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# The Book of Daniel - Number Forty-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélógójì

Unveiling the Lost Foundations: William Miller’s Prophetic Truths and the Last Days of Adventism

Ṣíṣí Ìpìlẹ̀ Tí Ó Sọnù Níhòòhò: Àwọn Òtítọ́ Àsọtẹ́lẹ̀ William Miller àti Àwọn Ọjọ́ Ìkẹyìn ti Adventism

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Jeff Pippenger

Published

January 8, 2024

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William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.

A bo àwọn òtítọ́ ìpilẹ̀ṣẹ̀ William Miller bò lórí nípasẹ̀ ìran mẹ́rin Adventism. Ìmúpadàbọ̀sípò àwọn òtítọ́ ìpilẹ̀ṣẹ̀ wọ̀nyí ni a gbé kalẹ̀ nínú àlá kejì rẹ̀, a sì ti máa tọ́ka sí i léraléra nínú Bíbélì àti nínú Ẹ̀mí Àsọtẹ́lẹ̀ gẹ́gẹ́ bí iṣẹ́ tí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn gbọ́dọ̀ ṣe. Àlá Miller fi hàn pé nígbà tí ọkùnrin tó ń fi bíròòṣì erùpẹ̀ pa á mọ́ bá mú àwọn iyebíye náà padà bọ̀ sípò, wọn yóò tàn ní ìmọ́lẹ̀ tí ó pọ̀ ní ìlọ́po mẹ́wàá ju oòrùn lọ.

Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.

Ìlànà àgbékalẹ̀ Miller dá lórí mímọ̀ àwọn agbára ìparun méjì ti ẹ̀sìn àbọ̀rìṣà tí ó tẹ̀ lé èyí tí ipò àlùfáà Póòpù mú wá, àti ẹ̀rí àpọ́sítélì Pọ́ọ̀lù nínú orí kejì Tẹsalonika, sì pèsè ìdákọ̀ró fún Miller fún àgbékalẹ̀ rẹ̀. Níbẹ̀ ni Pọ́ọ̀lù ti fi hàn pé Róòmù keferi ti dí ipò àlùfáà Póòpù lọ́wọ́ láti dìde sí agbára, títí di ìgbà tí a mú Róòmù keferi kúrò. Nínú 2 Tẹsalonika, Pọ́ọ̀lù tún pèsè ìdákọ̀ró fún àgbékalẹ̀ Future for America, nígbà tí Pọ́ọ̀lù fi hàn pé “ọkùnrin ẹ̀ṣẹ̀” nínú orí náà ni a tún ṣojú fún gẹ́gẹ́ bí ọba tí ó gbé ara rẹ̀ ga, nínú Dáníẹ́lì orí kọkànlá, àti ẹsẹ̀ kẹrìndínlógójì.

It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.

Ó ṣe pàtàkì láti rí i pé ìbísí ìmọ̀ nínú ìṣísẹ̀ angẹli àkọ́kọ́ àti angẹli kẹta, ní ìsopọ̀ tààrà pẹ̀lú ẹ̀rí Pọ́ọ̀lù nínú orí kejì ti Tẹsalóníkà. Ní àkókò òpin ní ọdún 1798, àti pẹ̀lú ní 1989, a tú ìwé Dáníẹ́lì sílẹ̀, nípa bẹ́ẹ̀ a sì bẹ̀rẹ̀ ìlànà ìdánwò onípẹ̀tẹ̀ mẹ́ta. Ìlànà ìdánwò náà máa ń mú kí ẹ̀ka méjì àwọn olùjọsìn farahàn ní gbogbo ìtàn tí a bá ti tú ìwé Dáníẹ́lì sílẹ̀. Ó ṣe pàtàkì láti wo àwọn ìkọ̀wé Pọ́ọ̀lù ní ìbáṣepọ̀ pẹ̀lú ìbísí ìmọ̀ ní àkókò òpin, nítorí nínú orí náà gan-an ni Pọ́ọ̀lù ti kìlọ̀ pé àwọn tí kò bá gba “ìfẹ́ òtítọ́,” yóò gba ìtànjẹ líle láti ọ̀dọ̀ Ọlọ́run. Ìtànjẹ líle náà ni a mú wá sórí àwọn ènìyàn búburú nínú Dáníẹ́lì orí kejìlá, àwọn tí ó kọ ìbísí ìmọ̀ náà. Nínú àwọn ìtàn méjèèjì, ìtànjẹ líle náà ń tọ́ka ní kedere jùlọ sí 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 sábẹ́ ojú, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ̀lẹ̀ ńlá pé: ‘A kò mú wọn ní ìyà àti ìyàlẹ́nu nítorí ipò ìwà àti ti ẹ̀mí wọn.’ Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà tiwọn, ọkàn wọn sì ń yọ̀ nínú àwọn ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú ohun tí wọ́n ń bẹ̀rù wá sórí wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú mi, wọ́n sì yan ohun tí inú mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtànjẹ agbára sí wọn, kí wọn lè gba irọ́ gbọ́,’ nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘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.’

> “Olùkọ́ni ọ̀run béèrè pé: ‘Àwọn ìtanjẹ wo ni ó lè lágbára ju èyí lọ láti tan ọkàn jẹ ju ìfarahàn pé ẹ̀yin ń kọ́lé lórí ìpìlẹ̀ títọ́ àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní ti gidi ẹ̀yin ń ṣe ọ̀pọ̀lọpọ̀ nǹkan gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń dẹ́ṣẹ̀ sí Jèhófà? Áà, ìtanjẹ ńlá ni, ìmúni-lọ́kàn-yíyọ ni, tí ó ń gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí, bá ṣàṣìṣe fífi ìrísí ìwà-bí-Ọlọ́run rọ́pò ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá ro pé àwọn ọlọ́rọ̀ ni, wọ́n sì ti ní ọ̀pọ̀ ohun-ìní, tí wọn kò sì nílò ohunkóhun, nígbà tí ní ti gidi wọ́n nílò ohun gbogbo.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ọlọ́run kò yí padà sí àwọn ìránṣẹ́ Rẹ̀ olóòtítọ́ tí wọ́n ń pa aṣọ wọn mọ́ láìlábùkù. Ṣùgbọ́n ọ̀pọ̀lọpọ̀ ń ké pé, ‘Àlàáfíà àti ààbò,’ nígbà tí ìparun àrà ọ̀tọ̀ ń bọ̀ lórí wọn. Bí kò bá sí ìrònúpìwàdà pípé, bí àwọn ènìyàn kò bá rẹ ara ọkàn wọn sílẹ̀ nípa ìjẹ́wọ́, tí wọ́n sì gba òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, wọn kì yóò wọ ọ̀run láé. Nígbà tí ìwẹ̀nùmọ́ bá ṣẹlẹ̀ láàárín wa, a kì yóò tún sinmi ní ìtùnú ara wa mọ́, ní fífọ̀rọ̀ yangàn pé a jẹ́ ọlọ́rọ̀, a sì pọ̀ sí i ní ọrọ̀, pé a kò nílò nǹkan kan.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ta ni ó lè fi òtítọ́ sọ pé: ‘A ti dán wúrà wa wò nínú iná; aṣọ wa kò ní àbààwọ́n ti ayé’? Mo rí Olùkọ́ wa tí ń tọ́ka sí àwọn aṣọ tí a ń pè ní ti òdodo. Nígbà tí Ó yọ wọ́n kúrò, Ó fi àbààwọ́n tí ó wà lábẹ́ wọn hàn gbangba. Lẹ́yìn náà, Ó sọ fún mi pé: ‘Ṣé ìwọ kò lè rí bí wọ́n ṣe fi àgàbàgebè bo àbààwọ́n wọn àti ìbàjẹ́ ìwà wọn? “Báwo ni ìlú olóòtítọ́ ṣe di àgbèrè!” A ti sọ ilé Baba mi di ilé ọjà, ibi tí ìwàláàyè àti ògo ọ̀run ti kúrò! Nítorí èyí ni àìlera wà, agbára sì ti ṣaláìsí.’” Testimonies, volume 8, 249, 250.

Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”

Ẹ̀sìn Adventist jẹ́ “ìlú olóòtítọ́” nígbà tí ó kéde Ẹkún Àárín Òru ní 1844. Ní ọdún 1863, ó bẹ̀rẹ̀ ìlànà ìkọ̀sílẹ̀ àwọn “ìpìlẹ̀” tí a fi ìṣẹ́-òjíṣẹ́ William Miller múlẹ̀. Nígbà tí wọ́n bẹ̀rẹ̀ sí í fi àwọn òtítọ́ ìpìlẹ̀ sí ẹ̀gbẹ́, tí wọ́n sì fi àwọn òkúta iyebíye àti owó ẹlẹ́tàn bò wọ́n, wọ́n ń kọ ìpìlẹ̀ tuntun. Àwọn tí ó bẹ̀rẹ̀ iṣẹ́ náà, tí wọ́n ṣe é jáde, tí wọ́n sì ń bá a lọ títí di òní, ni a ṣàpẹẹrẹ wọn nínú ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀ gẹ́gẹ́ bí “àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá.”

The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”

“Àmọ́lẹ̀ ńlá” tí wọ́n ti ní rí, ni a ṣàpẹẹrẹ rẹ̀ nínú àlá Miller gẹ́gẹ́ bí àwọn ọ̀ṣọ́ iyebíye inú àpótí náà, èyí tí Miller gbé kalẹ̀ sórí tábìlì kan ní àárín yàrá rẹ̀, tí ó ń tàn ju “oòrùn” lọ. Nínú ẹsẹ̀ tí a ṣẹ̀ṣẹ̀ tọ́ka sí yìí, Sister White ṣe ìdánimọ̀ “àwọn tí wọ́n ti ní àmọ́lẹ̀ ńlá,” ṣùgbọ́n tí “wọ́n ti yan ọ̀nà tiwọn.”

They chose a new way in 1863. She says it is “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.”

Wọ́n yan ọ̀nà tuntun kan ní ọdún 1863. Ó ní pé, “Ìtànjẹ amúnikún-fún-ẹni-ni-àyò ni, tí ó máa ń gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá ṣi àwòṣe ìwà-bí-Ọlọ́run lójú fún ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n bá rò pé wọ́n jẹ́ ọlọ́rọ̀, tí wọ́n sì ti pọ̀ sí i ní ọrọ̀, tí wọn kò sì nílò nǹkan kan, nígbà tí òtítọ́ ibẹ̀rù jẹ́ pé wọ́n nílò ohun gbogbo.”

She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?

Ó ń tọ́ka sí ipò Laodicea, èyí tí òun àti ọkọ rẹ̀ mọ̀ pé ó ṣẹlẹ̀ ní ọdún 1856. Nígbà náà ni a dán wọn wò fún ọdún méje, ṣùgbọ́n wọ́n kuna nínú ìdánwò náà ní ọdún 1863, wọ́n sì bẹ̀rẹ̀ sí í kọ ìpìlẹ̀ èké tí ń mú ìtanràn alágbára wá, gẹ́gẹ́ bí ìkìlọ̀ Pọ́ọ̀lù nínú Tẹsalóníkà ṣe sọ. Ìkìlọ̀ Pọ́ọ̀lù nínú Tẹsalóníkà jẹ́ ìdẹ̀mú fún ìgbìmọ̀ náà ní ìbẹ̀rẹ̀ àti ní òpin Adventism, ó sì bá àlá Miller mu pátápátá, èyí tí ń sọ̀rọ̀ nípa ìbẹ̀rẹ̀ àti òpin Adventism pẹ̀lú. Àlá rẹ̀ fi hàn pé nígbà tí iṣẹ́ ìmúpadàbọ̀sípò àwọn iyebíye òtítọ́ àkọ́kọ́ bá parí, àwọn òtítọ́ wọ̀nyí yóò tàn ní ìmọ́lẹ̀ ní ìgbà mẹ́wàá ju bí wọ́n ti tàn ní ìgbà àkọ́kọ́ lọ ní Igbe Àárín Òru ní ìbẹ̀rẹ̀ Adventism. Báwo ni ìtumọ̀ Miller ṣe ń tàn sí i ní ìmọ́lẹ̀ báyìí ju ìgbà tí ó kọ́kọ́ mọ òtítọ́ náà?

There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.

Ọ̀pọ̀lọpọ̀ òtítọ́ ni a ṣàpẹẹrẹ lórí àwọn àtẹ̀ àwọ̀n mímọ́ méjèèjì ti Hábákúkù orí kejì. A ṣàpẹẹrẹ àwọn òtítọ́ wọ̀nyí nínú àlá Miller gẹ́gẹ́ bí àwọn ohun-ọ̀ṣọ́ iyebíye tí a óò tún mú padà bọ̀ sípò ní ìkẹyìn ọjọ́, díẹ̀ kí Ìkéde Ọ̀gànjọ́ dé. Àwọn ohun-ọ̀ṣọ́ iyebíye èké tí a gbé jáde nípasẹ̀ fèrèsé nínú àlá Miller dúró fún àwọn ẹ̀kọ́ èké méjèèjì tí a mú wọ Adventism láti dá ìpìlẹ̀ èké sílẹ̀, àti pẹ̀lú láti fi ìpìlẹ̀ tòótọ́ pamọ́; ṣùgbọ́n wọ́n tún dúró fún àwọn tí wọ́n kọ̀ láti tú ọwọ́ wọn kúrò lórí àwọn ẹ̀kọ́ èké tí ó para pọ̀ jẹ́ ìpìlẹ̀ èké náà. “Ìgbàgbogbo ọjọ́” ni ìdákọ̀ró fún ètò òtítọ́ William Miller tí ó fìdí ìpìlẹ̀ ìbẹ̀rẹ̀ múlẹ̀, àti ní ìkẹyìn ọjọ́ “ìgbàgbogbo ọjọ́,” kì í ṣe àpẹẹrẹ ẹ̀sìn òrìṣà nìkan, gẹ́gẹ́ bí Miller ti mọ̀ ọ́n ní tòótọ́, ṣùgbọ́n ó jẹ́ àpẹẹrẹ ìṣọ̀tẹ̀ tí ó mú ìpìlẹ̀ èké jáde.

The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.

Bíbélì, Ẹ̀mí Àsọtẹ́lẹ̀ àti ìtàn pátápátá jẹ́rìí pé igbe wákàtí ìdájọ́ láti ọdún 1798 sí 1844, ni ìkéde iṣẹ́ ìránṣẹ́ náà tí William Miller ṣàwárí tí ó sì gbé kalẹ̀. Èyí ni ìdí tí a fi ń pè ìgbìmọ̀ náà ní ìgbìmọ̀ Millerite. Ní ti ọgbọ́n inú, láti kọ ìgbìmọ̀ náà sílẹ̀, ni láti kọ ìmọ́lẹ̀ tí a mú jáde ní ọdún 1798, tí Dáníẹ́lì fi hàn gẹ́gẹ́ bí ìpọ̀sí i nínú ìmọ̀.

Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.

Aísáyà sọ̀rọ̀ nípa àwọn ọlọ́mùtí ti Éfírámù, ó sì fi hàn pé àwọn ọlọ́mùtí wọ̀nyí ni àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn Jerúsálẹ́mù. Aísáyà fi hàn pé kì í ṣe ọtí wáìnì gidi ni wọ́n ti mu yó, ṣùgbọ́n ọtí wáìnì ẹ̀mí ni wọ́n ti mu yó. Wáìnì ẹ̀mí nínú Bíbélì lè jẹ́ ẹ̀kọ́ òtítọ́ tàbí ẹ̀kọ́ èké, gẹ́gẹ́ bí ọ̀rọ̀ inú àyíká ṣe tọ́ka sí. Àwọn ọlọ́mùtí Éfírámù ti mu yó lórí ẹ̀kọ́ èké, èyí tí í ṣe wáìnì Bábílónì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àgbèrè Tírè nínú orí kẹtàdínlógún ti Ìfihàn àti nípasẹ̀ Bẹ́lṣásárì ní òru ìkẹyìn ayẹyẹ rẹ̀.

Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.

Aísáyà ṣàfihàn àwọn ipa ìmutí ẹ̀mí tí ń dé bá àwọn ọkùnrin ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn Jerúsálẹ́mù.

> 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. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.

> Ẹ da ara yín dúró, kí ẹ sì yà á sílẹ̀; ẹ kígbe, ẹ sì ké: wọ́n mu yó, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyí ká, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí Olúwa ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín dé: àwọn wòlíì àti àwọn alákòóso yín, àwọn aríran, ni ó ti bò. Gbogbo ìran sì ti di fún yín bí ọ̀rọ̀ ìwé tí a fi èdìdì dì, èyí tí àwọn ènìyàn fi fún ẹni tí ó kàwé, wí pé, Kà èyí, mo bẹ̀ ọ́: òun sì wí pé, Èmi kò lè ṣe bẹ́ẹ̀; nítorí a ti fi èdìdì dì í: a sì fi ìwé náà fún ẹni tí kò kàwé, wí pé, Kà èyí, mo bẹ̀ ọ́: òun sì wí pé, Èmi kò kàwé. Nítorí náà Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ti fi ẹnu wọn súnmọ́ mi, tí wọ́n sì fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ àwọn ènìyàn: nítorí náà, kíyèsi i, èmi yóò tún ṣe iṣẹ́ àgbàyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ àgbàyanu àti ìyanu kan: nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmọ̀ àwọn amòye wọn yóò sì farapamọ́. Ègbé ni fún àwọn tí ń wá ọ̀nà jíjinlẹ̀ láti fi pa ìmọ̀ràn wọn mọ́ kúrò lọ́dọ̀ Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ń rí wa? ta sì ni ń mọ̀ wá? Lóòótọ́, yíyí nǹkan pa dà yín ni a ó kà sí bí amọ̀ ọwọ́ amọ̀kòkò: nítorí ṣé iṣẹ́ ọwọ́ yóò sọ nípa ẹni tí ó dá a pé, Kò dá mi? tàbí ṣé ohun tí a mọ́ yóò sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye? Isaiah 29:9–16.

Sister White quotes these verses and then adds:

Arábìnrin White fa àwọn ẹsẹ wọ̀nyí yọ, lẹ́yìn náà ó sì fi kún un pé:

> “Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘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.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.

> “Gbogbo ọ̀rọ̀ èyí ni a óo mú ṣẹ. Àwọn kan wà tí kò rẹ ara ọkàn wọn sílẹ̀ níwájú Ọlọ́run, tí wọn kì yóò sì máa rìn ní òtítọ́. Wọ́n ń fi ète wọn tòótọ́ pamọ́, wọ́n sì ń bá áńgẹ́lì tí ó ṣubú ní ìbáṣepọ̀ pẹ̀lú, ẹni tí ó fẹ́ràn tí ó sì ń ṣe irọ́. Ọ̀tá ń fi ẹ̀mí rẹ̀ lé àwọn ènìyàn tí ó lè lò láti tan àwọn tí wọ́n wà ní òkùnkùn díẹ̀ jẹ. Àwọn kan ń bẹ tí òkùnkùn tí ó gbilẹ̀ ti ń wọ inú wọn, wọ́n sì ń fi òtítọ́ sílẹ̀ fún aṣìṣe. Ọjọ́ tí àsọtẹ́lẹ̀ ti tọ́ka sí ti dé. A kò mọ Jesu Kristi. Jesu Kristi jẹ́ àròsọ fún wọn. Ní ìpele yìí nínú ìtàn ayé, ọ̀pọ̀ ènìyàn ń hùwà bí ènìyàn tí ó mutí. ‘Ẹ dúró, kí ẹ sì yà á sí; ké pe, kí ẹ sì ké; wọ́n mutí, ṣùgbọ́n kì í ṣe pẹ̀lú wáìnì; wọ́n ń yíyọ̀, ṣùgbọ́n kì í ṣe pẹ̀lú ọtí líle. Nítorí Olúwa ti da ẹ̀mí oorun jíjinlẹ̀ sí yín lórí, ó sì ti pa ojú yín. Àwọn wòlíì àti àwọn alákòóso yín, àwọn aríran, ni ó ti bò.’ Ìmutí ẹ̀mí wà lórí ọ̀pọ̀ àwọn tí wọ́n rò pé àwọn ni ènìyàn tí a ó gbé ga. Ìgbàgbọ́ ẹ̀sìn wọn dà bí a ti fi hàn nínú Ìwé Mímọ́ yìí gan-an. Lábẹ́ àkóso rẹ̀, wọn kò lè rìn tààrà. Wọ́n ń ṣe ọ̀nà yíyọ nínú ìṣe wọn. Ẹni kan lẹ́yìn èkejì, wọ́n ń yí kiri. Olúwa ń wo wọn pẹ̀lú àánú púpọ̀. Wọn kò tí ì mọ ọ̀nà òtítọ́. Wọ́n jẹ́ àwọn alágbékalẹ̀ ọgbọ́n-ìmọ̀, àti àwọn tí wọ́n lè ti ràn lọ́wọ́ tí wọ́n sì yẹ kí wọ́n ràn lọ́wọ́, nítorí ìran ẹ̀mí tí ó mọ́ kedere, àwọn náà tán jẹ́ fúnra wọn, wọ́n sì ń tẹ́wọ́ gbà iṣẹ́ búburú kan.

> “The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.

> “Àwọn ìṣẹ̀lẹ̀ ìgbà ìkẹyìn wọ̀nyí yóò yára di mímúlẹ̀ pátápátá. Nígbà tí a bá fi àwọn ìtànjẹ ẹ̀mí wọ̀nyí hàn pé ohun tí wọ́n jẹ́ ní tòótọ́ ni wọ́n jẹ́,—ìṣiṣẹ́ àṣírí àwọn ẹ̀mí búburú,—àwọn tí wọ́n ti kó ipa nínú wọn yóò dàbí àwọn ènìyàn tí wọ́n ti pàdánù ọpọlọ wọn.

> “‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’

> “Nítorí náà, Olúwa wí pé, Níwọ̀n bí àwọn ènìyàn yìí ṣe ń súnmọ́ mi pẹ̀lú ẹnu wọn, tí wọ́n sì fi ètè wọn bọ̀wọ̀ fún mi, ṣùgbọ́n tí wọ́n ti mú ọkàn wọn jìnnà sí mi, tí ìbẹ̀rù wọn sí mi sì jẹ́ ohun tí a kọ́ wọn nípa àṣẹ àwọn ènìyàn; nítorí náà, wò ó, èmi yóò tún ṣe iṣẹ́ ìyanu kan láàárín àwọn ènìyàn yìí, àní iṣẹ́ ìyanu kan àti ohun àgbàyanu; nítorí ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmòye àwọn olóye wọn sì yóò fara pamọ́. Ègbé ni fún àwọn tí ń wa ọ̀nà jíjìn láti fi ìmọ̀ràn wọn pamọ́ fún Olúwa, tí iṣẹ́ wọn sì wà nínú òkùnkùn, tí wọ́n sì ń wí pé, Ta ni ń rí wa? Ta ni sì mọ̀ wa? Lóòótọ́, yíyí ohun padà sẹ́yìn yín ni a ó kà sí bí amọ̀kòkò; nítorí iṣẹ́ ọwọ́ ha lè sọ nípa ẹni tí ó dá a pé, Kò dá mi? Tàbí ohun tí a mọ̀ ha lè sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye?”

> “It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.

> “A ti fi hàn mí pé nínú ìrírí wa a ti ń, a sì ṣì ń pàdé ipò nǹkan yìí gan-an. Àwọn ọkùnrin tí wọ́n ti ní ìmọ́lẹ̀ ńlá àti àǹfààní àgbàyanu ti gba ọ̀rọ̀ àwọn olórí tí wọ́n rò ara wọn sí ọlọ́gbọ́n, tí a ti fi ojú rere hàn sí gidigidi, tí a sì ti bùkún fún gidigidi láti ọ̀dọ̀ Olúwa, ṣùgbọ́n tí wọ́n ti yọ ara wọn kúrò ní ọwọ́ Ọlọ́run, tí wọ́n sì ti fi ara wọn sínú ipò àwọn ọ̀tá. A ó fi àwọn irọ́ àtanilólóbó kún ayé. Ọkàn ènìyàn kan, nígbà tí ó bá gba àwọn irọ́ wọ̀nyí, yóò ṣiṣẹ́ lórí ọkàn àwọn ènìyàn mìíràn, àwọn tí wọ́n ti ń yi ẹ̀rí iyebíye òtítọ́ Ọlọ́run padà sí irọ́. Àwọn ọkùnrin wọ̀nyí ni àwọn áńgẹ́lì tí ó ṣubú yóò tàn jẹ, nígbà tí ó yẹ kí wọ́n dúró gẹ́gẹ́ bí olùṣọ́ olóòtítọ́, tí wọ́n ń ṣọ́ra fún àwọn ọkàn, gẹ́gẹ́ bí àwọn tí yóò jíǹde fún ìṣírò. Wọ́n ti fi àwọn ohun ìjà ogun wọn sílẹ̀, wọ́n sì ti fetí sí àwọn ẹ̀mí ẹ̀tàn. Wọ́n mú ìmọ̀ràn Ọlọ́run di aláìní agbára, wọ́n sì kọ ìkìlọ̀ àti ìbáwí Rẹ̀ sí apá kan, àti pé ní tòótọ́ wọ́n wà ní ẹ̀gbẹ́ Satani, tí wọ́n ń fetí sí àwọn ẹ̀mí ẹ̀tàn àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.

> “Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.

> “Ìmutí ẹ̀mí ti dé bá àwọn ènìyàn nísinsìnyí, àwọn tí kò yẹ kí wọ́n máa yíyọ̀ bí àwọn ènìyàn tí ọtí líle ti mú. Àwọn ìwà ọ̀daràn àti àwọn àìṣètò, ẹ̀tàn-ìjìnlẹ̀, ìtanjẹ, àti ìṣòwò àìtọ́ kún ayé, gẹ́gẹ́ bí ẹ̀kọ́ aṣáájú tí ó ṣọ̀tẹ̀ nínú àwọn àgbàlá ọ̀run.”

> “History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.

> “A ó tún máa ṣe ìtàn padà. Èmi lè ṣàlàyé ohun tí yóò ṣẹlẹ̀ ní ọjọ́ iwájú tí kò jìnà, ṣùgbọ́n àkókò náà kò tíì dé. Àwọn àwòrán àwọn òkú yóò farahàn, nípasẹ̀ ẹ̀tàn ọgbọ́n Satani, ọ̀pọ̀lọpọ̀ sì yóò darapọ̀ mọ́ ẹni tí ó fẹ́ràn tí ó sì ń ṣe èké. Mo ń kìlọ̀ fún àwọn ènìyàn wa pé ní àárín wa gan-an ni àwọn kan yóò yà kúrò nínú ìgbàgbọ́, wọn yóò sì fetí sí àwọn ẹ̀mí tí ń tanni jẹ àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù, òtítọ́ náà yóò sì di ohun tí a ó fi sọ búburú nípasẹ̀ wọn.” Battle Creek Letters, 123–125.

All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”

Gbogbo àwọn wòlíì, pẹ̀lú Isaiah àti Arabinrin White, ń tọ́ka sí àwọn ọjọ́ ìkẹyìn. Ní àwọn ọjọ́ wọ̀nyí ni àwọn aṣáájú Adventism “wà ní tààrà lójú ọ̀nà Sátánì, wọ́n sì ń fetí sí àwọn ẹ̀mí àròjìnròjìn àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.” Arabinrin White gbé àsọtẹ́lẹ̀ kan kalẹ̀ nígbà tí ó sọ pé, “Nígbà tí a bá fi àwọn ìtanjẹ ẹ̀mí wọ̀nyí hàn gẹ́gẹ́ bí ohun tí wọ́n jẹ́ ní tòótọ́,—iṣẹ́ aṣínà àwọn ẹ̀mí búburú,—àwọn tí ó ti kó ipa nínú wọn yóò dàbí àwọn ènìyàn tí ọkàn wọn ti bàjẹ́.” Ìdarí Adventism yóò dàbí àwọn ènìyàn tí ọkàn wọn ti bàjẹ́, ní àkókò kan nínú ìtàn àwọn ọjọ́ ìkẹyìn nígbà tí a bá fi ìmutí wọn hàn pé ó jẹ́ “iṣẹ́ aṣínà àwọn ẹ̀mí búburú.”

There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.

Ìṣípayá wà fún iṣẹ́ àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso àwọn ènìyàn ní Jerusalẹmu ní àwọn ọjọ́ ìkẹyìn. A ṣàfihàn ìṣípayá yẹn nínú àlá Miller, nígbà tí Miller gbàdúrà, lẹ́yìn náà ilẹ̀kùn kan sì ṣí. Ó ṣẹlẹ̀ díẹ̀ kí ó tó pa ojú rẹ̀ tì fún ìṣẹ́jú kan, ní fífi òpin gidi-gidi ìlànà ìdìdìgbẹ́gbẹ́ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún kan hàn. Ìṣí ilẹ̀kùn kan ń tọ́ka sí ìyípadà ìpín àkókò, àti ní ibẹ̀ ni ìṣipopada Laodicea ti angẹli kẹta ti yí padà sí ìṣipopada Filadelfia ti angẹli kẹta.

In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”

Nínú àbala náà nínú Isaiah, ìṣokùnfa kan wà ti iṣẹ́ búburú àwọn ọ̀mùtí Efraimu, ẹni tí wọ́n jẹ́ àwọn ènìyàn tí “ó yẹ kí wọ́n ti dúró gẹ́gẹ́ bí olùṣọ́ olóòtítọ́.” A fi ìṣokùnfa náà hàn pé, “‘Nítòótọ́ yíyí yín ohun padà sí ìsàlẹ̀-òkè ni a ó ka sí amọ̀ amòkòkò; nítorí iṣẹ́ ọwọ́ yóò ha sọ nípa ẹni tí ó ṣe é pé, Kò ṣe mí? tàbí ohun tí a mọ̀ yóò ha sọ nípa ẹni tí ó mọ̀ ọ́ pé, Kò ní òye?’”

Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.

Ìdánimọ̀ Miller nípa “ojoojúmọ́,” gẹ́gẹ́ bí ẹ̀sìn ìbọ̀rìṣà tàbí Romu abọ̀rìṣà, ní ìparí jẹ́ àmì Satan, nítorí Satan àti Romu abọ̀rìṣà ni a fi aṣojú hàn gẹ́gẹ́ bí dragoni.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ó tilẹ̀ jẹ́ pé dragoni náà, ní ìpilẹ̀ṣẹ̀, dúró fún Sátánì, ó sì tún jẹ́, ní ìtumọ̀ kejì, ààmì Romu kèfèrí.” The Great Controversy, 439.

Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.

Ní ti àwọn ọkùnrin tí ń ṣàkóso Jerusalẹmu ní àwọn ọjọ́ ìkẹyìn, Sister White sọ pé: “Àwọn kan ń di ẹni tí òkùnkùn tí ó gbilẹ̀ ti kún inú wọn, wọ́n sì ń fi òtítọ́ sí apá kan fún èké. Ọjọ́ tí àsọtẹ́lẹ̀ ti tọ́ka sí ti dé. A kò lóye Jesu Kristi. Jesu Kristi jẹ́ àròsọ lójú wọn.” Ní ọdún 1901, aṣáájú kan nínú Adventism láti Jámánì bẹ̀rẹ̀ sí í mú ìwòye èké ti Pùròtẹ́sítáǹtì apẹ̀yìndà wọlé nípa “ìṣe ojoojúmọ́” nínú ìwé Dáníẹ́lì. Ìwòye náà sọ pé “ìṣe ojoojúmọ́” náà dúró fún iṣẹ́ ibi mímọ́ ti Kristi, tàbí ìyípadà kan ti èrò náà. Mo sọ pé ìyípadà kan, nítorí pé oríṣìíríṣìí ìtẹnumọ́ ni a ti fi lórí irọ́ náà jálẹ̀ ìtàn tí ó tẹ̀ lé ọdún 1901, ṣùgbọ́n àwọn ìwòye èké wọ̀nyí máa ń fihàn ìparí kan nígbà gbogbo pé “ìṣe ojoojúmọ́” dúró fún irú iṣẹ́ kan ti Kristi.

The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.

Ìyebíye tí ó jẹ́ ẹ̀kọ́ nípa “ojoojúmọ́,” èyí tí Miller dá mọ̀ gẹ́gẹ́ bí àmì Satani, nínú Adventism ti àwọn ọjọ́ ìkẹyìn, jẹ́ àmì Kristi. Nígbà tí a mú un wọlé ní 1901, àwọn díẹ̀ gan-an ni wọ́n gba ìwòye pé “ojoojúmọ́” jẹ́ àmì Kristi, kì í sì í ṣe àmì Satani; ṣùgbọ́n ní àwọn ọdún 1930, ìyebíye ẹ̀kọ́ nípa “ojoojúmọ́,” tí Miller ti wa jáde kúrò nínú iṣan òtítọ́ tí a rí nínú 2 Thessalonians, orí kejì, ni a kọ̀ sílẹ̀, gẹ́gẹ́ bí a ti kọ “àkókò méje” ti Leviticus méjìlélógún sílẹ̀ ní 1863. Ní ibìkan nínú ìtàn láti 1863 títí dé àwọn ọdún 1930, Adventism ti yí àwọn aṣáájú padà, láìmọ̀ ọ́.

> “Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.

> “Ẹ̀yin ará, mo rí ewu yín, mo sì tún béèrè pé, Ṣé ẹ̀yin tí ẹ ń ṣìnà ń ṣe ìsapá kankan láti tọ́ ohun tí ó ṣe àṣìṣe sí? Ó ṣeé ṣe kí àwọn ọkàn máa kọsẹ̀ lọ, kí wọ́n sì máa rìn nínú òkùnkùn, nítorí pé ẹ kò ti ṣe ọ̀nà yín di títọ́ fún ẹsẹ̀ yín. Bí ẹ bá wà ní ipò ìgbẹ́kẹ̀lé, mo ń bẹ yín pẹ̀lú ìtara tí ó pọ̀ sí i, nítorí ẹ̀mí ara yín fúnra yín, àti nítorí àwọn tí ń wo yín gẹ́gẹ́ bí amọ̀nà, ẹ ronúpìwàdà níwájú Ọlọ́run nítorí gbogbo àṣìṣe tí a ṣe, kí ẹ sì jẹ́wọ́ àṣìṣe yín.

> “If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

> “Bí o bá fi ìwà àgídí ọkàn sínú ààyè, tí o sì nípa ìgbéraga àti ìdáláre ara rẹ kò jẹ́wọ́ àṣìṣe rẹ, a ó fi ọ́ sílẹ̀ lábẹ́ àwọn ìdẹwò Sátánì. Bí, nígbà tí Olúwa bá fi àwọn àṣìṣe rẹ hàn ọ́, tí o kò bá ronúpìwàdà tàbí jẹ́wọ́ wọn, ìtọ́sọ́nà àbójútó rẹ yóò mú ọ padà kọjá ibi náà léraléra. A ó fi ọ́ sílẹ̀ láti máa ṣe àwọn àṣìṣe irú kan náà, ìwọ yóò sì máa bá a lọ nínú àìní ọgbọ́n, ìwọ yóò sì máa pe ẹ̀ṣẹ̀ ní òdodo, àti òdodo ní ẹ̀ṣẹ̀. Ọ̀pọ̀lọpọ̀ ẹ̀tàn tí yóò gbilẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí yóò yí ọ ká, ìwọ yóò sì yí àwọn aṣáájú padà, tí o kò sì ní mọ̀ pé o ti ṣe bẹ́ẹ̀.” Review and Herald, December 16, 1890.

The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”

Àwọn ènìyàn ẹlẹ́gàn tí ń ṣàkóso lórí àwọn ènìyàn Jerusalẹmu, tí wọ́n jẹ́ ènìyàn “ní àwọn ipò ìgbẹ́kẹ̀lé,” yóò “pe ẹ̀ṣẹ̀ ní òdodo, wọ́n yóò sì pe òdodo ní ẹ̀ṣẹ̀,” àti pé, “Nítòótọ́ yíyí yín ti ohun padà lórí-orí yóò jẹ́ kíkà sí bí amọ̀ amọ̀kòkò; nítorí iṣẹ́ ọwọ́ ha lè wí nípa ẹni tí ó ṣe é pé, Òun kò ṣe mí bí? tàbí ohun tí a mọ̀ sọ nípa ẹni tí ó mọ̀ ọ́ pé, Òun kò ní òye?” Nínú ìṣọ̀tẹ̀ tí ń lọ síwájú yìí lórí àwọn ìran mẹ́rin Adventism, àwọn tí wọ́n wà ní àwọn ipò ìgbẹ́kẹ̀lé ń yí àwọn aṣáájú padà, wọ́n kò sì mọ̀ ọ́. Wọ́n kò mọ̀ ọ́, nítorí pé ní ìlọsíwájú àti ní ìtẹ̀síwájú wọ́n kọ̀ ẹ̀rí àwọn àṣìṣe wọn sílẹ̀. Nínú ìṣọ̀tẹ̀ tí ń lọ síwájú yẹn ni “ọgbọ́n àwọn ọlọ́gbọ́n wọn yóò ṣègbé, ìmòye àwọn amòye wọn yóò sì fara sin.”

They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.

Wọ́n yóò yi ohun gbogbo padà sí ìsàlẹ̀ lókè, wọ́n yóò sì máa pè ẹ̀ṣẹ̀ ní òdodo, àti òdodo ní ẹ̀ṣẹ̀. Àpẹẹrẹ ìṣọ̀tẹ̀ yìí ni ẹ̀kọ́ nípa “ìgbà gbogbo,” èyí tí ó jẹ́ fún Miller àpẹẹrẹ Satani, tí Adventism sì ń dá mọ̀ lónìí gẹ́gẹ́ bí àpẹẹrẹ Kristi. Ohun tí ó ti jẹ́ ìdákọ̀ró tí ó fi ìlànà àwọn ìlò àsọtẹ́lẹ̀ William Miller múlẹ̀ rí, ti di àpẹẹrẹ ìmutípara àwọn ọkùnrin ẹlẹ́yà tí ń ṣe ìjọba lórí àwọn ènìyàn Jerusalẹmu báyìí. Àwọn àpẹẹrẹ tí ó ní í ṣe pẹ̀lú “ìgbà gbogbo,” nínú ìwé Danieli, tàn yọ bí oòrùn nígbà tí a mọ̀ ọ́n nínú àpótí òkú Miller ní ìbẹ̀rẹ̀ Adventism, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn òtítọ́ náà ń tàn ní ìmólẹ̀ tí ó pọ̀ sí i ní ìgbà mẹ́wàá, nítorí nọ́mbà mẹ́wàá jẹ́ àpẹẹrẹ ìdánwò, àti fún Ísírẹ́lì àtijọ́ ìdánwò kẹwàá ni ìdánwò ìkẹyìn.

Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”

Àwọn Farisí òde-òní ti “fi” “àwọn iṣẹ́ Kristi” “sọ́ mọ́ àwọn agbára Sátánì,” ní fífi ẹ̀sìn àbùdá mọ̀ gẹ́gẹ́ bí “agbára mímọ́ Ọlọ́run.”

> “The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.

> “Àwọn Farisi ṣẹ̀ sí Ẹ̀mí Mímọ́. Ẹ̀bùn ọ̀rọ̀ wọn ni wọ́n lò láti fi ṣe àbùkù sí Olùdápadà ayé, angẹli tí ń kọ àkọsílẹ̀ sì kọ ọ̀rọ̀ wọn sínú àwọn ìwé ọ̀run. Wọ́n fi agbára mímọ́ Ọlọ́run, tí a fi hàn nínú àwọn iṣẹ́ Kristi, kà sí iṣẹ́ àwọn agbára ti Sátánì. Wọ́n kò lè yàgò fún àwọn iṣẹ́ àgbàyanu Rẹ̀, tàbí sọ pé àwọn ìṣẹ̀lẹ̀ àdáyébá ni wọ́n jẹ́, nítorí náà wọ́n ní, ‘Àwọn iṣẹ́ èṣù ni wọ́n jẹ́.’ Nínú àìgbọ́gbọ́n wọ́n sọ nípa Ọmọ Ọlọ́run bí ẹni pé ènìyàn lásán ni. Àwọn iṣẹ́ ìwòsàn tí a ṣe níwájú wọn, iṣẹ́ tí kò sí ẹni tí ó ti ṣe tàbí tí ó lè ṣe, jẹ́ ìfihàn agbára Ọlọ́run, ṣùgbọ́n wọ́n fi ẹ̀sùn kàn Kristi pé ó bá ọ̀run àpáàdì dọ́gba. Aláìgbọràn, onírú, àti aláyà irin, wọ́n pinnu láti pa ojú wọn mọ́ sí gbogbo ẹ̀rí, báyìí ni wọ́n sì ṣe dẹ́ṣẹ̀ àìjẹ́ àforíjì.” Manuscript Releases, ìdìpọ̀ 4, 360.

We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.

A ó máa tẹ̀síwájú nínú ìṣàgbéyẹ̀wò wa nípa ìmúpọ̀sókè ìmọ̀, tí a tú sílẹ̀ ní ìṣísẹ̀ angẹli àkọ́kọ́, nínú àpilẹ̀kọ tí ó kàn.

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