The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them. With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases.”

A ń lo ìtàn àwọn Ámórì láti ṣàfihàn àkókò tí a óò fi mú ìbínú Ọlọ́run ṣẹ sí Adventismu Laodicea. Sister White fi hàn pé àkókò Ọlọ́run fún mímú ìjìyà Rẹ̀ ṣẹ jẹ́ ohun kan náà ní àwọn ọjọ́ ìkẹyìn nígbà tí a fi èdìdì di ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà, gẹ́gẹ́ bí ó ti rí nígbà tí Ọlọ́run mú ìbínú Rẹ̀ wá sórí àwọn Ámórì. Ó sọ pé, “Bí ó tilẹ̀ jẹ́ pé” orílẹ̀-èdè àwọn Ámórì “jẹ́ olókìkí nítorí ìbọ̀rìṣà àti ìbàjẹ́ rẹ̀, síbẹ̀ kò tíì kún ife ẹ̀ṣẹ̀ rẹ̀... Ẹlẹ́dàá aláàánú náà fẹ́ láti fara da ẹ̀ṣẹ̀ wọn títí di ìran kẹrin. Nígbà náà, bí a kò bá rí ìyípadà sí rere, àwọn ìdájọ́ Rẹ̀ yóò bọ́ sórí wọn. Pẹ̀lú ìpéye tí kì í ṣàṣìṣe, Ẹni Aláìlópin ṣì ń pa ìròyìn pẹ̀lú gbogbo orílẹ̀-èdè mọ́. Nígbà tí a ń fi àánú Rẹ̀ hàn pẹ̀lú àwọn ìpè sí ìrònúpìwàdà, àkọsílẹ̀ yìí yóò ṣì ṣí sílẹ̀; ṣùgbọ́n nígbà tí àwọn nọ́mbà bá dé ìwọ̀n kan pàtó tí Ọlọ́run ti pinnu, iṣẹ́ ìránṣẹ́ ìbínú Rẹ̀ yóò bẹ̀rẹ̀. A ti pa àkọsílẹ̀ náà. Sùúrù Ọlọ́run dopin.”

Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.

Arábìnrin White fi kedere so iṣẹ́ ìránṣẹ́ ìbínú Ọlọ́run sí Adventismu ti Laodicea pọ̀ mọ́ àkókò àpẹẹrẹ Ìsíkíẹ́lì nípa fífi àmì dì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [ọgọ́rùn-ún] mẹ́rinlélọ́gọ́rin, gẹ́gẹ́ bí ohun tí ó bẹ̀rẹ̀ nígbà tí ife ẹ̀ṣẹ̀ wọn kún, àti pé ife náà dé ìkún rẹ̀ ní ìran kẹrin. Gbogbo ìwífún yìí ni a gbé kalẹ̀ nínú àyíká ìran tí ó bẹ̀rẹ̀ ní orí kẹjọ, èyí tí ó ṣàfihàn ìríra mẹ́rin tí ń pọ̀ sí i.

Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.

Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, gbé ojú rẹ sókè nísinsin yìí sí ọ̀nà àríwá. Nígbà náà ni mo gbé ojú mi sókè sí ọ̀nà àríwá, sì kíyèsí i pé níhà àríwá lẹ́bà ẹnu-ọ̀nà pẹpẹ, ère owú yìí wà ní ẹnu-ọ̀nà ìwọlé. Ó tún sọ fún mi pé, Ọmọ ènìyàn, ṣé o rí ohun tí wọ́n ń ṣe bí? àní àwọn ìríra ńlá tí ilé Israẹli ń hù níhìn-ín, kí n lè jìnnà sí ibi mímọ́ mi? ṣùgbọ́n yí ara rẹ padà sí i lẹ́ẹ̀kan sí i, ìwọ yóò sì rí àwọn ìríra tí ó pọ̀ ju wọ̀nyí lọ. Ó sì mú mi wá sí ẹnu-ọ̀nà àgbàlá; nígbà tí mo sì wò ó, kíyèsí i, ihò kan wà ní ojú ògiri. Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, walẹ̀ nísinsin yìí sí ojú ògiri: nígbà tí mo sì ti walẹ̀ sí ojú ògiri, kíyèsí i, ilẹ̀kùn kan wà. Ó sì sọ fún mi pé, Wọlé lọ, kí o sì wo àwọn ìríra búburú tí wọ́n ń ṣe níhìn-ín. Nítorí náà mo wọlé lọ mo sì rí i; sì kíyèsí i pé gbogbo onírúurú ohun tí ń rákò, àti àwọn ẹranko ìríra, àti gbogbo àwọn òrìṣà ilé Israẹli, ni a ya sí ojú ògiri káàkiri. Àwọn àgbààgbà ilé Israẹli méje-dín-láàádọ́rin sì dúró níwájú wọn, Jaasaniah ọmọ Ṣafani sì dúró ní àárín wọn, olúkúlùkù pẹ̀lú àwo tùràrí rẹ̀ ní ọwọ́ rẹ̀; ìkùùkuu àwọsánmà tùràrí tí ó nipọn sì gòkè lọ. Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, ṣé o rí ohun tí àwọn àgbààgbà ilé Israẹli ń ṣe nínú òkùnkùn, olúkúlùkù nínú àwọn yàrá ère rẹ̀ bí? nítorí wọ́n wí pé, Olúwa kò rí wa; Olúwa ti kọ ilẹ̀ ayé sílẹ̀. Ó tún sọ fún mi pé, Yí ara rẹ padà lẹ́ẹ̀kan sí i, ìwọ yóò sì rí àwọn ìríra tí ó pọ̀ ju wọ̀nyí lọ tí wọ́n ń ṣe. Nígbà náà ni ó mú mi wá sí ẹnu-ọ̀nà ibodè ilé Olúwa tí ó wà níhà àríwá; sì kíyèsí i pé, àwọn obìnrin jókòó níbẹ̀, wọ́n ń sunkún fún Tamuusi.

Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.

Nígbà náà ni ó wí fún mi pé, “Ǹjẹ́ o ti rí èyí, ọmọ ènìyàn? Yípadà sí i lẹ́ẹ̀kan sí i, ìwọ yóò sì rí ohun ìríra tí ó tóbi ju wọ̀nyí lọ.” Ó sì mú mi wọ inú àgbàlá inú ilé Olúwa; sì kíyèsi i, ní ẹnu-ọ̀nà tẹ́ńpìlì Olúwa, láàrín ilé ìgbọ̀nsẹ̀ àti pẹpẹ, ọkùnrin bí ẹni méjìdínlógún [márùn-ún lé lórí ogún] wà níbẹ̀, pẹ̀lú ẹ̀yìn wọn sí tẹ́ńpìlì Olúwa, ojú wọn sì dojú kọ ìlà-oòrùn; wọ́n sì ń jọ́sìn oòrùn ní ìhà ìlà-oòrùn. Nígbà náà ni ó wí fún mi pé, “Ǹjẹ́ o ti rí èyí, ọmọ ènìyàn? Ṣé ohun kékeré ni fún ilé Júdà láti máa ṣe àwọn ohun ìríra tí wọ́n ń ṣe níhìn-ín yìí? Nítorí wọ́n ti fi ìwà ipá kún ilẹ̀ náà, wọ́n sì tún padà wá láti mú mi bínú; sì wò ó, wọ́n fi ẹ̀ka igi sí imú wọn. Nítorí náà, èmi pẹ̀lú yóò fi ìbínú ṣe ìṣe; ojú mi kì yóò dá wọn sí, bẹ́ẹ̀ ni èmi kì yóò ṣàánú: bí wọ́n tilẹ̀ ń ké sí etí mi pẹ̀lú ohùn ńlá, èmi kì yóò gbọ́ tiwọn.” Ìsíkíẹ́lì 8:5–18.

After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.

Lẹ́yìn tí a fi ìríra àkọ́kọ́ hàn Ìsíkíẹ́lì, ìyẹn ìdásílẹ̀ ère owú ní ẹnu-ọ̀nà ibodè pẹpẹ, a sọ fún un pé a óò tún fi àwọn ìríra tí ó pọ̀ ju ère owú náà lọ hàn án. Aṣojú ìríra kejì ni àwọn yàrá ìkọ̀kọ̀, níbi tí àwọn olórí, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí àwọn àgbà ọkùnrin, ti ń rú àdúrà sókè, tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú tùràrí, tí wọ́n sì ń kéde pé Olúwa ti kọ ayé sílẹ̀, kò sì rí wọn. Ṣùgbọ́n a sọ fún Ìsíkíẹ́lì pé yóò rí àwọn ìríra tí ó pọ̀ ju wọ̀nyí lọ.

The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.

Ìríra kẹta ni a ṣàpẹẹrẹ rẹ̀ nípa “àwọn obìnrin tí ń sunkún fún Támúsì,” ṣùgbọ́n síbẹ̀ ìríra kan tún wà tí ó pọ̀ ju èyí lọ, nítorí ìríra kẹrin ń fi ìṣàkóso àwọn ọkùnrin mẹ́ẹ̀dógún lélógún hàn tí wọ́n ń bọ̀rìṣà fún oòrùn, tí ẹ̀yìn wọn sì dojú kọ tẹ́ńpìlì.

In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.

Nínú ìríra kẹ́rin ni a ti kede pé “àwọn àgbàlagbà,” “ti fi ìwà ipá kún ilẹ̀ náà, wọ́n sì ti padà láti mú mi bínú: sì wò ó, wọ́n fi ẹ̀ka igi náà sí imú wọn.” “Ọjọ́ ìmúnibínú” ni ọjọ́ tí iṣẹ́ ìránṣẹ́ ìbínú Ọlọ́run ti bẹ̀rẹ̀, gẹ́gẹ́ bí ó ti rí pẹ̀lú Ísírẹ́lì àtijọ́ nígbà tí wọ́n kọ ọ̀rọ̀ Jọṣúà àti Kálẹ́bù nípa Ilẹ̀ Ìlérí. Ìkọ̀sílẹ̀ sí ìránṣẹ́ èdìdì náà ni ó fi àmì hàn ìgbà tí ago ẹ̀ṣẹ̀ ti kún fún Jerúsálẹ́mù. Jọṣúà àti Kálẹ́bù dúró fún ẹgbẹ́ kékeré náà, ẹni tí wọ́n jẹ́ àwọn olóòótọ́ díẹ̀ tí ń súfèé tí wọ́n sì ń ké nítorí àwọn ìríra inú ìjọ àti ní ilẹ̀ náà.

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.

Nígbà náà ni Mósè àti Áárónì dojúbolẹ̀ níwájú gbogbo ìpéjọ àwùjọ àwọn ọmọ Israẹli. Jóṣúà ọmọ Nuni sì, àti Kálẹ́bù ọmọ Jefúné, àwọn tí ó wà nínú àwọn ẹni tí wọ́n ti yọ ilẹ̀ náà wò, fa aṣọ wọn ya. Wọ́n sì bá gbogbo àjọ àwọn ọmọ Israẹli sọ̀rọ̀ pé, Ilẹ̀ náà tí àwa ti la kọjá láti yọ̀ ọ́ wò, ilẹ̀ rere púpọ̀ gidigidi ni. Bí Olúwa bá ní inú-dídùn sí wa, nígbà náà ni yóò mú wa wọ ilẹ̀ yìí, yóò sì fi í fún wa; ilẹ̀ tí ń ṣàn fún wàrà àti oyin. Kí ẹ má ṣe ṣọ̀tẹ̀ sí Olúwa nìkan, bẹ́ẹ̀ ni kí ẹ má ṣe bẹ̀rù àwọn ènìyàn ilẹ̀ náà; nítorí wọ́n jẹ oúnjẹ fún wa: ààbò wọn ti kúrò lórí wọn, Olúwa sì wà pẹ̀lú wa: ẹ má ṣe bẹ̀rù wọn. Ṣùgbọ́n gbogbo àwùjọ náà ní kí a fi òkúta lù wọ́n. Ògo Olúwa sì fara hàn nínú Àgọ́ Ìpéjọ níwájú gbogbo àwọn ọmọ Israẹli. Olúwa sì wí fún Mósè pé, Yóò ti pẹ́ tó tí àwọn ènìyàn yìí fi máa mú mi bínú? yóò sì ti pẹ́ tó kí wọ́n tó gbà mí gbọ́, ní ti gbogbo àwọn àmì tí mo ti fi hàn láàrín wọn? Èmi yóò fi àjàkálẹ̀-àrùn kọlù wọ́n, èmi yóò sì gba ogún náà kúrò lọ́wọ́ wọn, èmi yóò sì mú ọ di orílẹ̀-èdè tí ó tóbi àti alágbára jù wọ́n lọ. Numeri 14:5–12.

The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.

“Ibínú” tí àwọn ọlọ̀tẹ̀ mú wá nínú Ìwé Nọ́ńbà, àti pẹ̀lú nínú Ìwé Ẹsẹ́kíẹ́lì, dá lórí ìkọ̀ àwọn ọlọ̀tẹ̀ láti jẹ́wọ́ àwọn “àmì” tí a ti fihàn. Àwọn “àmì” tí a kọ̀ ní àkókò Mósè, ni àwọn “àmì” tí wọ́n jẹ́ àpẹẹrẹ ìfihàn agbára Ọlọ́run nínú ìtàn àwọn Millerite. Ísírẹ́lì ìgbàanì mú Ọlọ́run bínú nípa kọ̀ àwọn “àmì” ìfihàn agbára rẹ̀ nínú ìtàn ìpilẹ̀ṣẹ̀ wọn. Ní àkókò ìdìdì àwọn ọ̀kẹ́rìnlélógójì ẹgbẹ̀rún, Ísírẹ́lì òde-òní náà sì ń kọ̀ (yí ẹ̀yìn padà sí) ìtàn ìpilẹ̀ṣẹ̀ gan-an tí ó yẹ kí ó jẹ́ “àmì” náà, tí yóò jẹ́ kí wọ́n “mọ̀” àtúnsẹ̀ ìtàn Igbe Àárín Ọ̀gànjọ́ tí a tún ń ṣe ní àwọn ọjọ́ ìkẹyìn.

God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.

Ọlọ́run jẹ́ kí àwọn ọlọ̀tẹ̀ rí ìtúnríbọmi ìfihàn agbára Ọlọ́run, nítorí pé ìtúnríbọmi ìfihàn agbára Ọlọ́run náà ni kì í ṣe òjò ìkẹ́yìn nìkan, ṣùgbọ́n òtítọ́ tí yóò ti gbà wọ́n là bí wọ́n bá wà láàárín àwọn tí wọ́n fẹ́ràn òtítọ́.

The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.

Ìdánimọ̀ àwọn ohun ìríra mẹ́rin ti Ìsíkíẹ́lì orí kẹjọ gẹ́gẹ́ bí àwòrán àwọn ìran mẹ́rin ti Àdífẹ́ńtísì Ládíṣíà jẹ́ apá kan nínú ìfẹ̀rọ̀hìn tí Kìnìún ẹ̀yà Júdà tú ìdì rẹ̀ sílẹ̀ ní àwọn ọjọ́ ìkẹyìn. Ìran àkọ́kọ́ bẹ̀rẹ̀ ní ìṣọ̀tẹ̀ ọdún 1863, àti ọdún mẹ́ẹ̀dógún lé ní mẹ́wàá lẹ́yìn náà, ní 1888, ìṣọ̀tẹ̀ tí ó samisi ìbẹ̀rẹ̀ ìran kejì pẹ̀lú ààmì àwọn yàrá ìkọ̀kọ̀ dé. Ọdún mọ́kànlélọ́gbọ̀n lẹ́yìn náà, ní 1919, ìtẹ̀jáde ìwé tí W. W. Prescott kọ tí àkọlé rẹ̀ jẹ́, The Doctrine of Christ, samisi ìbẹ̀rẹ̀ ìran kẹta, èyí tí Ìsíkíẹ́lì ṣàfihàn gẹ́gẹ́ bí àwọn obìnrin tí ń sọkún fún Tammusi. Ọdún méjìdínlọ́gbọ̀n lẹ́yìn èyí, ní 1957, pẹ̀lú ìtẹ̀jáde ìwé náà, Questions on Doctrine, ìran kẹrin dé, èyí tí ó ń ṣàfihàn àkókò náà nígbà tí àwọn ọlọ̀tẹ̀ yóò yí padà sí ọ̀tá ìfẹ̀rọ̀hìn ìdìdì tí ń dìde láti ìlà-oòrùn, tí wọn yóò sì foríbalẹ̀ fún oòrùn.

We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.

A ó bẹ̀rẹ̀ sí í ronú lórí ìran kejì ìṣọ̀tẹ̀ Adventismu ti Laodicea tí ó dé sí Ìpàdé Gbogbogbò Minneapolis ní ọdún 1888. Ó ṣe pàtàkì láti rántí pé gbogbo àwọn ohun ìríra mẹ́rin ti Ìsíkíẹ́lì ṣẹlẹ̀ ní Jerusalẹmu; bí ó tilẹ̀ jẹ́ pé wọ́n ṣàpẹẹrẹ ìtàn ìṣọ̀tẹ̀ tí ń lọ síwájú, ó ṣì jẹ́ pé nígbà gbogbo ni wọ́n ń sọ̀rọ̀ nípa ìṣọ̀tẹ̀ tí ó wáyé nínú ìlú náà tí ó dúró fún Adventismu ti Laodicea ní àwọn ọjọ́ ìkẹyìn.

“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.

“Gẹ́gẹ́ bí ọ̀kan nínú àwọn àmì ìparun Jerusalẹmu, Kristi ti wí pé, ‘Ọ̀pọ̀ wòlíì èké yóò dìde, wọn yóò sì tan ọ̀pọ̀ ènìyàn jẹ.’ Àwọn wòlíì èké sì dìde ní tòótọ́, wọ́n tàn àwọn ènìyàn jẹ, wọ́n sì darí ọ̀pọ̀lọpọ̀ ènìyàn lọ sínú aginjù. Àwọn aláṣẹ̀ṣe àti àwọn onídán, tí wọ́n ń sọ pé agbára ìyanu wà lọ́wọ́ àwọn, fa àwọn ènìyàn tẹ̀ lé wọn lọ sí àwọn ibi ìdánìkanwà orí òkè. Ṣùgbọ́n a tún sọ àsọtẹ́lẹ̀ yìí fún àwọn ọjọ́ ìkẹyìn pẹ̀lú. A fi àmì yìí fún wa gẹ́gẹ́ bí àmì Ìbọ̀wọ̀ Kejì náà. Àní ní báyìí pẹ̀lú, àwọn Kristi èké àti àwọn wòlíì èké ń fi àwọn àmì àti iṣẹ́ ìyanu hàn láti tan àwọn ọmọ-ẹ̀yìn Rẹ̀ jẹ. Ṣé a kò gbọ́ igbe náà pé, ‘Wò ó, Ó wà ní aginjù’? Ṣé ẹgbẹẹgbẹ̀rún ènìyàn kò ti jáde lọ sí aginjù, ní ìrètí láti rí Kristi? Àti pé láti inú ẹgbẹẹgbẹ̀rún àpéjọ, níbi tí àwọn ènìyàn ti ń jẹ́wọ́ pé àwọn ní ìbáraẹnisọ̀rọ̀ pẹ̀lú àwọn ẹ̀mí àwọn òkú, ṣé a kò ti ń gbọ́ ìkéde náà báyìí pé, ‘Wò ó, Ó wà nínú àwọn yàrá ìkọ̀kọ̀’? Èyí gan-an ni ẹ̀sùn tí ẹ̀kọ́ ẹ̀mí ń gbé kalẹ̀. Ṣùgbọ́n kí ni Kristi wí? ‘Ẹ má ṣe gbà á. Nítorí bí mànàmáná ti ń jáde láti ìlà oòrùn, tí ó sì ń tàn dé ìwọ̀ oòrùn; bẹ́ẹ̀ náà ni ìbọ̀wọ̀ Ọmọ ènìyàn yóò rí.’” The Desire of Ages, 631.

The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.

Àwọn yàrá ìkọ̀kọ̀ jẹ́ àmì ẹ̀mí-àrò, àti ìríra kejì nínú orí kẹjọ ìwé Ẹsekíẹli ń ṣẹlẹ̀ nínú tẹ́ńpìlì, níbi tí a ti fi àwọn àwòrán ayé mọ́ sórí àwọn ògiri ní ìkọ̀kọ̀.

So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

Nítorí náà mo wọlé mo sì rí i; síkí, gbogbo onírúurú ohun alàyè tí ń rákò, àti àwọn ẹranko ìríra, àti gbogbo àwọn òrìṣà ilé Israẹli, ni a ya sára ògiri yíká. Àwọn ọkùnrin àgbààgbà ilé Israẹli ãdọ́rin sì dúró níwájú wọn, Jásánáyà ọmọ Ṣáfánì sì dúró láàrín wọn, olúkúlùkù sì mú àwo tùràrí rẹ̀ ní ọwọ́ rẹ̀; ìkùukùu tùràrí tí ó nipọn sì ń gòkè lọ. Nígbà náà ni ó wí fún mi pé, Ọmọ ènìyàn, ṣé ìwọ ti rí ohun tí àwọn àgbààgbà ilé Israẹli ń ṣe ní òkùnkùn, olúkúlùkù nínú yàrá àwọn àwòrán rẹ̀? nítorí wọn ń wí pé, Olúwa kò rí wa; Olúwa ti kọ ayé sílẹ̀. Hesekieli 8:10–12.

Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.

Hesekieli rí “àwọn òrìṣà ilé Israẹli, tí a yà sí ara ògiri” ibi mímọ́ náà, ṣùgbọ́n a sọ fún un ní kedere pé ìṣọ̀tẹ̀ yìí ń ṣẹlẹ̀ pẹ̀lú nínú “àwọn yàrá àwòrán” ti ọ̀kọ̀ọ̀kan àwọn àgbà ọkùnrin náà. Ìṣọ̀tẹ̀ tí ó wà nínú tẹ́ńpìlì gidi ń fi ìṣọ̀tẹ̀ tí ó wà nínú tẹ́ńpìlì ènìyàn hàn.

“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.

“Nínú mímọ́ tẹ́ńpìlì kúrò lọ́wọ́ àwọn oníra àti oníta ayé, Jésù kéde iṣẹ́-ìsìn Rẹ̀ láti sọ ọkàn di mímọ́ kúrò nínú ìbàjẹ́ ẹ̀ṣẹ̀,—kúrò nínú àwọn ìfẹ́ ti ayé, àwọn ìfẹ́kúfẹ̀ẹ́ onímọtara-ẹni-nìkan, àwọn àṣà búburú, tí ń ba ọkàn jẹ́. Malaki 3:1–3 ni a fa yọ.” The Desire of Ages, 161.

The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.

Ìríra kejì ṣàfihàn ìfarahàn ìwà búburú mejeeji nínú ìjọ, àti nínú ọkàn àwọn àgbà tí ó yẹ kí wọ́n jẹ́ alábòójútó ìjọ. Ìwà búburú tí a fihàn níbẹ̀ ni ìwà búburú ẹ̀mí àbùkù. Ní ọjọ́ Noa, nígbà tí gbogbo èrò inú ọkàn ènìyàn jẹ́ búburú, àwọn ènìyàn ayé ṣáájú ìkún-omi ti kún ife ẹ̀ṣẹ̀ wọn.

And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.

Ọlọ́run sì rí i pé ìwà búburú ènìyàn pọ̀ gidigidi lórí ilẹ̀ ayé, àti pé gbogbo èrò inú ọkàn rẹ̀ jẹ́ ibi nìkan nígbà gbogbo. Jẹ́nẹ́sísì 6:5.

The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.

Ìran kejì ń tọ́ka sí ìgbà tí ẹ̀mí àròsọ wọ inú àwọn aṣáájú Jerúsálẹmu, àti pẹ̀lú sínú ètò àjọṣe Laodicean Adventism. Ohun tí “àwọn àgbàgbà ilé Ísírẹ́lì” ṣe “nínú òkùnkùn,” “ní” àwọn “iyàrá” “àwòrán” wọn, ń fi hàn pé “gbogbo èrò inú ìrònú” ọkàn wọn “jẹ́ ibi nìkan ṣoṣo.” Sister White ṣe é kedere pé ìparun Jerúsálẹmu dúró fún òpin ayé, àti pé ẹ̀rí ìkún omi ní ọjọ́ Noa náà sì tún dúró fún òpin ayé. Ní àwọn ọjọ́ ìkẹyìn, àwọn tí ó kọ̀ láti jẹ́ mímọ́ nípasẹ̀ òtítọ́ ni ẹ̀mí àròsọ yóò bá lójijì, gẹ́gẹ́ bí àpẹẹrẹ ìríra kejì nínú Ezekiel orí kẹjọ.

The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.

Ìríra kejì tí Ìsíkíẹ́lì sọ nípa rẹ̀ dúró fún ìṣọ̀tẹ̀ tí ó dé ní ọdún 1888, ó sì di àmì ìran kejì; ṣùgbọ́n ju èyí lọ, 1888, àti gbogbo ohun tí ó ń ṣojú fún tàbí tí a fi í ṣojú, tún ṣẹlẹ̀ ní ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001. Sister White fi hàn ní pàtó pé ní ọdún 1888, áńgẹ́lì alágbára ti Ìfihàn orí kejìlá [18] sọ̀ kalẹ̀, nítorí náà ìtàn náà ń ṣojú fún àkókò náà nígbà tí a óò wó àwọn ilé ńláńlá ìlú New York lulẹ̀ pẹ̀lú ìfọwọ́kan láti ọ̀dọ̀ Ọlọ́run, àti pé Ìfihàn orí kejìlá [18], ẹsẹ̀ 1 sí 3, yóò ṣẹ.

“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.

“Aìfẹ́fẹ́ láti fi àwọn èrò tí a ti ní tẹ́lẹ̀ sílẹ̀, àti láti gba òtítọ́ yìí, ni ó wà ní ìpìlẹ̀ apá ńlá kan nínú ìṣòdì tí a fihàn ní Minneapolis sí ìránṣẹ́ Olúwa nípasẹ̀ àwọn Arákùnrin Waggoner àti Jones. Nípa jíjí ìṣòdì náà sókè, Satani ṣàṣeyọrí láti dí agbára àkànṣe ti Ẹ̀mí Mímọ́ tí Ọlọ́run ń fẹ́ gidigidi láti pín fún àwọn ènìyàn wa kúrò lọ́dọ̀ wọn ní ìwọ̀n púpọ̀. Ọ̀tá náà dá wọn dúró kúrò ní gbigba ìmúṣẹ́ náà tí ó lè ti jẹ́ tiwọn nínú gbígbé òtítọ́ náà lọ sí ayé, gẹ́gẹ́ bí àwọn àpọ́sítélì ti kéde rẹ̀ lẹ́yìn ọjọ́ Pẹ́ńtẹ́kọ́sì. Ìmọ́lẹ̀ náà tí yóò tan gbogbo ilẹ̀ ayé mọ́lẹ̀ pẹ̀lú ògo rẹ̀ ni a kọ̀, àti nípasẹ̀ ìṣe àwọn arákùnrin wa tìkára wa ni a ti pa á mọ́ kúrò lọ́dọ̀ ayé ní ìwọ̀n ńlá.” Selected Messages, ìwé 1, 235.

The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.

Ìtàn ọdún 1888 pèsè àpẹẹrẹ ìkọ̀sílẹ̀ ìhìn iṣẹ́ òjò ìkẹyìn tí ó dé ní September 11, 2001. Ọdún 1888 jẹ́ àmì ìran kejì ti Adventismu Laodikea, tí a ṣojú fún nípasẹ̀ ìríra kejì ti Hesekieli, àti pé ìtàn inú rẹ̀ ṣe ìdánimọ̀ ìṣọ̀tẹ̀ kan tí a ti fi àpẹẹrẹ hàn nípasẹ̀ àwọn àgbààgbà méjeleláàádọ́rin nínú Hesekieli. Ìṣọ̀tẹ̀ wọn ṣojú fún ẹ̀mí-àròsọ, ó sì bá ìkúnrẹ́rẹ́ àkókò ìdánwò mu gẹ́gẹ́ bí ó ti ṣẹlẹ̀ ní àkókò Noa. Ìkọ̀sílẹ̀ ìhìn iṣẹ́ náà ṣàfihàn ìkọ̀sílẹ̀ tí ìdarí ṣe sí ìhìn iṣẹ́ òjò ìkẹyìn, èyí tí ó yẹ kí ó ṣe ìdánimọ̀ ìbẹ̀rẹ̀ ìbànújẹ́ kẹta ti Islam.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Ojò ìkẹyìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sì sọ̀kalẹ̀ láti ọ̀run wá, gbogbo ayé yóò sì tànmọ́lẹ̀ pẹ̀lú ògo rẹ̀.” Review and Herald, April 21, 1891.

The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.

Àwọn aṣáájú tí ó kọ ìhìn-rere náà ní 1888, jẹ́ àpẹẹrẹ ìkọ̀sílẹ̀ ìfiranṣẹ́ Islam ní ọjọ́ Kẹsàn-án, Oṣù Kẹsàn, ọdún 2001, ṣùgbọ́n Ọlọ́run ní èrò láti mú ìfihàn agbára kan jáde tí àwọn aṣáájú wọ̀nyí yóò rí gẹ́gẹ́ bí apá kan nínú ìdájọ́ rẹ̀ lórí wọn. Ìfihàn agbára òjò ìkẹyìn náà ṣẹlẹ̀ ní òpin àkókò ìdìmọ̀. Ó bẹ̀rẹ̀ ní ọjọ́ Kẹsàn-án, Oṣù Kẹsàn, ọdún 2001, ṣùgbọ́n ó dé ibi gíga jù lọ ní òpin ọjọ́ mẹ́ta àtààbọ̀ tí Ìfihàn mọ́kànlá sọ, nígbà tí “ìṣẹ̀lẹ̀ ilẹ̀ ńlá” náà dé.

The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.

Ìhìnrere ọdún 1888 jẹ́ ìhìnrere Laodikea, ìpe ìkẹyìn fún àwọn ènìyàn tí a ti yàn tẹ́lẹ̀, tí a sì ń kọjá lórí ní àkókò náà.

“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

“Ìránṣẹ́ tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner ni ìránṣẹ́ Ọlọ́run sí ìjọ Laodicea, ègbé sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gbà òtítọ́ gbọ́, ṣùgbọ́n tí kò fi àwọn ìtànṣán tí Ọlọ́run fi fún un hàn sí àwọn ẹlòmíràn.” The 1888 Materials, 1053.

The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.

Ìhìnrere ọdún 1888 dúró fún ìhìnrere tí ó fi hàn pé nígbà tí a ju àwọn ilé ńláńlá ìlú New York lulẹ̀ ní September 11, 2001, a ní láti fún ìjọ Laodikea ní ẹ̀rí tààrà; ẹ̀rí tààrà náà sì ni ìhìnrere Islam ti Ègbé kẹta pé, nígbà tí a bá mí i sórí àwọn ènìyàn tí wọ́n ti yí sẹ́yìn, ó ní agbára láti mú wọn wá sí ìyè gẹ́gẹ́ bí ogun alágbára.

“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’

“A gbọ́dọ̀ fi ẹ̀rí títọ́ hàn fún àwọn ìjọ wa àti àwọn ilé-iṣẹ́ wa, kí a lè jí àwọn tí ń sùn.”

“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.

“Nígbà tí a bá gbà tí a sì ṣègbọràn sí ọ̀rọ̀ Olúwa, ìlọsíwájú tí ó dúró ṣinṣin ni a óò máa ṣe. Jẹ́ kí a rí aìní wa ńlá nísinsin yìí. Olúwa kò lè lò wá títí yóò fi mí ìyè sínú àwọn egungun gbígbẹ. Mo gbọ́ àwọn ọ̀rọ̀ tí a sọ pé: ‘Láìsí ìṣísẹ̀ jinlẹ̀ ti Ẹ̀mí Ọlọ́run lórí ọkàn, láìsí ipa rẹ̀ tí ń fúnni ní ìyè, òtítọ́ di lẹ́tà òkú.’” Review and Herald, November 18, 1902.

1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.

Ọdún 1888 jẹ́ àmì ìbẹ̀rẹ̀ ìran kejì ti Adventism, ṣùgbọ́n ó tún pèsè ìlà àsọtẹ́lẹ̀ kan tí ó bá àwọn ọjọ́ ìkẹyìn mu. Ní September 11, 2001, Ọlọ́run darí àwọn ènìyàn tí wọ́n yàn láti gba pé ìkọlù Islam sí orí ẹranko ayé náà jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ padà sí àwọn ọ̀nà àtijọ́. Àwọn ènìyàn Ọlọ́run nílò láti padà sí àwọn iyebíye William Miller, kí wọ́n sì di ẹni tí a kọ́ nípa àwọn òtítọ́ ìpìlẹ̀ tí ó ní nínú ìmúṣẹ Ègbé Kìíní àti Ègbé Kejì, tí wọ́n sì tún fi ìbẹ̀rẹ̀ Ègbé Kẹta múlẹ̀ ní àkókò náà. Nígbà tí àwọn ènìyàn wọ̀nyí padà sí àwọn ọ̀nà àtijọ́ wọ̀nyí, a darí wọn láti rí ìmímọ́ àwọn tábìlì méjì Habakkuk.

The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.

Ìṣọ̀tẹ̀ ọdún 1863 sí àwọn wàláà méjì Hábákùkù, tí wọ́n jẹ́ àwọn ọ̀ṣọ́ iyebíye Miller, tí wọ́n sì tún jẹ́ ìpìlẹ̀ Adventism, ṣàfihàn ní àpẹẹrẹ ìṣọ̀tẹ̀ kan tí a tún ṣe ní September 11, 2001; nítorí pé lẹ́ẹ̀kan sí i ni a fi àǹfààní fún aṣáájú Adventism ti Laodicea láti gbéga àwọn ọ̀ṣọ́ iyebíye Miller, tàbí láti kọ̀ wọ́n sílẹ̀. Gbogbo ìran mẹ́rin Adventism tí a ṣàfihàn nínú Ezekiel mẹ́jọ, ni wọ́n sì tún ń ṣojú fún ìṣọ̀tẹ̀ Adventism ti Laodicea ní September 11, 2001.

We will continue to identify the second generation of Laodicean Adventism in the next article.

A ó máa bá a lọ láti ṣe ìdánimọ̀ ìran kejì ti Adventismu Laodíṣíà nínú àpilẹ̀kọ tó ń bọ̀.

“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.

“Ọlọ́run dá ènìyàn pẹ̀lú àwọn ìfẹ́-inú tí ó lè gbà mọ́ àwọn ohun tòótọ́ ayérayé mọ́ra. A sì ní láti pa àwọn ìfẹ́-inú wọ̀nyí mọ́ ní ìwà mímọ́ àti ní ìjẹ́ mímọ́, kí wọ́n lè wà láìní gbogbo ohun ti ayé. Ṣùgbọ́n àwọn ènìyàn ti yọ ayérayé kúrò nínú ìṣírò wọn. Ọlọ́run, Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin, Ẹni tí ó di ìpinnu gbogbo ọkàn mọ́ ní àbò Rẹ̀, ni a ti gbàgbé. Ní gbígbà pé àwọn lágbára nínú ìmọ̀, àwọn ènìyàn ti sọ ara wọn kalẹ̀ sí ipò tí ó kéré jùlọ ní ojú Ọlọ́run.

“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.

“Ọkàn ènìyàn ti di ti ayé. Ní ipò fífi àwòrán ìtẹ̀ divinity hàn, ó ń fi àwòrán ìtẹ̀ ẹ̀dá ènìyàn hàn. Nínú àwọn yàrá inú rẹ̀ ni a ti rí àwọn àwòrán ayé. Àwọn ìṣe ìrẹ̀wẹ̀sì tí ó gbilẹ̀ ní àwọn ọjọ́ Nóà, tí wọ́n fi mú kí àwọn olùgbé ayé ìgbà náà kọjá ìrètí ìgbàlà, ni a ń rí lónìí.” Signs of the Times, December 18, 1901.