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# Directed by the Hand of the Lord

Tí Ọwọ́ Olúwa Ṣamọ̀nà

Habakkuk's Two Tables

Àwọn Tábìlì Méjì ti Hábákùkù

Author

Jeff Pippenger

Published

October 16, 2012

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Habakkuk's Two Tables 4 of 95

Àwọn Tábìlì Méjì ti Hábákùkù 4 nínú 95

For me it is pretty difficult to get through eight pages of notes in an hour's presentation, roughly. And if you will notice, we have 20 pages; so, I am just letting you know that I do not intend to read these notes. I intend to read some of these passages in here for those who are watching on LiveStream that can download the notes; and for those that ultimately watch this on DVD that they have this in the record for themselves, if they do not already have these articles available to them. What we are dealing with is Habakkuk's Two Tables, and at this point all we are doing is trying to demonstrate that Ellen White was in agreement with the truths represented on this 1843 Chart.

Ó ṣòro gan-an fún mi láti gba ojúewé mẹ́jọ ti àkọsílẹ̀ kọjá nínú àfihàn wákàtí kan, ní ìṣírò. Bí ẹ bá sì ṣàkíyèsí, a ní ojúewé ogún; nítorí náà, mo kan fẹ́ kí ẹ mọ̀ pé èmi kò ní ka àwọn àkọsílẹ̀ wọ̀nyí. Èro mi ni láti ka díẹ̀ nínú àwọn ẹsẹ̀-ọrọ̀ wọ̀nyí tí ó wà níbí nítorí àwọn tí ń wo lórí LiveStream tí wọ́n lè gba àwọn àkọsílẹ̀ náà kalẹ̀; àti fún àwọn tí yóò wá wo èyí lórí DVD ní ìkẹyìn, kí wọ́n lè ní èyí sínú àkọsílẹ̀ fún ara wọn, bí wọn kò bá tíì ní àwọn àpilẹ̀kọ wọ̀nyí lọ́wọ́ wọn. Ohun tí a ń bá lò nísinsìnyí ni Àwọn Tábìlì Méjì ti Habakuku, àti ní àkókò yìí gbogbo ohun tí a ń ṣe ni láti gbìyànjú láti fi hàn pé Ellen White wà ní ìfojúsùn kan náà pẹ̀lú àwọn òtítọ́ tí a ṣojú fún lórí Àtẹ 1843 yìí.

The first three presentations we concluded yesterday were showing that Ellen White clearly and specifically endorses the 2520 time prophecy as valid in Early Writings, page 236.

Àwọn ìfihàn mẹ́ta àkọ́kọ́ tí a parí lánàá ń fi hàn pé Ellen White, ní kedere àti ní pàtó, fọwọ́ sí àsọtẹ́lẹ̀ àkókò 2520 gẹ́gẹ́ bí ohun tí ó ní ìdánilójú nínú Early Writings, ojú-ìwé 236.

When speaking of the first disappointment in March of 1844, she says that after the disappointment the Millerites continued to study the Bible, and they discovered that the same evidence that had led them to predict 1843 for the 2520, the 2300, and the 1335, that same evidence was then recognized in 1844, to prove that these prophetic periods ended in 1844. And we discussed how the only prophetic periods that she could be speaking of are these two [referring to the 2520 and the 2300 on the 1843 Chart], not the 1335. The 1335 started in the AD time period; it ended in 1843. Therefore, she is putting her endorsement upon the understanding of the 2520 and the 2300-year prophecy.

Nígbà tí ó ń sọ̀rọ̀ nípa ìdààmú àkọ́kọ́ ní Oṣù Kẹta ọdún 1844, ó sọ pé lẹ́yìn ìdààmú náà, àwọn Millerite bá a lọ láti máa kẹ́kọ̀ọ́ Bíbélì, wọ́n sì ṣàwárí pé ẹ̀rí kan náà tí ó ti mú wọn sọtẹ́lẹ̀ ọdún 1843 fún 2520, 2300, àti 1335, ni a tún mọ̀ gẹ́gẹ́ bí ẹ̀rí náà ní ọdún 1844 láti fi hàn pé àwọn àkókò àsọtẹ́lẹ̀ wọ̀nyí parí ní ọdún 1844. A sì jíròrò bí àwọn àkókò àsọtẹ́lẹ̀ kan ṣoṣo tí ó lè jẹ́ pé ó ń sọ̀rọ̀ nípa wọn ni àwọn méjèèjì wọ̀nyí [ní tọ́ka sí 2520 àti 2300 lórí Chart 1843], kì í ṣe 1335. 1335 bẹ̀rẹ̀ ní àkókò AD; ó parí ní ọdún 1843. Nítorí náà, ó ń fi ìfọwọ́sí rẹ̀ lé òye nípa 2520 àti àsọtẹ́lẹ̀ ọdún 2300.

And then she went on further to say that during that time period, as they began to prove that three time prophecies ended in 1844, this is what caused the persecution that drove the Millerites out of the church. So, it is not a coincidence that here at the end of the world men and women are being persecuted in the Adventist Church for presenting the information for why the 2520 ended in 1844.

Lẹ́yìn náà, ó tún tẹ̀síwájú láti sọ pé ní àkókò yẹn, bí wọ́n ṣe bẹ̀rẹ̀ sí í fi hàn pé àsọtẹ́lẹ̀ àkókò mẹ́ta parí ní 1844, èyí ni ó fa inúnibíni tí ó lé àwọn ọmọ ìgbẹ́kẹ̀lé Miller jáde kúrò nínú ìjọ. Nítorí náà, kì í ṣe àìròtẹ́lẹ̀ pé níbí ní òpin ayé, àwọn ọkùnrin àti àwọn obìnrin ni a ń ṣe inúnibíni sí nínú Ìjọ Adventist nítorí fífi ìmọ̀lẹ̀ náà hàn nípa ìdí tí 2520 fi parí ní 1844.

## Directed by the Hand of the Lord

Tí Ọwọ́ Olúwa Darí

So, now we are moving to another subject, this one right here [referring to AD508 on the 1843 Chart]. You will find, if you have not looked at these Charts, Sister White says of this 1843 Chart, "I saw that the Lord directed in this Chart," and she says of this 1850 Chart that God was in the publishment of this Chart. So, she has told us that God was involved in the production of both of these Charts, and how they are structured was humanly purposeful. The Millerites did it on purpose, but it was by God's design.

Nítorí náà, nísinsin yìí a ń lọ sí kókó míràn, èyí tí ó wà níbí gan-an [ní tọ́ka sí AD508 lórí Àwòrán 1843]. Ẹ ó rí i pé, bí ẹ kò bá tíì wo àwọn Àwòrán wọ̀nyí, Arábìnrin White sọ nípa Àwòrán 1843 yìí pé, “Mo rí i pé Olúwa ló darí nínú Àwòrán yìí,” ó sì sọ nípa Àwòrán 1850 yìí pé Ọlọ́run wà nínú ìtẹ̀jáde Àwòrán yìí. Nítorí náà, ó ti sọ fún wa pé Ọlọ́run kópa nínú ṣíṣe àwọn Àwòrán méjèèjì wọ̀nyí, àti pé ọ̀nà tí a gbé tọ́ wọn kalẹ̀ jẹ́ ohun tí a pète ní ti ènìyàn. Àwọn Millerite ṣe é pẹ̀lú ète, ṣùgbọ́n ó jẹ́ nípa ètò Ọlọ́run.

Up here, from 677BC down to what they believed, AD1843, this is the column [referring to the second column right the left on the 1843 Chart] that defines the 2520, that begins in 677BC and they thought ended in AD1843.

Láti òkè yìí, láti 677 ṣáájú Sànmánì Kristi títí dé ohun tí wọ́n gbàgbọ́ pé ó jẹ́ AD1843, èyí ni ọ̀wọ̀n náà [tí ó ń tọ́ka sí ọ̀wọ̀n kejì ní apá ọ̀tún sí òsì lórí Àtẹ 1843] tí ó ṣàlàyé 2520, èyí tí ó bẹ̀rẹ̀ ní 677 ṣáájú Sànmánì Kristi, tí wọ́n sì rò pé ó parí ní AD1843.

And they retained this graphic illustration on the 1850 Chart, from here [referring to the third column from the left] 677BC to here, AD1844. This is the column of the 2520 that exists on both Charts.

Wọ́n sì pa àpèjúwe àwòrán kedere yìí mọ́ lórí Àwòrán 1850, láti ibí [ní tọ́kasí sí òpó kẹta láti apá òsì] 677BC títí dé ibí, AD1844. Èyí ni òpó 2520 tí ó wà lórí àwọn Àwòrán méjèèjì.

And right in the middle of these columns is the cross, in both instances.

Àti pé ní àárín gbùngbùn àwọn ọ̀wọ̀n wọ̀nyí ni àgbélébùú wà, nínú ọ̀ràn méjèèjì.

And right below the cross is the reference to the Daily. And the symbol of the Daily, Paganism, the root of the Pagan religion, is self-exaltation; and, this is where you can see the Lord's hand in it, not necessarily the human hand on both of these charts.

Ní tààrà lábẹ́ àgbélébùú náà ni àtọ́kasí sí Ojoojúmọ́ wà. Àti pé àmì àpẹẹrẹ Ojoojúmọ́ náà, Ìbọ̀rìṣà, ìpìlẹ̀ ẹ̀sìn àwọn aláìgbọ́ràn, ni ìgbéga ara ẹni; àti pé níbí ni ẹ ti lè rí ọwọ́ Olúwa nínú rẹ̀, kì í ṣe dandan ọwọ́ ènìyàn lórí àwọn àwòrán méjèèjì wọ̀nyí.

For you and me, or anyone, to have our self-exaltation removed from us, we must come to the foot of the cross, reflected on both of these Charts. That lesson is illustrated.

Kí ìgbéraga ara wa lè kúrò lára wa—ìwọ àti èmi, tàbí ẹnikẹ́ni—ó yẹ kí a wá sí ẹsẹ̀ àgbélébùú, gẹ́gẹ́ bí a ti fihàn nínú àwọn Àwòrán méjèèjì wọ̀nyí. A ti ṣàfihàn ẹ̀kọ́ náà.

And, of course, when we talk about the columns of the 2520 with the cross in the middle, we know that in fulfillment of Daniel 9, when Christ came to confirm the covenant with many for one week, that one week equates to 2520 days, and in the midst of that week He was crucified. So, in the middle of these columns on each of these Charts we see the cross, and these are inferring the 2520 days that Christ confirmed the covenant with many.

Àti pé, dájúdájú, nígbà tí a bá ń sọ̀rọ̀ nípa àwọn ọ̀wọ́n 2520 pẹ̀lú àgbélébùú ní àárín, a mọ̀ pé ní ìmúṣẹ Dáníẹ́lì 9, nígbà tí Kristi wá láti fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, ọ̀sẹ̀ kan náà dọ́gba pẹ̀lú ọjọ́ 2520, àti ní àárín ọ̀sẹ̀ náà ni a kàn án mọ́ àgbélébùú. Nítorí náà, ní àárín àwọn ọ̀wọ́n wọ̀nyí lórí kọ̀ọ̀kan àwọn Àtẹ náà ni a ti rí àgbélébùú, àti pé àwọn wọ̀nyí ń tọ́ka sí ọjọ́ 2520 tí Kristi fi múlẹ̀ májẹ̀mú náà pẹ̀lú ọ̀pọ̀lọpọ̀.

So, now we are going to take up the Daily and Ellen White's endorsement of it.

Nítorí náà, nísinsin yìí a óò gbé ọ̀ràn Ẹbọ Ojoojúmọ́ náà yẹ̀ wò, àti ìfọwọ́sí Ellen White sí i.

> "September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered. 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.

> “Ọjọ́ kẹtàlélógún Oṣù Kẹsán, Olúwa fi hàn mí pé Ó ti na ọwọ́ Rẹ̀ jáde ní ìgbà kejì láti tún ṣẹ́kù àwọn ènìyàn Rẹ̀ kó, àti pé a gbọ́dọ̀ mú ìsapá wa pọ̀ sí i ní àkókò ìkójọ yìí. Ní àkókò ìtúká, a lu Ísírẹ́lì, a sì fà á ya, ṣùgbọ́n nísinsìnyí ní àkókò ìkójọ, Ọlọ́run yóò wo àwọn ènìyàn Rẹ̀ sàn, yóò sì dì wọ́n pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ ká kò ní ipa púpọ̀; wọ́n ṣe díẹ̀ péré tàbí kò ṣe nǹkan kan rárá; ṣùgbọ́n ní àkókò ìkójọ, nígbà tí Ọlọ́run ti gbé ọwọ́ Rẹ̀ kalẹ̀ láti kó àwọn ènìyàn Rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ ká yóò ní ipa tí a pinnu fún wọn. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé kò tọ́ fún ẹnikẹ́ni láti tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti darí wa nísinsìnyí ní àkókò ìkójọ; nítorí bí Ọlọ́run kò bá ṣe ju ohun tí Ó ṣe nígbà náà lọ fún wa nísinsìnyí, a kì yóò lè kó Ísírẹ́lì jọ láéláé. Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ ìtòlẹ́sẹẹsẹ 1843 náà, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí Ó ṣe fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, Ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà mọ́lẹ̀, kí ẹnikẹ́ni má bàa lè rí i, títí tí ọwọ́ Rẹ̀ fi yọ kúrò.”

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> “Nígbà náà ni mo rí ní ti —ojoojúmọ́’ (Dáníẹ́lì 8:12) pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà —ẹbọ’ kún un, kò sì ṣe ti inú ẹsẹ̀ náà, àti pé Olúwa fi ìmọ̀ tó tọ́ nípa rẹ̀ fún àwọn tí wọ́n polongo igbe wákàtí ìdájọ́. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí ìmọ̀ tó tọ́ nípa —ojoojúmọ́’; ṣùgbọ́n nínú rudurudu láti ọdún 1844, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e. Àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844, kò sì ní tún jẹ́ ìdánwò mọ́ láéláé.”

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Oluwa ti fi hàn mí pé ìhìn iṣẹ́ angẹli kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí wọ́n ti fọ́n ká, ṣùgbọ́n a kò gbọdọ̀ so ó mọ́ àkókò. Mo rí i pé àwọn kan ń ní ìfarahàn ìdùnnú èké, tí ń dìde láti inú ìwàásù àkókò; ṣùgbọ́n ìhìn iṣẹ́ angẹli kẹta lágbára ju ohun tí àkókò lè jẹ lọ. Mo rí i pé ìhìn iṣẹ́ yìí lè dúró lórí ìpìlẹ̀ tirẹ̀, kò sì nílò àkókò láti fún un ní agbára sí i; àti pé yóò lọ nínú agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem, and think they have a work to do there before the Lord comes. Such a view is calculated to take the mind and interest from the present work of the Lord, under the message of the third angel; for those who think that they are yet to go to Jerusalem will have their minds there, and their means will be withheld from the cause of present truth to get themselves and others there. I saw that such a mission would accomplish no real good, that it would take a long while to make a very few of the Jews believe even in the first advent of Christ, much more to believe in His second advent. I saw that Satan had greatly deceived some in this thing and that souls all around them in this land could be helped by them and led to keep the commandments of God, but they were leaving them to perish. I also saw that Old Jerusalem never would be built up; and that Satan was doing his utmost to lead the minds of the children of the Lord into these things now, in the gathering time, to keep them from throwing their whole interest into the present work of the Lord, and to cause them to neglect the necessary preparation for the day of the Lord." Early Writings, 74–76.

> “Nígbà náà ni a tọ́ka sí mi sí àwọn kan tí wọ́n wà nínú àṣìṣe ńlá náà, tí wọ́n ń gbà pé ó jẹ́ ojúṣe wọn láti lọ sí Jerusalẹmu Àtijọ́, tí wọ́n sì rò pé iṣẹ́ kan wà fún wọn láti ṣe níbẹ̀ kí Olúwa tó dé. Irú èrò bẹ́ẹ̀ jẹ́ ohun tí ó lè yí ọkàn àti ìfẹ́kúfẹ̀ẹ́ ènìyàn kúrò nínú iṣẹ́ Olúwa ìsinsin yìí, lábẹ́ ìrántí áńgẹ́lì kẹta; nítorí àwọn tí wọ́n ń rò pé àwọn ṣì ní láti lọ sí Jerusalẹmu yóò ní ọkàn wọn níbẹ̀, a ó sì dá ohun ìní wọn dúró kúrò lọ́wọ́ ète òtítọ́ ìsinsin yìí, kí wọ́n lè fi mú ara wọn àti àwọn mìíràn dé ibẹ̀. Mo rí i pé irú iṣẹ́ ìránṣẹ́ bẹ́ẹ̀ kì yóò ṣe rere gidi kankan, pé yóò gba àkókò pípẹ́ gidigidi láti mú díẹ̀ nínú àwọn Júù gbàgbọ́ àní nínú ìbọ̀wọ̀ àkọ́kọ́ Kristi, mélòó kan láti tún gbàgbọ́ nínú ìbọ̀wọ̀ kejì Rẹ̀. Mo rí i pé Sátánì ti tan àwọn kan jẹ gidigidi nínú ọ̀ràn yìí, àti pé àwọn ọkàn tí ó wà ní gbogbo àyíká wọn ní ilẹ̀ yìí lè rí ìrànlọ́wọ́ gbà lọ́wọ́ wọn, kí a sì darí wọn láti pa àwọn òfin Ọlọ́run mọ́, ṣùgbọ́n wọ́n ń fi wọn sílẹ̀ kí wọ́n bàjẹ́. Mo tún rí i pé Jerusalẹmu Àtijọ́ kì yóò tún kọ́ sókè láéláé; àti pé Sátánì ń ṣe gbogbo ipa rẹ̀ láti darí ọkàn àwọn ọmọ Olúwa sínú àwọn nǹkan wọ̀nyí nísinsin yìí, ní àkókò ìkójọpọ̀, kí ó lè dí wọn lọ́wọ́ láti fi gbogbo ìfẹ́kúfẹ̀ẹ́ wọn sínú iṣẹ́ Olúwa ìsinsin yìí, àti láti mú kí wọ́n ṣàìka ìmúrasílẹ̀ tí ó yẹ fún ọjọ́ Olúwa.” Early Writings, 74–76.

A few things that we are going to show is we have a passage from Early Writings, page 74. We have dealt with this before. Many of these things we will be dealing with in this presentation, we have dealt with before; but, most of us do not understand that this passage in Early Writings went through an evolution. As it exists in the book Early Writings, men will use what is in Early Writings to misrepresent the truth. But, if you go back to the original source documents, the logic for their misrepresenting the truth is removed.

Àwọn nǹkan díẹ̀ tí a óò fihàn ni pé a ní ẹsẹ kan láti inú Early Writings, ojúewé 74. A ti ṣàgbékalẹ̀ èyí tẹ́lẹ̀. Ọ̀pọ̀ nínú àwọn nǹkan wọ̀nyí tí a máa bá ṣiṣẹ́ nínú àfihàn yìí, a ti ṣiṣẹ́ lórí wọn tẹ́lẹ̀; ṣùgbọ́n, ọ̀pọ̀ jùlọ nínú wa kò lóye pé ẹsẹ yìí nínú Early Writings ti gba ìdàgbàsókè kọjá àwọn ìpele. Gẹ́gẹ́ bí ó ṣe wà nínú ìwé Early Writings, àwọn ènìyàn yóò máa lo ohun tí ó wà nínú Early Writings láti ṣàfihàn òtítọ́ ní ọ̀nà tí kò tọ́. Ṣùgbọ́n, bí ẹ bá padà sí àwọn ìwé ìpìlẹ̀ àkọ́kọ́, ìmọ̀lára ọgbọ́n tí wọ́n fi ń ṣàfihàn òtítọ́ ní ọ̀nà tí kò tọ́ yóò kúrò.

So, there is much that can be said about this. I am only going to identify a couple of points, because we are dealing with the Daily here. But, in this passage from Early Writings, I would have you take note of the very first two thoughts, September 23rd.

Nítorí náà, púpọ̀ ni a lè sọ nípa èyí. Èmi yóò kan tọ́ka sí àwọn kókó méjì díẹ̀, nítorí a ń bá ọ̀ràn ti Daily lò níbí. Ṣùgbọ́n, nínú àyọkà yìí láti inú Early Writings, èmi yóò fẹ́ kí ẹ kíyè sí àwọn èrò méjì àkọ́kọ́ gan-an, September 23rd.

Okay. September 23rd, if you are not familiar with it, you can put 1850 there; September 23, 1850. This has an impact on correctly understanding the Daily.

Ó dáa. Ọjọ́ kẹtàlélógún, oṣù Kẹsán, bí o kò bá mọ̀ ọ́, o lè fi 1850 síbẹ̀; ọjọ́ 23, oṣù Kẹsán, 1850. Èyí ní ipa lórí ìmòye tó tọ́ nípa Daily.

The end of the first paragraph is a statement that we have dealt with here already for the past few days, "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."

Ìparí ìpínrọ̀ àkọ́kọ́ náà jẹ́ ìtẹ́numọ́ kan tí a ti ń ṣe àgbéyẹ̀wò rẹ̀ níbí tẹ́lẹ̀ fún àwọn ọjọ́ díẹ̀ sẹ́yìn, “Mo ti rí i pé ọwọ́ Olúwa ni ó darí àtẹ náà ti 1843, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́ńbà náà rí bí Ó ṣe fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì fi àṣìṣe kan pamọ́ nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i títí ọwọ́ Rẹ̀ fi yọ kúrò.”

The second paragraph says, "Then I saw in relation to the —daily' (Daniel 8:12) . . . ." Now, I want you to just put in your memory bank—we will deal with this no doubt later, the Lord willing—when the Daily is represented on the 1843 Chart, right here, it says, "taking away the daily"; it says, "Daniel 12: 11 and 12." On the 1850 Chart, when it is dealing with the Daily, it says, "pagan dominion or when the daily taken away, Daniel 11:31." So, on these two Charts, the emphasis that they are identifying from Daniel 11:31 and Daniel 12:11 is the taking away of the Daily. All right?

Ìpínrọ̀ kejì sọ pé, “Lẹ́yìn náà, mo rí ní ìbáṣepọ̀ pẹ̀lú —‘ojoojúmọ́’ (Dáníẹ́lì 8:12) . . . .” Ní báyìí, mo fẹ́ kí ẹ fi èyí sínú àpò ìrántí yín—àwa yóò dájú pé a ó tún ṣe àgbéyẹ̀wò rẹ̀ nígbà míràn lẹ́yìn yìí, bí Olúwa bá fẹ́—nígbà tí a bá ṣàfihàn Ojoojúmọ́ náà lórí Àtẹ 1843, níbí gan-an, ó ní, “mímú ojoojúmọ́ náà kúrò”; ó sì ní, “Dáníẹ́lì 12:11 àti 12.” Lórí Àtẹ 1850, nígbà tí ó bá ń sọ̀rọ̀ nípa Ojoojúmọ́ náà, ó ní, “ìṣàkóso kèfèrí tàbí nígbà tí a mú ojoojúmọ́ náà kúrò, Dáníẹ́lì 11:31.” Nítorí náà, lórí àwọn Àtẹ méjèèjì wọ̀nyí, ìtẹnumọ́ tí wọ́n ń fi hàn láti inú Dáníẹ́lì 11:31 àti Dáníẹ́lì 12:11 ni mímú Ojoojúmọ́ náà kúrò. Ó yé yín?

> And in Daniel 11:31 and Daniel 12:11, the Hebrew word that is translated as "take away" is sur, and it means "to take away"; it means "to remove."

> Àti nínú Dáníẹ́lì 11:31 àti Dáníẹ́lì 12:11, ọ̀rọ̀ Hébérù tí a túmọ̀ sí “mú kúrò” ni sur, ó sì túmọ̀ sí “mú kúrò”; ó túmọ̀ sí “yọ kúrò.”

But, in Daniel 8, in verse 11, where it says the Daily is taken away, it is a different Hebrew word. It is rum, and it means "to lift up and to exalt."

Ṣùgbọ́n, nínú Dáníẹ́lì 8, ní ẹsẹ̀ 11, níbi tí ó ti sọ pé a mú Ìgbàgbogboojúmọ́ kúrò, ọ̀rọ̀ Hébérù mìíràn ni a lò. Rum ni í ṣe, ó sì túmọ̀ sí “láti gbé sókè àti láti gbé ga.”

So, William Miller used the Cruden's Concordance, and the Cruden's Concordance does not give you any insight on the Hebrew or the Greek. So, the Lord was directing the Millerites; because, of the three places where the Daily is referenced in the Book of Daniel, Daniel chapter 8, Daniel chapter 11, and Daniel chapter 12, in chapters 11 and 12 the Hebrew that is translated "take away" means "take away." And that is what they are emphasizing on these Charts, is when Paganism was taken away the 1290 and the 1335 prophecies would begin.

Nítorí náà, William Miller lo Cruden's Concordance, Cruden's Concordance náà kò sì fún ènìyàn ní ìmòye kankan nípa èdè Heberu tàbí ti Gíríìkì. Nítorí náà, Olúwa ń darí àwọn Millerite; nítorí pé, nínú àwọn ibìkan mẹ́ta tí a ti tọ́ka sí Daily nínú Ìwé Dáníẹ́lì, Dáníẹ́lì orí 8, Dáníẹ́lì orí 11, àti Dáníẹ́lì orí 12, nínú orí 11 àti 12 ọ̀rọ̀ Heberu tí a túmọ̀ sí “mú kúrò” túmọ̀ sí “mú kúrò.” Èyí sì ni wọ́n ń tẹnu mọ́ lórí àwọn Àtẹ yìí, pé nígbà tí a mú Ìsìn Kèfèrí kúrò, àwọn àsọtẹ́lẹ̀ 1290 àti 1335 yóò bẹ̀rẹ̀.

But, in Daniel 8, when the Daily is taken away, it is not talking about being removed; it is talking about the religion of Paganism being lifted up and exalted. So, the Millerites got it right. They referenced the two chapters in Daniel that are about the Daily being taken away.

Ṣùgbọ́n, nínú Dáníẹ́lì 8, nígbà tí a bá mú Ojoojúmọ́ kúrò, kì í ṣe nípa pípa á kúrò ni a ń sọ; ó ń sọ nípa ẹ̀sìn Keferi bí a ti gbé e sókè, tí a sì gbé e ga. Nítorí náà, àwọn Míllẹ́ráìtì ló tọ́. Wọ́n tọ́ka sí àwọn orí méjì nínú Dáníẹ́lì tí ó jẹ́ nípa mímú Ojoojúmọ́ kúrò.

But here in Early Writings and as we go back through the original source documents you are going to see in this chapter that originally this reference of Daniel 8:12 is not there. I do not know that Ellen White told them to include that in there in 1882 when they printed Early Writings, or if one of the editors put it in. I am not threatened by it, because it is not talking about the taking away here.

Ṣùgbọ́n níbí nínú Early Writings, bí a sì ṣe ń padà lọ sí àwọn àkọsílẹ̀ ìpilẹ̀ṣẹ̀ àkọ́kọ́, ẹ ó rí i nínú orí yìí pé ní ìbẹ̀rẹ̀, àtọ́kasí yìí ti Danieli 8:12 kò sí níbẹ̀. Èmi kò mọ̀ bóyá Ellen White ni ó sọ fún wọn pé kí wọ́n fi í sínú un ní 1882 nígbà tí wọ́n tẹ Early Writings, tàbí bóyá ọ̀kan lára àwọn alátúnṣe ni ó fi í síbẹ̀. Kò jẹ́ ìbẹ̀rù fún mi, nítorí pé kò ń sọ̀rọ̀ nípa ìmú kúrò náà níbí.

It says in the second paragraph, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry."

Ó sọ nínú ìpínrọ̀ kejì pé, “Nígbà náà ni mo rí ní ìbátan pẹ̀lú ‘ìgbà gbogbo’ (Dáníẹ́lì 8:12) pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà, ‘ẹbọ,’ kún un, àti pé kò jẹ́ ti inú ẹsẹ̀ náà, àti pé Olúwa fi òye tí ó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ náà.”

Now, we had a meeting with some of the prominent pastors in Germany and some of the seminary teachers from Germany several years ago, in Germany, where I presented and they threw their stones at this message.

Ní ọ̀pọ̀ ọdún sẹ́yìn ní Jámánì, a ní ìpàdé kan pẹ̀lú díẹ̀ lára àwọn pásítọ̀ olókìkí ní Jámánì àti díẹ̀ lára àwọn olùkọ́ ilé ẹ̀kọ́ ìmọ̀ ẹ̀sìn láti Jámánì, níbi tí mo ti gbé èyí kalẹ̀, tí wọ́n sì ju òkúta wọn sí ìhìnṣẹ́ yìí.

And there was a pastor there from Italy, and he expressed one of the foolish arguments about this verse. And what he said was—and there are several foolish arguments about the Daily, so you find this foolish argument used often and we will put it in the record here. It says, "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry." Here is the foolish argument: They say Ellen White is not endorsing the Daily here; she is endorsing the Pioneer understanding that the word sacrifice was added by human wisdom and does not belong to the text. Okay? So, this Italian pastor is making this argument.

Ní bẹ̀ ni pásítọ̀ kan wà láti Italy, ó sì gbé ọ̀kan nínú àwọn àríyànjiyàn aṣiwèrè kalẹ̀ nípa ẹsẹ̀ yìí. Ohun tí ó sì sọ ni pé—àti pé ọ̀pọ̀ àríyànjiyàn aṣiwèrè wà nípa Daily, nítorí náà ẹ máa rí àríyànjiyàn aṣiwèrè yìí ní lílò ní ọ̀pọ̀ ìgbà, a ó sì fi í sínú àkọsílẹ̀ níbí. Ó ní, “Nígbà náà ni mo rí ní ìbáṣepọ̀ pẹ̀lú —daily’ (Daniel 8:12) pé ọ̀rọ̀ náà —sacrifice’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ọ̀rọ̀ náà fúnra rẹ̀, àti pé Olúwa fi òye tó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké ìhìn wákàtí ìdájọ́ náà.” Nísinsin yìí ni àríyànjiyàn aṣiwèrè náà: Wọ́n ní Ellen White kò fi Daily sílẹ̀ gẹ́gẹ́ bí ohun tí ó ń fọwọ́ sí níbí; ó ń fọwọ́ sí ìmọ̀ àwọn Pioneer pé ọ̀rọ̀ sacrifice ni ọgbọ́n ènìyàn fi kún un, àti pé kò jẹ́ ti ọ̀rọ̀ náà fúnra rẹ̀. Ó dáa? Nítorí náà, pásítọ̀ ará Italy yìí ń ṣe àríyànjiyàn yìí.

And I said, "Well, explain the next sentence to me, Pastor."

Mo sì ní, “Ó dára, ṣàlàyé gbolóhùn tó kàn yìí fún mi, Olùṣọ́-àgùntàn.”

The next sentence says, "When union existed, before 1844, nearly all were united on the correct view of the —daily'; . . . ." This is not about the correct view of the word sacrifice being added by human wisdom. Ellen White here—and this is a hard one, this is a hard one for these people that are refusing to hear and are refusing to see in Adventism today. This paragraph, there are probably more theologians have lost their salvation over this paragraph than any other paragraph in the Spirit of Prophecy. I am not exaggerating; I think that is probably accurate.

Gbólóhùn tó tẹ̀lé e sọ pé, “Nígbà tí ìṣọ̀kan wà, kí 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí ìmòye tó tọ́ nípa —‘ìgbà gbogbo’; . . . .” Èyí kì í ṣe nípa ìmòye tó tọ́ tí ó sọ pé ọ̀rọ̀ ẹbọ ni ọgbọ́n ènìyàn fi kún un. Ellen White níbí—èyí sì jẹ́ ọ̀ràn líle, ó jẹ́ ọ̀ràn líle fún àwọn ènìyàn wọ̀nyí tí ń kọ̀ láti gbọ́ tí wọ́n sì ń kọ̀ láti rí nínú Adventism lónìí. Àbala yìí, ó ṣeé ṣe kí ó jẹ́ pé àwọn onímọ̀ ẹ̀sìn púpọ̀ sí i ti pàdánù ìgbàlà wọn nítorí àbala yìí ju àbala míràn èyíkéyìí lọ nínú Ẹ̀mí Àsọtẹ́lẹ̀. Mi ò ṣe àṣejù; mo rò pé ó ṣeé ṣe kí èyí jẹ́ òtítọ́ pátápátá.

In the early part of the 20th Century when the false view of the Daily is being introduced into Adventism, everyone that was fighting about it on both sides of the issue knew that they were fighting about this paragraph. When Stephen Haskell came to the defense of the Pioneer view that the Daily was Paganism, what did he do? He reprinted this 1843 Chart, and he put this paragraph on the bottom. So this paragraph is the focus of controversy, and it is here where many, many men have fallen on their swords and died.

Ní ìbẹ̀rẹ̀ ọ̀rúndún ogún, nígbà tí wọ́n bẹ̀rẹ̀ sí í mú ìran èké nípa Daily wọ Adventism, gbogbo àwọn tí ń bá ara wọn jà nípa rẹ̀ ní ẹgbẹ́ méjèèjì ọ̀ràn náà mọ̀ pé ìpínrọ̀ yìí ni wọ́n ń jà lé lórí. Nígbà tí Stephen Haskell dìde láti dáàbò bo ìwòye àwọn Pioneer pé Daily náà jẹ́ Keferi, kí ni ó ṣe? Ó tún tẹ Chart 1843 yìí jáde, ó sì fi ìpínrọ̀ yìí sí ìsàlẹ̀ rẹ̀. Nítorí náà, ìpínrọ̀ yìí ni àárín àríyànjiyàn náà wà, ibẹ̀ sì ni ọ̀pọ̀lọpọ̀, ọ̀pọ̀lọpọ̀ ènìyàn ti ṣubú lórí idà wọn, tí wọ́n sì kú.

So, at a minimum level of what I want you to see here, because you have men like recently, Steve Wohlberg of White Horse Ministries, he has been opposing this message. And one of his arguments is, "Well, Ellen White never had a position on the Daily, so I don't have to have one," which was just an absolutely foolish position. But, even if we grant him the possibility that Ellen White did not have a position on it, what does she say in this quote? She says that the Pioneers had the correct view of it. Even if she did not know what it was, here she is saying that there is a correct view, which means there are a wrong view, maybe several wrong views.

Nítorí náà, ní ìpele kéré jù lọ nínú ohun tí mo fẹ́ kí ẹ rí níbí, nítorí pé ẹ ní àwọn ọkùnrin bíi ti àìpẹ́ yìí, Steve Wohlberg ti White Horse Ministries, ó ti ń tako ìhìn-iṣẹ́ yìí. Ọ̀kan lára àwọn àríyànjiyàn rẹ̀ ni pé, “Dáradára, Ellen White kò ní ipò kan rárá lórí Daily, nítorí náà èmi kò ní láti ní irú ipò bẹ́ẹ̀,” èyí tí ó jẹ́ ipò òmùgọ̀ pátápátá. Ṣùgbọ́n, àní bí a bá fi ànfàní náà fún un pé Ellen White kò ní ipò kan lórí rẹ̀, kí ni ó sọ nínú ọ̀rọ̀ yìí? Ó sọ pé àwọn Pioneer ní òye tí ó tọ́ nípa rẹ̀. Àní bí kò bá mọ ohun tí ó jẹ́, níbí ni ó ti ń sọ pé òye tí ó tọ́ kan wà, èyí tí ó túmọ̀ sí pé òye tí kò tọ́ kan wà, bóyá àní ọ̀pọ̀ òye tí kò tọ́.

You have men like Vance Ferrell. Vance Ferrell; people have confidence in Vance Ferrell's prophetic interpretations, and I do not know why. Vance Ferrell is not the only one but he is one of the men that says that the Daily represents both Paganism and Christ's Sanctuary ministry. Okay? He is saying that this symbol represents Satan and Christ.

Ẹ ní àwọn ènìyàn bíi Vance Ferrell. Vance Ferrell; àwọn ènìyàn ní ìgbẹ́kẹ̀lé nínú àwọn ìtumọ̀ àsọtẹ́lẹ̀ Vance Ferrell, èmi kò sì mọ ìdí tí wọ́n fi rí bẹ́ẹ̀. Vance Ferrell kì í ṣe òun nìkan, ṣùgbọ́n ó jẹ́ ọ̀kan lára àwọn ènìyàn tí ń sọ pé Daily náà dúró fún méjèèjì, ìyẹn Ìbọ̀rìṣà àti iṣẹ́ ìránṣẹ́ Ibi Mímọ́ Kristi. Ó dáa? Ohun tí ó ń sọ ni pé àmì yìí dúró fún Satani àti Kristi.

What kind of discernment is being employed with that kind of reasoning?

Ìmọ̀-ìyàtọ̀ irú wo ni a ń lò pẹ̀lú irú ìrònú bẹ́ẹ̀?

Okay, Sister White, no matter what the Daily represents here, she says there is a correct view. So, we can at least agree with that premise here, right?

Ó dáa, Sister White, láìka ohun tí “Daily” dúró fún níbí, ó sọ pé ìròyìn tí ó tọ́ wà. Nítorí náà, a lè kéré tán fara mọ́ ìpìlẹ̀ yẹn níbí, àbí bẹ́ẹ̀ kọ́?

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union exited, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced,"—

> “Nígbà náà ni mo rí ní ti —ìgbà gbogbo’ (Daniẹli 8:12) pé ọ̀rọ̀ náà —ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, àti pé kò sí nínú ẹsẹ̀ náà, àti pé Olúwa fi ìmọ̀ tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké igbe wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, ṣáájú 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí ìtumọ̀ tòótọ́ ti —ìgbà gbogbo’; ṣùgbọ́n nínú ìdàrúdàpọ̀ láti ọdún 1844, a ti tẹ̀lé àwọn ìwòye mìíràn,”

This is what I told the Italian pastor. I said, "Okay. Can you give me any historical references where after 1844 there were other views about the word sacrifice that have been embraced?

Èyí ni mo sọ fún olùṣọ́-àgùntàn ará Ítálì náà. Mo ní, “Ó dára. Ṣé o lè fún mi ní àwọn ìtọ́kasí ìtàn kankan níbi tí lẹ́yìn ọdún 1844, àwọn ìwòye mìíràn wà nípa ọ̀rọ̀ ẹbọ tí a ti tẹ́wọ́ gbà?”

And he kind of backed out of that at this point.

Ó sì dà bí ẹni pé ó yọ ara rẹ̀ kúrò nínú èyí díẹ̀ ní àkókò yìí.

Since 1844 other views of the Daily have been embraced, and what have they produced? Darkness and confusion.

Láti ọdún 1844 ni a ti gba àwọn ìwòye mìíràn nípa Daily mọ́ra, kí ni wọ́n sì ti mú jáde? Òkùnkùn àti ìdàrúdàpọ̀.

Underline "darkness and confusion," because when Sister White further talks about the Daily, she talks about darkness and confusion, and we are going to show you some of those this morning.

Fa àlàyé “òkùnkùn àti ìdàrúdàpọ̀” nípa fífi ìlà sí abẹ́ rẹ̀, nítorí pé nígbà tí Sister White tún ń sọ̀rọ̀ síi nípa Daily, ó ń sọ̀rọ̀ nípa òkùnkùn àti ìdàrúdàpọ̀, a sì máa fi díẹ̀ nínú àwọn wọ̀nyí hàn yín ní àárọ̀ yìí.

## Take the wrong view of the Daily and it produces darkness and confusion.

Gba ìwòye tí kò tọ́ nípa “Ojoojúmọ́” náà, ó sì máa ń mú òkùnkùn àti ìdàrúdàpọ̀ wá.

"Time has not been a test since 1844, and it will never again be a test."

“Àkókò kì í ṣe ìdánwò láti ọdún 1844 wá, bẹ́ẹ̀ ni kì yóò sì tún jẹ́ ìdánwò mọ́ láéláé.”

So, in connection with the Daily you see here, here is the argument. Here is the argument today; here is the argument that was introduced by Ellen White's son. It was introduced by others, but he is the one that put it into the historical record of Adventism. It is that when you read this passage, the context of time setting is what you need to understand.

Nítorí náà, ní ìbáṣepọ̀ pẹ̀lú Daily tí ẹ rí níbí, èyí ni àríyànjiyàn náà. Èyí ni àríyànjiyàn náà lónìí; èyí ni àríyànjiyàn tí ọmọ Ellen White ṣe àgbékalẹ̀ rẹ̀. Àwọn ẹlòmíràn náà ṣe àgbékalẹ̀ rẹ̀, ṣùgbọ́n òun ni ẹni tí ó fi í sínú àkọsílẹ̀ ìtàn Adventism. Èyí ni pé nígbà tí ẹ bá ka àyọkà yìí, ohun tí ẹ nílò láti lóye ni àyíká ìpèkalẹ̀ àkókò.

—"other views have been embraced,"—in concerning the Daily—"and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

—“àwọn èrò mìíràn ni a ti tẹ́wọ́ gbà,”—ní ti “Ìrúbọ Ojoojúmọ́”—“òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e. Àkókò kò tíì ṣe ìdánwò láti ọdún 1844 wá, bẹ́ẹ̀ ni kò sì ní tún ṣe ìdánwò mọ́ láéláé.”

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time."

“Oluwa ti fi hàn mí pé ìránṣẹ́ áńgẹ́lì kẹta gbọdọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí a ti tú ká, ṣùgbọ́n a kò gbọdọ̀ so ó mọ́ àkókò.”

Do you see why Willy White is saying that we need to see the context of time-setting?

Ṣé o rí ìdí tí Willy White fi ń sọ pé ó ṣe pàtàkì kí a wo àyíká ìpinnu àkókò?

It talks about the confusion that the wrong views of the Daily produced, time has not been a test; and then there is a paragraph about time setting.

Ó sọ̀rọ̀ nípa ìdàrúdàpọ̀ tí àwọn ojú ìwòye àṣìṣe nípa Daily mú wá, àkókò kò tíì jẹ́ ìdánwò; lẹ́yìn náà sì ni ìpínrọ̀ kan wà nípa ṣíṣètò àkókò.

Okay, this is what you have to understand: This paragraph about time setting, it was not in the original source document; and, the statement about time has not been a test, that sentence has been altered. It misrepresents Ellen White's original thought. She did not connect anything about time setting with the Daily. This is what we want to look at this morning.

Ó dáa, èyí ni ẹ ní láti lóye: Àpínrọ̀ yìí nípa ṣíṣètò àkókò kò sí nínú ìwé orísun ìbẹ̀rẹ̀; àti pé, ọ̀rọ̀ náà pé ọ̀ràn àkókò kò tíì jẹ́ àdánwò, gbolóhùn náà ni a ti yí padà. Ó ṣàfihàn èrò ìpilẹ̀ Ellen White ní ọ̀nà tí kò tọ́. Kò so ohunkóhun nípa ṣíṣètò àkókò pọ̀ mọ́ Daily. Èyí ni a fẹ́ wò ní òwúrọ̀ yìí.

So, as I said, we are not going to read all these pages. I am just going to make sure that you have them in your possession so you can test what I am saying; because, as a human being, there is a possibility that I am misleading you.

Nítorí náà, gẹ́gẹ́ bí mo ti sọ, a kì yóò ka gbogbo àwọn ojúewé wọ̀nyí. Èmi yóò kan rí i dájú pé ẹ ní wọn lọ́wọ́ yín kí ẹ lè dán ohun tí mo ń sọ wò; nítorí pé, gẹ́gẹ́ bí ènìyàn, ó ṣeé ṣe kí èmi ń ṣi yín lọ.

Arthur White—"The Context of Time Setting"

Arthur White—“Àyíká Ìdásílẹ̀ Àkókò”

"The advocates of the old view maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith.

Àwọn agbátẹrù ìwòye àtijọ́ náà dúró ṣinṣin pé ọ̀rọ̀ ìtẹ̀síwájú gbólóhùn yìí [Early Writings, 74–75.] fi ìfọwọ́sí Ọ̀run lé ìwòye nípa “daily” tí Miller gbà múlẹ̀, tí Uriah Smith sì tún máa sọ lẹ́yìn náà.

Arthur White, the son of Willy White, in his six-volume set about the history of Ellen White, speaking of his father's position rejecting the correct view of the Daily, he says, in EGW, volume 6, on page 252,

Arthur White, ọmọ Willy White, nínú àkójọpọ̀ ìwé mẹ́fà rẹ̀ nípa ìtàn Ellen White, nígbà tí ó ń sọ̀rọ̀ nípa ipò baba rẹ̀ tí ń kọ ojú ìwòye tòótọ́ nípa Daily, ó sọ, nínú EGW, ìdìpọ̀ 6, ní ojú-ewé 252,

"The advocates of the old view"—that the Daily represented Paganism—"maintained that the wording of this statement [Early Writings, 74–75.] placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."—

“Àwọn alátìlẹ́yìn ìròyìn àtijọ́”—pé Òjoojúmọ́ náà dúró fún Ìsìn Keferi—“dí mọ́ ọn pé ọ̀rọ̀ ìtẹ̀síwájú yìí [Early Writings, 74–75.] fi ìfọwọ́sí Ọ̀run lélẹ̀ lórí ìròyìn nípa ojoojúmọ́ tí Miller gbà gbọ́, tí Uriah Smith sì tún sọ ní ìkẹyìn.”

If Arthur White was going to be a genuine, accurate historian, do you know what he would have said there? He would have just put one word in there; but, Arthur White, he missed the boat here. He would have said, "The advocates of the old view maintained [correctly] that the wording of this statement, —maintained that the wording of this statement [Early Writings, 74-75.],' placed Heaven's endorsement on the view of the daily held by Miller and eventually repeated by Uriah Smith."

Bí Arthur White bá fẹ́ jẹ́ òpìtàn tòótọ́, pípéye, ṣé ẹ mọ ohun tí ó yẹ kí ó ti sọ níbẹ̀? Ó yẹ kí ó kan fi ọ̀rọ̀ kan ṣoṣo sí i níbẹ̀; ṣùgbọ́n, Arthur White, ó ṣìṣe gidigidi níhìn-ín. Ó yẹ kí ó ti sọ pé, “Àwọn alátìlẹ́yìn ìwòye àtijọ́ dúró ṣinṣin [ní tòótọ́] pé ọ̀nà tí a fi gbé gbólóhùn yìí kalẹ̀, —dúró ṣinṣin pé ọ̀nà tí a fi gbé gbólóhùn yìí kalẹ̀ [Early Writings, 74-75.],’ fi ìfọwọ́sí Ọ̀run lé ìwòye nípa daily tí Miller gbé kalẹ̀ tí Uriah Smith sì tún sọ ní ìkẹyìn.”

But he does not put correctly in there. He is just saying what they maintain, like there is the possibility that they were maintaining a wrong position. But they were not; they had the right position.

Ṣùgbọ́n kò fi í síbẹ̀ ní ọ̀nà tó tọ́. Ó kan ń sọ ohun tí wọ́n ń di mú, bí ẹni pé ó ṣeé ṣe kí wọ́n ti ń di ipò tí kò tọ́ mú. Ṣùgbọ́n bẹ́ẹ̀ kọ́; ipò tí ó tọ́ ni wọ́n ní.

—"The new-view advocates"—his father, Willy, A. G. Daniells, W. W. Prescott, and I will not go there right now—"The new-view advocates held that the statement must be taken in its context—the context of time setting."—

—“Àwọn agbátẹrù ìwòye tuntun” — bàbá rẹ̀, Willy, A. G. Daniells, W. W. Prescott, àti èmi kò ní lọ síbẹ̀ ní báyìí — “Àwọn agbátẹrù ìwòye tuntun gbà pé a gbọ́dọ̀ gba ọ̀rọ̀ náà gẹ́gẹ́ bí ó ti wà nínú àyíká rẹ̀ — àyíká ìṣètò àkókò.”

We just told you their argument in Early Writings, page 74.

A ṣẹ̀ṣẹ̀ sọ àríyànjiyàn wọn fún yín nínú Early Writings, ojú-ìwé 74.

—"The new-view advocates held that the statement must be taken in its context—the context of time setting. Ellen White's repeated statements that I have no light on the point' (Letter 226, 1908) and I am unable to define clearly the points that are questioned' (Letter 250, 1908), and her inability to make a definite statement when the question was urged upon her, seemed to give support to their conclusion. They were confident also that the messages given through Ellen White would not conflict with the clearly established events of history." Arthur White, EGW, volume 6, 252.

—“Àwọn alátìlẹ́yìn ìwòye tuntun náà múlẹ̀ pé ó yẹ kí a gba ọ̀rọ̀ náà gẹ́gẹ́ bí ó ti wà nínú àyíká rẹ̀—àyíká ìṣètò àkókò. Àwọn ọ̀rọ̀ tí Ellen White ń tún sọ léraléra pé ‘èmi kò ní ìmọ́lẹ̀ lórí kókó náà’ (Letter 226, 1908) àti ‘èmi kò lè ṣàlàyé ní kedere àwọn kókó tí a ń béèrè léèrè’ (Letter 250, 1908), pẹ̀lú àìlera rẹ̀ láti ṣe ìtẹ́numọ́ pàtó nígbà tí a tẹ ìbéèrè náà mọ́ ọn, dàbí ẹni pé ó ń fi ìtìlẹ́yìn fún ìpinnu wọn. Wọ́n tún ní ìdánilójú pé àwọn ìránṣẹ́ tí a fi fúnni nípasẹ̀ Ellen White kò ní tako àwọn ìṣẹ̀lẹ̀ ìtàn tí a ti fi ìdí wọn múlẹ̀ ní kedere.” Arthur White, EGW, ìdìpọ̀ 6, 252.

The Original Version—Review and Herald, November 1, 1850

Àtẹ̀jáde Àkọ́kọ́—Review and Herald, November 1, 1850

And Early Writings, page 74, when was it printed? 1882; the book Early Writings was printed in 1882.

Àti ìwé Early Writings, ojú-ìwé 74, ìgbà wo ni a tẹ̀ é jáde? Ní ọdún 1882 ni; ìwé Early Writings ni a tẹ̀ jáde ní ọdún 1882.

But where in the passage of Early Writings that we are considering is originally found is in the Review and Herald, November 1, 1850, and you have that in your notes. And it is several paragraphs, and as I have said, we are not going to read them all.

Ṣùgbọ́n ibi tí ìpínrọ̀ náà nínú Early Writings tí à ń gbé yẹ̀ wò ti wà ní ìbẹ̀rẹ̀ ni a ti rí i nínú Review and Herald, November 1, 1850, àti pé ẹ ní èyí nínú àkọsílẹ̀ yín. Ó sì jẹ́ ọ̀pọ̀lọpọ̀ ìpínrọ̀, àti gẹ́gẹ́ bí mo ti sọ, a kì yóò ka gbogbo wọn.

We see four paragraphs on page 2, then four paragraphs on page 3:

A rí ìpínrọ̀ mẹ́rin ní ojú-ìwé 2, lẹ́yìn náà ìpínrọ̀ mẹ́rin ní ojú-ìwé 3:

> "Dear Brethren and Sisters I wish to give you a short sketch of what the Lord has recently shown to me in vision. I was shown the loveliness of Jesus, and the love that the angels have for one another. Said the angel—Can ye not behold their love?—follow it. Just so God's people must love one another. Rather let blame fall on thyself than on a brother. I saw that the message —sell that ye have and give alms' had not been given, by some, in its clear light; that the true object of the words of our Saviour had not been clearly presented. I saw that the object of selling was not to give to those who are able to labor and support themselves; but to spread the truth. It is a sin to support and indulge those who are able to labor, in idleness. Some have been zealous to attend all the meetings; not to glorify God, but for the —loaves and fishes.' Such had much better been at home laboring with their hands, —the thing that is good,' to supply the wants of their families, and to have something to give to sustain the precious cause of present truth.

> “Ẹ̀yin Arákùnrin àti Arábìnrin ọ̀wọ́n, mo fẹ́ fún yín ní àkótán kúkúrú nípa ohun tí Olúwa ti fi hàn mí láìpẹ́ yìí nínú ìran. A fi ẹwà Jésù hàn mí, àti ìfẹ́ tí àwọn áńgẹ́lì ní sí ara wọn. Áńgẹ́lì náà wí pé—Ṣé ẹ kò lè wo ìfẹ́ wọn bí?—ẹ tẹ̀lé e. Bákan náà ni àwọn ènìyàn Ọlọ́run gbọ́dọ̀ fẹ́ràn ara wọn. Kàkà bẹ́ẹ̀, jẹ́ kí ẹ̀bi ṣubú lórí ara rẹ ju lórí arákùnrin kan. Mo rí i pé ìránṣẹ́ náà—‘tà ohun tí ẹ ní, kí ẹ sì fi ṣe àánú’—ni àwọn kan kò tíì gbà nínú ìmọ́lẹ̀ rẹ̀ tí ó ṣe kedere; pé a kò tíì fi ète òtítọ́ ọ̀rọ̀ Olùgbàlà wa hàn ní kedere. Mo rí i pé ète títà náà kì í ṣe láti fi fún àwọn tí wọ́n lè ṣiṣẹ́ kí wọ́n sì tọ́jú ara wọn; bí kò ṣe láti tan òtítọ́ ká. Ẹ̀ṣẹ̀ ni láti tọ́jú àti láti fi ìfẹ́ àìtọ́ hàn sí àwọn tí wọ́n lè ṣiṣẹ́, nínú ìṣọ̀lẹ̀. Àwọn kan ti fi ìtara hàn láti lọ sí gbogbo ìpàdé; kì í ṣe láti yin Ọlọ́run lógo, bí kò ṣe nítorí —‘àkàrà àti ẹja.’ Irú àwọn bẹ́ẹ̀ kúkú yẹ kí wọ́n wà ní ilé, kí wọ́n máa fi ọwọ́ wọn ṣiṣẹ́, —‘ohun tí ó dára,’ kí wọ́n lè pèsè fún àìní ìdílé wọn, kí wọ́n sì ní ohun kan láti fi fún ìtìlẹ́yìn iṣẹ́ iyebíye òtítọ́ ìsinsìnyí.”

> "Some, I saw, had erred in praying for the sick to be healed before unbelievers. If any among us are sick, and call for the elders of the church to pray over them, according to James 5:14, 15, we should follow the example of Jesus. He put unbelievers out of the room, then healed the sick; so we should seek to be separated from the unbelief of those who have not faith, when we pray for the sick among us.

> Mo rí i pé àwọn kan ti ṣìṣe nípa gbígbàdúrà pé kí a mú aláìsàn láradá níwájú àwọn aláìgbàgbọ́. Bí ẹnikẹ́ni nínú wa bá ṣàìsàn, tí ó sì pe àwọn àgbà ìjọ wá láti gbàdúrà lórí rẹ̀, gẹ́gẹ́ bí James 5:14, 15 ṣe wí, ó yẹ kí a tẹ̀lé àpẹẹrẹ Jesu. Ó lé àwọn aláìgbàgbọ́ jáde kúrò nínú yàrá náà, lẹ́yìn náà ó mú aláìsàn náà láradá; bẹ́ẹ̀ ni ó yẹ kí a máa wá ọ̀nà láti yà ara wa kúrò nínú àìgbàgbọ́ àwọn tí kò ní ìgbàgbọ́, nígbà tí a bá ń gbàdúrà fún àwọn aláìsàn láàárín wa.

> "Then I was pointed back to the time that Jesus took his disciples away alone, into an upper room, and first washed their feet, and then gave them to eat of the broken bread, to represent his broken body, and juice of the vine to represent his spilled blood. I saw that all should move understandingly, and follow the example of Jesus in these things, and when attending to these ordinances, should be as separate from unbelievers as possible.

> Lẹ́yìn náà, a tún darí ìfẹ́ mi padà sí àkókò tí Jésù mú àwọn ọmọ-ẹ̀yìn rẹ̀ lọ sí ìpamọ́, sí yàrá òkè kan, níbi tí ó ti kọ́kọ́ fọ ẹsẹ̀ wọn, lẹ́yìn náà sì fún wọn ní àkàrà tí a ti fọ́ láti jẹ, gẹ́gẹ́ bí àpẹẹrẹ ara rẹ̀ tí a fọ́, àti omi èso àjàrà láti ṣàpẹẹrẹ ẹ̀jẹ̀ rẹ̀ tí a ta sílẹ̀. Mo rí i pé ó yẹ kí gbogbo ènìyàn ṣe èyí pẹ̀lú òye, kí wọ́n sì tẹ̀lé àpẹẹrẹ Jésù nínú àwọn nǹkan wọ̀nyí; àti pé nígbà tí wọ́n bá ń pa àwọn àṣẹ mímọ́ wọ̀nyí mọ́, ó yẹ kí wọ́n ya ara wọn sọ́tọ̀ kúrò lọ́dọ̀ àwọn aláìgbàgbọ́ bí ó ti ṣeé ṣe tó.

> "Then I was shown that the seven last plagues will be poured out, after Jesus leaves the Sanctuary. Said the angel—It is the wrath of God and the Lamb that causes the destruction or death of the wicked. At the voice of God the saints will be mighty and terrible as an army with banners; but they will not then execute the judgment written. The execution of the judgment will be at the close of the 1000 years.

> “Nígbà náà, a fi hàn mí pé a óò tú àwọn àjàkálẹ̀ àìsàn meje ìkẹyìn jáde, lẹ́yìn tí Jésù bá ti kúrò ní Ibi Mímọ́. Áńgẹ́lì náà wí pé—Ìbínú Ọlọ́run àti ti Ọ̀dọ́-Àgùntàn ni ó mú ìparun tàbí ikú bá àwọn ẹni búburú. Ní ohùn Ọlọ́run, àwọn ẹni mímọ́ yóò jẹ́ alágbára, yóò sì jẹ́ ẹlẹ́rùjẹ̀jẹ̀ bí ogun tí ó ní àsíá; ṣùgbọ́n nígbà náà wọn kì yóò ṣe ìdájọ́ tí a kọ sílẹ̀ náà. Ṣíṣe ìdájọ́ náà yóò wáyé ní òpin ẹgbẹ̀rún ọdún náà.”

> "After the saints are changed to immortality, and are caught up together, and receive their harps, crowns, &c., and enter the Holy City, Jesus and the saints set in judgment. The books are opened, the book of life and the book of death; the book of life contains the good deeds of the saints, and the book of death contains the evil deeds of the wicked. These books were compared with the Statute book, the Bible, and according to that they were judged. The saints in unison with Jesus pass their judgment upon the wicked dead. Behold ye! said the angel, the saints sit in judgment, in unison with Jesus, and mete out to each of the wicked, according to the deeds done in the body, and it is set off against their names what they must receive, at the execution of the judgment. This, I saw, was the work of the saints with Jesus, in the Holy City before it descends to the earth, through the 1000 years. Then at the close of the 1000 years, Jesus, and the angels, and all the saints with him, leaves the Holy City, and while he is descending to the earth with them, the wicked dead are raised, and then the very men that —pierced him,' being raised, will see him afar off in all his glory, the angels and saints with him, and will wail because of him. They will see the prints of the nails in his hands, and in his feet, and where they thrust the spear into his side. The prints of the nails and the spear will then be his glory. It is at the close of the 1000 years that Jesus stands upon the Mount of Olives, and the Mount parts asunder, and it becomes a mighty plain, and those who flee at that time are the wicked, that have just been raised. Then the Holy City comes down and settles on the plain.

> “Lẹ́yìn tí a bá yí àwọn ẹni-mímọ́ padà sí àìkú, tí a sì gbé wọn sókè pọ̀, tí wọ́n sì gba háàpù wọn, adé wọn, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, tí wọ́n sì wọ Ìlú Mímọ́ náà, Jésù àti àwọn ẹni-mímọ́ jókòó nínú ìdájọ́. Wọ́n ṣí àwọn ìwé náà sílẹ̀, ìwé ìyè àti ìwé ikú; ìwé ìyè ní àwọn iṣẹ́ rere àwọn ẹni-mímọ́ nínú, ìwé ikú sì ní àwọn iṣẹ́ búburú àwọn ènìyàn búburú nínú. Wọ́n fi àwọn ìwé wọ̀nyí wé ìwé Òfin, Bíbélì, a sì dá wọn lẹ́jọ́ gẹ́gẹ́ bí ó ti wà nínú rẹ̀. Àwọn ẹni-mímọ́, ní ìṣọ̀kan pẹ̀lú Jésù, ń ṣe ìdájọ́ wọn lórí àwọn òkú ènìyàn búburú. Wò ó! ni áńgẹ́lì náà wí, àwọn ẹni-mímọ́ jókòó nínú ìdájọ́, ní ìṣọ̀kan pẹ̀lú Jésù, wọ́n sì ń pín fún olúkúlùkù nínú àwọn ènìyàn búburú gẹ́gẹ́ bí iṣẹ́ tí wọ́n ṣe nínú ara, a sì ń kọ sí iwájú orúkọ wọn ohun tí wọ́n gbọdọ̀ gbà nígbà ìmúṣẹ ìdájọ́ náà. Èyí, ni mo rí, ni iṣẹ́ àwọn ẹni-mímọ́ pẹ̀lú Jésù nínú Ìlú Mímọ́, kí ó tó sọ̀kalẹ̀ wá sí ayé, nípasẹ̀ ọdún 1000 náà. Nígbà náà, ní òpin ọdún 1000 náà, Jésù, àti àwọn áńgẹ́lì, àti gbogbo àwọn ẹni-mímọ́ pẹ̀lú rẹ̀, fi Ìlú Mímọ́ náà sílẹ̀, nígbà tí ó sì ń sọ̀kalẹ̀ wá sí ayé pẹ̀lú wọn, a jí àwọn òkú ènìyàn búburú dìde, lẹ́yìn náà àwọn ọkùnrin gan-an tí ó ‘gún un’ náà, nígbà tí a bá jí wọn dìde, yóò rí i láti ọ̀nà jíjìn nínú gbogbo ògo rẹ̀, pẹ̀lú àwọn áńgẹ́lì àti àwọn ẹni-mímọ́ pẹ̀lú rẹ̀, wọn yóò sì hu ẹkún nítorí rẹ̀. Wọn yóò rí àpá ọwọ́ èékánná nínú ọwọ́ rẹ̀ àti nínú ẹsẹ̀ rẹ̀, àti ibi tí wọ́n fi ọ̀kọ̀ gún un ní ẹ̀gbẹ́ rẹ̀. Àwọn àpá èékánná àti ọ̀kọ̀ náà yóò di ògo rẹ̀ nígbà náà. Ní òpin ọdún 1000 náà ni Jésù dúró lórí Òkè Ólífì, òkè náà sì ya sí méjì, ó sì di pẹ̀tẹ́lẹ̀ ńlá, àwọn tí wọ́n sá ní àkókò náà sì ni àwọn ènìyàn búburú tí a ṣẹ̀ṣẹ̀ jí dìde. Nígbà náà ni Ìlú Mímọ́ náà sọ̀kalẹ̀ wá, ó sì balẹ̀ sórí pẹ̀tẹ́lẹ̀ náà.”

> "Then Satan imbues the wicked, that have been raised, with his spirit. He flatters them that the army in the City is small, and that his army is large, and that they can overcome the saints and take the City. While Satan was rallying his army, the saints were in the City, beholding the beauty and glory of the Paradise of God. Jesus was at their head, leading them. All at once the lovely Saviour was gone from our company; but soon we heard his lovely voice, saying, —Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world.' We gathered about Jesus, and just as he closed the gates of the City, the curse was pronounced upon the wicked. The gates were shut. Then the saints used their wings and mounted to the top of the wall of the City. Jesus was also with them; his crown looked brilliant and glorious. It was a crown within a crown, seven in number. The crowns of the saints were of the most pure gold, decked with stars. Their faces shone with glory, for they were in the express image of Jesus; and as they arose, and moved all together to the top of the City, I was enraptured with the sight.

> Lẹ́yìn náà ni Satani fi ẹ̀mí rẹ̀ kún àwọn ènìyàn búburú tí a ti jí dìde. Ó fi ọ̀rọ̀ yín wọn, pé ọmọ-ogun inú Ìlú náà kéré, pé ọmọ-ogun òun sì pọ̀, àti pé wọ́n lè ṣẹ́gun àwọn ẹni mímọ́, kí wọ́n sì gba Ìlú náà. Nígbà tí Satani ń kó ọmọ-ogun rẹ̀ jọ, àwọn ẹni mímọ́ wà nínú Ìlú náà, wọ́n ń wo ẹwà àti ògo Párádísè Ọlọ́run. Jésù wà ní iwájú wọn, ó ń darí wọn. Lójijì Olùgbàlà ẹlẹ́wà náà kúrò láàárín wa; ṣùgbọ́n láìpẹ́ a gbọ́ ohùn rẹ̀ dídùn, ó ń wí pé,—Ẹ wá, ẹ̀yin alábùkún Baba mi, ẹ jogún ìjọba tí a ti pèsè sílẹ̀ fún yín láti ìpìlẹ̀ ayé.' A kóra jọ sọ́dọ̀ Jésù, àti gẹ́gẹ́ bí ó ti pa àwọn ẹnubodè Ìlú náà, bẹ́ẹ̀ ni a kéde ègún náà sórí àwọn ènìyàn búburú. A pa àwọn ẹnubodè náà mọ́. Lẹ́yìn náà ni àwọn ẹni mímọ́ lo ìyẹ́ wọn, wọ́n sì gòkè lọ sí orí ògiri Ìlú náà. Jésù náà wà pẹ̀lú wọn; adé rẹ̀ ń tàn yòò, ó sì kún fún ògo. Adé kan ni, ṣùgbọ́n adé mìíràn wà nínú adé náà, méje lápapọ̀. Àwọn adé àwọn ẹni mímọ́ jẹ́ wúrà mímọ́ jùlọ, a sì fi àwọn ìràwọ̀ ṣe wọ́n ní ọ̀ṣọ́. Ojú wọn ń tàn pẹ̀lú ògo, nítorí wọ́n wà nínú àwòrán gangan ti Jésù; àti bí wọ́n ṣe dìde, tí wọ́n sì ń lọ papọ̀ ní ìṣọ̀kan sí orí Ìlú náà, ìran náà mú mi lórí ayọ̀.

> "Then the wicked saw what they had lost; and fire was breathed from God upon them, and consumed them. This was the Execution of the Judgment. The wicked then received according as the saints in unison with Jesus had meted out to them during the 1000 years. The same fire from God that consumed the wicked, purified the whole earth. The broken ragged mountains melted with fervent heat, the atmosphere, also, and all the stubble was consumed. Then our inheritance opened before us, glorious and beautiful, and we inherited the whole earth made new. We all shouted with a loud voice, Glory, Alleluia.

> “Nígbà náà ni àwọn ẹni búburú rí ohun tí wọ́n ti pàdánù; iná sì mí láti ọ̀dọ̀ Ọlọ́run wá sórí wọn, ó sì jó wọ́n run. Èyí ni Ìmúṣẹ Ìdájọ́ náà. Nígbà náà ni àwọn ẹni búburú gba gẹ́gẹ́ bí àwọn ẹni mímọ́, ní ìṣọ̀kan pẹ̀lú Jésù, ti pín sí wọn ní ọdún 1000 náà. Iná kan náà láti ọ̀dọ̀ Ọlọ́run tí ó jó àwọn ẹni búburú run, sọ gbogbo ayé di mímọ́. Àwọn òkè tí ó fọ́ tí wọ́n sì ya ragidi yo nítorí ooru gbígbóná gidigidi; afẹ́fẹ́ pẹ̀lú, àti pé gbogbo koríko gbígbẹ ni a jó run. Nígbà náà ni ogún wa ṣí síwájú wa, ó lásán, ó sì lẹ́wà, a sì jogún gbogbo ayé tí a ti sọ di tuntun. Gbogbo wa sì ké pẹ̀lú ohùn rara pé, Ògo, Halleluyah.”

> "I also saw that the shepherds should consult those in whom they have reason to have confidence, those who have been in all the messages, and are firm in all the present truth, before they advocate any new point of importance, which they may think the Bible sustains. Then the shepherds will be perfectly united, and the union of the shepherds will be felt by the church. Such a course I saw would prevent unhappy divisions, and then there would be no danger of the precious flock being divided, and the sheep scattered, without a shepherd."—

> “Mo sì rí i pé ó yẹ kí àwọn olùṣọ́-àgùntàn bá àwọn ẹni tí wọ́n ní ìdí láti ní ìgbẹ́kẹ̀lé nínú wọn gbìmọ̀, àwọn tí wọ́n ti wà nínú gbogbo àwọn ìránṣẹ́ náà, tí wọ́n sì dúró ṣinṣin nínú gbogbo òtítọ́ ìsinsin yìí, kí wọ́n tó gbé èrò tuntun kankan tí ó ṣe pàtàkì kalẹ̀, èyí tí wọ́n lè rò pé Bíbélì ń tẹ̀síwájú fún. Nígbà náà ni àwọn olùṣọ́-àgùntàn yóò wà ní ìṣọ̀kan pípé, ìṣọ̀kan àwọn olùṣọ́-àgùntàn náà yóò sì hàn gbangba sí ìjọ. Irú ìlànà bẹ́ẹ̀ ni mo rí i pé yóò dènà ìpínyà aláìláyọ̀, nígbà náà kò sì ní sí ewu pé agbo ẹran ọlọ́wọ́ yẹn yóò pín, kí àwọn àgùntàn sì tú ká, láìní olùṣọ́-àgùntàn.”—

And then it concludes with five more paragraphs which I have in a box for you, because these five paragraphs out of the article are the ones that are going to end up in Early Writings. That is why these final five paragraphs have the box around them.

Lẹ́yìn náà, ó parí pẹ̀lú ìpínrọ̀ márùn-ún míì tí mo ti fi sínú àpótí fún yín, nítorí pé àwọn ìpínrọ̀ márùn-ún wọ̀nyí láti inú àpilẹ̀kọ náà ni àwọn tí yóò wà ní ìkẹyìn nínú Early Writings. Ìdí nìyẹn tí a fi yí àwọn ìpínrọ̀ márùn-ún ìkẹyìn wọ̀nyí ká pẹ̀lú àpótí.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.

> “Ní ọjọ́ kẹtàlélógún oṣù Kẹsán, Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti tún iyókù àwọn ènìyàn rẹ̀ kó padà, àti pé a gbọ́dọ̀ mú ìsapá wa pọ̀ sí i ní àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lù Ísírẹ́lì, a sì fà á ya; ṣùgbọ́n nísinsin yìí ní àkókò ìkójọpọ̀, Ọlọ́run yóò wo àwọn ènìyàn rẹ̀ sàn, yóò sì dì wọ́n pa pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kálẹ̀ ní ipa kékeré gan-an, wọ́n ṣàṣeparí díẹ̀ péré tàbí kò sí ohun kan rárá; ṣùgbọ́n ní àkókò ìkójọpọ̀, nígbà tí Ọlọ́run bá ti fi ọwọ́ rẹ̀ lé e láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kálẹ̀ yóò ní ipa tí a pète fún wọn. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ìtìjú fún ẹnikẹ́ni láti máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti ṣàkóso wa nísinsin yìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ohun tí ó ju èyí tí ó ṣe nígbà náà lọ fún wa nísinsin yìí, a kì yóò lè kó Ísírẹ́lì jọ rárá. Ó ṣe pàtàkì gẹ́gẹ́ bí a ti ń wàásù òtítọ́, bẹ́ẹ̀ ni pé kí a tún tẹ̀ ẹ́ jáde sínú ìwé ìròyìn.”

> "The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

> “Oluwa fi hàn mí pé ọwọ́ tirẹ̀ ló darí àtẹ̀ 1843 náà, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà; pé àwọn nọ́mbà náà rí gẹ́gẹ́ bí ó ti fẹ́ kí wọ́n rí. Pé ọwọ́ rẹ̀ wà lórí, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà mọ́, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ rẹ̀ fi yọ kúrò.”

> "Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.

> “Nígbà náà mo rí nípa ohun tí a ń pè ní —Daily,’ pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà —sacrifice’ kún un, àti pé kò sí nínú ọ̀rọ̀ ìpilẹ̀ náà; àti pé Olúwa fi ìmọ̀ tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké igbe wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí ìmọ̀ tòótọ́ nípa —Daily;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, wọ́n ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.”

> "The Lord showed me that Time had not been a test since 1844, and that time will never again be a test.

> “Oluwa fi hàn mí pé Àkókò kì í ṣe ìdánwò láti ọdún 1844 wá, àti pé àkókò kì yóò sì tún jẹ́ ìdánwò mọ́ láéláé.

> "Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850."

> “Nígbà náà a fi hàn mí sí àwọn kan tí wọ́n wà nínú àṣìṣe ńlá náà, pé àwọn ẹni mímọ́ ṣì ní láti lọ sí Jerúsálẹ́mù Àtijọ́, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, kí Olúwa tó dé. Irú èrò bẹ́ẹ̀ ni a pèsè láti yí ọkàn àti ìfẹ́ kúrò nínú iṣẹ́ Ọlọ́run fún àsìkò yìí, lábẹ́ ìhìn iṣẹ́ angẹli kẹta; nítorí bí a bá ní láti lọ sí Jerúsálẹ́mù, nígbà náà ọkàn wa yóò dà síbẹ̀ lọ́nà ti ẹ̀dá, a ó sì di ohun ìní wa mọ́ kúrò nínú àwọn ìlò mìíràn, kí a lè mú àwọn ẹni mímọ́ dé Jerúsálẹ́mù. Mo rí i pé ìdí tí a fi fi wọ́n sílẹ̀ kí wọ́n lè bọ́ sínú àṣìṣe ńlá yìí ni pé wọn kò tíì jẹ́wọ́, bẹ́ẹ̀ ni wọn kò tíì kọ àṣìṣe wọn sílẹ̀, àwọn àṣìṣe tí wọ́n ti wà nínú rẹ̀ fún ọ̀pọ̀ ọdún sẹ́yìn.” Review and Herald, November 1, 1850.

Do you see them? Do you know what I am talking about?

Ṣé o rí wọn bí? Ṣé o mọ ohun tí èmi ń sọ nípa rẹ?

Okay. If we go into these five final paragraphs, you will see some things that are different in the original than you will find in Early Writings, page 74.

Ó dára. Bí a bá wọ inú àwọn ìpínrọ̀ márùn-ún ìkẹyìn wọ̀nyí, ẹ ó rí àwọn nǹkan kan tí ó yàtọ̀ nínú àkọ́kọ́ ju bí ẹ ó ṣe rí wọn nínú Early Writings, ojú-ìwé 74.

FROM THE AUDIENCE: So, you are saying these in the box are the originals?

LÁTỌ̀DỌ̀ ÀWỌN OLÙGBỌ́: Nítorí náà, ẹ ń sọ pé àwọn wọ̀nyí tí ó wà nínú àpótí ni àwọn ti ìpilẹ̀ṣẹ̀?

These in the box, these are the last five paragraphs in this original article, and this box is around them. These five paragraphs are what ultimately end up in Early Writings, page 74.

Àwọn wọ̀nyí nínú àpótí náà, wọ́n ni àwọn ìpínrọ̀ márùn-ún ìkẹyìn nínú àpilẹ̀kọ àkọ́kọ́ yìí, apótí yìí sì yí wọn ká. Àwọn ìpínrọ̀ márùn-ún wọ̀nyí ni àwọn tí ó parí sí mímú wà nínú Early Writings, ojú-ìwé 74.

But, when was this printed, when was this written? November 1850.

Ṣùgbọ́n, ìgbà wo ni a tẹ èyí jáde, ìgbà wo ni a kọ ọ́? Oṣù kọkànlá, ọdún 1850.

So, I have in bold-faced the things that are going to be changed from these five paragraphs. There is going to be a metamorphosis with this; because, in the very near future in 1851 the book A Sketch of the Christian Experience and Views of Ellen G. White is going to be printed and they are going to take these paragraphs and put them in A Sketch of the Christian Experience and View of Ellen G. White. And from here [article in Review and Herald, November 1850] to A Sketch of the Christian Experience and Views of Ellen G. White there are some minor editorial changes that happened to these five paragraphs. And then from A Sketch of the Christian Experience and View of Ellen G. White in 1851 to Early Writings in 1882, there are some more editorial changes, and those editorial changes are what make Early Writings, page 74, convoluted.

Nítorí náà, mo ti fi irú-ọ̀rọ̀ tútù hàn àwọn ohun tí a ó yí padà nínú àwọn ìpínrọ̀ márùn-ún wọ̀nyí. Ìyípadà pátápátá kan yóò wáyé pẹ̀lú èyí; nítorí pé, ní ọjọ́ iwájú tó sún mọ́ tòsí gan-an, ní ọdún 1851, ìwé náà A Sketch of the Christian Experience and Views of Ellen G. White ni a ó tẹ̀ jáde, wọ́n yóò sì mú àwọn ìpínrọ̀ wọ̀nyí kí wọ́n fi wọ́n sínú A Sketch of the Christian Experience and Views of Ellen G. White. Lẹ́yìn náà, láti ibí [àpilẹ̀kọ inú Review and Herald, November 1850] sí A Sketch of the Christian Experience and Views of Ellen G. White, àwọn àtúnṣe kéékèèké kan wà ní ọ̀nà àtúnṣe-olùtẹ̀jáde tí ó ṣẹlẹ̀ sí àwọn ìpínrọ̀ márùn-ún wọ̀nyí. Lẹ́yìn náà sì, láti A Sketch of the Christian Experience and Views of Ellen G. White ní ọdún 1851 sí Early Writings ní ọdún 1882, àwọn àtúnṣe-olùtẹ̀jáde míì tún wà, àwọn àtúnṣe-olùtẹ̀jáde wọ̀nyẹn sì ni wọ́n mú kí Early Writings, ojúewé 74, di ohun tí ó yíjú.

So, in these five paragraphs that conclude in the original manuscript, in the first paragraph, "September 23d, the Lord showed me . . . ," that is going to be changed.

Nítorí náà, nínú àwọn paragirafi márùn-ún wọ̀nyí tí ó parí nínú àfọwọ́kọ ìbẹ̀rẹ̀, nínú paragirafi àkọ́kọ́, “September 23d, Olúwa fi hàn mí . . . ,” èyí yóò yí padà.

In the next paragraphs: "Then I saw . . ."; "Then I saw . . ."; The Lord showed me . . . "; and, "Then I was pointed to . . ."; these things get some minor adjustments.

Nínú àwọn ìpínrọ̀ tí ó tẹ̀lé yìí pé: “Lẹ́yìn náà mo rí . . .”; “Lẹ́yìn náà mo rí . . .”; “Olúwa fi hàn mí . . .”; àti pé, “Lẹ́yìn náà a tọ́ka sí mi sí . . .”; àwọn nǹkan wọ̀nyí gba àwọn àtúnṣe kéékèèké díẹ̀.

Shown Ten Primary Truths in Thirteen Paragraphs

A Fi Òtítọ́ Àkọ́kọ́ Mẹ́wàá Hàn Nínú Àwọn Párágíràfù Mẹ́tàlá

But, what I want you to see in these thirteen paragraphs from the original article, she has shown ten primary things.

Ṣùgbọ́n, ohun tí mo fẹ́ kí ẹ rí nínú àwọn ìpínrọ̀ mẹ́tàlá wọ̀nyí láti inú àpilẹ̀kọ ìbẹ̀rẹ̀, ni pé ó ti fi ohun àkọ́kọ́ mẹ́wàá hàn.

And now I remember why I have these things bold-faced. It is not because those are going to get changed. I am emphasizing something for you, if you will see, that in these thirteen paragraphs she was shown this . . . , she was shown this . . . , she was shown this . . . , she was shown this. And when she was shown one thing, after she tells us about it, then she is shown something that is not necessarily connected to what she was just shown: "I was shown this . . . ; I was shown this . . . ; I was shown this . . . .

Ní báyìí ni mo sì rántí ìdí tí mo fi ṣe àwọn nǹkan wọ̀nyí ní lẹ́tà tí a mú hàn gbangba. Kì í ṣe nítorí pé àwọn wọ̀nyẹn máa yí padà. Mo ń tẹnumọ́ nǹkan kan fún yín, bí ẹ bá lè rí i, pé nínú àwọn paragirafi mẹ́tàlá wọ̀nyí a fi èyí hàn án . . . , a fi èyí hàn án . . . , a fi èyí hàn án . . . , a fi èyí hàn án. Àti pé nígbà tí a fi ohun kan hàn án, lẹ́yìn tí ó bá ti sọ fún wa nípa rẹ̀, a tún fi ohun kan hàn án tí kò ṣe dandan kó ní ìsopọ̀ pẹ̀lú ohun tí a ṣẹ̀ṣẹ̀ fi hàn án pé: “A fi èyí hàn mí . . . ; A fi èyí hàn mí . . . ; A fi èyí hàn mí . . . .”

You can check me out and read it for yourself, but she was shown ten primary truths in these thirteen paragraphs.

Ẹ lè ṣàyẹ̀wò mi, kí ẹ sì ka á fúnra yín, ṣùgbọ́n a fi òtítọ́ pàtàkì mẹ́wàá hàn án nínú àwọn ìpínrọ̀ mẹ́tàlá wọ̀nyí.

Here is what she was shown. She was shown about God's love, about offerings, about prayer for the sick, about the communion service, about the Seven Last Plagues connected with the Millennium, about new light, about the gathering after 1844, about the publishing work, about the 1843 Chart, about the "Daily," about "time" as a test, and about pilgrimages to Jerusalem. And if you read it carefully, this is not a flow of thought. This is a very, "I was shown this," and she records what she was shown; and, she was shown something that is not necessarily connected. You have to see that; because, as they begin to pull these paragraphs together, they begin to create the thought that she saying something that she really did not say.

Eyi ni ohun tí a fihàn án. A fihàn án nípa ìfẹ́ Ọlọ́run, nípa àwọn ọrẹ, nípa àdúrà fún àwọn aláìsàn, nípa iṣẹ́ ìdápọ̀ mímọ́, nípa Àwọn Àjàkálẹ̀-Àrùn Mẹ́je Ìkẹ́yìn tí ó ní ìbáṣepọ̀ pẹ̀lú Ẹgbẹ̀rún Ọdún náà, nípa ìmọ̀lẹ̀ tuntun, nípa ìkójọpọ̀ lẹ́yìn 1844, nípa iṣẹ́ ìtẹ̀jáde, nípa Àtẹ 1843, nípa “Ojoojúmọ́,” nípa “àkókò” gẹ́gẹ́ bí ìdánwò, àti nípa àwọn ìrìn-àjò mímọ́ sí Jerusalẹmu. Bí o bá sì kà á pẹ̀lú ìṣọ́ra, èyí kì í ṣe ìṣàn èrò kan ṣoṣo. Ó jẹ́ ohun tí ó dára gidigidi pé, “A fihàn mí èyí,” àti pé ó ń ṣàkọsílẹ̀ ohun tí a fihàn án; àti pé, a fihàn án nípa ohun kan tí kò fi dandan ní ìsopọ̀ pẹ̀lú ohun míì. Ó yẹ kí o rí èyí; nítorí pé, bí wọ́n ṣe ń bẹ̀rẹ̀ sí í fa àwọn paragirafi wọ̀nyí jọ, wọ́n ń bẹ̀rẹ̀ sí í dá ìrònú náà sílẹ̀ pé ó ń sọ ohun kan tí ní tòótọ́ kò sọ.

Review and Herald, November 1, 1850

Àyẹ̀wò àti Herald, Oṣù kọkànlá ọjọ́ 1, 1850

Okay. Notice the first paragraph of the five paragraphs that we are dealing with from November 1850.

Ó dáa. Ṣàkíyèsí ìpínrọ̀ àkọ́kọ́ nínú àwọn ìpínrọ̀ márùn-ún tí a ń bá lò láti oṣù November 1850.

> "September 23d, the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached."—

> “Ní ọjọ́ kẹtàlélógún, oṣù Kẹsán, Olúwa fi hàn mí pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti tún iyókù àwọn ènìyàn rẹ̀ kó jọ, àti pé a gbọ́dọ̀ fi ìsapá kún ìsapá ní àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lu Israẹli, a sì fà á ya; ṣùgbọ́n nísinsin yìí, ní àkókò ìkójọpọ̀, Ọlọ́run yóò wo àwọn ènìyàn rẹ̀ sàn, yóò sì dì wọ́n pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ kalẹ̀ ní ipa kékeré péré, wọ́n ṣe díẹ̀ péré tàbí kò ṣe nǹkan kan rárá; ṣùgbọ́n ní àkókò ìkójọpọ̀, nígbà tí Ọlọ́run ti gbé ọwọ́ rẹ̀ kalẹ̀ láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ kalẹ̀ yóò ní ipa tí a pinnu wọn fún. Gbogbo ènìyàn gbọ́dọ̀ wà ní ìṣọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé ó jẹ́ ohun ìtìjú kí ẹnikẹ́ni máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti máa darí wa nísinsin yìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ju bí ó ti ṣe nígbà náà lọ fún wa nísinsin yìí, a kì yóò lè kó Israẹli jọ láé. Ó ṣe pàtàkì gẹ́gẹ́ bí kí a máa tẹ òtítọ́ jáde nínú ìwé ìròyìn, gẹ́gẹ́ bí a ti ń wàásù rẹ̀.”—

The last sentence from that paragraph, it says, "It is as necessary that the truth should be published in a paper, as preached." Okay. This thought is going to be dropped.

Gbolóhùn ìkẹyìn láti inú àyọkà yẹn, ó wí pé, “Ó ṣe pàtàkì gan-an pé kí a tẹ òtítọ́ jáde sínú ìwé ìròyìn, gẹ́gẹ́ bí a ti ń wàásù rẹ̀.” Ó dáa. A máa fi èrò yìí sílẹ̀.

The second paragraph of the five that we are considering, where it says, "The Lord showed me," you see I have it underlined.

Ìpínrọ̀ kejì nínú àwọn márùn-ún tí a ń gbé yẹ̀wò, níbi tí ó ti wí pé, “Olúwa fi hàn mí,” ẹ rí i pé mo ti fà á lábẹ́.

—"The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed."—

—“Oluwa fihàn mí pé ọwọ́ Rẹ̀ ló darí àwòrán ìtòlẹ́sẹẹsẹ 1843, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà; pé àwọn nọ́ńbà náà rí gẹ́gẹ́ bí Ó ti fẹ́ wọn. Pé ọwọ́ Rẹ̀ wà lórí, ó sì fi àṣìṣe kan pamọ́ nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi kúrò.”—

The reason I have anything underlined in these four paragraphs at the top of the page is that those are going to have editorial changes when it gets reprinted in A Sketch of the Christian Experience and Views of Ellen G. White in 1851.

Ìdí tí mo fi sàmì sí abẹ́ àwọn ọ̀rọ̀ kan nínú àwọn ìpínrọ̀ mẹ́rin wọ̀nyí ní òkè ojú-ìwé ni pé àwọn wọ̀nyẹn yóò ní àwọn àtúnṣe àtúnyẹ̀wò nígbà tí a bá tún tẹ̀ ẹ́ jáde nínú A Sketch of the Christian Experience and Views of Ellen G. White ní 1851.

Okay. "The Lord showed me," is going to be changed; "by his hand" is going to be changed, "that no part of it should be altered" is going to be changed.

Ó dáa. “Olúwa fi hàn mí,” ni a óò yí padà; “nípa ọwọ́ rẹ̀” ni a óò yí padà, “pé kò sí apá kankan nínú rẹ̀ tí ó yẹ kí a yí padà” ni a óò yí padà.

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Nígbà náà, nínú àbala tó tẹ̀ lé e tí a tẹ ní lẹ́tà tí ó lágbára [àbala kẹrin] lórí ojú-ìwé náà, ó wí pé,

—"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

—“Olúwa fi hàn mí pé Àkókò kì í ṣe ìdánwò láti ọdún 1844 wá, àti pé àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé.”—

"The Lord showed me," that is going to be changed. What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

“Olúwa fi hàn mí,” èyí yóò yí padà. Ohun tí wọn yóò ṣe ní ọdún tí ó tẹ̀lé e nínú A Sketch of the Christian Experience and Views of Ellen G. White ni pé, wọn yóò mú àbala gbolóhùn kan náà, wọn yóò sì darapọ̀ mọ́ àbala tí ó ṣáájú rẹ̀. Wọn yóò sọ ọ́ di àbala kan.

But, also, if a word or words are bold-faced, there is going to be some other types of changes; and, I will give you an example of what I mean.

Ṣùgbọ́n pẹ̀lú, bí ọ̀rọ̀ kan tàbí àwọn ọ̀rọ̀ kan bá wà ní ìtẹ̀wọ́gbà-ńlá, àwọn ìyípadà mìíràn kan yóò tún wà; èmi yóò sì fún yín ní àpẹẹrẹ ohun tí mo túmọ̀ sí.

And in the third paragraph it says,

Àti nínú ìpínrọ̀ kẹta, ó sọ pé,

—"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed."—

—“Lẹ́yìn náà mo rí ní ti —Òjoojúmọ́,’ pé ọ̀rọ̀ náà —ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti ọ̀rọ̀ náà; àti pé Olúwa fi òye tí ó tọ́ nípa rẹ̀ fún àwọn tí wọ́n ké igbe wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo ènìyàn wà ní ìṣọ̀kan lórí òye tí ó tọ́ nípa —Òjoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀, àwọn ìwòye mìíràn ni a ti gbà mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e.”—

Then in the next bold-faced paragraph [fourth paragraph] on the page says,

Lẹ́yìn náà, nínú paragirafi tó tẹ̀ lé e tí a tẹ ní lẹ́tà tútù [paragirafi kẹrin] lórí ojú-ìwé náà, ó wí pé,

"The Lord showed me that Time had not been a test since 1844, and that time will never again be a test."—

“Olúwa fi hàn mí pé Àkókò kò tí ì jẹ́ ìdánwò láti ọdún 1844 wá, àti pé àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé.”—

"The Lord showed me," that is going to be changed.

“Olúwa fi hàn mí,” èyí yóò yí padà.

What they are going to do the next year in A Sketch of the Christian Experience and Views of Ellen G. White, they are going to take that one-sentence paragraph and they are going to combine it with the previous paragraph. They are going to turn it into one paragraph.

Ohun tí wọ́n máa ṣe ní ọdún tó tẹ̀lé nínú A Sketch of the Christian Experience and Views of Ellen G. White ni pé, wọ́n máa gba àbala oníròyìn gbolóhùn kan náà, wọ́n sì máa darapọ̀ mọ́ àbala tó ṣáájú rẹ̀. Wọ́n máa sọ ọ́ di àbala kan ṣoṣo.

And they are going to change "The Lord showed me" to "I was also shown." Okay? They are going to make those two paragraphs one paragraph, and they are going to change it to, "I was also shown," in 1851.

Wọ́n yóò sì yí “Olúwa fi hàn mí” padà sí “A tún fi hàn mí.” Ó yé yín? Wọ́n yóò sọ àwọn paragirafi méjèèjì náà di paragirafi kan, wọ́n yóò sì yí i padà sí, “A tún fi hàn mí,” ní ọdún 1851.

—"Then I was pointed to some who are in the great error, that the saints are yet to go to Old Jerusalem, &c., before the Lord comes. Such a view is calculated to take the mind and interest from the present work of God, under the message of the third angel; for if we are to go to Jerusalem, then our minds will naturally be there, and our means will be withheld from other uses, to get the saints to Jerusalem. I saw that the reason why they were left to go into this great error, is because they have not confessed and forsaken their errors, that they have been in for a number of years past." Review and Herald, November 1, 1850.

—“Lẹ́yìn náà, a tọ́ka mi sí àwọn kan tí wọ́n wà nínú àṣìṣe ńlá náà, pé àwọn ẹni-mímọ́ ṣì ní láti lọ sí Jerusalẹmu Àtijọ́, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, kí Olúwa tó dé. Irú ìwòye bẹ́ẹ̀ ní ìhùwàsí láti yí ọkàn àti ìfẹ́ ènìyàn kúrò nínú iṣẹ́ Ọlọ́run ti ìsinsin yìí, lábẹ́ ìránṣẹ́ angẹli kẹta; nítorí bí ó bá jẹ́ pé a ní láti lọ sí Jerusalẹmu, nígbà náà ọkàn wa yóò wà níbẹ̀ láìṣeéṣe, a ó sì dá ohun ìní wa dúró kúrò nínú àwọn ìlò mìíràn, kí a lè mú àwọn ẹni-mímọ́ lọ sí Jerusalẹmu. Mo rí i pé ìdí tí a fi fi wọ́n sílẹ̀ kí wọ́n lè ṣubú sínú àṣìṣe ńlá yìí ni pé wọn kò tíì jẹ́wọ́, bẹ́ẹ̀ ni wọn kò fi àwọn àṣìṣe wọn sílẹ̀, àwọn àṣìṣe tí wọ́n ti wà nínú wọn fún ọ̀pọ̀ ọdún sẹ́yìn.” Review and Herald, November 1, 1850.

But, when you get to Early Writings, do you know what they do? They drop the "I was also shown," where in Early Writings this one paragraph, it is going to say, "When union existed before 1844, nearly all were united on the correct view of the —Daily,' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed." They dropped the "I was also shown," and the next sentence is, "time had not been a test since 1844." Suddenly you do not know that this thought about time not being a test is one of things that she was specifically shown. You believe that this was part of her light on the Daily in the false view producing confusion.

Ṣùgbọ́n, nígbà tí ẹ bá dé Early Writings, ṣé ẹ mọ ohun tí wọ́n ṣe? Wọ́n yọ gbolóhùn náà kúrò pé, “A tún fi hàn mí,” níbi tí nínú Early Writings, nínú àpá kan ṣoṣo yìí, yóò ti sọ pé, “Nígbà tí ìṣọ̀kan wà ṣáájú 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tòótọ́ nípa —Daily,’ ṣùgbọ́n láti 1844, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e.” Wọ́n yọ “A tún fi hàn mí” kúrò, gbolóhùn tó sì tẹ̀lé e ni pé, “àkókò kò tíì jẹ́ ìdánwò láti 1844.” Lójijì, ẹ kò mọ̀ pé èrò yìí nípa àkókò kì í ṣe ìdánwò jẹ́ ọ̀kan lára àwọn nǹkan tí a fihàn án ní pàtó. Ẹ gbà pé èyí jẹ́ apá kan nínú ìmọ́lẹ̀ rẹ̀ lórí Daily nínú ìwòye èké tí ń mú ìdàrúdàpọ̀ jáde.

That is not the original. You have the original. Check it out.

Èyí kì í ṣe ti ìbẹ̀rẹ̀. O ní ti ìbẹ̀rẹ̀ náà. Ṣàyẹ̀wò ó.

The Next Step (Step Two)—1851 A Sketch of the Christian Experience and View of Ellen G. White

Ìgbésẹ̀ Tó Kàn (Ìgbésẹ̀ Kejì)—1851 Àkópọ̀ Àwòrán Ìrírí àti Ìwòye Ìgbésí-ayé Kristẹni ti Ellen G. White

Then underneath this, you have, A Sketch of the Christian Experience and View of Ellen G. White, printed in 1851; and, you have the breakdowns of the changes that took place, and there is a very, very significant change.

Lẹ́yìn èyí, ẹ ní A Sketch of the Christian Experience and View of Ellen G. White, tí a tẹ̀ jáde ní ọdún 1851; àti pé, ẹ ní ìtúpalẹ̀ àwọn àyípadà tí ó ṣẹlẹ̀, ó sì wà níbẹ̀ àyípadà kan tí ó ṣe pàtàkì gidigidi.

"September 23d, the Lord shewed [formerly—"showed"] me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. [Removed: It is as necessary that the truth should be published in a paper, as preached.] [Paragraphs Combined] I have seen [formerly—"the Lord showed me] that the 1843 chart was directed by the hand of the Lord, [formerly—"by His hand"] and that it should not be altered; [formerly—"no part of it should be altered"] that the figures were as he wanted them. That his hand was over, and hid a mistake in some of the figures, so that none could see it, until his hand was removed.

“Ọjọ́ kẹtàlélógún oṣù Kẹsán, Olúwa fihàn mí [ní ìṣáájú—“showed”] pé ó ti na ọwọ́ rẹ̀ jáde ní ìgbà kejì láti gba àjẹkù àwọn ènìyàn rẹ̀ padà, àti pé a gbọ́dọ̀ pọ̀n àwọn ìsapá sí i ní àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lu Ísírẹ́lì, a sì fà á ya; ṣùgbọ́n nísinsìnyí, ní àkókò ìkójọpọ̀, Ọlọ́run yóò wo àwọn ènìyàn rẹ̀ sàn, yóò sì dì wọ́n pa pọ̀. Ní àkókò ìtúká, àwọn ìsapá tí a ṣe láti tan òtítọ́ ká ní ipa kékeré péré, wọ́n ṣàṣeparí díẹ̀ péré tàbí kò sí nǹkan rárá; ṣùgbọ́n ní àkókò ìkójọpọ̀, nígbà tí Ọlọ́run ti fi ọwọ́ rẹ̀ sí iṣẹ́ láti kó àwọn ènìyàn rẹ̀ jọ, àwọn ìsapá láti tan òtítọ́ ká yóò ní ipa tí a pinnu fún wọn. Gbogbo ènìyàn gbọ́dọ̀ jẹ́ ọ̀kan, kí wọ́n sì ní ìtara nínú iṣẹ́ náà. Mo rí i pé kò tọ́ fún ẹnikẹ́ni láti tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti darí wa báyìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ju bí ó ti ṣe nígbà náà lọ fún wa nísinsìnyí, a kì yóò kó Ísírẹ́lì jọ láé. [Yọ kúrò: Ó ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí kí a tẹ òtítọ́ náà jáde sínú ìwé ìròyìn kan, bí a ti ń wàásù rẹ̀.] [Àwọn ìpínrọ̀ ni a darapọ̀] Mo ti rí [ní ìṣáájú—“the Lord showed me”] pé àtẹ àwòrán 1843 ni ọwọ́ Olúwa darí, [ní ìṣáájú—“by His hand”] àti pé a kò gbọ́dọ̀ yí i padà; [ní ìṣáájú—“no part of it should be altered”] pé àwọn nọ́ńbà náà wà gẹ́gẹ́ bí ó ti fẹ́ kí wọ́n rí. Pé ọwọ́ rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà mọ́lẹ̀, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí a yọ ọwọ́ rẹ̀ kúrò.”

"Then I saw in relation to the —Daily,' that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion have followed. [Paragraphs Combined] I have also seen [Formerly—"the Lord showed me"] that time had not been a test since 1844, and that time will never again be a test.]" A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

“Nígbà náà ni mo rí ní ìbátan sí —Ìgbàgbogbo Ọjọ́,’ pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà —ẹbọ’ kún un, àti pé kò sí nínú ọ̀rọ̀ náà; àti pé Olúwa fi òye tító rẹ̀ hàn fún àwọn tí wọ́n kígbe ìkéde wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí òye tító nípa —Ìgbàgbogbo Ọjọ́;’ ṣùgbọ́n láti ọdún 1844, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e. [Àwọn ìpínrọ̀ ni a darapọ̀] Mo tún ti rí [Tẹ́lẹ̀ rí—“Olúwa fi hàn mí”] pé àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844, àti pé àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé.]” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 61–62.

Time not Connected with the Message of the Third Angel

Àkókò tí kò so mọ́ Ìhìnrere Áńgẹ́lì Kẹta náà.

Ellen White had a different vision than the vision that she had that ultimately ends up in Early Writings. She had several visions; but, she had a vision where she was told something; she was told one paragraph, and she wrote it down.

Ellen White ní ìran kan tí ó yàtọ̀ sí ìran tí ó ní, èyí tí ó parí sí i nínú Early Writings. Ó ní ọ̀pọ̀lọpọ̀ ìran; ṣùgbọ́n, ó ní ìran kan níbi tí a ti sọ ohun kan fún un; a sọ ìpínrọ̀ kan fún un, ó sì kọ ọ́ sílẹ̀.

"The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel's message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness." A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

“Oluwa ti fi hàn mí pé ìránṣẹ́ áńgẹ́lì kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí a ti tú ká, àti pé a kò gbọ́dọ̀ fi í mọ́ àkókò; nítorí àkókò kì yóò tún jẹ́ ìdánwò mọ́ láéláé. Mo rí i pé àwọn kan ń ní ìmísí èké tí ó ń dìde láti inú wíwàásù àkókò; pé ìránṣẹ́ áńgẹ́lì kẹta lágbára ju bí àkókò ṣe lè jẹ́ lọ. Mo rí i pé ìránṣẹ́ yìí lè dúró lórí ìpìlẹ̀ tirẹ̀ fúnra rẹ̀, àti pé kò nílò àkókò láti fún un ní agbára sí i, àti pé yóò lọ ní agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.” A Sketch of the Christian Experience and Views of Ellen G. White, ExV 48.

What is she speaking about there? That we should never connect the Third Angel's Message with time again, right?

Kí ni ó ń sọ níbẹ̀ nípa rẹ̀? Pé a kò gbọ́dọ̀ tún so Ìránṣẹ́ Áńgẹ́lì Kẹta pọ̀ mọ́ àkókò mọ́ láéláé, bẹ́ẹ̀ ni?

Amen? Are you with me?

Amin? Ṣé ẹ wà pẹ̀lú mi?

Where do you find this? Where is it located?

Níbo ni o ti rí èyí? Ibo ni ó wà?

FROM THE AUDIENCE: (No response.)

LÁTỌ̀DỌ̀ ÀWỌN OLÚGBỌ́: (Kò sí ìdáhùn.)

FROM THE AUDIENCE: A Sketch of the Christian Experience and Views.

LÁTÀRÍ ÀWỌN OLÙGBÓ: Àkàwé Ìrírí àti Ìwòye Onígbàgbọ́ Kristẹni.

A Sketch of the Christian Experience and Views of Ellen G. White, page 48, page 48.

Àkótán Ìrírí àti Ìwòye Kristẹni ti Ellen G. White, ojú ìwé 48, ojú ìwé 48.

Okay. Where do we find the passage that we are discussing that is derived from Review and Herald, November 1850; where is that located in A Sketch of the Christian Experience and Views of Ellen G. White? Well, it is located, if you back up in your notes, it is located in A Sketch of the Christian Experience and Views of Ellen G. White, page 61 and page 62.

Ó dáa. Níbo ni a ti rí ìpínrọ̀ tí a ń jíròrò yìí, èyí tí a mú jáde láti inú Review and Herald, November 1850; níbo ni a ti lè rí i nínú A Sketch of the Christian Experience and Views of Ellen G. White? Dáadáa, ó wà níbẹ̀, bí ẹ bá padà sẹ́yìn nínú àkọsílẹ̀ yín, ó wà nínú A Sketch of the Christian Experience and Views of Ellen G. White, ojú-ìwé 61 àti ojú-ìwé 62.

You have a vision in A Sketch of the Christian Experience and Views of Ellen G. White that is recorded on page 48; then you have the vision that ultimately is going to end up in Early Writings, on pages 61 and 62. They are separated by 13 or 14 pages, right?

Ẹ ní ìran kan nínú A Sketch of the Christian Experience and Views of Ellen G. White tí a kọ sí ojú-ìwé 48; lẹ́yìn náà, ẹ tún ní ìran náà tí yóò parí ní ìkẹyìn sínú Early Writings, ní ojú-ìwé 61 àti 62. Wọ́n yà wọ́n sọ́tọ̀ ní ojú-ìwé mẹ́tàlá tàbí mẹ́rìnlá, bẹ́ẹ̀ ni?

And what are they going to do when it comes to Early Writings? They are going to take this paragraph from page 48 and they are going to insert it right after her statement that time is no longer a test. They are going to put two visions together.

Nígbà náà, kí ni wọn yóò ṣe nígbà tí ó bá dé sí Early Writings? Wọ́n yóò mú ìpínrọ̀ yìí láti ojú-ìwé 48, wọ́n yóò sì fi í sílẹ̀ lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ọ̀rọ̀ rẹ̀ pé àkókò kì í ṣe ìdánwò mọ́. Wọ́n yóò so ìran méjì pọ̀.

Are you following what I mean?

Ṣé ẹ ń tẹ̀lé ohun tí mo túmọ̀ sí?

MAN IN THE AUDIENCE: Yes.

ỌKÙNRIN KAN NÍ ÀÁRÍN ÀWỌN OLÚGBÓ: Bẹ́ẹ̀ni.

Are you following what I mean?

Ṣé ẹ ń tẹ̀lé ohun tí mo túmọ̀ sí?

INDIVIDUAL ADDRESSED IN THE AUDIENCE: (Affirmation.)

ẸNI KỌ̀Ọ̀KAN TÍ A N SỌ̀RỌ̀ SÍ NÍ ÀWỌN OLÙGBỌ́: (Ìmúdájú.)

Okay, because you are the one that I am seeing less confirmation with.

Ó dára, nítorí ìwọ ni ẹni tí mo ń rí ìmúdájú díẹ̀ sí i nípa rẹ.

The Last Step (Step Three)—1882 Early Writings

Ìgbésẹ̀ Ìkẹyìn (Ìgbésẹ̀ Kẹta)—Àwọn Ìwé Àkọ́kọ́ 1882

Okay. Now, I am back to page 6 of your notes; and, now you have Early Writings again.

Ó dáa. Nísinsìnyí, mo ti padà sí ojú-ìwé 6 nínú àkọsílẹ̀ yín; àti pé, nísinsìnyí ẹ tún ní Early Writings lẹ́ẹ̀kansi.

> "September 23, . . . 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.

> “Ọjọ́ kẹtàlélógún, oṣù Kẹsán, . . . Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ yìí ti ọdún 1843, àti pé kò yẹ kí a yí i padà; pé àwọn nọ́ńbà inú rẹ̀ wà gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́ńbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí di ìgbà tí a yọ ọwọ́ Rẹ̀ kúrò.”

> "Then I saw in relation to the —daily' (Daniel 8:12) that the word —sacrifice' was supplied by man's wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.

> “Nígbà náà ni mo rí ní ìbátan sí —ìgbà gbogbo' (Dáníẹ́lì 8:12) pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà —ẹbọ' kún un, àti pé kì í ṣe apá kan nínú ọ̀rọ̀ ìtẹ̀síwájú náà, àti pé Olúwa fi òye tí ó tọ́ nípa rẹ̀ fún àwọn tí wọ́n polongo igbe wákàtí ìdájọ́. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tí ó tọ́ nípa —ìgbà gbogbo'; ṣùgbọ́n nínú rudurù láti ọdún 1844, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti rudurù sì ti tẹ̀lé e. Àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844, bẹ́ẹ̀ ni kò ní tún jẹ́ ìdánwò mọ́ láéláé.”

> "The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, but it must not be hung on time. I saw that some were getting a false excitement, arising from preaching time; but the third angel's message is stronger than time can be. I saw that this message can stand on its own foundation and needs not time to strengthen it; and that it will go in mighty power, and do its work, and will be cut short in righteousness.

> “Oluwa ti fi hàn mí pé ìránṣẹ́ áńgẹ́lì kẹta gbọ́dọ̀ lọ, kí a sì kéde rẹ̀ fún àwọn ọmọ Oluwa tí a ti tú ká, ṣùgbọ́n a kò gbọ́dọ̀ so ó mọ́ àkókò. Mo rí i pé àwọn kan ń ní ìmúnikún-ún èké, tí ó ti inú ìwàásù àkókò jáde wá; ṣùgbọ́n ìránṣẹ́ áńgẹ́lì kẹta lágbára ju bí àkókò ṣe lè jẹ́ lọ. Mo rí i pé ìránṣẹ́ yìí lè dúró lórí ìpìlẹ̀ tirẹ̀ fúnra rẹ̀, kò sì nílò àkókò láti fún un ní agbára; àti pé yóò lọ ní agbára ńlá, yóò sì ṣe iṣẹ́ rẹ̀, a ó sì gé e kúrú nínú òdodo.

> "Then I was pointed to some who are in the great error of believing that it is their duty to go to Old Jerusalem . . ." Early Writings, 74-76.

> “Nígbà náà ni a tọ́ mi sí àwọn kan tí wọ́n wà nínú àṣìṣe ńlá ti gbígbàgbọ́ pé ó jẹ́ ojúṣe wọn láti lọ sí Jerúsálẹ́mù Àtijọ́ . . .” Early Writings, 74-76.

And the reason that this is bold-faced, this is the paragraph here where it says, ". . . When union existed, before 1844, nearly all were united on the correct view of the —daily'; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test." you need to remember that originally in her first record of this vision, she said, "I was shown that time has not been a test since 1844," and it was a different paragraph. She had made sure that there was a distinction in what she was shown about the Daily and what was shown her about time being a test; and that the next paragraph, which is talking about no connecting time with the Third Angel's Message, it was not in the original vision. It was on page 48 of Life Sketches, not pages 61 and 62.

Ati ìdí tí a fi tẹ èyí ní lẹ́tà dúdú ni pé, èyí ni paragirafi tí ó wà níbí tí ó ti sọ pé, “. . . Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí òye tó tọ́ nípa —‘ìgbà gbogbo’; ṣùgbọ́n nínú ìdàrúdàpọ̀ láti ọdún 1844 wá, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀ lé e. Àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844 wá, kò sì ní tún jẹ́ ìdánwò mọ́ láéláé.” ó yẹ kí ẹ rántí pé ní ìbẹ̀rẹ̀, nínú àkọsílẹ̀ àkọ́kọ́ rẹ̀ nípa ìran yìí, ó sọ pé, “A fi hàn mí pé àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844 wá,” ó sì jẹ́ paragirafi míràn. Ó ti rí i dájú pé ìyàtọ̀ wà láàárín ohun tí a fi hàn án nípa Ìgbà Gbogbo náà àti ohun tí a fi hàn án nípa àkókò jíjẹ́ ìdánwò; àti pé paragirafi tó tẹ̀lé e, èyí tí ń sọ nípa pé kí a má ṣe so àkókò kankan pọ̀ mọ́ Ìhìnrere Áńgẹ́lì Kẹta, kò sí nínú ìran àkọ́kọ́ náà. Ó wà ní ojú-ìwé 48 ti Life Sketches, kì í ṣe ojú-ìwé 61 àti 62.

But, when you come to Early Writings in 1882, they put them together; and, therefore, when you get to the 1930s and you are going off into deep darkness in Adventism, and Willie White says that when you are studying the Daily you must study it in the context of time—"Sorry, Willie, your responsibility was to be the one that gave the accurate historical record of the Spirit of Prophecy. You were to be the one that defeated the Spirit of Prophecy. And in your presentation of Early Writings, page 75, you disregarded the original sources, and those original sources say that when you lifted the argument that the Daily has to be considered in the context of time in Early Writings, 74, that is absolutely untrue."—It is untrue! It cannot be sustained by the record in the Spirit of Prophecy. It cannot be sustained by the history of that time period.

Ṣùgbọ́n, nígbà tí ẹ bá dé inú Early Writings ní ọdún 1882, wọ́n kó wọn jọ; nítorí náà, nígbà tí ẹ bá dé àwọn ọdún 1930, tí ẹ sì ń yapa lọ sínú òkùnkùn jíjinlẹ̀ nínú Adventism, tí Willie White sì sọ pé nígbà tí ẹ bá ń kẹ́kọ̀ọ́ nípa Daily, ẹ gbọdọ̀ kẹ́kọ̀ọ́ rẹ̀ nínú àyíká àkókò—“Má bínú, Willie, ojúṣe rẹ ni láti jẹ́ ẹni tí yóò fi ìtàn àkọsílẹ̀ tó péye ti Ẹ̀mí Àsọtẹ́lẹ̀ hàn. Iwọ ni ó yẹ kí o jẹ́ ẹni tí yóò dáàbò bo Ẹ̀mí Àsọtẹ́lẹ̀. Ṣùgbọ́n nínú ìgbékalẹ̀ rẹ ti Early Writings, ojú-ìwé 75, o kọbi ara sí àwọn orísun àkọ́kọ́, àwọn orísun àkọ́kọ́ wọ̀nyẹn sì sọ pé nígbà tí o gbé àríyànjiyàn náà kalẹ̀ pé a gbọdọ̀ wo Daily nínú àyíká àkókò nínú Early Writings, 74, èyí kò jẹ́ òtítọ́ rárá.”—Kò jẹ́ òtítọ́! A kò lè fi àkọsílẹ̀ inú Ẹ̀mí Àsọtẹ́lẹ̀ fìdí rẹ múlẹ̀. A kò sì lè fi ìtàn àkókò náà fìdí rẹ múlẹ̀.

Okay. Point 1, Sister White says that there is a correct view of the Daily, in Early Writings, 74. The primary argument that is foisted later on in history is that when you study that passage in Early Writings, 74, you have to place it in the context of time setting. That argument is bogus; it is not valid!

Ó dáa. Kókó 1, Sister White sọ pé ìmọ̀ tòótọ́ kan wà nípa Ojoojúmọ́ náà, nínú Early Writings, 74. Àríyànjiyàn àkọ́kọ́ tí a fi tipátipá múlẹ̀ nígb later nínú ìtàn ni pé nígbà tí o bá ń kẹ́kọ̀ọ́ apá yẹn nínú Early Writings, 74, o gbọ́dọ̀ fi sí àyíká ìpèníjà àkókò. Àríyànjiyàn yẹn jẹ́ èké; kò bófin mu!

So, now we are stuck with just the position that there is a correct view of the Daily. Okay? But, we are going to take up one more thought out of this paragraph.

Nítorí náà, nísinsìnyí a wà ní dídì mọ́ ipò kan ṣoṣo pé ìwòye tó tọ́ wà nípa Daily. Ó yé yín? Ṣùgbọ́n, a óò tún gbé èrò kan síi yẹ̀ wò láti inú ìpínrọ̀ yìí.

It says, "September 23d, the Lord showed me . . . ." September 23d, when? 1850: "September 23d, 1850, the Lord showed me."

Ó ní, “Ní ọjọ́ 23, oṣù Kẹsán, Olúwa fi hàn mí . . . .” Ọjọ́ 23, oṣù Kẹsán, ìgbà wo? 1850: “Ní ọjọ́ 23, oṣù Kẹsán, ọdún 1850, Olúwa fi hàn mí.”

What did He show her?

Kí ni Ó fi hàn án?

Well one of the things that He showed her was that since 1844, other views of the Daily have been embraced.

Ọ̀kan lára ohun tí Ó fi hàn án ni pé láti ọdún 1844, a ti gba àwọn ojú ìwòye mìíràn nípa Daily mọ́ra.

"September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

“Ní ọjọ́ kẹtàlélógún, oṣù Kẹsán, ọdún 1850, Olúwa fi hàn mí . . . . Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye tó tọ́ nípa —‘Ojoojúmọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e. The Review and Herald, November 1850.”

March 1850 The "Daily" is the Earthly Sanctuary

Oṣù Kẹta 1850 “Ojoojúmọ́” ni Ibùgbé Mímọ́ ti Ayé

So, on the bottom of page 6 you have a paragraph that comes from the Review and Herald of March 1850, and it is an article by David Arnold.

Nítorí náà, ní ìsàlẹ̀ ojú-ìwé 6, ẹ ní ìpínrọ kan tí ó wá láti inú Review and Herald ti March 1850, ó sì jẹ́ àpilẹ̀kọ kan láti ọwọ́ David Arnold.

> "He [Daniel] also sees the same oppressive power —standing up against the Prince of princes;' thus putting an end to the legality of all the daily sacrifices instituted at Sinai to be daily observed until the Seed should come. Here Christ, the substance, or great antitypical sacrifice was slain by the Roman soldiers. Thus by Rome —the daily sacrifice was taken away,' and the place of his sanctuary was cast down by Titus, a Roman general, when he destroyed the city of Jerusalem, and the temple of God, which contained —the sanctuary.' Here commenced the fulfillment of Christ's prophetic declaration. And they shall fall by the edge of the sword and shall be led away captive into all nations, and Jerusalem shall be trodden down of the Gentiles, UNTIL THE TIMES OF THE GENTILES BE FULFILLED.' Luke 21:24." David Arnold, Review and Herald, March 1850, Volume 1, Number 8.

> “Óun [Dáníẹ́lì] pẹ̀lú rí agbára aninilára kan náà—‘tí ń dìde sí Ọmọ-aládé àwọn ọmọ-aládé;’ báyìí ni ó sì dá òfin gbogbo àwọn ẹbọ ojoojúmọ́ tí a ti fi lélẹ̀ ní Sínáì, kí a máa pa wọ́n mọ́ lojoojúmọ́ títí Irú-ọmọ yóò fi dé, dúró. Níhìn-ín ni a ti pa Kírísítì, èròjà gidi náà, tàbí ẹbọ ńlá àpẹẹrẹ-àtimọ́lẹ̀, nípasẹ̀ àwọn ọmọ-ogun Róòmù. Báyìí ni nípasẹ̀ Róòmù—‘a mú ẹbọ ojoojúmọ́ kúrò,’ a sì sọ ibi mímọ́ rẹ̀ lulẹ̀ nípasẹ̀ Títùsì, jagunjagun Róòmù kan, nígbà tí ó pa ìlú Jérúsálẹ́mù run, àti tẹ́ńpìlì Ọlọ́run, èyí tí ó ní ‘ibi mímọ́’ náà nínú. Níhìn-ín ni ìmúṣẹ ọ̀rọ̀ àsọtẹ́lẹ̀ Kírísítì ti bẹ̀rẹ̀. ‘Wọ́n yóò sì ṣubú ní ojú idà, a ó sì mú wọn lọ ní ìgbèkùn sí gbogbo orílẹ̀-èdè, a ó sì tẹ Jérúsálẹ́mù mọ́lẹ̀ lábẹ́ ẹsẹ̀ àwọn Kèfèrí, TÍTÍ ÀKÓKÒ ÀWỌN KÈFÈRÍ YÓÒ FI KÚN.’ Lúùkù 21:24.” David Arnold, Review and Herald, Oṣù Kẹta 1850, Ìdìpọ̀ 1, Nọ́mbà 8.

In this article David Arnold teaches that the Daily in the Book of Daniel represents the Jewish sanctuary in Jerusalem that was removed by Pagan Rome in AD70.

Nínú àpilẹ̀kọ yìí, David Arnold kọ́ni pé “Ìgbàgbọ́ Ojoojúmọ́” nínú Ìwé Dáníẹ́lì ń ṣojú ilé-mímọ́ àwọn Júù ní Jérúsálẹ́mù tí Róòmù Keferi kúrò níbẹ̀ ní AD70.

September 1850 The "Daily" is Christ's Sanctuary Ministry

Oṣù Kẹsán 1850 “Ojoojúmọ́” ni Iṣẹ́ Ìránṣẹ́ Kristi nínú Ibùdó Mímọ́ Rẹ̀

Then in September 1850, the same year—and by the way, who is the editor of the Review and Herald in 1850? His name is James White.

Lẹ́yìn náà, ní Oṣù Kẹsán ọdún 1850, ní ọdún kan náà—àti pé lójú ọ̀nà, ta ni olóòtú Review and Herald ní ọdún 1850? Orúkọ rẹ̀ ni James White.

James White, then, in September of 1850, he prints an article by Crosier which teaches that the Daily represents Christ's Sanctuary ministry.

Nítorí náà, ní Oṣù Kẹsán ọdún 1850, James White tẹ àpilẹ̀kọ kan jáde ti Crosier kọ, èyí tí ó kọ́ni pé “Daily” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú Mímọ́.

Now, James White does not teach it directly, but people take the inference there and say that is what he is teaching. And why am I saying this? I am saying this for his reason: In September of 1850, Sister White says that since 1844 other views of the Daily have been embraced in darkness and confusion has followed.

Ní báyìí, James White kò kọ́ ọ́ ní tààràtà, ṣùgbọ́n àwọn ènìyàn mú ìtumọ̀ àfihàn tí ó wà níbẹ̀, wọ́n sì sọ pé èyí ni ohun tí ó ń kọ́ni. Kí sì ni ìdí tí mo fi ń sọ èyí? Mo ń sọ èyí nítorí ìdí rẹ̀ yìí: Ní September ọdún 1850, Sister White sọ pé láti ọdún 1844, àwọn ojú-ìwòye mìíràn nípa “Daily” ni a ti tẹ́wọ́ gbà nínú òkùnkùn, ìdàrúdàpọ̀ sì ti tẹ̀ lé e.

These two views [Arnold and Crosier] are not the Pioneer view that the Daily is Paganism.

Àwọn ìwòye méjèèjì wọ̀nyí [Arnold àti Crosier] kì í ṣe ìwòye Àwọn Aṣáájú-Ọ̀nà pé “Ìgbà Gbogbo Ọjọ́” jẹ́ Ẹ̀sìn Keferi.

And on page 7 you have the two paragraphs from Crosier's article, where he is inferring that the Daily is Christ's Sanctuary ministry.

Àti lórí ojú-ìwé 7, ẹ ní àwọn ìpínrọ méjì náà láti inú àpilẹ̀kọ Crosier, níbi tí ó ti ń fi hàn pé “Daily” ni iṣẹ́-ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀.

> "—And the place of His Sanctuary was cast down;' Daniel 8:11. This casting down was in the days and by the means of the Roman power; therefore, the Sanctuary of this text was not the Earth, nor Palestine, because the former was cast down at the fall, more than 4,000 years, and the latter at the captivity, more than 700 years previous to the event of this passage, and neither by Roman agency.

> “—A sì ju ibi Tẹ́ńpìlì Rẹ̀ sílẹ̀;” Dáníẹ́lì 8:11. Ìsisí yìí ṣẹlẹ̀ ní ọjọ́ àti nípasẹ̀ agbára Róòmù; nítorí náà, Tẹ́ńpìlì tí a mẹ́nu kàn nínú ẹsẹ̀ yìí kì í ṣe Ayé, tàbí Pálẹ́sítínì, nítorí ti àkọ́kọ́ ni a ti sọ̀ kalẹ̀ nígbà ìṣubú, ju ọdún 4,000 lọ ṣáájú, àti ti èkejì nígbà ìgbèkùn, ju ọdún 700 lọ ṣáájú ìṣẹ̀lẹ̀ inú ẹsẹ̀ yìí, bẹ́ẹ̀ ni kò sí èyíkéyìí nínú wọn tí a sọ̀ kalẹ̀ nípasẹ̀ agbára Róòmù.

> "The Sanctuary cast down is His against whom Rome magnified himself, which was the Prince of the host, Jesus Christ; and Paul teaches that His Sanctuary is in heaven. Again, Daniel 11:30–31, —For the ships of Chittim shall come against him; therefore, shall he be grieved and return, and have indignation (the staff to chastise) against the holy covenant (Christianity), so shall he do; he shall even return and have intelligence with them (priests and bishops) that forsake the holy covenant. And arms (civil and religious) shall stand on his part, and they (Rome and those that forsake the holy covenant) shall pollute the Sanctuary of strength.' What was this that Rome and the apostles of Christianity should joint pollute? This combination was formed against the —holy covenant', and it was the Sanctuary of that covenant they polluted; which they could do as well as to pollute the name of God; Jeremiah 34:16; Ezekiel 20; Malachi 1:7. This was the same as profaning or blaspheming His name. In this sense this —politico-religious' beast polluted the Sanctuary, (Revelation 13:6), and cast it down from its place in heaven, (Psalm 102:19; Jeremiah 17:12; Hebrews 8:1–2) when they called Rome the holy city, (Revelation 21:2) and installed the Pope there with the titles, —Lord God the Pope', —Holy Father', —Head of the Church', etc., and there, in the counterfeit, —temple of God', he professes to do what Jesus actually does in His Sanctuary; 2 Thessalonians 2:1–8. The Sanctuary has been trodden under foot (Daniel 8:13), the same as the Son of God has. (Hebrews 10:29.)" O. R. L. Crosier, —The Sanctuary', Review and Herald, September, 1850.

> “Ibi Mímọ́ tí a wó lulẹ̀ ni ti Ẹni náà tí Róòmù gbé ara rẹ̀ ga sí, ẹni náà sì ni Ọmọ-Aládé ogun, Jésù Kristi; Pọ́ọ̀lù sì kọ́ wa pé Ibi Mímọ́ Rẹ̀ wà ní ọ̀run. Ní àtúnbọ̀, Dáníẹ́lì 11:30–31, —Nítorí àwọn ọkọ̀ ojú omi Kitimu yóò wá sí i; nítorí náà yóò bínú, yóò sì padà, yóò ní ìbínú (ọ̀pá ìbáwí) sí májẹ̀mú mímọ́ náà (ẹ̀sìn Kristẹni), bẹ́ẹ̀ ni yóò ṣe; yóò sì tún padà, yóò sì bá àwọn tí ń kọ májẹ̀mú mímọ́ náà sílẹ̀ (àwọn àlùfáà àti àwọn bíṣọ́ọ̀bù) ní ìmọ̀ràn. Àwọn apá ogun sì (àwọn aláṣẹ ìjọba àti ti ẹ̀sìn) yóò dúró níhà rẹ̀, wọ́n sì (Róòmù àti àwọn tí ń kọ májẹ̀mú mímọ́ náà sílẹ̀) yóò sọ Ibi Mímọ́ agbára di aláìmọ́.’ Kí ni èyí tí Róòmù àti àwọn àpọ́sítélì ti ẹ̀sìn Kristẹni fi jọ sọ di aláìmọ́? A dá àpapọ̀ yìí sílẹ̀ lòdì sí —májẹ̀mú mímọ́’ náà, Ibi Mímọ́ ti májẹ̀mú náà ni wọ́n sì sọ di aláìmọ́; èyí tí wọ́n lè ṣe gẹ́gẹ́ bí wọ́n ṣe lè sọ orúkọ Ọlọ́run di aláìmọ́; Jeremáyà 34:16; Hesekieli 20; Malaki 1:7. Èyí náà jẹ́ ohun kan náà pẹ̀lú ṣíṣe àìmọ́ tàbí fífi ọ̀rọ̀-òdì sí orúkọ Rẹ̀. Ní ìtumọ̀ yìí ni ẹranko —òṣèlú-ẹ̀sìn’ yìí sọ Ibi Mímọ́ di aláìmọ́, (Ìfihàn 13:6), ó sì wó ọ lulẹ̀ kúrò ní ipò rẹ̀ ní ọ̀run, (Sáàmù 102:19; Jeremáyà 17:12; Hébérù 8:1–2) nígbà tí wọ́n pè Róòmù ní ìlú mímọ́, (Ìfihàn 21:2) tí wọ́n sì fi Póòpù jókòó níbẹ̀ pẹ̀lú àwọn oyè wọ̀nyí, —Oluwa Ọlọ́run Póòpù’, —Baba Mímọ́’, —Orí Ìjọ’, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ; níbẹ̀ náà, nínú —tẹ́ńpìlì Ọlọ́run’ èké, ó ń jẹ́wọ́ pé òun ń ṣe ohun tí Jésù ń ṣe gangan nínú Ibi Mímọ́ Rẹ̀; 2 Tẹsalonika 2:1–8. A ti tẹ Ibi Mímọ́ mọ́lẹ̀ lábẹ́ ẹsẹ̀ (Dáníẹ́lì 8:13), gẹ́gẹ́ bí a ti tẹ Ọmọ Ọlọ́run mọ́lẹ̀ lábẹ́ ẹsẹ̀. (Hébérù 10:29.)” O. R. L. Crosier, —Ibi Mímọ́’, Review and Herald, Oṣù Kẹsán, 1850.

The Logic of James White

Ìmọ̀-ọgbọ́n James White

Why would James White print this article if he knew better? The reason for it is "The Logic of James White" in your notes.

Kí ló dé tí James White fi máa tẹ àpilẹ̀kọ yìí jáde bí ó bá mọ̀ dáadáa ju bẹ́ẹ̀ lọ? Ìdí rẹ̀ ni pé “The Logic of James White” wà nínú àwọn àkọsílẹ̀ yín.

The first thing that was printed after the Disappointment is called A Word to the Little Flock, and the three people who were authors in that publication were James and Ellen White and Joseph Bates. The first thing that was printed after October 22, 1844, by those people that were following on the path was this article; and, in this article Sister White endorses Crosier's view, not his view of the Daily but his view of Christ moving from the Holy Place to the Most Holy Place.

Ohun àkọ́kọ́ tí a tẹ̀ jáde lẹ́yìn Ìdààmú náà ni a ń pè ní A Word to the Little Flock, àwọn ènìyàn mẹ́ta tí wọ́n jẹ́ akọ̀wé nínú ìtẹ̀jáde náà sì ni James White, Ellen White, àti Joseph Bates. Ohun àkọ́kọ́ tí àwọn ènìyàn wọ̀nyí, tí wọ́n ń tẹ̀lé lórí ọ̀nà náà, tẹ̀ jáde lẹ́yìn October 22, 1844, ni àpilẹ̀kọ yìí; àti nínú àpilẹ̀kọ yìí, Sister White fọwọ́sí ìwòye Crosier, kì í ṣe ìwòye rẹ̀ nípa Daily, ṣùgbọ́n ìwòye rẹ̀ nípa bí Kristi ṣe ń kúrò ní Ibi Mímọ́ lọ sí Ibi Mímọ́ Jù Lọ.

Notice, this is Sister White. This is why James White would be willing to print Crosier's article, it says,

Ẹ kíyèsí i, èyí ni Sister White. Ìdí nìyẹn tí James White fi máa ṣetan láti tẹ àpilẹ̀kọ Crosier jáde; ó wí pé,

"I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister."—this is Ellen White—"The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.

“Mo gbà pé Ibi Mímọ́ tí a ó sọ di mímọ́ ní òpin ọjọ́ 2300, ni Tẹ́ńpìlì Jerusalẹmu Tuntun, èyí tí Kristi jẹ́ òjíṣẹ́ nínú rẹ̀.” —èyí ni Ellen White— “Olúwa fihàn mi nínú ìran, ní ju ọdún kan sẹ́yìn lọ, pé Arákùnrin Crosier ní ìmọ́lẹ̀ tòótọ́ nípa ìwẹ̀nùmọ́ Ibi Mímọ́, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ; àti pé ìfẹ́ Rẹ̀ ni pé kí Arákùnrin C. kọ ìwòye tí ó fi hàn wá sínú Day-Star, Extra, February 7, 1846. Mo ní ìdánilójú pípé láti ọ̀dọ̀ Olúwa láti ṣeduro Extra náà fún gbogbo àwọn ènìyàn mímọ́.”

"I pray that these lines may prove a blessing to you, and all the dear children who may read them." A Word to the Little Flock, May 12, 1847.

“Mo ń gbàdúrà pé kí àwọn ìlà wọ̀nyí lè jẹ́ ìbùkún fún yín, àti fún gbogbo àwọn ọmọ olùfẹ́ náà tí ó bá lè kà wọ́n.” Ọ̀rọ̀ kan sí Agbo Kékeré, May 12, 1847.

So, people even to this day, some of the modern historians in Adventism say, "Look at there. Ellen White is giving her blanket endorsement on Crosier's article; and, therefore, what Crosier said about the Daily being Christ's Sanctuary ministry that has to be true." And when they say that, they are misrepresenting history; because, Crosier's article had eight sections in it and, from the very beginning, the Adventists understood that four of those sections were total darkness and they have never, ever, ever been reprinted in Adventism.

Nítorí náà, àwọn ènìyàn títí di òní yìí, díẹ̀ nínú àwọn òpìtàn òde-òní nínú Adventism, máa ń sọ pé, “Ẹ wo ibẹ̀. Ellen White ń fi ìfọwọ́sí àpapọ̀ rẹ̀ pátápátá lé àpilẹ̀kọ Crosier; àti, nítorí náà, ohun tí Crosier sọ nípa Daily gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Kristi nínú Tẹ́ńpìlì mímọ́ Rẹ̀ gbọ́dọ̀ jẹ́ òtítọ́.” Nígbà tí wọ́n bá sì sọ bẹ́ẹ̀, wọ́n ń ṣàfihàn ìtàn ní ọ̀nà tí kò tọ́; nítorí pé, àpilẹ̀kọ Crosier ní apá mẹ́jọ nínú rẹ̀ àti pé, láti ìbẹ̀rẹ̀ pátápátá, àwọn Adventist lóye pé mẹ́rin nínú àwọn apá wọ̀nyẹn jẹ́ òkùnkùn pátápátá, a kò sì tíì tẹ̀ wọ́n jáde láéláé, láéláé, láéláé nínú Adventism.

As an example, one of his positions in that article was that when Jesus returns there is going to be a thousand years of peace. Adventists do not believe that and they never did. That understanding is an understanding that William Miller rejected that actually puts William Miller in the right path for understanding truth. That teaching is one of the teachings that is directly opposite to Millerite understanding.

Gẹ́gẹ́ bí àpẹẹrẹ, ọ̀kan lára àwọn ìdúró rẹ̀ nínú àpilẹ̀kọ náà ni pé nígbà tí Jesu bá padà dé, àlàáfíà ẹgbẹ̀rún ọdún kan yóò wà. Àwọn Adventist kò gbàgbọ́ bẹ́ẹ̀, bẹ́ẹ̀ ni wọn kò sì tíì gbàgbọ́ rẹ̀ rí. Òye yẹn jẹ́ òye tí William Miller kọ̀, èyí tí ó fi William Miller sí ipa-ọ̀nà títọ́ fún òye òtítọ́. Ẹ̀kọ́ yẹn jẹ́ ọ̀kan lára àwọn ẹ̀kọ́ tí ó tako òye Millerite ní tààrà.

So, when Crosier comes out with this eight-part article, they know right off the bat that four of these parts are not reprintable.

Nítorí náà, nígbà tí Crosier jáde pẹ̀lú àpilẹ̀kọ oní apá mẹ́jọ yìí, wọ́n mọ̀ láti ìbẹ̀rẹ̀ pátápátá pé mẹ́rin nínú àwọn apá wọ̀nyí kò yẹ fún títẹ̀ jáde lẹ́ẹ̀kansi.

But, James White prints the part where Crosier does infer that the Daily is Christ's Sanctuary ministry; but, he is only going to reprint those four parts. He is not going to reprint the other four. But, in order for James White to reprint Crosier's four parts, he has to print it in two issues. He had to print it twice in September 1850.

Ṣùgbọ́n, James White tẹ apá náà níbi tí Crosier ti ń fa ìtumọ̀ jáde pé Òjoojúmọ́ náà ni iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀; ṣùgbọ́n, àwọn apá mẹ́rin wọ̀nyẹn nìkan ni yóò tún tẹ̀. Kì yóò tún tẹ àwọn apá mẹ́rin yòókù náà. Ṣùgbọ́n, kí James White lè tún tẹ àwọn apá mẹ́rin ti Crosier, ó ní láti tẹ̀ é jáde nínú ìtẹ̀jáde méjì. Ó ní láti tẹ̀ é jáde lẹ́ẹ̀mejì ní September 1850.

There was not enough room in his Review and Herald in September 1850, so he printed two Review and Heralds in September 1850 so he could get all of Crosier's article on Christ moving from the Holy Place to the Most Holy Place.

Àyè kò tó nínú ìtẹ̀jáde Review and Herald rẹ̀ ní September 1850, nítorí náà ó tẹ Review and Herald méjì jáde ní September 1850 kí ó lè fi gbogbo àpilẹ̀kọ Crosier nípa bí Kristi ṣe ń kúrò ní Ibi Mímọ́ lọ sí Ibi Mímọ́ Jùlọ hàn.

Now, you will notice from Gerard Damsteegt that he is giving the historical evaluation that Adventists always knew that there were parts of Crosier's articles that were incorrect and that they could not be reprinted.

Nísinsìnyí, ẹ ó ṣe àkíyèsí láti ọ̀dọ̀ Gerard Damsteegt pé ó ń fi àyẹ̀wò ìtàn hàn pé àwọn Adventist ti mọ̀ tẹ́lẹ̀ rí pé àwọn apá kan nínú àwọn àpilẹ̀kọ Crosier kò tọ́, àti pé a kò lè tún wọn tẹ̀ jáde.

"She [Ellen Harmon] said: —The Lord showed me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was His will that Brother C. should write out the view which he gave us in the Day Star Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint' (Letter. E. G. White to Curtis, Word to the Little Flock, 12). Seventh-day Adventists have usually interpreted this statement to mean that Crosier's presentations were not without mistakes, but that his major typological argumentation was correct. Reprints of the article omitted the aspects which they felt to be inaccurate." P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

“Oun [Ellen Harmon] sọ pé: —Oluwa fi hàn mí nínú ìran, ní ọdún kan tí ó ju bẹ́ẹ̀ lọ sẹ́yìn, pé Arákùnrin Crosier ní ìmọ́lẹ̀ òtítọ́, lórí ìwẹ̀nùmọ́ Tẹ́ńpìlì Mímọ́, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ; àti pé ìfẹ́ Rẹ̀ ni pé kí Arákùnrin C. kọ ìtúmọ̀ náà jáde gẹ́gẹ́ bí ó ti fi í hàn fún wa nínú Day Star Extra, February 7, 1846. Mo nímọ̀lára pé Oluwa fún mi ní àṣẹ pátápátá láti dámọ̀ràn Extra náà fún gbogbo àwọn mímọ́” (Lẹ́tà. E. G. White sí Curtis, Word to the Little Flock, 12). Àwọn Adventist Ọjọ́ Keje ti máa n túmọ̀ ọ̀rọ̀ yìí ní ìlànà pé àwọn ìfihàn Crosier kì í ṣe aláìní àṣìṣe, ṣùgbọ́n pé ìjiyàn àkàwé àpẹẹrẹ rẹ̀ pàtàkì jẹ́ òtítọ́. Àwọn àtẹ̀jáde tuntun ti àpilẹ̀kọ náà yọ àwọn apá tí wọ́n rò pé kò péye kúrò.” P. Gerard Damsteegt, Foundations of the Seventh-day Adventist Message and Mission, 125.

Never Could Reprint His Complete Document

Kò lè Tẹ Ìwé Ìkúnrẹ́rẹ́ Rẹ̀ Jáde Lẹ́ẹ̀kansi ποτέ

Now, on the next page you have W. A. Spicer giving testimony to the same thing: They always knew that Crosier's articles had error in them, and they never reprinted those four sections.

Nísinsìnyí, lórí ojú-ìwé tí ó tẹ̀ lé e, ẹ ní W. A. Spicer tí ń jẹ́rìí sí ohun kan náà pé: Wọ́n ti mọ̀ nígbà gbogbo pé àwọn àpilẹ̀kọ Crosier ní àṣìṣe nínú wọn, wọn kò sì tún tẹ àwọn apá mẹ́rin wọ̀nyẹn jáde rárá.

"Sad to say, young Crosier walked in the light of the Sabbath truth but a very little time. He later repudiated the sanctuary teaching that he had helped to establish. Our pioneer brethren reprinted his exposition on the sanctuary several times in their early papers, but they never could reprint his complete document. In it he had added to the sanctuary exposition some ideas on the age to come a temporal millennium, with a glorious age on this earth at the Second Advent. These things our brethren always omitted. These teachings of the age to come were all abroad in those days. The doctrine never fitted in with the definite advent message; and doubtless this leaven of error helped to lead the younger men away from the Sabbath and the sanctuary truths. He soon turned to bitter opposition to our early movement." W. A. Spicer, Review and Herald, December 14, 1939

“Ó jẹ́ ìbànújẹ́ láti sọ pé, Crosier ọ̀dọ́ náà rìn nínú ìmọ́lẹ̀ òtítọ́ Sábáàtì fún àkókò kúkúrú gan-an. Lẹ́yìn náà ó kọ́ ẹ̀kọ́ nípa ibi mímọ́ tí ó ti ràn lọ́wọ́ láti fi ìdí rẹ̀ múlẹ̀. Àwọn arákùnrin aṣáájú-ọ̀nà wa tún tẹ àlàyé rẹ̀ nípa ibi mímọ́ jáde ní ọ̀pọ̀ ìgbà nínú àwọn ìwé ìròyìn wọn àkọ́kọ́, ṣùgbọ́n wọn kò lè tún gbogbo àkọsílẹ̀ rẹ̀ jáde rárá. Nínú rẹ̀ ni ó ti fi kún àlàyé ibi mímọ́ náà nípa fífi àwọn èrò kan kún un nípa àkókò tí ń bọ̀—ẹgbẹ̀rún ọdún ayé yìí, pẹ̀lú àkókò ológo kan lórí ilẹ̀ ayé yìí ní Ìpadàbọ̀ Kejì. Àwọn nǹkan wọ̀nyí ni àwọn arákùnrin wa máa ń yọ kúrò ní gbogbo ìgbà. Àwọn ẹ̀kọ́ wọ̀nyí nípa àkókò tí ń bọ̀ ti tàn kálẹ̀ ní gbogbo ibi ní ọjọ́ wọ̀nyí. Ẹ̀kọ́ yìí kò bá ìhìnrere ìbọ̀wọ̀ tó dájú mu rárá; ó sì ṣeé ṣe gan-an pé ìwúkàrà àṣìṣe yìí ràn lọ́wọ́ láti mú kí àwọn ọdọmọkùnrin náà yà kúrò nínú òtítọ́ Sábáàtì àti ibi mímọ́. Kò pẹ́ tí ó fi yí padà sí ìṣòdì kíkorò sí ìṣísẹ̀ wa àkọ́kọ́.” W. A. Spicer, Review and Herald, December 14, 1939

The point is, there are those people today that take Sister White's endorsement of Crosier's article in A Word to the Little Flock, people like Heidi Heikes, Heidi Heikes with his foolish book about the Daily being Christ's Sanctuary ministry. This is one of his arguments.

Kókó ọ̀rọ̀ náà ni pé, àwọn ènìyàn kan wà lónìí tí wọ́n mú ìfọwọ́sí Sister White sí àpilẹ̀kọ Crosier nínú A Word to the Little Flock, àwọn ènìyàn bíi Heidi Heikes, Heidi Heikes pẹ̀lú ìwé aṣiwèrè rẹ̀ nípa pé Daily náà jẹ́ iṣẹ́-ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀. Èyí jẹ́ ọ̀kan nínú àwọn àríyànjiyàn rẹ̀.

People that do this are disregarding the historical facts. They never could reprint all of Crosier's articles. And to insist that Ellen White's endorsement in A Word to the Little Flock is a blanket endorsement of Crosier's position is to insist that Adventists believe that there is going to be a thousand years of peace. It is a foolish argument.

Àwọn ènìyàn tí ń ṣe èyí ń kọbi ara sí àwọn òtítọ́ ìtàn. Kò sí ọ̀nà tí wọ́n fi lè tún gbogbo àwọn àpilẹ̀kọ Crosier tẹ̀ jáde. Àti láti tẹnumọ́ pé ìfọwọ́sí Ellen White nínú A Word to the Little Flock jẹ́ ìfọwọ́sí pátápátá fún ipò Crosier, dà bí ẹni pé ènìyàn ń tẹnumọ́ pé àwọn Adventist gbọ́dọ̀ gbà pé ẹgbẹ̀rún ọdún àlàáfíà kan yóò wà. Èrò àríyànjiyàn aṣiwèrè ni.

It is a misrepresentation of history, and it is done to deceive people and to produce confusion and darkness.

Ó jẹ́ ìṣàfihàn ìtàn tí kò tọ́, a sì ń ṣe é láti tan àwọn ènìyàn jẹ, àti láti mú ìdàrúdàpọ̀ àti òkùnkùn wá.

So, you have two historians, Spicer who is deceased and Damsteegt who is still alive; but, I guarantee you, Spicer or Damsteegt, neither one of them, would agree with me with what I present. Okay, they would not. So, you have two antagonistic historians that are in agreement with what I am telling you. There is no justification whatsoever for taking Ellen White's endorsement of Crosier's article to mean that everything in it was perfect.

Nítorí náà, ẹ ní àwọn akọ̀wé-ìtàn méjì, Spicer tí ó ti kú àti Damsteegt tí ó ṣì wà láàyè; ṣùgbọ́n, mo dá yín lójú pé, bóyá Spicer tàbí Damsteegt, kò sí ẹnì kọ̀ọ̀kan nínú wọn tí yóò fara mọ́ mi nípa ohun tí mo ń gbé kalẹ̀. Ó dáa, wọn kò ní fara mọ́ ọ. Nítorí náà, ẹ ní àwọn akọ̀wé-ìtàn méjì tí wọ́n jẹ́ alátakò tí wọ́n sì wà ní ìfohùnṣọ̀kan pẹ̀lú ohun tí mo ń sọ fún yín. Kò sí ìdáláre kankan rárá fún pípa ìfọwọ́sí Ellen White sí àpilẹ̀kọ Crosier mọ́ sí ìtumọ̀ pé ohun gbogbo nínú rẹ̀ jẹ́ pípé.

The Advent Review—Volume 1, Auburn NY, Number 3

Àtúnyẹ̀wò Àdífẹ́ńtì—Ìwọ̀n 1, Auburn NY, Nọ́mbà 3

The Advent Review—Volume 1, Auburn NY, Number 4

Àtúnyẹ̀wò Advent—Ìdìpọ̀ 1, Auburn NY, Nọ́mbà 4

The Advent Review—Volume 1, Auburn NY, Number Special

Àtúnyẹ̀wò Advent—Ìdì 1, Auburn NY, Nọ́mbà Pàtàkì

When James White began to print Crosier's article in September of 1850, of The Review and Herald, that was Volume 1, Number 3

Nígbà tí James White bẹ̀rẹ̀ sí í tẹ àpilẹ̀kọ Crosier jáde ní September ọdún 1850, nínú The Review and Herald, ìyẹn ni Volume 1, Number 3.

But, he could not get it all in Volume 1, Number 3; so, he finished off the article in Volume 1 of The Review and Herald,, Number 4. And when did he do this? In September of 1850.

Ṣùgbọ́n, kò lè fi gbogbo rẹ̀ sínú Ìdìpọ̀ 1, Nọ́mbà 3; nítorí náà, ó parí àpilẹ̀kọ náà nínú Ìdìpọ̀ 1 ti The Review and Herald,, Nọ́mbà 4. Àti ìgbà wo ni ó ṣe èyí? Ní Oṣù Kẹsán ọdún 1850.

Well, what happened in September of 1850? Sister White had a vision that says, "September 23, 1850 the Lord showed me . . . . When union existed, before 1844, nearly all were united on the correct view of the —Daily;' but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed. The Review and Herald, November 1850."

Ní ìbẹ̀rẹ̀, kí ni ó ṣẹlẹ̀ ní Oṣù Kẹ́sán ọdún 1850? Arábìnrin White ní ìran kan tí ó sọ pé, “Ní ọjọ́ 23 Oṣù Kẹ́sán, 1850, Olúwa fi hàn mí . . . . Nígbà tí ìṣọ̀kan wà, ṣáájú 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo ènìyàn wà ní ìṣọ̀kan lórí ìmọ̀ tó tọ́ nípa —Daily; ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀, a ti tẹ̀lé àwọn ìwòye mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tọ̀ wọ̀lé. The Review and Herald, November 1850.”

Who was her husband? He was the editor of The Review and Herald.

Ta ni ọkọ rẹ̀? Ó jẹ́ olóòtú ìwé ìròyìn The Review and Herald.

So, what did he do when his wife said, "Do you know what I just was told by the Lord, James? I was told that we were not supposed to be introducing the views of the Daily that contradict the Pioneer understanding that the Daily is Paganism, because it is bringing darkness and confusion."

Nítorí náà, kí ni ó ṣe nígbà tí ìyàwó rẹ̀ sọ pé, “Ṣé o mọ ohun tí a ṣẹ̀ṣẹ̀ sọ fún mi láti ọ̀dọ̀ Olúwa, James? A sọ fún mi pé a kò yẹ kí a máa ṣàfihàn àwọn ìwòye nípa Daily tí ó tako òye àwọn Pioneer pé Daily jẹ́ Keferi, nítorí pé ó ń mú òkùnkùn àti ìdàrúdàpọ̀ wá.”

So, what did James White do? In September of 1850 he printed another Review and Herald, three in one month. It is called Volume 1, Special Edition.

Nítorí náà, kí ni James White ṣe? Ní oṣù Kẹsán ọdún 1850, ó tẹ ìtẹ̀jáde mìíràn ti Review and Herald, mẹ́ta nínú oṣù kan. A ń pè é ní Volume 1, Special Edition.

And what did he do? He reprinted Crosier's article and removed what Crosier said about the Daily!

Kí ni sì ni ó ṣe? Ó tún tẹ àpilẹ̀kọ Crosier jáde, ó sì yọ ohun tí Crosier sọ nípa Ìrúbọ Ojoojúmọ́ náà kúrò!

Brothers and Sisters, this is historical proof that James and Ellen White understood that Crosier's view about the Daily was wrong and that it brought darkness and confusion.

Ẹ̀yin Arákùnrin àti Arábìnrin, èyí jẹ́ ẹ̀rí ìtàn pé James àti Ellen White mọ̀ pé èrò Crosier nípa Daily jẹ́ àṣìṣe, àti pé ó mú òkùnkùn àti ìdàrúdàpọ̀ wá.

And what was Crosier's view about the Daily? That it was Christ's Sanctuary ministry.

Àti pé kí ni ìwòye Crosier nípa Ìránṣẹ́ Ojoojúmọ́ náà? Pé ó jẹ́ iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀.

So, in Early Writings, 74, when she says, "September 23rd, the Lord showed me that the Millerites had the correct view of the Daily," the historical evidence is that the Millerites understood—

Nítorí náà, nínú Early Writings, 74, nígbà tí ó sọ pé, “September 23rd, Olúwa fi hàn mí pé àwọn Millerites ní ìmọ̀ tí ó tọ́ nípa Daily,” ẹ̀rí ìtàn fi hàn pé àwọn Millerites lóye—

Now, Brothers and Sisters, Brothers and Sisters, do not miss this fact: What is this: September 1850 Sister White is shown that since 1844 other views of the Daily had been embraced; May 1850, Arnold presents the Daily as the Jewish sanctuary; September 1850, part 1 of 2 of Crosier's article is published, inclusive of his presentation of the Daily as Christ's Sanctuary ministry; September 1850, part 2 of 2 of Crosier's article is published; September 1850, Crosier's article is reprinted, but his view on the Daily has been removed? What is taking place?

Nísinsin yìí, Ẹ̀yin Arákùnrin àti Arábìnrin, Ẹ̀yin Arákùnrin àti Arábìnrin, ẹ má ṣe ṣàìkíyèsí òtítọ́ yìí: Kí ni èyí túmọ̀ sí: Ní September 1850, a fi hàn fún Sister White pé láti ọdún 1844 wá, a ti gba àwọn ìwòye mìíràn nípa Daily mọ́ra; ní May 1850, Arnold gbé Daily kalẹ̀ gẹ́gẹ́ bí ibi mímọ́ àwọn Júù; ní September 1850, apá 1 nínú 2 ti àpilẹ̀kọ Crosier ni a tẹ̀ jáde, pẹ̀lú ìfihàn rẹ̀ ti Daily gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́; ní September 1850, apá 2 nínú 2 ti àpilẹ̀kọ Crosier ni a tẹ̀ jáde; ní September 1850, a tún tẹ àpilẹ̀kọ Crosier jáde, ṣùgbọ́n a yọ ìwòye rẹ̀ nípa Daily kúrò? Kí ni ń ṣẹlẹ̀?

We see the same year that this 1850 Chart is produced, and what does this Chart say about the Daily? "Pagan Dominion or The DAILY taken away. Dan. 11:31 508."

A rí ọdún kan náà tí a ṣe Àwòrán 1850 yìí, kí ni sì ni Àwòrán yìí sọ nípa Ojúmọ́ọ̀sẹ̀? “Ìṣàkóso Keferi tàbí OJOOJÚMỌ́ tí a mú kúrò. Dan. 11:31 508.”

Ellen White knew what those who gave the Judgment Hour's cry position of the Daily was. When she says they had the correct view, she knew that the correct view was that it represented the Pagan Dominion being taken; the Daily represented Paganism.

Ellen White mọ ohun tí ipò ti Ìrú Ẹkún Wákàtí Ìdájọ́ ní nípa ti Ìgbàgbogbòòjúmọ́ jẹ́. Nígbà tí ó sọ pé wọ́n ní ìwòye tó tọ́, ó mọ̀ pé ìwòye tó tọ́ náà ni pé ó ń ṣàpẹẹrẹ ìṣàkóso Kèfèrí tí a ń mú kúrò; Ìgbàgbogbòòjúmọ́ náà ń ṣàpẹẹrẹ Ìsìn Kèfèrí.

And in this year, 1850, the historical record proves that she rejected and her husband rejected the teaching that the Daily represents Christ Sanctuary ministry, which is the teaching that the Biblical Research Institute of the Seventh-day Adventist Church upholds. It is the teaching that the self-supporting ministries, such as Heartland and Steps to Life support. It is the teaching that brings darkness and confusion.

Àti pé ní ọdún yìí, 1850, àkọsílẹ̀ ìtàn fi ìdánilójú múlẹ̀ pé ó kọ́, ọkọ rẹ̀ náà sì kọ́, ẹ̀kọ́ náà pé “Òjoojúmọ́” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú Ibùsọ Mímọ́, èyí tí í ṣe ẹ̀kọ́ tí Ilé-iṣẹ́ Ìwádìí Bíbélì ti Ṣọ́ọ̀ṣì Adventist Ọjọ́ Keje ń gbéga mú. Òun ni ẹ̀kọ́ tí àwọn iṣẹ́-òjíṣẹ́ aláìgbẹ́kẹ̀lé ara wọn, bí Heartland àti Steps to Life, ń tì lẹ́yìn. Òun ni ẹ̀kọ́ tí ń mú òkùnkùn àti ìdàrúdàpọ̀ wá.

Now, notice this concerning the 1850 Chart. This is in November of 1850. This is the same month that she has the vision that she records that ultimately goes through the evolution in 1851, and then in 1882 ends up in Early Writing, in this very month, in this very month, in November of 1850. It says,

Nísinsìnyí, ẹ kíyèsí èyí nípa Àwòrán ìtòlẹ́sẹẹsẹ 1850. Èyí ṣẹlẹ̀ ní Oṣù kọkànlá ọdún 1850. Èyí ni oṣù kan náà tí ó ní ìran náà tí ó kọ sílẹ̀, èyí tí ní ìkẹyìn gba ìdàgbàsókè rẹ̀ lọ sí ọdún 1851, tí ó sì parí sí í wà nínú Early Writing ní ọdún 1882, nínú oṣù yìí gan-an, nínú oṣù yìí gan-an, ní Oṣù kọkànlá ọdún 1850. Ó wí pé,

"Monday we returned to Dorchester where our dear Brother Nichols and family live."—

“Ọjọ́ Ajé a padà sí Dorchester níbi tí arákùnrin wa ọ̀wọ́n, Brother Nichols, àti ìdílé rẹ̀ ń gbé.”

Right up here [referring to the 1850 Chart, upper right-hand corner], "Published by Otis Nichols, Dorchester, Massachusetts." Okay? She is talking about this, right? Do you see it, this Chart?

Ní òkè gan-an níhìn-ín [tí ó ń tọ́ka sí Chart 1850, igun òkè ọ̀tún], “A tẹ̀ jáde láti ọwọ́ Otis Nichols, Dorchester, Massachusetts.” Ó dáa? Nípa èyí ni ó ń sọ̀rọ̀, àbí bẹ́ẹ̀ kọ́? Ṣé ẹ rí i, Chart yìí?

—"There in the night God gave me a very interesting vision, the most of which you will see in the paper. God shewed me the necessity of getting out a chart. I saw it was needed and that the truth made plain upon tables would effect much and would cause souls to come to the knowledge of the truth." Manuscript Releases, number 15, 210 November, 1850.

—“Ní òru níbẹ̀ ni Ọlọ́run fi ìran kan tí ó dára gidigidi hàn mí, púpọ̀ nínú rẹ̀ ni ẹ̀yin yóò rí nínú ìwé náà. Ọlọ́run fi hàn mí ìdí tí ó fi ṣe dandan láti mú àtẹ̀ jáde. Mo rí i pé a nílò rẹ̀, àti pé òtítọ́ tí a bá fi hàn ní kedere lórí àwọn tábìlì yóò ní ipa púpọ̀, yóò sì mú kí àwọn ọkàn wá sínú ìmọ̀ òtítọ́.” Manuscript Releases, nọ́mbà 15, 210 Oṣù kọkànlá, 1850.

She had a vision at Nichols's house in Dorchester—that is all on this Chart—saying, "You need to make a chart."

Ó rí ìran kan ní ilé Nichols ní Dorchester—gbogbo èyí wà lórí Àtẹ̀jáde yìí—ní wí pé, “Ó yẹ kí ẹ ṣe àtẹ̀jáde kan.”

And what does she say about the chart? How does she describe it?

Àti pé kí ni ó sọ nípa àtẹ̀jáde àwòrán náà? Báwo ni ó ṣe ṣàpèjúwe rẹ̀?

Go to Habakkuk 2, "I saw the need of getting out a chart," and what would it do? It was needed, "that the truth made plain upon tables." Habakkuk 2, verse 2, says, "And the Lord answered me and said, Write the vision, and make it plain upon tables, . . . ." She is saying that this Otis Nichols 1850 Chart, printed in Dorchester, Massachusetts, is a fulfillment of Habakkuk, just like she says in The Great Controversy that the 1843 Chart is a fulfillment of Habakkuk.

Lọ sí Hábákúkù 2, “Mo rí ìdí tí ó fi ṣe pàtàkì láti mú àtẹ náà jáde,” kí ni yóò sì ṣe? A nílò rẹ̀, “kí a lè sọ òtítọ́ di mímọ̀ lórí àwọn àkójọ.” Hábákúkù 2, ẹsẹ 2, wí pé, “Olúwa sì dá mi lóhùn, ó sì wí pé, Kọ ìran náà sílẹ̀, kí o sì mú un hàn gbangba lórí àwọn àkójọ, . . . .” Ó ń sọ pé Àtẹ Otis Nichols 1850 yìí, tí a tẹ̀ ní Dorchester, Massachusetts, jẹ́ ìmúṣẹ Hábákúkù, gẹ́gẹ́ bí ó ti sọ nínú The Great Controversy pé Àtẹ 1843 náà jẹ́ ìmúṣẹ Hábákúkù.

Okay, do you see that? Do you see when she got this vision? In the same time that this was going on: "September 23d, the Lord showed me . . . . that the teaching of the Daily as Christ's Sanctuary ministry brings darkness and confusion," and her husband immediately reprinted the article and removed those two paragraphs. It was never reprinted again in Adventism until 1931 when Willie White reprinted it; and, when he did so, he had some false witness in the very tract that he printed. It can be demonstrated.

Ó yé yín bí? Ṣé ẹ rí ìgbà tí ó rí ìran yìí? Ní àkókò kan náà tí èyí ń lọ lọ́wọ́ ni: “September 23d, Olúwa fi hàn mí . . . . pé ẹ̀kọ́ nípa Ojoojúmọ́ gẹ́gẹ́ bí iṣẹ́-ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀ mú òkùnkùn àti ìdàrúdàpọ̀ wá,” ọkọ rẹ̀ sì tún tẹ àpilẹ̀kọ náà jáde lẹ́sẹ̀kẹsẹ̀, ó sì yọ àwọn ìpínrọ̀ méjèèjì náà kúrò. A kò tún tẹ̀ é jáde mọ́ nínú Adventism títí di ọdún 1931 nígbà tí Willie White tún tẹ̀ é jáde; nígbà tí ó sì ṣe bẹ́ẹ̀, ó ní ẹ̀rí èké nínú ìwé kékeré gan-an tí ó tẹ̀ jáde. A lè fi hàn án.

Now, I want to read something here to you, a longer quote, about this same time period. This is from November 27, 1850.

Ní báyìí, mo fẹ́ ka ohun kan fún yín níbí, àyọkà gígùn díẹ̀, nípa àkókò kan náà yìí. Èyí jẹ́ láti ọjọ́ Kọkànlá Oṣù 27, 1850.

"I have neglected writing you for some time. I will now give my reasons. First, I had no time to write for weeks after I received Sister Arabella's kind and welcome letter, or I should have complied with her request to have answered it within two weeks. I liked the letter very much. We were all interested in the letter and hope my delay will not prevent you from answering this as soon as you read it, and I will not wait so long next time.

“Mo ti ṣàìkọ̀wé sí yín fún ìgbà díẹ̀. Ní báyìí, èmi yóò sọ àwọn ìdí mi. Ní àkọ́kọ́, mi ò ní àkókò láti kọ̀wé fún ọ̀sẹ̀ mélòó kan lẹ́yìn tí mo ti gba lẹ́tà inú rere àti àbọ̀wọ̀ Sister Arabella, bí kò ṣe bẹ́ẹ̀, ì bá ti tẹ̀lé ìbéèrè rẹ̀ pé kí a dá a lóhùn láàárín ọ̀sẹ̀ méjì. Lẹ́tà náà dùn mọ́ mi gan-an. Gbogbo wa ní ìfẹ́ sí lẹ́tà náà, a sì ní ìrètí pé ìdádúró mi kò ní dí yín lọ́wọ́ láti dá èyí lóhùn ní kánkán bí ẹ bá ti kà á, èmi náà kì yóò sì dúró pẹ́ tó bẹ́ẹ̀ ní ìgbà tí ń bọ̀.”

"James' and my health is quite good now. Our home is in Paris, at Brother Andrews', within a few steps of the post office and printing office. We shall stay here some little time. This is a very kind family, yet quite poor. Everything here is free as far as they have. We do not think it right to be any expense to them while here. I want to see you all very much and dear Sister Gorham.

Ìlera James àti tèmi dára gan-an báyìí. Ilé wa wà ní Paris, ní ilé Arákùnrin Andrews, ní ààyè díẹ̀ péré sí ọ́fíìsì ìfiránṣẹ́ àti ọ́fíìsì ìtẹ̀wé. A óò dúró níbí fún ìgbà kékeré díẹ̀. Èyí jẹ́ ẹbí onínúure púpọ̀, ṣùgbọ́n wọ́n tálákà gidigidi. Ohun gbogbo níbí ni wọ́n fi lọ́fẹ̀ bíi ti ohun tí wọ́n ní. A kò rò pé ó tọ́ láti di ináwó kankan fún wọn nígbà tí a wà níbí. Mo fẹ́ rí yín gbogbo gidigidi àti arábìnrin olólùfẹ́, Sister Gorham.

"Our conference at Topsham was one of deep interest. Twenty-eight were present; all took part in the meeting.

“Àpéjọ wa ní Topsham jẹ́ ọ̀kan tí ó ní ìfẹ́-inú jíjinlẹ̀. Ẹni mẹ́ẹ̀ẹ́dógún lé mẹ́ta wà níbẹ̀; gbogbo wọn sì kópa nínú ìpàdé náà.

"Sunday the power of God came upon us like a mighty rushing wind. All arose upon their feet and praised God with a loud voice; it was something as it was when the foundation of the house of God was laid. The voice of weeping could not be told from the voice of shouting. It was a triumphant time; all were strengthened and refreshed. I never witnessed such a powerful time before.

Ní ọjọ́ Àìkú, agbára Ọlọ́run bà lé wa bí ẹ̀fúùfù líle tí ń fẹ́ lọ́fà. Gbogbo ènìyàn dìde dúró lórí ẹsẹ̀ wọn, wọ́n sì fi ohùn ńlá yìn Ọlọ́run; ó dàbí bí ó ti rí nígbà tí a fi ìpìlẹ̀ ilé Ọlọ́run lélẹ̀. A kò lè yà ohùn ẹkún kúrò ní ohùn ìkéde ayọ̀. Ó jẹ́ àkókò ìṣẹ́gun; a fún gbogbo wa ní agbára tuntun, a sì tún wa lára. N kò tíì rí àkókò alágbára bẹ́ẹ̀ rí rí tẹ́lẹ̀.

"Our next conference was in Fairhaven. Brother Bates and wife were present. It was quite a good meeting. On our return to Brother Nichols', the Lord gave me a vision and showed me that the truth must be made plain upon tables, and it would cause many to decide for the truth by the three angels' messages, with the two former being made plain upon tables."—

“Àpéjọ wa tí ó tẹ̀lé e wà ní Fairhaven. Arákùnrin Bates àti aya rẹ̀ wà níbẹ̀. Ó jẹ́ ìpàdé rere gan-an. Nígbà tí a padà sí ilé Arákùnrin Nichols, Olúwa fi ìran hàn mí, ó sì fi hàn mí pé a gbọdọ̀ mú òtítọ́ náà hàn gbangba lórí àwo, èyí yóò sì mú kí ọ̀pọ̀ ènìyàn pinnu fún òtítọ́ náà nípasẹ̀ àwọn ìhìnrere àwọn áńgẹ́lì mẹ́ta, nígbà tí a bá ti mú àwọn méjèèjì àkọ́kọ́ hàn gbangba lórí àwo.”

That is right down here, [indicating the lower left corner of the 1850 Chart]. Okay? They are on this Chart, what she is talking about.

Èyí wà ní ìsàlẹ̀ gan-an níhìn-ín yìí, [tí ń tọ́ka sí igun òsì ìsàlẹ̀ ti Àtẹ Ìtòlẹ́sẹẹsẹ 1850]. Ó dáa? Wọ́n wà lórí Àtẹ yìí, ohun tí ó ń sọ nípa rẹ̀.

—"I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them, containing present truth, to put in the hands of those that hear, and then the truth would not fade from the mind, and that the paper would go where the messengers could not go. Other things I saw which will appear in the paper.

—“Mo tún rí i pé ó ṣe pàtàkì gan-an kí a tẹ ìwé ìròyìn náà jáde gẹ́gẹ́ bí ó ti ṣe pàtàkì fún àwọn ojiṣẹ́ láti lọ, nítorí àwọn ojiṣẹ́ nílò ìwé ìròyìn kan láti mú lọ pẹ̀lú wọn, tí ó ní òtítọ́ ìsinsin yìí nínú rẹ̀, kí wọ́n lè fi sí ọwọ́ àwọn tí ń gbọ́, lẹ́yìn náà òtítọ́ náà kì yóò sì ṣú kúrò nínú ọkàn; àti pé ìwé ìròyìn náà yóò dé ibi tí àwọn ojiṣẹ́ kò lè dé. Àwọn nǹkan mìíràn ni mo rí tí yóò fara hàn nínú ìwé ìròyìn náà.

"How do you all get along? Are you all striving for eternal life? I want to see you very, very much and think I shall before long. Now is the preparation time and I hope we shall all make sure work for eternity. Time looks very short and what we do we must do quickly.

“Báwo ni gbogbo yín ṣe ń gbé pọ̀? Ṣé gbogbo yín ń tiraka fún ìyè àìnípẹ̀kun? Mo fẹ́ rí yín gidigidi, gidigidi, mo sì rò pé láìpẹ́ èmi yóò rí yín. Nísinsin yìí ni àkókò ìmúrasílẹ̀, mo sì ní ìrètí pé gbogbo wa yóò fi ìdánilójú ṣiṣẹ́ fún ayérayé. Àkókò dà bí ẹni pé ó kù díẹ̀ gan-an, ohun tí a bá sì ní láti ṣe, a gbọ́dọ̀ ṣe é kíákíá.”

"November 20, one week ago, Brother Henry Nichols and self went to Topsham. We had just risen from the dinner table Thursday [Nov. 21], when one of Brother Foey's children came in and said their mother was insensible. We hastened over the river one mile and found our dear Sister Foey dying. My distress was great as I found she did not know me. She continued long in great distress until between three and four o'clock and then breathed her last. She has left a husband and three children to mourn their loss.

“Ọjọ́ 20, oṣù kọkànlá, ní ọ̀sẹ̀ kan sẹ́yìn, Ègbón Henry Nichols àti èmi lọ sí Topsham. A ṣẹ̀ṣẹ̀ dìde kúrò lẹ́gbẹ̀ẹ́ tábìlì oúnjẹ ọ̀sán ní ọjọ́bọ̀ [Nov. 21], nígbà tí ọ̀kan nínú àwọn ọmọ Ègbón Foey wọlé wá, ó sì sọ pé ìyá wọn ti dákú. A yára kọjá odò ní ìwọ̀n mílí kan, a sì bá Arábìnrin wa ọ̀wọ́n, Foey, ní ipò ikú. Ìbànújẹ́ mi pọ̀ gidigidi bí mo ṣe rí i pé kò mọ̀ mí. Ó tẹ̀síwájú fún ìgbà pípẹ́ nínú ìrora púpọ̀ títí láàárín ago mẹ́ta sí mẹ́rin, lẹ́yìn náà ó mí ẹ̀mí rẹ̀ ìkẹyìn. Ó ti fi ọkọ kan àti ọmọ mẹ́ta sílẹ̀ láti ṣọ̀fọ̀ àdánù wọn.”

"Friday morning [Nov. 22], Brother Henry came to Paris for James to shave him to attend the funeral. We had a very solemn, interesting time. The Lord did not leave us but let His Spirit rest upon us. Sister Foey's last days were decidedly her most spiritual and best days. Brother Foey has this to console him, that she died a Christian. He bears up well. God gives him grace to endure the affliction. Oh, how good it is to have a hope in God that will sustain in all scenes of trial and affliction. Praise God for a hope, a good hope. What would you, any of you, give for your hope?

Ní òwúrọ̀ Ọjọ́ Ẹtì [Oṣù kọkànlá ọjọ́ 22], Arákùnrin Henry wá sí Paris kí James lè fá a láti lọ sí ìsìnkú náà. A ní àkókò kan tí ó ṣe pàtàkì gidigidi, tí ó sì kún fún ìwúwo mímọ́. Olúwa kò fi wá sílẹ̀, ṣùgbọ́n Ó jẹ́ kí Ẹ̀mí Rẹ̀ bà lé wa. Àwọn ọjọ́ ìkẹyìn ti Arábìnrin Foey ni, láìsí àní-àní, àwọn ọjọ́ rẹ̀ tí ó kún jùlọ fún Ẹ̀mí, tí ó sì dára jùlọ. Èyí ni Arákùnrin Foey ní fún ìtùnú rẹ̀, pé ó kú gẹ́gẹ́ bí Kristẹni. Ó ń farada a dáadáa. Ọlọ́run ń fún un ní oore-ọ̀fẹ́ láti fara da ìpọ́njú náà. Áà, ó dára tó láti ní ìrètí nínú Ọlọ́run tí yóò gbé ènìyàn ró nínú gbogbo ipò ìdánwò àti ìpọ́njú. Ẹ fi ìyìn fún Ọlọ́run nítorí ìrètí kan, ìrètí rere. Kí ni ìwọ, tàbí èyíkéyìí nínú yín, yóò fi fún ìrètí yín?

"Hold fast the faith. Be strong in God and lean upon His everlasting arm. It will never fail you but will bear you up under every affliction. I hope you will all grow stronger and stronger in the truth. Do not falter but press your way to the kingdom."—

“Di ìgbàgbọ́ náà mú ṣinṣin. Ẹ máa lágbára nínú Ọlọ́run, kí ẹ sì gbẹ́kẹ̀ lé apá ayérayé Rẹ̀. Kì yóò já yín kulẹ̀ láéláé, ṣùgbọ́n yóò gbé yín ró lábẹ́ gbogbo ìpọ́njú. Mo ní ìrètí pé ẹ̀yin gbogbo yóò máa dàgbà sí i nínú òtítọ́, kí ẹ sì túbọ̀ lágbára sí i. Ẹ má ṣe rẹ̀wẹ̀sì, ṣùgbọ́n ẹ máa tẹ ọ̀nà yín lọ sí ìjọba náà.”

Here we go. Here is what I want you to see.

Ẹ jẹ́ ká lọ. Èyí ni ohun tí mo fẹ́ kí ẹ rí.

—"One week ago, last Sabbath, we had a very interesting meeting. Brother Hewit from Dead River was there. He came with a message to the effect that the destruction of the wicked and the sleep of the dead was an abomination within a shut door that a woman Jezebel, a prophetess had brought in and he believed that I was that woman, Jezebel."—

—“Ní ọ̀sẹ̀ kan sẹ́yìn, ní Sábáàtì tó kọjá, a ní ìpàdé kan tí ó fani mọ́ra gidigidi. Arákùnrin Hewit láti Dead River wà níbẹ̀. Ó wá pẹ̀lú ìránṣẹ́ kan sí ìtumọ̀ pé ìparun àwọn ẹni búburú àti oorun àwọn òkú jẹ́ ìríra kan láàárín ilẹ̀kùn tí a ti pa, èyí tí obìnrin kan, Jésébẹ́lì, wòlíì obìnrin, ti mú wọlé, ó sì gbàgbọ́ pé èmi ni obìnrin náà, Jésébẹ́lì.”—

Okay? Brother Hewit is saying that Ellen White is Jezebel and she has introduced three errors.

Ṣé ó yé yín? Arákùnrin Hewit ń sọ pé Ellen White ni Jezebel, àti pé ó ti mú àṣìṣe mẹ́ta wọlé.

"—We told him of some of his errors in the past, that the 1335 days were ended and numerous errors of his. It had but little effect. His darkness was felt upon the meeting and it dragged."—

“—A sọ fún un nípa díẹ̀ nínú àwọn àṣìṣe rẹ̀ tẹ́lẹ̀, pé ọjọ́ 1335 ti parí àti ọ̀pọ̀lọpọ̀ àṣìṣe rẹ̀ mìíràn. Ó ní ipa díẹ̀ péré. A nímọ̀lára òkùnkùn rẹ̀ lórí ìpàdé náà, ó sì fa ìpàdé náà gùn.”

Now, I want you to see this. I have something to say about this paragraph that I want you to follow, if you can.

Ní báyìí, mo fẹ́ kí ẹ rí èyí. Mo ní ohun kan láti sọ nípa ìpínrọ̀ yìí tí mo fẹ́ kí ẹ tẹ̀lé, bí ó bá ṣeé ṣe fún yín.

If you have ever dealt with those in Adventism that reapply the time prophecies at the end of the world, they only have three quotes that they use—they use lots of quotes, but they have three primary quotes that they use. This is one of them; because, they will go there and say, "We told him of some of his errors in the past," and they will claim that when she says "that the 1335 days were ended" that that was one of his errors. Do you see how you can kind of twist that grammar a little bit: "We told him of some of his errors in the past? We also told him that the 1335 days were ended; but the time setters say we told him some of his errors in the past and one of those errors was that you are teaching the 1335 days is ended and that is an error." So, you can twist it either way.

Bí o bá ti ní ìbáṣepọ̀ rí pẹ̀lú àwọn tí ó wà nínú Adventism tí wọ́n tún ń lò àwọn àsọtẹ́lẹ̀ àkókò sí ìparí ayé, ọ̀rọ̀ mẹ́ta péré ni wọ́n ní tí wọ́n máa ń lò—wọ́n máa ń lò ọ̀pọ̀lọpọ̀ ọ̀rọ̀, ṣùgbọ́n ọ̀rọ̀ pàtàkì mẹ́ta ni wọ́n máa ń lò. Èyí jẹ́ ọ̀kan nínú wọn; nítorí pé wọ́n yóò lọ síbẹ̀, wọ́n a sì wí pé, “A sọ fún un nípa díẹ̀ nínú àwọn àṣìṣe rẹ̀ ní àtijọ́,” wọ́n a sì sọ pé nígbà tí ó wí “pé ọjọ́ 1335 náà ti parí,” pé èyí jẹ́ ọ̀kan nínú àwọn àṣìṣe rẹ̀. Ṣé ẹ rí bí ẹ ṣe lè yí gírámà yẹn padà díẹ̀ bí? “A sọ fún un nípa díẹ̀ nínú àwọn àṣìṣe rẹ̀ ní àtijọ́? A tún sọ fún un pé ọjọ́ 1335 náà ti parí”; ṣùgbọ́n àwọn olùṣètò àkókò náà wí pé, a sọ fún un nípa díẹ̀ nínú àwọn àṣìṣe rẹ̀ ní àtijọ́, àti pé ọ̀kan nínú àwọn àṣìṣe wọ̀nyí ni pé ìwọ ń kọ́ni pé ọjọ́ 1335 náà ti parí, àti pé èyí jẹ́ àṣìṣe. Nítorí náà, ẹ lè yí i pa dà ní ọ̀nà méjèèjì.

The first time I had a face-to-face confrontation with Eugene Prewitt was in Oklahoma, and he is arguing that the Millerite History does not repeat at the end of the world, and I give him a couple of quotes in the Spirit of Prophecy.

Ìgbà àkọ́kọ́ tí mo ní ìkọ̀rọ̀ọ̀rọ̀ ojúkojú pẹ̀lú Eugene Prewitt ni ní Oklahoma, ó sì ń jiyàn pé Ìtàn àwọn Millerite kò tún ara rẹ̀ ṣe ní ìparí ayé, mo sì fi ìtọ́kasí díẹ̀ fún un nínú Ẹ̀mí Àsọtẹ́lẹ̀.

And he says, "Jeff, you know that Ellen White was a careless writer."

Ó sì wí pé, “Jeff, ìwọ mọ̀ pé Ellen White jẹ́ akọ̀wé aláìṣọ́ra.”

And I said, "What do you mean?"

Mo sì wí pé, “Kí ni ìtumọ̀ rẹ?”

And he went to this quote. He says that this quote proves that she is a careless writer; because she knows that I know that the time setters can twist this quote, if they wish to.

Ó sì lọ sí ọ̀rọ̀ àyọkà yìí. Ó ní pé àyọkà yìí fi hàn pé òǹkọ̀wé aláìfarabalẹ̀ ni í ṣe; nítorí ó mọ̀ pé mo mọ̀ pé àwọn olùṣètò àkókò lè yí àyọkà yìí pa dà gẹ́gẹ́ bí wọ́n bá fẹ́.

Now, the fact that someplace like Washita has the influence that teaches its students that Ellen White is a careless writer is one thing; but, is she a careless writer here?

Nísinsìnyí, òtítọ́ náà pé ibìkan bí Washita ní agbára ìfarapa tó fi ń kọ́ àwọn akẹ́kọ̀ọ́ rẹ̀ pé Ellen White jẹ́ onkọ̀wé aláìtọ́jú jẹ́ ohun kan; ṣùgbọ́n, ṣé onkọ̀wé aláìtọ́jú ni í ṣe níbí?

—"I felt that I must say a few words. In the name of Jesus, I got up and in about five minutes the meeting changed. Everyone felt it at the same instant. Every countenance was lighted up. The presence of God filled the place. Brother Hewit dropped upon his knees and began to cry and pray. I was taken off in vision and saw much that I cannot write. It had a great effect upon Brother Hewit. He confessed it was of God and was humbled in the dust. He has been writing ever since that meeting, and is now writing from the same table renouncing all his errors that he has advanced. I believe God is bringing him up and he is calculated to do good, if God moves through him.

—“Mo ní ìmọ̀lára pé mo gbọ́dọ̀ sọ ọ̀rọ̀ díẹ̀. Ní orúkọ Jésù, mo dìde, àti ní ìwọ̀n bí ìṣẹ́jú márùn-ún, ìpàdé náà yí padà. Gbogbo ènìyàn ní ìmọ̀lára rẹ̀ ní àkókò kan náà. Ojú gbogbo ènìyàn sì tàn yọ. Ìwàláàyè Ọlọ́run kún ibẹ̀. Arákùnrin Hewit wólẹ̀ lórí eékún rẹ̀, ó sì bẹ̀rẹ̀ sí í sunkún àti láti gbàdúrà. A gbé mi lọ nínú ìran, mo sì rí ọ̀pọ̀ ohun tí èmi kò lè kọ. Ó ní ipa ńlá lórí Arákùnrin Hewit. Ó jẹ́wọ́ pé ti Ọlọ́run ni, a sì rẹ̀ é sílẹ̀ nínú eruku ní ìrẹ̀lẹ̀. Láti ìgbà ìpàdé náà ni ó ti ń kọ̀wé nígbà gbogbo, ó sì ń kọ̀wé nísinsìnyí láti orí tábìlì kan náà, ní fífi gbogbo àṣìṣe tí ó ti gbékalẹ̀ síwájú sẹ́yìn. Mo gbàgbọ́ pé Ọlọ́run ń gbé e sókè, a sì dá a láàmú láti ṣe rere, bí Ọlọ́run bá ń ṣiṣẹ́ nípasẹ̀ rẹ̀.”

"Much love to dear Sister Gorham. Tell her to be strong. God is with her and He will not leave her. Much love to you all. I hope the children will not get sleepy, but will be interested in the truth and be diligent to make their calling and election sure. Write, be sure and write, and do not do as I have done. I love you, all of you. Write." Manuscript Releases, volume 16, 206–209. Written from Paris, Maine, November 27, 1850.

“Ọ̀pọ̀lọpọ̀ ìfẹ́ sí Arábìnrin Gorham ọ̀wọ́n. Sọ fún un kí ó lágbára. Ọlọ́run wà pẹ̀lú rẹ, kò sì ní fi í sílẹ̀. Ọ̀pọ̀lọpọ̀ ìfẹ́ sí gbogbo yín. Mo ní ìrètí pé àwọn ọmọ náà kì yóò sùn, ṣùgbọ́n wọn yóò ní ìfẹ́ sí òtítọ́, wọn yóò sì máa fi taratara mú kí ìpè wọn àti yíyàn wọn dájú. Kọ̀wé, dájúdájú ẹ kọ̀wé, ẹ má sì ṣe bí mo ti ṣe. Mo nífẹ̀ẹ́ yín, gbogbo yín. Kọ̀wé.” Manuscript Releases, volume 16, 206–209. A kọ ọ láti Paris, Maine, ní November 27, 1850.

Brothers and Sisters, what is the historical context of this; where is she writing this at? She is writing this in 1850, in Brother Nichols's house.

Ẹ̀yin Arákùnrin àti Arábìnrin, kí ni àyíká ìtàn ti èyí; níbo ni ó ti ń kọ èyí? Ó ń kọ ọ́ ní ọdún 1850, ní ilé Arákùnrin Nichols.

In this time period, what is the Lord doing? He is showing that the Pioneers have the correct view of the Daily, and she is dealing with that. She is saying that Christ's Sanctuary ministry is the false view of the Daily.

Ní àkókò yìí, kí ni Olúwa ń ṣe? Ó ń fihàn pé àwọn Aṣáájú-ọ̀nà ní òye tó tọ́ nípa Ìgbàgbogbo Ọjọ́, ó sì ń bá èyí lò. Ó ń sọ pé iṣẹ́-ìránṣẹ́ Mímọ́ Kristi nínú Ibùdó Mímọ́ Rẹ̀ ni ìwòye èké nípa Ìgbàgbogbo Ọjọ́.

In this history, this very history—not this very history and not just the very year, but the very month of the year she is getting visions and she is clarifying this truth about the Pioneer position of the Daily, saying those that gave the Judgment Hour Cry had the correct view of the Daily; and, in the same paragraph, she says, "I saw that the 1843 Chart was directed by the hand of the Lord and it should not be altered and that those that gave the Judgment Hour Cry had the correct view of the Daily."

Nínú ìtàn yìí, ìtàn gan-an yìí—kì í ṣe ìtàn gan-an yìí nìkan, bẹ́ẹ̀ kì í ṣe ọdún náà gan-an nìkan, ṣùgbọ́n oṣù gan-an nínú ọdún náà nígbà tí ó ń gba àwọn ìrán, tí ó sì ń ṣàlàyé òtítọ́ yìí nípa ipò Pioneer ti Daily, ní fífọ̀rọ̀ yìí hàn pé àwọn tí wọ́n ké Ìkéde Wákàtí Ìdájọ́ jáde ní ojú ìwòye títọ́ nípa Daily; àti pé, nínú gbolóhùn kan náà, ó wí pé, “Mo rí i pé ọwọ́ Olúwa ló darí Àwòrán 1843, pé a kò gbọ́dọ̀ yí i padà, àti pé àwọn tí wọ́n ké Ìkéde Wákàtí Ìdájọ́ jáde ní ojú ìwòye títọ́ nípa Daily.”

And what does it say about the Daily on this 1843 Chart? Well, it says that it was taken away in AD508; and, at 1335 years later brings you to 1843 and that the 1335 is in the past.

Àti pé kí ni ó sọ nípa Ẹbọ Àìtẹ́síwájú lórí Àtẹ náà ti ọdún 1843? Dáadáa, ó sọ pé a mú un kúrò ní AD508; àti pé, ní ọdún 1335 lẹ́yìn náà, ó mú ọ dé 1843, àti pé 1335 náà wà ní ìgbà àtijọ́.

Can you imagine, in the very month, in the very year, that she would tell Brother Hewit from Dead River that it was still future?

Ṣé o lè fojú inú wo bí, nínú oṣù kan náà gan-an, nínú ọdún kan náà gan-an, tí yóò sọ fún Arákùnrin Hewit láti Dead River pé ó ṣì wà ní ọjọ́ iwájú?

Okay, these time setters, these time setters, and these people that believe that Sister White is a careless writer. History does not uphold this.

Ó dáa, àwọn aṣètò-àkókò wọ̀nyí, àwọn aṣètò-àkókò wọ̀nyí, àti àwọn ènìyàn wọ̀nyí tí wọ́n gbà pé Arábìnrin White jẹ́ akọ̀wé aláìfarabalẹ̀. Ìtàn kò fi èyí múlẹ̀.

So, I want you to see, in connection with the Daily, Ellen White even understood the 1335.

Nítorí náà, mo fẹ́ kí ẹ rí i pé, ní ìbáṣepọ̀ pẹ̀lú Òjoojúmọ́, Ellen White tìkára rẹ̀ pàápàá lóye 1335 náà.

Ellen White just did not put her seal of approval on the Daily being Paganism; she understood that it started the 1335-year prophecy, which ended in 1843, and she defended that position in public against Brother Hewit from Dead River. Do you see that?

Ellen White kì í ṣe pé ó kàn fi àmì ìfọwọ́sí rẹ̀ sí i pé “Ojoojúmọ́” náà jẹ́ Ìbọ̀rìṣà; ó lóye pé èyí ni ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún 1335, èyí tí ó parí ní 1843, ó sì dáàbò bo ipò náà ní gbangba lòdì sí Arákùnrin Hewit láti Dead River. Ṣé o rí i?

And in the same month, where she is saying that Christ's Sanctuary ministry as the Daily only brings darkness and confusion; and, her husband, in response to that vision, removes that teaching from the Review and Herald.

Àti nínú oṣù kan náà, níbi tí ó ti ń sọ pé iṣẹ́-òjíṣẹ́ Mímọ́ Kristi gẹ́gẹ́ bí ti Ìgbàgbogbo-ọjọ́ nìkan ń mú òkùnkùn àti ìdàrúdàpọ̀ wá; àti ọkọ rẹ̀, ní ìdáhùn sí ìran náà, yọ ẹ̀kọ́ yẹn kúrò nínú Review and Herald.

Up here in your notes, where it says "1850 Chart," this is what it says right here [referring to the third column from the left on the 1850 Chart, the text following Jesus on the cross in AD31]. I wanted you to be able to have it in your notes.

Lókè níbí nínú àkọsílẹ̀ yín, níbi tí ó ti sọ pé “1850 Chart,” èyí ni ohun tí ó sọ níbí gan-an [tí a ń tọ́ka sí ọ̀wọn kẹta láti apá òsì lórí 1850 Chart, ìtẹ̀síwájú ọ̀rọ̀ tó tẹ̀lé Jésù lórí àgbélébùú ní AD31]. Mo fẹ́ kí ẹ lè ní i nínú àkọsílẹ̀ yín.

> Away Daniel 11:31 508

> Kúrò nínú Dáníẹ́lì 11:31 508

And then on the 1843 Chart over here [referring to the center column, underneath Jesus on the cross in AD31]:

Nígbà náà sì ni lórí Àtẹ̀jáde 1843 níhìn-ún [tí ń tọ́ka sí ọ̀wọ̀n àárín, ní ìsàlẹ̀ Jésù lórí àgbélébùú ní AD31]:

Taking away of the daily sacrifice. Dan. 12:11, 12

Yíyọ ẹbọ ojoojúmọ́ kúrò. Dan. 12:11, 12

Okay, these are these two Charts.

Ó dáa, wọ̀nyí ni Àwọn Àwòrán Méjì wọ̀nyí.

Sister White understood that these men had the correct view, and she understood that it initiated the 1335-year prophecy that ended in 1843; and, she understood that it represented the Pagan Dominion being taken away in 508.

Arábìnrin White lóye pé àwọn ọkùnrin wọ̀nyí ní òye tó tọ́, ó sì lóye pé èyí ni ó bẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún 1335 tí ó parí ní 1843; ó sì tún lóye pé ó ń ṣàfihàn ìmúlọ́kànlẹ̀ Àbòṣepè tí a mú kúrò ní 508.

Under these two references to the Charts you have another quote in the time period of Brother Nichols, and she is rebuking people from making other charts because their artwork is satanic; whereas, she says that the artwork upon these two Charts is heavenly. She says,

Lábẹ́ àwọn ìtọ́kasí méjèèjì wọ̀nyí sí àwọn Àwòrán-ìtòlẹ́sẹẹsẹ náà, ẹ ní àyọkà míràn nínú àkókò Brother Nichols, ó sì ń bá àwọn ènìyàn wí fún ṣíṣe àwọn àwòrán-ìtòlẹ́sẹẹsẹ mìíràn nítorí pé iṣẹ́ ọnà wọn jẹ́ ti Sátánì; nígbà tí òun sì sọ pé iṣẹ́ ọnà tí ó wà lórí àwọn Àwòrán-ìtòlẹ́sẹẹsẹ méjèèjì wọ̀nyí jẹ́ ti ọ̀run. Ó ní,

"I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols."—

“Mo rí i pé iṣẹ́ ṣíṣe àwòrán àtẹ̀jáde náà jẹ́ aṣìṣe pátápátá. Ó bẹ̀rẹ̀ lọ́wọ́ Arákùnrin Rhodes, Arákùnrin Case sì tẹ̀lé e lọ. A ti ná owó lórí ṣíṣe àwọn àwòrán àtẹ̀jáde àti lílèdá àwọn àwòrán àìlera tí ń mú ìríra wá láti ṣojú àwọn áńgẹ́lì àti Jésù ológo. Mo rí i pé irú nǹkan bẹ́ẹ̀ kò dùn mọ́ Ọlọ́run. Mo rí i pé Ọlọ́run wà nínú ìtẹ̀jáde àwòrán àtẹ̀jáde náà nípasẹ̀ Arákùnrin Nichols.”

Who was in the publishment of this 1850 Chart? God!

Ta ni ó wà nínú ìtẹ̀jáde Àwòrán 1850 yìí? Ọlọ́run!

—"I saw that there was"—what?—"a prophecy of this chart in the Bible, and if this chart is designed for God's people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.

—“Mo rí i pé ó wà”​—kí ni?​—“àsọtẹ́lẹ̀ àwòrán yìí nínú Bíbélì, àti bí a bá ṣe àwòrán yìí fún àwọn ènìyàn Ọlọ́run, bí ó bá [jẹ́] tó fún ọ̀kan, ó jẹ́ bẹ́ẹ̀ fún ẹlòmíràn pẹ̀lú, àti bí ọ̀kan bá nílò kí a tún àwòrán tuntun kan ṣe lórí ìwọ̀n tí ó tóbi sí i, gbogbo wọn nílò rẹ̀ gan-an bákan náà.

"I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting."—

“Mo rí i pé ìmọ̀lára àìsinmi, àìfarabalẹ̀, àìtẹ́lọ́rùn, àìmọrírì ni ó wà nínú Arákùnrin Case tí ó fẹ́ àwòrán àtẹ̀jáde mìíràn. Mo rí i pé àwọn àwòrán àtẹ̀jáde tí a ya wọ̀nyí ní ipa búburú lórí ìjọ. Ó mú kí ẹ̀mí fífẹ̀rín-ín ṣeré, tí kò ní ìwúwo, tí ó dà bí ìyàngbò, wà nínú ìpàdé náà.”—

Now, this is the one that I want you to think through.

Nísinsìnyí, èyí ni mo fẹ́ kí ẹ farabalẹ̀ ronú lórí rẹ̀.

—"I saw that the charts ordered by God struck the mind favorably, even without an explanation."—

—“Mo rí i pé àwọn àtẹ̀jáde tí Ọlọ́run pàṣẹ mú ọkàn balẹ̀ lọ́nà rere, àní láìsí àlàyé kankan.”—

"I saw that the charts," plural, "ordered by God . . . ." What charts, in the plural, were ordered by God? These two Charts [the 1843 and 1850 Charts] were ordered by God."

“Mo rí i pé àwọn àwòrán àtẹ̀jáde,” ní ọ̀pọ̀, “ni Ọlọ́run pàṣẹ fún . . . .” Àwọn àwòrán àtẹ̀jáde wo, ní ọ̀pọ̀, ni Ọlọ́run pàṣẹ fún? Àwọn Àwòrán àtẹ̀jáde méjèèjì wọ̀nyí [Àwòrán àtẹ̀jáde 1843 àti 1850] ni Ọlọ́run pàṣẹ fún.

> These two Charts are a fulfillment of Habakkuk 2.

> Àwọn Àtẹ̀jáde méjì wọ̀nyí jẹ́ ìmúṣẹ Hábákúkù 2.

—"There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case's mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.

—“Ohun kan wà tí ó fẹ́rẹ̀, tí ó lẹ́wà, tí ó sì jẹ́ ti ọ̀run nínú àwòrán àwọn áńgẹ́lì tí ó wà lórí àwọn àtẹ̀jáde náà. Ní ọ̀nà tí a kò fi í fojú rí rárá, a ń darí ọkàn sí ọ̀dọ̀ Ọlọ́run àti ọ̀run. Ṣùgbọ́n àwọn àtẹ̀jáde mìíràn tí a ti pèsè mú ìríra bá ọkàn, wọ́n sì ń mú kí ọkàn máa gbé lórí ayé ju lórí ọ̀run lọ. Àwọn àwòrán tí ń ṣàpẹẹrẹ àwọn áńgẹ́lì dàbí àwọn ẹ̀mí búburú ju àwọn ẹ̀dá ọ̀run lọ. Mo rí i pé àwọn àtẹ̀jáde náà ti gba ọkàn Arákùnrin Case lọ́kàn fún ọjọ́ púpọ̀ àti ọ̀sẹ̀ púpọ̀, nígbà tí ó yẹ kí ó ti ń wá ọgbọ́n ti ọ̀run láti ọ̀dọ̀ Ọlọ́run, tí ó sì yẹ kí ó ti ń dàgbà nínú àwọn oore-ọ̀fẹ́ Ẹ̀mí àti nínú ìmọ̀ òtítọ́.

"I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever." Manuscript Releases, number 13, 359; 1853.

“Mo rí i pé bí a bá ti lo ọ̀nà tí a ti fi ṣòfò ní ṣíṣe àwọn chártì, sí fífi òtítọ́ hàn kedere níwájú àwọn ará nínú títẹ àwọn ìwé kéékèèké, àti bẹ́ẹ̀ bẹ́ẹ̀ lọ, ì bá ti ṣe rere púpọ̀, ó sì bá ti gba ọkàn là. Mo rí i pé iṣẹ́ ṣíṣe chártì ti tàn kálẹ̀ bí ibà.” Manuscript Releases, number 13, 359; 1853.

The 1290 and 1335 Days

Ọjọ́ 1290 àti 1335 náà

I have following an article from the Review and Herald, January 28, 1858. The reason I have it in your notes is because you can see that in 1858 they are still teaching that the Daily is Paganism. You have it in your reference, eight years after 1850 they still understand the Daily is Paganism.

Mo ní àpilẹ̀kọ kan tó tẹ̀lé e láti inú Review and Herald, January 28, 1858. Ìdí tí mo fi ní i nínú àkọsílẹ̀ yín ni pé ẹ lè rí i pé ní ọdún 1858 wọ́n ṣì ń kọ́ni pé “Daily” náà jẹ́ Págánísìmù. Ẹ ní i nínú ìtọ́kasí yín; ọdún mẹ́jọ lẹ́yìn 1850 wọ́n ṣì ń lóye pé “Daily” náà jẹ́ Págánísìmù.

> "ANOTHER important prophetic period upon which the Advent doctrine is based, is the 1335 days of Daniel 12, with which the 1290 days are so intimately connected. These two periods are introduced to us as follows:

> “ÀKÓKÒ míràn tí ó ṣe pàtàkì nínú àsọtẹ́lẹ̀ tí ẹ̀kọ́ Advent dá lórí ni ọjọ́ 1335 ti Danieli 12, èyí tí ọjọ́ 1290 sì so mọ́ pẹ̀lú rẹ̀ ní ìfaradà jùlọ. A ṣe ìfihàn àwọn àkókò méjèèjì wọ̀nyí fún wa báyìí:”

> "—And from the time that the daily (sacrifice) shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be; for thou shalt rest and stand in thy lot at the end of the days.' Daniel 12:11–13.

> “—Láti ìgbà tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a sì gbé ohun ìríra tí ń mú ìparun kalẹ̀ sókè, ọjọ́ ẹgbẹ̀rún kan, igba méjì, àti aadọ́rùn-ún ni yóò wà. Alábùkún ni ẹni tí ó dúró títí, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùndínlọ́gbọ̀n. Ṣùgbọ́n ìwọ, máa lọ ní ọ̀nà rẹ títí dé òpin; nítorí pé ìwọ yóò sinmi, ìwọ yóò sì dúró ní ipò ìpín rẹ ní òpin àwọn ọjọ́ náà.’ Danieli 12:11–13.”

"The questions at once arise, Can we tell what the events are, from which these periods are to be dated; and if so, can we tell when they took place? We first enquire. What is the—'daily' (sacrifice) and the —abomination that maketh desolate'? It will be noticed that the word, sacrifice, is in italics: denoting that it is a supplied word. The same will be noticed in the other instances of its occurrence in the book of Daniel, viz., chapter 11:31 and 8:11–13. Let us briefly refer to this latter chapter. In verse 13 it will be observed that two desolations are brought to view; the daily (desolation,) and the transgression of desolation. This fact is made so plain by Josiah Litch that we cannot do better than quote his language:*

“Lẹ́sẹ̀kẹsẹ̀ ni àwọn ìbéèrè wọ̀nyí dìde, Ṣé a lè mọ ohun tí àwọn ìṣẹ̀lẹ̀ náà jẹ́, láti inú èyí tí a ó ti bẹ̀rẹ̀ sí í ka àwọn àkókò wọ̀nyí; bí ó bá sì rí bẹ́ẹ̀, ṣé a lè mọ ìgbà tí wọ́n ṣẹlẹ̀? Àwa kọ́kọ́ ń wádìí pé, Kí ni—‘ìgbà gbogbo’ (ẹbọ) àti—‘ohun ìríra tí ń mú ìdahoro wá’? A ó ṣe àkíyèsí pé ọ̀rọ̀ náà, ẹbọ, wà ní lẹ́tà oníhẹ̀hẹ̀: èyí tí ń fi hàn pé ọ̀rọ̀ àfikún ni. Bákan náà ni a ó ṣe àkíyèsí rẹ̀ nínú àwọn ìgbà mìíràn tí ó ti hàn nínú ìwé Dáníẹ́lì, ìyẹn, orí 11:31 àti 8:11–13. Jẹ́ kí a tọ́ka díẹ̀ sí orí ìkẹyìn yìí. Nínú ẹsẹ̀ 13, a ó rí i pé a mú ìdahoro méjì wá sí ìwòye; ìgbà gbogbo (ìdahoro náà,) àti ẹ̀ṣẹ̀ ìrékọjá ìdahoro. Josiah Litch ti jẹ́ kí òtítọ́ yìí hàn kedere tó bẹ́ẹ̀ gẹ́gẹ́ bí a kò ṣe lè ṣe ohun tí ó dára jù bí a ṣe ń tọ́ka ọ̀rọ̀ rẹ̀:*”

"—The daily sacrifice is the present reading of the text; but no such thing as sacrifice is found in the original. This is acknowledged on all hands. It is a gloss or construction put upon it by the translators. The true reading is, "the daily and the transgression of desolation;" daily and transgression being connected together by "and" the daily desolation and the transgression of desolation. They are two desolating powers which were to desolate the Sanctuary and the host.'

“—Ẹbọ ojoojúmọ́ ni ìtúmọ̀ ìsinsìnyí ti ọ̀rọ̀ náà; ṣùgbọ́n kò sí irú ohun kan bí ẹbọ nínú àkọ́kọ́ ọ̀rọ̀ náà. Èyí ni a ti jẹ́wọ́ ní gbogbo ọ̀nà. Ó jẹ́ àlàyé àfikún tàbí ìtumọ̀ tí àwọn onítúmọ̀ fi lé e lórí. Ìkànsí tòótọ́ ni pé, ‘ojoojúmọ́ àti ìrékọjá ìsọdahoro;’ ojoojúmọ́ àti ìrékọjá ni a so pọ̀ mọ́ra nípasẹ̀ ‘àti,’ ìsọdahoro ojoojúmọ́ àti ìrékọjá ìsọdahoro. Wọ́n jẹ́ agbára ìsọdahoro méjì tí yóò sọ Ibi Mímọ́ àti ogun di ahoro.”

"From this it is evident that the —daily,' can have no reference to the Jewish worship to which it has been applied by the older and more prevalent opinion; and this is further evident from the consideration that if these periods, taken either literally or figuratively, be dated from any taking away of this worship, they do not bring us to any event whatever worthy of note.

Látinú èyí ni ó fi hàn gbangba pé “ojoojúmọ́” náà kò lè ní ìtọ́kasí kankan sí ìjọsìn àwọn Júù tí èrò àtijọ́ tí ó sì wọ́pọ̀ jù lọ ti fi kàn án; èyí sì tún hàn síi nípa ìrònú pé bí a bá ń ka àwọn àkókò wọ̀nyí, yálà ní ìtumọ̀ gidi tàbí ní ìtumọ̀ àpẹẹrẹ, láti ìgbà mímú ìjọsìn yìí kúrò, wọn kò mú wa dé ibi iṣẹ̀lẹ̀ kankan rárá tí ó yẹ kí a fi àkíyèsí ṣe.

"The daily and the abomination then, are two desolating powers which were to oppress the church: can we ascertain what these powers are? We have only to adopt William Miller's method of reasoning on this point to arrive at the same conclusion with him. He says:

“Ìrúbọ ojoojúmọ́ àti ìríra nígbà náà, jẹ́ agbára méjì tí ń fa ìdahoro tí wọ́n yóò ni láti pọ́n ìjọ náà lójú: ṣé a lè fi dájú ohun tí àwọn agbára wọ̀nyí jẹ́? A kàn ní láti gba ọ̀nà ìfọ̀rọ̀wánilẹ́nuwò William Miller lórí ọ̀ràn yìí láti dé sí ìpinnu kan náà pẹ̀lú rẹ̀. Ó wí pé:

> "—I read on, and could find no other case in which if [the daily] was found but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, —take away;' —he shall take away the daily'; —from the time that the daily shall be taken away'; &c. I read on and thought I should find no light on the text. Finally I came to 2 Thessalonians 2:7, 8, —For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed.'&c. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is —the daily!' Well, now, what does Paul mean by —he who now letteth' or hindereth? By —the Man of Sin,' and the —wicked,' Popery is meant. Well what is it which hinders Popery from being revealed? Why it is Paganism. Well, then, —the daily' must mean Paganism.'+

> “—Mo ka a síwájú, èmi kò sì rí ọ̀ràn mìíràn kankan nínú èyí tí a ti rí [ìrúbọ ojoojúmọ́] bí kò ṣe nínú Dáníẹ́lì nìkan. Nígbà náà ni mo [pẹ̀lú ìrànlọ́wọ́ concordance kan] mú àwọn ọ̀rọ̀ wọ̀nyí tí ó dúró ní ìsopọ̀ pẹ̀lú rẹ̀, —mú kúrò;’ —ó mú ìrúbọ ojoojúmọ́ kúrò’; —láti àkókò tí a ó ti mú ìrúbọ ojoojúmọ́ kúrò’; àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo ka a síwájú, mo sì rò pé èmi kì yóò rí ìmọ́lẹ̀ kankan lórí ẹsẹ̀ náà. Ní ìkẹyìn mo dé 2 Tẹsalóníkà 2:7, 8, —Nítorí àṣírí ìwà àìṣòdodo ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀; ẹni tí ó ń dí i lọ́wọ́ nísinsin yìí yóò máa dí i lọ́wọ́ títí a ó fi mú un kúrò ní ọ̀nà, nígbà náà ni a ó sì fi ẹni búburú náà hàn gbangba.’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé sí ẹsẹ̀ náà, Áà, bí òtítọ́ náà ti hàn kedere tó, tí ó sì ní ògo tó! Níbẹ̀ ni ó wà! Èyí ni —ìrúbọ ojoojúmọ́!’ Dáradára, ní báyìí, kí ni Pọ́ọ̀lù túmọ̀ sí nípa —ẹni tí ó ń dí i lọ́wọ́ nísinsin yìí’ tàbí tí ń dá a dúró? Nípa —Ọkùnrin Ẹ̀ṣẹ̀,’ àti —ẹni búburú,’ a túmọ̀ sí Póòpù. Dáradára, kí ni ó jẹ́ èyí tí ń dá Póòpù dúró kí a má bàa fi hàn gbangba? Kí nìdí? Kèfèrí ni. Dáradára, nígbà náà, —ìrúbọ ojoojúmọ́’ gbọ́dọ̀ túmọ̀ sí Kèfèrí.”+

> "We see from Daniel 8, that it is the little horn, which succeeded the goat, or Grecian empire, that takes away the —daily;' and it is the only power brought to view after the division of Alexander's kingdom down to the time when the Sanctuary should be cleansed at the end of the 2300 days. This little horn we have in its proper place showed to be Rome taken as a unit, corresponding with the fourth kingdom of Daniel's other visions. Now it is a fact that a change did take place in the Roman power from Paganism to Papacy. Paganism from the days of the Assyrian kings down to the time of its modification into Popery, had been the daily, or as Professor Whiting renders it, —the continual' desolation, by which Satan had stood up against the cause of Jehovah. In its priests, its altars and its sacrifices, it bore resemblance to the Levitical form of Jehovah's worship; but when the Levitical gave place to the Christian form of worship, Satan, in order to successfully oppose the work, must change also his form of opposition; hence the temples, altars and statues of Paganism are baptized into the blasphemies of Popery.

> “A rí i láti inú Danieli 8 pé, ìwo kékeré náà ni, tí ó tẹ̀ lé àgùntàn akọ, tàbí ìjọba Gíríìkì, tí ó mú —ojoojúmọ́;’ kúrò; ó sì jẹ́ agbára kan ṣoṣo tí a mú wá sí ìran lẹ́yìn pínpín ìjọba Alẹkisándà títí dé àkókò tí a ó fi wẹ́ Mímọ́ Ilé-Mímọ́ ní òpin ọjọ́ 2300. Ìwo kékeré yìí ni a ti fi hàn ní ipò rẹ̀ tòótọ́ gẹ́gẹ́ bí Róòmù tí a gbà gẹ́gẹ́ bí ẹyọ kan, tí ó bá ìjọba kẹrin nínú àwọn ìran mìíràn Danieli mu. Ní báyìí, òtítọ́ ni pé ìyípadà kan ṣẹlẹ̀ nínú agbára Róòmù láti Keferi sí Pápálà. Keferi láti ọjọ́ àwọn ọba Asiria títí dé àkókò ìtúnṣe rẹ̀ sí Pópérì, ni ó ti jẹ́ ojoojúmọ́ náà, tàbí gẹ́gẹ́ bí Pọ́fésọ̀ Whiting ṣe túmọ̀ ọ́, —ìparun àìdákẹ́jẹ;’ nípasẹ̀ èyí tí Satani ti dúró lòdì sí ọ̀ràn Jèhófà. Nínú àwọn àlùfáà rẹ̀, àwọn pẹpẹ rẹ̀ àti àwọn ẹbọ rẹ̀, ó ní àfàwọ̀kọ pẹ̀lú ìrísí ìjọsìn Lefitíkù ti Jèhófà; ṣùgbọ́n nígbà tí ti Lefitíkù fi ipò sílẹ̀ fún ìrísí ìjọsìn Kristẹni, Satani, kí ó lè lè tako iṣẹ́ náà ní àṣeyọrí, gbọ́dọ̀ yí ìrísí ìtakò tirẹ̀ padà pẹ̀lú; nítorí náà ni a ṣe fi ìrìbọmi fún àwọn tẹ́ńpìlì, àwọn pẹpẹ àti àwọn ère Keferi sínú àwọn ọ̀rọ̀-ìsọ̀rọ̀-òdì Pópérì.”

> "But the daily, Paganism, is said in the prophecy, to have a sanctuary, and the place of its sanctuary was to be cast down. That a sanctuary is frequently connected with idolatry and heathenism, as the place of its devotion and worship, is evident from the following scriptures: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Concerning the sanctuary of the daily of Daniel 8, we offer the following from Apollos Hale:*

> “Ṣùgbọ́n nípa èyí tí a ń pè ní ti ojoojúmọ́, ìyẹn Ìbọ̀rìṣà keferi, a sọ nínú àsọtẹ́lẹ̀ náà pé ó ní ibi-mímọ́ kan, àti pé a ó sì ju ibi ibi-mímọ́ rẹ̀ lulẹ̀. Pé ibi-mímọ́ sábà máa ń ní ìbáṣepọ̀ pẹ̀lú ìbọ̀rìṣà àti ẹ̀sìn àwọn aláìkọlà, gẹ́gẹ́ bí ibi ìfọkànsìn àti ìjọsìn wọn, hàn gbangba nínú àwọn ẹ̀kúnrẹ́rẹ́ Ìwé Mímọ́ wọ̀nyí: Isaiah 16:12; Amos 7:9, 13, margin. Ezekiel 28:18. Ní ti ibi-mímọ́ ti ti ojoojúmọ́ nínú Daniel 8, a fi èyí tí ó tẹ̀lé e yìí hàn láti ọwọ́ Apollos Hale:*”

"—What can be meant by the —sanctuary' of Paganism? Paganism, and error of every kind, have their sanctuaries, as well as truth. These are the temples or asylums consecrated to their service. Some particular and renowned temple of Paganism may, then, be supposed to be here spoken of. Which of its numerous distinguished temples may it be? One of the most magnificent specimens of classic architecture is called the Pantheon. Its name signifies the —temple or asylum of all the gods.' The place of its location is Rome.+ The idols of the nations conquered by the Romans were sacredly deposited in some niche or department of this temple, and in many cases became objects of worship by the Romans themselves. Could we find a temple of Paganism that was more strikingly —his sanctuary.'"

“—Kí ni a lè túmọ̀ sí nípa —ibi mímọ́’ ti Ìbọ̀rìṣà? Ìbọ̀rìṣà, àti àṣìṣe ti gbogbo irú, ní àwọn ibi mímọ́ wọn, gẹ́gẹ́ bí òtítọ́ pẹ̀lú. Àwọn wọ̀nyí ni àwọn tẹ́ńpìlì tàbí ilé-ìsádi tí a ti yà sọ́tọ̀ fún iṣẹ́ wọn. Ní ìbámu pẹ̀lú èyí, a lè ro pé tẹ́ńpìlì kan pàtó tí ó jẹ́ olókìkí nínú Ìbọ̀rìṣà ni a ń sọ̀rọ̀ nípa rẹ̀ níbí. Èwo nínú ọ̀pọ̀lọpọ̀ tẹ́ńpìlì rẹ̀ tí ó ṣe pàtàkì ni ó lè jẹ́? Ọ̀kan lára àwọn àpẹẹrẹ tí ó rẹwà jùlọ ti ìkọ́lé alárinrin ìgbà àtijọ́ ni a ń pè ní Pantheon. Orúkọ rẹ̀ túmọ̀ sí —tẹ́ńpìlì tàbí ibi-ìsádi ti gbogbo àwọn ọlọ́run.’ Ibì tí ó wà ni Rome.+ Àwọn òrìṣà àwọn orílẹ̀-èdè tí àwọn ará Romu ṣẹ́gun ni a fi tọ́kantọ́kan gbé sínú àpótí tàbí ẹ̀ka kan nínú tẹ́ńpìlì yìí, àti pé ní ọ̀pọ̀ ìgbà wọ́n di ohun ìjọ́sìn fún àwọn ará Romu tìkára wọn. Ṣé a lè rí tẹ́ńpìlì kan ti Ìbọ̀rìṣà tí yóò fi hàn kedere ju èyí lọ gẹ́gẹ́ bí —ibi mímọ́ rẹ̀.’”

"Having now ascertained that the daily is Paganism, and the transgression of desolation, or —the abomination that maketh desolate,' is the Papacy, and that the especial sanctuary of Paganism was the Pantheon, and that the —place' of its location was Rome, we inquire further.

“Níwọ̀n bí a ti ti fi dájú nísinsin yìí pé ojoojúmọ́ náà ni Ẹ̀sìn Kèfèrí, àti pé ìrékọjá ìdahoro, tàbí—‘irúbọ ìkórìíra tí ń mú ìdahoro wá,’ ni Ipápá, àti pé ibi mímọ́ pàtàkì ti Ẹ̀sìn Kèfèrí ni Pantheon, àti pé ‘ibi’ ipò rẹ̀ ni Róòmù, a tún ń wádìí sí i.”

"1. Was Paganism —taken away' by the Roman civil power? The following statement of an important and well-known fact in the history of the church and world, we think answers to the prophecy. It refers to Constantine the first Christian emperor, and says:

“1. Ṣé agbára ìjọba ará Róòmù ló ‘mú Kèfèrí kúrò’? A ro pé ọ̀rọ̀ tí ó tẹ̀lé yìí nípa òtítọ́ kan pàtàkì tí a sì mọ̀ dáadáa nínú ìtàn ìjọ àti ayé, ni ó dáhùn sí àsọtẹ́lẹ̀ náà. Ó tọ́ka sí Kọ́ńsítáńtínù, ọba àkọ́kọ́ tí ó jẹ́ Kristẹni, ó sì wí pé:

"—His first act of government was the dispatch of an edict throughout the empire, exhorting his subjects to embrace Christianity.'++

“—Ìṣe àkọ́kọ́ rẹ̀ nínú ìṣàkóso ni fífi àṣẹ ìjọba kan rán ká gbogbo ilẹ̀ ọba, ní fífi í gba àwọn ọmọ abẹ́ rẹ̀ níyànjú láti gba Ìsìn Kristiẹniti mọ́ra.”++

"2. Was Rome the city or place of his sanctuary, (the Pantheon,) cast down by the authority of the State? The following extract answers:

“2. Ṣé Róòmù ni ìlú tàbí ibi mímọ́ rẹ̀, (Pantheon,) tí a wó lulẹ̀ nípasẹ̀ àṣẹ Ìjọba? Àyọkà yíyọ jáde tí ó tẹ̀lé e dáhùn:”

"—The death of the last rival of Constantine had sealed the peace of the empire. Rome was once more the undisputed queen of nations. But, in that hour of elevation and splendor, she had been raised to the edge of a precipice. Her next step was to be downward and irrecoverable. The change of the government to Constantinople still perplexes the historian. It was an act in direct repugnance to the whole course of the ancient and honorable prejudices of the Roman mind. It was the work of no luxurious Asiatic, devoted to the indulgences of eastern customs and climates, but an iron conqueror, born in the west, and contemptuous, like all Romans, of the habits of the orientals; it was the work of a keen politician, yet it was impolitic in the most palpable degree. Yet Constantine abandoned Rome, the great citadel and throne of the Caesars, for an obscure corner of Thrace, and expended the remainder of his vigorous and ambitious life in the double toil of raising a colony into the capital of his empire, and degrading the capital into the feeble honors and humiliated strength of a colony.'*

“—Ikú ọ̀tá ìkẹyìn tí ó ń bá Constantine dije ti fi àlàáfíà ìjọba-ọba náà lédè. Rome tún di ayaba àwọn orílẹ̀-èdè lẹ́ẹ̀kan sí i láìsí àríyànjiyàn. Ṣùgbọ́n, ní wákàtí ìgbéga àti ògo yẹn, a ti gbé e dé etí àfonífojì ìparun. Ìgbésẹ̀ rẹ̀ tó kàn yóò jẹ́ ìsọ̀kalẹ̀, tí a kò sì ní lè tún un ṣe mọ́. Ìyípadà ìjọba sí Constantinople ṣì ń dákúlẹ̀ onítàn lójú. Ó jẹ́ ìṣe kan tí ó tako pátápátá gbogbo ìlànà ìṣàkóso ìfarapa ọkàn Romu àtijọ́ tí ó sì ní ọlá. Kì í ṣe iṣẹ́ ará Asia aláradà kan tí ó fi ara rẹ̀ jìnà sí ìfaramọ́ ìgbádùn àṣà àti ojú-ọjọ̀ ìlà-oòrùn, bí kò ṣe iṣẹ́ akọni ajagun alágbára bí irin, tí a bí ní ìwọ̀-oòrùn, tí ó sì ń fi àṣà àwọn ará ìlà-oòrùn ṣe ẹ̀gàn, gẹ́gẹ́ bí gbogbo àwọn ará Romu; iṣẹ́ olóṣèlú ọlọ́gbọ́n ni, síbẹ̀ ó jẹ́ aláìgbọ́n nínú ìṣèlú sí ìwọ̀n tí ó hàn gbangba jùlọ. Síbẹ̀ Constantine fi Rome sílẹ̀, ààbò-olódi ńlá àti ìtẹ́ àwọn Caesar, nítorí igun àìmọ̀ kan ní Thrace, ó sì ná ìyókù ayé rẹ̀ tí ó kún fún agbára àti ìfẹ́-ọba nínú làálàá méjì: ti gbígbé àgùdà kan sókè di olú-ìlú ìjọba-ọba rẹ̀, àti ti mímú olú-ìlú náà sọ̀ kalẹ̀ sí ọlá àìlera àti agbára tí a ti rẹ̀ sílẹ̀ ti àgùdà kan.’*

"This record from the pen of the historian is too plain to need comment. The place of his sanctuary was cast down, says the prophecy; and after a statement of facts like the above, the most fastidious in prophetic interpretation must be satisfied of its application.

“Àkọsílẹ̀ yìí láti inú ọ̀bẹ̀ ìkọ̀wé akòwé-ìtàn náà hàn gbangba jù láti nílò àlàyé. Wọ́n sọ ibi mímọ́ rẹ̀ kalẹ̀, ni àsọtẹ́lẹ̀ náà wí; lẹ́yìn ìfìdí àwọn òtítọ́ hàn bí èyí tí a sọ lókè, ẹni tí ó ṣe àṣàyàn jùlọ nínú ìtumọ̀ àsọtẹ́lẹ̀ gbọ́dọ̀ tẹ́lọ́rùn nípa ìlò rẹ̀.”

"From the time that the daily shall be taken away, and the abomination that maketh desolate set up there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand three hundred five and thirty days. With the facts before us that the daily is Paganism, that the abomination that maketh desolate is the Papacy, that there was a change from the former to the latter in the Roman power, and by the authority of State we have but to inquire further when this took place in a manner to fulfill the prophecy; for if we can ascertain this, we have the starting point from which the prophetic periods in the text before us are to be dated. Therefore,

“Láti àkókò tí a ó ti mú ètùtù ojoojúmọ́ kúrò, tí a sì ti gbé ohun ìríra tí ń mú ìdahoro kalẹ̀, ọjọ́ ẹgbẹ̀rún kan, igba méjì, àti aadọrun-un yóò wà. Alábùkún-fún ni ẹni tí ó dúró títí, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan, igba mẹ́ta, àti márùn-ún-dín-lọ́gbọ̀n. Pẹ̀lú àwọn òtítọ́ tí ó wà níwájú wa pé ètùtù ojoojúmọ́ náà ni Ìsìn Òrìṣà àwọn Kèfèrí, pé ohun ìríra tí ń mú ìdahoro ni Ìjọ Pápá, pé ìyípadà wá láti èyí àkọ́kọ́ sí èyí ìkẹ́yìn nínú agbára Romu, àti nípa àṣẹ Ìpínlẹ̀, kò sí ohun mìíràn fún wa bí kò ṣe láti tún wádìí síi nígbà wo ni èyí ṣẹlẹ̀ ní ọ̀nà tí yóò mú àsọtẹ́lẹ̀ náà ṣẹ; nítorí bí a bá lè fi èyí dájú, a ti ní ibi ìbẹ̀rẹ̀ láti inú èyí tí a ó ti bẹ̀rẹ̀ sí í ka àwọn àkókò àsọtẹ́lẹ̀ inú ọ̀rọ̀ tí ó wà níwájú wa. Nítorí náà,”

> "3. When did the event referred to in the prophecy take place? Let it be observed, the question is not, when were the saints given into the hands of the Papacy, but when had the change of religion from Paganism to Papacy been so far effected as to make the latter the national religion, and place it in a condition to start upon its career. This, like all other great revolutions, was not the work of a moment. Its incipient workings were manifest long before. Paul said that even in his day the mystery of iniquity, the Man of Sin, the —abomination that maketh desolate,' was already at work. And it is in the light of this scripture that we must understand our Lord's words in Mathew 24:15, concerning the abomination of desolation, where he makes evident reference to Daniel 9:27. For although Paganism had not given place to the Papacy in the year 70 when Jerusalem was destroyed by the Romans we do understand that the power which then appeared modified somewhat in name and form, was the very power that should, as the abomination of desolation, wear out the saints and desolate the church of the Most High.

> “3. Ìgbà wo ni ìṣẹ̀lẹ̀ tí a tọ́ka sí nínú àsọtẹ́lẹ̀ náà ṣẹlẹ̀? Kí a ṣàkíyèsí pé, ìbéèrè náà kì í ṣe, ìgbà wo ni a fi àwọn ẹni mímọ́ lé sí ọwọ́ Pápásì, bí kò ṣe pé ìgbà wo ni ìyípadà ẹ̀sìn láti inú Keferi sí Pápásì ti ṣẹ ní ìwọ̀n tí yóò fi sọ ẹ̀sìn ìkẹyìn náà di ẹ̀sìn orílẹ̀-èdè, tí yóò sì mú un wà ní ipò láti bẹ̀rẹ̀ iṣẹ́-ìrìnàjò rẹ̀. Èyí, gẹ́gẹ́ bí gbogbo àwọn ìyípadà ńlá mìíràn, kì í ṣe iṣẹ́ ìsẹ́jú kan ṣoṣo. Àwọn ìbẹ̀rẹ̀ ìṣiṣẹ́ rẹ̀ ti hàn gbangba tipẹ́tipẹ́ ṣáájú. Pọ́ọ̀lù sọ pé àní ní ọjọ́ rẹ̀ gan-an, àdììtú àìṣòdodo náà, Ọkùnrin Ẹ̀ṣẹ̀ náà, “ìríra tí ń mú ìdahoro wá,” ti bẹ̀rẹ̀ sí í ṣiṣẹ́ tẹ́lẹ̀. Òun ni a sì gbọ́dọ̀ fi túmọ̀ ọ̀rọ̀ Olúwa wa nínú Mathew 24:15, nípa ìríra ìdahoro, níbi tí ó ti tọ́ka kedere sí Danieli 9:27. Nítorí bí ó tilẹ̀ jẹ́ pé ẹ̀sìn Keferi kò tíì fi ipò rẹ̀ sílẹ̀ fún Pápásì ní ọdún 70 nígbà tí àwọn ará Romu run Jerusalẹmu, síbẹ̀ a lóye pé agbára tí ó farahàn nígbà náà, tí a ṣe àtúnṣe díẹ̀ nínú orúkọ àti ìrísí, ni gan-an agbára náà tí yóò, gẹ́gẹ́ bí ìríra ìdahoro, rẹ àwọn ẹni mímọ́, kí ó sì sọ ìjọ Ọ̀gá-Ògo Jùlọ di ahoro.”

"Up to the time of the conversion of Clovis, king of France, which took place in 496, the French and other nations of western Rome were Pagan; but subsequent to that event the efforts to convert idolaters to Christ were crowned with great success. It is said that the conversion of Clovis gave rise to the custom of addressing the French monarch with the titles of Most Christian Majesty and Eldest Son of the Church.+ Between that time and A.D. 508 by "alliances," "capitulations" and conquests, "the Avborici," the "Roman garrisons in the west," Brittany, the Burgundians and the Visigoths, were brought into subjection.'++

Títí di àkókò ìyípadà Clovis, ọba Faranse, sí ìgbàgbọ́, èyí tí ó ṣẹlẹ̀ ní ọdún 496, àwọn Faranse àti àwọn orílẹ̀-èdè mìíràn ti Romu ìwọ̀-oòrùn jẹ́ aláìgbọràn-òrìṣà; ṣùgbọ́n lẹ́yìn ìṣẹ̀lẹ̀ náà, àwọn ìsapá láti yí àwọn olùbọ̀rìṣà padà sí ọ̀dọ̀ Kristi ni a fi àṣeyọrí ńlá dé adé. A sọ pé ìyípadà Clovis sí ìgbàgbọ́ ló mú kí àṣà náà dìde láti máa pe ọba Faranse ní àwọn oyè wọ̀nyí: Ọba Alá-Kristẹni Jùlọ àti Àkọ́bí Ọmọ Ìjọ.+ Láàárín àkókò náà àti A.D. 508, nípasẹ̀ “àwọn àdéhùn,” “àwọn ìforúkọsílẹ̀ ìtẹríba” àti àwọn ìṣẹ́gun, “àwọn Avborici,” “àwọn ọmọ-ogun olùṣọ́ Romu ní ìwọ̀-oòrùn,” Brittany, àwọn Burgundians àti àwọn Visigoths, ni a mú wá sí abẹ́ ìtẹríba.'++

"—Paganism in the western Roman Empire, though it doubtless retarded the progress of the Christian faith, especially in those nations which were molested, as in the case of England, by the inroads of the barbarous clans, who continued idolaters, henceforth had not the power, if it had the disposition to suppress the Catholic faith, or to hinder the encroachments of the Roman Pontiff.

“—Ìbọ̀rìṣà ní Ìjọba Róòmù ti ìwọ̀-oòrùn, bí ó tilẹ̀ jẹ́ pé láìsí àní-àní ó fà áyípadà ìlọsíwájú ìgbàgbọ́ Kristẹni sẹ́yìn, pàápàá jùlọ nínú àwọn orílẹ̀-èdè wọ̀nyẹn tí a ń yọ wọ́n lẹ́nu, gẹ́gẹ́ bí ó ti rí ní ọ̀ràn ilẹ̀ Gẹ̀ẹ́sì, nípasẹ̀ ìkọlù àwọn ẹ̀yà aláìlójú-kúrò, tí wọ́n ṣì ń bá a lọ gẹ́gẹ́ bí olùbọ̀rìṣà, láti ìgbà náà lọ kò tún ní agbára, bí ó bá ti ní ìfẹ́ inú láti pa ìgbàgbọ́ Kátólíìkì run, tàbí láti dí ìfọ̀rọ̀wọ́bọ̀n Pope Róòmù mọ́.”

"From that time, the Papal abomination was triumphant, so far as Paganism was concerned. Its future contests were with the other Christian sects, who were always treated as heretics; and with princes who were always treated as rebels or dividers of the body of Christ. The prominent powers of Europe gave up their attachment to Paganism only to perpetuate its abominations in another form; for Paganism needed only to be baptized to become Christian in the Catholic sense; and when the interests or vengeance of its presiding minister made the demand, their possessions and thrones,—perhaps their lives,—must be laid on the altar. SS

“Látìgbà náà ni, ìríra Pápà ti borí, níwọ̀n bí ó ti kan Keferi. Àwọn ìjàkadì rẹ̀ ní ọjọ́ iwájú sì jẹ́ pẹ̀lú àwọn ẹ̀ya-ìsìn Kristẹni mìíràn, tí a máa ń tọ́ka sí gẹ́gẹ́ bí aláìmọ́gbàgbọ́; àti pẹ̀lú àwọn ọmọ-aládé tí a máa ń tọ́ka sí gẹ́gẹ́ bí ọlọ̀tẹ̀ tàbí àwọn olùpín ara Kristi. Àwọn agbára pàtàkì ní Yúróòpù fi ìfaramọ́ wọn sí Keferi sílẹ̀, kì í ṣe fún ohun míràn bí kò ṣe láti mú àwọn ohun ìríra rẹ̀ dúró nínú ìrísí mìíràn; nítorí Keferi kò nílò ohun mìíràn bí kò ṣe kí a ṣe ìrìbọmi fún un kí ó lè di Kristẹni ní ìtumọ̀ Kátólíìkì; àti nígbà tí ìfẹ́ tàbí ìgbẹ̀san òjíṣẹ́ alákóso rẹ̀ bá béèrè rẹ̀, àwọn ìní wọn àti àwọn ìtẹ́ wọn,—bóyá ẹ̀mí wọn pẹ̀lú,—gbọ́dọ̀ wà lórí pẹpẹ. SS”

"* Prophetic Exposition, Volume 1, 127.

"* Àlàyé Àsọtẹ́lẹ̀, Ìdìpọ̀ 1, 127.

"+ Goodrich's Universal Hist. and Gutherie's Geog.'

"+ Ìtàn Àgbáyé Gbogbogbò ti Goodrich àti Jìọ́gíràfì ti Gutherie."

"+ Mosheim Christian History, Volume 1, 132, 133.

+ Ìtàn Kristẹni ti Mosheim, Ìdì 1, 132, 133.

"In England, Arthur, the first Christian king, founded the Christian worship on the ruins of the Pagan.* Rapin, who claims to be more exact in the chronology of events in his history, states that he was elected monarch of Britain in 508. Book 2, 129.

“Ní ilẹ̀ Gẹ̀ẹ́sì, Arthur, ọba Kristẹni àkọ́kọ́, dá ìjọsìn Kristẹni sílẹ̀ lórí àwókù ìsìn àwọn Keferi.* Rapin, ẹni tí ó sọ pé òun ṣe pẹkipẹki jù lọ nínú ìtòlẹ́sẹẹsẹ àkókò àwọn ìṣẹ̀lẹ̀ nínú ìtàn rẹ̀, sọ pé a yàn án gẹ́gẹ́ bí ọba Britain ní ọdún 508. Ìwé 2, 129.

"What was the condition of the See of Rome at this time? —Symmachus was Pope from 498 or 9 to 514. His pontificate was distinguished by these remarkable circumstances and events:

“Kí ni ipo Àga Róòmù ní àkókò yìí? —Symmachus jẹ́ Pópù láti ọdún 498 tàbí 9 títí dé 514. Àkókò ipò pópù rẹ̀ jẹ́ ohun tí àwọn ipò àti ìṣẹ̀lẹ̀ àgbàyanu wọ̀nyí ṣe pàtàkì sí:”

"1. He —left Paganism' when he entered the —church of Rome.'

“1. Ó—fi ìjọsìn abọ̀rìṣà sílẹ̀ nígbà tí ó wọ inú —ìjọ Róòmù.”

"2. He found his way to the Papal chair by striving with his competitor even unto blood. Du Pin.

“2. Ó rí ọ̀nà rẹ̀ sí àga Pópù nípa jíjàkadì pẹ̀lú alátakò rẹ̀ títí dé ẹ̀jẹ̀. Du Pin.

"3. By the adulation paid to him as the successor of St. Peter.

“3. Nítorí ìfọ̀rìṣà tí a fi san án gẹ́gẹ́ bí arọ́pò Mímọ́ Pétérù.”

"4. By the excommunication of the Emperor Anastasius.+

“4. Nípasẹ̀ ìyọkúrò kúrò nínú ìjọ ti Ọba-ọba Anastasius.+”

"—How much,' says Mosheim, —the opinions of some were favorable to the lordly demands of the Roman Pontiffs, may be easily imagined from an expression of Ennodius, that infamous and extravagant flatterer of Symmachus, who was a prelate of ambiguous fame. This parasitical panegyrist, among other impertinent assertions maintained that the Pontiff was constituted judge in the place of God, which he filled as the Vicegerent of the Most High.'++

“—Bí ó ti pọ̀ tó,” ni Mosheim wí, “ni àwọn èrò àwọn kan ṣe tẹ́wọ́ gbà àwọn ìbéèrè àṣẹ-olórí ti àwọn Pontiff ti Romu, a lè fi ọ̀rọ̀ kan tí Ennodius sọ rò ó lọ́rùn-rọ́rùn, ẹni ẹlẹ́gàn àti aláìníwọ̀ntúnwọ̀nsì nínú ìtẹ́ríba rẹ̀ fún Symmachus, ẹni tí ó jẹ́ aláṣẹ ìjọ kan tí orúkọ rere rẹ̀ jẹ́ ohun àríyànjiyàn. Akéwì ìyìn àlèébù yìí, láàárín àwọn ìdásílẹ̀ tí kò ní ìní kankan mìíràn, dì múlẹ̀ pé a ti fi Pontiff náà kalẹ̀ gẹ́gẹ́ bí adájọ́ ní ipò Ọlọ́run, ipò tí ó kún gẹ́gẹ́ bí Aṣojú Ẹni-Ọ̀run Jùlọ.”++

"By the strength secured to the Catholic cause in the west, by these successes, and the agency of the vicars, and other agents of the See of Rome, the Papal party in Constantinople were —placed' in a position to justify open hostilities in behalf of their master at Rome. In 508 the whirlwind of fanaticism and civil war swept in fire and blood through the streets of the eastern capital.'

“Nípa agbára tí a fi múlẹ̀ fún ẹ̀sìn Kátólíìkì ní ìwọ̀-oòrùn, nípa àwọn àṣeyọrí wọ̀nyí, àti nípa iṣe àwọn vikà àti àwọn aṣojú mìíràn ti Ibùjọkòó Róòmù, ẹgbẹ́ Pápá ní Constantinople ni a “fi sípò” láti lè dá ìforígbárí gbangba láre fún olúwa wọn ní Róòmù. Ní ọdún 508, ìjì líle ìgbóná ẹ̀sìn àìnírònú àti ogun abẹ́lé gba àwọn òpópónà ìlú-olú ìlà-oòrùn náà kọjá ní iná àti ẹ̀jẹ̀.”

"Gibbon, under the years 508–514, speaking of the commotions in Constantinople, says —The statues of the emperor were broken, and his person was concealed in a suburb, till, at the end of three days, he dared to implore the mercy of his subjects. [Popery is triumphant.] Without his diadem, and in the posture of a suppliant, Anastasius appeared on the throne of the circus. The Catholics, before his face, rehearsed the genuine Trisagion; they exulted in the offer which he proclaimed by the voice of a herald, of abdicating the purple; they listened to the admonition, that, since all could not reign, they should previously agree in the choice of a sovereign; and they accepted the blood of two unpopular ministers, whom their master, without hesitation, condemned to the lions. These furious but transient seditions were encouraged by the success of Vitalian, who with his army of Huns and Bulgarians, for the most part idolaters, declared himself the champion of the Catholic faith. In this pious rebellion he depopulated Thrace, besieged Constantinople, exterminated sixty-five thousand of his fellow Christians, till he obtained the recall of the bishops, the satisfaction of the Pope, and the establishment of the council of Chalcedon, an orthodox treaty, reluctantly signed by the dying Anastasius, and more faithfully performed by the uncle of Justinian. And such was the event of the first of the religious wars which have been waged in the name, and by the disciples, of the God of Peace." SS

Gibbon, lábẹ́ ọdún 508–514, nígbà tí ó ń sọ̀rọ̀ nípa àwọn rudurùdu ní Constantinople, wí pé—“Wọ́n fọ àwọn ère ọba náà, a sì fi ara rẹ̀ pamọ́ sínú ìgberíko kan, títí di òpin ọjọ́ mẹ́ta, nígbà tí ó gbójúgbóyà láti bẹ àánú àwọn ọmọ abẹ́ rẹ̀. [Ìjọ Póòpù ti ṣẹ́gun.] Láìsí adé ọba rẹ̀, àti ní ìrísí ẹni tí ń bẹ̀bẹ̀, Anastasius farahàn lórí ìtẹ́ ní ilé eré-ije. Àwọn Kátólíìkì, níwájú ojú rẹ̀, tún Trisagion tòótọ́ sọ; wọ́n yọ̀ gidigidi nínú ìpèsè tí ó kéde ní ohùn aṣojú-ìkéde kan, pé òun yóò fi aṣọ àlùkò ọba sílẹ̀; wọ́n sì fetí sí ìkìlọ̀ náà pé, níwọ̀n bí gbogbo ènìyàn kò ti lè jọba, kí wọ́n kọ́kọ́ fara mọ́ra nípa yíyan ọba kan; wọ́n sì gba ẹ̀jẹ̀ àwọn òjíṣẹ́ méjì tí kò gbajúmọ̀, tí olúwa wọn, láìṣiyèméjì, dá lẹ́bi fún àwọn kìnnìún. Àwọn ìṣọ̀tẹ̀ onínúfínní ṣùgbọ́n àkókò kúkúrú wọ̀nyí ni àṣeyọrí Vitalian mú lókun, ẹni tí pẹ̀lú ọmọ-ogun rẹ̀ ti àwọn Huns àti Bulgarians, tí ọ̀pọ̀ jù lọ nínú wọn jẹ́ abọ̀rìṣà, kéde ara rẹ̀ gẹ́gẹ́ bí akíkanjú ìgbàgbọ́ Kátólíìkì. Nínú ìṣọ̀tẹ̀ olóòótọ́ yìí ó sọ Thrace di ahoro, ó dó ti Constantinople, ó pa ẹgbẹ̀rún mẹ́rìndínlọ́gọ́ta àwọn Kristẹni ẹlẹgbẹ́ rẹ̀ run, títí tí ó fi rí ìpadàbọ̀ àwọn bíṣọ́ọ̀bù, ìtẹ́lọ́run Póòpù, àti ìdásílẹ̀ ìgbìmọ̀ Chalcedon, àdéhùn orthodox kan, tí Anastasius tí ń kú fi ọwọ́ sí ní àìfẹ́, tí baba kékeré Justinian sì mú ṣẹ ní ìṣòtítọ́ jù. Báyìí ni ìparí ogun àkọ́kọ́ nínú àwọn ogun ẹ̀sìn tí a ti jagun ní orúkọ, àti nípasẹ̀ àwọn ọmọ-ẹ̀yìn, ti Ọlọ́run Àlàáfíà rí.” SS

"With the following extract from Appollos Hale, we close the testimony on this point: —We now invite our modern Gamaliels to take a position with us in the place of the sanctuary of Paganism (since claimed as the "patrimony of St. Peter") in 508. We look a few years into the past, and the rude Paganism of the northern barbarians is pouring down upon the nominally Christian empire of Western Rome—triumphing everywhere—and its triumphs everywhere distinguished by the most savage cruelty. . . . The empire falls and is broken into fragments. One by one the lords and rulers of these fragments, abandon their Paganism and profess the Christian faith. In religion the conquerors are yielding to the conquered. But still Paganism is triumphant. Among its supporters there is one stern and successful conqueror. (Clovis.) But soon he also bows before the power of the new faith and becomes its champion. He is still triumphant, but, as a hero and conqueror, reaches the zenith at the point we occupy, A.D. 508.

“Pẹ̀lú àyọkúrò tí ó tẹ̀ lé e yìí láti ọwọ́ Appollos Hale, a parí ẹ̀rí lórí kókó yìí: —Ní báyìí a ń pe àwọn Gamalieli wa ti òde-òní láti dúró pẹ̀lú wa ní ipò ibi mímọ́ ẹ̀sìn Kèfèrí (èyí tí a ti ń sọ pé ó jẹ́ “ogún St. Peter”) ní ọdún 508. A wo díẹ̀ ọdún sẹ́yìn sínú ìgbà tí ó ti kọjá, ẹ̀sìn Kèfèrí líle, àìgbọ́nra ti àwọn aláìlọ́́là ariwa ń sàn kalẹ̀ sí orí ìjọba Ìwọ̀-Oòrùn Róòmù tí a ń pè ní ti Kristẹni lásán—ń ṣẹ́gun ní gbogbo ibi—àti pé àwọn ìṣẹ́gun wọn ní gbogbo ibi jẹ́ àmì ìwà ìkà jùlọ. . . . Ìjọba náà ṣubú, a sì fọ́ ọ yà sí wẹ́wẹ́. Ọ̀kọ̀ọ̀kan, àwọn olúwa àti àwọn alákóso àwọn àjákù wọ̀nyí fi ẹ̀sìn Kèfèrí wọn sílẹ̀, wọ́n sì jẹ́wọ́ ìgbàgbọ́ Kristẹni. Nínú ẹ̀sìn, àwọn ẹni tí wọ́n ṣẹ́gun ń tẹrí ba fún àwọn ẹni tí wọ́n ṣẹ́gun. Ṣùgbọ́n síbẹ̀, ẹ̀sìn Kèfèrí ṣì ń borí. Lára àwọn alátìlẹ́yìn rẹ̀, ajagun kan wà tí ó le, tí ó sì ṣàṣeyọrí. (Clovis.) Ṣùgbọ́n láìpẹ́, òun náà tẹrí ba fún agbára ìgbàgbọ́ tuntun náà, ó sì di akọni rẹ̀. Ó ṣì ń borí, ṣùgbọ́n gẹ́gẹ́ bí akíkanjú àti asegun, ó dé orí gíga jùlọ ní ibi ìpò tí a wà, A.D. 508.

"—In or near the same year, the last important subdivision of the fallen empire is publicly, and by the coronation of its triumphant —monarch' Christianized.

“—Nínú ọdún kan náà tàbí ní àgbègbè rẹ̀, ìpínkiri pàtàkì tí ó kẹ́yìn jùlọ ti ìjọba tí ó ṣubú ni a sọ di ti Kristi ní gbangba, àti nípasẹ̀ ìfi adé jẹ ọba fún ‘ọba’ rẹ̀ tí ó ṣẹ́gun.”

"—The pontiff for the period on which we stand is a recently converted Pagan. The bloody contest which placed him in the chair was decided by the interposition of an Arian king. He is bowed to and saluted as filling —the place of God on earth.' The senate is so far under his power, that, on suspicion that the interests of the See of Rome demand it, they excommunicate the emperor. . . . In 508 the mine is sprung beneath the throne of the Eastern Empire. The result of the confusion and strife it occasions is the humiliation of its rightful lord. Now the question is, at what time was Paganism so far suppressed, as to make room for its substitute and successor, the Papal abomination? When was this abomination placed in a position to start on its career of blasphemy and blood? Is there any other date for its being "placed," or "set up" in the room of Paganism, but 508? If the mysterious enchantress has not now brought all her victims within her power, she has taken her position, and some have yielded to the fascination.

“—Póńtífù fún àkókò tí a dúró lé e jẹ́ Kèfèrí kan tí a ṣẹ̀ṣẹ̀ yí padà. Ìjà ẹ̀jẹ̀ tí ó gbé e jókòó lórí àga náà ni a pinnu nípasẹ̀ ìforígbárí ọba Aríánì kan. Wọ́n ń tẹrí ba fún un, wọ́n sì ń kí i gẹ́gẹ́ bí ẹni tí ń di —‘ipò Ọlọ́run lórí ilẹ̀ ayé.’ Agba ìgbìmọ̀ náà wà lábẹ́ agbára rẹ̀ tó bẹ́ẹ̀ gẹ́ẹ́, tí, nípasẹ̀ ìfura pé àwọn ire ti Ibùdó Róòmù béèrè é, wọ́n a yọ ọba-ọba náà kúrò nínú ìjọ. . . . Ní ọdún 508 ni wọ́n dán ìná sí ibi ìwakùsà tí ó wà ní abẹ́ ìtẹ́ Ìjọba Ìlà Oòrùn. Èso ìdàrúdàpọ̀ àti ìjàkadì tí ó mú wá ni ìtẹ̀síwájú ìtẹ́ríbá àti ìtẹ́júmọ̀ olúwa tòótọ́ rẹ̀. Ní báyìí, ìbéèrè náà ni pé, ní ìgbà wo ni a ti tẹ Kèfèrí mọ́lẹ̀ tó bẹ́ẹ̀ gẹ́ẹ́ tí ó fi ṣí àyè sílẹ̀ fún arọ́pò àti arọ́yìn rẹ̀, ìríra Pápà? Nígbà wo ni a fi ìríra yìí sí ipò kan láti bẹ̀rẹ̀ ìrìnàjò rẹ̀ ti ọ̀rọ̀-òdì sí Ọlọ́run àti ẹ̀jẹ̀? Ṣé ọjọ́ mìíràn kankan wà fún fífi í “sí,” tàbí “gbé kalẹ̀” dípò Kèfèrí, bí kò ṣe 508? Bí ajẹ́ aláṣírí náà kò bá tíì mú gbogbo àwọn tí yóò jẹ olùfaragba rẹ̀ wọ inú agbára rẹ̀ báyìí, ó ti gba ipò rẹ̀, àwọn kan sì ti fi ara wọn lélẹ̀ fún àfàsìnà rẹ̀.”

"The others are at length subdued, —and kings, and peoples and multitudes, and nations, and tongues,' are brought under the spell which prepares them, even while —drunken with the blood of the martyrs of Jesus,' to —think they are doing God service,' and to fancy themselves the exclusive favorites of heaven, while becoming an easier and richer prey for the damnation of hell'*

“Ní ìkẹyìn, a ṣẹ́gun àwọn yòókù, —‘àti àwọn ọba, àti àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n,’ ni a sì mú wá sí abẹ́ àṣẹ́ àròjinlẹ̀ náà tí ń pèsè wọn sílẹ̀, àní nígbà tí wọ́n —‘mutí ní ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jésù,’ láti —‘rò pé iṣẹ́ Ọlọ́run ni àwọn ń ṣe,’ àti láti gbà pé àwọn fúnra wọn nìkan ni àwọn àyànfẹ́ àtàtà ti ọ̀run, nígbà tí wọ́n ń di ohun ìjẹ rọrùn àti ọlọ́rọ̀ sí i fún ìdálẹ́bi ọ̀run àpáàdì.”*

"We have the date. The —daily' was taken away, and the abomination that maketh desolate set up in 508. Dating from this point the 1290 days or years terminate in 1798 where, as has already been shown, the civil power was stricken from the Pope by the arm of Buonaparte. The 1335 days bring us 45 full years this side of that event.

“A ní ọjọ́ náà. A mú ‘ẹbọ ojoojúmọ́’ kúrò, a sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀ dúró ní ọdún 508. Láti inú àkókò yìí ni ọjọ́ 1290 tàbí ọdún náà ti parí ní 1798 níbi tí, gẹ́gẹ́ bí a ti fi hàn tẹ́lẹ̀, agbára ìjọba ti gba kúrò lọ́wọ́ Póòpù nípasẹ̀ apá Buonaparte. Ọjọ́ 1335 náà mú wa dé ọdún kíkún márùndínláàádọ́rin [45] ní apá kejì ìṣẹ̀lẹ̀ náà.”

"But some may say, How is it that you make the periods terminate in the past? Does it not read that Daniel should rest and stand in his lot at the end of the days? Certainly; and we believe it. But what is it for Daniel to stand in his lot? This point will come under consideration when we come to an explanation of the passing of the time, and an examination of the events that did take place at the end of the days. Meanwhile we here cast anchor till another week." Review and Herald, January 28, 1858.

“Ṣùgbọ́n àwọn kan lè wí pé, Báwo ni ó ṣe rí tí ẹ fi sọ pé àwọn àkókò náà parí ní ìgbà tí ó ti kọjá? Ṣé a kò kọ ọ́ pé Dáníẹ́lì yóò sinmi, yóò sì dúró nínú ipín rẹ̀ ní òpin àwọn ọjọ́? Lóòtọ́ ni; a sì gbà á gbọ́. Ṣùgbọ́n kí ni í ṣe fún Dáníẹ́lì láti dúró nínú ipín rẹ̀? Kókó yìí ni a ó gbé yẹ̀ wò nígbà tí a bá dé ìtúmọ̀ ìkọjá àkókò náà, àti ìwádìí àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní òpin àwọn ọjọ́. Ní àkókò yìí, a fi ìdákọ̀ró síbí títí di ọ̀sẹ̀ míràn.” Review and Herald, January 28, 1858.

Errors and Dangers of Prescott and Daniells; The Cities to Be Worked

Àwọn Àṣìṣe àti Àwọn Èwu ti Prescott àti Daniells; Àwọn Ìlú Tí A Ní Láti Ṣíṣẹ́ Nínú Wọ́n

(A. G. Daniells was elected president of the General Conference in 1901. This suggests that this document was written in 1910, a time when Mrs. White was very concerned about Daniells' neglect of the cities and his involvement in the controversy over the "Daily.")

(A yan A. G. Daniells gẹ́gẹ́ bí ààrẹ Àpéjọ Àgbáyé ní ọdún 1901. Èyí fi hàn pé a kọ àkọsílẹ̀ yìí ní ọdún 1910, àkókò kan tí ìyáàfin White ń ní ìbànújẹ́ gidigidi nípa àìfojúsùn Daniells sí àwọn ìlú ńlá àti ìfarapa rẹ̀ sínú àríyànjiyàn lórí “Daily” náà.)

Now, recently Steve Wohlberg was saying that he does not have to take a position on the Daily because Ellen White never had a position on the Daily, and if it is good enough for the prophetess to take that position, it is good enough for him.

Ní àkókò àìpẹ́ yìí, Steve Wohlberg ti ń sọ pé òun kò ní láti mú ipò kankan nípa “Daily” náà, nítorí Ellen White kò mú ipò kankan nípa “Daily” náà rí, àti pé bí ipò yẹn bá tó fún wòlíì obìnrin náà láti gbà, ó sì tó fún òun náà.

Well, Ellen White did have a position on the Daily. She said the Millerites had the correct view of it, and she understood it was Paganism. She understood that when Paganism was taken away, the 1335 began; and, she understood that other views than that only produced darkness and confusion.

Dájúdájú, Ellen White ní ipò kan lórí “Daily.” Ó sọ pé àwọn Millerite ní ìmọ̀ tó tọ́ nípa rẹ̀, ó sì lóye pé ẹ̀sìn abọ̀rìṣà ni. Ó lóye pé nígbà tí a mú ẹ̀sìn abọ̀rìṣà kúrò, 1335 bẹ̀rẹ̀; ó sì lóye pé àwọn ìwòye mìíràn yàtọ̀ sí èyí nìkan máa ń mú òkùnkùn àti ìdàrúdàpọ̀ wá.

And the one that you can demonstrate from the history of 1850 that was really isolated as bringing darkness and confusion is Crosier's view that the Daily represented Christ's Sanctuary ministry; so, I think she had an understanding what the Daily was, not only what it was but what it represented because, if you left that position, you go into darkness and confusion.

Àti pé èyí tí o lè fi hàn láti inú ìtàn ọdún 1850 gẹ́gẹ́ bí èyí tí a ya sọ́tọ̀ ní tòótọ́ gẹ́gẹ́ bí mímú òkùnkùn àti ìdàrúdàpọ̀ wá ni èrò Crosier pé “Daily” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀; nítorí náà, mo rò pé ó ní òye nípa ohun tí “Daily” jẹ́, kì í ṣe ohun tí ó jẹ́ nìkan, ṣùgbọ́n pẹ̀lú ohun tí ó ń ṣojú fún, nítorí pé, bí o bá fi ipò yẹn sílẹ̀, o máa wọ inú òkùnkùn àti ìdàrúdàpọ̀.

But, in 1910 Ellen White also rebuked the General Conference President and W. W. Prescott for pushing this same view as Crosier's.

Ṣùgbọ́n, ní ọdún 1910, Ellen White tún bá Ààrẹ Àpéjọ Àgbáyé àti W. W. Prescott wí fún fífi ojú-ìwòye kan náà yìí ti Crosier tẹ̀ síwájú.

And no historian is going to argue that Prescott and Willie White and A. G. Daniells, that when they were pushing the Daily, they were pushing the idea that the Daily represented Christ's Sanctuary ministry. Everyone knows that.

Kò sí onítàn kankan tí yóò jiyàn pé Prescott àti Willie White àti A. G. Daniells, pé nígbà tí wọ́n ń gbé ọ̀ràn ti Daily lárugẹ, wọ́n ń gbé èrò náà lárugẹ pé Daily dúró fún iṣẹ́-òjíṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀. Gbogbo ènìyàn mọ̀ é.

But, you have got the entire article here from Manuscript Releases, volume 20.

Ṣùgbọ́n, ẹ ti ní gbogbo àpilẹ̀kọ náà níbí láti inú Manuscript Releases, ìdìpọ̀ 20.

When was this released? Well, it was released in 1988; so, it is available for students of Adventism to consider in 1988.

Ìgbà wo ni a tú èyí síta? Dájúdájú, a tú un síta ní ọdún 1988; nítorí náà, ó wà ní àyè fún àwọn akẹ́kọ̀ọ́ Adventism láti gbé e yẹ̀ wò ní ọdún 1988.

When did Willie White and Prescott and Daniells establish the false view of the Daily in Adventism? From 1919 to 1931 is when they accomplished their work. By 1931, forget about it!! Adventism is going to teach that the Daily represents Christ's Sanctuary ministry because they have accepted the interpretation of the Scriptures that comes from apostate Protestantism and Catholicism. And from this point on, the Daily is identified as Christ's Sanctuary ministry.

Nígbà wo ni Willie White àti Prescott àti Daniells fi dá èrò èké nípa Òjoojúmọ́ sílẹ̀ nínú Adventism? Láti ọdún 1919 sí 1931 ni wọ́n ṣe àṣeyọrí iṣẹ́ wọn. Ní ọdún 1931, ẹ gbàgbé rẹ pátápátá!! Adventism yóò máa kọ́ni pé Òjoojúmọ́ dúró fún iṣẹ́-ìránṣẹ́ Kristi nínú Ibùdó Mímọ́ Rẹ̀ nítorí pé wọ́n ti gba ìtumọ̀ Ìwé Mímọ́ tí ó ti ọ̀dọ̀ Protestantism apẹ̀yìndà àti Kátólíìkì wá. Àti láti ìgbà yìí lọ, a ti dá Òjoojúmọ́ mọ̀ gẹ́gẹ́ bí iṣẹ́-ìránṣẹ́ Kristi nínú Ibùdó Mímọ́ Rẹ̀.

Awe, there are some voices that are opposing this that know better, but the tide has totally turned from that point on.

Ìbẹ̀rù ni, àwọn ohùn kan wà tí ń tako èyí tí wọ́n sì mọ̀ dáadáa ju bẹ́ẹ̀ lọ, ṣùgbọ́n láti ìgbà yẹn lọ, ìṣàn ọ̀ràn ti yí padà pátápátá.

And then in 1988, the Ellen White Estate releases for us this statement from 1910 at the very time the Daily was being agitated by Prescott, Daniells, and Willie White.

Lẹ́yìn náà, ní ọdún 1988, Ellen White Estate ṣe àfihàn gbólóhùn yìí fún wa láti ọdún 1910, ní àkókò gan-an tí Prescott, Daniells, àti Willie White ń ru ọ̀ràn Daily náà sókè.

> "At this stage of our experience we are not to have our minds drawn away from the special light given [us] to consider at the important gathering of our conference. And there was Brother Daniells, whose mind the enemy was working;"

> “Ní ìpele yìí nínú ìrírí wa, a kò gbọ́dọ̀ jẹ́ kí a fa ọkàn wa kúrò lórí ìmọ́lẹ̀ àkànṣe tí a fi fún [wa] láti ronú lé lórí ní ìpéjọ pàtàkì ti àpéjọ wa. Brother Daniells sì wà níbẹ̀, ẹni tí ọ̀tá ń ṣiṣẹ́ lórí ọkàn rẹ̀;”

What does that mean? What does it mean that the enemy is working your mind? It means the Holy Spirit is not working your mind.

Kí ni ìtúmọ̀ èyí? Kí ni ìtúmọ̀ rẹ̀ pé ọ̀tá ń ṣiṣẹ́ lórí ọkàn rẹ? Ó túmọ̀ sí pé Ẹ̀mí Mímọ́ kò ṣiṣẹ́ lórí ọkàn rẹ.

> "...and your mind and Elder Prescott's mind were being worked by the angels that were expelled from heaven..."

> “…àti pé èrò inú yín àti èrò inú Alàgbà Prescott ni àwọn áńgẹ́lì tí a lé jáde kúrò ní ọ̀run ń ṣiṣẹ́ lórí…”

> "Satan's work was to divert your minds that jots and tittles should be brought in which the Lord did not inspire you to bring in. They were not essential. But this meant much to the cause of truth. And the ideas of your minds, if you could be drawn away to jots or tittles, is a work of Satan's devising. To correct little things in the books written, you suppose would be doing a great work. But I am charged, Silence is eloquence."

> “Iṣẹ́ Satani ni láti yí èrò inú yín padà kí wọ́n lè mú àwọn nǹkan kéékèèké tí kò ṣe pàtàkì wọlé, èyí tí Olúwa kò fi ín mí yín láti mú wọlé. Wọ́n kì í ṣe ohun tí ó ṣe pàtàkì. Ṣùgbọ́n èyí túmọ̀ sí púpọ̀ fún iṣẹ́ òtítọ́. Àti pé àwọn èrò inú yín, bí a bá lè fà yín kúrò sí àwọn nǹkan kéékèèké wọ̀nyí, iṣẹ́ ìmọ̀tọ̀ Satani ni. Ẹ rò pé láti ṣàtúnṣe àwọn ohun kéékèèké nínú àwọn ìwé tí a kọ, yóò jẹ́ ṣíṣe iṣẹ́ ńlá kan. Ṣùgbọ́n a ti fi àṣẹ kàn mí pé, Ìdákẹ́jẹ́ ni ìsọ̀rọ̀ ní agbára.”

They wanted to go into Uriah Smith's book, Thoughts on Daniel and Revelation, and remove what he said about the Daily being Paganism. That is why in this time period one of the men that is fighting against Willie White and Prescott and Daniells is a man named Larry Smith.

Wọ́n fẹ́ wọ inú ìwé Uriah Smith, Thoughts on Daniel and Revelation, kí wọ́n sì yọ ohun tí ó sọ nípa pé “Daily” jẹ́ Ìbọ̀rìṣà kúrò. Ìdí nìyẹn tí, ní àkókò yìí, ọ̀kan nínú àwọn ọkùnrin tí ń jagun sí Willie White àti Prescott àti Daniells fi jẹ́ ọkùnrin kan tí a ń pè ní Larry Smith.

Who is Larry Smith? That is Uriah's son, and he knows what they want to do and he is standing with his dad: the Daily is Paganism.

Ta ni Larry Smith? Ọmọ Uraiah ni i, ó sì mọ ohun tí wọ́n fẹ́ ṣe, ó sì dúró ti baba rẹ̀: Ojoojúmọ́ jẹ́ Ìbọ̀rìṣà.

> "I am to say, Stop your picking flaws. If this purpose of the devil could only be carried out, then [it] appears to you [that] your work would be considered as most wonderful in conception. It was the enemy's plan to get all the supposed objectionable features where all classes of minds did not agree.

> “Mo ní láti wí pé, Ẹ dá ìwá àṣìṣe-wíwá yín dúró. Bí a bá lè mú ète Èṣù yìí ṣẹ ní kíkún, nígbà náà ó hàn sí yín pé a ó kà iṣẹ́ yín sí ohun tí ó ṣe àgbàyanu jù lọ nínú ìṣètò rẹ̀. Ètò ọ̀tá ni láti ko gbogbo àwọn apá tí a rò pé wọ́n jẹ́ àìtẹ́wọ́gbà jọ sí ibi tí gbogbo onírúurú ọkàn ènìyàn kò ti fohùn ṣọ̀kan.”

> "And what then? The very work that pleases the devil would come to pass. There would be a representation given to the outsiders not of our faith just what would suit them, that would develop traits of character which would"

> “Èwo sì ni yóò ṣẹlẹ̀ nígbà náà? Iṣẹ́ gan-an tí yóò dùn mọ́ èṣù ni yóò wá sí ìmúṣẹ. A ó fi àfihàn kan hàn fún àwọn tí wọ́n wà níta, kì í ṣe ti ìgbàgbọ́ wa, ṣùgbọ́n gẹ́gẹ́ bí ó ṣe bá wọn mu gan-an, èyí tí yóò mú àwọn àbùdá ìwà dàgbà, èyí tí yóò”

do what? "cause great confusion."

ṣe kí ni? “fa ìdàrúdàpọ̀ ńlá.”

Other views of the Daily have been adopted that bring confusion and darkness.

A ti gba àwọn ìwòye mìíràn nípa Òjoojúmọ́ tí ń mú ìdàrúdàpọ̀ àti òkùnkùn wá.

> "and occupy the golden moments which should be used zealously to bring the great message before the people. The presentations upon any subject we have worked upon could not all harmonize, and the results would be to confuse the minds of believers and unbelievers. This is the very thing that Satan had planned that should take place—anything that could be magnified as a disagreement.

> “kí ẹ sì lo àwọn àkókò wúrà náà, èyí tí ó yẹ kí a fi inú ìtara lò láti mú ìránṣẹ́ ńlá náà wá síwájú àwọn ènìyàn. Àwọn ìfihàn lórí kókó-ọrọ èyíkéyìí tí a ti ṣiṣẹ́ lé lórí wọn kò lè bá ara wọn mu pátápátá, abájáde rẹ̀ yóò sì jẹ́ láti da ọkàn àwọn onígbàgbọ́ àti àwọn aláìgbàgbọ́ rú. Èyí gan-an ni ohun tí Satani ti pète pé kí ó ṣẹlẹ̀—ohunkóhun tí a lè gbé ga bí àìfohùnṣọ̀kan.”

Lord willing, when we begin to prove these doctrines from our Bible study, we will look at Ezekiel 28; because, Ezekiel 28 is where the very root of the Daily is identified. Ezekiel 28 is about the exaltation of Lucifer, and she is marking it; because, as they are trying to say that the Daily represents Christ's Sanctuary ministry, not only were they rejecting the true view of the Daily, a symbol of self-exaltation, but they were manifesting that very self-exaltation in their own experience. She emphasizes they would bring confusion into our ranks.

Bí Olúwa bá fẹ́, nígbà tí a bá bẹ̀rẹ̀ sí í fi ẹ̀rí múlẹ̀ fún àwọn ẹ̀kọ́ wọ̀nyí láti inú ìkẹ́kọ̀ọ́ Bíbélì wa, a ó wo Ìsíkíẹ́lì 28; nítorí pé, Ìsíkíẹ́lì 28 ni ibi tí a ti dá gbòǹgbò gidi ti Títílọ mọ̀. Ìsíkíẹ́lì 28 jẹ́ nípa ìgbéga Lucifer, ó sì ń samisi rẹ̀; nítorí pé, bí wọ́n ṣe ń gbìyànjú láti sọ pé Títílọ dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú Ibi Mímọ́ Rẹ̀, kì í ṣe pé wọ́n kọ ojú ìwòye tòótọ́ ti Títílọ nìkan, àmì ìgbéga ara ẹni, ṣùgbọ́n wọ́n tún ń fi ìgbéga ara ẹni kan náà hàn nínú ìrírí tiwọn. Ó tẹnumọ́ pé wọ́n yóò mú ìdàrúdàpọ̀ wá sínú ipò wa.

> "Now, here is a grand work, where strange spirits can figure. But the Lord has a work to [be] done to save perishing souls; and the places which Satan, disguised, could fill in, bringing confusion into our ranks, he will do to perfection, and all those little differences will become enlarged, prominent.

> “Nísinsin yìí, iṣẹ́ ńlá kan wà níhìn-ín, níbi tí àwọn ẹ̀mí àjèjì ti lè kó ipa. Ṣùgbọ́n Olúwa ní iṣẹ́ kan tí a gbọ́dọ̀ ṣe láti gba àwọn ọkàn tí ń ṣègbé là; àwọn ipò tí Sátánì, ní ìpara, lè wọ̀ sí kún, tí yóò sì mú ìdàrúdàpọ̀ wá sínú ipò wa, òun yóò ṣe é dé ìpé; gbogbo àwọn ìyàtọ̀ kéékèèké wọ̀nyẹn yóò sì di ńlá, yóò sì hàn gbangba.”

And what does it mean, "And I was shown"? God specifically told her this.

Kí sì ni ó túmọ̀ sí pé, “A sì fihàn mí”? Ọlọ́run tìkára Rẹ̀ sọ èyí fún un.

> "And I was shown from the first that the Lord had given neither Elders Daniells nor Prescott the burden of this work. Should Satan's wiles be brought in, should this "Daily" be such a great matter as to be brought in to confuse minds and hinder the advancement of the work at this important period of time? It should not, whatever may be. This subject should not be introduced,"

> “Wọ́n sì fi hàn mí láti ìbẹ̀rẹ̀ pé Olúwa kò fi ẹrù iṣẹ́ yìí lé àwọ́n Àgbà Daniells tàbí Prescott lọ́wọ́. Ṣé a ó ha jẹ́ kí àrékérekè Satani wọlé, kí “Ìgbà Gbogbo Ọjọ́” yìí sì di ọ̀ràn ńlá bẹ́ẹ̀ tí a fi máa mú un wá láti da ọkàn àwọn ènìyàn rú, kí ó sì dí ìlọsíwájú iṣẹ́ náà dúró ní àsìkò pàtàkì yìí? Kò yẹ kí ó rí bẹ́ẹ̀, ohunkóhun tí ó bá jẹ́. Kò yẹ kí a gbé kókó-ọrọ yìí wọlé,”

Sister White understood the Daily, and she understood that teaching the Daily was Christ's Sanctuary ministry is something that came from angels that were expelled from Heaven and that it only brings confusion and darkness; and, she knew the Pioneer position that the Daily represented Paganism, and that when the Daily was taken away, the 1335-year time prophecy began. She knew that. She knew the difference, no matter what these guys want to say.

Arábìnrin White lóye “Daily” náà, ó sì lóye pé kíkọ́ni pé “Daily” náà ni iṣẹ́ ìránṣẹ́ Kristi nínú Tẹ́ńpìlì Mímọ́ Rẹ̀ jẹ́ ohun tí ó wá láti ọ̀dọ̀ àwọn áńgẹ́lì tí a lé jáde kúrò ní Ọ̀run, àti pé kò mú nǹkan mìíràn wá bí kò ṣe ìdàrúdàpọ̀ àti òkùnkùn; ó sì mọ ipò àwọn Pioneer pé “Daily” náà dúró fún Ìbọ̀rìṣà, àti pé nígbà tí a mú “Daily” náà kúrò, àsọtẹ́lẹ̀ àkókò ọdún 1335 bẹ̀rẹ̀. Ó mọ̀ ọ́. Ó mọ ìyàtọ̀ náà, láìka ohun tí àwọn ọkùnrin wọ̀nyí fẹ́ sọ sí.

> "It should not, whatever may be. This subject should not be introduced, for the spirit that would be brought in would be forbidding, and Lucifer is watching every movement. Satanic agencies would commence his work and there would be confusion brought into our ranks. You have no call to hunt up the difference of opinion that is not a testing question; but your silence is eloquence. I have the matter all plainly before me. If the devil could involve any one of our own people on these subjects, as he has proposed to do, Satan's cause would triumph. Now the work without delay is to be taken up and not a [difference] of opinion expressed.

> “Kò yẹ rárá, ohunkóhun tí ó bá ṣẹlẹ̀. Kò yẹ kí a gbé ọ̀ràn yìí wọlé, nítorí ẹ̀mí tí a ó mú wọlé yóò jẹ́ ẹni tí ń dí ni lọ́wọ́, Lucifa sì ń ṣọ́ gbogbo ìṣípòpadà. Àwọn aṣojú ti Sátánì yóò bẹ̀rẹ̀ iṣẹ́ rẹ̀, a ó sì mú ìdàrúdàpọ̀ wá sínú ipò wa. Kò sí ìpè kankan fún ọ láti máa wá ìyàtọ̀ ìròyìn tí kì í ṣe ìbéèrè ìdánwò; ṣùgbọ́n ìdákẹ́jẹ́ rẹ ni ọ̀rọ̀ àgbàyanu. Gbogbo ọ̀ràn náà wà níwájú mi ní kedere pátápátá. Bí èṣù bá lè fa ẹnikẹ́ni nínú àwọn ènìyàn wa tìkára wa sínú àwọn kókó-ọrọ̀ wọ̀nyí, gẹ́gẹ́ bí ó ti pinnu láti ṣe, ọ̀ràn Sátánì yóò borí. Ní báyìí, iṣẹ́ náà ni a gbọdọ̀ gbé kalẹ̀ láìsí ìdádúró, kí a má sì ṣe fi ìyàtọ̀ èrò kankan hàn.”

> "Satan would inspire those men who have gone out from us to unite with evil angels and retard our work on unimportant questions, and what rejoicing [there] would be in the camp of the enemy. Press together, press together. Let every difference be buried. Our work now is to devote all our physical and brain-nerve power to put these differences out of the way, and all harmonize. If Satan could with his great unsanctified wisdom be permitted to get the least hold, [he would rejoice].

> “Sátánì yóò ru àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti jáde kúrò láàrín wa sókè láti darapọ̀ mọ́ àwọn áńgẹ́lì búburú, kí wọ́n sì fa iṣẹ́ wa lẹ́yìn lórí àwọn ìbéèrè tí kò ṣe pàtàkì; ayọ̀ wo ni yóò sì wà ní ibùdó ọ̀tá. Ẹ sún mọ́ra, ẹ sún mọ́ra. Kí a sin gbogbo ìyàtọ̀ sílẹ̀. Iṣẹ́ wa nísinsin yìí ni láti fi gbogbo agbára ara wa àti agbára ọpọlọ àti ìṣan-ẹ̀dá ọpọlọ wa sí i láti yọ àwọn ìyàtọ̀ wọ̀nyí kúrò lójú ọ̀nà, kí gbogbo wa sì wà ní ìṣọ̀kan. Bí a bá gba Sátánì láàyè, pẹ̀lú ọgbọ́n rẹ̀ ńlá tí a kò sọ di mímọ́, láti rí ìdìpọ̀ kékeré jù lọ, [yóò máa yọ̀].”

> "Now, when I saw how you were working, my mind took in the whole situation and the results if you should go forward and give the parties that have left us the least chance to bring confusion into our ranks. Your lack of wisdom would be just what Satan would have it. Your loud proclamation was not under the inspiration of the Holy Spirit. I was instructed to say to you that your picking flaws in the writings of men that have been led of God is not inspired of God. And if this is the wisdom that Elder Daniells would give to the people, by no means give him an official position, for he cannot reason from cause to effect. Your silence on this subject is your wisdom. Now, everything like picking flaws in the publications of men who are not alive is not the work God has given any of you to do. For if these men—Elders Daniells and Prescott—had followed the directions given in working the cities, there would have been many, very many, convinced of the truth and converted, able men that [now] are in positions where they never will be reached.

> “Nísinsìnyí, nígbà tí mo rí bí ẹ ṣe ń ṣiṣẹ́, ọkàn mi lóye gbogbo ipò náà àti àwọn èsì rẹ̀ bí ẹ bá tẹ̀síwájú tí ẹ sì fún àwọn ẹgbẹ́ tí wọ́n ti fi wá sílẹ̀ ní àǹfààní kékèké jùlọ láti mú ìdàrúdàpọ̀ wá sínú ipò wa. Àìní ọgbọ́n yín yóò jẹ́ gẹ́gẹ́ bí Satani ṣe fẹ́ rẹ̀. Ìkéde gíga yín kò wà lábẹ́ ìmísí Ẹ̀mí Mímọ́. A kọ́ mi láti sọ fún yín pé bí ẹ ṣe ń wá àṣìṣe nínú àwọn ìkọ̀wé àwọn ọkùnrin tí Ọlọ́run ti darí kò wá lábẹ́ ìmísí Ọlọ́run. Bí ó bá sì jẹ́ pé irú ọgbọ́n yìí ni Alàgbà Daniells yóò fi fún àwọn ènìyàn, ẹ má ṣe fún un ní ipò òṣìṣẹ́ ní ọ̀nàkọnà, nítorí kò lè fi ìdí hàn láti inú ohun tí ó jẹ́ ìdí sí ohun tí ó jẹ́ èsì rẹ̀. Ìdakẹ́jẹ yín lórí ọ̀ràn yìí ni ọgbọ́n yín. Nísinsìnyí, ohun gbogbo tí ó dàbí wíwá àṣìṣe nínú àwọn ìtẹ̀jáde àwọn ọkùnrin tí kò sí láàyè kì í ṣe iṣẹ́ tí Ọlọ́run ti fi fún ẹnikẹ́ni nínú yín láti ṣe. Nítorí bí àwọn ọkùnrin wọ̀nyí—Àwọn Alàgbà Daniells àti Prescott—bá ti tẹ̀lé àwọn ìtọ́sọ́nà tí a ti fi fún wọn nípa bí a ṣe lè ṣiṣẹ́ ní àwọn ìlú, ìbá jẹ́ pé ọ̀pọ̀, ọ̀pọ̀lọpọ̀ ènìyàn ni a ti dá lójú nípa òtítọ́, tí a sì ti yí wọn padà, àwọn ọkùnrin alágbára tí [nísinsìnyí] wà ní àwọn ipò níbi tí a kì yóò ti lè dé ọdọ wọn láéláé.”

> "All the world is to be regarded as one great family. And when you have such a fountain of knowledge to draw from, why have you left the world to perish for years with the testimonies given by our Lord Jesus Christ? True religion teaches us to regard every man and woman as a person to whom we can do good.

> “A gbọ́dọ̀ ka gbogbo ayé sí ìdílé ńlá kan ṣoṣo. Nígbà tí ẹ sì ní irú orísun ìmọ̀ bẹ́ẹ̀ láti fa jáde kúrò nínú rẹ̀, èéṣe tí ẹ fi ti fi ayé sílẹ̀ láti ṣègbé fún ọ̀pọ̀ ọdún pẹ̀lú àwọn ẹ̀rí tí Olúwa wa Jésù Kristi ti fi fún wa? Ẹ̀sìn tòótọ́ ń kọ́ wa láti ka gbogbo ọkùnrin àti obìnrin sí ẹni tí a lè ṣe rere sí.”

> "This has been in print many years: —A Balanced Mind,' testimony to Elder Andrews. The mind may be cultivated to become a power to know when to speak and what burdens to take up and to bear, for Christ is your teacher. And I feared greatly for you [when I saw you] exalting your wisdom and pursuing a course to bring in differences of opinion. The Lord calls for wise men who can hold their peace when it [is] wisdom for them to do so. If you would be a whole man, you need sanctification through Jesus Christ. Now there is a work just started, and let wisdom be seen in every minister, in every president of [a] conference. But here was a work for you to take hold of years ago where you were needed to lift your voice for this very work. Christ gave all His people special directions what they shall do and the things they shall not do. And there is a little time left us to work out the righteousness of the Lord. You can understand the way of the Lord. I saw your purpose of carrying things after your own devising after you were placed as president. You had thought you would do wonderful things, which would be a work God had not placed in your hands to do. Now, your work is not to oppress but to release every necessity possible if the Lord has accepted you to serve. But you have very early given evidence that wisdom and sanctified judgment have not been manifested by you. You blazed out matters that would not be received unless the Lord should give light.

> “Èyí ti ti wà ní tẹ̀ẹ̀tẹ̀ fún ọ̀pọ̀ ọdún:— ‘Ọkàn Tí Ó Ní Ìwọ̀ntúnwọ̀nsì,’ ẹ̀rí sí Àgbà Andrews. A lè tọ́ ọkàn dàgbà kí ó di agbára láti mọ ìgbà tí a gbọ́dọ̀ sọ̀rọ̀ àti irú ẹrù wo ni a gbọ́dọ̀ gbé kalẹ̀ àti láti ru, nítorí Kristi ni olùkọ́ yín. Èmi sì bẹ̀rù gidigidi fún yín [nígbà tí mo rí yín] ẹ ń gbé ọgbọ́n ara yín ga, ẹ sì ń tẹ̀lé ọ̀nà kan láti mú ìyàtọ̀ èrò wá. Olúwa ń pè fún àwọn ọlọ́gbọ́n ènìyàn tí wọ́n lè pa àlàáfíà wọn mọ́ nígbà tí ó bá jẹ́ ọgbọ́n fún wọn láti ṣe bẹ́ẹ̀. Bí ẹ bá fẹ́ jẹ́ ènìyàn pípé, ẹ nílò ìyàsọ́tọ̀ nípasẹ̀ Jésù Kristi. Ní báyìí iṣẹ́ kan ṣoṣo ti bẹ̀rẹ̀ péré, kí a sì rí ọgbọ́n nínú gbogbo òjíṣẹ́, nínú gbogbo ààrẹ àpéjọ [kan]. Ṣùgbọ́n iṣẹ́ kan wà níbí fún yín láti mú un lọ́wọ́ ní ọ̀pọ̀ ọdún sẹ́yìn níbi tí a ti nílò yín láti gbé ohùn yín sókè fún iṣẹ́ yìí gan-an. Kristi fún gbogbo àwọn ènìyàn Rẹ̀ ní ìtọ́sọ́nà pàtó nípa ohun tí wọ́n yóò ṣe àti àwọn ohun tí wọn kì yóò ṣe. Àkókò kékeré sì kù fún wa láti ṣiṣẹ́ ìdájọ́ òdodo Olúwa jáde. Ẹ lè lóye ọ̀nà Olúwa. Mo rí ète yín láti máa dari ohun gbogbo gẹ́gẹ́ bí ìmọ̀ràn ara yín lẹ́yìn tí a gbé yín kalẹ̀ gẹ́gẹ́ bí ààrẹ. Ẹ ti rò pé ẹ ó ṣe àwọn ohun àgbàyanu, èyí tí yóò jẹ́ iṣẹ́ tí Ọlọ́run kò fi lé yín lọ́wọ́ láti ṣe. Ní báyìí, iṣẹ́ yín kì í ṣe láti ni àwọn ènìyàn lára, bí kò ṣe láti tú gbogbo ìdíwọ̀n ìnínilò sílẹ̀ bí ó ti ṣeé ṣe bí Olúwa bá ti tẹ́wọ́ gba yín láti ṣe iṣẹ́ ìránṣẹ́. Ṣùgbọ́n ní kutukutu púpọ̀ ni ẹ ti fi ẹ̀rí hàn pé ọgbọ́n àti ìdájọ́ mímọ́ kò tíì farahàn nípasẹ̀ yín. Ẹ ta àwọn ọ̀ràn kan sóde tí a kì yóò gbà àyàfi bí Olúwa bá fi ìmọ́lẹ̀ fún un.”

> "I have been instructed that such hasty movements should not have [been] made [such] as selecting you as president of the conference even another year. But the Lord forbids any more such hasty transactions until the matter is brought before the Lord in prayer; and as you have had the message come to you that the work of the Lord resting upon the president is a most solemn responsibility, you had no moral right to blaze out as you did upon the subject of the —Daily' and suppose your influence would decide the question. There was Elder Haskell, who has carried the heavy responsibilities, and there is Elder Irwin and several men I might mention who have the heavy responsibilities.

> “A ti kọ́ mi pé irú àwọn ìṣísẹ̀ kánkán bẹ́ẹ̀ kò yẹ kí a ti ṣe, bí yíyan rẹ gẹ́gẹ́ bí ààrẹ àpéjọ náà, àní fún ọdún kan sí i. Ṣùgbọ́n Olúwa kọ̀ láti jẹ́ kí irú àwọn ìpinnu kánkán bẹ́ẹ̀ tún wáyé mọ́ títí a ó fi gbé ọ̀ràn náà kalẹ̀ níwájú Olúwa nínú àdúrà; àti bí ìwọ ti gba ìránṣẹ́ náà pé iṣẹ́ Olúwa tí ó wà lórí ààrẹ jẹ́ ojúṣe tí ó ṣe pàtàkì gidigidi, ìwọ kò ní ẹ̀tọ́ ìwà rere kankan láti hù jáde gẹ́gẹ́ bí o ti ṣe lórí ọ̀ràn ‘—Daily’ náà, kí o sì rò pé agbára ìmísí rẹ yóò pinnu ọ̀ràn náà. Alàgbà Haskell wà níbẹ̀, ẹni tí ó ti ru àwọn ojúṣe wuwo, Alàgbà Irwin sì wà, pẹ̀lú àwọn ọkùnrin míràn púpọ̀ tí mo lè darúkọ, tí wọ́n ń ru àwọn ojúṣe wuwo.”

> "Where was your respect for the men of age? What authority could you exercise without taking all the responsible men to weigh the matter? But let us now investigate the matter. We must now reconsider whether it is the Lord's judgment, in the face of the work that has been neglected, of showing your zeal to carry the work even another year. If you should carry the work another year with the help that shall unite with you, there should be a change take place in you and Elder Prescott. And humble your own hearts before God. The Lord will have to see in you a showing of a different experience, for if ever men needed to be reconverted at this present [time], it [is] Elder Daniells and Elder Prescott.

> “Ìbọ̀wọ̀ yín sí àwọn ọkùnrin tí ó ti dàgbà wà níbo? Àṣẹ wo ni ẹ lè lò láì mú gbogbo àwọn ọkùnrin alábojútó jọ láti fi ojú inú wo ọ̀ràn náà? Ṣùgbọ́n ẹ jẹ́ kí a wádìí ọ̀ràn náà nísinsin yìí. A gbọ́dọ̀ tún ronú lórí bí ó bá jẹ́ ìdájọ́ Olúwa, níwájú iṣẹ́ tí a ti fi sílẹ̀ láìṣe, láti fi ìtara yín hàn láti mú iṣẹ́ náà lọ síwájú fún ọdún míràn síi. Bí ẹ bá mú iṣẹ́ náà lọ fún ọdún míràn síi pẹ̀lú ìrànlọ́wọ́ tí yóò dara pọ̀ mọ́ yín, ó yẹ kí ìyípadà kan ṣẹlẹ̀ nínú yín àti nínú Alàgbà Prescott. Kí ẹ sì rẹ ara yín sílẹ̀ ní ọkàn níwájú Ọlọ́run. Olúwa yóò ní láti rí nínú yín ìfihàn ìrírí tí ó yàtọ̀, nítorí bí ó bá ti ṣe pé àwọn ènìyàn kan nílò láti tún yí padà ní àkókò yìí gan-an, Alàgbà Daniells àti Alàgbà Prescott ni wọ́n.”

> "Seven men should be chosen that are men of wisdom and through the working of the grace of God [give] evidence [of] a reconversion. For any men who are so blinded that they cannot reason from cause to effect, that they would ignore the men who have borne the responsibilities of the work and these presidents of conferences, [that] men [who] carry the work for over two years should be disregarded and such an impulsive consequence take place that men would neglect the very work kept before them for years—work the cities—and no, or but very little, attention [be] given to the old men for counsel, but proclaim the things they choose to give the people, bears its own testimony of the unsafety of the men to be entrusted with such a grand and wonderful work.

> “Ó yẹ kí a yan ọkùnrin méje tí wọ́n jẹ́ ọkùnrin ọgbọ́n, tí wọ́n sì fi ẹ̀rí ìyípadà padà hàn nípasẹ̀ iṣẹ́ oore-ọ̀fẹ́ Ọlọ́run. Nítorí pé bí àwọn ènìyàn kan bá ti fọ́jú dé bẹ́ẹ̀ tí wọn kò lè ronú láti inú ìdí dé àbájáde, tí wọn yóò sì pa àfojúdi mọ́ sí àwọn ọkùnrin tí wọ́n ti ru ojúṣe iṣẹ́ náà àti àwọn ààrẹ àpéjọ wọ̀nyí, pé kí a kọbi ara sí àwọn ọkùnrin tí wọ́n ti gbé iṣẹ́ náà rú fún ju ọdún méjì lọ, kí ìyọrísí ìmúsẹ̀ bẹ́ẹ̀ sì ṣẹlẹ̀ dénú pé àwọn ènìyàn yóò ṣàìkíyèsí iṣẹ́ gan-an náà tí a ti ń fi sí iwájú wọn fún ọ̀pọ̀ ọdún—iṣẹ́ ní àwọn ìlú—kí a sì má fi, tàbí kí a fi ìkíni díẹ̀ péré, sí àwọn àgbàlagbà fún ìmọ̀ràn, ṣùgbọ́n kí wọ́n máa kéde àwọn nǹkan tí àwọn fúnra wọn yàn láti fi fún àwọn ènìyàn, èyí ń jẹ́rìí fúnra rẹ̀ pé kò ní ààbò láti fi irú àwọn ọkùnrin bẹ́ẹ̀ lé iṣẹ́ ńlá àti ìyanu bẹ́ẹ̀ lọ́wọ́.”

> "Christ is not dead. He will never suffer His work to be carried on in this strange way. Let the books alone. If any change is essential, God will have the harmony in that change consistent, but when a message has been entrusted to men with the large responsibilities involved, [God] demands faithfulness that will work by love and purify the soul. Elders Daniells and Prescott both need reconversion. A strange work has come in, and it is not in harmony with the work Christ came to our world to do; and all who are truly converted will work the works of Christ.

> “Kristi kò kú. Kì yóò jẹ́ kí a máa bá iṣẹ́ Rẹ̀ lọ ní ọ̀nà àjèjì yìí láéláé. Ẹ fi àwọn ìwé náà sílẹ̀. Bí ìyípadà kankan bá ṣe pàtàkì, Ọlọ́run yóò mú kí ìṣọ̀kan wà nínú ìyípadà náà gẹ́gẹ́ bí ó ti yẹ; ṣùgbọ́n nígbà tí a bá ti fi ìránṣẹ́ kan lé àwọn ènìyàn lọ́wọ́ pẹ̀lú àwọn ojúṣe ńlá tí ó wà nínú rẹ̀, [Ọlọ́run] ń béèrè ìṣòtítọ́ tí yóò ṣiṣẹ́ nípa ìfẹ́, tí yóò sì sọ ọkàn di mímọ́. Àwọn Àgbà Daniells àti Prescott méjèèjì nílò ìyípadà ọkàn tuntun. Iṣẹ́ àjèjì kan ti wọlé, kò sì bá iṣẹ́ tí Kristi wá sí ayé wa láti ṣe mu; gbogbo àwọn tí a ti yí padà ní tòótọ́ yóò sì máa ṣe iṣẹ́ Kristi.

> "We are everyone [to] work out the work which shall glorify the Father. We have come to the crisis—either to conform to the character of Jesus Christ right in this preparatory time or not attempt [it]. Elder Daniells, [you are not] to feel at liberty to let your voice be heard on high as you have done under similar circumstances. And understand, the president of a conference is not a ruler. He works in connection with the wise men who occupy the position as presidents whom God has accepted. He has not liberty to meddle with the writings in printed books from the pens that God has accepted. They are no longer to bear sway unless they show less of the ruling, dominating power. The crisis has come, for God will be dishonored.

> “Gbogbo wa ni [láti] ṣiṣẹ́ iṣẹ́ náà tí yóò yin Baba lógo. A ti dé sí àkókò ìpinnu—bóyá kí a bá ìwà Jesu Kristi mu pátápátá ní àsìkò ìmúrasílẹ̀ yìí tàbí kí a má ṣe gbìyànjú [rẹ̀] rárá. Ẹ̀gbọ́n Daniells, [ìwọ kò gbọ́dọ̀] ní ìmọ̀lára pé o ní òmìnira láti jẹ́ kí ohùn rẹ gbọ́ sókè gẹ́gẹ́ bí o ti ṣe lábẹ́ irú àwọn ipò bẹ́ẹ̀ tẹ́lẹ̀. Kí o sì mọ̀ pé, ààrẹ àjọ kan kì í ṣe alákòóso. Ó ń ṣiṣẹ́ pọ̀ pẹ̀lú àwọn ọlọ́gbọ́n tí wọ́n wà ní ipò gẹ́gẹ́ bí àwọn ààrẹ tí Ọlọ́run ti gbà. Kò ní òmìnira láti fi ọwọ́ tẹ̀ sí àwọn ìkọ̀wé inú àwọn ìwé tí a ti tẹ̀ láti ọ̀dọ̀ àwọn pẹ́nì tí Ọlọ́run ti gbà. Wọn kò gbọdọ̀ tún jẹ́ kí wọ́n ṣàkóso mọ́ àfi bí wọ́n bá fi agbára àkóso àti agbára ìjẹba hàn díẹ̀ síi. Àkókò ìpinnu ti dé, nítorí a ó bu Ọlọ́run ní ọlá jẹ.”

> "How does the Lord look upon the unworked cities? Christ is in heaven. Now its acknowledgment is to be, —There is no kingly rule. And now is the crisis of this world. Now I am the Power to save or to destroy. Now is the time when the destiny of all is in My hands. I have given My life to save the world. And "I, if I be lifted up," the saving grace I shall impart will prove that all who will be fashioned after the divine similitude and will be one with Me shall work as I work with My power of redeeming grace.' Whoever will, [let him] take hold with his brethren to do the work given them to do when in responsible places under the counsel the Lord gives, and seek most earnestly to work in complete harmony with Him who so loved the world He gave His life a full sacrifice for the saving of the world. I speak to our ministers, that as they enter upon the work in our cities let there be a calm sacredness attending the ministry of the Word. We cannot make the proper impression upon the minds of the people if we . . . [Lower third of this page left blank.]

> “Báwo ni Olúwa ṣe ń wo àwọn ìlú tí a kò tíì ṣiṣẹ́ nínú wọn? Kristi wà ní ọ̀run. Ní báyìí ni ìjẹ́wọ́ rẹ̀ yóò jẹ́ pé,—Kò sí ìṣàkóso ọba. Àti ní báyìí ni ìdààmú ayé yìí dé. Ní báyìí ni Èmi jẹ́ Agbára láti gbàlà tàbí láti run. Ní báyìí ni àkókò náà tí ìpín gbogbo ènìyàn wà lọ́wọ́ Mi. Mo ti fi ẹ̀mí Mi lélẹ̀ láti gba ayé là. Àti pé, “Èmi, bí a bá gbé Mi sókè,” oore-ọ̀fẹ́ ìgbàlà tí Èmi yóò pín yóò fi hàn pé gbogbo àwọn tí a óò ṣe ní ìrísí àfarawé ti Ọlọ́run tí yóò sì jẹ́ ọ̀kan pẹ̀lú Mi ni yóò ṣiṣẹ́ gẹ́gẹ́ bí Èmi ti ń ṣiṣẹ́ pẹ̀lú agbára oore-ọ̀fẹ́ ìràpadà Mi.’ Ẹnikẹ́ni tí ó bá fẹ́, [jẹ́ kí ó] di ọwọ́ pọ̀ mọ́ àwọn arákùnrin rẹ̀ láti ṣe iṣẹ́ tí a fi fún wọn láti ṣe nígbà tí wọ́n wà ní ipò ojúṣe lábẹ́ ìmọ̀ràn tí Olúwa fi fún wọn, kí ó sì fi gbogbo ọkàn rẹ̀ wá ọ̀nà láti ṣiṣẹ́ ní ìbámu pípé pẹ̀lú Ẹni tí ó fẹ́ ayé tó bẹ́ẹ̀ tí Ó fi ẹ̀mí Rẹ̀ lélẹ̀ gẹ́gẹ́ bí ẹbọ pípé fún ìgbàlà ayé. Mo ń sọ fún àwọn òjíṣẹ́ wa pé, bí wọ́n ṣe ń wọ iṣẹ́ náà lọ nínú àwọn ìlú wa, kí ìdákẹ́jẹ mímọ́ kan máa bá iṣẹ́ ìránṣẹ́ Ọ̀rọ̀ náà lọ. A kò lè fi ìtẹ́wọ́gbà tí ó tọ́ ṣe lórí ọkàn àwọn ènìyàn bí a bá . . . [Ìsàlẹ̀ ìdá mẹ́ta ojú-ìwé yìí ni a fi sílẹ̀ láìkọ ohunkóhun.]”

> "I copy from my Diary. The truth as it is in Jesus—talk it, pray it, believe every word in its simplicity. What would you gain if mistakes are brought before the men who have departed from the faith and given heed to seducing spirits, men who were not long ago with us in the faith? Will you stand on the devil's side? Give your attention to the unworked fields. A world-wide work is before us. I was given representations of John Kellogg.

> “Mo ń ṣe àdàkọ láti inú Ìwé-Ìròyìn mi. Òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù—máa sọ ọ́, máa gbàdúrà rẹ̀, gbà gbogbo ọ̀rọ̀ rẹ̀ gbọ́ nínú ìrọ̀rùn rẹ̀. Kí ni ìwọ yóò jèrè bí a bá mú àwọn àṣìṣe wá síwájú àwọn ọkùnrin tí wọ́n ti kúrò nínú ìgbàgbọ́ tí wọ́n sì ti fetí sí àwọn ẹ̀mí ìtanràn, àwọn ọkùnrin tí kò tíì pẹ́ tí wọ́n wà pẹ̀lú wa nínú ìgbàgbọ́? Ṣé ìwọ yóò dúró sí apá èṣù? Fi àkíyèsí rẹ sí àwọn pápá tí a kò tíì ṣiṣẹ́. Iṣẹ́ kan tí ó kárí ayé wà níwájú wa. A fi àwọn àfihàn nípa John Kellogg hàn mí.”

> "A very attractive personage was representing the ideas of the specious arguments that he was presenting, sentiments different from the genuine Bible truth. And those who are hungering and thirsting after something new were advancing ideas [so specious] that Elder Prescott was in great danger. Elder Daniells was in great danger [of] becoming wrapped in a delusion that if these sentiments could be spoken everywhere it would be as a new world.

> Ẹni kan tí ó ní ìfẹ́hónúhàn púpọ̀ ń ṣàfihàn àwọn èrò inú àwọn àríyànjiyàn àrẹ̀wà tí ó ń gbé kalẹ̀, èrò tí ó yàtọ̀ sí òtítọ́ gidi ti Bíbélì. Àwọn tí ebi àti òǹgbẹ́ ohun tuntun ń pa sì ń gbé àwọn èrò [tí ó rẹwà lójú bẹ́ẹ̀] ga, débi pé Àgbà Prescott wà nínú ewu ńlá. Àgbà Daniells sì wà nínú ewu ńlá [láti] di ẹni tí ìtanràn bá kó bò, pé bí a bá lè sọ àwọn èrò wọ̀nyí ní ibi gbogbo, yóò dàbí ayé tuntun.

> "Yes, it would, but while their minds were thus absorbed I was shown that Brother Daniells and Brother Prescott were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

> “Bẹ́ẹ̀ni, yóò rí bẹ́ẹ̀, ṣùgbọ́n nígbà tí ọkàn wọn wà ní ìgbádùn yìí, a fi hàn mí pé Arákùnrin Daniells àti Arákùnrin Prescott ń hun àwọn ìmọ̀lára tí ó ní ìrísí ẹ̀mí [ìsìn ẹ̀mí] sínú ìrírí wọn, wọ́n sì ń fa àwọn ènìyàn wa sí àwọn ìmọ̀lára ẹlẹ́wà tí yóò tan, bí ó bá ṣeé ṣe, àní àwọn ayànfẹ́ gan-an.”

The very elect is not going to be deceived, but there are going to be people who are standing with the very elect that are going to get deceived. The very elect are the wise virgins. The foolish virgins are going to get deceived, right?

Àwọn àyànfẹ́ pípé kò ní jẹ́ kí a tàn wọ́n jẹ, ṣùgbọ́n àwọn ènìyàn kan yóò wà tí wọ́n dúró pọ̀ mọ́ àwọn àyànfẹ́ pípé tí a ó sì tàn wọ́n jẹ. Àwọn àyànfẹ́ pípé ni àwọn wúńdíá ọlọ́gbọ́n. Àwọn wúńdíá aṣiwèrè ni a ó tàn jẹ, bẹ́ẹ̀ ni?

And as the wise virgins in this time period, when the temptation is there to deceive the very elect, as the wise virgins are receiving the outpouring of the Holy Spirit, what are the foolish virgins receiving? The strong delusion of 2 Thessalonians. We will deal with that, too, in connection with the Daily.

Àti gẹ́gẹ́ bí àwọn wúńdíá ọlọ́gbọ́n ní àkókò yìí, nígbà tí ìdánwò wà láti tan àní àwọn àyànfẹ́ pàápàá jẹ, bí àwọn wúńdíá ọlọ́gbọ́n ṣe ń gba ìtújáde Ẹ̀mí Mímọ́, kí ni àwọn wúńdíá aṣiwèrè ń gbà? Ìtanràn líle tí 2 Tẹsalóníkà sọ. A ó sì tún ṣàgbéyẹ̀wò èyí pẹ̀lú, ní ìbáṣepọ̀ pẹ̀lú Daily.

—"were weaving into their experience sentiments of a spiritual[istic] appearance and drawing our people to beautiful sentiments that would deceive, if possible, the very elect."

—“ń wọ́n ń hun àwọn ìrírí wọn pọ̀ mọ́ àwọn ìmọ̀lára tí ó ní ìrísí ẹ̀mí[ìṣeré-ẹ̀mí], wọ́n sì ń fa àwọn ènìyàn wa sí àwọn ìmọ̀lára ẹlẹ́wàá tí yóò tàn, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ pẹ̀lú.”

What is the very bottom line of spiritualism?

Kí ni ìpìlẹ̀ gidi jùlọ ti ẹ̀mí-àbùkù?

When it comes to the story of King Saul, what did Samuel say? "Rebellion is as witchcraft." Rebellion is witchcraft.

Ní ti ìtàn Ọba Saulu, kí ni Samuẹli sọ? “Ìṣọ̀tẹ̀ dàbí oṣó.” Ìṣọ̀tẹ̀ jẹ́ oṣó.

Where does Saul end up?

Níbo ni Saulu fi parí sí?

FROM THE AUDIENCE: With the witch of Endor.

LÁTỌ̀DỌ̀ ÀWỌN OLÙGBÓ: Pẹ̀lú ajẹ́ obìnrin Éńdórì.

With the witch of Endor.

Pẹ̀lú ajẹ́bìnrin Endori.

What was it that King Sault did to produce this train of events that leads him to the witch of Endor? He set his word above God's Word. He had been told what to do, but he went ahead and he did what he wanted to do.

Kí ni Ọba Saulu ṣe tí ó mú kí àtẹ̀sẹ̀ ìṣẹ̀lẹ̀ yìí wáyé, tí ó sì darí rẹ̀ lọ sọ́dọ̀ àjẹ́bìnrin Endo? Ó gbé ọ̀rọ̀ ara rẹ̀ ga ju Ọ̀rọ̀ Ọlọ́run lọ. A ti sọ ohun tí ó yẹ kí ó ṣe fún un, ṣùgbọ́n ó tẹ̀síwájú, ó sì ṣe ohun tí ara rẹ̀ fẹ́ ṣe.

The very bottom line of spiritualism is placing your word above God's Word. That is where it all starts. That is witchcraft.

Ìpìlẹ̀ gidi jùlọ ti ẹ̀mí-èrò ni fífi ọ̀rọ̀ rẹ ga ju Ọ̀rọ̀ Ọlọ́run lọ. Ibẹ̀ ni gbogbo rẹ̀ ti bẹ̀rẹ̀. Ìyẹn ni àjẹ́.

Witchcraft is identifying how Satan brings you under his influence. How he entrances you it is a magical term dealing with magical deception.

Àjẹ́ ni ìmọ̀ bí Sátánì ṣe ń mú ọ wá lábẹ́ agbára ìṣàkóso rẹ̀. Bí ó ṣe ń yẹ ọ wọ inú ìfàjẹsínú rẹ̀ jẹ́ ọ̀rọ̀ ìmọ̀-òṣùpá tí ó ní í ṣe pẹ̀lú ìtànjẹ́ ìmọ̀-òṣùpá.

When you are bewitched, who is the first to become bewitched? The witch. It all starts when I place my word above God's Word. That is witchcraft, that is rebellion, and I am the one that has become bewitched. And that is what happened to Daniells and Prescott.

Nígbà tí a bá ṣe yín ní oògùn, ta ni ó kọ́kọ́ di ẹni tí a ṣe ní oògùn? Aṣẹ́ọ̀sì náà. Gbogbo rẹ̀ bẹ̀rẹ̀ nígbà tí mo bá gbé ọ̀rọ̀ tèmi ga ju Ọ̀rọ̀ Ọlọ́run lọ. Èyí ni oṣó, èyí ni ìṣọ̀tẹ̀, èmi náà sì ni ẹni tí a ti ṣe ní oògùn. Èyí gan-an ni ó sì ṣẹlẹ̀ sí Daniells àti Prescott.

And what sentiments were Daniells and Prescott trying to bring in when this was happening? A wrong view of the Daily.

Àwọn ìmọ̀lára wo ni Daniells àti Prescott ń gbìyànjú láti mú wọlé nígbà tí èyí ń ṣẹlẹ̀? Ìwòye tí kò tọ́ nípa Daily.

And what is the true view of the Daily? Is that it is Paganism, and Paganism is the religion of self-exaltation. It is a religion that began in the courts of Heaven when Satan, when Satan, set his word above God's Word and introduced into the history of mankind the mystery of iniquity.

Àti pé kí ni ìmọ̀ tòótọ́ nípa Ti Ojoojúmọ́? Ṣé èyí ni pé ó jẹ́ Ẹ̀sìn Àwọn Kèfèrí, àti pé Ẹ̀sìn Àwọn Kèfèrí ni ẹ̀sìn gbígbé ara ẹni ga. Ó jẹ́ ẹ̀sìn kan tí ó bẹ̀rẹ̀ ní àwọn àgbàlá Ọ̀run nígbà tí Satani, nígbà tí Satani, gbé ọ̀rọ̀ rẹ̀ sókè ju Ọ̀rọ̀ Ọlọ́run lọ, tí ó sì mú àṣírí ìwà àìṣòdodo wọ inú ìtàn ẹ̀dá ènìyàn.

The mystery of iniquity is Satan's work in bewitching us. It is Satan's work in getting us to place our word or his word above God's Word.

Àṣírí ìwà búburú ni iṣẹ́ Satani nínú fífìtàn wá jẹ. Iṣẹ́ Satani ni láti mú kí a gbé ọ̀rọ̀ tiwa tàbí ọ̀rọ̀ tirẹ̀ ga ju Ọ̀rọ̀ Ọlọ́run lọ.

Do you follow my thought?

Ṣé ẹ ń tẹ̀lé èrò mi?

Look up iniquity. It will define iniquity in Strong's Concordance. And when you take it down to the root word, what is the root word for iniquity? Alpha, alpha. That is the Alpha Apostasy.

Wá ìwà àìṣòdodo sókè. Yóò túmọ̀ ìwà àìṣòdodo nínú Strong’s Concordance. Nígbà tí o bá sì tọ́ ọ sọ̀kalẹ̀ dé ọ̀rọ̀ gbòǹgbò rẹ̀, kí ni ọ̀rọ̀ gbòǹgbò fún ìwà àìṣòdodo? Alpha, alpha. Èyí ni Alpha Apostasy.

When were Daniells and Prescott pushing this foolish view? In the time period of the Alpha Apostasy.

Nígbà wo ni Daniells àti Prescott ń tẹ ìmọ̀ràn òmùgọ̀ yìí síwájú? Ní àkókò ti Ìṣọ̀tẹ̀ Alpha.

So, do not miss what Sister White is saying here about deceiving the very elect and about reading Ezekiel 28. She knew what was going on. She knew that this Daily thing is something that is not only wrong doctrinally but it requires those who are going to preach the wrong view of the Daily to place their word above God's Word and puts them in the position where they are bewitched; and, therefore, they are a tool in the hand of Satan to bewitch others with their rebellion.

Nítorí náà, ẹ má ṣe ṣòfo ohun tí Sister White ń sọ níhìn-ín yìí nípa títàn àwọn àyànfẹ́ gan-an jẹ, àti nípa kíka Ìsíkíẹ́lì 28. Ó mọ ohun tí ń lọ. Ó mọ̀ pé ọ̀ràn “Daily” yìí jẹ́ ohun tí kì í ṣe pé ó ṣìṣe ní ẹ̀kọ́ ìsìn nìkan, ṣùgbọ́n ó ń béèrè pé àwọn tí yóò máa wàásù ìwòye tí kò tọ́ nípa “Daily” fi ọ̀rọ̀ wọn ga ju Ọ̀rọ̀ Ọlọ́run lọ, ó sì ń fi wọ́n sí ipò tí a ti dán wọ́n lójú; nítorí náà, wọ́n di irinṣẹ́ ní ọwọ́ Sátánì láti fi dán àwọn ẹlòmíràn lójú pẹ̀lú ìṣọ̀tẹ̀ wọn.

> "I have to trace with my pen [the fact] that these brethren would see defects in their delusive ideas that would place the truth in an uncertainty; and [yet] they [would] stand out as [if they had] great spiritual discernment. Now I am to tell them [that] when I was shown this matter,"

> “Mo ní láti fi kálámù mi tọ́pa [òtítọ́ náà] pé àwọn arákùnrin wọ̀nyí yóò rí àbùkù nínú àwọn èrò ẹ̀tàn wọn tí yóò fi òtítọ́ sínú àìdánilójú; àti [síbẹ̀] wọn [yóò] dúró jáde bí ẹni pé [wọn ní] ìfòyemọ̀ ẹ̀mí ńlá. Nísinsin yìí mo ní láti sọ fún wọn [pé] nígbà tí a fihàn ọ̀ràn yìí fún mi,”

People say, "Oh, Ellen White, she doesn't have a position on the Daily."

Àwọn ènìyàn máa ń sọ pé, “Ó, Ellen White, òun kò ní ìdúró kankan lórí Daily.”

> "when I was shown this matter when Elder Daniells was lifting up his voice like a trumpet in advocating his ideas of the —Daily,' the after results were presented. Our people were becoming confused. I saw the result, and then there were given me cautions that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God,"—

> “Nígbà tí a fi ọ̀ràn yìí hàn mí nígbà tí Àgbà Daniells ń gbé ohùn rẹ̀ sókè bí ìpè ní fífi àwọn èrò rẹ̀ ti ‘Ojoojúmọ́’ kalẹ̀, a fi àwọn àbájáde tí yóò tẹ̀ lé e hàn. Àwọn ènìyàn wa ń di aláìmọ̀ọ́kàn. Mo rí àbájáde náà, lẹ́yìn náà ni wọ́n sì fún mi ní ìkìlọ̀ pé bí Àgbà Daniells, láìka àbájáde rẹ̀ sí, bá jẹ́ kí ìmísí bẹ́ẹ̀ ní agbára lórí rẹ̀, tí ó sì jẹ́ kí ara rẹ̀ gbà pé ó wà lábẹ́ ìmísí Ọlọ́run,”

This is spiritualism. He has placed his word above God's Word. He is believing that he is being inspired by God.

Èyí ni ìṣè̀mí. Ó ti gbé ọ̀rọ̀ tirẹ̀ ga ju Ọ̀rọ̀ Ọlọ́run lọ. Ó ń gbàgbọ́ pé Ọlọ́run ń mí sí i.

> "that if Elder Daniells without respect to the outcome should thus be impressed and let himself believe he was under the inspiration of God, skepticism would be sown among our ranks everywhere, and we should be where Satan would carry his messages. Set unbelief and skepticism would be sown in human minds, and strangecrops of evil would take the place of truth. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

> “pé bí Àgbà Daniells, láìka ohun tí yóò yọrí sí, bá jẹ́ kí ìrònú bẹ́ẹ̀ ní agbára lórí òun, tí ó sì jẹ́ kí ara rẹ̀ gbàgbọ́ pé ó wà lábẹ́ ìmísí Ọlọ́run, àníyàn àti ìṣiyèméjì yóò jẹ́ kí a tú káàkiri láàrín àwọn ipò wa ní gbogbo ibi, a ó sì dé ibi tí Sátánì yóò ti máa gbé àwọn ìránṣẹ́ rẹ̀ dé. Àìgbàgbọ́ gidi àti ìṣiyèméjì yóò jẹ́ kí a fún sínú ọkàn ènìyàn, àwọn èso àjèjì ti ibi yóò sì gba ipò òtítọ́. Ms 67, 1910, 1–8. Manuscript Release, volume 20, 17–22.

The strange crops of evil are growing all over Adventism today.

Àwọn irúgbìn àjèjì ti ibi ń dàgbà káàkiri Adventism lónìí.

Ellen White places her endorsement on the Pioneer understanding of the 2520.

Ellen White fi ìtẹ́wọ́gbà rẹ̀ lé òye àwọn Pioneer nípa 2520.

Ellen White places her endorsement on the Pioneer understanding that the Daily in the Book of Daniel represents Paganism.

Ellen White fi ìtẹ́wọ́gbà rẹ̀ lé òye àwọn Pioneer pé “Ìrúbọ Ojoojúmọ́” nínú Ìwé Dáníẹ́lì dúró fún ìsìn abọ̀rìṣà.

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