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# Elijah - Number Seven

Èlíjà—Nọ́ńbà Méje

The First and Last

Àkọ́kọ́ àti Ìkẹyìn

Author

Jeff Pippenger

Published

October 7, 2023

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We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.

A ń tọka sí ọdún 1863 gẹ́gẹ́ bí ibi ìdánwò ìkẹyìn nínú àtòjọ àwọn ìdánwò tí a bẹ̀rẹ̀ ní àkókò ìrẹ̀wẹ̀sì ńlá ti 1844. Ẹ̀rí àkọ́kọ́ wa nínú ìmọ̀ràn yìí ni òtítọ́ náà pé ìṣíkiri Millerite parí nígbà tí a forúkọsílẹ̀ ìjọ Seventh-day Adventist ní ọ̀nà òfin pẹ̀lú ìjọba Orílẹ̀-èdè Amẹ́ríkà ní ọdún náà gan-an. Ìṣíkiri tí ó bẹ̀rẹ̀ ní ti àsọtẹ́lẹ̀ ní 1798, parí ní 1863.

Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.

Ìmísí ń jẹ́ kí a mọ̀ pé nígbà tí áńgẹ́lì alágbára náà ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, a ti ṣe àpẹẹrẹ ìṣẹ̀lẹ̀ náà tẹ́lẹ̀ nínú ìgbékalẹ̀ àwọn Millerite nígbà tí áńgẹ́lì ti Ìfihàn orí kẹwàá sọ̀kalẹ̀. Ìgbékalẹ̀ àwọn Millerite bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798, nígbà tí a ṣí ìran odò Ulai tí ó wà nínú Dáníẹ́lì orí kẹjọ àti kẹsàn-án sílẹ̀. Ìgbékalẹ̀ ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1989, nígbà tí a ṣí ìran odò Hiddekel tí ó wà nínú àwọn orí mẹ́ta ìkẹyìn ti Dáníẹ́lì sílẹ̀.

Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.

Àwọn àkókò òpin méjèèjì bẹ̀rẹ̀ ìyapa tí ń lọ síwájú láàárín àwọn ènìyàn àyànfẹ́ àtijọ́ àti àwọn tí ó wà nínú ìṣísẹ̀ ìtàn kálukú wọn. Nígbà tí a fi ìlànà àkọ́kọ́ ti ìtàn kọ̀ọ̀kan múlẹ̀ ní gbangba, áńgẹ́lì ìtàn kọ̀ọ̀kan sọ̀kalẹ̀. Ìhìnrere, ìṣísẹ̀, àti aṣojú náà ni àwọn irinṣẹ́ tí Olúwa lò nínú ìtàn kọ̀ọ̀kan láti fi hàn ẹ̀ṣẹ̀ àwọn ènìyàn àyànfẹ́ àtijọ́, nítorí gẹ́gẹ́ bí Kristi ti kọ́ni nípa iṣẹ́ Rẹ̀, bí kò bá tí wá, àwọn Júù oníjàngbọ̀n ti ìtàn náà kì yóò ní ẹ̀ṣẹ̀. Aṣojú náà, ìhìnrere náà, àti ìṣísẹ̀ náà ni àwọn irinṣẹ́ ìdájọ́ tí yóò mú kí àwọn ènìyàn àyànfẹ́ àtijọ́ jiyàn fún ìkọ̀sílẹ̀ ìmọ́lẹ̀ tí ń lọ síwájú nínú ìtàn kọ̀ọ̀kan wọn, àti nígbà tí áńgẹ́lì náà sọ̀kalẹ̀, ó fi àmì hàn pé ìlànà ìdájọ́ àwọn ènìyàn májẹ̀mú àtijọ́ ti bẹ̀rẹ̀. A mọ irinṣẹ́ ìdájọ́ náà nígbà tí àwọn wòlíì tí ń ṣàfihàn ìtàn náà jẹ ìhìnrere tí Olúwa fi ránṣẹ́ sí wọn. Nígbà tí wọ́n bá jẹ ìhìnrere náà, nígbà náà ni wọ́n mú un lọ sí ọ̀dọ̀ àwọn ènìyàn àyànfẹ́ àtijọ́ tí a ṣàpèjúwe gẹ́gẹ́ bí ènìyàn aláìgbọ́ràn, ọlọ́rùn-kíkankíkan, tí kì yóò gbọ́, tí kì yóò sì yípadà. Nígbà tí áńgẹ́lì náà bá sọ̀kalẹ̀ tí a sì ti jẹ ìhìnrere náà, ìdájọ́ àwọn ènìyàn ọlọ̀tẹ̀ bẹ̀rẹ̀.

We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.

A ń lo ìlànà ìdájọ́ ti Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìwé Nọ́mbà sí ìtàn ìṣísẹ̀ Míléráìtì, àti ní ìkẹyìn, a ó sì fi ìlànà ìdánwò yìí kàn sí ìṣísẹ̀ àwọn ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún. Àmì ìṣàpẹẹrẹ nọ́mbà “mẹ́wàá” ni a gbọ́dọ̀ pinnu gẹ́gẹ́ bí àyíká ọ̀rọ̀ inú ẹsẹ̀ náà níbi tí a ti lò ó.

The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.

Ìtẹ̀lé àwọn ìdánwò mẹ́wàá bẹ̀rẹ̀ nígbà ìrẹ̀wẹ̀sì náà, yálà ní Òkun Pupa fún Ísírẹ́lì ìgbàanì tàbí ní October 22, 1844 fún àwọn Millerites. Arábìnrin White tọ́ka sí àwọn òtítọ́ “àmì-ààlà” tí a ṣí sílẹ̀ ní àkókò náà, tí ó bẹ̀rẹ̀ pẹ̀lú ohun tí ó pè ní “ìkọjá àkókò.” Ìrẹ̀wẹ̀sì fún àwọn Hébérù ni ìhalẹ̀mọ́ra ọmọ-ogun Fáráò. Àìní ìgbàgbọ́ nínú agbára Ọlọ́run fún àwọn Hébérù ni a fi hàn nínú ìdáhùn sí ìbẹ̀rù wọn fún ọmọ-ogun àwọn ọ̀tá wọn, gẹ́gẹ́ bí ó ti rí pẹ̀lú ní ìdánwò kẹ́wàá àti ìkẹyìn. Jésù ń ṣàfihàn òpin láti inú ìbẹ̀rẹ̀, nítorí náà ìbẹ̀rù àwọn òmìrán ní Ilẹ̀ Ìlérí tí àwọn aṣàwárí mẹ́wàá sọ̀rọ̀ rẹ̀ ni ìbẹ̀rù kan náà tí ó tún mú ìrẹ̀wẹ̀sì wọn wá lẹ́gbẹ̀ẹ́ Òkun Pupa. Ìdánwò kẹ́wàá àti ìkẹyìn fún ìṣísẹ̀ Millerite yóò jẹ́ àsọtẹ́lẹ̀ àkókò kan, gẹ́gẹ́ bí October 22, 1844 ti rí.

The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.

Ìbànújẹ́ ńlá náà nínú ìdánwò tí ń lọ ní ìtẹ̀síwájú nínú ìtàn àwọn ọmọlẹ́yìn Miller samisi ìbẹ̀rẹ̀ ìtàn kan tí a ti fi àpẹẹrẹ hàn ní kedere nípasẹ̀ ìdáǹdè Ísírẹ́lì àtijọ́ kúrò ní Ejibiti. Láti bẹ̀rẹ̀ ní Òkun Pupa, ọ̀wọ́ àwọn ìdánwò mẹ́wàá wà, ìdánwò ìkẹyìn sì yóò fi àfihàn ìdánwò àkọ́kọ́ hàn. “Ìkọjá àkókò” nígbà ìbànújẹ́ ńlá náà ni a mú jáde nípasẹ̀ àìlóye àsọtẹ́lẹ̀ àkókò kan. Ìkẹyìn nínú ìlànà ìdánwò fún Ísírẹ́lì nípa ẹ̀mí yóò dà bí àkọ́kọ́. Ní ọdún 1863, àwọn aṣáájú Ísírẹ́lì gidi yan láti padà sí ọ̀nà ìmọ̀-ìtumọ̀ Bíbélì ti àwọn ẹni wọ̀nyí tí wọ́n ṣẹ̀ṣẹ̀ dá mọ̀ gẹ́gẹ́ bí àwọn ọmọbìnrin Róòmù, wọ́n sì kọ̀, tàbí o lè wí pé, wọ́n ṣàìlóye àsọtẹ́lẹ̀ àkókò tí ó gùn jùlọ nínú Bíbélì. Òpin àwọn ìdánwò mẹ́wàá nínú mejeeji, Ísírẹ́lì gidi àti Ísírẹ́lì nípa ẹ̀mí, ni a ṣojú rẹ̀ nípasẹ̀ ìbẹ̀rẹ̀. Ní òpin náà, nínú ọ̀ràn méjèèjì, àwọn ọlọ̀tẹ̀ fi ìfẹ́ hàn láti padà sí ibi tí a ṣẹ̀ṣẹ̀ gbà wọ́n là kúrò.

By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.

Nípa kọ́ àwọn àkókò méje ti Lefitiku mẹ́rìndínlọ́gbọ̀n sílẹ̀, Àdífẹ́ntísì Laodíṣíà dá ìṣòro àsọtẹ́lẹ̀ kan sílẹ̀ tí wọn kò ti rí tẹ́lẹ̀. Títí di òní yìí wọn kò tíì lè yanjú ìṣòro náà, bí ó tilẹ̀ jẹ́ pé wọn ń gbé oríṣiríṣi oúnjẹ àròsọ kalẹ̀ ní ìgbìyànjú láti ṣe bẹ́ẹ̀. Ìṣòro náà wà nínú ẹsẹ̀ náà tí Sister White fi hàn gẹ́gẹ́ bí ìpìlẹ̀ àti ọ̀wọ́n àárín gbùngbùn ti Àdífẹ́ntísì.

> “The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.

> “Ìwé Mímọ́ tí ó ju gbogbo àwọn mìíràn lọ, tí ó ti jẹ́ ìpìlẹ̀ àti ọ̀pá àárín gbùngbùn ìgbàgbọ́ Advent, ni ìkéde náà pé, ‘Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; nígbà náà ni a óò wẹ ibi mímọ́ náà mọ́.’ [Daniel 8:14.]” The Great Controversy, 409.

Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.

Ẹ̀kọ́ Adventist ní ọ̀pọ̀lọpọ̀ ohun láti sọ nípa ẹsẹ̀ kẹrìnlá, ṣùgbọ́n wọn kì í tọ́ka sí àkíyèsí àkọ́kọ́ gan-an tí ó yẹ kí a ṣe nípa ẹsẹ̀ náà. Àkíyèsí náà ni pé ẹsẹ̀ kẹrìnlá jẹ́ “ìdáhùn.” Ìdáhùn kò ní ìtumọ̀ kankan bí kò bá ní ìbéèrè tí ó fa ìdáhùn náà jáde. A kò lè ya ẹsẹ̀ kẹtàlá kúrò lọ́dọ̀ ẹsẹ̀ kẹrìnlá ní ọ̀nà tó bọ́gbọ́n mu, ní ti gírámà, tàbí ní ti ìrònú, nítorí ẹsẹ̀ kẹtàlá ni ìbéèrè, ẹsẹ̀ kẹrìnlá sì ni ìdáhùn.

The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.

Ìbéèrè náà, nígbà tí a bá ṣàfihàn án ní ọ̀nà tó tọ́ àti pẹ̀lú òdodo, máa mú ìtumọ̀ ẹsẹ̀ kẹrìnlá jáde tí ó yàtọ̀ pátápátá sí ohun tí Adventism kọ́ni. Èyí kò túmọ̀ sí pé ẹsẹ̀ kẹrìnlá kì í ṣe “ìpìlẹ̀ àti ọ̀pá àárín ìgbàgbọ́ Advent,” nítorí pé bẹ́ẹ̀ ni. Ó túmọ̀ sí pé nígbà tí Adventism yé ìtúmọ̀ àkókò méje náà ní àṣìṣe, tí wọ́n sì fi í sílẹ̀ ní ọdún 1863, wọn kò lè ṣàlàyé ní kíkún ohun tí ẹsẹ̀ kẹrìnlá túmọ̀ sí ní tòótọ́. Nínú Ìwé Mímọ́, òtítọ́ ìdajì kì í ṣe òtítọ́. Nígbà tí a bá lóye rẹ̀ ní ọ̀nà tó tọ́, ìbéèrè ẹsẹ̀ kẹtàlá ń béèrè kí a mọ àsọtẹ́lẹ̀ tí ó ń samisi ìwẹ̀nùmọ́ ibi mímọ́ tí a ti tẹ̀ mọ́lẹ̀, ó sì tún ń béèrè kí a mọ àsọtẹ́lẹ̀ tí ó ń samisi títẹ ogun náà mọ́lẹ̀. Àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìláàádọ́ta [2300] náà ń sọ̀rọ̀ nípa ‘ibi mímọ́,’ àti àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjìlélọ́gọ́ta [2520] náà ń sọ̀rọ̀ nípa ‘ogun náà’.

To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.

Láti ṣàlàyé ìbáṣepọ̀ àwọn ẹsẹ̀ méjèèjì náà ń béèrè ìwádìí gígùn, èyí tí n kò ní ṣe lọ́kàn báyìí nínú àwọn àpilẹ̀kọ wọ̀nyí. A ti ń tọ́ka sí àwọn kókó wọ̀nyí léraléra nípasẹ̀ àwọn ọdún, a sì lè rí wọn nínú àtẹ̀jáde náà, Habakkuk’s Tables. Mo ṣì ń sọ̀rọ̀ nípa ààmì àpẹẹrẹ Elijah, mo sì fẹ́ parí àwọn òtítọ́ wọ̀nyí kọ́kọ́.

William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.

William Miller ni Elijah ti ìbẹ̀rẹ̀ Adventism, ìṣàwárí àkọ́kọ́ rẹ̀ sì ni àkókò méje ti Lefitiku ogún-ún àti mẹ́fà, nítorí náà ìkọ̀sílẹ̀ òtítọ́ náà ní ọdún 1863 jẹ́ ìkọ̀sílẹ̀ ìránṣẹ́ Elijah. Ní ibi yìí mo ń sọ̀rọ̀ nípa àbùdá Alpha àti Omega tí ń fi òpin dánimọ̀ pẹ̀lú ìbẹ̀rẹ̀. Ìdánwò ìkẹyìn fún Ísírẹ́lì ìgbàanì ni a ṣojú rẹ̀ nínú ìdánwò àkọ́kọ́. Àwọn ìdánwò méjèèjì dúró fún ìbẹ̀rù pé àwọn orílẹ̀-èdè aláìjẹ́wọ́ Ọlọ́run lágbára ju Ọlọ́run lọ. Ìdánwò kẹ́wàá, níwọ̀n bí ó ti jẹ́ ohun kan náà ní ìlànà, jẹ́ ìṣọ̀tẹ̀ púpọ̀ sí i ju ìdánwò àkọ́kọ́ lọ, nítorí ìtàn ìṣẹ́gun Ọlọ́run nínú ìdánwò àkọ́kọ́ yẹ kí ó ti mú ìgbẹ́kẹ̀lé dídúróṣinṣin wá nínú àwọn ọlọ̀tẹ̀. Wọ́n fi ìkọ̀sílẹ̀ wọn sí Ọlọ́run hàn láìka ẹ̀rí agbára Rẹ̀ tó pọ̀ sí i ju èyí tí wọ́n ní ní Òkun Pupa lọ. Adventism Millerite, ní ọdún 1863, ti ń ṣàlàyé tẹ́lẹ̀ pé ìrẹ̀wẹ̀sì ńlá náà jẹ́ iṣẹ́ agbára ti Ọlọ́run, ṣùgbọ́n wọ́n ṣì pinnu láti yan olórí kan kí wọ́n sì padà sí Ejibiti, kí wọ́n sì kọ ìránṣẹ́ náà sílẹ̀ tí Dáníẹ́lì pè ní “ìbúra” Mósè tí Elijah ti ṣojú.

Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.

Dípò kí n lo àkókò láti gbé àwọn ẹ̀rí kalẹ̀ fún ìmúlẹ̀ ìdíwúlò àwọn àkókò méje gẹ́gẹ́ bí àsọtẹ́lẹ̀ àkókò, mo pinnu láti lo ọgbọ́n ìṣàlàyé tí ó rọrùn láti fi jẹ́rìí ìdíwúlò rẹ̀ ní ọ̀nà mìíràn. Nítorí ìṣísẹ̀ tí ó bẹ̀rẹ̀ ní 1798, ìdánwò ìkẹyìn ti 1863 yóò tún ṣojú fún ìdánwò ìkẹyìn fún ìṣísẹ̀ áńgẹ́lì alágbára ti Ìfihàn mẹ́jọlá. Ìmísí ti ṣe é ní kedere gan-an pé ohun tí ìdánwò ìkẹyìn jẹ́ ni fún àwọn ìṣísẹ̀ méjèèjì.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.

> “Satani ń... fi èké tí a dá jọ wọ̀lú nígbà gbogbo—láti mú ènìyàn kúrò nínú òtítọ́. Ìtanjẹ́ Satani tí yóò jẹ́ ti ìkẹyìn pátápátá ni láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di asán. “Níbi tí ìran kò sí, àwọn ènìyàn á ṣègbé” (Òwe 29:18).” Selected Messages, ìwé 1, 48.

There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.

Kò sí ọ̀nà òtítọ́ kankan láti mú àwọn ìkọ̀wé Ellen White wá kí a sì dábàá pé kò fara mọ́ pátápátá sí àkókò méje ti Lefitiku ogún-ún àti mẹ́fà. Arábìnrin White, gẹ́gẹ́ bí a ti ṣàfihàn tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ wọ̀nyí, tí a sì tún ti ṣe àkọsílẹ̀ rẹ̀ dáadáa nínú ẹ̀sẹ̀ àtẹ̀yìnwá tí a pe ní Habakkuk’s Tables, sọ fún wa ní tààràtà pé Ọlọ́run ni ó darí àwọn àtẹ náà méjèèjì, ti ọdún 1843 àti 1850. Ó kọ́ wa ní tààràtà pé àwọn tábìlì méjèèjì wọ̀nyí jẹ́ ìmúṣẹ Habakkuk orí kejì. Àwọn àtẹ méjèèjì náà fi àkókò méje ti Lefitiku ogún-ún àti mẹ́fà hàn gẹ́gẹ́ bí ibi àárín nínú ìṣètò àwòrán tirẹ̀ kọ̀ọ̀kan. Nínú àwọn àtẹ méjèèjì, ìlà àkókò méje náà ní àgbélébùú Kristi gẹ́gẹ́ bí àárín ìlà àsọtẹ́lẹ̀ ti àkókò méje náà.

Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.

Pẹ̀lú ìfọwọ́sowọ́pọ̀ rẹ̀ sí àwọn tábìlì méjì ti Hábákúkù, ó ti kọ sílẹ̀ ní ọ̀pọ̀ ìgbà pé a gbọ́dọ̀ máa bá a lọ láti gbé ìránṣẹ́ náà kalẹ̀ tí a gbé kalẹ̀ láti ọdún 1840 títí dé 1844, àti pé gbogbo akọ̀wé-ìtàn Adventist tí ó ṣàlàyé bí àwọn Millerite ṣe gbé ìránṣẹ́ tí wọ́n kéde náà kalẹ̀, ń tọ́ka sí i pé wọ́n lo àtẹ 1843. Kì í ṣe pé ó kan fọwọ́ sí àwọn ìránṣẹ́ tí a ṣàfihàn lórí àwọn àtẹ náà nìkan, tí ó sì tún gba àwọn ènìyàn Ọlọ́run níyànjú pé kí wọ́n máa bá a lọ láti gbé àwọn ìránṣẹ́ kan náà gan-an kalẹ̀ tí a gbé kalẹ̀ nínú ìtàn náà, ṣùgbọ́n ó tún pèsè ọ̀pọ̀ àbala ọ̀rọ̀ nínú èyí tí ó ti kìlọ̀ pé a ó máa kọlu àwọn ìránṣẹ́ náà jálẹ̀ ìtàn àwọn ènìyàn ìyókù Ọlọ́run. Nígbà tí ó bá kìlọ̀ nípa àwọn ìkọlù wọ̀nyí, ó máa ń sọ léraléra pé iṣẹ́ àwọn aláṣọ́ Ọlọ́run ni láti dáàbò bo àwọn òtítọ́ wọ̀nyẹn gan-an.

If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.

Bí àwọn àtẹ náà bá jẹ́ aláìtọ́, nígbà náà àwọn ìhìnrere tí wọ́n ṣàfihàn ní ojú àwòrán náà náà jẹ́ aláìtọ́. Bí ìhìnrere tí àwọn Millerite kéde láti ọdún 1840 títí dé 1844 bá jẹ́ aláìtọ́, nígbà náà ìdánimọ̀ Ellen White tí ó tún ń ṣe pé ìhìnrere Millerite ni ìpìlẹ̀ náà jẹ́ aláìtọ́ pẹ̀lú. Bí àwọn ìhìnrere wọ̀nyí bá jẹ́ aláìtọ́, àwọn àṣẹ tí ó tún-tún fi pa láṣẹ pé kí a máa bá a lọ láti gbé àwọn òtítọ́ wọ̀nyí kan náà kalẹ̀ jẹ́ ìmọ̀ràn èké. Bí ìhìnrere àwọn Millerite kò bá ṣojú àwọn ìpìlẹ̀ tí a ní láti pa mọ́ àti láti ṣọ́ wọn kúrò lọ́wọ́ ìkọlù Sátánì, nígbà náà àwọn ìmọ̀ràn wọ̀nyí náà jẹ́ aṣìṣe pẹ̀lú. Láti dé sí ìpinnu pé gbogbo ọ̀ràn wọ̀nyí tí ó ní í ṣe pẹ̀lú ìhìnrere Elijah ti ìtàn náà jẹ́ aṣìṣe, yóò fi hàn gbangba pé Ellen White jẹ́ wòlíì èké.

Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?

Àdúrá-ìgbà òde òní ti Adventism ṣì ń kọ́ni ní àwọn Seminar Ìfihàn wọn pé ìjọ àṣẹ́kù yóò ní Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí í ṣe ẹ̀rí Jésù, ṣùgbọ́n dájúdájú wọn kò sọ fún àwọn tí wọ́n ń wá láti fà sínú ìjọ gẹ́gẹ́ bí ọmọ-ẹ̀yìn pé wọ́n ti kọ́ pátápátá ìfọwọ́sí àti ìkìlọ̀ Ellen White nípa àwọn òtítọ́ ìpilẹ̀ṣẹ̀ àkọ́kọ́ wọ̀nyẹn àti ìtàn náà. Kí ni ìtumọ̀ àyọkà tó tẹ̀ lé e yìí sí ọ?

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “A kò ní ohun kankan láti bẹ̀rù nípa ọjọ́ iwájú, àfi bí a bá gbàgbé ọ̀nà tí Olúwa ti tọ́ wa sí, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ìgbésí-ayé wa tí ó ti kọjá.” Life Sketches, 196.

In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.

Ní ọdún 1863, ìṣísẹ̀ Millerite dé òpin kan, ó sì forúkọsílẹ̀ gẹ́gẹ́ bí àjọ òfin níwájú ìjọba, èyí tí yóò parí ní dídá àwòrán kan sí papacy, èyí tí ní ìtumọ̀ Ellen White jẹ́ ìpapọ̀ ìjọ pẹ̀lú ìpínlẹ̀.

> “In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

> “Nínú àwọn ìgbésẹ̀ tí ń lọ lọ́wọ́ báyìí ní Orílẹ̀-Èdè Amẹ́ríkà láti rí ìtìlẹ́yìn ìjọba gbà fún àwọn ilé-iṣẹ́ àti àṣà ìlò ti ìjọ, àwọn Pùròtẹ́sítáǹtì ń tọ̀ lẹ́yìn ìpasẹ̀ àwọn ọmọ ẹ̀sìn Pápá. Bẹ́ẹ̀ kọ́ nìkan, wọ́n ń ṣí ilẹ̀kùn sílẹ̀ fún Ẹ̀sìn Pápá láti tún gba ipò àṣẹ gíga padà ní Amẹ́ríkà ti Pùròtẹ́sítáǹtì, èyí tí ó ti pàdánù ní Ilẹ̀ Àtijọ́.” The Great Controversy, 573.

Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.

Lábẹ́ ìdánilójú pé ìbáṣepọ̀ òfin pẹ̀lú ìjọba jẹ́ apá kan nínú àìnífẹ̀ẹ́sẹ̀mulẹ̀, ní àkókò kan tí a ti ń kọ àwọn ọdọ ilẹ̀-èdè náà lọ sí ibi ìtàjẹ̀sílẹ̀ tí a mọ̀ sí Ogun Abẹ́lé, ìṣísẹ̀ àwọn Millerite dópin. Ní ọdún 1863, pẹ̀lú àpilẹ̀kọ tí a tẹ̀ jáde àti àtẹ̀ jáde tuntun kan, ìjọ Seventh-day Adventist kọ àsọtẹ́lẹ̀ ẹrú tí Dáníẹ́lì pè ní ìbúra Mósè. Ní ọdún 1850, Olúwa ti darí àwọn ènìyàn Rẹ̀ láti ṣe tábìlì kejì ti Hábákúkù, kí wọ́n sì tún àṣìṣe tí Ó ti fi ọwọ́ Rẹ̀ bò lórí tábìlì 1843 ṣe. Àtẹ̀ tí a pàṣẹ ní 1850 mú ète rẹ̀ ṣẹ ní kíkún, nítorí Ellen White sọ pé òun rí i “pé Ọlọ́run wà nínú ìtẹ̀jáde àtẹ̀ náà,” nígbà tí ó tún fi hàn pé àtẹ̀ 1850 ni a sọ̀rọ̀ rẹ̀ ní Hábákúkù orí kejì.

The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.

Ète àwòrán 1850 jẹ́ kan náà pẹ̀lú ète àwòrán 1843. A ní kí ó jẹ́ irinṣẹ́ ìwàásù ìhìnrere tí a ó fi gbé ìránṣẹ́ áńgẹ́lì kẹta kalẹ̀ fún ayé tí ń ṣègbé. Ní 1863, a sọ ìránṣẹ́ náà nù. Ìlànà ìdánwò tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìlànà ìdánwò tí ó bẹ̀rẹ̀ ní Òkun Pupa, bẹ̀rẹ̀ pẹ̀lú àsọtẹ́lẹ̀ àkókò tí ń dá ibi mímọ́ tí a ó tẹ̀ mọ́lẹ̀ lójú ní ẹsẹ̀ kẹtàlá ti Danieli mẹ́jọ mọ̀, ìlànà ìdánwò náà sì parí pẹ̀lú àsọtẹ́lẹ̀ àkókò tí ń dá ogun tí a ó tẹ̀ mọ́lẹ̀ lójú ní ẹsẹ̀ kẹtàlá ti Danieli mẹ́jọ mọ̀.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó mélòó ni ìran náà yóò fi máa bá a lọ nípa ẹbọ ìgbà gbogbo, àti ìrékọjá ìsọdahoro, láti fi ibi mímọ́ àti ogun náà jọ di ohun tí a óo tẹ̀ mọ́lẹ̀? Ó sì wí fún mi pé, Títí yóò fi di ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óo sọ ibi mímọ́ di mímọ́. Danieli 8:13, 14.

The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.

Ilana ìdánwò tí ó bẹ̀rẹ̀ ní October 22, 1844, ní àmì-ìdánimọ̀ ti Alfa àti Omega. Ìbẹ̀rẹ̀ ilana ìdánwò náà jẹ́ àsọtẹ́lẹ̀ àkókò kan tí ó ṣojú ibi mímọ́ tí a óò tẹ̀ mọ́lẹ̀. Ó jẹ́ àsọtẹ́lẹ̀ kan tí ó mú ìmọ́lẹ̀ ńlá wá nígbà tí a mú un ṣẹ. Ilana ìdánwò tí ó parí ní 1863, ní àmì-ìdánimọ̀ ti Alfa àti Omega. Ìparí ilana ìdánwò náà jẹ́ àsọtẹ́lẹ̀ àkókò kan tí ó ṣojú ogun náà tí a óò tẹ̀ mọ́lẹ̀. Ó jẹ́ àsọtẹ́lẹ̀ kan tí a ṣe ètò rẹ̀ láti mú ìmọ́lẹ̀ ńlá wá nígbà tí a bá mú un ṣẹ. Ó jẹ́ àsọtẹ́lẹ̀ àkókò tí Elijah ti ìtàn náà gbé kalẹ̀, àti nígbà tí a kọ̀ ọ́ sílẹ̀ tí a sì fi í sẹ́gbẹ̀, ó mú òkùnkùn ńlá wá.

> And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.

> Èyí sì ni ìdájọ́ náà, pé ìmọ́lẹ̀ ti wá sí ayé, àwọn ènìyàn sì fẹ́ òkùnkùn ju ìmọ́lẹ̀ lọ, nítorí iṣẹ́ wọn jẹ́ búburú. Johanu 3:19.

The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?

Ìmọ̀ràn tí mo pinnu láti fi parí àpilẹ̀kọ yìí ni èyí tí mo ti ṣàkíyèsí tẹ́lẹ̀. Ṣé Ọlọ́run, nípasẹ̀ Ellen White, fọwọ́ sí àwọn àtẹ̀jáde 1843 àti 1850 bí?

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ 1843 náà, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́mbà náà wà gẹ́gẹ́ bí Òun ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ sì wà lórí rẹ̀, ó sì fi àṣìṣe kan sínú díẹ̀ lára àwọn nọ́mbà náà pa mọ́, kí ẹnikẹ́ni má bà a lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.” Early Writings, 74.

> “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.” Manuscript Releases, number 13, 359; 1853.

> “Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àtẹ yìí láti ọwọ́ Arákùnrin Nichols. Mo rí i pé àsọtẹ́lẹ̀ kan wà nípa àtẹ yìí nínú Bíbélì, àti pé bí a bá pèsè àtẹ yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá tó fún ọ̀kan, ó tó fún ẹlòmíràn pẹ̀lú, àti pé bí ẹnìkan bá nílò àtẹ tuntun kan tí a yà ní ìwọ̀n tí ó tóbi jù, gbogbo wọn sì nílò rẹ̀ gan-an bákan náà.” Manuscript Releases, nọ́mbà 13, 359; 1853.

Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?

Ṣé Ọlọ́run, nípasẹ̀ Ellen White, fọwọ́ sí ìhìnrere tí àwọn Millerite gbé kalẹ̀ ní àkókò ìtàn láti ọdún 1840 sí 1844?

> “God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.

> “Ọlọ́run kì í fún wa ní ìhìn-iṣẹ́ tuntun kan. A ní láti kéde ìhìn-iṣẹ́ náà tí ní ọdún 1843 àti 1844 mú wa jáde kúrò nínú àwọn ìjọ mìíràn.” Review and Herald, January 19, 1905.

> “God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.

> “Ọlọ́run paṣẹ fún wa láti fi àkókò àti agbára wa fún iṣẹ́ ìwàásù sí àwọn ènìyàn nípa àwọn ìránṣẹ́ tí ó ru ọkùnrin àti obìnrin sókè ní ọdún 1843 àti 1844.” Manuscript Release, Number 760.

> “All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.

> “Gbogbo àwọn ìránṣẹ́ tí a fi fúnni láti ọdún 1840–1844 ni a gbọ́dọ̀ sọ di alágbára ní báyìí, nítorí ọ̀pọ̀ ènìyàn ti pàdánù ìtọ́kasí wọn. Àwọn ìránṣẹ́ náà gbọ́dọ̀ dé ọ̀dọ̀ gbogbo àwọn ìjọ.

> “Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Kristi sọ pé, ‘Alábùkún ni ojú yín, nítorí wọ́n ríran; àti etí yín, nítorí wọ́n ń gbọ́. Nítorí lóòótọ́ ni mo wí fún yín pé, ọ̀pọ̀ wòlíì àti àwọn olódodo ènìyàn ti fẹ́ láti rí àwọn nǹkan wọ̀nyí tí ẹ̀yin ń rí, ṣùgbọ́n wọn kò rí wọn; àti láti gbọ́ àwọn nǹkan wọ̀nyí tí ẹ̀yin ń gbọ́, ṣùgbọ́n wọn kò gbọ́ wọn’ [Matthew 13:16, 17]. Alábùkún ni àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìránṣẹ́ náà sọ, nítorí àwọn àmì àwọn àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣe tán. Iṣẹ́ ńlá kan ni a ó ṣe ní àkókò kúkúrú. Láìpẹ́, nípa yíyan Ọlọ́run, a ó fi ìránṣẹ́ kan hàn tí yóò gbilẹ̀ sí igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró nípò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

> “The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.

> “Àwọn òtítọ́ tí a gbà ní ọdún 1841, ’42, ’43, àti ’44 gbọ́dọ̀ jẹ́ kí a máa kẹ́kọ̀ọ́ wọn nísinsìnyí kí a sì máa kéde wọn. Àwọn ìránṣẹ́ áńgẹ́lì kìíní, kejì, àti kẹta ni a óò kéde ní ọjọ́ iwájú pẹ̀lú ohùn rara. A ó fi ìpinnu gidi àti nínú agbára Ẹ̀mí ṣe ìkéde wọn.” Manuscript Releases, volume 15, 371.

> “We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.

> “A lóye àìlera àti kékeré iṣẹ́ náà ní àsìkò yìí. A ti ní ìrírí kan. Ní ṣíṣe iṣẹ́ tí Ọlọ́run ti fi fún wa, a lè máa tẹ̀síwájú pẹ̀lú ìgbẹ́kẹ̀lé, ní ìdánilójú pé Òun yóò jẹ́ agbára ìmúṣẹ wa. Yóò wà pẹ̀lú wa ní ọdún 1906, gẹ́gẹ́ bí Ó ti wà pẹ̀lú wa ní 1841, 1842, 1843, àti 1844.” Loma Linda Messages, 156.

> “Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.

> “Àwọn tí wọ́n dúró gẹ́gẹ́ bí olùkọ́ àti aṣáájú nínú àwọn ilé-iṣẹ́ wa gbọ́dọ̀ dúró ṣinṣin nínú ìgbàgbọ́ àti nínú àwọn ìlànà ìhìnrere áńgẹ́lì kẹta. Ọlọ́run fẹ́ kí àwọn ènìyàn Rẹ̀ mọ̀ pé àwa ní ìhìnrere náà gẹ́gẹ́ bí Ó ti fi í fún wa ní 1843 àti 1844.” General Conference Bulletin, April 1, 1903.

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti kìlọ̀ náà ti dé: Kò sí ohun kankan tí a gbọ́dọ̀ jẹ́ kí ó wọlé tí yóò mì ìpìlẹ̀ ìgbàgbọ́ náà tí a ti ń kọ́ lé lórí láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Èmi wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà títí di báyìí ni mo ti ń dúró níwájú ayé, ní ìṣòtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní èrò láti yọ ẹsẹ̀ wa kúrò lórí pèpéle tí a gbé wọn lé, bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà títọ́, ní wíwá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Yóò dà bí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?

Ṣé Ọlọ́run, nípasẹ̀ Ellen White, kìlọ̀ fún àwọn ènìyàn Rẹ̀ pé kí wọ́n dáàbò bo ara wọn lódì sí àwọn ìkọlù tí yóò ba àwọn òtítọ́ ìtàn àwọn Millerite jẹ́?

> “The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.

> “Àwọn àmì ọ̀nà ńlá ti òtítọ́, tí ń fi ipò wa hàn nínú ìtàn àsọtẹ́lẹ̀, ni a gbọ́dọ̀ fara balẹ̀ ṣọ́ wọn, kí a má bà a jẹ́, kí a sì má fi àwọn ẹ̀kọ́-èrò rọ́pò wọn tí yóò mú ìdàrúdàpọ̀ wá dípò ìmọ́lẹ̀ tòótọ́.” Selected Messages, ìwé 2, 101, 102.

> “Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.

> “Lónìí Satani ń wá àǹfààní láti wó àwọn àmì-ọ̀nà òtítọ́ lulẹ̀,—àwọn ère ìrántí tí a ti gbé dìde lẹ́gbẹ̀ẹ́ ọ̀nà; a sì nílò ìrírí àwọn òṣìṣẹ́ àgbà tí wọ́n ti kọ ilé wọn lé orí àpáta gidi, tí, nínú ìròyìn búburú àti nínú ìròyìn rere pẹ̀lú, wọ́n ti dúró ṣinṣin fún òtítọ́.” Gospel Workers, 104.

> “God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.

> “Ọlọ́run kì í fi ayé sílẹ̀ láìní àwọn ènìyàn tí ó lè mọ ìyàtọ̀ láàrín rere àti búburú, òdodo àti àìṣòdodo. Ọlọ́run ní àwọn ènìyàn tí ó ti yàn láti dúró ní iwájú ogun ní àwọn àkókò pàjáwìrì. Ní àkókò ìṣòro, yóò gbé àwọn ènìyàn dìde gẹ́gẹ́ bí ó ti ṣe ní ayé àtijọ́. A ó sì pe àwọn ọ̀dọ́kùnrin láti darapọ̀ mọ́ àwọn agbérí àsíá àgbàlagbà, kí a lè fún wọn ní agbára, kí a sì kọ́ wọn nípasẹ̀ ìrírí àwọn olóòtítọ́ wọ̀nyí, tí wọ́n ti la ọ̀pọ̀ ìjà kọjá, àti fún àwọn tí Ọlọ́run ti máa ń sọ̀rọ̀ sí ní ọ̀pọ̀ ìgbà nípasẹ̀ ẹ̀rí Ẹ̀mí rẹ̀, ní fífi ọ̀nà tí ó tọ́ hàn, àti ní dídá ọ̀nà tí kò tọ́ lẹ́bi. Nígbà tí àwọn ewu bá dìde, tí wọ́n sì ń dán ìgbàgbọ́ àwọn ènìyàn Ọlọ́run wò, àwọn òṣìṣẹ́ aṣáájú-ọ̀nà wọ̀nyí gbọ́dọ̀ sọ ìrírí ìgbà àtijọ́ di tuntun, nígbà tí irú àwọn ìṣòro bẹ́ẹ̀ dé, nígbà tí a béèrè òtítọ́ lọ́wọ́, nígbà tí a sì mú àwọn èrò àjèjì wọlé, tí kì í ṣe láti ọ̀dọ̀ Ọlọ́run.”

> “The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.

> “A nílò ìrírí àwọn òṣìṣẹ́ àgbàlagbà wọ̀nyẹn nísinsin yìí; nítorí pé Sátánì ń ṣọ́ gbogbo àǹfààní láti sọ àwọn ààmì ònà ìgbàanì di asán,—àwọn ìrántí tí a ti gbé dìde lẹ́gbẹ̀ẹ́ ọ̀nà.” Review and Herald, November 19, 1903.

In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.

Ní ọdún 1863, ìṣíkiri Millerite parí nípa kọ̀ ìtànnà àkọ́kọ́ tí Eliya ìtàn náà ti jẹ́ amúṣọ̀nà láti lóye. Ìdánwò ìkẹyìn rẹ̀ dá lórí ẹsẹ̀ méjì nínú Dáníẹ́lì orí kẹjọ tí ń fi ìtẹ̀mọ́lẹ̀ Ilé-Mímọ́ àti ogun hàn. Ìmọ́lẹ̀ Ilé-Mímọ́ ni a ṣí ní ìbẹ̀rẹ̀ àwọn ìdánwò mẹ́wàá, a sì mú òkùnkùn wá sórí ogun ní ìkẹyìn àwọn ìdánwò mẹ́wàá.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Ohun kan dájú: àwọn Aditifenti Ọjọ́ Keje wọ̀nyí tí wọ́n dúró lábẹ́ àsíá Sátánì yóò kọ́kọ́ fi ìgbàgbọ́ wọn sílẹ̀ nínú àwọn ìkìlọ̀ àti ìbáwí tí a ní nínú Àwọn Ẹ̀rí Ẹ̀mí Ọlọ́run.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “A ń pe sí ìyàsímímọ́ tó jinlẹ̀ sí i àti sí iṣẹ́ mímọ́ tó ga jù lọ, a sì máa bá a lọ láti máa pè bẹ́ẹ̀. Àwọn kan tí wọ́n ń sọ àwọn àbá Sátánì jáde nísinsin yìí yóò padà wá sí ìmọ̀lára ara wọn. Àwọn kan wà ní àwọn ipò pàtàkì tí a fi ìgbẹ́kẹ̀lé lé lórí tí wọn kò lóye òtítọ́ fún àsìkò yìí. A gbọ́dọ̀ fi ìhìn iṣẹ́ náà fún wọn. Bí wọ́n bá gbà á, Kristi yóò tẹ́wọ́ gbà wọ́n, yóò sì sọ wọ́n di àwọn alábàáṣiṣẹ́ pẹ̀lú òun. Ṣùgbọ́n bí wọ́n bá kọ̀ láti gbọ́ ìhìn iṣẹ́ náà, wọn yóò gba ipò wọn lábẹ́ àsíá dúdú ti Ọba Òkùnkùn.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “A ti kọ́ mi láti sọ pé òtítọ́ iyebíye fún àkókò yìí ń ṣí sílẹ̀ sí i lọ́nà tí ó túbọ̀ hàn gbangba sí ọkàn ènìyàn. Ní ìmọ̀lára pàtàkì kan, àwọn ọkùnrin àti àwọn obìnrin gbọ́dọ̀ jẹ ẹran ara Kristi kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀. Ìdàgbàsókè kan yóò wà nínú òye, nítorí òtítọ́ ní agbára ìfàgbòòrò àìmọ́tẹ́lẹ̀. Ẹlẹ́dàá àtọrunwá ti òtítọ́ yóò wọ inú ìbáṣepọ̀ tímọ́tímọ́ sí i, àti sí i, pẹ̀lú àwọn tí ń tẹ̀síwájú láti mọ̀ ọ́n. Bí àwọn ènìyàn Ọlọ́run ṣe ń gba ọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí àkàrà ọ̀run, wọn yóò mọ̀ pé ìlọsíwájú rẹ̀ ti pèsè tán bí òwúrọ̀. Wọn yóò gba agbára ẹ̀mí, gẹ́gẹ́ bí ara ṣe ń gba agbára ti ara nígbà tí a bá jẹ oúnjẹ.

> “We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “A kì í lóye ìpinnu Olúwa ní kíkún nípa bí Ó ti mú àwọn ọmọ Israẹli jáde kúrò ní ìgbèkùn Íjíbítì, tí Ó sì ṣe amọ̀nà wọn gba aginjù wọ ilẹ̀ Kenaani.

> “As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.

> “Bí a ṣe ń kó àwọn ìmọ́lẹ̀ ìràwọ̀ ọ̀run jọ tí ń tàn láti inú ìhìnrere, a ó ní òye tí ó túbọ̀ yé kedere nípa ètò àwọn Júù, àti ìmọrírì tí ó jinlẹ̀ síi fún àwọn òtítọ́ pàtàkì inú rẹ̀. Ìṣàwárí wa nípa òtítọ́ ṣì kò pé. Àwọn ìmọ́lẹ̀ díẹ̀ péré ni a ti kó jọ. Àwọn tí kì í ṣe akẹ́kọ̀ọ́ Ọ̀rọ̀ náà lójoojúmọ́ kì yóò tú àwọn ìṣòro inú ètò àwọn Júù sílẹ̀. Wọn kì yóò lóye àwọn òtítọ́ tí a kọ́ nípasẹ̀ iṣẹ́ ìránṣẹ́ inú tẹ́ńpìlì. Òye ayé nípa ètò ńlá rẹ̀ ń di iṣẹ́ Ọlọ́run lọ́wọ́. Ìgbésí ayé ọjọ́ iwájú yóò ṣí ìtumọ̀ àwọn òfin tí Kristi, nígbà tí a bo ó sínú ọ̀wọ̀n àwọsánmà, fi fún àwọn ènìyàn rẹ̀.” Spalding and Magan, 305, 306.

We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.

A ó máa bá ìwádìí wa lórí àpẹẹrẹ àfihàn Elijah ní ìbáṣepọ̀ pẹ̀lú 1863 lọ nínú àpilẹ̀kọ tí ó kàn.

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