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# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Twelve

Ìwé Jóẹli àti Ìjọ Adventist Ọjọ-Ìsinmi Keje ti Laodicea - Nọ́mbà Méjìlá

Number Twelve

Nọ́mbà Méjìlá

Author

Jeff Pippenger

Published

December 17, 2025

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My desire is to set forth the prophetic testimony of Joel in such a fashion that Joel’s testimony can be recognized in what Peter was saying and doing at Pentecost. I am certain the Bible is clear about what Peter was doing and saying at Pentecost, but I am seeking to understand what Peter was prophetically typifying in the history of the latter rain, when he placed the message of Pentecost in the terms of a fulfillment of the book of Joel.

Ìfẹ́ ọkàn mi ni láti gbé ẹ̀rí àsọtẹ́lẹ̀ Joẹli kalẹ̀ ní irú ọ̀nà bẹ́ẹ̀ tí a ó fi lè mọ ẹ̀rí Joẹli nínú ohun tí Peteru ń sọ àti ohun tí ó ń ṣe ní Pẹ́ńtíkọ́sì. Mo dá mi lójú pé Bíbélì ṣe kedere nípa ohun tí Peteru ń ṣe àti ohun tí ó ń sọ ní Pẹ́ńtíkọ́sì, ṣùgbọ́n mo ń wá láti lóye ohun tí Peteru ń fi hàn ní ọ̀nà àsọtẹ́lẹ̀ nínú ìtàn òjò ìkẹyìn, nígbà tí ó fi ìránṣẹ́ Pẹ́ńtíkọ́sì náà kalẹ̀ gẹ́gẹ́ bí ìmúṣẹ ìwé Joẹli.

Peter is a symbol of the remnant people of God, and is not only illustrated at Pentecost, but also at Caesarea Philippi in Matthew 16. Caesarea Philippi is located in verses thirteen through fifteen of Daniel eleven, three verses which set forth a battle that was first fulfilled during the historical period when Caesarea Philippi was named Panium. Verses thirteen through fifteen precede verse sixteen, which identifies the Sunday law in the United States. Verse ten identifies the collapse of the Soviet Union in 1989. Verses ten to sixteen of Daniel eleven represent 1989 unto the Sunday law, and that period is the “hidden history” of verse forty of the same chapter.

Peteru jẹ́ àmì àpẹẹrẹ ti àwọn ènìyàn ìyókù Ọlọ́run, a kò sì fi í hàn nìkan ní Pentikosti, ṣùgbọ́n pẹ̀lú ní Kesaríà Filipi nínú Matteu 16. Kesaríà Filipi wà ní àwọn ẹsẹ̀ kẹtala sí kẹẹ̀ẹ́dógún ti Danieli mọ́kànlá, ẹsẹ̀ mẹ́ta tí ń gbé ogun kan kalẹ̀ tí a kọ́kọ́ mú ṣẹ ní àkókò ìtàn nígbà tí a ń pe Kesaríà Filipi ní Panium. Àwọn ẹsẹ̀ kẹtala sí kẹẹ̀ẹ́dógún ṣáájú ẹsẹ̀ kẹrìndínlógún, èyí tí ó fi òfin Sọ́ńdé hàn ní Orílẹ̀-Èdè Amẹ́ríkà. Ẹsẹ̀ kẹwàá fi ìwópalẹ̀ Soviet Union hàn ní ọdún 1989. Àwọn ẹsẹ̀ kẹwàá sí kẹrìndínlógún ti Danieli mọ́kànlá ṣojú ọdún 1989 títí dé òfin Sọ́ńdé, àkókò náà sì ni “ìtàn ìkọ̀kọ̀” ti ẹsẹ̀ ogójì nínú orí kan náà.

## The Hidden History in BOLDFACE

Ìtàn Tí a Fi Pamọ́ sínú ÌTẸ̀JÚ-MỌ́RÍYAN

## 1798

1798

> And at the time of the end shall the king of the south push at him:

> Ní àkókò òpin ni ọba gúúsù yóò ta kò ó:

## 1989

1989

> But his sons shall be stirred up, and shall assemble a multitude of great forces: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.

> Ṣùgbọ́n a óò ru àwọn ọmọ rẹ̀ sókè, wọn yóò sì kó ọ̀pọ̀lọpọ̀ agbára ńlá jọ: ọba àríwá yóò sì dojú kọ ọ bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì ṣàn kún wọn, yóò sì kọjá lọ. àti pé ẹnìkan yóò dájúdájú wá, yóò sì ṣàn kún, yóò sì gba ọ̀nà rẹ̀ kọjá: lẹ́yìn náà yóò padà, a óò sì tún ru ú sókè, àní títí dé ibi ààbò olódi rẹ̀.

## 2014 the battle of Raphia

2014 ogun Raphia

> And the king of the south shall be moved with choler, and shall come forth and fight with him, even with the king of the north: and he shall set forth a great multitude; but the multitude shall be given into his hand. And when he hath taken away the multitude, his heart shall be lifted up; and he shall cast down many ten thousands: but he shall not be strengthened by it.

> “Ọba gúúsù yóò sì ru ní ìbínú gidigidi, yóò sì jáde wá bá a jagun, àní pẹ̀lú ọba àríwá; yóò sì kó ọ̀pọ̀ ènìyàn jọ gan-an; ṣùgbọ́n a ó fi ọ̀pọ̀ ènìyàn náà lé e lọ́wọ́. Nígbà tí ó bá ti mú ọ̀pọ̀ ènìyàn náà kúrò, ọkàn rẹ̀ yóò gbéraga; yóò sì wó ọ̀pọ̀ ẹgbẹ̀rún mẹ́wàá lulẹ̀: ṣùgbọ́n a kì yóò fi èyí fún un ní agbára.”

## The battle of Panium (Caesarea Philippi)

Ìjà Panium (Kesaréà Filipi)

> For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches.

> Nítorí ọba àríwá yóò padà wá, yóò sì mú ọ̀pọ̀ ènìyàn jáde tí ó pọ̀ ju ti ìṣáájú lọ; ní ìdájúdájú yóò sì wá lẹ́yìn ọdún mélòó kan pẹ̀lú ogun ńlá àti pẹ̀lú ọrọ̀ púpọ̀.

> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall.

> Ní ọjọ́ wọ̀nyẹn, ọ̀pọ̀lọpọ̀ yóò dìde sí ọba gúúsù; àwọn ajinigbé ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú.

> So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand.

> Nítorí náà ọba àríwá yóò wá, yóò sì gbé òkìtì ogun dìde, yóò sì gba àwọn ìlú tí a fi odi ológbára yí ká jùlọ; apá gúúsù kì yóò lè dúró, bẹ́ẹ̀ ni àwọn ènìyàn àyànfẹ́ rẹ̀ kì yóò lè dúró, bẹ́ẹ̀ ni agbára kankan kì yóò wà láti dúró.

## The Sunday law in the USA

Òfin Ọjọ́ Àìkú ní orílẹ̀-èdè Amẹ́ríkà

> But he that cometh against him shall do according to his own will, and “none shall stand” before him: and “he shall stand” in the glorious land, which by his hand shall be consumed. He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:40, 10–16, 41, 42.

> Ṣùgbọ́n ẹni tí yóò wá sí i láti kọlù ú yóò ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀, “kò sì sí ẹni tí yóò dúró” níwájú rẹ̀; àti pé “yóò dúró” ní ilẹ̀ ológo, èyí tí a ó fi ọwọ́ rẹ̀ run. Yóò sì wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì bì í lu ọ̀pọ̀lọpọ̀ ilẹ̀: ṣùgbọ́n àwọn wọ̀nyí ni yóò bọ́ kúrò lọ́wọ́ rẹ̀, àní Édómù, àti Móábù, àti ẹni pàtàkì jù lọ nínú àwọn ọmọ Ámónì. Yóò na ọwọ́ rẹ̀ sí àwọn ilẹ̀ pẹ̀lú: ilẹ̀ Ejibiti náà kì yóò bọ́. Dáníẹ́lì 11:40, 10–16, 41, 42.

When Peter is prophetically at Caesarea Philippi (Panium), and Pentecost it is the time of the latter rain, which locates him in the ‘hidden history’ of verse forty. I intend to address the current Ukrainian War represented in verse eleven of chapter eleven and the coming war of Panium of verses thirteen to fifteen that leads to the Third World War which are the external events between 1989 and the Sunday law, but we are currently identifying the history of the third angel from October 22, 1844 unto the formation of a legal church in 1863.

Nígbà tí Pétérù bá wà ní Késáríà Fílípì ní ìtumọ̀ àsọtẹ́lẹ̀ (Panium), àti ní Pẹ́ńtíkọ́sì, ó jẹ́ àkókò òjò ìkẹyìn, èyí tí ó fi ipò rẹ̀ hàn nínú “ìtàn àṣírí” ti ẹsẹ̀ ogójì. Èrò mi ni láti sọ̀rọ̀ nípa Ogun Yukiréníà ti ìsinsin yìí tí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kọkànlá ti orí kọkànlá, àti ogun Panium tí ń bọ̀ ti ẹsẹ̀ mẹ́tàlá sí mẹ́ẹ̀dógún, èyí tí ó yọrí sí Ogun Àgbáyé Kẹta, tí wọ́n jẹ́ àwọn ìṣẹ̀lẹ̀ òde láàárín ọdún 1989 àti òfin Ọjọ́ Àìkú; ṣùgbọ́n lọ́wọ́lọ́wọ́ a ń dá ìtàn angẹli kẹta mọ̀ láti October 22, 1844 títí dé ìdásílẹ̀ ìjọ òfin kan ní 1863.

The line illustrates the arrival of the third angel on 9/11 (1844) unto the Sunday law (1863). The Sunday law was typified by the Emancipation Proclamation announcing freedom, thus typifying the Sunday law where freedom is removed. Freedom proclaimed by the first Republican president, typifying the freedom removed by the last Republican president—who is prophetically destined to become a dictator at the Sunday law.

Laini náà ń ṣàfihàn ìbọ̀wọ̀lé áńgẹ́lì kẹta ní ọjọ́ 9/11 (1844) títí dé òfin Ọjọ́-Àìkú (1863). A ṣàpẹẹrẹ òfin Ọjọ́-Àìkú náà nípasẹ̀ Ìkéde Ìdásílẹ̀ ẹrú tí ó kéde òmìnira, nípa bẹ́ẹ̀ sì ń ṣàpẹẹrẹ òfin Ọjọ́-Àìkú níbi tí a ti yọ òmìnira kúrò. Òmìnira tí Ààrẹ Kọ́kọ́ ti ẹgbẹ́ Republikani kéde, ń ṣàpẹẹrẹ òmìnira tí Ààrẹ ìkẹyìn ti ẹgbẹ́ Republikani yóò mú kúrò—ẹni tí a ti yàn ní ti àsọtẹ́lẹ̀ láti di aláṣẹ-ọba apanirun ní àkókò òfin Ọjọ́-Àìkú.

> “When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery; it will be nothing else than giving life to the tyranny which has long been eagerly watching its opportunity to spring again into active despotism.” Testimonies, volume 5, 711.

> “Nígbà tí orílẹ̀-èdè wa bá ti kọ àwọn ìlànà ìjọba rẹ̀ sílẹ̀ dé bẹ́ẹ̀ tí yóò fi ṣe òfin Ọjọ́ Àìkú, Ìjọ Pírótẹ́sítà yóò, nínú ìṣe yìí, darapọ̀ mọ́ Pópérì; kò sì ní jẹ́ ohun mìíràn bí kò ṣe fífi ìyè fún ìwà ìkà aláṣẹ-ọba-àyàfi tí ó ti pẹ́ tí ń fi ìtara ń ṣọ́ àǹfààní rẹ̀ láti tún gòkè wá sínú ìṣàkóso apanirun alágbára.” Testimonies, ìdìpọ̀ 5, 711.

742 BC was the alpha history that began the time prophecies of Isaiah seven verse eight, that reached the omega fulfillment in 1863. In 742 Ahaz, king of the southern kingdom of Judah was entering a Civil War against the ten northern tribes who made up the northern kingdom. The history of 742 BC was illustrated in Judah, the literal glorious land of Scriptures, that was populated by literal Jews and represented in the passage by the wicked and foolish king Ahaz—thus typifying the omega history of 1863. The omega history of 1863 is fulfilled within the period the United States reigns as the earth beast, the sixth kingdom of Bible prophecy. The United States is the spiritual glorious land, made up of Protestant Christianity who are biblically spiritual Jews. The Civil War between north and south in 742 BC at the alpha history illustrated the Civil War between north and south in the omega history of 1863. Together those two witnesses illustrate the external history leading up to the Sunday law where the spiritual glorious land will once again be divided into two classes.

742 Ṣ.K. ni ìtàn alfa tí ó bẹ̀rẹ̀ àwọn àsọtẹ́lẹ̀ àkókò ti Isaiah 7:8, tí ó dé ìmúṣẹ omega rẹ̀ ní 1863. Ní 742, Ahasi, ọba ìjọba gúúsù ti Juda, ń wọ Ogun Abẹ́lé kan sí àwọn ẹ̀yà mẹ́wàá ti àríwá tí ó dá ìjọba àríwá sílẹ̀. Ìtàn ọdún 742 Ṣ.K. ni a fi hàn nínú Juda, ilẹ̀ ògo gidi gẹ́gẹ́ bí Ìwé Mímọ́ ti sọ, tí àwọn Júù gidi gbé, tí a sì ṣojú rẹ̀ nínú ẹsẹ̀ náà nípasẹ̀ ọba búburú àti aṣiwèrè náà, Ahasi—ní báyìí ó di àpẹẹrẹ ìtàn omega ti 1863. Ìtàn omega ti 1863 ni a mú ṣẹ ní àárín àkókò tí Orílẹ̀-Èdè Amẹ́ríkà ń jọba gẹ́gẹ́ bí ẹranko ayé, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Orílẹ̀-Èdè Amẹ́ríkà ni ilẹ̀ ògo ti ẹ̀mí, tí Kristiẹni Pírótẹ́sítáǹtì ṣe é, àwọn ẹni tí ní ti Bíbélì jẹ́ Júù nípa ẹ̀mí. Ogun Abẹ́lé láàárín àríwá àti gúúsù ní 742 Ṣ.K. nínú ìtàn alfa fi hàn Ogun Abẹ́lé láàárín àríwá àti gúúsù nínú ìtàn omega ti 1863. Ní ìpapọ̀, àwọn ẹlẹ́rìí méjèèjì wọ̀nyí fi ìtàn òde hàn tí ń ṣamọ̀nà sí òfin Ọjọ́ Àìkú níbi tí ilẹ̀ ògo ti ẹ̀mí yóò tún pín sí ẹgbẹ́ méjì lẹ́ẹ̀kan sí i.

In 742 BC, the northern power represented an alliance between Israel’s ten northern tribes and Syria, thus typifying an alliance with an outside power, as was fulfilled when the support of the pro-slavery papacy was given to the pro-slavery southern states in the Civil War. The outside ally of Syria in 742 BC, and the outside ally of the papacy in the Civil War, identifies the alliance of the world-globalists with the globalist Democrats in their warfare against MAGA-ism, a warfare that began in 2015 when the fourth and richest president stood up, and in doing so stirred up the entire realm of Grecia according to Daniel eleven, verse two. That stirring is identifying the awakening of the heathen in the book of Joel. “Grecia” and “heathen” are symbols of the dragon power that leads the world to Armageddon in alliance with the beast and the false prophet.

Ní ọdún 742 ṣáájú ìbí Kristi, agbára àríwá náà dúró fún àjọṣepọ̀ láàárín àwọn ẹ̀yà mẹ́wàá Ísírẹ́lì ti àríwá àti Síríà, bẹ́ẹ̀ ni ó sì ń ṣàpẹẹrẹ àjọṣepọ̀ pẹ̀lú agbára kan láti òde, gẹ́gẹ́ bí a ti mú un ṣẹ nígbà tí a fi ìtìlẹ́yìn pàápàá ti ó fara mọ́ ẹrú fún àwọn ìpínlẹ̀ gúúsù tí wọ́n fara mọ́ ẹrú ní àkókò Ogun Abẹ́lé. Alábàákẹ́gbẹ́ òde Síríà ní ọdún 742 ṣáájú ìbí Kristi, àti alábàákẹ́gbẹ́ òde pàápàá ní àkókò Ogun Abẹ́lé, ń fi hàn àjọṣepọ̀ àwọn amúnisìn àgbáyé-ayé pẹ̀lú àwọn Démokíràtì amúnisìn àgbáyé nínú ogun wọn sí MAGA-ism, ogun kan tí ó bẹ̀rẹ̀ ní ọdún 2015 nígbà tí ààrẹ kẹrin àti ọlọ́rọ̀ jù lọ dìde, tí ó sì, nípa bẹ́ẹ̀, ru gbogbo ìjọba Gíríṣíà sókè gẹ́gẹ́ bí Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kejì ti sọ. Rírú sókè yẹn ń fi ìjí jí àwọn aláìkọlà hàn nínú ìwé Jóẹ́lì. “Gíríṣíà” àti “àwọn aláìkọlà” jẹ́ àwọn ààmì agbára dragoni tí ń darí ayé lọ sí Amágẹdónì ní ìbáṣepọ̀ pẹ̀lú ẹranko náà àti wòlíì èké náà.

In 2015 the heathen were awakened to the prophetic call to Joel’s valley of Jehosophat, that he also called the valley of judgment. In 2015 Donald Trump announced his presidential candidacy, thus stirring up the globalist empire represented as Grecia and the heathen began their march to Armageddon, and only one year after the beginning of the Ukrainian War in fulfillment of verse eleven of Daniel eleven.

Ní ọdún 2015 ni a jí àwọn aláìmọ̀-èdè dìde sí ìpè wòlíì lọ sí àfonífojì Jehoṣafati ti Jóẹli, èyí tí ó tún pè ní àfonífojì ìdájọ́. Ní ọdún 2015 ni Donald Trump kéde ìdíje rẹ̀ fún ipò ààrẹ, báyìí ó sì ru ìjọba àgbáyé sókè tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Gíríìsì, àwọn aláìmọ̀-èdè sì bẹ̀rẹ̀ ìrìn wọn lọ sí Amágẹdọni, ó sì jẹ́ ọdún kan péré lẹ́yìn ìbẹ̀rẹ̀ Ogun Yukiréníà gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kọkànlá nínú Danieli kọkànlá.

The civil wars of 742 BC and 1863 identify the history of the Sunday law, which marks the end of the sixth kingdom of Bible prophecy. That sixth kingdom began with the Revolutionary War, so the end of the sixth kingdom at the Sunday law identifies the repetition of the Revolutionary War, at the very time that the Civil War is taking place. The definition of and the labelling of either a Civil or Revolutionary war is based upon perspective. What the Democrats are now doing through lawfare, embezzlement, fraud, illegal immigration and propaganda they call a color-revolution, but those souls opposed to their globalist maneuvers consider the very same activities as the instigation of ‘civil’ unrest. Is Antifa a criminal or a hero?

Àwọn ogun abẹ́lé ọdún 742 BC àti 1863 fi ìtàn òfin Ọjọ́ Àìkú hàn, èyí tí ó samisi òpin ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ìjọba kẹfà náà bẹ̀rẹ̀ pẹ̀lú Ogun Ìyíká, nítorí náà òpin ìjọba kẹfà ní òfin Ọjọ́ Àìkú ń tọ́ka sí àtúnsẹ̀lẹ̀ Ogun Ìyíká, ní àkókò gan-an tí Ogun Abẹ́lé ń ṣẹlẹ̀. Ìtumọ̀ àti fífi orúkọ sí ogun kan gẹ́gẹ́ bí Ogun Abẹ́lé tàbí Ogun Ìyíká dá lórí ojú ìwòye. Ohun tí àwọn Democrat ń ṣe nísinsìnyí nípasẹ̀ ìlò òfin gẹ́gẹ́ bí ohun ìjà, jíjẹ owó ìjọba, ẹ̀tàn, ìṣíkiri aláìlófin, àti ìpolongo ni wọ́n ń pè ní ìyíká aláwọ̀, ṣùgbọ́n àwọn ẹ̀mí tí ó tako àwọn ìṣísẹ̀ alákòóso àgbáyé wọn ka àwọn iṣẹ́ wọ̀nyẹn kan náà sí ìmúbẹ̀rẹ̀ ìrúkèrúdò “abẹ́lé”. Ṣé Antifa jẹ́ ọ̀daràn tàbí akíkanjú?

The two historical wars represent a single divisive war that takes place in the history of the last Republican president. As with the first Republican president the warfare will be won by the last Republican president, who was also typified by the first President, who was also the victor of the Revolutionary War. The MAGA revolution, according to the Democrats, is producing the current ‘civil unrest.’ Depending on your personal political persuasion, the current war is either a revolutionary war or a civil war. Prophetically it is both.

Àwọn ogun ìtàn méjèèjì náà ń ṣàpẹẹrẹ ogun ìpínyà kan ṣoṣo tí ń ṣẹlẹ̀ nínú ìtàn Ààrẹ Republikani ìkẹyìn. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ààrẹ Republikani àkọ́kọ́, Ààrẹ Republikani ìkẹyìn yóò ṣẹ́gun nínú ogun náà, ẹni tí Ààrẹ àkọ́kọ́ náà sì tún jẹ́ àpẹẹrẹ rẹ̀, ẹni tí ó sì tún jẹ́ akíkanjú ogun Ìyípadà. Gẹ́gẹ́ bí àwọn Dẹmọ́kíràtì ṣe wí, ìyíká MAGA ń mú ‘ìdàrúdàpọ̀ aráàlú’ tí ó wà lọ́wọ́lọ́wọ́ yìí jáde. Gẹ́gẹ́ bí ìfarahàn ọkàn olóṣèlú ara ẹni rẹ ṣe rí, ogun tí ó wà lọ́wọ́lọ́wọ́ yìí jẹ́ boya ogun ìyíká tàbí ogun abẹ́lé. Ní ti àsọtẹ́lẹ̀, àwọn méjèèjì ni.

1863 represents the Sunday law and so does 1844, when the third angel arrived with the message of the Sunday law. The period of 1844 unto 1863 bears the signature of the Sunday law from beginning to end. In 1846 the marriage of the Whites, the observance of Sabbath and the name change from Harmen to White marked that the marriage that was entered into on October 22, 1844 had been consummated, and that consummation marked the beginning of the testing process of the third angel, just as the three-fold Sabbath test of manna marked the beginning of ten tests following the baptism of the Red Sea.

1863 dúró fún òfin Ọjọ́-Àìkú, bẹ́ẹ̀ náà sì ni 1844, nígbà tí áńgẹ́lì kẹta dé pẹ̀lú ìròyìn òfin Ọjọ́-Àìkú. Àkókò láti 1844 títí dé 1863 gbé ààmì-ìdánimọ̀ òfin Ọjọ́-Àìkú láti ìbẹ̀rẹ̀ títí dé òpin. Ní 1846 ìgbéyàwó àwọn White, ìpa-ọ̀nà ọjọ́ ìsinmi, àti ìyípadà orúkọ láti Harmen sí White fi àmì hàn pé ìgbéyàwó tí wọ́n wọ̀ sínú rẹ̀ ní October 22, 1844 ti di mímúparí, àti pé ìmúparí yẹn fi àmì sí ìbẹ̀rẹ̀ ìlànà ìdánwò ti áńgẹ́lì kẹta, gẹ́gẹ́ bí ìdánwò ọjọ́ ìsinmi mẹ́ta ti manna ṣe fi àmì sí ìbẹ̀rẹ̀ àwọn ìdánwò mẹ́wàá lẹ́yìn ìrìbọmi Òkun Pupa.

The manna was the first test and represented the tenth test at Kadesh for both represent the third angel’s message and therefore the Sunday law.

Mánà náà ni ìdánwò àkọ́kọ́, ó sì ṣojú fún ìdánwò kẹwàá ní Kádéṣì, nítorí pé àwọn méjèèjì ṣojú fún ìhìn iṣẹ́ áńgẹ́lì kẹta, àti nítorí náà, òfin Ọjọ́ Àìkú náà.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.” Patriarchs and Prophets, 296.

> “Ní gbogbo ọ̀sẹ̀ nígbà ìrìn-àjò gígùn wọn ní aginjù, àwọn ọmọ Ísírẹ́lì jẹ́rìí sí iṣẹ́ ìyanu mẹ́ta kan, tí a ṣe láti fi ìwà mímọ́ ọjọ́ Ìsinmi náà tẹ̀ mọ́ inú wọn: ìlọ́po méjì ti máńnà bọ́ ní ọjọ́ kẹfà, kò sí rárá ní ọjọ́ keje, àti pé ìpín tí a nílò fún ọjọ́ Ìsinmi ni a pa mọ́ láì bàjẹ́, dídùn àti mímọ́, nígbà tí bí a bá pa èyíkéyìí mọ́ sílẹ̀ ní àkókò mìíràn ó máa di àìtó fún lílò.” Patriarchs and Prophets, 296.

The first of ten tests was the “manna” test representing the threefold message of the three angels of Revelation fourteen. As with the manna, the angels represent the threefold warning against worship upon the first day of the week. The threefold manna miracle was “designed to impress their minds with the sacredness of the Sabbath,” which is of course the design of the third angel. The first of the three miracles represented by the manna, involved “eating” the heavenly bread, and “eating” is an alpha symbol of the latter rain period. The second miracle, represents the second angel’s message where inspiration “doubles” words and phrases to mark the period represented by Babylon’s two falls, for Babylon is fallen, is fallen. The second miracle was the “doubling” of the amount of manna on the sixth day. The third miracle was the preservation of the bread of the seventh-day Sabbath.

Àkọ́kọ́ nínú àwọn ìdánwò mẹ́wàá ni ìdánwò “manna,” tí ń ṣàfihàn ìhìn-iṣẹ́ mẹ́ta ti àwọn áńgẹ́lì mẹ́ta inú Ìfihàn orí kẹrìnlá. Gẹ́gẹ́ bí ó ti rí pẹ̀lú manna, àwọn áńgẹ́lì náà ń ṣàfihàn ìkìlọ̀ mẹ́ta sí ìjọ́sìn ní ọjọ́ kìnní ọ̀sẹ̀. Ìyanu manna mẹ́ta náà ni “a ṣe láti fi ìmọ̀lára ìmímọ́ ọjọ́ ìsinmi lù wọ́n lọ́kàn,” èyí tí, dájúdájú, jẹ́ ète áńgẹ́lì kẹta. Àkọ́kọ́ nínú àwọn ìyanu mẹ́ta tí manna ṣàfihàn ní í ṣe pẹ̀lú “jíjẹ” búrẹ́dì ọ̀run, àti “jíjẹ” jẹ́ àmì alpha fún àkókò òjò ìkẹyìn. Ìyanu kejì ń ṣàfihàn ìhìn-iṣẹ́ áńgẹ́lì kejì níbi tí ìmísí ti “ń pọ̀ọ́ méjì” àwọn ọ̀rọ̀ àti àwọn gbólóhùn láti samisi àkókò tí ìṣubú méjì ti Bábílónì ṣàfihàn, nítorí Bábílónì ti ṣubú, ó ti ṣubú. Ìyanu kejì ni “ìlọ́po méjì” iye manna ní ọjọ́ kẹfà. Ìyanu kẹta ni ìpamọ́ búrẹ́dì ọjọ́ ìsinmi ọjọ́ keje.

As a type of the three angels, the manna is the first angel, and therefore must contain the entire story, which in Revelation fourteen is the story of all three angels. The first angel is a fractal of all three angels’ messages. A fractal is a complex geometric shape that can be split into parts, each of which is a reduced-size copy of the whole. This property is called self-similarity. Fractals often have intricate detail no matter how much you zoom in. Fractals occur in mathematics, biology, physics, geology, chemistry, astronomy, engineering and many other fields of understanding.

Gẹ́gẹ́ bí àpẹẹrẹ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta, mánà ni áńgẹ́lì àkọ́kọ́, nítorí náà ó gbọ́dọ̀ ní gbogbo ìtàn náà nínú, èyí tí nínú Ìfihàn orí kẹrìnlá jẹ́ ìtàn gbogbo àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta. Áńgẹ́lì àkọ́kọ́ jẹ́ fíràkítàlì ti gbogbo àwọn ìránṣẹ́ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta. Fíràkítàlì jẹ́ àwòrán jíọ́mẹ́tírì tó díjú tí a lè pín sí àwọn apá, tí ọkọọkan wọn sì jẹ́ ẹ̀dà gbogbo rẹ̀ ní ìwọ̀n tí ó dín kù. Ohun-ìní yìí ni a ń pè ní ìfarajọ ara ẹni. Àwọn fíràkítàlì sábà máa ní ẹ̀kúnrẹ́rẹ́ àlàyé tó rọ̀rùn láti ṣòro láìka bí o ti sun mọ́ ọn tó. Àwọn fíràkítàlì wà nínú ìṣirò, ẹ̀kọ́ nípa ẹ̀dá alààyè, fisíìkì, jíọ́lọ́jì, kẹ́mísírì, ìmọ̀ ìràwọ̀, ẹ̀rọ amáyédẹrùn àti ọ̀pọ̀lọpọ̀ àgbègbè míì ti ìmọ̀.

The “three-step structure” of the three angels in Revelation chapter fourteen is represented in the message of the first angel, thus making the first angel a “fractal” of the three angels. The first three chapters of the book of Daniel represent the first, second and third angels’ messages respectively, and Daniel chapter one contains the same “three-step structure” represented in the three chapters, and as in the three angels in relation to the first angel.

“Ìlànà ìpele mẹ́ta” ti àwọn áńgẹ́lì mẹ́ta nínú Ìfihàn orí kẹ́rìnlá ni a ṣojú nínú ìránṣẹ́ áńgẹ́lì àkọ́kọ́, tí ó sì jẹ́ kí áńgẹ́lì àkọ́kọ́ náà di “fractal” ti àwọn áńgẹ́lì mẹ́ta náà. Àwọn orí mẹ́ta àkọ́kọ́ nínú ìwé Dáníẹ́lì ń ṣojú àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́, èkejì, àti ẹ̀kẹta lẹ́sẹ̀sẹ̀, àti Dáníẹ́lì orí kìn-ín-ní ní inú rẹ̀ ni “ìlànà ìpele mẹ́ta” kan náà wà tí a ṣojú nínú àwọn orí mẹ́ta náà, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn áńgẹ́lì mẹ́ta náà ní ìbátan wọn sí áńgẹ́lì àkọ́kọ́.

The threefold miracle of the manna was to be eaten and Daniel chapter one is about eating. Daniel passed the diet test by choosing pulse over the diet of Babylon. He was then tested for his appearance and his appearance produced a separation between his countenance and the countenance of those who ate Babylon’s food. The second angel’s message is the call to separate from Babylon during a separation history where two classes are developed and then manifested. That second test for Daniel led to the third test of Nebuchadnezzar, which was the third test in chapter one and typified the golden image test of chapter three, which Sister White repeatedly identifies as the Sunday law, which is the third angel’s message. Daniel chapter one is a fractal of the first three chapters of Daniel and those three chapters represent the three angels of Revelation fourteen, of which the first angel and chapter one of Daniel are both fractals of all three angels and all three chapters.

Ìyanu mẹ́ta ti mànà náà ni a ní láti jẹ, àti pé orí kìn-ín-ní ìwé Dáníẹ́lì jẹ́ nípa jíjẹun. Dáníẹ́lì kọjá ìdánwò oúnjẹ nípa yíyan èso àti eérúko jíjẹ dípò oúnjẹ Bábílónì. Lẹ́yìn náà, a tún dán án wò nípa ìrísí rẹ̀, ìrísí rẹ̀ sì mú ìyàtọ̀ hàn láàárín ojú rẹ̀ àti ojú àwọn tí wọ́n jẹ oúnjẹ Bábílónì. Ìfìròyìn áńgẹ́lì kejì ni ìpè láti yà kúrò ní Bábílónì ní àkókò ìtàn ìyapa kan níbi tí a ti ń dá ẹgbẹ́ ènìyàn méjì sílẹ̀, lẹ́yìn náà ni a sì fihàn wọn. Ìdánwò kejì náà fún Dáníẹ́lì yọrí sí ìdánwò kẹta ti Nebukadinésárì, èyí tí ó jẹ́ ìdánwò kẹta nínú orí kìn-ín-ní, tí ó sì ṣàpẹẹrẹ ìdánwò ère wúrà nínú orí kẹta, èyí tí Sister White ti máa ń sọ léraléra pé òfin Ọjọ́ Àìkú ni, èyí tí í ṣe ìfìròyìn áńgẹ́lì kẹta. Orí kìn-ín-ní ìwé Dáníẹ́lì jẹ́ fíràkítà kan ti àwọn orí mẹ́ta àkọ́kọ́ ti Dáníẹ́lì, àwọn orí mẹ́ta wọ̀nyẹn sì dúró fún àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá, nínú èyí tí áńgẹ́lì kìn-ín-ní àti orí kìn-ín-ní Dáníẹ́lì jẹ́ fíràkítà ti gbogbo àwọn áńgẹ́lì mẹ́ta àti gbogbo àwọn orí mẹ́ta.

> “Every week during their long sojourn in the wilderness the Israelites witnessed a threefold miracle, designed to impress their minds with the sacredness of the Sabbath: a double quantity of manna fell on the sixth day, none on the seventh, and the portion needed for the Sabbath was preserved sweet and pure, when if any were kept over at any other time it became unfit for use.

> “Lọ́sọ̀ọ̀sẹ̀ ní gbogbo ìgbà ìrìnàjò pípẹ́ wọn ní aginjù, àwọn ọmọ Israẹli ń jẹ́rìí sí iṣẹ́ ìyanu mẹ́ta kan, tí a ṣe láti fi mú kí ọkàn wọn ní ìmọ̀lára ìwà mímọ́ ọjọ́ ìsinmi: ìwọ̀n mànnà lẹ́ẹ̀mejì ni ń bọ̀ ní ọjọ́ kẹfà, kò sí ohun kankan ní ọjọ́ keje, apá tí a sì nílò fún ọjọ́ ìsinmi ni a pa mọ́ dáadáa, ó sì dúró dídùn àti mímọ́, nígbà tí bí a bá pa díẹ̀ mọ́ sílẹ̀ ní àkókò mìíràn èyíkéyìí, yóò di àìtó fún lílò.”

> “In the circumstances connected with the giving of the manna, we have conclusive evidence that the Sabbath was not instituted, as many claim, when the law was given at Sinai. Before the Israelites came to Sinai they understood the Sabbath to be obligatory upon them. In being obliged to gather every Friday a double portion of manna in preparation for the Sabbath, when none would fall, the sacred nature of the day of rest was continually impressed upon them. And when some of the people went out on the Sabbath to gather manna, the Lord asked, ‘How long refuse ye to keep My commandments and My laws?’” Patriarchs and Prophets, 296.

> “Nínú àwọn àyíká tí ó bá fífúnni mana náà lọ, a ní ẹ̀rí pípé pé a kò dá ọjọ́ ìsinmi náà sílẹ̀, gẹ́gẹ́ bí ọ̀pọ̀ ènìyàn ṣe ń sọ, nígbà tí a fi òfin náà fún ní Sinai. Kí àwọn ọmọ Ísírẹ́lì tó dé Sinai wọ́n ti mọ̀ pé ọjọ́ ìsinmi jẹ́ ohun tí ó di dandan lórí wọn. Nínú bí ó ti jẹ́ pé wọ́n ní láti kó ìwọ̀n méjì mana jọ ní gbogbo ọjọ́ Ẹtì ní ìmúrasílẹ̀ fún ọjọ́ ìsinmi, nígbà tí kò ní sí eyi tí yóò rọ̀, àtọwọ́dọwọ́ mímọ́ ti ọjọ́ ìsinmi náà ni a ń fi tẹ̀ mọ́ wọn lójoojúmọ́. Nígbà tí àwọn kan nínú àwọn ènìyàn náà sì jáde lọ ní ọjọ́ ìsinmi láti lọ kó mana jọ, Olúwa béèrè pé, ‘Yóò ti pẹ́ tó mélòó ni ẹ ó fi kọ̀ láti pa àwọn àṣẹ Mi àti àwọn òfin Mi mọ́?’” Patriarchs and Prophets, 296.

Gathering and eating the manna, is typifying John in chapter ten of Revelation taking (gathering) the little book out of the angel’s hand and then eating it.

Kíkójọ àti jíjẹ máńnà náà ń ṣàpẹẹrẹ Jòhánù nínú orí kẹwàá Ìfihàn bí ó ṣe gba (kójọ) ìwé kékeré náà kúrò lọ́wọ́ áńgẹ́lì náà, lẹ́yìn náà ó sì jẹ ẹ́.

> And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.

> Mo sì lọ sọ́dọ̀ áńgẹ́lì náà, mo sì wí fún un pé, Fi ìwé kékeré náà fún mi. Ó sì wí fún mi pé, Gbà á, kí o sì jẹ ẹ tán; yóò mú kí inú rẹ korò, ṣùgbọ́n nínú ẹnu rẹ yóò dùn bí oyin. Ìfihàn 10:9.

John first had to go to the angel and ask, then he had to “take” the little book, and then he had to “eat” it. John is representing the three steps of the first angel by going to and asking the angel, followed by the second step of taking and the third of eating. Gathering and or eating, is the first of the three tests of the manna, but it contains a fractal of all three manna tests. Gathering and eating the manna, is typifying Jeremiah.

Ní ìbẹ̀rẹ̀, Johanu gbọ́dọ̀ lọ sọ́dọ̀ angẹli náà kí ó sì béèrè; lẹ́yìn náà, ó gbọ́dọ̀ “gbà” ìwé kékeré náà; lẹ́yìn èyí sì, ó gbọ́dọ̀ “jẹ ẹ́.” Johanu ń ṣojú àwọn ìgbésẹ̀ mẹ́ta ti angẹli àkọ́kọ́ nípa lílọ sí ọ̀dọ̀ angẹli náà àti bíbéèrè lọ́wọ́ rẹ̀, lẹ́yìn èyí sì ni ìgbésẹ̀ kejì ti gbígbà, àti ìgbésẹ̀ kẹta ti jíjẹ. Ìkójọpọ̀ àti/tabi jíjẹ, ni àkọ́kọ́ nínú àwọn àdánwò mẹ́ta ti manna, ṣùgbọ́n ó ní ìfarahàn fractal ti gbogbo àwọn àdánwò mẹ́ta ti manna. Ìkójọ àti jíjẹ manna náà, ń ṣàpẹẹrẹ Jeremiah.

> Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.

> A rí ọ̀rọ̀ rẹ, mo sì jẹ wọ́n; ọ̀rọ̀ rẹ sì di ayọ̀ àti ìdùnnú ọkàn mi fún mi: nítorí a fi orúkọ rẹ pè mí, Olúwa Ọlọ́run àwọn ọmọ-ogun. Jeremiah 15:16.

His “words were found” by Jeremiah seeking and then asking for the little book. His word was found when the manna was gathered. Gathering and eating the manna, is typifying Ezekiel who ate the book given to him and in doing so identifies that to refuse to eat the book was to be as the rebellious house.

A “rí ọ̀rọ̀ Rẹ̀” lọ́dọ̀ Jeremáyà nígbà tí ó ń wá a, lẹ́yìn náà sì bẹ̀bẹ̀ fún ìwé kékeré náà. A rí ọ̀rọ̀ Rẹ̀ nígbà tí a kó màná jọ. Kíkó màná jọ àti jíjẹ ẹ́, ń ṣàpẹẹrẹ Ìsíkíẹ́lì tí ó jẹ ìwé tí a fi fún un, àti nípa ṣíṣe bẹ́ẹ̀, ó fi hàn pé láti kọ̀ láti jẹ ìwé náà ni láti dàbí ilé ọlọ̀tẹ̀.

> But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel.

> Ṣùgbọ́n ìwọ, ọmọ ènìyàn, gbọ́ ohun tí mo sọ fún ọ; má ṣe ṣọ̀tẹ̀ bí ilé ọlọ̀tẹ̀ náà: la ẹnu rẹ, kí o sì jẹ ohun tí mo fi fún ọ. Nígbà tí mo sì wò, kíyèsí i, a fi ọwọ́ kan ránṣẹ́ sí mi; sì wò ó, ìwé yíká kan wà nínú rẹ̀; ó sì tẹ̀ ẹ́ jáde níwájú mi; a sì kọ ọ́ ní inú àti ní òde: a sì kọ ẹkún, àti ìṣọ̀fọ̀, àti ègbé sínú rẹ̀. Pẹ̀lúpẹ̀lú ó sọ fún mi pé, Ọmọ ènìyàn, jẹ ohun tí ìwọ bá rí; jẹ ìwé yíká yìí, kí o sì lọ sọ̀rọ̀ fún ilé Ísírẹ́lì.

> So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.

> Nítorí náà mo ṣí ẹnu mi, ó sì mú kí n jẹ àkájọ náà. Ó sì wí fún mi pé, Ọmọ ènìyàn, mú kí inú rẹ̀ jẹ, kí o sì fi àkájọ yìí tí mo fi fún ọ kún inú ìfun rẹ. Nígbà náà ni mo jẹ ẹ́; ó sì dùn nínú ẹnu mi bí oyin. Esekiẹli 2:8–3:3.

If Ezekiel refused to eat the little book he would be in the rebellious house, and the “roll” of the “book” he was to eat was represented as “lamentations, and mourning, and woe,” representing a threefold message in the last days. The threefold message of the last days is the three angels messages of Revelation fourteen, and the context which Ezekiel presents those three messages, is the context of Islam and the third woe. The three messages possess an alpha and an omega, and the third is “woe,” a primary symbol of Islam, so the alpha must agree with the omega, therefore the “lamentations” represent the lamentations that began at 9/11 with the arrival of the seventh trumpet and third woe which would progressively escalate on into the seven last plagues. At the Sunday law “earthquake” of Revelation eleven, the third woe cometh quickly, and inspiration informs us that the unrighteous decree of Isaiah ten is that Sunday law. The verse begins by stating “woe” upon those who make unrighteous decrees.

Bí Ésékíẹ́lì bá kọ̀ láti jẹ ìwé kékeré náà, ì bá wà nínú ilé ọlọ̀tẹ̀ náà; “àkọ̀” “ìwé” tí a pa á láṣẹ láti jẹ sì ni a fi hàn gẹ́gẹ́ bí “ìkérora, àti ọ̀fọ̀, àti ègbé,” tí ń ṣojú fún ìfiranṣẹ́ onípa mẹ́ta ní àwọn ọjọ́ ìkẹyìn. Ìfiranṣẹ́ onípa mẹ́ta ti àwọn ọjọ́ ìkẹyìn ni ìfiranṣẹ́ àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá, àti àyíká tí Ésékíẹ́lì fi gbé àwọn ìfiranṣẹ́ mẹ́ta wọ̀nyí kalẹ̀ ni àyíká Íslámù àti ègbé kẹta. Àwọn ìfiranṣẹ́ mẹ́ta náà ní alpha àti omega, ìkẹta sì ni “ègbé,” àpẹẹrẹ àkọ́kọ́ ti Íslámù; nítorí náà alpha gbọ́dọ̀ bá omega mu, nítorí náà “ìkérora” ń ṣojú fún àwọn ìkérora tí ó bẹ̀rẹ̀ ní 9/11 pẹ̀lú dídé ipè keje àti ègbé kẹta, èyí tí yóò máa pọ̀ sí i lọ léraléra títí wọ inú àwọn àjàkálẹ̀-arun méje ìkẹyìn. Ní “ìṣẹ̀lẹ̀ ilẹ̀-rírì” òfin Ọjọ́ Ìsinmi ti Ìfihàn orí kọkànlá, ègbé kẹta ń bọ̀ kíákíá, ìmísí sì sọ fún wa pé àṣẹ aláìṣòdodo ti Isaiah mẹ́wàá ni òfin Ọjọ́ Ìsinmi náà. Ẹsẹ̀ náà bẹ̀rẹ̀ nípa sisọ pé “ègbé” wà lórí àwọn tí ń ṣe àwọn àṣẹ aláìṣòdodo.

Eating the manna was the first of three tests, the second was the “doubling” on the preparation day. And what were the preparing for? They were preparing for the Sabbath test, which is the third angel’s message.

Jíjẹ manna náà ni ìdánwò àkọ́kọ́ nínú mẹ́ta; èkejì sì ni “ìmúlọ́po méjì” ní ọjọ́ ìmúrasílẹ̀. Kí ni wọ́n sì ń múrasílẹ̀ fún? Wọ́n ń múrasílẹ̀ fún ìdánwò Sábáàtì, èyí tí í ṣe ìránṣẹ́ áńgẹ́lì kẹta.

That threefold miracle was also the first or alpha test of ten tests. God gave manna at the first step, then He gave a ‘double’ portion at the second step, but none at the third. The third test is different than the first two tests, for the third is the litmus test. Those three tests represent the alpha of a ten-step testing process that leads to the first Kadesh.

Ìyanu mẹ́ta náà pẹ̀lú ni àdánwò àkọ́kọ́ tàbí àdánwò alífà ti àdánwò mẹ́wàá. Ọlọ́run fi mànà fún wọn ní ìgbésẹ̀ àkọ́kọ́, lẹ́yìn náà Ó fi ìpín “ìlọ́po méjì” fún wọn ní ìgbésẹ̀ kejì, ṣùgbọ́n kò fi nkankan fún wọn ní ìgbésẹ̀ kẹta. Àdánwò kẹta yàtọ̀ sí àdánwò méjì àkọ́kọ́, nítorí pé ẹ̀kẹta ni àdánwò ìdánilójú. Àwọn àdánwò mẹ́ta wọ̀nyí ṣàpẹẹrẹ alífà ìlànà àdánwò ìgbésẹ̀ mẹ́wàá tí ó ń darí sí Kádéṣi àkọ́kọ́.

If you search the various theologians, you will find many lists of the ten tests that reach their conclusion at the first Kadesh. Almost all of them include the Red Sea as one of the ten tests, some include historical waymarks before the Red Sea during the plagues. They are all wrong.

Bí o bá ṣàwárí àwọn onímọ̀ ẹ̀sìn oríṣiríṣi, ìwọ yóò rí ọ̀pọ̀ àkójọ àwọn ìdánwò mẹ́wàá tí ó dé ìparí wọn ní Kadeṣi àkọ́kọ́. Ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ni wọ́n kà Òkun Pupa sí ọ̀kan nínú àwọn ìdánwò mẹ́wàá náà; àwọn kan sì tún fi àwọn àmì ìtàn kan ṣáájú Òkun Pupa hàn ní àkókò àwọn àjàkálẹ̀-àrùn. Gbogbo wọn ni wọ́n ṣìṣe.

The first test is the manna. Paul identifies that the Red Sea crossing was baptism.

Ìdánwò àkọ́kọ́ ni mànà. Pọ́ọ̀lù fi hàn pé ìkọjá Òkun Pupa jẹ́ ìrìbọmi.

> Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea. 1 Corinthians 10:1, 2.

> Pẹ̀lúpẹ̀lú, èmi kò fẹ́ kí ẹ̀yin ará má mọ̀, bí gbogbo àwọn baba wa ṣe wà lábẹ́ àwọsánmà, tí gbogbo wọn sì la Òkun kọjá; a sì ṣe ìbatisí gbogbo wọn sínú Mose nínú àwọsánmà àti nínú Òkun. 1 Kọrinti 10:1, 2.

Moses typifies Jesus, and Jesus’ baptism identifies a testing process, threefold in nature, beginning with and emphasizing the test of appetite. The cross was typified by the Passover in Egypt. When they came out on the other side of the Red Sea, Christ was resurrected as the first fruit offering. When He came out of the watery grave at the hands of John the Baptist, Christ (the first fruit offering) began a forty-day testing process. After He was resurrected as typified by His baptism, there were forty days that Christ interacted with the disciples’ face to face. The testing process begins after the Red Sea crossing, as certainly as Christ was driven by the Spirit into the wilderness as soon as He came out of the water.

Mósè jẹ́ àpẹẹrẹ Jésù, àti ìrìbọmi Jésù ń fi ìlànà ìdánwò kan hàn, èyí tí ó jẹ́ ìlànà mẹ́ta ní ìṣedá rẹ̀, tí ó bẹ̀rẹ̀ pẹ̀lú, tí ó sì tẹnu mọ́ ìdánwò ìfẹ́kúfẹ̀ẹ́ oúnjẹ. Àgbélébùú ni a fi àjọ Ìrékọjá ní Ejibiti ṣe àpẹẹrẹ. Nígbà tí wọ́n jáde wá sí apá kejì Òkun Pupa, a jí Kristi dìde gẹ́gẹ́ bí ẹbọ àkọ́so èso. Nígbà tí Ó jáde kúrò nínú ibojì omi ní ọwọ́ Johanu Onítẹ̀bọmi, Kristi (ẹbọ àkọ́so èso náà) bẹ̀rẹ̀ ìlànà ìdánwò ọjọ́ mẹ́rìnláàdọ́ta. Lẹ́yìn tí a jí i dìde gẹ́gẹ́ bí a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìrìbọmi Rẹ̀, ọjọ́ mẹ́rìnláàdọ́ta wà tí Kristi fi ń bá àwọn ọmọ-ẹ̀yìn rẹ̀ lò ojúkojú. Ìlànà ìdánwò bẹ̀rẹ̀ lẹ́yìn ìrékọjá Òkun Pupa, gẹ́gẹ́ bí ó ti dájú pé Ẹ̀mí ni ó mú Kristi lọ sínú aginjù ní kété tí Ó ti jáde kúrò nínú omi.

The first test for Christ was appetite, for the Bread of Heaven took up His anointed work right where Adam had fallen. The first test after the Red Sea is the threefold manna test typifying the threefold test upon the Bread of Heaven. Christ’s testing began after He came out of the water, so the ten tests must also begin ‘after’ they came out of the water. Christ was then confronted with a threefold test, set within the context of appetite, as typified by the threefold test of the manna that began after the Spirit had driven ancient Israel out of Egypt and into the wilderness.

Ìdánwò àkọ́kọ́ fún Kristi ni ìfẹ́kúfẹ̀ẹ́ oúnjẹ, nítorí pé Àkàrà Ọ̀run bẹ̀rẹ̀ iṣẹ́ Rẹ̀ tí a fi òróró yàn án sí ní ibi gan-an tí Adamu ti ṣubú. Ìdánwò àkọ́kọ́ lẹ́yìn Òkun Pupa ni ìdánwò mẹ́ta ti manna, tí ó jẹ́ àpẹẹrẹ ìdánwò mẹ́ta tí a fi kàn án sí Àkàrà Ọ̀run. Ìdánwò Kristi bẹ̀rẹ̀ lẹ́yìn tí Ó ti jáde kúrò nínú omi, nítorí náà àwọn ìdánwò mẹ́wàá náà pẹ̀lú gbọdọ̀ bẹ̀rẹ̀ “lẹ́yìn” tí wọ́n jáde kúrò nínú omi. Nígbà náà ni a dojú kọ Kristi pẹ̀lú ìdánwò mẹ́ta kan, tí a gbé kalẹ̀ nínú àkópọ̀ ọ̀ràn ìfẹ́kúfẹ̀ẹ́ oúnjẹ, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìdánwò mẹ́ta ti manna tí ó bẹ̀rẹ̀ lẹ́yìn tí Ẹ̀mí ti lé Ísírẹ́lì ìgbàanì jáde kúrò ní Ejibiti, tí Ó sì mú wọn wọ aginjù.

The other lists that conjecture about what rebellions are represented by the ten tests that culminate at Kadesh identify Aaron’s golden calf rebellion as one of those ten tests, but they are wrong.

Àwọn àtòkọ míràn tí ń ṣe àròjinlẹ̀ nípa àwọn ìṣọ̀tẹ̀ wo ni a ṣàpẹẹrẹ wọn nínú àwọn ìdánwò mẹ́wàá tí ó parí ní Kádéṣì, ń tọ́ka sí ìṣọ̀tẹ̀ màlúù wúrà Áárónì gẹ́gẹ́ bí ọ̀kan nínú àwọn ìdánwò mẹ́wàá wọ̀nyẹn, ṣùgbọ́n wọ́n ṣe àṣìṣe.

The provocation of the golden calf represents two tests. It is an essential element of the golden calf’s symbolism. The idolatry manifested when the people thought God would not see, was followed by the return of Moses. Then the people made a choice to remain idolaters in full view of God, as represented by Moses.

Ìbínú tí ọmọ màlúù wúrà náà dá sílẹ̀ ń ṣàpẹẹrẹ àdánwò méjì. Ó jẹ́ apá pàtàkì nínú àmì-ìtumọ̀ ọmọ màlúù wúrà náà. Ìbọ̀rìṣà tí ó farahàn nígbà tí àwọn ènìyàn rò pé Ọlọ́run kì yóò rí, ni ìpadàbọ̀ Mose tẹ̀ lé. Nígbà náà ni àwọn ènìyàn ṣe àṣàyàn láti dúró gẹ́gẹ́ bí àwọn abọ̀rìṣà ní gbangba níwájú Ọlọ́run, gẹ́gẹ́ bí Mose ti ṣojú rẹ̀.

In the twofold escalating rebellion, we see a prophetic division in the tribes, when the tribe of Levi became exclusively assigned to the sanctuary work, for until that rebellion, the sanctuary work was to be accomplished by the firstborn of every tribe. No longer would that be the case. Now the faithful tribe of Levi would maintain the temple. “Division” or separation into ‘two’ is an element of the prophetic characteristic of the golden calf.

Nínú ìṣọ̀tẹ̀ tó ní ìpele méjì tí ó ń pọ̀ sí i yìí, a rí ìpín àsọtẹ́lẹ̀ kan nínú àwọn ẹ̀yà, nígbà tí a yàn ẹ̀yà Lefi ní àdáni fún iṣẹ́ ibi mímọ́ nìkan, nítorí títí di ìṣọ̀tẹ̀ náà, iṣẹ́ ibi mímọ́ náà ni àwọn àkọ́bí gbogbo ẹ̀yà yóò máa ṣe. Kì yóò sì rí bẹ́ẹ̀ mọ́. Ní báyìí, ẹ̀yà olóòtítọ́, Lefi, ni yóò máa tọ́jú tẹ́ńpìlì. “Ìpín” tàbí ìyàtọ̀ sí ‘méjì’ jẹ́ apá kan nínú àbùdá àsọtẹ́lẹ̀ ti ọmọ màlúù wúrà.

Aaron’s rebellion typified the rebellion of Jeroboam, the first king of the northern kingdom of Israel. Jeroboam ‘doubles’ the golden calves, placing one in Bethel and one in Dan. Aaron and Jeroboam are representing parallel histories, which is the history of the formation of the image of the beast. The history of the image of the beast is fulfilled in two periods, divided by the Sunday law in the United States. The image of the beast is a symbol of the combination of church and state which is set up first in the United States, and then in the world.

Ìṣọ̀tẹ́ Áárónì jẹ́ àpẹẹrẹ ti ìṣọ̀tẹ́ Jeroboamu, ọba àkọ́kọ́ ti ìjọba àríwá Israẹli. Jeroboamu “sọdipúpọ̀” àwọn ọmọ màlúù wúrà náà, ó fi ọ̀kan sí Bẹtẹli, ó sì fi ọ̀kan sí Dani. Áárónì àti Jeroboamu ń ṣojú àwọn ìtàn tó bá ara wọn lọ, èyí tí í ṣe ìtàn ìdásílẹ̀ àwòrán ẹranko náà. Ìtàn àwòrán ẹranko náà ní ìmúṣẹ rẹ̀ ní àkókò méjì, tí Òfin Àìkú Sọ́ńdé ní Orílẹ̀-Èdè Amẹ́ríkà pín sí méjì. Àwòrán ẹranko náà jẹ́ ààmì ìṣọ̀kan ìjọ àti ìpínlẹ̀, tí a kọ́kọ́ gbé kalẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ní ayé.

There is always a division associated with symbols of the image of the beast. With Aaron it was the separation of the Levites, with Jeroboam it was the separation of the twelve tribes into two southern and ten northern tribes.

Nígbà gbogbo ni ìpínyà máa ń bá àwọn ààmì àwòrán ẹranko náà lọ. Ní ọ̀dọ̀ Áárónì, ó jẹ́ ìyapa àwọn ọmọ Léfì; ní ọ̀dọ̀ Jérobóámù, ó jẹ́ ìpínyà àwọn ẹ̀yà méjìlá sí ẹ̀yà méjì ti gúúsù àti ẹ̀yà mẹ́wàá ti àríwá.

The symbol of that relationship of church and state is called “the image of the beast” by John in the book of Revelation. Aaron and Jeroboams’ golden calves were images of a beast, and the beast they were images of is Babylon, for the first kingdom of Bible prophecy is represented by a head of “gold” in Daniel chapter two. The image of the beast represents two tests, for the test is first brought upon the earth beast—the United States, then in chapter thirteen of Revelation the United States forces the world to set up an image to the beast. The first test is the USA, then the world.

Ami ìbáṣepọ̀ yẹn láàárín ìjọ àti ìpínlẹ̀ ni Johanu pè ní “àwòrán ẹranko náà” nínú ìwé Ìfihàn. Àwọn ọmọ màlúù wúrà Áárónì àti Jeroboamu jẹ́ àwòrán ẹranko kan, àti ẹranko tí wọ́n jẹ́ àwòrán rẹ̀ ni Bábílónì, nítorí ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì ni a ṣojú fún nípasẹ̀ orí “wúrà” nínú Dáníẹ́lì orí kejì. Àwòrán ẹranko náà ń ṣojú àwọn ìdánwò méjì, nítorí a kọ́kọ́ mú ìdánwò náà wá lórí ẹranko ilẹ̀ ayé—Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà nínú orí kẹtàlá ti Ìfihàn, Orílẹ̀-Èdè Amẹ́ríkà fi agbára mú ayé láti gbé àwòrán kalẹ̀ fún ẹranko náà. Ìdánwò àkọ́kọ́ ni USA, lẹ́yìn náà ni ayé.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Pápásì ṣọ̀kan ní fífi agbára mú ẹ̀rí-ọkàn ènìyàn àti ní fífi ipa mú àwọn ènìyàn láti bọ̀wọ̀ fún sábáàtì èké náà, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí àgbáyé yóò jẹ́ kí a darí wọn láti tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò ṣáájú, síbẹ̀ ìṣòro kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

The golden calf rebellion is twofold and marks two of the first nine tests which lead to the tenth and final test at the first Kadesh. When Aaron and Jeroboams’ rebellions are brought together “line upon line” you find Aaron, the high priest representing a church and Jeroboam, the king of Israel, representing the state. The two lines together are a symbol of a church state combination. Jeroboam’s two altars were set up in Bethel, (meaning church) and Dan (meaning judgment) and together representing the combination of church and state. With these points in place, we will begin to identify the ten tests.

Ìṣọ̀tẹ́ ọmọ màlúù wúrà jẹ́ ìlọ́po méjì, ó sì samisi méjì nínú àwọn àdánwò mẹ́sàn-án àkọ́kọ́ tí ń ṣamọ̀nà sí àdánwò kẹwàá àti ìkẹyìn ní Kadeṣi àkọ́kọ́. Nígbà tí a bá mú ìṣọ̀tẹ́ Árónì àti ti Jeroboamu jọ “làlà lórí làlà,” a rí i pé Árónì, àlùfáà àgbà, ń ṣojú ìjọ kan, Jeroboamu sì, ọba Ísírẹ́lì, ń ṣojú ìpínlẹ̀. Àwọn làlà méjèèjì náà papọ̀ jẹ́ ààmì ìṣọ̀kan ìjọ àti ìpínlẹ̀. Àwọn pẹpẹ méjì Jeroboamu ni a gbé kalẹ̀ ní Bẹtẹli, (ìtumọ̀ rẹ̀ ni ìjọ) àti Dani (ìtumọ̀ rẹ̀ ni ìdájọ́), wọ́n sì jọ ń ṣojú ìṣọ̀kan ìjọ àti ìpínlẹ̀. Pẹ̀lú àwọn kókó wọ̀nyí tí a ti fi múlẹ̀, a ó bẹ̀rẹ̀ sí í dá àwọn àdánwò mẹ́wàá náà mọ̀.

The ten tests are set within the context of the Sabbath rest (Hebrews 3–4). They begin with the threefold miracle of the manna and its lesson upon the Sabbath and it ends at the tenth test, the first Kadesh. That first Kadesh is “the day of provocation in the Scriptures,” and Paul places the final rebellion in the context of the Sabbath test. The alpha test was the Sabbath, as symbolized by manna, and the tenth and omega test at the first Kadesh was also the Sabbath rest. Alpha and Omega always represents the end with the beginning.

A gbé àwọn ìdánwò mẹ́wàá náà kalẹ̀ nínú àyíká ìsinmi Sábáàtì (Hébérù 3–4). Wọ́n bẹ̀rẹ̀ pẹ̀lú iṣẹ́ ìyanu mẹ́talọ́kan ti mànnà àti ẹ̀kọ́ rẹ̀ nípa Sábáàtì, wọ́n sì parí ní ìdánwò kẹwàá, Kádéṣì àkọ́kọ́. Kádéṣì àkọ́kọ́ yẹn ni “ọjọ́ ìbínú” nínú Ìwé Mímọ́, Pọ́ọ̀lù sì fi ìṣọ̀tẹ̀ ìkẹyìn sínú àyíká ìdánwò Sábáàtì. Ìdánwò Alifa ni Sábáàtì, gẹ́gẹ́ bí mànnà ti ṣàpẹẹrẹ rẹ̀, ìdánwò kẹwàá àti Omega ní Kádéṣì àkọ́kọ́ náà sì jẹ́ ìsinmi Sábáàtì pẹ̀lú. Alifa àti Omega máa ń ṣojú ìparí pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo.

> Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.)

> Nítorí náà (gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ti wí pé, Lónìí bí ẹ bá gbọ́ ohùn rẹ̀, ẹ má ṣe mú ọkàn yín le, gẹ́gẹ́ bí i ti ìbínú náà, ní ọjọ́ ìdánwò ní aginjù: Nígbà tí àwọn baba yín dán mi wò, tí wọ́n sì fi mí yẹ̀ wò, tí wọ́n sì rí iṣẹ́ mi ní ọdún mẹ́ẹ̀ẹ́dógún lé lórí ogún. Nítorí náà mo bínú sí ìran náà, mo sì wí pé, Nígbà gbogbo ni wọ́n máa ń ṣìnà nínú ọkàn wọn; wọn kò sì mọ ọ̀nà mi. Nítorí náà mo búra nínú ìbínú mi pé, Wọn kì yóò wọ inú ìsinmi mi.)

> Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end;

> Ẹ máa ṣọ́ra, ẹ̀yin ará, kí ọkàn búburú àìgbàgbọ́ má bàa wà nínú ẹnikẹ́ni nínú yín, ní fífi Ọlọ́run alààyè sílẹ̀. Ṣùgbọ́n ẹ máa gba ara yín níyànjú lójoojúmọ́, nígbà tí a ṣì ń pè é ní Òní; kí ọ̀kan nínú yín má bàa le nípa ẹ̀tàn ẹ̀ṣẹ̀. Nítorí a ti di alábápín nínú Kristi, bí a bá di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wa mú ṣinṣin títí dé òpin;

> While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? And to whom sware he that they should not enter into his rest, but to them that believed not? So we see that they could not enter in because of unbelief.

> Nígbà tí a sì ń wí pé, Lónìí bí ẹ̀yin bá fetí sí ohùn rẹ̀, ẹ má ṣe sọ ọkàn yín di líle, gẹ́gẹ́ bí ní ìgbà ìmúnibínú náà. Nítorí díẹ̀ nínú àwọn tí ó gbọ́ ni wọ́n mú un bínú: ṣùgbọ́n kì í ṣe gbogbo àwọn tí wọ́n jáde láti Ejibiti nípasẹ̀ Mose. Ṣùgbọ́n ta ni ó bínú sí fún ọdún mẹ́rìnlélógójì? Ṣé kì í ṣe àwọn tí wọ́n ṣẹ̀ṣẹ̀, tí òkú wọn ṣubú ní aginjù? Àti fún ta ni ó búra pé wọn kì yóò wọ inú ìsinmi rẹ̀, bí kò ṣe fún àwọn tí kò gbàgbọ́? Nítorí náà a rí i pé wọn kò lè wọ inú rẹ̀ nítorí àìgbàgbọ́.

> Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

> Nítorí náà, ẹ jẹ́ kí a bẹ̀rù, kí ó má baà ṣẹlẹ̀ pé, nígbà tí a ṣì fi ìlérí sílẹ̀ fún wa láti wọ inú ìsinmi rẹ̀, kí ẹnìkan nínú yín dàbí ẹni tí ó kùnà láti dé ibẹ̀. Nítorí a ti wàásù ìhìnrere fún wa, gẹ́gẹ́ bí a ti ṣe fún wọn pẹ̀lú; ṣùgbọ́n ọ̀rọ̀ tí a wàásù kò ṣe wọ́n ní èrè, nítorí kò dà pọ̀ mọ́ ìgbàgbọ́ nínú àwọn tí ó gbọ́ ọ.

> For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. And in this place again, If they shall enter into my rest.

> Nítorí awa tí a ti gbàgbọ́ ń wọ inú ìsinmi, gẹ́gẹ́ bí ó ti wí pé, Bí mo ti búra nínú ìbínú mi, pé wọn kì yóò wọ inú ìsinmi mi: bí ó tilẹ̀ jẹ́ pé a ti parí àwọn iṣẹ́ náà láti ìpilẹ̀ ayé wá. Nítorí ó ti sọ ní ibi kan nípa ọjọ́ keje báyìí pé, Ọlọ́run sì sinmi ní ọjọ́ keje kúrò nínú gbogbo iṣẹ́ rẹ̀. Àti ní ibi yìí pẹ̀lú pé, Wọn kì yóò wọ inú ìsinmi mi.

> Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: Again, he limiteth a certain day, saying in David, Today, after so long a time; as it is said, Today if ye will hear his voice, harden not your hearts.

> Nítorí náà, bí ó ti jẹ́ pé ó ṣì kù pé àwọn kan yóò wọ inú ìsinmi náà, àti pé àwọn tí a kọ́ sọ́rọ̀ ayọ̀ náà fún ní ìbẹ̀rẹ̀ kò wọ̀ inú rẹ̀ nítorí àìgbàgbọ́: Ó tún yàn ọjọ́ kan kan, nígbà tí ó ń sọ nínú Dáfídì pé, “Lónìí,” lẹ́yìn àkókò pípẹ́ tó bẹ́ẹ̀; gẹ́gẹ́ bí a ti sọ pé, “Lónìí, bí ẹ bá fẹ́ gbọ́ ohùn rẹ̀, ẹ má ṣe sọ ọkàn yín di líle.”

> For if Jesus had given them rest, then would he not afterward have spoken of another day.

> Nítorí bí Jésù bá ti fún wọn ní ìsinmi, ìbá máa jẹ́ pé kò ní sọ̀rọ̀ lẹ́yìn náà nípa ọjọ́ mìíràn.

> There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. Hebrews 3:8–4:11.

> Nítorí náà, ìsinmi kan ṣì kù fún àwọn ènìyàn Ọlọ́run. Nítorí ẹni tí ó ti wọ inú ìsinmi rẹ̀, òun náà ti sinmi kúrò nínú iṣẹ́ tirẹ̀, gẹ́gẹ́ bí Ọlọ́run ti sinmi kúrò nínú tirẹ̀. Nítorí náà, ẹ jẹ́ kí a sapá láti wọ inú ìsinmi náà, kí ẹnikẹ́ni má bàa ṣubú gẹ́gẹ́ bí àpẹẹrẹ kan náà ti àìgbàgbọ́. Heberu 3:8–4:11.

At “the day of provocation” the message of Joshua and Caleb was rejected. The passage is based upon a class who will not enter in, because of unbelief in a message they have heard. The message is represented by “rest.”

Ní “ọjọ́ ìmúnibínú” ni a ti kọ ìhìn iṣẹ́ Joṣúà àti Kálẹ́bù sílẹ̀. Ìpínrọ̀ náà dá lé ẹ̀yà ènìyàn kan tí kì yóò wọ inú rẹ̀ lọ, nítorí àìgbàgbọ́ nínú ìránṣẹ́ kan tí wọ́n ti gbọ́. A ṣàpẹẹrẹ ìránṣẹ́ náà gẹ́gẹ́ bí “ìsinmi.”

> “Those who are unwilling to give the Lord faithful, earnest, loving service will not find spiritual rest in this life nor in the life to come. ‘There remaineth therefore a rest to the people of God. . . . Let us labor therefore to enter into that rest, lest any man fail after the same example of unbelief.’ The rest here spoken of is the rest of grace, obtained by following the prescription. ‘Labor diligently.’” Pacific Union Recorder, November 7, 1901.

> “Àwọn tí kò nífẹ̀ẹ́ láti fi iṣẹ́ ìránṣẹ́ olóòtítọ́, tọkàntọkàn, àti ti ìfẹ́ hàn sí Olúwa, wọn kì yóò rí ìsinmi ti ẹ̀mí nínú ayé yìí tàbí nínú ayé tí ń bọ̀. ‘Nítorí náà ìsinmi kan ṣì kù fún àwọn ènìyàn Ọlọ́run.... Nítorí náà, ẹ jẹ́ kí a ṣiṣẹ́ kára láti wọ inú ìsinmi náà, kí ẹnikẹ́ni má bàa ṣubú gẹ́gẹ́ bí àpẹẹrẹ àìgbọ́ràn kan náà.’ Ìsinmi tí a ń sọ níhìn-ín yìí ni ìsinmi oore-ọ̀fẹ́, èyí tí a ń rí gbà nípa títẹ̀lé ìlànà náà. ‘Ẹ ṣiṣẹ́ pẹ̀lú ìsapá púpọ̀.’” Pacific Union Recorder, November 7, 1901.

The “rest” is a message represented by the message of Joshua and Caleb. Paul employs the truths associated with the seventh-day Sabbath as a symbol of the message of “rest” that was rejected by those who were destined to die in the wilderness.

“Ìsìnmí” náà ni ifiránṣẹ́ ti a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ifiránṣẹ́ Joṣua àti Kálèbù. Paulu lo àwọn òtítọ́ tí ó ní í ṣe pẹ̀lu Sábáàtì ọjọ́ keje gẹ́gẹ́ bí ààmì ifiránṣẹ́ “ìsinmí” tí àwọn tí a ti yàn láti kú nínú aginjù kọ̀.

The expression, “Today if ye will hear his voice” is the same as the book of Revelation’s emphasis upon any man who hears the voice of the Spirit, which is to hear the message of the Spirit, which is the message of the latter rain, which is the message of the “rest.” At Kadesh that voice sounded and the rebels selected a new leader to return them to Egypt. The history of this provocation is addressed in Psalm 95 and by Paul in Hebrews. The history identifies the failure of ancient Israel at their tenth test. The alpha test of the ten tests began with the threefold miracle of the manna representing the three angels’ messages, the Law of God, the Sabbath rest, the Bread of Heaven, obedience and judgment—and the last of the ten tests was the test of the “rest.” The “rest” of grace as Sister White states, is the symbol of the latter rain. Kadesh is a symbol of the test of either accepting or rejecting the message of the latter rain that is presented “line upon line.”

Gbolohun náà pé, “Lónìí bí ẹ̀yin bá gbọ́ ohùn rẹ̀,” jẹ́ ohun kan náà pẹ̀lú ìtẹnumọ́ ìwé Ìṣípayá lórí ẹnikẹ́ni tí ó bá gbọ́ ohùn Ẹ̀mí, èyí tí í ṣe láti gbọ́ ìhìn-iṣẹ́ Ẹ̀mí, èyí tí í ṣe ìhìn-iṣẹ́ òjò àrọ̀, èyí tí í ṣe ìhìn-iṣẹ́ “ìsinmi” náà. Ní Kádẹṣi ni ohùn náà ti dún, àwọn ọlọ̀tẹ̀ sì yan olórí tuntun kan láti mú wọn padà sí Ejibiti. Ìtàn ìbínújẹ yìí ni a tọ́ka sí nínú Sáàmù 95 àti láti ọwọ́ Pọ́ọ̀lù nínú Hébérù. Ìtàn náà fi ìkùnà Ísírẹ́lì ìgbàanì hàn nínú ìdánwò wọn ẹlẹ́ẹ̀kẹwàá. Ìdánwò àkọ́kọ́ nínú àwọn ìdánwò mẹ́wàá bẹ̀rẹ̀ pẹ̀lú iṣẹ́ ìyanu mẹ́tà ìṣù-mánà tí ó dúró fún àwọn ìhìn-iṣẹ́ àwọn áńgẹ́lì mẹ́ta, Òfin Ọlọ́run, ìsinmi Sábáàtì, Àkàrà Ọ̀run, ìgbọràn àti ìdájọ́—àti èyí ìkẹyìn nínú àwọn ìdánwò mẹ́wàá ni ìdánwò “ìsinmi” náà. “Ìsinmi” oore-ọ̀fẹ́, gẹ́gẹ́ bí Sister White ṣe sọ, ni ààmì òjò àrọ̀. Kádẹṣi jẹ́ ààmì ìdánwò yálà láti gba tàbí láti kọ ìhìn-iṣẹ́ òjò àrọ̀ tí a gbé kalẹ̀ “làínì lé làínì.”

Line upon line the “rest” is the outpouring of the Holy Spirit represented as the latter rain. The “rest” is also the seventh-day Sabbath, the very seal that is placed upon the faithful during the latter rain period. The “rest” is the grace that represents the power imparted to the one hundred and forty-four thousand when their sins are forever blotted out. That grace is not alone the power that is imparted representing sanctification, but is also the grace that provides justification when Christ’s blood is used to remove the sins of the repentant soul. The “rest” of grace is the message of the righteousness of Christ, a righteousness that provides the grace (power) to live without sinning, and the grace that transforms a Laodicean unto a Philadelphian. Once transformed by the grace of justification, the former Laodicean, as a Philadelphian, through the power of grace, walks upon the sanctified pathway that leads to glorification. The “rest” is the message of the third angel, as represented as “justification by faith in verity.” This being the case, Kadesh pointed to 1888.

Lórí ìlà lórí ìlà, “ìsinmi” náà ni ìtújáde Ẹ̀mí Mímọ́ tí a ṣe àfihàn rẹ̀ gẹ́gẹ́ bí òjò àgbẹ̀yìn. “Ìsinmi” náà pẹ̀lú ni Sábá ọjọ́ keje, èdìdì gan-an tí a fi lé àwọn olóòótọ́ ní àkókò òjò àgbẹ̀yìn. “Ìsinmi” náà ni oore-ọ̀fẹ́ tí ó dúró fún agbára tí a pín fún ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì nígbà tí a bá pa ẹ̀ṣẹ̀ wọn rẹ́ kúrò títí láé. Oore-ọ̀fẹ́ náà kì í ṣe agbára nìkan tí a pín tí ó dúró fún ìwẹ̀mímọ́, ṣùgbọ́n ó tún jẹ́ oore-ọ̀fẹ́ tí ń pèsè ìdáláre nígbà tí a bá lo ẹ̀jẹ̀ Kristi láti mú ẹ̀ṣẹ̀ ọkàn tí ó ronúpìwàdà kúrò. “Ìsinmi” oore-ọ̀fẹ́ náà ni ìròyìn òdodo Kristi, òdodo tí ń pèsè oore-ọ̀fẹ́ (agbára) láti gbé láì dẹ́ṣẹ̀, àti oore-ọ̀fẹ́ tí ń yí Laodíkea kan padà sí Filadélfia kan. Nígbà tí a bá ti yí i padà nípasẹ̀ oore-ọ̀fẹ́ ìdáláre, Laodíkea àtijọ́ náà, gẹ́gẹ́ bí Filadélfia, nípasẹ̀ agbára oore-ọ̀fẹ́, ń rìn lórí ọ̀nà ìwẹ̀mímọ́ tí ó ń darí lọ sí ìyìn. “Ìsinmi” náà ni ìròyìn angẹli kẹta, gẹ́gẹ́ bí a ti ṣe àfihàn rẹ̀ pé ó jẹ́ “ìdáláre nípa ìgbàgbọ́ nínú òtítọ́ gidi.” Níwọ̀n bí èyí ti rí bẹ́ẹ̀, Kádéṣì tọ́ka sí 1888.

The first Kadesh identifies the message of “rest” that is the “gospel” message. The everlasting gospel is ‘the work of Christ in introducing a threefold testing process which develops and then manifests two classes of worshippers.’ The message of the everlasting gospel of “rest” at the first Kadesh represents the threefold message of the everlasting gospel that is governed by the threefold work of the Holy Spirit who convicts of sin, righteousness and judgment. Those three steps are the identical three testing steps in the test of the manna!

Kádẹṣi àkọ́kọ́ ń ṣàfihàn ìhìnrere “ìsinmi” tí ó jẹ́ ìhìnrere náà. Ìhìnrere àìnípẹ̀kun ni ‘iṣẹ́ Kristi nínú ìmúwọlé ìlànà ìdánwò mẹ́ta kan tí ń mú kí ẹ̀ka méjì àwọn olùjọsìn dàgbà, lẹ́yìn náà sì ń fi wọ́n hàn gbangba.’ Ìfiranṣẹ́ ìhìnrere àìnípẹ̀kun ti “ìsinmi” ní Kádẹṣi àkọ́kọ́ dúró fún ìfiranṣẹ́ mẹ́ta ti ìhìnrere àìnípẹ̀kun tí iṣẹ́ mẹ́ta ti Ẹ̀mí Mímọ́ ń ṣàkóso, ẹni tí ó ń dá ni lójú nípa ẹ̀ṣẹ̀, òdodo, àti ìdájọ́. Àwọn ìgbésẹ̀ mẹ́ta wọ̀nyí gan-an ni àwọn ìgbésẹ̀ ìdánwò mẹ́ta kan náà nínú ìdánwò mànà náà!

The ten tests begin with a threefold testing process, emphasizing the Law of God, the Sabbath and mankind’s responsibility to eat and digest God’s message. The first of the ten tests was threefold as was the tenth. The first test employs the manna, as a symbol of the Bread of Heaven exalting the seventh-day Sabbath. The last test employs “rest,” as the symbol of the final testing process of the latter rain which culminates at the Sunday law, where those who represent the Bread of Heaven are lifted up as an ensign of the Sabbath.

Àwọn ìdánwò mẹ́wàá bẹ̀rẹ̀ pẹ̀lú ìlànà ìdánwò onípele-mẹ́ta, tí ó ń fi Òfin Ọlọ́run, Ọjọ́ Ìsinmi, àti ojúṣe ènìyàn hàn láti jẹ àti láti tú ọ̀rọ̀ Ọlọ́run jẹ. Ìdánwò àkọ́kọ́ nínú àwọn ìdánwò mẹ́wàá jẹ́ onípele-mẹ́ta gẹ́gẹ́ bí ìkẹ́wàá pẹ̀lú. Ìdánwò àkọ́kọ́ lo manna, gẹ́gẹ́ bí àmì Àkàrà Ọ̀run tí ń gbé Ọjọ́ Ìsinmi ọjọ́ keje ga. Ìdánwò ìkẹ́yìn lo “ìsinmi,” gẹ́gẹ́ bí àmì ìlànà ìdánwò ìkẹ́yìn ti òjò àìpẹ́, èyí tí ó parí sí Òfin Àìkú, níbi tí àwọn tí ń ṣojú fún Àkàrà Ọ̀run ti gbé sókè gẹ́gẹ́ bí àsíá Ọjọ́ Ìsinmi.

The beginning of the ten tests as with the ending of the ten tests emphasize the Sabbath, and the gospel message associated with the Sabbath, which is the everlasting gospel of the third angel. The first Kadesh is the omega of the ten tests, so the alpha of the ten tests must possess the same characteristics. Kadesh represented 1863, when the Lord had desired to finish His work and take His people home, but the entrance into the Promised Land was delayed.

Ìbẹ̀rẹ̀ àwọn ìdánwò mẹ́wàá gẹ́gẹ́ bí ìparí àwọn ìdánwò mẹ́wàá náà ṣe ń tẹnu mọ́ Ọjọ́ Ìsinmi, àti iṣẹ́ ìhìnrere tí ó ní ìbáṣepọ̀ pẹ̀lú Ọjọ́ Ìsinmi, èyí tí í ṣe ìhìnrere àìnípẹ̀kun ti áńgẹ́lì kẹta. Kadeṣi àkọ́kọ́ ni omega àwọn ìdánwò mẹ́wàá, nítorí náà alpha àwọn ìdánwò mẹ́wàá gbọ́dọ̀ ní àwọn àbùdá kan náà. Kadeṣi ṣàpẹẹrẹ ọdún 1863, nígbà tí Olúwa ti fẹ́ parí iṣẹ́ Rẹ̀ kí ó sì mú àwọn ènìyàn Rẹ̀ lọ sí ilé, ṣùgbọ́n ìwọlé sínú Ilẹ̀ Ìlérí ni a fa ìdádúró sí.

> “By reading the following scriptures we shall see how God regarded ancient Israel:

> “Nípa kíkà àwọn ẹsẹ Ìwé Mímọ́ wọ̀nyí, a ó rí bí Ọlọ́run ṣe wo Ísírẹ́lì ìgbàanì:”

> “‘For the Lord hath chosen Jacob unto Himself, and Israel for His peculiar treasure.’ Psalm 135:4.

> “Nítorí OLúWA ti yàn Jákọ́bù fún ara Rẹ̀, àti Ísráẹ́lì gẹ́gẹ́ bí iṣúra àkànṣe Rẹ̀.” Sáàmù 135:4.

> “‘For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto Himself, above all the nations that are upon the earth.’ Deuteronomy 14:2.

> “Nítorí ìwọ jẹ́ ènìyàn mímọ́ fún Olúwa Ọlọ́run rẹ, Olúwa sì ti yàn ọ́ láti jẹ́ ènìyàn àkànṣe fún ara Rẹ̀, ju gbogbo orílẹ̀-èdè tí ń bẹ lórí ilẹ̀ ayé lọ.” Deuteronomi 14:2.

> “‘For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people.’ Deuteronomy 7:6, 7.

> “‘Nítorí ìwọ jẹ́ ènìyàn mímọ́ fún Olúwa Ọlọ́run rẹ: Olúwa Ọlọ́run rẹ ti yàn ọ́ láti jẹ́ ènìyàn àkànṣe fún ara Rẹ̀, ju gbogbo àwọn ènìyàn tí ó wà lórí ilẹ̀ ayé lọ. Kì í ṣe nítorí pé ẹ pọ̀ ní iye ju gbogbo àwọn ènìyàn mìíràn lọ ni Olúwa fi ìfẹ́ Rẹ̀ lé yín lórí, tàbí fi yàn yín; nítorí ẹ jẹ́ ẹni díẹ̀ jùlọ nínú gbogbo àwọn ènìyàn.’ Deuteronomy 7:6, 7.”

> “‘For wherein shall it be known here that I and Thy people have found grace in Thy sight? is it not in that Thou goest with us? so shall we be separated, I and Thy people, from all the people that are upon the face of the earth.’ Exodus 33:16.

> “‘Nítorí níbo ni a ó ti mọ̀ níhìn-ín yìí pé èmi àti àwọn ènìyàn Rẹ ti rí oore-ọ̀fẹ́ ní ojú Rẹ? Ṣé kì í ṣe nípa pé ìwọ ń bá wa lọ? báyìí ni a ó sì fi yà wa sọ́tọ̀, èmi àti àwọn ènìyàn Rẹ, kúrò lọ́dọ̀ gbogbo ènìyàn tí ó wà lórí ojú ilẹ̀ ayé.’ Eksodu 33:16.

> “How frequently ancient Israel rebelled, and how often they were visited with judgments, and thousands slain, because they would not heed the commands of God who had chosen them! The Israel of God in these last days are in constant danger of mingling with the world and losing all signs of being the chosen people of God. Read again Titus 2:13–15. We are here brought down to the last days, when God is purifying unto Himself a peculiar people. Shall we provoke Him as did ancient Israel? Shall we bring His wrath upon us by departing from Him and mingling with the world, and following the abominations of the nations around us?” Testimonies, volume 1, 282, 283.

> “Bí ìgbà mélòó kan ni Ísírẹ́lì àtijọ́ ṣọ̀tẹ̀, àti bí ìgbà mélòó kan ni a fi ìdájọ́ bẹ wọ́n wò, tí a sì pa ẹgbẹẹgbẹ̀rún run, nítorí pé wọn kò fẹ́ fetí sí àwọn àṣẹ Ọlọ́run ẹni tí ó yàn wọ́n! Ísírẹ́lì Ọlọ́run ní àwọn ọjọ́ ìkẹyìn wọ̀nyí wà nínú ewu àìdúróṣinṣin pé kí wọ́n bà á ayé dá pọ̀, kí wọ́n sì pàdánù gbogbo àmì pé àwọn ni ènìyàn àyànfẹ́ Ọlọ́run. Ka Títù 2:13–15 lẹ́ẹ̀kan sí i. Níhìn-ín ni a ti mú wa wá sí àwọn ọjọ́ ìkẹyìn, nígbà tí Ọlọ́run ń sọ àwọn ènìyàn pàtó di mímọ́ fún ara Rẹ̀. Ṣé a óo mú un bínú gẹ́gẹ́ bí Ísírẹ́lì àtijọ́ ti ṣe bí? Ṣé a óo mú ìbínú Rẹ̀ wá sórí ara wa nípa yíyapa kúrò lọ́dọ̀ Rẹ̀, nípa dídàpọ̀ mọ́ ayé, àti nípa títẹ̀lé àwọn ohun ìríra àwọn orílẹ̀-èdè tí ó yí wa ká?” Testimonies, volume 1, 282, 283.

Sister White asks, “Shall we provoke Him as did ancient Israel?” We provoke him by mingling with the world, which is symbolized by Egypt, the very place that the rebels at Kadesh sought a leader to lead them back to. In 1863 the desire to return to Egypt and the selection of a new leader is represented by inspiration as desiring to be associated with the world.

Arábìnrin White béèrè pé, “Ǹjẹ́ àwa yóò mú un bínú gẹ́gẹ́ bí Ísírẹ́lì àtijọ́ ti ṣe?” A máa ń mú un bínú nípa dídapọ̀ mọ́ ayé, èyí tí Ejibiti dúró fún gẹ́gẹ́ bí ààmì rẹ̀, gan-an ní ibi náà tí àwọn ọlọ̀tẹ̀ ní Kádéṣi wá olórí kan láti mú wọn padà sí. Ní ọdún 1863, ìfẹ́ láti padà sí Ejibiti àti yíyan olórí tuntun ni ìmísí fi hàn gẹ́gẹ́ bí ìfẹ́ láti ní ìbáṣepọ̀ pẹ̀lú ayé.

The passage we are now considering was preceded by Sister White’s commentary of ancient Israel not entering into the rest. In the context of their continuous rebellion, she set forth the verses identifying how God wished to relate to His bride, but His bride refused. The following passage leads into what we just read.

Abala tí a ń ronú lórí nísinsìnyí ni àlàyé tí Arábìnrin White ṣe ṣáájú rẹ̀ nípa bí Ísírẹ́lì ìgbàanì kò ṣe wọ inú ìsinmi náà. Nínú àyíká ìṣọ̀tẹ̀ wọn tí kò dẹ́kun, ó gbé àwọn ẹsẹ̀ náà kalẹ̀ tí ń fi hàn bí Ọlọ́run ṣe fẹ́ ní ìbáṣepọ̀ pẹ̀lú ìyàwó rẹ̀, ṣùgbọ́n ìyàwó rẹ̀ kọ̀. Abala tí ó tẹ̀lé yìí ń ṣí ọ̀nà sí ohun tí a ṣẹ̀ṣẹ̀ kà.

In the passage she records, “God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.” In 1863, Laodicean Millerite Adventism formed an alliance with the government of the United States to help in their efforts to prevent their young men from being drafted into the deadliest war in American history.

Nínú ìpínrọ̀ tí ó kọ sílẹ̀, “Ọlọ́run béèrè pé kí àwọn ènìyàn Rẹ̀ gbẹ́kẹ̀lé Òun nìkan. Kò fẹ́ kí wọ́n gba ìrànlọ́wọ́ lọ́wọ́ àwọn tí kò sin ín.” Ní ọdún 1863, Adventismu Millerite ti Laodicea dá àjọṣepọ̀ pẹ̀lú ìjọba Orílẹ̀-èdè Amẹ́ríkà láti ràn wọ́n lọ́wọ́ nínú ìsapá wọn láti dí àwọn ọ̀dọ́kùnrin wọn lọ́wọ́ kí a má bàa fi wọ́n sínú iṣẹ́ ogun nínú ogun tí ó pa ènìyàn jù lọ nínú ìtàn Orílẹ̀-èdè Amẹ́ríkà.

> “We here read the warnings which God gave to ancient Israel. It was not His good pleasure that they should wander so long in the wilderness; He would have brought them immediately to the Promised Land had they submitted and loved to be led by Him; but because they so often grieved Him in the desert, He sware in His wrath that they should not enter into His rest, save two who wholly followed Him. God required His people to trust in Him alone. He did not wish them to receive help from those who did not serve Him.

> “Níbí ni à ń ka àwọn ìkìlọ̀ tí Ọlọ́run fi fún Ísírẹ́lì ìgbàanì. Kì í ṣe ìfẹ́ rere Rẹ̀ pé kí wọ́n máa rìn kiri pẹ́ tó bẹ́ẹ̀ nínú aginjù; ìbá ti mú wọn dé Ilẹ̀ Ìlérí lẹ́sẹ̀kẹsẹ̀ bí wọ́n bá ti tẹ̀rí ba, tí wọ́n sì fẹ́ràn láti jẹ́ kí Ó máa darí wọn; ṣùgbọ́n nítorí pé wọ́n máa ń mú un bínú léraléra nínú aṣálẹ̀, Ó fi ìbínú Rẹ̀ búra pé wọn kì yóò wọ inú ìsinmi Rẹ̀, àfi méjì tí wọ́n tẹ̀lé E pátápátá. Ọlọ́run béèrè pé kí àwọn ènìyàn Rẹ̀ gbẹ́kẹ̀lé Òun nìkan. Kò fẹ́ kí wọ́n gba ìrànlọ́wọ́ lọ́wọ́ àwọn tí kò sin Í.”

> “Please read Ezra 4:1–5: ‘Now when the adversaries of Judah and Benjamin heard that the children of the captivity builded the temple unto the Lord God of Israel; then they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you: for we seek your God, as ye do; and we do sacrifice unto Him since the days of Esarhaddon king of Assur, which brought us up hither. But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the Lord God of Israel, as King Cyrus the king of Persia hath commanded us. Then the people of the land weakened the hands of the people of Judah, and troubled them in building, and hired counselors against them, to frustrate their purpose.’

> “Ẹ jọ̀wọ́, ẹ ka Esra 4:1–5 pé: ‘Nígbà tí àwọn ọ̀tá Juda àti Benjamini gbọ́ pé àwọn ọmọ ìgbèkùn ń kọ́ tẹ́ńpìlì fún Olúwa Ọlọ́run Israẹli; nígbà náà ni wọ́n tọ̀ Serubbabeli lọ, àti àwọn olórí àwọn ilé bàbá, wọ́n sì wí fún wọn pé, Ẹ jẹ́ kí a bá yín kọ́ ilé náà: nítorí àwa ń wá Ọlọ́run yín gẹ́gẹ́ bí ẹ̀yin náà ti ń ṣe; àwa sì ti ń rú ẹbọ sí I láti ọjọ́ Esari-hadoni ọba Ásíríà, ẹni tí ó mú wa gòkè wá síhín-ín. Ṣùgbọ́n Serubbabeli, àti Jeṣua, àti ìyókù àwọn olórí ilé bàbá Israẹli, wí fún wọn pé, Ẹ kò ní ohun kan láti ṣe pẹ̀lú wa ní kíkọ́ ilé kan fún Ọlọ́run wa; ṣùgbọ́n àwa fúnra wa papọ̀ ni yóò kọ́ ọ́ fún Olúwa Ọlọ́run Israẹli, gẹ́gẹ́ bí Kírusi ọba Pérsia ti pàṣẹ fún wa. Nígbà náà ni àwọn ènìyàn ilẹ̀ náà sọ ọwọ́ àwọn ènìyàn Juda di aláìlera, wọ́n sì yọ wọ́n lẹ́nu nínú kíkọ́ ilé náà, wọ́n sì yá àwọn agbani-nímọ̀ràn sí wọn, láti ba ète wọn jẹ.’”

> “Ezra 8:21–23: ‘Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of Him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek Him; but His power and His wrath is against all them that forsake Him. So we fasted and besought our God for this: and He was entreated of us.’

> “Esra 8:21–23: ‘Nígbà náà ni mo kéde ààwẹ̀ níbẹ̀, lẹ́gbẹ̀ẹ́ odò Ahava, kí a lè rẹ ara wa sílẹ̀ níwájú Ọlọ́run wa, láti ọ̀dọ̀ Rẹ̀ láti wá ọ̀nà títọ́ fún wa, àti fún àwọn ọmọ wa kékeré, àti fún gbogbo ohun ìní wa. Nítorí ojú tì mí láti béèrè lọ́wọ́ ọba fún ẹgbẹ́ ọmọ-ogun àti àwọn ẹlẹ́ṣin láti ràn wá lọ́wọ́ lòdì sí ọ̀tá ní ọ̀nà: nítorí a ti sọ fún ọba pé, Ọwọ́ Ọlọ́run wa wà lórí gbogbo àwọn tí ń wá a fún rere; ṣùgbọ́n agbára Rẹ̀ àti ìbínú Rẹ̀ wà lòdì sí gbogbo àwọn tí ń kọ̀ ọ́ sílẹ̀. Nítorí náà, a gbààwẹ̀, a sì bẹ Ọlọ́run wa nítorí èyí: Ó sì fetí sí wa.’”

> “The prophet and these fathers did not regard the people of the land as worshipers of the true God, and though these professed friendship and wished to help them, they dared not unite with them in anything relating to His worship. When going up to Jerusalem to build the temple of God and to restore His worship, they would not ask help of the king to assist them in the way, but by fasting and prayer sought the Lord for help. They believed that God would defend and prosper His servants in their efforts to serve Him. The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.

> “Wòlíì àti àwọn baba wọ̀nyí kò ka àwọn ènìyàn ilẹ̀ náà sí olùjọsìn Ọlọ́run tòótọ́, àti bí ó tilẹ̀ jẹ́ pé àwọn wọ̀nyí fi ọ̀rẹ́ hàn, tí wọ́n sì fẹ́ ràn wọ́n lọ́wọ́, wọn kò gbójúgbóyà láti darapọ̀ mọ́ wọn nínú ohunkóhun tí ó jẹ́mọ ìjọsìn Rẹ̀. Nígbà tí wọ́n ń gòkè lọ sí Jerúsálẹ́mù láti kọ tẹ́ńpìlì Ọlọ́run àti láti tún ìjọsìn Rẹ̀ ṣe, wọn kò ní béèrè ìrànlọ́wọ́ ọba láti ràn wọ́n lọ́wọ́ lójú ọ̀nà, ṣùgbọ́n nípa àwẹ̀ àti àdúrà ni wọ́n fi wá Olúwa fún ìrànlọ́wọ́. Wọ́n gbàgbọ́ pé Ọlọ́run yóò dáàbò bo àwọn ìránṣẹ́ Rẹ̀, yóò sì mú kí wọ́n ṣàṣeyọrí nínú ìsapá wọn láti sin Í. Ẹlẹ́dàá ohun gbogbo kò nílò ìrànlọ́wọ́ àwọn ọ̀tá Rẹ̀ láti fi múlẹ̀ ìjọsìn Rẹ̀. Kò béèrè ẹbọ ìwà búburú, bẹ́ẹ̀ ni kò gba ọrẹ àwọn tí wọ́n ní ọlọ́run mìíràn níwájú Olúwa.”

> “We often hear the remark: ‘You are too exclusive.’ As a people we would make any sacrifice to save souls, or lead them to the truth. But to unite with them, to love the things that they love, and have friendship with the world, we dare not, for we should then be at enmity with God.” Testimonies, volume 1, 281, 282.

> “Ọ̀pọ̀lọpọ̀ ìgbà ni a máa ń gbọ́ ọ̀rọ̀ yìí pé: ‘Ẹ jẹ́ aláìfaradà jù lọ.’ Gẹ́gẹ́ bí ènìyàn kan, a ó ṣe ìrúbọkúbọ̀kúbàkùúgbòkùúgbàkùúgbàkùúbàkùúgbà kan láti gba ọkàn là, tàbí láti darí wọn sí òtítọ́. Ṣùgbọ́n láti darapọ̀ mọ́ wọn, láti fẹ́ràn ohun tí wọ́n fẹ́ràn, àti láti ní ìbáṣepọ̀ ọ̀rẹ́ pẹ̀lú ayé, a kò gbọ́dọ̀ ṣe é rárá, nítorí pé nígbà náà a yóò di ọ̀tá Ọlọ́run.” Testimonies, ìwọ̀n 1, 281, 282.

Sister White states, in conjunction with her commentary of the rebellion of Kadesh, “The Creator of all things needs not the help of His enemies to establish His worship. He asks not the sacrifice of wickedness, nor accepts the offerings of those who have other gods before the Lord.” In 1863, the movement of Laodicean Millerite Adventism became a church and formed an alliance with the power that would enforce Sunday worship upon the nation and thereafter the world.

Arábìnrin White sọ, ní ìbáṣepọ̀ pẹ̀lú àlàyé rẹ̀ lórí ìṣọ̀tẹ̀ Kádéṣì, pé, “Ẹlẹ́dàá ohun gbogbo kò nílò ìrànlọ́wọ́ àwọn ọ̀tá Rẹ̀ láti fi mú ìjọsìn Rẹ̀ dúró. Kò béèrè ẹbọ ìwà búburú, bẹ́ẹ̀ ni Kò sì gba àwọn ọrẹ ẹbọ àwọn tí wọ́n ní ọlọ́run mìíràn níwájú Olúwa.” Ní ọdún 1863, ìṣísẹ̀ Adventismu Millerite ti Laodicea di ìjọ, ó sì dá àdéhùn pọ̀ mọ́ agbára náà tí yóò fi mú ìjọsìn ọjọ́ Àìkú wá lórí orílẹ̀-èdè náà, lẹ́yìn èyí sì lórí ayé.

In the next article, we will continue our considerations of the prophetic lines that contribute to 1863, which is the capstone of the prophetic period of 1844 unto 1863.

Nínú àpilẹ̀kọ tó kàn, a óò tẹ̀síwájú nínú ìrònú wa lórí àwọn ìlà àsọtẹ́lẹ̀ tí ń ṣèrànwọ́ sí 1863, èyí tí ó jẹ́ òkúta àgbélébùú àkókò àsọtẹ́lẹ̀ láti 1844 sí 1863.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us. I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past. Ecclesiastes 1:9, 10; 3:14, 15.

> Ohun tí ó ti wà tẹ́lẹ̀, èyí náà ni yóò tún wà; ohun tí a sì ti ṣe, èyí náà ni a ó tún ṣe; kò sì sí ohun tuntun kankan lábẹ́ oòrùn. Ṣé ohun kan wà tí a lè sọ nípa rẹ̀ pé, Wò ó, èyí jẹ́ tuntun? Ó ti wà tẹ́lẹ̀ rí láti ìgbà àtijọ́, ṣáájú wa. Mo mọ̀ pé, ohunkóhun tí Ọlọ́run bá ṣe, yóò wà títí láé: a kò lè fi ohun kan kún un, bẹ́ẹ̀ ni a kò lè mú ohunkóhun kúrò nínú rẹ̀: Ọlọ́run sì ń ṣe é, kí ènìyàn lè bẹ̀rù níwájú rẹ̀. Ohun tí ó ti wà tẹ́lẹ̀, ó wà nísinsin yìí; ohun tí yóò sì wà, ó ti wà tẹ́lẹ̀; Ọlọ́run sì ń béèrè ohun tí ó ti kọjá. Oniwasu 1:9, 10; 3:14, 15.

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