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# The Book of Daniel - Number Fifty-Five

Ìwé Dáníẹ́lì — Nọ́mbà Márùn-ún-dín-láàádọ́ta

Unveiling the Prophetic Tapestry: Gabriel’s Revelation to Daniel

Ṣíṣí Aṣọ Àsọtẹ́lẹ̀ Payá: Ìfihàn Gébúriẹli sí Dáníẹli

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Jeff Pippenger

Published

January 19, 2024

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Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.

Gabrieli wá sí ọ̀dọ̀ Dáníẹli lẹ́yìn tí ó ti lóye ọdún àádọ́rin ìgbèkùn ti àsọtẹ́lẹ̀ Jeremiah, àti ìbúra àti ègún Mose.

> In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.

> Ní ọdún kìn-ín-ní ìjọba rẹ̀, èmi Dáníẹ́lì fi inú àwọn ìwé mọ iye ọdún náà, nípa èyí tí ọ̀rọ̀ Olúwa ti tọ̀ Jeremáyà wòlíì wá, pé yóò mú ọdún àádọ́rin ṣẹ nípa ahoro Jérúsálẹ́mù.... Béẹ ni gbogbo Ísírẹ́lì ti ṣẹ òfin rẹ kọjá, àní nípa yíyapa kúrò, kí wọn má bàa gbọ́ ohùn rẹ; nítorí náà ni a ti tú ègún náà sórí wa, àti ìbúra tí a kọ sínú òfin Mósè ìránṣẹ́ Ọlọ́run, nítorí a ti ṣẹ̀ sí i. Ó sì ti fìdí ọ̀rọ̀ rẹ̀ múlẹ̀, èyí tí ó sọ sí wa, àti sí àwọn onídàájọ́ wa tí wọ́n ṣe ìdájọ́ wa, nípa mímú ibi ńlá kan wá sórí wa; nítorí lábẹ́ gbogbo ọ̀run a kò tíì ṣe bí a ti ṣe sí Jérúsálẹ́mù. Gẹ́gẹ́ bí a ti kọ ọ sínú òfin Mósè, gbogbo ibi yìí ti dé bá wa: ṣùgbọ́n a kò bẹ Olúwa Ọlọ́run wa pé, kí a lè yí padà kúrò nínú àìṣòdodo wa, kí a sì mọ òtítọ́ rẹ. Nítorí náà ni Olúwa ti ṣọ́ra sí ibi náà, ó sì mú un wá sórí wa: nítorí Olúwa Ọlọ́run wa jẹ́ olódodo nínú gbogbo iṣẹ́ rẹ̀ tí ó ń ṣe: nítorí a kò gbọ́ ohùn rẹ̀. Dáníẹ́lì 9:2, 11–14.

The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.

Ọ̀rọ̀ tí Dáníẹ́lì lò, tí a túmọ̀ sí “ìbúra náà,” ni ọ̀rọ̀ kan náà tí Mósè lò, tí a túmọ̀ sí “ìgbà méje,” nínú Lefitíkù orí kẹrìndínlọ́gbọ̀n. Sister White jẹ́ kí a mọ̀ pé nínú orí kẹsàn-án, Dáníẹ́lì ń wá láti lóye ìbáṣepọ̀ àkókò ọdún ãdọ́rin ti Jeremáyà àti àkókò ẹgbẹ̀rún méjì ọ̀ọ́dúnrún. A ti pàṣẹ fún Gébúrẹ́lì nínú orí kẹjọ láti mú kí Dáníẹ́lì lóye ìran ọjọ́ ẹgbẹ̀rún méjì ọ̀ọ́dúnrún náà, Gébúrẹ́lì sì ń parí iṣẹ́ rẹ̀ nígbà tí ó padà wá nínú orí kẹsàn-án, tí ó sì sọ fún Dáníẹ́lì pé kí ó ya àwọn ìran méjèèjì náà sọ́tọ̀ nínú èrò inú rẹ̀, àwọn ìran tí wọ́n ti jẹ́ kókó-ọrọ̀ àwọn orí, keje, kẹjọ àti pẹ̀lú kẹsàn-án. Àwọn ìran méjèèjì wọ̀nyí ni kókó-ọrọ̀ “ìmúgbòòrò ìmọ̀” tí a tú sílẹ̀ ní 1798.

Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.

Àádọ́rin ọdún Jeremiah àti “èpè” Mose jẹ́ àwòrán méjèèjì ti “àkókò méje,” gẹ́gẹ́ bí “ìbúra” Mose ti ṣàfihàn rẹ̀, ṣùgbọ́n Gabriel yóò gbé ìtúpalẹ̀ àkókò ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún kalẹ̀. A lè pín un ní ọ̀nà tó tọ́ nìkan nígbà tí ìbáṣepọ̀ ìran (“chazon”) ti ìtẹ̀lẹ̀mọ́lẹ̀ náà, àti ìran (“mareh”) ti ìfarahàn náà bá ti pín ní ọ̀nà tó tọ́. Gabriel bẹ̀rẹ̀ nípa fífi hàn pé a fi àkókò ìdánwò ọdún irinwó ó lé lọ́gọ́rùn-ún fún àwọn Júù. Àkókò náà jẹ́ kan náà pẹ̀lú àkókò ọdún irinwó ó lé lọ́gọ́rùn-ún ti ìṣọ̀tẹ̀ tí ó ti mú àádọ́rin ọdún ìgbèkùn wá.

The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.

Ọ̀rọ̀ náà “a pinnu” nínú ẹsẹ̀ kẹrìnlélógún ń tọ́ka sí àkókò náà láti ìjáde ìlànà kẹta ní ọdún 457 ṣáájú ìbí Kristi, títí dé sísọ Stífánù ní òkúta ní ọdún 34 lẹ́yìn ìbí Kristi, ṣùgbọ́n ọ̀rọ̀ náà “a pinnu” nínú ẹsẹ̀ kẹrìndínlógún àti kẹtàdínlógún ń fi àwọn agbára ìparun ti ẹ̀sìn keferi àti ti ẹ̀sìn pòòpù hàn.

> And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.

> Lẹ́yìn ọ̀sẹ̀ méjìlélọ́gọ́ta náà ni a ó gé Mèsáyà kúrò, ṣùgbọ́n kì í ṣe nítorí ara rẹ̀; àwọn ènìyàn ọmọ-aládé tí yóò wá yóò sì pa ìlú náà run àti ibi mímọ́ náà; òpin rẹ̀ yóò sì wá pẹ̀lú ìkún omi, títí dé òpin ogun ni a ti pinnu ìparun. Òun yóò sì fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan; ní àárín ọ̀sẹ̀ náà yóò mú kí ẹbọ àti ọrẹ-ẹbọ dákẹ́, àti nítorí ìtànkálẹ̀ ohun ìríra yóò sọ ọ́ di ahoro, àní títí dé ìparí, ohun tí a sì ti pinnu ni a ó dà sórí ahoro náà. Daniẹli 9:26, 27.

Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.

Gabrieli sọ fún Daniẹli pé “lẹ́yìn” tí a “gé” “Mèsáyà” kúrò, “àwọn ènìyàn ọmọ-aládé tí yóò wá yóò run ìlú náà àti ibi mímọ́ náà.” Róòmù abọ̀rìṣà run “ìlú náà àti ibi mímọ́ náà” nínú ìdótì tí ó pé ní pàtó ọdún mẹ́ta àtààbọ̀ láti ọdún 66 títí dé 70 AD. Gabrieli fi hàn pé “ìparí ogun náà” yóò jẹ́ “pẹ̀lú ìkún omi,” àti pé ogun náà yóò ní “ìparun.” Ogun tí a mú ṣẹ sí Jérúsálẹ́mù àti sí ibi mímọ́ náà ni ìtẹ̀mọ́lẹ̀ tí a mú ṣẹ nípasẹ̀ abọ̀rìṣà àti ìjọ-pápà. Agbára abọ̀rìṣà tí yóò run Jérúsálẹ́mù ní ìbẹ̀rẹ̀ ni Bábílónì, ṣùgbọ́n agbára abọ̀rìṣà tí yóò run ún lẹ́yìn tí a kàn Mèsáyà mọ́ àgbélébùú ni Róòmù abọ̀rìṣà. Ṣùgbọ́n ogun sí ibi mímọ́ náà àti sí ogun ọ̀run ni a mú ṣẹ nípasẹ̀ agbára méjì tí ń mú ìparun wá, àti agbára ìparun kejì nínú méjèèjì náà nínú Ìwé Mímọ́ ni ipò pàápà.

The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.

Ipò póòpù ni agbára tí a ṣojú fún gẹ́gẹ́ bí “ìgbẹ́ àkúnya tí ń ṣàn bò,” òun ni agbára náà nínú ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, tí “ó ń ṣàn bò, ó sì ń kọjá lọ.” Títẹ Jerúsálẹ́mù mọ́lẹ̀, tí ó bẹ̀rẹ̀ pẹ̀lú Bábílónì, tí ó sì tẹ̀síwájú pẹ̀lú orílẹ̀-èdè irin náà tí ń sọ ọ̀rọ̀ òkùnkùn gẹ́gẹ́ bí Mósè ti ṣàpẹẹrẹ nínú Diutarónómì, ni ipò póòpù sì tẹ̀lé. Títí dé òpin títẹ mọ́lẹ̀ náà, “ahoro” ni a “ti pinnu.” Nínú ẹsẹ̀ ọdún méjìlélógún, Kristi fi májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan. Ní àárín ọ̀sẹ̀ náà, ètò ẹbọ ayé yóò dáwọ́ dúró bí Kristi ti bẹ̀rẹ̀ iṣẹ́ òjíṣẹ́ olórí àlùfáà rẹ̀ nínú ibi mímọ́ ní ọ̀run. Nítorí àìgbọràn àwọn Júù ní àkókò àyè ìdánwò tí a ti gé kúrò fún wọn, ibi mímọ́ àti ìlú náà ni a tún ní láti sọ di ahoro.

The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.

Ẹsẹ̀ náà wí pé, “nítorí ìtànkálẹ̀ àwọn ìríra yóò sọ ọ́ di ahoro, àní títí di ìparí, ohun tí a sì ti pinnu yóò dà sí orí ẹni tí a sọ di ahoro.” Nígbà tí àwọn Júù fi ìkẹ́yìn kún ife àkókò àdánwò wọn títí dé ẹnu rẹ̀, ìlú náà àti ibi mímọ́ náà ni a ó sọ di ahoro títí di òpin ogun náà. Ní “ìparí” ìtẹ̀ mọ́lẹ̀ náà ní ọdún 1798, a ti “pinnu” pé ipò póòpù yóò gba ọgbẹ́ ikú. Nígbà náà ni a ó tún ìlú náà àti ibi mímọ́ náà ṣe, a ó sì kọ́ wọn padà, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nígbà tí àwọn Júù jáde kúrò ní Bábílónì gidi lábẹ́ àwọn àṣẹ mẹ́ta náà.

Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.

Títí di ìparí ogun náà, Jerúsálẹ́mù yóò wà lábẹ́ ìtẹ̀mọ́lẹ̀ agbára Pápá. Àwọn àkókò wòlíì tí wọ́n dá àwọn àkókò pàtó tí ó wà nínú ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà lè yé ní òtítọ́ nìkan nígbà tí a bá lóye ìbáṣepọ̀ ìran ìtẹ̀mọ́lẹ̀ ti àádọ́rin ọdún náà pẹ̀lú ìran ìmúpadàbọ̀sípò ibi mímọ́ àti ogun. Láti kọ ìran ìtúká ègún Mósè sílẹ̀ ni láti kọ ìran ìkójọ̀ sílẹ̀. Ìran àádọ́rin ọdún náà ni ìran ìtúká. Ìran ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà ni ìran ìkójọ̀. Ìran àádọ́rin ọdún náà ni ìran “chazon” ti ìtúká, àti ìran ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ọdún náà ni ìran “mareh” ti ìkójọ̀.

> What therefore God hath joined together, let not man put asunder. Mark 10:9.

> Nítorí náà, ohun tí Ọlọ́run ti so pọ̀, kí ènìyàn má ṣe yà á kúrò ní ara wọn. Marku 10:9.

The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.

A ti so àwọn ìran méjèèjì pọ̀ mọ́ ara wọn ní ọ̀nà àsọtẹ́lẹ̀, àti láti kọ ọ̀kan sílẹ̀ ni láti kọ àwọn méjèèjì sílẹ̀. Òtítọ́ yìí fi hàn pé, láìka bí Adventism ṣe ń sọ pé àwọn ń gbé àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ga, wọ́n ti kọ ọ̀pá àárín gbùngbùn Adventism sílẹ̀, gẹ́gẹ́ bí ó ti dájú pé wọ́n kọ “àkókò méje” sílẹ̀ ní 1863. Ṣé àwọn Júù kò jẹ́wọ́ pé àwọn ń pa òfin Ọlọ́run mọ́? Ṣé Ísírẹ́lì ìgbàanì kò jẹ́wọ́ pé àwọn ń retí Mèsáyà náà? Ìjẹ́wọ́ lasán kò ní ìtumọ̀ kankan bí kò bá gbé Ọ̀rọ̀ Ọlọ́run ga.

The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.

Ní ìkẹyìn, àwọn Millerite tọ́ka sí ọjọ́ October 22, 1844, gẹ́gẹ́ bí ìparí àkókò ẹgbẹ̀rún méjìlélọ́gbọ̀n ọjọ́; ṣùgbọ́n òye wọn ní ààlà. Kì í ṣe títí lẹ́yìn ìdánilẹ́kọ̀ọ́ ńlá náà ni ìmọ́lẹ̀ fi dé nípa ibi-mímọ́ ti ọ̀run àti ìfarahàn Kristi nínú Ibi Mímọ́ Jùlọ ní ọjọ́ náà. Kì í ṣe títí lẹ́yìn ọjọ́ náà ni wọ́n fi rí ìhìn iṣẹ́ angẹli kẹta àti òfin Ọlọ́run.

The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.

Oluwa pinnu láti mú ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún ọdún náà pọ̀ sí i, àti ní ọdún 1856, ó ṣí ilẹ̀kùn sí ìmọ́lẹ̀ tí ó túbọ̀ jinlẹ̀ sí i, àti lórí ọdún méje tí ó tẹ̀ lé e, Ìjọ Adventist ti ilẹ̀kùn náà pa. Kò di lẹ́yìn September 11, 2001, ni Oluwa darí àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ padà sí àwọn àpilẹ̀kọ Hiram Edson, àti pé ìmọ́lẹ̀ “àkókò méje” tún bẹ̀rẹ̀ sí í pọ̀ sí i lẹ́ẹ̀kan sí i.

Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.

Nípa kọ̀ láti rí ìbáṣepọ̀ tí ó wà láàárín àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún àti àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún méjìlélógún, Adventism wá lóye October 22, 1844 ní ọ̀nà àrùn-kúrú àti aláìpé.

Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.

Nígbà tí S. S. Snow ti fi ọjọ́ ìkànnì mọ́ agbelebu Kristi múlẹ̀ dájú, ọjọ́ October 22, 1844, ni a fi mọ̀ dájú.

> Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.

> Nítorí náà, mọ̀ ó sì yé ọ, pé láti ìgbà tí àṣẹ yóò ti jáde láti tún un ṣe àti láti kọ Jerusalẹmu títí dé ọ̀dọ̀ Mèsáyà Ọmọ-Aládé yóò jẹ ọ̀sẹ̀ méje, àti ọ̀sẹ̀ mẹ́tàlélọ́gọ́rin [mẹ́rìndínlọ́gọ́ta àti méjì]: a ó sì tún òpópónà náà kọ, àti ògiri náà, àní ní àkókò ìpọ́njú. Àti lẹ́yìn ọ̀sẹ̀ mẹ́tàlélọ́gọ́rin [mẹ́rìndínlọ́gọ́ta àti méjì] ni a ó gé Mèsáyà kúrò, ṣùgbọ́n kì í ṣe nítorí ara rẹ̀: àwọn ènìyàn ọmọ-aládé tí yóò wá yóò sì pa ìlú náà run àti ibi mímọ́ náà; òpin rẹ̀ yóò sì wá pẹ̀lú ìkún-omi, àti títí dé òpin ogun ni a ti pinu ìdààmú ahoro. Òun yóò sì fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan: ní àárín ọ̀sẹ̀ náà yóò sì mú kí ẹbọ àti ọrẹ-ẹbọ dáwọ́ dúró, àti nítorí ìtànkálẹ̀ àwọn ìríra yóò sọ ọ́ di ahoro, àní títí dé ìparí pípé, àti ohun tí a ti pinnu ni a ó dà sórí ẹni tí a ti sọ di ahoro. Danieli 9:25–27.

The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.

Àwọn ọmọlẹ́yìn Miller mọ ọjọ́ tó péye fún ìkànnìgbé, lẹ́yìn náà ni a sì mọ òpin àkókò ẹgbẹ̀rún méjì ọ̀ọ́dúnrún. “Ìké kúrò ti Mèsáyà” ní “àárín ọ̀sẹ̀” nínú èyí tí Kristi fi mú “májẹ̀mú” dúró ṣinṣin nítorí pé àwọn Júù ti kún ife àkókò ìdánwò wọn dé etí, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ “ìtànkálẹ̀ àwọn Ìríra”, ni a tún mọ̀ pẹ̀lú. Àgbélébùú di àmì ìtàn tí ó ṣe pàtàkì nínú ìmúmọ̀ ìránṣẹ́ Ẹkún Òru Àárín.

In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”

Láìka ìmọ̀lẹ̀ tí ó wà nínú àwọn ẹsẹ̀ náà tí ó mú irú ìfihàn alágbára bẹ́ẹ̀ ti agbára Ọlọ́run wáyé, àwọn Millerite kò dé ibi ìmọ̀ ìtumọ̀ àwọn ẹsẹ̀ wọ̀nyẹn tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìfẹ́kúfẹ̀ẹ́ Dáníẹ́lì láti lóye ìbáṣepọ̀ tí ó wà láàárín àwọn ìran méjèèjì náà. Ọ̀sẹ̀ náà nínú èyí tí Kristi fi jẹ́rìí májẹ̀mú náà ni a pín sí àkókò méjì, èyí tí Sister White ṣe ìdánimọ̀ rẹ̀ lẹ́yìn náà gẹ́gẹ́ bí aṣojú iṣẹ́ ìránṣẹ́ ti ara Kristi fún ọdún mẹ́ta àtààbọ̀, tí iṣẹ́ ìránṣẹ́ rẹ̀ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àwọn ọmọ-ẹ̀yìn sì tẹ̀ lé e. Wọ́n rí i pé àmì ọ̀nà ìtàn ti àgbélébùú di ìdákọ̀ró láti fi mú ọjọ́ October 22, 1844 dájú, ṣùgbọ́n wọn kò rí i pé ó tún ṣàpẹẹrẹ àárín àkókò méjì tó jọra pátápátá ti ọdún mẹ́ta àtààbọ̀, àti pé nítorí náà ó ṣàpẹẹrẹ “àkókò méje,” èyí tí Ọlọ́run, nípasẹ̀ Mósè, pè ní “ìjà májẹ̀mú rẹ̀.”

> Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.

> Nígbà náà èmi pẹ̀lú yóò rìn ní òdì sí yín, èmi yóò sì fi ìgbà méje sí i jẹ yín níyà nítorí ẹ̀ṣẹ̀ yín. Èmi yóò sì mú idà bá yín, èyí tí yóò gbẹ̀san ìjà májẹ̀mú mi: nígbà tí a bá sì kó yín jọ sínú àwọn ìlú yín, èmi yóò rán àjàkálẹ̀-àrùn sí àárín yín; a ó sì fi yín lé lọ́wọ́ ọ̀tá. Lefitiku 26:24, 25.

When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.

Nígbà tí Kristi ń fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀ ènìyàn, májẹ̀mú náà ni ó jẹ́ èyí tí ó ní ìjà pẹ̀lú àwọn Júù aláìgbọ́ràn lórí rẹ̀. “Ìjà májẹ̀mú rẹ̀” bẹ̀rẹ̀ ní ọdún 723 Ṣ.K., nígbà tí àwọn Asíríà mú ìjọba àríwá lọ sí ìgbèkùn, lẹ́yìn náà fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ àsọtẹ́lẹ̀, ẹ̀sìn abọ̀rìṣà tẹ Israeli gidi mọ́lẹ̀. Ìtẹ̀mọ́lẹ̀ yẹn sì tẹ̀lé e pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ àsọtẹ́lẹ̀ mìíràn, ti ìṣàkóso póòpù ń tẹ Israeli ẹ̀mí mọ́lẹ̀.

The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.

Ọ̀sẹ̀ àsọtẹ́lẹ̀ náà nínú èyí tí Kristi fi mú májẹ̀mú náà dúró ṣinṣin, gẹ́gẹ́ bí ìmúṣẹ ìran ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún, tún ṣojú fún ìran ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún ogún pẹ̀lú. Àwọn ọmọ ẹgbẹ́ Miller mọ ìwọ̀n kan tó pé nínú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún láti fi kéde ọ̀rọ̀ igbe Àárín Òru náà ní òtítọ́, ṣùgbọ́n wọ́n yàn láti kọ díẹ̀ nínú ìmọ́lẹ̀ náà tí ìtumọ̀ Gabrieli nínú orí kẹsàn-án ní ète láti fihàn.

Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.

Gábíréli ti kọ́ Dáníẹ́lì pé kí ó pín àwọn ìran méjèèjì náà ní tòótọ́ (nípa yíyà wọ́n sọ́tọ̀ nínú ọkàn rẹ̀), tí a ṣàfihàn gẹ́gẹ́ bí “ọ̀ràn” àti “ìran”; àti gẹ́gẹ́ bí ìmúṣẹ ìmọ̀ràn náà, Sister White sọ fún wa pé èyí gan-an ni ẹrù Dáníẹ́lì bí ó ti ń wá láti lóye ìbáṣepọ̀ ọ̀sẹ̀ mẹ́ẹ̀ẹ̀dógún [seventy weeks] (àmì “àkókò méje”), àti ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún [twenty-three hundred years].

Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.

Ìkọ̀sílẹ̀ Adventism sí “àkókò méje” fi wọ́n sí ipò kan níbi tí wọn kò ti lè lóye pé àkókò àkọ́kọ́ náà ti ọ̀ọ́dúnrún mẹ́rìnlélọ́gọ́rin, tí a gé kúrò nínú ọ̀ọ́dún ẹgbẹ̀rún méjì ọ̀ọ́dúnrún mẹ́ta, dúró fún ìṣọ̀tẹ̀ sí májẹ̀mú náà tí Mósè pè ní “àríyànjiyàn májẹ̀mú rẹ̀”.

They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.

A tún dá wọn dúró láti mọ̀ pé ìkànnì Kristi ní àárín ọ̀sẹ̀ náà kò ṣe ju ìfihàn ọjọ́ náà lásán lọ, nítorí ó fi àárín gbùngbùn ìjà Kristi pẹ̀lú àìgbọ́ràn Ísírẹ́lì hàn pẹ̀lú ẹ̀jẹ̀ májẹ̀mú náà. Wọ́n jẹ́ afọ́jú sí òtítọ́ náà pé ẹ̀jẹ̀ tí a ta sílẹ̀ fún ọ̀pọ̀lọpọ̀ lórí àgbélébùú, tí ń fi májẹ̀mú rẹ̀ múlẹ̀, tún ń fi májẹ̀mú tí a gbékalẹ̀ nínú Lefitiku ogún-dín-lọ́gbọ̀n àti ogún-mẹ́fà múlẹ̀ pẹ̀lú.

Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.

Israeli àtijọ́ gba májẹ̀mú kan lé ara wọn, níbi tí wọ́n ti túmọ̀ májẹ̀mú náà gẹ́gẹ́ bí ìkéde wọn pé, “gbogbo ohun tí Olúwa ti sọ, àwa yóò ṣe é,” ní àìmọ̀ pátápátá pé májẹ̀mú tí Kristi ń fi rọ̀ wọ́n béèrè pé kí a kọ òfin Rẹ̀ sínú ọkàn. Ìtumọ̀ Fárísì tí wọ́n fi ṣàlàyé àwọn òfin májẹ̀mú náà dí wọ́n lọ́wọ́ láti lóye àti láti gba májẹ̀mú tòótọ́.

Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.

Israeli òde-òní ti túmọ̀ ẹ̀jẹ̀ àgbélébùú ní àárín ọ̀sẹ̀ náà ní ọ̀nà tí ó mú kí ìfọ́jú kan náà dé bá Israeli òde-òní, gẹ́gẹ́ bí ó ti wà lórí Israeli ìgbàanì nígbà tí wọ́n kọ Mèsáyà náà sílẹ̀ tí wọ́n sì kéde pé wọn kò ní ọba kan bí kò ṣe Késárì.

Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.

Israeli òde-òní jẹ́ afọ́jú sí òtítọ́ náà pé ìtàn tí Gabrieli ṣàlàyé fún Daniẹli kò kàn ní ìmúdájú májẹ̀mú nìkan, ṣùgbọ́n ó tún ní ìtúká tí a mú wá sórí àwọn tí wọ́n kọ májẹ̀mú náà, nítorí àwọn ẹsẹ̀ náà fi hàn pé Romu aláìgbọ́ràn sí Ọlọ́run (ọba náà tí yóò wá), yóò pa ìlú náà àti ibi mímọ́ run, àti pé títí dé òpin ogun náà (èyí tí ó tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀), “àwọn ìdahoro,” ní ọ̀pọ̀, ni a ti pinnu.

In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.

Nínú ìtàn náà níbi tí Kristi ti ta ẹ̀jẹ̀ rẹ̀ sílẹ̀ láti fi mú májẹ̀mú náà dúró pẹ̀lú ọ̀pọ̀ ènìyàn, a ṣe ìdánimọ̀ pàtó àwọn agbára apanirun méjèèjì, ti Romu keferi àti Romu papal. Ẹ̀jẹ̀ tí a ta sílẹ̀ lórí àgbélébùú ni ohun tí Kristi mú wọ inú ibi mímọ́ ti ọ̀run, ó sì jẹ́ àmì iṣẹ́ Rẹ̀ tí a ṣojú rẹ̀ nínú ìran “mareh” ti ẹgbẹ̀rún méjì ó lé ọ̀ọ́dúnrún ọdún. A hun ìtàn náà pọ̀ mọ́ ìtàn ìran “chazon” ti ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún méjì ọdún, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ àwọn agbára apanirun méjèèjì tí yóò tẹ ibi mímọ́ àti ogun-ogun náà mọ́lẹ̀.

The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.

Àwọn òtítọ́ tí a ṣàfihàn nínú àlá Miller gẹ́gẹ́ bí àwọn iyebíye, ń tàn yọ̀ bí oòrùn, ṣùgbọ́n wọn kò pé. Ní ọjọ́ ìkẹyìn, nígbà tí a bá tún ké Ìkígbe Òru Àárín lélẹ̀ gẹ́gẹ́ bí ó ti wà ní ìtẹ̀síwájú rẹ̀ gan-an, àwọn iyebíye náà gan-an ni a ó sọ sínú àpótí tuntun, tí ó tóbi sí i, ní ọwọ́ “Ọkùnrin Fẹ́lẹ̀ Erùpẹ̀”, wọn yóò sì tàn yọ̀ ní ìgbà mẹ́wàá ju bí wọ́n ti tàn yọ̀ ní ìbẹ̀rẹ̀ lọ. Wọ́n di ìdánwò ìhìnṣẹ́ Ìkígbe Òru Àárín ìkẹyìn. Àwọn iyebíye wọ̀nyí ni àwọn ẹlẹ́rìí méjì tí Hábákùkù sọtẹ́lẹ̀ nípa wọn ṣe dá mọ̀ ní pàtó gẹ́gẹ́ bí àwọn tábìlì. Nígbà tí a bá gbé àwọn tábìlì méjì ti àwọn àwòrán aṣáájú-ọ̀nà ọdún 1843 àti 1850 lé ara wọn lórí “ìlà lórí ìlà”, àwọn iyebíye Miller ni a ṣe dá mọ̀ ní pàtó, àti nípa bẹ́ẹ̀, àwọn iyebíye wọ̀nyí dúró fún ìhìnṣẹ́ Ìkígbe Òru Àárín ìkẹyìn.

Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.

Ọ̀pọ̀ jùlọ nínú àwọn òtítọ́ tí ó wà lórí àwòrán méjèèjì náà ń ṣàfihàn àwọn àsọtẹ́lẹ̀ tí a ti mú ṣẹ kí ó tó di ọdún 1844, bí ìdámọ̀ àwọn ẹranko inú Dáníẹ́lì orí keje àti kẹjọ. A ṣàfihàn ère inú Dáníẹ́lì orí kejì níbẹ̀. Ìjiyàn lórí bóyá Róòmù ni tàbí Áńtíókù Épífáníìsì tí ń fi ìran náà mulẹ̀ wà níbẹ̀. Ìdààmú àkọ́kọ́ àti àkókò ìdádúró ti Hábákúkù àti ti àwọn wúńdíá mẹ́wàá wà níbẹ̀. Ìbẹ̀rẹ̀ dídé áńgẹ́lì kẹta wà níbẹ̀, bẹ́ẹ̀ náà ni ibi mímọ́ ti ọ̀run. “Ìgbàgbogbo ọjọ́” gẹ́gẹ́ bí ààmì ẹ̀sìn abọ̀rìṣà wà níbẹ̀. Àti pé, ní tòótọ́, àwọn Ègbé mẹ́ta ti Ísílámù wà níbẹ̀. Nígbà tí a bá kó wọn jọ, àwọn àwòrán náà ń ṣàfihàn àpèjúwe “ìbísí ìmọ̀” tí ń ṣẹlẹ̀ nígbà tí Kìnnìún ẹ̀yà Júdà bá tú òtítọ́ àsọtẹ́lẹ̀ kan sílẹ̀.

As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.

Bí a ṣe ń parí ìṣàgbéyẹ̀wò wa nípa ìran Odò Ulai gẹ́gẹ́ bí àmì ìmọ̀ àsọtẹ́lẹ̀ tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1798, èyí tí ó pọ̀ sí i láti di àwọn ọ̀ṣọ́ iyebíye inú àpótí tuntun, tí ó tóbi jù lọ nínú àlá William Miller, a ó tún wo àwọn òtítọ́ ti ẹgbẹ́ Millerite padà, àwọn òtítọ́ tí kò pé ní ìtàn wọn. Díẹ̀ nínú wọn ni a fi sílẹ̀ ní ipò àìpé nítorí àkókò ìtàn tí àwọn Millerite ń gbé, àwọn mìíràn sì ni a fi sílẹ̀ ní ipò àìpé nípasẹ̀ àìgbọ́ràn àwọn tí wọ́n kọ̀ láti bá ìmọ́lẹ̀ angẹli kẹta tí ń tẹ̀síwájú lọ.

We will continue these things in the next article.

A ó tẹ̀síwájú nínú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.

> “Àwọn ẹni tí Ọlọ́run ti rán pẹ̀lú ìránṣẹ́ ni ènìyàn lásán ni, ṣùgbọ́n irú wo ni ìhùwàsí ìránṣẹ́ tí wọ́n gbé wá? Ṣé ẹ ó gbójúgbà láti yí padà kúrò nínú rẹ̀, tàbí láti fojú kéré àwọn ìkìlọ̀ náà, nítorí pé Ọlọ́run kò bá yín gbìmọ̀ nípa ohun tí ẹ̀yin yóò fẹ́ jùlọ? Ọlọ́run ń pe àwọn ènìyàn tí yóò sọ̀rọ̀, tí yóò ké sókè, tí kì yóò sì dákẹ́. Ọlọ́run ti gbé àwọn ìránṣẹ́ rẹ̀ dìde láti ṣe iṣẹ́ rẹ̀ fún àkókò yìí. Àwọn kan ti yí padà kúrò nínú ìránṣẹ́ òdodo Kristi láti bẹ̀rẹ̀ sí í ṣàríwísí àwọn ènìyàn náà àti àìpé wọn, nítorí pé wọn kò fi gbogbo oore-ọ̀fẹ́ àti ìtúnṣe ọ̀rọ̀ tí a lè fẹ́ hàn sọ ìránṣẹ́ òtítọ́ náà. Wọ́n ní ìtara púpọ̀ jù, wọ́n fi ọkàn wọn sí i jù, wọ́n ń sọ̀rọ̀ pẹ̀lú ìmúdájú púpọ̀ jù, àti ìránṣẹ́ tí yóò mú ìwòsàn, ìyè, àti ìtùnú wá fún ọ̀pọ̀ ọkàn tí ó rẹ̀, tí a sì ti ni lára, ni a ti fi síta níwọ̀n kan; nítorí pé bí ó ti jẹ́ pé gẹ́gẹ́ bí àwọn ènìyàn alágbára ṣe ń pa ọkàn ara wọn mọ́, tí wọ́n sì ń gbé ìfẹ́ ara wọn dìde lòdì sí ohun tí Ọlọ́run ti sọ, bẹ́ẹ̀ ni wọ́n yóò máa wá ọ̀nà láti gba ìtànṣán ìmọ́lẹ̀ náà kúrò lọ́dọ̀ àwọn tí wọ́n ti ń fẹ́, tí wọ́n sì ti ń gbàdúrà fún ìmọ́lẹ̀ àti fún agbára amúyè sọ́dọ̀ Ọlọ́run. Kristi ti kọ gbogbo àwọn ọ̀rọ̀ líle, ìgbéraga, àti ẹ̀gàn tí a sọ sí àwọn ìránṣẹ́ rẹ̀ sílẹ̀ gẹ́gẹ́ bí ẹni pé a sọ wọ́n sí òun tìkára rẹ̀.”

> “The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.

> “A kì yóò lóye ìránṣẹ́ áńgẹ́lì kẹta, ìmọ́lẹ̀ tí yóò fi ògo rẹ̀ tan ayé ká ni a ó sì pè ní ìmọ́lẹ̀ èké, láti ọ̀dọ̀ àwọn tí ó kọ̀ láti rìn nínú ògo rẹ̀ tí ń pọ̀ sí i. Iṣẹ́ tí a lè ti ṣe, ni a ó fi sílẹ̀ láìṣe láti ọwọ́ àwọn tí ń kọ òtítọ́, nítorí àìgbàgbọ́ wọn. A bẹ yín, ẹ̀yin tí ń tako ìmọ́lẹ̀ òtítọ́, kí ẹ yà kúrò lójú ọ̀nà àwọn ènìyàn Ọlọ́run. Ẹ jẹ́ kí ìmọ́lẹ̀ tí a rán láti ọ̀run tàn sí wọn ní ìtànṣán mímọ́ tí ó hàn gbangba, tí ó sì dúró ṣinṣin. Ọlọ́run mú yín, ẹ̀yin tí ìmọ́lẹ̀ yìí ti dé bá, jẹ́ ẹni tí yóò dáhùn fún bí ẹ ṣe lò ó. Àwọn tí kì yóò gbọ́ ni a ó sì mú jẹ́ ẹni tí yóò dáhùn; nítorí a ti mú òtítọ́ wá sínú àyè tí wọ́n lè dé e, ṣùgbọ́n wọ́n fi àǹfààní àti ẹ̀tọ́ wọn ṣẹ́gàn. A ti rán àwọn ìránṣẹ́ tí ó rú ẹ̀rí ìjẹ́rìí Ọlọ́run sí àwọn ènìyàn Ọlọ́run; a ti gbé ògo, ọlá-àṣẹ, àti òdodo Kristi, tí ó kún fún oore àti òtítọ́, kalẹ̀; a ti fi ìkúnrẹ́rẹ́ Ìwà-Ọlọ́run nínú Jésù Kristi hàn láàárín wa pẹ̀lú ẹwà àti ìfẹ́ni, láti fa gbogbo àwọn tí ọkàn wọn kò tíì pa mọ́ pẹ̀lú ìkórìíra àìmọ̀kan mọ́ra. A mọ̀ pé Ọlọ́run ti ṣiṣẹ́ láàárín wa. A ti rí àwọn ọkàn yí padà kúrò nínú ẹ̀ṣẹ̀ sí òdodo. A ti rí ìgbàgbọ́ jí dìde padà nínú ọkàn àwọn onírẹ̀lẹ̀. Ṣé a ó dàbí àwọn adẹ́tẹ̀ tí a wẹ̀ mọ́ tí wọ́n bá ọ̀nà wọn lọ, tí ẹnìkan ṣoṣo sì padà wá láti fi ògo fún Ọlọ́run? Kàkà bẹ́ẹ̀, ẹ jẹ́ kí a máa sọ̀rọ̀ nípa oore rẹ̀, kí a sì fi ọkàn, pẹ̀lú kálámù, àti pẹ̀lú ohùn yin Ọlọ́run.” Review and Herald, May 27, 1890.

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