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# Rome Establishes the Vision - Number Seven

Róòmù Mú Ìran náà Dúró Gbọn-in — Nọ́mbà Méje

The Final Controversy: Rome’s Symbolism in Adventist Prophecy and the Close of Probation

Ìjàngbọ̀n Ikẹyìn: Àmì-Àpẹẹrẹ Róòmù nínú Àsọtẹ́lẹ̀ Adventist àti Ìparí Àkókò Àǹfààní Ìdánwò

Author

Jeff Pippenger

Published

August 17, 2024

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We are considering six historical lines within the history of Adventism where controversies over the symbol of Rome was the issue. We are employing the methodology of the latter rain, which is “line upon line” from “here a little” and “there a little.” We began by identifying that the first controversy over the symbol of Rome illustrates the current controversy, and therefore emphasizes that we are now in the last controversy before probation closes.

À ń wo ìlà ìtàn mẹ́fà nínú ìtàn Ìjọ Adventism níbi tí àríyànjiyàn nípa ààmì Romu ti jẹ́ ọ̀ràn náà. A ń lò ọ̀nà iṣẹ́ òjò àfẹ́yinti, èyí tí ó jẹ́ “ìlà lórí ìlà” láti inú “níbí díẹ̀” àti “níbẹ̀ díẹ̀.” A bẹ̀rẹ̀ nípa fífi hàn pé àríyànjiyàn àkọ́kọ́ nípa ààmì Romu ń ṣàfihàn àríyànjiyàn ìsinsìnyí, nítorí náà ó ń tẹnumọ́ pé a wà báyìí nínú àríyànjiyàn ìkẹyìn kí àkókò ìdánwò tó parí.

The seriousness of this final controversy about the symbol of Rome is also represented by verses ten through sixteen of Daniel eleven, which typify the hidden history of verse forty of Daniel eleven. The history of verse forty brings the student of prophecy to 1989 and the collapse of the Soviet Union as represented in verse ten. The next verse, verse forty-one, which identifies the soon-coming Sunday law in the United States, is typified by verse sixteen. Inspiration has identified that what was sealed was “the portion of the book of Daniel that related to the last days”.

Ìjẹ́pàtàkì àríyànjiyàn ìkẹyìn yìí nípa àmì Róòmù ni a tún ṣàfihàn nínú ẹsẹ̀ mẹ́wàá sí mẹ́rìndínlógún ti Dáníẹ́lì mọ́kànlá, tí wọ́n jẹ́ àpẹẹrẹ ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá. Ìtàn ẹsẹ̀ ogójì mú akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ dé ọdún 1989 àti ìṣubú Soviet Union gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ mẹ́wàá. Ẹsẹ̀ tó tẹ̀lé e, ẹsẹ̀ kọkànlélógójì, tí ó sọ òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà di mímọ̀, ni ẹsẹ̀ mẹ́rìndínlógún jẹ́ àpẹẹrẹ rẹ̀. Ìmísí ti sọ di mímọ̀ pé ohun tí a fi èdìdì dì ni “apá ìwé Dáníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn”.

1989 unto the Sunday law is the sealed portion of the last days, and it is typified in verses ten through sixteen. It is therefore the increase of knowledge that leads to the close of probation for Seventh-day Adventists, for Adventism’s probation in the United States is finished at the Sunday law. In verses ten through sixteen we find verse fourteen, which identifies that it is the “robbers” of God’s people that establish the vision.

Láti ọdún 1989 títí dé òfin Ọjọ́ Àìkú ni apá tí a fi èdìdì dì mọ́ ti àwọn ọjọ́ ìkẹyìn, a sì ti fi àpẹẹrẹ rẹ̀ hàn nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́rìndínlógún. Nítorí náà, ìpọ̀sí ìmọ̀ ni ó ń yọrí sí ìparí àkókò àánú fún àwọn Adventist Ọjọ́ Keje, nítorí àkókò àánú Adventism ní Orílẹ̀-Èdè Amẹ́ríkà parí nígbà òfin Ọjọ́ Àìkú. Nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́rìndínlógún ni a ti rí ẹsẹ̀ kẹ́rìnlá, èyí tí ó fi hàn pé “àwọn ọlọ́ṣà” àwọn ènìyàn Ọlọ́run ni wọ́n gbé ìran náà kalẹ̀.

Therefore, the Millerite controversy that is represented upon the 1843 pioneer chart is the first controversy of Rome in Adventism’s history. The fact that the very same controversy has again arrived, informs anyone who wishes to see that Jesus, as the Alpha and Omega, always illustrates the end with the beginning. The current controversy is the final controversy which sifts the wise and foolish virgins.

Nítorí náà, àríyànjiyàn àwọn Millerite tí a ṣe àfihàn rẹ̀ lórí àtẹ pioneer ti 1843 ni àríyànjiyàn àkọ́kọ́ ti Róòmù nínú ìtàn Adventism. Òtítọ́ náà pé àríyànjiyàn kan náà yìí tún dé lẹ́ẹ̀kan sí i, ń fi hàn fún ẹnikẹ́ni tí ó bá fẹ́ rí i pé Jésù, gẹ́gẹ́ bí Alfa àti Omega, máa ń fi ìbẹ̀rẹ̀ ṣàpèjúwe òpin nígbà gbogbo. Àríyànjiyàn tí ó wà lọ́wọ́lọwọ́ ni àríyànjiyàn ìkẹyìn tí ń yọ àwọn wúńdíá ọlọ́gbọ́n àti aláìgbọ́n kúrò lọ́tọ̀ọ̀tọ̀.

Sanctified prophetic logic teaches that the one hundred and forty-four thousand come into perfect unity before their close of probation at the soon-coming Sunday law. The refining fire of Malachi’s Messenger of the Covenant is now purifying the Levites as gold and silver. The Dirt Brush Man is now purging His floor with words of truth.

Ọgbọ́n ìwádìí wòlíì tí a yà sọ́tọ̀ ń kọ́ni pé ẹgbẹ̀rún kan ọgọ́rùn-ún mẹ́rìnlélógójì náà yóò dé inú ìṣọ̀kan pípé ṣáájú ìparí àkókò àánú wọn ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Iná ìmúnáwó ti Òjíṣẹ́ Máálákì ti Májẹ̀mú ń ṣe ìwẹ̀numọ́ àwọn ọmọ Léfì nísinsìnyí bí wúrà àti fàdákà. Ọkùnrin Búrúṣì Erùkèrùkù ń fọ ilẹ̀ ìpakà Rẹ̀ mọ́ nísinsìnyí pẹ̀lú ọ̀rọ̀ òtítọ́.

> “‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

> “ ‘Ẹni tí abẹ́fẹ́lẹ̀ ìfọǹrọ̀ rẹ̀ wà ní ọwọ́ rẹ̀, yóò sì fọ́ ilẹ̀ ìpakà rẹ̀ mọ́ pátápátá, yóò sì kó àlìkámà rẹ̀ sínú àká.’ Mátíù 3:12. Èyí jẹ́ ọ̀kan nínú àwọn àkókò ìwẹ̀nùmọ́. Nípasẹ̀ àwọn ọ̀rọ̀ òtítọ́, a ń ya ìyàngbò kúrò nínú àlìkámà. Nítorí pé wọ́n kún fún asán ju, wọ́n sì dá ara wọn láre ju láti gba ìbáwí, wọ́n fẹ́ ayé ju láti gba ìgbésí ayé ìrẹ̀lẹ̀, ọ̀pọ̀ ènìyàn yí padà kúrò lọ́dọ̀ Jésù. Ọ̀pọ̀ ènìyàn ṣì ń ṣe ohun kan náà. A ń dán àwọn ọkàn wò lónìí gẹ́gẹ́ bí a ti dán àwọn ọmọ-ẹ̀yìn wọ̀nyẹn wò nínú sínágọ́gù ní Kápánáùmù. Nígbà tí a bá mú òtítọ́ dé ọkàn, wọ́n rí i pé ìgbésí ayé wọn kò bá ìfẹ́ Ọlọ́run mu. Wọ́n rí àìní ìyípadà pátápátá nínú ara wọn; ṣùgbọ́n wọn kò fẹ́ gbé iṣẹ́ ìsẹ́ ara-sílẹ̀ náà sókè. Nítorí náà, wọ́n bínú nígbà tí a bá ṣí ẹ̀ṣẹ̀ wọn payá. Wọ́n lọ kúrò ní ìbínú ọkàn, gẹ́gẹ́ bí àwọn ọmọ-ẹ̀yìn náà ti fi Jésù sílẹ̀, ní ìkùnra pé, ‘Ọ̀rọ̀ líle ni èyí; ta ni ó lè fetí sí i?’ ” The Desire of Ages, 392.

The fact that the first sixteen verses are the beginning of Daniel’s last prophecy, and that those verses align with the last six verses of the chapter, indicates that the Alpha and Omega is using the verses in the beginning to accomplish the final separation of the wise and wicked, as represented by Daniel in chapter twelve, which is now occurring.

Òtítọ́ náà pé àwọn ẹsẹ̀ mẹ́rìndínlógún àkọ́kọ́ ni ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ìkẹyìn Dáníẹ́lì, àti pé àwọn ẹsẹ̀ wọ̀nyí bá àwọn ẹsẹ̀ mẹ́fà ìkẹyìn orí náà mu, ń tọ́ka sí i pé Alfa àti Òmégà ń lo àwọn ẹsẹ̀ tí ó wà ní ìbẹ̀rẹ̀ láti mú ìyapa ìkẹyìn wá láàárín àwọn ọlọ́gbọ́n àti àwọn ènìyàn búburú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ wọn nínú Dáníẹ́lì orí kejìlá, èyí tí ń ṣẹlẹ̀ nísinsin yìí.

A third witness to the serious nature of the controversy is the fact that inspiration, through the writings of Sister White, clearly upholds the 1843 pioneer chart, which represents the controversy of Rome in verse fourteen. The beginning controversy represents the ending controversy, and the inspired endorsement of the Millerite understanding of verse fourteen’s “robbers of thy people,” means that if that foundational truth is rejected, it is simultaneously a rejection of the authority of the Spirit of Prophecy. In agreement with the previous two witnesses that emphasize that this controversy occurs just before probation closes is the certainty that the last, or final, deception for those who profess to uphold the Spirit of Prophecy, is a rejection of the Spirit of Prophecy.

Ẹlẹ́rìí kẹta sí ìwúwo ìjàmbá yìí ni òtítọ́ náà pé ìmísí, nípasẹ̀ àwọn ìkọ̀wé Sister White, fi hàn gbangba pé ó ń gbé àwòrán aṣáájú-ọ̀nà ọdún 1843 ga, èyí tí ó ṣàfihàn ìjàmbá Rome nínú ẹsẹ̀ kẹrìnlá. Ìjàmbá ìbẹ̀rẹ̀ ń ṣojú fún ìjàmbá ìkẹyìn, àti ìfọwọ́sí tí a fi ìmísí ṣe sí ìmòye àwọn Millerite nípa “àwọn ọlọ́ṣà ènìyàn rẹ” nínú ẹsẹ̀ kẹrìnlá, túmọ̀ sí pé bí a bá kọ òtítọ́ ìpilẹ̀ náà sílẹ̀, ní àkókò kan náà ó jẹ́ ìkọ̀sílẹ̀ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀. Ní ìbámu pẹ̀lú àwọn ẹlẹ́rìí méjì ṣáájú tí wọ́n tẹnumọ̀ pé ìjàmbá yìí ń ṣẹlẹ̀ díẹ̀ kí àkókò àánú tó parí ni ìdánilójú náà wà pé ẹ̀tàn ìkẹyìn jùlọ, tàbí ẹ̀tàn àgbẹ̀yìnwá, fún àwọn tí wọ́n jẹ́wọ́ pé àwọn ń gbé Ẹ̀mí Àsọtẹ́lẹ̀ ga, ni ìkọ̀sílẹ̀ Ẹ̀mí Àsọtẹ́lẹ̀.

> “Satan is . . . constantly pressing in the spurious—to lead away from truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Satani ni... ní fífi èké tí a ṣe bí ti gidi rọ̀ mọ́ni léraléra—láti mú ènìyàn yà kúrò nínú òtítọ́. Ìtanjẹ ìkẹyìn pátápátá ti Satani yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di aláìní agbára rárá. ‘Níbi tí kò bá sí ìran, àwọn ènìyàn a ṣègbé’ (Òwe 29:18). Satani yóò fi ọgbọ́n àṣekágba ṣiṣẹ́, ní oríṣiríṣi ọ̀nà àti nípasẹ̀ oríṣiríṣi irinṣẹ́, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí òtítọ́.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Ìkórìíra kan yóò dáná sí àwọn Ẹ̀rí náà, èyí tí iṣe èṣù ni. Ìṣiṣẹ́ Satani yóò jẹ́ láti mì ìgbàgbọ́ àwọn ìjọ nínú wọn, nítorí èyí: Satani kò lè ní ọ̀nà tí ó mọ́ tó bẹ́ẹ̀ láti mú àwọn ẹ̀tàn rẹ̀ wọlé, kí ó sì di àwọn ọkàn mọ́ nínú àwọn ìtanjẹ rẹ̀, bí a bá fetí sí àwọn ìkìlọ̀ àti ìbáwí àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, ìwé 1, 48.

The making of none effect, or the rejection of the authority of the “testimony of the Spirit of God” through the writings of Ellen White, is the “very last deception of Satan.” Sister White wrote that she was “shown” that the “1843 chart was directed by the hand of the Lord, and should not be altered.” The previous passage directly associates the rejection of the authority of the Spirit of Prophecy with the vision of the last days, for all the prophets speak most directly of the last days. Therefore when Daniel says in verse fourteen that “the robbers” establish the vision, it is Solomon’s vision of Proverbs 29:18, which says that those who do not have the vision “perish,” and the word “perish” means “to be made naked”.

Ìmú kí a sọ “ẹ̀rí ti Ẹ̀mí Ọlọ́run” di aláìní ipa, tàbí kí a kọ àṣẹ rẹ̀ sílẹ̀ nípasẹ̀ àwọn ìkọ̀wé Ellen White, ni “ẹ̀tàn Sátánì tí ó gbẹ̀yìn jùlọ.” Sister White kọ pé a “fi hàn” án pé “àwòrán 1843 ni ọwọ́ Olúwa darí, kò sì yẹ kí a yí i padà.” Àyọkà tí ó ṣáájú ń so ìkọ̀sílẹ̀ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ pọ̀ mọ́ ìran ti àwọn ọjọ́ ìkẹyìn ní tààràtà, nítorí gbogbo àwọn wòlíì ń sọ ní kedere jùlọ nípa àwọn ọjọ́ ìkẹyìn. Nítorí náà nígbà tí Dáníẹ́lì sọ nínú ẹsẹ̀ kẹrìnlá pé “àwọn ọlọ́ṣà” fi ìran náà múlẹ̀, ìran Sólómọ́nì nínú Òwe 29:18 ni, èyí tí ó sọ pé àwọn tí kò bá ní ìran náà “ṣegbé,” àti ọ̀rọ̀ náà “ṣegbé” túmọ̀ sí “láti jẹ́ kí a wà ní ìhòòhò”.

“Perish” is therefore identifying that those who profess to uphold the Spirit of Prophecy in the last days, but who reject the authority represented therein, become naked, and perish, which is a description of the Laodiceans, who are “wretched, and miserable, and poor, and blind, and naked.” They are counseled to buy “white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.” If they refuse the counsel they are spewed out of the mouth of the Lord.

“Nítorí náà, “ṣègbé” ń fi hàn pé àwọn tí ń jẹ́wọ́ pé àwọn ń gbé Ẹ̀mí Àsọtẹ́lẹ̀ ró ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n tí wọ́n kọ àṣẹ-ọba tí a ṣojú fún nínú rẹ̀, wọ́n di ìhòòhò, wọ́n sì ṣègbé; èyí tí ó jẹ́ àpèjúwe àwọn ará Laodicea, tí wọ́n jẹ́ “aláìnírètí, àti aláìláyọ̀, àti tálákà, àti afọ́jú, àti ìhòòhò.” A gbà wọ́n níyànjú láti rà “aṣọ funfun, kí a lè fi wọ̀ ọ́, kí ojú tì ìhòòhò rẹ má bàa hàn.” Bí wọ́n bá kọ ìmọ̀ràn náà, a ó tu wọ́n jáde kúrò ní ẹnu Olúwa.”

Thus, we find another witness that this nakedness is manifested just before probation closes. At the soon-coming Sunday law those naked souls will receive the mark of the beast, as they are overthrown, as represented in verse forty-one of Daniel eleven. The reason they will be overthrown is that they rejected the authority of the Spirit of Prophecy, which upholds the 1843 pioneer chart, which represents the foundations of Adventism, and includes the “key” which establishes the vision with the identification that Rome is the power represented as “the robbers of thy people” in verse fourteen.

Nítorí náà, a rí ẹlẹ́rìí mìíràn pé ìhòhò yìí ni a fihàn ní kété ṣáájú kí àkókò àyè ìdánwò tó parí. Ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́, àwọn ọkàn ìhòhò wọ̀nyí yóò gba àmì ẹranko náà, bí a ṣe ń ṣubú wọn lulẹ̀, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ẹsẹ̀ kọkànlélógójì ti Dáníẹ́lì mọ́kànlá. Ìdí tí a ó fi ṣubú wọn lulẹ̀ ni pé wọ́n kọ aṣẹ Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí ń gbé àtẹ pioneer 1843 ró, èyí tí ó dúró fún àwọn ìpìlẹ̀ Adventism, tí ó sì ní “bọ́tìnnì” náà nínú rẹ̀, èyí tí ń fi ìran náà múlẹ̀ pẹ̀lú ìdánimọ̀ pé Róòmù ni agbára tí a ṣojú rẹ̀ gẹ́gẹ́ bí “àwọn olè ènìyàn rẹ” nínú ẹsẹ̀ kẹrìnlá.

> “One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.

> “Ohun kan dájú: àwọn Adevẹnti Ọjọ́ Keje wọ̀nyí tí wọ́n bá dúró lábẹ́ àsíá Sátánì yóò kọ́kọ́ kọ ìgbàgbọ́ wọn sílẹ̀ nínú àwọn ìkìlọ̀ àti ìbáwí tí a ní nínú Àwọn Ẹ̀rí ti Ẹ̀mí Ọlọ́run.

> “The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.

> “Ìpè sí ìyàsímímọ́ tí ó jinlẹ̀ sí i àti sí iṣẹ́ mímọ́ tí ó ga jùlọ ni a ń ṣe, a ó sì máa bá a lọ ní ṣíṣe. Àwọn kan tí wọ́n ń sọ àwọn àbá Sátánì jáde nísinsìnyí yóò padà wá sí ọgbọ́n ara wọn. Àwọn kan wà ní àwọn ipò pàtàkì ti ìgbẹ́kẹ̀lé tí wọn kò lóye òtítọ́ fún àkókò yìí. Fún wọn ni a gbọ́dọ̀ fi ìránṣẹ́ náà hàn. Bí wọ́n bá gbà á, Kristi yóò gbà wọ́n, yóò sì sọ wọ́n di àwọn alábàṣiṣẹ́ pọ̀ pẹ̀lú rẹ̀. Ṣùgbọ́n bí wọ́n bá kọ̀ láti gbọ́ ìránṣẹ́ náà, wọn yóò dúró lábẹ́ àsíá dúdú ti Ọmọ-ọba Òkùnkùn.”

> “I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.” Spalding and Magan, 305, 306.

> “Wọ́n ti kọ́ mi láti sọ pé òtítọ́ iyebíye fún àkókò yìí ń ṣí sílẹ̀ síi, ó sì ń túbọ̀ hàn kedere sí ọkàn ènìyàn. Ní ìtúmọ̀ pàtàkì kan, àwọn ọkùnrin àti àwọn obìnrin gbọ́dọ̀ jẹ ẹran ara Kristi, kí wọ́n sì mu ẹ̀jẹ̀ rẹ̀. Ìdàgbàsókè yóò wà nínú òye, nítorí òtítọ́ lè máa gbòòrò sí i láìdákẹ́. Olùdásílẹ̀ òtítọ́ ti ọ̀run yóò wá sínú ìbáṣepọ̀ tímọ́tímọ́ síi, àti síi gan-an, pẹ̀lú àwọn tí ń tẹ̀síwájú láti mọ̀ ọ́n. Bí àwọn ènìyàn Ọlọ́run ṣe ń gba ọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí àkàrà ọ̀run, wọn yóò mọ̀ pé ìlọsíwájú rẹ̀ ti pèsè tán bí òwúrọ̀. Wọn yóò gba agbára ẹ̀mí, gẹ́gẹ́ bí ara ṣe ń gba agbára ti ara nígbà tí a bá jẹ oúnjẹ.” Spalding and Magan, 305, 306.

In our last article we identified that Uriah Smith was the champion of the rebellion of 1863, for it was he who introduced the counterfeit 1863 chart. The chart he produced in 1863 removed the seven times of Leviticus twenty-six from Laodicean Adventism’s prophetic message, thus marking the beginning of the progressive tearing down of the foundations, and also the beginning of the construction of the counterfeit Laodicean Adventist foundation, which is built upon sand. Later in Advent history, his private interpretation of the king of the north, bore the fruits of his prophetic model as people fled the church.

Nínú àpilẹ̀kọ wa tó kọjá a fi hàn pé Uriah Smith ni akíkanjú ìṣọ̀tẹ̀ ọdún 1863, nítorí òun ni ó mú àtẹ 1863 àròsọ wá. Àtẹ tí ó ṣe jáde ní ọdún 1863 yọ “àkókò méje” ti Lefitiku ogún-dín-lọ́gbọ̀n kúrò nínú ìhìnrere àsọtẹ́lẹ̀ Adventismu ti Laodíṣíà, báyìí sì ni ó fi àmì sí ìbẹ̀rẹ̀ ìfọ́kalẹ̀-sílẹ̀ díẹ̀díẹ̀ àwọn ìpìlẹ̀, pẹ̀lú ìbẹ̀rẹ̀ ìkọ́lé ìpìlẹ̀ àròsọ ti Adventismu Laodíṣíà, tí a kọ́ sórí iyanrìn. Lẹ́yìn náà nínú ìtàn Adventi, ìtumọ̀ aládàáni rẹ̀ nípa ọba àríwá so èso àwòkọ́ṣe àsọtẹ́lẹ̀ rẹ̀, bí àwọn ènìyàn ṣe ń sá kúrò nínú ìjọ.

> Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. Matthew 7:15–27.

> Ẹ ṣọ́ra fún àwọn wòlíì èké, tí ń tọ̀ yín wá ní aṣọ àgùntàn, ṣùgbọ́n ní inú wọn wọn jẹ́ àwọn ìkookò alájẹkújẹ. Ẹ̀yin yóò fi èso wọn mọ̀ wọ́n. Ṣé ènìyàn á kó àjàrà lára ẹ̀gún, tàbí ọ̀pọ̀tọ́ lára òṣùṣú? Bákan náà ni gbogbo igi rere máa ń so èso rere; ṣùgbọ́n igi búburú máa ń so èso búburú. Igi rere kò le so èso búburú, bẹ́ẹ̀ ni igi búburú kò le so èso rere. Gbogbo igi tí kò bá so èso rere ni a máa gé lulẹ̀, a sì máa sọ ọ sínú iná. Nítorí náà, ẹ̀yin yóò fi èso wọn mọ̀ wọ́n. Kì í ṣe gbogbo ẹni tí ó bá wí fún mi pé, Olúwa, Olúwa, ni yóò wọ ìjọba ọ̀run; bí kò ṣe ẹni tí ń ṣe ìfẹ́ Baba mi tí ń bẹ ní ọ̀run. Ọ̀pọ̀ yóò wí fún mi ní ọjọ́ náà pé, Olúwa, Olúwa, ṣé a kò ti sọtẹ́lẹ̀ ní orúkọ rẹ? àti ní orúkọ rẹ a kò ti lé àwọn ẹ̀mí èṣù jáde? àti ní orúkọ rẹ a kò ti ṣe ọ̀pọ̀ iṣẹ́ ìyanu? Nígbà náà ni èmi yóò jẹ́wọ́ fún wọn pé, Mi ò mọ̀ yín láéláé: ẹ kúrò lọ́dọ̀ mi, ẹ̀yin tí ń ṣiṣẹ́ àìṣòdodo. Nítorí náà, ẹnikẹ́ni tí ó bá gbọ́ àwọn ọ̀rọ̀ mi wọ̀nyí, tí ó sì ń ṣe wọn, èmi yóò fi í wé ọlọ́gbọ́n ọkùnrin kan, tí ó kọ ilé rẹ̀ lé orí àpáta: òjò sì rọ̀, ìkún omi sì dé, afẹ́fẹ́ sì fẹ́, wọ́n sì lu ilé náà; kò sì wó: nítorí a fi ìpìlẹ̀ rẹ̀ lé orí àpáta. Àti gbogbo ẹni tí ó bá gbọ́ àwọn ọ̀rọ̀ mi wọ̀nyí, tí kò sì ṣe wọn, a ó fi í wé aṣiwèrè ọkùnrin kan, tí ó kọ ilé rẹ̀ lé orí iyanrìn: òjò sì rọ̀, ìkún omi sì dé, afẹ́fẹ́ sì fẹ́, wọ́n sì lu ilé náà; ó sì wó: ìṣubú rẹ̀ sì tóbi gidigidi. Mátíù 7:15–27.

The leadership of Laodicean Seventh-day Adventism was passed by in 1989, as assuredly as the leadership of the Jewish church was passed by at the birth of Christ.

A darí ìṣàkóso Adventismu Ọjọ́ Keje ti Laodicea kọjá ní ọdún 1989, pẹ̀lú ìdánilójú kan náà gẹ́gẹ́ bí a ti dá ìṣàkóso ìjọ àwọn Júù kọjá nígbà ìbí Kristi.

> “Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.

> “Àwọn ènìyàn kò mọ̀ ọ́, ṣùgbọ́n ìròyìn náà kún ọ̀run fún ayọ̀. Pẹ̀lú ìfẹ́-inú tí ó jinlẹ̀ sí i, tí ó sì túbọ̀ rọ̀rùn, ni àwọn ẹ̀dá mímọ́ láti ayé ìmọ́lẹ̀ ṣe ń fà sí ilẹ̀ ayé. Gbogbo ayé túbọ̀ ń tàn yọ̀ sí i nítorí wíwà Rẹ̀. Lókè àwọn òkè Bẹtilẹhẹmu ni àkójọpọ̀ ogunlọ́gọ̀ àwọn áńgẹ́lì tí a kò lè kà ti péjọ. Wọ́n ń dúró de àmì láti kéde ìròyìn ayọ̀ náà fún ayé. Bí àwọn olórí ní Ísírẹ́lì bá ti jẹ́ olóòótọ́ sí ìgbẹ́kẹ̀lé tí a fi lé wọn lọ́wọ́, wọn ì bá ti pín nínú ayọ̀ ìkéde ìbí Jésù. Ṣùgbọ́n nísinsin yìí a ti yà wọ́n sí apá kan.

> “God declares, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ ‘Unto the upright there ariseth light in the darkness.’ Isaiah 44:3; Psalm 112:4. To those who are seeking for light, and who accept it with gladness, the bright rays from the throne of God will shine.” The Desire of Ages, 47.

> “Ọlọ́run kéde pé, ‘Èmi yóò da omi sórí ẹni tí òǹgbẹ ń gbẹ, àti ìṣàn omi lórí ilẹ̀ gbígbẹ.’ ‘Ìmọ́lẹ̀ yóò yọ sí àwọn olóòtítọ́ nínú òkùnkùn.’ Isaiah 44:3; Psalm 112:4. Sí àwọn tí ń wá ìmọ́lẹ̀, tí wọ́n sì fi ayọ̀ gbà á, ìtanràn ìmọ́lẹ̀ rẹ̀pẹtẹ láti ọ̀dọ̀ ìtẹ́ Ọlọ́run yóò tàn sí.” The Desire of Ages, 47.

The time of the end in the line of Christ was His birth, and it was then that the message which would test that generation was unsealed. 1989 was the time of the end for the candidates who are called to be among the one hundred and forty-four thousand. Uriah Smith’s prophetic model rejected the foundational truths which are represented on the 1843 chart. Those truths were the “Rock.”

Akókò ìparí nínú ìlà Kristi ni ìbí Rẹ̀, àti nígbà náà ni a ṣí ìránṣẹ́ náà sílẹ̀, èyí tí yóò dán ìran náà wò. Ọdún 1989 ni àkókò ìparí fún àwọn olùdíje tí a pè láti wà láàárín ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà. Àpẹrẹ àsọtẹ́lẹ̀ Uriah Smith kọ àwọn òtítọ́ ìpìlẹ̀ tí a ṣàpẹẹrẹ lórí àtẹ 1843. Àwọn òtítọ́ wọ̀nyí ni “Àpáta.”

> “The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.

> “A ti fi ìkìlọ̀ náà wá: Kò sí ohun kankan tí a gbọdọ̀ jẹ́ kí ó wọlé tí yóò da ìpìlẹ̀ ìgbàgbọ́ rú, èyí tí a ti ń kọ́lé lé lórí rẹ̀ láti ìgbà tí ìránṣẹ́ náà ti dé ní 1842, 1843, àti 1844. Mo wà nínú ìránṣẹ́ yìí, àti láti ìgbà náà ni mo ti dúró níwájú ayé, ní ìṣòtítọ́ sí ìmọ́lẹ̀ tí Ọlọ́run ti fi fún wa. A kò ní pète láti mú ẹsẹ̀ wa kúrò lórí pèpéle tí a gbé wọn lé, bí a ti ń wá Olúwa lójoojúmọ́ pẹ̀lú àdúrà òtítọ́, ní wíwá ìmọ́lẹ̀. Ṣé ẹ rò pé mo lè fi ìmọ́lẹ̀ tí Ọlọ́run ti fi fún mi sílẹ̀? Ó gbọdọ̀ dàbí Àpáta Àìnípẹ̀kun. Ó ti ń tọ́ mí sọ́nà láti ìgbà tí a ti fi í fún mi.” Review and Herald, April 14, 1903.

On September 11, 2001 the latter rain began to sprinkle as the winds representing Islam of the third Woe were released, and the Patriot Act marked a transition from English to Roman law prophetically announcing that the flood of the papal power had begun to flow. The final testing process for the house of Laodicean Adventism began, and “the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it”.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001 ni òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀ díẹ̀díẹ̀ bí a ti tú àwọn ẹ̀fúùfù tí ń ṣojú Islam ti Ègbé kẹta náà sílẹ̀, àti pé Patriot Act fi àmì sí ìyípadà kan láti inú òfin Gẹ̀ẹ́sì sí òfin Romu, ní ọ̀nà àsọtẹ́lẹ̀ tí ó ń kéde pé ìkún-omi agbára póòpù ti bẹ̀rẹ̀ sí í ṣàn. Ìlànà ìdánwò ìkẹyìn fún ilé Adventismu Laodikea bẹ̀rẹ̀, àti pé “òjò sì rọ̀, ìkún-omi sì dé, ẹ̀fúùfù sì fẹ́, wọ́n sì lu ilé náà; ó sì wó: ìṣubú rẹ̀ sì pọ̀ gidigidi”.

The message that the mighty angel announced at that time identified that all nations had drunk the wine of Babylon, and the counterfeit methodology of papal Rome and apostate Protestantism which had been progressively adopted since the rebellion of 1863, is represented by the wine (doctrine) of Babylon.

Ifiranṣẹ tí áńgẹ́lì alágbára náà kéde ní àkókò náà fi hàn pé gbogbo orílẹ̀-èdè ti mu wáìnì Bábílónì, àti pé ọ̀nà èké ti Róòmù póòpù àti ti Pírótẹ́sítáǹtì apẹ̀yìndà, èyí tí a ti ń gba wọlé díẹ̀díẹ̀ láti ìgbà ìṣọ̀tẹ̀ ọdún 1863, ni a ṣojú rẹ̀ nípasẹ̀ wáìnì (ẹ̀kọ́) Bábílónì.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Lẹ́yìn àwọn nǹkan wọ̀nyí mo sì rí áńgẹ́lì mìíràn kan tí ó sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ilẹ̀ ayé mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn lílágbára, wí pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra. Nítorí gbogbo orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ayé sì bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ìgbádùn alárinrin rẹ̀. Ìfihàn 18:1–3.

At the disappointment of July 18, 2020, the testing process was over for the Laodicean Seventh-day Adventist church, and the testing process of those who were the candidates to be among the one hundred and forty-four thousand began. When Michael began to awaken those candidates in July of 2023, the message, represented as oil in the parable of Adventism was again unsealed. Whether post September 11, 2001 or post July 2023, there was an outpouring of the oil, and the message that was unsealed in July 2023, when fully developed, is the Midnight Cry message of the parable.

Ní àkókò ìdààmú-ọkàn ti July 18, 2020, ìlànà ìdánwò ti parí fún ìjọ Laodíkíà ti Seventh-day Adventist, àti pé ìlànà ìdánwò àwọn tí wọ́n jẹ́ olùdíje láti wà láàárín ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún bẹ̀rẹ̀. Nígbà tí Míkáẹ́lì bẹ̀rẹ̀ sí jí àwọn olùdíje wọ̀nyí ní July ti 2023, ìfiranṣẹ́ náà, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí òróró nínú àkàwé Adventism, tún jẹ́ tú sílẹ̀. Yálà lẹ́yìn September 11, 2001 tàbí lẹ́yìn July 2023, ìtújáde òróró wà, àti pé ìfiranṣẹ́ tí a tú sílẹ̀ ní July 2023, nígbà tí ó bá ti dàgbà ní kíkún, ni ìfiranṣẹ́ Ẹkún Àárín Òru ti àkàwé náà.

It begins in the testing time as the message for the wise and foolish virgins, but it swells to the loud cry message. That message arrives at the soon-coming Sunday law, and when it arrives the second voice of Revelation chapter eighteen calls God’s other flock out of Babylon.

Ó bẹ̀rẹ̀ ní àkókò ìdánwò gẹ́gẹ́ bí ìhìn iṣẹ́ náà fún àwọn wúńdíá ọlọ́gbọ́n àti àwọn aṣiwèrè, ṣùgbọ́n ó túbò̀ gbòòrò sí ìhìn iṣẹ́ igbe ńlá náà. Ìhìn iṣẹ́ náà dé ní àkókò òfin Ọjọ́-Àìkú tí ó súnmọ́ dé, àti nígbà tí ó bá dé, ohùn kejì ti Ìfihàn orí kejìdínlógún yóò pe agbo mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀ àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ìfihàn 18:4, 5.

The first voice of verse one through three announced the arrival of a testing time, and the sprinkling of the latter rain then began. The second voice identifies the end of that testing time, and announces the testing time for God’s other flock that is still in Babylon.

Ohùn àkọ́kọ́ láti ẹsẹ̀ kan sí mẹ́ta kéde dídé àkókò ìdánwò kan, nígbà náà ni ìfọ́nká omi òjò ìkẹyìn bẹ̀rẹ̀. Ohùn kejì fi òpin àkókò ìdánwò náà hàn, ó sì kéde àkókò ìdánwò fún agbo ẹran Ọlọ́run mìíràn tí ó ṣì wà ní Bábílónì.

> “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 ń fi ìpè méjì tí ó yàtọ̀ síra rán sí àwọn ìjọ. Ifiranṣẹ́ áńgẹ́lì kejì ni pé, ‘Bábílónì ti ṣubú, ó ti ṣubú, ìlú ńlá náà, nítorí ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀.’ Àti nínú igbe ńlá ti ifiranṣẹ́ 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.

It is during the outpouring of the Holy Spirit that Paul’s strong delusion of Second Thessalonians is accomplished. Whether it was the testing of the Laodicean Seventh-day Adventist church that began on September 11, 2001 or the testing of the virgins who experienced the disappointment of July 18, 2020, the testing occurs during an outpouring of the Holy Spirit. That outpouring represents a testing message.

Nígbà ìtújáde Ẹ̀mí Mímọ́ ni ìtanràn alágbára ti Pọ́ọ̀lù nínú Second Thessalonians ti ń ṣẹ ní pípé. Yálà ó jẹ́ ìdánwò ìjọ Laodicea Seventh-day Adventist tí ó bẹ̀rẹ̀ ní September 11, 2001 tàbí ìdánwò àwọn wúńdíá tí wọ́n nírìírí ìdàmú-ọkàn July 18, 2020, ìdánwò náà máa ń ṣẹlẹ̀ ní àsìkò ìtújáde Ẹ̀mí Mímọ́. Ìtújáde náà dúró fún ìránṣẹ́ ìdánwò.

> “The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

> “Àwọn ẹni àmì òróró tí wọ́n dúró lẹ́gbẹ̀ẹ́ Olúwa gbogbo ayé, ní ipò tí a ti fi fún Sátánì rí gẹ́gẹ́ bí kérúbù tí ń bò. Nípasẹ̀ àwọn ẹ̀dá mímọ́ tí wọ́n yí ìtẹ́ rẹ̀ ká, Olúwa ń pa ìbánisọ̀rọ̀ àìdákẹ́jẹ́ mọ́ pẹ̀lú àwọn olùgbé ayé. Òróró wúrà náà ń ṣojú oore-ọ̀fẹ́ tí Ọlọ́run fi ń pèsè fún àwọn fìtílà àwọn onígbàgbọ́, kí wọ́n má bàa ta gbọn-in, kí wọ́n sì má bàa kú. Bí kò ṣe pé a ń tú òróró mímọ́ yìí láti ọ̀run wá nínú àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run, àwọn agbára ìbàjẹ́ yóò ní àkóso pípé lórí ènìyàn.”

> “God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

> “A ń bu Ọlọ́run ní àìbọ̀wọ̀ nígbà tí a kò bá gba àwọn ìfihàn tí ó rán sí wa. Nípa bẹ́ẹ̀ a kọ òróró wúrà náà tí yóò tú sínú ọkàn wa kí a lè fi í ránṣẹ́ sí àwọn tí ó wà nínú òkùnkùn. Nígbà tí ìkéde náà bá dé pé, ‘Kíyèsi i, ọkọ ìyàwó ń bọ̀; ẹ jáde lọ pàdé rẹ̀,’ àwọn tí kò tíì gba òróró mímọ́ náà, tí kò sì ti pa oore-ọ̀fẹ́ Kristi mọ́ nínú ọkàn wọn, yóò rí i, gẹ́gẹ́ bí àwọn wúńdíá aṣiwèrè, pé wọn kò tíì ṣetán láti pàdé Olúwa wọn. Wọn kò ní agbára nínú ara wọn láti rí òróró náà gbà, ayé wọn sì bàjẹ́ tan. Ṣùgbọ́n bí a bá béèrè fún Ẹ̀mí Mímọ́ Ọlọ́run, bí a bá bẹ̀bẹ̀ gẹ́gẹ́ bí Mósè ti ṣe pé, ‘Fi ògo rẹ hàn mí,’ ìfẹ́ Ọlọ́run ni a óò tú ká sínú ọkàn wa. Nípasẹ̀ àwọn ọ̀pá wúrà náà, a óò fi òróró wúrà náà ránṣẹ́ sí wa. ‘Kì í ṣe nípa agbára, tàbí nípa ipá, bíkòṣe nípa Ẹ̀mí mi, ni Olúwa àwọn ọmọ-ogun wí.’ Nípa gbígba àwọn ìtanràn dídán ti Oòrùn Òdodo, àwọn ọmọ Ọlọ́run ń tàn bí ìmọ́lẹ̀ nínú ayé.” Review and Herald, July 20, 1897.

The sealing time of the one hundred and forty-four thousand began on September 11, 2001, and it represents two testing periods. The first is the final testing of the Laodicean Seventh-day Adventist church, and the second is for those who are the subjects of the parable of the ten virgins. To be either a wise or a foolish virgin requires that all the virgins experience a tarrying time.

Àkókò ìdìdì èdìdì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan àti mẹ́rìnlélógójì bẹ̀rẹ̀ ní ọjọ́ kẹ́rìnlá, oṣù Kẹsàn-án, ọdún 2001, ó sì ń ṣàfihàn àkókò ìdánwò méjì. Àkọ́kọ́ ni ìdánwò ìkẹyìn ti ìjọ Laodicea ti Àwọn Adventist Ọjọ́ Keje, èkejì sì jẹ́ fún àwọn tí wọ́n jẹ́ kókó-ọrọ̀ àkàwé àwọn wúńdíá mẹ́wàá. Kí ẹnìkan lè jẹ́ wúńdíá ọlọ́gbọ́n tàbí wúńdíá aṣiwèrè, ó yẹ kí gbogbo àwọn wúńdíá náà nírìírí àkókò ìdádúró.

In Millerite history the tarrying time began with the arrival of the second angel, which occurred at the first disappointment. At that point the Protestants, who were God’s former covenant chosen people were passed by. On July 18, 2020 the former covenant chosen people were passed by, and the testing process that occurred during the tarrying time in the Millerite history began to be repeated. The message of the Midnight Cry was then developed in Millerite history, as it is currently being developed. When it fully arrived at the Exeter Camp meeting it was manifested who had the message (oil) and who did not. The former covenant chosen people of either history is the first to be tested and passed by.

Nínú ìtàn àwọn Millerite, àkókò ìdádúró bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì kejì, èyí tí ó ṣẹlẹ̀ ní àkókò ìdánilójú tí kò pé àkọ́kọ́. Ní ibẹ̀, a kọjá àwọn Pírótẹ́sítáǹtì lọ, àwọn tí wọ́n jẹ́ àwọn ènìyàn àyànfẹ́ ìmúlérí àtijọ́ ti Ọlọ́run. Ní July 18, 2020, a tún kọjá àwọn ènìyàn àyànfẹ́ ìmúlérí àtijọ́ náà lọ, ìlànà ìdánwò tí ó ṣẹlẹ̀ ní àkókò ìdádúró nínú ìtàn àwọn Millerite sì bẹ̀rẹ̀ sí í tún ara rẹ̀ ṣe. Ìránṣẹ́ Ìkéde Ọ̀gànjọ́ Òru nígbà náà ni a mú dàgbà nínú ìtàn àwọn Millerite, gẹ́gẹ́ bí a ṣe ń mú un dàgbà nísinsìnyí. Nígbà tí ó dé ní kíkún sí àpéjọ ibùdó Exeter, a fi hàn gbangba ẹni tí ó ní ìránṣẹ́ náà (òróró) àti ẹni tí kò ní í. Àwọn ènìyàn àyànfẹ́ ìmúlérí àtijọ́ nínú ìtàn méjèèjì ni a kọ́kọ́ dán wò, a sì kọjá wọn lọ.

> “‘A new heart will I give you and a new spirit will I put within you.’ I believe with all my heart that the Spirit of God is being withdrawn from the world, and those who have had great light and opportunities and have not improved them, will be the first to be left. They have grieved away the Spirit of God. The present activity of Satan in working upon hearts, and upon churches and nations should startle every student of prophecy. The end is near. Let our churches arise. Let the converting power of God be experienced in the heart of the individual members, and then we shall see the deep moving of the Spirit of God. Mere forgiveness of sin is not the sole result of the death of Jesus. He made the infinite sacrifice not only that sin might be removed, but that human nature might be restored, rebeautified, reconstructed from its ruins, and made fit for the presence of God.” Selected Messages, book 3, 154.

> “‘Ọkàn tuntun ni Èmi yóò fi fún yín, ẹ̀mí tuntun sì ni Èmi yóò fi sínú yín.’ Mo fi gbogbo ọkàn mi gbàgbọ́ pé a ń yọ Ẹ̀mí Ọlọ́run kúrò nínú ayé, àti pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá àti àǹfààní púpọ̀ tí wọn kò sì lò ó dáadáa, àwọn náà ni a ó kọ́kọ́ fi sílẹ̀. Wọ́n ti mú kí Ẹ̀mí Ọlọ́run kúrò lọ́dọ̀ wọn nípasẹ̀ ìbànújẹ́ tí wọ́n fi bá a jẹ́. Ìṣe Sátánì lọ́wọ́lọ́wọ́ yìí nínú bí ó ṣe ń ṣiṣẹ́ lórí ọkàn ènìyàn, àti lórí àwọn ìjọ àti orílẹ̀-èdè, yẹ kí ó mú gbogbo akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ ya ara rẹ̀ lẹ́nu gidigidi. Òpin ti súnmọ́. Kí àwọn ìjọ wa dìde. Kí agbára Ọlọ́run tí ń yíni padà jẹ́ ohun tí a ní ìrírí rẹ̀ nínú ọkàn àwọn ọmọ ẹgbẹ́ kọ̀ọ̀kan, lẹ́yìn náà a ó sì rí ìṣípò jinlẹ̀ ti Ẹ̀mí Ọlọ́run. Ìdáríjì ẹ̀ṣẹ̀ nìkan kọ́ ni àbájáde ikú Jésù. Ó ṣe ẹbọ ailẹ́gbẹ́ náà kì í ṣe nítorí pé kí a kàn mú ẹ̀ṣẹ̀ kúrò nìkan, ṣùgbọ́n kí a lè tún ìwà ẹ̀dá ènìyàn ṣe padà, kí a fi ẹwà tún un ṣe, kí a tún un kọ́ láti inú ahoro rẹ̀, kí a sì mú un yẹ fún ìwàníhìn-ín Ọlọ́run.” Selected Messages, ìwé 3, 154.

In either testing period, those who rejected the message that is unsealed receive Paul’s strong delusion.

Ní àkókò ìdánwò èyíkéyìí, àwọn tí wọ́n kọ ìhìn náà tí a tú èdìdì rẹ̀ yóò gba ìtanràn líle Paul.

> “It is a fearful thing to treat lightly the truth which has convinced our understanding and touched our hearts. We cannot with impunity reject the warnings which God in mercy sends us. A message was sent from heaven to the world in Noah’s day, and the salvation of men depended upon the manner in which they treated that message. Because they rejected the warning, the Spirit of God was withdrawn from the sinful race, and they perished in the waters of the flood. In the time of Abraham, mercy ceased to plead with the guilty inhabitants of Sodom, and all but Lot with his wife and two daughters were consumed by the fire sent down from heaven. So in the days of Christ. The Son of God declared to the unbelieving Jews of that generation, ‘Your house is left unto you desolate.’ Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Ó jẹ́ ohun ìbẹ̀rù láti fi òtítọ́ náà ṣe tààrà tí ó ti mú ìmòye wa lójú, tí ó sì ti kan ọkàn wa. A kò lè kọ àwọn ìkìlọ̀ tí Ọlọ́run fi àánú ránṣẹ́ sí wa láìjẹ̀bi. A rán iṣẹ́ ìránṣẹ́ kan láti ọ̀run wá sí ayé ní ọjọ́ Noa, ìgbàlà ènìyàn sì dá lórí ọ̀nà tí wọ́n gbà bá iṣẹ́ ìránṣẹ́ náà lò. Nítorí pé wọ́n kọ ìkìlọ̀ náà, a yọ Ẹ̀mí Ọlọ́run kúrò lára irú-ọmọ ẹlẹ́ṣẹ̀ náà, wọ́n sì ṣègbé nínú omi ìkún-omi náà. Ní àkókò Abrahamu, àánú dáwọ́ ẹ̀bẹ̀ rẹ̀ dúró sí àwọn olùgbé Sódómù tí ó jẹ̀bi, gbogbo wọn sì, àfi Loti pẹ̀lú aya rẹ̀ àti àwọn ọmọbìnrin rẹ̀ méjì, ni iná tí a rán sọ̀kalẹ̀ láti ọ̀run run. Bákan náà ni ó rí ní ọjọ́ Kristi. Ọmọ Ọlọ́run sọ fún àwọn Júù aláìgbàgbọ́ ti ìran náà pé, ‘A fi ilé yín sílẹ̀ fún yín ní ahoro.’ Nígbà tí agbára aláìlópin kan náà wo ọjọ́ ìkẹyìn, ó kéde nípa àwọn ẹni tí ‘wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ pé, ‘Nítorí èyí ni Ọlọ́run yóò rán ìtanjẹ́ agbára sí wọn, kí wọ́n lè gba irọ́ gbọ́: kí gbogbo àwọn tí kò gba òtítọ́ gbọ́, ṣùgbọ́n tí inú wọn dùn sí àìṣòdodo, lè jẹ́ ẹ̀bi ìdálẹ́bi.’ Bí wọ́n ṣe kọ́ ẹ̀kọ́ Ọ̀rọ̀ Rẹ̀, ni Ọlọ́run ṣe yọ Ẹ̀mí Rẹ̀ kúrò, tí ó sì fi wọ́n sílẹ̀ fún àwọn ìtanjẹ́ tí wọ́n fẹ́ràn.” Early Writings, 46.

We will continue this study in the next article.

A ó tẹ̀síwájú pẹ̀lú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

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