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# Rome Establishes the Vision - Number Twelve

Róòmù Fi Ìran náà Múlẹ̀ — Nọ́mbà Méjìlá

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Ìlò Mẹ́talọ́kan ti Àsọtẹ́lẹ̀: Ìríra Ìparun àti Ìkìlọ̀ Ọjọ́ Ìkẹyìn láti Sá Asálà

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Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Ìríra ìparun tí Dáníẹ́lì wòlíì sọ nípa rẹ̀ jẹ́ àmì fún àwọn Kristẹni ní àkókò mẹ́ta ọ̀tọ̀ọ̀tọ̀ láti sá. Àwọn Kristẹni tí ó wà ní Jerusalẹmu sá nígbà tí wọ́n rí àwọn àsíá ọmọ-ogun Róòmù yí Jerusalẹmu ká ní ọdún 66 AD. Àwọn Kristẹni ìkẹyìn ọ̀rúndún karùn-ún àti ìbẹ̀rẹ̀ ọ̀rúndún kẹfà sá lọ sínú aginjù nígbà tí wọ́n rí ọkùnrin ẹ̀ṣẹ̀ nínú tẹ́ńpìlì Ọlọ́run tí ó ń kéde pé òun ni Ọlọ́run. Ní ọdún 1888, ọ̀wọ́ àwọn òfin Ọjọ́ Àìkú kan ni a gbé wá sínú Kọ́ńgréèsì ti Orílẹ̀-Èdè Amẹ́ríkà láti ọwọ́ Sénétọ̀ Blair. Blair bills ni a ń pè àwọn ìwé-òfin wọ̀nyẹn, wọ́n sì jẹ́ ìsapá láti fi Ọjọ́ Àìkú hàn gẹ́gẹ́ bí Ọjọ́ Ìjọsìn ti Orílẹ̀-Èdè. Ìjọsìn Ọjọ́ Àìkú ni àmì ẹranko náà, àmì àṣẹ póòpù, àti pé Òfin Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà tako ìmúṣẹ ẹ̀sìn orílẹ̀-èdè ní tààràtà gẹ́gẹ́ bí ìdánwò fún àwọn ará Orílẹ̀-Èdè Amẹ́ríkà.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Òótọ́ yìí ni a fi sílẹ̀ nínú ìlò àìpé tí ó ní í ṣe pẹ̀lú pípa Orílẹ̀-Èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí Róòmù òde-òní. Ìmúlò mẹ́ta ti àsọtẹ́lẹ̀ ní àwọn òfin pàtó tí ń ṣàkóso ìmúlò rẹ̀. Àwọn òfin náà fi hàn pé a gbọ́dọ̀ darapọ̀ àwọn àbùdá àsọtẹ́lẹ̀ ti ìmúṣẹ àkọ́kọ́ pẹ̀lú àwọn àbùdá àsọtẹ́lẹ̀ ti ìmúṣẹ kejì, kí a lè fi ìdí àwọn àbùdá àsọtẹ́lẹ̀ ti ìmúṣẹ kẹta múlẹ̀.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Ìkìlọ̀ láti sá, jẹ́ ìkìlọ̀ láti sá kúrò nínú inúnibíni tí ń bọ̀. Ní àkókò Kristi, inúnibíni náà ni ìparun Jerusalẹmu àti tẹ́ńpìlì ní ọdún 70. Àmì ìkìlọ̀ inúnibíni tí ń súnmọ́ yẹn ni a fi hàn ní ọdún 66 AD. Ìkìlọ̀ láti sá ní ìparí ọ̀rúndún karùn-ún àti ìbẹ̀rẹ̀ ọ̀rúndún kẹfà ni Pọ́ọ̀lù sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ìmọ̀ ìṣubú-kúrò kan ti Pẹ́gámù wòlíì, èyí tí ó ṣàpẹẹrẹ Róòmù kèfèrí. Ìṣubú-kúrò kan gbọ́dọ̀ kọ́kọ́ wáyé, kí a tó lè fi ọkùnrin ẹ̀ṣẹ̀ náà, ẹni tí yóò kéde ara rẹ̀ gẹ́gẹ́ bí Ọlọ́run, hàn. Nínú ìtàn tí ń sún mọ́ ọdún 538, a mú Róòmù kèfèrí, tí ó ti dìmọ́ tàbí gẹ́gẹ́ bí Pọ́ọ̀lù ti sọ pé “ó ń dáwọ́ dúró,” kúrò; àti bí Pẹ́gámù ṣe ṣubú kúrò, àmì láti sá dé, ó sì darí àwọn olóòótọ́ láti ya ara wọn kúrò nínú ìjọṣepọ̀ àwọn ìjọ papal. Lẹ́yìn náà, ní ọdún 538, ní Ìgbìmọ̀ Orleans, agbára papal ṣe òfin Ọjọ́-ìsinmi kan, àti ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta inúnibíni papal bẹ̀rẹ̀.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Ẹlẹ́rìí méjèèjì àkọ́kọ́ fi hàn ní kedere pé ìmúṣẹ kẹta ìkìlọ̀ láti sá tí Kristi fúnni ṣáájú inúnibíni gidi náà. Ìparun Jerúsálẹ́mù wáyé ní pípé lẹ́yìn ọdún mẹ́ta àtààbọ̀ lẹ́yìn tí ìdótì Cestius bẹ̀rẹ̀ ní ọdún 66 AD, nípa bẹ́ẹ̀ fífi àyè gba àwọn Kristẹni láti sá ní ilosiwaju àwọn ìbànújẹ ẹlẹ́rùjẹ̀jẹ̀ ti ìdótì kejì tí Títùsù dá sílẹ̀ tí ó sì parí pẹ̀lú ìparun tẹ́ńpìlì àti ìlú náà. Ṣáájú ọdún 538, àwọn Kristẹni yà ara wọn kúrò nínú ìjọ ti Róòmù papal, wọ́n sì sá lọ ní ti àsọtẹ́lẹ̀ sínú aginjù, èyí tí ó dúró fún ìparun Jerúsálẹ́mù ti ẹ̀mí.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì náà, fi sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn Kèfèrí: wọn yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ fún oṣù méjìlélógójì. Èmi yóò sì fi agbára fún ẹlẹ́rìí mi méjèèjì, wọn yóò sì sọ àsọtẹ́lẹ̀ fún ọjọ́ ẹgbẹ̀rún kan ó lé igba méjì àti ọgọ́ta, ní aṣọ ọ̀fọ̀. Ìṣípayá 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Nínú àwòrán méjèèjì ti ìkìlọ̀ láti sá, ìkìlọ̀ náà ṣáájú inúnibíni, a sì fi Róòmù, bóyá Róòmù aláìgbàgbọ́ tàbí ti póòpù, ṣojú inúnibíni náà gẹ́gẹ́ bí ẹni tí ń tẹ Jerúsálẹ́mù mọ́lẹ̀, bóyá Jerúsálẹ́mù gidi tàbí ti ẹ̀mí. Ìkìlọ̀ láti sá fún Àwọn Adventist Ọjọ́ Keje ni Òfin Blair ní ọdún 1888. Nínú ìmúṣẹ àkọ́kọ́ nínú ìtàn Róòmù aláìgbàgbọ́, àwọn Kristẹni ní láti sá kúrò ní Jerúsálẹ́mù, àti nínú ìmúṣẹ Róòmù ti póòpù, àwọn Kristẹni sá lọ sínú aginjù. Fún Ẹgbẹ́ Adventism, ìkìlọ̀ náà ni pé kí wọ́n sá lọ sí ìgbèríko.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Kì í ṣe àkókò báyìí fún àwọn ènìyàn Ọlọ́run láti máa fi ọkàn wọn mọ́ ohun ayé tàbí láti kó ìṣúra wọn pamọ́ sí ayé. Àkókò náà kò jìnà, nígbà tí, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn ìbẹ̀rẹ̀, a ó fi dandan wá ibi ààbò ní àwọn ibi ìdàjẹ́ tí a ti fi sílẹ̀ àti àwọn ibi àdádò. Gẹ́gẹ́ bí ìdótì Jérúsálẹ́mù nípasẹ̀ àwọn ọmọ-ogun Róòmù ṣe jẹ́ àmì fún fífi sá lọ fún àwọn Kristẹni ilẹ̀ Jùdíà, bẹ́ẹ̀ náà ni gbígbà agbára sí ọwọ́ orílẹ̀-èdè wa nínú òfin tí ń fi sábáàtì póòpù múlẹ̀ yóò jẹ́ ìkìlọ̀ fún wa. Nígbà náà ni yóò jẹ́ àkókò láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrasílẹ̀ fún fífi àwọn ìlú kékeré sílẹ̀ kí a lè lọ sí ilé ìgbéyà tí ó jìnnà sí aráyé ní àwọn ibi ìkọ̀kọ̀ láàrín àwọn òkè.” Testimonies, ìdìpọ̀ 5, 464.

“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

“Aṣe agbára tí orílẹ̀-èdè wa yóò gbé wọlé nínú àṣẹ tó ń fi sábáàtì póòpù múlẹ̀ yóò jẹ́ ìkìlọ̀ fún wa,” ni a mú ṣẹ nígbà tí ohun ìríra ìparun náà, ní ìbámu pẹ̀lú ọ̀rọ̀ Máàkù, wà “ní ìdúró níbi tí kò yẹ kí ó wà.” Ní ọdún 1888, Ilé Ìgbìmọ̀ Aṣòfin ti Orílẹ̀-èdè Amẹ́ríkà ń ronú lórí òfin kan tí ó tako èròjà pàtàkì kan nínú Òfin Ìpìlẹ̀ náà ní tààrà, àti ní àkókò yẹn àwọn Adventist Ọjọ́ Keje ní láti fi àwọn ìlú sílẹ̀ kí wọ́n sì lọ gbé ní ìgbèríko.

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

> “Kò sí Kristẹni kan ṣoṣo tí ó ṣègbé nínú ìparun Jerusalẹmu. Kristi ti ti fi ìkìlọ̀ fún àwọn ọmọ-ẹ́yìn Rẹ̀, gbogbo àwọn tí ó sì gba ọ̀rọ̀ Rẹ̀ gbọ́ ń ṣọ́ fún àmì tí a ti ṣe ìlérí rẹ̀.... Láìsí ìdádúró wọ́n sá lọ sí ibi ààbò kan—ìlú Pella, ní ilẹ̀ Perea, ní òkè Jordani.” The Great Controversy, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Àwọn àbùdá àsọtẹ́lẹ̀ ti àkọ́kọ́ nínú àwọn àmì ìkìlọ̀ láti sá, ń ṣojú ìmúṣẹ kẹta àti ti ìkẹyìn. Nígbà míràn, àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyẹn máa ń mú ìmúṣẹ ìlọ́po méjì wá nínú ìmúṣẹ kẹta náà. Àpẹẹrẹ èyí ni àwọn Èlíjà mẹ́ta. Ìlà Èlíjà nínú ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ pẹ̀lú Jésébẹ́lì, Áhábù àti àwọn wòlíì Báálì, pẹ̀lú àwọn àbùdá Jòhánù Oníbatisí, Èlíjà kejì, nínú ìfọ̀rọ̀wánilẹ́nuwò rẹ̀ pẹ̀lú Hẹródíà, Hẹródu àti Sálómè, fi ìdí múlẹ̀ pé ní àwọn ọjọ́ ìkẹyìn, nítorí ìmúṣẹ kẹta àti ti ìkẹyìn ti ìlò ìlọ́po mẹ́ta máa ń jẹ́ ní àwọn ọjọ́ ìkẹyìn ní gbogbo ìgbà, Èlíjà àti Jòhánù ń ṣojú ẹ̀yà méjì nínú àwọn ènìyàn Ọlọ́run. Ẹ̀yà kan tí Èlíjà ṣojú kò kú, ṣùgbọ́n ẹ̀yà kejì tí Jòhánù ṣojú máa kú. Àwọn ẹ̀yà méjèèjì náà ni a tún ṣojú fún nínú Ìfihàn orí keje gẹ́gẹ́ bí ẹgbẹ̀rún lọ́nà ẹgbẹ̀rún mẹ́rìnlélógójì, tí wọn kò kú, àti ọ̀pọ̀ ènìyàn ńlá náà tí wọ́n máa kú.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Nínú àwọn Bábílónì mẹ́ta, apá kan tí ó jọra nínú ìránṣẹ́ àsọtẹ́lẹ̀ ni pé a ṣojú Bábílónì àkọ́kọ́ nípasẹ̀ Nimrodu, ṣùgbọ́n a ṣojú Bábílónì kejì nípasẹ̀ àwọn ọba àkọ́kọ́ àti ìkẹ́yìn, Nebukadinésárì àti Bélṣásárì. Nebukadinésárì ń ṣojú àwọn tí ó wà ní Bábílónì tí a ó gbà là, Bélṣásárì sì ń ṣojú àwọn tí ó wà ní Bábílónì tí yóò ṣègbé.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Ní àwọn ọjọ́ ìkẹyìn, òfin Àìkú méjì wà tí wọ́n jẹ́ kókó àsọtẹ́lẹ̀ Bíbélì. Àkọ́kọ́ ni òfin Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà, èkejì sì ni òfin Àìkú tí a fi agbára mú lórí gbogbo ayé. Àwòrán aṣojú àwọn òfin Àìkú méjèèjì wọ̀nyí ni òfin Àìkú ti Róòmù keferi, nígbà tí ní ọdún 321, Constantine fi agbára mú òfin Àìkú àkọ́kọ́, lẹ́yìn èyí sì ni òfin Àìkú ti Róòmù Pápà ní ọdún 538 tẹ̀ lé e. Róòmù keferi jẹ́ ọ̀kan lára ọ̀pọ̀ àwòrán àsọtẹ́lẹ̀ tí ń ṣàfihàn Orílẹ̀-èdè Amẹ́ríkà ṣáájú, àti pé òfin Àìkú ọdún 321 jẹ́ àwòrán aṣojú òfin Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà. Òfin Àìkú ti Pápà ní ọdún 538 sì jẹ́ àwòrán aṣojú òfin Àìkú tí a fi agbára mú lórí gbogbo ayé. Èrò aláìpé pé àwọn olè jìbìtì nínú Dáníẹ́lì mọ́kànlá ni wọ́n ṣàpẹẹrẹ Orílẹ̀-èdè Amẹ́ríkà ń gbìyànjú láti lo òfin Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ẹ̀rí láti sọ pé òfin Àìkú ní Orílẹ̀-èdè Amẹ́ríkà fi hàn pé Orílẹ̀-èdè Amẹ́ríkà ni Róòmù òde-òní, ó sì kọbi ara sí i pé òfin Àìkú mìíràn wà tí àjọ mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké fi agbára mú lórí gbogbo orílẹ̀-èdè ayé.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Bí òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà bá fi hàn pé Orílẹ̀-Èdè Amẹ́ríkà ni Róòmù Òde-Òní, nígbà náà kí ni òfin Ọjọ́-ìsinmi àgbáyé yóò fi hàn? Àwọn Róòmù mẹ́ta náà ń fi hàn pé Róòmù Òde-Òní, tí ó jẹ́ onípín-mẹ́ta, yóò fi agbára mú òfin Ọjọ́-ìsinmi méjì ọ̀tọ̀ọ̀tọ̀ ṣẹ. Èkínní wà ní Orílẹ̀-Èdè Amẹ́ríkà, a sì ti ṣàfihàn àpẹẹrẹ rẹ̀ nínú òfin Ọjọ́-ìsinmi Constantine ní 321; èkejì sì jẹ́ ti gbogbo ayé, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú òfin Ọjọ́-ìsinmi ti pàápàá ní 538. Láti lo òfin Ọjọ́-ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà nínú àyíká ìlò àsọtẹ́lẹ̀ ní ìmúlò mẹ́ta láti sọ pé òfin Ọjọ́-ìsinmi náà jẹ́ ẹ̀rí ìdánimọ̀ ẹni tí ó jẹ́ Róòmù Òde-Òní, túmọ̀ sí pé a ti kọbi ara sí àwọn àbùdá àsọtẹ́lẹ̀ tí Róòmù aláìgbàgbọ́ àti Róòmù pàápàá ti fi múlẹ̀. Òfin Ọjọ́-ìsinmi méjì ọ̀tọ̀ọ̀tọ̀ ni ó wà ní àwọn ọjọ́ ìkẹyìn, kò sì sí èyíkéyìí nínú wọn tí ó jẹ́ ẹ̀rí láti fi dá ẹni mọ̀ pé àwọn olè àwọn ènìyàn ni Orílẹ̀-Èdè Amẹ́ríkà. Nígbà tí a bá ṣàlàyé ẹ̀rí Róòmù aláìgbàgbọ́ àti Róòmù pàápàá ní ọ̀nà tí kò tọ́ láti gbé ìtumọ̀ aládáni ró, gẹ́gẹ́ bí a ṣe ń ṣe lọ́wọ́lọ́wọ́, ó fi hàn pé àwọn tí ń wá láti gbé ìtumọ̀ aládáni wọn ró kò lóye ìbáṣepọ̀ àwòrán àti ìmúṣẹ rẹ̀.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Róòmù kèfèrí jẹ́ àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà, Róòmù pàápà sì ń ṣàfihàn Róòmù òde-òní. Pẹ̀lú ìlò-òdì yìí ti ìṣiṣẹ́ àsọtẹ́lẹ̀ ní ìpele mẹ́ta, àti ẹ̀sùn pé ohun tí a ń kọ́ ni a gbé kalẹ̀ nínú àyíká “àpẹẹrẹ àti ìmúṣẹ́ rẹ̀,” ni àìṣètò mìíràn náà wà nínú bí a ṣe ń túmọ̀ “ìríra ìdahoro” gẹ́gẹ́ bí a ṣe fi í hàn nínú àyíká ìṣiṣẹ́ àsọtẹ́lẹ̀ ní ìpele mẹ́ta.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Láti ọdún 66 sí ọdún 70 Lẹ́yìn Ìbí Kristi, àwọn jẹ́nérà Romu méjì kọlu Jerúsálẹ́mù. Àwọn jẹ́nérà méjèèjì, Cestius àti Titus, bẹ̀rẹ̀ pẹ̀lú ìdótì, ṣùgbọ́n ọ̀kan nínú wọn nìkan ló yọ kúrò nínú ìdótì náà fún àkókò díẹ̀, èyí tí ó jẹ́ nípa ìpèsè àtọ̀runwá kí àwọn Kristẹni lè sá. Ìdótì àkọ́kọ́ lábẹ́ Cestius ni àwọn Kristẹni fi mọ ìkìlọ̀ náà láti sá. Nígbà tí Titus dé láti bá ogun lòdì sí Jerúsálẹ́mù lọ ní ọdún 70 Lẹ́yìn Ìbí Kristi, ó bẹ̀rẹ̀ pẹ̀lú ìdótì kan, kò sì dáwọ́ dúró títí di ìgbà tí a pa Jerúsálẹ́mù àti tẹ́ńpìlì run. Ìkìlọ̀ Jésù ní ìgbésẹ̀ méjì. Àkọ́kọ́ ni àmì láti sá, lẹ́yìn náà sì ni inúnibíni. Nínú ìmúṣẹ ìkìlọ̀ náà ní ọ̀rúndún karùn-ún àti kẹfà, àwọn Kristẹni yà ara wọn kúrò lọ́dọ̀ ìjọ Romu tí ó bàjẹ́ ṣáájú ọdún 538, lẹ́yìn náà ni inúnibíni bẹ̀rẹ̀.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Paulu fi í ṣe kedere pé gbogbo ìtàn tí a kọ sílẹ̀ nípa Ísráẹ́lì àtijọ́ ni a kọ fún àwọn tí ń gbé ní ọjọ́ ìkẹyìn, àti pé gbogbo àwọn ìtàn wọ̀nyí jẹ́ àwòrán àpẹẹrẹ, bí ó tilẹ̀ jẹ́ pé ọ̀rọ̀ Gíríìkì náà “typos,” tí ó túmọ̀ sí àwòrán àpẹẹrẹ, ni a túmọ̀ sí àpẹẹrẹ nínú ìtẹ̀jáde ìbílẹ̀ rẹ̀ lórí òtítọ́ yìí.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Ṣùgbọ́n gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ; a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ wa, àwọn tí òpin ayé ti dé bá. 1 Corinthians 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Àwọn ìtàn inú orí kẹwàá tí Pọ́ọ̀lù lò láti fi gbé àyíká òtítọ́ yìí kalẹ̀ kì í ṣe ìtàn Israẹli àtijọ́ tí ń hùwà òdodo.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Ṣùgbọ́n Ọlọ́run kò ní inú dídùn sí púpọ̀ nínú wọn: nítorí a ṣubú wọn lulẹ̀ ní aginjù. Ní báyìí, àwọn nǹkan wọ̀nyí jẹ́ àpẹẹrẹ fún wa, kí a má bàa ṣojúkòkòrò ohun búburú, gẹ́gẹ́ bí àwọn náà ti ṣojúkòkòrò. Kí ẹ má sì ṣe jẹ́ abọ̀rìṣà, bí àwọn kan nínú wọn ti jẹ́; gẹ́gẹ́ bí a ti kọ ọ́ pé, Àwọn ènìyàn náà jókòó sílẹ̀ láti jẹ àti láti mu, wọ́n sì dìde láti ṣeré. Kí a má sì ṣe ṣe àgbèrè, gẹ́gẹ́ bí àwọn kan nínú wọn ti ṣe àgbèrè, tí ẹgbẹ̀rún mẹ́tàlélógún sì ṣubú ní ọjọ́ kan. Kí a má sì ṣe dán Kristi wò, gẹ́gẹ́ bí àwọn kan nínú wọn pẹ̀lú ti dán án wò, tí àwọn ejò sì pa wọ́n run. 1 Kọrinti 10:5–9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Ìtàn mímọ́ jẹ́ àkọsílẹ̀ òdodo àti àìṣòdodo àwọn ènìyàn Ọlọ́run pọ̀, ṣùgbọ́n nínú èyíkéyìí nínú àkọsílẹ̀ náà, ìtàn náà ṣì jẹ́ àpẹẹrẹ fún àwọn ènìyàn Ọlọ́run tí ń gbé ní ọjọ́ ìkẹyìn. Ìtàn ìṣọ̀tẹ̀ ní Minneapolis ní ọdún 1888 jẹ́ àkọsílẹ̀ àìṣòdodo, láìka ohun tí àwọn akọ̀wé-ìtàn Adventist sọ. Ìṣọ̀tẹ̀ náà jinlẹ̀ tó bẹ́ẹ̀ gẹ́ẹ́ tí Ellen White pinnu láti fi ìpàdé náà sílẹ̀, ó sì dúró nìkan nítorí pé áńgẹ́lì kan sọ fún un pé ojúṣe rẹ̀ ni láti dúró kí ó sì ṣe àkọsílẹ̀ ìṣọ̀tẹ̀ náà, èyí tí ó jẹ́ ìbámu pẹ̀lú ìṣọ̀tẹ̀ Kora, Datani àti Abiramu nínú ìtàn Mose. Ní ìpàdé náà ni áńgẹ́lì alágbára ti Ìṣípayá orí kejìdínlógún sọ̀kalẹ̀, ṣùgbọ́n a kọ ìhìnrere tí Ó mú wá náà.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Ìtàn náà jẹ́ àpẹẹrẹ-ṣáájú ti September 11, 2001, nígbà tí a wó àwọn ilé gíga ńlá ìlú New York lulẹ̀. Ìtàn náà ní inú rẹ̀ ìwé-òfin Sunday àkọ́kọ́ tí a fẹ́ mú wá síwájú nípasẹ̀ Sénétọ̀ Blair. Àwọn ìsapá rẹ̀ láti fi agbára mú Sunday gẹ́gẹ́ bí Ọjọ́ Ìjọsìn Orílẹ̀-èdè kan kò ṣàṣeyọrí, ṣùgbọ́n ó jẹ́ apá kan nínú ìtàn mímọ́ tí ó jẹ́ àpẹẹrẹ-ṣáájú àwọn ọjọ́ ìkẹyìn. Ìwé-òfin Sénétọ̀ Blair ni ìkìlọ̀ láti sá kúrò nínú àwọn ìlú. Ṣáájú ọdún 1888, nígbà tí Sister White sọ nípa àìnípẹ̀kún tí ó wà nínú gbígbé níta àwọn ìlú, ó máa ń sọ ọ́ ní ìsọ̀rọ̀ ọjọ́ iwájú. Ó tọ́ka sí àkókò kan ní ọjọ́ iwájú tí ó súnmọ́, nígbà tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ kúrò lọ sí igberiko. Lẹ́yìn 1888, gbogbo àwọn ìtọ́kasí Sister White sí àìnípẹ̀kún ìgbé-ayé igberiko gbé ìmọ̀ràn rẹ̀ kalẹ̀ nínú àyíká pé àkókò láti wà ní igberiko ti dé tẹ́lẹ̀. Ìwé-òfin Blair ní 1888 ni àmì ìfipá-mú Sunday, gẹ́gẹ́ bí Lúùkù ṣe sọ ọ́, ní ibi tí kò yẹ kí ó wà. Kò yẹ kí a mú ìfipá-mú Sunday wá sínú Ilé Aṣòfin orílẹ̀-èdè Amẹ́ríkà, nítorí pé ó jẹ́ ìkọ̀sílẹ̀ ti ìlànà pàtàkì kan nínú Òfin Orílẹ̀-èdè náà.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

A kọ ìtàn ọdún 1888 sílẹ̀ kí ó lè jẹ́ àpẹẹrẹ ìtàn àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ ní September 11, 2001. Òfin Blair ní ọdún 1888 jẹ́ àpẹẹrẹ Patriot Act ti 2001. Òun ni ìkìlọ̀ tí ó ṣáájú ìmúlẹ̀ṣẹ̀ gidi ti àmì ẹranko náà. Kò sí ẹni tí ó ń tọ̀lé Kristi tí ó yẹ kí ó máa gbé nínú ìlú lẹ́yìn September 11, 2001. Òun ni ìdótì àsọtẹ́lẹ̀ tí ó darí àwọn ènìyàn Ọlọ́run láti sá. Gẹ́gẹ́ bí ó sì ti jẹ́ pé òfin Sunday méjì wà tí ó jẹ́ kókó ọ̀rọ̀ nínú àpẹẹrẹ àsọtẹ́lẹ̀ ti àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣojú wọn nínú àwọn òfin Sunday ti Rome keferi àti ti Rome papal, bẹ́ẹ̀ ni àwọn òfin Sunday méjèèjì náà ni ìkìlọ̀ láti sá ń ṣáájú wọn.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Fún àwọn tí wọ́n jẹ́wọ́ pé àwọn jẹ́ Àwọn Adventisti Ọjọ́ Keje, ó yẹ kí wọ́n mọ̀ ní ọ̀nà àsọtẹ́lẹ̀ pé Patriot Act jẹ́ àmì kan láti sá kúrò nínú àwọn ìlú lọ sí ìgbèríko ṣáájú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Òfin Ọjọ́ Àìkú kan náà gan-an ni ó jẹ́ àmì náà fún agbo-ẹran Ọlọ́run yòókù tí wọ́n ṣì wà ní Babeli láti sá jáde kúrò ní Babeli ṣáájú ìfipámúlẹ̀ Ọjọ́ Àìkú tí a ó mú wá sórí gbogbo orílẹ̀-èdè.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Ìjọ Pápá ṣọ̀kan nínú fífi agbára mú ẹ̀rí-ọkàn ènìyàn àti ní fífi ipa mú àwọn ènìyàn láti bọ̀wọ̀ fún sábáàtì èké náà, a ó sì darí àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ilẹ̀ ayé láti tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, volume 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Gẹ́gẹ́ bí ìlò ìmúṣẹ mẹ́ta ti àwọn Élíjà mẹ́ta ṣe fi múlẹ̀ pé àwọn ẹ̀ka méjì ni ó wà lára àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn, bẹ́ẹ̀ ni ìlò ìmúṣẹ mẹ́ta ti Róòmù ṣe fi hàn pé àwọn òfin ọjọ́ Àìkú méjì ọ̀tọ̀ọ̀tọ̀ wà. Àwọn tí ó fẹ́ sọ pé Orílẹ̀-Èdè Amẹ́ríkà ni “àwọn ọlọ́ṣà àwọn ènìyàn rẹ,” àti nítorí náà pé ipa àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà ni ó fi ìran náà múlẹ̀, ń dábàá pé òfin ọjọ́ Àìkú tí yóò tètè dé ní Orílẹ̀-Èdè Amẹ́ríkà ni ìríra ìdahoro tí Kírísítì tọ́ka sí gẹ́gẹ́ bí ìkìlọ̀ fún àwọn ènìyàn Rẹ̀ láti sá kúrò nínú inúnibíni tí ń bọ̀. Wọ́n kùnà láti mọ ìyàtọ̀ tó wà láàárín ìdìtẹ̀-sẹ́gẹ̀, tí í ṣe àmì ìkìlọ̀ láti sá, àti ìdìtẹ̀-sẹ́gẹ̀ kejì tí ó ṣojú ìgbà tí ìmúlọ́kànlẹ́ gidi ti òfin ọjọ́ Àìkú bá bẹ̀rẹ̀ inúnibíni àwọn ọjọ́ ìkẹyìn. Wọ́n kùnà láti fèsì sí ìyàtọ̀ tí a fi múlẹ̀ lórí ẹlẹ́rìí méjì pé ó yẹ kí àwọn òfin ọjọ́ Àìkú méjì ọ̀tọ̀ọ̀tọ̀ wà tí yóò mú àsọtẹ́lẹ̀ ṣẹ ní àwọn ọjọ́ ìkẹyìn. Nípa ṣíṣe bẹ́ẹ̀ wọ́n ń jiyàn pé òfin ọjọ́ Àìkú tí yóò tètè dé ní Orílẹ̀-Èdè Amẹ́ríkà ni ìkìlọ̀ tí a ṣojú rẹ̀ gẹ́gẹ́ bí ìríra ìdahoro tí wòlíì Dáníẹ́lì sọ̀rọ̀ nípa rẹ̀, ó sì rí bẹ́ẹ̀ gan-an, ṣùgbọ́n kì í ṣe gẹ́gẹ́ bí wọ́n ṣe túmọ̀ ọ́.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ni ìkìlọ̀ fún agbo ẹran Ọlọ́run mìíràn tí ó ṣì wà ní Bábílónì láti sá kúrò nínú ìdàpọ̀ rẹ̀. Nítorí náà, ó jẹ́ ìkìlọ̀ nípa òfin Ọjọ́ Àìkú tí ń bọ̀, èyí tí a ó fi múlẹ̀ lórí gbogbo àwọn orílẹ̀-èdè.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni ó ń darí jáde, síbẹ̀ ìṣòro kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, ìdì 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Ìbéèrè wọn ni pé òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ń fi Orílẹ̀-èdè Amẹ́ríkà hàn gẹ́gẹ́ bí àmì tí ó ń fi ìran àsọtẹ́lẹ̀ náà múlẹ̀, ṣùgbọ́n ní àyíká ìkìlọ̀ láti sá tí Kristi fi fúnni, òfin Ọjọ́ Àìkú náà dúró fún ìkìlọ̀ àgbáyé fún àwọn òṣìṣẹ́ wákàtí kọkànlá láti sá kúrò ní Bábílónì.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Nígbà tí Sister White bá sọ ìkìlọ̀ náà pé kí a sá, ó ń tọ́ka sí ọ̀ràn òfin ọjọ́ Àìkú tí ó bo gbogbo ayé mọ́lẹ̀. Ìṣísẹ̀ náà bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Ó fi hàn pé òfin ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà ni ìkìlọ̀ nípa inúnibíni tí ń bọ̀.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> “Nípa àṣẹ tí ń fìdí ìgbékalẹ̀ ipò póòpù múlẹ̀ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pírótẹ́sítánì bá na ọwọ́ rẹ̀ kọjá ìhòòhò láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò là kọjá ọ̀gbun láti fi ọwọ́ pọ̀ mọ́ ẹ̀mí-àròsọ, nígbà tí, lábẹ́ ipa ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa yóò kọ gbogbo ìlànà Ofin Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítánì àti ti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ èké àti ìtànjẹ póòpù, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ ìyanu Satani, àti pé òpin ti súnmọ́.”

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> “Gẹ́gẹ́ bí ìsúnmọ́ àwọn ọmọ-ogun Romu ṣe jẹ́ àmì fún àwọn ọmọ-ẹ̀yìn nípa ìparun Jerusalẹmu tí ń bọ̀, bẹ́ẹ̀ ni ìpẹ̀yà ìgbàgbọ́ yìí lè jẹ́ àmì fún wa pé a ti dé òpin ìfaradà Ọlọ́run, pé ìwọ̀n àìṣòdodo orílẹ̀-èdè wa ti kún, àti pé áńgẹ́lì àánú ti fẹ́rẹ̀ fò lọ, láì tún padà mọ́. Nígbà náà ni a óo ju àwọn ènìyàn Ọlọ́run sínú àwọn ìṣẹ̀lẹ̀ ìpọ́njú àti ìdààmú wọ̀nyí tí àwọn wòlíì ti ṣàpèjúwe gẹ́gẹ́ bí àkókò ìṣòro Jakọbu. Ẹkún àwọn olóòtítọ́ tí a ń ṣe inúnibíni sí ń gòkè lọ sí ọ̀run. Gẹ́gẹ́ bí ẹ̀jẹ̀ Ábẹ́lì ti ké láti inú ilẹ̀, bẹ́ẹ̀ ni ohùn kan wà pẹ̀lú tí ń ké sí Ọlọ́run láti inú ibojì àwọn ajẹ́rìíkú, láti inú ibojì òkun, láti inú ihò àpáta orí òkè, láti inú àwọn ibojì ilé àwọn ajẹ́sọ́ọ̀sì: ‘Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ tí ó sì jẹ́ òtítọ́, tí Ìwọ kò fi ṣe ìdájọ́, tí Ìwọ kò sì fi gbẹ̀san ẹ̀jẹ̀ wa lórí àwọn tí ń gbé ayé?’” Testimonies, ìdìpọ̀ 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Arábìnrin White ń tọ́ka sí òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì fi í hàn gẹ́gẹ́ bí “àmì” pé àkókò ìdánwò fún Orílẹ̀-Èdè Amẹ́ríkà ti parí. Ṣùgbọ́n àwọn ènìyàn Ọlọ́run ní àwọn orílẹ̀-èdè mìíràn ní ayé pẹ̀lú ni a ó dojú kọ pẹ̀lú àdánwò kan náà. Àkókò kan wà láti ìgbà òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà títí di ìgbà tí Mikaẹli yóò dìde tí àkókò ìdánwò ènìyàn yóò sì parí. Nígbà tí ó bá parí, “ángẹli àánú yóò fò lọ.”

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