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# The Book of Daniel - Number Eighty-Nine

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélọ́gọ́rin àti Mẹ́sàn-án

Unraveling the False Doctrines: A Historical Examination of the Daily in Adventism

Ṣíṣàlàyé Àwọn Ẹ̀kọ́ Èké: Ìwádìí Ìtàn nípa “Ìgbà Gbogbo Ọjọ́” nínú Ẹ̀sìn Adventist

Author

Jeff Pippenger

Published

February 22, 2024

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In the eighty-first article in this series of articles on the book of Daniel we included a passage from Manuscript Releases, volume 20, 17–22, where Sister White clearly identifies that the teaching that “the daily,” represents Christ’s sanctuary had been given to Elders Prescott and Daniells by “angels that had been expelled from heaven.” She does not actually identify their false idea of “the daily,” as I have done, but the historical record is abundantly clear that this is what they were trying to establish as truth. They were seeking to rewrite portions of Uriah Smith’s book Daniel and the Revelation, that uphold the understanding of “the daily,” which she identifies in Early Writings, page seventy-four as the correct view.

Nínú àpilẹ̀kọ kọkànlélọ́gọ́rin nínú àtòjọ àpilẹ̀kọ yìí lórí ìwé Dáníẹ́lì a fi ọ̀rọ̀ kan sínú rẹ̀ láti inú Manuscript Releases, ìdìpọ̀ 20, ojú-ewé 17–22, níbi tí Sister White ti fi hàn kedere pé ẹ̀kọ́ náà tí ó sọ pé “ìjoojúmọ́,” dúró fún ibi mímọ́ Kristi ni a ti fi fún Àwọn Alàgbà Prescott àti Daniells láti ọwọ́ “àwọn áńgẹ́lì tí a ti lé jáde kúrò ní ọ̀run.” Kò fi tọ́ka sí èrò èké wọn nípa “ìjoojúmọ́,” ní tààrà bí èmi ti ṣe, ṣùgbọ́n àkọsílẹ̀ ìtàn fi hàn lọ́pọ̀ yanturu pé èyí ni ohun tí wọ́n ń gbìyànjú láti fi múlẹ̀ gẹ́gẹ́ bí òtítọ́. Wọ́n ń wá ọ̀nà láti tún àwọn apá kan nínú ìwé Daniel and the Revelation ti Uriah Smith kọ ṣe, àwọn apá tí ń gbé òye “ìjoojúmọ́,” ró, èyí tí òun fi hàn nínú Early Writings, ojú-ewé mẹ́rìnléláàádọ́rin, gẹ́gẹ́ bí ìwòye tí ó tọ́.

W. W. Prescott had published a periodical magazine titled The Protestant, in which the sole theme was lifting up the false view of “the daily.” He and the General Conference president, A. G. Daniells became the satanic spearhead to continue Prescott’s efforts towards establishing the false doctrine as the orthodox view in Adventism, but while Ellen White was alive their success in the satanic effort was held in check. In 1931, Daniells reported that in the very year that the passage from Manuscript Releases was written (1910), that he (Daniells) had an interview with Sister White on the subject of “the daily,” and that she had led him to believe that he and Prescott’s view was correct.

W. W. Prescott ti tẹ ìwé ìròyìn àsìkò kan jáde tí àkọlé rẹ̀ jẹ́ The Protestant, nínú èyí tí kókó-ọ̀rọ̀ kan ṣoṣo rẹ̀ jẹ́ gbígbé ìmọ̀ èké nípa “ojoojúmọ́” ga. Òun àti ààrẹ General Conference, A. G. Daniells, di orí-ọ̀fà ti Sátánì láti tẹ̀síwájú nínú ìsapá Prescott sí ìdásílẹ̀ ẹ̀kọ́ èké náà gẹ́gẹ́ bí ìwòye ìmúlòòótọ́ nínú Adventism, ṣùgbọ́n nígbà tí Ellen White ṣì wà láàyè a dì í mú àṣeyọrí wọn nínú ìsapá ti Sátánì náà dúró. Ní ọdún 1931, Daniells sọ pé ní ọdún gan-an tí a kọ ọ̀rọ̀ ìpínrọ̀ náà láti inú Manuscript Releases (1910), òun (Daniells) ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White lórí ọ̀ràn “ojoojúmọ́,” àti pé ó ti mú kí òun gbà pé ìwòye òun àti ti Prescott ni ó tọ́.

It is important to understand this history, for we are now beginning our consideration of the increase of knowledge that arrived in 1989, when the sacred reform lines and the last six verses of Daniel eleven were unsealed. To recognize the light that was produced with the collapse of the Soviet Union in fulfillment of verse forty of Daniel eleven, requires that “the daily,” and the prophetic history represented by “the daily” be correctly understood, for that history illustrates the repeat of that history in verses forty to forty-five of Daniel eleven. Those verses identify that the message that is unsealed in those verses are the “tidings of the east and north,” that bring about the final persecution of God’s people.

Ó ṣe pàtàkì láti lóye ìtàn yìí, nítorí pé a ti bẹ̀rẹ̀ báyìí sí í wo ìmúgbòòrò ìmọ̀ tí ó dé ní ọdún 1989, nígbà tí a tú àwọn ìlà àtúnṣe mímọ́ àti ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá sílẹ̀. Láti mọ ìmọ́lẹ̀ tí a mú jáde pẹ̀lú ìwópalẹ̀ Soviet Union gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ ogójì Danieli mọ́kànlá, ó ṣe dandan kí a lóye “ojoojúmọ́” náà, àti ìtàn àsọtẹ́lẹ̀ tí “ojoojúmọ́” náà dúró fún un, ní ọ̀nà tí ó tọ́, nítorí pé ìtàn náà ń ṣàfihàn àtúnbọ̀ ìtàn náà nínú ẹsẹ̀ ogójì sí márùndínláàádọ́rin Danieli mọ́kànlá. Àwọn ẹsẹ̀ wọ̀nyí fihàn pé ìhìn-iṣẹ́ tí a tú sílẹ̀ nínú wọn ni “ìròyìn láti ìlà-oòrùn àti láti àríwá,” tí ń mú inúnibíni ìkẹyìn wá sórí àwọn ènìyàn Ọlọ́run.

> But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. Daniel 11:44, 45.

> Ṣùgbọ́n ìròyìn láti ìlà-oòrùn àti láti àríwá yóò dárú rẹ̀; nítorí náà yóò jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti fi ọ̀pọ̀lọpọ̀ ènìyàn ṣègbé pátápátá. Yóò sì gbé àwọn àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun nínú òkè mímọ́ ológo; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì sí ẹni tí yóò ràn án lọ́wọ́. Dáníẹ́lì 11:44, 45.

The message of verse forty that was unsealed at the collapse of the Soviet Union in 1989, is the latter rain message that will cause the papacy (the king of the north), to “go forth with great fury to destroy, and utterly to make away many.” “Tidings” is prophetically a message.

Ìhìn iṣẹ́ ẹsẹ̀ ogójì tí a ṣí sílẹ̀ nígbà ìwópalẹ̀ Ìṣọ̀kan Soviet ní ọdún 1989, ni ìhìn iṣẹ́ òjò àkẹ́yìn tí yóò mú kí pápásì (ọba àríwá), “jáde pẹ̀lú ìbínú ńlá láti pa run, àti láti pa ọ̀pọ̀lọpọ̀ ènìyàn run pátápátá.” “Ìròyìn” ní ìtumọ̀ àsọtẹ́lẹ̀ jẹ́ ìhìn iṣẹ́ kan.

> And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! Romans 10:15.

> Àti báwo ni wọn yóò ṣe wàásù, bí kò ṣe pé a rán wọn? gẹ́gẹ́ bí a ti kọ ọ́ pé, Ẹsẹ̀ àwọn tí ń wàásù ìhìnrere àlàáfíà, tí wọ́n sì ń mú ìròyìn ayọ̀ ohun rere wá, lẹ́wà tó bẹ́ẹ̀! Róòmù 10:15.

The message of the latter rain is the message presented by God’s last-day watchmen, who sing the song of the vineyard and the song of Moses and the Lamb.

Ìhìnrere òjò ìkẹ́yìn ni ìhìnrere tí àwọn olùṣọ́ ọjọ́ ìkẹ́yìn ti Ọlọ́run gbékalẹ̀, àwọn tí ń kọ orin ọgbà àjàrà àti orin Mose àti ti Ọ̀dọ́-Àgùntàn.

> How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion. Isaiah 52:7, 8.

> Ẹsẹ̀ ẹni tí ń mú ìròyìn ayọ̀ wá lẹ́wà tó lórí àwọn òkè, ẹni tí ń kéde àlàáfíà; ẹni tí ń mú ìròyìn ayọ̀ ohun rere wá, ẹni tí ń kéde ìgbàlà; ẹni tí ń wí fún Síónì pé, Ọlọ́run rẹ ń jọba! Àwọn olùṣọ́ rẹ yóò gbé ohùn wọn sókè; pẹ̀lú ohùn ni wọn yóò kọrin pọ̀: nítorí wọn yóò rí i lójúkojú, nígbà tí Olúwa yóò tún mú Síónì padà. Isaiah 52:7, 8.

The “tidings” in verse forty-four of Daniel eleven enrage the man of sin, and the final papal bloodbath is accomplished. That message is the message of the third angel that swells to a loud cry at the soon coming Sunday law.

“Ìròyìn” tí ó wà nínú ẹsẹ̀ mẹ́rìnlélógójì [44] ti Dánìẹ́lì mọ́kànlá mú kí ọkùnrin ẹ̀ṣẹ̀ bínú gidigidi, a sì mú ìpakúpa ẹ̀jẹ̀ papalì ikẹyìn ṣẹ. Ìhìn náà ni ìhìn áńgẹ́lì kẹta tí ń pọ̀ sí i dé ìkéde ńlá nígbà òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́.

> “None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of ‘the third angel’ shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.” Signs of the Times, November 8, 1899.

> “A kò ní dá ẹnikẹ́ni lẹ́bi títí wọn yóò fi ní ìmọ́lẹ̀ náà, tí wọn yóò sì ti rí ojúṣe tí ó wà nínú òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ náà yóò jáde láti fi agbára mú ìsinmi ọjọ́ ìsin àròsọ náà, tí igbe ńlá ‘ángẹli kẹta’ yóò sì kìlọ̀ fún ènìyàn sí ìjọ́sìn ẹranko náà àti ère rẹ̀, nígbà náà ni ààlà yóò fi hàn gbangba láàárín èké àti òtítọ́. Nígbà náà, àwọn tí wọ́n ṣì ń bá a lọ nínú ìrékọjá yóò gba àmì ẹranko náà.” Signs of the Times, November 8, 1899.

The “tidings of the east and north” that enrages the papacy, swells to a loud cry at the Sunday law, and that message is the message of the latter rain that began on September 11, 2001. The expression “loud voice” is a prophetic term that represents an increasing power.

“Ìròyìn láti ìlà-oòrùn àti àríwá” tí ó mú kí ìjọpápá bínú gidigidi, tí ó sì ń pọ̀ sí i di igbe ńlá ní àkókò òfin Ọjọ́ Àìkú, àti pé ìránṣẹ́ náà ni ìránṣẹ́ òjò ìkẹyìn tí ó bẹ̀rẹ̀ ní September 11, 2001. Ọ̀rọ̀-ìsọ “ohùn ńlá” jẹ́ ọ̀rọ̀ àsọtẹ́lẹ̀ tí ó ń ṣàfihàn agbára tí ń pọ̀ sí i.

> “The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.

> “Òtítọ́ fún àkókò yìí, ìhìnrere áńgẹ́lì kẹta, ni a ó fi ohùn rara kéde, èyí tí ó túmọ̀ sí pẹ̀lú agbára tí ń pọ̀ sí i, bí a ṣe ń sún mọ́ ìdánwò ńlá ìkẹyìn.” The 1888 Materials, 1710.

The “tidings” of verse forty-four is the latter rain message just before human probation closes, as Michael stands up. It is the same latter rain message that arrived on September 11, 2001, but it swells to a loud cry, or a loud voice when the one hundred and forty-four thousand are sealed and the Holy Spirit is then poured out without measure. It is the same latter rain message that marked the period of the sealing of the one hundred and forty-four thousand.

“Ìròyìn” tí ẹsẹ̀ kẹrìnlélógójì mẹ́rìnlélógójì sọ nípa rẹ̀ ni ìhìn-ọjọ́ òjò ìkẹyìn ní kété ṣáájú kí àkókò àánú fún ènìyàn tó parí, nígbà tí Míkáẹ́lì bá dìde. Òun náà ni ìhìn-ọjọ́ òjò ìkẹyìn kan náà tí ó dé ní September 11, 2001, ṣùgbọ́n ó ń ru sókè di igbe ńlá, tàbí ohùn ńlá, nígbà tí a bá fi èdìdì dì ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin, tí a sì tú Ẹ̀mí Mímọ́ jáde nígbà náà láìsí ìwọ̀n. Òun náà ni ìhìn-ọjọ́ òjò ìkẹyìn kan náà tí ó samisi àkókò fífi èdìdì dì ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà.

It is the latter rain message that has been counterfeited by a peace and safety message that is presented by Laodicean Adventism from the arrival of the “ass” until the arrival of the “lion”. The period between September 11, 2001, and the soon-coming Sunday law marks the spiritual death bed for Laodicean Adventism, and those that are judged after God’s house (Jerusalem) is judged, die in the same grave. The death bed for Laodicean Adventism is between the ass and the lion, and the message that is rejected and produces their death is the “tidings out of the “east” (a symbol of Islam) and the north (a symbol of the papacy). It is the same message, which is the third angel’s message.

Ó jẹ́ ìfẹ̀ṣẹ̀mulẹ̀ ọ̀hún nípa òjò ìkẹyìn tí a ti ṣe àdàkọ irọ́ rẹ̀ pẹ̀lú ìhìn iṣẹ́ “àlàáfíà àti ààbò” tí Adventismu Laodikia ń gbé kalẹ̀ láti ìgbà dídé “kẹ́tẹ́kẹ́tẹ́” títí dé ìgbà dídé “kìnnìún”. Àkókò láàárín September 11, 2001, àti òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ yìí jẹ́ ibùsùn ikú ní ti ẹ̀mí fún Adventismu Laodikia, àti àwọn tí a dá lẹ́jọ́ lẹ́yìn tí a bá ti dá ilé Ọlọ́run (Jerusalẹmu) lẹ́jọ́, wọ́n kú sínú ibojì kan náà. Ibùsùn ikú fún Adventismu Laodikia wà láàárín kẹ́tẹ́kẹ́tẹ́ àti kìnnìún, àti ìhìn iṣẹ́ tí a kọ̀ sílẹ̀ tí ó sì mú ikú wọn wá ni “ìròyìn láti ìlà-oòrùn” (àmì Islam) àti àríwá (àmì papacy). Òun ni ìhìn iṣẹ́ kan náà, èyí tí í ṣe ìhìn iṣẹ́ áńgẹ́lì kẹta.

The last six verses of Daniel eleven, that were unsealed at the time of the end in 1989, is the message of the latter rain, which is proclaimed in a time when a false latter rain message of “peace and safety” is being proclaimed. The testing of the latter rain first confronts God’s house, for that is where judgment begins, and it then confronts the other flock outside of God’s house. For this reason, it is essential to understand the “lie” that was introduced into Laodicean Adventism in the third generation, for while God pours out His Holy Spirit on those He is sealing, He simultaneously pours out strong delusion upon those who receive not the love of the truth.

Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn nínú Dáníẹ́lì mọ́kànlá, tí a ṣí wọn sílẹ̀ ní àkókò òpin ní ọdún 1989, ni ìránṣẹ́ òjò ìkẹyìn, èyí tí a ń kéde ní àkókò kan tí a ti ń kéde ìránṣẹ́ òjò ìkẹyìn èké ti “àlàáfíà àti ààbò.” Ìdánwò òjò ìkẹyìn kọ́kọ́ dojú kọ ilé Ọlọ́run, nítorí ibẹ̀ ni ìdájọ́ ti bẹ̀rẹ̀, lẹ́yìn náà ó sì dojú kọ agbo ẹran mìíràn tí ó wà ní òde ilé Ọlọ́run. Nítorí ìdí yìí, ó ṣe pàtàkì gidigidi láti lóye “irọ́” tí a mú wọ Laodísea Adventism ní ìran kẹta, nítorí nígbà tí Ọlọ́run ń tú Ẹ̀mí Mímọ́ Rẹ̀ jáde sórí àwọn tí Ó ń fi èdìdì dì, ní àkókò kan náà ni Ó ń tú ìtanràn líle jáde sórí àwọn tí kò gba ìfẹ́ òtítọ́.

During the controversy of the first decade and a half of the twentieth century over “the daily,” one of the men who defended the correct Millerite position that “the daily” is a symbol of paganism, was F. C. Gilbert. Gilbert was a convert from Judaism and read and spoke perfect Hebrew. He defended the pioneer position in the book of Daniel based upon his understanding of the Hebrew language. In 1910, the very year that Sister White wrote the manuscript that was going to be buried for decades, which identified that Daniells’ and Prescott’s view of “the daily,” came from Satan’s angels, Gilbert had a personal interview with Sister White over the issue of “the daily.”

Ní àkókò ìjiyàn tí ó wáyé ní àárín ọdún mẹ́wàá àkọ́kọ́ àti ìdájí ti ọ̀rúndún ogún nípa “ìgbà gbogbo,” ọ̀kan nínú àwọn ọkùnrin tí wọ́n dáàbò bo ipò Millerite tòótọ́ pé “ìgbà gbogbo” jẹ́ àmì ìṣàpẹẹrẹ ìbọ̀rìṣà, ni F. C. Gilbert. Gilbert jẹ́ ẹni tí ó yí padà láti inú ẹ̀sìn Júù, ó sì lè ka àti sọ èdè Hébérù ní pípé. Ó dáàbò bo ipò àwọn aṣáájú-ọnà nínú ìwé Dáníẹ́lì lórí ìpìlẹ̀ òye rẹ̀ nípa èdè Hébérù. Ní ọdún 1910, gan-an ní ọdún náà tí Sister White kọ àfọwọ́kọ náà tí a óò sin mọ́lẹ̀ fún ọ̀pọ̀ ọdún, èyí tí ó ṣàfihàn pé ojú-ìwòye Daniells àti Prescott nípa “ìgbà gbogbo” ti ọ̀dọ̀ àwọn áńgẹ́lì Sátánì ti wá, Gilbert ní ìfọ̀rọ̀wánilẹ́nuwò ti ara ẹni pẹ̀lú Sister White nípa ọ̀ràn “ìgbà gbogbo.”

We know he had an interview, for he immediately (the next day) wrote out a summary of the interview he had with Sister White. In 1931, A. G. Daniells made a claim that he had an interview with Sister White on the subject of “the daily” in the same year—1910. Daniells claimed Sister White left him no conclusion but that “the daily” was a symbol of Christ’s sanctuary ministry. But Daniells’ claim of an interview, was not only a “lie,” it is the “lie” of prophecy which produces strong delusion.

A mọ̀ pé ó ní ìfọ̀rọ̀wánilẹ́nuwò kan, nítorí pé lójúkan náà (ní ọjọ́ kejì) ó kọ àkótán ìfọ̀rọ̀wánilẹ́nuwò tí ó ní pẹ̀lú Sister White sílẹ̀. Ní ọdún 1931, A. G. Daniells ṣe ìbéèrè pé òun ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White lórí kókó-ọrọ̀ “the daily” ní ọdún kan náà—1910. Daniells sọ pé Sister White kò fi ìpinnu mìíràn kankan sílẹ̀ fún òun bí kò ṣe pé “the daily” jẹ́ àmì-ìṣàpẹẹrẹ iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́. Ṣùgbọ́n ẹ̀sùn Daniells pé ó ní ìfọ̀rọ̀wánilẹ́nuwò kan, kì í ṣe “irọ́” nìkan, ó jẹ́ “irọ́” àsọtẹ́lẹ̀ tí ń mú ìtanràn alágbára wá.

For those who may not have access to the 1843 and 1850 charts, it is important to understand that when the 1843 chart was published in 1842, the Millerites still believed the sanctuary that was to be cleansed in fulfillment of the twenty-three-hundred-year prophecy was the earth. When they published the 1850 chart, they then knew the sanctuary to be cleansed was the heavenly sanctuary. For this reason the 1843 chart has NO illustration of God’s sanctuary, but the 1850 chart DOES have an illustration of God’s sanctuary. This is important, for Daniells claimed that in his interview with Sister White that he showed her the 1843 chart, and he pointed out the sanctuary on the chart. That would have been impossible, for there is no sanctuary on the 1843 chart. His claim of an interview was a “lie.”

Fún àwọn tí ó lè má ní àǹfààní láti rí àwọn ṣátì 1843 àti 1850, ó ṣe pàtàkì kí wọ́n lóye pé nígbà tí a tẹ ṣátì 1843 jáde ní ọdún 1842, àwọn ọmọlẹ́yìn Miller ṣì gbà pé ibi-mímọ́ tí a óò wẹ̀ mọ́ ní ìmúṣẹ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ọgọ́rùn-ún mẹ́ta náà ni ayé. Nígbà tí wọ́n tẹ ṣátì 1850 jáde, nígbà náà ni wọ́n mọ̀ pé ibi-mímọ́ tí a óò wẹ̀ mọ́ ni ibi-mímọ́ ọ̀run. Nítorí èyí ni ṣátì 1843 KÒ ní àwòrán ibi-mímọ́ Ọlọ́run kankan, ṣùgbọ́n ṣátì 1850 NI àwòrán ibi-mímọ́ Ọlọ́run. Èyí ṣe pàtàkì, nítorí Daniells sọ pé nínú ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ pẹ̀lú Sister White, òun fi ṣátì 1843 hàn án, ó sì tọ́ka sí ibi-mímọ́ náà lórí ṣátì náà. Èyí kò lè ṣeé ṣe, nítorí kò sí ibi-mímọ́ kankan lórí ṣátì 1843. Ìdálẹ́kọ̀ọ́ rẹ̀ pé ìfọ̀rọ̀wánilẹ́nuwò kan wà jẹ́ “irọ́.”

When I was working through this history in 2009, and became aware that the men on both sides of the issue both claimed to have had an interview with Sister White on the subject of “the daily,” I emailed the Ellen White Estate and asked if they had access to the log book that recorded Sister White’s interviews in 1910. They replied that they still had the log book. The following is my email and the response from the Ellen White Estate.

Nígbà tí mo ń ṣiṣẹ́ lórí ìtàn yìí ní ọdún 2009, tí mo sì mọ̀ pé àwọn ọkùnrin tó wà ní ẹgbẹ́ méjèèjì nínú ọ̀ràn náà, àwọn méjèèjì sọ pé wọ́n ti ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White lórí kókó-ọrọ̀ “the daily,” mo fi í-meèlì ránṣẹ́ sí Ellen White Estate, mo sì bi wọ́n bóyá wọ́n ní ààyè sí ìwé àkọsílẹ̀ tí ó ṣe ìgbàkọsílẹ̀ àwọn ìfọ̀rọ̀wánilẹ́nuwò Sister White ní ọdún 1910. Wọ́n dáhùn pé wọ́n ṣì ní ìwé àkọsílẹ̀ náà. Èyí tí ó tẹ̀lé e ni í-meèlì mi àti ìdáhùn láti ọ̀dọ̀ Ellen White Estate.

Monday, January 19, 2009

Ọjọ́ Ajé, Oṣù Kin-in-ni ọjọ́ 19, ọdún 2009

To whom it may concern:

Sí ẹni tí ó bá kan:

I have heard that there is a log-book that recorded who had interviews with Sister White and what the interviews concerned. I am trying to verify or repudiate whether A. G. Daniells had an interview with Sister White in 1910 concerning the subject of the “daily.” I am aware that there is historical testimony that the interview took place, but I am wondering if there is any record in an official log-book that actually records this. At the same time, I have been told that F. C. Gilbert also had an interview with Sister White in 1910 on the subject of the “daily,” and would like to know if that can be confirmed by a log-book that was kept by her staff during that period. Perhaps there was no log-book, or perhaps if there was you do not release that information, or perhaps it may be beyond your ability to check it out for me even if it does exist. So, in any case I wanted to ask. Any help you could provide would be greatly appreciated.

Mo ti gbọ́ pé ìwé-àkọsílẹ̀ kan wà tí a fi ń ṣàkọsílẹ̀ àwọn ẹni tí wọ́n ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White àti ohun tí àwọn ìfọ̀rọ̀wánilẹ́nuwò náà dá lé. Mo ń gbìyànjú láti jẹ́rìí tàbí láti ṣàtakò sí i bóyá A. G. Daniells ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White ní ọdún 1910 nípa kókó-ọrọ̀ “ojoojúmọ́.” Mo mọ̀ pé ẹ̀rí ìtàn wà pé ìfọ̀rọ̀wánilẹ́nuwò náà wáyé, ṣùgbọ́n mo ń ṣe ìyàlẹ́nu bóyá àkọsílẹ̀ kankan wà nínú ìwé-àkọsílẹ̀ òṣìṣẹ́ kan tí ó fi èyí sílẹ̀ ní kedere. Ní àkókò kan náà, a tún ti sọ fún mi pé F. C. Gilbert náà ní ìfọ̀rọ̀wánilẹ́nuwò pẹ̀lú Sister White ní ọdún 1910 lórí kókó-ọrọ̀ “ojoojúmọ́,” mo sì fẹ́ mọ̀ bóyá a lè jẹ́rìí sí i nípasẹ̀ ìwé-àkọsílẹ̀ kan tí àwọn òṣìṣẹ́ rẹ̀ ń pa mọ́ ní àkókò yẹn. Bóyá kò sí ìwé-àkọsílẹ̀ rárá, tàbí bóyá bí ó bá wà ẹ kò tú ìmọ̀ yẹn jáde, tàbí bóyá ó lè kọjá agbára yín láti ṣàyẹ̀wò ó fún mi bí ó tilẹ̀ jẹ́ pé ó wà. Nítorí náà, ní gbogbo ọ̀nà, mo fẹ́ béèrè. Ìrànlọ́wọ́ kankan tí ẹ bá lè pèsè yóò jẹ́ ohun tí màá mọrírì gidigidi.

Dear Jeff,

Ẹ̀gbọ́n Jeff,

Thank you for your email. We do have a fairly complete account of Ellen White’s itinerary, based upon her letters, diaries, and published appointments, but no “log-book” as such.

A dúpẹ́ fún ímeèlì yín. A ní ìròyìn tí ó péye dé ìwọ̀n kan nípa ìrìnàjò Ellen White, tí a dá lé àwọn lẹ́tà rẹ̀, àwọn ìwé-ìrántí ojoojúmọ́ rẹ̀, àti àwọn ìpè tí a ti tẹ̀ jáde, ṣùgbọ́n kò sí “ìwé-ìkọ̀sílẹ̀” gẹ́gẹ́ bí irú bẹ́ẹ̀.

You have no doubt read about A G Daniells’ visit with Ellen White in vol. 6 of the EGW Biography, The Later Elmshaven Years, pp. 256, 257. We have found no independent record of this interview. We do have a letter from Elder Gilbert on June 1, 1910, indicating his plan to be in St. Helena (where Ellen White lived) on June 6-9. That is the extent of the supporting documentation that I am aware of.

Ó dájú pé ẹ ti ka nípa ìbẹ̀wò A. G. Daniells pẹ̀lú Ellen White nínú ìwọ̀n 6 ti Ìtàn Ayé EGW, The Later Elmshaven Years, ojú-ìwé 256, 257. A kò tíì rí àkọsílẹ̀ olómìnira kankan nípa ìfọ̀rọ̀wánilẹ́nuwò yìí. Àwa ní lẹ́tà kan láti ọ̀dọ̀ Alàgbà Gilbert ní June 1, 1910, tí ó fi hàn pé ètò rẹ̀ ni láti wà ní St. Helena (níbi tí Ellen White ń gbé) ní June 6-9. Èyí nìkan ni ìwọ̀n àwọn ìwé ẹ̀rí ìtìlẹ́yìn tí mo mọ̀ sí.

God bless—Tim Poirier Vice Director Ellen G. White Estate

Kí Ọlọ́run bù kún yín—Tim Poirier Igbakeji Olùdarí Ellen G. White Estate

There is no independent record of Daniells ever having an interview on the subject of “the daily,” but there is a letter from Gilbert identifying his intent to be at her home from the sixth to ninth of June, 1910.

Kò sí àkọsílẹ̀ olómìnira kankan pé Daniells ní ìfọ̀rọ̀wánilẹ́nuwò kankan rí nípa “ìrúbọ ojoojúmọ́,” ṣùgbọ́n lẹ́tà kan wà láti ọ̀dọ̀ Gilbert tó ń fi ète rẹ̀ hàn láti wà ní ilé rẹ̀ láti ọjọ́ kẹfà sí ọjọ́ kẹsàn-án oṣù June, ọdún 1910.

In the biography of Sister White, that the Ellen White estate references, where her grandson addresses the issue of Daniells’ interview he recorded Daniells’ claim concerning the fabricated interview of 1910:

Nínú ìtàn-ayé Sister White, tí ilé-iṣẹ́ Ellen White tọ́ka sí, níbi tí ọmọ-ọmọ rẹ̀ ti sọ̀rọ̀ lórí ọ̀ràn ìfọ̀rọ̀wánilẹ́nuwò Daniells, ó ṣe àkọsílẹ̀ ẹ̀sùn Daniells nípa ìfọ̀rọ̀wánilẹ́nuwò àròsọ ti ọdún 1910:

> “At one point a little later in the discussions, Elder Daniells, accompanied by W. C. White and C. C. Crisler, eager to get from Ellen White herself just what the meaning was of her Early Writings statement, went to her and laid the matter before her. Daniells took with him Early Writings and the 1843 chart. He sat down close to Ellen White and plied her with questions. His report of this interview was confirmed by W. C. White:

> “Ní ìgbà díẹ̀ lẹ́yìn náà nínú àwọn ìjíròrò náà, Àgbà Daniells, pẹ̀lú W. C. White àti C. C. Crisler, ní ìtara láti mọ láti ọ̀dọ̀ Ellen White fúnra rẹ̀ gan-an ìtumọ̀ gbólóhùn rẹ̀ nínú Early Writings, lọ bá a, wọ́n sì gbé ọ̀ràn náà kalẹ̀ níwájú rẹ̀. Daniells mú Early Writings àti àtẹ 1843 lọ pẹ̀lú rẹ̀. Ó jókòó súnmọ́ Ellen White, ó sì fi ọ̀pọ̀ ìbéèrè rọ̀ ọ́. Ìròyìn rẹ̀ nípa ìfọ̀rọ̀wánilẹ́nuwò yìí ni W. C. White fìdí múlẹ̀ pé ó rí bẹ́ẹ̀:”

> “‘I first read to Sister White the statement given above in Early Writings. Then I placed before her our prophetic chart used by our ministers in expounding the prophecies of Daniel and Revelation. I called her attention to the picture of the sanctuary and also to the 2300-year period as they appeared on the chart.

> “‘Mo kọ́kọ́ kà fún Sister White ọ̀rọ̀ tí a fi hàn lókè nínú Early Writings. Lẹ́yìn náà mo gbé àtẹ ìsọtẹ́lẹ̀ wa tí àwọn òjíṣẹ́ wa ń lò nígbà tí wọ́n bá ń túmọ̀ àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti Ìfihàn kalẹ̀ níwájú rẹ̀. Mo fa àfiyèsí rẹ̀ sí àwòrán ibi mímọ́ náà, àti sí àkókò ọdún 2300 náà gẹ́gẹ́ bí wọ́n ti hàn lórí àtẹ náà.

> “‘I then asked if she could recall what was shown her regarding this subject.

> “‘Nígbà náà mo bi í léèrè bóyá ó lè rántí ohun tí a fi hàn án ní ti ọ̀ràn yìí.

> “‘As I recall her answer, she began by telling how some of the leaders who had been in the 1844 movement endeavored to find new dates for the termination of the 2300-year period. This endeavor was to fix new dates for the coming of the Lord. This was causing confusion among those who had been in the Advent Movement.

> “‘Bí mo ṣe ń rántí ìdáhùn rẹ̀, ó bẹ̀rẹ̀ nípa ṣíṣe àlàyé bí díẹ̀ lára àwọn aṣáájú tí wọ́n ti wà nínú ìṣísẹ̀ ọdún 1844 ṣe gbìyànjú láti wá àwọn ọjọ́ tuntun fún ìparí àkókò ọdún 2300 náà. Ìsapá yìí ni láti fi mú àwọn ọjọ́ tuntun kalẹ̀ fún ìbọ̀ wá Olúwa. Èyí ń fa ìdàrúdàpọ̀ láàárín àwọn tí wọ́n ti wà nínú Ìṣísẹ̀ Advent.”

> “‘In this confusion the Lord revealed to her, she said, that the view that had been held and presented regarding the dates was correct, and that there must never be another time set, nor another time message.

> “Nínú ìdàrúdàpọ̀ yìí ni Olúwa fi hàn án, gẹ́gẹ́ bí ó ti sọ, pé ìmọ̀ tí a ti di mú tí a sì ti gbékalẹ̀ ní ti àwọn ọjọ́ náà jẹ́ òtítọ́, àti pé kò gbọ́dọ̀ sí ìṣètò àkókò mìíràn láéláé, tàbí ìránṣẹ́ ọ̀rọ̀ àkókò mìíràn.

> “‘I then asked her to tell what had been revealed to her about the rest of the “daily”—the Prince, the host, the taking away of the “daily,” and the casting down of the sanctuary.

> “‘Lẹ́yìn náà mo béèrè lọ́wọ́ rẹ̀ pé kí ó sọ ohun tí a ti ṣípayá fún un nípa ìyókù “ojoojúmọ́” náà—Ọmọ-ọba, ogun náà, ìyọkúrò “ojoojúmọ́” náà, àti ìsọdá ilé mímọ́ náà lulẹ̀.

> “‘She replied that these features were not placed before her in vision as the time part was. She would not be led out to make an explanation of those points of the prophecy.

> “Ó dáhùn pé a kò fi àwọn àbùdá wọ̀nyí hàn án nínú ìran gẹ́gẹ́ bí a ti ṣe fi apá àkókò náà hàn án. A kì yóò mú un jáde láti ṣe àlàyé nípa àwọn kókó-ọrọ̀ wọ̀nyí nínú àsọtẹ́lẹ̀ náà.

> “‘The interview made a deep impression upon my mind. Without hesitation she talked freely, clearly, and at length about the 2300-year period, but regarding the other part of the prophecy she was silent.

> “‘Ìfọ̀rọ̀wánilẹ́nuwò náà fi ìtẹ̀sí jinlẹ̀ sí ọkàn mi. Láìyọ̀ǹda kankan, ó sọ̀rọ̀ ní òmìnira, ní kedere, àti ní pípẹ́ nípa àkókò ọdún 2300, ṣùgbọ́n ní ti apá kejì ti àsọtẹ́lẹ̀ náà, ó dákẹ́.

> “‘The only conclusion I could draw from her free explanation of the time and her silence as to the taking away of the “daily” and the casting down of the sanctuary was that the vision given her was regarding the time, and that she received no explanation as to the other parts of the prophecy.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, volume 6, 257.

> “‘Ìpinnu kan ṣoṣo tí mo lè yọ láti inú àlàyé òmìnira tí ó ṣe nípa àkókò náà àti ipalọ́lọ́ rẹ̀ nípa mímú “ojoojúmọ́” kúrò àti ìsọdò ilé mímọ́ sílẹ̀ ni pé ìran tí a fi fún un jẹ́ nípa àkókò náà, àti pé kò gba àlàyé kankan nípa àwọn apá mìíràn ti àsọtẹ́lẹ̀ náà.—DF 201b, AGD statement, Sept. 25, 1931.” Arthur White, Ellen G. White, ìdì 6, 257.

Daniells claimed he showed her the 1843 chart and asked her about the sanctuary that is not represented on the chart. He claimed he also took the book Early Writings and plied her with questions about what she meant when she clearly endorsed the pioneer understanding of the “the daily” and that the chart was directed by the hand of the Lord. Ellen White’s son, who was the father of Arthur L. White, the biographer that wrote the overview of this supposed event, had accepted Daniells’ and Prescott’s satanic view of “the daily,” and gave witness to Daniells’ claim of what he had heard in the interview. They were simply not careful with their fabricated story, for the 1843 chart does not represent a sanctuary that Daniells could have pointed to.

Daniells sọ pé òun fi àtẹ̀jáde 1843 hàn án, ó sì bi í léèrè nípa ibi mímọ́ náà tí a kò ṣàfihàn lórí àtẹ̀jáde náà. Ó tún sọ pé òun mú ìwé Early Writings wá, ó sì fi ọ̀pọ̀ ìbéèrè lé e lórí ohun tí ó túmọ̀ sí nígbà tí ó fi kedere fọwọ́ sí ìmòye àwọn aṣáájú-ọnà nípa “the daily,” àti pé ọwọ́ Oluwa ni ó darí àtẹ̀jáde náà. Ọmọkùnrin Ellen White, ẹni tí ó jẹ́ baba Arthur L. White, akọ̀wé ìtàn-ayé tí ó kọ àkótán ìṣẹ̀lẹ̀ tí a sọ pé ó ṣẹlẹ̀ yìí, ti gba ìwòye satani ti Daniells àti Prescott nípa “the daily,” ó sì jẹ́rìí sí ohun tí Daniells sọ pé òun gbọ́ nínú ìfọ̀rọ̀wánilẹ́nuwò náà. Ní ti gidi, wọn kò fara balẹ̀ tó nínú ìtàn tí wọ́n dá kalẹ̀, nítorí àtẹ̀jáde 1843 kò ṣàfihàn ibi mímọ́ kankan tí Daniells lè ti tọ́ka sí.

Another falsehood that is represented in the interview is the lie that the passage from Early Writings was a warning against “time setting.” The passage Daniells supposedly asked about is as follows:

Ìrọ̀ mìíràn tí a ṣàfihàn nínú ìfọ̀rọ̀wánilẹ́nuwò náà ni èké pé àyọkà náà láti inú Early Writings jẹ́ ìkìlọ̀ lòdì sí “ṣíṣètò àkókò.” Àyọkà tí wọ́n ní Daniells béèrè nípa rẹ̀ ni èyí:

> “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.

> “Mo ti rí i pé ọwọ́ Olúwa ló darí àtẹ 1843 náà, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́mbà náà wà gẹ́gẹ́ bí Ó ti fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bò àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà 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’ (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.” Early Writings, 74, 75.

> “Lẹ́yìn náà mo rí ní ti ‘ìgbà gbogbo’ (Danieli 8:12) pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà, ‘ẹbọ,’ kún un, àti pé kò sí nínú ọ̀rọ̀ náà, àti pé Olúwa fún àwọn tí wọ́n polongo igbe wákàtí ìdájọ́ ní òye títọ́ nípa rẹ̀. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí òye títọ́ nípa ‘ìgbà gbogbo’; ṣùgbọ́n nínú ìdàrúdàpọ̀ láti ọdún 1844 wá, a ti tẹ̀lé àwọn èrò mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e. Àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844, bẹ́ẹ̀ ni kì yóò tún jẹ́ ìdánwò mọ́ láéláé.” Early Writings, 74, 75.

Willie C. White, Sister White’s son, had accepted the false view of “the daily,” and his son Arthur sought to perpetuate the “lie” associated with the interview that never happened by attempting to suggest that the warning in the passage from Early Writings, was simply and exclusively a warning against time setting. That argument was invented in the 1930’s and becomes a primary part of the “lie.”

Willie C. White, ọmọkùnrin Sister White, ti gba èrò èké nípa “ìgbà gbogbo” náà, ọmọkùnrin rẹ̀ Arthur sì wá ọ̀nà láti jẹ́ kí “irọ́” tí ó ní í ṣe pẹ̀lú ìfọ̀rọ̀wánilẹ́nuwò tí kò ṣẹlẹ̀ náà máa bá a lọ, nípa gbígbìyànjú láti fi hàn pé ìkìlọ̀ inú àyọkà tí ó wá láti inú Early Writings jẹ́ ìkìlọ̀ kan ṣoṣo, tí ó sì jẹ́ ní pàtó, lòdì sí ṣíṣètò àkókò. A ṣe àròyé yẹn ní àwọn ọdún 1930, ó sì di apá pàtàkì kan nínú “irọ́” náà.

We will take up that argument in the next article.

A ó gbé àríyànjiyàn náà yẹ̀wò nínú àpilẹ̀kọ tó kàn.

> “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 lẹ́ẹ̀kejì láti tún iyókù àwọn ènìyàn rẹ̀ jọ, àti pé a gbọ́dọ̀ mú ìsapá wa pọ̀ sí i léraléra ní àkókò ìkójọpọ̀ yìí. Ní àkókò ìtúká, a lù Ísírẹ́lì, a sì fà á ya; ṣùgbọ́n ní báyìí, 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 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 i 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 ó jẹ́ ìtìjú kí ẹnikẹ́ni máa tọ́ka sí àkókò ìtúká gẹ́gẹ́ bí àpẹẹrẹ láti darí wa ní báyìí ní àkókò ìkójọpọ̀; nítorí bí Ọlọ́run kò bá ṣe ju ohun tí ó ṣe nígbà náà lọ fún wa ní báyìí, a kì yóò kó Ísírẹ́lì jọ láé. Ó ṣe pàtàkì gẹ́gẹ́ bí a ti ń wàásù òtítọ́, bẹ́ẹ̀ ni kí a 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 àwòrán àtẹ ìṣirò 1843 ni ọwọ́ rẹ̀ darí, àti pé kò sí apá kankan nínú rẹ̀ tí a gbọ́dọ̀ yí padà; pé àwọn nọ́ńbà náà rí 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 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.” Review and Herald, November 1, 1850.

> “Nígbà náà ni mo rí nípa ‘Ìgbàgbogbo Ọjọ́,’ pé ọgbọ́n ènìyàn ni ó fi ọ̀rọ̀ náà ‘ẹbọ’ kún un, àti pé kò ṣe ti inú 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 wọn wà ní ìṣọ̀kan lórí òye tí ó tọ́ nípa ‘Ìgbàgbogbo Ọjọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti gba àwọn ìwòye mìíràn mọ́ra, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e.” Review and Herald, November 1, 1850.

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