Reasoning from cause to effect is worthless if you define the effect incorrectly, as has been done by Laodicean Adventist historians who pontificate on the circumstances and personalities associated with the 1888 General Conference at Minneapolis. The inspired commentary identifies the event as a repetition of the rebellion of Korah, Dathan and Abiram, which was motivated by the judgment that assigned them to wander in the wilderness for forty years until they died. That same judgment had been pronounced upon Laodicean Adventism.
Ìmúlò ìrònú láti inú ìdí sí ipa kò níye rárá bí a bá túmọ̀ ipa náà ní ọ̀nà tí kò tọ́, gẹ́gẹ́ bí àwọn akọ̀wé-ìtàn Adventist ti Laodikea ti ṣe, àwọn tí ń fi ọgbọ́n ara wọn sọ̀rọ̀ lórí àwọn àyidayida àti àwọn ènìyàn pàtàkì tí wọ́n ní í ṣe pẹ̀lú Àpéjọ Gbogbogbò 1888 ní Minneapolis. Àlàyé ìmísí náà fi hàn pé ìṣẹ̀lẹ̀ náà jẹ́ àtúnṣe ìṣọ̀tẹ̀ Kora, Datani àti Abiramu, èyí tí ìdájọ́ tí a fi lé wọn láti máa rìn kiri nínú aginjù fún ọdún mẹ́rìnlélógójì títí wọn ó fi kú ni ó ru sókè. A ti kéde ìdájọ́ kan náà sórí Adventism ti Laodikea.
The rebellion included secret discussions where the rebels were in such extreme Laodicean blindness that it prevented them from understanding that God was aware of their closed-door planning and rebellion. As Korah, Dathan and Abiram hid in their tents and made their plans and spread their rebellion against Moses, so too did the ancient men of 1888, hide behind the closed doors of their houses, to plot against Sister White, her son and the chosen messengers. From that point Sister White, Jones and Waggoner were to be attacked.
Ìṣọ̀tẹ̀ náà ní àwọn ìjíròrò aṣírí nínú, níbi tí àwọn ọlọ̀tẹ̀ náà wà nínú ìfọ́jú Laodikea tó pọ̀ gidigidi tó fi jẹ́ pé ó dí wọn lọ́wọ́ láti lóye pé Ọlọ́run mọ̀ nípa ìgbìmọ̀ àti ìṣọ̀tẹ̀ wọn lẹ́yìn ilẹ̀kùn tí wọ́n ti pa. Gẹ́gẹ́ bí Kora, Datani àti Abiramu ṣe fara pamọ́ sínú àgọ́ wọn, tí wọ́n sì ṣe ìpinnu wọn tí wọ́n sì tan ìṣọ̀tẹ̀ wọn kalẹ̀ sí Mose, bẹ́ẹ̀ náà ni àwọn ọkùnrin ìgbàanì ti ọdún 1888 ṣe fara pamọ́ lẹ́yìn ilẹ̀kùn ilé wọn tí wọ́n ti pa, láti gbìmọ̀ lòdì sí Arabinrin White, ọmọkùnrin rẹ̀ àti àwọn ojiṣẹ́ àyànfẹ́. Láti ìgbà náà lọ ni a ó ti máa kọlu Arabinrin White, Jones àti Waggoner.
The four generations of Adventism progressively grew in its rebellion, as illustrated in Ezekiel chapter eight. The chambers of imagery within the physical temple and human temple had become entrenched with wicked imaginations, and spiritualism settled upon the ancient men who were appointed to protect the people. Leading up to 1888, the ancient men both cast dispersions upon the authority of the Bible and then the Spirit of Prophecy, and in 1884, the open visions ceased. Kellogg’s pantheistic spiritualism began to make its way in the history preceding 1888, and 1888 marks the arrival of the second generation. The Adventist historians may have not recorded the actual historical testimony of the rebellion manifested at the meeting, but according to inspiration the heavenly Watchers “heard every word and registered” the “words in the books of heaven.”
Àwọn ìran mẹ́rin ti Adventism dágbà sí i ní ìlọsíwájú nínú ìṣọ̀tẹ̀ rẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn nínú Ezekieli orí kẹjọ. Àwọn yàrá àwòrán inú tẹ́ńpìlì ti ara àti tẹ́ńpìlì ènìyàn ti dìde múlẹ̀ pẹ̀lú àwọn èrò búburú, àti pé ẹ̀mí ìbọ̀rìṣàmọ̀-òkú bà lé àwọn àgbàlagbà náà tí a yàn láti dáàbò bo àwọn ènìyàn. Ní àsìkò tó ṣáájú 1888, àwọn àgbàlagbà náà kọ́kọ́ da àṣẹ Bíbélì láàmú, lẹ́yìn náà Ẹ̀mí Àsọtẹ́lẹ̀; àti ní 1884, àwọn ìran gbangba dáwọ́ dúró. Ẹ̀mí ìbọ̀rìṣàmọ̀-òkú onípantheism ti Kellogg bẹ̀rẹ̀ sí í wọ inú ìtàn tó ṣáájú 1888, àti pé 1888 fi dídé ìran kejì sí àmì. Ó ṣeé ṣe kí àwọn onítàn Adventist kò ṣe àkọsílẹ̀ ẹ̀rí gangan ti ìṣọ̀tẹ̀ tí ó farahàn ní ìpàdé náà, ṣùgbọ́n gẹ́gẹ́ bí ìmísí ti sọ, àwọn Olùṣọ́ ọ̀run “gbọ́ gbogbo ọ̀rọ̀, wọ́n sì forúkọsílẹ̀” “àwọn ọ̀rọ̀ náà sínú àwọn ìwé ọ̀run.”
The rebellion represented by Ezekiel’s “secret chambers of imagery,” represented an attack upon the true foundations. It represented an attack upon the prophetess and the chosen messengers, and it marked the arrival of spiritualism. In that generation the next major attack was going to be carried out by Satan against the very foundation of William Miller’s foundations.
Ìṣọ̀tẹ̀ tí “àwọn iyẹ̀wù àṣírí ti àwòrán” ní inú Ìsíkíẹ́lì ṣojú fún, dúró gẹ́gẹ́ bí ìkọlù sí àwọn ìpìlẹ̀ tòótọ́. Ó dúró gẹ́gẹ́ bí ìkọlù sí wòlíì obìnrin náà àti àwọn ìránṣẹ́ àyànfẹ́, ó sì samisi dídé ẹ̀mí òkùnkùn. Nínú ìran náà, ìkọlù ńlá tí ó tẹ̀lé e tí Sátánì yóò ṣe ni a óò mú ṣẹ sí ìpìlẹ̀ gan-an ti àwọn ìpìlẹ̀ William Miller.
Miller based the framework of all his prophetic applications upon the understanding that the two desolating powers in Daniel chapter eight, verse thirteen, represented paganism followed by papalism. In 1901, Lewis Conradi, a leader of Laodicean Adventism in Germany, re-introduced the fallen Protestant view that the “the daily” in the book of Daniel represented Christ’s sanctuary ministry.
Miller kọ́ gbogbo àtẹ́lẹwọ́ àwọn ìlò àsọtẹ́lẹ̀ rẹ̀ lé orí ìmòye pé àwọn agbára apanirun méjèèjì nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá, dúró fún ìsìn abọ̀rìṣà, tí ìjọ pàápàá sì tẹ̀ lé e. Ní ọdún 1901, Lewis Conradi, ọ̀kan lára àwọn aṣáájú Adventismu ti Laodicea ní Jámánì, tún mú ìwòye Protestanti tí ó ṣubú náà wọlé pé “ìgbà gbogbo” nínú ìwé Dáníẹ́lì dúró fún iṣẹ́-ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀.
During the period of history following the 1888 Minneapolis meeting, the spiritualism of the leader of the health work escalated, alienation continued between leaders as the fallout of the rejection of the message of Jones and Waggoner continued to take its toll. In the beginning of the new century W. W. Prescott, a Laodicean Adventist leader who had received theological credentials from the schools of apostate Protestantism, took up the satanic mantle to promote Conradi’s view of “the daily,” and as is always the case “the victors write the history.”
Ní àkókò ìtàn tí ó tẹ̀lé ìpàdé Minneapolis ti 1888, ẹ̀mí ìfọwọ́ra ẹni pẹ̀lú àgbáyé-ẹ̀mí tí ó wà nínú aṣáájú iṣẹ́ ìlera náà túbọ̀ gbòòrò sí i; ìyapa sì ń bá a lọ láàárín àwọn aṣáájú, bí àbájáde ìkọ̀sílẹ̀ ìhìn-iṣẹ́ Jones àti Waggoner ṣe ń bá a lọ ní fífi ìpalára rẹ̀ hàn. Ní ìbẹ̀rẹ̀ ọ̀rúndún tuntun náà, W. W. Prescott, aṣáájú Adventist ti Laodicea kan tí ó ti gba àwọn ẹ̀rí àṣẹ ẹ̀kọ́-ìmọ̀-Ọlọ́run láti ọ̀dọ̀ àwọn ilé-ẹ̀kọ́ Pùròtẹ́sítáǹtì apẹ̀yìndà, gbé aṣọ-àṣẹ Sátánì náà wọ̀ láti gbé ojú ìwòye Conradi lárugẹ nípa “ojoojúmọ́,” àti gẹ́gẹ́ bí ó ti máa ń rí ní gbogbo ìgbà, “àwọn ajagun ni ń kọ ìtàn.”
The holy angels recorded the true history, but Laodicean Adventism produced a historical position of the controversy over the rejection of the Millerite understanding of “the daily,” that leaves any of the “unlearned” in Laodicean Adventism to believe that the definition of “the daily,” which Sister White identified as coming from “angels that were expelled from heaven,” is actually a true doctrine. During the early years of the twentieth century W. W. Prescott led out in producing a publication titled, The Protestant. The entire premise of the publication was to teach that Miller’s understanding of “the daily” was incorrect, and that apostate Protestantism, where he had obtained his theological credentials, was correct in assigning a satanic symbol to Christ. In that history A. G. Daniells (General Conference President), joined forces with Prescott in the satanic attack against truth, in spite of the fact that Sister White had directly endorsed Miller’s view of “the daily” as correct.
Àwọn áńgẹ́lì mímọ́ kọ ìtàn òtítọ́ sílẹ̀, ṣùgbọ́n Àdífẹ́ńtísì Láódíṣíà dá ipò ìtàn kan jáde nínú àríyànjiyàn nípa ìkọ̀sílẹ̀ òye Míllàráítì ní ti “ojoojúmọ́,” èyí tí ó fi gbogbo àwọn “aláìkọ́” nínú Àdífẹ́ńtísì Láódíṣíà sílẹ̀ láti gbàgbọ́ pé ìtumọ̀ “ojoojúmọ́,” tí Sister White sọ pé ó ti ọ̀dọ̀ “àwọn áńgẹ́lì tí a lé jáde kúrò ní ọ̀run,” jẹ́ ẹ̀kọ́ òtítọ́ ní tòótọ́. Ní àwọn ọdún àkọ́kọ́ ti ọ̀rúndún ogún, W. W. Prescott kó ipa aṣáájú nínú ṣíṣe ìtẹ̀jáde kan tí a pè ní, The Protestant. Gbogbo ìpìlẹ̀ ìtẹ̀jáde náà ni láti kọ́ni pé òye Miller ní ti “ojoojúmọ́” kò tọ́, àti pé Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, níbi tí ó ti gba àwọn ẹ̀rí ìmúrasílẹ̀ rẹ̀ nínú ẹ̀kọ́ ìsìn, ló tọ́ nínú fífi àmì Sátánì kan sọ́kan mọ́ Kristi. Nínú ìtàn náà A. G. Daniells (Ààrẹ General Conference), dara pọ̀ mọ́ Prescott nínú ìkólù Sátánì sí òtítọ́, bí ó tilẹ̀ jẹ́ pé Sister White ti fọwọ́sí ojú òye Miller ní ti “ojoojúmọ́” ní tààrà gẹ́gẹ́ bí èyí tí ó tọ́.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should 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.
“Oluwa fi hàn mí pé àtẹ̀jáde 1843 ni ọwọ́ rẹ̀ dari, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí ó ṣe fẹ́ kí wọ́n rí. Pé ọwọ́ rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan sínú díẹ̀ nínú àwọn nọ́ńbà náà, kí ẹnìkan má bàa lè rí i, títí ọwọ́ rẹ̀ fi yọ kúrò.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Nígbà náà ni mo rí nípa ‘Ojoojúmọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti inú ọ̀rọ̀ náà; àti pé Olúwa fi ìmọ̀ tó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ṣọ̀kan lórí ìmọ̀ tó tọ́ nípa ‘Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti tẹ̀ lé àwọn ìwòye mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.” Review and Herald, November 1, 1850.
At the time of Prescott and Daniells’ attack against the truth of “the daily,” Prescott and Daniells were representing a minority opinion on the subject, and Sister White’s counsel during the controversy towards the two men was that they should shut up, although she said it in more diplomatic terms, such as “in silence is your wisdom.” When she rebuked them for their false view she also emphasized that the subject of “the daily,” was not to be made a test question. The historical revisionists, which revisionism is a historical method that is credited with beginning with the Jesuit order of the Catholic church, have used her statements about “the daily” not being made a test question, in order to prevent an honest evaluation of the doctrine. They misrepresent her statements for they invariably leave out that when she counselled against agitating the subject of “the daily,” she always qualified her statements with statements such as, “at this time,” or “under current circumstances.”
Ní àkókò tí Prescott àti Daniells gbé ìkọlù wọn dìde sí òtítọ́ “ẹbọ àìnípẹ̀kun,” Prescott àti Daniells ń ṣojú èrò kékeré kan lórí ọ̀ràn náà, ìmọ̀ràn tí Sister White sì fi fún àwọn ọkùnrin méjèèjì náà ní àkókò ìjàmbá yẹn ni pé kí wọ́n dákẹ́, bí ó tilẹ̀ jẹ́ pé ó sọ ọ́ ní ọ̀nà ìbánisọ̀rọ̀ tó ní ìṣọ́ra síi, bíi pé, “ní ìdákẹ́jẹ ni ọgbọ́n yín wà.” Nígbà tí ó bá wọn wí nítorí èrò aṣìṣe wọn, ó tún fi ìtẹnumọ́ mú un pé kì í ṣe kí a sọ ọ̀ràn “ẹbọ àìnípẹ̀kun” di ìbéèrè ìdánwò. Àwọn amúyẹ̀tún ìtàn, ìyẹn ọ̀nà àtúnyẹ̀wò ìtàn tí a ka sí pé ó bẹ̀rẹ̀ pẹ̀lú ẹgbẹ́ Jesuit ti ìjọ Kátólíìkì, ti lo àwọn ọ̀rọ̀ rẹ nípa pé kí a má ṣe sọ “ẹbọ àìnípẹ̀kun” di ìbéèrè ìdánwò, láti lè dènà àyẹ̀wò olóòótọ́ ti ẹ̀kọ́ náà. Wọ́n ń ṣàfihàn àwọn ọ̀rọ̀ rẹ ní ọ̀nà tí kò tọ́, nítorí ní gbogbo ìgbà wọ́n máa ń fi apá kan sílẹ̀; èyí ni pé nígbà tí ó gbà wọ́n ní ìmọ̀ràn lòdì sí mímú ọ̀ràn “ẹbọ àìnípẹ̀kun” ru, ó máa ń fi àwọn ọ̀rọ̀ míì kún un ní gbogbo ìgbà, bíi pé, “ní àkókò yìí,” tàbí “lábẹ́ àwọn ipò tí ó wà lọ́wọ́lọ́wọ́.”
As a prophetess she was trying to rein in an escalating controversy that was on the verge of causing a great division in the church at large, by a minority of persons who thought that because they were leaders they had the authority to promote whatever they determined to be truth. And the Lord, through her influence, kept the satanic work in check, until she died. Then in 1931, a new push to reject the truth of “the daily” was attempted, and ultimately accomplished. Today the true understanding of the definition of “the daily” is the minority understanding in Laodicean Adventism, and under the current circumstances “the daily,” is now most certainly a test question.
Gẹ́gẹ́ bí wòlíì obìnrin, ó ń gbìyànjú láti dá àríyànjiyàn kan tí ń pọ̀ sí i dúró, èyí tí ó ti fẹ́rẹ̀ẹ́ fa ìpínyà ńlá kan nínú ìjọ ní àpapọ̀, láti ọwọ́ díẹ̀ lára àwọn ènìyàn tí wọ́n rò pé nítorí pé àwọn jẹ́ aṣáájú, wọ́n ní àṣẹ láti gbé ohunkóhun tí wọ́n pinnu pé òtítọ́ ni lárugẹ. Olúwa sì, nípasẹ̀ agbára ìnípawọ́ rẹ̀, jẹ́ kí iṣẹ́ Sátánì wà ní ìdènà, títí ó fi kú. Nígbà náà, ní ọdún 1931, a tún gbìmọ̀ tuntun kan láti kọ òtítọ́ “ẹni ojoojúmọ́” sílẹ̀, a sì ṣe é ní ìkẹyìn. Lónìí, ìmọ̀ tòótọ́ nípa ìtumọ̀ “ẹni ojoojúmọ́” ni ìmọ̀ tí ẹgbẹ́ kékeré ń gbé mú nínú Adventismu Laodíṣíà, àti lábẹ́ àwọn ipò tó wà lọ́wọ́lọ́wọ́ yìí, “ẹni ojoojúmọ́” ti di ìbéèrè ìdánwò dájúdájú báyìí.
When the majority opinion held the true understanding it was not a test, but when any truth is defined as error, it is then a test. When the compilation of manuscripts that is titled Manuscript Releases, was published in the 1980’s, or there about, there was then recognized an article that is as direct in its opposition to Prescott and Daniells’ view of “the daily,” as is her endorsement of Miller’s view.
Nígbà tí èrò ọ̀pọ̀ ènìyàn bá ní ìmòye tòótọ́, kì í ṣe ìdánwò; ṣùgbọ́n nígbà tí a bá túmọ̀ òtítọ́kankan sí àṣìṣe, nígbà náà ni ó di ìdánwò. Nígbà tí àkójọpọ̀ àwọn ìwé afọwọ́kọ tí a pè ní Manuscript Releases ni a tẹ̀ jáde ní ọdún 1980 síwájú, tàbí ní àkókò tó sún mọ́ bẹ́ẹ̀, nígbà náà ni a mọ àpilẹ̀kọ kan tí ó ṣe kedere nínú ìtakò rẹ̀ sí ojú ìwòye Prescott àti Daniells nípa “the daily,” gẹ́gẹ́ bí ìfọwọ́sí rẹ̀ sí ojú ìwòye Miller ṣe rí.
“At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven. Satan’s work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan’s devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence.
“Ní ìpele yìí nínú ìrírí wa, a kò gbọdọ̀ jẹ́ kí ọkàn wa yí kúrò lórí ìmọ́lẹ̀ pàtàkì tí a fi fún [wa] láti ronú lé lórí ní ìpéjọ pàtàkì àpéjọ wa. Àti pé Arákùnrin Daniells wà níbẹ̀, ẹni tí ọkàn rẹ̀ ni ọ̀tá ń ṣiṣẹ́ lórí; a sì ń ṣiṣẹ́ lórí ọkàn rẹ àti ọkàn Alàgbà Prescott nípasẹ̀ àwọn áńgẹ́lì tí a lé jáde kúrò ní ọ̀run. Iṣẹ́ Satani ni láti yí ọkàn yín padà kí a lè mú àwọn àlékún kéékèèké àti àwọn àlàyé kéékèèké wọlé tí Olúwa kò fi ìmísí fún yín láti mú wọlé. Wọ́n kì í ṣe ohun pàtàkì. Ṣùgbọ́n èyí ní ìtumọ̀ púpọ̀ fún iṣẹ́ òtítọ́. Àti pé àwọn èrò inú ọkàn yín, bí a bá lè fà yín kúrò sí àwọn àlékún kéékèèké tàbí àwọn àlàyé kéékèèké, jẹ́ iṣẹ́ tí Satani dá. Ẹ ro pé láti ṣàtúnṣe àwọn nǹkan kéékèèké nínú àwọn ìwé tí a kọ yóò jẹ́ ṣíṣe iṣẹ́ ńlá kan. Ṣùgbọ́n a ti fún mi ní àṣẹ pé, Ìdákẹ́jẹ̀ẹ́ ni ọ̀rọ̀ àgbàyanu.”
“I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy’s plan to get all the supposed objectionable features where all classes of minds did not agree.
“Mo ní láti sọ pé, Ẹ dákẹ́ nínú ṣíṣe àṣìṣe-wíwá yín. Bí ète Eṣù yìí bá lè ṣẹ ní kíkún, nígbà náà ó dà bíi pé lójú yín iṣẹ́ yín yóò jẹ́ ohun àgbàyanu jùlọ nínú ìpìlẹ̀ èrò rẹ̀. Ètò ọ̀tá ni láti mú kí gbogbo àwọn ohun tí a rò pé wọ́n lè jẹ́ ẹni-kọ̀ọ̀kan-kò-gbà sí wà níbi tí gbogbo onírúurú ọkàn ènìyàn kò ti fara mọ́ra wọn.”
“And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would cause great confusion and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.
“Ǹjẹ́ kí ni yóò sì ṣẹlẹ̀ nígbà náà? Iṣẹ́ gan-an náà tí ń wu Èṣù ni yóò ṣẹ. A ó sì fi àwòrán kan hàn fún àwọn tí ó wà létòde, kì í ṣe ti ìgbàgbọ́ wa, ṣùgbọ́n gẹ́gẹ́ bí ohun tí yóò tọ́ wọ́n sí, èyí tí yóò mú kí àwọn àbùdá ìwà hàn gbangba tí yóò fa ìdàrúdàpọ̀ ńlá, tí yóò sì gba àwọn àkókò wúrà wọ̀nyẹn tí ó yẹ kí a fi pẹ̀lú ìtara lo láti mú ìránṣẹ́ ńlá náà wá síwájú àwọn ènìyàn. Àwọn ìfihàn lórí kókó-ọrọ̀ èyíkéyìí tí a ti ṣiṣẹ́ lé lórí kì yóò lè bá ara wọn mu pátápátá, àti pé àbájáde rẹ̀ yóò jẹ́ láti da ọkàn àwọn onígbàgbọ́ àti àwọn aláìgbàgbọ́ rú. Èyí gan-an ni ohun tí Satani ti pinnu pé kí ó ṣẹlẹ̀—ohunkóhun tí a lè gbéga sókè gẹ́gẹ́ bí àìfohùnṣọ̀kan.”
“Read Ezekiel, chapter 28. Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.
“Kà Ésékíẹ́lì, orí kẹrìnlélógún. Ní báyìí, iṣẹ́ ńlá kan wà níbí, níbi tí àwọn ẹ̀mí àjèjì ti lè ṣe ipa. Ṣùgbọ́n Olúwa ní iṣẹ́ kan láti ṣe láti gba àwọn ọkàn tí ń ṣègbé là; àti àwọn ipò tí Sátánì, ní ìrísí àgàbàgebè, lè wọ̀ sínú rẹ̀, tí yóò sì mú ìdàrúdàpọ̀ wá sínú àwọn ipò wa, yóò ṣe é ní ìpéye, gbogbo àwọn ìyàtọ̀ kéékèèké wọ̀nyí yóò sì di ńlá, tí yóò hàn gbangba.”
“And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan’s wiles be brought in, should this “Daily” be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan’s cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.
“A sì fi hàn mí láti ìbẹ̀rẹ̀ pé Olúwa kò fi ẹrù iṣẹ́ yìí lé àwọ́n Àgbà Daniells àti Prescott lọ́wọ́. Ṣé a ó mú ète àrékérekè Satani wọlé, kí “Ìgbàgbọ́ Ojoojúmọ́” yìí sì di ọ̀ràn ńlá tó bẹ́ẹ̀ tí a fi máa wọ̀ ọ́ wá láti dárú ọkàn àwọn ènìyàn rú, kí ó sì dènà ìlọsíwájú iṣẹ́ náà ní àsìkò pàtàkì yìí? Kò yẹ kí ó rí bẹ́ẹ̀, ohunkóhun tí ó lè jẹ́. Kò yẹ kí a mú kókó-ọrọ yìí wọlé, nítorí pé ẹ̀mí tí a ó mú wọlé yóò jẹ́ ti ìdènà, Lucifa sì ń ṣọ́ gbogbo ìṣísẹ̀. Àwọn agbára Satani yóò bẹ̀rẹ̀ iṣẹ́ rẹ̀, a ó sì mú ìdàrúdàpọ̀ wá sínú ipò wa. O kò ní ìpè kankan láti lọ wa ìyàtọ̀ èrò tí kì í ṣe ìbéèrè ìdánwò; ṣùgbọ́n ìdákẹ́jẹ́ rẹ jẹ́ ìsọ̀rọ̀ tó lágbára. A ti fi ọ̀ràn náà hàn gbangba fún mi pátápátá. Bí Èṣù bá lè kó ẹnikẹ́ni nínú àwọn ènìyàn tiwa sínú àwọn kókó-ọrọ wọ̀nyí, gẹ́gẹ́ bí ó ti pinnu láti ṣe, ọ̀ràn Satani yóò ṣẹ́gun. Ní báyìí ni iṣẹ́ náà, láìsí ìdádúró, yẹ kí a gbé kalẹ̀, kì í sì ṣe pé kí a sọ [ìyàtọ̀] èrò kan jáde.”
“Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].
“Ṣátán yóò ru àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti jáde kúrò láàrín wa sókè láti darapọ̀ mọ́ àwọn áńgẹ́lì búburú, kí wọ́n sì fa iṣẹ́ wa lẹ́yìn lórí àwọn ìbéèrè tí kò ṣe pàtàkì; ayọ̀ ńlá sì ni yóò wà ní ibùdó ọ̀tá. Ẹ sún mọ́ra, ẹ sún mọ́ra. Kí a sin gbogbo ìyàtọ̀ sí ilẹ̀. Iṣẹ́ wa nísinsìnyí ni láti fi gbogbo agbára ara wa àti gbogbo agbára iṣan-ara ọpọlọ wa sínú mímú àwọn ìyàtọ̀ wọ̀nyí kúrò ní ọ̀nà, kí gbogbo wa sì wà ní ìṣọ̀kan. Bí a bá jẹ́ kí Ṣátán, pẹ̀lú ọgbọ́n rẹ̀ ńlá tí a kò sọ di mímọ́, rí ìdì mú kékeré jùlọ, [yóò máa yọ̀].”
“Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.
“Nísinsìnyí, nígbà tí mo rí bí ẹ ti ń ṣiṣẹ́, ọkàn mi lóye gbogbo ipò náà pátápátá pẹ̀lú àwọn èsì tí yóò jáde bí ẹ bá tẹ̀síwájú kí ẹ sì fún àwọn ẹgbẹ́ tí wọ́n ti fi wá sílẹ̀ ní ààyè kékeré jù lọ láti mú ìdàrúdàpọ̀ wọ inú ipò wa. Àìní ọgbọ́n yín yóò jẹ́ ohun gẹ́gẹ́ bí Sátánì ṣe fẹ́ẹ̀ rí i. Ìkéde ńlá yín kò wà lábẹ́ ìmísí Ẹ̀mí Mímọ́. A kọ́ mi láti sọ fún yín pé bí ẹ ṣe ń wá àṣìṣe nínú àwọn ìwé àwọn ènìyàn tí Ọlọ́run ti darí kò lábẹ́ ìmísí Ọlọ́run. Bí ó bá sì jẹ́ pé èyí ni ọgbọ́n tí Alàgbà Daniells yóò fi fún àwọn ènìyàn, ẹ má ṣe fi ipò òṣìṣẹ́ àṣẹ kankan fún un rárá, nítorí kò lè rò láti inú ìdí dé inú èso. Ìdákẹ́jẹ yín lórí ọ̀ràn yìí ni ọgbọ́n yín. Nísinsìnyí, ohun gbogbo tí ó dàbí wíwá àṣìṣe nínú àwọn ìtẹ̀jáde àwọn ènìyàn tí kò sì wà láàyè mọ́ kì í ṣe iṣẹ́ tí Ọlọ́run ti fi fún ẹnikẹ́ni nínú yín láti ṣe. Nítorí bí àwọn ọkùnrin wọ̀nyí—àwọn Alàgbà Daniells àti Prescott—bá ti tẹ̀lé àwọn ìtọ́nisọ́nà tí a fi fún wọn nípa ṣíṣiṣẹ́ ní àwọn ìlú, ọ̀pọ̀lọpọ̀ ènìyàn, púpọ̀ gan-an, ì bá ti dá wọn lójú nípa òtítọ́, tí wọ́n sì yí padà, àwọn ọkùnrin alágbára tí [ní báyìí] wà ní àwọn ipò níbi tí a kì yóò dé ọdọ wọn láé.”
“All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.
“A gbọ́dọ̀ ka gbogbo ayé sí ìdílé ńlá kan ṣoṣo. Nígbà tí ẹ sì ní irú orísun ìmọ̀ bẹ́ẹ̀ láti fa yọ, èé ṣe tí ẹ fi ti fi ayé sílẹ̀ láti ṣègbé fún ọ̀pọ̀lọpọ̀ ọdún pẹ̀lú àwọn ẹ̀rí tí Olúwa wa Jésù Kristi ti fi fún wa? Ẹ̀sìn òtítọ́ ń kọ́ wa láti wo gbogbo ọkùnrin àti obìnrin gẹ́gẹ́ bí ènìyàn kan sí ẹni tí a lè ṣe rere sí.”
“This has been in print many years: ‘A Balanced Mind,’ testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.
“Èyí ti wà ní ìtẹ̀jáde fún ọ̀pọ̀ ọdún pé: ‘Ọkàn Tí Ó Ní Ìwọ̀ntúnwọ̀nsì,’ ẹ̀rí sí Alàgbà Andrews. A lè gbin ọkàn kí ó lè di agbára láti mọ ìgbà tí a gbọdọ̀ sọ̀rọ̀ àti àwọn ẹrù wo ni a gbọdọ̀ gbé sókè kí a sì ru, nítorí Kristi ni Olùkọ́ rẹ. Mo sì bẹ̀rù gidigidi fún ọ [nígbà tí mo rí ọ] tí o ń gbé ọgbọ́n ara rẹ ga tí o sì ń tọ ipa-ọ̀nà kan láti mú ìyàtọ̀ èrò wá. Oluwa ń pe àwọn ọlọ́gbọ́n ènìyàn tí wọ́n lè pa ẹnu wọn mọ́ nígbà tí ó bá jẹ́ ọgbọ́n fún wọn láti ṣe bẹ́ẹ̀. Bí o bá fẹ́ jẹ́ ènìyàn pípé, o nílò ìsọdímímọ́ nípasẹ̀ Jesu Kristi. Nísinsìnyí iṣẹ́ kan ti ṣẹ̀ṣẹ̀ bẹ̀rẹ̀, kí a sì rí ọgbọ́n nínú gbogbo iṣẹ́ òjíṣẹ́, nínú gbogbo ààrẹ àpéjọ [kan]. Ṣùgbọ́n iṣẹ́ kan wà níbí fún ọ láti ti di mú ní ọdún mélòó kan sẹ́yìn níbi tí a ti nílò rẹ láti gbé ohùn rẹ sókè fún iṣẹ́ yìí gan-an. Kristi fún gbogbo àwọn ènìyàn Rẹ ní ìtọ́nisọ́nà pàtó nípa ohun tí wọ́n yóò ṣe àti àwọn ohun tí wọn kò gbọdọ̀ ṣe. Àkókò díẹ̀ sì kù fún wa láti ṣiṣẹ́ ìdájọ́ òdodo Oluwa jáde. O lè lóye ọ̀nà Oluwa. Mo rí ète rẹ láti máa darí ohun gbogbo gẹ́gẹ́ bí ìpinnu ara rẹ lẹ́yìn tí a ti fi ọ́ sí ipò ààrẹ. O ti rò pé ìwọ yóò ṣe àwọn ohun àgbàyanu, èyí tí yóò jẹ́ iṣẹ́ tí Ọlọ́run kò fi lé ọ lọ́wọ́ láti ṣe. Nísinsìnyí, iṣẹ́ rẹ kì í ṣe láti ni ínilára lórí ènìyàn bí kò ṣe láti tú gbogbo àìní kúrò bí ó ti ṣeé ṣe, bí Oluwa bá ti tẹ́wọ́ gbà ọ láti ṣe iṣẹ́. Ṣùgbọ́n ní kutukutu ni o ti fi ẹ̀rí hàn pé ọgbọ́n àti ìdájọ́ tí a sọ di mímọ́ kò tíì hàn láti ọ̀dọ̀ rẹ. O tú àwọn ọ̀ràn kalẹ̀ ní gbangba tí a kì yóò gbà, bí kò ṣe pé Oluwa yóò fi ìmọ́lẹ̀ hàn.”
“I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the ‘Daily’ and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.
“A ti kọ́ mi pé irú àwọn ìgbésẹ̀ kánkán bẹ́ẹ̀ kò yẹ kí a ti gbé, bí ìyàn yín gẹ́gẹ́ bí ààrẹ àpéjọ náà, àní fún ọdún mìíràn pàápàá. Ṣùgbọ́n Olúwa ń kọ̀ láti jẹ́ kí irú àwọn ìṣe kánkán bẹ́ẹ̀ tún máa ṣẹlẹ̀ mọ́ títí a ó fi mú ọ̀ràn náà wá síwájú Olúwa nínú àdúrà; àti níwọ̀n bí ìránṣẹ́ náà ti dé ọ̀dọ̀ yín pé iṣẹ́ Olúwa tí ó wà lórí ààrẹ jẹ́ ojúṣe tí ó ṣe pàtàkì gidigidi, ẹ kò ní ẹ̀tọ́ ìwà rere kankan láti fọná jáde gẹ́gẹ́ bí ẹ ti ṣe lórí ọ̀ràn ‘Daily’ náà kí ẹ sì ro pé ipa yín yóò pinnu ọ̀ràn náà. Àgbà Haskell wà níbẹ̀, ẹni tí ó ti ru àwọn ojúṣe wúwo; Àgbà Irwin sì wà níbẹ̀, pẹ̀lú ọ̀pọ̀lọpọ̀ ọkùnrin mìíràn tí mo lè darúkọ, tí wọ́n náà ní àwọn ojúṣe wúwo.”
“Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord’s judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.
“Nibo ni ọ̀wọ̀ yín fún àwọn ọkùnrin àgbà? Àṣẹ wo ni ẹ lè lò láì mú gbogbo àwọn ọkùnrin oníjẹ́rìí wá láti fi ọ̀ràn náà wò ó dídá? Ṣùgbọ́n ẹ jẹ́ kí a wádìí ọ̀ràn náà nísinsin yìí. A gbọ́dọ̀ tún rò ó wò nísinsin yìí bóyá ó jẹ́ ìdájọ́ Olúwa, níwájú iṣẹ́ tí a ti kọ̀ sílẹ̀, láti fi ìtara yín hàn láti gbé iṣẹ́ náà lọ síwájú fún ọdún míràn. Bí ẹ bá gbé iṣẹ́ náà lọ síwájú fún ọdún míràn pẹ̀lú ìrànlọ́wọ́ tí yóò dara pọ̀ mọ́ yín, ó yẹ kí ìyípadà kan ṣẹlẹ̀ nínú yín àti nínú Alàgbà Prescott. Kí ẹ sì rẹ ara yín sílẹ̀ ní ọkàn yín níwájú Ọlọ́run. Olúwa yóò ní láti rí nínú yín àfihàn ìrírí tí ó yàtọ̀, nítorí bí ó bá jẹ́ pé àwọn ènìyàn kan ti nílò láti tún yí padà sí Ọlọ́run ní àkókò yìí, Alàgbà Daniells àti Alàgbà Prescott ni.”
“Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.
“Ó yẹ kí a yan ọkùnrin méje tí wọ́n jẹ́ ọkùnrin ọgbọ́n, tí wọ́n sì fi ẹ̀rí ìyípadà-ọkàn padà hàn nípasẹ̀ iṣẹ́ oore-ọ̀fẹ́ Ọlọ́run. Nítorí pé àwọn ènìyàn tí a ti fọ́jú wọn dé bẹ́ẹ̀ tí wọn kò fi lè ronú láti inú ìdí dé ipa, tí wọn yóò fi ṣàìkànsí àwọn ọkùnrin tí wọ́n ti ru ẹrù iṣẹ́ náà àti àwọn ààrẹ àpéjọ wọ̀nyí, [pé] a lè kọbi ara sí àwọn ọkùnrin tí [wọn] ti gbé iṣẹ́ náà lọ fún ju ọdún méjì lọ, tí irú àbájáde àìrònúpìwàdà bẹ́ẹ̀ sì lè ṣẹlẹ̀ débi pé àwọn ọkùnrin yóò gbàgbé iṣẹ́ gidi tí a ti fi síwájú wọn fún ọ̀pọ̀ ọdún—iṣẹ́ ní àwọn ìlú—kí a sì má fi tàbí kí a fi àkíyèsí kékeré péré sí àwọn àgbàlagbà fún ìmọ̀ràn, ṣùgbọ́n kí wọ́n máa kéde àwọn nǹkan tí wọ́n bá fẹ́ fi fún àwọn ènìyàn, èyí ń jẹ́rìí fúnra rẹ̀ nípa àìláàbò àwọn ọkùnrin náà láti fi irú iṣẹ́ ńlá àti àgbàyanu bẹ́ẹ̀ lé lọ́wọ́.”
“Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.
“Kristi kò kú. Kò ní jẹ́ kí a máa tẹ̀síwájú pẹ̀lú iṣẹ́ Rẹ̀ ní ọ̀nà àjèjì yìí láé. Ẹ fi àwọn ìwé náà sílẹ̀. Bí ìyípadàkankan bá ṣe pàtàkì gidigidi, Ọlọ́run yóò jẹ́ kí ìbámu wà nínú ìyípadà náà gẹ́gẹ́ bí ó ti yẹ, ṣùgbọ́n nígbà tí a bá fi ọ̀rọ̀-ìránṣẹ́ kan lé àwọn ènìyàn lọ́wọ́ pẹ̀lú àwọn ojúṣe ńlá tí ó wà nínú rẹ̀, [Ọlọ́run] ń béèrè òtítọ́-inú tí yóò máa ṣiṣẹ́ nípa ìfẹ́, tí yóò sì sọ ọkàn di mímọ́. Àwọn Alàgbà Daniells àti Prescott méjèèjì nílò ìyípadà ọkàn tún. Iṣẹ́ àjèjì kan ti wọlé, kò sì bá iṣẹ́ tí Kristi wá sí ayé wa láti ṣe mu; àti pé gbogbo àwọn tí a yí padà ní tòótọ́ yóò máa ṣe àwọn iṣẹ́ Kristi.
“We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.
“A ńṣe ni fún gbogbo wa láti ṣiṣẹ́ iṣẹ́ náà tí yóò fi ogo fún Baba. A ti dé ibi ìpinnu—bóyá kí a bá àkópọ̀ ìwà Jésù Kristi mu ní pàtó ní àkókò ìmúrasílẹ̀ yìí tàbí kí a má ṣe gbìyànjú [rẹ̀] rárá. Alàgbà Daniells, [ìwọ kò gbọdọ̀] ní ìmọ̀lára pé ó yé ọ láti jẹ́ kí a gbọ́ ohùn rẹ sókè gẹ́gẹ́ bí o ti ṣe lábẹ́ àwọn ipò irú bẹ́ẹ̀ rí. Kí o sì mọ̀ pé, ààrẹ àpéjọ kan kì í ṣe alákòóso. Ó ń ṣiṣẹ́ ní ìbámu pẹ̀lú àwọn ọlọ́gbọ́n ènìyàn tí wọ́n wà ní ipò gẹ́gẹ́ bí ààrẹ tí Ọlọ́run ti tẹ́wọ́ gbà. Kò ní òmìnira láti dá sí àwọn ìkọ̀wé inú àwọn ìwé tí a ti tẹ̀ jáde láti inú àwọn gégẹ tí Ọlọ́run ti tẹ́wọ́ gbà. Wọ́n kò gbọdọ̀ tún jẹ́ kí agbára wọn borí mọ́ bí kò ṣe pé wọ́n fi agbára àkóso àti ìjẹba hàn díẹ̀ kù. Ìpinnu náà ti dé, nítorí a ó bu Ọlọ́run láìlá.”
“How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, ‘There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And “I, if I be lifted up,” the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.’ Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . .
“Báwo ni Olúwa ṣe ń wo àwọn ìlú tí a kò tíì ṣiṣẹ́ sí? Kristi wà ní ọ̀run. Ní báyìí ni ìjẹ́wọ́ rẹ̀ yóò jẹ́ pé, ‘Kò sí ìjọba ọba. Ní báyìí sì ni ìpẹ̀yà ayé yìí dé. Ní báyìí ni Èmi jẹ́ Agbára láti gbàlà tàbí láti run. Ní báyìí ni àkókò tí ayànmọ́ gbogbo ènìyàn wà lọ́wọ́ Mi. Mo ti fi ẹ̀mí Mi lélẹ̀ láti gba ayé là. Àti pé, “Èmi, bí a bá gbé Mi sókè,” oore-ọ̀fẹ́ ìgbàlà tí Èmi yóò pín yóò fi hàn pé gbogbo àwọn tí a óò dá ní àwòrán ìfarajọ́ ti Ọlọ́run, tí wọn yóò sì jẹ́ ọ̀kan pẹ̀lú Mi, ni wọn yóò máa ṣiṣẹ́ gẹ́gẹ́ bí Èmi ṣe ń ṣiṣẹ́ pẹ̀lú agbára oore-ọ̀fẹ́ ìràpadà Mi.’ Ẹnikẹ́ni tí ó bá fẹ́, [kí ó] di ọwọ́ pẹ̀lú àwọn arákùnrin rẹ̀ láti ṣe iṣẹ́ tí a fi fún wọn láti ṣe nígbà tí wọ́n wà ní ipò ojúṣe lábẹ́ ìmọ̀ràn tí Olúwa ń fi fún wọn, kí wọ́n sì fi tọkàntọkàn jùlọ wá ọ̀nà láti ṣiṣẹ́ ní ìbámu pípé pẹ̀lú Ẹni tí ó fẹ́ ayé tó bẹ́ẹ̀ tí Ó fi fi ẹ̀mí Rẹ̀ rúbọ pípé fún ìgbàlà ayé. Mo ń sọ fún àwọn òjíṣẹ́ wa pé, bí wọ́n ṣe ń wọ iṣẹ́ náà lọ ní àwọn ìlú wa, kí ìdákẹ́jẹ mímọ́ kan bá iṣẹ́ ìránṣẹ́ Ọ̀rọ̀ náà lọ. A kò lè ṣe ìfọwọ́kànsí tí ó yẹ lórí ọkàn àwọn ènìyàn bí a bá...”
“I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil’s side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.
“Mo daakọ láti inú Ìwé-Ìròyìn mi. Òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù—máa sọ ọ́, máa gbàdúrà rẹ̀, gbà gbogbo ọ̀rọ̀ rẹ̀ gbọ́ nínú ìrọ̀rùn rẹ̀. Kí ni ìwọ yóò jèrè bí a bá mú àwọn àṣìṣe wá síwájú àwọn ènìyàn tí wọ́n ti yà kúrò nínú ìgbàgbọ́ tí wọ́n sì ti fetí sí àwọn ẹ̀mí tánijẹ, àwọn ènìyàn tí kò pẹ́ tí wọ́n wà pẹ̀lú wa nínú ìgbàgbọ́? Ṣé ìwọ yóò dúró ní ẹ̀gbẹ́ èṣù? Fi àkíyèsí rẹ sí àwọn pápá tí a kò tíì ṣiṣẹ́. Iṣẹ́ kan káàkiri ayé wà níwájú wa. A fi àwọn àfihàn fún mi nípa John Kellogg.”
“A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.
“Ẹni kan tí ó ní ìfarahàn tí ó fà á mọ́ra gidigidi ń ṣàfihàn àwọn èrò inú àwọn àríyànjiyàn tí ó dà bí òtítọ́ tí ó ń gbé kalẹ̀, àwọn ìmọ̀lára tí ó yàtọ̀ sí òtítọ́ gidi ti Bíbélì. Àti pé àwọn tí ebi àti òùngbẹ ń pa lẹ́yìn ohun tuntun kan ń gbé àwọn èrò [tí ó dà bí òtítọ́ bẹ́ẹ̀ gan-an] kalẹ̀, débi pé Elder Prescott wà nínú ewu ńlá. Elder Daniells sì wà nínú ewu ńlá [láti] di ẹni tí a ti dì mọ́ inú ìtanjẹ kan pé bí a bá lè sọ àwọn ìmọ̀lára wọ̀nyí ní ibi gbogbo, yóò dà bí ayé tuntun kan.”
“Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect. I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter, when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the ‘Daily,’ the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strange crops of evil would take the place of truth.” Manuscript Releases, volume 20, 17–22.
“Bẹ́ẹ̀ ni, yóò rí bẹ́ẹ̀, ṣùgbọ́n nígbà tí ọkàn wọn bá ti gba èyí mọ́ra báyìí, a fi hàn mí pé Arákùnrin Daniells àti Arákùnrin Prescott ń hun àwọn ìmọ̀lára kan tí ó ní ìrísí ẹ̀mí[ṣí] sínú ìrírí wọn, wọ́n sì ń fa àwọn ènìyàn wa sí àwọn ìmọ̀lára ẹlẹ́wà tí yóò tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an. Mo ní láti fi ọ̀kọ̀ mi tọpasẹ̀ [òtítọ́ náà] pé àwọn arákùnrin wọ̀nyí yóò rí àbùkù nínú àwọn èrò ẹ̀tan wọn tí yóò fi òtítọ́ sínú àìdánilójú; síbẹ̀ [síbẹ̀ náà] wọ́n [yóò] dúró jáde bí [ẹni pé wọ́n ní] ìmòye ẹ̀mí ńlá. Ní báyìí, a ní kí n sọ fún wọn [pé] nígbà tí a fi ọ̀ràn yìí hàn mí, nígbà tí Alàgbà Daniells ń gbé ohùn rẹ̀ sókè bí ìpè ní fífi agbára gbèjà èrò rẹ̀ nípa ‘Ojoojúmọ́,’ àwọn àbájáde tí ó tẹ̀ lé e ni a fi hàn. Àwọn ènìyàn wa ń dàrú. Mo rí àbájáde náà, lẹ́yìn náà ni a sì fún mi ní àwọn ìkìlọ̀ pé bí Alàgbà Daniells, láìka àbájáde sí, bá jẹ́ pé ìmísí irú bẹ́ẹ̀ mú un gidigidi, tí ó sì jẹ́ kí ara rẹ̀ gbà pé ó wà lábẹ́ ìmísí Ọlọ́run, a óo tú àìgbọ́gbọ̀ àti àníyàn sí gbogbo ipò wa ní gbogbo ibi, a ó sì wà ní ibi tí Satani yóò ti máa gbé àwọn ìránṣẹ́ rẹ̀ wá. Àìgbọ́gbọ̀ pípa àti àníyàn ni a óo tú sínú ọkàn ènìyàn, àwọn irugbin búburú àjèjì yóò sì gba ipò òtítọ́.” Manuscript Releases, volume 20, 17–22.
The history of the second generation identifies an escalation of rebellion. The spiritualism represented by Ezekiel’s chambers of imagery illustrate that “Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritualistic appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect.” The spiritualism associated with the false view of “the daily,” is the symbol of what, if possible, would deceive the very elect. She ties together the spiritualism of pantheism that was being promoted by Kellogg with Prescott and Daniells’ push to define “the daily” as Christ’s sanctuary ministry.
Ìtàn ìran kejì fi ìgbòkègbodò ìṣọ̀tẹ̀ hàn. Ìmọ̀-èrò ẹ̀mí tí àwọn yàrá àwòrán Ẹ́síkíẹ́lì ṣàpẹẹrẹ ń fi hàn pé, “Arákùnrin Daniells àti Arákùnrin Prescott ń hun àwọn ìmọ̀lára tí ó ní ìrísí ẹ̀mí sínú ìrírí wọn, wọ́n sì ń fa àwọn ènìyàn wa lọ sí ọ̀dọ̀ àwọn ìmọ̀lára ẹlẹ́wà tí yóò tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an jẹ.” Ìmọ̀-èrò ẹ̀mí tí ó ní ìbáṣepọ̀ pẹ̀lú ojú-ìwòye èké nípa “ìgbà gbogbo,” ni àmì ohun tí yóò tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ gan-an jẹ. Ó so ìmọ̀-èrò ẹ̀mí ti pántéísììmù tí Kellogg ń gbéga pọ̀ mọ́ ìtẹ̀síwájú Prescott àti Daniells láti túmọ̀ “ìgbà gbogbo” sí iṣẹ́ òjíṣẹ́ Kristi nínú ibi mímọ́.
She informs them to leave the books alone, by which she was addressing the push by Prescott and Daniells to re-write Uriah Smith’s book, Daniel and the Revelation, in order to remove his teaching that identified “the daily,” just as Miller identified it. The historical revisionists of Laodicea, who Isaiah identifies as “the learned”, have accomplished a wonderful work upon the unlearned of Adventism, for they have misrepresented the testimony of the history to lead those with itching ears and shallow study habits to think that the subject of “the daily,” is unimportant, and that Miller was incorrect on the subject. That work of revision is part of the rubbish Miller was shown that was to be swept away by the dirt brush man, in the time when the manifestation of the power of God in the Midnight Cry is repeated.
Ó sọ fún wọn láti fi àwọn ìwé náà sílẹ̀ láì fọwọ́ kàn án, èyí tí ó fi ń bá ìtẹ̀síwájú Prescott àti Daniells sọ̀rọ̀ láti tún ìwé Uriah Smith, Daniel and the Revelation, kọ́, kí wọ́n lè mú ẹ̀kọ́ rẹ̀ kúrò tí ó dá “the daily” mọ̀, gẹ́gẹ́ bí Miller náà ṣe dá a mọ̀. Àwọn alátúnṣe ìtàn ti Laodicea, tí Isaiah pè ní “the learned”, ti ṣe iṣẹ́ àgbàyanu lórí àwọn aláìkọ́ni ti Adventism, nítorí wọ́n ti ṣàṣojú ẹ̀rí ìtàn ní ọ̀nà tí kò tọ́ láti darí àwọn tí etí wọn ń yun àti àwọn tí ìwádìí wọn kéré sí i láti rò pé ọ̀ràn “the daily,” kò ṣe pàtàkì, àti pé Miller kò tọ́ lórí ọ̀ràn náà. Iṣẹ́ àtúnṣe yẹn jẹ́ apá kan nínú àwọn ìdọ̀tí tí a fi hàn Miller pé a óò gbá kúrò nípasẹ̀ ọkùnrin alágbálẹ̀ erùpẹ̀, ní àkókò náà tí ìfihàn agbára Ọlọ́run nínú Midnight Cry yóò tún ṣẹlẹ̀.
We will continue our consideration of the second generation of Laodicean Adventism in the next article.
A ó tẹ̀síwájú nínú àyẹ̀wò wa nípa ìran kejì ti Adventismu Laodíṣíà nínú àpilẹ̀kọ tí ó tẹ̀lé.
“The message ‘Go forward’ is still to be heard and respected. The varying circumstances taking place in our world call for labor which will meet these peculiar developments. The Lord has need of men who are spiritually sharp and clear-sighted, men worked by the Holy Spirit, who are certainly receiving manna fresh from heaven. Upon the minds of such, God’s Word flashes light, revealing to them more than ever before the safe path. The Holy Spirit works upon mind and heart. The time has come when through God’s messengers the scroll is being unrolled to the world. Instructors in our schools should never be bound about by being told that they are to teach only what has been taught hitherto. Away with these restrictions. There is a God to give the message His people shall speak. Let not any minister feel under bonds or be gauged by men’s measurement. The gospel must be fulfilled in accordance with the messages God sends. That which God gives His servants to speak today would not perhaps have been present truth twenty years ago, but it is God’s message for this time.” The 1888 Materials, 133.
Ifiranṣẹ náà pé, “Ẹ máa lọ síwájú,” ṣì ń jẹ́ kí a gbọ́ ọ, kí a sì bọ̀wọ̀ fún un. Àwọn ipò oríṣiríṣi tí ń ṣẹlẹ̀ nínú ayé wa ń pè fún iṣẹ́ tí yóò lè bá àwọn ìdàgbàsókè àrà ọ̀tọ̀ wọ̀nyí mu. Olúwa nílò àwọn ènìyàn tí ìmọ̀ ẹ̀mí wọn mú, tí ojú wọn sì ń ríran kedere, àwọn ènìyàn tí Ẹ̀mí Mímọ́ ti ṣiṣẹ́ nínú wọn, tí ó dájú pé wọ́n ń gba mànnà tuntun láti ọ̀run. Lórí ọkàn irú àwọn ẹni bẹ́ẹ̀ ni Ọ̀rọ̀ Ọlọ́run ń tan ìmọ́lẹ̀, ó sì ń fi ọ̀nà ààbò hàn wọ́n ju ti tẹ́lẹ̀ lọ. Ẹ̀mí Mímọ́ ń ṣiṣẹ́ lórí inú àti ọkàn. Àkókò ti dé nígbà tí, nípasẹ̀ àwọn ojiṣẹ́ Ọlọ́run, a ń tú ìwé àkájọ náà sílẹ̀ fún ayé. Àwọn olùkọ́ ní àwọn ilé-ẹ̀kọ́ wa kò gbọ́dọ̀ jẹ́ ẹni tí a fi ìdè dè nípa fífi sọ fún wọn pé ohun tí wọ́n gbọ́dọ̀ kọ́ nìkan ni ohun tí a ti kọ́ títí di àsìkò yìí. Ẹ mú gbogbo ìhámọ́ wọ̀nyí kúrò. Ọlọ́run kan wà láti fi ìfiranṣẹ́ tí àwọn ènìyàn Rẹ̀ yóò sọ fún wọn. Kí olùwàásù kankan má ṣe ní ìmọ̀lára pé a dè é mọ́ ẹ̀wọ̀n tàbí kí a fi òṣùwọ̀n ènìyàn wọn un. A gbọ́dọ̀ mú ìhìnrere ṣẹ ní ìbámu pẹ̀lú àwọn ìfiranṣẹ́ tí Ọlọ́run rán. Ohun tí Ọlọ́run fi fún àwọn ìránṣẹ́ Rẹ̀ láti sọ lónìí lè má jẹ́ òtítọ́ ìsinsìnyí bóyá ní ogún ọdún sẹ́yìn, ṣùgbọ́n ìfiranṣẹ́ Ọlọ́run ni fún àkókò yìí.” The 1888 Materials, 133.