i pé àwọn ènìyàn náà wà ní ìhòhò; (nítorí Árónì ti sọ wọ́n di ìhòhò sí ìtìjú wọn láàrín àwọn ọ̀tá wọn). Eksodu 32:25.

In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.

Ní ọdún 1856, ọdún méje kí àtẹ ìtanilẹ́kọ èké náà tó ṣe é, James àti Ellen White méjèèjì ti sọ di mímọ̀ pé ìṣísẹ̀ náà ti yí padà wọ ipò Laodicea. Ní ọdún 1863, Adventism jẹ́ “ìhòòhò” nípa ẹ̀mí gẹ́gẹ́ bí Ísráẹ́lì ìgbàanì ti jẹ́ “ìhòòhò” ní ti gidi bí wọ́n ṣe ń jó yíká àwòrán owú èké náà. Èké tí Aaroni ṣe jẹ́ òrìṣà tí a fi wúrà ṣe, ṣùgbọ́n àwòrán ọmọ màlúù kan ni, èyí tí í ṣe ẹranko. Ó jẹ́ àwòrán ẹranko náà, ó sì tún jẹ́ àwòrán sí ẹranko náà. Ọmọ màlúù wúrà náà jẹ́ àwòrán ẹranko náà, ṣùgbọ́n a tún ti yà á sí mímọ́ fún àwọn ọlọ́run tí Aaroni fi àìṣòdodo kéde pé wọ́n ni wọ́n ti gbà Ísráẹ́lì kúrò nínú ìsègbè Ejibiti.

> 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. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.

> Ó sì gbà wọ́n lọ́wọ́ wọn, ó sì fi irin ìkọ̀wé ṣe é, lẹ́yìn tí ó ti sọ ọ́ di ọmọ màlúù dídà: wọ́n sì ní, Àwọn wọ̀nyí ni àwọn òrìṣà rẹ, Ísírẹ́lì, tí wọ́n mú ọ gòkè wá jáde kúrò ní ilẹ̀ Ejibiti. Nígbà tí Árónù sì rí i, ó kọ pẹpẹ kan sí iwájú rẹ̀; Árónù sì kéde, ó ní, Ní ọ̀la ni àjọyọ̀ fún Olúwa. Wọ́n sì jí ní kùtùkùtù ní ọjọ́ kejì, wọ́n sì rú ẹbọ sísun, wọ́n sì mú ẹbọ àlàáfíà wá; àwọn ènìyàn sì jókòó láti jẹ àti láti mu, wọ́n sì dìde láti ṣeré. Eksodu 32:4–6.

The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).

Ọmọ màlúù wúrà náà jẹ́ àwòrán ẹranko kan, ṣùgbọ́n a yà á sí mímọ́ fún àwọn ọlọ́run èké, nítorí náà ó tún jẹ́ àwòrán (ẹbọ) sí ẹranko náà. Wúrà ni a fi ṣe àwòrán náà, èyí tí í ṣe àmì Bábílónì, ó sì jẹ́ ọmọ màlúù, èyí tí í ṣe ọ̀nà ẹbọ tí ó ga jùlọ nínú iṣẹ́ ìsìn ibi mímọ́. A yà á sí mímọ́ fún àwọn ọlọ́run Ejibiti. Bábílónì Àdììtú (nítorí gbogbo àwọn ẹ̀rí àsọtẹ́lẹ̀ ń tọ́ka sí òpin ayé) ní obìnrin kan tí ó gun orí ẹranko kan. Ẹranko tí obìnrin náà gun lé lórí ni Àjọ Ìṣọ̀kan Àgbáyé (ọba mẹ́wàá), ó sì jẹ́ àmì dragoni, àìgbọ́gbọ́n sí Ọlọ́run àti Ejibiti. Obìnrin náà fúnra rẹ̀ jẹ́ àfàwọ̀ṣe ti ìjọ tòótọ́ ti Ọlọ́run. Ọmọ màlúù wúrà tí Árónì yà sí mímọ́ fún àwọn ọlọ́run Ejibiti jẹ́ àpẹẹrẹ ṣáájú ti àgbèrè ńlá náà nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n, ẹni tí í ṣe Bábílónì (wúrà), tí ó gun orí ẹranko kan (Ejibiti) àti ìjọ àfàwọ̀ṣe (ọmọ màlúù).

At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.

Ní àkókò kan náà, Árónì kọ́ pẹpẹ kan, èyí tí, gẹ́gẹ́ bí a ti ṣàlàyé rẹ̀ tẹ́lẹ̀, ń ṣojú fún Kristi, pẹpẹ tòótọ́. Nígbà náà ni ó fi dá ètò ìjọsìn èké kan sílẹ̀, nítorí ó kéde àjọyọ̀ kan sí Olúwa ní ọjọ́ tí ó tẹ̀lé e. Màlúù wúrà Árónì jẹ́ ère “ti” àti “sí” ẹranko náà, a sì gbé e kalẹ̀ “níwájú” Kristi èké kan, a sì ya ọjọ́ kan sọ́tọ̀ láti ṣe ayẹyẹ ètò ìjọsìn èké rẹ̀.

The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.

Orílẹ̀-Èdè Amẹ́ríkà ni agbára náà tí ó gbé ère ẹranko náà kalẹ̀, lẹ́yìn náà sì fi agbára mú ayé láti tẹ̀lé àpẹẹrẹ rẹ̀. Orílẹ̀-Èdè Amẹ́ríkà ní agbára láti fi ètò ìjọsìn yẹn lé ayé lórí, ó sì ṣe bẹ́ẹ̀ ní ojú ẹranko náà, “níwájú” rẹ̀.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bí ti ọmọ-àgùntàn, ó sì ń sọ̀rọ̀ bí dragoni. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ máa bọ̀wọ̀ fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ láradá. Ìṣípayá 13:11, 12.

The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.

Ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí í ṣe ìṣàkóso póòpù, ni ẹranko òkun tí Ìfihàn orí kẹtàlá sọ̀rọ̀ rẹ̀. Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí dragoni, ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, nígbà náà ni yóò bẹ̀rẹ̀ sí í fi agbára mú ayé láti gbé ère kan kalẹ̀ fún ẹranko náà “níwájú” rẹ̀. Ẹranko tí ó wà níwájú Orílẹ̀-Èdè Amẹ́ríkà (ẹranko ilẹ̀), ni ìṣàkóso póòpù (ẹranko òkun). Ìṣàkóso póòpù jẹ́ Kristi ayédèrú, Aaroni sì ti gbé ère wúrà rẹ̀ kalẹ̀ níwájú Kristi ayédèrú, nítorí Kristi ni pẹpẹ tòótọ́. Aaroni nígbà náà sì dá ètò ìjọsìn èké sílẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìkéde ọjọ́ àjọyọ̀ tí yóò wáyé ní ọjọ́ kejì. Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú ń fi agbára mú ètò ìjọsìn èké, ó sì tún ní ìbáṣepọ̀ pẹ̀lú ọjọ́ ìjọsìn ayédèrú.

When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.

Nígbà tí Mósè sọ̀ kalẹ̀ láti orí òkè náà, ìjàǹbá náà wà láàárín àwòrán owú tòótọ́ àti èké—àwòrán Kristi tàbí àwòrán Sátánì. Èké náà ní Kristi èké kan (pẹpẹ náà), ìrírí èké kan (Laodíkíà), ọjọ́ ìjọsìn èké kan (“lọ́la ni àjọ̀dún fún Olúwa”). Ìṣọ̀tẹ ọmọ màlúù wúrà náà ṣàpẹẹrẹ ìṣọ̀tẹ òfin Ọjọ́-Àìkú tí ń bọ̀ lọ́gán, ṣùgbọ́n ó tún ṣàpẹẹrẹ ìṣọ̀tẹ Adventismu ti Laodíkíà ní ọdún 1863.

In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.

Ní ọdún 1863, a gbé tábìlì èké kalẹ̀ láti fi bo àwọn iyebíye àlá Miller gẹ́gẹ́ bí a ṣe ṣojú wọn lórí tábìlì méjèèjì Hábákúkù. Tábìlì méjèèjì wọ̀nyí ni a ti fi ṣàpẹẹrẹ tẹ́lẹ̀ nípasẹ̀ tábìlì méjèèjì tí Mósè gbà lórí òkè. Ní ọdún 1863, a ṣe ìsopọ̀ òfin pẹ̀lú ìjọba Orílẹ̀-Èdè Amẹ́ríkà, nípa bẹ́ẹ̀ ni a parí ìṣísẹ̀ Millerite, a sì forúkọsílẹ̀ ìṣísẹ̀ Laodicea ní ìlànà òfin gẹ́gẹ́ bí ìjọ Seventh-day Adventist. Àjọṣe náà ni a ṣojú rẹ̀ nípasẹ̀ ère Aaroni sí ẹranko náà, èyí tí a túmọ̀ sí ní ìsọtẹ́lẹ̀ gẹ́gẹ́ bí ìdapọ̀ Ìjọ àti Ìpínlẹ̀, nípa bẹ́ẹ̀ ni ó ṣe àfihàn Millerites tí wọ́n dá àjọṣe Ìjọ àti Ìpínlẹ̀ sílẹ̀ ní ọdún 1863, ó sì tún ṣe àfihàn Orílẹ̀-Èdè Amẹ́ríkà ní àsìkò òfin ọjọ́ Àìkú tí ó sún mọ́lé.

Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.

Àwọn aṣiwèrè ìjóhòóhò Áárónì, tí wọ́n ń ṣàpẹẹrẹ ìrírí èké ti Laodíkéà, dàbí gan-an bí ìṣísẹ̀ Mílàráítì ti di ní ọdún 1856. Ìrírí ẹ̀mí tí àwọn aṣiwèrè ìjóhòóhò Áárónì ṣàpẹẹrẹ ni a fi wé ìrírí Mósè, ẹni tí ó ń fi ìlara ìwà Ọlọ́run hàn sí ìbọ̀rìṣà. “Ìjó” nínú àsọtẹ́lẹ̀ jẹ́ ààmì ìtànjẹ, àti pé àwọn aṣiwèrè ìjóhòóhò Áárónì tún ṣàpẹẹrẹ ìtànjẹ tí Orílẹ̀-Èdè Amẹ́ríkà mú wá bí ó ṣe ń fi agbára mú ayé láti “jó” sí ẹgbẹ́ orin Nebukadnessari, nígbà tí àgbèrè Tírè ń kọ orin rẹ̀.

In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.

Ní ọdún 1863, ìṣísẹ̀ Millerite ti Laodicea yí padà sí ìjọ Adventist Ọjọ́ Keje ti Laodicea tí a forúkọsílẹ̀ ní òfin. Gẹ́gẹ́ bí a ti fi hàn nínú àwọn àpilẹ̀kọ ṣáájú, ní ọdún 1863, a tún kọ Jeriko, nítorí Jeriko jẹ́ àmì ọ̀rọ̀ àti ọrọ̀-rírẹ̀wà Laodicea, ó sì ń ṣiṣẹ́ gẹ́gẹ́ bí àfàwọ̀ṣe ìtanràn ìlú Jerusalẹmu. Ní ọdún 1863, ìfàgbékalẹ̀ àtẹ̀ àsọtẹ́lẹ̀ àròpò kan ṣojú fún àtúnṣe ìtàn Aaroni, ọmọ màlúù wúrà, àti àwọn aṣiwèrè tí ń jó. Ìtàn ìgbàlà ní Òkun Pupa ni Sister White ti lò léraléra láti ṣàlàyé ìtàn Adventism ìbẹ̀rẹ̀, ìlò yìí sì bá ìtàn Mose àti Aaroni mu pátápátá nínú ìjàmbá lórí ère ìwà owú.

In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.

Ní ọdún 1863, ìran àkọ́kọ́ ti Adventismu ti Laodíṣíà bẹ̀rẹ̀ nígbà tí a gbé àwòrán owú sí ẹnu-ọ̀nà (ìjọ), tí ó wà níwájú pẹpẹ (Kristi). Lẹ́yìn náà, ìran àkọ́kọ́ náà “wọlé” sínú ìtàn àwọn ìríra tí ń pọ̀ sí i.

> 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 wí fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè ní báyìí sí ọ̀nà àríwá. Bẹ́ẹ̀ ni mo gbé ojú mi sókè sí ọ̀nà àríwá, sì kíyèsi i pé ní ìhà àríwá lẹ́gbẹ̀ẹ́ ẹnu-ọ̀nà pẹpẹ náà ni àwòrán owú yìí wà ní ẹnu-ọ̀nà. Ìsíkíẹ́lì 8:5.

We will continue these considerations in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn àkíyèsí wọ̀nyí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.

> “Kí ni ipò wa ní àkókò ẹ̀rù àti ògo yìí? Áà, ìgbéraga wo ni ó ń jọba nínú ìjọ, àgàbàgebè wo, ẹ̀tàn wo, ìfẹ́ sí aṣọ àgbéléwò, sí ìfọ̀rọ̀wérọ̀ asán, àti sí eré ìdárayá, ìfẹ́kúfẹ̀ẹ́ wo fún ipò gíga jùlọ! Gbogbo ẹ̀ṣẹ̀ wọ̀nyí ti ṣókùnkùn bo ọkàn, títí débi pé a kò mọ̀ọ́kàn àwọn nǹkan ayérayé. Ṣé a kì yóò yẹ ìwé Mímọ́ wò, kí a lè mọ ibi tí a dúró sí nínú ìtàn ayé yìí? Ṣé a kì yóò ní ìmòye nípa iṣẹ́ tí a ń ṣe fún wa ní àkókò yìí, àti ipò tí àwa gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ yẹ kí a gbé nígbà tí iṣẹ́ ètùtù yìí ń lọ lọ́wọ́? Bí a bá ní ìbànújẹ kankan fún ìgbàlà ọkàn wa, a gbọ́dọ̀ ṣe àyípadà gidi. A gbọ́dọ̀ wá Olúwa pẹ̀lú ìrònúpìwàdà tòótọ́; a gbọ́dọ̀ fi ìbànújẹ jinlẹ̀ ọkàn jẹ́wọ́ ẹ̀ṣẹ̀ wa, kí a lè pa wọ́n rẹ́ kúrò.”

> “We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?

> “A kò gbọ́dọ̀ tún dúró lórí ilẹ̀ àròfọ̀ náà mọ́. A ń sún mọ́ òpin àkókò àyè ìdánwò wa ní kíákíá. Kí gbogbo ọkàn béèrè pé, Báwo ni mo ṣe dúró níwájú Ọlọ́run? A kò mọ bí kò ṣe pẹ́ tí a ó fi mú orúkọ wa wá sí ètè Kristi, tí a ó sì dá ọ̀ràn wa lélẹ̀ ní ìparí. Kí ni, à, kí ni àwọn ìpinnu wọ̀nyí yóò jẹ́? Ṣé a ó ka wa pẹ̀lú àwọn olódodo, tàbí a ó kà wá sí ọ̀kan nínú àwọn ènìyàn búburú?”

> “Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.

> “Jẹ́ kí ìjọ dìde, kí ó sì ronúpìwàdà nínú ìyípadàpadà rẹ̀ kúrò lẹ́yìn níwájú Ọlọ́run. Jẹ́ kí àwọn olùṣọ́ jí, kí wọ́n sì fun ìpè ní ìró tí ó dájú. Ìkìlọ̀ mímúlẹ̀ ni a ní láti kéde. Ọlọ́run pàṣẹ fún àwọn ìránṣẹ́ Rẹ̀ pé, ‘Kígbe sókè, má ṣe dáwọ́ dúró, gbé ohùn rẹ sókè bí ìpè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jakọbu’ (Isaiah 58:1). A gbọ́dọ̀ fa àkíyèsí àwọn ènìyàn; bí a kò bá lè ṣe èyí, gbogbo ìsapá yóò di asán; bí angẹli kan láti ọ̀run tilẹ̀ sọ̀kalẹ̀ wá bá wọn sọ̀rọ̀, ọ̀rọ̀ rẹ̀ kì yóò ṣe rere kankan ju bí ẹni pé ó ń sọ̀rọ̀ sínú etí tútù ikú lọ.”

> “The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.

> “Ijọ gbọdọ̀ jí sí ìṣe. Ẹ̀mí Ọlọ́run kò lè wá rárá títí yóò fi pèsè ọ̀nà. Ó yẹ kí àyẹ̀wò ọkàn tí ó jinlẹ̀ wà. Ó yẹ kí àdúrà ìṣọ̀kan tí ń tẹ̀síwájú sì wà, àti nípasẹ̀ ìgbàgbọ́, kíkáwọ̀ lé àwọn ìlérí Ọlọ́run. Ó yẹ kí ó wà, kì í ṣe fífi aṣọ ọ̀fọ̀ bo ara, gẹ́gẹ́ bí ó ti rí ní àkókò ìgbàanì, bí kò ṣe ìrẹ̀lẹ̀ ọkàn tí ó jinlẹ̀. A kò ní ìdí kankan rárá fún ìyìn ara ẹni àti gbígbé ara ẹni ga. Ó yẹ kí a rẹ ara wa sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Yóò farahàn láti tù únú àti láti bùkún àwọn olùwá tòótọ́.” Selected Messages, ìwé 1, 125, 126.

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