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# The Spirit of Prophecy: Leading and Teaching

Ẹ̀mí Àsọtẹ́lẹ̀: Ìdarí àti Ìkọ́ni

Habakkuk's Two Tables

Àwọn Tábìlì Méjì ti Hábákùkù

Author

Jeff Pippenger

Published

October 15, 2012

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Habakkuk's Two Tables 3 of 95

Àwọn Tábìlì Méjì ti Hábákúkù 3 nínú 95

## Introduction: The Foundation of Habakkuk's Two Tables

Ìṣàkóso: Ìpìlẹ̀ Tábìlì Méjì Habakuku

This series is called Habakkuk's Two Tables. So far, we have been taking certain truths from the 1843 and 1850 Charts, not to defend them biblically at this point, but to establish that Ellen White endorses these truths. Our contention is that if you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. We want to put that in the record first.

Àkójọpọ̀ yìí ni a ń pè ní Tábìlì Méjì ti Hábákúkù. Títí di àkókò yìí, a ti ń mú àwọn òtítọ́ kan láti inú Àwọn Àtẹ̀jáde 1843 àti 1850 jáde, kì í ṣe láti dáàbò bo wọn ní ti Bíbélì ní àkókò yìí, ṣùgbọ́n láti fi ìdí rẹ̀ múlẹ̀ pé Ellen White fọwọ́ sí àwọn òtítọ́ wọ̀nyí. Ohun tí a dúró lé ni pé bí ẹ bá kọ àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí, ní àkókò kan náà ẹ ń kọ Ẹ̀mí Àsọtẹ́lẹ̀. A fẹ́ kọ́kọ́ fi èyí sínú àkọsílẹ̀.

## Review of Millerite History and the Midnight Cry

Àtúnyẹ̀wò Ìtàn Àwọn Millerite àti Ẹkún Lálẹ́ Òru Gan-an

In our first presentation, we outlined the history of the Millerites, the waymarks from 1798 to 1844. In our last presentation, we looked more closely at the history from the tarrying time to the closing of the door on October 22, 1844, identifying that time as the Midnight Cry. The Midnight Cry entered history at the Exeter Camp Meeting, August 12–17, 1844, and continued until October 22, 1844. The tarrying time, which began in March 1844, is part of the Midnight Cry and the purging process that prepared a people to proclaim its message.

Nínú ìfihàn wa àkọ́kọ́, a ṣe àtẹ̀jáde ìtàn àwọn Millerites, àwọn àmì-ọ̀nà láti ọdún 1798 sí 1844. Nínú ìfihàn wa tó kọjá, a wo ìtàn náà pẹkipẹki sí i láti àkókò ìdádúró títí dé ìpipadé ilẹ̀kùn ní October 22, 1844, ní fífi àkókò yẹn mọ̀ gẹ́gẹ́ bí Igbe Àárín Òru. Igbe Àárín Òru wọ inú ìtàn ní Ipàdé Àgọ́ Exeter, August 12–17, 1844, ó sì tẹ̀síwájú títí di October 22, 1844. Àkókò ìdádúró náà, tí ó bẹ̀rẹ̀ ní March 1844, jẹ́ apá kan nínú Igbe Àárín Òru àti ìlànà ìwẹ̀nùmọ́ tí ó pèsè àwọn ènìyàn kan láti kéde ìròyìn rẹ̀.

We hoped to establish this in your hearts and minds yesterday. All the illustrations in God's Word of tarrying times speak about the end of the world. Ellen White, commenting on 1 Corinthians 10:11, says, "Each of the ancient prophets spoke more for our day than the days in which they lived." 1 Corinthians 10:11 states, "Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come." The history of the Millerites is a history of what will take place at the end of the world. All these biblical histories of the tarrying time and what follows illustrate what would take place in the Millerite tarrying time and the Midnight Cry. We need to understand these things because history is to be repeated.

A ní ìrètí láti fi èyí múlẹ̀ nínú ọkàn àti èrò-inú yín lánàá. Gbogbo àwọn àpẹẹrẹ nínú Ọ̀rọ̀ Ọlọ́run nípa àwọn àkókò ìdádúró sọ nípa òpin ayé. Ellen White, nígbà tí ó ń ṣàlàyé lórí 1 Kọ́ríńtì 10:11, wí pé, “Olúkúlùkù àwọn wòlíì ìgbàanì sọ̀rọ̀ sí i fún ọjọ́ wa ju àwọn ọjọ́ tí wọ́n wà láàyè nínú wọn lọ.” 1 Kọ́ríńtì 10:11 sọ pé, “Nísinsin yìí gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwa tí òpin ayé ti dé sórí wa.” Ìtàn àwọn Míléráìtì jẹ́ ìtàn ohun tí yóò ṣẹlẹ̀ ní òpin ayé. Gbogbo àwọn ìtàn Bíbélì wọ̀nyí nípa àkókò ìdádúró àti ohun tí ó tẹ̀ lé e ń ṣàfihàn ohun tí yóò ṣẹlẹ̀ ní àkókò ìdádúró àwọn Míléráìtì àti Ẹkún Láàárọ̀ Ọ̀gànjọ́. A nílò láti lóye àwọn nǹkan wọ̀nyí nítorí pé ìtàn yóò tún ara rẹ̀ ṣe.

## The 2520: Ellen White's Endorsement

2520: Ìfọwọ́sí Ellen White

We have been dealing with the first issue on these Charts, though we haven't mentioned it much. The first doctrine we want to show that Ellen White clearly endorses is the 2520. The first two presentations were designed to lead us here. Tomorrow morning, we'll begin considering the Daily on this Chart.

A ti ń bá ọ̀ràn àkọ́kọ́ lórí àwọn Àtẹ̀ yìí lò, bí ó tilẹ̀ jẹ́ pé a kò tíì sọ̀rọ̀ púpọ̀ nípa rẹ̀. Ẹ̀kọ́ àkọ́kọ́ tí a fẹ́ fi hàn pé Ellen White fọwọ́ sí ní kedere ni 2520. A ṣe àwọn ìfihàn méjì àkọ́kọ́ láti mú wa dé ibí yìí. Ní òwúrọ̀ ọ̀la, a ó bẹ̀rẹ̀ sí í ronú lórí Daily lórí Àtẹ̀ yìí.

## Remembering the Lord's Leading and Teaching

Ríranti Ìtọ́sọ́nà àti Ẹ̀kọ́ Olúwa

Let's begin with Life Sketches, page 196: "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." The only thing a Christian has to fear for the future is falling off the path and being lost. The thing to be fearful about is not obtaining eternal life. Here, Sister White says we have nothing to fear for the future except for two things. This is a common passage in the Spirit of Prophecy in Adventism, but rarely do you hear anyone elaborate on what leading and what teachings she is referring to.

Ẹ jẹ́ kí a bẹ̀rẹ̀ pẹ̀lú Life Sketches, ojú-ìwé 196: “A kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe pé a ó gbàgbé ọ̀nà tí Olúwa ti fi darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ìgbà àtijọ́ wa.” Ohun kan ṣoṣo tí Kristẹni ní láti bẹ̀rù fún ọjọ́ iwájú ni kí ó yọ kúrò lójú ọ̀nà kí ó sì ṣègbé. Ohun tí ó yẹ kí a máa bẹ̀rù nípa rẹ̀ kì í ṣe àìrí ìyè àìnípẹ̀kun gbà. Níhìn-ín, Sister White sọ pé a kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú bí kò ṣe nítorí ohun méjì. Èyí jẹ́ ẹsẹ̀ kan tí ó wọ́pọ̀ nínú Ẹ̀mí Àsọtẹ́lẹ̀ nínú Adventism, ṣùgbọ́n ó ṣọ̀wọ́n gan-an kí o gbọ́ ẹnikẹ́ni ń ṣàlàyé ní kíkún nípa ìdarí wo àti àwọn ẹ̀kọ́ wo tí ó ń tọ́ka sí.

We will show that the leading she refers to is the history of the Midnight Cry. In the history of the Midnight Cry, Christ was leading in the tarrying time, the arrival and proclamation of the Midnight Cry, and the closing of the door on October 22, 1844. He designed that history to produce a people who could enter by faith into the Most Holy Place with Him. We should be fearful to forget that particular history, as well as His teachings.

A ó fi hàn pé ìdarí tí ó ń tọ́ka sí ni ìtàn Igbe Àárín Òru. Nínú ìtàn Igbe Àárín Òru, Kristi ni ó ń darí ní àkókò ìdádúró, ní ìbẹ̀rẹ̀ àti ìkéde Igbe Àárín Òru, àti ní ìpipadé ilẹ̀kùn ní October 22, 1844. Ó pèsè ìtàn náà kí ó lè mú àwọn ènìyàn kan jáde tí yóò lè wọ Ibi Mímọ́ Jùlọ pẹ̀lú Rẹ̀ nípa ìgbàgbọ́. Ó yẹ kí a bẹ̀rù láti gbàgbé ìtàn pàtó yẹn, gẹ́gẹ́ bí àwọn ẹ̀kọ́ Rẹ̀ pẹ̀lú.

We will show that there is a specific teaching that produced the Midnight Cry. That teaching was not the collapse of the Ottoman Empire on August 11, 1840, nor the state of the dead, which came in the history of the Second Angel's Message in the Millerite History. It was a specific teaching in the Millerite History that produced the Midnight Cry, where the Lord led, and we have nothing to fear for the future except that we forget His leading and His teaching.

A ó fi hàn pé ẹ̀kọ́ kan pàtó wà tí ó mú Ìkéde Àárín Òru jáde. Ẹ̀kọ́ náà kì í ṣe ìṣubú Ilẹ̀ Ọba Ottoman ní August 11, 1840, bẹ́ẹ̀ ni kì í ṣe ipò àwọn òkú, èyí tí ó wá nínú ìtàn Ìrántí Áńgẹ́lì Kejì nínú Ìtàn Àwọn Millerite. Ó jẹ́ ẹ̀kọ́ kan pàtó nínú Ìtàn Àwọn Millerite tí ó mú Ìkéde Àárín Òru jáde, níbi tí Olúwa ti darí, àti pé a kò ní ohun kan láti bẹ̀rù fún ọjọ́ iwájú bí kò ṣe pé a gbàgbé ìdarí Rẹ̀ àti ẹ̀kọ́ Rẹ̀.

We suggest that the symbol of both His leading and His teaching is the Midnight Cry. Let's read this passage from Ellen White's first vision again: "On this path the advent people were traveling to the city which was at the farther end of the path. 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. 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."

A daba pé àmi ìṣáájú Rẹ̀ àti ẹ̀kọ́ Rẹ̀ jọ ni Igbe Àárín Òru. Ẹ jẹ́ kí a tún ka ẹsẹ̀ yìí láti inú ìran àkọ́kọ́ Ellen White pé: “Lórí ọ̀nà yìí ni àwọn ènìyàn adventi ń rìn lọ sí ìlú náà tí ó wà ní òpin jìnnà ọ̀nà náà. Wọ́n ní ìmọ́lẹ̀ didán kan tí a gbé kalẹ̀ lẹ́yìn wọn ní ìbẹ̀rẹ̀ ọ̀nà náà, èyí tí angẹli kan sọ fún mi pé ó jẹ́ igbe àárín òru. Ìmọ́lẹ̀ yìí ń tàn ká gbogbo ọ̀nà náà, ó sì ń tan ìmọ́lẹ̀ fún ẹsẹ̀ wọn, kí wọn má bàa kọsẹ̀. Bí wọ́n bá pa ojú wọn mọ́ sára Jesu, ẹni tí ó wà níwájú wọn díẹ̀, tí ó ń ṣáájú wọn lọ sí ìlú náà, wọ́n wà ní ààbò. Ṣùgbọ́n láìpẹ́, àwọn kan rẹ̀wẹ̀sì, wọ́n sì wí pé ìlú náà jìnnà gidigidi, àti pé wọ́n ti retí láti ti wọ inú rẹ̀ tẹ́lẹ̀. Nígbà náà ni Jesu yóò máa gba wọ́n níyànjú nípa gbígbé apá ọ̀tún ológo Rẹ̀ sókè, àti láti inú apá Rẹ̀ ni ìmọ́lẹ̀ kan ti jáde, tí ó ń gòkè wá lórí ẹgbẹ́ adventi náà, wọ́n sì ké pé, ‘Alleluia!’ Àwọn mìíràn sì fi àìfọ̀kànbalẹ̀ sẹ́ ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn, wọ́n sì wí pé kì í ṣe Ọlọ́run ni ó ti ṣáájú wọn jáde dé ibi jíjìnà bẹ́ẹ̀.”

They are denying the Midnight Cry, and in connection with the Midnight Cry, they are arguing that the Lord was not leading them in the Midnight Cry. They are denying the leading of God in the Midnight Cry. "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."

Wọ́n ń sẹ́ Ìkígbe Àárín Òru náà, àti ní ìbámu pẹ̀lú Ìkígbe Àárín Òru náà, wọ́n ń jiyàn pé Olúwa kì í ṣe ẹni tí ó ń darí wọn nínú Ìkígbe Àárín Òru náà. Wọ́n ń sẹ́ ìdarí Ọlọ́run nínú Ìkígbe Àárín Òru náà. “Ìmọ́lẹ̀ tí ó wà lẹ́yìn wọn kú, tí ó fi ẹsẹ̀ wọn sílẹ̀ nínú òkùnkùn pípé, wọ́n sì kọsẹ̀, wọ́n sì pàdánù àfihàn àmì náà àti ti Jésù, wọ́n sì ṣubú kúrò lórí ọ̀nà náà sọ̀kalẹ̀ sínú ayé òkùnkùn àti búburú tí ó wà ní ìsàlẹ̀.”

## The Midnight Cry in Context

Igbe Àárín Òru Nínú Àkópọ̀-Ọ̀rọ̀ Rẹ̀

We will look once more at the history of the Midnight Cry to put it in context before we deal with the 2520.

A ó tún wo ìtàn Igbe Àárín Òru náà lẹ́ẹ̀kan sí i kí a lè fi sí àyíká rẹ̀ dáadáa kí a tó bá ọ̀ràn 2520 lò.

> From The Great Controversy, pages 391–395: "When the time passed at which the Lord's coming was first expected, in the spring of 1844,"—this is the tarrying time, the first disappointment—"those who had looked in faith for His appearing were for a season involved in doubt and uncertainty. While the world regarded them as having been utterly defeated and proved to have been cherishing a delusion, their source of consolation was still the word of God. Many continued to search the Scriptures, examining anew the evidences of their faith and carefully studying the prophecies to obtain further light."

> Láti inú The Great Controversy, ojú-ewé 391–395: “Nígbà tí àkókò tí a ti kọ́kọ́ retí wíwá Olúwa kọjá, ní ìrúbọmi ọdún 1844,”—èyí ni àkókò ìdádúró náà, ìbànújẹ àkọ́kọ́—“àwọn tí wọ́n ti ń retí ìfarahàn Rẹ̀ pẹ̀lú ìgbàgbọ́ wà fún ìgbà díẹ̀ nínú iyèméjì àti àìdánilójú. Bí ayé ṣe kà wọ́n sí ẹni pé a ti ṣẹ́gun wọn pátápátá tí a sì ti fi hàn pé wọ́n ń di ìtanú mọ́ra, ọ̀rọ̀ Ọlọ́run ṣì ni orísun ìtùnú wọn. Ọ̀pọ̀lọpọ̀ sì ń bá a lọ láti ṣàwárí Ìwé Mímọ́, ní ṣíṣe àtúnyẹ̀wò àwọn ẹ̀rí ìgbàgbọ́ wọn àti ní kíkẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀ pẹ̀lú ìṣọ́ra láti rí ìmọ́lẹ̀ síi.”

If many did this, that means there were some who were not. It doesn't say "they"; it says "many"—two classes here. "The Bible testimony in support of their position seemed clear and conclusive. Signs which could not be mistaken pointed to the coming of Christ as near. The special blessing of the Lord, both in the conversion of sinners and the revival of spiritual life among Christians, had testified that the message was of Heaven. And though the believers could not explain their disappointment, they felt assured that God had led them in their past experience.

Bí ọ̀pọ̀lọpọ̀ ènìyàn bá ṣe èyí, èyí túmọ̀ sí pé àwọn kan wà tí kò ṣe bẹ́ẹ̀. Kò ní “wọn”; ó ní “ọ̀pọ̀lọpọ̀” — ẹ̀ka méjì wà níbí. “Ẹ̀rí Bíbélì tí ń ṣe àtìlẹ́yìn fún ipò wọn dà bí ẹni pé ó hàn gbangba, ó sì péye. Àwọn àmì tí a kò lè ṣìṣe-ìtumọ̀ wọn tọ́ka sí dídé Kristi gẹ́gẹ́ bí ohun tí ó súnmọ́. Ìbùkún àkànṣe Olúwa, yálà nínú ìyípadà àwọn ẹlẹ́ṣẹ̀ àti nínú ìjíjí ìyè ẹ̀mí láàrín àwọn Kristẹni, ti jẹ́rìí pé ìrántí náà jẹ́ ti Ọ̀run. Bí ó tilẹ̀ jẹ́ pé àwọn onígbàgbọ́ náà kò lè ṣàlàyé ìdí ìdánilójú wọn, wọ́n ní ìdánilójú pé Ọlọ́run ni ó ti darí wọn nínú ìrírí wọn àtijọ́.

> "Interwoven with prophecies which they had regarded as applying to the time of the second advent was instruction specially adapted to their state of uncertainty and suspense, and encouraging them to wait patiently in the faith that what was now dark to their understanding would in due time be made plain."

> Pẹ̀lú àwọn àsọtẹ́lẹ̀ tí wọ́n ti ka sí ẹni pé wọ́n ń tọ́ka sí àkókò ìjìnlẹ̀padà kejì ni a hun ìtọ́ni kan tí a ṣe ní pàtàkì láti bá ipò àìdánilójú àti ìfojúsùn pẹ̀lú ìdákẹ́jẹ wọn mu, tí ó sì ń fún wọn ní ìyànjú láti fi sùúrù dúró nínú ìgbàgbọ́ pé ohun tí ó ṣì ṣókùnkùn sí òye wọn nísinsin yìí yóò di mímọ̀ ní ìgbà tí ó yẹ.

In that paragraph, it says, "Interwoven with prophecies which they had regarded as applying to the time of the second advent . . . ." What prophecies did they believe applied to the Second Advent? The 2520, the 2300, and the 1335. They believed all three of these time prophecies ended in 1843, and that was the Second Advent.

Nínú ìpínrọ̀ yẹn, ó sọ pé, “A hun un pọ̀ mọ́ àwọn àsọtẹ́lẹ̀ tí wọ́n ti ka sí èyí tí ó kan àkókò ìgbà wíwá kejì . . . .” Àwọn àsọtẹ́lẹ̀ wo ni wọ́n gbà pé ó kan Ìgbà Wíwá Kejì? 2520, 2300, àti 1335. Wọ́n gbà pé gbogbo mẹ́tẹ̀ẹ̀ta àwọn àsọtẹ́lẹ̀ àkókò wọ̀nyí parí ní ọdún 1843, àti pé èyí ni Ìgbà Wíwá Kejì.

> "Among these prophecies was that of Habakkuk 2:1–4: 'I will stand upon my watch, and set me upon the tower, and will watch to see what He will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.'"

> Lára àwọn àsọtẹ́lẹ̀ wọ̀nyí ni èyí ti Hábákúkù 2:1–4 pé: “Èmi yóò dúró lórí ibi ìṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò máa ṣọ́ láti rí ohun tí Yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó ní, Kọ ìran náà sílẹ̀, kí o sì mú un hàn kedere lórí àwọn tábìlì, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn, ṣùgbọ́n ní ìparí yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí pé dájúdájú yóò dé, kì yóò pẹ́. Wò ó, ọkàn ẹni tí a gbé ga kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀.”

As early as 1842, the direction given in this prophecy to "write the vision, and make it plain upon tables, that he may run that readeth it," suggested to Charles Fitch the preparation of a prophetic chart to illustrate the visions of Daniel and the Revelation. The publication of this chart was regarded as a fulfillment of the command given by Habakkuk. No one, however, then noticed that an apparent delay in the accomplishment of the vision—a tarrying time—is presented in the same prophecy. After the disappointment, this scripture appeared very significant: 'The vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. . . . The just shall live by his faith.'

Ní ìbẹ̀rẹ̀bẹ̀rẹ̀ ọdún 1842 gan-an ni ìtọ́nisọ́nà tí a fi fúnni nínú àsọtẹ́lẹ̀ yìí láti “kọ ìran náà sílẹ̀, kí o sì mú un yé kedere lórí àwọn tábìlì, kí ẹni tí ó bá ka a lè sáré,” mú kí Charles Fitch ronú sí pípèsè àtẹ ìran àsọtẹ́lẹ̀ kan láti fi ṣàfihàn àwọn ìran Dáníẹ́lì àti Ìfihàn náà. Wọ́n ka ìtẹ̀jáde àtẹ yìí sí ìmúṣẹ àṣẹ tí a fi fún Habakuku. Síbẹ̀, ní àsìkò náà, kò sí ẹni tí ó ṣàkíyèsí pé ìdádúró tí ó dàbí ẹni pé ó wà nínú ìmúṣẹ ìran náà—àkókò ìpẹ́—ni a tún gbé kalẹ̀ nínú àsọtẹ́lẹ̀ kan náà. Lẹ́yìn ìdààmú náà, ẹsẹ Ìwé Mímọ́ yìí farahàn gẹ́gẹ́ bí ohun tí ó ní ìtumọ̀ pàtàkì gidigidi pé: “Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní ìkẹyìn yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ jẹ́ pé ó pẹ́, dúró dè é; nítorí dájúdájú yóò dé, kì yóò pẹ́. . . . Olódodo yóò sì yè nípa ìgbàgbọ́ rẹ̀.”

## The 1843 Chart and the Spirit of Prophecy

Àwòrán 1843 àti Ẹ̀mí Àsọtẹ́lẹ̀

It does not matter whether you do regular work or irregular work—terms Ellen White uses for conference work and self-supporting work, respectively. Whether you go to leading self-supporting ministries in Adventism or to the General Conference or the Biblical Research Institute, if you ask them about the 1843 Chart, they will say, "There are lots of mistakes on this Chart." They disagree with Ellen White, who says the Lord held His hand over "a mistake" in some of the figures on this Chart.

Kò ṣe pàtàkì bóyá o ń ṣe iṣẹ́ déédéé tàbí iṣẹ́ aláìdéédéé—àwọn ọ̀rọ̀ tí Ellen White lò fún iṣẹ́ àpéjọ àti iṣẹ́ ìtìlẹ́yìn ara ẹni, lẹ́sẹ̀sẹ̀. Bóyá o lọ sí àwọn iṣẹ́-ìránṣẹ́ alákòóso tí ń ṣiṣẹ́ nípa ìtìlẹ́yìn ara ẹni nínú Adventism tàbí sí General Conference tàbí sí Biblical Research Institute, bí o bá bi wọ́n nípa 1843 Chart, wọn yóò sọ pé, “Àṣìṣe púpọ̀ wà lórí Chart yìí.” Wọ́n tako Ellen White, ẹni tí ó sọ pé Olúwa di ọwọ́ Rẹ̀ lórí “àṣìṣe kan” nínú díẹ̀ lára àwọn nọ́ńbà tó wà lórí Chart yìí.

But they also place themselves in opposition to the Word of God. In Habakkuk, it says that this vision "shall . . . not lie." The vision the Pioneers were to put on the 1843 Chart, which they did, is a fulfillment of Habakkuk 2. This is the vision they were to place on this Chart, and Habakkuk 2 says this vision "shall . . . not lie." So, when you say this Chart is "full of mistakes," you are opposing both the Spirit of Prophecy and the Bible.

Ṣùgbọ́n wọ́n tún fi ara wọn sí ipò àtakò sí Ọ̀rọ̀ Ọlọ́run. Nínú Hábákúkù, a sọ pé ìran yìí “kì yóò . . . purọ́.” Ìran tí àwọn Aṣáájú-ọ̀nà náà ní láti fi sí orí Tábìlì 1843, tí wọ́n sì ṣe bẹ́ẹ̀, jẹ́ ìmúṣẹ Hábákúkù 2. Èyí ni ìran tí wọ́n ní láti fi sí orí Tábìlì yìí, Hábákúkù 2 sì sọ pé ìran yìí “kì yóò . . . purọ́.” Nítorí náà, nígbà tí o bá sọ pé Tábìlì yìí “kún fún àwọn àṣìṣe,” ìwọ ń tako Ẹ̀mí Àsọtẹ́lẹ̀ àti Bíbélì pẹ̀lú.

> "A portion of Ezekiel's prophecy also was a source of strength and comfort to believers: 'The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.' 'They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done.' Ezekiel 12:21–25, 27, 28."

> Apá kan nínú àsọtẹ́lẹ̀ Ẹsẹkiẹli pẹ̀lú jẹ́ orísun agbára àti ìtùnú fún àwọn onígbàgbọ́ pé: “Ọ̀rọ̀ Olúwa sì tọ̀ mí wá, ó ní, Ọmọ ènìyàn, òwe kín ni èyí tí ẹ̀yin ní ní ilẹ̀ Ísírẹ́lì, tí ń wí pé, A mú àwọn ọjọ́ gùn, gbogbo ìran sì ṣubú? Nítorí náà sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí... Àwọn ọjọ́ ti súnmọ́ tòsí, àti ìmúṣẹ gbogbo ìran... Èmi yóò sọ̀rọ̀, ọ̀rọ̀ tí èmi yóò sì sọ yóò ṣẹ; a kì yóò mú un gùn mọ́.” “Àwọn ilé Ísírẹ́lì wí pé, Ìran tí ó ń rí jẹ́ fún ọ̀pọ̀ ọjọ́ tí ń bọ̀, ó sì ń sọtẹ́lẹ̀ nípa àwọn àkókò tí ó jìnnà réré. Nítorí náà sọ fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kò sí ọ̀kan nínú ọ̀rọ̀ mi tí a óò tún mú gùn mọ́, ṣùgbọ́n ọ̀rọ̀ tí mo ti sọ ni a ó ṣe.” Ẹsẹkiẹli 12:21–25, 27, 28.

## Two Classes of Worshippers

Ìpele Méjì ti Àwọn Olùjọsìn

Notice that she is talking about two classes of worshippers. She says many, when this disappointment came, continued to study the prophecies, indicating there was a class that did not continue. We will get more light on the distinction of the two classes.

Ẹ kíyèsí pé ó ń sọ̀rọ̀ nípa ẹgbẹ́ méjì ti àwọn olùjọsìn. Ó sọ pé ọ̀pọ̀lọpọ̀, nígbà tí ìdààmú yìí dé, tẹ̀síwájú láti máa kẹ́kọ̀ọ́ àwọn àsọtẹ́lẹ̀, èyí tí ó fi hàn pé ẹgbẹ́ kan wà tí kò tẹ̀síwájú. A ó rí ìmọ́lẹ̀ sí i lórí ìyàtọ̀ tó wà láàárín ẹgbẹ́ méjèèjì náà.

The fulfillment of Habakkuk 2:1–4 is this 1843 Chart and the 1850 Chart. Even in Habakkuk, verse 4 says that the just shall live by his faith and he whose heart is lifted up. It is describing two classes of worshippers. The history of the Midnight Cry produces two classes of worshippers, and those two classes are addressed in Habakkuk.

Ìmúṣẹ Hábákúkù 2:1–4 ni Àwòrán 1843 yìí àti Àwòrán 1850. Àní nínú Hábákúkù pẹ̀lú, ẹsẹ̀ 4 sọ pé olódodo yóò yè nípa ìgbàgbọ́ rẹ̀, àti ẹni tí ọkàn rẹ̀ gbéraga. Ó ń ṣàpèjúwe ìranṣẹ́ méjì ti àwọn olùjọsìn. Ìtàn Igbe Àárín Òru mú àwọn ìranṣẹ́ méjì ti àwọn olùjọsìn jáde, àti pé àwọn ìranṣẹ́ méjèèjì wọ̀nyí ni a ń bá sọ̀rọ̀ nínú Hábákúkù.

In the next paragraph, after referencing Habakkuk 2 and Ezekiel, she identifies one of the classes: "the waiting ones." Who are the waiting ones? They are those fulfilling Daniel 12, "Blessed is he who waiteth, and cometh to the 1335." This class is the waiting ones.

Nínú ìpínrọ̀ tó kàn, lẹ́yìn tí ó ti tọ́ka sí Hábákùkù 2 àti Ìsíkíẹ́lì, ó dá ọ̀kan nínú àwọn ẹgbẹ́ náà mọ̀: “àwọn tí ń dúró de.” Ta ni àwọn tí ń dúró de? Wọ́n jẹ́ àwọn tí ń mú Dáníẹ́lì 12 ṣẹ, “Olùbùkún ni ẹni tí ń dúró de, tí ó sì dé 1335.” Ẹgbẹ́ yìí ni àwọn tí ń dúró de.

> "The waiting ones rejoiced, believing that He who knows the end from the beginning had looked down through the ages and, foreseeing their disappointment, had given them words of courage and hope."

> Àwọn tí ń dúró náà yọ̀, wọ́n gbàgbọ́ pé Ẹni tí ó mọ òpin láti ìbẹ̀rẹ̀ ti wo ìsàlẹ̀ kọjá àwọn àkókò ayé, àti pé, ní ríwájú ìjákulẹ̀ wọn, Ó ti fún wọn ní ọ̀rọ̀ ìgboyà àti ìrètí.

We had a sister call who had been working in one of the Eastern European countries for a few years. She was from there, moved to the United States, and when she understood this message, moved back. She has faced resistance, with her former church family reaching out to leadership in her country to "close the door on her." Recently, the Lord opened the door for her to share this message with groups.

A ní arábìnrin kan tó pè wá, ẹni tí ó ti ń ṣiṣẹ́ ní ọ̀kan lára àwọn orílẹ̀-èdè Ìlà Oòrùn Yúróòpù fún ọdún díẹ̀. Ibẹ̀ ni ó ti wá, ó kó lọ sí Orílẹ̀-Èdè Amẹ́ríkà, àti nígbà tí ó lóye ìhìnrere yìí, ó padà lọ síbẹ̀. Ó ti dojú kọ ìtakora, níwọ̀n bí ìdílé ṣọ́ọ̀ṣì rẹ̀ àtijọ́ ti ń bá àwọn aṣáájú ní orílẹ̀-èdè rẹ̀ sọ̀rọ̀ láti “ti ilẹ̀kùn mọ́ ọn.” Láìpẹ́ yìí, Olúwa ṣí ilẹ̀kùn sílẹ̀ fún un láti pín ìhìnrere yìí pẹ̀lú àwọn ẹgbẹ́ ènìyàn.

She called early this morning, sharing that one obstacle was transportation. They needed a car to travel and teach this message, but lacked the funds. As soon as they reached this place, friends from the United States, convicted by the Lord, sent enough money to buy a car.

Ó pè ní kùtùkùtù òwúrọ̀ yìí, ó sì sọ pé ìdènà kan ni ìrìnàjò. Wọ́n nílò ọkọ̀ ayọ́kẹ́lẹ́ kan láti fi rìnàjò kí wọ́n sì kọ́ni nípa ìhìn iṣẹ́ yìí, ṣùgbọ́n wọ́n kò ní owó tó yẹ. Ní kété tí wọ́n dé ibi yìí, àwọn ọ̀rẹ́ láti Orílẹ̀-Èdè Amẹ́ríkà, tí Olúwa ti mú ní ìdálẹ́kọ̀ọ́ ọkàn, rán owó tó pé láti ra ọkọ̀ ayọ́kẹ́lẹ́ kan.

This is the type of experience that was happening for the disappointed ones. They were disappointed, but the Lord led them to the Scriptures to encourage them, saying, "This disappointment was at my direction. Just keep moving forward."

Èyí ni irú ìrírí tí ń ṣẹlẹ̀ fún àwọn tí a ti ṣe ìdààmú ọkàn wọn. A ti ṣe ìdààmú ọkàn wọn, ṣùgbọ́n Olúwa darí wọn sí Ìwé Mímọ́ láti fi gbà wọ́n níyànjú, ní wí pé, “Ìdààmú yìí wà nípasẹ̀ ìtọ́sọ́nà mi. Ẹ máa bá a lọ síwájú nìkan.”

> "Had it not been for such portions of Scripture, admonishing them to wait with patience and to hold fast their confidence in God's word, their faith would have failed in that trying hour."

> “Bí kò bá ṣe fún irú àwọn apá Ìwé Mímọ́ bẹ́ẹ̀, tí ń kìlọ̀ fún wọn láti fi sùúrù dúró, kí wọ́n sì di ìgbẹ́kẹ̀lé wọn mú ṣinṣin nínú ọ̀rọ̀ Ọlọ́run, ìgbàgbọ́ wọn ì bá ti ṣubú ní wákàtí ìdánwò náà.”

## The Parable of the Ten Virgins and the Tarrying Time

Àpèjúwe Àwọn Wúńdíá Mẹ́wàá àti Àkókò Ìdádúró náà

Notice how Sister White ties the parable of the Ten Virgins with Habakkuk 2, as both discuss a tarrying time and two classes of worshippers.

Kíyèsí bí Sister White ṣe so àpèjúwe Wúńdíá Mẹ́wàá pọ̀ mọ́ Habakkuk 2, níwọ̀n bí àwọn méjèèjì ṣe ń sọ̀rọ̀ nípa àkókò ìdádúró àti ẹ̀ka méjì àwọn olùjọsìn.

> "The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people. In Matthew 24, in answer to the question of His disciples concerning the sign of His coming and of the end of the world, Christ had pointed out some of the most important events in the history of the world and of the church from His first to His second advent; namely, the destruction of Jerusalem, the great tribulation of the church under the pagan and papal persecutions, the darkening of the sun and moon, and the falling of the stars. After this He spoke of His coming in His kingdom, and related the parable describing the two classes of servants who look for His appearing. Chapter 25 opens with the words: 'Then shall the kingdom of heaven be likened unto ten virgins.' Here is brought to view the church living in the last days,"—now, she is applying this to the Millerite History, but notice what she is saying—"Here is brought to view the church living in the last days,"—who is "the church living in the last days"? That is us.

> Òwe àwọn wúńdíá mẹ́wàá nínú Mátíù 25 pẹ̀lú fi ìrírí àwọn ènìyàn Adventist hàn. Nínú Mátíù 24, ní ìdáhùn sí ìbéèrè àwọn ọmọ-ẹ̀yìn Rẹ̀ nípa àmì ìbọ̀wọ̀lé Rẹ̀ àti ti òpin ayé, Kristi ti tọ́ka sí díẹ̀ nínú àwọn ìṣẹ̀lẹ̀ pàtàkì jùlọ nínú ìtàn ayé àti ti ìjọ láti ìgbà ìbọ̀wọ̀lé àkọ́kọ́ Rẹ̀ títí dé ìbọ̀wọ̀lé kejì Rẹ̀; ìyẹn ni, ìparun Jerusalẹmu, ìpọnjú ńlá ti ìjọ lábẹ́ inúnibíni àwọn aláìsìn-ọba àti ti póòpù, ìdúdú oorun àti òṣùpá, àti ìṣubú àwọn ìràwọ̀. Lẹ́yìn èyí Ó sọ̀rọ̀ nípa ìbọ̀wọ̀lé Rẹ̀ nínú ìjọba Rẹ̀, Ó sì pa òwe náà tó ṣàpèjúwe ẹ̀yà méjì àwọn ọmọ-ọ̀dọ̀ tí ń retí ìfarahàn Rẹ̀. Orí 25 bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí pé: “Nígbà náà ni a ó fi ìjọba ọ̀run wé àwọn wúńdíá mẹ́wàá.” Níhìn-ín ni a ti mú ìjọ tí ń gbé ní àwọn ọjọ́ ìkẹyìn wá sí ìwòye,”—ní báyìí, ó ń lo èyí sí Ìtàn àwọn Millerite, ṣùgbọ́n kíyèsí ohun tí ó ń sọ—“Níhìn-ín ni a ti mú ìjọ tí ń gbé ní àwọn ọjọ́ ìkẹyìn wá sí ìwòye,”—ta ni “ìjọ tí ń gbé ní àwọn ọjọ́ ìkẹyìn”? Èyí ni àwa.

> "The same that is pointed out in the close of chapter 24. In this parable their experience is illustrated by the incidents of an Eastern marriage. 'Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.'"

> “Èyí kan náà ni a tọ́ka sí ní ìparí orí 24. Nínú àkàwé yìí ni a fi àwọn ìrírí wọn hàn nípasẹ̀ àwọn ìṣẹ̀lẹ̀ ìgbéyàwó ti Ìlà Oòrùn. ‘Nígbà náà ni a ó fi ìjọba ọ̀run wé wúńdíá mẹ́wàá, tí wọ́n mú fìtílà wọn, tí wọ́n sì jáde lọ láti pàdé ọkọ ìyàwó. Àwọn márùn-ún nínú wọn sì jẹ́ ọlọ́gbọ́n, àwọn márùn-ún sì jẹ́ aṣiwèrè. Àwọn tí ó jẹ́ aṣiwèrè mú fìtílà wọn, wọn kò sì mú òróró kankan lọ pẹ̀lú wọn: ṣùgbọ́n àwọn ọlọ́gbọ́n mú òróró sínú ìkòkò wọn pẹ̀lú fìtílà wọn. Bí ọkọ ìyàwó ṣe pẹ́ dé, oorun wọ gbogbo wọn, wọ́n sì sùn. Ní ọ̀gànjọ́ òru sì ni a kigbe pé, Kíyèsi i, ọkọ ìyàwó ń bò; ẹ jáde lọ láti pàdé rẹ̀.’”

The coming of Christ, as announced by the first angel's message, was understood to be represented by the coming of the bridegroom. The widespread reformation under the proclamation of His soon coming corresponded to the going forth of the virgins. In this parable, as in Matthew 24, two classes are represented. All had taken their lamps, the Bible, and by its light had gone forth to meet the Bridegroom. But while the foolish took their lamps without oil, the wise took oil in their vessels. The wise had received the grace of God, the regenerating, enlightening power of the Holy Spirit, which made His word a lamp to their feet. They studied the Scriptures to learn the truth and earnestly sought purity of heart and life. These had a personal experience and faith in God and His word, which could not be overthrown by disappointment and delay. Others moved from impulse, depending on the faith of their brethren, satisfied with good emotions but lacking a thorough understanding of the truth or a genuine work of grace. They were not prepared for delay and disappointment. When trials came, their faith failed, and their lights burned dim.

Wọ́n lóye pé bí a ti kéde ìbọ̀ wá Kristi nínú ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́, a fi í hàn nípa ìbọ̀ wá ọkọ ìyàwó. Àtúnṣe tí ó gbilẹ̀ káàkiri lábẹ́ ìkéde ìbọ̀ wá Rẹ̀ tí ó súnmọ́, bá ìjáde àwọn wúńdíá mu. Nínú àkàwé yìí, gẹ́gẹ́ bí nínú Mátíù 24, a ṣàfihàn irú ènìyàn méjì. Gbogbo wọn ti mú fìtílà wọn, ìyẹn Bíbélì, wọ́n sì ti jáde lọ láti pàdé Ọkọ Ìyàwó nípa ìmọ́lẹ̀ rẹ̀. Ṣùgbọ́n nígbà tí àwọn wèrè mú fìtílà wọn láìsí òróró, àwọn ọlọ́gbọ́n mú òróró sínú ìkòkò wọn. Àwọn ọlọ́gbọ́n ti gba oore-ọ̀fẹ́ Ọlọ́run, agbára Ẹ̀mí Mímọ́ tí ń sọ ènìyàn di àtúnbí, tí ń tan ìmọ́lẹ̀, èyí tí ó sọ ọ̀rọ̀ Rẹ̀ di fìtílà fún ẹsẹ̀ wọn. Wọ́n kẹ́kọ̀ọ́ Ìwé Mímọ́ láti mọ òtítọ́, wọ́n sì fi gbogbo ọkàn wọn wá ìwà mímọ́ nínú ọkàn àti nínú ìgbésí ayé. Àwọn wọ̀nyí ní ìrírí ti ara ẹni àti ìgbàgbọ́ nínú Ọlọ́run àti ọ̀rọ̀ Rẹ̀, èyí tí ìdààmú àti ìdádúró kò lè borí. Àwọn mìíràn sì ń rìn nípa ìmísí àkúnya, wọ́n gbẹ́kẹ̀ lé ìgbàgbọ́ àwọn arákùnrin wọn, wọ́n tẹ́lọ́run pẹ̀lú ìmọ̀lára rere ṣùgbọ́n wọ́n kò ní òye jinlẹ̀ nípa òtítọ́ tàbí iṣẹ́ oore-ọ̀fẹ́ tòótọ́. Wọ́n kò tíì múra sílẹ̀ fún ìdádúró àti ìdààmú. Nígbà tí ìdánwò dé, ìgbàgbọ́ wọn ṣubú, ìmọ́lẹ̀ wọn sì ṣú dín.

> "While the bridegroom tarried,"

> “Nígbà tí ọkọ-ìyàwó náà ṣe ìdádúró,”

When did the Bridegroom tarry? March 22, 1844. He tarries. What is going to happen now? These two classes are going to be manifested.

Nígbà wo ni Ọkọ-ìyàwó náà pẹ́? Oṣù Kẹta 22, 1844. Ó ń pẹ́. Kí ni yóò ṣẹlẹ̀ nísinsin yìí? Àwọn ẹgbẹ́ méjèèjì wọ̀nyí ni a ó fi hàn.

When we forget the Midnight Cry and fall off the path to the wicked world below, we show we do not understand the Gospel. The Everlasting Gospel is the work of Christ in producing two classes of worshippers, based on a testing prophetic message. From the tarrying time to the closing of the door, this is the climax of the Everlasting Gospel. Here, the Lord takes two classes in the tarrying time, seeking to lead them into the Judgment with Himself, and puts them through a testing process to prove whether they genuinely have oil or not. This is the climax of Christ's work of separating the gold from the dross, the wheat from the tares, the wise from the foolish.

Nígbà tí a bá gbàgbé Igbe Ọ̀gànjọ́ Òru tí a sì yọ kúrò lójú ọ̀nà sí ayé búburú tí ó wà nísàlẹ̀, a ń fi hàn pé a kò lóye Ìhìn Rere. Ìhìn Rere Tí Ń Bé Títí Láé ni iṣẹ́ Kristi nínú mímú àwọn ẹgbẹ́ méjì ti àwọn olùjọsìn jáde, lórí ìpìlẹ̀ ìránṣẹ́ àsọtẹ́lẹ̀ àdánwò. Láti àkókò ìdádúró títí dé ìpipadè ìlẹ̀kùn, èyí ni gíga àṣekágbe Ìhìn Rere Tí Ń Bé Títí Láé. Níhìn-ín, Olúwa gba àwọn ẹgbẹ́ méjì wọ̀nyí ní àkókò ìdádúró, ó ń wá láti darí wọn wọ Ìdájọ́ pẹ̀lú Ara Rẹ̀, ó sì mú wọn gba inú ìlànà àdánwò kan kọjá láti fi hàn bóyá ní tòótọ́ wọ́n ní òróró tàbí wọn kò ní í. Èyí ni gíga àṣekágbe iṣẹ́ Kristi nípa yíyà wúrà kúrò nínú ìdọ̀tí irin, àlìkámà kúrò lọ́dọ̀ èpò búburú, ọlọ́gbọ́n kúrò lọ́dọ̀ aṣiwèrè.

> "While the bridegroom tarried, they all slumbered and slept.' By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. 'They all slumbered and slept;' one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself."

> “Nígbà tí ọkọ-ìyàwó sì pẹ́, gbogbo wọn lójú dí, wọn sì sùn.” Nípa pípẹ́ ọkọ-ìyàwó ni a fi ń ṣàpẹẹrẹ ìkọjá àkókò náà tí a ń retí Olúwa, ìdààmú ìrètí tí ó tẹ̀ lé e, àti ìdádúró tí ó dàbí ẹni pé ó wà. Nínú àkókò àìdájú yìí, ìfẹ́ àwọn aláìjinlẹ̀ àti aláìtọkàntọkàn bẹ̀rẹ̀ sí í yí padà láìpẹ́, ìsapá wọn sì bẹ̀rẹ̀ sí í rẹ̀wẹ̀sì; ṣùgbọ́n àwọn tí ìgbàgbọ́ wọn dá lórí ìmọ̀ ti ara ẹni nípa Bíbélì ní àpáta kan lábẹ́ ẹsẹ̀ wọn, èyí tí ìgbì ìdààmú ìrètí kò lè fọ kúrò. “Gbogbo wọn lójú dí, wọn sì sùn;” ẹ̀ka kan nínú àìbikítà àti fífi ìgbàgbọ́ wọn sílẹ̀, ẹ̀ka kejì sì ń dúró ní sùúrù títí tí a ó fi fún wọn ní ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere. Síbẹ̀, nínú òru ìdánwò, àwọn tó wà nínú ẹ̀ka kejì yẹn dàbí ẹni pé wọ́n pàdánù, dé ìwọ̀n kan, ìtara àti ìfaramọ́ wọn. Àwọn aláìtọkàntọkàn àti aláìjinlẹ̀ kò tún lè tì lé ìgbàgbọ́ àwọn arákùnrin wọn mọ́. Olúkúlùkù gbọ́dọ̀ dúró tàbí ṣubú fún ara rẹ̀.

When the disappointment came, two classes began to sleep differently; but even the wise virgins lost some of their zeal. The Lord was leading in this, so that when the Midnight Cry message came at the Exeter Camp Meeting, He would accomplish a work among them.

Nígbà tí ìdààmú náà dé, àwọn ẹ̀ka méjì bẹ̀rẹ̀ sí í sùn ní ọ̀nà tí ó yàtọ̀; ṣùgbọ́n àní àwọn wúńdíá ọlọ́gbọ́n náà pàdánù díẹ̀ nínú ìtara wọn. Olúwa ń darí nínú èyí, kí nígbà tí ìránṣẹ́ Ìkéde Ọ̀gànjọ Òru dé ní Ìpàdé Àgọ́ Exeter, Yóò lè ṣe iṣẹ́ kan láàárín wọn.

## The Testing Process: The Tarrying Time and the Midnight Cry

Ìlànà Ìdánwò: Àkókò Ìdúró àti Ìkéde Àárín Òru

From Spirit of Prophecy, volume 4, page 228: Remember that this process—the Midnight Cry, from the Tarrying Time to the closing of the door—is the Lord testing His people. The Midnight Cry at the Exeter Camp Meeting, in its proclamation until October 22, 1844, is just one part of that history. It cannot be separated from the tarrying time, which prepares for the effect of the Midnight Cry among the two classes of worshippers. You must understand the Midnight Cry, because if you do not, you fall off the path.

Láti inú Spirit of Prophecy, ìdì 4, ojú-ìwé 228: Ẹ rántí pé ìlànà yìí—Ìkéde Òru Àárín, láti àkókò ìdádúró títí dé ìpipade ilẹ̀kùn—ni Olúwa fi ń dán àwọn ènìyàn Rẹ̀ wò. Ìkéde Òru Àárín ní Ìpàdé Àgọ́ Exeter, nínú ìkéde rẹ̀ títí di October 22, 1844, jẹ́ apá kan ṣoṣo nínú ìtàn náà. A kò lè yà á kúrò nínú àkókò ìdádúró, èyí tí ń pèsè sílẹ̀ fún ipa Ìkéde Òru Àárín láàárín àwọn ẹ̀ka méjèèjì ti àwọn olùjọsìn. Ó yẹ kí ẹ lóye Ìkéde Òru Àárín, nítorí bí ẹ kò bá lóye rẹ̀, ẹ ó ṣubú kúrò lójú ọ̀nà.

> "God designed to prove his people. His hand covered a mistake in the reckoning of the prophetic periods. His hand, the Lord's hand, covered a singular mistake in the reckoning of the prophetic periods, in the plural. Adventists did not discover the error, nor was it discovered by the most learned of their opponents. The latter said, 'Your reckoning of the prophetic periods is correct. Some great event is about to take place; but it is not what Mr. Miller predicts; it is the conversion of the world, and not the second advent of Christ.'"

> “Ọlọ́run pinnu láti dán àwọn ènìyàn rẹ̀ wò. Ọwọ́ rẹ̀ bo àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀. Ọwọ́ rẹ̀, ọwọ́ Olúwa, bo àṣìṣe àrà ọ̀tọ̀ kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀, ní ọ̀pọ̀lọpọ̀. Àwọn Adventist kò ṣàwárí àṣìṣe náà, bẹ́ẹ̀ ni a kò sì ṣàwárí rẹ̀ láti ọwọ́ àwọn tí ó kẹ́kọ̀ọ́ jùlọ nínú àwọn alatakò wọn. Àwọn wọ̀nyí wí pé, ‘Ìṣírò yín ti àwọn àkókò àsọtẹ́lẹ̀ tọ́. Ìṣẹ̀lẹ̀ ńlá kan fẹ́rẹ̀ẹ́ ṣẹlẹ̀; ṣùgbọ́n kì í ṣe ohun tí Ọ̀gbẹ́ni Miller sọtẹ́lẹ̀; ìyẹn ni ìyípadà ayé, kì í sì í ṣe ìbọ̀wọ̀ kejì Kristi.’”

The time of expectation passed, and Christ did not appear for the deliverance of His people. Those who had looked for their Saviour with sincere faith and love experienced a bitter disappointment. Yet the Lord had accomplished His purpose: He had tested the hearts of those who professed to be waiting for His appearing. Among them were many who had been motivated by fear rather than love for the truth. When the expected event failed to take place, these persons declared they were not disappointed; they had never believed that Christ would come. They were among the first to ridicule the sorrow of the true believers.

Àkókò ìrètí kọjá, Kristi kò sì farahàn fún ìdásílẹ̀ àwọn ènìyàn Rẹ̀. Àwọn tí wọ́n ti fi ìgbàgbọ́ òtítọ́ àti ìfẹ́ tọkàntọkàn ń retí Olùgbàlà wọn ní ìrírí ìdààmú kíkoro. Síbẹ̀, Olúwa ti mú ète Rẹ̀ ṣẹ: Ó ti dán ọkàn àwọn tí wọ́n jẹ́wọ́ pé àwọn ń dúró de ìfarahàn Rẹ̀ wò. Láàárín wọn ni púpọ̀ wà tí ìbẹ̀rù ló ń sún wọn ju ìfẹ́ sí òtítọ́ lọ. Nígbà tí ìṣẹ̀lẹ̀ tí a ń retí náà kò ṣẹlẹ̀, àwọn ẹni wọ̀nyí kéde pé àwọn kò ní ìdààmú kankan; wọn kò tíì gbàgbọ́ rárá pé Kristi yóò wá. Wọ́n wà lára àwọn àkọ́kọ́ tí wọ́n fi ẹlẹ́yà ṣe ìbànújẹ́ àwọn olùgbàgbọ́ tòótọ́.

This was the Lord's purpose. We have nothing to fear for the future, except as we forget how the Lord has led us in our past experience, and nothing to fear except we forget the Lord's teachings in our past experience. We are suggesting you cannot separate this leading from His teaching.

Èyí ni ète Olúwa. A kò ní ohun kan láti bẹ̀rù nípa ọjọ́ iwájú, bí kò ṣe bí a bá gbàgbé bí Olúwa ti darí wa nínú ìrírí wa ti ìgbà àtijọ́, àti pé a kò ní ohun kan láti bẹ̀rù bí kò ṣe pé a gbàgbé àwọn ẹ̀kọ́ Olúwa nínú ìrírí wa ti ìgbà àtijọ́. A ń fi í hàn pé ẹ kò lè ya ìdarí yìí kúrò nínú ẹ̀kọ́ Rẹ̀.

> Life Sketches of James White and Ellen G. White 1888, pages 186–187: "God tested and proved his people by the passing of the time in 1843. The mistake—a singular mistake—they made in reckoning the prophetic periods was not at once discovered even by learned men who opposed the views of those who were looking for Christ's coming. These profound scholars declared that Mr. Miller was right in his calculation of the time, though they disputed him in regard to the event that would crown that period. But they, and the waiting people of God, were in a common error on the question of time.

> Àwòrán Ìgbésí Ayé James White àti Ellen G. White 1888, ojúewé 186–187: “Ọlọ́run dán àwọn ènìyàn rẹ̀ wò, ó sì fi wọ́n hàn pé wọ́n jẹ́ olóòtítọ́ nípasẹ̀ ìkọjá àkókò náà ní 1843. Àṣìṣe náà—àṣìṣe kan tí ó ṣe pàtàkì nìkan—tí wọ́n ṣe ní ìṣírò àwọn àkókò àsọtẹ́lẹ̀, a kò fi ìgbàkan náà rí i, àní láàárín àwọn ọkùnrin ọlọ́gbọ́n tí wọ́n tako ìmọ̀ràn àwọn tí ń retí ìbọ̀ Kristi. Àwọn amòye jíjinlẹ̀ wọ̀nyí sọ pé Ọ̀gbẹ́ni Miller tọ́ nínú ìṣírò àkókò náà, bí ó tilẹ̀ jẹ́ pé wọ́n tako òun nípa ìṣẹ̀lẹ̀ tí yóò parí àkókò náà. Ṣùgbọ́n wọ́n, àti àwọn ènìyàn Ọlọ́run tí ń dúró de e, wà nínú àṣìṣe kan náà lórí ọ̀ràn àkókò.”

We fully believe that God, in His wisdom, designed that His people should meet with a disappointment, which was well calculated to reveal hearts and develop true characters—not only to reveal their hearts but to develop their characters, bringing it to a point where it would be demonstrated in the crisis that comes at the Midnight Cry. Those who embraced the first angel's message through fear of God's judgments, not because they loved the truth and desired an inheritance in the kingdom of heaven, now appeared in their true light. They were among the first to ridicule the disappointed ones who sincerely longed for and loved the appearing of Jesus. This most searching test of God revealed the true characters of those who would shirk responsibility and stigma by denying their faith in the hour of trial.

A gbà gbọ́ pátápátá pé Ọlọ́run, nínú ọgbọ́n Rẹ̀, ti pèsè pé kí àwọn ènìyàn Rẹ̀ dojú kọ ìdánilẹ́kọ̀ọ́ kan, èyí tí a ṣe lọ́nà tí ó yẹ gidigidi láti ṣí ọkàn ènìyàn payá, àti láti mú ìwà tòótọ́ dàgbà—kì í ṣe láti ṣí ọkàn wọn payá nìkan, bí kò ṣe láti mú ìwà wọn dàgbà, kí ó sì mú un dé ipò kan níbi tí a ó ti fi hàn án gbangba nínú ìpọnjú tí ń bọ̀ ní àkókò Igbe Ọ̀gànjọ́. Àwọn tí wọ́n gba ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ mọ́ra nítorí ìbẹ̀rù ìdájọ́ Ọlọ́run, kì í ṣe nítorí pé wọ́n fẹ́ràn òtítọ́ tí wọ́n sì ń fẹ́ ogún nínú ìjọba ọ̀run, ní báyìí fara hàn ní ìmọ́lẹ̀ tòótọ́ wọn. Wọ́n wà lára àwọn àkọ́kọ́ tí ó bẹ̀rẹ̀ sí í fi àwọn tí ìrètí wọn dà rú ṣe ẹlẹ́yà, àwọn tí wọ́n ń yán hànhàn tọkàntọkàn fún ìfarahàn Jésù tí wọ́n sì fẹ́ràn rẹ̀. Ìdánwò Ọlọ́run yìí, tí ó wọ inú jìnà jùlọ, ṣí ìwà tòótọ́ àwọn tí yóò yàgò fún ojúṣe àti ẹ̀gàn nípa pípa ìgbàgbọ́ wọn sẹ́ ní wákàtí ìdánwò payá.

Those who had been disappointed were not left in darkness; for in searching the prophetic periods with earnest prayers, the error was discovered—the singular error—and the tracing of the prophetic pencil down through the tarrying time. In the joyful expectation of the coming of Christ, the apparent tarrying of the vision had not been taken into account, and was a sad and unlooked-for surprise. Yet this very trial was highly necessary to develop and strengthen the sincere believers in the truth. The tarrying time was highly necessary. It not only was going to demonstrate the two classes and begin to develop their characters that would be demonstrated in the history of the Midnight Cry to the closing of the door, but it was necessary to strengthen those who would come out on the right side of the issue. You cannot separate the tarrying time from the Midnight Cry or the closing of the door.

Àwọn tí ó ti ní ìbànújẹ̀ kò fi sílẹ̀ nínú òkùnkùn; nítorí pé nípa ṣíṣàwárí àwọn àkókò àsọtẹ́lẹ̀ pẹ̀lú àdúrà àtọkànwá, a ṣàwárí àṣìṣe náà—àṣìṣe pàtó kan náà—àti lílèpa ìlà kálàmù àsọtẹ́lẹ̀ sọ̀kalẹ̀ gba àkókò ìdádúró náà. Nínú ìrètí ayọ̀ ti ìbọ̀ wá Kristi, a kò tíì ka ìdádúró tí ó hàn gbangba nínú ìran náà sí, ó sì jẹ́ ìyàlẹ́nu ìbànújẹ́ tí a kò retí. Síbẹ̀, ìdánwò yìí gan-an jẹ́ ohun tí ó ṣe pàtàkì gidigidi láti mú àwọn onígbàgbọ́ ododo nínú òtítọ́ farahàn dáadáa, kí ó sì fún wọn lókun. Àkókò ìdádúró náà ṣe pàtàkì gidigidi. Kì í ṣe pé yóò fi àwọn ẹgbẹ́ méjèèjì hàn nìkan, kí ó sì bẹ̀rẹ̀ sí í mú ìwà wọn hàn, èyí tí a ó fi hàn nínú ìtàn Igbẹ́ Kígbe Ọ̀gànjọ́ Títí dé ìpipade ilẹ̀kùn, ṣùgbọ́n ó tún ṣe pàtàkì láti fún àwọn tí yóò jáde sí ẹ̀gbẹ́ tí ó tọ́ nínú ọ̀ràn náà lókun. Ẹ kò lè ya àkókò ìdádúró kúrò lọ́dọ̀ Igbẹ́ Kígbe Ọ̀gànjọ́ tàbí ìpipade ilẹ̀kùn.

When you deny the Midnight Cry, you are denying that very history. The Midnight Cry is not just the message of Samuel Snow at the Exeter Camp Meeting; it is the experience of the tarrying time. This is where the Lord was leading. We have nothing to fear for the future, except as we forget the Lord's leading in our past history—this history of the tarrying time and the Midnight Cry, where He brings to a climax the Everlasting Gospel in the Millerite History, producing two classes of worshippers.

Nígbà tí ẹ bá sẹ́ Ẹkún Òru Àárín, ẹ ń sẹ́ ìtàn náà gan-an. Ẹkún Òru Àárín kì í ṣe ìhìn náà nìkan tí Samuel Snow kéde ní Ìpàdé Àgọ́ Exeter; ó jẹ́ ìrírí àkókò ìdádúró náà. Ibẹ̀ ni Olúwa ti ń darí sí. A kò ní nǹkan kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe bí a bá gbàgbé ìdarí Olúwa nínú ìtàn wa àtijọ́—ìtàn yìí ti àkókò ìdádúró àti ti Ẹkún Òru Àárín, níbi tí Ó ti mú Ìhìnrere Ayérayé dé ìpẹ̀yà rẹ̀ nínú Ìtàn àwọn Millerite, tí ó sì mú kí a bí ẹgbẹ́ méjì àwọn olùjọsìn.

> Early Writings, page 74: "I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Àwọn Ìwé Àkọ́kọ́, ojú-ìwé 74: “Mo ti rí i pé ọwọ́ Olúwa ni ó darí àtẹ̀ àwòrán ọdún 1843, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́ńbà náà wà gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ sì wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.”

## The Mystery of Iniquity and the Testing Process

Àṣírí Ìwà-Òdì àti Ìlànà Ìdánwò náà

If we had time, we could discuss the mystery of iniquity. The mystery of iniquity can have more than one correct definition, but here it refers to the work of Satan in mixing evil with good, truth with error, in the sacred histories where the Lord tests His people. In the sacred histories of Scripture where the Lord brings His people to a testing process, you will always see the mystery of iniquity—the activity of Satan in mixing truth with error. When people come to this testing point, the mystery of iniquity has clouded the issues.

Bí a bá ní àkókò, a lè jíròrò nípa àdììtú àìṣòdodo. Àdììtú àìṣòdodo lè ní ìtumọ̀ tòótọ́ ju ọ̀kan lọ, ṣùgbọ́n níhìn-ín ó tọ́ka sí iṣẹ́ Satani nínú dídà ibi pọ̀ mọ́ rere, òtítọ́ pọ̀ mọ́ aṣìṣe, nínú àwọn ìtàn mímọ́ níbi tí Olúwa ti ń dán àwọn ènìyàn Rẹ̀ wò. Nínú àwọn ìtàn mímọ́ Ìwé Mímọ́ níbi tí Olúwa ti ń mú àwọn ènìyàn Rẹ̀ wọ inú ìlànà ìdánwò, ìwọ yóò máa rí àdììtú àìṣòdodo ní gbogbo ìgbà—iṣẹ́ Satani nínú dídà òtítọ́ pọ̀ mọ́ aṣìṣe. Nígbà tí àwọn ènìyàn bá dé ibi ìdánwò yìí, àdììtú àìṣòdodo ti bo ọ̀ràn náà mọ́lẹ̀.

When Noah's testing time came, the Bible tells us the seed of Satan had been mixed with the seed of God prior to that. This is what caused the mystery of iniquity to be fulfilled in the time of Noah, expressed in Genesis as the sons of God taking the daughters of men as wives—the mixing of the two seeds, the mystery of iniquity that precedes the test of Noah.

Nígbà tí àkókò ìdánwò Noa dé, Bíbélì sọ fún wa pé a ti dapọ̀ irú-ọmọ Satani mọ́ irú-ọmọ Ọlọ́run ṣáájú ìgbà náà. Èyí ni ó mú kí àṣírí ìwà àìlófin ṣẹ ní àkókò Noa, gẹ́gẹ́ bí a ti fi hàn nínú Jẹ́nẹ́sísì pé àwọn ọmọ Ọlọ́run mú àwọn ọmọbìnrin ènìyàn ṣe aya—ìdapọ̀ irú-ọmọ méjèèjì, àṣírí ìwà àìlófin tí ó ṣáájú ìdánwò Noa.

At the test of Moses and the Red Sea, Scripture describes how Israel, who would be tested at the Red Sea and at Sinai, had been corrupted by the teachings of Egypt after being there so long. That was the mystery of iniquity—being influenced by satanic teachings.

Nígbà ìdánwò Mósè àti Òkun Pupa, Ìwé Mímọ́ ṣàpèjúwe bí Ísírẹ́lì, ẹni tí a óò dánwò ní Òkun Pupa àti ní Sínáì, ti bàjẹ́ nípasẹ̀ ẹ̀kọ́ Ejibiti lẹ́yìn ìgbà pípẹ́ tí wọ́n lò níbẹ̀. Èyí ni àṣírí ìwà búburú náà—ìjẹ́ kí ẹ̀kọ́ Satani ní ipa lórí ẹni.

In the time of the Jews, it was Greek teachings that prepared the way for the Sanhedrin to reject their testing process.

Ní àkókò àwọn Júù, àwọn ẹ̀kọ́ Gíríìkì ni ó tún ọ̀nà ṣe fún Sànhẹ́dírìnì láti kọ ìlànà ìdánwò wọn sílẹ̀.

In the Millerite history, the Millerites in the Protestant churches had just come out of 1260 years of Papal influence, which corrupted the pure seed with the impure seed, producing a mystery of iniquity that preceded the test of the Millerite History.

Nínú ìtàn àwọn Millerite, àwọn Millerite nínú àwọn ìjọ Protestanti ṣẹ̀ṣẹ̀ jáde kúrò nínú ọdún 1260 ti ipa Papal, èyí tí ó bà irúgbìn mímọ́ jẹ́ pẹ̀lú irúgbìn àìmọ́, tí ó sì mú ìjìnlẹ̀ àṣírí ìwà-buburu jáde, èyí tí ó ṣáájú ìdánwò Ìtàn Millerite.

That is the mystery of iniquity that is always present.

Èyí ni àṣírí àìlófin tí ó wà níbẹ̀ nígbà gbogbo.

If you study how the mystery of iniquity works, go to Patriarchs and Prophets, the first chapter. Sister White tells us how Satan accomplished the mystery of iniquity in Heaven. There was going to be a test in Heaven about which angels would stay and which would be removed, and Satan was accomplishing the mystery of iniquity right there in Heaven prior to that testing process.

Bí o bá kẹ́kọ̀ọ́ bí àṣírí àìṣòdodo ṣe ń ṣiṣẹ́, lọ sí *Patriarchs and Prophets*, orí kìn-ín-ní. Sister White sọ fún wa bí Sátánì ṣe mú àṣírí àìṣòdodo ṣẹ ní Ọ̀run. A máa ṣe ìdánwò kan ní Ọ̀run nípa àwọn áńgẹ́lì wo ni yóò dúró àti àwọn wo ni a ó yọ kúrò, àti pé Sátánì ń mú àṣírí àìṣòdodo ṣẹ níbẹ̀ gan-an ní Ọ̀run kí ìlànà ìdánwò náà tó bẹ̀rẹ̀.

Satan did this by insinuating doubt, placing his word above God's Word, and more importantly, by leading others to express his false teachings—a sinister activity. He would place doubt in your mind, and then you would go out and express that doubt to a group. If anyone complained about the doubt, they would complain about you, not about him.

Satani ṣe èyí nípa fífi iyèméjì wọ̀lú ní ọ̀nà àrékérekè, nípa gbígbé ọ̀rọ̀ tirẹ̀ ga ju Ọ̀rọ̀ Ọlọ́run lọ, àti pé ohun tí ó ṣe pàtàkì jùlọ ni pé, ó ń darí àwọn ẹlòmíràn láti sọ àwọn ẹ̀kọ́ èké rẹ̀ jáde—iṣẹ́ burúkú tí ó kún fún ẹ̀tàn. Yóò fi iyèméjì sínú ọkàn rẹ, lẹ́yìn náà ìwọ yóò sì jáde lọ láti sọ iyèméjì náà fún ẹgbẹ́ kan. Bí ẹnikẹ́ni bá kọ̀wé nípa iyèméjì náà, wọn yóò máa kọ̀wé nípa rẹ, kì í ṣe nípa rẹ̀.

Recently, a pastor in Spokane, Washington, commented on Early Writings, page 74, saying, "I went to the dictionary of Ellen White's day and age, the Webster's Dictionary, and figures does not mean anything to do with arithmetic." Most people who heard that would not check it out and would believe him. At minimum, that pastor was sowing doubt about what the figures represent in this passage; in reality, he was lying. Webster's 1828 Dictionary says: FIGURE, n. In arithmetic, a character denoting a number, as 2, 7, 9.

Láìpẹ́ yìí, pásítọ̀ kan ní Spokane, Washington, ṣàlàyé lórí Early Writings, ojú-ìwé 74, pé, “Mo lọ sí ìtúmọ̀-ọrọ̀ ti ọjọ́ àti àsìkò Ellen White, ìyẹn Webster’s Dictionary, àti pé figures kò túmọ̀ sí ohunkóhun tí ó ní í ṣe pẹ̀lú iṣirò.” Ọ̀pọ̀ ènìyàn tí wọ́n gbọ́ èyí kì yóò ṣàyẹ̀wò ó, wọ́n á sì gbà á gbọ́. Ní kékeré tán, pásítọ̀ náà ń fúnni ní irúgbìn àníyàn nípa ohun tí àwọn figures dúró fún nínú ẹsẹ̀ yìí; ní tòótọ́, ó ń parọ́. Webster’s 1828 Dictionary wí pé: FIGURE, n. Nínú iṣirò, àmì kan tí ó ń ṣàfihàn nọ́mbà kan, bí 2, 7, 9.

He was expressing doubt, doing the work represented as the mystery of iniquity. He was identifying for Adventists, if they are willing to see, that in this time in Earth's history, you must understand the truth for yourself and not listen to human beings; because, ". . . the mystery of iniquity doth already work: . . . ."

Ó ń fi iyèméjì hàn, ó sì ń ṣe iṣẹ́ tí a ṣàfihàn gẹ́gẹ́ bí àdììtú ìwà búburú. Ó ń tọ́ka sí i fún àwọn Adventist, bí wọ́n bá fẹ́ rí i, pé ní àkókò yìí nínú ìtàn ayé, ẹ gbọ́dọ̀ lóye òtítọ́ fún ara yín, kí ẹ má sì tẹ́tí sí ènìyàn; nítorí pé, “. . . àdììtú ìwà búburú ti ń ṣiṣẹ́ tẹ́lẹ̀ pẹ̀lú: . . . .”

> Early Writings, page 74: ". . . that the figures were as He wanted them, that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed."

> Àwọn Ìwé Àkọ́kọ́, ojú-ìwé 74: “. . . pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí, pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan sínú díẹ̀ nínú àwọn nọ́mbà náà, kí ẹnikẹ́ni má baà lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.”

It is misdirection, and theologians often do it. If you want to understand what a word means in the Bible or the Spirit of Prophecy, you do not look to the dictionaries first; you look to the prophet. For example, Daniel uses the Hebrew word rum in Daniel 8:11, translated as "taken away." People think it means "removed," but Daniel uses rum five other times, and it never means "take away"—it means "to lift up and exalt." So, to think rum in Daniel 8:11 means "take away" is to follow tradition, not how Daniel used the word.

Ó jẹ́ ìdaríjìnnà sí òtítọ́, àwọn onímọ̀-ìjìnlẹ̀-òrun sì máa ń ṣe é lọ́pọ̀ ìgbà. Bí o bá fẹ́ lóye ohun tí ọ̀rọ̀ kan túmọ̀ sí nínú Bíbélì tàbí Ẹ̀mí Ìsọtẹ́lẹ̀, kì í ṣe sí àwọn ìwé-ìtumọ̀ ni kí o kọ́kọ́ wo; ṣùgbọ́n sí wòlíì ni kí o wo. Fún àpẹẹrẹ, Dáníẹ́lì lo ọ̀rọ̀ Hébérù rum nínú Daniel 8:11, tí a túmọ̀ sí “a mú kúrò.” Àwọn ènìyàn rò pé ó túmọ̀ sí “yíyọ kúrò,” ṣùgbọ́n Dáníẹ́lì lo rum ní ìgbà márùn-ún mìíràn, kò sì túmọ̀ sí “mú kúrò” rárá—ó túmọ̀ sí “gbé sókè kí o sì gbéga.” Nítorí náà, láti rò pé rum nínú Daniel 8:11 túmọ̀ sí “mú kúrò” ni láti tẹ̀lé àṣà àtẹnudẹ́rùn, kì í ṣe bí Dáníẹ́lì ṣe lo ọ̀rọ̀ náà.

Similarly, with Ellen White: If you want to claim that in Early Writings, 74, "figures" means art figures or graphics, you might say, "The dictionary in Ellen White's day does not say figures mean arithmetic," trusting that most people will not check. But if they did, they would find that figures do mean arithmetic.

Ní ọ̀nà kan náà, nípa Ellen White: Bí o bá fẹ́ sọ pé nínú Early Writings, 74, “figures” túmọ̀ sí àwọn àwòrán iṣẹ́ ọnà tàbí àwọn ìyàwòrán, o lè sọ pé, “Ìtúmọ̀ ọ̀rọ̀ inú atúmọ̀-èdè ní ọjọ́ Ellen White kò sọ pé figures túmọ̀ sí iṣirò,” ní ìgbẹ́kẹ̀lé pé ọ̀pọ̀ ènìyàn kì yóò ṣàyẹ̀wò. Ṣùgbọ́n bí wọ́n bá ṣàyẹ̀wò, wọn yóò rí i pé figures túmọ̀ sí iṣirò gan-an.

But the first place you go is to Ellen White herself: What does she mean by figures? In Early Writings, page 74, she says, "His hand was over and hid a mistake in some of the figures," and on page 236 she says, "His hand covered a mistake in the reckoning of the prophetic periods." The prophetess identifies that her terminology, figures, represents the prophetic periods—the arithmetic, not the artwork.

Ṣùgbọ́n ibi àkọ́kọ́ tí o yẹ kí o tọ̀ sí ni sí Ellen White fúnra rẹ̀: kí ni ó túmọ̀ sí nípa “àwọn nọ́ńbà”? Nínú Early Writings, ojú-ìwé 74, ó wí pé, “Ọwọ́ Rẹ̀ wà lórí ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà,” àti lórí ojú-ìwé 236 ó wí pé, “Ọwọ́ Rẹ̀ bo àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀.” Wòlíì obìnrin náà fi hàn pé ọ̀rọ̀ tí ó lò, “àwọn nọ́ńbà,” dúró fún àwọn àkókò àsọtẹ́lẹ̀—ìṣírò náà gan-an, kì í ṣe iṣẹ́ ọnà náà.

So, what did the Lord hold His hand over? He held His hand over a mistake in the reckoning of the prophetic periods—the figures.

Nítorí náà, kí ni Olúwa fi ọwọ́ Rẹ̀ bò? Ó fi ọwọ́ Rẹ̀ bò àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀—àwọn nọ́ńbà náà.

## Ellen White's Endorsement of the 2520

Ìfọwọ́sí Ellen White sí 2520

This is the punch line. Many are presenting the same message we are, and I support them. But when it comes to the 2520 and whether Ellen White believed it was a valid prophecy, this is the argument—this is the proof and where you should start. All other arguments are valid and true, but this is the starting point.

Eyi ni koko gangan. Ọ̀pọ̀lọpọ̀ ènìyàn ni wọ́n ń gbé ìhìn kan náà tí àwa ń gbé kalẹ̀ jáde, mo sì fọwọ́ sí wọn. Ṣùgbọ́n nígbà tí ó bá dé sí 2520 àti bóyá Ellen White gbà pé ó jẹ́ àsọtẹ́lẹ̀ tó ní ìdájọ́tọ̀, èyí ni àríyànjiyàn náà—èyí ni ẹ̀rí náà, àti ibi tí ẹ yẹ kí ẹ ti bẹ̀rẹ̀. Gbogbo àwọn àríyànjiyàn mìíràn jẹ́ òtítọ́, wọ́n sì bófin mu, ṣùgbọ́n èyí ni ibi ìbẹ̀rẹ̀.

In Early Writings, page 74, where it says the Lord held His hand over a mistake in some of the figures, she defines what that means in the same book, on page 236: "I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them." She is talking about the Tarrying Time [March 22, 1844], the first disappointment.

Nínú Early Writings, ojúewé 74, níbi tí ó ti sọ pé Olúwa fi ọwọ́ Rẹ̀ bò aṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà, ó túmọ̀ ìtúmọ̀ èyí ní ìwé kan náà, ní ojúewé 236 pé: “Mo rí àwọn ènìyàn Ọlọ́run ní ayọ̀ nínú ìrètí, wọ́n ń retí Oluwa wọn. Ṣùgbọ́n Ọlọ́run pinu láti dán wọn wò.” Ó ń sọ nípa Àkókò Ìdádúró [March 22, 1844], ìbànújẹ àkọ́kọ́ náà.

She is not talking about the Disappointment on October 22, 1844, because they are going to be proved there too; but here she is talking about March 22, 1844, the tarrying time: "God designed to prove them." "His hand covered a mistake in the reckoning of the prophetic periods." How was He going to prove them by the tarrying time? By holding His hand over their understanding of the prophetic periods. You have nothing to fear for the future, except as we forget how the Lord has led us in the past, in the history of the Millerites and His teachings.

Kì í ṣe nípa Ìbànújẹ náà ní October 22, 1844, nítorí pé a óò tún fi wọ́n hàn níbẹ̀ pẹ̀lú; ṣùgbọ́n níbí ó ń sọ̀rọ̀ nípa March 22, 1844, àkókò ìdádúró náà pé: “Ọlọ́run pète láti dán wọn wò.” “Ọwọ́ Rẹ̀ bò àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀.” Báwo ni Yóò ṣe fi àkókò ìdádúró náà dán wọn wò? Nípa fífi ọwọ́ Rẹ̀ bo òye wọn nípa àwọn àkókò àsọtẹ́lẹ̀. Kò sí nǹkan kankan tí ẹ ní láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe bí a bá gbàgbé bí Olúwa ti darí wa ní ìgbà àtijọ́, nínú ìtàn àwọn Millerites àti àwọn ẹ̀kọ́ Rẹ̀.

These prophetic periods are the teachings that produced the tarrying time. "His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake,"—singular mistake—"and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.

Àwọn àkókò àsọtẹ́lẹ̀ wọ̀nyí ni àwọn ẹ̀kọ́ tí ó mú kí àkókò ìdádúró wáyé. “Ọwọ́ Rẹ̀ bo àṣìṣe kan nínú ìṣírò àwọn àkókò àsọtẹ́lẹ̀. Àwọn tí wọ́n ń retí Oluwa wọn kò ṣàwárí àṣìṣe yìí,”—àṣìṣe kan ṣoṣo—“àti pé àwọn ọkùnrin ọlọ́gbọ́n jùlọ tí wọ́n tako àkókò náà pẹ̀lú kò rí i. Ọlọ́run pinu pé kí àwọn ènìyàn Rẹ̀ bá ìdààmú pàdé. Àkókò náà kọjá lọ, àwọn tí wọ́n ti ń fi ìretí ayọ̀ retí Olùgbàlà wọn sì kún fún ìbànújẹ́, wọ́n sì rẹ̀wẹ̀sì ọkàn, nígbà tí àwọn tí kò nífẹ̀ẹ́ sí ìfarahàn Jesu, ṣùgbọ́n tí wọ́n tẹ́wọ́ gba ìhìnrere náà nítorí ìbẹ̀rù, yọ̀ pé Kò dé ní àkókò tí a ń retí Rẹ̀. Ìjẹ́wọ́ wọn kò kan ọkàn, bẹ́ẹ̀ ni kò sọ ìgbésí ayé di mímọ́. Ìkọjá àkókò náà yẹ dáadáa láti fi irú àwọn ọkàn bẹ́ẹ̀ hàn gbangba. Àwọn wọ̀nyí ni wọ́n kọ́kọ́ yí padà, wọ́n sì bẹ̀rẹ̀ sí í fi àwọn ẹni ìbànújẹ́, àwọn tí ìdààmú bá, ṣe yẹ̀yẹ́, àwọn tí wọ́n nífẹ̀ẹ́ sí ìfarahàn Olùgbàlà wọn ní tòótọ́. Mo rí ọgbọ́n Ọlọ́run nínú bí Ó ti ń dán àwọn ènìyàn Rẹ̀ wò, tí Ó sì fi ìdánwò ìṣàwárí fún wọn láti ṣàfihàn àwọn tí yóò fà sẹ́yìn, tí yóò sì padà sẹ́yìn ní wákàtí ìdánwò.

Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God's anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake—singular—was explained.

Jesu àti gbogbo ogun ọ̀run fi àánú àti ìfẹ́ wo àwọn tí wọ́n ti ń fi ìrètí dídùn retí láti rí Ẹni tí ọkàn wọn fẹ́ràn. Àwọn áńgẹ́lì sì ń yí wọn ká, láti gbé wọn ró ní wákàtí ìdánwò wọn. Àwọn tí wọ́n ti ṣàìkìlọ̀ láti gba ìránṣẹ́ ọ̀run náà ni a fi sílẹ̀ nínú òkùnkùn, ìbínú Ọlọ́run sì rú sí wọn, nítorí pé wọn kò fẹ́ gba ìmọ́lẹ̀ tí Ó rán sí wọn láti ọ̀run. Àwọn olóòótọ́ wọ̀nyẹn tí ìrẹ̀wẹ̀sì bá, tí wọn kò lè lóye ìdí tí Olúwa wọn kò fi dé, a kò fi wọn sílẹ̀ nínú òkùnkùn. A tún darí wọn padà sí àwọn Bíbélì wọn kí wọ́n lè wá àwọn àkókò àsọtẹ́lẹ̀ náà. A yọ ọwọ́ Olúwa kúrò lórí àwọn nọ́ńbà náà, a sì ṣàlàyé àṣìṣe náà—àṣìṣe kan ṣoṣo náà.

Here she explains the mistake in the figures on the 1843 Chart, and she has already defined that the figures represent the prophetic periods. "They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844." End of discussion! Ellen White places her seal of approval on the 2520.

Níhìn-ín ni ó ti ṣàlàyé àṣìṣe tí ó wà nínú àwọn nọ́ńbà tí ó wà lórí Àtẹ 1843, ó sì ti ṣe ìtumọ̀ rẹ̀ tẹ́lẹ̀ pé àwọn nọ́ńbà náà ń ṣojú àwọn àkókò àsọtẹ́lẹ̀. “Wọ́n rí i pé àwọn àkókò àsọtẹ́lẹ̀ náà dé ọdún 1844, àti pé ẹ̀rí kan náà tí wọ́n ti gbé kalẹ̀ láti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, fi ìdí rẹ̀ múlẹ̀ pé wọ́n yóò dópin ní 1844.” Ìjíròrò ti parí! Ellen White fi èdìdì ìfọwọ́sí rẹ̀ lé 2520.

There are only three prophetic periods on the 1843 Chart that they understood ended in 1843: The 1335, the 2520, and the 2300. God held His hand over a mistake in some of the figures—the prophetic periods on this Chart—until His hand was removed. When He removed His hand, the faithful waiting ones were led to study the prophetic periods again and found that the same evidence that led them to present that the prophetic periods closed in 1843 was then recognized to prove that two ended in 1844.

Àkókò àsọtẹ́lẹ̀ mẹ́ta péré ni ó wà lórí Àwòrán 1843 tí wọ́n lóye pé wọ́n parí ní 1843: 1335, 2520, àti 2300. Ọlọ́run di ọwọ́ Rẹ̀ mú lórí àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà—àwọn àkókò àsọtẹ́lẹ̀ lórí Àwòrán yìí—títí di ìgbà tí a yọ ọwọ́ Rẹ̀ kúrò. Nígbà tí Ó yọ ọwọ́ Rẹ̀ kúrò, a darí àwọn olóòtítọ́ tí ń dúró de e láti tún kẹ́kọ̀ọ́ àwọn àkókò àsọtẹ́lẹ̀ náà wò, wọ́n sì rí i pé ẹ̀rí kan náà tí ó ti mú wọn gbé kalẹ̀ pé àwọn àkókò àsọtẹ́lẹ̀ náà parí ní 1843, ni a sì tún mọ̀ nígbà náà pé ó fi hàn pé méjì parí ní 1844.

The 1335 begins in AD508 and ends in 1843. The 2520 begins in 677BC and is impacted by the fullness of the year. The Pioneers thought it ended in 1843, but later understood that the same evidence that led them to predict 1843 proved that the 2520 prophecy ended in 1844. The 2300 prophecy begins in 457BC, and they had thought it ended in 1843, but after the disappointment, through their study of the prophetic periods, they realized it ended in 1844.

Ọdún 1335 bẹ̀rẹ̀ ní AD508 ó sì parí ní 1843. Ọdún 2520 bẹ̀rẹ̀ ní 677BC, ó sì ní ipa láti ọ̀dọ̀ kíkún ọdún náà. Àwọn Aṣáájú-ọ̀nà rò pé ó parí ní 1843, ṣùgbọ́n nígbà tí ó yá wọ́n lóye pé ẹ̀rí kan náà tí ó mú kí wọ́n sọtẹ́lẹ̀ 1843 fi hàn pé àsọtẹ́lẹ̀ 2520 parí ní 1844. Àsọtẹ́lẹ̀ 2300 bẹ̀rẹ̀ ní 457BC, wọ́n sì ti rò pé ó parí ní 1843, ṣùgbọ́n lẹ́yìn ìdààmú náà, nípasẹ̀ ìkẹ́kọ̀ọ́ wọn nípa àwọn àkókò àsọtẹ́lẹ̀, wọ́n mọ̀ pé ó parí ní 1844.

There are only three prophecies they predicted would end in 1843, and one of them does: the 1335. This prophecy is not the one the Lord held His hand over. It identifies the history of the Millerites from the Tarrying Time, through the Midnight Cry, up to October 22, 1844.

Àsọtẹ́lẹ̀ mẹ́ta péré ni wọ́n sọ tẹ́lẹ̀ pé yóò parí ní ọdún 1843, ọ̀kan nínú wọn sì parí níbẹ̀: 1335 náà. Àsọtẹ́lẹ̀ yìí kì í ṣe èyí tí Olúwa dìwọ̀n-ọwọ́ Rẹ̀ lé. Ó ń tọ́ka sí ìtàn àwọn Millerite láti àkókò Ìdádúró, kọjá nípasẹ̀ Ẹkún Ọ̀ganjọ́, títí dé October 22, 1844.

In yesterday's presentation, we ended with this quote from Ellen White: "Blessed are the eyes which saw the things that were seen in 1843 and 1844." This is "Blessed is he who comes to 1843." In the next paragraph, she says, "The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God's appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony." Manuscript Releases, volume 21, 437.

Nínú ìfihàn àná, a parí pẹ̀lú ọ̀rọ̀ yìí láti ọ̀dọ̀ Ellen White pé: “Alábùkún ni àwọn ojú tí ó rí àwọn nǹkan tí a rí ní 1843 àti 1844.” Èyí ni, “Alábùkún ni ẹni tí ó dé sí 1843.” Nínú àyọkà tí ó tẹ̀lé, ó wí pé, “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú títún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí náà gbọ́dọ̀ ṣe. Iṣẹ́ ńlá kan yóò ṣe ní àkókò kúkúrú. Láìpẹ́, a ó fi ìránṣẹ́ kan hàn nípasẹ̀ ìpinnu Ọlọ́run tí yóò gbòòrò sí igbe ńlá. Nígbà náà ni Dáníẹ́lì yóò dúró ní ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, ìdìpọ̀ 21, 437.

Daniel standing in his lot is verse 13 of Daniel 12. "Blessed are the eyes which saw the things that were seen in 1843 and 1844" is verse 12. Ellen White is giving divine commentary on Daniel 12:12–13, saying that these verses are not about a time prophecy, but about an experience that includes 1843 and 1844, produced by a misunderstanding of 1843 that produces a tarrying time. When the tarrying time comes, "Blessed is he who waiteth." Though the vision tarry, wait for it. Blessed is the one who faithfully waits from the Tarrying Time until the door is closed. What the faithful one sees in 1843 and 1844 is a blessing that leads him into the Most Holy Place.

Dáníẹ́lì dúró ní ipò tirẹ̀ ni ẹsẹ̀ 13 ti Dáníẹ́lì 12. “Alábùkún ni ojú tí ó rí àwọn nǹkan tí a rí ní 1843 àti 1844” ni ẹsẹ̀ 12. Ellen White ń fúnni ní àlàyé àtọ̀runwá lórí Dáníẹ́lì 12:12–13, ní sísọ pé àwọn ẹsẹ̀ wọ̀nyí kì í ṣe nípa àsọtẹ́lẹ̀ àkókò kan, bí kò ṣe nípa ìrírí kan tí ó ní 1843 àti 1844 nínú, tí a mú wá nípasẹ̀ àìlóye 1843, èyí tí ó mú àkókò ìdádúró wá. Nígbà tí àkókò ìdádúró bá dé, “Alábùkún ni ẹni tí ó dúró títí.” Bí ó tilẹ̀ jẹ́ pé ìran náà ń pẹ́, dúró de e. Alábùkún ni ẹni tí ó fi òtítọ́ dúró láti Àkókò Ìdádúró títí ilẹ̀kùn fi pa. Ohun tí ẹni olóòtítọ́ rí ní 1843 àti 1844 jẹ́ ìbùkún kan tí ó ń darí rẹ̀ wọ Ibi Mímọ́ Jùlọ.

The 1335 prophecy ended in 1843, marking the arrival of the Midnight Cry. The 2520 and 2300 prophetic periods end in 1844. Ellen White says that the same evidence that led them to proclaim that the 2520, 2300, and 1335 ended in 1843 was then recognized to prove that they would terminate in 1844.

Asọtẹ́lẹ̀ 1335 parí ní ọdún 1843, ó sì fi dídé Ẹkún Ọ̀gànjọ́ Àárín Òru hàn. Àkókò àsọtẹ́lẹ̀ 2520 àti 2300 parí ní ọdún 1844. Ellen White sọ pé ẹ̀rí kan náà tí ó mú wọn kéde pé 2520, 2300, àti 1335 parí ní 1843, ni a sì tún mọ̀ nígbà náà gẹ́gẹ́ bí èyí tí ó fi hàn pé wọn yóò dópin ní 1844.

> "Light from the Word of God shone upon their position, and they discovered a tarrying time—'Though it [the vision] tarry, wait for it.' In their love for Christ's immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.

> Ìmọ́lẹ̀ láti inú Ọ̀rọ̀ Ọlọ́run tàn sórí ipò wọn, wọ́n sì ṣàwárí àkókò ìdádúró kan—“Bí ó tilẹ̀ jẹ́ pé òun [ìran náà] dúró pẹ́, dúró de e.” Nínú ìfẹ́ wọn fún bíbọ Kristi ní kíákíá, wọ́n ti foju kọ ìdádúró ìran náà, èyí tí a pinu láti fi àwọn tí ń dúró ní òtítọ́ hàn. Lẹ́ẹ̀kan sí i, wọ́n tún ní àkókò kan tí a lè tọ́ka sí. Síbẹ̀ mo rí i pé ọ̀pọ̀ nínú wọn kò lè dìde lókè ìbànújẹ́ kíkankíkan wọn kí wọ́n lè ní ìwọ̀n ìtara àti agbára náà tí ó ti ṣe àfihàn ìgbàgbọ́ wọn ní ọdún 1843.

> Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God's people, who were living out the heaven-sent message."

> Sátánì àti àwọn áńgẹ́lì rẹ̀ ṣẹ́gun wọn, àwọn tí kò sì fẹ́ gba ìhìnrere náà yọ̀ ara wọn lẹ́nu pé ìdájọ́ jíjìnnà rírí àti ọgbọ́n wọn ti mú kí wọn má gba ìtànjẹ náà, gẹ́gẹ́ bí wọ́n ti ń pè é. Wọn kò mọ̀ pé wọ́n ń kọ ìmọ̀ràn Ọlọ́run sílẹ̀ lòdì sí ara wọn, àti pé wọ́n ń ṣiṣẹ́ ní ìṣọ̀kan pẹ̀lú Sátánì àti àwọn áńgẹ́lì rẹ̀ láti da àwọn ènìyàn Ọlọ́run rú, àwọn tí wọ́n ń gbé ìhìnrere tí a rán láti ọ̀run náà jáde.

In this history, there are two classes of worshippers. The unfaithful class ridicules the waiting ones, but the waiting ones are led back to the prophetic periods and come to understand that the same evidence that led them to identify the conclusion of the 2520 and the 2300 in 1843 was to prove that they ended in 1844.

Nínú ìtàn yìí, ẹgbẹ́ méjì wà ti àwọn olùjọsìn. Ẹgbẹ́ aláìṣòtítọ́ ń fi àwọn tí ń dúró de ẹlẹ́yà, ṣùgbọ́n a ń darí àwọn tí ń dúró de padà sí àwọn àkókò àsọtẹ́lẹ̀, wọ́n sì wá lóye pé ẹ̀rí kan náà tí ó mú wọn mọ ìparí 2520 àti 2300 ní 1843, ni yóò fi hàn pé wọ́n parí ní 1844.

Even though the waiting ones recognized this, they were not as on fire for the Lord as before the first disappointment. They would be rekindled at the message of the Midnight Cry. The waiting ones had already understood 1844, the end of the prophecies, before the Midnight Cry.

Bí ó tilẹ̀ jẹ́ pé àwọn olùdúró náà mọ èyí, wọn kò jó fún Olúwa bí ti tẹ́lẹ̀ rí lẹ́yìn ìdààmú àkọ́kọ́ náà. A ó tún mú kí iná wọn dáná sí i nípasẹ̀ ìhìnrere Ẹkún Ọ̀ganjọ́. Àwọn olùdúró náà ti lóye 1844 télẹ̀, gẹ́gẹ́ bí òpin àwọn àsọtẹ́lẹ̀, kí Ẹkún Ọ̀ganjọ́ tó dé.

The Midnight Cry message allowed the waiting ones to identify October 22, 1844. With that information, it was not just somewhere in 1844; it was on this very day, and that empowered the message.

Ìhìn Ẹkún Láàárín Òru jẹ́ kí àwọn tí ń dúró de lè dá ọjọ́ Kẹwàá, ọjọ́ kejìlélógún, ọdún 1844 mọ̀. Pẹ̀lú ìmọ̀ yẹn, kì í ṣe pé ó kàn wà ní ibìkan nínú ọdún 1844; ó wà lórí ọjọ́ yìí gan-an, èyí sì fún ìhìn náà ní agbára.

Do you see the process? The teachings that produce this experience are three prophecies: the 1335, the 2300, and the 2520.

Ṣé ẹ rí ìlànà náà? Àwọn ẹ̀kọ́ tí ń mú ìrírí yìí jáde ni àwọn àsọtẹ́lẹ̀ mẹ́ta wọ̀nyí: 1335, 2300, àti 2520.

After realizing this, they began proclaiming, "Come out of Babylon." This is the Second Angel's Message.

Lẹ́yìn tí wọ́n mọ èyí, wọ́n bẹ̀rẹ̀ sí í kéde pé, “Ẹ jáde kúrò ní Bábílónì.” Èyí ni Ìránṣẹ́ Áńgẹ́lì Kejì.

Let us be clear: What ends at the tarrying time? The use of the 1843 Chart. They set this Chart aside because they now understood the Lord was coming in 1844, while the Chart said 1843. So, they set the Chart aside for the history of the Second Angel's Message.

Ẹ jẹ́ kí a ṣe é kedere: Kí ni ó parí ní àkókò ìdádúró náà? Lílò Àtẹ̀ 1843. Wọ́n fi Àtẹ̀ yìí sílẹ̀ nítorí pé ní báyìí wọ́n ti lóye pé Olúwa ń bọ̀ ní 1844, nígbà tí Àtẹ̀ náà sọ pé 1843. Nítorí náà, wọ́n fi Àtẹ̀ náà sílẹ̀ fún ìtàn Ìrántí Áńgẹ́lì Kejì.

What becomes their message in the history of the Second Angel? The last paragraph explains.

Kí ni ó di ìránṣẹ́ wọn nínú ìtàn Áńgẹ́lì Kejì? Ìpínrọ̀ ìkẹyìn ni ó ṣàlàyé.

> "The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844."

> Àwọn onígbàgbọ́ nínú ìhìn-iṣẹ́ yìí ni a pọ́n dandan nínú àwọn ìjọ. Fún ìgbà díẹ̀, ìbẹ̀rù dì àwọn tí kò fẹ́ gba ìhìn-iṣẹ́ náà lọ́wọ́ kúrò nínú ṣíṣe ìmọ̀lára ọkàn wọn hàn; ṣùgbọ́n ìkọjá àkókò náà fi ìmọ̀lára tòótọ́ wọn hàn gbangba. Wọ́n fẹ́ pa ẹ̀rí tí àwọn olùdúró de náà ní láti jẹ́rìí mọ́lẹ̀, pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844.

What prophetic periods? The 2520, the 2300, and the 1335. That is their message in this history. Now they are saying, "We get it! These prophecies extend to 1844." Their message in the history of the Midnight Cry is the 2520- and the 2300-year prophecies.

Àwọn àkókò àsọtẹ́lẹ̀ wo? 2520, 2300, àti 1335. Èyí ni ìhìn-iṣẹ́ wọn nínú ìtàn yìí. Ní báyìí wọ́n ń wí pé, “A lóye rẹ̀! Àwọn àsọtẹ́lẹ̀ wọ̀nyí gùn títí dé 1844.” Ìhìn-iṣẹ́ wọn nínú ìtàn Ìkéde Láàárín Òru ni àsọtẹ́lẹ̀ ọdún 2520 àti 2300.

> "For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake—singular mistake—and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it."

> “Fún ìgbà díẹ̀, àwọn tí kò fẹ́ gba ìhìnrere náà ni a dí mọ́lẹ̀ nípa ìbẹ̀rù kí wọ́n má bàa fi ohun tí ó wà nínú ọkàn wọn hàn ní ìṣe; ṣùgbọ́n ìkọjá àkókò náà fi ìmọ̀lára wọn tòótọ́ hàn gbangba. Wọ́n fẹ́ mú kí ẹ̀rí náà dákẹ́, èyí tí àwọn aláìretí náà nímọ̀lára pé a fi agbára lé wọn lórí láti jẹ́rìí rẹ̀, pé àwọn àkókò àsọtẹ́lẹ̀ náà gùn dé ọdún 1844. Pẹ̀lú ìtànmọ́lẹ̀, àwọn onígbàgbọ́ ṣàlàyé àṣìṣe wọn—àṣìṣe àrà ọ̀tọ̀—wọ́n sì fi ìdí hàn tí wọ́n fi ń retí Olúwa wọn ní ọdún 1844. Àwọn alátakò wọn kò lè mú àríyànjiyàn kankan wá síwájú lòdì sí àwọn ìdí alágbára tí a gbé kalẹ̀. Síbẹ̀, ìbínú àwọn ìjọ bùngbùn; wọ́n pinnu pé wọn kì yóò fetí sí ẹ̀rí, àti láti ti ẹ̀rí náà jáde kúrò nínú àwọn ìjọ, kí àwọn mìíràn má bàa gbọ́ ọ.”

What happens when you present the 2520 in connection with the 2300 days? In the Millerite History, you get shut out of the churches, and there is an effort to silence that message.

Kí ni ń ṣẹlẹ̀ nígbà tí o bá gbé 2520 kalẹ̀ ní ìbátan pẹ̀lú ọjọ́ 2300? Nínú Ìtàn Millerite, a ti yín jáde kúrò nínú àwọn ìjọ, ó sì wà níbẹ̀ ìsapá kan láti pa ọ̀rọ̀ náà lẹ́nu.

> "Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel." Early Writings, 235–237.

> Àwọn tí kò gbójúgbòòrò láti fà sẹ́yìn kúrò lọ́wọ́ àwọn ẹlòmíràn ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wọn, ni a ti àwọn ṣọ́ọ̀ṣì léde; ṣùgbọ́n Jesu wà pẹ̀lú wọn, wọ́n sì kún fún ayọ̀ nínú ìmọ́lẹ̀ ojú-rere Rẹ̀. A ti pèsè wọn sílẹ̀ láti gba ìhìn iṣẹ́ angẹli kejì náà. Early Writings, 235–237.

Without going into a study on the 2520, what we are trying to show is that Ellen White places her seal of approval on the 2520. If you cannot see this, you need to pray that Jesus will remove the scales from your eyes. Ellen White said that the same evidence that led them to predict 1843 was then seen to prove that these prophetic periods ended in 1844. She always identifies the prophetic periods, or the figures, in the plural. There are only three prophetic periods on the 1843 Chart that ended in 1843.

Láì lọ sínú ìkẹ́kọ̀ọ́ nípa 2520, ohun tí a ń gbìyànjú láti fi hàn ni pé Ellen White fi èdìdì ìfọwọ́sí rẹ̀ lé 2520. Bí o kò bá lè rí èyí, ó yẹ kí o gbàdúrà pé kí Jésù yọ ìpẹ́lẹ̀ kúrò lójú rẹ. Ellen White sọ pé ẹ̀rí kan náà tí ó mú wọn sọ tẹ́lẹ̀ nípa 1843 ni a tún rí nígbà náà láti fi hàn pé àwọn àsìkò àsọtẹ́lẹ̀ wọ̀nyí parí ní 1844. Ní gbogbo ìgbà, ó máa ń tọ́ka sí àwọn àsìkò àsọtẹ́lẹ̀, tàbí àwọn nọ́mbà náà, ní ọ̀pọ̀. Àwọn àsìkò àsọtẹ́lẹ̀ mẹ́ta péré ló wà lórí Àtẹ 1843 tí ó parí ní 1843.

The one that does end in 1843, the 1335, requires, for grammatical correctness, at least two prophetic periods for her to say "figures" and "prophetic periods." If there are three and you take away one, then the two she endorses are the 2520 and the 2300, regardless of what anyone else may say.

Èyí tí ó parí ní 1843, ìyẹn 1335, béèrè, fún ìtóbi gírámà tó péye, pé kí ó kéré tán ní àkókò wòlíì méjì kí ó lè sọ pé “àwọn nọ́mbà” àti “àwọn àkókò wòlíì.” Bí wọ́n bá jẹ́ mẹ́ta, tí o sì yọ ọ̀kan kúrò, nígbà náà àwọn méjèèjì tí ó fọwọ́sí ni 2520 àti 2300, láìka ohun tí ẹnikẹ́ni mìíràn lè sọ sí.

In this history, including the Adventists' Great Disappointment on October 22, 1844, the Lord was producing an experience where they were being shut out of the churches so they could stand not upon the influence of men but upon the Word of God. They needed that experience to have the faith to move into the Most Holy Place with Jesus Christ. He was perfecting them to bring to a conclusion the Everlasting Gospel.

Nínú ìtàn yìí, pẹ̀lú Ìbànújẹ́ Nlá àwọn Adventist ní October 22, 1844, Olúwa ń mú ìrírí kan ṣẹ níbi tí a ti ń lé wọn jáde kúrò nínú àwọn ìjọ kí wọ́n lè dúró, kì í ṣe lórí agbára tàbí ipa àwọn ènìyàn, bí kò ṣe lórí Ọ̀rọ̀ Ọlọ́run. Wọ́n nílò ìrírí náà kí wọ́n lè ní ìgbàgbọ́ láti wọ Ibi Mímọ́ Jùlọ pẹ̀lú Jésù Kristi. Ó ń sọ wọ́n di pípé láti mú Ìhìn Rere Àìnípẹ̀kun dé ìparí.

## Testimony of the Pioneers: James White and Uriah Smith

Ẹ̀rí Àwọn Aṣáájú-Ọ̀nà: James White àti Uriah Smith

Next, we have two Pioneers, James White and Uriah Smith. These are the primary men modern theologians reference to claim that James White rejected the 2520 in 1863 and Uriah Smith rejected it in his writings in the 1870s and 1880s.

Lẹ́yìn èyí, a ní Àwọn Aṣáájú méjì, James White àti Uriah Smith. Àwọn wọ̀nyí ni àwọn ọkùnrin pàtàkì tí àwọn onímọ̀ ẹ̀sìn òde òní máa ń tọ́ka sí láti fi sọ pé James White kọ 2520 sílẹ̀ ní 1863 àti pé Uriah Smith kọ ọ́ sílẹ̀ nínú àwọn ìkọ̀wé rẹ̀ ní àwọn ọdún 1870s àti 1880s.

We are going back to 1844 and shortly thereafter to see how James White and Uriah Smith describe this identical history that Ellen White has just described. She talks about the prophetic periods and the Lord removing His hand and seeing the mistake, and so do these two Pioneers.

A ń padà lọ sí ọdún 1844 àti díẹ̀ lẹ́yìn ìgbà náà láti rí bí James White àti Uriah Smith ṣe ṣàpèjúwe ìtàn kan náà pátápátá tí Ellen White ṣẹ̀ṣẹ̀ ṣàpèjúwe. Ó sọ̀rọ̀ nípa àwọn àkókò àsọtẹ́lẹ̀ àti bí Olúwa ṣe yọ ọwọ́ Rẹ̀ kúrò, tí a sì rí àṣìṣe náà; bẹ́ẹ̀ ni àwọn aṣáájú-ọ̀nà méjèèjì wọ̀nyí náà ṣe.

Ellen White does not say "2520" or "seven times," but Uriah Smith and James White do. They make it clear that the prophetic periods recognized in this history were the 2520 and the 2300.

Ellen White kò sọ “2520” tàbí “àkókò méje,” ṣùgbọ́n Uriah Smith àti James White sọ ọ́. Wọ́n fi í hàn kedere pé àwọn àkókò àsọtẹ́lẹ̀ tí a mọ̀ nínú ìtàn yìí ni 2520 àti 2300.

> James White, Review and Herald, volume 1, July 9, 1851: "Says an objector, 'I do not believe that the midnight cry has yet been given.' Neither do we believe that the midnight cry has been heard by us, or that it ever will be. The cry of Matthew 25:6, 'Behold the bridegroom cometh,' is in the history of an eastern marriage. But that a cry was given, and fully received by the entire Advent body in the autumn of 1844, that compares well with the midnight cry of the parable, should not be denied by those who had an experience in it."

> James White, Review and Herald, ìdì 1, July 9, 1851: “Alátakò kan sọ pé, ‘Èmi kò gbàgbọ́ pé a ti fi igbe ọ̀gànjọ́ alẹ́ náà kalẹ̀ rí.’ Bẹ́ẹ̀ ni àwa náà kò gbàgbọ́ pé a ti gbọ́ igbe ọ̀gànjọ́ alẹ́ náà láàárín wa, tàbí pé a óò gbọ́ ọ́ láéláé. Igbe tí ó wà nínú Matteu 25:6, ‘Wò ó, ọkọ ìyàwó ń bọ̀,’ wà nínú ìtàn ìgbéyàwó kan ní ilẹ̀ ìlà-oòrùn. Ṣùgbọ́n pé a fi igbe kan kalẹ̀, tí gbogbo ara Advent sì gbà á ní kíkún ní àkókò ìrìwé 1844, èyí tí ó bá igbe ọ̀gànjọ́ alẹ́ nínú òwe náà mu dáadáa, kò yẹ kí àwọn tí wọ́n ní ìrírí nínú rẹ̀ sẹ́.”

James White is dealing with a history where people are rejecting the Midnight Cry and falling off the path. He is responding to this and will discuss this history.

James White ń bá ìtàn kan lò níbi tí àwọn ènìyàn ti ń kọ igbe Ọ̀gànjọ́ Òru sílẹ̀ tí wọ́n sì ń yọ kúrò lójú ọ̀nà náà. Ó ń dáhùn sí èyí, yóò sì ṣàlàyé ìtàn yìí.

> "It came in the right time. The cry of the parable immediately followed the delay, and the slumbering and sleeping. This followed our delay, having been disappointed, and reached our ears while in a dormant state. That cry waked up the ten virgins, and led them to trim their lamps. This, attended by the power of the Spirit, aroused the Advent people, and led them to search the Bible as never before, and to consecrate themselves and their worldly possessions wholly to the Lord. Those who gave the cry that the Lord would come at the seventh month, 1844, clearly saw that the prophetic periods reached to that time, therefore, the evidence that had been presented from the periods to prove that the Advent would be in 1843, proved that it would be in 1844. We then saw an error in that manner of reckoning which terminated the 2300 days in 1843. None of those who wrote against the Advent saw it. The hand of Providence—capital 'P'—covered the mistake—singular—until the time came for it to be seen. The error was in taking 457 full years from the 2300, which left 1843, without making any account of the fraction of the year 457 B.C., that had passed, when the commandment went forth, from which the 70 weeks are reckoned."

> “Ó dé ní àkókò tí ó tọ́. Igbe àsọtẹ́lẹ̀ náà tẹ̀ lé ìdádúró náà lẹ́sẹ̀kẹsẹ̀, àti ìrò àti oorun náà. Èyí tẹ̀ lé ìdádúró wa, lẹ́yìn tí a ti ní ìbànújẹ nítorí ìretí tí kò ṣẹ, ó sì dé etí wa nígbà tí a wà ní ipò àìṣiṣẹ́. Igbe náà jí àwọn wúńdíá mẹ́wàá náà dìde, ó sì mú wọn tún fìtílà wọn ṣe. Èyí, pẹ̀lú agbára Ẹ̀mí, jí àwọn ènìyàn Ìpadàbọ̀ Olúwa dìde, ó sì mú wọn wá Bíbélì lójúfò bí kò ṣe rí rí tẹ́lẹ̀, àti láti yà ara wọn sí mímọ́ pẹ̀lú ohun-ìní ayé wọn pátápátá fún Olúwa. Àwọn tí wọ́n ké igbe náà pé Olúwa yóò dé ní oṣù keje, ọdún 1844, rí i ní kedere pé àwọn àkókò àsọtẹ́lẹ̀ náà dé sí àkókò náà; nítorí náà, ẹ̀rí tí a ti gbékalẹ̀ láti inú àwọn àkókò náà láti fi hàn pé Ìpadàbọ̀ náà yóò wà ní 1843, fi hàn pé yóò wà ní 1844. Nígbà náà ni a rí àṣìṣe kan nínú ọ̀nà ìṣírò náà tí ó parí ọjọ́ 2300 ní 1843. Kò sí ẹnìkan nínú àwọn tí ó kọ̀wé lòdì sí Ìpadàbọ̀ náà tí ó rí i. Ọwọ́ Ìtọ́sọ́nà Ọlọ́run bo àṣìṣe náà títí di ìgbà tí àkókò dé fún kí a lè rí i. Àṣìṣe náà wà nínú mímú ọdún kíkún 457 kúrò nínú 2300, èyí tí ó fi 1843 sílẹ̀, láì ka ìpín ọdún 457 S.K., tí ó ti kọjá nígbà tí àṣẹ náà jáde, láti ibi tí a ti ń ka ọ̀sẹ̀ àádọ́rin náà.”

> "Our minds were directed to that point of time, [1843,] from the fact that dating the several prophetic periods from those years in which the best chronologers assign the fulfillment of those events which were to mark their commencement, they all seemed to terminate that year.'"

> “A darí ọkàn wa sí àkókò náà, [1843,] nítorí pé nípa bí a ti ń ka ọjọ́ àwọn àkókò àsọtẹ́lẹ̀ ọ̀tọ̀ọ̀tọ̀ náà láti àwọn ọdún wọ̀nyí tí àwọn amòye ìṣirò àkókò tí ó gbékẹ̀ lé jù lọ ti sọ pé ìmúṣẹ àwọn ìṣẹ̀lẹ̀ wọ̀nyí tí yóò jẹ́ àmì ìbẹ̀rẹ̀ wọn wáyé, gbogbo wọn dàbí ẹni pé wọ́n yóò parí ní ọdún náà.”

Now he tells us the prophetic periods they thought terminated in 1843.

Nísinsin yìí, ó sọ fún wa nípa àwọn àsìkò àsọtẹ́lẹ̀ tí wọ́n rò pé wọ́n dópin ní ọdún 1843.

> "This was, however, only apparent." Only apparent that they ended in 1843. They would find that they ended in 1844.

> “Ẹwẹ, èyí jẹ́ ohun tí ó hàn lásán nìkan.” Ó hàn lásán nìkan pé wọ́n parí ní 1843. Wọ́n yóò rí i pé wọ́n parí ní 1844.

> "We date the 'seven times,' or 2520 years, from the captivity of Manasseh, which is, with great unanimity, placed by chronologers BC677.' These are the prophetic periods that they were dealing with. 'This date is the only one we have ever reckoned from, for the commencement of this period; and subtracting BC677 from 2520 years there remained AD1843. We, however, did not observe that as it would require 677 full years BC and 1843 full years AD to complete 2520 years, that it would also oblige us to extend this period as far into AD1844 as it might have commenced after the beginning of BC677.'

> “A kà “àkókò méje,” tàbí ọdún 2520, láti ìgbèkùn Manase, èyí tí a fi ìfọ̀kànsìn ńlá sọ́kalẹ̀ sí ọdún 677 ṣáájú Kristi láàárín àwọn onímọ̀ ìṣírò àkókò.” Ìwọ̀nyí ni àwọn àkókò àsọtẹ́lẹ̀ tí wọ́n ń bá lò. “Ọjọ́ yìí nìkan ni àwa ti ti máa ń kà láti inú rẹ̀ fún ìbẹ̀rẹ̀ àkókò yìí; nígbà tí a sì yọ 677 ṣáájú Kristi kúrò nínú ọdún 2520, ọdún 1843 lẹ́yìn Kristi ni ó ṣẹ́ kù. Ṣùgbọ́n àwa kò kíyè sí i pé, bí yóò ṣe nílò ọdún kíkún 677 ṣáájú Kristi àti ọdún kíkún 1843 lẹ́yìn Kristi láti parí ọdún 2520, bẹ́ẹ̀ náà ni yóò tún fi dandan mú wa láti fa àkókò yìí lọ sínú ọdún 1844 lẹ́yìn Kristi gẹ́gẹ́ bí ó ti lè jẹ́ pé ó bẹ̀rẹ̀ lẹ́yìn ìbẹ̀rẹ̀ ọdún 677 ṣáájú Kristi.”

The prophetic periods that "the hand of Providence kept his hand over the mistake," included the 2520.

Àwọn àkókò àsọtẹ́lẹ̀ tí “ọwọ́ Ìtọ́jú Ọlọ́run pa ọwọ́ Rẹ̀ mọ́ lórí àṣìṣe náà,” ní 2520 náà nínú wọn.

> Uriah Smith: "As time continued beyond AD1843, many began to inquire the reasons of their disappointment respecting the year of their expected deliverance. It was then seen, that commencing all the prophetic periods in the years BC, where we had always dated their commencement, they would not be respectively completed, even upon the supposition that our chronology and date of their commencement were correct, until sometime within the year 1844. Thus, of the seven times, or 2520 years, commencing in BC677—the great jubilee, or 2450 years [not represented on either the 1843 or 1850 charts.], commencing in BC607—and the 2300 years of Daniel, commencing in BC457—as a portion of each of those years, from which the prophetic periods were respectively dated, had expired before the occurrence of the several events which marked their commencement, it would be necessary that they should extend as far into AD1844, as they respectively commenced after the beginning of the years BC from which they are severally reckoned, in order, either to complete the number of years in each, or to test the correctness of our chronology. But there was no clue to the time, in the respective years BC, at which the several periods began; and consequently the time in the year of their termination, could not be accurately marked."

> Uriah Smith: “Bí àkókò ti ń bá a lọ kọjá AD1843, ọ̀pọ̀lọpọ̀ bẹ̀rẹ̀ sí í bi ìdí tí wọ́n fi ní ìrẹ̀wẹ̀sì nípa ọdún ìdásílẹ̀ tí wọ́n ń retí. Nígbà náà ni a rí i pé, bí a bá bẹ̀rẹ̀ gbogbo àwọn àkókò àsọtẹ́lẹ̀ náà nínú àwọn ọdún BC, níbi tí a ti máa ń gbé ìbẹ̀rẹ̀ wọn sí nígbà gbogbo, wọn kò ní parí lọ́tọ̀ọ̀tọ̀, àní bí a bá fi rò pé ìtòlẹ́sẹẹsẹ àkókò wa àti ọjọ́ ìbẹ̀rẹ̀ wọn tọ́, títí di ìgbà kan láàárín ọdún 1844. Bayi, nínú àkókò méje náà, tàbí ọdún 2520, tí ó bẹ̀rẹ̀ ní BC677—jubili ńlá náà, tàbí ọdún 2450 [kò hàn lórí bẹ́ẹ̀ni àwòrán 1843 tàbí 1850.], tí ó bẹ̀rẹ̀ ní BC607—àti ọdún 2300 ti Dáníẹ́lì, tí ó bẹ̀rẹ̀ ní BC457—gẹ́gẹ́ bí apá kan nínú ọ̀kọ̀ọ̀kan àwọn ọdún wọ̀nyí, láti inú èyí tí a ti ń dá àwọn àkókò àsọtẹ́lẹ̀ náà sí lọ́tọ̀ọ̀tọ̀, ti kọjá kí àwọn ìṣẹ̀lẹ̀ oríṣiríṣi tí ó samisi ìbẹ̀rẹ̀ wọn tó ṣẹlẹ̀, ó ṣe pàtàkì pé kí wọ́n gùn dé inú AD1844 tó bẹ́ẹ̀ gẹ́gẹ́ bí ọ̀kọ̀ọ̀kan wọn ti bẹ̀rẹ̀ lẹ́yìn ìbẹ̀rẹ̀ àwọn ọdún BC tí a fi ń kà wọ́n lọ́tọ̀ọ̀tọ̀, kí ó lè ṣeé ṣe, bóyá láti mú iye ọdún nínú ọ̀kọ̀ọ̀kan wọn pé, tàbí láti dán òtítọ́ ìtòlẹ́sẹẹsẹ àkókò wa wò. Ṣùgbọ́n kò sí àmì ìtọ́ka kankan sí àkókò náà, nínú ọ̀kọ̀ọ̀kan àwọn ọdún BC náà, nígbà wo ni àwọn àkókò oríṣiríṣi náà ti bẹ̀rẹ̀; nítorí náà, àkókò inú ọdún ìparí wọn, kò ṣeé samisi pẹ̀lú ìdánilójú gígún.”

Uriah Smith and James White both testify that the prophetic periods recognized to conclude in 1844 were the 2520 and the 2300 years, using the same expressions as Ellen White in Early Writings, page 236 and onward.

Uriah Smith àti James White jọ jẹ́rìí pé àwọn àkókò àsọtẹ́lẹ̀ tí a mọ̀ pé wọ́n parí ní ọdún 1844 ni 2520 àti ọdún 2300, ní lílo àwọn ọ̀rọ̀ ìṣàpèjúwe kan náà gẹ́gẹ́ bí Ellen White ṣe lò nínú Early Writings, ojú-ìwé 236 àti àwọn tó tẹ̀ lé e.

## The Chain of Truth: William Miller's Commencement Points

Ẹ̀wọ̀n Òtítọ́: Àwọn Kókó-Ìbẹ̀rẹ̀ William Miller

> Early Writings, page 230: "God sent His angel"—the angel Gabriel—"to move upon the heart of a farmer"—William Miller—"who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God's people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another,"—Gabriel showed him the method we call proof-texting, line upon line, here a little and there a little.

> Àwọn Ìkọ̀wé Àkọ́kọ́, ojú-ìwé 230: “Ọlọ́run rán áńgẹ́lì Rẹ̀”—áńgẹ́lì Gébúrẹ́lì—“láti ṣiṣẹ́ lórí ọkàn àgbẹ̀ kan”—William Miller—“ẹni tí kò tíì gba Bíbélì gbọ́, láti darí rẹ̀ sí wíwádìí àwọn àsọtẹ́lẹ̀. Àwọn áńgẹ́lì Ọlọ́run máa ń bẹ ẹni àyànfẹ́ yẹn wò léraléra, láti tọ́ ọkàn rẹ̀ sọ́nà kí wọ́n sì ṣí àwọn àsọtẹ́lẹ̀ tí ó ti wà ní òkùnkùn fún àwọn ènìyàn Ọlọ́run sí ìmòye rẹ̀. A fi ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà fún un, a sì ń darí rẹ̀ lọ láti wá ìjápọ̀ lẹ́yìn ìjápọ̀, títí ó fi wo Ọ̀rọ̀ Ọlọ́run pẹ̀lú ìyàlẹ́nu àti ìmóríyá. Ó rí níbẹ̀ ẹ̀wọ̀n òtítọ́ pípé. Ọ̀rọ̀ náà tí ó ti kà sí èyí tí kò ní ìmísí, nísinsìnyí ṣí síwájú ojú rẹ̀ nínú ẹwà àti ògo rẹ̀. Ó rí i pé apá kan ti Ìwé Mímọ́ ń ṣàlàyé òmíràn,”—Gébúrẹ́lì fi ọ̀nà tí a ń pè ní lílo ẹsẹ̀-ìtọ́kasí láti fi ẹ̀rí múlẹ̀ hàn án, ìlà lórí ìlà, ibí díẹ̀ àti ibẹ̀ díẹ̀.

Gabriel gave him the commencement of the chain of truth and the method of proof-texting.

Gabriẹli fún un ní ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà àti ọ̀nà ìfìdí rẹ̀ múlẹ̀ nípasẹ̀ ìtọ́kasí-ẹsẹ̀.

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: "From a farther study of the Scriptures, I concluded that the seven times of Gentile supremacy must commence when the Jews ceased to be an independent nation at the captivity of Manasseh, which the best chronologers assigned to B.C. 677; that the 2300 days commenced with the seventy weeks, which the best chronologers dated from B.C. 457; and that the 1335 days commencing with the taking away of the daily, and the setting up of the abomination that maketh desolate, [Daniel 12:11] were to be dated from the setting up of the Papal supremacy, after the taking away of Pagan abominations, and which, according to the best historians I could consult, should be dated from about A.D. 508."

> William Miller, Advent Review and Sabbath Herald, April 18, 1854: “Láti inú ìkẹ́kọ̀ọ́ síwájú sí i ti Ìwé Mímọ́, mo pinnu pé àkókò méje ìṣàkóso gíga àwọn Kèfèrí gbọ́dọ̀ bẹ̀rẹ̀ nígbà tí àwọn Júù dáwọ́ jíjẹ́ orílẹ̀-èdè olómìnira dúró nígbà ìgbèkùn Manase, èyí tí àwọn akọsílẹ̀ ìṣirò àkókò tí ó dára jù lọ fi sí ọdún 677 ṣáájú Kristi; pé ọjọ́ 2300 bẹ̀rẹ̀ pẹ̀lú ọ̀sẹ̀ àádọ́rin, èyí tí àwọn akọsílẹ̀ ìṣirò àkókò tí ó dára jù lọ sọ di ọdún 457 ṣáájú Kristi; àti pé ọjọ́ 1335 tí ó bẹ̀rẹ̀ pẹ̀lú ìmúkúrò ẹbọ ojoojúmọ́, àti ìdásílẹ̀ ohun ìríra tí ń mú ìparun wá, [Danieli 12:11] ni a gbọdọ̀ ka láti ìgbà ìdásílẹ̀ ìṣàkóso gíga ti Pápà, lẹ́yìn ìmúkúrò àwọn ohun ìríra keferi, èyí tí, gẹ́gẹ́ bí àwọn akọ̀wé-ìtàn tí ó dára jù lọ tí mo lè tọ́ka sí, ó yẹ kí a fi sí nǹkan bí ọdún 508 lẹ́yìn Kristi.”

Ellen White says Gabriel gave William Miller the commencement to the chain of truth, and William Miller testifies that the three commencement points he was given are AD508, 677BC, and 457BC. He was given the commencement points of these prophecies that produced the history of the Midnight Cry by the Angel Gabriel.

Ellen White sọ pé Gabrieli ni ó fi ìbẹ̀rẹ̀ sí ẹ̀wọ̀n òtítọ́ náà fún William Miller, William Miller sì jẹ́rìí pé àwọn ibi ìbẹ̀rẹ̀ mẹ́ta tí a fi fún un ni AD508, 677BC, àti 457BC. Angẹli Gabrieli ni ó fi àwọn ibi ìbẹ̀rẹ̀ àwọn àsọtẹ́lẹ̀ wọ̀nyí fún un, èyí tí ó mú ìtàn Ẹkún Àárín Òru jáde.

## The Last Deception: Rejecting the Spirit of Prophecy

Ìtanjẹ Ìkẹyìn: Kíkọ Ẹ̀mí Àsọtẹ́lẹ̀ Sílẹ̀

> Selected Messages, book 1, page 48: "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God." The last deception of Satan is to destroy the Spirit of Prophecy.

> Àwọn Ìránṣẹ́ Tí A Yàn, ìwé 1, ojúewé 48: “Sátánì ń . . . fi èké tí a ṣe bí ẹni pé ó jẹ́ tòótọ́ tẹ̀ síwájú nígbà gbogbo—láti fà ènìyàn kúrò nínú òtítọ́. Ìtanjẹ ìkẹyìn pátápátá ti Sátánì yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di aláìní ipa.” Ìtanjẹ ìkẹyìn ti Sátánì ni láti pa Ẹ̀mí Àsọtẹ́lẹ̀ run.

If you reject these foundational truths, you are simultaneously rejecting the Spirit of Prophecy. Ellen White places her endorsement on the 2520. Reject the 2520, and you are throwing out both the baby and the bath water.

Bí o bá kọ àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí sílẹ̀, ní àkókò kan náà ni o ń kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀. Ellen White fi ìfọwọ́sí rẹ̀ lé 2520. Kọ 2520 sílẹ̀, ìwọ sì ń ju ọmọ náà tì pẹ̀lú omi ìwẹ̀ náà.

> "Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. 'Where there is no vision, the people perish' (Proverbs 29:18)." She is talking about rejecting the Spirit of Prophecy and, in connection, says that if you reject the Spirit of Prophecy, where there is no vision the people perish. What is the vision? If you reject the Spirit of Prophecy, what is the vision you lack?

> “Satani ń . . . fi èké tí a ṣe bí tòótọ́ wọlé nígbà gbogbo—láti mú ènìyàn kúrò nínú òtítọ́. Ìtanjẹ ìkẹyìn pátápátá ti Satani yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di aláìlò. ‘Níbi tí ìran kò bá sí, àwọn ènìyàn a ṣègbé’ (Òwe 29:18).” Ó ń sọ̀rọ̀ nípa kọ̀ Ẹ̀mí Àsọtẹ́lẹ̀, ó sì sọ ní ìbáṣepọ̀ pẹ̀lú èyí pé bí o bá kọ̀ Ẹ̀mí Àsọtẹ́lẹ̀, níbi tí ìran kò bá sí, àwọn ènìyàn a ṣègbé. Kí ni ìran náà? Bí o bá kọ̀ Ẹ̀mí Àsọtẹ́lẹ̀, kí ni ìran tí o ṣe aláìní?

> "Write the vision, and make it plain upon tables, that he may run that readeth it." Habakkuk 2:2 (KJV). If you reject the Spirit of Prophecy, you are going to reject the 1843 Chart; and, if you reject this Chart, you are rejecting the Spirit of Prophecy.

> “Kọ ìran náà sílẹ̀, kí o sì jẹ́ kí ó yege lórí àwọn wàláà, kí ẹni tí ó bá ń kà á lè sáré.” Habakuku 2:2 (KJV). Bí o bá kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀, ìwọ yóò kọ Àtẹ 1843 sílẹ̀; àti bí o bá kọ Àtẹ yìí sílẹ̀, ìwọ ń kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀.

> "Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God's remnant people in the true testimony. There will be a hatred kindled against the Testimonies which is satanic." Sometimes we think of "satanic" as sinister deeds, but in Patriarchs and Prophets we are told that Satan works by insinuating doubts. That is the satanic attack against the Spirit of Prophecy and these foundational truths. It is by men we are supposed to trust who insinuate these doubts.

> “Satani yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àlùmọ́nì, ní ọ̀nà oríṣiríṣi àti nípasẹ̀ àwọn aṣojú oríṣiríṣi, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí òtítọ́. Ìkórìíra kan yóò dáná sí i lòdì sí àwọn Ẹ̀rí náà, èyí tí í ṣe ti satani.” Nígbà mìíràn a máa ń ronú nípa “ti satani” gẹ́gẹ́ bí iṣẹ́ búburú tí ó kún fún òkùnkùn, ṣùgbọ́n nínú Patriarchs and Prophets a sọ fún wa pé Satani ń ṣiṣẹ́ nípa fífọ́ àníyàn àti iyèméjì sínú ọkàn ènìyàn. Èyí ni ìkọlù ti satani sí Ẹ̀mí Àsọtẹ́lẹ̀ àti sí àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí. Ó jẹ́ nípasẹ̀ àwọn ènìyàn tí a yẹ kí a gbẹ́kẹ̀lé tí wọ́n fi ń fi àwọn iyèméjì wọ̀nyí sílẹ̀ sínú ọkàn.

> "There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded." Selected Messages, book 1, 48.

> “Ìkórìíra kan yóò ru sílẹ̀ sí àwọn Ẹ̀rí náà, èyí tí í ṣe ti Sátánì. Àwọn ìṣiṣẹ́ Sátánì yóò jẹ́ láti mú ìgbàgbọ́ àwọn ìjọ nínú wọn dàrú, nítorí èyí: Sátánì kò lè ní ọ̀nà tó mọ́ tó bẹ́ẹ̀ láti mú àwọn ìtanṣán rẹ̀ wọlé kí ó sì di àwọn ọkàn mọ́ nínú àwọn ìtànjẹ rẹ̀ bí a bá fetí sí àwọn ìkìlọ̀ àti ìbáwí àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, ìwé 1, 48.

As we bring this to a conclusion, when Sister White says we have nothing to fear for the future except that we forget the Lord's leading, I am saying the Lord's leading she speaks of is the history from the Tarrying Time to the closed door—the history represented by the term, The Midnight Cry. We have nothing to fear for the future except that we forget how the Lord led us in the experience of the Midnight Cry, and also the teachings connected to this leading. The teachings that produced this experience are the three time prophecies, which commence with dates given to William Miller by the Angel Gabriel. We have nothing to fear for the future except we forget these teachings, including the 2520, that produced the experience of the Midnight Cry as the Lord led the Millerites through the climax of the Everlasting Gospel.

Bí a ṣe ń mú èyí wá sí ìparí, nígbà tí Sister White sọ pé a kò ní ohunkóhun láti bẹ̀rù fún ọjọ́ iwájú àfi pé kí a má bà a gbagbé ìdarí Olúwa, èmi ń sọ pé ìdarí Olúwa tí ó ń sọ nípa rẹ̀ ni ìtàn láti Àkókò Ìdúró dé ilẹ̀kùn tí a ti pa—ìtàn tí ọ̀rọ̀ náà, The Midnight Cry, ń ṣojú fún. A kò ní ohunkóhun láti bẹ̀rù fún ọjọ́ iwájú àfi pé kí a má bà a gbagbé bí Olúwa ṣe darí wa nínú ìrírí The Midnight Cry, àti pẹ̀lú àwọn ẹ̀kọ́ tí ó ní ìbáṣepọ̀ pẹ̀lú ìdarí yìí. Àwọn ẹ̀kọ́ tí ó mú ìrírí yìí wá ni àwọn àsọtẹ́lẹ̀ àkókò mẹ́ta, tí wọ́n bẹ̀rẹ̀ pẹ̀lú àwọn ọjọ́ tí Áńgẹ́lì Gébúriẹ́lì fi fún William Miller. A kò ní ohunkóhun láti bẹ̀rù fún ọjọ́ iwájú àfi pé kí a má bà a gbagbé àwọn ẹ̀kọ́ wọ̀nyí, pẹ̀lú 2520, tí ó mú ìrírí The Midnight Cry wá bí Olúwa ṣe darí àwọn Millerites kọjá ipò gíga jùlọ ti Ihinrere Àìnípẹ̀kun.

> Spalding and Magan, pages 305–306: "One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God's spirit." You reject the Foundations, you are rejecting the Spirit of Prophecy. If you reject the Spirit of Prophecy, you are rejecting the Foundations. They go together. Where there is no Spirit of Prophecy, there is no vision.

> Spalding and Magan, ojúewé 305–306: “Ohun kan dájú: àwọn Adventist Ọjọ́ Keje wọ̀nyí tí wọ́n bá dúró lábẹ́ àsíá Sátánì yóò kọ́kọ́ fi ìgbàgbọ́ wọn sílẹ̀ nínú àwọn ìkìlọ̀ àti ìbáwí tí a ní nínú Àwọn Ẹ̀rí ti Ẹ̀mí Ọlọ́run.” Bí o bá kọ Àwọn Ìpìlẹ̀ sílẹ̀, o ń kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀. Bí o bá kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀, o ń kọ Àwọn Ìpìlẹ̀ sílẹ̀. Wọ́n ń bá ara wọn lọ. Níbi tí Ẹ̀mí Àsọtẹ́lẹ̀ kò bá sí, ìran kò sí.

> "The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan's suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> A ń pe sí ìyasímímọ́ tí ó jinlẹ̀ sí i àti sí iṣẹ́ mímọ́ jù lọ, a ó sì máa bá a lọ ní pípe bẹ́ẹ̀. Àwọn kan tí wọ́n ń sọ àwọn ìmọ̀ràn Satani jáde nísinsin yìí yóò tún wá sí ìmọ̀lára ara wọn. Àwọn kan wà ní àwọn ipò pàtàkì ti ìgbẹ́kẹ̀lé tí wọn kò lóye òtítọ́ fún àkókò yìí. A gbọ́dọ̀ fi ìhìn iṣẹ́ náà fún wọn. Bí wọ́n bá gbà á, Kristi yóò tẹ́wọ́ gbà wọ́n, yóò sì sọ wọ́n di àwọn alábáṣiṣẹ́ pọ̀ pẹ̀lú rẹ̀. Ṣùgbọ́n bí wọ́n bá kọ̀ láti gbọ́ ìhìn iṣẹ́ náà, wọn yóò dúró lábẹ́ àsíá dúdú ti Ọba Òkùnkùn.

> "I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ's flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God's people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.

> “A ti kọ́ mi láti sọ pé òtítọ́ iyebíye fún àkókò yìí ń ṣí sílẹ̀ sí i ní kedere sí i fún ọkàn ènìyàn. Ní ìtúmọ̀ pàtàkì kan, àwọn ọkùnrin àti àwọn obìnrin gbọ́dọ̀ jẹ ẹran ara Kristi, kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀. Ìdàgbàsókè yóò wà nínú òye, nítorí òtítọ́ lè máa gbòòrò sí i láìdáwọ́dúró. Olùdásílẹ̀ àtọ̀runwá ti òtítọ́ yóò wọ inú ìbáṣepọ̀ tímọ́tímọ́ sí i, tí yóò sì tún sún mọ́ra sí i pẹ̀lú àwọn tí ń tẹ̀síwájú láti mọ̀ ọ́n. Bí àwọn ènìyàn Ọlọ́run ṣe ń gba ọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí oúnjẹ ọ̀run, wọn yóò mọ̀ pé ìlọsíwájú rẹ̀ ti pèsè tán bí òwúrọ̀. Wọn yóò gba agbára ẹ̀mí, gẹ́gẹ́ bí ara ṣe ń gba agbára ti ara nígbà tí a bá jẹ oúnjẹ. ”

> "We do not half understand the Lord's plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.

> “A kò tíì lóye ìpinnu Olúwa dáadáa nípa bí ó ṣe mú àwọn ọmọ Israẹli jáde kúrò ní ìrèkúṣù Íjíbítì, tí ó sì darí wọn gba aginjù wọ ilẹ̀ Kenaani.

> "As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people." Spalding and Magan, 305–306.

> “Bí a ti ń kó àwọn ìtànṣán ìmọ́lẹ̀ Ọlọ́run tí ń tàn láti inú ìhìn rere jọ, a ó ní òye tí ó túbọ̀ ṣe kedere síi nípa ètò àwọn Júù, àti ìmọrírì tí ó jinlẹ̀ síi fún àwọn òtítọ́ pàtàkì rẹ̀. Ìṣàwárí wa nípa òtítọ́ kò tíì pé. A ti kó díẹ̀ nínú àwọn ìtànṣán ìmọ́lẹ̀ jọ nìkan. Àwọn tí kì í ṣe akẹ́kọ̀ọ́ Ọ̀rọ̀ náà lójoojúmọ́ kì yóò yanjú àwọn ìṣòro ètò àwọn Júù. Wọn kì yóò lóye àwọn òtítọ́ tí iṣẹ́ ìránṣẹ́ tẹ́ńpìlì kọ́ni. Òye ayé nípa ètò ńlá Rẹ̀ ń dá iṣẹ́ Ọlọ́run dúró. Ìyè ọjọ́ iwájú yóò ṣí ìtumọ̀ àwọn òfin tí Kristi, nígbà tí a fi òpó àwọsánmà bò ó mọ́ra, fi fún àwọn ènìyàn Rẹ̀ payá.” Spalding and Magan, 305–306.

Those Adventists who receive the mark of the beast, standing under Satan's banner, first reject the Spirit of Prophecy.

Àwọn Adventist wọ̀nyí tí wọ́n gba àmì ẹranko náà, tí wọ́n dúró lábẹ́ àsíá Sátánì, kọ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀ ní àkọ́kọ́.

There are two classes in this passage: those who follow on to know the Lord, continue to eat His flesh and drink His blood, and continue to study God's Word, and those who do not. The development of truth is not finished; they will have things to say about the Sanctuary service that have not been said yet. They will emphasize the change of dispensation in the time of Christ, prefiguring the change in the Millerite time, pointing forward to the dispensation when Christ changes from the Judgment of the Dead to the Judgment of the Living. They will have things to say about the Sanctuary and how the Lord marks His movements in these changes of dispensations by the outpouring of His Spirit.

Ẹgbẹ́ méjì ni ó wà nínú àyọkà yìí: àwọn tí ń tẹ̀síwájú láti mọ Olúwa, tí ń bá a lọ láti jẹ ẹran ara Rẹ̀ àti láti mu ẹ̀jẹ̀ Rẹ̀, tí wọ́n sì ń bá a lọ láti kẹ́kọ̀ọ́ Ọ̀rọ̀ Ọlọ́run, àti àwọn tí kò ṣe bẹ́ẹ̀. Ìdàgbàsókè òtítọ́ kò tíì parí; wọn yóò ní ohun láti sọ nípa iṣẹ́ Ibi Mímọ́ tí a kò tíì sọ. Wọn yóò tẹnumọ́ ìyípadà ìṣètò ìgbà ní àkókò Kristi, tí ó jẹ́ àpẹẹrẹ ṣáájú fún ìyípadà náà ní àkókò àwọn Millerite, tí ó sì ń tọ́ka síwájú sí ìṣètò ìgbà náà nígbà tí Kristi yóò yí padà kúrò ní Ìdájọ́ àwọn Òkú sí Ìdájọ́ àwọn Alààyè. Wọn yóò ní ohun láti sọ nípa Ibi Mímọ́ àti bí Olúwa ṣe ń fi ìdànimọ̀ sí àwọn ìṣípòpadà Rẹ̀ nínú àwọn ìyípadà ìṣètò ìgbà wọ̀nyí nípasẹ̀ ìtújáde Ẹ̀mí Rẹ̀.

A couple more quotes and we are almost done.

Àwọn àyọkà díẹ̀ sí i, a sì ti fẹ́rẹ̀ẹ́ parí.

Those Seventh-day Adventists who reject the Midnight Cry fall off the path, rejecting the Lord's leadings and doctrinal teachings that produce the history of the Midnight Cry. That is what we have to fear—rejecting those teachings and not understanding that experience. In so doing, we are rejecting the Spirit of Prophecy.

Àwọn Adventisti Ọjọ́ Keje wọ̀nyẹn tí wọ́n kọ Ìkéde Ọ̀gànjọ́, ṣubú kúrò lójú ọ̀nà, nípa kíkò ìtọ́sọ́nà Olúwa àti àwọn ẹ̀kọ́ ìgbàgbọ́ tí ó mú ìtàn Ìkéde Ọ̀gànjọ́ wá. Èyí ni ohun tí a ní láti bẹ̀rù—kíkò àwọn ẹ̀kọ́ wọ̀nyẹn, àti àìlóye ìrírí náà. Nípa bẹ́ẹ̀, a ń kọ Ẹ̀mí Àsọtẹ́lẹ̀.

Sister White places her seal of approval on the 2520. We will show how she places her seal of approval on other truths on the 1843 Chart.

Arábìnrin White fi èdìdì ìfọwọ́sí rẹ̀ lé 2520. A ó fi hàn bí ó ṣe fi èdìdì ìfọwọ́sí rẹ̀ lé àwọn òtítọ́ míràn lórí Àtẹ 1843.

At the end of the world, when this all comes to the climax of the Everlasting Gospel in our history, Adventism will be confronted with the three-step testing process that has been prefigured, as seen in the experience of William Miller.

Ní ìparí ayé, nígbà tí gbogbo èyí bá dé ipò gíga jùlọ ti Ìhìnrere Àìnípẹ̀kun nínú ìtàn wa, a óò dojú kọ Adventism pẹ̀lú ìlànà ìdánwò ìpele mẹ́ta tí a ti fi ṣàpẹẹrẹ ṣáájú, gẹ́gẹ́ bí a ti rí i nínú ìrírí William Miller.

William Miller made three mistakes: (1) He rejected the Midnight Cry and fell off the path to the wicked world below. (2) He trusted in human influence after that, Joshua Himes. (3) He rejected the Sabbath.

William Miller ṣe àṣìṣe mẹ́ta: (1) Ó kọ Ìkígbe Àárín Ọ̀gànjọ́, ó sì ṣubú kúrò lórí ọ̀nà sí ayé búburú tí ó wà ní ìsàlẹ̀. (2) Lẹ́yìn náà, ó fi ìgbẹ́kẹ̀lé sínú agbára ìmísí ènìyàn, Joshua Himes. (3) Ó kọ ọjọ́ ìsinmi Sábáàtì.

A question arose: "Did he reject the Sabbath or the Sanctuary?" The teaching that changed from the sanctuary on Earth to the Sanctuary in Heaven in that time period may not have been fully grasped by Miller. When Ellen White was led into the Most Holy Place, she saw the Ten Commandments in the ark of the covenant, and the Sabbath Commandment had a holy glow around it.

Ìbéèrè kan dìde pé: “Ṣé ó kọ́ Sábáàtì tàbí Ibi Mímọ́ náà?” Ẹ̀kọ́ náà tí ó yí padà láti ibi mímọ́ lórí ilẹ̀-ayé sí Ibi Mímọ́ ní Ọ̀run ní àkókò yẹn lè má ṣe jẹ́ pé Miller lóye rẹ̀ ní kíkún. Nígbà tí a darí Ellen White wọ Ibi Mímọ́ Jùlọ, ó rí Àwọn Òfin Mẹ́wàá nínú àpótí májẹ̀mú, àti pé Òfin Sábáàtì ní ìmọ́lẹ̀ mímọ́ kan yí i ká.

The thing Miller rejected was the Law of God—the Sabbath. So, Miller rejected the Midnight Cry, then leaned upon flesh, and then received the mark of the beast. That is repeated at the end of the world.

Ohun tí Miller kọ̀ ni Òfin Ọlọ́run—ìyẹn Sábáàtì. Nítorí náà, Miller kọ̀ Igbe Àárín Òru, lẹ́yìn náà ó gbẹ́kẹ̀ lé ẹ̀ran-ara, ó sì tẹ̀síwájú láti gba àmì ẹranko náà. Èyí ni a tún ṣe ní òpin ayé.

> Testimonies, volume 5, page 211: "Here we see that the church—the Lord's sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust." She is commenting on Ezekiel 8 and 9, the sealing. Sister White says the sealing in Ezekiel 9 is the same as the sealing of Revelation 7. She is talking about the time period of the sealing of the 144,000. She says those who were to be the guardians had betrayed their trust.

> Àwọn Ẹ̀rí Ìtẹ́wọ́gbà, ìdìpọ̀ 5, ojú-ìwé 211: “Níhìn-ín a rí i pé ìjọ—ibi mímọ́ Olúwa—ni ó kọ́kọ́ ní láti ní ìrírí ìlù ìbínú Ọlọ́run. Àwọn àgbàlagbà ọkùnrin, àwọn ẹni tí Ọlọ́run ti fi ìmọ́lẹ̀ ńlá fún, tí wọ́n sì ti dúró gẹ́gẹ́ bí alábòójútó àwọn ire ẹ̀mí àwọn ènìyàn, ti ṣọ̀tẹ́ sí ìgbẹ́kẹ̀lé tí a fi sí wọn.” Ó ń ṣàlàyé lórí Ẹzekieli 8 àti 9, ìdìdì. Arábìnrin White sọ pé ìdìdì nínú Ẹzekieli 9 jẹ́ kan náà pẹ̀lú ìdìdì Ìfihàn 7. Ó ń sọ̀rọ̀ nípa àkókò ìdìdì àwọn 144,000. Ó sọ pé àwọn tí ó yẹ kí wọ́n jẹ́ alábòójútó ti ṣọ̀tẹ́ sí ìgbẹ́kẹ̀lé tí a fi sí wọn.

> "They had taken the position that we need not look for miracles and the marked manifestation of God's power as in former days. Times have changed." Their first mistake was to oppose the Midnight Cry, saying, "What took place in this history of the Midnight Cry does not get repeated." They are falling off the path.

> “Wọ́n ti gba ipò pé kò yẹ kí a máa retí àwọn iṣẹ́ ìyanu àti ìfihàn alágbára agbára Ọlọ́run gẹ́gẹ́ bí ti ọjọ́ ìṣáájú. Àkókò ti yí padà.” Àṣìṣe àkọ́kọ́ wọn ni pé wọ́n tako Ìkéde Àárín Òru, ní sísọ pé, “Ohun tí ó ṣẹlẹ̀ nínú ìtàn Ìkéde Àárín Òru yìí kò tún ara rẹ̀ ṣe.” Wọ́n ń ṣubú kúrò lójú ọ̀nà náà.

> "These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus 'Peace and safety' is the cry from men who will never again lift up their voice like a trumpet to show God's people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together." Testimonies, volume 5, 211.

> “Àwọn ọ̀rọ̀ wọ̀nyí ń mú àìgbàgbọ́ wọn lágbára, wọ́n sì ń wí pé: Olúwa kì yóò ṣe rere, bẹ́ẹ̀ ni kì yóò ṣe ibi. Ó ní àánú jù láti bẹ àwọn ènìyàn Rẹ̀ wò nínú ìdájọ́. Báyìí ni ‘Àlàáfíà àti ààbò’ ṣe jẹ́ igbe láti ọ̀dọ̀ àwọn ènìyàn tí kì yóò tún gbé ohùn wọn sókè bí ìpè láti fi àwọn ìrékọjá wọn hàn fún àwọn ènìyàn Ọlọ́run àti àwọn ẹ̀ṣẹ̀ wọn fún ilé Jakọbu. Àwọn ajá adití wọ̀nyí tí kò fẹ́ pariwo ni àwọn tí yóò ní ìrírí ẹ̀san gbígba tó tọ́ láti ọ̀dọ̀ Ọlọ́run tí a ti mú bínú. Àwọn ọkùnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, gbogbo wọn jọ ṣègbé.” Testimonies, ìdìpọ̀ 5, 211.

> Jeremiah, speaking of William Miller's second failure, said, "Thus saith the Lord; Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jeremiah 17:5 (KJV). If you trust in a man, your heart departs from the Lord.

> Jeremiah, nípa sísọ nípa ìkùnà kejì ti William Miller, wí pé, “Báyìí ni Olúwa wí; Ègún ni fún ọkùnrin tí ó gbẹ́kẹ̀lé ènìyàn, tí ó sì fi ẹran-ara ṣe apá rẹ̀, tí ọkàn rẹ̀ sì kúrò lọ́dọ̀ Olúwa.” Jeremiah 17:5 (KJV). Bí o bá gbẹ́kẹ̀lé ènìyàn, ọkàn rẹ yóò kúrò lọ́dọ̀ Olúwa.

The first rejection at the end is the Midnight Cry, a repeat of the manifestation of the power of God. The second is leaning upon flesh. The third is the Sunday Law.

Ìkọ̀sílẹ̀ àkọ́kọ́ ní ìparí ni Ìkígbe Òru, àtúnṣe ìfihàn agbára Ọlọ́run. Èkejì ni fífi ẹ̀gbẹ́ sí ẹran-ara. Ẹ̀kẹta ni Òfin Ọjọ́ Àìkú.

> "There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan's black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory." Review and Herald, January 30, 1900.

> Àwọn ẹgbẹ́ méjì péré ni ó lè wà. A fi àmì pàtó kọ ọ̀kọ̀ọ̀kan ẹgbẹ́, yálà pẹ̀lú èdìdì Ọlọ́run alààyè, tàbí pẹ̀lú àmì ẹranko náà tàbí ti ère rẹ̀. Ọmọkùnrin àti ọmọbìnrin Ádámù kọ̀ọ̀kan ń yan Kristi tàbí Bárábásì gẹ́gẹ́ bí olórí rẹ̀. Gbogbo àwọn tí wọ́n bá sì fi ara wọn sí ẹ̀gbẹ́ àwọn aláìṣòótọ́ dúró lábẹ́ àsíá dúdú Sátánì, a sì ka wọ́n sí ẹni tí ń kọ Kristi sílẹ̀ tí wọ́n sì ń fi í lò ní ọ̀nà ẹ̀gàn. A tún ka wọ́n sí ẹni tí wọ́n mọ̀ọ́mọ̀ ń kàn Olúwa ìyè àti ògo mọ́ àgbélébùú. Review and Herald, January 30, 1900.

One thing is certain: those Seventh-day Adventists who take their stand under Satan's banner will first give up their confidence in the Spirit of Prophecy.

Ohun kan dájú: àwọn Adventist Ọjọ́ Keje wọ̀nyí tí wọ́n dúró lábẹ́ àsíá Sátánì yóò kọ́kọ́ fi ìgbẹ́kẹ̀lé wọn sílẹ̀ nínú Ẹ̀mí Àsọtẹ́lẹ̀.

Adventism repeats the three-step testing process that William Miller failed. But angels are waiting to raise Miller up and take him home with his Savior. For Adventists who receive the mark of the beast, those are not the angels waiting for them.

Ìsìn Adventism tún ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí William Miller kùnà nínú rẹ̀ ṣe. Ṣùgbọ́n àwọn áńgẹ́lì ń dúró láti jí Miller dìde kí wọ́n sì mú un lọ sí ilé pẹ̀lú Olùgbàlà rẹ̀. Fún àwọn Adventist tí wọ́n gba àmì ẹranko náà, kì í ṣe àwọn áńgẹ́lì wọ̀nyẹn ni wọ́n ń dúró de wọn.

> "Again and again I have been shown that the past experiences of God's people are not to be counted as dead facts. We are not to treat the record of these experiences as we would treat a last year's almanac. The record is to be kept in mind, for history will repeat itself." Publishing Ministry, 175.

> “Léraléra ni a ti fi hàn mí pé, a kò gbọ́dọ̀ ka àwọn ìrírí ìgbà àtijọ́ ti àwọn ènìyàn Ọlọ́run sí àwọn òtítọ́ tí ó ti kú. A kò gbọ́dọ̀ fi àkọsílẹ̀ àwọn ìrírí wọ̀nyí ṣe bí a ṣe máa fi almanaki ọdún tó kọjá ṣe. A gbọ́dọ̀ pa àkọsílẹ̀ náà mọ́ l’ọkàn, nítorí ìtàn yóò tún ara rẹ̀ ṣe.” Publishing Ministry, 175.

Why do we need to remember the Midnight Cry? Because history is going to be repeated. In this history, the message that will cause the shaking is the 2520 and the 2300; it will drive people out of the churches over this.

Kí ló dé tí a fi nílò láti rántí Igbẹ́ Kígbe Òru? Nítorí pé a ó tún ìtàn ṣe. Nínú ìtàn yìí, ìránṣẹ́ tí yóò fa ìmìtìtì ni 2520 àti 2300; yóò sì lé àwọn ènìyàn jáde kúrò nínú àwọn ìjọ nítorí èyí.

But is this history, the Midnight Cry, actually going to be repeated or is it just some history? Notice this next quote:

Ṣùgbọ́n, ṣé ìtàn yìí, Igbe Ọ̀gànjọ́ Òru, yóò tún ṣẹlẹ̀ ní tòótọ́, tàbí ṣé ìtàn lásán ni? Kíyèsí àyọkà tó tẹ̀lé yìí:

> "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.

> Ayé kan wà tí ó wà ní inú ìwà búburú, nínú ẹ̀tàn àti ìtanrànjẹ, ní abẹ́ òjìji ikú gan-an,—ó sùn, ó sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A gbé èrò inú 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 láti rí òróró fún ìkúnkún àwọn fìtílà wọn, ní sì pẹ́ jù ni wọn yóò rí i pé ìwà, tí a ṣojú rẹ̀ nípasẹ̀ òróró náà, kì í ṣe ohun tí a lè fi ránṣẹ́ sí ẹlòmíràn. Review and Herald, February 11, 1896.

This history of the Midnight Cry is repeated to the very letter.

A tún ìtàn Ẹkún Àárín Òru yìí ṣe déédéé títí dé gẹ́gẹ́ bí ó ti wà nínú lẹ́tà kọ̀ọ̀kan.

Ellen White understood that the 2520 was a valid time prophecy and that it was used by the Lord to produce the tarrying time, the disappointment which created the experience that prepared men and women to move by faith into the Most Holy Place with Christ.

Ellen White lóye pé 2520 jẹ́ àsọtẹ́lẹ̀ àkókò tó ní ìtẹ́wọ́gbà, àti pé Olúwa lò ó láti mú àkókò ìdádúró náà wá, ìdààmú náà tí ó dá ìrírí náà sílẹ̀ tí ó pèsè àwọn ọkùnrin àti àwọn obìnrin láti fi ìgbàgbọ́ wọ Ibi Mímọ́ Jùlọ pẹ̀lú Kristi.

We have not tried to prove the 2520 from the Bible yet. In this study of Habakkuk's Two Tables, we first want to be clear that Ellen White endorses these doctrines that are being rejected by Adventism today; then we will move into the Biblical study.

A kò tíì gbìyànjú láti fi Bíbélì jẹ́rìí 2520 náà ní báyìí. Nínú ìkẹ́kọ̀ọ́ yìí nípa Tábìlì Méjì ti Hábákúkù, a kọ́ fẹ́ kọ́kọ́ mú un hàn gbangba pé Ellen White fọwọ́ sí àwọn ẹ̀kọ́ wọ̀nyí tí Ìjọ Adventist ń kọ̀ lónìí; lẹ́yìn náà ni a ó sì wọ inú ìkẹ́kọ̀ọ́ Bíbélì náà.

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