We ended a recent article with a passage from Prophets and Kings, where Sister White identified that Daniel was seeking to “understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary.”
A parí àpilẹ̀kọ kan tó ṣẹ̀ṣẹ̀ kọjá pẹ̀lú ọ̀rọ̀ kan láti inú Prophets and Kings, níbi tí Sister White ti fi hàn pé Dáníẹ́lì ń wá láti “lóye ìbáṣepọ̀ tí ìgbèkùn ọdún àádọ́rin náà ní, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ nípasẹ̀ Jeremiah, pẹ̀lú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún tí ó gbọ́ nínú ìran pé àlejò ọ̀run náà kéde pé yóò kọjá kí ìwẹ̀nùmọ́ ibi mímọ́ Ọlọ́run tó dé.”
“Through another vision further light was thrown upon the events of the future; and it was at the close of this vision that Daniel heard ‘one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision?’ Daniel 8:13. The answer that was given, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed’ (verse 14), filled him with perplexity. Earnestly he sought for the meaning of the vision. He could not understand the relation sustained by the seventy years’ captivity, as foretold through Jeremiah, to the twenty-three hundred years that in vision he heard the heavenly visitant declare should elapse before the cleansing of God’s sanctuary. The angel Gabriel gave him a partial interpretation; yet when the prophet heard the words, ‘The vision … shall be for many days,’ he fainted away. ‘I Daniel fainted,’ he records of his experience, ‘and was sick certain days; afterward I rose up, and did the king’s business; and I was astonished at the vision, but none understood it.’ Verses 26, 27.” Prophets and Kings, 553, 554.
“Nípasẹ̀ ìran mìíràn ni a tún mú ìmọ́lẹ̀ síi lórí àwọn ìṣẹ̀lẹ̀ ọjọ́ iwájú; ní òpin ìran yìí ni Dáníẹ́lì sì gbọ́ ‘ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó tí ìran náà fi máa ṣẹ?’ Dáníẹ́lì 8:13. Ìdáhùn tí a fi fún un pé, ‘Títí yóò fi di ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́’ (ẹsẹ̀ 14), kún inú rẹ̀ fún ìdààmú. Pẹ̀lú àkíyèsí gidi ni ó wá ìtumọ̀ ìran náà. Kò lè lóye ìbáṣepọ̀ tí ìgbèkùn ọdún mọ́kàndínlógójì, gẹ́gẹ́ bí a ti sọ tẹ́lẹ̀ láti ọ̀dọ̀ Jeremáyà, ní pẹ̀lú ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún tí ní inú ìran ó gbọ́ alábẹ̀wò ọ̀run náà ń kéde pé yóò kọjá kí a tó wẹ ibi mímọ́ Ọlọ́run mọ́. Áńgẹ́lì Gébúrẹ́lì fún un ní ìtumọ̀ apá kan; ṣùgbọ́n nígbà tí wòlíì náà gbọ́ àwọn ọ̀rọ̀ náà pé, ‘Ìran náà ... yóò jẹ́ fún ọ̀pọ̀lọpọ̀ ọjọ́,’ ó ṣubú lulẹ̀. ‘Èmi Dáníẹ́lì sì rẹ̀wẹ̀sì gidigidi,’ ni ó kọ sílẹ̀ nípa ìrírí rẹ̀, ‘mo sì ṣàìsàn fún ọjọ́ díẹ̀; lẹ́yìn náà mo dìde, mo sì ṣe iṣẹ́ ọba; ìran náà sì yà mí lẹ́nu, ṣùgbọ́n kò sí ẹni tí ó ye e.’ Ẹsẹ̀ 26, 27.” Àwọn Wòlíì àti Àwọn Ọba, 553, 554.
The Millerites never arrived to a complete understanding of the foundational message they proclaimed. When the time arrived that the Lion of the tribe of Judah sought to provide more information upon the “seven times,” they transitioned into the Laodicean experience, and seven years later rejected the light of the “seven times” altogether. They never saw the full relationship of the seventy years and the twenty-three hundred years, which Daniel had earnestly sought to understand. Daniel represents God’s people of the last days.
Àwọn ọmọ-ẹ̀yìn Miller kò dé sí ìmọ̀ pípé nípa ìhìn ìpìlẹ̀ tí wọ́n ń kéde. Nígbà tí àkókò dé tí Kìnnìún ẹ̀yà Júdà fẹ́ pèsè ìmọ̀ síi lórí “àkókò méje,” wọ́n yí padà wọ inú ìrírí Laodíkíà, àti lẹ́yìn ọdún méje wọ́n kọ́ ìmọ̀lẹ̀ “àkókò méje” náà pátápátá. Wọ́n kò rí ìbáṣepọ̀ pípé láàárín àádọ́rin ọdún àti ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún, èyí tí Dáníẹ́lì ti fi tọkàntọkàn wá láti lóye. Dáníẹ́lì dúró fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.
The land enjoying its sabbaths is the part of the covenant that was given to ancient Israel that included the light of the resting of the land every seventh year. That covenant included the cycle of seven years repeating seven times. It included the release and restoration of property and slaves at the conclusion ending of the seven cycles of seven years (forty-nine years) during the celebration known as the jubilee. The Jews were disobedient to those covenant principles, and 2 Chronicles identified that the seventy years of captivity, spoken of by Jeremiah the prophet, represented a prior four hundred and ninety years of rebellion. In four hundred and ninety years, if ancient Israel had obeyed the directions within the covenant as set forth in Leviticus twenty-five, there would have been a total of seventy of those years in which the land rested. A biblical year is three hundred and sixty days, and three hundred and sixty days multiplied by seven (“seven times”) equals twenty-five hundred and twenty days.
Ilẹ̀ náà tí ń gbádùn àwọn ọjọ́ ìsinmi sábáàtì rẹ̀ ni apá kan nínú májẹ̀mú tí a fi fún Ísírẹ́lì àtijọ́, èyí tí ó ní ìlànà ìsinmi ilẹ̀ ní gbogbo ọdún keje. Májẹ̀mú náà sì ní ìyípo ọdún méje tí ń tún ara rẹ̀ ṣe ní ìgbà méje. Ó tún ní ìtúsílẹ̀ àti ìmúpadàbọ̀sípò ohun-ìní àti àwọn ẹrú ní ìparí àwọn ìyípo méje ti ọdún méje (ọdún mọ́kàndínlọ́gbọ̀n) ní àkókò ayẹyẹ tí a mọ̀ sí jubili. Àwọn Júù jẹ́ aláìgbọràn sí àwọn ìlànà májẹ̀mú wọ̀nyí, 2 Kronika sì fi hàn pé àádọ́rin ọdún ìgbèkùn tí wòlíì Jeremiah sọ̀rọ̀ rẹ̀ dúró fún ọgọ́rùn-ún mẹ́rin àti àádọ́rùn-ún ọdún ìṣọ̀tẹ̀ kan tí ó ti ṣáájú. Nínú ọgọ́rùn-ún mẹ́rin àti àádọ́rùn-ún ọdún, bí Ísírẹ́lì àtijọ́ bá ti ṣègbọràn sí àwọn ìtọ́nisọ́nà inú májẹ̀mú gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Lefitiku ogún-ún karùn-ún, àpapọ̀ ọdún àádọ́rin ni ì bá ti wà nínú àwọn ọdún wọ̀nyí níbi tí ilẹ̀ náà ti sinmi. Ọdún Bíbélì kan jẹ́ ọjọ́ ẹgbẹ̀ta ó lé ọgọ́ta, ọjọ́ ẹgbẹ̀ta ó lé ọgọ́ta sì nígbà tí a bá fi í nà ní méje (“ìgbà méje”) ó dọ́gba pẹ̀lú ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọjọ́.
The seventy years is absolutely connected to the land resting, which is absolutely connected with the “seven times.” Daniel was seeking to “understand the relation” of “the seventy years’ captivity,” “to the twenty-three hundred years” “before the cleansing of God’s sanctuary.” He was therefore seeking to understand the relation of the “chazon” vision and the “mareh” vision. It is impossible to understand that relation, without acknowledging the resting of the land in Leviticus twenty-five and twenty-six with the captivity of seventy years spoken of by Jeremiah. If you do not believe the “seven times” represents a prophetic period of twenty-five hundred and twenty years, you remove yourself from being those represented by Daniel in the last days. The Millerites believed the “seven times” was a time prophecy, but Adventism no longer does.
Ọdún àádọ́rin náà ní ìbáṣepọ̀ pátápátá pẹ̀lú ìsinmi ilẹ̀ náà, èyí tí ó sì ní ìbáṣepọ̀ pátápátá pẹ̀lú “àkókò méje” náà. Dáníẹ́lì ń wá láti “lóye ìbáṣepọ̀” ti “ìgbèkùn ọdún àádọ́rin,” “sí ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún” “ṣáájú ìwẹ̀nùmọ́ ibi mímọ́ Ọlọ́run.” Nítorí náà, ó ń wá láti lóye ìbáṣepọ̀ ìran “chazon” àti ìran “mareh.” Kò ṣeé ṣe láti lóye ìbáṣepọ̀ náà, láìjẹ́wọ́ ìsinmi ilẹ̀ náà nínú Léfítíkù orí kẹ́ẹ̀ẹ́dógún àti kẹ́rìndínlógún pọ̀ mọ́ ìgbèkùn ọdún àádọ́rin tí Jeremáyà sọ nípa rẹ̀. Bí o kò bá gbà pé “àkókò méje” náà dúró fún àkókò àsọtẹ́lẹ̀ ti ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún, ogún ọdún, ìwọ yóò ya ara rẹ kúrò nínú àwọn tí Dáníẹ́lì ṣojú fún ní àwọn ọjọ́ ìkẹyìn. Àwọn Míléráìtì gbà pé “àkókò méje” náà jẹ́ àsọtẹ́lẹ̀ àkókò, ṣùgbọ́n Ìjọ Adventist kò tún gbà bẹ́ẹ̀ mọ́.
Daniel, as with all prophets, illustrates God’s people at the end of the world, and Sister White’s comments on his desire to understand the relationship between the seventy years (the “seven times”) and the twenty-three hundred years, represents the desire which God’s people of the last days are to possess. As has been stated in previous articles, there are no truths represented upon the 1843 and 1850 charts, that are not directly supported (repeatedly) in the writings of Sister White.
Dáníẹ́lì, gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo àwọn wòlíì, ń ṣàfihàn àwọn ènìyàn Ọlọ́run ní ìgbẹ̀yìn ayé, àti àwọn ọ̀rọ̀ Sister White nípa ìfẹ́-ọkàn rẹ̀ láti lóye ìbáṣepọ̀ tó wà láàárín ọdún àádọ́rin (àwọn “àkókò méje”) àti ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún, ń ṣàfihàn ìfẹ́-ọkàn tí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn yóò ní láti ní. Gẹ́gẹ́ bí a ti sọ nínú àwọn àpilẹ̀kọ ṣáájú, kò sí òtítọ́ kankan tí a ṣàfihàn lórí àwọn àtẹ 1843 àti 1850 tí kò ní ìtìlẹ́yìn tààrà (lọ́pọ̀ ìgbà ni a tún un sọ) nínú àwọn ìkọ̀wé Sister White.
Miller’s jewels will shine ten times brighter in the Midnight Cry of the last days, and in doing so, the jewels represent the final test for the virgins of Adventism. Those jewels are the foundational truths represented on Habakkuk’s tables, and the jewels in the casket which were placed upon a table in the middle of Miller’s room. The foundational test is the final test, but so too, is the authority of the Spirit of Prophecy. To reject the foundational truths, which were typified as jewels in Miller’s dream is to simultaneously reject the Spirit of Prophecy.
Àwọn ọ̀ṣọ́ iyebíye Miller yóò tàn ní ìmọ́lẹ̀ tó pọ̀ sí i ní ìgbà mẹ́wàá nínú Ẹkún Àárín Òru ti àwọn ọjọ́ ìkẹyìn, àti nípa bẹ́ẹ̀, àwọn ọ̀ṣọ́ iyebíye náà dúró fún ìdánwò ìkẹyìn fún àwọn wúńdíá Adventism. Àwọn ọ̀ṣọ́ iyebíye wọ̀nyẹn ni àwọn òtítọ́ ìpìlẹ̀ tí a ṣojú lórí àwọn tábìlì Habakkuk, àti àwọn ọ̀ṣọ́ iyebíye inú àpótí tí a gbé lé orí tábìlì kan ní àárín yàrá Miller. Ìdánwò ìpìlẹ̀ ni ìdánwò ìkẹyìn, ṣùgbọ́n bákan náà ni àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú. Láti kọ àwọn òtítọ́ ìpìlẹ̀ náà, tí a fi àwọn ọ̀ṣọ́ iyebíye ṣàpẹẹrẹ nínú àlá Miller, túmọ̀ sí pé ní ẹ̀ẹ̀kan náà ni a ń kọ Ẹ̀mí Àsọtẹ́lẹ̀.
“The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony. He will bring in spurious visions to mislead, and will mingle the false with the true, and so disgust people that they will regard everything that bears the name of visions as a species of fanaticism; but honest souls, by contrasting false and true, will be enabled to distinguish between them.” Selected Messages, volume 2, 78.
“Ìtanjẹ tí ó kẹ́yìn pátápátá ti Sátánì yóò jẹ́ láti sọ ẹ̀rí ti Ẹ̀mí Ọlọ́run di asán. ‘Níbi tí ìran kò sí, àwọn ènìyàn ń ṣègbé’ (Òwe 29:18). Sátánì yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àkànṣe, ní ọ̀nà onírúurú àti nípasẹ̀ àwọn irinṣẹ́ onírúurú, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí tòótọ́. Yóò mú àwọn ìran èké wọlé láti tàn wọ́n jẹ, yóò sì da irọ́ pọ̀ mọ́ òtítọ́, kí ó lè mú kí àwọn ènìyàn kórìíra, débi pé wọn yóò ka ohun gbogbo tí ó bá ru orúkọ ìran sí irú ìwà aṣekágba; ṣùgbọ́n àwọn ọkàn olóòótọ́, nípa fífi èké àti òtítọ́ wé ara wọn, ni a óò mú lágbára láti yàtọ̀ sí wọn.” Selected Messages, ìdìpọ̀ 2, 78.
We are now addressing the increase of knowledge that occurred in the history of the Millerites from 1798, until 1844, but we are identifying that even though the Millerites were correct in their prophetic applications, they were limited by the history where they were raised up. We are now in the last days, and in the final generation (the fourth) of Adventism. In this period of time, Adventism has been so indoctrinated with traditions and customs (counterfeit jewels) that it no longer knows what the foundational truths were. Not knowing what those truths are prevents Adventism from understanding the significance of those truths, and makes meaningless the repeated commands to protect and preserve those truths.
A ń báyìí sọ̀rọ̀ nípa ìlósókè ìmọ̀ tí ó ṣẹlẹ̀ nínú ìtàn àwọn Millerite láti ọdún 1798 títí di 1844, ṣùgbọ́n a ń fi hàn pé, bí ó tilẹ̀ jẹ́ pé àwọn Millerite tọ́ nínú àwọn ìlò àsọtẹ́lẹ̀ wọn, ìtàn ayé tí a gbé wọn dìde nínú rẹ̀ fi ààlà kàn wọ́n. A wà báyìí ní àwọn ọjọ́ ìkẹyìn, àti nínú ìran ìkẹyìn (ẹ̀kẹrin) ti Adventism. Ní àkókò yìí, a ti kọ́ Adventism sílẹ̀ pẹ̀lú àṣà àti ìṣe lọ́nà tí ó pọ̀ tó bẹ́ẹ̀ (àwọn ohun ọ̀ṣọ́ àròpò) tí kò sì mọ ohun tí àwọn òtítọ́ ìpìlẹ̀ náà jẹ́ mọ́. Aìmọ̀ ohun tí àwọn òtítọ́ wọ̀nyí jẹ́ ń dí Adventism lọ́wọ́ láti lóye ìtúmọ̀ pàtàkì àwọn òtítọ́ wọ̀nyí, ó sì ń sọ àwọn àṣẹ tí a tún ń pa léraléra láti dáàbò bo àti láti pa àwọn òtítọ́ wọ̀nyí mọ́ di asán.
Before we proceed further into Gabriel’s interpretation of the vision of the Ulai River, we will address a few relevant points connected with the foundational truths and the authority of the Spirit of Prophecy. The modern theologians argue that the following passage identifies that the longest time prophecy in the Bible is the twenty-three hundred years.
Kí a tó tẹ̀ síwájú sí i nínú ìtumọ̀ Gébúrẹ́lì nípa ìran odò Ulai, a óò kọ́kọ́ ṣàlàyé díẹ̀ lára àwọn kókó pàtàkì tí ó ní í ṣe pẹ̀lú àwọn òtítọ́ ìpìlẹ̀ àti àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀. Àwọn onímọ̀ ẹ̀kọ́ ìsìn òde òní ń jiyàn pé àyọkà tí ó tẹ̀lé yìí fi hàn pé àsọtẹ́lẹ̀ àkókò tó gùn jùlọ nínú Bíbélì ni ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.
“Ìrírí àwọn ọmọ-ẹ̀yìn tí wọ́n ń wàásù ‘ìhìnrere ìjọba náà’ ní ìgbà àkọ́kọ́ ìbọ̀ Kristi, ní àfọwọ́kọ rẹ̀ nínú ìrírí àwọn tí wọ́n kéde ìhìn ìbọ̀ kejì Rẹ̀. Gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ṣe jáde lọ ní wíwàásù pé, ‘Àkókò náà pé, ìjọba Ọlọ́run sì sún mọ́lé,’ bẹ́ẹ̀ náà ni Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ kéde pé àkókò àsọtẹ́lẹ̀ tí ó gùn jùlọ tí ó sì jẹ́ ìkẹyìn tí a fihàn nínú Bíbélì fẹ́rẹ̀ẹ́ parí, pé ìdájọ́ ti sún mọ́lé, àti pé a ó mú ìjọba àìnípẹ̀kun wọlé. Wíwàásù àwọn ọmọ-ẹ̀yìn nípa àkókò dá lórí ọ̀sẹ̀ àádọ́rin ti Dáníẹ́lì 9. Ìránṣẹ́ tí Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ fúnni kéde ìparí ọjọ́ ẹgbẹ̀rún méjì ó lé ọ̀ọ́rùn-ún mẹ́ta ti Dáníẹ́lì 8:14, èyí tí ọ̀sẹ̀ àádọ́rin jẹ́ apá kan nínú rẹ̀. Wíwàásù ọkọọkan wọn dá lórí ìmúṣẹ apá kan tí ó yàtọ̀ nínú àkókò àsọtẹ́lẹ̀ ńlá kan náà.”
“Like the first disciples, William Miller and his associates did not, themselves, fully comprehend the import of the message which they bore. Errors that had been long established in the church prevented them from arriving at a correct interpretation of an important point in the prophecy. Therefore, though they proclaimed the message which God had committed to them to be given to the world, yet through a misapprehension of its meaning they suffered disappointment.” The Great Controversy, 351.
“Gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn àkọ́kọ́, William Miller àti àwọn alábàápín iṣẹ́ rẹ̀ kò, ní tiwọn fúnra wọn, lóye ìtumọ̀ kíkún ti ìhìn náà tí wọ́n gbé. Àwọn àṣìṣe tí a ti fi ìgbà pípẹ́ múlẹ̀ nínú ìjọ dá wọ́n dúró kúrò ní jíjẹ́ kí wọ́n dé sí ìtumọ̀ tòótọ́ ti kókó pàtàkì kan nínú àsọtẹ́lẹ̀ náà. Nítorí náà, bí ó tilẹ̀ jẹ́ pé wọ́n kéde ìhìn tí Ọlọ́run ti fi lé wọn lọ́wọ́ kí a fi í fún ayé, síbẹ̀, nípasẹ̀ àìlóye ìtumọ̀ rẹ̀, wọ́n jìyà ìrẹ̀wẹ̀sì.” The Great Controversy, 351.
The passage says that, “Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” and the theologians claim that the longest and last prophetic period is the twenty-three hundred years. They further claim that this is what Sister White is identifying in the passage, for she, they claim, is directly addressing the period of twenty-three hundred years. They are blind to any relationship of the seventy years and the period of twenty-three hundred years. They are blind to the light Daniel was seeking to understand.
Ìpínrọ̀ náà sọ pé, “Miller àti àwọn alábàáṣiṣẹ́pọ̀ rẹ̀ kéde pé àkókò wòlíì tí ó gùn jùlọ tí ó sì jẹ́ ìkẹyìn tí a mú wá sí ìwòye nínú Bíbélì ti fẹ́rẹ̀ẹ́ dópin,” àwọn onímọ̀ ẹ̀sìn sì ń sọ pé àkókò wòlíì tí ó gùn jùlọ tí ó sì jẹ́ ìkẹyìn ni ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún. Wọ́n tún sọ pé èyí ni Sister White ń tọ́ka sí nínú ìpínrọ̀ náà, nítorí pé, gẹ́gẹ́ bí wọ́n ti sọ, ó ń bá àkókò ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún náà sọ̀rọ̀ ní tààràtà. Wọ́n fọ́jú sí ìbáṣepọ̀ kankan láàárín àádọ́rin ọdún àti àkókò ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún. Wọ́n fọ́jú sí ìmọ́lẹ̀ tí Dáníẹ́lì ń wá láti ní òye rẹ̀.
Ellen White was a Millerite, and she knew the messages that had been placed upon the 1843 pioneer chart, and upon the 1850 pioneer chart that was published by F. D. Nichols. The 1850 chart, which was produced by Nichols, was prepared in Nichol’s home at the very time when James and Ellen White were living with Nichols. The longest prophetic period in the Bible, that is represented upon both of those charts, is not the twenty-three hundred years, it is the “seven times,” of Leviticus twenty-six.
Ellen White jẹ́ ọmọ ẹgbẹ́ Millerite, ó sì mọ àwọn ìránṣẹ́ tí a ti fi lélẹ̀ lórí àtẹ ìṣàfihàn aṣáájú-ọnà 1843, àti lórí àtẹ aṣáájú-ọnà 1850 tí F. D. Nichols tẹ̀ jáde. Àtẹ 1850 náà, tí Nichols ṣe, ni a pèsè sílẹ̀ ní ilé Nichol gan-an ní àkókò náà nígbà tí James àti Ellen White ń gbé pẹ̀lú Nichols. Àkókò àsọtẹ́lẹ̀ tó gùn jùlọ nínú Bíbélì, tí a ṣojú rẹ̀ lórí méjèèjì àwọn àtẹ wọ̀nyẹn, kì í ṣe ẹgbẹ̀rún méjì àti ọgọ́rùn-ún ọdún, bí kò ṣe “àkókò méje,” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.
To claim that the previous passage is an inspired identification of the twenty-three hundred years as the longest and last prophetic period is to make Sister White’s writings contradict themselves. If she believed what the theologians claim about this passage, then what does it mean when she endorses the charts that uphold the “seven times?”
Láti sọ pé ẹsẹ̀ ìtàn ṣáájú yẹn jẹ́ ìdánimọ̀ tí a mí sí fún àwọn ọdún ẹgbẹ̀rún méjìlélọ́gbọ̀n gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ tó gùn jùlọ tí ó sì jẹ́ ìkẹyìn ni láti mú kí àwọn ìkọ̀wé Sister White tako ara wọn. Bí ó bá jẹ́ pé ó gbàgbọ́ ohun tí àwọn onímọ̀ ẹ̀sìn sọ nípa ẹsẹ̀ yẹn, nígbà náà kí ni ìtumọ̀ rẹ̀ nígbà tí ó fọwọ́sí àwọn àwòrán tí ń fi “àkókò méje” múlẹ̀?
“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 àtẹ 1843 ni a darí nípasẹ̀ ọwọ́ Olúwa, àti pé kò yẹ kí a yí i padà; pé àwọn nọ́ńbà náà wà gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ sì wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.” Early Writings, 74.
Those who wish to uphold their traditions and fables might argue that on the 1843 chart, the Lord held his hand over the error of the “seven times,” until he removed his hand at a later date. The problem with that premise is that Sister White identified when the Lord removed his hand from the figures, His hand was removed before October 22, 1844, just after the first disappointment. In her testimony of that event, she identifies the mistake that was corrected, and it is clear that the mistake was not the “seven times.”
Àwọn tí ó fẹ́ gbé àṣà àti àròsọ wọn ró lè jiyàn pé lórí àtẹ̀ àwòrán 1843, Olúwa fi ọwọ́ rẹ̀ bò àṣìṣe “àkókò méje” náà, títí di ìgbà tí Ó yọ ọwọ́ rẹ̀ kúrò ní ọjọ́ kan lẹ́yìn náà. Ìṣòro tí ó wà pẹ̀lú ìpìlẹ̀ èrò náà ni pé, Sister White ṣàlàyé ìgbà tí Olúwa yọ ọwọ́ Rẹ̀ kúrò lórí àwọn nọ́mbà náà; a yọ ọwọ́ Rẹ̀ kúrò kí October 22, 1844 tó dé, díẹ̀ lẹ́yìn ìdààmú àkọ́kọ́. Nínú ẹ̀rí rẹ̀ nípa ìṣẹ̀lẹ̀ náà, ó tọ́ka sí àṣìṣe tí a ṣe àtúnṣe rẹ̀, ó sì hàn gbangba pé “àkókò méje” náà kì í ṣe àṣìṣe náà.
“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 olóòtítọ́ wọ̀nyẹn tí ìrẹ̀wẹ̀sì bá, tí wọn kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. Lẹ́ẹ̀kansi, a darí wọn sí àwọn Bíbélì wọn láti wá àwárí nípa àwọn àkókò àsọtẹ́lẹ̀. A yọ ọwọ́ Oluwa kúrò lórí àwọn nọ́mbà náà, a sì ṣàlàyé àṣìṣe náà. Wọn rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọn ti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni ó fi hàn pé wọn yóò dópin ní 1844.” Early Writings, 237.
When the Lord’s hand “was removed from the figures, and the mistake was explained,” they then recognized “that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” The prophetic periods that were first thought to close in 1843, are represented upon the 1843 chart, which is the chart that each of the three hundred Millerite preachers used. The prophetic periods that are represented upon that chart that closed in 1843, were the twenty-three hundred years of Daniel chapter eight, verse fourteen, the twenty-five hundred and twenty years of Leviticus twenty-six and the thirteen hundred and thirty-five years of Daniel twelve. After the first disappointment the Lord removed his hand from the mistake and the Millerites then recognized that the same evidence that identified the close of the prophetic periods in 1843, actually proved those periods ended in 1844.
Nígbà tí “ọwọ́ Olúwa kúrò lórí àwọn àwòrán náà, tí a sì ṣàlàyé àṣìṣe náà,” nígbà náà ni wọ́n mọ̀ 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.” Àwọn àkókò àsọtẹ́lẹ̀ tí a kọ́kọ́ rò pé yóò parí ní 1843 ni a ṣàfihàn lórí àtẹ̀jáde 1843, èyí tí ó jẹ́ àtẹ̀jáde tí ọ̀kọ̀ọ̀kan nínú àwọn oníwàásù Millerite ẹgbẹ̀ta ọgọ́rùn-ún lò. Àwọn àkókò àsọtẹ́lẹ̀ tí a ṣàfihàn lórí àtẹ̀jáde náà tí wọ́n parí ní 1843 ni ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá, ọdún ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún àti ogún ti Lefitiku mẹ́rìndínlọ́gbọ̀n, àti ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́ta àti márùndínlọ́gbọ̀n ti Dáníẹ́lì 12. Lẹ́yìn ìdààmú àkọ́kọ́ náà, Olúwa yọ ọwọ́ rẹ̀ kúrò lórí àṣìṣe náà, àwọn Millerite sì mọ̀ nígbà náà pé ẹ̀rí kan náà tí ó tọ́ka sí òpin àwọn àkókò àsọtẹ́lẹ̀ ní 1843, ní tòótọ́ fi hàn pé àwọn àkókò wọ̀nyẹn parí ní 1844.
The 1850 chart was produced in 1850, and went on sale in January of 1851. Ellen White recorded that the chart was also a fulfillment of Habakkuk, as she had also recorded concerning the 1843 chart. That chart also represented the longest prophetic period as Leviticus twenty-six’s “seven times.”
A ṣe àwòrán ìtòlẹ́sẹẹsẹ ọdún 1850 ní ọdún 1850, a sì bẹ̀rẹ̀ sí í tà á ní oṣù Ṣẹ́rẹ́ ọdún 1851. Ellen White kọ sílẹ̀ pé àwòrán náà pẹ̀lú jẹ́ ìmúṣẹ Hábákúkù, gẹ́gẹ́ bí ó ti tún kọ sílẹ̀ nípa àwòrán ọdún 1843. Àwòrán náà pẹ̀lú ṣàfihàn àkókò àsọtẹ́lẹ̀ tó gùn jùlọ gẹ́gẹ́ bí “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n.
“I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.” Manuscript Releases, volume 13, 359.
“Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àtẹ̀ yìí láti ọwọ́ Arákùnrin Nichols. Mo rí i pé àsọtẹ́lẹ̀ kan wà nínú Bíbélì nípa àtẹ̀ yìí, àti pé bí a bá pèsè àtẹ̀ yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá tó fún ẹnìkan, ó tó fún ẹlòmíràn pẹ̀lú, àti pé bí ẹnìkan bá nílò àtẹ̀ tuntun tí a yà lórí ìwọ̀n tí ó tóbi jù, gbogbo wọn nílò rẹ̀ gan-an bẹ́ẹ̀ náà.” Manuscript Releases, ìdìpọ̀ 13, 359.
To claim that Sister White’s reference to the fact that the Millerites “proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire,” is accurate, for they did. To claim that the “longest” “prophetic period” is the twenty-three hundred years turns Sister White’s testimony against itself, and against the historical record. To believe that fable is to believe a lie, and in the last days those that choose to believe a lie, do so because they do not love the truth.
Láti sọ pé àtọ́kasí Sister White sí òtítọ́ pé àwọn Millerite “kéde pé àkókò àsọtẹ́lẹ̀ tí ó gùn jùlọ tí ó sì jẹ́ ti ìkẹyìn tí a mú wá sí ìwòye nínú Bíbélì, ti fẹ́rẹ̀ẹ́ parí,” jẹ́ òtítọ́, nítorí pé bẹ́ẹ̀ ni wọ́n ṣe. Láti sọ pé “àkókò àsọtẹ́lẹ̀” “tí ó gùn jùlọ” náà ni ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún, ń yí ẹ̀rí Sister White padà sí ara rẹ̀, àti sí ìkọ̀sílẹ̀ ìtàn. Láti gba àròsọ yẹn gbọ́ ni láti gba ìrò gbọ́, àti ní àwọn ọjọ́ ìkẹyìn àwọn tí wọ́n bá yàn láti gba ìrò gbọ́, bẹ́ẹ̀ ni wọ́n ṣe nítorí pé wọn kò nífẹ̀ẹ́ òtítọ́.
Jesus did not miraculously inoculate Himself with some type of divine anesthesia in order to go through the suffering of the cross. Jesus suffered with divine suffering, far beyond any of His creation could endure. Yet mankind was created in His image, and inspiration identifies that mankind is to overcome as He overcame. What allowed Christ to endure the suffering of the cross was an attribute which He possessed, which mankind also possesses.
Jésù kò fi iṣẹ́ ìyanu dá ara Rẹ̀ lóró pẹ̀lú irú ìfọ̀kànbalẹ̀ àtọ̀runwá kan láti lè gba inú ìjìyà àgbélébùú kọjá. Jésù jìyà pẹ̀lú ìjìyà àtọ̀runwá, tó ju ohun tí ẹ̀dá Rẹ̀ èyíkéyìí lè fara dà lọ. Síbẹ̀, a dá aráyé ní àwòrán Rẹ̀, ìmísí sì fi hàn pé aráyé ní láti ṣẹ́gun gẹ́gẹ́ bí Òun ti ṣẹ́gun. Ohun tí ó jẹ́ kí Kristi lè fara da ìjìyà àgbélébùú ni àbùdá kan tí Ó ní, tí aráyé náà sì ní.
Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. Hebrews 12:1.
Ẹ̀ jẹ́ kí a máa wo Jesu, olùdásílẹ̀ àti amúparí ìgbàgbọ́ wa; ẹni tí, nítorí ayọ̀ tí a gbé kalẹ̀ níwájú rẹ̀, fara da àgbélébùú, kà ìtìjú sí ohun asán, ó sì jókòó ní ọwọ́ ọ̀tún ìtẹ́ Ọlọ́run. Heberu 12:1.
Jesus endured the sufferings of the cross, because he had a goal set before him, and we have been created in his image, and as such, are beings that are motivated by goals. It’s part of our design. If we have been led to believe that it is unimportant to understand the foundations of Adventism, we will have no motivation to do that very thing. The only divine motivation that can be aroused by the Holy Spirit to overcome that Laodicean condition is a love of the truth. The love of the truth will be tested by the availability of easy customs and traditions designed to soothe our itching ears. If, in our Laodicean comfort we have no desire to understand truth for ourselves we will be lost. This is where Adventism stands today.
Jésù farada àwọn ìjìyà àgbélébùú, nítorí ó ní ète kan tí a fi síwájú rẹ̀; a sì dá wa ní àwòrán rẹ̀, àti pé, gẹ́gẹ́ bí bẹ́ẹ̀, ẹ̀dá ni wa tí àwọn ète ń ru sókè. Ó jẹ́ apá kan nínú bí a ṣe dá wa. Bí a bá ti jẹ́ kí wọ́n mú wa gbà pé kò ṣe pàtàkì láti lóye àwọn ìpìlẹ̀ Adventism, a kì yóò ní ìmísí kankan láti ṣe nǹkan náà gan-an. Ìmísí àtọ̀runwá kan ṣoṣo tí Ẹ̀mí Mímọ́ lè jí dìde láti borí ipò Laodicea yẹn ni ìfẹ́ òtítọ́. Ìfẹ́ òtítọ́ ni a óò dán wò nípasẹ̀ wíwà àwọn àṣà àti ìṣe àtẹnudẹ́rùn tí ó rọrùn, tí a ṣe láti mu etí wa tí ń yún lára balẹ̀. Bí, nínú ìtùnú Laodicea wa, a kò bá ní ìfẹ́ láti lóye òtítọ́ fún ara wa, a ó sọnù. Ibẹ̀ ni Adventism dúró lónìí.
Daniel is an example of God’s people in the last days who are seeking through the prophetic word to understand the relationship between the seventy year captivity and the twenty-three hundred year prophecy. To identify the twenty-three hundred year prophecy as the longest and last prophetic period is to reject the foundational truths of Adventism, and simultaneously reject the authority of the Spirit of Prophecy. To claim that when the Millerites presented the longest and last prophetic period that it was the twenty-three hundred years is to reject the historical record.
Dáníẹ́lì jẹ́ àpẹẹrẹ àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn tí wọ́n ń wá, nípasẹ̀ ọ̀rọ̀ àsọtẹ́lẹ̀, láti lóye ìbáṣepọ̀ tó wà láàárín ìgbèkùn ọdún àádọ́rin náà àti àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún náà. Láti dá àsọtẹ́lẹ̀ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún náà mọ̀ gẹ́gẹ́ bí àkókò àsọtẹ́lẹ̀ tó gùn jùlọ àti ti ìkẹyìn ni láti kọ àwọn òtítọ́ ìpìlẹ̀ Adventism, àti ní àkókò kan náà láti kọ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀. Láti sọ pé nígbà tí àwọn Millerite gbé àkókò àsọtẹ́lẹ̀ tó gùn jùlọ àti ti ìkẹyìn kalẹ̀, pé ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún ni í ṣe, ni láti kọ àkọsílẹ̀ ìtàn.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“A kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe bí a bá gbàgbé ọ̀nà tí Olúwa ti tọ́ wa sọ, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ayé wa tí ó ti kọjá.” Life Sketches, 196.
Gabriel came to give Daniel understanding of both the “mareh” and the “chazon” visions and he instructed Daniel to mentally separate the two visions, though they obviously had a prophetic relationship. The vision included the kingdoms of Bible prophecy in chapters seven and eight, that were a repeat and enlargement of those same kingdoms in chapter two. The information included the heavenly dialogue that represented the one vision as the trampling down of God’s sanctuary and people, and the other vision of the work of restoring the people and sanctuary.
Gabrieli wá láti fún Dáníẹ́lì ní òye nípa ìran “mareh” àti “chazon” méjèèjì, ó sì kọ́ Dáníẹ́lì pé kí ó fi ọkàn yà àwọn ìran méjèèjì sí ọ̀tọ̀, bí ó tilẹ̀ jẹ́ pé ó hàn gbangba pé wọ́n ní ìbáṣepọ̀ àsọtẹ́lẹ̀. Ìran náà ní àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì nínú orí keje àti kẹjọ, tí wọ́n jẹ́ àtúnsọ àti ìtóbi síi ti àwọn ìjọba kan náà nínú orí kejì. Àlàyé náà sì ní ìjíròrò ti ọ̀run tó ṣojú fún ìran kan gẹ́gẹ́ bí ìtẹ̀mọ́lẹ̀ ilé-mímọ́ Ọlọ́run àti àwọn ènìyàn Rẹ̀, àti ìran kejì gẹ́gẹ́ bí iṣẹ́ ìmúpadàbọ̀sípò àwọn ènìyàn náà àti ilé-mímọ́ náà.
As Gabriel presented the interpretation, which ultimately became the heart of the message proclaimed by the Millerites, there was a relationship that existed between the two visions, which is to be noted by those who fulfill the command to make a mental separation of the interpretation. One of the distinctions is represented by the two words that are both translated as “determined.”
Bí Gébúríẹ́lì ṣe gbé ìtumọ̀ náà kalẹ̀, tí ó sì di ọkàn-àyà ìránṣẹ́ tí àwọn Míláráítì kéde nígbẹ̀yìn-gbẹ́yìn, ìbáṣepọ̀ kan wà láàárín àwọn ìran méjèèjì náà, èyí tí ó yẹ kí àwọn tí ń mú àṣẹ náà ṣẹ láti ṣe ìyàtọ̀ ìmọ̀ràn nínú ìtumọ̀ náà kíyè sí. Ọ̀kan lára àwọn ìyàtọ̀ náà ni a fi hàn nínú àwọn ọ̀rọ̀ méjì tí a túmọ̀ méjèèjì sí “a pinnu.”
Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:24–27.
A ti pinnu ọ̀sẹ̀ mẹ́ẹ̀ẹ́dọ́gbọ̀n lé àwọn ènìyàn rẹ àti lé ìlú mímọ́ rẹ, láti parí ìrékọjá, àti láti mú òpin wá sí ẹ̀ṣẹ̀, àti láti ṣe ètùtù fún àìṣòdodo, àti láti mú òdodo àìnípẹ̀kun wọlé, àti láti fi èdìdì di ìran àti àsọtẹ́lẹ̀, àti láti fi òróró yàn Ẹni Mímọ́ Jùlọ. Nítorí náà, mọ̀, kí o sì yé e, pé láti ìgbà tí àṣẹ yóò ti jáde lọ láti tún Jerusalemu ṣe àti láti kọ́ ọ, títí dé Mèsáyà Ọmọ-Aládé yóò jẹ́ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ méjìlélọ́gọ́ta: a ó sì tún òpópónà kọ́, àti odi náà pẹ̀lú, àní ní àwọn àkókò ìṣòro. Àti lẹ́yìn ọ̀sẹ̀ méjìlélọ́gọ́ta náà, a ó gé Mèsáyà kúrò, ṣùgbọ́n kì í ṣe nítorí ara rẹ̀: àwọn ènìyàn ọmọ-aládé tí yóò wá yóò sì pa ìlú náà àti ibi mímọ́ náà run; òpin rẹ̀ yóò sì wá pẹ̀lú ìkún omi, àti títí dé òpin ogun ni a ti pinnu ìparun. Òun yóò sì mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀ fún ọ̀sẹ̀ kan: àti ní àárín ọ̀sẹ̀ náà ni yóò mú ẹbọ àti ọrẹ ẹbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ àwọn ohun ìríra ni yóò mú un di ahoro, àní títí dé ìparí pátápátá, àti ohun tí a ti pinnu ni a ó tú sórí ẹni tí a ti sọ di ahoro. Dáníẹ́lì 9:24–27.
Seventy weeks (four hundred and ninety years) are determined upon the people and the holy city. The word translated “determined” means “cut off”, and the word identifies a period or probation for the Jews and Jerusalem. It also represented the period of rebellion that brought about the destruction of Jerusalem and the captivity of the seventy years. The four hundred and ninety years was then “determined”, beginning at the third decree. The first four hundred and ninety years of rebellion brought about Nebuchadnezzar’s three attacks, the ultimate destruction of Jerusalem and a scattering and captivity of seventy years of literal Israel in literal Babylon.
A ti pinnu ọ̀sẹ̀ mẹ́ẹ̀ẹ́dọ́gbọ̀n-dín-lọ́gọ́rin (ọdún ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin [irinwó àti aadọrun]) sórí àwọn ènìyàn náà àti ìlú mímọ́ náà. Ọ̀rọ̀ tí a túmọ̀ sí “a ti pinnu” túmọ̀ sí “a gé kúrò”, ọ̀rọ̀ náà sì ń tọ́ka sí àkókò kan tàbí àkókò ìdánwò fún àwọn Júù àti Jerúsálẹ́mù. Ó tún ṣàpẹẹrẹ àkókò ìṣọ̀tẹ̀ tí ó fa ìparun Jerúsálẹ́mù wá àti ìgbèkùn ọdún méje-dín-lọ́gọ́rin. Nígbà náà ni a “ti pinnu” ọdún irinwó àti aadọrun náà, tí ó bẹ̀rẹ̀ láti ìpàṣẹ kẹta. Ọdún irinwó àti aadọrun àkọ́kọ́ ti ìṣọ̀tẹ̀ mú kí ìkọlù mẹ́ta Nebukadinésári ṣẹlẹ̀, ìparun Jerúsálẹ́mù ní ìkẹyìn, àti ìtúká àti ìgbèkùn ọdún méje-dín-lọ́gọ́rin ti Ísírẹ́lì gidi ní Bábílónì gidi.
The first decree marked the end of the captivity and the beginning of the work of rebuilding Jerusalem. The third decree marked the beginning of the twenty-three hundred years. The arrival of the first angel marked the end of the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years, and it marked the beginning of a period of forty-six years, when Christ used the Millerites to come out of captivity and erect a spiritual temple.
Àṣẹ àkọ́kọ́ ṣe ààmì òpin ìgbèkùn àti ìbẹ̀rẹ̀ iṣẹ́ àtúnkọ́ Jerusalẹmu. Àṣẹ kẹta ṣe ààmì ìbẹ̀rẹ̀ ẹgbẹ̀rún méjì àtààádọ́ta ọdún. Ìbọ̀wọ̀n áńgẹ́lì àkọ́kọ́ ṣe ààmì òpin ìgbèkùn Ísírẹ́lì ti ẹ̀mí ní Bábílónì ti ẹ̀mí fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta, ó sì ṣe ààmì ìbẹ̀rẹ̀ àkókò ọdún mẹ́rìndínlọ́gọ́rin, nígbà tí Kristi lò àwọn Míléráítì láti jáde kúrò ní ìgbèkùn kí ó sì kọ tẹ́ńpìlì ti ẹ̀mí kan.
The word that is translated twice as “determined” in verses twenty-six and twenty-seven is “charats” and it means “to wound” and “a decree”. It was prophetically “decreed” that the papacy would receive a deadly “wound,” at the end of the first indignation. It is the same word Daniel uses in chapter eleven, verse thirty-six.
Ọ̀rọ̀ tí a túmọ̀ lẹ́ẹ̀mejì sí “a ti pèsè rẹ̀” nínú ẹsẹ̀ kẹrìndínlọ́gbọ̀n àti ẹsẹ̀ kẹtàdínlọ́gbọ̀n ni “charats,” ó sì túmọ̀ sí “láti ṣe ìyà sí” àti “àṣẹ ìdájọ́.” Ní ọ̀nà àsọtẹ́lẹ̀, “a ti pèsè rẹ̀” pé ipápá yóò gba “ọgbẹ́” apanirun kan, ní òpin ìbínú àkọ́kọ́. Ọ̀rọ̀ kan náà ni Dáníẹ́lì lò nínú orí kọkànlá, ẹsẹ̀ kẹrìndínlọ́gbọ̀n.
And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì sọ ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ ohun àgbàyanu lòdì sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣe àṣeyọrí títí ìbínú náà yóò fi parí: nítorí ohun tí a ti pinnu yóò ṣẹ. Danieli 11:36.
In verse thirty-six, “the king” is the papacy. The papacy was to prosper until 1798, when it received its deadly wound. Then the first “indignation” was to “be accomplished,” for that “indignation” had been “determined” (decreed) to “be done.” At the end of the first indignation against the northern kingdom of Israel, which began in 723 BC and ended in 1798, the papacy received a “deadly wound.” The word “determined” means “wound.”
Nínú ẹsẹ̀ kẹrìnlélọ́gbọ̀n, “ọba” náà ni ipò póòpù. A yàn ipò póòpù láti bọ lára rẹ̀ títí di ọdún 1798, nígbà tí ó gba ọgbẹ́ ikú rẹ̀. Nígbà náà ni “ìbínú” àkọ́kọ́ náà yóò “ṣeé mú ṣẹ,” nítorí a ti “pinnu” “ìbínú” náà (a ti pàṣẹ rẹ̀) pé kí “a ṣe é.” Ní òpin ìbínú àkọ́kọ́ sí ìjọba àríwá Ísírẹ́lì, tí ó bẹ̀rẹ̀ ní 723 BC tí ó sì parí ní 1798, ipò póòpù gba “ọgbẹ́ ikú.” Ọ̀rọ̀ náà “pinnu” túmọ̀ sí “ọgbẹ́.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti gbọgbẹ́ rẹ̀ dé ikú; a sì mú ọgbẹ́ ikú rẹ̀ lára dá: gbogbo ayé sì yà lẹ́yìn ẹranko náà. Ifihan 13:3.
The Millerites’ prophetic framework was based upon the two desolating powers of paganism followed by papalism. They understood those two powers were to trample down the sanctuary and host as represented by the “chazon” vision of Daniel chapter eight, verse thirteen.
Ètò àsọtẹ́lẹ̀ àwọn ọmọ-ẹ̀yìn Miller dá lórí agbára méjì tó ń mú ìdahoro wá: ẹ̀sìn àbòsíbọ̀ tẹ̀míìlì, lẹ́yìn èyí sì ni ètò póòpù. Wọ́n lóye pé agbára méjèèjì wọ̀nyí ni yóò tẹ ibi mímọ́ àti ogun rẹ̀ mọ́lẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú ìran “chazon” ti Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì sọ fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó mélòó ni ìran náà yóò fi máa bá a lọ ní ti ẹbọ àìyẹsẹ̀ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà jọ fún títẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀? Danieli 8:13.
The papal desolating power was to trample down the sanctuary and host for twelve hundred and sixty years.
Agbara ìparun ti póòpù ni yóò tẹ ibi mímọ́ àti ogun rẹ̀ mọ́lẹ̀ fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Ṣùgbọ́n àgbàlá tí ó wà lẹ́yìn tẹ́ńpìlì náà, fi sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn Kèfèrí: ìlú mímọ́ náà ni wọn yóò sì tẹ̀ mọ́lẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fi agbára fún àwọn ẹlẹ́rìí mi méjì, wọn yóò sì sọ̀rọ̀ àsọtẹ́lẹ̀ fún ẹgbẹ̀rún kan, igba méjì, ọgọ́ta ọjọ́, ní wọ́n wọ aṣọ ọ̀fọ̀. Ìfihàn 11:2, 3.
At the end of the first indignation in 1798, prophecy had determined to “wound” the papacy. In Daniel nine, that determination is represented in the last two verses, and the word twice translated as “determined” in those verses is associated with the “chazon” vision, whereas the word translated as “determined” in verse twenty-four, is a different Hebrew word and is associated with the “mareh” vision. Daniel, representing God’s people of the last days, was seeking to understand the relationship of those two visions, which Gabriel had told him to mentally separate.
Ní òpin ìbínú àkọ́kọ́ ní ọdún 1798, àsọtẹ́lẹ̀ ti pinnu láti “ṣe ọgbẹ́” sí ipápá. Nínú Dáníẹ́lì orí kẹsàn-án, a fi ìpinnu náà hàn nínú ẹsẹ̀ méjì ìkẹyìn, àti ọ̀rọ̀ tí a túmọ̀ ní ìgbà méjì sí “a ti pinnu” nínú àwọn ẹsẹ̀ wọ̀nyẹn ní ìbáṣepọ̀ pẹ̀lú ìran “chazon”, nígbà tí ọ̀rọ̀ tí a túmọ̀ sí “a ti pinnu” nínú ẹsẹ̀ kẹrìnlá-dín-lógún, jẹ́ ọ̀rọ̀ Hébérù mìíràn, ó sì ní ìbáṣepọ̀ pẹ̀lú ìran “mareh”. Dáníẹ́lì, tí ó dúró fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, ń wá láti lóye ìbáṣepọ̀ àwọn ìran méjèèjì wọ̀nyí, èyí tí Gábíríẹ́lì ti sọ fún un pé kí ó yà sọ́tọ̀ nínú ọkàn rẹ̀.
We will continue this subject in the next article.
A ó bá a lọ pẹ̀lú kókó-ọ̀rọ̀ yìí nínú àpilẹ̀kọ tó kàn.
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Ọlọ́run kò fi ìránṣẹ́ tuntun kan fún wa. A ní láti kéde ìhìnrere náà tí ní ọdún 1843 àti 1844 mú wa jáde kúrò nínú àwọn ìjọ mìíràn.” Review and Herald, January 19, 1905.