We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
A ń ronú lórí àkókò àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ìkójọ kejì tí wòlíì Isaiah fi hàn, tí Arábìnrin White sì tún dá mọ̀ lẹ́yìn náà.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Ní ọjọ́ náà ni gbòǹgbò Jésè yóò wà, ẹni tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn Keferi yóò sì wá a; ìsinmi rẹ̀ yóò sì jẹ́ ológo. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, Olúwa yóò tún na ọwọ́ rẹ̀ jáde lẹ́ẹ̀kejì láti gba àjẹkù àwọn ènìyàn rẹ̀ tí yóò ṣẹ́ kù padà, láti Ásíríà, àti láti Ejibiti, àti láti Patírọsi, àti láti Kuṣi, àti láti Élámù, àti láti Ṣínárì, àti láti Hamati, àti láti àwọn erékùṣù òkun. Yóò sì gbé àsíá kalẹ̀ fún àwọn orílẹ̀-èdè, yóò sì kó àwọn ẹni ìtìjú Ísírẹ́lì jọ, yóò sì kó àwọn tí a tú ká ti Júdà jọ láti igun mẹ́rin ilẹ̀ ayé. Ìlara Éfírámù náà yóò kúrò, a ó sì gé àwọn ọ̀tá Júdà kúrò: Éfírámù kì yóò ṣe ilára Júdà mọ́, Júdà kì yóò sì yọ Éfírámù lẹ́nu mọ́. Aísáyà 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Nígbà tí a bá kó àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn jọ ní ìgbà kejì, ìṣọ̀kan kan yóò wà láàrín àwọn ọmọ-ẹ̀yìn wọ̀nyẹn, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtẹ́kọ́sì, tí Isaiah sì tọ́ka sí gẹ́gẹ́ bí àkókò kan nígbà tí, “Ìlara Efraimu pẹ̀lú yóò kúrò, a ó sì gé àwọn ọ̀tá Juda kúrò: Efraimu kì yóò ṣe ilara Juda, bẹ́ẹ̀ ni Juda kì yóò yọ Efraimu lẹ́nu.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
“Àwọn ìdánwò ni yóò dé sórí àwọn ènìyàn Ọlọ́run, a ó sì ya àwọn èpò kúrò nínú alíkámà. Ṣùgbọ́n kí Efraimu má ṣe máa jowú sí Juda mọ́, bẹ́ẹ̀ ni Juda kì yóò tún máa yọ Efraimu lẹ́nu mọ́. Ọ̀rọ̀ inú rere, ọ̀rọ̀ ìfẹ́ọ̀rẹ́, ọ̀rọ̀ kíkún fún àánú yóò máa ṣàn jáde láti inú ọkàn àti ètè tí a ti yà sọ́tọ̀. Ó ṣe pàtàkì gidigidi kí a wà ní ìṣọ̀kan, àti bí gbogbo wa bá ń wá ìwà pẹ̀lẹ́ àti ìrẹ̀lẹ̀ Kristi, a ó ní èrò-inú Kristi, ìṣọ̀kan ẹ̀mí yóò sì wà.” Review and Herald, March 19, 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Ìṣọ̀kan jẹ́ apá kan nínú iṣẹ́ tí Kristi ń ṣẹ nígbà tí Ó bá kó ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] jọ ní ìgbà kejì. Aṣojú ìṣọ̀kan yẹn ni ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtẹ́kọ́sítì, àti ọjọ́ mẹ́fà ìpàdé ibùdó Exeter, a sì lè ti mú un ṣẹ láti ọdún 1856 títí dé 1863, bí àwọn tí wọ́n ti ní ìrírí ìdààmú ńlá ti October 22, 1844, kò bá ti ṣìnà ọ̀nà wọn.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
“Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀lé ìdààmú náà, ọ̀pọ̀lọpọ̀ nínú àwọn onígbàgbọ́ Advent ni wọ́n fi ìgbàgbọ́ wọn sílẹ̀. Àwọn àríyànjiyàn àti ìpínyà sì wáyé níbẹ̀.... Báyìí ni a ṣe dá iṣẹ́ náà dúró, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ẹgbẹ́ Adventist ti dúró ṣinṣin pọ̀ lórí àwọn àṣẹ Ọlọ́run àti ìgbàgbọ́ Jésù, ìtàn wa ì bá ti yàtọ̀ gidigidi!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Kì í ṣe ìfẹ́ Ọlọ́run pé kí ìbọ̀ wíwá Kristi pẹ́ báyìí. Ọlọ́run kò pinu pé kí àwọn ènìyàn Rẹ̀, Ísírẹ́lì, máa rìn kiri fún ọdún mẹ́rìnlélógójì nínú aṣálẹ̀. Ó ṣe ìlérí láti mú wọn tọ́ sí ilẹ̀ Kenaani ní tààràtà, kí ó sì fi wọn múlẹ̀ níbẹ̀ gẹ́gẹ́ bí ènìyàn mímọ́, aláìlera, aláyọ̀. Ṣùgbọ́n àwọn tí a kọ́kọ́ wàásù náà fún, wọn kò wọlé ‘nítorí àìgbàgbọ́’ (Heberu 3:19). Ọkàn wọn kún fún ìkùnrá, ìṣọ̀tẹ̀, àti ìkórìíra, kò sì lè mú májẹ̀mú Rẹ̀ ṣẹ pẹ̀lú wọn.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Fún ogójì ọdún ni àìgbàgbọ́, ìkùnàkùnà, àti ìṣọ̀tẹ̀ ti fi pa Ísírẹ́lì ìgbàanì mọ́ kúrò ní ilẹ̀ Kénáánì. Àwọn ẹ̀ṣẹ̀ wọ̀nyí kan náà ni wọ́n ti fa ìwọlé Ísírẹ́lì òde-òní sínú Kénáánì ọ̀run pẹ́. Ní ọ̀ràn méjèèjì, kì í ṣe nínú àwọn ìlérí Ọlọ́run ni àṣìṣe wà. Àìgbàgbọ́, ìfẹ́-ayé, àìyàsọ́tọ̀ fún Ọlọ́run, àti ìjà láàrín àwọn ènìyàn tí ń jẹ́wọ́ pé àwọn jẹ́ ti Olúwa ni ó ti jẹ́ kí a dúró pẹ́ ní ayé ẹ̀ṣẹ̀ àti ìbànújẹ́ yìí fún ọ̀pọ̀lọpọ̀ ọdún.” Selected Messages, ìwé 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Ìsàlẹ̀bọ̀ wíwá angẹli kejì náà fi ìtúká kan hàn ní àkókò ìbànújẹ àkọ́kọ́, èyí tí ó bẹ̀rẹ̀ àkókò ìdádúró náà; lẹ́yìn náà sì mú wá sí àkókò ọjọ́ mẹ́fà níbi àpéjọ àgọ́ Exeter, níbi tí ìṣọ̀kan lórí ìhìnrere náà ti jẹ́ ìmúṣẹ ṣáájú ìtújáde Ẹ̀mí Mímọ́ nínú ìhìnrere Ẹkún Àárín Òru ní ìparí àpéjọ náà.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Ìsọ̀kalẹ̀ áńgẹ́lì kẹta ní October 22, 1844, fi ìtúká kan hàn nígbà ìbànújẹ́ ńlá náà, ó sì mú àkókò ẹ̀kọ́ wọlé bí a ti ṣí àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú Ibi Mímọ́ Jùlọ sí àwọn ènìyàn Ọlọ́run. Ní ọdún 1849, Olúwa ń na ọwọ́ Rẹ̀ jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì, àti ní 1851, a ń gbé àwòrán 1850 kalẹ̀. Àwòrán náà dúró fún ìhìn iṣẹ́ ìpìlẹ̀, àní ìhìn iṣẹ́ gan-an tí a ó gbé sókè níwájú ayé gẹ́gẹ́ bí àsíá.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Ìkójọpọ̀ àwọn ọmọ-ẹ̀yìn fún ìgbà kejì láti ọ̀dọ̀ Kristi bẹ̀rẹ̀ lẹ́sẹ̀kẹsẹ̀ nígbà ìsọ̀kalẹ̀ Rẹ̀, àti ìkójọpọ̀ àwọn tí ó wà ní Exeter bẹ̀rẹ̀ ní àkókò ìgbà ìdádúró. Nínú ìtàn ìṣọ̀tẹ̀ ọdún 1863, ìkójọpọ̀ fún ìgbà kejì bẹ̀rẹ̀ ní ó kéré tán ọdún márùn-ún sínú ìlànà ẹ̀kọ́ tí ó bẹ̀rẹ̀ nígbà tí a ṣí ìmọ́lẹ̀ ibi mímọ́ sílẹ̀ ní 1844. Ní 1848, Ìslámù wà nígbà náà ń mú àwọn orílẹ̀-èdè bínú. A ṣe àfihàn ìkójọpọ̀ kejì gẹ́gẹ́ bí iṣẹ́ tí ń tẹ̀síwájú tí a ń mú ṣẹ nípasẹ̀ dídé ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtẹ́kọ́sì, àti pẹ̀lú nípasẹ̀ ọjọ́ mẹ́fà ìpàdé àgọ́ Exeter, ó sì yẹ kí ó ti parí ní ọdún 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Iṣẹ́ ìkójọpọ̀ àwọn ènìyàn Rẹ̀ ní ìgbà kejì ni iṣẹ́ ìparí áńgẹ́lì kẹta, a sì ń ṣe é nípasẹ̀ ọwọ́ Kristi.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
Nígbà tí ọjọ́ ìsinmi sì dé, ó bẹ̀rẹ̀ sí í kọ́ni nínú sínágọ́ọ̀gù; ọ̀pọ̀ ẹni tí ó sì ń gbọ́ ọ yà á lẹ́nu, wọ́n ń wí pé, Níbo ni ọkùnrin yìí ti rí nkan wọ̀nyí? ọgbọ́n wo sì ni èyí tí a fi fún un, tí a fi jẹ́ pé irú iṣẹ́ agbára bẹ́ẹ̀ ni a ń ṣe nípa ọwọ́ rẹ̀? Máàkù 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Ìtúká tí ó ṣẹlẹ̀ nígbà tí àmì àtọrunwá bá sọ̀kalẹ̀, bẹ̀rẹ̀ ìlànà ìdánwò kan tí ní ìkẹyìn ń fi irú ẹlẹ́sìn méjì hàn gbangba, àti nípa báyìí ń sọ tẹ́ńpìlì di mímọ́.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Ẹni tí àfèrí rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà ìtíyẹ̀ rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà rẹ̀ jọ sínú àká; ṣùgbọ́n ìyàngbò yóò fi iná tí a kò lè pa sun tán. Matteu 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Ní àkókò yẹn àwọn ènìyàn Ọlọ́run gbọ́dọ̀ gba ìránṣẹ́ náà láti ọwọ́ áńgẹ́lì náà, kí wọ́n sì jẹ ẹ.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Mo sì rí áńgẹ́lì alágbára mìíràn sọ̀kalẹ̀ láti ọ̀run wá, a fi àwọsánmà wọ̀ ọ́: òṣùmàrè sì wà lórí orí rẹ̀, ojú rẹ̀ sì dàbí oòrùn, ẹsẹ̀ rẹ̀ sì dàbí àwọn ọ̀pá iná: Ó sì ní ìwé kékeré kan tí ó ṣí sílẹ̀ lọ́wọ́ rẹ̀: ó sì gbé ẹsẹ̀ ọ̀tún rẹ̀ lé orí òkun, àti ẹsẹ̀ òsì rẹ̀ lé orí ilẹ̀. Ìfihàn 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Nígbà ìbọ̀wọ̀ angẹli kejì ní ọjọ́ kẹrìndínlógún, oṣù kẹrin, ọdún 1844, àwọn ènìyàn Ọlọ́run ti fọ́n ká. A ti kọ́kọ́ kó wọn jọ pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ Ìfihàn orí kẹsàn-án, ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, ní ọjọ́ kọkànlá, oṣù kẹjọ, ọdún 1840, ṣùgbọ́n Olúwa ti di ọwọ́ Rẹ̀ mú lórí àṣìṣe kan nínú ìṣírò díẹ̀ nínú àwọn nọ́mbà inú àwòrán náà.
“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 àtẹ̀ ìṣirò 1843, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí wọn, ó sì fi àṣìṣe kan sínú díẹ̀ lára àwọn nọ́ńbà náà pamọ́, kí ẹnikẹ́ni má bà a lè rí i, títí di ìgbà tí a yóò yọ ọwọ́ Rẹ̀ kúrò.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Yíyọ ọwọ́ Rẹ̀ kúrò jẹ́ kí Samuel Snow lè dá ọjọ́ tí ó tọ́ sí mímọ̀ fún ìran tí ó fà á sílẹ̀.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Àwọn olóòótọ́ wọ̀nyẹn, tí ìrẹ̀wẹ̀sì bá, tí wọn kò sì lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọ́n sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi ni a darí wọn sí àwọn Bíbélì wọn láti wá àwọn àkókò àsọtẹ́lẹ̀ kiri. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà. Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni ó fi hàn pé wọn yóò dópin ní 1844.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Ìtàn àwọn áńgẹ́lì àkọ́kọ́ àti kejì ní ìlà àwọn àmì ọ̀nà tí a so mọ́ ọwọ́ Kristi. Nígbà tí Ó sọ̀kalẹ̀ ní August 11, 1840 àti April 19, 1844, Ó ní ìránṣẹ́ kan ní ọwọ́ Rẹ̀. Ọwọ́ Rẹ̀ ni ó darí ṣíṣe àti ìtẹ̀jáde àtẹ 1843 ní May 1842. Ọwọ́ Rẹ̀ ni ó fi dì àṣìṣe kan mọ́ ní àwọn nọ́mbà tó wà lórí àtẹ náà. Lẹ́yìn ìtúká ìbànújẹ àkọ́kọ́ náà, Jeremiah jókòó ní òun nìkan nítorí ọwọ́ Kristi. Lẹ́yìn náà Ó yọ ọwọ́ Rẹ̀ kúrò, bẹ́ẹ̀ ni Ó sì tú ìdìpọ̀ ìránṣẹ́ Midnight Cry náà sílẹ̀. Ìṣe fífi ọwọ́ Rẹ̀ nà jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì ṣẹlẹ̀ láti ìbànújẹ àkọ́kọ́ títí dé ìpàdé àgọ́ Exeter, gẹ́gẹ́ bí a ti kó àwọn ọmọ-ẹ̀yìn jọ ní ìkẹyìn ní Jerusalem fún ọjọ́ mẹ́wàá ṣáájú ìtújáde Ẹ̀mí Mímọ́. Nígbà dídé áńgẹ́lì kẹta ní October 22, 1844, Olúwa gbé ọwọ́ Rẹ̀ sókè.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Angẹli náà tí mo rí tí ó dúró lórí òkun àti lórí ilẹ̀ sì gbé ọwọ́ rẹ̀ sókè sí ọ̀run, ó sì búra ní orúkọ Ẹni tí ń bẹ láàyè títí láé àti láéláé, ẹni tí ó dá ọ̀run àti ohun tí ó wà nínú rẹ̀, àti ilẹ̀ àti ohun tí ó wà nínú rẹ̀, àti òkun àti ohun tí ó wà nínú rẹ̀, pé àkókò kì yóò sí mọ́. Ifihan 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Láti ìpéjọ àkọ́kọ́ ní August 11, 1840 títí di October 22, 1844, ìtàn àwọn áńgẹ́lì kìíní àti kejì ni ọwọ́ Kristi ti fi ààmì sí. Ní October 22, 1844, áńgẹ́lì kẹta sọ̀kalẹ̀, a sì tú agbo kékeré Millerite ká nípa Ìbànújẹ́ Ńlá náà. Ní ọjọ́ náà, Kristi gbé ọwọ́ Rẹ̀ sókè sí ọ̀run, ó sì búra pé àkókò kì yóò sí mọ́.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Ìkójọpọ̀ kejì nínú ìtàn láti ọdún 1844 títí dé 1863 bẹ̀rẹ̀ nígbà tí Kristi gbé ọwọ́ Rẹ̀ sókè, nígbà kan náà sì ń di ìránṣẹ́ kan mú nínú ọwọ́ Rẹ̀ láti jẹ. Lẹ́yìn náà, ní ọdún 1849, Ó na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti kó àwọn ènìyàn Rẹ̀ tí wọ́n ti tú ká jọ. A ti kó àwọn ènìyàn wọ̀nyí jọ nípasẹ̀ ìránṣẹ́ Igbe Ààrin Òru, a sì tú wọn ká nígbà tí ìṣẹ̀lẹ̀ tí a ti sọ tẹ́lẹ̀ kò ṣẹ. Ní ìpàdé àgọ́ Exeter, Kristi kó agbo-ẹran Rẹ̀ jọ, Ó sì sọ wọ́n di ọ̀kan lórí ìránṣẹ́ náà, gẹ́gẹ́ bí Ó ti ṣe ní ọjọ́ mẹ́wàá tí ó ṣáájú Pẹ́ńtíkọ́stì. Àwọn Millerites ará Filadẹlfíà kúrò ní ìpàdé àgọ́ Exeter, wọ́n sì tún Pẹ́ńtíkọ́stì ṣe. Ní ọdún 1856, Kristi wà lóde ìṣísẹ̀ náà tí ó ti yí padà sí Laodicea, nítorí Kristi dúró níta ọkàn ọmọ Laodicea kan, Ó sì ń kànkùn, ní wíwá ọ̀nà àbáwọlé.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Wò ó, mo dúró ní ẹnu-ọ̀nà, mo sì ń kànkùn: bí ẹnikẹ́ni bá gbọ́ ohùn mi, tí ó sì ṣí ẹnu-ọ̀nà, èmi yóò wọlé tọ̀ ọ́ wá, èmi yóò sì bá a jẹun, òun náà yóò sì bá mi jẹun. Ìfihàn 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
Ní ọdún 1856, ọwọ́ Kristi ń lu ilẹ̀kùn ẹgbẹ́ Millerite ti Laodicea, ṣùgbọ́n kò sí èsì rere kankan. Ní ọdún 1849, ọdún méje sẹ́yìn, Ó ti bẹ̀rẹ̀ sí í kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì, ṣùgbọ́n iyèméjì àti àìdánilójú dá ẹgbẹ́ Filadelfia dúró.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Bí àwọn Adventistì, lẹ́yìn ìdààmú ńlá ti ọdún 1844, bá ti di ìgbàgbọ́ wọn mú ṣinṣin, tí wọ́n sì bá ti tẹ̀síwájú ní ìṣọ̀kan nínú ìtọ́sọ́nà ìpèsè Ọlọ́run tí a ṣí sílẹ̀, nípa gbígba ìránṣẹ́ áńgẹ́lì kẹta àti nípa agbára Ẹ̀mí Mímọ́ kéde rẹ̀ fún ayé, wọn ì bá ti rí ìgbàlà Ọlọ́run, Olúwa ì bá ti fi agbára ńlá ṣiṣẹ́ pọ̀ mọ́ ìsapá wọn, iṣẹ́ náà ì bá ti parí, Kristi sì ì bá ti ti wá ní ìgbà pípẹ́ yìí láti gba àwọn ènìyàn Rẹ̀ sí èrè wọn. Ṣùgbọ́n ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀ lé ìdààmú náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ advent fi ìgbàgbọ́ wọn sílẹ̀.... Báyìí ni a ṣe dí iṣẹ́ náà lọ́wọ́, a sì fi ayé sílẹ̀ nínú òkùnkùn. Bí gbogbo ẹgbẹ́ Adventistì bá ti di ìṣọ̀kan mọ́ àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù, ìtàn wa ì bá ti yàtọ̀ tó bẹ́ẹ̀!” Evangelism, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
Ní ọjọ́ kẹ́rìnlá, oṣù Kẹsán, ọdún 2001, Kristi kó àwọn ènìyàn ọjọ́ ìkẹyìn Rẹ̀ jọ, àwọn tí a tú ká lẹ́yìn náà ní ọjọ́ kẹtàlá, oṣù Keje, ọdún 2020. Ní ọjọ́ kẹ́rìnlá, oṣù Kẹsán, ọdún 2001, àwọn tí a kó jọ mú ìwé àṣírí náà kúrò ní ọwọ́ Kristi, wọ́n sì jẹ ẹ́. Ní ọjọ́ kẹtàlá, oṣù Keje, ọdún 2020, wọ́n kọ àṣẹ tí ọwọ́ Rẹ̀ tí a gbé sókè dúró fún, èyí tí ó fi hàn pé “àkókò kì yóò sí mọ́.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Àwọn Míléráítì Fíládélfíà kò fi ìṣọ̀tẹ̀ hàn nínú àsọtẹ́lẹ̀ èké wọn ti ọdún 1843, nítorí wọ́n ṣiṣẹ́ gẹ́gẹ́ bí gbogbo ìmọ́lẹ̀ tí Olúwa ti fi hàn fún wọn; ṣùgbọ́n ní July 18, 2020 àwọn Laodíkíà ti ìgbìmọ̀ áńgẹ́lì kẹta ṣọ̀tẹ̀ sí ìmọ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ọwọ́ Rẹ̀. Lẹ́yìn 1844, ìgbìmọ̀ Fíládélfíà ti áńgẹ́lì àkọ́kọ́ “ní àkókò iyèméjì àti àìdánilójú” “fi ìgbàgbọ́ wọn sílẹ̀,” wọ́n sì di àwọn Laodíkíà.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 dúró fún àkókò ìyípadà yẹn, ó sì ń ṣàpẹẹrẹ àkókò ìyípadà kan fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Ní ìbìkan láàárín ọdún méje náà, láti 1849 sí 1856, ìṣísẹ̀ Philadelphian Millerite kọ̀ láti tẹ̀ síwájú fún ọwọ́ Olúwa tí ó ń nà jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì, ìlérí náà sì ni pé Ó máa ṣe púpọ̀ sí i nígbà náà ju bí Ó ti ṣe ní àtijọ́ lọ.
“September 23, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
“Ọjọ́ 23, oṣù Kẹsán, Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde lẹ́ẹ̀kejì láti tún iyókù àwọn ènìyàn rẹ̀ jọ, àti pé a gbọ́dọ̀ fi ìsapá kún ìsapá ní àkókò ìkójọ yìí. Ní àkókò ìtúká, a lù Ísírẹ́lì, a sì ya á ká; ṣùgbọ́n nísinsìnyí, ní àkókò ìkójọ, Ọlọ́run yóò mú àwọn ènìyàn rẹ̀ láradá, yóò sì dì wọ́n pa pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kalẹ̀ ní ipa kékeré péré, wọ́n ṣàṣeparí díẹ̀ péré tàbí kò sí nǹkan rárá; ṣùgbọ́n ní àkókò ìkójọ, nígbà tí Ọlọ́run ti na ọwọ́ rẹ̀ jáde láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kalẹ̀ yóò ní ipa tí a pinnu fún wọn. Gbogbo ènìyàn gbọ́dọ̀ jẹ́ ọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ìtìjú fún ẹnikẹ́ni láti máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti darí wa nísinsìnyí ní àkókò ìkójọ; nítorí bí Ọlọ́run kò bá ṣe ju èyí tí ó ṣe nígbà náà lọ fún wa nísinsìnyí, a kì yóò lè tún Ísírẹ́lì kó jọ láé. Ó ṣe pàtàkì gan-an pé kí a tẹ òtítọ́ náà jáde nínú ìwé ìròyìn, gẹ́gẹ́ bí a ti ń wàásù rẹ̀.” Review and Herald, November 1, 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Ó hàn gbangba pé, Olúwa gbìyànjú láti mú iṣẹ́ Rẹ̀ lọ síwájú nínú ìṣọ̀kan, ṣùgbọ́n ó ṣe kedere pé ìṣọ̀kan náà ti fọ́, àti pé “ní àkókò iyèméjì àti àìdánilójú tí ó tẹ̀lé ìdààmú náà, ọ̀pọ̀ nínú àwọn onígbàgbọ́ advent fi ìgbàgbọ́ wọn sílẹ̀.” The Present Truth (nígbà tí ó yá, Review and Herald) bẹ̀rẹ̀ sí í jáde ní ọdún 1849, àti pé ní ọdún 1851 àtẹ 1850 ti wà ní ààyè, ṣùgbọ́n ní ọdún 1856, iṣẹ́ ìhìnrere “àkókò méje” ti Lefitiku ogún-ún àti mẹ́fà ni a fi sílẹ̀ láì parí. Ìhìnrere tí a tú sílẹ̀ ní October 22, 1844 ṣẹlẹ̀ nígbà tí àwọn àsọtẹ́lẹ̀ àkókò ti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún mẹ́ta àti ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún dé òpin wọn.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Ọjọ́ Ìsinmi ni ẹ̀kọ́ tí ó tàn yọ lókè àwọn ẹ̀kọ́ míì ní àkókò náà, àti fún ọdún méjìlá, ìlànà ìdánwò kan ń bá a lọ títí ìdánwò ìkẹyìn fi dé ní ọdún 1856. Ìdánwò náà jẹ́ nípa ìsinmi Ọjọ́ Ìsinmi fún ilẹ̀ náà, ó sì fi àmì sí òpin ìlànà ìdánwò kan tí ó bẹ̀rẹ̀ pẹ̀lú ìsinmi Ọjọ́ Ìsinmi fún ènìyàn. Àkókò ìdánwò náà rú ìbùwọ̀lu Alfa àti Omega. 1856 tún ṣàpẹẹrẹ ìlọsíwájú ìmọ̀ lórí òtítọ́ àkọ́kọ́ tí ó jẹ́ ìpìlẹ̀ tí Miller ṣàwárí, nítorí náà ó ní ìbùwọ̀lu Alfa àti Omega ní ìpele yẹn pẹ̀lú. Òtítọ́ Ọjọ́ Ìsinmi, ní jíjẹ́ àmì àwọn ènìyàn Ọlọ́run tí a sọ di mímọ́, ni a ṣàfihàn gẹ́gẹ́ bí ìfọnilẹ́yìn kàkàkí keje, nígbà tí àṣírí Kristi nínú onígbàgbọ́, ìrètí ògo, bá ṣẹ ní kíkún. “Ìgbà méje” ni a ṣàfihàn nípasẹ̀ kàkàkí Jubilee tí a ní láti fún ní Ọjọ́ Ètùtù.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Ọdún méje láti 1856 títí dé 1863 dúró fún ọjọ́ mẹ́wàá ní Jerusalẹmu fún àwọn ọmọ-ẹ̀yìn, àti fún ọjọ́ mẹ́fà ìpàdé àgọ́ Exeter fún àwọn Millerite ti Filadelfia, ṣùgbọ́n, ní ìbànújẹ́, àkókò náà di àpèjúwe àwọn tí ń kọ̀ láti tẹ̀lé Oluwa bí Ó ṣe ń darí wọn kọjá àkókò ìyípadà náà. Ìtàn áńgẹ́lì kìíní àti kejì, èyí tí í ṣe àkókò ìtàn ti ààrá méje náà, fi hàn pé Oluwa na ọwọ́ Rẹ̀ jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì láti ọjọ́ 19 Oṣù Kẹrin, 1844, ó sì ṣàfihàn ìdáhùn ìgbọràn bí àwọn ọlọ́gbọ́n ṣe tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Ìtàn Kádéṣi àkọ́kọ́, èyí tí í ṣe ìtàn angẹli kẹta láti ọdún 1844 títí dé 1863, fihàn pé Olúwa tún na ọwọ́ Rẹ̀ jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì; ṣùgbọ́n nínú ìtàn náà, ìṣọ̀tẹ̀ ni a fi hàn. Nísinsin yìí, fún ìgbà kẹta, láti ìgbà July 2023 wá, Olúwa tún ń na ọwọ́ Rẹ̀ jáde láti kó àwọn ènìyàn Rẹ̀ jọ ní ìgbà kejì, wọn yóò sì mú Kádéṣi kejì ṣẹ gẹ́gẹ́ bí àwọn Filadelfia onígbọràn, nítorí àmì ìdánimọ̀ òtítọ́ fihàn àwọn ìgbà mẹ́tẹ̀ẹ̀ta náà gẹ́gẹ́ bí ìbẹ̀rẹ̀ àti òpin tí ń ṣàpẹẹrẹ àwọn Filadelfia onígbọràn, àti àpẹẹrẹ àárín náà gẹ́gẹ́ bí àwọn Laodíṣia aláìgbọràn.
We will continue this study in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Ṣé àwọn ìjọ yóò fetí sí ìránṣẹ́ Laodíkíà? Ṣé wọn yóò ronú pìwà dà, tàbí, láìka pé a ń kéde ìhìnrere òtítọ́ tí ó ṣe pàtàkì jùlọ—ìránṣẹ́ angẹli kẹta—sí ayé, wọn yóò máa bá a lọ nínú ẹ̀ṣẹ̀? Èyí ni ìránṣẹ́ àánú ìkẹyìn, ìkìlọ̀ ìkẹyìn sí ayé tí ó ṣubú. Bí ìjọ Ọlọ́run bá di ìtutù, kò tún dúró nínú ojú rere Ọlọ́run mọ́ ju àwọn ìjọ tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹni pé wọ́n ti ṣubú tí wọ́n sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ gbogbo ẹ̀mí aláìmọ́, àti àgò gbogbo ẹyẹ aláìmọ́ àti ẹyẹ ìkórìíra. Àwọn tí wọ́n ti ní àǹfààní láti gbọ́ àti láti gba òtítọ́, tí wọ́n sì ti darapọ̀ mọ́ ìjọ Adventist Ọjọ́ Keje, tí wọ́n ń pe ara wọn ní ènìyàn Ọlọ́run tí ń pa àwọn àṣẹ mọ́, síbẹ̀ tí wọn kò ní ìyè àti ìyàsọ́tọ̀ sí Ọlọ́run ju bí àwọn ìjọ orúkọ lásán ṣe ní lọ, wọn yóò gba lára àwọn àjàkálẹ̀-àrùn Ọlọ́run pẹ̀lú gẹ́gẹ́ bí ó ti dájú pé àwọn ìjọ tí ń tako òfin Ọlọ́run yóò gba. Àwọn nìkan tí a ti sọ di mímọ́ nípasẹ̀ òtítọ́ ni yóò jẹ́ ara ìdílé ọba nínú àwọn ilé ọ̀run tí Kristi ti lọ láti pèsè fún àwọn tí ó fẹ́ràn Rẹ̀ tí wọ́n sì ń pa àwọn àṣẹ Rẹ̀ mọ́.
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Ẹni tí ó bá ń wí pé, Mo mọ̀ ọ́n, tí kò sì pa àwọn àṣẹ Rẹ̀ mọ́, èké ni, òtítọ́ kì í sì í bẹ nínú rẹ̀’ [1 John 2:4]. Èyí kan gbogbo àwọn tí wọ́n ń sọ pé àwọn ní ìmọ̀ Ọlọ́run, tí wọ́n sì ń pa àwọn àṣẹ Rẹ̀ mọ́, ṣùgbọ́n tí wọn kò fi èyí hàn nípa iṣẹ́ rere. Gẹ́gẹ́ bí iṣẹ́ wọn ni wọn yóò gbà. ‘Ẹnikẹ́ni tí ń gbé inú Rẹ̀ kì í ṣẹ̀ṣẹ̀: ẹnikẹ́ni tí ó bá ń ṣẹ̀ṣẹ̀ kò tíì rí I, bẹ́ẹ̀ ni kò mọ̀ Ọ́’ [1 John 3:6]. A tọ́ ọ sí gbogbo ọmọ ìjọ, pẹ̀lú àwọn ọmọ ẹgbẹ́ àwọn ìjọ Seventh-day Adventist. ‘Àwọn ọmọ kékeré, kí ẹnikẹ́ni má ṣe tàn yín jẹ: ẹni tí ń ṣe òdodo jẹ́ olódodo, gẹ́gẹ́ bí Òun náà ti jẹ́ olódodo. Ẹni tí ń dá ẹ̀ṣẹ̀ ṣe ti Èṣù ni; nítorí Èṣù ti ń ṣẹ̀ṣẹ̀ láti ìbẹ̀rẹ̀ wá. Nítorí ète yìí ni a ṣe fi Ọmọ Ọlọ́run hàn, kí Ó lè pa iṣẹ́ Èṣù run. Ẹnikẹ́ni tí a bí láti ọ̀dọ̀ Ọlọ́run kì í dá ẹ̀ṣẹ̀ ṣe; nítorí irúgbìn Rẹ̀ ń gbé inú rẹ̀: kò sì lè ṣẹ̀ṣẹ̀, nítorí a bí i láti ọ̀dọ̀ Ọlọ́run. Nínú èyí ni a fi ń mọ àwọn ọmọ Ọlọ́run, àti àwọn ọmọ Èṣù: ẹnikẹ́ni tí kò bá ṣe òdodo kì í ṣe ti Ọlọ́run, bẹ́ẹ̀ ni ẹni tí kò fẹ́ràn arákùnrin rẹ̀’ [1 John 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Gbogbo àwọn tí ń sọ pé àwọn jẹ́ Adventist tí ń pa ọjọ́ ìsinmi Sábáàtì mọ́, síbẹ̀ tí wọ́n sì ń bá a lọ nínú ẹ̀ṣẹ̀, wọ́n jẹ́ òpùrọ́ ní ojú Ọlọ́run. Ìhùwàsí ẹ̀ṣẹ̀ wọn ń ṣiṣẹ́ lòdì sí iṣẹ́ Ọlọ́run. Wọ́n ń darí àwọn ẹlòmíràn sínú ẹ̀ṣẹ̀. Ọ̀rọ̀ náà wá láti ọ̀dọ̀ Ọlọ́run sí gbogbo ọmọ-ẹ̀yìn nínú àwọn ìjọ wa pé, ‘Ẹ sì ṣe ọ̀nà títọ́ fún ẹsẹ̀ yín, kí èyí tí ó rọ̀ má bà a yà kúrò ní ọ̀nà; ṣùgbọ́n kí a kúkú mú un láradá. Ẹ máa lépa àlàáfíà pẹ̀lú gbogbo ènìyàn, àti ìwà mímọ́, láìsí èyí tí kò sí ẹni tí yóò rí Olúwa: ẹ máa ṣọ́ra gidigidi kí ẹnikẹ́ni má bà a kùnà nínú oore-ọ̀fẹ́ Ọlọ́run; kí gbòǹgbò ìkorò kankan má bà a hù sókè kí ó yọ yín lẹ́nu, tí ọ̀pọ̀ ènìyàn yóò sì di aláìmọ́ nítorí rẹ̀; kí àgbèrè kankan tàbí ẹni aláìmọ̀kan, bí Ísọ̀, má ṣe wà, ẹni tí ó fi ogún àkọ́bí rẹ̀ tà fún ìjẹ kan ṣoṣo. Nítorí ẹ mọ bí ó ti rí pé lẹ́yìn náà, nígbà tí ó fẹ́ jogún ìbùkún náà, a kọ̀ ọ́ sílẹ̀; nítorí kò rí ààyè fún ìrònúpìwàdà, bí ó tilẹ̀ jẹ́ pé ó fi omijé wá a gidigidi’ [Hebrews 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Èyí wúlò sí ọ̀pọ̀ ènìyàn tí wọ́n ń sọ pé àwọn gbà òtítọ́ gbọ́. Dípò kí wọ́n fi àwọn ìṣe ìfẹ́kúfẹ̀ẹ́ wọn sílẹ̀, wọ́n ń tẹ̀síwájú nínú ọ̀nà ẹ̀kọ́ tí kò tọ́ lábẹ́ ẹ̀tàn ọgbọ́n àròsọ Sátánì. A kì í mọ ẹ̀ṣẹ̀ gẹ́gẹ́ bí ẹ̀ṣẹ̀. Àní ẹ̀rí-ọkàn wọn ti bàjẹ́, ọkàn wọn ti di oníbàjẹ́, àní èrò inú wọn sì ń bàjẹ́ nígbà gbogbo. Sátánì ń lò wọ́n gẹ́gẹ́ bí ìdẹ láti fa àwọn ọkàn ènìyàn sínú àwọn ìṣe àìmọ́ tí ń ba gbogbo ẹ̀dá ènìyàn jẹ́. ‘Ẹni tí ó kẹ́gàn òfin Mósè [èyí tí í ṣe òfin Ọlọ́run] kú láìsí àánú nípasẹ̀ ẹlẹ́rìí méjì tàbí mẹ́ta: ìjẹ̀bi tí ó burú ju bẹ́ẹ̀ lọ tó mélòó ni, ẹ rò pé, ni a ó kà ẹni náà sí ẹni tí ó yẹ sí, ẹni tí ó ti tẹ Ọmọ Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀, tí ó sì ka ẹ̀jẹ̀ májẹ̀mú, èyí tí a fi sọ ọ́ di mímọ́, sí ohun àìmọ́, tí ó sì ti hùwà ìkà sí Ẹ̀mí oore-ọ̀fẹ́? Nítorí a mọ Ẹni tí ó ti wí pé, Èmi ni ẹ̀san jẹ́ ti, Èmi yóò san án padà, ni Olúwa wí. Àti pé lẹ́ẹ̀kan sí i, Olúwa yóò ṣe ìdájọ́ àwọn ènìyàn Rẹ̀. Ohun ẹ̀rù ni láti bọ́ sínú ọwọ́ Ọlọ́run alààyè’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.