Article

# The Book of Joel and The Laodicean Seventh-day Adventist Church - Number Thirty

Ìwé Jóẹ́lì àti Ìjọ Adventist Ọjọ́-Ìsinmi Keje ti Laodicea - Nọ́mbà Ọgbọ̀n

Number Thirty

Nọ́mbà Ọgbọ̀n

Author

Jeff Pippenger

Published

January 16, 2026

Formats

PDF
Word
Song MP3

The Messianic fulfillment's in the book of Matthew include the waymark of the time of the end, the waymark of the message being formalized, two witnesses of the waymark of 9/11, one a witness of the internal message to Laodicea and the other the external message of Islam’s terrorism. It is fitting that the waymark of 9/11 is represented by two of the twelve Messianic fulfillment's in Matthew, for 9/11 includes the message of the second angel, where there is always a doubling. The death of July 18, 2020, was the fifth waymark we considered, and then the voice in the wilderness in July 2023, was the sixth and the resurrection of 2024 was number seven. The eighth Messianic fulfillment is the Midnight Cry.

Àwọn ìmúṣẹ́ Mèsáyà nínú ìwé Mátíù ní àmì ọ̀nà àkókò ìparí, àmì ọ̀nà ìfọ̀rọ̀ṣẹ́ṣẹ́ ìránṣẹ́ náà ní ìlànà tòótọ́, àwọn ẹlẹ́rìí méjì ti àmì ọ̀nà 9/11, ọ̀kan jẹ́ ẹlẹ́rìí ìránṣẹ́ inú fún Laodikea, èkejì sì ni ìránṣẹ́ òde ti ìwà ìpániláyà ti Islam. Ó yẹ gan-an pé kí àmì ọ̀nà 9/11 jẹ́ aṣojú nínú méjì lára àwọn ìmúṣẹ́ Mèsáyà méjìlá nínú Mátíù, nítorí 9/11 ní ìránṣẹ́ áńgẹ́lì kejì nínú rẹ̀, níbi tí ìmẹ́jì-mẹ́jì máa ń wà ní gbogbo ìgbà. Ikú ọjọ́ Kejìlá 18, 2020, ni àmì ọ̀nà karùn-ún tí a kà sí, lẹ́yìn náà ohùn ní aginjù ní oṣù Keje 2023, ni ẹ̀kẹfà, ajinde ọdún 2024 sì ni nọ́mbà keje. Ìmúṣẹ́ Mèsáyà kẹjọ ni Igbe Àárín Òru.

## The Eighth Messianic Waymark is the Midnight Cry

Àmì Ìtọ́ka Mèsáyà Kẹjọ ni Ìkéde Ọ̀gànjọ́ Òru

> All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. Matthew 21:4, 5.

> Gbogbo èyí sì ṣẹlẹ̀ kí a lè mú ohun tí a ti sọ nípasẹ̀ wòlíì ṣẹ, nígbà tí ó wí pé, Ẹ sọ fún ọmọbìnrin Sioni pé, Wò ó, Ọba rẹ ń bọ̀ tọ̀ ọ wá, onírẹ̀lẹ̀, ó sì jókòó lórí kẹ́tẹ́kẹ́tẹ́, àti lórí ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ abo kẹ́tẹ́kẹ́tẹ́. Matteu 21:4, 5.

## Prediction

Asọtẹ́lẹ̀

> Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. Zechariah 9:9.

> Yọ gidigidi, ìwọ ọmọbìnrin Síónì; ké sókè, ìwọ ọmọbìnrin Jerúsálẹmu: wò ó, Ọba rẹ ń bọ̀ tọ̀ ọ́ wá: olódodo ni, ó sì mú ìgbàlà wá; onírẹ̀lẹ̀ ni, ó sì gùn kẹ́tẹ́kẹ́tẹ́, àní ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ kẹ́tẹ́kẹ́tẹ́ abo. Sekaráyà 9:9.

> “Five hundred years before, the Lord had declared by the prophet Zechariah, ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, thy King cometh unto thee. He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.’ [Zechariah 9:9.] Had the disciples realized that Christ was going to judgment and to death, they could not have fulfilled this prophecy.

> “Ẹgbẹ̀rún ọdún márùn-ún ṣáájú ìgbà náà, Olúwa ti kéde nípasẹ̀ wòlíì Sekaráyà pé, ‘Yọ̀ gidigidi, ìwọ ọmọbìnrin Síónì; ké pè, ìwọ ọmọbìnrin Jerúsálẹ́mù. Wò ó, Ọba rẹ ń bọ̀ tọ̀ ọ́ wá. Olódodo ni òun, ó sì ní ìgbàlà; onírẹ̀lẹ̀, ó sì gun kẹ́tẹ́kẹ́tẹ́, àní ọmọ kẹ́tẹ́kẹ́tẹ́, ọmọ àbọ̀ kẹ́tẹ́kẹ́tẹ́.’ [Sekaráyà 9:9.] Bí àwọn ọmọ-ẹ̀yìn náà bá ti mọ̀ pé Kristi ń lọ sí ìdájọ́ àti sí ikú, wọn kì yóò ti lè mú àsọtẹ́lẹ̀ yìí ṣẹ.”

> “In like manner, Miller and his associates fulfilled prophecy, and gave a message which inspiration had foretold should be given to the world, but which they could not have given had they fully understood the prophecies pointing out their disappointment, and presenting another message to be preached to all nations before the Lord should come. The first and second angels’ messages were given at the right time, and accomplished the work which God designed to accomplish by them.” The Great Controversy, 405.

> “Bákan náà pẹ̀lú, Miller àti àwọn alábàákẹ́gbẹ́ rẹ̀ mú àsọtẹ́lẹ̀ ṣẹ, wọ́n sì fi ìránṣẹ́ kan hàn tí ìmísí ti sọ tẹ́lẹ̀ pé a ó fi fún ayé, ṣùgbọ́n tí wọn kì yóò lè ti fi hàn bí wọ́n bá ti lóye ní kíkún àwọn àsọtẹ́lẹ̀ tí ń tọ́ka sí ìdánilójú wọn, tí wọ́n sì ń gbé ìránṣẹ́ mìíràn kalẹ̀ tí a gbọ́dọ̀ wàásù rẹ̀ fún gbogbo orílẹ̀-èdè kí Olúwa tó dé. A fi ìránṣẹ́ áńgẹ́lì kìn-ín-ní àti kejì fún ní àkókò tí ó tọ́, wọ́n sì ṣe iṣẹ́ náà tí Ọlọ́run ti pète láti ṣe nípasẹ̀ wọn.” The Great Controversy, 405.

The misunderstanding of God’s prophetic Word was involved with the history of Christ’s triumphal entry, and also with the parallel history of the proclamation of the Midnight Cry message in 1844. The one hundred and forty-four thousand are required to understand “the prophecies pointing out their disappointment.” John in Revelation ten is told in advance, that the message of the little book that was going to be sweet in his mouth, would turn bitter.

Àìlóye Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run dára pọ̀ mọ́ ìtàn ìwọlé ìṣẹ́gun Kristi, bẹ́ẹ̀ sì ni pẹ̀lú ìtàn tó jọra ti ìkéde iṣẹ́ ìránṣẹ́ Ẹkún Àárín Òru ní ọdún 1844. A béèrè pé kí ọ̀kẹ́ mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rin loye “àwọn àsọtẹ́lẹ̀ tí ń tọ́ka sí ìdààmú-ọkàn wọn.” A sọ fún Johanu nínú Ìfihàn orí kẹwàá ṣáájú pé, iṣẹ́ ìránṣẹ́ ìwé kékeré náà, tí yóò dùn ní ẹnu rẹ̀, yóò di korò.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “A kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe bí a bá gbàgbé ọ̀nà tí Olúwa ti tọ̀ wá, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ayé wa tí ó ti kọjá.” Life Sketches, 196.

The “Lord’s leading” in the past is represented among other providential acts, as His hand covering a mistake in the figures, for it was not best for the Millerites to understand their disappointment in advance, any more than it was for the disciples to understand all the elements of their disappointment at the cross. But the history of the proclamation of the Midnight Cry is identified as the very light that leads to heaven, and this is noted in Ellen White’s very first vision. The one hundred and forty-four thousand must understand the disappointments of the disciples and the Millerites. To refuse that light is to fall off the path.

“Ìtọ́sọ́nà Olúwa” ní ìgbà àtijọ́ ni a ṣàpẹẹrẹ rẹ̀ láàárín àwọn iṣẹ́ ìpèsè Rẹ̀ mìíràn, gẹ́gẹ́ bí ọwọ́ Rẹ̀ tí ó bo àṣìṣe kan nínú àwọn nọ́mbà náà; nítorí kò dára jùlọ kí àwọn Millerite mọ ìdààmú wọn tẹ́lẹ̀, bẹ́ẹ̀ gẹ́gẹ́ bí kò ṣe dára kí àwọn ọmọ-ẹ̀yìn náà loye gbogbo àwọn àkópọ̀ ìdààmú wọn lórí àgbélébùú. Ṣùgbọ́n ìtàn ìkéde Ẹkún Ọ̀ganjọ ni a mọ̀ọ́kan pẹ̀lú ìmọ́lẹ̀ gidi kan náà tí ń darí lọ sí ọ̀run, a sì ṣàkíyèsí èyí nínú ìran àkọ́kọ́ pátápátá ti Ellen White. Àwọn ẹgbẹ̀rún mọ́kànlá-le-lógójì [144,000] gbọ́dọ̀ loye àwọn ìdààmú ti àwọn ọmọ-ẹ̀yìn àti ti àwọn Millerite. Láti kọ ìmọ́lẹ̀ náà ni láti ṣubú kúrò lójú ọ̀nà.

> “They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

> “Wọ́n ní ìmọ́lẹ̀ tí ń tàn gidigidi tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí áńgẹ́lì kan sọ fún mi pé ni ‘igbe ọ̀gànjọ́.’ Ìmọ́lẹ̀ yìí tàn ká gbogbo ọ̀nà náà, ó sì ń fi ìmọ́lẹ̀ fún ẹsẹ̀ wọn, kí wọ́n má bàa kọsẹ̀.

> “If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

> “Bí wọ́n bá ń jẹ́ kí ojú wọn dúró ṣinṣin lórí Jésù, ẹni tí ó wà níwájú wọn gan-an, tí ń ṣamọ̀nà wọn lọ sí ìlú náà, wọ́n wà ní ààbò. Ṣùgbọ́n láìpẹ́, àwọn kan rẹ̀wẹ̀sì, wọ́n sì wí pé ìlú náà ṣì jìnnà gidigidi, àti pé wọ́n ti retí láti ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jésù máa ń fi agbára fún wọn nípa gbígbé apá ọ̀tún Rẹ̀ tí ó ní ògo sókè, ìmọ́lẹ̀ kan sì ti apá Rẹ̀ jáde wá, tí ó ń rárí lórí ẹgbẹ́ àwọn alágbọ̀ọ́rọ̀-mbọ̀ náà, wọ́n sì ké pé, ‘Allélúyà!’ Àwọn mìíràn sì fi àìrònú sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti mú wọn jáde dé ibi jìnnà bẹ́ẹ̀. Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn sì kú, ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n sì pàdánù ìríran àmì náà àti ti Jésù, wọ́n sì ṣubú kúrò lójú ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.” Christian Experience and Teachings of Ellen G. White, 57.

The eighth waymark is the Midnight Cry as typified by Christ’s triumphal entry into Jerusalem.

Ọ̀nà-àmì kẹjọ ni Ẹkún Ọ̀ganjọ́, gẹ́gẹ́ bí a ti fi hàn ní àwọ̀n àpẹẹrẹ rẹ̀ nínú ìwọlé ìṣẹ́gun Kristi sí Jerúsálẹ́mù.

> “The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250, 251.

> “Kígbe ọ̀gànjọ́ náà kò gbé ara rẹ̀ lọ nípa àríyànjiyàn tó bẹ́ẹ̀ gẹ́gẹ́ bí ó ti jẹ́ pé ẹ̀rí Ìwé Mímọ́ hàn gbangba tí ó sì péye. Agbára ìsúnni kan sì bá a lọ tí ó ń ru ọkàn sókè. Kò sí iyèméjì, kò sí ìbéèrè. Ní àkókò ìwọlé ìṣẹ́gun Kristi sí Jerúsálẹ́mù, àwọn ènìyàn tí a kó jọ láti gbogbo apá ilẹ̀ náà láti pa àsè náà mọ́, kóra wọn jọ sí Òkè Ólífì, bí wọ́n sì ṣe dara pọ̀ mọ́ ọ̀pọ̀ ènìyàn tí ń bá Jésù lọ, wọ́n gba ìmísí ìṣẹ̀lẹ̀ àkókò náà, wọ́n sì ràn án lọ́wọ́ láti mú kí igbe náà pọ̀ sí i pé, ‘Olùbùkún ni ẹni tí ń bọ̀ wá ní orúkọ Olúwa!’ [Matthew 21:9.] Bákan náà ni àwọn aláìgbàgbọ́ tí wọ́n kóra jọ sí àwọn ìpàdé Adventist—àwọn kan nítorí ìfẹ́ láti mọ̀, àwọn mìíràn sì kàn dé láti fi ṣe ẹ̀yà—ṣe ní ìmọ̀ agbára ìdánilójú tí ó ń bá ìhìnrere náà lọ pé, ‘Kíyèsí i, Ọkọ Ìyàwó ń bọ̀!’” Spirit of Prophecy, ìdìpọ̀ 4, 250, 251.

To be a wise virgin in the latter days, would of prophetic necessity require that those wise virgins suffer a disappointment, that in turn ushers in the tarrying time of the parable. Without the tarrying time experience you are not a wise or a foolish virgin.

Láti jẹ́ wúńdíá ọlọ́gbọ́n ní àwọn ọjọ́ ìkẹyìn, yóò jẹ́ dandan nípa ìfẹ̀sẹ̀múlẹ̀ àsọtẹ́lẹ̀ pé kí àwọn wúńdíá ọlọ́gbọ́n wọ̀nyí jìyà ìdààmú ìrètí kan, èyí tí yóò sì mú àkókò ìdádúró nínú òwe náà wọlé. Láìsí ìrírí àkókò ìdádúró náà, ìwọ kì í ṣe wúńdíá ọlọ́gbọ́n tàbí wúńdíá aṣiwèrè.

> “The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

> “Òwe àwọn wúńdíá mẹ́wàá inú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

Either way, the wise virgins of the last days must experience a disappointment that paralleled April 19, 1844, for the experience of the parable is the experience of the one hundred and forty-four thousand, who John in the Revelation identifies as virgins.

Ní ọ̀nà èyíkéyìí, àwọn wúńdíá ọlọ́gbọ́n ti àwọn ọjọ́ ìkẹyìn gbọ́dọ̀ nírìírí ìdààmú kan tí ó bá ti ọjọ́ kẹrìndínlógún oṣù Kẹrin, ọdún 1844 mu, nítorí pé ìrírí inú àkàwé náà ni ìrírí àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin [144,000], àwọn tí Jòhánù nínú Ìfihàn fi dá wọn mọ̀ gẹ́gẹ́ bí wúńdíá.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Àwọn wọ̀nyí ni àwọn tí a kò fi obìnrin bà jẹ́; nítorí wúń jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tọ̀ Ọ̀dọ́-Àgùntàn náà lẹ́yìn níbikíbi tí ó bá lọ. A rà wọ́n padà láàárín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so fún Ọlọ́run àti fún Ọ̀dọ́-Àgùntàn náà. Ìfihàn 14:4.

How many parables of Christ are directly and specifically identified as being fulfilled to the very letter? Every parable will be fulfilled to the very letter, but the parable of the ten virgins is specifically set forth as being fulfilled in the past and the future “to the very letter.” It is compared to the third angel that is to remain present truth from 1844 onward until Michael stands up and human probation closes.

Mẹ́lòó ni nínú àwọn òwe Kristi ni a ti tọ́ka sí ní tààràtà àti ní pàtó pé a ti mú wọn ṣẹ ní òtítọ́ pátápátá gẹ́gẹ́ bí ọ̀rọ̀ wọn? Gbogbo òwe ni a óò mú ṣẹ ní òtítọ́ pátápátá gẹ́gẹ́ bí ọ̀rọ̀ wọn, ṣùgbọ́n òwe àwọn wúńdíá mẹ́wàá ni a fi hàn ní pàtó pé a ti mú un ṣẹ ní ìgbà àtijọ́ àti ní ọjọ́ iwájú “ní òtítọ́ pátápátá gẹ́gẹ́ bí ọ̀rọ̀ rẹ̀.” A fi í wé áńgẹ́lì kẹta tí yóò máa jẹ́ òtítọ́ ìsinsin yìí láti ọdún 1844 lọ títí di ìgbà tí Míkáẹ́lì yóò dìde, tí àkókò ìdánwò ènìyàn yóò sì parí.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “Ọ̀pọ̀lọpọ̀ ìgbà ni a máa ń tọ́ka mi sí àpèjúwe àwọn wúńdíá mẹ́wàá, nínú wọn tí márùn-ún jẹ́ ọlọ́gbọ́n, tí márùn-ún sì jẹ́ aṣiwèrè. A ti mú àpèjúwe yìí ṣẹ, a ó sì tún mú un ṣẹ dénú-dénú gẹ́gẹ́ bí a ti kọ ọ́, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, ó sì ti ṣẹ, gẹ́gẹ́ bí ìhìnrere áńgẹ́lì kẹta, yóò sì máa bá a lọ láti jẹ́ òtítọ́ ìsinsìnyí títí di òpin àkókò.” Review and Herald, August 19, 1890.

Until the close of time, the parable of the ten virgins is present truth, and the Midnight Cry will be fulfilled again to the very letter.

Títí di ìparí àkókò, àpèjúwe àwọn wúńdíá mẹ́wàá jẹ́ òtítọ́ fún ìgbà yìí, a ó sì tún mú Igbe Àárín Ọ̀ru ṣẹ ní pátápátá gẹ́gẹ́ bí a ti kọ ọ́.

> “There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.

> “Àgbáyé kan wà tí ó wà ní ìbàjẹ́, nínú ẹ̀tàn àti ìrònúpìwàdà èké, nínú òjìji ikú gan-an,—ó ń sùn, ó ń sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé ọkàn mi lọ sí ọjọ́ iwájú, nígbà tí a ó fi àmì náà hàn. ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ ní ríra òróró láti tún àwọn fìtílà wọn kún, wọn yóò sì rí i ní pẹ́ jù pé ìwà, tí a ṣojú rẹ̀ pẹ̀lú òróró náà, kì í ṣe ohun tí a lè fi ránṣẹ́ láti ọ̀dọ̀ ènìyàn kan sí òmíràn.” Review and Herald, February 11, 1896.

The Midnight Cry is the next waymark on the horizon in the movement of the one hundred and forty-four thousand. That waymark is accompanied by the persecution that begins against the faithful in advance of the Sunday law. That persecution is external, and internal, and the internal persecution includes two distinct symbols. One of those symbols is Judas, the other the Sanhedrin.

Ìkéde Ní Òru ni ààmì ọ̀nà tó kàn tí ń bọ̀ lójú òfurufú nínú ìṣísẹ̀ àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lé mẹ́rìnlélógójì. Ààmì ọ̀nà náà ni inúnibíni tí ó bẹ̀rẹ̀ sí í dojú kọ àwọn olóòtítọ́ ṣáájú òfin Ọjọ́ Àìkú. Inúnibíni náà jẹ́ ti òde, àti ti inú; inúnibíni ti inú náà sì ní àpẹẹrẹ méjì ọ̀tọ̀ọ̀tọ̀. Ọ̀kan nínú àwọn àpẹẹrẹ wọ̀nyí ni Judasi, èkejì sì ni Sànhẹ́dírìnì.

## The Ninth Messianic Waymark is the Betrayal for 30 Silver Pieces

Ami Àmì Mèsáyà Kẹsàn-án ni Ìfihàn sílẹ̀ nítorí Ẹyọ Fàdákà Ọgbọ̀n.

> Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; And gave them for the potter’s field, as the Lord appointed me. Matthew 27:9, 10.

> Nígbà náà ni a mú ṣẹ ohun tí a ti sọ nípasẹ̀ Jeremy wòlíì, pé, Wọ́n sì mú ọgbọ̀n ẹyọ fàdákà náà, iye owó ẹni tí a ti fi iye lé lórí, ẹni tí àwọn ọmọ Israẹli fi iye lé lórí; Wọ́n sì fi wọ́n ra ilẹ̀ amọ̀kòkò, gẹ́gẹ́ bí Olúwa ti pàṣẹ fún mi. Mátíù 27:9, 10.

## Prediction

Àsọtẹ́lẹ̀

> And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord. Zechariah 11:12, 13.

> Mo sì wí fún wọn pé, Bí ó bá dára lójú yín, ẹ fi owó ọ̀yà mi fún mi; ṣùgbọ́n bí kò bá rí bẹ́ẹ̀, ẹ fi sílẹ̀. Nígbà náà ni wọ́n wọn ọgbọ̀n ẹyọ fàdákà gẹ́gẹ́ bí owó ọ̀yà mi. Olúwa sì wí fún mi pé, Ju ú sọ́dọ̀ amọ̀kòkò; iye gíga ni wọ́n fi yì mí lójú. Mo sì mú ọgbọ̀n ẹyọ fàdákà náà, mo sì jù ú sọ́dọ̀ amọ̀kòkò nínú ilé Olúwa. Sekariah 11:12, 13.

The betrayal of Judas represents the betrayal of the counterfeit priests, for the number 30 represents the age of the priests. The priests, who are also Levites are purified as gold and silver by the Messenger of the Covenant. Judas’s thirty pieces of silver represents the purging of the false priests at the Sunday law, though Judas died just before the cross, it was still the same day. Judas is not the symbol of the Sanhedrin; he is a symbol of one who was thought to be among the disciples of Christ.

Ìtanràn Júdà dúró gẹ́gẹ́ bí àpẹẹrẹ ìtanràn àwọn àlùfáà èké, nítorí pé nọ́mbà 30 dúró fún ọjọ́-ori àwọn àlùfáà. Àwọn àlùfáà, tí wọ́n sì jẹ́ àwọn ọmọ Léfì pẹ̀lú, ni a ń wẹ̀ mọ́ gẹ́gẹ́ bí wúrà àti fàdákà láti ọwọ́ Òjíṣẹ́ Májẹ̀mú náà. Ọgbọ̀n ẹyọ fàdákà Júdà dúró fún ìwẹ̀nùmọ́ àwọn àlùfáà èké ní àkókò òfin Ọjọ́ Àìkú; bí ó tilẹ̀ jẹ́ pé Júdà kú díẹ̀ kí a tó kan Kristi mọ́ àgbélébùú, síbẹ̀ ọjọ́ kan náà ni. Júdà kì í ṣe àmì ìṣàpẹẹrẹ Sànhẹ́dírìnì; ó jẹ́ àmì ìṣàpẹẹrẹ ẹni tí a rò pé ó wà láàárín àwọn ọmọ-ẹ̀yìn Kristi.

As a disciple of Christ, you were a disciple of the anointing of Jesus. The anointing at His baptism changed Jesus’ name unto Jesus Christ, for Christ means—the anointed one. His name then changed, for He was then to confirm the covenant with many for one week, and a premier symbol of covenant relationship is a changed name. Jesus was anointed with power at His baptism. To be a disciple of Christ, meant you were a disciple of His baptism. It was at His baptism that He was anointed with power. The statement by Peter in Matthew 16:18 is known in the Christian theological world as the “Christian Confession.” It is one of the great themes for discussion among theologians and scholars. Generally, a discussion of the theologians and scholars identifies something of no, or perhaps minor importance, but the point remains, that Christianity understands that when Jesus was anointed, He then became the Messiah.

Gẹ́gẹ́ bí ọmọ-ẹ̀yìn Kristi, ìwọ jẹ́ ọmọ-ẹ̀yìn ìdóró Jésù. Ìdóró náà nígbà ìrìbọmi Rẹ̀ yí orúkọ Jésù padà sí Jésù Kristi, nítorí Kristi túmọ̀ sí—Ẹni Tí A Fì Òróró Yàn. Nígbà náà ni orúkọ Rẹ̀ yí padà, nítorí nígbà náà ni Òun yóò jẹ́rìí májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, àti ààmì àkọ́kọ́ kan ti ìbáṣepọ̀ májẹ̀mú ni orúkọ tí a yí padà. A fi agbára yàn Jésù nígbà ìrìbọmi Rẹ̀. Láti jẹ́ ọmọ-ẹ̀yìn Kristi túmọ̀ sí pé ìwọ jẹ́ ọmọ-ẹ̀yìn ìrìbọmi Rẹ̀. Nígbà ìrìbọmi Rẹ̀ ni a ti fi agbára yàn án. Ìsọ̀rọ̀ tí Pétérù sọ nínú Matthew 16:18 ni a mọ̀ nínú ayé ẹ̀kọ́ ìsìn Kristẹni gẹ́gẹ́ bí “Ìjẹ́wọ́ Kristẹni.” Ó jẹ́ ọ̀kan lára àwọn kókó pàtàkì fún ìjíròrò láàárín àwọn onímọ̀ ẹ̀kọ́ ìsìn àti àwọn akẹ́kọ̀ọ́. Ní gbogbogbòò, ìjíròrò àwọn onímọ̀ ẹ̀kọ́ ìsìn àti àwọn akẹ́kọ̀ọ́ máa ń tọ́ka sí ohun kan tí kò ní ìtóbi kankan, tàbí bóyá ohun tí ó ní ìtóbi kékeré, ṣùgbọ́n kókó náà ṣì dúró, pé ẹ̀sìn Kristẹni lóye pé nígbà tí a fi òróró yàn Jésù, nígbà náà ni Ó di Mèsáyà.

> He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. Matthew 16:15, 16.

> Ó wí fún wọn pé, Ṣùgbọ́n èmi ta ni ẹ̀yin ń pè mí? Simoni Peteru sì dáhùn, ó sì wí pé, Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè náà. Matteu 16:15, 16.

Peter’s original name conveyed that very truth, for Simon Barjona means “one who hears the message of the dove,” which was the message of His baptism. His baptism aligns with 9/11, and Judas represents those who at some point professed an understanding of 9/11, but lose their way along the path. Judas is not a symbol of the Sanhedrin, for they represent the Laodicean Seventh-day Adventist church. Judas provided a witness for the Sanhedrin, but the symbolism of the Sanhedrin’s rebellion is different than the rebellion of Judas. The Sanhedrin’s rebellion is expressed in the following dream.

Orúkọ àkọ́kọ́ Peteru gbé òtítọ́ náà gan-an kalẹ̀, nítorí Simoni Barjona túmọ̀ sí “ẹni tí ń gbọ́ ìhìn àdàbà,” èyí tí ó jẹ́ ìhìn ìrìbọmi Rẹ̀. Ìrìbọmi Rẹ̀ bá 9/11 mu, Judasi sì dúró fún àwọn tí wọ́n, ní àkókò kan, jẹ́wọ́ pé àwọn lóye 9/11, ṣùgbọ́n tí wọ́n ṣìnà ní ọ̀nà. Judasi kì í ṣe àmì ìṣàpẹẹrẹ ti Sànhẹ́dírìn, nítorí wọ́n dúró fún ìjọ Seventh-day Adventist ti Laodicea. Judasi pèsè ẹ̀rí fún Sànhẹ́dírìn, ṣùgbọ́n ìṣàpẹẹrẹ ìṣọ̀tẹ̀ Sànhẹ́dírìn yàtọ̀ sí ìṣọ̀tẹ̀ Judasi. Ìṣọ̀tẹ̀ Sànhẹ́dírìn ni a sọ jáde nínú àlá wọ̀nyí tó tẹ̀lé.

> “I gathered up my writings, and we started on our journey. On the way we held two meetings in Orange and had evidence that the church was profited and encouraged. We were ourselves refreshed by the Spirit of the Lord. That night I dreamed that I was in Battle Creek looking out from the side glass at the door and saw a company marching up to the house, two and two. They looked stern and determined. I knew them well and turned to open the parlor door to receive them, but thought I would look again. The scene was changed. The company now presented the appearance of a Catholic procession. One bore in his hand a cross, another a reed. And as they approached, the one carrying a reed made a circle around the house, saying three times: ‘This house is proscribed. The goods must be confiscated. They have spoken against our holy order.’ Terror seized me, and I ran through the house, out of the north door, and found myself in the midst of a company, some of whom I knew, but I dared not speak a word to them for fear of being betrayed. I tried to seek a retired spot where I might weep and pray without meeting eager, inquisitive eyes wherever I turned. I repeated frequently: ‘If I could only understand this! If they will tell me what I have said or what I have done!’

> “Mo kó gbogbo àwọn ìkọ̀wé mi jọ, a sì bẹ̀rẹ̀ ìrìnàjò wa. Ní ọ̀nà, a ṣe ìpàdé méjì ní Orange, a sì ní ẹ̀rí pé ìjọ náà jèrè èrè tí a sì fún un ní ìgboyà. Ẹ̀mí Olúwa tùn wá ṣe àtúntọ́ wa pẹ̀lú. Ní alẹ́ ọjọ́ náà mo lá àlá pé mo wà ní Battle Creek, mo sì ń wo láti ẹ̀gbẹ́ gíláàsì lẹ́gbẹ̀ẹ́ ilẹ̀kùn, mo sì rí ẹgbẹ́ kan tí ń bọ̀ sí ilé náà ní ìtòlẹ́sẹẹsẹ méjì-méjì. Wọ́n ní ojú líle, wọ́n sì kún fún ìpinnu. Mo mọ̀ wọ́n dáadáa, mo sì yí padà láti ṣí ilẹ̀kùn yàrá àlejò kí n lè gbà wọ́n wọlé, ṣùgbọ́n mo rò pé èmi yóò tún wo lẹ́ẹ̀kan sí i. Ìran náà yí padà. Ní báyìí ẹgbẹ́ náà dá bí ìrìnàjò ẹ̀sìn Kátólíìkì. Ọ̀kan gbé àgbélébùú ní ọwọ́ rẹ̀, ẹlòmíràn sì gbé ọ̀pá ifefe. Bí wọ́n ṣe ń súnmọ́lé, ẹni tí ó gbé ọ̀pá ifefe náà fa àyíká kan yí ilé náà ká, ó sì sọ lẹ́ẹ̀mẹ́ta pé: ‘A ti fi ilé yìí sí àṣẹ ìdálẹ́bi. A gbọ́dọ̀ gba gbogbo ohun-ìní rẹ̀. Wọ́n ti sọ̀rọ̀ lòdì sí ẹgbẹ́ mímọ́ wa.’ Ìbẹ̀rù bà mí gidigidi, mo sì sáré gba inú ilé jáde nípasẹ̀ ilẹ̀kùn àríwá, mo sì rí ara mi láàrín ẹgbẹ́ kan, díẹ̀ lára wọn tí mo mọ̀, ṣùgbọ́n mi ò gbójúgbóyà láti bá wọn sọ ọ̀rọ̀ kan ṣoṣo nítorí ẹ̀rù pé kí wọ́n má bà a fi mí hàn. Mo gbìyànjú láti wá ibi ìpamọ́ kan níbi tí mo ti lè sunkún tí mo sì ti lè gbàdúrà láì bá ojú onítara, olùṣàwárí pàdé níbi gbogbo tí mo bá yí sí. Mo ń tún un sọ léraléra pé: ‘Ìbá ṣe pé mo lè lóye èyí nìkan! Kí wọ́n bá lè sọ fún mi ohun tí mo ti sọ tàbí ohun tí mo ti ṣe!’”

> “I wept and prayed much as I saw our goods confiscated. I tried to read sympathy or pity for me in the looks of those around me, and marked the countenances of several whom I thought would speak to me and comfort me if they did not fear that they would be observed by others. I made one attempt to escape from the crowd, but seeing that I was watched, I concealed my intentions. I commenced weeping aloud, and saying: ‘If they would only tell me what I have done or what I have said!’ My husband, who was sleeping in a bed in the same room, heard me weeping aloud and awoke me. My pillow was wet with tears, and a sad depression of spirits was upon me.” Testimonies, volume 1, 577, 578.

> “Mo sọkún, mo sì gbàdúrà gidigidi bí mo ti rí i tí wọ́n gba ohun-ìní wa lọ. Mo gbìyànjú láti ka ìyọ́nú tàbí àánú sí mi nínú ojú àwọn tí ó yí mi ká, mo sì ṣàkíyèsí ojú ọ̀pọ̀ ènìyàn kan tí mo rò pé yóò bá mi sọ̀rọ̀, tí yóò sì tù mí nínú bí wọn kò bá bẹ̀rù pé àwọn ẹlòmíràn yóò rí wọn. Mo ṣe ìgbìyànjú kan láti yọ kúrò nínú àwùjọ ènìyàn náà, ṣùgbọ́n nígbà tí mo rí i pé wọ́n ń ṣọ́ mi, mo fi ète mi pamọ́. Mo bẹ̀rẹ̀ sí í sunkún sókè, mo sì ń wí pé: ‘Ìbá ṣe pé wọ́n kàn sọ fún mi ohun tí mo ṣe tàbí ohun tí mo sọ!’ Ọkọ mi, ẹni tí ó ń sùn lórí ibùsùn kan nínú yàrá kan náà, gbọ́ bí mo ti ń sunkún sókè, ó sì jí mi. Omijé ti tutu irọ̀rí mi, ìrẹ̀wẹ̀sì ọkàn tí ó burú sì wà lórí mi.” Testimonies, volume 1, 577, 578.

Applying the principle that the prophets speak more about the latter days than the days in which they lived, raises a very solemn question for the leaders of the Seventh-day Adventist church. Sister White “gathered up” her “writings” and began a return journey to Battle Creek. Battle Creek was then the heart of the work, as is Tacoma Park today, or Jerusalem in the days of Christ. She gathered up her writings for the trip, after she set forth a struggle she had been having concerning her writings. The context of her dream is about her writings. The struggle took place in the town of Wright.

Lílo ìlànà náà pé àwọn wòlíì ń sọ̀rọ̀ síi nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ, ń gbé ìbéèrè kan tí ó wúwo gidigidi dìde fún àwọn olórí ìjọ Seventh-day Adventist. Sister White “kó” àwọn “ìkọ̀wé” rẹ̀ “jọ,” ó sì bẹ̀rẹ̀ ìrìnàjò ìpadà sí Battle Creek. Battle Creek nígbà náà ni àárín iṣẹ́ náà, gẹ́gẹ́ bí Tacoma Park ṣe rí lónìí, tàbí Jerusalem ní ọjọ́ Kristi. Ó kó àwọn ìkọ̀wé rẹ̀ jọ fún ìrìnàjò náà, lẹ́yìn tí ó ti ṣàlàyé ìjàkadì kan tí ó ti ń ní nípa àwọn ìkọ̀wé rẹ̀. Àyíká àlá rẹ̀ jẹ́ nípa àwọn ìkọ̀wé rẹ̀. Ìjàkadì náà ṣẹlẹ̀ ní ìlú Wright.

> “While in Wright we had sent my manuscript for No. 11 to the office of publication, and I was improving almost every moment when out of meeting in writing out matter for No. 12. My energies, both physical and mental, had been severely taxed while laboring for the church in Wright. I felt that I should have rest, but could see no opportunity for relief. I was speaking to the people several times a week, and writing many pages of personal testimonies. The burden of souls was upon me, and the responsibilities I felt were so great that I could obtain but a few hours of sleep each night.

> “Nígbà tí a wà ní Wright ni a ti rán ìwé afọwọ́kọ mi fún Nọ́mbà 11 sí ọ́fíìsì ìtẹ̀jáde, mo sì ń túbọ̀ ń lágbára fẹrẹ̀ẹ́ ní gbogbo àkókò tí mi ò bá sí ní ìpàdé nípa kíkọ àwọn ohun èlò jáde fún Nọ́mbà 12. A ti fi àṣekára líle gan-an dán agbára mi wò, ní ti ara àti ti ọkàn, nígbà tí mo ń ṣiṣẹ́ fún ìjọ ní Wright. Mo nímọ̀lára pé mo gbọ́dọ̀ sinmi, ṣùgbọ́n mi ò lè rí àǹfààní kankan fún ìtúsílẹ̀. Mo ń bá àwọn ènìyàn sọ̀rọ̀ ní ọ̀pọ̀ ìgbà lọ́sẹ̀ kan, mo sì ń kọ ọ̀pọ̀ ojúewé ẹ̀rí ara-ẹni. Ẹrù ọkàn àwọn ènìyàn wà lórí mi, àwọn ojúṣe tí mo sì nímọ̀lára wọn pọ̀ tó bẹ́ẹ̀ tí n kò fi lè rí ju wákàtí díẹ̀ sùn lálẹ́ kọ̀ọ̀kan.”

> “While thus laboring in speaking and writing, I received letters of a discouraging character from Battle Creek. As I read them I felt an inexpressible depression of spirits, amounting to agony of mind, which seemed for a short period to palsy my vital energies. For three nights I scarcely slept at all. My thoughts were troubled and perplexed. I concealed my feelings as well as I could from my husband and the sympathizing family with whom we were. None knew my labor or burden of mind as I united with the family in morning and evening devotion, and sought to lay my burden upon the great Burden Bearer. But my petitions came from a heart wrung with anguish, and my prayers were broken and disconnected because of uncontrollable grief. The blood rushed to my brain, frequently causing me to reel and nearly fall. I had the nosebleed often, especially after making an effort to write. I was compelled to lay aside my writing, but could not throw off the burden of anxiety and responsibility upon me, as I realized that I had testimonies for others which I was unable to present to them.

> “Nígbà tí mo ń ṣiṣẹ́ báyìí nínú sísọ̀rọ̀ àti kíkọ̀wé, mo gba àwọn lẹ́tà láti Battle Creek tí ìwà wọn múni rẹ̀wẹ̀sì. Bí mo ṣe ka wọ́n ni mo ní ìrẹ̀wẹ̀sì ọkàn tí a kò lè ṣàlàyé, tó fi dé ìrora inú ọkàn, èyí tí ó dàbí ẹni pé ó fa àìlera bá agbára ìyè mi fún ìgbà díẹ̀. Fún alẹ́ mẹ́ta, ó fẹ́rẹ̀ẹ́ jẹ́ pé mi ò sùn rárá. Ìrònú mi kún fún ìdààmú àti ìyọnu. Mo fi ìmọ̀lára mi pamọ́ bí mo ti lè ṣe kúrò lọ́dọ̀ ọkọ mi àti ìdílé aláánú tí a wà pẹ̀lú wọn. Kò sí ẹni tí ó mọ ìsapá tàbí ẹrù ọkàn mi bí mo ṣe dara pọ̀ mọ́ ìdílé náà nínú ìjọsìn òwúrọ̀ àti ti alẹ́, tí mo sì ń wá ọ̀nà láti gbé ẹrù mi lé Ẹni ńlá tí ń ru ẹrù. Ṣùgbọ́n àdúrà ìbẹ̀bẹ̀ mi ń jáde láti inú ọkàn tí ìrora ti fà ya, àdúrà mi sì ń fọ́, kò sì ní ìtẹ̀síwájú nítorí ìbànújẹ́ tí èmi kò lè ṣàkóso. Ẹ̀jẹ̀ máa ń sáré lọ sí ọpọlọ mi, tí ó sì máa ń mú kí n yípo, tí mo sì fẹ́rẹ̀ẹ́ ṣubú. Imú mi máa ń ṣàn ẹ̀jẹ̀ lọ́pọ̀ ìgbà, pàápàá jùlọ lẹ́yìn tí mo bá ti sapá láti kọ̀wé. A fi mí sí ipò láti fi kíkọ̀wé sílẹ̀, ṣùgbọ́n n kò lè bọ ẹrù àníyàn àti ojúṣe kúrò lára mi, bí mo ti mọ̀ pé mo ní àwọn ẹ̀rí fún àwọn ẹlòmíràn tí n kò lè fi hàn wọ́n.”

> “I received still another letter, informing me that it was thought best to defer the publication of No. 11 until I could write out that which I had been shown in regard to the Health Institute, as those in charge of that enterprise stood in great want of means and needed the influence of my testimony to move the brethren. I then wrote out a portion of that which was shown me in regard to the Institute, but could not get out the entire subject because of pressure of blood to the brain. Had I thought that No. 12 would be so long delayed, I should not in any case have sent that portion of the matter contained in No. 11. I supposed that after resting a few days I could again resume my writing. But to my great grief I found that the condition of my brain made it impossible for me to write. The idea of writing testimonies, either general or personal, was given up, and I was in continual distress because I could not write them.

> “Mo tún gba lẹ́tà mìíràn, tí ó sọ fún mi pé a rò pé ó dára jùlọ láti fa ìtẹ̀jáde Nọ́mbà 11 síwájú títí di ìgbà tí èmi yóò fi kọ ohun tí a fihàn mí nípa Health Institute, nítorí àwọn tí wọ́n ń ṣàkóso iṣẹ́ náà wà nínú àìní owó gidigidi, wọ́n sì nílò ipa ẹ̀rí mi láti ru àwọn ará sókè. Nígbà náà ni mo kọ apá kan nínú ohun tí a fihàn mí nípa Institute náà, ṣùgbọ́n n kò lè mú gbogbo ọ̀ràn náà jáde nítorí ìkúnpọn ẹ̀jẹ̀ sí ọpọlọ. Bí mo bá ti rò pé Nọ́mbà 12 yóò pé tó bẹ́ẹ̀ kí ó tó jáde, èmi kò ní rán apá ọ̀ràn tí ó wà nínú Nọ́mbà 11 rárá. Mo ro pé lẹ́yìn tí mo bá sinmi ọjọ́ díẹ̀, èmi yóò tún lè padà bẹ̀rẹ̀ sí í kọ̀wé. Ṣùgbọ́n sí ìbànújẹ́ mi ńlá, mo rí i pé ipò ọpọlọ mi mú un ṣe aláìṣeé ṣe fún mi láti kọ̀wé. A fi èrò kí n kọ àwọn ẹ̀rí, bóyá ti gbogbogbò tàbí ti ara ẹni, sílẹ̀, mo sì wà nínú ìnira nígbà gbogbo nítorí pé n kò lè kọ wọ́n.”

> “In this state of things it was decided that we would return to Battle Creek and there remain while the roads were in a muddy, broken-up condition, and that I would there complete No. 12. My husband was very anxious to see his brethren at Battle Creek and speak to them and rejoice with them in the work which God was doing for him. I gathered up my writings, and we started on our journey. …” Testimonies, volume 1, 576, 577.

> “Nínú ipò àwọn nǹkan yìí ni a pinnu pé àwa yóò padà sí Battle Creek, a ó sì dúró níbẹ̀ nígbà tí àwọn ọ̀nà wà ní ipò ẹrẹ̀ àti ìbàjẹ́, àti pé níbẹ̀ ni èmi yóò parí Nọ́mbà 12. Ọkọ mi ń hára gágá láti rí àwọn arákùnrin rẹ̀ ní Battle Creek, kí ó sì bá wọn sọ̀rọ̀, kí ó sì bá wọn yọ̀ nínú iṣẹ́ tí Ọlọ́run ń ṣe fún un. Mo kó gbogbo ohun tí mo ti kọ jọ, a sì bẹ̀rẹ̀ ìrìn àjò wa. …” Testimonies, volume 1, 576, 577.

In the latter days, the leadership of the Seventh-day Adventist church, represented as Battle Creek and those she “knew well,” changed into a Catholic procession. The leadership of the Seventh-day Adventist church changed into a Catholic procession. In the dream they came “two by two,” one with a reed, another with a cross. They drew a circle around the house and proclaimed three times, “This house is proscribed. The goods must be confiscated. They have spoken against our holy order.” What are the “goods” in the “house” which the Catholic leaders of Battle Creek “confiscated?” What “holy order” of the Catholic church was “spoken against?”

Ní àwọn ọjọ́ ìkẹyìn, aṣáájú ìjọ Adventist Ọjọ́ Keje, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Battle Creek àti àwọn ẹni tí òun “mọ̀ dáadáa,” yí padà di ìrìn-àjò Katoliki. Aṣáájú ìjọ Adventist Ọjọ́ Keje yí padà di ìrìn-àjò Katoliki. Nínú àlá náà wọ́n wá “méjì-méjì,” ọ̀kan pẹ̀lú esùsù, ẹlòmíràn sì pẹ̀lú àgbélébùú. Wọ́n ya àyíká kan ká ilé náà, wọ́n sì kéde ní ìgbà mẹ́ta pé, “A ti fi ilé yìí léèwọ̀. A gbọdọ̀ gba àwọn ohun ìní náà. Wọ́n ti sọ̀rọ̀ lòdì sí ètò mímọ́ wa.” Kí ni “àwọn ohun ìní” inú “ilé” náà tí àwọn aṣáájú Katoliki Battle Creek “gba”? “Ètò mímọ́” wo ti ìjọ Katoliki ni a “sọ̀rọ̀ lòdì sí?”

More directly the question might be, “what order of Catholicism led out in the inquisition?” The inquisition began with the order of Dominicans, before the Jesuits arrived in history, but once involved they became the order that championed the cruelty and bloodshed.

Ní tààrà ju bẹ́ẹ̀ lọ, ìbéèrè náà lè jẹ́ pé, “àṣẹ wo nínú Kátólíìkì ló ṣáájú nínú Ìwádìí Ìgbàgbọ́?” Ìwádìí Ìgbàgbọ́ bẹ̀rẹ̀ pẹ̀lú àṣẹ àwọn Dómíníkà, kí àwọn Jésùítì tó dé sínú ìtàn, ṣùgbọ́n nígbà tí wọ́n ti kópa nínú rẹ̀, wọ́n di àṣẹ tí ó gbéjàkadi fún ìkà àti ìtàjẹ̀sílẹ̀.

> “Throughout Christendom, Protestantism was menaced by formidable foes. The first triumphs of the Reformation past, Rome summoned new forces, hoping to accomplish its destruction. At this time the order of the Jesuits was created, the most cruel, unscrupulous, and powerful of all the champions of popery. Cut off from earthly ties and human interests, dead to the claims of natural affection, reason and conscience wholly silenced, they knew no rule, no tie, but that of their order, and no duty but to extend its power. The gospel of Christ had enabled its adherents to meet danger and endure suffering, undismayed by cold, hunger, toil, and poverty, to uphold the banner of truth in face of the rack, the dungeon, and the stake. To combat these forces, Jesuitism inspired its followers with a fanaticism that enabled them to endure like dangers, and to oppose to the power of truth all the weapons of deception. There was no crime too great for them to commit, no deception too base for them to practice, no disguise too difficult for them to assume. Vowed to perpetual poverty and humility, it was their studied aim to secure wealth and power, to be devoted to the overthrow of Protestantism, and the re-establishment of the papal supremacy.

> “Ní gbogbo ayé Kristẹni, ẹ̀sìn Pírótẹ́sítáǹtì wà lábẹ́ ìhalẹ̀ àwọn ọ̀tá alágbára. Nígbà tí àwọn ìṣẹ́gun àkọ́kọ́ ti Ìtúnṣe ti kọjá, Róòmù pe àwọn agbára tuntun jọ, ní ìrètí láti mú ìparun rẹ̀ ṣẹ. Ní àkókò yìí ni a dá ẹgbẹ́ àwọn Jésúítì sílẹ̀, ẹgbẹ́ tí ó burú jù lọ ní ìkà, tí kò ní ìtìjú tàbí ìwà òtítọ́ kankan, tí ó sì lágbára jù lọ nínú gbogbo àwọn akíkanjú ẹ̀sìn póòpù. Ní fífi wọ́n ya kúrò nínú ìdè ayé àti ire ènìyàn, níwọ̀n bí wọ́n ti kú sí ẹ̀tọ́ ìfẹ́ àdánidá, tí ìmọ̀lára ọgbọ́n àti ẹ̀rí ọkàn sì ti dákẹ́ pátápátá, wọn kò mọ òfin mìíràn, wọn kò mọ ìdè mìíràn, bí kò ṣe ti ẹgbẹ́ wọn; wọn kò sì mọ iṣẹ́ mìíràn bí kò ṣe láti mú agbára ẹgbẹ́ náà gbòòrò sí i. Ìhìnrere Kristi ti jẹ́ kí àwọn ọmọ-ẹ̀yìn rẹ̀ lè dojú kọ ewu, kí wọ́n sì fara da ìyà, láìjẹ́ kí òtútù, ebi, iṣẹ́ àṣekára, àti òṣì dá wọn lójú; kí wọ́n lè gbé àsíá òtítọ́ ró níwájú irinṣẹ́ ìjẹniyà, inú ọgbà ẹ̀wọ̀n, àti pápá iná. Látàrí ìjà sí àwọn agbára wọ̀nyí, ẹ̀sìn Jésúítì fi ìwèrè ìfẹ́-ẹ̀sìn sínú àwọn ọmọlẹ́yìn rẹ̀, èyí tí ó mú kí wọ́n lè fara da irú ewu bẹ́ẹ̀, kí wọ́n sì fi gbogbo ohun ìjà ẹ̀tàn tako agbára òtítọ́. Kò sí ẹ̀ṣẹ̀ kankan tí ó tóbi jù fún wọn láti ṣe, kò sí ẹ̀tàn kankan tí ó kéré tó bẹ́ẹ̀ tí wọn kì yóò lò, kò sì sí àṣejù ìpara ẹni tí ó nira tó bẹ́ẹ̀ tí wọn kì yóò wọ̀. Bí wọ́n tilẹ̀ jẹ́ ẹni tí wọ́n ti búra sí òṣì àti ìrẹ̀lẹ̀ títí láé, ète tí wọ́n fi ọgbọ́n gbero ni láti rí ọrọ̀ àti agbára gbà, kí wọ́n sì fi ara wọn fún ìbìjẹ́ Pírótẹ́sítáǹtì lulẹ̀, àti fún ìdásílẹ̀ àṣẹ gíga póòpù padà.”

> “When appearing as members of their order, they wore a garb of sanctity, visiting prisons and hospitals, ministering to the sick and the poor, professing to have renounced the world, and bearing the sacred name of Jesus, who went about doing good. But under this blameless exterior the most criminal and deadly purposes were often concealed. It was a fundamental principle of the order that the end justifies the means. By this code, lying, theft, perjury, assassination, were not only pardonable but commendable, when they served the interests of the church. Under various disguises the Jesuits worked their way into offices of state, climbing up to be the counselors of kings, and shaping the policy of nations. They became servants to act as spies upon their masters. They established colleges for the sons of princes and nobles, and schools for the common people; and the children of Protestant parents were drawn into an observance of popish rites. All the outward pomp and display of the Romish worship was brought to bear to confuse the mind and dazzle and captivate the imagination, and thus the liberty for which the fathers had toiled and bled was betrayed by the sons. The Jesuits rapidly spread themselves over Europe, and wherever they went, there followed a revival of popery.

> “Nígbà tí wọ́n bá farahàn gẹ́gẹ́ bí ọmọ ẹgbẹ́ àjọ wọn, wọ́n máa ń wọ aṣọ ìwà-mímọ́, wọ́n sì máa ń bẹ àwọn ẹ̀wọ̀n àti àwọn ilé ìwòsàn wò, tí wọ́n ń ṣe ìránṣẹ́ fún àwọn aláìsàn àti àwọn talakà, tí wọ́n ń jẹ́wọ́ pé àwọn ti kọ ayé sílẹ̀, tí wọ́n sì ru orúkọ mímọ́ Jésù, ẹni tí ó ń yí ká ní ṣíṣe rere. Ṣùgbọ́n lábẹ́ ìrí òde aláìlẹ́bi yìí, àwọn ète tí ó burú jù lọ àti tí ó pa ni wọ́n sábà máa ń fi pamọ́. Ìlànà pàtàkì kan ti àjọ náà ni pé, òpin ni ó ń dá ọ̀nà láre. Gẹ́gẹ́ bí òfin yìí, irọ́, olè jíjí, ìbúra èké, ìpànìyàn, kì í ṣe pé a lè dárí jì wọ́n nìkan, bí kò ṣe pé wọ́n jẹ́ ohun ìyìn, nígbà tí wọ́n bá ń ṣiṣẹ́ fún àǹfààní ìjọ. Nípasẹ̀ onírúurú ìpara, àwọn Jesuitì wọ inú àwọn ipò ìjọba lọ díẹ̀díẹ̀, wọ́n sì gòkè dé ibi tí wọ́n ti di olùgbani-nímọ̀ràn àwọn ọba, tí wọ́n sì ń dá ìlànà àwọn orílẹ̀-èdè lórí. Wọ́n di ìránṣẹ́ láti máa ṣe bí amí lórí àwọn olúwa wọn. Wọ́n dá àwọn kọ́lẹ́jì sílẹ̀ fún àwọn ọmọ àwọn ọmọ-aládé àti àwọn ọlọ́lá, àti àwọn ilé-ìwé fún àwọn ènìyàn gbogbo; àwọn ọmọ àwọn òbí Pùròtẹ́sítáǹtì sì ni a fà sínú pípa àwọn ààtò àdúrà Pópù mọ́. Gbogbo ọlá-òde àti ìfihàn ìgbéraga ìjọsìn Romu ni a lò láti da ọkàn rú, láti yọ ojú mọ́lẹ̀, àti láti mú ìrònú ènìyàn ní ẹrú; bẹ́ẹ̀ ni òmìnira tí àwọn baba ti ṣiṣẹ́ takuntakun tí wọ́n sì ta ẹ̀jẹ̀ wọn fún ni àwọn ọmọ ta. Àwọn Jesuitì tàn ká Yúróòpù ní kíákíá, ní gbogbo ibi tí wọ́n sì bá lọ, ìjíǹde Pópérì máa ń tẹ̀ lé e.”

> “To give them greater power, a bull was issued re-establishing the inquisition. Notwithstanding the general abhorrence with which it was regarded, even in Catholic countries, this terrible tribunal was again set up by popish rulers, and atrocities too terrible to bear the light of day were repeated in its secret dungeons. In many countries, thousands upon thousands of the very flower of the nation, the purest and noblest, the most intellectual and highly educated, pious and devoted pastors, industrious and patriotic citizens, brilliant scholars, talented artists, skillful artisans, were slain or forced to flee to other lands.

> “Láti fún wọn ní agbára tí ó pọ̀ sí i, a fi bull kan jáde tí ó tún fi ìdájọ́ ẹ̀sìn inquisition kalẹ̀. Láìka ìkórìíra gbogbogbò tí a fi ń wo ó sí, àní ní àwọn orílẹ̀-èdè Kátólíìkì pàápàá, ilé-ẹjọ́ ẹlẹ́rùjéjẹ yìí tún ni a gbé kalẹ̀ lábẹ́ àwọn alákòóso popish, a sì tún ṣe àwọn ìwà ìkà tí ó burú jù láti fara da ìmọ́lẹ̀ ọ̀sán lọ nínú àwọn àhámọ́ aṣínà rẹ̀. Ní ọ̀pọ̀ orílẹ̀-èdè, ẹgbẹẹgbẹ̀rún lórí ẹgbẹẹgbẹ̀rún lára ohun tí ó dára jù lọ nínú orílẹ̀-èdè náà gan-an, àwọn tí ó mọ́ jù lọ tí wọ́n sì ní ìwà ọlọ́lá jù lọ, àwọn tí ó ní òye jù lọ tí wọ́n sì kàwé gidigidi, àwọn olùṣọ́-àgùntàn olùfọkànsìn tí wọ́n sì ya ara wọn sí mímọ́, àwọn ará ìlú aláṣiṣẹ́ takuntakun tí wọ́n sì nífẹ̀ẹ́ ilẹ̀ wọn, àwọn akẹ́kọ̀ọ́/ọ̀mọ̀wé títayọ, àwọn olórin aláyọ̀nda, àwọn oníṣẹ́ ọwọ́ amòye, ni a pa tàbí fi ipa mú wọn sá lọ sí àwọn ilẹ̀ mìíràn.

> “Such were the means which Rome had invoked to quench the light of the Reformation, to withdraw from men the Bible, and to restore the ignorance and superstition of the Dark Ages. But under God’s blessing and the labors of those noble men whom He had raised up to succeed Luther, Protestantism was not overthrown. Not to the favor or arms of princes was it to owe its strength. The smallest countries, the humblest and least powerful nations, became its strongholds. It was little Geneva in the midst of mighty foes plotting her destruction; it was Holland on her sandbanks by the northern sea, wrestling against the tyranny of Spain, then the greatest and most opulent of kingdoms; it was bleak, sterile Sweden, that gained victories for the Reformation.” The Great Controversy, 234, 235.

> “Bẹ́ẹ̀ ni àwọn ọ̀nà tí Róòmù ti lò láti pa ìmọ́lẹ̀ Àtúnṣe Ìgbàgbọ́ run, láti gba Bíbélì kúrò lọ́wọ́ ènìyàn, àti láti mú àìmọ̀kan àti ìgbàgbọ́ asán ti Àwọn Ọjọ́ Òkùnkùn padà bọ̀. Ṣùgbọ́n lábẹ́ ìbùkún Ọlọ́run àti iṣẹ́ àṣekára àwọn ọkùnrin ọlọ́lá wọ̀nyẹn tí Ó gbé dìde láti tẹ̀ síwájú lẹ́yìn Luther, a kò borí Pùrótẹ́sítáǹtì. Kì í ṣe ojú rere tàbí agbára ológun àwọn ọmọ-aládé ni yóò fi ní agbára rẹ̀. Àwọn orílẹ̀-èdè kéékèèké jùlọ, àwọn orílẹ̀-èdè onírẹ̀lẹ̀ jùlọ tí kò sì lágbára púpọ̀, ni wọ́n di odi agbára rẹ̀. Jinéfà kékeré ni, láàárín àwọn ọ̀tá alágbára tí ń gbèrò ìparun rẹ̀; Hólándì ni, lórí àwọn etí-iyanrìn rẹ̀ lẹ́gbẹ̀ẹ́ Òkun Àríwá, tí ń jà takuntakun sí ìwà-ìkà Sípéènì, tí ó jẹ́ nígbà náà ìjọba tí ó tóbi jùlọ tí ó sì lọ́rọ̀ jùlọ; Swídìnì aláwọ̀-fúùfù, aláìso èso ni, tí ó ṣẹ́gun fún Àtúnṣe Ìgbàgbọ́.” The Great Controversy, 234, 235.

The Catholic church did all they could to hide the Bible from men, by claiming their pagan traditions and customs are above God’s Word. The leaders of Laodicean Adventism will not take dissenters to court over the writings of Ellen White, but Catholics professing to be the leaders of Battle Creek will. The very essence of the beast of Catholicism is employing secular power to accomplish religious purposes. When Adventism sought the legal secular power to manage its institutions, the fruits of their ”holy order” can be seen.

Ìjọ Kátólíìkì ṣe gbogbo ohun tí wọ́n lè ṣe láti fi Bíbélì pamọ́ kúrò lọ́dọ̀ ènìyàn, nípa pípe àwọn àṣà àti ìṣe kèfèrí wọn ní ohun tí ó ga ju Ọ̀rọ̀ Ọlọ́run lọ. Àwọn aṣáájú Adventism ti Laodicea kì yóò mú àwọn alátakò lọ sí ilé ẹjọ́ nítorí àwọn ìkọ̀wé Ellen White, ṣùgbọ́n àwọn Kátólíìkì tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí àwọn aṣáájú Battle Creek yóò ṣe bẹ́ẹ̀. Kókó-ìwà gidi gan-an ti ẹranko Kátólíìsìmù ni lílo agbára ayé láti mú àwọn ète ẹ̀sìn ṣẹ. Nígbà tí Adventism wá agbára òfin ti ayé láti ṣàkóso àwọn ilé-iṣẹ́ rẹ̀, a lè rí àwọn èso “ètò mímọ́” wọn.

In the context of the Spanish Inquisitions auto-da-fé (act of faith) ceremonies, the reed and cross appear as symbolic elements tied to Christ’s crucifixion. The reed refers to the mock scepter placed in Jesus’ hand during his crowning with thorns, used by Roman soldiers to strike him, symbolizing mockery, suffering, and scorn.

Nínú àyíká àwọn ayẹyẹ auto-da-fé (ìṣe ìgbàgbọ́) ti Ìwádìí Ẹ̀sùn Ìgbàgbọ́ ti Sípéènì, ọ̀pá esùsù àti àgbélébùú fara hàn gẹ́gẹ́ bí àwọn àmì àpẹẹrẹ tí a so mọ́ ìkàn mọ́ àgbélébùú Kristi. Ọ̀pá esùsù náà tọ́ka sí ọ̀pá aládé ẹlẹ́yà tí a fi sínú ọwọ́ Jésù nígbà tí a fi ẹ̀gún dé é lórí, èyí tí àwọn ọmọ-ogun Romu lò láti fi nà án, tí ó ń ṣàpẹẹrẹ ẹ̀gàn, ìjìyà, àti àbùkù.

The cross is prominently featured in auto-da-fé processions. A green cross (often veiled in black crepe) served as the emblem of the Inquisition, carried in a separate preparatory procession the day before and displayed during the event. It symbolized the tribunal’s authority.

A máa ń fi àgbélébùú hàn kedere nínú àwọn ìrìnàjò auto-da-fé. Àgbélébùú ewé kan (tí a sábà máa ń bo pẹ̀lú aṣọ crêpe dúdú) ni ó jẹ́ ààmì Ìgbẹ́jọ́ Ìwádìí Ìgbàgbọ́, tí a máa ń gbé nínú ìrìnàjò ìmúrasílẹ̀ ọ̀tọ̀ ní ọjọ́ ṣáájú, tí a sì tún máa ń fi hàn nígbà ìṣẹ̀lẹ̀ náà. Ó ṣàpẹẹrẹ àṣẹ ilé-ẹjọ́ náà.

Proscribing of goods refers to the confiscation (sequestration or proscription) of a convicted person’s property, a common Inquisition penalty to fund the tribunal and punish heresy. This was publicly announced in the auto-da-fé sentences, emphasizing public humiliation and deterrence.

Ìfìdíwọ̀n tàbí ìtìjàde ohun-ìní túmọ̀ sí ìgbàwọ̀n lọ́wọ́ ohun-ìní ẹni tí a ti dá lẹ́bi, ìyẹn ìtẹ̀wọ́gbà tàbí ìfìdíwọ̀n ohun-ìní rẹ̀, èyí tí ó jẹ́ ìjìyà tí Ìwádìí Inquisition máa ń lò lọ́pọ̀ ìgbà láti fi pèsè ìnáwó fún ilé ẹjọ́ náà àti láti fi jẹ̀bi ẹ̀kọ́-àdàkàdekè. A máa ń kéde èyí ní gbangba nínú àwọn ìdájọ́ auto-da-fé, ní fífi ìtìjú ní gbangba àti ìdènà hàn gẹ́gẹ́ bí ohun tí a fi ń tẹnumọ́.

The writings of Ellen G. White clearly and conclusively condemn the leadership that will proscribe her writings in an attempt to silence the song of the vineyard being sung, but it is the last action of an unholy order, just before they manifest their characters openly at the Sunday law. A “Catholic procession,” aligns with 25 ancient men bowing to the sun. In the following four paragraphs, the first paragraph sets forth the “professed people of God,” in the “last days.” The passage clearly teaches that in the last days, Seventh-day Adventist ministers will in “churches and in large gatherings in the open air,” “urge upon the people the necessity of keeping the first day of the week.”

Àwọn ìkọ̀wé Ellen G. White dá lẹ́bi ìdarí náà ní kedere, ní ìparí tí kò sí àríyànjiyàn, ìdarí tí yóò fi òfin de àwọn ìkọ̀wé rẹ̀ nítorí ìgbìyànjú láti pa orin ọgbà àjàrà tí a ń kọ́ mọ́, ṣùgbọ́n ìyẹn ni ìṣe ìkẹyìn ti ètò aláìmọ́ kan, díẹ̀ kí wọ́n tó fi ìwà wọn hàn ní gbangba nígbà òfin Ọjọ́ Àìkú. “Ìrìn àjò Kátólíìkì,” bá àwọn ọkùnrin àtijọ́ mẹ́ẹ̀dógún-lé-lógún tí wọ́n ń tẹrí ba fún oòrùn mu. Nínú àwọn ìpínrọ̀ mẹ́rin tó tẹ̀ lé e yìí, ìpínrọ̀ àkọ́kọ́ fi “àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́wọ́” hàn, nínú “àwọn ọjọ́ ìkẹyìn.” Àyọkà náà kọ́ni ní kedere pé ní àwọn ọjọ́ ìkẹyìn, àwọn òjíṣẹ́ Seventh-day Adventist yóò, nínú “àwọn ìjọ àti nínú àwọn ìpéjọ ńlá níta gbangba,” “rọ àwọn ènìyàn láti rí i pé ó jẹ́ dandan láti pa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́.”

> “The Lord has a controversy with his professed people in these last days. In this controversy men in responsible positions will take a course directly opposite to that pursued by Nehemiah. They will not only ignore and despise the Sabbath themselves, but they will try to keep it from others by burying it beneath the rubbish of custom and tradition. In churches and in large gatherings in the open air, ministers will urge upon the people the necessity of keeping the first day of the week. There are calamities on sea and land: and these calamities will increase, one disaster following close upon another; and the little band of conscientious Sabbath-keepers will be pointed out as the ones who are bringing the wrath of God upon the world by their disregard of Sunday.”

> “Olúwa ní ẹjọ́ kan pẹ̀lú àwọn ènìyàn rẹ̀ tí wọ́n jẹ́wọ́ orúkọ rẹ̀ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Nínú ẹjọ́ yìí, àwọn ènìyàn tí wọ́n wà ní ipò ojúṣe yóò gba ọ̀nà kan tí ó tako tààrà sí ọ̀nà tí Nehemiah gbà. Kì í ṣe pé àwọn tìkára wọn nìkan ni wọn yóò ṣàìka tí wọn yóò sì gàn ọjọ́ ìsinmi náà, ṣùgbọ́n wọn yóò gbìyànjú láti dá a dúró kúrò lọ́wọ́ àwọn ẹlòmíràn pẹ̀lú, nípa ṣíṣe ìsìnkú rẹ̀ sábẹ́ àkúnya àṣà àti ìtàn àtọwọ́dọwọ́. Nínú àwọn ìjọ àti nínú àwọn àpéjọ ńlá níta gbangba, àwọn ìránṣẹ́ ìhìnrere yóò fi kúnlẹ̀ lé àwọn ènìyàn lọ́rùn nípa ìdí tí ó fi yẹ kí wọ́n máa pa ọjọ́ kìíní ọ̀sẹ̀ mọ́. Àwọn àjálù wà lórí òkun àti lórí ilẹ̀: àwọn àjálù wọ̀nyí yóò sì máa pọ̀ sí i, ìparun kan yóò máa tọ̀ lẹ́yìn òmíràn ní kùtùkùtù; a ó sì tọ́ka sí ẹgbẹ́ kékeré àwọn olùpa ọjọ́ ìsinmi tí ẹ̀rí ọkàn wọn mọ́ gẹ́gẹ́ bí àwọn tí wọ́n ń mú ìbínú Ọlọ́run wá sórí ayé nítorí àìka ọjọ́ Àìkú wọn.”

This is clearly identifying Seventh-day Adventists as the “professed people of God” who will encourage Sunday keeping, and that they will also point “out” “the little band of conscientious Sabbath-keepers.” The next paragraph she emphasizes that the persecution of past ages will be repeated. The previous paragraph ended with her identifying the professed people of God in contrast with those she says are conscientious Sabbath-keepers. She then introduces past histories, and warns those histories will be repeated in the latter days. She is very clear.

Èyí ń fi ìdánimọ̀ kedere hàn pé àwọn Aládẹ́fẹ̀ Òní ti Ọjọ́ Kẹje ni “àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́wọ́,” tí yóò sì máa gbé ìtọ́jú ọjọ́ Àìkú lárugẹ, àti pé wọn yóò tún tọ́ka “síta” sí “ẹgbẹ́ kékeré àwọn olùpa Sábáàtì mọ́ pẹ̀lú ẹ̀rí ọkàn.” Nínú paragirafi tó tẹ̀lé e, ó tẹnumọ́ pé inúnibíni àwọn ìgbà àtijọ́ yóò tún ṣẹlẹ̀. Paragirafi tó ṣáájú parí nígbà tí ó ti fi ìdánimọ̀ hàn fún àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́wọ́ ní ìyàtọ̀ sí àwọn tí ó pè ní àwọn olùpa Sábáàtì mọ́ pẹ̀lú ẹ̀rí ọkàn. Lẹ́yìn náà, ó mú àwọn ìtàn ìgbà àtijọ́ wá síwájú, ó sì kìlọ̀ pé àwọn ìtàn wọ̀nyí yóò tún ara wọn ṣe ní àwọn ọjọ́ ìkẹyìn. Ó ṣe kedere gidigidi.

> “Satan urges this falsehood that he may take the world captive. It is his plan to compel men to accept errors. He takes an active part in the promulgation of all false religions, and will stop at nothing in his efforts to enforce erroneous doctrines. Under a cloak of religious zeal, men, influenced by his spirit, have invented the most cruel tortures for their fellow-men, and have inflicted the most awful sufferings upon them. Satan and his agents have the same spirit still; and the history of the past will be repeated in our day.

> “Satani ń tẹnu mọ́ irọ́ yìí kí ó lè mú ayé ní ìgbèkùn. Ètò rẹ̀ ni láti fi agbára mú ènìyàn gba àwọn ìṣìnà. Ó ń kó ipa gidi nínú ìtànkálẹ̀ gbogbo ẹ̀sìn èké, kò sì ní dá sí ohunkóhun nínú ìsapá rẹ̀ láti fi agbára múni tẹ̀lé àwọn ẹ̀kọ́ àṣìṣe. Lábẹ́ àṣọ ìtara ẹ̀sìn, àwọn ènìyàn tí ẹ̀mí rẹ̀ ti ní ipa lórí wọn ti dá àwọn ìyà ìnira tí ó burú jùlọ sílẹ̀ fún àwọn ẹlẹgbẹ́ wọn, wọ́n sì ti fi àwọn ìjìyà tí ó bani lẹ́rù jùlọ kún wọn lórí. Satani àti àwọn òjíṣẹ́ rẹ̀ ṣì ní ẹ̀mí kan náà; ìtàn ìgbà àtijọ́ yóò sì tún ara rẹ̀ ṣe ní ọjọ́ wa.

> “There are men who have set their minds and will to accomplish evil; in the dark recesses of their hearts they have resolved what crimes they will commit. These men are self-deceived. They have rejected God’s great rule of right, and in its stead have erected a standard of their own, and comparing themselves with this standard they pronounce themselves holy. The Lord will permit them to reveal what is in their hearts, to act out the spirit of the master that controls them. He will let them show their hatred of his law in their treatment of those who are loyal to its requirements. They will be actuated by the same spirit of religious frenzy that goaded on the mob that crucified Christ; church and State will be united in the same corrupt harmony.

> “Àwọn ènìyàn kan wà tí wọ́n ti fi ọkàn àti ìfẹ́-inú wọn sí mímú ibi ṣẹ; nínú àwọn ibi jíjinlẹ̀ òkùnkùn ọkàn wọn ni wọ́n ti pinnu àwọn ìwà ọ̀daràn tí wọ́n yóò ṣe. Àwọn ènìyàn wọ̀nyí ń tàn ara wọn jẹ. Wọ́n ti kọ àkóso ńlá Ọlọ́run ti òdodo sílẹ̀, dípò rẹ̀ ni wọ́n sì ti gbé ìwọ̀n tiwọn kalẹ̀, nípa fífi ara wọn wé ìwọ̀n yìí ni wọ́n sì ń kéde ara wọn ní mímọ́. Olúwa yóò jẹ́ kí wọ́n fi ohun tí ó wà nínú ọkàn wọn hàn, kí wọ́n sì ṣe ìṣe ẹ̀mí olúwa tí ń ṣàkóso wọn. Yóò jẹ́ kí wọ́n fi ìkórìíra wọn sí òfin rẹ̀ hàn nínú ìbáṣe wọn pẹ̀lú àwọn tí wọ́n jẹ́ olóòtítọ́ sí àwọn ohun tí ó béèrè. Ẹ̀mí ìgbóná-ẹ̀sìn kan náà tí ó ru ìjọ ènìyàn náà sókè láti kàn Kristi mọ́ àgbélébùú ni yóò mú wọn ṣiṣẹ́. Ìjọ àti Ìpínlẹ̀ yóò ṣọ̀kan nínú ìbámu ìbàjẹ́ kan náà.”

> “The church of today has followed in the steps of the Jews of old, who set aside the commandments of God for their own traditions. She has changed the ordinance, broken the everlasting covenant, and now, as then, pride, unbelief, and infidelity are the result. Her true condition is set forth in these words from the song of Moses: ‘They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation. Do ye thus requite the Lord, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?’” Review and Herald, March 18, 1884.

> “Ijọ ti òní ti tẹ̀ lé ìṣísẹ̀ àwọn Júù ìgbà àtijọ́, tí wọ́n fi àwọn àṣẹ Ọlọ́run sílẹ̀ nítorí àṣà tiwọn. Ó ti yí ìlànà náà padà, ó ti rú májẹ̀mú àìnípẹ̀kun, àti nísinsin yìí, gẹ́gẹ́ bí ó ti rí nígbà náà, ìgbéraga, àìgbàgbọ́, àti àìṣòótọ́ ni àbájáde rẹ̀. Ipo òtítọ́ rẹ̀ ni a fi hàn nínú àwọn ọ̀rọ̀ wọ̀nyí láti inú orin Mose: ‘Wọ́n ti ba ara wọn jẹ́, àbààwọ́n wọn kì í ṣe àbààwọ́n àwọn ọmọ rẹ̀; ìran aláìmójútó àti oníkẹ̀ ni wọ́n. Ṣé báyìí ni ẹ̀yin yóò ṣe san èyí padà fún Olúwa, ẹ̀yin ènìyàn aṣiwèrè àti aláìgbọ́n? Ṣé kì í ṣe òun ni Baba rẹ tí ó rà ọ? Ṣé kò ṣẹ̀dá rẹ, tí ó sì fi ọ múlẹ̀?’” Review and Herald, March 18, 1884.

There is passage after passage in the Spirit of Prophecy identifying the latter-day persecution of God’s faithful, and the “church of today” which she is identifying is not Christianity in general, it is the church she repeatedly identifies as being typified by the Jewish church. Those clear passages in her writings are the motivation for the Seventh-day Adventist church to attempt to place restrictions upon the writings of Sister White, as her dream so aptly identifies. Their actions against her writings, which were the obvious goods of her house that are to be proscribed by the leaders of Battle Creek who changed into a holy order of Catholicism. Their attack upon her writings is also represented by the attack upon Jeremiah’s writings. Ellen White’s dream is a second witness to Jeremiah’s writings being burned.

Ìpínrọ̀ lẹ́yìn ìpínrọ̀ wà nínú Ẹ̀mí Àsọtẹ́lẹ̀ tí ń fi inúnibíni ìkẹyìn-ọjọ́ sí àwọn olóòótọ́ Ọlọ́run hàn gbangba, àti pé “ìjọ ti òní” tí òun ń tọ́ka sí kì í ṣe ìsìn Kristẹni lápapọ̀, bí kò ṣe ìjọ náà gan-an tí òun ti ń fi ìwàràpadà sọ̀rọ̀ rẹ̀ léraléra gẹ́gẹ́ bí èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ Júù. Àwọn ìpínrọ̀ kedere wọ̀nyí nínú àwọn ìkọ̀wé rẹ̀ ni ìdí tí ìjọ Seventh-day Adventist fi ń gbìyànjú láti fi àwọn ìdènà kan lé àwọn ìkọ̀wé Sister White lórí, gẹ́gẹ́ bí àlá rẹ̀ ti fi hàn lọ́nà tó bá a mu gan-an. Ìṣe wọn sí àwọn ìkọ̀wé rẹ̀, èyí tí ó jẹ́ àwọn ohun ìní ilé rẹ̀ tí ó hàn gbangba tí a ó fi léfin dé lórí láti ọwọ́ àwọn aṣáájú Battle Creek tí wọ́n yí padà di àṣẹ mímọ́ ti Kátólíìkì. Ìkọlù wọn sí àwọn ìkọ̀wé rẹ̀ ni a tún ṣàfihàn nípasẹ̀ ìkọlù sí àwọn ìkọ̀wé Jeremiah. Àlá Ellen White jẹ́ ẹlẹ́rìí kejì sí jíjona àwọn ìkọ̀wé Jeremiah.

In the third generation of Laodicean Adventism compromise was the predominant theme. The third generation is represented by the church of Pergamos. Beginning with the publication of W. W. Prescott’s book titled The Doctrine of Christ in 1919, through to the publication of Questions on Doctrine in 1957, marks a period of transition represented by an alpha publication and ending with an omega publication. The first book represented W. W. Prescott’s rejection of the Lion of the tribe of Judah, for the apostate Protestant view of Christ. Prescott’s book, aptly titled The Doctrine of Christ, gutted the Millerite prophetic message, leaving the empty definition of Jesus that is worshipped by Catholicism and apostate Protestantism. The last book in that generation defines a sanctification and justification that destroys God’s law, His justice and mercy. Ancient Israel was given the responsibility to be the depositaries of God’s law, and Adventism was to be the depositaries of not only God’s law, but also His prophetic Word. In 1919 a book that rejected the defense of God’s prophetic Word, marking the beginning of the third generation of Laodicean Adventism that ended with a book that rejects God’s law.

Nínú ìran kẹta ti Àdífẹ́ntìsìmù Laodíṣíà, ìbáwọ́ sí ìfaradàpọ̀ ni kókó-ọrọ̀ tí ó ṣe àkóso. Ìran kẹta ni a ṣojú fún nípasẹ̀ ìjọ Pẹgámù. Láti ìbẹ̀rẹ̀ pẹ̀lú ìtẹ̀jáde ìwé W. W. Prescott tí a pè ní The Doctrine of Christ ní ọdún 1919, títí dé ìtẹ̀jáde Questions on Doctrine ní ọdún 1957, ni a fi àmì sí gẹ́gẹ́ bí àkókò ìyípadà tí ìtẹ̀jáde alpha dúró fún, tí ó sì parí pẹ̀lú ìtẹ̀jáde omega. Ìwé àkọ́kọ́ náà ṣojú fún ìkọ̀sílẹ̀ W. W. Prescott sí Kìnìún ẹ̀yà Júdà, nítorí ìwòye Kristi ti Pùrótẹ́sítáǹtì apẹ̀yìndà. Ìwé Prescott, tí a tọ́ka sí pẹ̀lú àkọlé tó yẹ, The Doctrine of Christ, fa ìhìnrere àsọtẹ́lẹ̀ Míléràítì jáde patapata, ó fi ìtumọ̀ òfo ti Jésù sílẹ̀ tí Kátólíìkìsìmù àti Pùrótẹ́sítáǹtì apẹ̀yìndà ń jọ́sìn. Ìwé ìkẹyìn nínú ìran náà túmọ̀ ìsọdimímọ́ àti ìdáláre ní ọ̀nà tí ó run òfin Ọlọ́run, òdodo Rẹ̀, àti àánú Rẹ̀. A fi ojúṣe lé Ísírẹ́lì àtijọ́ lọ́wọ́ láti jẹ́ alábójútó òfin Ọlọ́run, bẹ́ẹ̀ sì ni Àdífẹ́ntìsìmù yóò jẹ́ alábójútó kì í ṣe òfin Ọlọ́run nìkan, ṣùgbọ́n Ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ pẹ̀lú. Ní ọdún 1919, ìwé kan tí ó kọ ìdáàbò bo Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ni a tẹ̀ jáde, tí ó fi àmì sí ìbẹ̀rẹ̀ ìran kẹta ti Àdífẹ́ntìsìmù Laodíṣíà, èyí tí ó parí pẹ̀lú ìwé kan tí ó kọ òfin Ọlọ́run.

> “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 àìlèro ọkàn hàn ní ìtara, tí o sì jẹ́ pé nípasẹ̀ ìgbéraga àti ìdá ara rẹ lẹ́bi gẹ́gẹ́ bí olódodo, o kò jẹ́wọ́ àṣìṣe rẹ, a ó fi ọ sílẹ̀ lábẹ́ ìdánwò Sátánì. Bí ó bá jẹ́ pé nígbà tí Olúwa bá fi àwọn àṣìṣe rẹ hàn ọ, o kò ronúpìwàdà tàbí jẹ́wọ́ wọn, ìtọ́jú àtọ́runwá rẹ yóò mú ọ kọjá lórí ilẹ̀ náà léraléra. A ó fi ọ sílẹ̀ láti máa ṣe àṣìṣe tí ó jọ irú èyí kan náà, ìwọ yóò sì máa bá a lọ láìní ọgbọ́n, ìwọ yóò pe ẹ̀ṣẹ̀ ní òdodo, àti òdodo ní ẹ̀ṣẹ̀. Ọ̀pọ̀lọpọ̀ ẹ̀tàn tí yóò borí ní àwọn ọjọ́ ìkẹyìn wọ̀nyí yóò yí ọ ká, ìwọ yóò sì yí àwọn olórí padà, ìwọ kì yóò sì mọ̀ pé o ti ṣe bẹ́ẹ̀.” Review and Herald, December 16, 1890.

Pergamos, the third church led to Thyatira, the papal church, which is the fourth generation, when the 25 men bow to the symbol of Thyatira’s authority.

Págámù, ìjọ kẹta, yọrí sí Tiatira, ìjọ páápà, èyí tí ó jẹ́ ìran kẹrin, nígbà tí àwọn ọkùnrin méjìlélógún náà foríbalẹ̀ fún ààmì àṣẹ Tiatira.

> “The regulation adopted by the early colonists, of permitting only members of the church to vote or to hold office in the civil government, led to most pernicious results. This measure had been accepted as a means of preserving the purity of the state, but it resulted in the corruption of the church. A profession of religion being the condition of suffrage and officeholding, many, actuated solely by motives of worldly policy, united with the church without a change of heart. Thus the churches came to consist, to a considerable extent, of unconverted persons; and even in the ministry were those who not only held errors of doctrine, but who were ignorant of the renewing power of the Holy Spirit. Thus again was demonstrated the evil results, so often witnessed in the history of the church from the days of Constantine to the present, of attempting to build up the church by the aid of the state, of appealing to the secular power in support of the gospel of Him who declared: ‘My kingdom is not of this world.’ John 18:36. The union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” The Great Controversy, 297.

> “Ìlànà tí àwọn àkọ́kọ́ olùgbé-ilẹ̀ amúnisìn gbà, ti fífi ààyè fún àwọn ọmọ ìjọ nìkan láti dìbò tàbí láti di ipò nínú ìjọba aráyé, yọrí sí àwọn àbájáde búburú jùlọ. A ti gba ìgbésẹ̀ yìí gẹ́gẹ́ bí ọ̀nà láti pa mímọ́ ìpínlẹ̀ mọ́, ṣùgbọ́n ó yọrí sí ìbàjẹ́ ìjọ. Níwọ̀n bí ìjẹ́wọ́ ẹ̀sìn ti di ìpèníjà fún ẹ̀tọ́ ìdìbò àti mímú ipò ìjọba, ọ̀pọ̀ ènìyàn, tí ìdí ìlànà ayé nìkan ń sún, darapọ̀ mọ́ ìjọ láìsí ìyípadà ọkàn. Báyìí ni ó ṣe ṣẹlẹ̀ pé àwọn ìjọ bẹ̀rẹ̀ sí í kún, ní ìwọ̀n tí kì í ṣe kékeré, fún àwọn ènìyàn tí a kò tíì yí padà; àní nínú iṣẹ́ ìránṣẹ́ náà pẹ̀lú ni àwọn tí kì í ṣe pé wọ́n di àwọn àṣìṣe ẹ̀kọ́ mú nìkan, ṣùgbọ́n tí wọ́n tún jẹ́ aláìmọ̀ nípa agbára ìtúntò Ẹ̀mí Mímọ́. Nípa èyí, a tún fi àbájáde búburú hàn gbangba, gẹ́gẹ́ bí a ti sábà máa rí nínú ìtàn ìjọ láti ọjọ́ Constantine títí di òní, nípa ìgbìyànjú láti kọ́ ìjọ sílẹ̀ pẹ̀lú ìrànlọ́wọ́ ìpínlẹ̀, àti láti pe agbára ayé wá láti ṣe atilẹ́yìn fún ìhìnrere Ẹni tí ó kéde pé: ‘Ìjọba mi kì í ṣe ti ayé yìí.’ John 18:36. Ìṣọ̀kan ìjọ pẹ̀lú ìpínlẹ̀, bí ìwọ̀n rẹ̀ bá tilẹ̀ jẹ́ kékeré tó, bí ó tilẹ̀ lè dàbí ẹni pé ó ń mú ayé sún mọ́ ìjọ, ní ti gidi kò ṣe ohun mìíràn bí kò ṣe láti mú ìjọ sún mọ́ ayé.” The Great Controversy, 297.

The “union of the church with the state, be the degree never so slight, while it may appear to bring the world nearer to the church, does in reality but bring the church nearer to the world.” On May 18, 1977, Bert B. Beach (a director in the church’s Northern Europe-West Africa Division and involved in interchurch relations) presented a gold-covered medallion to the antichrist, Pope Paul VI during a group audience in Rome. It was part of a meeting of the Conference of Secretaries of World Confessional Families. The event was reported in the Adventist Review (August 11, 1977) and noted by Religious News Service as the first time an official SDA representative met a Pontiff.

“ìṣọ̀kan ìjọ pẹ̀lú ìpínlẹ̀, bó tiẹ̀ jẹ́ pé ìwọ̀n rẹ̀ kéré gan-an, bí ó tilẹ̀ lè dà bí ẹni pé ó ń mú ayé sún mọ́ ìjọ, ní tòótọ́ kò ṣe nǹkan míì ju pé ó ń mú ìjọ sún mọ́ ayé lọ.” Ní May 18, 1977, Bert B. Beach (olùdarí kan nínú Northern Europe-West Africa Division ti ìjọ náà, ẹni tí ó sì ní ìbáṣepọ̀ pẹ̀lú àwọn ìbáṣepọ̀ àárín àwọn ìjọ) fi medallion tí a fi wúrà bo fún aṣòdì sí Kristi, Pope Paul VI, nígbà ìgbọ́ràn ẹgbẹ́ kan ní Rome. Ó jẹ́ apá kan nínú ìpàdé Conference of Secretaries of World Confessional Families. Wọ́n ròyìn iṣẹ̀lẹ̀ náà nínú Adventist Review (August 11, 1977), Religious News Service sì ṣe àkíyèsí rẹ̀ gẹ́gẹ́ bí ìgbà àkọ́kọ́ tí aṣojú SDA aláṣẹ kan pàdé Pontiff kan.

> “The Lord has pronounced a curse upon those who take from or add to the Scriptures. The great I AM has decided what shall constitute the rule of faith and doctrine, and he has designed that the Bible shall be a household book. The church that holds to the word of God is irreconcilably separated from Rome. Protestants were once thus apart from this great church of apostasy, but they have approached more nearly to her, and are still in the path of reconciliation to the Church of Rome. Rome never changes. Her principles have not altered in the least. She has not lessened the breach between herself and Protestants; they have done all the advancing. But what does this argue for the Protestantism of this day? It is the rejection of Bible truth which makes men approach to infidelity. It is a backsliding church that lessens the distance between itself and the Papacy.

> “Oluwa ti kéde ègún lé àwọn tí ń yọ kúrò nínú Ìwé Mímọ́ tàbí tí ń fi kún un. Èmi Ńlá náà ti pinnu ohun tí yóò jẹ́ ìlànà ìgbàgbọ́ àti ẹ̀kọ́ ìsìn, ó sì ti pèsè pé kí Bíbélì jẹ́ ìwé ìdílé. Ìjọ tí ó dúró lórí ọ̀rọ̀ Ọlọ́run ti yà sọ́tọ̀ kúrò ní ọwọ́ Róòmù ní ọ̀nà tí kò ṣeé bá wọn làjà. Nígbà kan rí, àwọn Pùròtẹ́sítáǹtì wà ní ìyapa báyìí kúrò lọ́dọ̀ ìjọ ńlá yìí ti ìṣọ̀tẹ̀-ìgbàgbọ́, ṣùgbọ́n wọ́n ti sún mọ́ ọn sí i, wọ́n sì ṣì wà lórí ọ̀nà ìlàjà padà sí Ìjọ ti Róòmù. Róòmù kì í yípadà láéláé. Àwọn ìlànà rẹ̀ kò tíì yí padà rárá. Kò dín àlàfo tó wà láàárín ara rẹ̀ àti àwọn Pùròtẹ́sítáǹtì kù; àwọn náà ni wọ́n ti ń ṣe gbogbo ìlọsíwájú náà. Ṣùgbọ́n kí ni èyí ń fi hàn nípa ìsìn Pùròtẹ́sítáǹtì ti òní? Ìkọ̀sílẹ̀ òtítọ́ Bíbélì ni ó ń mú kí ènìyàn sún mọ́ àìgbàgbọ́. Ìjọ tí ó ti yí padà sẹ́yìn ni ó ń dín ìjìnnà tó wà láàárín ara rẹ̀ àti Pápá kù.”

> “It is souls like Luther, Cranmer, Ridley, Hooper, and the thousands of noble men who were martyrs for the truth’s sake, who are the true Protestants. They stood as faithful sentinels of truth, declaring that Protestantism is incapable of union with Romanism, but must be as far separated from the principles of the Papacy as is the east from the west. Such advocates of truth could no more harmonize with ‘the man of sin’ than could Christ and his apostles. In earlier ages the righteous felt that it was impossible to affiliate with Rome, and, though their antagonism to this system of error was maintained at risk of property and life, yet they had courage to maintain their separation, and manfully struggled for the truth. Bible truth was dearer to them than wealth, honor, or even life itself. They could not endure to see the truth buried under a mass of superstition and lying sophistry. They took the word of God in their hands, and raised the standard of truth before the people, boldly declaring that which God had revealed unto them through diligent searching of the Bible. They died the cruelest of deaths for their fidelity to God, but by their blood they purchased for us liberties and privileges that many who claim to be Protestants are easily yielding up to the power of evil. But shall we yield up these dearly bought privileges? Shall we offer insult to the God of heaven, and, after he has freed us from the Romish yoke, again place ourselves in bondage to this antichristian power? Shall we prove our degeneracy by signing away our religious liberty, our right to worship God according to the dictates of our own conscience?

> “Àwọn ọkàn bíi ti Luther, Cranmer, Ridley, Hooper, àti ẹgbẹẹgbẹ̀rún àwọn ọkùnrin ọlọ́lá tí wọ́n di ajẹ́rìíkú nítorí òtítọ́, àwọn wọ̀nyí ni àwọn Púrótẹ́sítáǹtì tòótọ́. Wọ́n dúró gẹ́gẹ́ bí àwọn olùṣọ́ olóòtítọ́ fún òtítọ́, ní fífi í hàn gbangba pé ẹ̀sìn Púrótẹ́sítáǹtì kò lè ní ìṣọ̀kan pẹ̀lú ẹ̀sìn Róòmù, ṣùgbọ́n ó gbọdọ̀ yà sọ́tọ̀ kúrò lọ́dọ̀ àwọn ìlànà ti Pápá gẹ́gẹ́ bí ìlà-oòrùn ti jìnnà sí ìwọ̀-oòrùn. Irú àwọn agbátẹrù òtítọ́ bẹ́ẹ̀ kò lè bá “ọkùnrin ẹ̀ṣẹ̀” mu pọ̀ ju bí Kristi àti àwọn àpọ́sítélì rẹ̀ ṣe lè bá a mu pọ̀ lọ. Ní àwọn ìgbà ìṣáájú, àwọn olódodo mọ̀ pé kò ṣeé ṣe láti ní ìbáṣepọ̀ pẹ̀lú Róòmù, àti bí ó tilẹ̀ jẹ́ pé wọ́n pa ìfarahàn wọn sí ètò aṣìṣe yìí mọ́ lójú ewu ìní àti ẹ̀mí, síbẹ̀ wọ́n ní ìgboyà láti pa ìyàsọ́tọ̀ wọn mọ́, wọ́n sì fi akọni jagun fún òtítọ́. Òtítọ́ Bíbélì ṣeyebíye fún wọn ju ọrọ̀, ọlá, tàbí àní ẹ̀mí ara rẹ̀ lọ. Wọ́n kò lè fara da rí i pé a sin òtítọ́ mọ́ abẹ́ àkójọpọ̀ ìgbàgbọ́ asán àti ẹ̀tàn ọgbọ́n-ọrọ̀ irọ́. Wọ́n gbé ọ̀rọ̀ Ọlọ́run sínú ọwọ́ wọn, wọ́n sì gbé àsíá òtítọ́ sókè níwájú àwọn ènìyàn, ní kéde pẹ̀lú ìgboyà ohun tí Ọlọ́run ti ṣípayá fún wọn nípasẹ̀ àwárí pẹkipẹki nínú Bíbélì. Wọ́n kú ikú tí ó burú jù lọ nítorí ìṣòtítọ́ wọn sí Ọlọ́run, ṣùgbọ́n nípasẹ̀ ẹ̀jẹ̀ wọn ni wọ́n rà àwọn òmìnira àti àǹfààní fún wa tí ọ̀pọ̀lọpọ̀ àwọn tí ń pè ara wọn ní Púrótẹ́sítáǹtì ń fi rọọrọ fi lé agbára ibi lọ́wọ́. Ṣùgbọ́n, ṣé a ó fi àwọn àǹfààní wọ̀nyí tí a rà ní iye ńlá sílẹ̀? Ṣé a ó bu Ọlọ́run ọ̀run ní ẹ̀gàn, kí a sì tún fi ara wa sínú ẹrú agbára alátakò-Kristi yìí lẹ́yìn tí ó ti dá wa sílẹ̀ kúrò nínú àjàgà Róòmù? Ṣé a ó fi ìbàjẹ́ wa hàn nípa fífi òmìnira ẹ̀sìn wa, ẹ̀tọ́ wa láti sin Ọlọ́run gẹ́gẹ́ bí ìtọ́nisọ́nà ẹ̀rí-ọkàn tiwa, sílẹ̀?”

> “The voice of Luther, that echoed in mountains and valleys, that shook Europe as with an earthquake, summoned forth an army of noble apostles of Jesus, and the truth they advocated could not be silenced by fagots, by tortures, by dungeons, by death; and still the voices of the noble army of martyrs are telling us that the Roman power is the predicted apostasy of the last days, the mystery of iniquity which Paul saw beginning to work even in his day. Roman Catholicism is rapidly gaining ground. Popery is on the increase, and those who have turned their ears away from hearing the truth are listening to her delusive fables. Papal chapels, papal colleges, nunneries, and monasteries are on the increase, and the Protestant world seems to be asleep. Protestants are losing the mark of distinction that distinguished them from the world, and they are lessening the distance between themselves and the Roman power. They have turned away their ears from hearing the truth; they have been unwilling to accept light which God shed upon their pathway, and are therefore going into darkness. They speak with contempt of the idea that there will be a revival of the past cruel persecution on the part of Romanists and those who affiliate with them. They do not recognize the fact that the word of God fully predicts such a revival, and will not concede that the people of God in the last days shall suffer persecution, although the Bible says, ‘The dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Ohùn Luther, tí ó ń dún padà láàárín òkè ńlá àti àfonífojì, tí ó mì Yúróòpù bí ìwarìrì ilẹ̀, pè jáde ẹgbẹ́ ọmọ-ogun àwọn aposteli ọlọ́lá ti Jésù, àti òtítọ́ tí wọ́n ń gbèjà kò lè jẹ́ kí wọ́n dákẹ́ nípasẹ̀ iná ìjó, nípasẹ̀ ìyà, nípasẹ̀ túbú, nípasẹ̀ ikú; àti títí di òní àwọn ohùn ẹgbẹ́ ọmọ-ogun ọlọ́lá àwọn márítì ń sọ fún wa pé agbára Romu ni ìpẹ̀yìndà tí a ti sọ tẹ́lẹ̀ nípa rẹ̀ fún àwọn ọjọ́ ìkẹyìn, àṣírí ìwà-buburu náà tí Pọ́ọ̀lù rí i pé ó ti bẹ̀rẹ̀ sí í ṣiṣẹ́ àní ní ọjọ́ tirẹ̀. Kátólíìkì Romu ń gba ipò rẹ̀ lọ sókè ní kíákíá. Pópérì ń pọ̀ sí i, àwọn tí wọ́n sì ti yí etí wọn kúrò ní gbígbọ́ òtítọ́ ń fetí sí àwọn ìtàn ìtannijẹ rẹ̀. Àwọn ilé-ìjọsìn Pápà, àwọn kọlẹ́ẹ̀jì Pápà, àwọn ilé àwọn obìnrin ajẹ́wọ́-mímọ́, àti àwọn mọ́nástérì ń pọ̀ sí i, ayé Pùròtẹ́sítáǹtì sì dà bí ẹni pé ó ti sùn. Àwọn Pùròtẹ́sítáǹtì ń pàdánù àmì ìyàtọ̀ tí ó ya wọ́n sọ́tọ̀ kúrò lọ́dọ̀ ayé, wọ́n sì ń dín ààyè tó wà láàárín ara wọn àti agbára Romu kù. Wọ́n ti yí etí wọn kúrò ní gbígbọ́ òtítọ́; wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ọlọ́run tan sórí ọ̀nà wọn, nítorí náà wọ́n ń wọ inú òkùnkùn lọ. Wọ́n ń fi èrín-ìkẹ́yìn sọ̀rọ̀ nípa èrò náà pé ìjí dìde inúnibíni ìkà ti àtijọ́ yóò tún wá láti ọ̀dọ̀ àwọn ará Romu àti àwọn tí wọ́n bá wọn ṣe àjọṣepọ̀. Wọ́n kò mọ̀ pé Ọ̀rọ̀ Ọlọ́run sọ ìjí dìde bẹ́ẹ̀ ní kíkún tẹ́lẹ̀, wọn kì yóò sì jẹ́wọ́ pé àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn yóò jìyà inúnibíni, bí ó tilẹ̀ jẹ́ pé Bíbélì wí pé, ‘Inú bí ejò ńlá náà sí obìnrin náà, ó sì lọ bá a jagun sí ìyókù irú-ọmọ rẹ̀, àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Kristi.’”

> “Popery is the religion of human nature, and the mass of humanity love a doctrine that permits them to commit sin, and yet frees them from its consequences. People must have some form of religion, and this religion, formed by human device, and yet claiming divine authority, suits the carnal mind. Men who think themselves wise and intelligent turn away in pride from the standard of righteousness, the ten commandments, and do not think it is in harmony with their dignity to inquire into the ways of God. Therefore they go into false ways, into forbidden paths, become self-sufficient, self inflated, after the pattern of the pope, not after the pattern of Jesus Christ. They must have the form of religion that has the least requirement of spirituality and self-denial, and as unsanctified human wisdom will not lead them to loathe popery, they are naturally drawn toward its provisions and doctrines. They do not want to walk in the ways of the Lord. They are altogether too much enlightened to seek God prayerfully and humbly, with an intelligent knowledge of his word. Not caring to know the ways of the Lord, their minds are all open to delusions, all ready to accept and believe a lie. They are willing to have the most unreasonable, most inconsistent falsehoods palmed off upon them as truth.

> “Ẹ̀sìn Pópù ni ẹ̀sìn ìwà ẹ̀dá ènìyàn, ọ̀pọ̀lọpọ̀ ènìyàn sì fẹ́ràn ẹ̀kọ́ tí ó jẹ́ kí wọ́n lè dá ẹ̀ṣẹ̀ ṣe, tí ó sì tún dá wọ́n sílẹ̀ kúrò nínú àbájáde rẹ̀. Àwọn ènìyàn gbọ́dọ̀ ní irú ẹ̀sìn kan, ẹ̀sìn yìí sì, tí a fi ète ènìyàn dá sílẹ̀, tí ó sì ń jẹ́wọ́ àṣẹ Ọlọ́run, bá inú ti ara mu. Àwọn ènìyàn tí wọ́n ń rò ara wọn pé wọ́n jẹ́ ọlọ́gbọ́n àti aláyéye yí padà kúrò ní ìgbéraga kúrò lọ́dọ̀ òṣùwọ̀n òdodo, àwọn òfin mẹ́wàá, wọn kò sì rò pé ó bá iyì wọn mu láti wádìí ojú ọ̀nà Ọlọ́run. Nítorí náà wọ́n wọ inú ọ̀nà èké, sínú ipa ọ̀nà tí a kà sí eèwọ̀, wọ́n di ẹni tí ó tó ara rẹ̀, ẹni tí ó ń fọn ara rẹ̀ sókè, gẹ́gẹ́ bí àpẹẹrẹ póòpù, kì í ṣe gẹ́gẹ́ bí àpẹẹrẹ Jésù Kristi. Wọ́n gbọ́dọ̀ ní àwòrán ẹ̀sìn tí ó ní ìbéèrè díẹ̀ jùlọ nípa ẹ̀mí àti ìsẹ́ ara-ẹni, níwọ̀n bí ọgbọ́n ènìyàn tí a kò yà sọ́tọ̀ kò sì ní mú wọn kórìíra ẹ̀sìn Pópù, a sì ń fà wọ́n sí àwọn ìpèsè àti ẹ̀kọ́ rẹ̀ lọ́nà ti ara. Wọ́n kò fẹ́ rìn ní ojú ọ̀nà Oluwa. Wọ́n ti ní ìmọ̀lára ìmólẹ̀ púpọ̀ jù láti máa fi àdúrà àti ìrẹ̀lẹ̀ wá Ọlọ́run, pẹ̀lú ìmọ̀ òye ọ̀rọ̀ rẹ̀. Níwọ̀n bí wọn kò ti ní ìfẹ́ láti mọ ojú ọ̀nà Oluwa, ọkàn wọn ṣí sílẹ̀ pátápátá fún ìtànjẹ, wọ́n sì ti ṣetán pátápátá láti gba àti láti gbàgbọ́ irọ́. Wọ́n ṣetán láti jẹ́ kí irọ́ tí kò bọ́gbọ́n mu jùlọ, tí kò ní ìfararọ̀ jùlọ, jẹ́ ohun tí a fi tàn wọ́n jẹ bí òtítọ́.

> “Satan’s masterpiece of deception is popery; and while it has been demonstrated that a day of great intellectual darkness was favorable to Romanism, it will also be demonstrated that a day of great intellectual light is also favorable to its power; for the minds of men are concentrated on their own superiority, and do not like to retain God in their knowledge. Rome claims infallibility, and Protestants are following in the same line. They do not desire to search for truth and go on from light to a greater light. They wall themselves in with prejudice, and seem willing to be deceived and to deceive others.

> “Iṣẹ́ ọnà àṣekùpaniyan Sátánì tó ga jù lọ ni ẹ̀sìn Pópù; àti bí a ti ti fi hàn pé àkókò òkùnkùn ọgbọ́n ńlá kan ṣe ojú rere fún ẹ̀sìn Róòmù, bẹ́ẹ̀ ni a ó tún fi hàn pé àkókò ìmọ̀lẹ̀ ọgbọ́n ńlá kan pẹ̀lú ṣe ojú rere fún agbára rẹ̀; nítorí pé ọkàn ènìyàn dí lé ipò gíga tíwọn fúnra wọn, wọn kò sì fẹ́ pa ìmọ̀ Ọlọ́run mọ́ nínú ìmọ̀ wọn. Róòmù ń pe ara rẹ̀ ní aláìṣeéṣe; àwọn Pírótẹ́sítà sì ń tọ̀ ọ́ lẹ́yìn ní ọ̀nà kan náà. Wọn kò fẹ́ wá òtítọ́, kí wọn sì máa tẹ̀síwájú láti inú ìmọ̀lẹ̀ lọ sí ìmọ̀lẹ̀ tí ó pọ̀ sí i. Wọn fi ẹ̀tan òdì kejì ká ara wọn, ó sì dà bí ẹni pé wọn ṣe tán láti jẹ́ kí a tàn wọ́n jẹ, kí wọn sì tàn àwọn ẹlòmíràn jẹ.”

> “But though the attitude of the churches is discouraging, yet there is no need of being disheartened; for God has a people who will preserve their fidelity to his truth, who will make the Bible, and the Bible alone, their rule of faith and doctrine, who will elevate the standard, and hold aloft the banner on which is inscribed, “The commandments of God and the faith of Jesus.” They will value a pure gospel, and make the Bible the foundation of their faith and doctrine.

> “Ṣùgbọ́n bí ìwà tí àwọn ìjọ ń hù bá jẹ́ ohun ìrẹ̀wẹ̀sì, síbẹ̀ kò sí ìdí láti sọ̀kàn di àìlera; nítorí Ọlọ́run ní àwọn ènìyàn kan tí yóò pa òtítọ́ rẹ̀ mọ́ ní ìṣòtítọ́, tí yóò sọ Bíbélì, àti Bíbélì nìkan ṣoṣo, di òfin ìgbàgbọ́ àti ẹ̀kọ́ wọn, tí yóò gbé àṣẹ́yẹ ga, tí yóò sì gbé àsíá náà sókè, èyí tí a kọ lé e lórí pé, “Àwọn òfin Ọlọ́run àti ìgbàgbọ́ Jésù.” Wọ́n yóò ka ìhìnrere mímọ́ sí ohun iyebíye, wọ́n yóò sì fi Bíbélì ṣe ìpìlẹ̀ ìgbàgbọ́ àti ẹ̀kọ́ wọn.”

> “For such a time as this, when men are casting aside the law of the Lord of hosts, the prayer of David is applicable,—‘It is time for thee, Lord, to work; for they have made void thy law.’ We are coming to a time when almost universal scorn will be heaped upon the law of God, and God’s commandment-keeping people will be severely tried; but will they lose their respect for the law of Jehovah because others do not see and realize its binding claims? Let God’s commandment-keeping people, like David, reverence God’s law in proportion as men cast it aside and heap upon it disrespect and contempt.” Signs of the Times, February 19, 1894.

> “Fún àkókò bí èyí, nígbà tí àwọn ènìyàn ń ju òfin Olúwa àwọn ọmọ-ogun sílẹ̀, àdúrà Dáfídì bá ipò náà mu,—‘Ó ti tó àkókò fún ọ, Olúwa, láti ṣiṣẹ́; nítorí wọ́n ti sọ òfin rẹ di asán.’ A ń bọ̀ wá sí àkókò kan nígbà tí ẹ̀gàn tí ó fẹ́rẹ̀ẹ́ jẹ́ ti gbogbo ayé yóò kó sórí òfin Ọlọ́run, àti pé àwọn ènìyàn Ọlọ́run tí ń pa àṣẹ rẹ̀ mọ́ ni a óò dán wò gidigidi; ṣùgbọ́n ṣé wọn yóò pàdánù ọ̀wọ̀ wọn fún òfin Jèhófà nítorí pé àwọn ẹlòmíràn kò rí, tí wọn kò sì mọ ìdí tí àwọn ẹ̀tọ́ abẹ́mú rẹ̀ fi di dandan? Kí àwọn ènìyàn Ọlọ́run tí ń pa àṣẹ rẹ̀ mọ́, gẹ́gẹ́ bí Dáfídì, bọ̀wọ̀ fún òfin Ọlọ́run ní ìwọ̀n tí àwọn ènìyàn ń sọ ọ́ sílẹ̀ tí wọ́n sì ń kó àìbọ̀wọ̀ àti ẹ̀gàn sórí rẹ̀.” Signs of the Times, February 19, 1894.

Two years before the antichrist was given a golden medal by a leader of the Laodicean Seventh-day Adventist church, in 1975, a lawsuit was brought against the Seventh-day Adventist church; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR in the U.S. District Court for the Northern District of California), where the Equal Employment Opportunity Commission sued the church’s publishing house on behalf of two female employees—Merikay Silver (a former editor who had left by the time of the suit) and Lorna Tobler—alleging gender-based discrimination in pay and benefits. The church defended its practices partly by invoking religious exemptions and discussing its governance structure.

Ọdún méjì kí a tó fún aṣòdì sí Kristi ní àmì-ẹ̀yẹ wúrà láti ọwọ́ aṣáájú kan nínú ìjọ Seventh-day Adventist ti Laodicea, ní ọdún 1975, wọ́n mú ẹjọ́ kan wá sí ilé ẹjọ́ lòdì sí ìjọ Seventh-day Adventist; EEOC v. Pacific Press Publishing Association (Case No. C-74-2025 CBR ní Ilé Ẹjọ́ Àgbègbè ti Orílẹ̀-Èdè Amẹ́ríkà fún Àgbègbè Àríwá California), níbi tí Equal Employment Opportunity Commission ti pe ilé-iṣẹ́ atẹ̀jáde ìjọ náà lẹ́jọ́ nítorí aṣojú àwọn òṣìṣẹ́ obìnrin méjì—Merikay Silver (olóòtú tẹ́lẹ̀ kan tí ó ti kúrò níbẹ̀ ní àsìkò tí wọ́n fi ẹjọ́ náà sùn) àti Lorna Tobler—ní fífi ẹ̀sùn kan wọn pé wọ́n ṣe ìyàtọ̀ tí ó dá lórí akọ tàbí abo nínú owó-oṣù àti àwọn àǹfààní. Ìjọ náà dáàbò bo ìṣe wọn ní apá kan nípa fífi àwọn ààyè ìyọkúrò ẹ̀sìn síwájú àti nípa ṣíṣe àlàyé ìtòlẹ́sẹẹsẹ ìṣàkóso wọn.

In a sworn statement dated February 6, 1976 (part of a defense brief submitted to the court), Neal C. Wilson (then president of the church’s North American Division, and later General Conference president from 1979–1990) addressed the church’s historical views on Roman Catholicism. The statement was made in the context of arguing against characterizations of the church as having a “hierarchy” similar to the papal system. The full relevant quote is: “Although it is true that there was a period in the life of the Seventh-day Adventist Church when the denomination took a distinctly anti-Roman Catholic viewpoint, and the term ‘hierarchy’ was used in a pejorative sense to refer to the papal form of church governance, that attitude on the Church’s part was nothing more than a manifestation of widespread anti-popery among conservative protestant denominations in the early part of this century and the latter part of the last, and which has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned.”

Nínú ìjẹ́rìí tí a fi ìbúra múlẹ̀, tí ọjọ́ rẹ̀ jẹ́ February 6, 1976 (gẹ́gẹ́ bí apá kan nínú àlàyé ìdáàbòbò tí a fi ránṣẹ́ sí ilé ẹjọ́), Neal C. Wilson (ẹni tí ó jẹ́ ààrẹ Ìpínlẹ̀ Àríwá Amẹ́ríkà ti ìjọ nígbà náà, tí ó sì di ààrẹ General Conference lẹ́yìn náà láti 1979–1990) sọ̀rọ̀ nípa àwọn ojú-ìwòye ìtàn ìjọ náà nípa Roman Catholicism. A ṣe ìjẹ́rìí náà nínú àyíká ìjìyàn lòdì sí àwọn àpèjúwe tí ń fi ìjọ náà hàn pé ó ní “àtòléṣọ́nà olórí” tí ó jọ ètò póòpù. Gbólóhùn tó yẹ ní kíkún ni pé: “Bí ó tilẹ̀ jẹ́ òtítọ́ pé àkókò kan wà nínú ìgbésí ayé Ìjọ Seventh-day Adventist nígbà tí ẹ̀sìn-ìjọ náà gba ojú-ìwòye tí ó tako Roman Catholic ní kedere, tí a sì ń lò ọ̀rọ̀ náà ‘àtòléṣọ́nà olórí’ ní ìtumọ̀ ẹ̀gàn láti tọ́ka sí ìrísí ìṣàkóso ìjọ ti póòpù, ìwà náà ní apá ti Ìjọ kò jẹ́ ohun mìíràn bí kò ṣe ìfarahàn ìtakò sí póòpù tí ó gbilẹ̀ láàárín àwọn ẹ̀ka ìjọ Protestant alábojútó ní ìbẹ̀rẹ̀ apá ọrundún yìí àti ní apá ìkẹyìn ti èyí tó ṣáájú rẹ̀, èyí tí a sì ti fi sínú àkójọpọ̀ ìdọ̀tí ìtàn báyìí ní ti bí ó ṣe kan Ìjọ Seventh-day Adventist.”

This reflects a shift away from the church’s traditional prophetic interpretation, which identified the papacy as the ‘beast’ or antichrist in Revelation. Critics within and outside the church have interpreted it as downplaying or abandoning that anti-Catholic stance to align with modern ecumenism or legal defenses. Wilson, in 1985 identified the Presidents of the various Divisions of the church as “cardinals,” when he stated, “… there is no ‘cardinal’ from all the countries of the Far East, while there will probably be two ‘cardinals’ from Africa.”

Èyí fi ìyípadà hàn kúrò nínú ìtumọ̀ àsọtẹ́lẹ̀ àtẹnudẹ́nu ti ìjọ, èyí tí ó dá papacy mọ̀ gẹ́gẹ́ bí “ẹranko” tàbí aṣòdì-sí-Kristi nínú Ìfihàn. Àwọn alárìwísí, ní inú ìjọ àti níta ìjọ, ti túmọ̀ ọ́ sí bí fífi ìpò ìtakò-sí-Kátólíìkì yẹn kéré sí i tàbí fífi í sílẹ̀ pátápátá kí ó lè bá ecumenism òde òní tàbí àwọn ààbò nípa òfin mu. Wilson, ní ọdún 1985, dá àwọn Ààrẹ àwọn Division oríṣìíríṣìí ti ìjọ mọ̀ gẹ́gẹ́ bí “cardinals,” nígbà tí ó sọ pé, “… kò sí ‘cardinal’ kankan láti gbogbo àwọn orílẹ̀-èdè Ìlà Oòrùn Jìnà, nígbà tí ó ṣeé ṣe kí ‘cardinals’ méjì wá láti Áfíríkà.”

Sister White stated that it is a backslidden church that lessens the distance between itself and the pope! The compromise of the third generation is represented as weeping for Tammuz in Ezekiel eight, and by the compromise of Pergamos. The first generation from 1863 unto 1888 represented the church of Ephesus, a church that lost its first love, and the Millerite movements first love was the prophetic message, and the first chapter of that prophetic message was the “seven times” that were set aside in 1863.

Arábìnrin White sọ pé ìjọ tí ó ti yí padà sẹ́yìn kúrò lọ́dọ̀ Ọlọ́run ni ó ń dín ìjìnnà tó wà láàárín ara rẹ̀ àti póòpù kù! Àdéhùn ìfaramọ́ ti ìran kẹta ni a ṣojú rẹ̀ gẹ́gẹ́ bí ẹkún fún Tammuz nínú Ìsíkíẹ́lì mẹ́jọ, àti nípasẹ̀ ìfaramọ́ Pergamos. Ìran àkọ́kọ́ láti ọdún 1863 títí dé 1888 ṣojú ìjọ Éfésù, ìjọ kan tí ó pàdánù ìfẹ́ àkọ́kọ́ rẹ̀, àti ìfẹ́ àkọ́kọ́ ìṣíkiri Millerite ni ìránṣẹ́ àsọtẹ́lẹ̀ náà, àti orí kìíní ìránṣẹ́ àsọtẹ́lẹ̀ náà ni “àkókò méje” tí a fi sílẹ̀ ní ọdún 1863.

From 1888 unto 1919, the second generation represented by Smyrna and Ezekiel’s secret chambers, witnessed the death of the Spirit of Prophecy, as Sister White was laid to rest in 1915. More details of the four generations are necessary to complete the testimony, but the progressive rebellion must be understood to fully appreciate how an apostate people could “proscribe” the writings of Ellen White, or how they could promote the first day of the week as acceptable. Judas works with the “drunkards of Ephraim” that “rule this people” in Jerusalem, and those that rule Jerusalem and bow to the sun, are represented by the Sanhedrin.

Láti ọdún 1888 títí dé 1919, ìran kejì tí Smyrna àti àwọn yàrá ìkọ̀kọ̀ Éṣékíẹ́lì dúró fún, jẹ́rìí ikú Ẹ̀mí Àsọtẹ́lẹ̀, bí a ti sin Sister White ní 1915. Àwọn àlàyé síi nípa àwọn ìran mẹ́rin náà jẹ́ dandan láti parí ẹ̀rí náà, ṣùgbọ́n a gbọ́dọ̀ lóye ìṣọ̀tẹ̀ tí ń tẹ̀síwájú náà kí a lè mọyì ní kíkún bí àwọn ènìyàn apẹ̀yìndà kan ṣe lè “fòfin de” àwọn ìkọ̀wé Ellen White, tàbí bí wọ́n ṣe lè gbé ọjọ́ kìn-ín-ní ọ̀sẹ̀ ga gẹ́gẹ́ bí ohun tí ó ṣeé tẹ́wọ́ gbà. Judasi ń bá “àwọn ọ̀mùtí Efraimu” tí “ń ṣàkóso àwọn ènìyàn yìí” ní Jerusalẹmu ṣiṣẹ́ pọ̀, àti àwọn tí ń ṣàkóso Jerusalẹmu tí wọ́n sì ń foríbalẹ̀ fún oòrùn, ni Sànhẹ́dírìnì dúró fún.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’

> “Nínú àwọn tí wọ́n ń jẹ́wọ́ pé àwọn jẹ́ ọmọ Ọlọ́run, sùúrù tí a ti fi hàn ti kéré tó, ọ̀rọ̀ kíkorò mélòó kan ni a ti sọ, ìdájọ́ ẹ̀sùn púpọ̀ tó ni a ti kéde sí àwọn tí kì í ṣe ti ìgbàgbọ́ wa. Ọ̀pọ̀ ènìyàn ni wọ́n ti wo àwọn tí wọ́n jẹ́ ti àwọn ìjọ míì gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ ńlá, nígbà tí Olúwa kò wo wọn bẹ́ẹ̀. Àwọn tí wọ́n ń wo àwọn ọmọ ẹgbẹ́ àwọn ìjọ mìíràn ní ọ̀nà yìí nílò láti rẹ ara wọn sílẹ̀ lábẹ́ ọwọ́ agbára Ọlọ́run. Àwọn tí wọ́n ń dá lẹ́bi lè jẹ́ pé ìmọ́lẹ̀ díẹ̀ nìkan ni wọ́n ní, àǹfààní àti ẹ̀tọ́ díẹ̀ ni wọ́n sì ní. Bí wọ́n bá ti ní ìmọ́lẹ̀ tí ọ̀pọ̀ àwọn ọmọ ẹgbẹ́ ìjọ wa ti ní, wọ́n lè ti tẹ̀síwájú ní ìwọ̀n tí ó tóbi jù lọ, wọ́n sì lè ti ṣojú ìgbàgbọ́ wọn dáadáa jù bẹ́ẹ̀ lọ níwájú ayé. Nípa àwọn tí wọ́n ń ṣògo nínú ìmọ́lẹ̀ wọn, ṣùgbọ́n tí wọ́n kò sì rìn nínú rẹ̀, Kristi wí pé, ‘Ṣùgbọ́n mo wí fún yín, Yóò rọrùn jù fún Tírè àti Sídónì lọ ní ọjọ́ ìdájọ́, ju ti yín lọ. Ìwọ sì, Kápánáùmù [Àwọn Aláfẹnukò Ọjọ́-Ìsinmi Keje, tí wọ́n ti ní ìmọ́lẹ̀ púpọ̀], tí a gbé ga títí dé ọ̀run [ní ti àǹfààní], a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì: nítorí bí a bá ti ṣe àwọn iṣẹ́ agbára tí a ṣe nínú rẹ nínú Sódómù, ìlú náà ì bá tí dúró títí di òní yìí. Ṣùgbọ́n mo wí fún yín pé, yóò rọrùn jù fún ilẹ̀ Sódómù lọ ní ọjọ́ ìdájọ́, ju fún ọ lọ.’ Ní àkókò náà Jesu dáhùn ó sì wí pé, ‘Mo dúpẹ́ lọwọ rẹ, Baba, Olúwa ọ̀run àti ayé, nítorí tí ìwọ ti fi nǹkan wọ̀nyí pamọ́ fún àwọn ọlọ́gbọ́n àti àwọn amòye [ní ìfojúsùn ara wọn], tí ìwọ sì ti ṣí wọn payá fún àwọn ọmọ kékeré.’”

> “‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’

> “‘Ní báyìí, nítorí pé ẹ ti ṣe gbogbo iṣẹ́ wọ̀nyí, ni Olúwa wí, mo sì ti bá yín sọ̀rọ̀, ní jíjí ní kùtùkùtù, mo sì ń sọ̀rọ̀, ṣùgbọ́n ẹ kò gbọ́; mo sì pè yín, ṣùgbọ́n ẹ kò dáhùn; nítorí náà èmi yóò ṣe sí ilé yìí, tí a fi orúkọ mi pè, nínú èyí tí ẹ gbẹ́kẹ̀lé, àti sí ibi tí mo fi fún yín àti fún àwọn baba yín, gẹ́gẹ́ bí mo ti ṣe sí Ṣílò. Èmi yóò sì lé yín kúrò níwájú mi, gẹ́gẹ́ bí mo ti lé gbogbo àwọn arákùnrin yín kúrò, àní gbogbo irú-ọmọ Éfúráímù.’”

> “The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.

> “Oluwa ti fi àwọn ilé-iṣẹ́ tí ó ní ìtàkùn-tàkùn pàtàkì múlẹ̀ láàrín wa, a sì gbọdọ̀ máa ṣàkóso wọn, kì í ṣe bí a ti ń ṣàkóso àwọn ilé-iṣẹ́ ayé, bí kò ṣe gẹ́gẹ́ bí ìlànà Ọlọ́run. A gbọdọ̀ máa ṣàkóso wọn pẹ̀lú ojú kan ṣoṣo sí ògo rẹ̀, kí ó lè jẹ́ pé ní gbogbo ọ̀nà, a ó gbà àwọn ọkàn tí ń ṣègbé là. Sí àwọn ènìyàn Ọlọ́run ni àwọn ẹ̀rí Ẹ̀mí ti dé, ṣùgbọ́n ọ̀pọ̀lọpọ̀ kò tíì gba ẹ̀kọ́ nínú àwọn ìbáwí, ìkìlọ̀, àti ìmọ̀ràn.”

> “‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’

> “‘Ẹ gbọ́ èyí nísinsin yìí, ẹ̀yin ènìyàn aṣiwèrè tí kò ní òye; tí ó ní ojú, tí kò sì rí; tí ó ní etí, tí kò sì gbọ́: ẹ kò ha ní bẹ̀rù mi bí? ni Oluwa wí; ẹ kò ha ní wárìrì níwájú mi bí? èmi tí mo fi iyanrìn ṣe ààlà fún òkun nípa àṣẹ àìnípẹ̀kun, kí ó má bàa lè ré kọjá a; bí ó tilẹ̀ jẹ́ pé ìgbì rẹ̀ ń ru ara wọn sókè, síbẹ̀ wọn kò lè borí; bí wọ́n tilẹ̀ ń ké ramúramù, síbẹ̀ wọn kò lè kọjá a? Ṣùgbọ́n àwọn ènìyàn yìí ní ọkàn ọlọ̀tẹ̀ àti aláìgbọ́ràn; wọ́n ti ṣọ̀tẹ̀, wọ́n sì ti lọ. Bẹ́ẹ̀ ni wọn kì í wí nínú ọkàn wọn pé, Ẹ jẹ́ kí a bẹ̀rù Oluwa Ọlọrun wa nísinsin yìí, ẹni tí ń fi òjò fúnni, àti ti ìbẹ̀rẹ̀ àti ti ìkẹyìn, ní àkókò rẹ̀: ó pa àwọn ọ̀sẹ̀ tí a yàn fún ìkórè mọ́ fún wa. Ẹ̀ṣẹ̀ yín ti yí àwọn nǹkan wọ̀nyí kúrò, ẹ̀ṣẹ̀ yín sì ti fà àwọn ohun rere sẹ́yìn kúrò lọ́dọ̀ yín.... Wọn kì í dá ẹjọ́, ẹjọ́ aláìní baba, kí wọn lè ṣàṣeyọrí; ẹ̀tọ́ àwọn aláìní ni wọn kì í ṣe ìdájọ́ rẹ̀. Ṣé èmi kì yóò jẹ wọn níyà nítorí nǹkan wọ̀nyí bí? ni Oluwa wí; ọkàn mi kò ha ní gbẹ̀san lórí irú-èdè bí èyí bí?’”

> “Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.

> “Ṣé a ó fi ipa mú Olúwa láti wí pé, ‘Má ṣe gbàdúrà fún àwọn ènìyàn yìí, bẹ́ẹ̀ ni má ṣe gbé igbe tàbí àdúrà sókè fún wọn, bẹ́ẹ̀ ni má ṣe bẹ̀ mí fún wọn: nítorí èmi kì yóò gbọ́ ọ’? ‘Nítorí náà ni a ti dá àwọn òjò dúró, kò sì sí òjò ìkẹyìn.... Ǹjẹ́ láti ìgbà yìí lọ ìwọ kì yóò ké pe mí pé, Baba mi, ìwọ ni olùtọ́sọ́nà ìgbà èwe mi?’” Review and Herald, August 1, 1893.

Back to Articles