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# Rome Establishes the Vision - Number Seventeen

Róòmù Fi Ìran Múlẹ̀ - Nọ́ńbà Mẹ́tàlá-dín-lọ́gún

The Final Sifting of the 144,000: The Prophetic Test of the Image of the Beast

Ìyàsọ́tọ̀ Ìkẹyìn ti 144,000: Ìdánwò Àsọtẹ́lẹ̀ ti Àwòrán Ẹranko náà

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Jeff Pippenger

Published

September 24, 2024

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Those called to be among the one hundred and forty-four thousand are now in their final sifting process and the process is a testing process that is based upon the formation of the image of the beast. The testing process begins with the house of God, for judgment always begins with the house of God, and thereafter God’s other flock is confronted with the identical testing process. Perhaps the most significant and important prophetic characteristic in the formation of the image of the beast is that it occurs twice; first in the United States, then in the rest of the world. Prophetically this means that the image of the beast in the world is the final manifestation of the image of the beast, and therefore any typification of the image of the beast that came before the image of the beast in the world, was simply the shadow that typified the substance.

Àwọn tí a pè láti wà láàárín ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà wà nísinsin yìí nínú ìlànà ìyàsọ́tọ̀ wọn tó gbẹ̀yìn, àti pé ìlànà náà jẹ́ ìlànà ìdánwò tí ó dá lórí ìṣèdá àwòrán ẹranko náà. Ìlànà ìdánwò náà bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, nítorí ìdájọ́ máa ń bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run ní gbogbo ìgbà; lẹ́yìn náà, agbo mìíràn ti Ọlọ́run ni a dojú kọ pẹ̀lú ìlànà ìdánwò kan náà pátápátá. Bóyá àbùdá àsọtẹ́lẹ̀ tí ó ṣe pàtàkì jùlọ, tí ó sì ní ìtóbi jùlọ, nínú ìṣèdá àwòrán ẹranko náà ni pé ó ṣẹlẹ̀ lẹ́ẹ̀mejì: àkọ́kọ́ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà ní ìyókù ayé. Ní ti àsọtẹ́lẹ̀, èyí túmọ̀ sí i pé àwòrán ẹranko náà nínú ayé ni ìfihàn ìkẹyìn ti àwòrán ẹranko náà, nítorí náà, irú-àpẹẹrẹ èyíkéyìí ti àwòrán ẹranko náà tí ó ti wá ṣáájú àwòrán ẹranko náà nínú ayé, iboji lásán ni tí ó ń ṣàpẹẹrẹ ohun gidi náà.

Judgment began at the house of God on September 11, 2001. That date had been typified by August 11, 1840, when the angel of Revelation ten came down with a little book open in His hand. When the angel of chapter ten came down He announced that the judgment of Protestantism was then under way. Whoever God judges, He first forewarns, and the confirmation of Miller’s methodology in determining time, added weight to his calculations about the judgment of the Second Coming. The testing of the Protestants was under way as of August 11, 1840 and by 1844 the Protestants had become the daughters of Rome. The period of 1840 to 1844 typifies the period of September 11, 2001, unto the soon-coming Sunday law.

Ìdájọ́ bẹ̀rẹ̀ ní ilé Ọlọ́run ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001. Ọjọ́ náà ni a ti fi August 11, 1840 ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀, nígbà tí áńgẹ́lì Ìfihàn orí kẹwàá sọ̀kalẹ̀ wá pẹ̀lú ìwé kékeré kan tí ó ṣí sílẹ̀ ní ọwọ́ Rẹ̀. Nígbà tí áńgẹ́lì orí kẹwàá náà sọ̀kalẹ̀ wá, ó kéde pé ìdájọ́ Pùròtẹ́sítáǹtì ti bẹ̀rẹ̀ nígbà náà. Ẹnikẹ́ni tí Ọlọ́run bá fẹ́ dájọ́, ó kọ́kọ́ kìlọ̀ fún un, àti pé ìmúdájú ọ̀nà Miller ní fífi mọ àkókò, fi ìwọ̀n sí i lórí àwọn ìṣirò rẹ̀ nípa ìdájọ́ Ìbòjípadà Kejì. Ìdánwò àwọn Pùròtẹ́sítáǹtì ti bẹ̀rẹ̀ láti August 11, 1840, àti ní ọdún 1844 àwọn Pùròtẹ́sítáǹtì ti di àwọn ọmọbìnrin Róòmù. Àkókò láti 1840 sí 1844 jẹ́ àpẹẹrẹ àkókò láti ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, títí dé òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́.

Those two periods were also represented from Jesus’ baptism when the Holy Spirit descended until the cross. Those three periods were all typified by the one hundred and twenty years that were allotted to the antediluvian world, leading up to the flood. There is always a warning message that identifies the judgment of that particular history. There are sacred histories that also address this particular period in the last days.

Àwọn àkókò méjèèjì wọ̀nyẹn ni a tún ṣàfihàn láti ìgbà ìrìbọmi Jesu nígbà tí Ẹ̀mí Mímọ́ sọ̀kalẹ̀ títí dé orí àgbélébùú. Gbogbo àwọn àkókò mẹ́tẹ̀ẹ̀ta wọ̀nyẹn ni a ti ṣe àpẹẹrẹ wọn nínú ọdún ọgọ́rùn-ún méjìdínlógún tí a yàn fún ayé àwọn ènìyàn ṣáájú ìkún-omi. Ìfẹ̀hónúhàn ìkìlọ̀ máa ń wà ní gbogbo ìgbà tí ó ń tọ́ka sí ìdájọ́ ìtàn pàtó náà. Àwọn ìtàn mímọ́ wà pẹ̀lú tí wọ́n sì ń sọ̀rọ̀ nípa àkókò pàtó yìí ní àwọn ọjọ́ ìkẹyìn.

Noah preached for one hundred and twenty years, then the judgment of the flood arrived. Christ preached for twelve hundred and sixty days, then came the judgment of the cross. The warning message of John the Baptist was empowered at the baptism of Christ, and then Jesus was led into the wilderness for forty days. Those forty days, and the subsequent three tests at the end of the forty days teach that once the message is empowered, as identified by the descent of a holy symbol, such as the Holy Spirit at His baptism, and the descent of both angels of Revelation chapters ten and eighteen—a testing process is under way. When the divine symbol comes down, the judgment message proclaimed to those who are then the subject of judgment is empowered and the particular group that is being judged is then in a specific period that only ends with the close of their probation.

Noa waasu fún ọgọ́rùn-ún ọdún méjìdínlógún, lẹ́yìn náà ìdájọ́ ìkún-omi dé. Kristi waasu fún ẹgbẹ̀rún ọjọ́ kan, igba méjì, àti ọgọ́ta ọjọ́, lẹ́yìn náà ìdájọ́ àgbélébùú dé. Ìhìnrere ìkìlọ̀ Johanu Oníbatisiti ni a fi agbára múlẹ̀ ní ìrìbọmi Kristi, lẹ́yìn náà a sì darí Jesu lọ sí aginjù fún ogójì ọjọ́. Àwọn ogójì ọjọ́ wọ̀nyí, àti àwọn ìdánwò mẹ́ta tí ó tẹ̀ lé e ní òpin ogójì ọjọ́ náà, kọ́ni pé nígbà tí a bá ti fi agbára fún ìhìnrere náà, gẹ́gẹ́ bí a ti fi ìsàlẹ̀kalẹ̀ ààmì mímọ́ kan hàn, irú bí Ẹ̀mí Mímọ́ ní ìrìbọmi Rẹ̀, àti ìsàlẹ̀kalẹ̀ àwọn angẹli méjèèjì ti Ìfihàn orí kẹwàá àti kejìdínlógún—ìlànà ìdánwò kan ti bẹ̀rẹ̀. Nígbà tí ààmì ọ̀run bá sọ̀kalẹ̀, ìhìnrere ìdájọ́ tí a kéde fún àwọn tí wọ́n jẹ́ kókó-ọrọ̀ ìdájọ́ ní àsìkò náà ni a fi agbára múlẹ̀, ẹgbẹ́ pàtó tí a sì ń ṣe ìdájọ́ rẹ̀ wà ní àsìkò kan pàtó tí kò ní parí títí di ìpipade àkókò oore-ọ̀fẹ́ wọn.

The line of Jesus identifies two periods of witnessing. The first was His personal witness for twelve hundred and sixty days, then His witness in the presence of His disciples for another twelve hundred and sixty days until Stephen was stoned.

Ìlà Jesu fi àkókò méjì ti ìjẹ́rìí hàn. Èkínní ni ìjẹ́rìí tirẹ̀ fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́; lẹ́yìn náà sì ni ìjẹ́rìí rẹ̀ níwájú àwọn ọmọ-ẹ̀yìn Rẹ̀ fún ẹgbẹ̀rún kan mìíràn, ọgọ́rùn-ún méjì, àti ọgọ́ta ọjọ́ títí digbà tí wọ́n sọ Stefanu ní òkúta.

> “Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

> “Nígbà náà ni áńgẹ́lì náà wí pé, ‘Yóò sì mú májẹ̀mú náà dúró ṣinṣin pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan [ọdún méje].’ Fún ọdún méje lẹ́yìn tí Olùgbàlà ti bẹ̀rẹ̀ iṣẹ́ òjíṣẹ́ Rẹ̀, a ní láti máa wàásù ìhìnrere náà ní pàtàkì fún àwọn Júù; fún ọdún mẹ́ta àtààbọ̀ nípasẹ̀ Kristi tìkára Rẹ̀; lẹ́yìn náà sì nípasẹ̀ àwọn aposteli. ‘Ní àárín ọ̀sẹ̀ náà ni yóò mú ẹbọ àti ọrẹ dákẹ́.’ Dáníẹ́lì 9:27. Ní ìgbà orísun omi ọdún A. D. 31, a fi Kristi, ẹbọ tòótọ́ náà, rúbọ lórí Kalfárì. Nígbà náà ni aṣọ ìkélé tẹ́ńpìlì náà ya sí méjì, èyí tí ó fihàn pé ìmímọ́ àti ìtumọ̀ iṣẹ́ ẹbọ náà ti kúrò. Àkókò náà ti dé fún ẹbọ àti ọrẹ ayé láti dáwọ́ dúró.”

> “The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution “went everywhere preaching the word” (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

> “Ọ̀sẹ̀ kan náà—ọdún méje—parí ní A. D. 34. Nígbà náà nípasẹ̀ sísọ Stífénù ní òkúta ni àwọn Júù fi di ìkọ̀sílẹ̀ wọn sí ìhìnrere lédèkẹ́yìn; àwọn ọmọ-ẹ̀yìn tí a túká sí òkè òkun nítorí inúnibíni “ń lọ káàkiri, wọ́n ń wàásù ọ̀rọ̀ náà” (Acts 8:4); àti pé láìpẹ́ lẹ́yìn náà, Sọ́ọ̀lù onínúnibíni yí padà, ó sì di Pọ́ọ̀lù, aposteli sí àwọn Kèfèrí.” The Desire of Ages, 233.

The line of Noah, Christ, the Millerites and the one hundred and forty-four thousand all provide witness to a period of time when a specific target audience is tested by a warning message. The empowerment of the message identifies the beginning of a testing period, that in turn ends with the close of that target audience’s probation. With the prophetic line of Jesus two periods of witnessing are identified. Those two periods of witnessing typify the two warning messages represented by the angel who descended on September 11, 2001 which fulfilled Revelation 18:1–3, who was then followed by the second voice of verse four and onward of chapter eighteen.

Ìran Nóa, Kristi, àwọn Millerite àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] gbogbo wọn ń jẹ́rìí sí àkókò kan nígbà tí a fi ìránṣẹ́ ìkìlọ̀ kan dán ẹgbẹ́ olùgbọ́ kan pàtó wò. Ìfúnni ní agbára sí ìránṣẹ́ náà ń fi ìbẹ̀rẹ̀ àkókò ìdánwò kan hàn, èyí tí yóò sì parí pẹ̀lú ìpipadé àǹfààní àdúrà ẹgbẹ́ olùgbọ́ pàtó náà. Nínú ìlà àsọtẹ́lẹ̀ Jésù, a ṣe ìdánimọ̀ àkókò méjì ti ẹ̀rí. Àwọn àkókò ẹ̀rí méjèèjì wọ̀nyí ń ṣe àpẹẹrẹ àwọn ìránṣẹ́ ìkìlọ̀ méjì tí angẹli tí ó sọ̀ kalẹ̀ ní September 11, 2001 dúró fún, ẹni tí ó mú Ìfihàn 18:1–3 ṣẹ, tí ohùn kejì inú ẹsẹ̀ kẹrin àti síwájú nínú orí kejìdínlógún sì tẹ̀ lé e lẹ́yìn náà.

> “So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.’ And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people.’” Review and Herald, December 6, 1892.

> “Nítorí náà nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ ayé, a ṣe àwọn ìpè méjì tí ó yàtọ̀ síra sí àwọn ìjọ. Ìránṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ti ṣubú, ìlú ńlá yẹn, nítorí ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.’ Àti nínú igbe ńlá ti ìránṣẹ́ áńgẹ́lì kẹta, a gbọ́ ohùn kan láti ọ̀run tí ń wí pé, ‘Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi.’” Review and Herald, December 6, 1892.

The first period is the judgment that begins with the house of God, and then at the soon-coming Sunday law the second period of judgment commences with the warning to come out of Babylon. The line of Christ from His baptism to the cross represents September 11, 2001 unto the Sunday law in the United States, and the period from the Sunday law in the United States until the point where every nation is forced to accept Sunday as the Global Day of Worship is the period that concludes when the very last nation submits.

Àkókò àkọ́kọ́ ni ìdájọ́ tí ó bẹ̀rẹ̀ pẹ̀lú ilé Ọlọ́run, lẹ́yìn náà ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́ ni àkókò ìdájọ́ kejì bẹ̀rẹ̀ pẹ̀lú ìkìlọ̀ láti jáde kúrò ní Bábílónì. Ìlà Kristi láti ìrìbọmi Rẹ̀ títí dé orí àgbélébùú dúró fún September 11, 2001 títí dé òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, àti àkókò láti òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà títí dé ibi tí a ti fi ipá mú gbogbo orílẹ̀-èdè láti gba Ọjọ́ Àìkú gẹ́gẹ́ bí Ọjọ́ Ìjọsìn Àgbáyé ni àkókò tí ó parí nígbà tí orílẹ̀-èdè ìkẹyìn pátápátá bá tẹrí ba.

The period begins with the Sunday law in the United States and it ends when the final nation bows to the papal power. The beginning of the second period marks the end of the first period, and both have Sunday laws that have been previously typified in the witness of Rome. The first Sunday law in the year 321, was brought about through the authority of pagan Rome. The Sunday law that was brought about through the authority of the papal church is represented by the year 538. The Sunday law in the United States is 321, and the Sunday law enforced upon the last nation is 538. The Sunday law in the United States marks the arrival of the message of warning that is then proclaimed by the ensign that was made up of the outcasts of Israel.

Àkókò náà bẹ̀rẹ̀ pẹ̀lú òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ó sì parí nígbà tí orílẹ̀-èdè ìkẹyìn bá tẹrí ba fún agbára papacy. Ìbẹ̀rẹ̀ àkókò kejì fi òpin sí àkókò kìn-ín-ní, àwọn méjèèjì sì ní àwọn òfin ọjọ́ Àìkú tí a ti ṣàpẹẹrẹ rẹ̀ tẹ́lẹ̀ nínú ẹ̀rí Róòmù. Òfin ọjọ́ Àìkú àkọ́kọ́ ní ọdún 321 ni a mú wá nípasẹ̀ àṣẹ Róòmù aláìsìn. Òfin ọjọ́ Àìkú tí a mú wá nípasẹ̀ àṣẹ ìjọ papal ni ọdún 538 dúró fún. Òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ni 321, òfin ọjọ́ Àìkú tí a sì fi agbára múlẹ̀ lórí orílẹ̀-èdè ìkẹyìn ni 538. Òfin ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà samisi dídé ìránṣẹ́ ìkìlọ̀ náà, èyí tí a ń kéde nígbà náà nípasẹ̀ àsíá tí a dá pọ̀ láti ara àwọn àtìlẹ́yìn Ísírẹ́lì.

That waymark is the year 321, and it marks the beginning of the period of the testing of every nation upon the Sunday question. That period ends when the final nation bows to Rome, and that event was typified by the waymark of the year 538. The period from 321 unto 538 was typified by the period from the cross until the stoning of Stephen. As Stephen was being stoned he saw Christ standing in the heavenly sanctuary, typifying when Michael stands up at the close of human probation.

Àmì-àfihàn náà ni ọdún 321, ó sì ń tọ́ka sí ìbẹ̀rẹ̀ àkókò ìdánwò gbogbo orílẹ̀-èdè lórí ọ̀ràn Ọjọ́ Àìkú. Àkókò náà parí nígbà tí orílẹ̀-èdè ìkẹyìn bá tẹrí ba fún Róòmù, ìṣẹ̀lẹ̀ náà sì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àmì-àfihàn ọdún 538. Àkókò láti ọdún 321 títí dé 538 ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò láti orí àgbélébùú títí dé ìsọ́ Sítéfánù ní òkúta. Bí wọ́n ti ń sọ Sítéfánù ní òkúta, ó rí Kristi tí ó dúró nínú ibi mímọ́ ọ̀run, èyí tí ń ṣàpẹẹrẹ ìgbà tí Míkáẹ́lì yóò dìde ní ìparí àkókò àánú fún aráyé.

September 11, 2001 marks the arrival of the warning of the first three verses of chapter eighteen, and it was marked by the prediction set forth by the prophetess Ellen White, who said that when the great buildings of New York City are brought down by a touch from God, that those very three verses would be fulfilled. It was also marked by the Patriot Act, which was a sign for those willing to see; that the principle of English law which professes that a person is innocent until proven guilty, was set aside for Roman law, which professes that a person is guilty, until proven innocent.

Ọjọ́ kẹ́kọ̀ọ́kanlá, oṣù Kẹsàn-án, ọdún 2001, ṣàmì dídé ìkìlọ̀ àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti orí kejìdínlógún, a sì fi ààmì rẹ̀ hàn pẹ̀lú àsọtẹ́lẹ̀ tí wòlíì obìnrin Ellen White gbé kalẹ̀, ẹni tí ó sọ pé nígbà tí àwọn ilé ńlá ńlá ti Ìlú New York bá wó lulẹ̀ nípasẹ̀ ìfọwọ́kan láti ọ̀dọ̀ Ọlọ́run, àwọn ẹsẹ̀ mẹ́ta wọ̀nyí gan-an ni yóò ṣẹ. A tún fi ààmì rẹ̀ hàn pẹ̀lú Patriot Act, èyí tí ó jẹ́ àmì fún àwọn tí wọ́n fẹ́ láti rí i; pé ìlànà òfin Gẹ̀ẹ́sì tí ó jẹ́wọ́ pé ènìyàn jẹ́ aláìlẹ́bi títí a ó fi fi ẹ̀rí mú un jẹ̀bi, ni a yà sí apá kan nítorí òfin Róòmù, èyí tí ó jẹ́wọ́ pé ènìyàn jẹ̀bi títí a ó fi fi ẹ̀rí hàn pé aláìlẹ́bi ni í ṣe.

The Patriot Act marked the beginning of judgment for Laodicean Seventh-day Adventism. That period concludes at the Sunday law in the United States. Those Laodicean Seventh-day Adventists that successfully make it through that period of sifting, are then going to give the warning message of verse four of chapter eighteen, that ends with the final nation that bows to Rome. That period begins with the Sunday law in the United States and ends with the final Sunday law.

Ofin Patriot Act samisi ìbẹ̀rẹ̀ ìdájọ́ fún Ìjọ Adventist Ọjọ́ Keje ti Laodicea. Àkókò náà parí ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Àwọn Adventist Ọjọ́ Keje ti Laodicea wọ̀nyẹn tí wọ́n lè borí kọjá àkókò ìwẹ̀nùwẹ̀nù yẹn ní àṣeyọrí, yóò sì wá kéde ìhìn-ìkìlọ̀ ti ẹsẹ̀ kẹrin orí kẹtàlá [18], èyí tí ó parí pẹ̀lú orílẹ̀-èdè ìkẹyìn tí ó foríbalẹ̀ fún Róòmù. Àkókò náà bẹ̀rẹ̀ pẹ̀lú òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, ó sì parí pẹ̀lú òfin Ọjọ́ Àìkú ìkẹyìn.

If we misunderstand the fact that there are two images to the beast that are identified upon more than two witnesses, then we will misunderstand the work represented by the first three verses of Revelation chapter eighteen that began in 2001, and the work that begins in verse four of chapter eighteen.

Bí a bá ṣàì lóye òtítọ́ náà pé àwòrán méjì wà fún ẹranko náà tí a fi ẹlẹ́rìí ju méjì lọ dá wọn mọ̀, nígbà náà a ó sì ṣàì lóye iṣẹ́ tí a ṣàpẹẹrẹ rẹ̀ nípa àwọn ẹsẹ̀ mẹ́ta àkọ́kọ́ ti Ìfihàn orí kejìdínlógún, tí ó bẹ̀rẹ̀ ní ọdún 2001, àti iṣẹ́ tí ó bẹ̀rẹ̀ ní ẹsẹ̀ kẹrin ti orí kejìdínlógún.

When we employ Sister White’s direct identification of the angel of Revelation eighteen’s descent in 1888, and her placing the same angel in the future tense, we find that 1888 typifies 2001. The angel of Revelation, that lightens the earth with His glory, came down at the Minneapolis meetings in 1888, and did so again when the great buildings of New York City came down.

Nígbà tí a bá lo ìdánimọ̀ tààrà tí Sister White ṣe nípa ìsọ̀kalẹ̀ áńgẹ́lì Ìfihàn orí kẹtàlá [18] ní ọdún 1888, àti bí ó ṣe fi áńgẹ́lì kan náà sípò ní àsìkò ọjọ́ iwájú, a rí i pé 1888 jẹ́ àpẹẹrẹ 2001. Áńgẹ́lì Ìfihàn náà, ẹni tí ó fi ògo Rẹ̀ tàn ayé náà mọ́lẹ̀, sọ̀kalẹ̀ wá ní àwọn ìpàdé Minneapolis ní ọdún 1888, ó sì tún ṣe bẹ́ẹ̀ nígbà tí àwọn ilé ńláńlá ìlú New York wó lulẹ̀.

The period of Christ’s baptism unto the cross, and the period from August 11, 1840 unto October 22, 1844, and the period of Noah’s one hundred and twenty years provide three witnesses to a period of judgment. 1888 provides a witness of the manifestation of rebellion that was recorded at the Minneapolis meetings, and Noah identifies the removal of the Holy Spirit from those who rejected the message. The rebellion of the antediluvians as well as the rebellion of the church leaders in 1888 both align with the history of Korah, Dathan and Abiram in the history of Moses, which the angel told Sister White was being repeated in Minneapolis.

Àkókò láti ìrìbọmi Kristi títí dé orí agbelebu, àti àkókò láti August 11, 1840 títí dé October 22, 1844, àti àkókò ọdún ọgọ́rùn-ún méjìdínlógún Noa, ń pèsè ẹlẹ́rìí mẹ́ta sí àkókò ìdájọ́. Ọdún 1888 ń pèsè ẹlẹ́rìí sí ìfarahàn ìṣọ̀tẹ̀ tí a kọ sílẹ̀ ní àwọn ìpàdé Minneapolis, Noa sì ń tọ́ka sí ìyọkúrò Ẹ̀mí Mímọ́ kúrò lórí àwọn tí wọ́n kọ ìfẹ̀hónúhàn náà. Ìṣọ̀tẹ̀ àwọn ènìyàn ayé ìṣáájú ìkún omi, pẹ̀lú ìṣọ̀tẹ̀ àwọn aṣáájú ìjọ ní 1888, méjèèjì bá ìtàn Kora, Datani àti Abiram mu nínú ìtàn Mose, èyí tí angẹli náà sọ fún Arabinrin White pé a tún ń ṣe ní Minneapolis.

From the Patriot Act until the Sunday law in the United States represents the testing period for Laodicean Seventh-day Adventism. The rebellion against the message of warning that announces their judgment identifies the removal of the Holy Spirit, and therefore the pouring out of strong delusion on the wicked foolish virgins of that history. The focus of the rebellion is the chosen messenger as represented by Noah, Moses, Elders Jones and Waggoner, and of course Sister White. The rebellion against the warning message and the messenger of that history is based upon the “oil” in the history of the parable of the ten virgins.

Láti ìgbà Ofin Patriot títí dé òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà ni ó ṣojú àkókò ìdánwò fún Adventism Ọjọ́ Keje ti Laodicea. Ìṣọ̀tẹ̀ sí ìfẹ̀hónúhàn ìkìlọ̀ tí ń kéde ìdájọ́ wọn fi ìyọkúrò Ẹ̀mí Mímọ́ hàn, nítorí náà, ìtàjáde ìtanrànṣẹ́ alágbára sórí àwọn wúńdíá òmùgọ̀ búburú nínú ìtàn náà. Àkíyèsí ìṣọ̀tẹ̀ náà dojú kọ́ ojúṣẹ́ àyànfẹ́ gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Noa, Mósè, Àwọn Àgbà Jones àti Waggoner, àti dájúdájú Arabinrin White. Ìṣọ̀tẹ̀ sí ìfẹ̀hónúhàn ìkìlọ̀ àti sí ojúṣẹ́ ìtàn náà dá lórí “òróró” nínú ìtàn àkàwé àwọn wúńdíá mẹ́wàá.

Those who present the warning message, do so, because they have “oil,” which is also the warning message. The distinction between the two classes is therefore produced by the correct applications of the rules of prophetic interpretation that were adopted by those of the movement of the first and second angels, represented as Miller’s rules of interpretation, and also the rules of prophetic interpretation adopted by the movement of the third angel.

Àwọn tí ń gbé ìránṣẹ́ ìkìlọ̀ náà kalẹ̀, ń ṣe bẹ́ẹ̀ nítorí pé wọ́n ní “òróró,” èyí tí í ṣe ìránṣẹ́ ìkìlọ̀ náà pẹ̀lú. Nítorí náà, ìyàtọ̀ tó wà láàárín àwọn ẹ̀yà méjèèjì ni a mú jáde nípasẹ̀ ìlò tó péye ti àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí àwọn tí ó wà nínú ìṣípò àńgẹ́lì kìíní àti kejì gbà gẹ́gẹ́ bí òfin ìtumọ̀ Miller, àti pẹ̀lú àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí ìṣípò àńgẹ́lì kẹta gbà.

The test that is represented as the “formation of the image of the beast,” must therefore be a test in connection with how the image of the beast is formed in God’s prophetic word.

Nítorí náà, ìdánwò tí a ṣe aṣojú rẹ̀ gẹ́gẹ́ bí “dídá àwòrán ẹranko náà,” gbọ́dọ̀ jẹ́ ìdánwò tí ó ní í ṣe pẹ̀lú bí a ṣe dá àwòrán ẹranko náà sílẹ̀ nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run.

From the Patriot Act in 2001, which was typified by the Blair Bill in 1888, which was typified by the Declaration of Independence in 1776, which was typified by the baptism of Christ, which typified August 11, 1840, all support the truth that the testing-process of judgment begins with an empowered warning message that must be taken from the hand of the angel and then be eaten.

Láti Ofin Patriot ní ọdún 2001, èyí tí Òfin Blair ní 1888 ṣàpẹẹrẹ rẹ̀, èyí tí Ìkéde Òmìnira ní 1776 sì ṣàpẹẹrẹ, èyí tí ìrìbọmi Kristi ṣàpẹẹrẹ, èyí tí ó ṣàpẹẹrẹ Ọjọ́ Kẹjọlá, Oṣù Kẹjọ, 1840, gbogbo wọn ń fi òtítọ́ náà múlẹ̀ pé ìlànà ìdánwò ti ìdájọ́ bẹ̀rẹ̀ pẹ̀lú ìkìlọ̀ ìkìlọ̀ tí a fún ní agbára, èyí tí a gbọ́dọ̀ mú láti ọwọ́ áńgẹ́lì náà, lẹ́yìn náà kí a sì jẹ ẹ́.

The prophetic teaching that identifies the United States as the robbers of thy people confuses several points by their logic, and those points are often the most direct proof-texts in establishing elements of the formation of the image of the beast. A way to illustrate the fact that this test is prophetic in nature is by using the basic rules of prophecy to demonstrate a truth that is only understood if you accept Rome as the symbol represented by the robbers of thy people.

Ẹ̀kọ́ àsọtẹ́lẹ̀ tí ó ń dá Amẹ́ríkà mọ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà àwọn ènìyàn rẹ dàrú ọ̀pọ̀lọpọ̀ kókó nínú ọgbọ́n-ìṣàlàyé wọn, àwọn kókó wọ̀nyẹn sì sábà máa jẹ́ àwọn ẹ̀rí-ẹsẹ̀ tí ó ta ko o jùlọ fún ìdásílẹ̀ àwọn èròjà nínú ìṣèdá àwòrán ẹranko náà. Ọ̀nà kan láti fi ṣàfihàn òtítọ́ pé ìdánwò yìí jẹ́ ti ìwà àsọtẹ́lẹ̀ ni láti lo àwọn òfin ìpìlẹ̀ ti àsọtẹ́lẹ̀ láti fi hàn òtítọ́ kan tí a lè lóye nìkan bí o bá gba Róòmù gẹ́gẹ́ bí àmì tí àwọn ọlọ́ṣà àwọn ènìyàn rẹ dúró fún.

This illustration is drawn from the five lines of history within Adventism, where a controversy over Rome as a symbol occurred. We are now in the last, or sixth of these controversial histories, and the controversy now is identical to the controversy represented upon the 1843 chart.

Àpèjúwe yìí ni a fà jáde láti inú àwọn ìlà márùn-ún ti ìtàn nínú Adventism, níbi tí àríyànjiyàn kan nípa Róòmù gẹ́gẹ́ bí ààmì ti wáyé. Ní báyìí a wà nínú ìkẹyìn, tàbí ẹ̀kẹfà nínú àwọn ìtàn àríyànjiyàn wọ̀nyí, àti pé àríyànjiyàn náà ní báyìí jẹ́ gẹ́gẹ́ bí àríyànjiyàn tí a ṣàfihàn lórí àwòrán 1843.

It is easy to see this truth if you correctly apply the prophetic rules. A prophetic rule that needs to be used is that symbols have more than one meaning, and the meaning they use in a passage is to be established by the passage. The Syrian king, Antiochus III Magnus fulfilled the battle of verse ten of chapter eleven of Daniel, and he fulfilled the battle of Raphia in verses eleven and twelve, and he fulfilled the battle of Panium in verse fifteen. The Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Ó rọrùn láti rí òtítọ́ yìí bí o bá lo àwọn òfin àsọtẹ́lẹ̀ ní ọ̀nà tó tọ́. Òfin àsọtẹ́lẹ̀ kan tí ó yẹ kí a lò ni pé àwọn ààmì ní ìtumọ̀ ju ọ̀kan lọ, àti pé ìtumọ̀ tí wọ́n ń lò nínú ẹsẹ̀ kan ni ẹsẹ̀ náà fúnra rẹ̀ ni yóò fi ìdí múlẹ̀. Ọba Síríà náà, Antiochus III Magnus, ṣẹ ìjà tí ó wà nínú ẹsẹ̀ kẹwàá ti orí kọkànlá Danieli, ó sì ṣẹ ìjà Raphia nínú ẹsẹ̀ kọkànlá àti kejìlá, ó sì ṣẹ ìjà Panium nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Àríyànjiyàn Millerite tí a ṣàfihàn lórí àtẹ Millerite controversy represented upon the 1843 chart was that the false Protestant view identified that the “robbers” was Antiochus Epiphanes, while also upholding the truth that the “robbers” were a symbol of Rome.

Verses ten through fifteen were first fulfilled in the history of Antiochus III Magnus, so those verses, and the subsequent historical repeat of those verses provide two witnesses to the fulfillment of those verses in the last days, for all the prophets spoke more directly about the last days, than the days in which they lived.

Àwọn ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún ni a kọ́kọ́ mú ṣẹ ní inú ìtàn Antiochus III Magnus, nítorí náà àwọn ẹsẹ̀ wọ̀nyí, àti àtúnṣe ìṣẹ̀lẹ̀ ìtàn tí ó tẹ̀ lé wọn, ń pèsè ẹlẹ́rìí méjì fún ìmúṣẹ àwọn ẹsẹ̀ wọ̀nyí ní àwọn ọjọ́ ìkẹyìn, nítorí gbogbo àwọn wòlíì sọ̀rọ̀ ní kedere síi nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ.

Along with that established rule concerning where a prophet’s testimony is to be applied, we also have Sister White who directly recorded “much of the history which has taken place in fulfillment of this prophecy [Daniel chapter eleven] will be repeated.” Antiochus III Magnus represents the United States as papal Rome’s proxy army. The Protestants argued that the robbers had typified another Antiochus, where the Millerites knew it was Rome. Currently one side identifies the United States as the robbers, and the other side holds to the foundational truth.

Pẹ̀lú òfin tí a ti fi múlẹ̀ yẹn nípa ibi tí a gbọ́dọ̀ fi ẹ̀rí wòlíì kan sí, a tún ní Arábìnrin White ẹni tí ó kọ sílẹ̀ tààrà pé “púpọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ ní ìmúṣẹ àsọtẹ́lẹ̀ yìí [Daniel chapter eleven] ni a ó tún ṣe.” Antiochus III Magnus dúró fún Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ọmọ-ogun aṣojú Romu póòpù. Àwọn Púrótẹ́sítàǹtì jiyàn pé àwọn ọlọ́ṣà ti ṣe àpẹẹrẹ Antiochus mìíràn, nígbà tí àwọn Millerite mọ̀ pé Romu ni. Lọ́wọ́lọ́wọ́ báyìí, apá kan ń dá Orílẹ̀-Èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà, apá kejì sì ń dìmọ́ òtítọ́ ìpilẹ̀ náà.

If the rule that identifies that symbols have more than one meaning, and the meaning is to be based upon the context where they are employed, then identifying the United States as the robbers, parallels the Protestants’ identification of Antiochus as the robbers, but now Antiochus is a symbol of the United States in the last days.

Bí ìlànà tí ń fi hàn pé àwọn àmì ní ìtumọ̀ ju ọ̀kan lọ, tí ìtumọ̀ náà sì gbọ́dọ̀ dá lórí àyíká tí a ti lò wọ́n, bá rí bẹ́ẹ̀, nígbà náà dídámọ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí àwọn ọlọ́ṣà náà, bá ìdámọ̀ àwọn Pùròtẹ́sítáǹtì tí wọ́n fi Antiochus hàn gẹ́gẹ́ bí àwọn ọlọ́ṣà náà mu, ṣùgbọ́n nísinsin yìí Antiochus jẹ́ àmì Orílẹ̀-Èdè Amẹ́ríkà ní àwọn ọjọ́ ìkẹyìn.

The context of the passage is directly addressing the question of what power exalts itself to establish the vision, so to place the emphasis upon this fact, is justified. It is justified upon many witnesses, for the other historical lines of a controversy over Rome as a symbol identify the same fact. That fact is that those on the wrong side of the issue invariably identify the United States in the place of Rome. But if you are unwilling to accept that symbols have more than one meaning, or if you believe they do so, but are not practiced enough to have full faith in the rule, then it will be virtually impossible for you to follow the logic that is now going to be applied.

Àyíká ọ̀rọ̀ náà ń dáhùn ìbéèrè náà ní tààrà pé agbára wo ni ń gbé ara rẹ̀ ga láti mú ìran náà dúró; nítorí náà, fífi ìtẹnumọ́ lé òtítọ́ yìí lórí jẹ́ ohun tí ó tọ́. Ó tọ́ lórí ẹ̀rí ọ̀pọ̀lọpọ̀, nítorí àwọn ìlà ìtàn mìíràn ti àríyànjiyàn kan nípa Róòmù gẹ́gẹ́ bí àmì ń tọ́ka sí òtítọ́ kan náà. Òtítọ́ náà ni pé àwọn tí wọ́n wà ní apá tí kò tọ́ nínú ọ̀ràn náà máa ń dá Orílẹ̀-Èdè Amẹ́ríkà mọ̀ ní ipò Róòmù ní gbogbo ìgbà. Ṣùgbọ́n bí o kò bá fẹ́ gba pé àwọn àmì ní ìtumọ̀ ju ọ̀kan lọ, tàbí bí o bá gbà pé wọ́n ní bẹ́ẹ̀ ṣùgbọ́n o kò tíì ní ìmúlò tó pọ̀ tó láti ní ìgbàgbọ́ pípé nínú òfin náà, nígbà náà yóò fẹ́rẹ̀ẹ́ jẹ́ ohun tí kò ṣeé ṣe fún ọ láti tẹ̀lé ọgbọ́n-ìjìnlẹ̀ tí a óò fi sílò nísinsìnyí.

Every two-horned power represents the United States in the last days. France is the twofold power represented by Sodom and Egypt. Islam also typifies the United States, for the United States is the false prophet in relation to the papal power who is Jezebel. The United States is Salome in subjection to Herodias. Balaam is a symbol of a false prophet too, though his story is more complex than simply being a false prophet.

Gbogbo agbára oníiwo méjì dúró fún Orílẹ̀-Èdè Amẹ́ríkà ní àwọn ọjọ́ ìkẹyìn. Faranse ni agbára ìlọ́po-méjì tí Sodomu àti Ejibiti ṣojú fún. Islam pẹ̀lú jẹ́ àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà, nítorí Orílẹ̀-Èdè Amẹ́ríkà ni wòlíì èké ní ìbáṣepọ̀ pẹ̀lú agbára póòpù, ẹni tí í ṣe Jésébẹ́lì. Orílẹ̀-Èdè Amẹ́ríkà ni Sálómè lábẹ́ ìṣàkóso Hẹrodíà. Báláámù pẹ̀lú jẹ́ àmì wòlíì èké, bí ó tilẹ̀ jẹ́ pé ìtàn rẹ̀ ní ìkànsí tó díjú ju pé kìkì wòlíì èké ni í ṣe lọ.

Balaam’s prophecies, which were recorded after he blessed Israel three times, are associated with Islam in a variety of ways. The ass is a symbol of Islam, and you can’t keep the talking ass out of a story of Balaam. The wise men from the east who came to worship the baby Jesus were guided by Balaam’s prophecies. Islam of the three woes of Revelation chapter nine represents the false prophet Mohammed.

Àwọn àsọtẹ́lẹ̀ Bálámù, tí a kọ sílẹ̀ lẹ́yìn tí ó ti bùkún fún Ísírẹ́lì lẹ́ẹ̀mẹ́ta, ní ìbáṣepọ̀ pẹ̀lú Íslámù ní ọ̀nà púpọ̀. Kẹ́tẹ́kẹ́tẹ́ jẹ́ àmì-ìṣàpẹẹrẹ Íslámù, kò sì ṣeé fi kẹ́tẹ́kẹ́tẹ́ tó sọ̀rọ̀ sílẹ̀ kúrò nínú ìtàn Bálámù. Àwọn amòye láti ìlà-oòrùn tí wọ́n wá láti bọ ọmọ Jésù lọ́wọ́ ni a darí nípasẹ̀ àwọn àsọtẹ́lẹ̀ Bálámù. Íslámù nínú àwọn ègbé mẹ́ta ti Ìfihàn orí kẹsàn-án dúró fún wòlíì èké, Mòhámẹ́dì.

If you understand that symbols have more than one meaning, then you will no doubt also understand that many truths are so important that they are represented by a variety of symbols. The symbol that establishes the vision is a symbol of Rome, and therefore it is obvious that Rome would be a primary theme throughout Bible prophecy. One classic and well-established symbol of Rome is the king of the north in Daniel chapter eleven. The king of the north who comes to his end with none to help is the papal power, the Roman church, the pope of Rome, the man of sin.

Bí o bá yé ọ pé àwọn àmì ní ìtumọ̀ ju ọ̀kan lọ, nígbà náà kò sí iyèméjì pé ìwọ yóò tún lóye pé ọ̀pọ̀lọpọ̀ òtítọ́ ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí a ṣe fi oríṣìíríṣìí àmì ṣàpẹẹrẹ wọn. Àmì tí ó fi ìran náà múlẹ̀ jẹ́ àmì ti Róòmù, nítorí náà ó hàn gbangba pé Róòmù yóò jẹ́ kókó-ọrọ̀ pàtàkì jùlọ ní gbogbo àsọtẹ́lẹ̀ Bíbélì. Ọ̀kan lára àwọn àmì ìbílẹ̀ tí a ti fìdí rẹ̀ múlẹ̀ dáadáa nípa Róòmù ni ọba àríwá nínú Dáníẹ́lì orí kẹ́wàálá. Ọba àríwá tí yóò dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́ ni agbára póòpù, ìjọ Róòmù, póòpù Róòmù, ènìyàn ẹ̀ṣẹ̀.

In the controversy of Uriah Smith, it was claimed that the king of the north in verse thirty-six was France, and the king of the north in verse forty was Turkey. Both France and Turkey are symbols of the United States in different contexts, but as with the Protestants, and as it is today, in Smith’s controversy, he rejected the truth that the king of the north is a symbol of Modern Rome, and claimed the symbol of Rome was represented by a symbol of the United States in the nation of France, and again that the symbol of Rome was a symbol of the United States as represented in the nation of Turkey.

Nínú ìjìyàn tí Uriah Smith dá sílẹ̀, a sọ pé ọba àríwá nínú ẹsẹ̀ kẹrìndínlógójì jẹ́ Faranse, àti pé ọba àríwá nínú ẹsẹ̀ ogójì jẹ́ Tọki. Faranse àti Tọki méjèèjì jẹ́ àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà nínú àwọn àyíká ọ̀tọ̀ọ̀tọ̀, ṣùgbọ́n gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Pùròtẹ́sítáǹtì, àti gẹ́gẹ́ bí ó ti rí lónìí, nínú ìjìyàn Smith, ó kọ òtítọ́ náà sílẹ̀ pé ọba àríwá jẹ́ àpẹẹrẹ Róòmù Òde-Òní, ó sì sọ pé àpẹẹrẹ Róòmù ni a ṣàfihàn nípasẹ̀ àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà nínú orílẹ̀-èdè Faranse, àti pé lẹ́ẹ̀kan sí i, àpẹẹrẹ Róòmù jẹ́ àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú orílẹ̀-èdè Tọki.

The context now contains three lines; Millerite history, Uriah Smith’s history, and the here and now. In each of those illustrations there is a controversy over a symbol of Rome, which is misapplied through misunderstanding Rome as a symbol of the United States.

Àyíká náà báyìí ní ìlà mẹ́ta nínú; ìtàn àwọn Millerite, ìtàn Uriah Smith, àti ìsinsìnyí gan-an. Nínú ọ̀kọ̀ọ̀kan àwọn àpèjúwe wọ̀nyẹn, ìjàmbá ìjìnlẹ̀ wà lórí ààmì Romu, èyí tí a fi sí ibi tí kò tọ́ nípasẹ̀ àìlóye Romu gẹ́gẹ́ bí ààmì Orílẹ̀-Èdè Amẹ́ríkà.

The line of the controversy of “the daily,” in the book of Daniel upholds this very same emphasis of arguing against the truth regarding a symbol of Rome, though there are some important nuances in this history.

Ìlà ìjàmbá ọ̀rọ̀ “ìrúbọ ojoojúmọ́,” nínú ìwé Dáníẹ́lì, ń gbé ìtẹnumọ́ yìí gan-an ró, ti jíjà sí òtítọ́ nípa ààmì Romu, bí ó tilẹ̀ jẹ́ pé àwọn ìyàtọ̀ pàtàkì kan wà nínú ìtàn yìí.

The logic of Uriah Smith’s prophetic model led his followers to misapply the sixth plague in chapter sixteen of Revelation. A primary problem in Smith’s application of chapter sixteen, other than his attempt to apply everything literally, in a period when everything is to be applied spiritually, was his inability to see the specific structure of the threefold union of the dragon, the beast and false prophet. By replacing the true meaning of the symbols with meanings of a private interpretation Smith’s logic precludes the ability to recognize how the threefold union is formed, and how it is formed is “the great test for the people of God by which their eternal salvation will be determined.”

Ìmọ̀ ọgbọ́n inú àwòrán àsọtẹ́lẹ̀ Uriah Smith mú kí àwọn ọmọ-ẹ̀yìn rẹ̀ lò àjàkálẹ̀-àrùn kẹfà nínú orí kẹrìndínlógún Ìfihàn ní ọ̀nà tí kò tọ́. Ìṣòro pàtàkì kan nínú ìlò Smith sí orí kẹrìndínlógún, yàtọ̀ sí ìgbìyànjú rẹ̀ láti fi ohun gbogbo sí ìṣe gẹ́gẹ́ bí ìtumọ̀ gangan, ní àkókò kan tí a gbọ́dọ̀ fi ohun gbogbo sí ìṣe nípa ti ẹ̀mí, ni àìlera rẹ̀ láti rí ìṣètò pàtó ti ìṣọ̀kan onímẹ́ta náà ti ejò náà, ẹranko náà àti wolii èké. Nípa fífi ìtumọ̀ tòótọ́ àwọn ààmì náà rọ́pò pẹ̀lú àwọn ìtumọ̀ tí ó jẹ́ ti ìtumọ̀ àdáni, ọgbọ́n inú ìmòye Smith pa agbára mọ́ láti mọ bí a ṣe dá ìṣọ̀kan onímẹ́ta náà sílẹ̀, àti bí a ṣe dá a sílẹ̀ ni “ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run nípa èyí tí a ó fi pinnu ìgbàlà wọn títí láé.”

The misapplication of symbols of Rome are an attempt by Satan to prevent God’s last-day people from seeing not only modern Rome, but how modern Rome is formed. The necessity of recognizing the prophetic characteristics associated with the joining together of the United Nations, the papal power and the United States contains eternal consequences.

Ìlò àìtọ́ àwọn ààmì Romu jẹ́ ìsapá láti ọ̀dọ̀ Sátánì láti dí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn lọ́wọ́ kí wọ́n má bàa rí kì í ṣe Romu òde-òní nìkan, ṣùgbọ́n bí a ṣe dá Romu òde-òní sílẹ̀ pẹ̀lú. Ìdí pàtàkì tí ó fi yẹ kí a mọ àwọn àbùdá àsọtẹ́lẹ̀ tí ó bá ìṣọ̀kan Àjọ Ìṣọ̀kan Àgbáyé, agbára póòpù, àti Orílẹ̀-Èdè Amẹ́ríkà mu ní àwọn àbájáde ayérayé.

In the book of Daniel there is a special test that emphasizes the importance of recognizing the relationships of these three powers, and there is another special test that emphasizes these identical points in the book of Revelation. “The daily” in the book of Daniel was understood to be pagan Rome by William Miller as he studied Second Thessalonians. Miller understood from the description of the prophetic relationship between pagan Rome and papal Rome in Second Thessalonians that the word, “daily,” was a symbol of pagan Rome, and the abomination of desolation would therefore be papal Rome.

Nínú ìwé Dáníẹ́lì ìdánwò pàtàkì kan wà tí ó fi ìjẹ́pàtàkì mímọ̀ ìbáṣepọ̀ àwọn agbára mẹ́ta wọ̀nyí hàn gbangba, bẹ́ẹ̀ sì ni ìdánwò pàtàkì mìíràn tún wà tí ó tẹnumọ́ àwọn kókó-ẹ̀kọ́ wọ̀nyí gan-an nínú ìwé Ìṣípayá. William Miller lóye pé “ohun ojoojúmọ́” nínú ìwé Dáníẹ́lì túmọ̀ sí Róòmù keferi bí ó ṣe ń kẹ́kọ̀ọ́ 2 Tẹsalóníkà. Miller lóye láti inú àpèjúwe ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Róòmù keferi àti Róòmù póòpù nínú 2 Tẹsalóníkà pé ọ̀rọ̀ náà, “ojoojúmọ́,” jẹ́ àmì ìṣàpẹẹrẹ Róòmù keferi, àti pé irira ìparun náà yóò sì jẹ́ Róòmù póòpù.

The point we are underscoring though is that in Second Thessalonians the relationship between pagan Rome and papal Rome is placed in a context that teaches that when and if you do not understand the relationship of those two powers, you receive strong delusion, and are lost for eternity.

Kókó-ọrọ tí a ń tẹnumọ́ sí, síbẹ̀, ni pé nínú Kejì Tẹsalonika, a fi ìbáṣepọ̀ tó wà láàárín Róòmù kèfèrí àti Róòmù póòpù sínú àyíká kan tí ń kọ́ni pé bí ó bá jẹ́ pé ẹ kò lóye ìbáṣepọ̀ àwọn agbára méjèèjì wọ̀nyí, ẹ̀yin yóò gba ìtanràn líle, a ó sì sọnù yín fún ayérayé.

This is the same warning of the sixth plague where not only the dragon, who was pagan Rome in Second Thessalonians, and the beast, who was the “man of sin” in that passage, but also in chapter sixteen you have the false prophet. The passage is emphasizing the importance of recognizing the relationship of the powers who make up Modern Rome’s threefold union, that is also modern Babylon.

Eleyi ni ìkìlọ̀ kan náà ti àjàkálẹ̀-àrùn kẹfà, níbi tí kì í ṣe dírágónì nìkan, ẹni tí ó jẹ́ Róòmù aláìgbọ́rìṣà nínú 2 Tẹsalóníkà, àti ẹranko náà, ẹni tí ó jẹ́ “ọkùnrin ẹ̀ṣẹ̀” nínú ẹsẹ̀ náà, ṣùgbọ́n pẹ̀lú nínú orí kẹrìndínlógún, ẹ ní wolíì èké náà pẹ̀lú. Ẹsẹ̀ náà ń fi ìtẹnumọ́ lé e lórí pàtàkì ìmòye ìbáṣepọ̀ àwọn agbára tí ó dá ìṣọ̀kan mẹ́ta-mẹ́ta Róòmù Òde-Òní sílẹ̀, èyí tí ó jẹ́ Bábílónì òde-òní pẹ̀lú.

The controversy over “the daily” addresses the very same last-day controversy, but it expands the identification of the controversy by adding the importance of understanding the relationship between the three powers who make up Modern Rome. To refuse to see this truth, is to guarantee strong delusion for your reward.

Ìjiyàn lórí “ìgbà gbogbo” ń tọ́ka sí ìjiyàn ọjọ́ ìkẹyìn kan náà gan-an, ṣùgbọ́n ó ń mú ìdánimọ̀ ìjiyàn náà gbòòrò sí i nípa fífi ìpataki ìmòye ìbáṣepọ̀ tó wà láàrín àwọn agbára mẹ́ta tí wọ́n dá Róòmù Òde-Òní sílẹ̀ kún un. Láti kọ̀ láti rí òtítọ́ yìí, ni láti fi dájú pé ìtanràn líle yóò jẹ́ èrè rẹ.

In the current controversy those identifying the United States as the robbers appear unable to even assent to understanding why it would matter that the United States is repeatedly represented as being in subjection to the papal power rather than being the papal power itself. Basic common sense recognizes that the power who is controlling the relationship in politics, history, marriage and Bible prophecy is considered as the head, and the head is what exalts itself to establish the vision and then falls.

Nínú àríyànjiyàn tó wà lọ́wọ́lọ́wọ́ yìí, àwọn tí wọ́n ń dá Orílẹ̀-èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà dà bí ẹni pé wọn kò tilẹ̀ lè fara mọ́ ìmòye ìdí tí ó fi ṣe pàtàkì pé a ti ń ṣàfihàn Orílẹ̀-èdè Amẹ́ríkà léraléra gẹ́gẹ́ bí ẹni tí ó wà ní abẹ́ ìṣàkóso agbára póòpù dípò kí ó jẹ́ agbára póòpù náà fúnra rẹ̀. Ọgbọ́n àdánidá ìpilẹ̀ mọ̀ pé agbára tí ó ń ṣàkóso ìbáṣepọ̀ náà nínú òṣèlú, ìtàn, ìgbéyàwó àti àsọtẹ́lẹ̀ Bíbélì ni a kà sí orí, orí náà sì ni èyí tí ó ń gbé ara rẹ̀ ga láti fi mú ìran náà dúró, lẹ́yìn náà ó sì ṣubú.

The logic that identifies the United States as the robbers, is unable to apply the history that was represented, and thereafter fulfilled, from 321 to 538. The symbol of the United States must fall away before the “man of sin” would be revealed. The “man of sin” gets revealed again in the last days, and before he does the United States must fall away first.

Ìmọ̀ràn ìṣàlàyé tí ó ń dá Orílẹ̀-Èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí àwọn ọlọ́ṣà, kò lè fi ìtàn tí a ṣàfihàn, tí a sì mú ṣẹ láti ọdún 321 sí 538, kàn án. Àmì Orílẹ̀-Èdè Amẹ́ríkà gbọ́dọ̀ kọ́ kúrò kí a tó fi “ọkùnrin ẹ̀ṣẹ̀” hàn. “Ọkùnrin ẹ̀ṣẹ̀” ni a tún fi hàn ní àwọn ọjọ́ ìkẹyìn, àti kí ó tó hàn, Orílẹ̀-Èdè Amẹ́ríkà gbọ́dọ̀ kọ́ kúrò ní àkọ́kọ́.

The Sunday law in the United States does not identify the United States as Modern Rome, it identifies that national ruin has arrived, and that the United States has been fully disconnected from righteousness. The Modern Rome that gets revealed when the United States falls away at the Sunday law is the papal power, who then and there just conquered her ally, the false prophet.

Òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà kì í ṣe ohun tí ó ń dá Orílẹ̀-Èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí Róòmù Òde-Òní; ó ń fi hàn pé ìparun orílẹ̀-èdè ti dé, àti pé a ti ya Orílẹ̀-Èdè Amẹ́ríkà kúrò ní òdodo pátápátá. Róòmù Òde-Òní tí a ń ṣípayá nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá ṣubú kúrò ní ìgbàgbọ́ nípasẹ̀ òfin Ọjọ́-Àìkú ni agbára póòpù, ẹni tí nígbà náà gan-an sì ṣẹ̀ṣẹ̀ ṣẹ́gun alábàákẹ́gbẹ́ rẹ̀, wòlíì èké.

“The daily” in the book of Daniel and its relationship to the message of William Miller, and the significance of Miller’s understanding being derived from Second Thessalonians chapter two, and the warning to keep your garments in the sixth plague, all identify elements from those controversies that address current issues.

“Ẹbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì àti ìbáṣepọ̀ rẹ̀ pẹ̀lú ìhìn-iṣẹ́ William Miller, àti ìtumọ̀ pàtàkì pé ìmọ̀ Miller ni a ti mú jáde láti inú 2 Tẹsalonika orí kejì, pẹ̀lú ìkìlọ̀ láti pa aṣọ rẹ mọ́ nínú àjàkálẹ̀-àrùn kẹfà, gbogbo wọn ń tọ́ka sí àwọn èròjà láti inú àwọn ìjàmbá-ìjìyà wọ̀nyẹn tí ń sọ̀rọ̀ sí àwọn ọ̀ràn ìsinsìnyí.

The warning of Second Thessalonians chapter two in the last days is about a class that identifies the United States as a symbol, but refuses to be guided by the light that addresses the United States’ relationship with papal Rome. In doing this they will see the relationship of not only papal Rome and the United States, but also the United Nations, the dragon power of Revelation chapter sixteen.

Ìkìlọ̀ tó wà nínú 2 Tẹsalóníkà orí kejì nípa àwọn ọjọ́ ìkẹyìn jẹ́ ní ti ẹgbẹ́ kan tí ń fi Orílẹ̀-Èdè Amẹ́ríkà hàn gẹ́gẹ́ bí àmì, ṣùgbọ́n tí wọ́n kọ̀ láti jẹ́ kí ìmọ́lẹ̀ tí ń sọ̀rọ̀ nípa àjọṣe Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú Róòmù póòpù tọ́ wọn sọ́nà. Nípa ṣíṣe èyí, wọn yóò rí àjọṣe kì í ṣe ti Róòmù póòpù àti Orílẹ̀-Èdè Amẹ́ríkà nìkan, ṣùgbọ́n ti Àjọ Àwọn Orílẹ̀-Èdè pẹ̀lú, agbára dragoni ti Ìfihàn orí kẹrìnlá.

As with Uriah Smith, A.G. Daniells and W.W. Prescott, who Sister White identified as being unable to reason from cause to effect, so too are those who refuse to be guided by the direction of God’s prophetic word in its elaboration of the relationship of these three powers in the last days.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Uriah Smith, A.G. Daniells àti W.W. Prescott, àwọn tí Arábìnrin White sọ pé wọn kò lè ronú láti inú ìdí dé ipa rẹ̀, bẹ́ẹ̀ náà ni ó rí pẹ̀lú àwọn tí wọ́n kọ̀ láti jẹ́ kí ìtọ́sọ́nà ọ̀rọ̀ asọtẹ́lẹ̀ Ọlọ́run darí wọn nínú ìtúmọ̀ kíkún rẹ̀ nípa ìbáṣepọ̀ àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí ní àwọn ọjọ́ ìkẹyìn.

Like the first, the current, and the Uriah Smith controversies, the controversy of the relationship of the three powers as represented in Second Thessalonians and the sixth plague manifests a private interpretation that points to the United States, but refuses to see certain prophetic characteristic of the United States that would expose their erroneous concept, and possibly bring them to the light.

Gẹ́gẹ́ bí àríyànjiyàn àkọ́kọ́, ti ìsinsìnyí, àti ti Uriah Smith, àríyànjiyàn nípa ìbáṣepọ̀ àwọn agbára mẹ́ta gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Second Thessalonians àti àjàkálẹ̀-arun kẹfà fi ìtumọ̀ àdáni hàn tí ó ń tọ́ka sí United States, ṣùgbọ́n tí ó kọ̀ láti rí àwọn àbùdá àsọtẹ́lẹ̀ kan ti United States tí yóò tú àbá èrò aṣìṣe wọn síta, tí ó sì lè mú wọn wá sínú ìmọ́lẹ̀.

After September 11, 2001 the controversy over the four insects of Joel arose. The truth being that the insects represented a progressive spiritual declension of the Laodicean Seventh-day Adventist church by the introduction of Catholic and apostate Protestant theology. Again the correct application of the four insects is Rome, but the private interpretation claimed it was Islam, which is a symbol of a false prophet, and therefore a symbol of the United States. Line upon line, the controversies from Advent history which we have just addressed, all speak to the same truth.

Lẹ́yìn September 11, 2001, àríyànjiyàn nípa àwọn kòkòrò mẹ́rin ti Joẹli dìde. Òtítọ́ náà sì ni pé àwọn kòkòrò náà dúró fún ìrẹ̀wẹ̀sì ẹ̀mí tí ń tẹ̀ síwájú ti ìjọ Seventh-day Adventist ti Laodicea, nípasẹ̀ ìmúwá ẹ̀kọ́ ìsìn Kátólíìkì àti ti Pùrótẹ́sítáǹtì apẹ̀yìndà wọlé. Lẹ́ẹ̀kan sí i, ìṣàmúlò tó tọ́ ti àwọn kòkòrò mẹ́rin náà ni Rome, ṣùgbọ́n ìtumọ̀ aládáni sọ pé Islam ni wọ́n jẹ́, èyí tí ó jẹ́ àmì wòlíì èké, nítorí náà sì jẹ́ àmì Orílẹ̀-Èdè Amẹ́ríkà. Lẹ́yìn ìlà lórí ìlà, àwọn àríyànjiyàn láti inú ìtàn Advent tí a ṣẹ̀ṣẹ̀ sọ̀rọ̀ lórí rẹ̀, gbogbo wọn ń sọ nípa òtítọ́ kan náà.

The wrong side, on four witnesses, identifies the robbers as the United States, and upon two witnesses the wrong side’s understanding of the United States as a symbol is incorrect. God’s last-day candidates to be among the one hundred and forty-four thousand are now in a prophetic test. It is not a test that is accomplished by simply casting your vote for this side or that side. It is a test that can only genuinely be navigated correctly if the prophetic rules are accurately applied. In order for the Lion of the tribe of Judah to awaken His last-day people to the fact that they are not studying deeply enough, He allowed heresies to be introduced.

Ẹgbẹ́ tí ó ṣìṣe náà, lórí ẹlẹ́rìí mẹ́rin, ń dá àwọn olè náà mọ̀ gẹ́gẹ́ bí Orílẹ̀-Èdè Amẹ́ríkà, àti lórí ẹlẹ́rìí méjì ìmòye ẹgbẹ́ tí ó ṣìṣe náà nípa Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí àmì jẹ́ aláìtọ́. Àwọn olùdíje Ọlọ́run ní ọjọ́ ìkẹyìn láti wà láàárín ẹgbẹ̀rún méjìlélógójì ọ̀kẹ́ mẹ́rìnlélógójì náà wà nísinsìnyí nínú ìdánwò àsọtẹ́lẹ̀ kan. Kì í ṣe ìdánwò tí a lè parí nípa fífi ìdìbò rẹ sọ fún ẹgbẹ́ yìí tàbí ẹgbẹ́ yẹn nìkan. Ó jẹ́ ìdánwò kan tí a lè tọ́ ní òtítọ́ kọjá dáadáa nìkan bí a bá fi àwọn òfin àsọtẹ́lẹ̀ sílò ní pípéye. Kí Kìnìún ẹ̀yà Júdà lè jí àwọn ènìyàn Rẹ̀ ní ọjọ́ ìkẹyìn sí òtítọ́ pé wọn kò ń kẹ́kọ̀ọ́ jinlẹ̀ tó, Ó jẹ́ kí wọ́n mú àwọn ẹ̀kọ́ àdámọ̀ wọlé.

The fact that a heresy arose within this movement identifies that our personal aptitude in regard to the rules of prophetic interpretation is weaker than it should be. Rome establishes the vision, and the vision of the last days is the final rise and fall of the king of the north. That “king” is also the “man of sin”, and the “man of sin” is the “mystery of iniquity,” and that “wicked.” He is the antichrist, he is symbolized as the “robbers of thy people,” and he is the “head” of Modern Rome.

Òtítọ́ pé ẹ̀kọ́ àṣìṣe kan ti dìde láàárín ìṣísẹ̀ yìí fi hàn pé agbára wa fúnra wa nípa àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ kéré ju bí ó ti yẹ lọ. Róòmù ni ó mú ìran náà dúró, ìran àwọn ọjọ́ ìkẹyìn sì ni ìdìde àti ìṣubú ìkẹyìn ti ọba àríwá. “Ọba” náà pẹ̀lú ni “ọkùnrin ẹ̀ṣẹ̀,” “ọkùnrin ẹ̀ṣẹ̀” náà sì ni “àṣírí àìmọ́fin,” àti “ẹni búburú” náà. Òun ni aṣòdì sí Kristi, a sì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àwọn ọlọ́ṣà ènìyàn rẹ,” òun sì ni “orí” Róòmù Òde-Òní.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Àwọn tí ìmọ̀ wọn nípa ọ̀rọ̀ náà bá dàrú, tí wọ́n kò sì lè rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí apá aṣòdì sí Kristi. Kò sí àkókò báyìí fún wa láti fara mọ́ ayé. Dáníẹ́lì dúró nípò tirẹ̀ àti ní ibi tirẹ̀. Ó yẹ kí a lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọ́n ń túmọ̀ ara wọn. Wọ́n fi òtítọ́ hàn fún ayé tí gbogbo ènìyàn yẹ kí wọ́n lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni yóò jẹ́ ẹlẹ́rìí ní ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò ṣàlàyé ara wọn.” Kress Collection, 105.

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