The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Àwọn ọ̀ṣọ́ iyebíye inú àlá William Miller yóò tàn ní ìmọ́lẹ̀ tí ó pọ̀ sí i ní ìgbà mẹ́wàá ju bí wọ́n ti tàn nínú ìtàn àwọn Millerite lọ. Òye àwọn Millerite nípa ìmọ̀ tí a mú kún un ní àkókò ìtàn wọn jẹ́ òótọ́, ṣùgbọ́n kò pé. Nígbà tí a bá fi òye wọn sínú àyè ìtàn tí ó péye sí i, ó máa ń fi àwọn ìtẹ̀síwájú tí ó jinlẹ̀ sí i hàn, nítorí pé kì í ṣe pé ó kan mú àwọn òtítọ́ àsọtẹ́lẹ̀ tí àwọn ọ̀ṣọ́ iyebíye náà ṣojú fún gbòòrò sí i nìkan, ṣùgbọ́n ó tún mú àdánwò wá fún àwọn wúńdíá mẹ́wàá ti àwọn ọjọ́ ìkẹyìn. Òye àwọn Millerite ni a ṣàpẹẹrẹ lórí àwọn àtẹ méjì ti àwọn aṣáájú-ọ̀nà (1843 àti 1850). Àwọn àtẹ méjèèjì jẹ́ ìmúṣẹ àwọn tábìlì tí a sọ tẹ́lẹ̀ ní Habakkuk orí kejì, àti pé òtítọ́ náà pé àwọn àtẹ náà jẹ́ ìmúṣẹ Habakkuk, pẹ̀lú pé àwọn òtítọ́ wọ̀nyí gan-an ni àwọn òtítọ́ ìpìlẹ̀ Adventism, ni Ẹ̀mí Àsọtẹ́lẹ̀ fi hàn gẹ́gẹ́ bí irú wọn.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Ìmọ̀ díẹ̀ nínú àwọn òtítọ́ ìpilẹ̀ṣẹ̀ ni a pọ̀ sí i nínú ògo bí a ṣe tọ́ àwọn Millerite sí ìmòye ibi mímọ́ ti ọ̀run àti àwọn òtítọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ibi mímọ́ náà, lẹ́yìn ìdààmú ńlá ti October 22, 1844. Ṣùgbọ́n ìyípadà Adventism sí ipò Laodicea ní ọdún 1856, àti ìkọ̀sílẹ̀ wọn ní ìkẹyìn sí “àwọn àkókò méje” ní 1863, mú wọn wọ aginjù Laodicea. Kò sí òtítọ́ pàtàkì kankan tí a ti mú jáde nípasẹ̀ Adventism láti àwọn ọdún 1850 síwájú. Bí o bá ṣiyèméjì nípa ẹ̀sùn náà, nígbà náà ṣàfihàn ìdí tí kò fi tọ́.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Àwọn Míléráítì tọ́nà nínú òye wọn nípa Dáníẹ́lì méjì, ṣùgbọ́n òye wọn ní ààlà. Ìjọ Adventist kò tíì kọjá òye Míléráítì náà rárá. Lónìí a lè rí gbogbo ìjọba mẹ́jọ tí a ṣojú fún nínú orí kejì ìwé Dáníẹ́lì, bẹ́ẹ̀ ni a tún lè rí àpẹẹrẹ ààmì Dáníẹ́lì tí ń gbàdúrà kí ó lè lóye àṣírí àlá Nebukadnessari. Àṣírí náà dúró fún àṣírí àsọtẹ́lẹ̀ ìkẹyìn, (gbogbo àwọn wòlíì ń tọ́ka sí ọjọ́ ìkẹyìn), àti àṣírí àsọtẹ́lẹ̀ ìkẹyìn náà ni Johanu ń dá mọ̀ gẹ́gẹ́ bí Ìfihàn Jesu Kristi. A ń tú àṣírí náà sílẹ̀ nígbà tí “àkókò náà kù sí dídé,” díẹ̀ ṣáájú kí àkókò àyè-àánú parí, àti pé a ti ń tú àṣírí náà sílẹ̀ báyìí fún àwọn tí wọ́n bá yàn láti rí i.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Ìmọ̀ àwọn ọmọlẹ́yìn Miller nípa “ìrúbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì ni a fi hàn nípasẹ̀ ìmísí gẹ́gẹ́ bí ohun tó tọ́; ṣùgbọ́n ní ọdún 1901, Ìjọ Adventist bẹ̀rẹ̀ ìlànà kan ti ìkọ̀sílẹ̀ òtítọ́ ìpìlẹ̀ yẹn, àti ní àwọn ọdún 1930, Ìjọ Adventist ti padà sí ìwòye Pùròtẹ́sítáǹtì àtijọ́, èyí tí ó sọ pé “ìrúbọ ojoojúmọ́” dúró fún apá kan nínú iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ rẹ̀. Ìwòye Sátánì yẹn, ni Ẹ̀mí Àsọtẹ́lẹ̀ sọ pé, wá láti ọ̀dọ̀ “àwọn angẹli tí a ti lé jáde kúrò ní ọ̀run.” Lónìí, ìwòye Millerite tó tọ́ nípa “ìrúbọ ojoojúmọ́” ni a lè rí gẹ́gẹ́ bí kì í ṣe àmì ìṣìn òrìṣà nìkan, ṣùgbọ́n pẹ̀lú gẹ́gẹ́ bí àmì ìṣọ̀tẹ̀ Ìjọ Adventist, èyí tí ń mú ìtanrànṣẹ́ alágbára wá sórí àwọn tí kò nífẹ̀ẹ́ òtítọ́.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Àwọn ọmọ-ẹ̀yìn Miller ni a darí lọ sí ọjọ́ tó tọ́ fún ìparí ẹgbẹ̀rún méjìlá ọgọ́rùn-ún ọdún náà, àti Adventism, lẹ́sẹ̀kẹsẹ̀ lẹ́yìn Ìbànújẹ́ Ńlá náà, mọ̀ ìmọ́lẹ̀ tí ó pọ̀ sí i tí ó ní ìbáṣepọ̀ pẹ̀lú àsọtẹ́lẹ̀ náà; ṣùgbọ́n pẹ̀lú ìkọ̀sílẹ̀ wọn sí “àkókò méje,” láti ọdún 1856 títí dé 1863, àní títí dé ọjọ́ yìí gan-an, wọn kò tíì rí ìmọ́lẹ̀ tí ń tẹ̀ síwájú láti inú ẹ̀kọ́ tí wọ́n sọ pé òun ni ọ̀pá ààrín àti ìpìlẹ̀ wọn. Lónìí, “àkókò méje” ni a lè rí i, (láti ọ̀dọ̀ àwọn tí ó fẹ́ láti rí i), gẹ́gẹ́ bí ẹni pé ó ní ìbáṣepọ̀ tààrà pẹ̀lú gbogbo àkókò inú àsọtẹ́lẹ̀ ẹgbẹ̀rún méjìlá ọgọ́rùn-ún ọdún náà.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Ọdún mẹ́rìnlélọ́gọ́rin àkọ́kọ́ náà dúró fún àkókò ìyípo tí ilẹ̀ ń sinmi ní gbogbo ọdún keje, èyí tí a tún ṣe lẹ́ẹ̀meje. Ọdún ẹ̀ẹ́dẹ́gbẹ̀ta àádọ́rin náà kò dúró fún àkókò ìdánwò fún Ísírẹ́lì àtijọ́ nìkan, ṣùgbọ́n ó tún fi hàn iye ọdún ìṣọ̀tẹ̀ sí àṣẹ pé kí wọ́n jẹ́ kí ilẹ̀ sinmi tí yóò ṣẹlẹ̀, kí a lè kópapọ̀ ọdún àádọ́rin pátápátá tí a dá ilẹ̀ dúró kúrò nínú ìsinmi (èyí tí í ṣe àkókò ìgbèkùn nítorí ìṣọ̀tẹ̀ náà gan-an). Ọ̀sẹ̀ tí Kristi fi fìdí májẹ̀mú múlẹ̀ ni a ṣètò sí ọdún mẹ́ta àtààbọ̀ sí agbelebu àti ọdún mẹ́ta àtààbọ̀ lẹ́yìn agbelebu. Nínú ọ̀sẹ̀ náà Kristi ń kó gbogbo ènìyàn jọ, nítorí ó wí pé bí a bá gbé òun sókè, òun yóò kó gbogbo ènìyàn jọ.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Nísinsìnyí ni ìdájọ́ ayé yìí wà: nísinsìnyí ni a ó lé ọmọ-aládé ayé yìí jáde. Èmi náà, bí a bá sì gbé mi ga kúrò ní ilẹ̀ ayé, èmi yóò fa gbogbo ènìyàn wá sọ́dọ̀ mi. Johanu 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
Ẹgbẹ̀rún méjì lẹ́ẹ̀dógún àti ogún ọjọ́, nínú èyí tí Kristi fi fìdí májẹ̀mú múlẹ̀ tí ó sì kó ènìyàn jọ sọ́dọ̀ ara Rẹ̀, ń ṣojú ẹgbẹ̀rún méjì lẹ́ẹ̀dógún àti ogún ọdún tí Ọlọ́run tú àwọn ènìyàn ọlọ̀tẹ̀ tirẹ̀ ká, nítorí ìjà májẹ̀mú Rẹ̀. “Ìgbà méje” tí a mú ṣẹ sí i lórí ìjọba àríwá Israẹli, ń ṣojú ìtúká ẹgbẹ̀rún méjì lẹ́ẹ̀dógún àti ogún ọdún tí ó bẹ̀rẹ̀ ní 723 BC tí ó sì parí ní 1798. Ọdún 538 pín àkókò méjèèjì náà, ó sì dá àkókò méjì tí ó tẹ̀ lé ara wọn, ti ẹgbẹ̀rún kan, igba méjì, ọgọ́ta ọdún, sílẹ̀. Àkókò àkọ́kọ́ ń ṣojú ìtẹ̀ mọ́lẹ̀ ibi mímọ́ àti ogun náà lábẹ́ ẹsẹ̀ keferi, àti èkejì, ìtẹ̀ mọ́lẹ̀ tí ètò póòpù ṣe.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“Àkókò méje” náà, ti ẹgbẹ̀rún méjì ó lé ẹ̀ẹ́dẹ́gbẹ̀ta ọdún sí ìjọba gúúsù, tí ó bẹ̀rẹ̀ ní ọdún 677 Ṣ.K., tí ó sì parí ní 1844, parí ní ọjọ́ kọkàndínlógún oṣù kẹwàá, ọdún 1844. Ó jẹ́ ààmì ègún májẹ̀mú náà, a sì fi fífọn ipè ọdún ìdásílẹ̀ náà parí i, èyí tí a ní láti fọn ní Ọjọ́ Ètùtù. Ọjọ́ Ètùtù àfihàn-òtítọ́ tí ó bẹ̀rẹ̀ ní ọjọ́ kọkàndínlógún oṣù kẹwàá, ọdún 1844, dúró fún àkókò kan. Òun ni àkókò Ìdájọ́ Ìwádìí, àti ní àkókò yẹn ni a ní láti máa fọn ipè ọdún ìdásílẹ̀ tí ó bá ìyípo mímọ́ ti méje mu.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Ṣùgbọ́n ní ọjọ́ ohùn angẹli keje, nígbà tí yóò bẹ̀rẹ̀ sí í fún ipè, àṣírí Ọlọ́run yóò sì parí, gẹ́gẹ́ bí ó ti kéde fún àwọn ìránṣẹ́ rẹ̀, àwọn wòlíì. Ìfihàn 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Ìró Kàkàkí keje, tí ó bẹ̀rẹ̀ ní October 22, 1844, dúró fún Kàkàkí Jubilee ti ìyípo mímọ́ ti méje, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Lefitiku ogún-ún-dín-lọ́gbọ̀n. Ní ìkẹyìn, àwọn Millerites jẹ́ olóòtítọ́ lórí ìṣírò àsìkò àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún, Adventism sì wá lóye púpọ̀ sí i nípa rẹ̀ díẹ̀ lẹ́yìn Ìbànújẹ́ Ńlá náà, ṣùgbọ́n “iyebíye” Miller nípa àkókò ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ń tàn mọ́lẹ̀ lónìí ní ìgbà mẹ́wàá ju tẹ́lẹ̀ lọ. Gbogbo àbùdá àsọtẹ́lẹ̀ ti àkókò méje tí a ṣàpẹẹrẹ nínú àkókò ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún, ní ìsopọ̀ àsọtẹ́lẹ̀ tààrà pẹ̀lú ọdún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún àti ogún (“àkókò méje”), ti Lefitiku orí ogún-ún-dín-lọ́gbọ̀n àti ogún-ún-mẹ́fà.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Àwọn ọmọ-ẹ̀yìn Miller kọ ìbéèrè Protestanti tí ó ti yapa kúrò ní òtítọ́ àti ti Kátólíìkì pé “àwọn ọlọ́ṣà àwọn ènìyàn rẹ,” tí “gbé ara wọn ga,” tí wọ́n sì “ṣubú,” jẹ́ ààmì Antiochus Epiphanes, wọ́n sì tọ́. Wọ́n mọ̀, wọ́n sì dáàbò bo òtítọ́ náà pé Róòmù ni nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ tí fi ìran náà múlẹ̀,” kì í ṣe ọba ará Síríà kan tí a kò mọ̀, tí kò sì ní ìtàn pàtàkì, ẹni tí ó fi ìran náà múlẹ̀.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Lónìí àwọn onímọ̀ ẹ̀sìn Adventist ń kọ́ni pé “àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ” ni Antiochus Epiphanes. Lónìí, àríyànjiyàn tí nínú ìtàn àwọn Millerite dúró gẹ́gẹ́ bí aṣojú pé àwọn ènìyàn májẹ̀mú àtijọ́ tí a ń kọjá lójú kò mọ̀, bẹ́ẹ̀ ni wọn kò sì lè mọ ìran náà (èyí tí a fi ìmọ̀tótó “àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ” múlẹ̀), ni a tún ń ṣe lẹ́ẹ̀kan sí i nípasẹ̀ àwọn ènìyàn májẹ̀mú àtijọ́ tí a tún ń kọjá lójú lẹ́ẹ̀kan sí i.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Níbi tí ìran kò sí, àwọn ènìyàn a ṣègbé: ṣùgbọ́n ẹni tí ń pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Àwọn Millerite kọ́ ní tòótọ́ pé ẹgbẹ̀rún méjìlá àádọ́ta ọdún márùn-ún (“àkókò méje”), ti Lefitiku mẹ́rìndínlọ́gbọ̀n, ni wòlíì àkókò tí ó gùnjùlọ tí ó sì jẹ́ ìkẹyìn nínú Bíbélì, ṣùgbọ́n Adventismu ti Laodicea kọ “ìyebíye” yẹn sílẹ̀ ní ọdún 1863, àti lónìí a lè rí i, (nípasẹ̀ àwọn tí ó fẹ́ rí), pé kì í ṣe pé àwọn Millerite nìkan ni wọ́n tọ́ nínú fífi “àkókò méje” mọ̀ gẹ́gẹ́ bí wòlíì àkókò tí ó gùnjùlọ nínú Bíbélì, ṣùgbọ́n pẹ̀lú pé “èébú náà”, tí í ṣe ìbínú Ọlọ́run, ni a mú ṣẹ sí i lórí ìjọba àríwá àti ìjọba gúúsù Ísírẹ́lì méjèèjì.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Lónìí, a lè rí i pé àwọn ìparí ọ̀tọ̀ọ̀tọ̀ ti àwọn ìbínú méjèèjì wọ̀nyí, tí ìwé Dáníẹ́lì sọ̀rọ̀ nípa wọn (gẹ́gẹ́ bí àwọn wòlíì mìíràn pẹ̀lú), jẹ́ bí ìdábọ̀ méjì (àkọ́kọ́ àti ìkẹyìn) ti àkókò ọdún mẹ́rìndínlọ́gọ́rin, nígbà tí Kristi gbé tẹ́ńpìlì Míláráítì kalẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ọjọ́ mẹ́rìndínlọ́gọ́rin tí Mósè wà lórí òkè ń gba ìlànà fún gbígbé àgọ́ aṣálẹ̀ kalẹ̀; àti pẹ̀lú nípasẹ̀ ọdún mẹ́rìndínlọ́gọ́rin ti Hẹ́rọ́dù fi tún tẹ́ńpìlì ṣe, èyí tí àwọn Farisí tọ́ka sí nínú ìjíròrò wọn pẹ̀lú Kristi nípa bí Òun ṣe máa “jí dìde” nípasẹ̀ ìwẹ̀nùmọ́ tẹ́ńpìlì kan tí àwọn oníṣòwò àti àwọn olùyí owó ti “pa run,” àti pẹ̀lú nípasẹ̀ àjíǹde tẹ́ńpìlì ènìyàn Rẹ̀ tí a dá pẹ̀lú kìrómósóòmù mẹ́rìndínlọ́gọ́rin. Lónìí, àwọn òtítọ́ ìpìlẹ̀ Míláráítì dúró ní ìtó́́nà gẹ́gẹ́ bí wọ́n ti jẹ́ rí, ṣùgbọ́n ní báyìí wọ́n jinlẹ̀ sí i ní ìlọ́po mẹ́wàá.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Lónìí a lè rí i (nípasẹ̀ àwọn tí wọ́n múra tán láti rí), pé nígbà tí Kristi fi ara rẹ̀ hàn gẹ́gẹ́ bíi Palmoni (Olùkà-Nọ́mbà Alágbàyanu, tàbí Olùkà-Nọ́mbà Àwọn Àṣírí) nínú ẹsẹ̀ kẹtàlá, ti orí kẹjọ Danieli, Ó ń fi ìbáṣepọ̀ tó wà láàárín ìran kan tí ó ṣàpẹẹrẹ àkókò ọdún ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún àti ìran míràn tí ó ṣàpẹẹrẹ ọdún ẹgbẹ̀rún méjì ó lé lọ́gọ́rùn-ún márùn-ún àti ogún hàn. Nígbà tí a bá mọ ìbátan àwọn àkókò àsọtẹ́lẹ̀ méjèèjì wọ̀nyí, a lè rí i pé wọ́n ní ìsopọ̀ tààrà pẹ̀lú ọdún ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjì àti ọgọ́ta ti ìṣàkóso papal, èyí tí ó sì tún ní ìsopọ̀ pẹ̀lú ọdún ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún méjì àti ọgọ́rùn-ún mẹ́wàá ti Danieli 12 àti pẹ̀lú ọdún ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún mẹ́ta àti márùn-únlélọ́gbọ̀n ti ẹsẹ̀ kan náà.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Ọ̀pọ̀lọpọ̀ ìbáṣepọ̀ tààrà síi wà láàárín àwọn àkókò àsọtẹ́lẹ̀ tí a so mọ́ ìran méjèèjì inú ẹsẹ̀ kẹtàlá àti kẹrìnlá ti Dáníẹ́lì mẹ́jọ, ṣùgbọ́n àwọn tí ó fẹ́ rí nìkan ni wọ́n ń mọ̀ wọ́n. Ṣùgbọ́n lónìí, ju àwọn ìbáṣepọ̀ gbogbo àwọn àkókò náà tí ìran méjèèjì mú wá jọ lọ, ìṣípayá orúkọ Pálmónì (Olùkà-nọ́mbà Alágbàyanu, tàbí Olùkà-nọ́mbà Àwọn Àṣírí) ni ó wà. Àwọn Mílàráítì tọ́ nípa àwọn ẹsẹ̀ méjèèjì náà, ṣùgbọ́n ìmọ̀ wọn ní ààlà, àti lónìí Ìjọ Adventist wà nínú òkùnkùn pípé àti pátápátá lásán.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 29:9–12.
Ẹ dúró, kí ẹ sì yà á; ẹ kígbe, kí ẹ sì ké: wọ́n mutí, ṣùgbọ́n kì í ṣe ti wáìnì; wọ́n ń yíyọ, ṣùgbọ́n kì í ṣe ti ọtí líle. Nítorí OLúWA ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti di ojú yín; àwọn wòlíì àti àwọn alákóso yín, àwọn aríran, ni ó ti bò. Gbogbo ìran náà sì di sí yín bí ọ̀rọ̀ ìwé tí a dì mọ́, tí àwọn ènìyàn fi fún ẹni tí ó kọ́wé, pé, Kà á, mo bẹ̀ ọ́: ó sì ní, Èmi kò lè kà á; nítorí a dì í mọ́: a sì fi ìwé náà fún ẹni tí kò kọ́wé, pé, Kà á, mo bẹ̀ ọ́: ó sì ní, Èmi kò kọ́wé. Isaiah 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Arábìnrin White fi hàn pé a fún William Miller ní “ìmọ́lẹ̀ ńlá” lórí ìwé Ìfihàn, ṣùgbọ́n òye rẹ̀ nípa orí kejìlá, kẹtàlá, kẹtadínlógún àti kejìdínlógún ti Ìfihàn, ní kíkànsí, kò tọ́. Àwọn òye tí kò tọ́ wọ̀nyí kò ṣe aṣojú lórí àwọn àtẹ́ onímímọ́ méjèèjì, ṣùgbọ́n ohun tí a ṣe aṣojú láti inú Ìfihàn, orí kẹsàn-án, ni “ìṣúra iyebíye” náà pé a ṣe aṣojú Islam nípasẹ̀ Àwọn Ègbé mẹ́ta náà.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Àwọn oníwàásù àti àwọn ènìyàn ti wo ìwé Ìfihàn gẹ́gẹ́ bí ohun àdììtú, tí ó sì kéré ní pàtàkì ju àwọn apá mìíràn ti Ìwé Mímọ́ mímọ́ lọ. Ṣùgbọ́n mo rí i pé ìwé yìí ní tòótọ́ jẹ́ ìfihàn tí a fi fún wa fún àǹfààní pàtàkì àwọn tí yóò wà láàyè ní àwọn ọjọ́ ìkẹyìn, láti tọ́ wọn sọ́nà ní mímọ ipò tòótọ́ wọn àti iṣẹ́ tí ó jẹ́ ojúṣe wọn. Ọlọ́run darí ọkàn William Miller sí àwọn àsọtẹ́lẹ̀, ó sì fún un ní ìmọ̀lẹ̀ ńlá lórí ìwé Ìfihàn.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Ọ̀rọ̀ náà “ìmọ́lẹ̀ ńlá” nínú àwọn ìkọ̀wé Sister White ń pèsè ìmọ̀ púpọ̀ gan-an. Miller lóye àwọn ìjọ, èdìdì àti ìpè ní inú Ìfihàn, nítorí àwọn áńgẹ́lì mímọ́ “darí ọkàn rẹ̀” lórí àwọn kókó-ọrọ wọ̀nyí. “Ìmọ́lẹ̀ ńlá” tí a fi fún Miller ni a ṣàpẹẹrẹ rẹ̀ lórí àwọn tábìlì mímọ́ méjì, àti àwọn òtítọ́ ẹ̀kọ́ ìgbàgbọ́ tí wọ́n jẹ́ “ìmọ́lẹ̀ ńlá” náà ni a dá mọ̀ nínú àlá rẹ̀ gẹ́gẹ́ bí “ìyebíye”. A fi “ìmọ́lẹ̀ ńlá” náà fún Adventism, ó sì bẹ̀rẹ̀ sí í bò ó mọ́lẹ̀ pẹ̀lú àwọn ìyebíye àròsọ láti ọdún 1863. Ìlànà “ìmọ́lẹ̀” ni pé “ìmọ́lẹ̀” ni ohun tí Kristi lò láti ṣe ìdájọ́ ènìyàn kan tàbí àwọn ènìyàn kan.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Kì í ṣe pé “ìmọ́lẹ̀” nìkan ló ń ṣe ìdájọ́ àwọn ènìyàn, ṣùgbọ́n pẹ̀lú “ìmọ́lẹ̀” tí wọ́n ì bá ti ní bí wọ́n kò bá ti kọ̀ láti fara mọ́ ọn (gẹ́gẹ́ bí wọ́n ṣe ṣe ní 1856, gẹ́gẹ́ bí àpẹẹrẹ kan ṣoṣo nínú ọ̀pọ̀lọpọ̀). Àbùdá kejì tí ó ní í ṣe pẹ̀lú “ìmọ́lẹ̀,” ni pé “ìmọ́lẹ̀” tí a kọ̀ sílẹ̀ máa ń mú òǹkà ìbànújẹ òkùnkùn tí ó bá a dọ́gba wá. Ẹ̀sìn Adventism kọ̀ sílẹ̀, ó sì bo “ìmọ́lẹ̀ ńlá” tí Ọlọ́run fi fún Miller, èyí tí ó dúró fún àwọn ìpìlẹ̀ Adventism.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had “great light:” ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Ẹni tí ó ń rí ohun tó wà lábẹ́ ojú-òde, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní “ìmọ́lẹ̀ ńlá” pé: ‘A kì í fi ìbànújẹ àti ìyàlẹ́nu kàn wọ́n nítorí ipò ìwà rere àti ti ẹ̀mí wọn.’ Béẹ̀ ni, wọ́n ti yan ọ̀nà tiwọn fúnra wọn, ọkàn wọn sì ń yọ̀ nínú ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtanjẹ wọn, èmi yóò sì mú ohun tí wọ́n ń bẹ̀rù wá sórí wọn; nítorí nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò fetí sílẹ̀: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtanjẹ alágbára sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí wọn kò gba ìfẹ́ òtítọ́, kí wọ́n lè rí ìgbàlà,’ ‘ṣùgbọ́n wọ́n ní inú-dídùn nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have “once known the truth,” mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Olùkọ́ ọ̀run náà bi pé: ‘Èwo ni ìtanjẹ tí ó lágbára jù lọ tí ó lè tan ọkàn jẹ ju ìfarahàn pé ẹ ń kọ́lé lórí ìpìlẹ̀ tòótọ́, àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní òtítọ́ ẹ̀yin ń ṣe ọ̀pọ̀ nǹkan gẹ́gẹ́ bí ọgbọ́n ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Áà, ìtanjẹ ńlá ni èyí jẹ́, ìṣìnàkó ìtanilẹ́rìn-ín kan tí ó ń gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti “ti mọ òtítọ́ rí tẹ́lẹ̀” bá fi àwòrán ìwà-bí-Ọlọ́run ṣe aṣìṣe fún Ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá rò pé àwọn ọlọ́rọ̀ ni, tí a sì ti mú wọn pọ̀ sí i pẹ̀lú ọrọ̀, tí wọn kò sì nílò ohunkóhun, nígbà tí ní òtítọ́ wọ́n nílò ohun gbogbo.’” Testimonies, volume 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Laodicea, èyí tí Adventism di ní ọdún 1856, dúró fún àwọn tí a ti fi “ìmọ́lẹ̀ ńlá” fún nígbà kan rí, ṣùgbọ́n tí a ti yàn láti gba “ìtanjẹ́ alágbára” ti Second Thessalonians, nígbà gbogbo tí wọ́n sì ń gbàgbọ́ pé ìpìlẹ̀ èké tí wọ́n ti gbé kalẹ̀ nípa fífi owó àròpọ̀ àti ohun-ọ̀ṣọ́ iyebíye àròpọ̀ wọlé jẹ́ ohun tí Ọlọ́run ti yàn, ṣùgbọ́n ní tòótọ́ ó jẹ́ ìpìlẹ̀ kan tí a kọ sórí iyanrìn. Adventism jẹ́ “ìjọ kan tí ó ti ní ìmọ́lẹ̀ ńlá, ẹ̀rí ńlá”, ṣùgbọ́n ó jẹ́ “ìjọ” kan tí ó ti kọ “ìránṣẹ́ tí Olúwa” ti “rán”, tí ó sì ti gba láti ìgbà náà wá “àwọn ìdálẹ́kọ̀ọ́ tí kò bọ́gbọ́n mu rárá àti àwọn àfojúsùn èké àti àwọn èrò èké”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Àwọn òjíṣẹ́ tí a kò yà sọ́tọ̀ mímọ́ ń tò ara wọn kalẹ̀ sí ìjà sí Ọlọ́run. Wọ́n ń yin Kristi àti ọlọ́run ayé yìí lọ́rùn kan náà. Bí ó tilẹ̀ jẹ́ pé ní ìjẹ́wọ́ wọ́n ń gba Kristi, wọ́n ń gbàmọ́ Barabbasi mọ́ra, wọ́n sì fi iṣe wọn sọ pé, ‘Kì í ṣe Ọkùnrin yìí, bí kò ṣe Barabbasi.’ Kí gbogbo àwọn tí ń ka àwọn ìlà wọ̀nyí kí wọ́n kíyèsára. Satani ti ṣe ìṣògo ohun tí ó lè ṣe. Ó rò pé òun yóò tú ìṣọ̀kan tí Kristi gbàdúrà pé kí ó wà nínú ìjọ Rẹ̀ ká. Ó ní pé, ‘Èmi yóò jáde lọ, èmi yóò sì jẹ́ ẹ̀mí èké láti tàn àwọn tí mo bá lè tàn jẹ, láti máa ṣàríwísí, àti láti dá lẹ́bi, àti láti sọ irọ́.’ Kí a gba ọmọ ẹ̀tàn àti ẹlẹ́rìí èké wọlé nípasẹ̀ “ìjọ kan tí ó ti ní ìmọ́lẹ̀ púpọ̀,” ẹ̀rí púpọ̀, ìjọ náà yóò sì kọ ìhìn tí Olúwa ti rán, yóò sì gba àwọn ìfìdíhàn tí kò ní ìdí rárá àti àwọn àfojúsùn èké àti àwọn ẹ̀kọ́ èké. Satani ń rẹ́rìn-ín sí òmùgọ̀ wọn, nítorí ó mọ ohun tí òtítọ́ jẹ́.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Ọ̀pọ̀lọpọ̀ yóò dúró lórí àwọn pẹpẹ ìwàásù wa pẹ̀lú òtùpá àsọtẹ́lẹ̀ èké ní ọwọ́ wọn, tí a ti dáná sí láti inú òtùpá ọ̀run-àpáàdì ti Sátánì. Bí a bá ń tọ́jú iyèméjì àti àìgbàgbọ́ sí ọkàn, a ó yọ àwọn òjíṣẹ́ olóòtítọ́ kúrò lọ́dọ̀ àwọn ènìyàn tí wọ́n rò pé àwọn mọ ohun púpọ̀. ‘Bí ìwọ bá ti mọ̀,’ ni Kristi sọ, ‘àní ìwọ pẹ̀lú, ní ọjọ́ rẹ yìí, àwọn ohun tí í ṣe ti àlàáfíà rẹ! ṣùgbọ́n nísinsin yìí wọ́n ti farapamọ́ kúrò ní ojú rẹ.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Síbẹ̀síbẹ̀, ìpìlẹ̀ Ọlọ́run dúró ṣinṣin. Olúwa mọ àwọn tí í ṣe ti Òun. Òjíṣẹ́ tí a ti yà sí mímọ́ kò gbọdọ̀ ní ẹ̀tàn kankan ní ẹnu rẹ̀. Ó gbọdọ̀ hàn gbangba bí ọ̀sán, kí ó sì bọ́ lọ́wọ́ gbogbo àbàwọ́n ibi. Iṣẹ́-ìránṣẹ́ àti ẹ̀ka ìtẹ̀jáde tí a ti yà sí mímọ́ yóò jẹ́ agbára ní fífi ìmọ́lẹ̀ òtítọ́ tàn sórí ìran yìí tí ó yà kúrò ní ọ̀nà. Ìmọ́lẹ̀, ẹ̀yin arákùnrin, ìmọ́lẹ̀ sí i ni a nílò. Fẹ́ ìpè ní Síónì; ké ìkìlọ̀ ní orí òkè mímọ́. Kó ogun Olúwa jọ, pẹ̀lú ọkàn tí a ti yà sí mímọ́, kí wọ́n lè gbọ́ ohun tí Olúwa yóò sọ fún àwọn ènìyàn Rẹ̀; nítorí pé Ó ti mú ìmọ́lẹ̀ pọ̀ sí i fún gbogbo àwọn tí yóò gbọ́. Kí wọ́n di ohun ìjà mú, kí wọ́n sì pèsè tán, kí wọ́n sì gòkè lọ sí ogun—sí ìrànlọ́wọ́ Olúwa lòdì sí àwọn alágbára. Ọlọ́run tìkára Rẹ̀ yóò ṣiṣẹ́ fún Ísírẹ́lì. Gbogbo ahọ́n èké ni a óò dákẹ́. Ọwọ́ àwọn áńgẹ́lì yóò bì gbogbo ọgbọ́n ẹ̀tàn tí wọ́n ń dá sílẹ̀ lulẹ̀. Àwọn odi ààbò Sátánì kì yóò borí láéláé. Ìṣẹ́gun yóò bá ìhìn-iṣẹ́ áńgẹ́lì kẹta lọ. Gẹ́gẹ́ bí Olórí ogun Olúwa ti wó odi Jéríkò lulẹ̀, bẹ́ẹ̀ ni àwọn ènìyàn Olúwa tí ń pa àwọn òfin Rẹ̀ mọ́ yóò ṣẹ́gun, a ó sì ṣẹ́gun gbogbo agbára tí ó ń tako. Kí ẹ̀mí kankan má ṣe ráhùn nípa àwọn ìránṣẹ́ Ọlọ́run tí ó tọ̀ wọ́n wá pẹ̀lú ìhìn-iṣẹ́ tí a rán láti ọ̀run. Ẹ má ṣe tún máa wá àbùkù nínú wọn mọ́, ní wí pé, ‘Wọ́n lágbára jù ní ìdúró wọn; wọ́n ń sọ̀rọ̀ líle jù.’ Wọ́n lè sọ̀rọ̀ líle; ṣùgbọ́n ṣé kò ha yẹ? Ọlọ́run yóò mú kí etí àwọn olùgbọ́ máa rọ̀ tí wọn kò bá fetí sí ohùn Rẹ̀ tàbí sí ìhìn-iṣẹ́ Rẹ̀. Yóò dá àwọn tí ń tako ọ̀rọ̀ Ọlọ́run lẹ́bi.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satani ti gbe gbogbo igbésẹ̀ tí ó ṣeé ṣe kalẹ̀ kí ohunkóhun má bàa wọ̀ láàárín wa gẹ́gẹ́ bí ènìyàn kan láti bá wa wí, àti láti bá wa wí lẹ́nu, àti láti rọ̀ wá láti fi àwọn àṣìṣe wa sílẹ̀. Ṣùgbọ́n àwọn ènìyàn kan wà tí yóò ru àpótí májẹ̀mú Ọlọ́run. Àwọn kan yóò jáde kúrò láàárín wa tí wọn kì yóò sì tún ru àpótí májẹ̀mú náà mọ́. Ṣùgbọ́n àwọn wọ̀nyí kò lè kọ odi láti dí òtítọ́ lọ́nà; nítorí yóò máa lọ síwájú àti sókè títí dé òpin. Ní ìgbà àtijọ́ Ọlọ́run ti gbé àwọn ènìyàn dìde, ó sì ṣì ní àwọn ènìyàn ànfààní tí ń dúró, tí a ti pèsè tán, láti ṣe ìfẹ́ Rẹ̀—àwọn ènìyàn tí yóò la àwọn ìdènà kọjá, tí wọ́n jẹ́ bí odi tí a fi amọ̀ tí kò ní ìdáná lélẹ̀. Nígbà tí Ọlọ́run bá fi Ẹ̀mí Rẹ̀ lé àwọn ènìyàn lórí, wọn yóò ṣiṣẹ́. Wọn yóò kéde ọ̀rọ̀ Oluwa; wọn yóò gbé ohùn wọn sókè bí ìpè. Òtítọ́ kì yóò dín kù tàbí pàdánù agbára rẹ̀ ní ọwọ́ wọn. Wọn yóò fi àwọn ìrékọjá wọn hàn fún àwọn ènìyàn, àti ẹ̀ṣẹ̀ wọn fún ilé Jakọbu.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Láti mọ ààmì ti Sátánì ti “ìgbà gbogbo” gẹ́gẹ́ bí ààmì Kristi, ni láti yin “Kristi àti ọlọ́run ayé yìí ní ẹ̀mí kan náà.” Bí ó tilẹ̀ jẹ́ pé ní ìsọ̀rọ̀ wọn wọ́n ń jẹ́wọ́ pé àwọn gba Kristi, wọ́n gbà Barabbasi mọ́ra, wọ́n sì fi ìṣe wọn sọ pé, “Kì í ṣe Ọkùnrin yìí, bí kò ṣe Barabbasi.” Àwọn òtítọ́ tí a ṣàpẹẹrẹ nínú àlá Miller gẹ́gẹ́ bí “àwọn iyebíye”, tí a sì tún fi àwòrán hàn lórí àwọn tábìlì mímọ́ méjèèjì, ni “ìmọ́lẹ̀ ńlá” náà, tí a fi fún Miller, tí Adventism sì ti kọ̀.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Wọ́n ń jẹ́wọ́ pé àwọn ń yin Kristi pẹ̀lú àmì Ṣátánì, wọ́n sì ń sọ pé àwọn dúró lórí ìpìlẹ̀ Ọlọ́run, nígbà tí ó jẹ́ pé ìpìlẹ̀ àròjẹ ni, èyí tí ń mú ìtanràn líle wá sórí gbogbo àwọn tí ń dúró lórí ìṣètò ẹ̀kọ́ ìsìn aláìpé yẹn. Kò sí ohun tuntun lábẹ́ oòrùn, Israẹli òde òní sì kàn ń rìn nínú àtẹ̀gùn àsọtẹ́lẹ̀ ti Israẹli ìgbàanì.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Ohun kan ń ru ọkàn mi lọ́kàn gidigidi: àìní ńlá ti ìfẹ́ Ọlọ́run, èyí tí a ti pàdánù nípasẹ̀ ìfaradà lòdì sí ìmọ́lẹ̀ àti òtítọ́, àti ipa àwọn tí wọ́n ti jẹ́ oníṣiṣẹ́ nínú iṣẹ́ takuntakun, tí wọ́n, níwájú ẹ̀rí tí a kó jọ lórí ẹ̀rí, ti lo ipa kan láti tako iṣẹ́ ìránṣẹ́ náà tí Ọlọ́run ti rán. Mo tọ́ka sí orílẹ̀-èdè àwọn Júù, mo sì béèrè pé, Ṣé a gbọdọ̀ fi àwọn arákùnrin wa sílẹ̀ kí wọ́n gba ọ̀nà kan náà ti ìfaradà afọ́jú kọjá, títí dé òpin àkókò ìdánwò gangan? Bí ó bá sì jẹ́ pé àwọn ènìyàn kan ti nílò olùṣọ́ tòótọ́ àti olóòótọ́ láéláé, tí kì yóò dákẹ́, tí yóò ké ní ọ̀sán àti ní òru, tí yóò máa fi ìkìlọ̀ tí Ọlọ́run ti fúnni hàn, àwọn wọ̀nyí ni Àwọn Adventisti Ọjọ́-Ìsinmi Keje. Àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá, àwọn ànfààní ìbùkún, tí wọ́n, gẹ́gẹ́ bí Kapernaumu, ti gbé wọn sókè dé ọ̀run nípa ti ànfààní, ṣé nípa àìlò dáadáa ni a ó fi wọ́n sílẹ̀ sí òkùnkùn tí ó bá títóbi ìmọ́lẹ̀ tí a fi fún wọn mu?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Mo fẹ́ bẹ̀bẹ̀ lọ́dọ̀ àwọn arákùnrin wa tí yóò péjọ sí Àpéjọ Gbogbogbò láti fetí sí ìránṣẹ́ tí a fi fún àwọn ará Laodikea. Irú ipò afọ́jú wo ni tiwọn! A ti mú ọ̀ràn yìí wá sí ojú yín léraléra, ṣùgbọ́n àìtẹ́lọ́rùn yín nípa ipò ẹ̀mí yín kò tíì jinlẹ̀ tó, kò sì tíì dunni tó láti mú ìtúnṣe wá. ‘Nítorí ìwọ ń wí pé, Èmi ọlọ́rọ̀ ni, mo sì ti di ọlọ́rọ̀ nínú ọrọ̀, èmi kò sì nílò nǹkan kan; ìwọ kò sì mọ̀ pé aláìláàánú ni ìwọ, àti ẹni àánú, àti tálákà, àti afọ́jú, àti ìhòòhò.’ Ẹ̀bi ìtànjẹ ara ẹni wà lórí àwọn ìjọ wa. Ìgbésí ayé ẹ̀sìn ti ọ̀pọ̀ ènìyàn jẹ́ èké.” Manuscript Releases, volume 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kápánáùmù” ni ìlú tí Jésù yàn gẹ́gẹ́ bí ìlú tirẹ̀.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Ní Kápánáùmù ni Jésù máa ń gbé láàárín àkókò àwọn ìrìnàjò Rẹ̀ síbẹ̀-síbẹ̀, a sì wá mọ̀ ọ́ sí ‘ìlú tirẹ̀ fúnra Rẹ̀.’ Ó wà lórí etí Òkun Gálílì, ó sì sún mọ́ ààlà pẹ̀tẹ́lẹ̀ ẹlẹ́wà ti Gẹ́nẹ́sárẹ́tì, bí kò bá tiẹ̀ jẹ́ pé ó wà lórí rẹ̀ gan-an.” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Kristi yan Kapernaumu gẹ́gẹ́ bí ó ti yan Jerusalẹmu ní ọjọ́ ìgbàanì.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Èmi yóò sì fi ẹ̀yà kan fún ọmọ rẹ̀, kí Dáfídì ìránṣẹ́ mi lè ní ìmọ́lẹ̀ níwájú mi ní gbogbo ìgbà ní Jérúsálẹ́mù, ìlú tí mo ti yàn fún ara mi láti fi orúkọ mi sí. 1 Àwọn Ọba 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kristi yan Ẹ̀sìn Adventi gẹ́gẹ́ bí ìlú rẹ̀ ní ọdún 1844, àti pé ní ọdún 1863, Ẹ̀sìn Adventi ti tún ìlú “Jeriko” kọ́, èyí tí ó jẹ́ ààmì ìtùnú àti ọlọ́rọ̀ Laodíkíà. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì àtijọ́, bẹ́ẹ̀ náà ni pẹ̀lú Ísírẹ́lì òde-òní. Ẹ̀sìn Adventi gbà pé àwọn ni ará ìlú pàtàkì Ọlọ́run, ṣùgbọ́n wọ́n ti kọ “ìmọ́lẹ̀ ńlá” náà tí ń pèsè ẹ̀rí ìjẹ́ ará ìlú. Gẹ́gẹ́ bí Ṣílò ní àkókò Eli, Hofni àti Finehasi, a óò dá Ẹ̀sìn Adventi lẹ́jọ́ gẹ́gẹ́ bí “ìmọ́lẹ̀ ńlá” tí a fún wọn ní ànfàní láti gbà.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Nínú àwọn tí wọ́n jẹ́wọ́ ara wọn gẹ́gẹ́ bí ọmọ Ọlọ́run, bí sùúrù ṣe kékeré tí a ti fihàn, bí ọ̀rọ̀ kíkorò púpọ̀ ti a ti sọ, bí ìdálẹ́bi púpọ̀ ti a ti kéde sí àwọn tí kì í ṣe ti ìgbàgbọ́ wa. Ọ̀pọ̀ ènìyàn ti wo àwọn tí wọ́n jẹ́ ti àwọn ìjọ míràn gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ ńlá, nígbà tí Olúwa kò ka wọn bẹ́ẹ̀. Àwọn tí ń wo àwọn ọmọ ẹgbẹ́ àwọn ìjọ míràn ní irú ọ̀nà bẹ́ẹ̀, nílò láti rẹ ara wọn sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Àwọn tí wọ́n ń dá lẹ́bi lè jẹ́ pé ìmọ́lẹ̀ díẹ̀ péré ni wọ́n ní, àǹfààní àti ẹ̀tọ́ díẹ̀ ni wọ́n ní. Bí wọ́n bá ní ìmọ́lẹ̀ tí ọ̀pọ̀lọpọ̀ àwọn ọmọ ẹgbẹ́ nínú àwọn ìjọ wa ti ní, wọ́n lè ti tẹ̀síwájú lọ ní ìwọ̀n tí ó tóbi púpọ̀ sí i, wọ́n sì lè ti ṣàfihàn ìgbàgbọ́ wọn sí ayé dáadáa jù bẹ́ẹ̀ lọ. Nípa àwọn tí ń ṣògo nínú ìmọ́lẹ̀ wọn, síbẹ̀ tí wọ́n kò rìn nínú rẹ̀, Kristi wí pé, ‘Ṣùgbọ́n mo wí fún yín, Yóò ṣe é farada fún Tírè àti Sídónì ní ọjọ́ ìdájọ́ ju fún yín lọ. Ìwọ náà, Kápánáùmù [Àwọn Adventist Ọjọ́ Keje, tí wọ́n ti ní ìmọ́lẹ̀ ńlá], tí a gbé ga dé ọ̀run [nípa àǹfààní], a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì: nítorí bí a bá ti ṣe àwọn iṣẹ́ agbára ńlá, tí a ti ṣe nínú rẹ, ní Ṣódómù, ìlú náà ì bá ti dúró títí di òní yìí. Ṣùgbọ́n mo wí fún ọ, Pé yóò ṣe é farada fún ilẹ̀ Ṣódómù ní ọjọ́ ìdájọ́ ju fún ọ lọ.’ Ní àkókò náà Jesu dáhùn ó sì wí pé, ‘Mo dúpẹ́ lọwọ rẹ, Baba, Olúwa ọ̀run àti ayé, nítorí pé ìwọ ti fi nǹkan wọ̀nyí pamọ́ fún àwọn ọlọ́gbọ́n àti àwọn amòye [ní ìṣírò ara wọn], o sì ti fi wọ́n hàn fún àwọn ọmọdé kékeré.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
“‘Ní ìsinsin yìí, nítorí pé ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, mo sì bá yín sọ̀rọ̀, ní jíjí ní kùtùkùtù àti ní sísọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn; nítorí náà èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, èyí tí ẹ gbẹ́kẹ̀ lé, àti sí ibi tí mo fi fún yín àti fún àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín jáde, àní gbogbo irú-ọmọ Efraimu.’”
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Olúwa ti fi àwọn ilé-iṣẹ́ tí ó ní ìtóbi ṣe pàtàkì múlẹ̀ láàárín wa, a sì gbọ́dọ̀ máa ṣàkóso wọn, kì í ṣe gẹ́gẹ́ bí a ti ń ṣàkóso àwọn ilé-iṣẹ́ ayé, bí kò ṣe gẹ́gẹ́ bí ètò Ọlọ́run. A gbọ́dọ̀ máa ṣàkóso wọn pẹ̀lú ojú tí ó dojú kọ ògo rẹ̀ nìkan, kí a lè fi gbogbo ọ̀nà gbà àwọn ọkàn tí ń ṣègbé là. Sí àwọn ènìyàn Ọlọ́run ni àwọn ẹ̀rí Ẹ̀mí ti dé, síbẹ̀ ọ̀pọ̀ ènìyàn kò tíì fetí sí ìbáwí, ìkìlọ̀, àti ìmọ̀ràn.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Ẹ gbọ́ èyí nísinsin yìí, ẹ̀yin ènìyàn aṣiwèrè, tí kò ní òye; tí ó ní ojú, ṣùgbọ́n tí kò rí; tí ó ní etí, ṣùgbọ́n tí kò gbọ́: ẹ kò ha ní bẹ̀rù mi bí? ni Olúwa wí; ẹ kò ha ní rì níwájú mi bí? èmi tí mo ti fi iyanrìn ṣe ààlà fún òkun nípasẹ̀ òfin ayérayé, kí ó má bà a kọjá a: bí ó tilẹ̀ jẹ́ pé ìgbì rẹ̀ ń ru ara wọn sókè, wọn kò lè borí; bí wọn tilẹ̀ ń hó, wọn kò sì lè kọjá a. Ṣùgbọ́n àwọn ènìyàn wọ̀nyí ní ọkàn ọlọ̀tẹ̀ àti ọlọ̀yà; wọ́n ti yà kúrò, wọ́n sì ti lọ. Wọn kì í sọ nínú ọkàn wọn pé, Jẹ́ kí a bẹ̀rù Olúwa Ọlọ́run wa nísinsin yìí, ẹni tí ń fún wa ní òjò, èyí àkọ́kọ́ àti èyí ìkẹyìn, ní àkókò rẹ̀: ó pa àwọn ọ̀sẹ̀ ìkórè tí a yàn mọ́ sílẹ̀ fún wa. Àìṣedéédéé yín ni ó ti yí àwọn nǹkan wọ̀nyí padà, ẹ̀ṣẹ̀ yín sì ti fà ohun rere mọ́ra kúrò lọ́dọ̀ yín.... Wọn kì í ṣe ìdájọ́ ẹjọ́, ẹjọ́ aláìní bàbá, síbẹ̀ wọ́n ń làáyò; ẹ̀tọ́ àwọn aláìní ni wọn kì í ṣe ìdájọ́ rẹ̀. Èmi kì yóò ha bẹ àwọn nǹkan wọ̀nyí wò bí? ni Olúwa wí; ọkàn mi kì yóò ha gbẹ̀san lára orílẹ̀-èdè bí èyí bí?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Ṣé a ó fi ipa mú Olúwa láti wí pé, ‘Má ṣe gbàdúrà fún àwọn ènìyàn wọ̀nyí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ tirẹ’? ‘Nítorí náà ni a ti dá àwọn ìjòjò dúró, kò sì sí òjò ìkẹyìn.... Ṣé láti àkókò yìí ìwọ kì yóò ké pe mi pé, Baba mi, ìwọ ni olùtọ́nisọ́nà ìgbà èwe mi?’” Review and Herald, August 1, 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
A ó tẹ̀síwájú pẹ̀lú ìgbéyẹ̀wò wa lórí “ìmọ́lẹ̀ ńlá” tí a fi fún William Miller lórí ìwé Ìṣípayá nínú àpilẹ̀kọ tó kàn.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Nígbà tí Kristi wá sínú ayé láti fi ẹ̀sìn òtítọ́ hàn gẹ́gẹ́ bí àpẹẹrẹ, àti láti gbé àwọn ìlànà tí ó yẹ kí wọ́n máa ṣàkóso ọkàn àti ìṣe ènìyàn ga, irọ́ ti ti gbé ìdí mú jinlẹ̀ tó bẹ́ẹ̀ nínú àwọn tí wọ́n ti ní ìmọ́lẹ̀ púpọ̀, tí wọ́n kò sì tún lóye ìmọ́lẹ̀ náà mọ́, bẹ́ẹ̀ ni wọn kò ní ìfẹ́ láti fi àṣà ìbílẹ̀ sílẹ̀ nítorí òtítọ́. Wọ́n kọ́ Olùkọ́ni ti ọ̀run, wọ́n kan Olúwa ògo mọ́ àgbélébùú, kí wọn lè di àṣà àti ohun èrò tiwọn mú. Ẹ̀mí kan náà gan-an ni a ń fi hàn ní ayé lónìí. Àwọn ènìyàn kò fẹ́ ṣe àwárí òtítọ́, kí àṣà wọn má bàa dàrú, kí ètò tuntun sì má bàa wọlé. Nínú ẹ̀dá ènìyàn, àìlera àìdá láti ṣìṣe wà nígbà gbogbo, àti pé nípa ìṣe àdánidá, àwọn ènìyàn máa ń fẹ́ gbé àwọn èrò àti ìmọ̀ ènìyàn ga gidigidi, nígbà tí a kò mọ̀ tàbí mọyì ohun tí í ṣe ti Ọlọ́run àti ti ayeraye.” Counsels on Sabbath School Work, 47.