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# The Book of Daniel - Number Eighty-Two

Ìwé Dáníẹ́lì – Nọ́mbà Méjìlélọ́gọ́rin

Unveiling the Prophetic Puzzle: Understanding the History of Daniel 11 and the Significance of the Daily in Adventism

Ṣíṣí Àdììtú Àsọtẹ́lẹ̀ Payá: Ìmòye Ìtàn Dáníẹ́lì 11 àti Ìtúmọ̀ Pàtàkì “Tí Ó Wà Lójoojúmọ́” nínú Adventism

Author

Jeff Pippenger

Published

February 15, 2024

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After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”

Lẹ́yìn tí a bá ti ṣe àyẹ̀wò ìtàn láti ọdún 1863 títí dé àkókò ìparí ní 1989, nínú àyíká àwọn ìríra mẹ́rin inú Ẹsẹkíẹ́lì orí kẹjọ, tí wọ́n ń ṣojú àwọn ìran mẹ́rin ti Adventism, a ó yí ojú wa sí ìlósókè ìmọ̀ tí a tú ìdìdì rẹ̀ sílẹ̀ ní 1989. Ìlósókè ìmọ̀ náà jẹ́ nípa àwọn ẹsẹ̀ mẹ́fà ìkẹ́yìn ti Dáníẹ́lì orí kọkànlá. Ní 1989, àwùjọ kékeré wa tí ń kẹ́kọ̀ọ́ ọjọ́ Sábáàtì ṣe àwárí àwọn ìlà àtúnṣe nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí Future for America máa ń tọ́ka sí lọ́pọ̀ ìgbà, àti èyí tí ń fi ìtẹ̀síwájú àwọn ìṣẹ̀lẹ̀ múlẹ̀ nínú gbogbo ìlà àtúnṣe, èyí tí ó sì tún jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè lo ìlànà òjò àìpẹ́ ti “ìlà lé ìlà.”

Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.

Lára ọdún díẹ̀ (1992), mo ti kọ ìwé ìwádìí kan tí ó bo ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá. A kọ ìwé ìwádìí náà fún ìtẹ́lọ́run ara mi, nítorí mi ò ní agbára tàbí ète láti pín ìwádìí náà ká ní gbangba. Ní ọdún 1994, ìwé ìwádìí náà ti dé ọ̀dọ̀ iṣẹ́-òjíṣẹ́ Adventist kan tí ń ṣiṣẹ́ ní ìtìlẹ́yìn ara rẹ̀; ní ọdún 1995 sì ni a tẹ àtẹ̀jáde lẹ́sẹẹsẹ̀ àpilẹ̀kọ mọ́kànlá kan, tí ó bo ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, sínú ìwé ìròyìn oṣooṣù kan tí iṣẹ́-òjíṣẹ́ náà ń ṣe jáde. Àwọn ìtọ́kasí pàtó sí Danieli mọ́kànlá kéré gan-an nínú àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀, àti pé èyí tí ó ṣe pàtàkì jùlọ nínú gbogbo wọn di àríyànjiyàn àárín gbùngbùn fún ìdánilójú ìlò tí mo gbé kalẹ̀ nípa àwọn ẹsẹ̀ wọ̀nyí.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]

> “A kò ní àkókò kankan láti pàdánù. Àwọn àkókò ìṣòro wà níwájú wa. A ti ru ayé sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìṣòro tí a sọ̀rọ̀ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ tí ó wà nínú orí kẹ́kànlá ti Dáníẹ́lì ti fẹ́rẹ̀ dé ìmúṣẹ rẹ̀ pátápátá. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe. Nínú ẹsẹ̀ ọgbọ̀n ni a ti sọ nípa agbára kan tí ‘yóò ní ìbànújẹ́, [Daniel 11:30–36 quoted.]”

> “Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.

> “Àwọn ìṣẹ̀lẹ̀ tí ó jọra sí àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí ni yóò ṣẹlẹ̀.” Manuscript Releases, nọ́mbà 13, 394.

Sister White is clear that 1798, is the “time of the end.”

Arábìnrin White fi í hàn gbangba pé ọdún 1798 ni “àkókò òpin.”

> “But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.

> “Ṣùgbọ́n ní àkókò òpin, ni wòlíì náà wí, ‘Ọ̀pọ̀lọpọ̀ yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i.’ Dáníẹ́lì 12:4.... Láti ọdún 1798 ni a ti ṣí ìwé Dáníẹ́lì sílẹ̀, ìmọ̀ nípa àwọn àsọtẹ́lẹ̀ ti pọ̀ sí i, ọ̀pọ̀lọpọ̀ sì ti kéde ìránṣẹ́ líle náà nípa ìdájọ́ tí ó súnmọ́ tòsí.” The Great Controversy, 356.

Verse forty of Daniel eleven begins with, “And at the time of the end.”

Ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá bẹ̀rẹ̀ pé, “Àti ní àkókò ìkẹyìn.”

> And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

> Ní àkókò ìkẹyìn ni ọba gúúsù yóò kọlu rẹ̀; ọba àríwá yóò sì wá sí i bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́ ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ àwọn orílẹ̀-èdè náà, yóò sì ṣàn kọjá, yóò sì rékọjá. Danieli 11:40.

It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.

Ó hàn gbangba, àní láìsí ìfọwọ́sí tààrà ti Ẹ̀mí ìsọtẹ́lẹ̀, pé ẹsẹ̀ ogójì ń samisi ìbẹ̀rẹ̀ àtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ kan tí ó bẹ̀rẹ̀ ní ọdún 1798. Àwọn ìṣẹ̀lẹ̀ wọ̀nyí sì ń darí lọ sí ìparí àkókò àánú fún ẹ̀dá ènìyàn, nítorí ẹsẹ̀ àkọ́kọ́ nínú orí kejìlá ìwé Dáníẹ́lì wí pé, “Ní àkókò náà ni Míkáẹ́lì yóò dìde,” àti pé Sister White ti ṣe é kedere pé nígbà tí Míkáẹ́lì bá dìde, àkókò àánú fún ẹ̀dá ènìyàn á parí.

> “‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.

> “‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, Ọmọ-ọba ńlá náà tí ó dúró fún àwọn ọmọ àwọn ènìyàn rẹ: yóò sì wà nígbà ìpọ́njú, irú èyí tí kò tíì sí láti ìgbà tí orílẹ̀-èdè ti wà títí dé àkókò kan náà: àti ní àkókò náà ni a ó gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí pé a kọ orúkọ rẹ sínú ìwé náà.’ Daniel 12:1.

> “When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.

> “Nígbà tí ìhìnrere angẹli kẹta bá parí, àánú kì yóò tún bẹ̀bẹ̀ mọ́ fún àwọn olùgbé ilẹ̀-ayé ẹlẹ́ṣẹ̀. Àwọn ènìyàn Ọlọ́run ti parí iṣẹ́ wọn. Wọ́n ti gba ‘òjò ìkẹyìn,’ ‘ìtùnú láti iwájú Olúwa,’ wọ́n sì ti mura sílẹ̀ fún wákàtí ìdánwò tí ń bẹ níwájú wọn. Àwọn angẹli ń yára lọ síhìn-ín síhìn-ín ní ọ̀run. Angẹli kan tí ń padà wá láti ilẹ̀-ayé kéde pé iṣẹ́ òun ti ṣe tán; a ti mú ìdánwò ìkẹyìn wá sórí ayé, gbogbo àwọn tí ó sì ti fi ara wọn hàn pé wọ́n jẹ́ olóòtítọ́ sí àwọn àṣẹ Ọlọ́run ti gba ‘àmì èdìdì Ọlọ́run alààyè.’ Nígbà náà ni Jésù dá iṣẹ́ ìbẹ̀bẹ̀ Rẹ̀ dúró nínú ibùsùn mímọ́ lókè. Ó gbé ọwọ́ Rẹ̀ sókè, Ó sì fi ohùn ńlá wí pé, ‘Ó ti ṣẹ;’ gbogbo ogun àwọn angẹli sì bọ adé wọn kúrò lórí wọn bí Ó ti ń ṣe ìkéde pàtàkì yìí: ‘Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: àti ẹni tí ó jẹ́ ẹlẹ́gbin, jẹ́ kí ó máa jẹ́ ẹlẹ́gbin sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i.’ Ìfihàn 22:11. A ti pinnu gbogbo ẹjọ́ fún ìyè tàbí ikú.” The Great Controversy, 613.

Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.

Ẹsẹ ogójì ti Dáníẹ́lì 11 bẹ̀rẹ̀ ní ọdún 1798, àti nínú ẹsẹ karùn-ún-dín-lógójì, nígbà tí ọba àríwá (ẹ̀sìn Pápá), bá dé òpin rẹ̀ láìsí ẹnìkan láti ràn án lọ́wọ́, àkókò ìdánwò ènìyàn yóò parí, nítorí ẹsẹ tí ó tẹ̀lé e sọ pé, “Àti ní àkókò náà,” nípa bẹ́ẹ̀ fi “àkókò” tí a ṣojú rẹ̀ nínú ẹsẹ tí ó ṣáájú hàn gbangba, èyí tí í ṣe ẹsẹ karùn-ún-dín-lógójì ti Dáníẹ́lì 11. Ọba àríwá (ẹ̀sìn Pápá), dé òpin rẹ̀ ní ìparí àkókò ìdánwò ènìyàn.

Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.

Nítorí náà, ìtàn àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, ń tọ́ka sí àtẹ̀lé àwọn ìṣẹ̀lẹ̀ kan tí ó bẹ̀rẹ̀ ní ọdún 1798 tí ó sì parí ní ìpẹ̀yà àkókò ìdánwò ènìyàn. Nígbà tí Sister White wà láàyè, ó ṣe kedere pé ọdún 1798 ti wà nínú ìtàn àtijọ́ rẹ̀. Nígbà tí ó sọ pé “àsọtẹ́lẹ̀ inú orí mọ́kànlá ti Dáníẹ́lì ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ́ rẹ̀ pípé,” ohun kan ṣoṣo tí ó lè ń tọ́ka sí ni ìtàn tí ó ṣẹlẹ̀ lẹ́yìn 1798, àti kí Michael tó dìde. Lẹ́yìn náà, ó tún sọ ní pàtó pé “púpọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ ní ìmúṣẹ́ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe,” nípa bẹ́ẹ̀ kọ́ ọmọ-ẹ̀kọ́ àsọtẹ́lẹ̀ pé ìtàn ìkẹyìn ti Dáníẹ́lì mọ́kànlá, tí “ó ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ́ rẹ̀ pípé,” ni a ti fi àpẹẹrẹ hàn nínú àwọn apá ìtàn míràn tí a gbé kalẹ̀ nínú orí mọ́kànlá ti Dáníẹ́lì.

Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.

Lẹ́yìn tí ó bá ti tẹnumọ́ kọ́kọ́rọ́ wòlíì tí ó ṣe pàtàkì jùlọ yẹn, nígbà náà ni ó tọ́ka sí ẹsẹ̀ ọgbọ̀n títí dé ọgbọ̀n-ún-lẹ́fà, ó sì sọ pé, “Àwọn ìṣẹ̀lẹ̀ tí ó jọ irú àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí yóò ṣẹlẹ̀.” Ìmísí pèsè kọ́kọ́rọ́ kan fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ wọ̀nyẹn tí wọ́n fẹ́ lóye ìmúṣẹ ìkẹyìn ti Danieli mọ́kànlá. Kọ́kọ́rọ́ náà ni pé ìtàn àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli mọ́kànlá jẹ́ ìbámu pẹ̀lú ìtàn tí a ṣàfihàn nínú ẹsẹ̀ ọgbọ̀n títí dé ọgbọ̀n-ún-lẹ́fà. Ìmọ́lẹ̀ púpọ̀ gidigidi ni a ti rí gbà láti inú ìṣípayá yìí, ṣùgbọ́n ohun tí ó yẹ kí a gbé yẹ̀ wò níbí ni pé nínú Danieli mọ́kànlá ẹsẹ̀ kọkànlélọ́gbọ̀n, “ẹbọ àìnípin,” ni a mú kúrò.

To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”

Láti lóye ìtàn tí ń ṣàfihàn àtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ tí ó yọrí sí ìpiparí àkókò ìdánwò ènìyàn ní ọ̀nà tí ó tọ́, akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ ní òye tí ó péye nípa “ìgbà gbogbo.” Bí ẹsẹ̀ kẹtàlélọ́gbọ̀n bá ń tọ́ka sí pé iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ Rẹ̀ ni a mú kúrò, tàbí bí ó bá ń tọ́ka sí ìmúkúrò ẹ̀sìn kèfèrí, ó ṣe pàtàkì gidigidi láti lóye rẹ̀, bí o bá fẹ́ lóye ní ọ̀nà tí ó tọ́ ìtàn afiwe náà tí Sister White sọ nípa rẹ̀ nígbà tí ó kọ pé, “Àwọn ìṣẹ̀lẹ̀ tí ó jọ àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí yóò ṣẹlẹ̀.”

Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.

Dájúdájú, Àdífẹnítìsìmù ti Laodíṣíà kò mọ ìmúṣẹ ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá gẹ́gẹ́ bí ohun tí ń tọ́ka sí ìwó lulẹ̀ Ìṣọ̀kan Soviet ní ọdún 1989, ṣùgbọ́n ẹsẹ̀ náà gan-an ń dá àwọn ìṣẹ̀lẹ̀ wọ̀nyẹn mọ̀. Fún àwọn tí wọ́n fẹ́ lóye ní tòótọ́ ìbísí ìmọ̀ àsọtẹ́lẹ̀ tí ó dé pẹ̀lú ìmúṣẹ ẹsẹ̀ ogójì ní 1989, ìtumọ̀ tòótọ́ ti “ojoojúmọ́” nígbà náà di òtítọ́ ìsinsin yìí. Ní ìbẹ̀rẹ̀ ọ̀rúndún ogún, ìmọ̀ tó péye náà jẹ́ ohun pàtàkì, nítorí pé ó jẹ́ apá pàtàkì nínú àwọn òtítọ́ ìpìlẹ̀ tí Olúwa lò William Miller láti fi múlẹ̀.

But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.

Ṣùgbọ́n ní àkókò ọdún mẹ́wàá àkọ́kọ́ àti ààbọ̀ rẹ̀ ti ọ̀rúndún ogún, ìwòye Pùrótẹ́sítáǹtì ti Sátánì náà tí ó ń sọ pé “ìrùbọ ojoojúmọ́,” dúró fún iṣẹ́ mímọ́ Kristi nínú ibi mímọ́ Rẹ̀, jẹ́ ipò ti díẹ̀ nínú ènìyàn ń gbé, kò sì tọ́ sí fífi àríyànjiyàn kan lórí òtítọ́ náà pé “ìrùbọ ojoojúmọ́,” jẹ́ àmì aṣojú ìbọ̀rìṣà, bẹ̀rẹ̀ rárá. Ìdí nìyí tí ẹ ó fi gbọ́ láti ọ̀dọ̀ àwọn aṣàtúnṣe ìtàn ti Laodíkíà, pé kókó-ọrọ̀ “ìrùbọ ojoojúmọ́,” “kì í ṣe ohun tí a gbọdọ̀ sọ di ìbéèrè ìdánwò,” tàbí pé “a kò gbọdọ̀ ru kókó-ọrọ̀ ‘ìrùbọ ojoojúmọ́’ sókè.” Ohun tí àwọn aṣàtúnṣe ìtàn náà máa ń fi sílẹ̀ ní gbogbo ìgbà nígbà tí wọ́n bá ń darí àwọn aláìmọ̀ọ́kàn nínú ìjíròrò pàtó yìí, ni àfikún ìdíyelé náà tí ìmísí ti máa ń fi lórí kókó-ọrọ̀ náà ní gbogbo ìgbà. Àyọkà tí ó tẹ̀lé yìí ni a tọ́ sí Alàgbà Haskell.

Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”

Àgbà Haskell ni ó ń ṣáájú nínú ìdábòbo ìmọ̀ tòótọ́ nípa “ojoojúmọ́,” lòdì sí àwọn ìkólù Prescott àti Daniells ní ọdún mẹ́wàá àkọ́kọ́ àti èkejì ti ọ̀rúndún ogún. Ẹ fiyè sí i gidigidi, nítorí pé Arabìnrin White kò fi ìgbà kan sọ pé òye Haskell nípa “ojoojúmọ́” jẹ́ àìtọ́; ohun tí ó kàn ṣe ni láti pàṣẹ fún un pé kí ó má ṣe jẹ́ kí ìrú ìdàrúdàpọ̀ bẹ́ẹ̀ máa bá a lọ, nítorí Olúwa kò fẹ́ pèsè pèpéle tí yóò máa ṣí sílẹ̀ nígbà gbogbo fún àwọn ọ̀tá òtítọ́ (Prescott àti Daniells), kí wọ́n lè máa tẹ̀síwájú ní títì ẹ̀kọ́ èké wọn. Nínú àyọkà náà a bá Haskell wí nípa “àwòrán ìtẹ̀jáde,” àti àwòrán ìtẹ̀jáde tí a ń tọ́ka sí ni àwòrán ìtẹ̀jáde 1843. Haskell ti tún àwòrán ìtẹ̀jáde 1843 ṣe gẹ́gẹ́ bí ẹlẹ́rìí nínú ìjàǹbá yẹn. Ṣùgbọ́n kò kan tún un ṣe nìkan, ó tún fi àyọkà náà láti ọ̀dọ̀ Arabìnrin White sí ìsàlẹ̀ àwòrán ìtẹ̀jáde náà, níbi tí ó ti sọ pé “àwòrán ìtẹ̀jáde 1843 ni a darí nípasẹ̀ ọwọ́ Olúwa, kò sì yẹ kí a yí i padà.” Bí ẹ ti ń ka àyọkà náà, ẹ ka iye ìgbà tí ó sọ pé, “ní àkókò yìí.”

> “‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’

> “‘A ti pàṣẹ fún mi láti sọ fún yín pé, Kí a má ṣe jẹ́ kí àwọn ìbéèrè kankan dìde ní àkókò yìí nínú Review tí yóò máa fa ìyọ̀ǹda ọkàn àwọn ènìyàn.... A kò ní àkókò báyìí láti wọ inú àríyànjiyàn tí kò ṣe pàtàkì, ṣùgbọ́n ó yẹ kí a fi tọkàntọkàn ronú lórí àìní láti wá Olúwa fún ìyípadà tòótọ́ ti ọkàn àti ìgbésí ayé. Ó yẹ kí a ṣe ìsapá pípa pẹ̀lú ìpinnu láti rí ìsọdimímọ́ ọkàn àti èrò inú gbà.’”

> “I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.

> “A ti fi ìkìlọ̀ fún mi ní ti àìní náà pé kí a pa ìṣọ̀kan wa mọ́. Èyí jẹ́ ọ̀ràn pàtàkì fún wa ní àkókò yìí. Gẹ́gẹ́ bí ẹnìkọ̀ọ̀kan, a nílò láti hùwà pẹ̀lú ìṣọ́ra tó pọ̀ jùlọ. ”

> “I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.

> “Mo kọ̀wé sí Àgbà Prescott, mo sì sọ fún un pé ó gbọ́dọ̀ ṣọ́ra gidigidi kí ó má ṣe mú àwọn kókó-ọrọ̀ wá sínú Review tí yóò dàbí ẹni pé wọ́n ń tọ́ka sí àbùkù nínú ìrírí wa ti ìgbàanì. Mo sọ fún un pé ọ̀ràn yìí, lórí èyí tí ó gbà pé a ti ṣe àṣìṣe kan, kì í ṣe ìbéèrè pàtàkì tí ó jẹ́ amúgbálẹ̀gbẹ́, àti pé bí a bá fún un ní ìfarahàn àkànṣe ní àkókò yìí, àwọn ọ̀tá wa yóò lo àǹfààní rẹ̀, wọ́n yóò sì ṣe òkè ńlá nínú kòtò kékeré.”

> “To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.

> “Mo sì sọ fún ọ pẹ̀lú pé a kò gbọ́dọ̀ ru ọ̀ràn yìí sókè ní àkókò yìí [ÌDÁNIMỌ̀ “OJOOJÚMỌ́” TÍ Ó WÀ NÍ DANIELI 8.]. Rárá, arákùnrin mi, mo ní ìmọ̀lára pé ní ìpẹ̀yà yìí nínú ìrírí wa, a kò gbọ́dọ̀ pín káàkiri àtẹ náà tí ẹ ti tún tẹ̀ jáde. Ẹ ti ṣe àṣìṣe nínú ọ̀ràn yìí. Sátánì ń ṣiṣẹ́ pẹ̀lú ìpinnu gíga láti mú àwọn ọ̀ràn wá tí yóò dá ìdàrúdàpọ̀ sílẹ̀. Àwọn kan wà tí inú wọn yóò dùn gidigidi láti rí àwọn ìránṣẹ́ wa wọ ìjàmbá ọ̀ràn lórí ìbéèrè yìí, wọn yóò sì fi ṣe ńlá.”

> “I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.

> “Wọ́n ti kọ́ mi pé, ní ti ohun tí a lè sọ ní ẹ̀gbẹ́kùn-ún méjèèjì ti ọ̀ràn yìí, ìdákẹ́jẹ ní àkókò yìí ni ọgbọ́n-ọrọ. Sátánì ń ṣọ́ ojú-ọ̀nà láti rí àǹfààní láti dá ìpínyà sílẹ̀ láàárín àwọn olùwàásù aṣáájú wa. Àṣìṣe ni láti tẹ àtẹ náà jáde títí di ìgbà tí gbogbo yín yóò fi lè péjọ kí ẹ sì fohùn ṣọ̀kan nípa ọ̀ràn náà. Ẹ kò hùwà pẹ̀lú ọgbọ́n ní fífi kókó-ọrọ kan tí ó gbọ́dọ̀ mú ìjíròrò wá àti fífi onírúurú èrò jáde sí iwájú, nítorí pé a óò fà gbogbo kúlẹ̀kúlẹ̀ sí, a ó sì mú un túmọ̀ sí ohun kan tí kì yóò túmọ̀ sí nǹkan mìíràn bí kò ṣe ìpalára fún iṣẹ́ náà. Gbogbo wa ní iṣẹ́ púpọ̀ tó láti ṣe láti kojú àwọn ọ̀rọ̀ èké ti àwọn tí wọ́n ti fi ẹ̀rí hàn pé wọ́n múra tán láti jẹ́rìí èké.” Manuscript Releases, volume 9, 106, 107.

In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.

Nínú àpilẹ̀kọ tó ṣáájú, a fi hàn pé Ellen White sọ pé àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́ ní òye tó tọ́ nípa “ìgbà gbogbo,” àti pé ìwòye Prescott àti Daniells pé “ìgbà gbogbo,” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ rẹ̀ ti ọ̀dọ̀ Sátánì ni. Ó bá Haskell wí nítorí pé ó jẹ́ kí àríyànjiyàn náà máa bá a lọ, ṣùgbọ́n kì í ṣe nítorí ipò rẹ̀ lórí òtítọ́ ohun tí “ìgbà gbogbo,” dúró fún. Ní àkókò náà ọ̀pọ̀ jù lọ ṣì gbà òye àwọn aṣáájú-ọnà nípa “ìgbà gbogbo,”, àti pé èyí tó ṣe pàtàkì jù lọ ni pé ẹsẹ̀ náà nínú Danieli mọ́kànlá, tí a ní láti tú sílẹ̀ ní “àkókò ìkẹyìn” ní 1989, ṣì jẹ́ ọ̀pọ̀ ọdún lọ́jọ́ iwájú nígbà náà. Ní àkókò náà (1989), ìtóbi ìwòye tó tọ́ nípa “ìgbà gbogbo,” yóò jẹ́ ohun tí ó ṣe pàtàkì. Àwọn alátúnṣe máa ń fi àwọn ìdíyelé Ellen White sílẹ̀ nígbà gbogbo—àwọn èyí tí a fi mọ́ àkókò pàtó yẹn nìkan—kúrò nínú àwọn àwo ìtàn àròsọ wọn. Ka ìdíyelé àkókò nínú ẹsẹ̀ tó tẹ̀lé yìí.

> “I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.

> “Mo ní ọ̀rọ̀ láti sọ fún Àwọn Arákùnrin Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, àti gbogbo àwọn tí ó ti ṣiṣẹ́ takuntakun ní fífi ojúìwòye wọn lélẹ̀ ní ti ìtumọ̀ ‘ìgbà gbogbo’ nínú Dáníẹ́lì 8. Kò yẹ kí a sọ èyí di ọ̀ràn ìdánwò, ìdàrúdàpọ̀ tí ó sì ti yọrí sí láti inú bí a ti ṣe tọ́jú rẹ̀ gẹ́gẹ́ bí irú bẹ́ẹ̀ ti jẹ́ ohun àbùkù gidigidi. Ìdàrúdàpọ̀ ti yọrí sí i, a sì ti yí ọkàn àwọn kan nínú àwọn ará wa kúrò nínú ìfọ̀kànsìn pẹ̀lú ìmọ̀ràn jinlẹ̀ tí ó yẹ kí a fi fún iṣẹ́ tí Olúwa ti darí pé kí a ṣe ní àkókò yìí nínú àwọn ìlú wa. Èyí ti jẹ́ ohun ìtẹ́lọ́run fún ọ̀tá ńlá iṣẹ́ wa.”

> “The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.

> “Ìmọ̀lẹ̀ tí a ti fi fún mi ni pé kò yẹ kí a ṣe ohunkóhun láti mú kí ìdàrúdàpọ̀ lórí ìbéèrè yìí pọ̀ sí i. Ẹ má ṣe mú un wá sínú àwọn ọ̀rọ̀ wa, kí a sì máa gbé e lé lórí gẹ́gẹ́ bí ọ̀ràn tí ó ṣe pàtàkì gidigidi. Iṣẹ́ ńlá kan wà níwájú wa, a kò sì ní wákàtí kan pàápàá láti pàdánù kúrò nínú iṣẹ́ pàtàkì tí a ní láti ṣe. Ẹ jẹ́ kí a fi àwọn ìsapá wa ní gbangba mọ́ fífi àwọn ẹ̀ka òtítọ́ pàtàkì wọ̀nyí hàn, èyí tí a ní ìmọ̀lẹ̀ kedere lórí wọn.

> “I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.

> “Èmi yóò fẹ́ kí ẹ kíyèsi àdúrà ikẹyìn ti Kristi, gẹ́gẹ́ bí a ti kọ ọ́ sílẹ̀ nínú Johanu 17. Ọ̀pọ̀lọpọ̀ kókó-ọrọ̀ ló wà lórí èyí tí a lè sọ̀rọ̀ nípa rẹ̀,—òtítọ́ mímọ́, tí ń dánni wò, tí ó lẹ́wà nínú ìrọ̀rùn wọn. Lórí àwọn wọ̀nyí ni ẹ lè dúró pẹ̀lú ìtara gíga. Ṣùgbọ́n ẹ má ṣe jẹ́ kí ‘ojoojúmọ́,’ tàbí kókó-ọrọ̀ mìíràn kankan tí yóò ru àríyànjiyàn sókè láàárín àwọn ará, wọlé wá ní àkókò yìí; nítorí èyí yóò fa ìdádúró yóò sì dí iṣẹ́ náà lọwọ́, iṣẹ́ tí Olúwa fẹ́ kí ọkàn àwọn ará wa dojú kọ ní báyìí gan-an. Kí a má ṣe ru àwọn ìbéèrè sókè tí yóò fi ìyàtọ̀ gidi nínú èrò hàn, ṣùgbọ́n kàkà bẹ́ẹ̀, jẹ́ kí a mú àwọn òtítọ́ mímọ́ jáde láti inú Ọ̀rọ̀ náà nípa àwọn ẹ̀tọ́ tí ó di dandan ti òfin Ọlọ́run.

> “Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.

> “Àwọn òjíṣẹ́ wa gbọ́dọ̀ máa wá bí wọ́n ṣe lè fi òtítọ́ hàn ní ọ̀nà tí ó dára jùlọ. Bí ó ti ṣeé ṣe tó, ẹ jẹ́ kí gbogbo wọn máa sọ ohun kan náà. Kí àwọn ìwàásù náà jẹ́ fífọrùn, kí wọ́n sì dojú kọ àwọn kókó-ọrọ̀ pàtàkì tí a lè lóye ní ìrọ̀rùn. Nígbà tí gbogbo àwọn òjíṣẹ́ wa bá rí ìdí tí ó fi ṣe pàtàkì kí wọ́n rẹ ara wọn sílẹ̀, nígbà náà ni Olúwa yóò lè bá wọn ṣiṣẹ́. A nílò ní báyìí láti tún yí padà, kí àwọn angẹli Ọlọ́run lè fọwọ́ sowọ́ pọ̀ pẹ̀lú wa, kí wọ́n lè mú ìmọ̀lára mímọ́ wá sórí ọkàn àwọn ẹni tí a ń ṣiṣẹ́ fún.

> “We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.

> “A gbọ́dọ̀ di ọ̀kan pọ̀ nínú ìdè ìṣọ̀kan tí ó dàbí ti Kristi; nígbà náà iṣẹ́ wa kì yóò ṣe asán. Ẹ fa ní okùn dọ́gba, kí a má sì jẹ́ kí ìjà àti àríyànjiyàn wọlé. Ẹ fi agbára ìṣọ̀kan ti òtítọ́ hàn, èyí yóò sì ṣe ìtẹ̀jáde alágbára lórí ọkàn ènìyàn. Nínú ìṣọ̀kan ni agbára wà.”

> “This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.

> “Kì í ṣe àkókò láti fi àwọn kókó kékeré tí kò ṣe pàtàkì nínú ìyàtọ̀ hàn gbangba. Bí àwọn kan tí kò ní ìsopọ̀ alààyè tó lágbára pẹ̀lú Olúwa bá fi àìlera ìrírí ìgbésí ayé Kristẹni wọn hàn sí ayé, àwọn ọ̀tá òtítọ́ tí ń ṣọ́ wa pẹkipẹki yóò lo èyí dé ìwọ̀n tó pọ̀ jùlọ, iṣẹ́ wa yóò sì di ìdènà. Kí gbogbo ènìyàn máa mú ìwà pẹ̀lẹ́ dàgbà, kí wọ́n sì kọ́ ẹ̀kọ́ lọ́dọ̀ Ẹni tí ó jẹ́ onírẹ̀lẹ̀ tí ó sì ní ọkàn ìrẹ̀lẹ̀.”

> “The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.

> Kókó-ọrọ̀ “ìrubọ ojoojúmọ́” kò gbọ́dọ̀ mú irú àwọn ìṣísẹ̀ bẹ́ẹ̀ jáde gẹ́gẹ́ bí a ti ṣe. Nítorí ọ̀nà tí àwọn ènìyàn ní ẹgbẹ́ méjèèjì ìbéèrè yìí gbà bójú tó ọ̀ràn náà, àríyànjiyàn ti dìde, ìdàrúdàpọ̀ sì ti yọrí sí i.

> “The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.

> “Iṣe tí Arákùnrin Larry Smith ṣe ní fífi ìwé kékeré kan jáde, tí ó ní ìdájọ́ ẹ̀bi sí àwọn ará rẹ̀ àti sí ìgbàgbọ́ wọn, kò ní ìfọwọ́sí Ọlọ́run. Àti sí Alàgbà Prescott, èmi yóò sọ pé, Olúwa kò fi ẹrù kankan lé ọ lórí nípa ọ̀ràn yìí.

> “I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.

> “Ó jẹ́ mí ní ìrora láti gbọ́ pé Alàgbà Daniells, níwọ̀n bí ó ti mọ̀ pé ìyàtọ̀ èrò wà nípa ọ̀ràn yìí láàárín àwọn arákùnrin wa aṣáájú, yóò tẹ ọ̀ràn yìí síwájú, gẹ́gẹ́ bí a ti ṣe é ní àwọn ibìkan.

> “Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.

> “Àwọn mìíràn nínú àwọn arákùnrin wa kò tíì jẹ́ kí ọgbọ́n tọ́ wọn sọ́nà, bẹ́ẹ̀ ni wọn kò sì fi ìmọ̀ràn tó yé kedere ronú láti inú ìdí sí ipa nípa àwọn èsì iṣẹ́ wọn láti gbé ojúṣe ìdúró fún èrò wọn ní ti ìtumọ̀ ‘ti ojoojúmọ́.’ Nígbà tí ipò ìyàtọ̀ èrò báyìí nípa kókó-ọrọ̀ yìí ṣì wà, ẹ má ṣe jẹ́ kí a gbé e ga sí iwájú. Kí gbogbo ìjàngbọ̀n dáwọ́ dúró. Ní àkókò bẹ́ẹ̀, ìdakẹ́jẹ ni ọgbọ́n.”

> “The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.

> “Iṣẹ́ àwọn ìránṣẹ́ Ọlọ́run ní àkókò yìí ni láti wàásù Ọ̀rọ̀ náà ní àwọn ìlú. Kristi wá láti gbà ọkàn là, àti àwa, gẹ́gẹ́ bí àwọn olùpín oore-ọ̀fẹ́ Rẹ̀, nílò láti fi ìmọ̀ òtítọ́ ìgbàlà Rẹ̀ hàn fún àwọn olùgbé àwọn ìlú ńlá.” Àwọn Ìwé Kékèké, nọ́ńbà 20, 11, 12.

Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.

Arákùnrin Larry Smith, ẹni tí ó ń tọ́ka sí, bínú gidigidi nípa ipò náà, nítorí pé ìwé bàbá rẹ̀ ni, Daniel and the Revelation, tí Prescott àti Daniells fẹ́ tún kọ láti lè yí ohun tí ó kọ nípa “the daily” padà. Arákùnrin Smith ń dáàbò bo òtítọ́, àti pẹ̀lú bàbá rẹ̀. Ó fi àwọn ọ̀rọ̀ wọ̀nyí, “at this time,” ṣe àfihàn àríyànjiyàn náà léraléra, àti sí ìparí ó sọ pé, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Gbogbo àwọn yunifásítì Adventism tí ń kọ́ni nípa “the daily” lónìí, ń kọ́ni ní èrò Sátánì. Ó hàn gbangba pé ipò òde òní kì í ṣe àwọn ipò kan náà bí ó ti rí ní àkókò náà.

The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”

Ìran kejì ti Àdífẹ́ntísìmù bẹ̀rẹ̀ ní ìṣọ̀tẹ̀ 1888, a sì fìdí ẹ̀mí-òkùnkùn múlẹ̀ láàárín aṣáájú. Ipò yẹn ṣí ilẹ̀kùn sílẹ̀ fún ìlọsíwájú àwọn ìtanjẹ ẹ̀mí-òkùnkùn tí ó tóbi jùlọ, tí yóò sì mú àyíká àìfaradà àti ìyapa wá, bí àwọn ènìyàn tí wọ́n wà ní ipò ojúṣe ṣe pinnu láti gbé ohunkóhun tí àwọn fúnra wọn kà sí òtítọ́ lárugẹ. Àwọn ènìyàn bíi Daniells, Prescott àti Kellogg di ààmì ìtàn náà níbi tí Ésékíẹ́lì ti ṣàfihàn ohun tí àwọn àgbà mọ́kàndínlógún, “àwọn àgbà ilé Ísírẹ́lì” yóò “máa ṣe ní òkùnkùn, olúkúlùkù ènìyàn nínú àwọn yàrá àwòrán ara rẹ̀? nítorí wọ́n ń wí pé, Olúwa kò rí wa.”

In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:

Nínú ìran yẹn, àwọn ìránṣẹ́ ìhìnṣẹ́ ọdún 1888 náà pẹ̀lú, méjèèjì ṣìnà lójú ọ̀nà nínú àwọn àríyànjiyàn, ìdàrúdàpọ̀ àti ẹ̀mí-èṣù tí ó gbá àwọn àgbààgbà Ezekieli àádọ́rin mì, àwọn tí wọ́n ti ya àwọn ère sí ara ògiri tẹ́ńpìlì, àti sí ara ògiri ọkàn wọn. A mú iṣẹ́ ìlera kúrò nítorí ẹ̀mí-èṣù Kellogg, síbẹ̀ àwọn aṣàtúnṣe-ìtàn ti Adventismu Laodicea ń darí àwọn aláìmọ̀ọ́kàn sí ìgbàgbọ́ pé irú iṣẹ́gun kan jáde láti inú rudurudu ìran yẹn. Ìtàn afiwéra kan wà ní àkókò àwọn Onídàájọ́, níbi tí àkótán ìtàn àwọn Onídàájọ́ ti bá àkókò yìí mu pátápátá, nítorí ẹsẹ̀ ìkẹyìn ìwé Onídàájọ́ sọ pé:

> In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.

> Ní ọjọ́ wọ̀nyẹn kò sí ọba kankan ní Israẹli: olúkúlùkù sì ń ṣe èyí tí ó tọ́ ní ojú ara rẹ̀. Onídàájọ́ 21:25.

We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.

Bí a ṣe ń tẹ̀síwájú pẹ̀lú àwọn àpilẹ̀kọ wọ̀nyí ni a ó fi hàn ìdí tí ìtàn àwọn Onídàájọ́ fi bá ìtàn ìran kejì ti Àdífẹ́ńtìmu mu; ṣùgbọ́n ó yẹ kí a kíyèsí pé, nígbà tí a bá ń ronú lórí ìtàn Àdífẹ́ńtìmu Laodicea, ìtàn tí ó rọrùn láti rí ni àwọn tí ń ṣe àtúnṣe ìtàn ní ọ̀nà àìtótọ́ ni wọ́n ti pèsè. Dájúdájú, Sister White kò fẹ́ kí ọ̀ràn “the daily” di ohun tí a ń ru sókè lásìkò ìtàn náà, nígbà tí ní ti gidi, kékeré gan-an ni ẹgbẹ́ àwọn ọkùnrin tí òun ti sọ pé “àwọn áńgẹ́lì tí a lé jáde kúrò ní ọ̀run” ni wọ́n ń darí, tí a sì fi pẹpẹ gbangba fún láti gbé àwọn èrò aṣìṣe wọn lárugẹ. Ṣùgbọ́n láti dábàá pé Sister White nígbàkigbà gbé èrò náà ró pé ó tọ́ láti pa àṣìṣe mọ́ jẹ́ ìdákẹ́kọ̀ọ́ pátápátá sí ohun tí ó gbà gbọ́.

> “Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.

> “Àwọn ará, gẹ́gẹ́ bí aṣojú Kristi, mo kìlọ̀ fún yín pé kí ẹ ṣọ́ra fún àwọn ọ̀ràn ìhà wọ̀nyí, tí ìtẹ̀sí wọn jẹ́ láti yí ọkàn ènìyàn kúrò nínú òtítọ́. Ìṣìnà kò jẹ́ aláìléwu rárá. Kò mọ́ni di mímọ́ láéláé, ṣùgbọ́n ó máa ń mú ìdàrúdàpọ̀ àti ìyapa wá nígbà gbogbo. Ó jẹ́ ohun eléwu ní gbogbo ìgbà. Ọ̀tá ní agbára ńlá lórí ọkàn àwọn tí a kò fi àdúrà gbé odi ká déédéé, tí a kò sì fi wọ́n múlẹ̀ nínú òtítọ́ Bíbélì.” Testimonies, volume 5, 292.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> “We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.

> “A kò ní àkókò kankan láti pàdánù. Àwọn àkókò ìpọ́njú wà níwájú wa. A ti rú ayé sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìdààmú tí a ti sọ̀rọ̀ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú orí kọkànlá ìwé Dáníẹ́lì ti fẹ́rẹ̀ dé ìmúṣẹ pípé rẹ̀. Púpọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe. Nínú ẹsẹ̀ kẹtàlélọ́gbọ̀n ni a ti sọ nípa agbára kan pé, ‘yóò bàjẹ́ nínú ọkàn, yóò sì padà, yóò sì bínú sí májẹ̀mú mímọ́ náà: báyìí ni yóò ṣe; yóò tilẹ̀ padà, yóò sì ní ìmọ̀ pọ̀ mọ́ àwọn tí ń kọ májẹ̀mú mímọ́ náà sílẹ̀. Àwọn ọmọ-ogun yóò sì dúró níhà rẹ̀, wọn yóò sì sọ ibi mímọ́ agbára di aláìmọ́, wọn yóò sì mú ẹbọ àtìmọ́lẹ̀ kúrò, wọn yóò sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀. Àwọn tí ń ṣe búburú sí májẹ̀mú náà ni yóò bàjẹ́ pẹ̀lú ọ̀rọ̀ ìtanilẹ́nu: ṣùgbọ́n àwọn ènìyàn tí wọ́n mọ Ọlọ́run wọn yóò lágbára, wọn yóò sì ṣe iṣẹ́ ńlá. Àwọn tí ó ní òye láàrín àwọn ènìyàn yóò kọ́ ọ̀pọ̀lọpọ̀ ní ìtọ́ni: ṣùgbọ́n wọn yóò ṣubú nípasẹ̀ idà, àti nípasẹ̀ iná, àti nípasẹ̀ ìgbèkùn, àti nípasẹ̀ ìkógun, fún ọ̀pọ̀ ọjọ́. Nígbà tí wọn bá sì ń ṣubú, a ó ràn wọ́n lọ́wọ́ pẹ̀lú ìrànlọ́wọ́ díẹ̀: ṣùgbọ́n ọ̀pọ̀ yóò fi ọ̀rọ̀ ìtanilẹ́nu dà mọ́ wọn. Àti pé díẹ̀ nínú àwọn tí ó ní òye yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, àní títí dé àkókò òpin: nítorí ó ṣì jẹ́ fún àkókò tí a yàn. Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò gbé ara rẹ̀ ga, yóò sì sọ ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ ohun àgbàyanu sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣàṣeyọrí títí ìbínú náà yóò fi pé: nítorí ohun tí a ti pinnu yóò ṣẹ.’ Dáníẹ́lì 11:30–36.”

> “Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:

> “Àwọn ìṣẹ̀lẹ̀ tí ó jọ èyí tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí yóò ṣẹlẹ̀. A rí ẹ̀rí pé Sátánì ń yára gba àkóso lórí ọkàn ènìyàn àwọn tí ìbẹ̀rù Ọlọ́run kò sí níwájú wọn. Kí gbogbo ènìyàn ka, kí wọ́n sì lóye àwọn àsọtẹ́lẹ̀ inú ìwé yìí, nítorí pé a ti ń wọ àkókò ìpọ́njú tí a sọ̀rọ̀ rẹ̀ nísinsin yìí:

> “‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.

> “‘Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ó dúró fún àwọn ọmọ ènìyàn rẹ: ìgbà ìpọnjú kan yóò sì wà, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè ti bẹ̀rẹ̀ títí di àkókò náà gan-an: ní àkókò náà ni a ó sì gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a bá rí tí a kọ sínú ìwé náà. Ọ̀pọ̀ nínú àwọn tí ń sùn nínú eruku ilẹ̀ yóò jí, díẹ̀ sí ìyè àìnípẹ̀kun, díẹ̀ sì sí ìtìjú àti ẹ̀gàn àìnípẹ̀kun. Àwọn ọlọ́gbọ́n yóò tàn bí ìmólẹ̀ ojú ọ̀run; àwọn tí ń yí ọ̀pọ̀ ènìyàn padà sí òdodo yóò sì dà bí àwọn ìràwọ̀ láé àti láéláé. Ṣùgbọ́n ìwọ, Dáníẹ́lì, ti àwọn ọ̀rọ̀ náà pa, kí o sì fi èdìdì dì íwé náà títí di àkókò òpin: ọ̀pọ̀ yóò máa sáré sókè-sọ̀kalẹ̀, ìmọ̀ yóò sì pọ̀ sí i.’ Dáníẹ́lì 12:1–4.” Manuscript Releases, nọ́mbà 13, 394.

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