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# The Book of Daniel - Number Eighty-Four

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìnlélọ́gọ́rin

Unveiling the Four Generations of Laodicean Adventism: A Journey Through Biblical Parallelism and Prophetic Testing

Ìṣípayá Àwọn Ìran Mẹ́rin ti Adventismu Laodíkea: Ìrìnàjò Nípasẹ̀ Àfíwé Tó Bá Bíbélì Mú àti Ìdánwò Àsọtẹ́lẹ̀

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Jeff Pippenger

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February 17, 2024

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Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.

A máa fi ẹ̀rí ẹlẹ́rìí méjì tàbí mẹ́ta fìdí òtítọ́ múlẹ̀, àti pé lílo àwọn ìríra mẹ́rin ti Ẹsíkíẹ́lì orí kẹjọ gẹ́gẹ́ bí ìran mẹ́rin ti Adventismu Laodicea ní ọ̀pọ̀ ẹlẹ́rìí. Nínú àwọn àpilẹ̀kọ ṣáájú, a ti fihàn án pé àwọn ìjọ méje tí ó wà nínú Ìṣípayá orí kejì àti kẹta kì í ṣe pé wọ́n ṣojú ìtàn Ísírẹ́lì òde-òní láti àkókò àwọn àpọ́sítélì títí dé òpin ayé nìkan, ṣùgbọ́n pé àwọn ìjọ méje náà tún ṣojú ìtàn Ísírẹ́lì àtijọ́ láti àkókò Mósè títí dé àkókò Kristi.

The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.

Ìjọ Éfésù dúró fún ìjọ Kristẹni ìbẹ̀rẹ̀, ó sì tún dúró fún Ísírẹ́lì àtijọ́ láti àkókò Mósè títí dé àkókò àwọn Onídàájọ́. Ìjọ Símírínà dúró fún àkókò inúnibíni láti àkókò àwọn ọmọ-ẹ̀yìn títí dé ìgbà Kọ́ńsítáńtínù, ọba-ọba Romu, ó sì tún dúró fún àkókò àwọn Onídàájọ́, nígbà tí olúkúlùkù ènìyàn ń ṣe ohun tí ó tọ́ ní ojú ara rẹ̀. Ìjọ Págámù dúró fún àkókò ìfaradàpọ̀ láti àkókò Kọ́ńsítáńtínù títí dé ìjọ pàápà ní ọdún 538, ṣùgbọ́n ó tún dúró fún àkókò tí Ísírẹ́lì àtijọ́ kọ Ọlọ́run sílẹ̀, tí wọ́n sì yan ọba fún ara wọn, tí wọ́n sì ń bá a lọ láti máa ṣe ìfaradàpọ̀ pẹ̀lú àwọn ìjọba aláìmọ́ tí wọ́n yí wọn ká. Ìjọ kẹrin, Tàtírà, tí a fi Jésíbẹ́lì ṣàpẹẹrẹ, ni àkókò ìṣàkóso pàápà láti ọdún 538 títí dé 1798, ó sì tún jẹ́ àkókò ìgbèkùn ọdún mẹ́ẹ̀dógún-dín-lọ́gọ́rin Ísírẹ́lì àtijọ́ ní Bábílónì.

Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.

Àwọn ìjọ mẹ́rin wọ̀nyí pẹ̀lú ń ṣojú àwọn ìran mẹ́rin ti Adventism, wọ́n sì ń jẹ́ ẹ̀rí fún fífi àwọn ìríra mẹ́rin Ésékíẹ́lì kàn mọ́ àwọn ìran mẹ́rin náà. Ìṣọ̀tẹ̀ ọdún 1863 ni a ṣojú rẹ̀ nípasẹ̀ ìran àkọ́kọ́ ti Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí a ti fihàn nínú ìṣọ̀tẹ̀ ọmọ màlúù wúrà Árónì. Ìran àkọ́kọ́ náà ní ìmòràn tí a fi fún ìjọ Éfésù, èyí tí ó fi hàn pé àwọn ènìyàn Ọlọ́run ti fi ìfẹ́ wọn àkọ́kọ́ sílẹ̀, wọ́n sì nílò láti ronúpìwàdà kí wọ́n sì padà sí ìfẹ́ wọn àkọ́kọ́. Ní ọdún 1863, ìfẹ́ àkọ́kọ́ náà, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àwọn iyebíye William Miller (àwọn òtítọ́ ìpìlẹ̀, ní pàtàkì “àkókò méje”), ni a fi sí ẹ̀gbẹ́ kan, a sì gba àwọn ènìyàn Ọlọ́run ní ìmòràn láti padà.

> Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. Revelation 2:4, 5.

> Ṣùgbọ́n mo ní nǹkan kan sí ọ, nítorí tí ìwọ ti fi ìfẹ́ rẹ àkọ́kọ́ sílẹ̀. Nítorí náà, rántí ibi tí ìwọ ti ṣubú láti ibẹ̀, kí o sì ronúpìwàdà, kí o sì ṣe àwọn iṣẹ́ àkọ́kọ́; bí kò ṣe bẹ́ẹ̀, èmi yóò yára tọ̀ ọ wá, èmi yóò sì yọ àtùpà rẹ kúrò ní ipò rẹ̀, bí ìwọ kò bá ronúpìwàdà. Ifihan 2:4, 5.

The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.

Àwọn ọmọ-ẹ̀yìn Miller ti bá Pùrótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ jìjàkadì, ẹni tí Jeremiah pè ní “àpéjọ àwọn ẹlẹ́yà,” wọ́n sì fi sùúrù dúró de ìran náà kí ó dé, nítorí nígbà tí yóò bá dé kì yóò purọ́. “Àpéjọ àwọn ẹlẹ́yà” ni a ṣàpẹẹrẹ fún nípasẹ̀ wòlíì àgbàlagbà náà tí ó purọ́ fún wòlíì Júdà, ẹni tí ó ti mú ìbáwí náà wá sórí ìjọsìn àròsọ Jeroboamu.

> I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted. Revelation 2:2, 3.

> Mo mọ iṣẹ́ rẹ, àti làálàá rẹ, àti sùúrù rẹ, àti bí ìwọ kò ṣe lè fara da àwọn tí ó jẹ́ búburú: ìwọ sì ti dán àwọn tí ń pè ara wọn ní àpọ́sítélì wò, tí wọn kì í sì í ṣe bẹ́ẹ̀, ìwọ sì ti rí wọn pé èké ni wọ́n: Ìwọ sì ti ru ẹrù, o ní sùúrù, nítorí orúkọ mi ni ìwọ sì ti ṣiṣẹ́ làálàá, ìwọ kò sì rẹ̀wẹ̀sì. Ìfihàn 2:2, 3.

The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.

Ìjọ kejì ti Símírínà ṣojú àkókò inúnibíni nínú ìjọ Kristẹni àkọ́kọ́, èyí tí ó ní àwọn márítì gidi àti díẹ̀ lára àwọn tí wọ́n mú inúnibíni wá sórí ara wọn nítorí àwọn ìdí tí kò kéré sí mímọ́. Ó tún ṣojú àkókò àwọn Onídàájọ́ nígbà tí olúkúlùkù ènìyàn ní Ísírẹ́lì ìgbàanì ń ṣe ohunkóhun tí ó dàbí ẹni pé ó tọ́ ní ojú ara rẹ̀. Ìran ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ ní 1888, fi àkókò inúnibíni hàn sí Ẹ̀mí Àsọtẹ́lẹ̀, àwọn ìránṣẹ́ àyànfẹ́ ti wákàtí náà, àti Ẹ̀mí Mímọ́. Ó mú wáyé àkókò kan nígbà tí àwọn ọkùnrin àtijọ́ ti Adventismu Laodíkéà yàn láti ṣe ohunkóhun tí ó dàbí ẹni pé ó tọ́ ní ojú ara wọn, gẹ́gẹ́ bí a ti rí i lárin àwọn ọkùnrin bíi Kellogg, Prescott, àti Daniells.

The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.

Àwọn díẹ̀ olóòótọ́ ní àkókò náà yóò wà nínú ìjà ẹ̀mí tó lè pa ènìyàn pẹ̀lú ẹgbẹ́ kan tí ó sọ pé àwọn jẹ́ Júù, ṣùgbọ́n tí wọn kì í ṣe bẹ́ẹ̀. Láìka àwọn ipò aṣáájú wọn sí, ti sínágọ́gù Sátánì ni wọ́n jẹ́, gẹ́gẹ́ bí a ti jẹ́rìí sí i nípa bí Sister White ṣe fi hàn pé àwọn kan ń gba ìtọ́sọ́nà “lọ́wọ́ àwọn áńgẹ́lì tí a lé kúrò ní ọ̀run.” Wọ́n sọ pé àwọn jẹ́ ọlọ́gbọ́n, ṣùgbọ́n aṣiwèrè ni wọ́n. Kò sí ìdálẹ́bi tí a fi lé àwọn ọlọ́gbọ́n lórí ní àkókò yẹn, bí kò ṣe ìṣírí láti jẹ́ olóòótọ́ títí dé ikú. Ní ọdún 1915, ọ̀rọ̀ ìkẹyìn tí Sister White sọ rí ni pé, “Mo mọ ẹni tí mo ti gbàgbọ́,” nítorí ó ti jẹ́ olóòótọ́ títí dé ikú.

> I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.

> “Mo mọ iṣẹ́ rẹ, àti ìpọ́njú, àti òṣì, (ṣùgbọ́n ọlọ́rọ̀ ni ọ́) àti mo mọ ọ̀rọ̀-òdì-òrìṣà àwọn tí ń wí pé àwọn jẹ́ Júù, tí wọn kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n sínágọ́gù Sátánì ni wọ́n. Má bẹ̀rù nínú ohunkóhun nínú àwọn ohun tí ìwọ yóò jìyà: kíyèsi i, èṣù yóò sọ díẹ̀ nínú yín sínú túbú, kí a lè dán yín wò; ẹ̀yin yóò sì ní ìpọ́njú ọjọ́ mẹ́wàá: jẹ́ olóòtítọ́ títí dé ikú, èmi yóò sì fún ọ ní adé ìyè.” Ìfihàn 2:9, 10.

The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.

Ìjọ Págámù dúró fún àdéhùn àárín òtítọ́ àti àṣìṣe, àárín ẹ̀sìn abọ̀rìṣà àti Ìsìn Kristẹni, ní àkókò ọba aláṣẹ Constantine, ó sì tún dúró fún àdéhùn Ísírẹ́lì àtijọ́ tí ó ṣẹlẹ̀ ní ìgbà ìtàn àwọn ọba. Ó dúró fún àdàpọ̀ òtítọ́ àti àṣìṣe, èyí tí kò lè mú nǹkan mìíràn jáde bí kò ṣe àṣìṣe. A ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àpéjọ Bíbélì ọdún 1919 níbi tí a ti mú ìtẹ̀jáde ìwé náà, “The Doctrine of Christ”, ṣẹ ní ète láti dá ìhìnrere Adventist kan sílẹ̀ tí yóò fi túbọ̀ sún mọ́ ìhìnrere èké ti Pùròtẹ́sítáǹtì ìpẹ̀yìndà. Ní ìran kẹta ti Adventism ni àwọn àdéhùn ńlá sí òtítọ́ ti wáyé.

It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.

Ó jẹ́ ní ìran yẹn, tí ó bẹ̀rẹ̀ ní ọdún 1919, ni ìjọ bẹ̀rẹ̀ ìfaradàpọ̀ tí ó mú ìtẹ̀jáde Ìwé Ìlànà Ìjọ wá. Ó jẹ́ ní ìran yẹn, tí ó bẹ̀rẹ̀ ní ọdún 1919, ni ìjọ bẹ̀rẹ̀ ìfaradàpọ̀ tí ó béèrè fún ìfọwọ́sí ní àwọn ilé-ẹ̀kọ́ ìlera àti ẹ̀sìn méjèèjì. Ó jẹ́ ní ìran yẹn ni ìgbésẹ̀ sí àwọn Bíbélì òde-òní tí ìpìlẹ̀ wọn dá lórí Kátólíìkì ti bẹ̀rẹ̀. Ó jẹ́ nínú ìtàn yẹn ni ìfẹ́-inú ti aṣáájú-ìjọ láti fi ìbáṣepọ̀ múlẹ̀ pẹ̀lú àwọn ìṣàkóso tí wọ́n tako Kristẹni ní gbangba ti farahàn.

The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.

Àṣà náà ni a bí sínú ìkókó rẹ̀ ní àkókò Ogun Abẹ́lé, nígbà tí adarí Laodíkíà dá ìbáṣepọ̀ lábẹ́ òfin sílẹ̀ pẹ̀lú ìjọba Orílẹ̀-Èdè Amẹ́ríkà, kí àbájáde tí ó dára jù lọ lè wà fún àwọn ọ̀dọ́kùnrin nínú ìjọ tí a máa pè sí ogun tí ó pa ènìyàn jù lọ nínú ìtàn Amẹ́ríkà; a sì tún ṣe é ní ìbẹ̀rẹ̀ Ogun Àgbáyé Kìíní, nígbà tí ààrẹ General Conference, A. G. Daniells, bá ìjọba Jámánì lò, tí ó fi ìfọwọ́sí rẹ̀ hàn kí Jámánì lè pe àwọn ọ̀dọ́kùnrin sí ogun, kí ó sì fi ipa mú wọn ṣiṣẹ́ ológun, kí wọ́n gbé ohun ìjà, kí wọ́n sì ṣàìka ọjọ́ Sábáàtì sí. Ìṣe yẹn ti Daniells ṣe mú ìyapa wá, èyí tí ó sì bí onírúurú ẹ̀ka pínpín ti ìgbìmọ̀ Àtúnṣe Seventh-day Adventist tí ó ṣì wà títí di òní gan-an.

That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.

Ìfaramọ́ra yẹn tẹ̀síwájú pẹ̀lú Jámánì Násì ti Hitler, àti lẹ́yìn náà pẹ̀lú àwọn orílẹ̀-èdè tí wọ́n dá Soviet Union sílẹ̀, ó sì ṣì ń jẹ́ mímú dúró títí di òní yìí nínú àwọn ìjọba bíi ti China. Ìfaramọ́ra ìran kẹta nínú ìbáṣepọ̀ rẹ̀ pẹ̀lú iṣẹ́-ìṣèlú ìpínlẹ̀ ni a ti fi àpẹẹrẹ hàn nínú ìfaramọ́ra àwọn ọba Ísírẹ́lì ìgbàanì àti Constantine gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìjọ Págámù. Àkókò yẹn pẹ̀lú ṣàfihàn ìfaramọ́ra iṣẹ́-ìjọ rẹ̀ pẹ̀lú ìhìnrere èké ti àlàáfíà àti ààbò tí “The Doctrine of Christ” ti Prescott ṣojú fún.

> I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.

> Mo mọ iṣẹ́ rẹ àti ibi tí ìwọ ń gbé, àní níbi tí ìtẹ́ Sátánì wà: ìwọ sì di orúkọ mi mú ṣinṣin, ìwọ kò sì sẹ́ ìgbàgbọ́ mi, àní ní ọjọ́ wọ̀nyẹn nígbà tí Áńtípà, ẹlẹ́rìí mi olóòtítọ́, ẹni tí a pa láàrín yín, níbi tí Sátánì ń gbé. Ṣùgbọ́n mo ní ohun díẹ̀ sí ọ, nítorí pé ìwọ ní àwọn ènìyàn níbẹ̀ tí wọ́n di ẹ̀kọ́ Báláámù mú, ẹni tí ó kọ́ Bálákì láti fi ohun ìkọ̀sẹ̀ síwájú àwọn ọmọ Israẹli, kí wọ́n lè máa jẹ ohun tí a fi rúbọ sí àwọn òrìṣà, kí wọ́n sì máa ṣe panṣágà. Ìfihàn 2:13, 14.

The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.

Àgbèrè náà ń fi iṣẹ́ Àpéjọ Gbogbogbò hàn nínú bí wọ́n ṣe bá àwọn orílẹ̀-èdè bíi Nazi Germany, àti Soviet Union, ṣe ara wọn mu lábẹ́ àwáwí pé wọ́n ń pa àwọn ìbáṣepọ̀ iṣẹ́ tí ó pọndandan mọ́ pẹ̀lú àwọn ìjọba ìbàjẹ́, nígbà tí wọ́n kọbi ara sí àwọn olóòótọ́ ní àwọn orílẹ̀-èdè wọ̀nyẹn tí wọ́n jìyà inúnibíni láti ọwọ́ onírúurú ìṣàkóso tí wọ́n ti darapọ̀ mọ́. Oúnjẹ tí a fi rúbọ sí àwọn òrìṣà dúró fún ọ̀nà èké ti Protestantism ìpẹ̀yìndà àti Catholicism tí a ti fi múlẹ̀ gbọ́dọ̀gba nígbà náà nínú àwọn yunifásítì Adventism ti Laodikia, tí wọ́n ti fohùn ṣọ̀kan láti jẹ́ kí a ṣàkóso àwọn nípa àwọn ìlànà àwọn ọ̀nà ìpẹ̀yìndà, yálà nínú ẹ̀sìn tàbí nínú ìlera.

Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.

Jesu ṣàpẹẹrẹ òpin ìran kẹta gẹ́gẹ́ bí Ó ti ṣe pẹ̀lú ìbẹ̀rẹ̀ rẹ̀, nítorí pé Ó fi ìbọ̀wá ìran kẹrin hàn nípasẹ̀ ìtẹ̀jáde ìwé náà, Questions on Doctrine tí a tẹ̀ jáde ní ọdún 1957, èyí tí ó kọ pátápátá ìyàtọ̀ àkọ́kọ́ nípa ìgbàlà tí ó wà láàárín òtítọ́ àti àwọn èrò àṣìṣe ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti Kátólíìkì. Dájúdájú ìwé náà ní ọ̀pọ̀lọpọ̀ ẹ̀kọ́ àṣìṣe, ṣùgbọ́n ní pàtàkì, ó kọ́ni pé kò ṣeé ṣe láti gbé ayé ìṣẹ́gun nínú Kristi, títí di lẹ́yìn tí a bá yí ènìyàn padà lọ́nà àgbàyanu ní Ìbọ̀wọ̀ Kejì. Ìwé náà fi àmì sí ìbẹ̀rẹ̀ ìran náà níbi tí àwọn ọkùnrin àgbà mẹ́ẹ̀ẹ́dógún-lé-lógún náà yóò tẹrí ba fún oòrùn. Àwọn nǹkan èlò òṣèlú àti ẹ̀sìn tí ó ṣe pàtàkì láti jẹ́ kí ìjọ Adventist Laodicea lè gba ìjọ́sìn ọjọ́ Àìkú ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, ti dé.

The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”

Ìrírun kẹrin ti Ìsẹ́kíẹ́lì ṣẹlẹ̀ nígbà tí àwọn díẹ̀ olóòótọ́ nínú orí kẹsàn-án ń gba èdìdì sí iwájú orí wọn, díẹ̀ kí àwọn angẹli apanirun tó bẹ̀rẹ̀ iṣẹ́ wọn. Ìran náà bẹ̀rẹ̀ ní ẹsẹ̀ kìn-ín-ní, ti orí kẹjọ, ní ọjọ́ karùn-ún, ti oṣù kẹfà, ti ọdún kẹfà. Ìran náà bẹ̀rẹ̀ ní ọjọ́ kan ṣáájú ìmúṣẹ ìdájọ́ lórí àwọn tí ń foríbalẹ̀ fún oòrùn, èyí tí í ṣe ààmì àṣẹ póòpù, àti nọ́ńbà orúkọ rẹ̀ ni “666.”

The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.

Iṣẹ́ ìdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì bẹ̀rẹ̀ ní September 11, 2001 pẹ̀lú ìkọlù sí ẹranko ayé tí ìbànújẹ kẹta ti Islam ṣe. Ìkọlù náà mú kí àwọn orílẹ̀-èdè bínú, ó sì samisi dídé òjò ìkẹ́yìn. Ṣùgbọ́n àwọn tí a óò darí padà sí àwọn ìpìlẹ̀ Adventism láti rí i pé àwọn ìbànújẹ mẹ́ta ti Islam jẹ́ òtítọ́ ìpìlẹ̀ ni wọn nìkan ni yóò mọ òjò ìkẹ́yìn náà. Ní àkókò yẹn, àwọn tí a darí padà sí àwọn ọ̀nà àtijọ́ tí Jeremiah pè ní “ìsinmi” (èyí tí í ṣe òjò ìkẹ́yìn), yóò yálà di àwọn olùṣọ́ tí ń fẹ́ ìpè kàkàkí ìbànújẹ kẹta, tàbí wọn yóò jẹ́ àwọn tí kọ̀ láti fetí sí ohùn kàkàkí náà, tí wọ́n sì báyìí kọ̀ láti rìn nínú àwọn ọ̀nà àtijọ́.

They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.

Lẹ́yìn náà ni a dán wọn wò nípa ẹ̀ṣẹ̀ ìṣọ̀tẹ̀ baba wọn ti ọdún 1863. Ní àkókò kan náà gan-an, ìránṣẹ́ kan dé nípa òdodo Kristi, èyí tí í ṣe “ìdáláre nípa ìgbàgbọ́ nínú òtítọ́ gidi”. Èyí ni ìránṣẹ́ Laodíkea ti Jones àti Waggoner, ó sì jẹ́ ìránṣẹ́ Hesekieli sí àwọn egungun gbígbẹ tí ó kú tí ó wá láti “àwọn ẹ̀fúùfù mẹ́rin”, tí wọ́n jẹ́ àmì Islam ti ìbànújẹ kẹta ( “ẹṣin ibínú” tí ń wá ọ̀nà láti yọ sílẹ̀). Lẹ́yìn náà ni a tún dán àwọn díẹ̀ olóòtítọ́ wọ̀nyẹn wò nípa ẹ̀ṣẹ̀ ìṣọ̀tẹ̀ baba wọn ti ọdún 1888, bí áńgẹ́lì alágbára ti Ìfihàn mẹ́tàlá [eighteen] ṣe sọ̀kalẹ̀ nígbà tí a wó àwọn ilé ńlá ìlú New York lulẹ̀, tí Ìfihàn orí kejìdínlógún, ẹsẹ̀ kìíní títí dé kẹta sì ṣẹ.

They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.

Lẹ́yìn náà ni a fi ìdánimọ̀ ìránṣẹ́ òjò àfẹ̀yìnwá dán wọn wò. Ṣé òjò àfẹ̀yìnwá jẹ́ ìfarahàn agbára Ọlọ́run gẹ́gẹ́ bí ó ti rí ní àwọn àkókò ìgbàanì, tàbí ṣe àwọn ìfarahàn agbára Ọlọ́run wà ní ìgbà àtijọ́ nìkan? Nígbà náà ni a tún fi ìṣọ̀tẹ̀ ìṣọ̀tẹ̀ bàbá wọn ní ọdún 1919 dán àwọn díẹ̀ olóòtítọ́ wò. Bí àwọn díẹ̀ olóòtítọ́ náà ṣe là kọjá nínú àwọn ìdánwò mẹ́ta wọ̀nyí ni yóò pinnu bóyá wọn yóò gba èdìdì Ọlọ́run sí iwájú orí wọn, tàbí kí a bá wọn níbi tí wọ́n ti ń tẹrí ba fún oòrùn pẹ̀lú àwọn àgbà méjìdínlọ́gbọ̀n ti Adventismu Laodikea.

All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.

Gbogbo àwọn ìṣọ̀tẹ̀ ti àwọn ìran mẹ́rin ti Adventismu Laodikea ní ìbámu wọn nínú ọjọ́ Kẹsán 11, 2001. Ọjọ́ náà, tí Isaiah ti ṣe àfihàn rẹ̀ gẹ́gẹ́ bí “ọjọ́ ẹ̀fúùfù ìlà-oòrùn,” ni ó samisi ìbẹ̀rẹ̀ àkókò fífi èdìdì mọ́ àwọn ọ̀kẹ́ mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] ẹgbẹ̀rún, àti pé àkókò fífi èdìdì mọ́ jẹ́ àkókò kan. Òpin àkókò náà ti jẹ́ àfihàn nípasẹ̀ ìbẹ̀rẹ̀ rẹ̀, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ nǹkan kan ṣàpèjúwe òpin nǹkan náà nígbà gbogbo. Nínú àwọn ìgbésẹ̀ ìkẹyìn ti ìlànà fífi èdìdì mọ́, àwọn ìdánwò tí a ṣojú fún ní ìbẹ̀rẹ̀ àkókò náà tún ń ṣe ìtúnṣe ara wọn lẹ́ẹ̀kan sí i.

On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, àwọn ìdánwò tí àwọn ọlọ̀tẹ̀ nínú Adventismu ti Laodikea, gẹ́gẹ́ bí a ti ṣàfihàn wọn nípasẹ̀ àwọn ohun ìríra mẹ́rin tí Ìsíkíẹ́lì mẹ́nu kàn, àti nípasẹ̀ àwọn ìjọ mẹ́rin àkọ́kọ́ nínú Ìfihàn orí kejì àti kẹta, ti kùnà nínú wọn, dé, wọ́n sì fi àmì ìbẹ̀rẹ̀ ìlànà ìdánwò kan sílẹ̀ tí ó ń darí lọ sí àmì ẹranko, tàbí sí èdìdì Ọlọ́run, fún àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ Adventisti Ọjọ́-Ìsinmi Keje.

The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.

Àwọn olórí Adventismu Laodíkeà ni a ti dì mú nípa okùn ẹ̀tàn tiwọn fúnra wọn, ó sì fẹ́rẹ̀ẹ́ jẹ́ ohun tí kò ṣeé ṣe rárá fún wọn láti “mọ̀” ìtúnfarahàn ìṣàfihàn agbára Ọlọ́run bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ìṣísẹ̀ àtúnṣe iṣáájú, pẹ̀lú ìṣísẹ̀ àtúnṣe tí ó mú Adventismu wá sí ìwàláàyè. Àwọn àgbàlagbà ọkùnrin ti ìgbà àtijọ́ fọ́n àwọn ẹ̀kọ́ tí a fi àwọn iyebíye Miller ṣojú ká, wọ́n sì bò wọ́n mọ́lẹ̀ pẹ̀lú àwọn owó ẹ̀tan àti àwọn iyebíye èké. Àpótí King James Bible ni a ti sọ di ti àwọn àkókò èdè àtijọ́, a sì fi àwọn Bíbélì èdè òde-òní rọ́pò rẹ̀, tí a fi ọ̀rọ̀-ìsọ̀rọ̀ ènìyàn ẹ̀ṣẹ̀ sọ.

Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.

Bí ẹnikẹ́ni nínú àwọn ọkùnrin àtijọ́ bá fẹ́ láti ronú lórí àǹfààní pé ìhìnrere òjò ìkẹ́yìn kì í ṣe ìhìnrere àlàáfíà àti ààbò, yóò fẹ́rẹ̀ẹ́ jẹ́ ohun tí kò ṣeé ṣe rárá fún wọn láti mọ̀ pé àwọn ìfarahàn agbára Ọlọ́run nínú àwọn ìtàn mímọ́ ti ìgbà àtijọ́ ni wọ́n ń tọ́ka ní pàtó sí èdìdì àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà. Ohun tí ó tún ṣòro jù lọ fún wọn láti mọ̀ ni pé àwọn ìtàn mímọ́ tí wọ́n ń fi èdìdì àwọn ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin náà hàn ní kedere jù lọ, ni àwọn ìtàn mímọ́ tí ń mú Malaki orí kẹta ṣẹ, nítorí Malaki orí kẹta fi ìdí rẹ̀ múlẹ̀ pé nígbà gbogbo ni ojiṣẹ́ kan máa ń wà tí yóò pèsè ọ̀nà sílẹ̀ fún dídé lójijì ti Ojiṣẹ́ Májẹ̀mú náà. A ṣojú fún ojiṣẹ́ náà nípasẹ̀ wòlíì Elijah tí ó fi ìgboyà kéde pé kò ní sí òjò nínú ìtàn rẹ̀, bí kò ṣe pé kí ó wá nípasẹ̀ iṣẹ́-ìránṣẹ́ rẹ̀.

Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.

Àwọn àgbààgbà àádọ́rin Ezekieli yóò rí i gẹ́gẹ́ bí ohun ẹlẹ́yà láti gba pé ìdálérí wọn pé àwọn ni tẹ́ńpìlì Oluwa kò ní ìpìlẹ̀, àti pé ní tòótọ́, ó ṣàfihàn ẹ̀tọ́ tí àwọn ènìyàn kan ń béèrè tí a ń kọjá lọ lórí wọn, gẹ́gẹ́ bí a ti fi ọgbà àjàrà náà fún àwọn tí ń so èso tí ó yẹ fún ọgbà àjàrà. Ìhìnrere Ègbé kẹta, ojiṣẹ́ tí ń pèsè ọ̀nà, orin ọgbà àjàrà, gbogbo wọn jẹ́rìí lòdì sí àwọn àṣà ìbílẹ̀ àti ìṣe tí wọ́n ti fi ìgbẹ́kẹ̀lé wọn lé, ó sì di ìdènà tí ó fẹ́rẹ̀ẹ́ má ṣeé borí sí mímọ̀ òjò ìkẹyìn.

The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.

Ìparí ìdìdè ààmì àwọn ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] fi àwọn àdánwò kan náà hàn fún àwọn tí wọ́n ti sọ pé àwọn “mọ̀” ipa Islam ti Wóò kẹta. “Ìmúpọ̀ ìmọ̀ sí i” tí ó dá ìṣísẹ̀ àwọn Millerite sílẹ̀ bẹ̀rẹ̀ ní òpin “àkókò méje” ní ọdún 1798. “Ìmúpọ̀ ìmọ̀ sí i” tí ó dá ìṣísẹ̀ àwọn ẹgbẹ̀rún mẹ́rìndínlógójì [144,000] sílẹ̀ bẹ̀rẹ̀ ní òpin “àkókò méje” àpẹẹrẹ kan (ọdún mẹ́rìndínlọ́gọ́rùn-ún méjìlélógún [126 years]) ní 1989. Ní gbogbo ọdún mẹ́rìndínlọ́gọ́rùn-ún méjìlélógún wọ̀nyí ti ìpadàsẹ́yìn tí ń lágbára sí i, Adventismu ti Laodicea ti dé ìran kẹrin àti ìkẹyìn rẹ̀.

It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.

Ní ìran kẹta àti ìran kẹrin ni orílẹ̀-èdè tàbí àwọn ènìyàn máa ń kún ife àkókò àdánwò wọn, àti pé àkókò náà ti dé báyìí. “Ìlọsíwájú ìmọ̀” láti inú ìwé Dáníẹ́lì tí Odò Hidékelì ń ṣàpẹẹrẹ, ni ó tún jẹ́ ìmọ̀ tí a ń mú pọ̀ sí i, nígbà tí Ìfihàn Jésù Kristi bá tú sílẹ̀ díẹ̀ kí àkókò àdánwò tó parí.

We will take up the last three chapters of the book of Daniel in the next article.

A ó gbé àwọn orí mẹ́ta ìkẹyìn nínú ìwé Dáníẹ́lì sókè nínú àpilẹ̀kọ tí ń bọ̀.

> “The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.

> “Àwọn ọjọ́ ń sún mọ́lé kánkán nígbà tí ìdààmú ńlá àti ìdàrúdàpọ̀ yóò wà. Sátánì, tí a wọ̀ ní aṣọ àwọn áńgẹ́lì, yóò tan, bí ó bá ṣeé ṣe, àní àwọn àyànfẹ́ pẹ̀lú. Ọ̀pọ̀lọpọ̀ ọlọ́run yóò wà, ọ̀pọ̀lọpọ̀ olúwa pẹ̀lú. Gbogbo ẹ̀fúùfù ẹ̀kọ́ ni yóò máa fẹ́. Àwọn tí wọ́n ti fi ọlá gíga jùlọ fún ‘ìmọ̀ tí a ń pè ní ìmọ̀ ní èké’ kì yóò jẹ́ àwọn olórí nígbà náà. Àwọn tí wọ́n ti gbẹ́kẹ̀ lé ọgbọ́n inú, ẹ̀bùn àrà ọ̀tọ̀, tàbí tálẹ́ńtì kì yóò dúró ní iwájú àwọn ipò àti fáìlì nígbà náà. Wọ́n kò bá ìmọ́lẹ̀ lọ ní ìṣọ̀kan. Àwọn tí wọ́n ti fi ara wọn hàn pé wọn jẹ́ aláìṣòótọ́ kì yóò nígbà náà jẹ́ ẹni tí a fi agbo lé lọ́wọ́. Nínú iṣẹ́ àṣẹ̀yẹ ìkẹyìn náà díẹ̀ nínú àwọn ènìyàn ńlá ni yóò kópa. Wọ́n kún fún ara wọn, wọ́n jẹ́ olómìnira kúrò lọ́dọ̀ Ọlọ́run, kò sì lè lò wọ́n. Olúwa ní àwọn ìránṣẹ́ olóòótọ́, tí a óò fi hàn níwájú ní àkókò ìgbọn, ìdánwò. Àwọn ọlọ́lá iyebíye kan wà báyìí tí a fi pa mọ́, tí wọn kò tẹ eékún fún Báálì. Wọ́n kò tíì ní ìmọ́lẹ̀ tí ó ti ń tàn ní ìmọ́lẹ̀ kíkankíkan tí a kó jọ sórí yín. Ṣùgbọ́n ó lè jẹ́ pé lábẹ́ ìrísí tí ó rápọ̀, tí kò sì nífẹ̀ẹ́ sí, ni ìmọ́lẹ̀ mímọ́ gidi ti ìwà Kristẹni tòótọ́ yóò fi ara rẹ̀ hàn. Ní ọ̀sán a máa ń wo ojú ọ̀run ṣùgbọ́n a kì í rí àwọn ìràwọ̀. Wọ́n wà níbẹ̀, wọ́n dì mọ́ nínú ojú ọ̀run, ṣùgbọ́n ojú kò lè yà wọ́n sí mímọ̀. Ní òru ni a ti ń wo ìmọ́lẹ̀ gidi wọn.” Testimonies, volume 5, 80, 81.

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