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# The Book of Daniel - Number Seventy-Nine

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́ẹ̀ẹ́dọ́gbọ̀n Lelọ́gọ́rin

Unveiling the Rebellion of 1888: Lessons from the Second Generation of Laodicean Adventism

Ìṣípayá Ìṣọ̀tẹ̀ 1888: Àwọn Ẹ̀kọ́ láti Ọ̀dọ̀ Ìran Kejì ti Adfẹnítìsìmù Laodíṣíà

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Jeff Pippenger

Published

February 12, 2024

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The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”

Ìran kejì ti Adventismu Laodíkea dé ní ọdún 1888, a sì ṣe àfihàn ìran náà ní àpẹẹrẹ nínú Ezekieli orí kẹjọ, gẹ́gẹ́ bí ìríra kejì, èyí tí a ṣàfihàn rẹ̀ pẹ̀lú “àwọn yàrá àwòrán rẹ̀.”

> So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.

> Nítorí náà mo wọlé, mo sì rí i; sì kíyèsí i, gbogbo onírúurú ohun tí ń rákò, àti ẹranko ìríra, àti gbogbo àwọn òrìṣà ilé Israẹli, ni a ya sórí ògiri yíká. Àwọn ọkùnrin ãdọ́rin nínú àwọn àgbà ilé Israẹli sì dúró níwájú wọn, Jaazaniah ọmọ Ṣafani sì dúró láàrín wọn, pẹ̀lú olúkúlùkù ọkùnrin ní ìkòkò tùràrí rẹ̀ ní ọwọ́ rẹ̀; ìkùukùu tùràrí tí ó nipọn sì ń gòkè lọ. Nígbà náà ni ó sọ fún mi pé, Ọmọ ènìyàn, ìwọ ha ti rí ohun tí àwọn àgbà ilé Israẹli ń ṣe ní òkùnkùn, olúkúlùkù ènìyàn nínú àwọn yàrá àwòrán rẹ̀ bí? nítorí wọ́n ń wí pé, Olúwa kò rí wa; Olúwa ti fi ayé sílẹ̀. Esekiẹli 8:10–12.

The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.

Àwọn yàrá àwòrán náà dúró fún àwọn àṣírí búburú tí ó wà nínú ọkàn àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí àwọn àgbà ọkùnrin náà, wọ́n sì ti mú ìwà-búburú gan-an náà wọ̀ kì í ṣe sínú àwọn yàrá inú èrò inú wọn nìkan, ṣùgbọ́n pẹ̀lú sínú àwọn yàrá ibi-mímọ́ Ọlọ́run.

> Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.

> Má jẹ oúnjẹ ẹni tí ojú rẹ burú, má sì ṣe fẹ́ àwọn oúnjẹ adùn rẹ̀: nítorí bí ó ti ń rò nínú ọkàn rẹ̀, bẹ́ẹ̀ ni í ṣe; “Máa jẹ, máa mu,” ni ó wí fún ọ; ṣùgbọ́n ọkàn rẹ̀ kò bá ọ wà. Òwe 23:6, 7.

The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.

A ti kọ̀ ìwà búburú àwọn yàrá àwòrán sí orí ògiri tẹ́ńpìlì àti sí orí ògiri inú ọkàn àwọn àgbà ọkùnrin náà. Àwọn yàrá àṣírí ti àwòrán ti ìríra kejì nínú Ìsíkíẹ́lì orí kẹjọ dúró fún ìran kejì ti Adventismu Laodíkíà, àti láàárín àwọn ìríra mẹ́rin náà, ìríra kejì ni a fi àkókò púpọ̀ sí i láti tẹnumọ́ ìṣọ̀tẹ̀ àjọṣepọ̀ kan, bí ó tilẹ̀ jẹ́ pé a fi gbogbo àwọn ìríra mẹ́rin náà hàn gẹ́gẹ́ bí ohun tí àwọn ọkùnrin tí ó yẹ kí wọ́n jẹ́ alábojútó àwọn ènìyàn náà ń ṣe.

> “The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.

> “A ti fi àmì ìgbàlà lé àwọn tí ‘ń kẹ́dùn, tí wọ́n sì ń ké nítorí gbogbo ìríra tí a ń ṣe.’ Ní báyìí ni áńgẹ́lì ikú ti jáde lọ, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìran Ẹsikíẹ́lì nípa àwọn ọkùnrin tí wọ́n mú ohun ìjà ìpakúpa, fún àwọn tí a fi àṣẹ yìí fún pé: ‘Ẹ pa àgbà àti ọ̀dọ́ run pátápátá, àti àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà wà lára rẹ̀; ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi.’ Wòlíì náà wí pé: ‘Wọ́n bẹ̀rẹ̀ sí í pa àwọn àgbàlagbà tí wọ́n wà níwájú ilé náà.’ Ẹsikíẹ́lì 9:1–6. Iṣẹ́ ìparun náà bẹ̀rẹ̀ láàárín àwọn tí wọ́n ti jẹ́wọ́ pé àwọn ni olùṣọ́ ẹ̀mí àwọn ènìyàn. Àwọn olùṣọ́ èké ni àwọn àkọ́kọ́ tí yóò ṣubú. Kò sí ẹni tí yóò ṣàánú tàbí dá sílẹ̀. Àwọn ọkùnrin, àwọn obìnrin, àwọn ọmọbìnrin, àti àwọn ọmọ kékeré ni yóò ṣègbé pọ̀.” The Great Controversy, 656.

The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.

Ìṣọ̀tẹ̀ tí ó samisi dídé ìran kejì ní ìbáṣepọ̀ pàtó pẹ̀lú aṣáájú-ọnà Adventismu ti Laodíkíà, gẹ́gẹ́ bí a ti mú un ṣẹ ní ìpàdé Àpéjọ Gbogbogbò ti ọdún 1888 ní Minneapolis. A ṣàfihàn rẹ̀ nípasẹ̀ ọ̀rọ̀ náà pé “àwọn àgbà ilé Ísírẹ́lì” àti pẹ̀lú “àwọn ọkùnrin ãdọ́rin” náà pẹ̀lú. Àwọn àgbà ãdọ́rin ni wọ́n ní ìbáṣepọ̀ pẹ̀lú iṣẹ́ Mósè, ẹgbẹ́ kejì àwọn ọmọ-ẹ̀yìn Jésù sì ní àwọn ọkùnrin ãdọ́rin. “Ãdọ́rin” dúró fún aṣáájú-ọnà, gẹ́gẹ́ bí “àwọn àgbà” náà ti dúró fún un. Ìríra kejì náà fi ìtẹnumọ́ àfikún lé lórí aṣáájú-ọnà, àti nípa ṣíṣe bẹ́ẹ̀ ó fi ìtẹnumọ́ lé e lórí pé ìríra náà ní ìbáṣepọ̀ pẹ̀lú ìṣọ̀tẹ̀ àjọṣepọ̀ ti aṣáájú-ọnà.

In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.

Láàárín àwæn àgbà àtijọ́ méje-dín-lọ́gọ́rin náà ni “Jaazaniah ọmọ Ṣafani” dúró. Orúkọ “Jaazaniah” túmọ̀ sí “ẹni tí Ọlọ́run ti gbọ́”, ó sì ṣàpẹẹrẹ irú aṣáájú kan tí ó ṣọ̀tẹ̀ ní àkókò gan-an tí Ọlọ́run ń sọ̀rọ̀; nítorí ó gbọ́ Ọlọ́run, ṣùgbọ́n ó kọ̀ láti fetí sí i; nítorí ó jẹ́wọ́ pé Ọlọ́run ti kọ àwọn ènìyàn rẹ̀ sílẹ̀, àti pé Ọlọ́run kò rí ohun tí ń ṣẹlẹ̀ nínú àwọn yàrá ìkọ̀kọ̀. Jaazaniah jẹ́ “ọmọ Ṣafani,” orúkọ “Ṣafani” sì túmọ̀ sí “láti fi pamọ́.” Ìpò ìran kejì náà ṣàfihàn ìṣọ̀tẹ̀ ti ìdarí tí ó ṣọ̀tẹ̀ ní àkókò gan-an tí Ọlọ́run ń sọ̀rọ̀, wọ́n sì gbàgbọ́ pé Ọlọ́run kò rí tàbí kò bikítà nípa àwọn ìṣe wọn.

Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.

Arábìnrin White kọ sílẹ̀ pé a fihàn án àwọn ìjíròrò àwọn olórí Adventismu ti Laodicea nígbà Àpéjọ Gbogbogbò 1888. Ní Àpéjọ Gbogbogbò 1888, Ọlọ́run fihàn Arábìnrin White àwọn ìpàdé àwọn olórí náà tí wọ́n ń ṣe láàárín ara wọn nígbà tí wọ́n ro pé Ọlọ́run kò gbọ́. Ní bẹ̀, nínú àṣírí àwọn yàrá wọn, wọ́n sọ̀rọ̀ búburú sí Arábìnrin White, ọmọkùnrin rẹ̀, àti Àwọn Alàgbà Jones àti Waggoner. Wọ́n gbà pé wọ́n lè sọ̀rọ̀ ní òmìnira, nítorí pé Ọlọ́run kò lè rí wọn nínú ibi ìkòkọ̀ wọn, ṣùgbọ́n Ọlọ́run fihàn wòlíì obìnrin náà gan-an àwọn ìjíròrò wọ̀nyí. Wọ́n wà nínú ìpàdé àpapọ̀ kan, àti gẹ́gẹ́ bí ìmísí, wọ́n ń gbọ́ ìránṣẹ́ òjò ìkẹyìn, ṣùgbọ́n wọ́n kọ̀ láti gbọ́.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?

Kí ni ó ti mú kí olórí bẹ́ẹ̀ dìde tí ó fi hàn ìṣọ̀tẹ̀ gbangba bẹ́ẹ̀ ní ọdún 1888, tí Sister White fiwé rẹ̀ wé ìṣọ̀tẹ̀ Kóra, Dátánì àti Ábírámù?

> “When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.

> “Nígbà tí Ẹ̀mí Mímọ́ bá ti ṣí ojú rẹ sílẹ̀, ìwọ yóò rí gbogbo ìwà búburú náà ní Minneapolis gẹ́gẹ́ bí ó ti rí, gẹ́gẹ́ bí Ọlọ́run ṣe ń wo ó. Bí èmi kò bá tún rí ọ mọ́ ní ayé yìí, jẹ́ kó dá ọ lójú pé mo dárí jì ọ fún ìbànújẹ́ àti ìdààmú àti ẹrù ọkàn tí o ti mú wá sórí mi láìsí ìdí kankan. Ṣùgbọ́n nítorí ọkàn rẹ, nítorí Ẹni tí ó kú fún ọ, mo fẹ́ kí o rí, kí o sì jẹ́wọ́ àwọn àṣìṣe rẹ. O dá ara rẹ pọ̀ mọ́ àwọn tí wọ́n kọ̀ láti tẹ̀lé Ẹ̀mí Ọlọ́run. O ní gbogbo ẹ̀rí tí o nílò pé Olúwa ń ṣiṣẹ́ nípasẹ̀ àwọn Arákùnrin Jones àti Waggoner; ṣùgbọ́n o kò gba ìmọ́lẹ̀ náà; àti lẹ́yìn àwọn ìmọ̀lára tí o jẹ́ kó máa gbilẹ̀, àti àwọn ọ̀rọ̀ tí a sọ lòdì sí òtítọ́, o kò rí ara rẹ ní ìmúrasílẹ̀ láti jẹ́wọ́ pé o ti ṣe àṣìṣe, pé àwọn ọkùnrin wọ̀nyí ní ìránṣẹ́ láti ọ̀dọ̀ Ọlọ́run, àti pé o ti fi ìrẹ́lẹ̀ kà á sí mejeeji, ìránṣẹ́ náà àti àwọn ojiṣẹ́ náà.”

> “Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.

> “Láéláé rí ni mo tí rí láàárín àwọn ènìyàn wa irú ìtẹ́lọ́rùn ara ẹni tí ó lágbára bẹ́ẹ̀ àti àìfẹ́ láti gba àti láti jẹ́wọ́ ìmọ́lẹ̀ gẹ́gẹ́ bí a ti fihàn án ní Minneapolis. A ti fi hàn mí pé kò sí ẹni kan nínú ẹgbẹ́ náà tí ó ṣàkóso ẹ̀mí tí a fihàn ní ìpàdé náà tí yóò tún ní ìmọ́lẹ̀ kedere láti mọ iyebíye òtítọ́ tí a rán sí wọn láti ọ̀run títí wọn yóò fi rẹ ara wọn sílẹ̀ nínú ìgbéraga wọn, tí wọn yóò sì jẹ́wọ́ pé Ẹ̀mí Ọlọ́run kì í ṣe ohun tí ń ru wọn sókè, ṣùgbọ́n pé ìmọ̀ wọn àti ọkàn wọn kún fún èrò àìṣòdodo. Olúwa fẹ́ láti sún mọ́ wọn, láti bùkún wọn, kí ó sì mú wọn lára dá kúrò nínú ìpadàsẹ́yìn wọn, ṣùgbọ́n wọn kò fẹ́ gbọ́. Ẹ̀mí kan náà ni ó ń ru wọn sókè tí ó sì fún Kora, Datani, àti Abiramu ní ìmísí. Àwọn ọkùnrin Israẹli wọ̀nyí pinnu láti tako gbogbo ẹ̀rí tí yóò fi hàn pé wọ́n ṣe aṣìṣe, wọ́n sì ń bá ọ̀nà àìtẹ́lọ́rùn wọn lọ léraléra títí ọ̀pọ̀lọpọ̀ fi yà kúrò láti darapọ̀ mọ́ wọn.

> “Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.

> “Ta ni àwọn wọ̀nyí? Kì í ṣe aláìlera, kì í ṣe aláìmòye, kì í ṣe aláìlàìmọ́lẹ̀. Nínú ìṣọ̀tẹ̀ náà, àwọn ọmọ-aládé mẹ́ẹ̀ẹ́dógún lé ní ọgọ́rùn-ún méjì wà, àwọn tí ó jẹ́ olókìkí nínú ìjọ, àwọn ọkùnrin orúkọ wọn gbajúgbajà. Kí ni ẹ̀rí wọn? ‘Gbogbo ìjọ náà jẹ́ mímọ́, olúkúlùkù wọn sì jẹ́ mímọ́, Olúwa sì wà láàrín wọn: èéṣe tí ẹ fi gbé ara yín sókè lórí ìjọ Olúwa nígbà náà?’ [Numbers 16:3]. Nígbà tí Kóra àti àwọn alábàákẹ́gbẹ́ rẹ̀ ṣègbé lábẹ́ ìdájọ́ Ọlọ́run, àwọn ènìyàn tí wọ́n ti tàn jẹ kò rí ọwọ́ Olúwa nínú iṣẹ́ ìyanu yìí. Gbogbo ìjọ náà ní òwúrọ̀ ọjọ́ kejì fi ẹ̀sùn kan Mósè àti Árónì pé, ‘Ẹ̀yin ni ẹ pa àwọn ènìyàn Olúwa’ [Verse 41], àjàkálẹ̀-àrùn sì dé bá ìjọ náà, ó sì ju ẹgbẹ̀rún mẹ́rìnlá lọ tí wọ́n ṣègbé.”

> “When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.

> “Nígbà tí mo pinnu láti kúrò ní Minneapolis, áńgẹ́lì Olúwa dúró lẹ́gbẹ̀ẹ́ mi, ó sì wí pé: ‘Kì í ṣe bẹ́ẹ̀; Ọlọ́run ní iṣẹ́ kan fún ọ láti ṣe ní ibi yìí. Àwọn ènìyàn ń tún ìṣọ̀tẹ̀ Kóra, Dátánì, àti Ábírámù ṣe. Mo ti fi ọ sí ipò tí ó tọ́ fún ọ, èyí tí àwọn tí kò sí nínú ìmọ́lẹ̀ kì yóò jẹ́wọ́; wọn kì yóò fetí sí ẹ̀rí rẹ; ṣùgbọ́n Èmi yóò wà pẹ̀lú rẹ; oore-ọ̀fẹ́ àti agbára Mi yóò gbé ọ ró. Kì í ṣe ìwọ ni wọ́n ń gàn, bí kò ṣe àwọn ojiṣẹ́ àti ìrántí tí Mo rán sí àwọn ènìyàn Mi. Wọ́n ti fi ẹ̀gàn hàn sí ọ̀rọ̀ Olúwa. Satani ti fọ́ ojú wọn lójú, ó sì ti yí ìdájọ́ wọn padà; àti bí gbogbo ọkàn kò bá ronúpìwàdà nípa ẹ̀ṣẹ̀ wọn yìí, ìdádúró ara ẹni aláìsọ di mímọ́ yìí tí ń fi ẹ̀gàn kàn Ẹ̀mí Ọlọ́run, wọn yóò máa rìn nínú òkùnkùn. Èmi yóò yọ atùpà-ìmọ́lẹ̀ kúrò ní ipò rẹ̀ bí wọn kò bá ronúpìwàdà, tí wọn sì yí padà, kí Èmi lè mú wọn láradá. Wọ́n ti ṣe ojú ìríran ẹ̀mí wọn di àìkedere. Wọn kò fẹ́ kí Ọlọ́run fi Ẹ̀mí Rẹ̀ àti agbára Rẹ̀ hàn; nítorí wọ́n ní ẹ̀mí ẹ̀gàn àti ìkórìíra sí Ọ̀rọ̀ Mi. Ìfẹ́fẹ́, ìṣe àfojúdi, ìyẹ̀rìí, àti àwàdà ni wọ́n ń hù lójoojúmọ́. Wọ́n kò ti fi ọkàn wọn sí i láti wá Mi. Wọ́n ń rìn nínú iná tí ìtaná ara wọn dá, àti bí wọn kò bá ronúpìwàdà wọn yóò dùbúlẹ̀ nínú ìbànújẹ́. Báyìí ni Olúwa wí: Dúró ní ipò ojúṣe rẹ; nítorí Èmi wà pẹ̀lú rẹ, Èmi kì yóò fi ọ sílẹ̀ tàbí kọ̀ ọ́ sílẹ̀.’ Àwọn ọ̀rọ̀ wọ̀nyí láti ọ̀dọ̀ Ọlọ́run ni èmi kò ti ìgboyà láti kọ̀.”

> “Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.

> “Ìmọ́lẹ̀ ti ń tàn ní Battle Creek ní ìmọ́lẹ̀ kedere, tí ó sì mọ́lẹ̀ gan-an; ṣùgbọ́n ta nínú àwọn tí wọ́n kó ipa kan nínú ìpàdé ní Minneapolis ni wọ́n ti wá sí ìmọ́lẹ̀ náà tí wọ́n sì gba àwọn ìṣúra ọlọ́rọ̀ òtítọ́ tí Olúwa rán sí wọn láti ọ̀run? Ta ni wọ́n ti ń bá Aṣáájú náà, Jésù Kristi, rìn ní ìgbésẹ̀ dé ìgbésẹ̀? Ta ni wọ́n ti jẹ́wọ́ ní kíkún ìtara àṣìṣe wọn, ìfọ́jú wọn, ìwà owú wọn àti àwọn ìfura búburú wọn, ìtakò wọn sí òtítọ́? Kò sí ẹnì kan; àti nítorí àìbìkítà pípẹ́ wọn láti jẹ́wọ́ ìmọ́lẹ̀ náà, ó ti fi wọ́n sílẹ̀ jìnnà sí ẹ̀hìn; wọn kò sì ti dàgbà nínú oore-ọ̀fẹ́ àti nínú ìmọ̀ Kristi Jésù Olúwa wa. Wọ́n kùnà láti gba oore-ọ̀fẹ́ tí wọ́n nílò, èyí tí wọ́n ì bá ti lè ní, tí ó sì ì bá ti sọ wọ́n di àwọn ọkùnrin alágbára nínú ìrírí ẹ̀sìn.”

> “The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.

> “Ipo tí a gbà ní Minneapolis dàbí ìdènà tí a kò lè borí, èyí tí ó fi di ìwọ̀n ńlá ti pa wọ́n mọ́ra pẹ̀lú àwọn olùyèyèméjì, àwọn alábéèrè, pẹ̀lú àwọn tí ń kọ òtítọ́ àti agbára Ọlọ́run sílẹ̀. Nígbà tí ìṣòro míràn bá tún dé, àwọn tí wọ́n ti pẹ́ tó bẹ́ẹ̀ tí wọ́n ń tako ẹ̀rí tí a kó lé orí ẹ̀rí yóò tún ní ìdánwò lórí àwọn kókó-ọrọ̀ níbi tí wọ́n ti ṣubú lọ́nà tí ó hàn gbangba tó bẹ́ẹ̀, yóò sì ṣòro fún wọn láti gba èyí tí ó ti ọ̀dọ̀ Ọlọ́run wá, kí wọ́n sì kọ èyí tí ó ti agbára òkùnkùn wá sílẹ̀. Nítorí náà ọ̀nà ààbò wọn kan ṣoṣo ni kí wọ́n máa rìn nínú ìrẹ̀lẹ̀, kí wọ́n sì ṣe ọ̀nà tó tọ́ fún ẹsẹ̀ wọn, kí arọ má bà a yí kúrò ní ọ̀nà. Ó ṣe gbogbo ìyàtọ̀ ẹni tí a bá ń bá ṣe, bóyá ó jẹ́ pẹ̀lú àwọn ènìyàn tí ń bá Ọlọ́run rìn, tí wọ́n sì ń gbà á gbọ́ tí wọ́n sì gbẹ́kẹ̀ lé e, tàbí pẹ̀lú àwọn ènìyàn tí ń tẹ̀lé ọgbọ́n tí wọ́n rò pé jẹ́ tiwọn, tí wọ́n ń rìn nínú iná tí ara wọn dá.”

> “The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.

> “Àkókò àti ìtọ́jú àti làálàá tí ó ti jẹ́ dandan láti fi dojúkọ ipa àwọn tí wọ́n ti ṣiṣẹ́ lòdì sí òtítọ́ ti jẹ́ àdánù búburú gidigidi; nítorí pé a lè ti ti wà níwájú lọ ní ọ̀pọ̀ ọdún nínú ìmọ̀ tẹ̀mí; àti pé ọ̀pọ̀lọpọ̀, ọ̀pọ̀lọpọ̀ ọkàn ni a lè ti fi kún ìjọ bí àwọn tí ó yẹ kí wọ́n ti rìn nínú ìmọ́lẹ̀ bá ti tẹ̀síwájú láti mọ Oluwa, kí wọ́n lè mọ̀ pé ìjáde Rẹ̀ ti pèsè tán bí òwúrọ̀. Ṣùgbọ́n nígbà tí a ní láti na iṣẹ́ púpọ̀ tó bẹ́ẹ̀ nínú ìjọ fúnra rẹ̀ láti dojúkọ ipa àwọn òṣìṣẹ́ tí wọ́n ti dúró gẹ́gẹ́ bí odi giranaiti sí òtítọ́ tí Ọlọ́run ń rán sí àwọn ènìyàn Rẹ̀, a fi ayé sílẹ̀ nínú òkùnkùn ní ìfiwéra.

> “God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.

> “Ọlọ́run túmọ̀ sí i pé kí àwọn olùṣọ́ dìde, kí wọ́n sì fi ohùn ìṣọ̀kan ránṣẹ́ tí ó dájú jáde, ní fífún ìpè náà ní ohun tí ó ye kedere, kí gbogbo ènìyàn lè fi kánkán yára sí ipò iṣẹ́ ojúṣe wọn, kí wọ́n sì ṣe ipa wọn nínú iṣẹ́ ńlá náà. Nígbà náà ni ìmólẹ̀ líle, mímọ́ kedere ti áńgẹ́lì kejì yẹn tí ó sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá, ì bá ti kún ayé pẹ̀lú ògo rẹ̀. A wà lẹ́yìn ní ọ̀pọ̀ ọdún; àwọn tí wọ́n dúró nínú afọ́jú, tí wọ́n sì dí ìlọsíwájú ìhìn-iṣẹ́ náà gan-an tí Ọlọ́run pinnu pé kí ó jáde láti inú ìpàdé Minneapolis bí fitílà tí ń jó, ní àìní láti rẹ ara ọkàn wọn sílẹ̀ níwájú Ọlọ́run, kí wọ́n sì rí i, kí wọ́n sì lóye bí iṣẹ́ náà ti jẹ́ dídiwọ̀n nítorí afọ́jú inú ọkàn wọn àti líle ọkàn wọn.” Manuscript Releases, volume 14, 107–111.

What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”

Kí ni ó jẹ́ èyí tí ó ti mú ìdarí kan jáde tí ó fihàn ìṣọ̀tẹ̀ gbangba bẹ́ẹ̀ ní ọdún 1888, tí Sister White fi wé e pẹ̀lú ìṣọ̀tẹ̀ Kora, Datani àti Abiramu? Ìdáhùn náà, láìsí àní-àní, wà nínú ìṣọ̀tẹ̀ ọdún 1863, èyí tí ó ṣètò ọ̀nà fún ohun tí a sọ fún Hesekieli pé yóò jẹ́ ìríra tí ó tóbi sí i. Kíkọ “àkókò méje” ti Lefitiku ogún-dín-lọ́gbọ̀n sílẹ̀, àti fífi àtẹ̀ jáfáfá kan wọlé, yóò mú kí ó di dandan láti gbé ohun èké ọdún 1863 ga. Báyìí ni Miller yóò ṣe wo bí a ṣe tú àwọn iyebíye rẹ̀ ká, tí a sì fi àpáta àti iyebíye àti owó èké bo wọ́n mọ́lẹ̀. Òwe ayé ní pé, “àwọn akínkanjú ni ń kọ ìtàn.”

Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.

Bí ó tilẹ̀ jẹ́ pé wọn kì í ṣe àwọn olùṣẹ́gun ní tòótọ́, àwọn tí ń darí ìjọ Adventist ti Laodicea ti fi àkókò àti ìsapá ṣe àkànṣe ìtàn àṣẹ̀dá kan tí ń gbé ìṣọ̀tẹ̀ tí ń pọ̀ sí i gòkè jùlọ kọjá àwọn ìran mẹ́rin, nínú ìgbìyànjú láti fi ìṣọ̀tẹ̀ náà hàn ní ìmọ́lẹ̀ kan tí ó jìnnà púpọ̀ sí ìtàn gidi gẹ́gẹ́ bí àwọn áńgẹ́lì ọ̀run ti kọ sílẹ̀. Àtúnṣe ìtàn jẹ́ àbùdá àmì-ìdánimọ̀ pàtàkì ti àwọn Jesuit ti Ìjọ Kátólíìkì, àti àtúnyẹ̀wò ìtàn ti jẹ́ ọjà àti ọ̀nà iṣẹ́ àwọn akọ̀wé-ìtàn Adventist ti Laodicea. Ohun tí a ń kọ ní àwọn ọjọ́ wọ̀nyí láti ọwọ́ àwọn “akọ̀wé-ìtàn” Adventist ti Laodicea nípa àpéjọ Gbogbogbò Minneapolis jẹ́ àpẹẹrẹ àgbàyanu kan ti àtúnyẹ̀wò ìtàn.

There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.

Ó ṣeé ṣe kí díẹ̀ lára àwọn ọlọ̀tẹ̀ náà láti inú àpéjọ yẹn ti ronúpìwàdà ní ìkẹyìn, ṣùgbọ́n ìyàsọ́tọ̀ sí òfin kì í pa òfin náà rẹ́. A pàṣẹ fún Sister White láti dúró kí ó sì ṣe àkọsílẹ̀ ìpàdé náà, nítorí ìṣọ̀tẹ̀ Kora, Datani àti Abiramu ni a tún ń ṣe. Kí àwọn akọ̀wé-ìtàn Adventist máa kọ ẹ̀rí náà káàkiri ìbéèrè bóyá a lóye ìròyìn òdodo nípa ìgbàgbọ́, tàbí a kò lòye rẹ̀; bóyá a kọ̀ ọ́ tàbí a kò kọ̀ ọ́, tàbí pé a gbà á lẹ́yìn náà, ni láti yàgò fún ẹ̀rí amísí nípa ìṣọ̀tẹ̀ kan tí Kora, Datani àti Abiramu jẹ́ àpẹẹrẹ rẹ̀.

Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?

Àkọsílẹ̀ Mósè fi hàn pé èwo nínú àwọn ọlọ̀tẹ̀ mẹ́tẹ̀ẹ̀ta wọ̀nyẹn ni ó ronúpìwàdà lẹ́yìn náà tí a sì tún gbà á padà sínú ipò aṣáájú pẹ̀lú Mósè?

> “Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.

> “Kora, ẹ̀mí aṣáájú nínú ìṣísẹ̀ yìí, jẹ́ ọmọ Léfì, láti inú ìdílé Kohati, àti ọmọ ìbátan Mósè; ó jẹ́ ènìyàn agbára àti àkóso. Bí ó tilẹ̀ jẹ́ pé a yàn án sí iṣẹ́ àgọ́ ìpàdé, kò ní ìtẹ́lọ́rùn pẹ̀lú ipò rẹ̀, ó sì ń lépa ọlá iṣẹ́ àlùfáà. Fífún Áárónì àti ilé rẹ̀ ní ipò àlùfáà, èyí tí tẹ́lẹ̀ fi máa ń dé bá akọ́bí ọmọkùnrin gbogbo ìdílé, ti mú ìlara àti àìtẹ́lọ́rùn wá; fún ìgbà díẹ̀ sì ni Kora ti ń tako àṣẹ Mósè àti Áárónì ní ìkọ̀kọ̀, bí ó tilẹ̀ jẹ́ pé kò tíì gbójúgbóyà sí ìṣe ìṣọ̀tẹ̀ kankan ní gbangba. Ní ìkẹyìn, ó ronú ète gígbojú lé láti túpalẹ̀ mejeeji, àṣẹ ìjọba aráyé àti àṣẹ ẹ̀sìn. Kò sì ṣàì rí àwọn olùfọ̀kànsìn. Ní tòsí àwọn àgọ́ Kora àti àwọn Kohati, ní apá gúúsù àgọ́ ìpàdé, ni ibùdó ẹ̀yà Rúbẹ́nì wà, àwọn àgọ́ Datani àti Abiramu, ọmọ-aládé méjì nínú ẹ̀yà yìí, sì sún mọ́ ti Kora. Àwọn ọmọ-aládé wọ̀nyí fara mọ́ ète ìfẹ́-àṣẹ rẹ̀ lọ́rẹ̀ẹ́rẹ̀. Níwọ̀n bí wọ́n ti jẹ́ àtọmọdọ́mọ ọmọkùnrin àkọ́bí Jékọ́bù, wọ́n sọ pé àṣẹ ìjọba aráyé jẹ́ tiwọn, wọ́n sì pinnu láti pín ọlá iṣẹ́ àlùfáà pẹ̀lú Kora.”

> “The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.

> “Ipo ìmọ̀lára láàárín àwọn ènìyàn náà ṣojú rere fún èrò Korah. Nínú ìkorò ìdààmú wọn, àwọn iyèméjì wọn tẹ́lẹ̀, owú, àti ìkórìíra wọn ti padà wá, ó sì tún jẹ́ pé wọ́n darí ẹ̀dùn-ọkàn wọn sí olórí wọn onísùúrù náà. Àwọn ọmọ Israẹli ń bá a lọ ní pípadànù ìríran sí òtítọ́ náà pé wọ́n wà lábẹ́ ìtọ́sọ́nà àtọ̀runwá. Wọ́n gbàgbé pé Áńgẹ́lì májẹ̀mú ni olórí wọn àìrí, pé, tí a fi ọ̀wọ̀n àwọsánmà bo, ìwàláàyè Kristi ń lọ níwájú wọn, àti pé láti ọ̀dọ̀ Rẹ̀ ni Mose ti ń gba gbogbo ìtọ́ni rẹ̀.”

> “They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.

> “Wọn kò fẹ́ tẹrí ba ìdájọ́ búburú náà pé dandan ni kí gbogbo wọn kú ní aginjù; nítorí náà wọ́n ti múra tán láti dì mọ́ gbogbo àwáwí láti gbàgbọ́ pé kì í ṣe Ọlọ́run, bí kò ṣe Mose, ni ó ń darí wọn tí ó sì ti kéde ìparun wọn. Gbogbo ìsapá tí ọkùnrin onírẹ̀lẹ̀ jùlọ lórí ayé ṣe kò lè pa àìgbọ́ràn ènìyàn yìí rẹ́; àti bí ó tilẹ̀ jẹ́ pé àwọn àmì ìbínú Ọlọ́run sí ìwà àìtọ́ wọn tẹ́lẹ̀ ṣì wà níwájú wọn nínú ìtòlẹ́sẹẹsẹ wọn tí a ti fọ́ àti iye wọn tí ó dín kù, wọn kò fi ẹ̀kọ́ náà sínú ọkàn. Lẹ́ẹ̀kansi, ìdánwò ṣẹ́gun wọn.” Patriarchs and Prophets, 395, 396.

Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.

Adventiimu ti Laodikea bẹ̀rẹ̀ ní ọdún 1856, àti ní ọdún 1863 ó di ìjọ Adventi ti Laodikea tí a forúkọsílẹ̀ ní òfin. Gẹ́gẹ́ bí a ti ṣàlàyé tẹ́lẹ̀ nínú àwọn àpilẹ̀kọ ṣáájú, kò sí ẹ̀rí ìjímìjí kankan pé a máa gba Laodikea là rárá. A kò lè gba á là bí kò ṣe pé yóò ronú pìwà dà kúrò nínú ipò rẹ̀, kí ó sì gba ìrírí tí Filadelfia dúró fún. Laodikea jẹ́ àwọn ènìyàn tí a ń dá lẹ́jọ́, nípa pípa wọn jáde kúrò ní ẹnu Olúwa. Gẹ́gẹ́ bí ìjọ Laodikea, ìmísí fi hàn pé a ti yàn ìjọ náà sílẹ̀ láti máa rìn kiri nínú aginjù gẹ́gẹ́ bí Ísírẹ́lì ìgbàanì ṣe ṣe.

Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.

Ta ni lára àwọn ọlọ̀tẹ̀ Ísírẹ́lì ìgbàanì tí ó rìn kiri nínú aginjù fún ogójì ọdún, tí ó sì wọ Ilẹ̀ Ìlérí? Kò sí ẹ̀mí kan ṣoṣo, ìrìnkiri wọn sì jẹ́ àpẹẹrẹ ìrìnkiri Ísírẹ́lì òde òní.

The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.

Ìṣọ̀tẹ̀ Kóra, Datani àti Abírámù (èyí tí ó ṣàpẹẹrẹ ìṣọ̀tẹ̀ ọdún 1888), dá lórí àìfẹ́ wọn láti gba ìdájọ́ tí a dá lé àwọn ènìyàn lórí, tí ó yàn wọ́n láti máa rìn kiri nínú aginjù fún ogójì ọdún. Ìṣọ̀tẹ̀ ọdún 1888 náà, dá lórí ìkọ̀sílẹ̀ àwọn aṣáájú sí ìkéde náà tí ó fi wọ́n hàn gẹ́gẹ́ bí Laodíṣéà, tí ó sì yàn wọ́n láti máa rìn kiri fún ọ̀pọ̀ ọdún sí i nínú aginjù nítorí àìgbọ́ràn wọn.

> “The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.

> “Ìhìnrere tí a fi fún wa nípasẹ̀ A. T. Jones, àti E. J. Waggoner ni ìhìnrere Ọlọ́run sí ìjọ Laodíkíà, ègbé sì ni fún ẹnikẹ́ni tí ó jẹ́wọ́ pé òun gba òtítọ́ gbọ́, ṣùgbọ́n tí kò fi àwọn ìmọ́lẹ̀ tí Ọlọ́run fi fún un hàn sí àwọn ẹlòmíràn.” The 1888 Materials, 1053.

The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.

Àwọn ọkùnrin àtijọ́, tí wọ́n yẹ kí wọ́n jẹ́ olùṣọ́ àwọn ènìyàn ní ọdún 1888, gbàgbọ́ pé àwọn jẹ́ “ọlọ́rọ̀, wọ́n sì ti ní ìbísí nínú ọrọ̀”. A óò ṣàyẹ̀wò ohun tí ó mú ipò yìí wá ṣáájú ọdún 1888, nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.

> “Ọkàn mi bàjẹ́ gidigidi láti rí bí àwọn kan tí wọ́n ti ní ìmọ́lẹ̀ àti òtítọ́ ṣe ń yára gba àwọn ẹ̀tàn Satani, tí a sì ń fi ìwà mímọ́ àròsọ tàn wọ́n lára. Nígbà tí àwọn ènìyàn bá yípadà kúrò lọ́dọ̀ àwọn àmì-ààlà tí Olúwa ti fi múlẹ̀ kí a lè lóye ipò wa gẹ́gẹ́ bí a ti sàmì sí i nínú àsọtẹ́lẹ̀, wọ́n ń lọ sí ibi tí àwọn tìkára wọn kò mọ̀.”

> “I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.

> “Mo ń bi ara mi léèrè bóyá ìṣọ̀tẹ̀ tòótọ́ lè wòsàn rí. Kẹ́kọ̀ọ́ nínú Patriarchs and Prophets nípa ìṣọ̀tẹ̀ Kora, Datani, àti Abiramu. A fa ìṣọ̀tẹ̀ yìí gbòòrò sí i, ó sì kàn ju ọkùnrin méjì lọ. Ẹgbẹ̀rún méjìdínlọ́gọ́rin [250] àwọn ọmọ-aládé ìjọ ni wọ́n darí i, àwọn ọkùnrin olókìkí. Pe ìṣọ̀tẹ̀ ní orúkọ rẹ̀ tòótọ́, kí o sì pe ìpẹ̀yìndà sí orúkọ rẹ̀ tòótọ́, lẹ́yìn náà kí o sì ronú pé ìrírí àwọn ènìyàn Ọlọ́run ìgbàanì, pẹ̀lú gbogbo àbùdá rẹ̀ tí ó burú, ni a kọ sílẹ̀ ní òtítọ́ kí ó lè wọ inú ìtàn. Ìwé Mímọ́ sọ pé, ‘A sì kọ ohun wọ̀nyí … sílẹ̀ fún ìkìlọ̀ fún wa, àwọn ẹni tí òpin ayé ti dé bá.’ Bí àwọn ọkùnrin àti àwọn obìnrin tí wọ́n ní ìmọ̀ òtítọ́ bá sì ti yà ara wọn kúrò lọ́dọ̀ Olórí Nlá wọn tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn yóò fi gba olórí ńlá ìpẹ̀yìndà, tí wọn yóò sì máa pè é ní Kristi Ododo Wa, ìdí rẹ̀ ni pé wọn kò tíì rì jinlẹ̀ sínú àwọn ibi ìwakùsà òtítọ́. Wọn kò lè fi ìyàtọ̀ hàn láàárín irin iyebíye àti ohun èlò aláìníye.”

> “Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.

> “Ka àwọn ìkìlọ̀ tí a fi púpọ̀ gan-an sílẹ̀ nínú Ọ̀rọ̀ Ọlọ́run nípa àwọn wòlíì èké tí yóò wọlé wá pẹ̀lú àwọn ẹ̀kọ́ àdámọ̀ wọn, tí wọn yóò sì tan àwọn àyànfẹ́ gan-an jẹ, bí ó bá ṣeé ṣe. Pẹ̀lú àwọn ìkìlọ̀ wọ̀nyí, èé ṣe tí ìjọ kò fi ń yà èké sọ́tọ̀ kúrò ní tòótọ́? Gbogbo àwọn tí a ti tan ní ọ̀nà yìí ní ọ̀nàkọnà gbọ́dọ̀ rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, kí wọn sì ronúpìwàdà tọkàntọkàn, nítorí pé wọ́n jẹ́ kí a ṣì wọn lọ́nà rọrùn bẹ́ẹ̀. Wọ́n kò yà ohùn Olùṣọ́-àgùntàn tòótọ́ sọ́tọ̀ kúrò ní ti àjèjì. Jẹ́ kí gbogbo irú àwọn bẹ́ẹ̀ tún apá yìí nínú ìrírí wọn wò.”

> “For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’

> “Fún ju àádọ́ta ọdún lọ ni Ọlọ́run ti ń fi ìmọ́lẹ̀ fún àwọn ènìyàn Rẹ̀ nípasẹ̀ ẹ̀rí Ẹ̀mí Rẹ̀. Lẹ́yìn gbogbo àkókò yìí, ṣé a fi í sílẹ̀ fún àwọn ọkùnrin díẹ̀ àti àwọn aya wọn láti yọ gbogbo ìjọ àwọn onígbàgbọ́ kúrò nínú ẹ̀tàn, nípa pípe pé Arabinrin White jẹ́ oníwà-jẹ-jẹ àti aṣájọ́tàn? ‘Ẹ ó fi èso wọn mọ̀ wọ́n.’”

> “Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.

> “Àwọn tí ó lè kọ gbogbo ẹ̀rí tí Ọlọ́run ti fi fún wọn sílẹ̀, tí wọ́n sì yí ìbùkún náà padà sí ègún, ó yẹ kí wọ́n máa wárìrì fún ààbò ọkàn ara wọn. A ó yọ ọ̀pá fitílà wọn kúrò ní ipò rẹ̀ bí wọn kò bá ronúpìwàdà. A ti bu Olúwa ní ọlá jẹ. A ti fi àsíá òtítọ́, ti ìhìnrere àwọn áńgẹ́lì àkọ́kọ́, kejì, àti kẹta, sílẹ̀ kí ó máa fà lórí erùpẹ̀. Bí a bá fi àwọn olùṣọ́ sílẹ̀ láti máa tan àwọn ènìyàn jẹ ní ọ̀nà yìí, Ọlọ́run yóò di díẹ̀ lára àwọn ọkàn ní ojúṣe nítorí àìní ìmòye gígé láti mọ irú oúnjẹ wo ni a ń fún agbo-ẹran Rẹ̀.”

> “Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.

> “Ìpẹ̀yìndà kúrò nínú ìgbàgbọ́ ti ṣẹlẹ̀, Olúwa sì ti jẹ́ kí àwọn ọ̀ràn irú èyí bẹ̀rẹ̀ sí í ṣẹlẹ̀ ní ìgbà àtijọ́ kí ó lè fi hàn bí a ṣe máa tàn àwọn ènìyàn Rẹ̀ jẹ́ ní ìròrùn nígbà tí wọ́n bá gbẹ́kẹ̀ lé ọ̀rọ̀ ènìyàn dípò kí wọ́n fúnra wọn máa yẹ Ìwé Mímọ́ wò, gẹ́gẹ́ bí àwọn ọlọ́lá ará Berea ti ṣe, láti rí i bóyá bẹ́ẹ̀ ni àwọn nǹkan wọ̀nyí rí. Olúwa sì ti jẹ́ kí àwọn nǹkan irú èyí ṣẹlẹ̀ kí a lè fi ìkìlọ̀ hàn pé irú àwọn nǹkan bẹ́ẹ̀ yóò máa ṣẹlẹ̀.

> “Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’

> “Ìṣọ̀tẹ̀ àti ìpẹ̀yìndàgbà wà ní inú afẹ́fẹ́ gan-an tí à ń mí. Wọn yóò ní ipa lórí wa bí a kò bá fi ìgbàgbọ́ so àwọn ọkàn aláìrànlọ́wọ́ wa mọ́ Kristi. Bí a bá ń tan ènìyàn jẹ lọ́nà rọrùn báyìí, báwo ni wọn yóò ṣe dúró nígbà tí Satani yóò ṣe àfarawé Kristi, tí yóò sì ṣe iṣẹ́ ìyanu? Ta ni yóò jẹ́ aláìgbọ̀nwọ́ sí àwọn ìṣàfihàn àṣìṣe rẹ̀ nígbà náà—nígbà tí yóò máa jẹ́wọ́ pé òun ni Kristi nígbà tí kò jẹ́ ẹlòmíràn bí kò ṣe Satani tí ó wọ ipò Kristi, tí ó sì hàn gbangba pé ó ń ṣe iṣẹ́ Kristi? Kí ni yóò dá àwọn ènìyàn Ọlọ́run dúró kí wọn má bàa fi ìgbọ́kànlé wọn fún àwọn kristi èké? ‘Ẹ má ṣe tọ̀ wọ́n lẹ́yìn.’”

> “The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.

> “A gbọ́dọ̀ lóye àwọn ẹ̀kọ́ ìgbàgbọ́ náà ní kedere. Àwọn ọkùnrin tí a gbà láàyè láti wàásù òtítọ́ gbọ́dọ̀ ní ìdídúró gẹ́gẹ́ bí ẹni tí a ti fi ìdákọ̀ró múlẹ̀; nígbà náà ni ọkọ̀ wọn yóò lè dúró níwájú ìjì àti àjàkálẹ̀ afẹ́fẹ́, nítorí ìdákọ̀ró náà di wọn mú ṣinṣin. Àwọn ìtànjẹ yóò máa pọ̀ sí i, a sì gbọ́dọ̀ pe ìṣọ̀tẹ̀ ní orúkọ rẹ̀ tòótọ́. A gbọ́dọ̀ dúró pẹ̀lú gbogbo ìhámọ́ra wa ní ara. Nínú ìjà yìí, kì í ṣe ènìyàn nìkan ni a ń kojú, bí kò ṣe àwọn ìjọba àti agbára. Kì í ṣe sí ẹran ara àti ẹ̀jẹ̀ ni a ń jà. Kí a ka Efesu 6:10–18 pẹ̀lú ìṣọ́ra àti pẹ̀lú agbára ìtẹnumọ́ nínú àwọn ìjọ wa.” Notebook Leaflets, 57, 58.

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