In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, sifting process which is represented as the Messenger of the Covenant in Malachi chapter three cleansing the silver and gold is now under way. In Malachi chapter three it identifies a purging.
Nínú àwọn àpilẹ̀kọ méjì tó ṣáájú tí ń dáhùn ìtumọ̀ àdáni tí ó sọ pé orílẹ̀-èdè Amẹ́ríkà ni a ti fi hàn gẹ́gẹ́ bí “àwọn ọlọ́ṣà ènìyàn rẹ” tí “wọn mú ìran náà dúró” nínú Danieli orí kọkànlá ẹsẹ̀ kẹrìnlá, a tọ́ka sí ìpínrọ̀ kan láti inú ìkọ̀wé Ellen White tí ó sọ pé, “Àwọn ọmọ ẹgbẹ́ ìjọ ni a ó dán wò, a ó sì fi wọn hàn, olúkúlùkù.” Ìfìdíhàn, ìdánwò, àti ìyàn yìí, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Òjíṣẹ́ Májẹ̀mú nínú Malaki orí kẹta tí ń wẹ fàdákà àti wúrà mọ́, ti bẹ̀rẹ̀ báyìí. Nínú Malaki orí kẹta, a ṣe ìdánimọ̀ ìwẹ̀nùmọ́ kan.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
Yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń yọ́ fàdákà mọ́ tí ó sì ń sọ ọ́ di mímọ́; yóò sì sọ àwọn ọmọ Léfì di mímọ́, yóò sì wẹ̀ wọ́n mọ́ bí wúrà àti fàdákà, kí wọn lè máa rú ẹbọ ní òdodo fún Olúwa. Nígbà náà ni ẹbọ Juda àti ti Jerusalẹmu yóò dùn mọ́ Olúwa, gẹ́gẹ́ bí i ti ọjọ́ ayé àtijọ́, àti gẹ́gẹ́ bí i ti ọdún ìgbàanì. Malaki 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Àwọn tí wọ́n dì mọ́ èrò náà pé Orílẹ̀-èdè Amẹ́ríkà ni àmì tí ń fi ìran náà múlẹ̀, wọn kò lè, tàbí wọn kò fẹ́, lóye pé ìránṣẹ́ tí a tú ìdì rẹ̀ sílẹ̀ ní Oṣù Keje ọdún 2023 ni èyí tí ń wẹ àwọn olùdíje mọ́ láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Nínú sínágọ́gì ní Kapernaumu ni a ti fi ìwẹ̀nùmọ́ ìkẹyìn ti ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà ṣe àpẹẹrẹ.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
“Jesu sọ fún wọn ní gbangba pé, ‘Àwọn kan wà nínú yín tí kò gbàgbọ́;’ ó sì fi kún un pé, ‘Nítorí náà ni Mo ṣe sọ fún yín pé, kò sí ènìyàn tí ó lè tọ̀ mí wá, àfi bí a bá fi í fún un láti ọ̀dọ̀ Baba Mi.’ Ó fẹ́ kí wọn lóye pé bí a kò bá fà wọ́n wá sọ́dọ̀ Rẹ̀, ìdí ni pé ọkàn wọn kò ṣí sí Ẹ̀mí Mímọ́. ‘Ṣùgbọ́n ènìyàn ti ara kò gbà ohun ti Ẹ̀mí Ọlọ́run: nítorí pé wèrè ni wọ́n jẹ́ fún un: bẹ́ẹ̀ ni kò sì lè mọ̀ wọ́n, nítorí nípa ti ẹ̀mí ni a fi ń yé wọn.’ 1 Kọrinti 2:14. Nípa ìgbàgbọ́ ni ọkàn fi ń wo ògo Jesu. Ògo yìí sì farasin, títí di ìgbà tí, nípasẹ̀ Ẹ̀mí Mímọ́, a bá tan ìgbàgbọ́ sí inú ọkàn.”
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Nítorí ìbáwí gbangba ti àìgbàgbọ́ wọn, a tú àwọn ọmọ-ẹ̀yìn wọ̀nyí kúrò lọ́dọ̀ Jésù sí i. Ìbínú wọn pọ̀ gidigidi, àti ní fífẹ́ láti pa Olùgbàlà náà lára, kí wọ́n sì tẹ́ ìwà-ìkà àwọn Farisi lọ́rùn, wọ́n yí ẹ̀yìn wọn sí i, wọ́n sì fi ìkẹ́gàn sílẹ̀ kúrò lọ́dọ̀ rẹ̀. Wọ́n ti ṣe ìyànfẹ́ wọn,—wọ́n ti mú ìrísí náà láìní ẹ̀mí, ìkarahun láìní èso inú rẹ̀. Ìpinnu wọn kò tún yí padà lẹ́yìn náà láé; nítorí wọn kò tún bá Jésù rìn mọ́.”
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Afẹ́fẹ́ ìfọ́ rẹ̀ wà ní ọwọ́ Rẹ̀, yóò sì fọ pápá ìpakà Rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà Rẹ̀ jọ sínú àká.’ Mátíù 3:12. Èyí jẹ́ ọ̀kan nínú àwọn àkókò ìwẹ̀nùmọ́. Nípa ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò lọ́dọ̀ àlìkámà. Nítorí pé wọ́n kún fún asán ju, wọ́n sì dá ara wọn láre ju kí wọ́n gba ìbáwí, wọ́n ní ìfẹ́ ayé ju kí wọ́n gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀ ènìyàn sì ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn náà wò nínú sínágọ̀gù ní Kápánáùmù. Nígbà tí a bá mú òtítọ́ dé inú ọkàn, wọ́n rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìsẹ́ ara ẹni kalẹ̀ náà. Nítorí náà ni wọ́n fi ń bínú nígbà tí a bá ṣí ẹ̀ṣẹ̀ wọn payá. Wọ́n ń lọ kúrò ní ìbínú, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jésù sílẹ̀, wọ́n ń kùn-ún pé, ‘Ọ̀rọ̀ yìí le; ta ni ó lè gbọ́ ọ?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Nípa “ọ̀rọ̀ òtítọ́” ni a fi ṣàpẹẹrẹ wúrà àti fàdákà nínú àkàwé Málákì nípa ìwẹ̀nù tẹ́ńpìlì ìkẹyìn ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Kíyèsí i, èmi yóò rán ońṣẹ́ mi, òun yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì wá sí tẹ́ńpìlì rẹ̀ lójijì, àní ońṣẹ́ májẹ̀mú náà, ẹni tí ẹ̀yin ń ní inú dídùn sí: kíyèsí i, yóò wá, ni Olúwa àwọn ọmọ-ogun wí. Ṣùgbọ́n ta ni yóò lè farada ọjọ́ ìbọ̀wọ̀ rẹ̀? ta ni yóò sì dúró nígbà tí yóò farahàn? nítorí ó dàbí iná amúnimọ́, ó sì dàbí ọṣẹ alágbàfọ̀. Malaki 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Gbogbo àwọn wòlíì, pẹ̀lú Malaki, ni wọ́n ń tọ́ka sí àwọn ọjọ́ ìkẹyìn. Nínú àkọ́kọ́ àwọn àpilẹ̀kọ wọ̀nyí tí a tọ́ka sí, a tọ́kasí The 1888 Materials, ojú-ìwé 403, níbi tí a ti fi jẹ́ kó ye wa pé, “Ẹni tí ó bá sinmi ní ìtẹ́lọ́run pẹ̀lú ìmọ̀ àìpé rẹ̀ nípa Ìwé Mímọ́ gẹ́gẹ́ bí ó ti wà nísinsìnyí, tí ó sì ń rò pé èyí tó fún ìgbàlà rẹ̀, ó ń sinmi nínú ẹ̀tàn apanirun. Ọ̀pọ̀lọpọ̀ ènìyàn wà tí a kò fi àwọn àríyànjiyàn Ìwé Mímọ́ pèsè wọn ní kíkún, kí wọ́n lè mọ àṣìṣe, kí wọ́n sì dá gbogbo àṣà ìbílẹ̀ àti ìgbàgbọ́ asán lẹ́bi tí a ti fi ta bí òtítọ́.” Àwọn tí a dá mọ̀ nínú ẹsẹ̀ kan náà náà “kì í ṣe akẹ́kọ̀ọ́ Bíbélì tímọ́tímọ́,” tí wọ́n “kò kẹ́kọ̀ọ́ pẹ̀lú ète” àwọn “ẹsẹ̀ Ìwé Mímọ́” níbi tí “ìyàtọ̀ èrò” wà. Àwọn tí a ń bá sọ̀rọ̀ náà “kì í ka Bíbélì [láti lè] gba ọ̀rá àti ìlọ́ra inú rẹ̀ sínú ọkàn ara wọn. Wọ́n kì í ní ìmọ̀lára pé ohùn Ọlọ́run ni tí ń bá wọn sọ̀rọ̀. Ṣùgbọ́n, bí a bá fẹ́ lóye ọ̀nà ìgbàlà, bí a bá fẹ́ rí ìtanràn Òrùn òdodo,” wọ́n “gbọ́dọ̀ kẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú ète.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Àpilẹ̀kọ àkọ́kọ́ náà fi hàn pé ọ̀kan lára àwọn àpá inú àwòkọ́ṣe àsọtẹ́lẹ̀ wọn tí ó ṣìnà ni ẹsẹ̀ ọ̀rọ̀ láti inú The Great Controversy, tí ó sọ pé, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Ìtumọ̀ àdáni wọn sọ pé gbolóhùn yìí ń ṣàfihàn “Romanism” gẹ́gẹ́ bí ìtàn àtijọ́ àti “apostate Protestantism” gẹ́gẹ́ bí ayé òde òní. Lẹ́yìn ẹ̀rí gírámà tí ó fi hàn pé lílo tí wọ́n ṣe sí gbolóhùn yìí ni a ti fà kúrò nínú ìtumọ̀ rẹ̀ tó tọ́, wọn kò fi ìyọkúrò gbangba kankan hàn kúrò nínú lílo èké náà. Ní ti gidi, wọ́n lo gẹ́gẹ́ bí ẹsẹ̀ ọ̀rọ̀ náà fúnra rẹ̀ láti polówó ìpàdé Zoom wọn tí ó tẹ̀lé. Síbẹ̀, a ti sọ fún wa pé, “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” Kò sí ìsapá kankan láti yọ ẹ̀sùn èké náà padà, èyí tí ó dà bí ẹ̀rí pé àwọn tí ń gbé lílo èké yìí lárugẹ kò “inquiring diligently” láti “know what is truth.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Láti ìbẹ̀rẹ̀ àríyànjiyàn yìí, a ti tọ́ ọ́ sí gẹ́gẹ́ bí ẹni pé ó ju àìfaramọ́ lasan láàárín òtítọ́ àti àṣìṣe lórí ẹni tí “àwọn olè ènìyàn rẹ” ń ṣàpẹẹrẹ lọ, mo sì ṣì di ipò yẹn mú. Àwọn àpilẹ̀kọ lórí ìwé Dáníẹ́lì ti dé ibi kan ní nọ́mbà igba méjìlélọ́ọ̀rún níbi tí ìtumọ̀ pàtàkì ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀ẹ́dógún nínú Dáníẹ́lì orí kọkànlá ti fi hàn ní kíkún. Àwọn ẹsẹ̀ náà ń ṣàfihàn ìtàn láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, tí ó wà nínú ẹsẹ̀ ogójì ti Dáníẹ́lì orí kọkànlá.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
A ti ń dá ìtàn náà mọ̀ gẹ́gẹ́ bí ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì. A tún ti mọ̀ pé nígbà tí Sister White sọ pé “ìwé tí a fi èdìdì dì kì í ṣe Ìfihàn, bí kò ṣe apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn,” pé ìtàn ìkọ̀kọ̀ ti Dáníẹ́lì orí kẹ́wàá ẹsẹ̀ ogójì ni “apá yẹn nínú àsọtẹ́lẹ̀ Dáníẹ́lì.” Àwọn ẹsẹ̀ kẹ́tàlá sí kẹẹ́dógún dúró fún òtítọ́ àsọtẹ́lẹ̀ tí a ṣí èdìdì rẹ̀ sílẹ̀ ní àwọn ọjọ́ ìkẹyìn. Nítorí náà, àwọn ẹsẹ̀ mẹ́ta wọ̀nyí ni a tún ṣàfihàn gẹ́gẹ́ bí “Ìfihàn Jésù Kristi” àti “Àrá Méje” nínú ìwé Ìfihàn tí a ṣí èdìdì rẹ̀ sílẹ̀ díẹ̀ kí àkókò àánú tó dópin. Nígbà tí Sister White tọ́ka sí “apá ìwé Dáníẹ́lì” yẹn, ibi tí gbólóhùn náà wà sọ pé:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Kí ẹnikẹ́ni má ṣe rò pé, nítorí tí wọn kò lè ṣàlàyé ìtumọ̀ gbogbo ààmì inú Ìfihàn, ó jẹ́ asán fún wọn láti ṣe àwárí inú ìwé yìí nínú ìsapá láti mọ ìtumọ̀ òtítọ́ tí ó wà nínú rẹ̀. Ẹni náà tí ó fi àwọn àṣírí wọ̀nyí hàn fún Johanu yóò fún olùṣàwárí òtítọ́ tí ó ní ìfaradà ní àdánwò tẹ́lẹ̀ ti àwọn ohun ọ̀run. Àwọn tí ọkàn wọn ṣí sí ìgbàgbọ́ òtítọ́ yóò ní agbára láti lóye àwọn ẹ̀kọ́ inú rẹ̀, a ó sì fi ìbùkún náà fún wọn tí a ti ṣe ìlérí rẹ̀ fún àwọn tí ‘ńgbọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ yìí, tí wọ́n sì pa àwọn nǹkan tí a kọ sínú rẹ̀ mọ́.’”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Nínú Ìfihàn, gbogbo àwọn ìwé Bíbélì pàdé, wọ́n sì parí níbẹ̀. Níhìn-ín ni àfikún ìwé Dáníẹ́lì wà. Ọ̀kan jẹ́ àsọtẹ́lẹ̀; èkejì sì jẹ́ ìfihàn. Ìwé tí a dì ni èdìdì kì í ṣe Ìfihàn, bí kò ṣe apá kan nínú àsọtẹ́lẹ̀ Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn. Áńgẹ́lì náà pàṣẹ pé, ‘Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa ọ̀rọ̀ náà mọ́, kí o sì fi èdìdì dì íwé náà títí di àkókò òpin.’ Dáníẹ́lì 12:4.” Acts of the Apostles, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Ọ̀rọ̀ náà “àfikún” túmọ̀ sí mímú ohun kan dé ipé. Apá ìwé Dáníẹ́lì tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ọjọ́ ìkẹyìn, tí a ṣí sílẹ̀ ní àkókò òpin, ni a mú dé ipé nígbà tí a bá so ó pọ̀, “ìlà lórí ìlà” pẹ̀lú “Ìfihàn Jésù Kristi,” àti “Àwọn Àrá Méje.” Àwọn àfihàn mẹ́ta wọ̀nyí ni ìránṣẹ́ náà tí a ṣí sílẹ̀, nítorí náà wọ́n sì dúró fún “ọ̀rọ̀ òtítọ́” tí a lò láti “wẹ̀” ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà mọ́ nínú ìwẹ̀nù tẹ́ńpìlì ìkẹyìn ti Málákì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀ẹ́dógún ti Dáníẹ́lì mọ́kànlá. Ẹsẹ̀ tí ó wà ní àárín ni ẹsẹ̀ náà níbi tí a ti ṣàpẹẹrẹ ìjàmbá ọrọ̀ ìgbà yìí, àti ní báyìí ó dúró fún ìjàmbá ọrọ̀ kan náà gan-an tí ó dojú kọ àwọn Míléráítì nínú ìtàn àsọtẹ́lẹ̀ wọn.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Láti sọ pé “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” nínú ẹsẹ kẹrìnlá ni Orílẹ̀-Èdè Amẹ́ríkà, jẹ́ àfíwé pípé pẹ̀lú bí àwọn Pùròtẹ́sítáǹtì nínú ìtàn àwọn ọmọ-ẹ̀yìn Miller ṣe sọ pé àwọn ọlọ́ṣà náà dúró fún Antiochus Epiphanes. Àríyànjiyàn náà yóò yọ ìdọ̀tí kúrò nínú wúrà àti fàdákà, ṣùgbọ́n ọ̀ràn tí ó ṣe pàtàkì jùlọ ni pé a ti jẹ́ kí àríyànjiyàn náà darí àwọn tí àwọn ọmọ Léfì ti Malaki orí kẹta ṣojú wọn láti kẹ́kọ̀ọ́ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run jinlẹ̀ ju ti ìgbàkígbà rí lọ. “Ọkùnrin fẹ́lẹ̀ erùpẹ̀” nínú àlá William Miller ti ń báyìí gbá àwọn owó-ìyebíye àti àwọn ohun ọ̀ṣọ́ àròpọ̀ jáde kúrò nínú yàrá náà, ṣáájú iṣẹ́ Rẹ̀ nínú títún kó àwọn ohun ọ̀ṣọ́ tòótọ́ jọ sínú ètò pípé kan tí ń tan ìmọ́lẹ̀ ní ìgbà mẹ́wàá ju oòrùn lọ.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
A jẹ́ kí ìjàǹbá náà ṣẹlẹ̀ láti lè mú iṣẹ́ gan-an náà ṣẹ, nítorí a ti sọ fún wa pé, “Ọlọ́run yóò ru àwọn ènìyàn Rẹ̀ sókè; bí ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ àṣìṣe yóò wọ inú wọn, èyí tí yóò yọ wọ́n, tí yóò ya ìyàngbò kúrò nínú àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí láti inú oorun. Ìmọ̀lẹ̀ iyebíye ti dé, tó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lójú wa hàn. Ìmọ̀lẹ̀ yìí yẹ kí ó darí wa sí ìkẹ́kọ̀ọ́ mímúrasílẹ̀ gidigidi nínú Ìwé Mímọ́ àti sí àyẹ̀wò tó muna jùlọ nípa àwọn ipò tí a dì mú. Ọlọ́run fẹ́ kí a fi ìbànújẹ ọkàn àti àwẹ̀ ṣàwárí gbogbo ìhà àti gbogbo ipò òtítọ́ ní kíkún àti pẹ̀lú ìfaradà. Kò yẹ kí àwọn onígbàgbọ́ sinmi lórí àwọn àròjinlẹ̀ àti àwọn èrò tí a kò sọ di mímú dáadáa nípa ohun tí ń dá òtítọ́ sílẹ̀.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Àwọn ẹ̀kọ́-ìtànjẹ” tí Ó jẹ́ kí ó wà, tí Ó sì ń lò láti jí àwọn ẹni mímọ́ Rẹ̀ tí wọ́n ti sùn, ni “àwọn àríyànjiyàn àtijọ́.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.
“Nínú ìtàn àti àsọtẹ́lẹ̀, Ọ̀rọ̀ Ọlọ́run ń ṣàfihàn ìjà gígùn tí ó ti pẹ́ láàárín òtítọ́ àti ìṣìnà. Ìjà náà ṣì ń bá a lọ. Àwọn ohun tí ó ti ṣẹlẹ̀ tẹ́lẹ̀ yóò tún ṣẹlẹ̀. Àwọn àríyànjiyàn àtijọ́ ni a ó tún jí dìde, àwọn ẹ̀kọ́ tuntun yóò sì máa dẹ̀rọ̀rọ̀ hàn láìdákẹ́. Ṣùgbọ́n àwọn ènìyàn Ọlọ́run, tí wọ́n, nínú ìgbàgbọ́ wọn àti ìmúṣẹ àsọtẹ́lẹ̀, ti kó ipa nínú ìkéde ìhìnrere àwọn áńgẹ́lì kìíní, kejì, àti kẹta, mọ ibi tí wọ́n dúró sí. Wọ́n ní ìrírí kan tí ó ṣeyebíye ju wúrà dáradára lọ. Wọ́n gbọdọ̀ dúró ṣinṣin bí àpáta, kí wọ́n di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wọn mú ṣinṣin títí dé òpin.” Selected Message, ìwé 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Ìjà nípa “àwọn olè nínú àwọn ènìyàn rẹ” jẹ́ ìjà àtijọ́ láti inú ìtàn àwọn Millerite, èyí tí ó jẹ́ “ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wọn” tí a sọ fún wọn pé kí wọn dì í mú “ṣinṣin títí dé òpin.” “Ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé” ti ọ̀kẹ́ mẹ́rìnlélógójì [ọgọ́rùn-ún] àti ẹgbẹ̀rún náà ni àwọn òtítọ́ ìpìlẹ̀ tí a ṣàpẹẹrẹ lórí àwọn àtẹ̀jáde àwòrán aṣáájú-ọ̀nà 1843 àti 1850.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Ọ̀tá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn ẹ̀tàn ìjìnlẹ̀ rẹ̀ ni a pèsè láti mú kí ọkàn ènìyàn kúrò nínú àwọn ewu àti ojúṣe wákàtí yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi wá láti ọ̀run láti fi fún Jòhánù nítorí àwọn ènìyàn rẹ̀ sí asán. Wọ́n kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa gan-an kò ṣe pàtàkì tó bẹ́ẹ̀ tí yóò fi yẹ kí a fi àkíyèsí àkànṣe sí wọn. Wọ́n sọ òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run di aláìní ipa, wọ́n sì gba ìrírí wọn ti iṣáájú lọ́wọ́ àwọn ènìyàn Ọlọ́run, ní fífi ìmọ̀ èké dípò rẹ̀ fún wọn.
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“‘Báyìí ni Oluwa wí, Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè fún àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Kí ẹnikẹ́ni má ṣe wá fa ìpìlẹ̀ ìgbàgbọ́ wa ya kúrò,—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa, nípasẹ̀ ìkẹ́kọ̀ọ́ Ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípasẹ̀ ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ọdún márùndínlọ́gọ́ta sẹ́yìn. Àwọn ènìyàn lè rò pé àwọn ti rí ọ̀nà tuntun, àti pé àwọn lè fi ìpìlẹ̀ tí ó lágbára ju èyí tí a ti fi lélẹ̀ lọ kalẹ̀. Ṣùgbọ́n èyí jẹ́ ìtanjẹ ńlá. Kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ bí kò ṣe èyí tí a ti fi lélẹ̀.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Ní àtẹ́yìnwá, ọ̀pọ̀lọpọ̀ ènìyàn ti gbìyànjú láti kọ́ ìgbàgbọ́ tuntun, láti fi àwọn ìlànà tuntun kalẹ̀. Ṣùgbọ́n fún ìgbà mélòó ni ilé tí wọ́n kọ́ dúró?—Kò pẹ́, ó wó lulẹ̀; nítorí a kò fi í lélẹ̀ lórí Àpáta.”
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Ṣé kò ha yẹ kí àwọn ọmọ-ẹ̀yìn àkọ́kọ́ dojú kọ ọ̀rọ̀ àwọn ènìyàn? Ṣé wọn kò ha ní láti fetí sí àwọn ẹ̀kọ́ èké, lẹ́yìn náà, nígbà tí wọ́n ti ṣe ohun gbogbo tán, kí wọ́n dúró ṣinṣin, ní wí pé, ‘Ipìlẹ̀ mìíràn kò sí tí ẹnikẹ́ni lè fi lélẹ̀ ju èyí tí a ti lélẹ̀ lọ’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Nítorí náà, a gbọdọ̀ di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wa mú ṣinṣin títí dé òpin. Ọ̀rọ̀ agbára ni Ọlọ́run àti Kristi ti rán sí àwọn ènìyàn yìí, tí ó ń mú wọn jáde kúrò nínú ayé, ní ìpele dé ìpele, sínú ìmọ́lẹ̀ kedere ti òtítọ́ ìsinsin yìí. Pẹ̀lú ètè tí iná mímọ́ ti fi kàn, àwọn ìránṣẹ́ Ọlọ́run ti kéde ìhìn-iṣẹ́ náà. Ọ̀rọ̀ àtọ̀runwá ti fi èdìdì rẹ̀ mú òtítọ́ tí a ti kéde hàn gẹ́gẹ́ bí ohun tòótọ́.” Review and Herald, March 3, 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Àwọn ọ̀nà àtijọ́” ti Jeremiah, ni “àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa.” Àwọn òtítọ́ wọ̀nyí ni a fi “lórí Àpáta” múlẹ̀, àti nínú ìtàn àwọn Millerite àwọn òtítọ́ ìpìlẹ̀ wọ̀nyí ni ìránṣẹ́ “òtítọ́ ìsinsin yìí” tí a kéde ní ọdún 1842, 1843, àti 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Kí Ọlọ́run ràn yín lọ́wọ́ láti gba àwọn ọ̀rọ̀ tí mo ti sọ. Kí àwọn tí wọ́n dúró gẹ́gẹ́ bí àwọn olùṣọ́ Ọlọ́run lórí ògiri Sioni jẹ́ àwọn ènìyàn tí ó lè rí àwọn ewu kí wọ́n tó dé bá àwọn ènìyàn,—àwọn ènìyàn tí ó lè fi ìyàtọ̀ hàn láàárín òtítọ́ àti ìṣìnà, òdodo àti àìṣòdodo.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Ìkìlọ̀ náà ti dé: A kò gbọ́dọ̀ jẹ́ kí ohun kan wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ náà rú, èyí tí a ti ń kọ́ lé lórí láti ìgbà tí ìránṣẹ́ náà ti dé ní ọdún 1842, 1843, àti 1844. Èmi wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti ń dúró níwájú ayé, ní òtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní yọ ẹsẹ̀ wa kúrò lórí pẹpẹ tí a ti fi wọ́n lé lórí rẹ̀ bí a ṣe ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà àtọkàntọkàn, tí a ń wá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Yóò dàbí Apáta Àìnípẹ̀kun. Ó ti ń darí mi láti ìgbà tí a ti fi í fún mi. Ẹ̀yin arákùnrin àti arábìnrin, Ọlọ́run ń bẹ láàyè, ó sì ń jọba, ó sì ń ṣiṣẹ́ lónìí. Ọwọ́ rẹ̀ wà lórí àgbá kẹ̀kẹ́, àti nínú ìpèsè rẹ̀ ó ń yí àgbá kẹ̀kẹ́ náà ká gẹ́gẹ́ bí ìfẹ́ tirẹ̀. Kí àwọn ènìyàn má ṣe di ara wọn mọ́ àwọn ìwé àkọsílẹ̀, ní sísọ ohun tí wọn yóò ṣe, àti ohun tí wọn kì yóò ṣe. Kí wọ́n di ara wọn mọ́ Olúwa Ọlọ́run ọ̀run. Nígbà náà ni ìmọ́lẹ̀ ọ̀run yóò tàn sínú tẹ́ńpìlì ọkàn, a ó sì rí ìgbàlà Ọlọ́run.” Review and Herald, April 14, 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Ìròyìn tí a kéde “ní 1842, 1843, àti 1844” ni ìròyìn tí a ṣàfihàn lórí àtẹ̀ 1843 ti àwọn aṣáájú-ọ̀nà. Ní oṣù Karùn-ún ọdún 1842, wọ́n tẹ ẹ̀dà àtẹ̀ 1843 ọ̀ọ́dúnrún. Ellen White àti gbogbo àwọn aṣáájú-ọ̀nà jẹ́rìí pé àtẹ̀ náà jẹ́ ìmúṣẹ àṣẹ inú Habakkuk orí kejì láti kọ ìran náà, kí a sì mú un hàn gbangba lórí àwọn àtẹ̀. Nínú ìtàn yẹn gan-an, àwọn oníwàásù Millerite ọ̀ọ́dúnrún wà, àwọn akọ̀tàn SDA sì jẹ́rìí sí òtítọ́ náà pé gbogbo wọn lo àtẹ̀ 1843.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Kí ni yóò mú ènìyàn kan sọ pé ìdánimọ̀ àwọn aṣáájú-ọ̀nà pé Róòmù ni “àwọn olùjìyà àwọn ènìyàn rẹ,” gẹ́gẹ́ bí a ti ṣàfihàn lórí àtẹ̀ yìí, jẹ́ àṣìṣe? Kí ni yóò mú ẹnìkan gba irú ẹ̀sùn bẹ́ẹ̀? Síbẹ̀, kí ni ó ń mú àwọn nínú wa tí a sọ pé a gba ìmòye àwọn aṣáájú-ọ̀nà pé Róòmù ni a fi ọ̀rọ̀ náà, “olùjìyà àwọn ènìyàn rẹ,” ṣàpẹẹrẹ, ṣùgbọ́n ní tòótọ́ a kò lè dáàbò bo ìmòye náà fún ara wa?
In the first article we cited the following passage:
Nínú àpilẹ̀kọ àkọ́kọ́ a tọ́ka sí ẹsẹ̀ ìwé mímọ́ wọ̀nyí:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Bó ti wù kí ìlọsíwájú ọgbọ́n ọkàn ènìyàn tóbi tó, ẹ má ṣe jẹ́ kí ó ronú, kódà fún ìṣẹ́jú kan ṣoṣo, pé kò sí ìnílò ìwádìí pẹ̀lú ìjinlẹ̀ àti ìtẹ̀síwájú nínú Ìwé Mímọ́ láti rí ìmọ́lẹ̀ tí ó pọ̀ sí i. Gẹ́gẹ́ bí ènìyàn kan, a ti pè wá, lọ́kọ̀ọ̀kan, láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. A gbọ́dọ̀ máa ṣọ́ra pẹ̀lú ìtara kí a lè mọ ìtanrànkàn ìmọ́lẹ̀ kankan tí Ọlọ́run yóò fi hàn wá.” Testimonies, ìwọ̀n 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represent the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Mo sọ pé “ìmọ́lẹ̀ tí Ọlọ́run” ń fihàn “fún wa” nísinsìnyí ni pé a kò tíì jí sí ojúṣe wa ní kíkún láti lóye ẹsẹ̀ mẹ́ẹ̀ẹ́dógún àkọ́kọ́ ti Danieli mọ́kànlá fúnra wa, àti pé a kò tíì lóye pé ẹsẹ̀ kẹtàlá sí kẹẹ́ẹ̀ẹ́dógún ti orí kan náà dúró fún àwọn òtítọ́ tí ń ṣe ìwẹ̀nùmọ́ ìkẹyìn àti ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin. Bí kò bá sí àwọn ẹ̀kọ́ àdámọ̀ tí a mú wọ inú ìtàn yìí gan-an, ìyẹn yóò jẹ́ ẹ̀rí pé a wà lójúfò ní pátápátá. Ṣùgbọ́n àríyànjiyàn yìí fi hàn pé kì í ṣe bẹ́ẹ̀.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
“Òtítọ́ náà pé kò sí àríyànjiyàn tàbí ìrùkèrúdò láàrín àwọn ènìyàn Ọlọ́run kò yẹ kí a ka sí ẹ̀rí tó péye pé wọ́n ń di ẹ̀kọ́ tòótọ́ mú ṣinṣin. Ìdí wà láti bẹ̀rù pé bóyá wọn kò ń fi ìyàtọ̀ hàn kedere láàárín òtítọ́ àti àṣìṣe. Nígbà tí kò bá sí ìbéèrè tuntun tí a gbé dìde nípa ìwádìí Ìwé Mímọ́, nígbà tí ìyàtọ̀ èrò kò bá sì dide tí yóò mú kí àwọn ènìyàn máa yẹ Bíbélì wò fúnra wọn láti rí i dájú pé wọ́n ní òtítọ́, ọ̀pọ̀lọpọ̀ yóò wà ní ìsinsin yìí, gẹ́gẹ́ bí ó ti rí ní ayé àtijọ́, tí yóò faramọ́ àṣà ìbílẹ̀, tí wọn yóò sì máa jọ́sìn ohun tí wọn kò mọ̀....”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ ìṣìnà yóò wọ inú wọn, èyí tí yóò yọ wọn, tí yóò ya ìyàngbò kúrò nínú àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gba ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí kúrò nínú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lójú wa hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ mímúrasílẹ̀ ti Ìwé Mímọ́, àti sí àyẹ̀wò tí ó muna jùlọ nípa àwọn ipò tí a dì mú. Ọlọ́run fẹ́ kí gbogbo àwọn ìhà àti àwọn ipò òtítọ́ jẹ́ ohun tí a fi ìmọ̀lára jinlẹ̀ àti ìfaradà wá kiri, pẹ̀lú àdúrà àti àwẹ̀. Kò yẹ kí àwọn onígbàgbọ́ sinmi nínú àwọn àfojúsùn àti àwọn èrò tí a kò ṣàlàyé dáadáa nípa ohun tí ó dá òtítọ́ sílẹ̀. Ìgbàgbọ́ wọn gbọ́dọ̀ fi ìdí múlẹ̀ lórí ọ̀rọ̀ Ọlọ́run, kí nígbà tí àkókò ìdánwò bá dé, tí a sì mú wọn wá níwájú àwọn ìgbìmọ̀ láti dáhùn fún ìgbàgbọ́ wọn, wọn lè ní agbára láti fi ìdí ìrètí tí ó wà nínú wọn hàn, pẹ̀lú ìrẹ̀lẹ̀ àti ìbẹ̀rù.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Mú sókè, mú sókè, mú sókè. Àwọn kókó-ọrọ tí a ń gbé kalẹ̀ fún ayé gbọdọ̀ jẹ́ òtítọ́ alààyè sí wa. Ó ṣe pàtàkì pé nígbà tí a bá ń dáàbò bo àwọn ẹ̀kọ́ ìgbàgbọ́ tí a kà sí àwọn àpilẹ̀kọ ìpìlẹ̀ ìgbàgbọ́, kí a má ṣe jẹ́ kí ara wa lo àwọn àríyànjiyàn tí kò pé ní òdodo pátápátá.” Testimonies, ìwọ̀n 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Bí a ṣe ń tẹ̀síwájú nínú ìfọ̀rọ̀wérọ̀ yìí nípa àwọn ọlọ́ṣà àwọn ènìyàn Ọlọ́run, a ó fi hàn pé àríyànjiyàn lórí ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá láàárín àwọn Pírótẹ́sítáǹtì àti àwọn Míláráítì jẹ́ ohun kan náà pẹ̀lú àríyànjiyàn láàárín ìtumọ̀ tuntun àti ti ara ẹni pé Orílẹ̀-Èdè Amẹ́ríkà, kì í ṣe Róòmù, ni ó mú ìran náà dúró. Ìpò pé The Great Controversy lo ọ̀rọ̀ náà, “old world” láti tọ́ka sí ìtàn ìgbà àtijọ́, jẹ́ “àfojúsùn àti èrò tí kò ṣe kedere dáadáa,” ó sì jẹ́ àpẹẹrẹ “àríyànjiyàn tí kò péye pátápátá.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Àwọn tí wọ́n ti lo ẹsẹ náà láti fi gbé ìrònúpìwàdà wọn ga pé àwọn Millerite ṣìṣe ni ní fífi Róòmù mọ̀ gẹ́gẹ́ bí àwọn adigunjalè ènìyàn rẹ, yẹ kí wọ́n mú ojúṣe Kristẹni wọn ṣẹ, kí wọ́n sì fà ẹ̀tọ́ tí wọ́n sọ padà ní gbangba, nítorí pé kò lè dúró lórí ìpìlẹ̀ gírámà tàbí ti ìtàn. Ṣùgbọ́n fún àwọn tí wọ́n jókòó lójú ọ̀nà nínú àríyànjiyàn yìí, ojúṣe wà lórí yín láti pín ọ̀rọ̀ òtítọ́ ní tòótọ́, nítorí a ti pè yín láti jẹ́ ẹni kọ̀ọ̀kan tí ó jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, kì í ṣe ọmọ-ẹ̀yìn èrò ọkùnrin.
Men wrest the Scriptures to their own destruction.
Àwọn ènìyàn máa ń yí Ìwé Mímọ́ padà sí ìparun ara wọn.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Ẹ sì ka ìfaradà pípẹ́ ti Olúwa wa sí ìgbàlà; gẹ́gẹ́ bí arákùnrin wa olùfẹ́, Pọ́ọ̀lù, pẹ̀lú, gẹ́gẹ́ bí ọgbọ́n tí a fi fún un, ti kọ̀wé sí yín; gẹ́gẹ́ bí ó ti ń ṣe nínú gbogbo àwọn lẹ́tà rẹ̀ pẹ̀lú, ní sísọ nínú wọn nípa nǹkan wọ̀nyí; nínú èyí tí àwọn ohun kan wà tí ó ṣòro láti yé, èyí tí àwọn aláìkọ́ àti aláìdúró ṣìtúmọ̀ lọ́nà àìtọ́, gẹ́gẹ́ bí wọ́n ti ń ṣe pẹ̀lú àwọn ìwé mímọ́ yòókù pẹ̀lú, sí ìparun ara wọn. Nítorí náà, ẹ̀yin olùfẹ́, níwọ̀n bí ẹ ti mọ nǹkan wọ̀nyí tẹ́lẹ̀, ẹ máa ṣọ́ra kí a má bàa fà yín lọ pẹ̀lú ìṣìnà àwọn ènìyàn búburú, kí ẹ sì ṣubú kúrò nínú ìdúróṣinṣin tìkára yín. Ṣùgbọ́n ẹ máa dàgbà nínú oore-ọ̀fẹ́, àti nínú ìmọ̀ Olúwa àti Olùgbàlà wa, Jésù Kristi. Òun ni ògo jẹ́, ní ìsinsin yìí àti títí láé. Àmín. 2 Peteru 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Peteru sọ pé àwọn “aláìmọ̀ àti aláìdúróṣinṣin” ni wọ́n “ń yi” Ìwé Mímọ́ padà “sí ìparun ara wọn.” Ní ìbámu pẹ̀lú òtítọ́ náà ni àwọn ìkìlọ̀ Sister White tí ó tún ṣe léraléra sí wa pé kí a máa kẹ́kọ̀ọ́ fún ara wa. Bí a kò bá ń mú ojúṣe wa ṣẹ gẹ́gẹ́ bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, àwa fúnra wa ni a ń pinnu ìparun wa.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Àwọn ọlọ́ṣà láàárín àwọn ènìyàn rẹ ni ń mú ìran náà dúró ṣinṣin, Solomoni sì sọ̀rọ̀ rẹ̀ dájú pé níbi tí kò bá sí ìran, àwọn ènìyàn á ṣègbé.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Níbi tí kò sí ìran, àwọn ènìyàn ń ṣègbé: ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni òun. Òwe 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Ọ̀kan lára àwọn ìtumọ̀ “ṣègbé” ni pé kí a sọ ènìyàn di ìhòhò. Níbi tí ìmòye tí kò tọ́ sí ti wà nípa ìran náà, ó dá lórí òtítọ́ pé a kò lóye ààmì tí ó fi ìran náà múlẹ̀, tàbí pé a lóye rẹ̀ ní àṣìṣe. Láti wà láàárín àwọn tí ń ṣègbé nínú ìkìlọ̀ Solomoni ni láti fi ìhòhò tí a ṣàpẹẹrẹ rẹ̀ nínú àwọn ará Laodikea, tí a ó tutọ jáde kúrò ní ẹnu Oluwa nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, múlẹ̀. Kí ló dé tí a fi yẹ kí a gba èrò kan tí ó ṣàfihàn ìtumọ̀ kedere àwọn àlàyé Sister White nípa ayé àtijọ́ àti ayé tuntun ní àìtọ́, tí ó sì kọ ìdánimọ̀ àwọn Millerite sílẹ̀ pé Romu ni ó ń fi ìran náà múlẹ̀, èyí tí a ṣojú rẹ̀ tààrà lórí àtẹ ìtòlẹ́sẹẹsẹ 1843, èyí tí ó ń ṣojú àwọn òtítọ́ ìpìlẹ̀ Adventism, àti èyí tí í ṣe Kristi, Àpáta Àìnípẹ̀kun tí gbogbo àpèjúwe mímọ́ ti àwọn ìpìlẹ̀ ń ṣojú?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Ṣùgbọ́n gbogbo ilé tí a bá kọ sórí ìpìlẹ̀ mìíràn ju ọ̀rọ̀ Ọlọ́run lọ yóò wó lulẹ̀. Ẹni tí, gẹ́gẹ́ bí àwọn Júù ti ọjọ́ Kristi, bá ń kọ sórí ìpìlẹ̀ èrò àti ìmọ̀ràn ènìyàn, ti àṣà àti ayẹyẹ tí ènìyàn dá sílẹ̀, tàbí lórí iṣẹ́ kankan tí òun lè ṣe láìsí oore-ọ̀fẹ́ Kristi, ń kọ ilé ìwà rẹ̀ sórí yanrìn tí ń yí padà. Ìjì líle ìdẹwò yóò gbá ìpìlẹ̀ yanrìn náà kúrò, yóò sì fi ilé rẹ̀ sílẹ̀ gẹ́gẹ́ bí àjálù lórí etíkun àkókò.
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“Nítorí náà báyìí ni Olúwa Ọlọ́run wí, … “Èmi yóò sì fi ìdájọ́ ṣe òṣùwọ̀n, àti òdodo ṣe plummet; yìnyín yóò sì gbá ààbò irọ́ kúrò, omi yóò sì bo ibi ìpamọ́.” Isaiah 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Ṣùgbọ́n lónìí àánú ń bẹ̀bẹ̀ fún ẹlẹ́ṣẹ̀. ‘Bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, èmi kò ní inú-dídùn nínú ikú ẹni búburú; bí kò ṣe pé kí ẹni búburú yípadà kúrò ní ọ̀nà rẹ̀ kí ó sì yè: ẹ yípadà, ẹ yípadà kúrò ní ọ̀nà búburú yín; nítorí èéṣe tí ẹ̀yin yóò fi kú?’ Ìsíkíẹ́lì 33:11. Ohùn tí ń bá aláìronúpìwàdà sọ̀rọ̀ lónìí ni ohùn Ẹni náà tí ó ké jáde nínú ìrora ọkàn bí Ó ti ń wo ìlú ìfẹ́ Rẹ̀ pé: ‘Ìwọ Jerusalẹmu, Jerusalẹmu, tí ń pa àwọn wòlíì, tí o sì ń sọ àwọn tí a rán sí ọ ní òkúta! mélòó mélòó ni èmi fẹ́ kó àwọn ọmọ rẹ jọ, gẹ́gẹ́ bí adìyẹ abo ti ń kó àwọn ọmọ rẹ̀ jọ sábẹ́ ìyẹ́ rẹ̀, ṣùgbọ́n ẹ kò fẹ́! Kíyèsi i, a fi ilé yín sílẹ̀ fún yín ní ahoro.’ Lúùkù 13:34, 35, R.V. Nínú Jerusalẹmu, Jésù rí àpẹẹrẹ ayé tí ó ti kọ oore-ọ̀fẹ́ Rẹ̀ sílẹ̀ tí ó sì ti kẹ́gàn án. Ó ń sunkún, ìwọ ọkàn alágbónrín, nítorí rẹ! Àní nígbà tí omijé Jésù ṣàn lórí òkè, Jerusalẹmu ṣì lè ti ronúpìwàdà, kí ó sì bọ́ lọwọ́ ìdájọ́ rẹ̀. Fún ìgbà díẹ̀ sí i, Ẹ̀bùn ọ̀run ṣì ń dúró de ìtẹ́wọ́gbà rẹ̀. Bákan náà, ìwọ ọkàn, Kristi ṣì ń bá ọ sọ̀rọ̀ pẹ̀lú ohùn ìfẹ́ pé: ‘Kíyèsi i, Èmi dúró ní ẹnu-ọ̀nà, mo sì ń kànkùn: bí ẹnikẹ́ni bá gbọ́ ohùn Mi, tí yóò sì ṣí ilẹ̀kùn, Èmi yóò wọlé tọ̀ ọ́ wá, Èmi yóò sì bá a jẹun alẹ́, òun náà yóò sì bá Mi jẹun.’ ‘Nísinsin yìí ni àkókò ìtẹ́wọ́gbà; kíyèsi i, nísinsin yìí ni ọjọ́ ìgbàlà.’ Ìfihàn 3:20; 2 Kọ́ríńtì 6:2.
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Ẹ̀yin tí ẹ̀ ń fi ìrètí yín lé ara yín fúnra yín, ẹ̀ ń kọ́lé lórí iyanrìn. Ṣùgbọ́n kò tíì pẹ́ jù láti sá kúrò nínú ìparun tí ń bọ̀. Kí ìjì líle tó bẹ̀rẹ̀, ẹ sálọ sí ìpìlẹ̀ tí ó dájú. ‘Báyìí ni Olúwa Ọlọ́run wí pé, Wò ó, Èmi ń fi òkúta kan lélẹ̀ ní Sioni fún ìpìlẹ̀, òkúta tí a ti dán wò, òkúta igun iyebíye, ti ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò ṣe kánkán.’ ‘Ẹ wo mí, kí a sì gbà yín là, gbogbo ẹ̀yin òpin ayé: nítorí Èmi ni Ọlọ́run, kò sì sí ẹlòmíràn.’ ‘Má bẹ̀rù; nítorí Èmi wà pẹ̀lú rẹ: má ṣe yọ̀; nítorí Èmi ni Ọlọ́run rẹ: Èmi yóò fún ọ ní agbára; bẹ́ẹ̀ ni, Èmi yóò ràn ọ́ lọ́wọ́; bẹ́ẹ̀ ni, Èmi yóò fi ọwọ́ ọ̀tún òdodo mi gbé ọ ró.’ ‘A kì yóò tijú yín, bé̩ẹ̀ ni a kì yóò dá yín rú láé àti láéláé.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.