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# Laodicea - Number Two

Laodicea - Nọ́mbà Méjì

The Protestant Horn

Iwo Púrótẹ́sítáǹtì náà

Author

Jeff Pippenger

Published

August 27, 2023

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It is essential in understanding the message that is being unsealed in the book of Revelation, to recognize the roots, development and significance of the Protestant Reformation. Three primary lines within the history of that Reformation address the Bible, and the correct methodology to be used in studying the Bible and also that the chosen messengers through that history are waymarks of that history. As always is the case Satan attempted to hide the King James Bible with several counterfeits, and he sought to hide the correct methodology for understanding the Bible with several counterfeits and he also sought to hide the correct messengers (waymarks) that were raised up along the way in that history.

Ó ṣe pàtàkì gidigidi, nínú lílóye ìhìnrere tí a ń tú ìdìdì rẹ̀ nínú ìwé Ìfihàn, láti mọ àwọn gbòǹgbò, ìdàgbàsókè àti ìtúmọ̀ pàtàkì Àtúnṣe Pírótẹ́sítánì. Àwọn ìlà pàtàkì mẹ́ta nínú ìtàn Àtúnṣe náà dojú kọ Bibeli, àti ọ̀nà ìṣe tó tọ́ tí a gbọ́dọ̀ lò nínú ìkẹ́kọ̀ọ́ Bibeli, àti pẹ̀lú pé àwọn ojiṣẹ́ tí a yàn nípasẹ̀ ìtàn náà jẹ́ àmì ọ̀nà ìtàn náà. Gẹ́gẹ́ bí ó ti máa ń rí ní gbogbo ìgbà, Satani gbìyànjú láti fi Bibeli King James pamọ́ pẹ̀lú ọ̀pọ̀ ìdàkọ̀ró, ó sì wá láti fi ọ̀nà ìṣe tó tọ́ fún lílóye Bibeli pamọ́ pẹ̀lú ọ̀pọ̀ ìdàkọ̀ró, ó sì tún wá láti fi àwọn ojiṣẹ́ tó tọ́ (àwọn àmì ọ̀nà) tí a gbé dìde ní ọ̀nà ìtàn náà pamọ́.

> “But Satan was not idle. He now attempted what he has attempted in every other reformatory movement—to deceive and destroy the people by palming off upon them a counterfeit in place of the true work. As there were false Christ’s in the first century of the Christian church, so there arose false prophets in the sixteenth century.” The Great Controversy, 186.

> “Ṣùgbọ́n Sátánì kò ṣe aláìṣiṣẹ́. Ní báyìí ó gbìyànjú ohun tí ó ti máa ń gbìyànjú nínú gbogbo ìṣísẹ̀ àtúnṣe yòókù—láti tan àwọn ènìyàn jẹ, kí ó sì pa wọ́n run nípa fífi èké kan rọ́pò iṣẹ́ tòótọ́ níwájú wọn. Gẹ́gẹ́ bí àwọn Kírísítì èké ti wà ní ọ̀rúndún kìn-ín-ní nínú ìjọ Kristẹni, bẹ́ẹ̀ ni àwọn wòlíì èké sì dìde ní ọ̀rúndún kẹrìndínlógún.” The Great Controversy, 186.

In the Millerite history from 1840 through 1844 the mantle of Protestantism, (which is one of two horns on the earth-beast that is the United States), Millerite Adventism became the Protestant horn. At the same time, the churches who had previously professed to be Protestant became apostate Protestantism, or as the Millerites identified them, “the daughters of Rome.” When the Protestants rejected the first angel’s message in 1843, they fell and the Millerites carried on with the mantle of Protestantism. The Millerite history was the climax of God’s work in bringing His “church in the wilderness” up to the full understanding of the Word of God.

Nínú ìtàn àwọn Millerite láti ọdún 1840 títí dé 1844, aṣọ-àṣẹ Pírótẹ́sítáǹtì, (èyí tí ó jẹ́ ọ̀kan nínú ìwo méjì lórí ẹranko-ayé náà tí í ṣe Orílẹ̀-Èdè Amẹ́ríkà), Adventismu Millerite di ìwo Pírótẹ́sítáǹtì náà. Ní àkókò kan náà, àwọn ìjọ tí wọ́n ti ṣáájú jẹ́wọ́ pé àwọn jẹ́ Pírótẹ́sítáǹtì di Pírótẹ́sítáǹtì apẹ̀yìndà, tàbí gẹ́gẹ́ bí àwọn Millerite ṣe dá wọn mọ̀, “àwọn ọmọbìnrin Róòmù.” Nígbà tí àwọn Pírótẹ́sítáǹtì kọ ìhìnrere áńgẹ́lì kìn-ín-ní ní ọdún 1843, wọ́n ṣubú, àwọn Millerite sì tẹ̀síwájú pẹ̀lú aṣọ-àṣẹ Pírótẹ́sítáǹtì. Ìtàn Millerite jẹ́ gíga àṣekára iṣẹ́ Ọlọ́run ní mímú “ìjọ Rẹ̀ nínú aginjù” dé òye kíkún ti Ọ̀rọ̀ Ọlọ́run.

The opening of the investigative judgment brought the test of the law of God and especially the Sabbath. To proclaim the third angel’s message required a church that upheld the law of God, which had been buried under papal traditions and customs during the Dark Ages. Christ brought the Protestants to the history of 1840 to 1844 and presented the test of Elijah, of whom William Miller was typified, and when the Protestants rejected Miller’s message they returned to Rome. The test of the first angel’s message as delivered by Miller was typified by Elijah at Mount Carmel.

Ìṣípayá ìdájọ́ àyẹ̀wò mú àdánwò òfin Ọlọ́run wá, àti ní pàtàkì ọjọ́ ìsinmi. Láti kéde ìfẹ̀rọ̀hìn áńgẹ́lì kẹta béèrè ìjọ kan tí yóò gbéga fún òfin Ọlọ́run, èyí tí a ti sin mọ́lẹ̀ lábẹ́ àṣà àti ìṣe ìbílẹ̀ ti póòpù ní àkókò Àwọn Ọjọ́ Òkùnkùn. Kristi mú àwọn Pírótẹ́sítáǹtì wá sí ìtàn ọdún 1840 sí 1844, ó sì fi àdánwò Èlíjà hàn, ẹni tí William Miller jẹ́ àpẹẹrẹ rẹ̀; nígbà tí àwọn Pírótẹ́sítáǹtì kọ ìfẹ̀rọ̀hìn Miller, wọ́n padà sí Róòmù. Àdánwò ìfẹ̀rọ̀hìn áńgẹ́lì kìn-ín-ní gẹ́gẹ́ bí Miller ti gbé e kalẹ̀ ni a fi Èlíjà ní Oke Karmeli ṣàpẹẹrẹ rẹ̀.

> And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.

> Nígbà náà ni Èlíjàh wá sọ́dọ̀ gbogbo àwọn ènìyàn, ó sì wí pé, “Yóò ti pẹ́ tó tí ẹ ó fi máa ṣiyèméjì láàárín èrò méjì? Bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tẹ̀lé e; ṣùgbọ́n bí Báálì bá jẹ́ bẹ́ẹ̀, ẹ máa tẹ̀lé e.” Ṣùgbọ́n àwọn ènìyàn kò dá a lóhùn ọ̀rọ̀ kan ṣoṣo. 1 Kings 18:21.

In 1840, when confronted with the message of Elijah, represented by Miller and the first angel, the Protestants chose Baal!

Ní ọdún 1840, nígbà tí a fi ìránṣẹ́ Èlíjà hàn wọ́n, tí Miller àti áńgẹ́lì àkọ́kọ́ ṣojú fún, àwọn Pùròtẹ́sítáǹtì yan Baali!

The Protestant Reformation was an unsealing of the truths of the Bible that began with the “morning star,” which was promised to be given during the history represented by the church of Thyatira. The direct attack against the Bible began centuries earlier and is clearly presented in The Great Controversy, especially with the history of the Waldensians. In 1930, Benjamin Wilkerson published the book, Our Authorized Bible Vindicated. The book documents the warfare against the sacred original texts that were ultimately used to translate the King James Bible and the various satanic counterfeit texts that were and still are promoted by Catholics, apostate Protestantism and Laodicean Adventists. The warfare began well before the history of the Waldensians, but they are the waymark and symbol of those who gave their lives to testify to the importance of the correct manuscripts that were ultimately translated into the 1611 King James Bible.

Ìtúnṣe Ìjọ Alátẹnumọ́ Ṣọ́ọ̀ṣì jẹ́ ìṣíṣi àwọn òtítọ́ inú Bíbélì tí ó bẹ̀rẹ̀ pẹ̀lú “ìràwọ̀ òwúrọ̀,” èyí tí a ṣèlérí pé a ó fi fún ní àkókò ìtàn tí ìjọ Tiatira dúró fún. Ìkọlù tààrà sí Bíbélì bẹ̀rẹ̀ ní ọ̀pọ̀ ọ̀rúndún ṣáájú èyí, a sì fi hàn kedere nínú The Great Controversy, ní pàtàkì pẹ̀lú ìtàn àwọn Waldensians. Ní ọdún 1930, Benjamin Wilkerson ṣe àtẹ̀jáde ìwé náà, Our Authorized Bible Vindicated. Ìwé náà ṣe àkọsílẹ̀ ogun sí àwọn ọ̀rọ̀ ìpilẹ̀ mímọ́ tí a lò ní ìkẹyìn láti túmọ̀ Bíbélì King James àti sí oríṣiríṣi àwọn ọ̀rọ̀ èké Sátánì tí àwọn Kátólíìkì, Ìjọ Alátẹnumọ́ Ṣọ́ọ̀ṣì apẹ̀yìndà àti àwọn Adventist Laodicea ti ń gbéga fún tẹ́lẹ̀, tí wọ́n sì ṣì ń gbéga fún títí di òní. Ogun náà bẹ̀rẹ̀ pẹ́ ṣáájú ìtàn àwọn Waldensians, ṣùgbọ́n wọ́n jẹ́ àmì-ọ̀nà àti àpẹẹrẹ àwọn tí wọ́n fi ẹ̀mí wọn lélẹ̀ láti jẹ́rìí sí ìjẹ́pàtàkì àwọn àkọsílẹ̀ ọwọ́ tó tọ́, tí a túmọ̀ ní ìkẹyìn sínú Bíbélì King James 1611.

The production of the King James Bible in 1611 went through a very specific translation process. The process of translating and publishing the Bible was accomplished through seven steps of production. It also took seven years to accomplish, and seven biblical years is twenty-five hundred and twenty days. That is of course the same number of prophetic days in which Jesus confirmed the covenant with many in fulfillment of Daniel nine. In the center of that sacred week Christ was crucified, and of course Christ crucified is the center of the Bible. Those seven steps to produce the pure Word of God were as follows.

Ìṣejádùmọ̀ Bíbélì King James ní ọdún 1611 gba inú ìlànà ìtumọ̀ tí ó ṣe pàtó gidigidi. Ìlànà ìtumọ̀ àti ìtẹ̀jáde Bíbélì ni a mú ṣẹ nípasẹ̀ ìgbésẹ̀ méje ti ìṣejádùmọ̀. Ó sì tún gba ọdún méje láti mú un ṣẹ, àti ọdún méje ti Bíbélì jẹ́ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dún márùn-ún àti ogún ọjọ́. Ní tòótọ́, èyí náà gan-an ni iye ọjọ́ àsọtẹ́lẹ̀ kan náà nínú èyí tí Jésù fi fìdí májẹ̀mú múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ ènìyàn gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹsàn-án. Ní àárín ọ̀sẹ̀ mímọ́ náà ni a kàn Kristi mọ́ àgbélébùú, àti pé dájúdájú Kristi tí a kàn mọ́ àgbélébùú ni àárín Bíbélì. Àwọn ìgbésẹ̀ méje wọ̀nyí láti ṣe Ọ̀rọ̀ mímọ́ Ọlọ́run aláìlábùkù náà ni wọ̀nyí.

- First: Initial Translation by Individuals: Around 50 translators were divided into six committees, each responsible for different sections of the Bible. These individuals worked on translating from the original languages (Hebrew, Aramaic, and Greek) into English.

  Àkọ́kọ́: Ìtumọ̀ Ìbẹ̀rẹ̀ láti Ọ̀dọ̀ Àwọn Ẹnìkọ̀ọ̀kan: A pín àwọn atúmọ̀ọ̀rọ̀ tó fẹ́rẹ̀ẹ́ jẹ́ àádọ́ta sí ìgbìmọ̀ mẹ́fà, tí ọ̀kọ̀ọ̀kan wọn ní ojúṣe lórí onírúurú apá Bíbélì. Àwọn ẹni wọ̀nyí ṣiṣẹ́ lórí ìtumọ̀ láti inú àwọn èdè ìpilẹ̀ṣẹ̀ (Hébérù, Arámáíkì, àti Gíríìkì) sí Gẹ̀ẹ́sì.

- Second: Committee Review: After each committee completed their translation of a section, the work was reviewed by the committee members themselves. This allowed for collective input and correction of errors.

  Èkejì: Àyẹ̀wò Ìgbìmọ̀: Lẹ́yìn tí ìgbìmọ̀ kọ̀ọ̀kan bá parí ìtumọ̀ wọn ti apá kan, àwọn ọmọ ìgbìmọ̀ náà fúnra wọn máa ń ṣe àyẹ̀wò iṣẹ́ náà. Èyí jẹ́ kí ìfikún àpapọ̀ àti àtúnṣe àwọn àṣìṣe lè wáyé.

- Third: General Committee Review: The individual committee translations were then submitted to a larger group of scholars, referred to as the General Committee. This committee consisted of representatives from each of the six translation committees. They reviewed the entire work, comparing and harmonizing the different committee translations.

  Ẹ̀kẹta: Àyẹ̀wò Ìgbìmọ̀ Gbogbogbò: Lẹ́yìn náà ni wọ́n fi àwọn ìtumọ̀ ti ìgbìmọ̀ kọ̀ọ̀kan ṣe síwájú ẹgbẹ́ àwọn akọ̀wé-ìmọ̀ tó tóbi jù, tí a ń pè ní Ìgbìmọ̀ Gbogbogbò. Ìgbìmọ̀ yìí ní àwọn aṣojú láti ọ̀dọ̀ kọ̀ọ̀kan nínú àwọn ìgbìmọ̀ ìtumọ̀ mẹ́fà náà. Wọ́n ṣe àyẹ̀wò gbogbo iṣẹ́ náà, ní fífi àwọn ìtumọ̀ oríṣìíríṣìí ti àwọn ìgbìmọ̀ náà wéra, wọ́n sì mú wọn bá ara wọn mu.

- Forth: Additional Review and Revision: The General Committee’s revised version was sent back to the individual committees for further review and refinement. This iterative process helped ensure that the translation was consistent and accurate.

  Ìkẹrin: Àtúnyẹ̀wò àti Àtúnṣe Àfikún: A tún rán ẹ̀dà tí Ìgbìmọ̀ Gbogbogbò ti ṣe àtúnyẹ̀wò padà sí ọ̀dọ̀ àwọn ìgbìmọ̀ kọ̀ọ̀kan fún àtúnyẹ̀wò àti ìmúrasílẹ̀ síi. Ìlànà àtúnlọ yìí ràn lọ́wọ́ láti jẹ́rìí pé ìtumọ̀ náà ní ìbámu, ó sì péye.

- Fifth: Final Review and Approval: Once the individual committees completed their revisions, the final draft was submitted to the General Committee for a final review and approval.

  Ẹ̀ẹ̀karùn-ún: Àyẹ̀wò Ikẹyìn àti Ìfọwọ́sí: Nígbà tí àwọn ìgbìmọ̀ kọ̀ọ̀kan ti parí àtúnṣe wọn, a fi ìwé àkọsílẹ̀ ìkẹyìn náà ránṣẹ́ sí Ìgbìmọ̀ Gbogbogbò fún àyẹ̀wò ikẹyìn àti ìfọwọ́sí.

- Sixth: Royal Approval and Publication: The approved translation was then presented to King James I for his approval.

  Ẹ̀kẹfà: Ìfọwọ́sí Ọba àti Ìtẹ̀jáde: Lẹ́yìn náà ni a gbé ìtumọ̀ tí a ti fọwọ́sí kalẹ̀ fún Ọba James I kí ó lè fọwọ́sí i.

- Seventh: Once he granted his royal approval, the translation was published in 1611 as the King James Version (Authorized Version) of the Bible.

  Ẹ̀kẹje: Nígbà tí ó ti fi ìfọwọ́sí ọba rẹ̀ sí i, a tẹ ìtumọ̀ náà jáde ní ọdún 1611 gẹ́gẹ́ bí King James Version (Authorized Version) ti Bíbélì.

> The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Thou shalt keep them, O Lord, thou shalt preserve them from this generation forever. Psalms 12:6, 7.

> Ọ̀rọ̀ Oluwa jẹ́ ọ̀rọ̀ mímọ́: bí fàdákà tí a dán nínú ààrò ilẹ̀, tí a wẹ̀ mọ́ ní ìgbà méje. Iwọ yóò pa wọ́n mọ́, Oluwa, ìwọ yóò dáàbò bo wọ́n kúrò lọ́wọ́ ìran yìí títí láé. Sáàmù 12:6, 7.

In the warfare of Satan against God’s word, and against the waymarks represented by the various messengers of that unfolding history and of the correct methodology to be used in rightly dividing His Word the King James Bible of 1611, is a waymark that is specifically identified in Psalm twelve. None of the various counterfeit Bibles that have been produced through corrupted Catholic manuscripts meets the criteria of Psalm twelve. The purification process that took seven steps and the period of twenty-five hundred and twenty days identify that the King James Bible is God’s “pure words.” God promises to keep the King James Bible as His pure Word forever, and He therefore promises to uphold the methodology of “historicism” that was employed by the Protestant reformers, including William Miller.

Nínú ogun Sátánì sí Ọ̀rọ̀ Ọlọ́run, àti sí àwọn àmì-ọ̀nà tí a ṣojú wọn nípasẹ̀ oríṣiríṣi àwọn ìránṣẹ́ ní inú ìtàn tí ń ṣípayá náà, àti ti ọ̀nà ìṣe tó tọ́ tí a gbọdọ̀ lò nínú pípín Ọ̀rọ̀ Rẹ̀ ní òtítọ́, King James Bible ti ọdún 1611 jẹ́ àmì-ọ̀nà kan tí a fi pàtàkì tọ́ka sí nínú Sáàmù méjìlá. Kò sí èyíkéyìí nínú oríṣiríṣi àwọn Bíbélì èké tí a ti ṣe jáde láti inú àwọn àkọsílẹ̀ Kátólíìkì tí a ti bàjẹ́ tó bá mu àwọn ìlànà Sáàmù méjìlá ṣẹ. Ìlànà ìwẹ̀nùmọ́ tí ó gba ìgbésẹ̀ méje, àti àkókò ọjọ́ ẹgbẹ̀rún méjì ó lé lọ́gọ́rin, ni wọ́n fi hàn pé King James Bible ni “ọ̀rọ̀ mímọ́” Ọlọ́run. Ọlọ́run ṣe ìlérí láti pa King James Bible mọ́ gẹ́gẹ́ bí Ọ̀rọ̀ mímọ́ Rẹ̀ títí láé, àti nítorí náà Ó tún ṣe ìlérí láti gbé ọ̀nà ìṣe “historicism” tí àwọn alátúnṣe Pùrótẹ́sítáǹtì, títí kan William Miller, lò ró.

In the fourteenth century John Wycliffe, who is identified as “the morning star of the Reformation” in the book The Great Controversy was used by God to translate the Bible into a language that even a common man would understand. He is the messenger that marks the waymark of the beginning of the Protestant Reformation.

Ní ọrundún kẹrìnlá, Ọlọ́run lo John Wycliffe, ẹni tí a mọ̀ sí “ìràwọ̀ òwúrọ̀ ti Ìtúnṣe” nínú ìwé The Great Controversy, láti túmọ̀ Bíbélì sí èdè kan tí àní ènìyàn lasán pàápàá yóò lè lóye. Òun ni òjíṣẹ́ tí ó ń samisi àmì ọ̀nà ìbẹ̀rẹ̀ Ìtúnṣe Pùròtẹ́sítáǹtì.

> “The great movement that Wycliffe inaugurated, which was to liberate the conscience and the intellect, and set free the nations so long bound to the triumphal car of Rome, had its spring in the Bible. Here was the source of that stream of blessing, which, like the water of life, has flowed down the ages since the fourteenth century. Wycliffe accepted the Holy Scriptures with implicit faith as the inspired revelation of God’s will, a sufficient rule of faith and practice. He had been educated to regard the Church of Rome as the divine, infallible authority, and to accept with unquestioning reverence the established teachings and customs of a thousand years; but he turned away from all these to listen to God’s holy word. This was the authority which he urged the people to acknowledge. Instead of the church speaking through the pope, he declared the only true authority to be the voice of God speaking through His word. And he taught not only that the Bible is a perfect revelation of God’s will, but that the Holy Spirit is its only interpreter, and that every man is, by the study of its teachings, to learn his duty for himself. Thus he turned the minds of men from the pope and the Church of Rome to the word of God.

> “Ìṣípò ńlá tí Wycliffe bẹ̀rẹ̀ sí í dá sílẹ̀, èyí tí yóò tú ẹ̀rí-ọkàn àti ọgbọ́n ọkàn sílẹ̀, tí yóò sì dá àwọn orílẹ̀-èdè tí a ti fi ìgbà pípẹ́ dì mọ́ kẹ̀kẹ́-ogun ìṣẹ́gun ti Rome sílẹ̀, ní ìpilẹ̀ rẹ̀ nínú Bíbélì. Níhìn-ín ni orísun odò ìbùkún náà wà, èyí tí, bí omi ìyè, ti ń ṣàn kọjá àwọn ọ̀rúndún láti ọrundún kẹrìnlá wá. Wycliffe gba Ìwé Mímọ́ pẹ̀lú ìgbàgbọ́ pípé gẹ́gẹ́ bí ìṣípayá tí a mí sí láti ọ̀dọ̀ Ọlọ́run ti ìfẹ́ Rẹ̀, gẹ́gẹ́ bí òfin tó pé fún ìgbàgbọ́ àti ìṣe. A ti kọ́ ọ́ láti ka Ṣọ́ọ̀ṣì Rome sí àṣẹ àtọ́runwá tí kì í ṣe aṣìṣe, àti láti gba àwọn ẹ̀kọ́ àti àṣà tí a ti fi ìbẹ̀rù-ọkàn àìbéèrè bọ́wọ̀ fún fún ẹgbẹ̀rún ọdún; ṣùgbọ́n ó yà kúrò nínú gbogbo wọ̀nyí láti fetí sí ọ̀rọ̀ mímọ́ Ọlọ́run. Èyí ni àṣẹ tí ó rọ àwọn ènìyàn pé kí wọ́n jẹ́wọ́. Dípò kí ṣọ́ọ̀ṣì máa sọ̀rọ̀ nípasẹ̀ póòpù, ó kéde pé ohùn Ọlọ́run tó ń sọ̀rọ̀ nípasẹ̀ Ọ̀rọ̀ Rẹ̀ nìkan ni àṣẹ tòótọ́ kan ṣoṣo. Ó sì kọ́ni pé kì í ṣe pé Bíbélì nìkan ni ìṣípayá pípé ti ìfẹ́ Ọlọ́run, ṣùgbọ́n pé Ẹ̀mí Mímọ́ nìkan ni onítúmọ̀ rẹ̀, àti pé gbogbo ènìyàn ní láti kọ́ ojúṣe ara rẹ̀ fúnra rẹ̀ nípasẹ̀ ìkẹ́kọ̀ọ́ àwọn ẹ̀kọ́ inú rẹ̀. Báyìí ni ó ṣe yí ọkàn àwọn ènìyàn kúrò lọ́dọ̀ póòpù àti Ṣọ́ọ̀ṣì Rome sí ọ̀dọ̀ ọ̀rọ̀ Ọlọ́run.”

> “Wycliffe was one of the greatest of the Reformers. In breadth of intellect, in clearness of thought, in firmness to maintain the truth, and in boldness to defend it, he was equaled by few who came after him. Purity of life, unwearying diligence in study and in labor, incorruptible integrity, and Christlike love and faithfulness in his ministry, characterized the first of the Reformers. And this notwithstanding the intellectual darkness and moral corruption of the age from which he emerged.

> “Wycliffe jẹ́ ọ̀kan nínú àwọn títóbi jùlọ lára àwọn Alátúnṣe. Ní ìwọ̀n àgbáyé ti ọgbọ́n-inú, ní ìmọ́lẹ̀ ìròyìn ọkàn, ní ìdúróṣinṣin láti pa òtítọ́ mọ́, àti ní ìgboyà láti gbèjà rẹ̀, díẹ̀ ni nínú àwọn tí wọ́n wá lẹ́yìn rẹ̀ lè bá a dọ́gba. Ìwà mímọ́ ìgbésí ayé, akitiyan àìrẹ̀wẹ̀sì nínú ẹ̀kọ́ àti nínú iṣẹ́, òdodo tí kò bá ìbàjẹ́ jẹ, àti ìfẹ́ àti ìṣòtítọ́ tó dàbí ti Kristi nínú iṣẹ́ ìránṣẹ́ rẹ̀, ni wọ́n ṣàfihàn ẹni àkọ́kọ́ lára àwọn Alátúnṣe. Èyí sì rí bẹ́ẹ̀ láìka òkùnkùn ọgbọ́n-inú àti ìbàjẹ́ ìwà rere ti àkókò tí ó ti inú rẹ̀ jáde sí.”

> “The character of Wycliffe is a testimony to the educating, transforming power of the Holy Scriptures. It was the Bible that made him what he was. The effort to grasp the great truths of revelation imparts freshness and vigor to all the faculties. It expands the mind, sharpens the perceptions, and ripens the judgment. The study of the Bible will ennoble every thought, feeling, and aspiration as no other study can. It gives stability of purpose, patience, courage, and fortitude; it refines the character and sanctifies the soul. An earnest, reverent study of the Scriptures, bringing the mind of the student in direct contact with the infinite mind, would give to the world men of stronger and more active intellect, as well as of nobler principle, than has ever resulted from the ablest training that human philosophy affords. ‘The entrance of Thy words,’ says the psalmist, ‘giveth light; it giveth understanding.’ Psalm 119:130.” The Great Controversy, 93, 94.

> “Iwa Wycliffe jẹ́ ẹ̀rí sí agbára Ìwé Mímọ́ Mímọ́ láti kọ́ni àti láti yí ìwà padà. Bibeli ni ó sọ ọ́ di ohun tí ó jẹ́. Ìsapá láti lóye àwọn òtítọ́ ńlá ti ìfihàn Ọlọ́run ń mú ìtura àti agbára wá sí gbogbo agbára inú ènìyàn. Ó ń fa ọkàn gbooro, ó ń mú ìmọ̀ràn lójú kedere, ó sì ń mú ìdájọ́ dàgbà. Ìkẹ́kọ̀ọ́ Bibeli yóò gbé gbogbo ìrònú, ìmọ̀lára, àti ìfẹ́kúfẹ̀ẹ́ ga bí kò ti sí ìkẹ́kọ̀ọ́ mìíràn tí ó lè ṣe é. Ó ń fúnni ní ìdúróṣinṣin ète, sùúrù, ìgboyà, àti agbára láti fara da ìnira; ó ń sọ ìwà di mímọ́, ó sì ń yà ọkàn sí mímọ́. Ìkẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú ìtara àti ìbọ̀wọ̀, tí ó ń mú ọkàn akẹ́kọ̀ọ́ bá ọkàn aláìlópin ní ìfọwọ́kan tààrà, yóò ti fún ayé ní àwọn ènìyàn tí ọgbọ́n inú wọn lágbára síi, tí ó sì ń ṣiṣẹ́ síi, pẹ̀lú àwọn ìlànà tí ó ga jùlọ, ju ohun tí ẹ̀kọ́ tí ó gbóná jùlọ tí ọgbọ́n ẹ̀dá ènìyàn lè pèsè ti mú jáde rí. ‘Ìwọlé ọ̀rọ̀ Rẹ,’ ni onísáàmù náà wí, ‘ni í mú ìmọ́lẹ̀ wá; ó ń fi òye fún aláìmọ̀kan.’ Sáàmù 119:130.” The Great Controversy, 93, 94.

Following the testimony concerning John Wycliffe in The Great Controversy, Sister White provides a list of faithful reformers (waymarks), that ultimately reaches the reformer John Knox. She identifies a significant question posed to John Knox from Mary the Queen of Scotland.

Lẹ́yìn ẹ̀rí tí ó ní í ṣe pẹ̀lú John Wycliffe nínú The Great Controversy, Sister White gbé àkójọ àwọn olùtúnṣe olóòtítọ́ kalẹ̀ (àwọn àmì ọ̀nà), èyí tí ó yíò dé ìkẹyìn sí olùtúnṣe náà, John Knox. Ó tọ́ka sí ìbéèrè pàtàkì kan tí Mary, Ọbabìnrin Scotland, béèrè lọ́wọ́ John Knox.

> “John Knox had turned away from the traditions and mysticisms of the church, to feed upon the truths of God’s Word, and the teaching of Wishart had confirmed his determination to forsake the communion of Rome, and join himself to the persecuted reformers. . . .

> “John Knox ti yí kúrò nínú àṣà àti ìjìnlẹ̀ àdììtú ti ìjọ, kí ó lè máa bọ́ ara rẹ̀ lọ́rùn pẹ̀lú òtítọ́ Ọ̀rọ̀ Ọlọ́run, àti ẹ̀kọ́ Wishart ti mú ìpinnu rẹ̀ dúró ṣinṣin láti kọ́ ìdàpọ̀ Rome sílẹ̀, kí ó sì so ara rẹ̀ mọ́ àwọn alátúnṣe tí a ń ṣe inúnibíni sí....”

> “When brought face to face with the queen of Scotland, in whose presence the zeal of many a leader of the Protestants had abated, John Knox bore unswerving witness for the truth. He was not to be won by caresses; he quailed not before threats. The queen charged him with heresy. He had taught the people to receive a religion prohibited by the State, she declared, and had thus transgressed God’s command enjoining subjects to obey their princes. Knox answered firmly:—‘As right religion received neither its origin nor its authority from princes, but from the eternal God alone, so are not subjects bound to frame their religion according to the tastes of their princes. For oft it is that princes, of all others, are the most ignorant of God’s true religion. If all the seed of Abraham had been of the religion of Pharaoh, whose subjects they long were, I pray you, madam, what religion would there have been in the world? And if all in the days of the apostles had been of the religion of the Roman emperors, I pray you, madam, what religion would there have been now upon the earth? … And so, madam, you may perceive that subjects are not bound to the religion of their princes, although they are commanded to give them reverence.’

> “Nígbà tí wọ́n mú un wá ní ojúkojú pẹ̀lú ayaba Scotland, níwájú ẹni tí ìtara ọ̀pọ̀lọpọ̀ aṣáájú àwọn Protestanti ti rọ̀ sẹ́yìn, John Knox jẹ́rìí fún òtítọ́ láìyí padà. Kò ṣe é fi ọ̀rọ̀ ìfẹ̀ tàbí ìtanràn mú; kò sì fọkàn tán níwájú ìhalẹ̀mọ́ni. Ayaba fi ẹ̀sùn ẹ̀kọ́ èké kàn án. Ó ti kọ́ àwọn ènìyàn láti gba ẹ̀sìn kan tí Ìjọba ti fòfin dè, gẹ́gẹ́ bí òun ti sọ, ó sì ti ṣe àṣìṣe sí àṣẹ Ọlọ́run tí ó pa àwọn ọmọ abẹ́lé láṣẹ láti gbọ́ràn sí àwọn ọmọ-aládé wọn. Knox dáhùn ní ìdúróṣinṣin pé:—‘Gẹ́gẹ́ bí ẹ̀sìn tòótọ́ kò ti gba ìpilẹ̀ṣẹ̀ rẹ̀ tàbí àṣẹ rẹ̀ lọ́wọ́ àwọn ọmọ-aládé, bí kò ṣe lọ́wọ́ Ọlọ́run ayérayé nìkan, bẹ́ẹ̀ ni a kò fi ojúṣe kàn àwọn ọmọ abẹ́lé láti dá ẹ̀sìn wọn sílẹ̀ gẹ́gẹ́ bí ìfẹ́ inú àwọn ọmọ-aládé wọn. Nítorí pé ọ̀pọ̀ ìgbà ni àwọn ọmọ-aládé, ju gbogbo àwọn mìíràn lọ, máa ń jẹ́ aláìmòye jùlọ nípa ẹ̀sìn tòótọ́ ti Ọlọ́run. Bí gbogbo irú-ọmọ Abrahamu bá ti jẹ́ ti ẹ̀sìn Farao, ẹni tí wọ́n ti jẹ́ ọmọ abẹ́lé rẹ̀ fún ìgbà pípẹ́, mo bẹ yín, ìyáàfin, ẹ̀sìn wo ni ì bá ti wà ní ayé? Àti bí gbogbo ènìyàn ní ọjọ́ àwọn aposteli bá ti jẹ́ ti ẹ̀sìn àwọn ọba-ọba Romu, mo bẹ yín, ìyáàfin, ẹ̀sìn wo ni ì bá ti wà báyìí lórí ilẹ̀ ayé? … Nítorí náà, ìyáàfin, ẹ lè rí i pé a kò fi ojúṣe kàn àwọn ọmọ abẹ́lé sí ẹ̀sìn àwọn ọmọ-aládé wọn, bí ó tilẹ̀ jẹ́ pé a pa wọ́n láṣẹ láti fi ọ̀wọ̀ fún wọn.”

> “Said Mary, ‘You interpret the Scripture in one way, and they [the Romish teachers] interpret it in another; whom shall I believe, and who shall be judge?’

> Màríà wí pé, “Ẹ̀yin túmọ̀ Ìwé Mímọ́ ní ọ̀nà kan, àwọn náà sì [àwọn olùkọ́ni ti Romu] túmọ̀ ọ́ ní ọ̀nà mìíràn; ta ni èmi yóò gbà gbọ́, ta ni yóò sì jẹ́ onídàájọ́?”

> “‘You shall believe God, who plainly speaketh in his Word,’ answered the reformer; ‘and farther than the Word teaches you, ye shall believe neither the one nor the other. The Word of God is plain in itself, and if in any one place there be obscurity, the Holy Ghost, who never is contrary to himself, explains the same more clearly in other places, so that there can remain no doubt but unto such as are obstinately ignorant.’ Such were the truths that the fearless reformer, at the peril of his life, spoke in the ear of royalty. With the same undaunted courage he kept to his purpose, praying and fighting the battles of the Lord, until Scotland was free from popery.” The Great Controversy, 250, 251.

> “‘Ẹ ó gbà Ọlọrun gbọ́, ẹni tí ń sọ̀rọ̀ ní kedere nínú Ọ̀rọ̀ rẹ̀,’ ni olùtúnṣe náà dáhùn; ‘àti pé ju bí Ọ̀rọ̀ náà ti kọ́ yín lọ, ẹ kò gbọdọ̀ gba èyíkéyìí nínú àwọn méjèèjì gbọ́. Ọ̀rọ̀ Ọlọrun ṣe kedere nínú ara rẹ̀, bí ó bá sì jẹ́ pé ní ibìkan kan òkùnkùn wà, Ẹ̀mí Mímọ́, ẹni tí kì í tako ara rẹ̀ rárá, máa ń ṣàlàyé ohun kan náà ní kedere jù lọ ní àwọn ibòmíràn, kí iyèméjì kankan má bàa lè kù, bí kò ṣe fún àwọn tí wọ́n fi ìfẹ́ orí wọn dúró nínú àìmọ̀.’ Irú àwọn òtítọ́ bẹ́ẹ̀ ni olùtúnṣe aláìbẹ̀rù náà, pẹ̀lú ìfi ẹ̀mí rẹ̀ sínú ewu, sọ sí etí ìjọba ọba. Pẹ̀lú ìgboyà aláìfọ̀yà kan náà ni ó fi dúró ṣinṣin nínú ète rẹ̀, nípa àdúrà àti nípa jíjà ogun Olúwa, títí Scotland fi bọ́ lọ́wọ́ popery.” The Great Controversy, 250, 251.

The interaction between the reformer and the queen highlights the third thread in the reformation history that identifies Satan’s effort to counterfeit the Bible, the reformers and the methodology of biblical study. John’s answer to the Queen was that the correct methodology is “historicism” which is premised upon a line of prophetic history being explained by the Holy Spirit with another line of prophetic history.

Ìbáṣepọ̀ tí ó wà láàárín aṣàtúnṣe-ìsìn náà àti ayaba náà ṣe àfihàn ìlà kẹta nínú ìtàn àtúnṣe-ìsìn, èyí tí ó ń fi ìsapá Sátánì hàn láti ṣe èké àfarawé Bíbélì, àwọn aṣàtúnṣe-ìsìn, àti ọ̀nà ìmúlò fún ìkẹ́kọ̀ọ́ Bíbélì. Ìdáhùn Jọ̀nù sí Ayaba náà ni pé ọ̀nà ìmúlò tí ó tọ́ ni “historicism,” èyí tí a fi ìlànà rẹ̀ lélẹ̀ lórí pé Ẹ̀mí Mímọ́ ń ṣàlàyé ìlà kan ti ìtàn àsọtẹ́lẹ̀ pẹ̀lú ìlà mìíràn ti ìtàn àsọtẹ́lẹ̀.

The light had been opened in the darkness. Wycliffe and the early reformers all the way through the Millerite history employed a method of biblical study labelled “historicism.” The history of the biblical method of Bible study is often overlooked, but is essential to recognize if one truly will see the significance of the rules of prophetic interpretation adopted by Miller and thereafter by Future for America.

A ti ṣí ìmọ́lẹ̀ sílẹ̀ nínú òkùnkùn. Wycliffe àti àwọn alátúnṣe àkọ́kọ́, títí dé gbogbo ìtàn àwọn Millerite, lo ọ̀nà kan ti ìkẹ́kọ̀ọ́ Bíbélì tí a fi àmì “historicism” mọ̀ ọ́. Ìtàn ọ̀nà Bíbélì yìí ti ìkẹ́kọ̀ọ́ Bíbélì ni a sábà máa ń foju kọjá, ṣùgbọ́n ó ṣe pàtàkì gidigidi kí a mọ̀ ọ́, bí ẹnìkan bá fẹ́ rí ìtúmọ̀ pàtàkì àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí Miller gba, àti lẹ́yìn náà Future for America, ní òtítọ́.

There are only two churches Sister White identifies as God’s denominated people. That being ancient Israel and the Seventh-day Adventist church.

Ìjọ méjì péré ni Sister White dá mọ̀ gẹ́gẹ́ bí àwọn ènìyàn tí Ọlọ́run ti sọ orúkọ wọn di mímọ́. Ìyẹn ni Ísírẹ́lì àtijọ́ àti Ìjọ Seventh-day Adventist.

> “The reasons why we are denominated people of God are to be repeated and repeated. Deuteronomy 4:1–13” Manuscript Releases, volume 8, 426.

> “Àwọn ìdí tí a fi ń pè wá ní ènìyàn Ọlọ́run gbọ́dọ̀ máa tún un sọ léraléra.” Diutarónómì 4:1–13. Manuscript Releases, ìwọ̀n 8, 426.

The church of the apostles,’ the church in the wilderness during the papal darkness were never called God’s denominated people, for the term (meaning to be named) represents a church that is given the responsibility of being the depositaries of God’s law, and with Adventism they were also to be the depositaries of God’s prophetic truths.

“Ìjọ àwọn àpọ́sítélì,” ìjọ tí ó wà ní aginjù ní àkókò òkùnkùn ti póòpù, a kò pe wọn rí ní àwọn ènìyàn tí a sọ ní orúkọ Ọlọ́run, nítorí ọ̀rọ̀ náà (tí ìtumọ̀ rẹ̀ jẹ́ lílo orúkọ pe) ń ṣàfihàn ìjọ kan tí a fi ojúṣe lé lórí láti jẹ́ olùṣọ́ àpamọ́ òfin Ọlọ́run, àti pé pẹ̀lú Adventism, wọ́n tún yẹ kí wọ́n jẹ́ olùṣọ́ àpamọ́ àwọn òtítọ́ àsọtẹ́lẹ̀ ti Ọlọ́run.

> “God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

> “Ọlọ́run ti pe ìjọ Rẹ̀ ní ọjọ́ yìí, gẹ́gẹ́ bí Ó ti pe Ísírẹ́lì àtijọ́, láti dúró gẹ́gẹ́ bí ìmọ́lẹ̀ nínú ayé. Nípa abẹ́ gígé alágbára ti òtítọ́, àwọn ìhìn iṣẹ́ áńgẹ́lì kìn-ín-ní, kejì, àti kẹta, Ó ti yà wọ́n sọ́tọ̀ kúrò nínú àwọn ìjọ àti kúrò nínú ayé, kí Ó lè mú wọn wá sínú ìsúnmọ́ mímọ́ sí ara Rẹ̀. Ó ti fi wọ́n ṣe olùtọ́jú òfin Rẹ̀, ó sì ti fi àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀ fún àkókò yìí lé wọn lọ́wọ́. Gẹ́gẹ́ bí a ti fi àwọn ọ̀rọ̀ mímọ́ náà lé Ísírẹ́lì àtijọ́ lọ́wọ́, bẹ́ẹ̀ ni àwọn wọ̀nyí jẹ́ ìgbẹ́kẹ̀lé mímọ́ láti sọ fún ayé. Àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìfihàn 14 dúró fún àwọn ènìyàn tí wọ́n gba ìmọ́lẹ̀ àwọn ìhìn iṣẹ́ Ọlọ́run, tí wọ́n sì jáde gẹ́gẹ́ bí aṣojú Rẹ̀ láti ké ìkìlọ̀ náà kiri ní gbogbo gígùn àti fífẹ̀ ilẹ̀ ayé.” Testimonies, volume 5, 455.

William Miller represented the chosen messenger to open God’s prophetic truths, and when those truths led a people to the open door of the Most Holy Place in 1844, God then opened up the law of God. Wycliffe is a waymark in opening up the Bible and producing the beginnings of the Protestant Reformation, but he is also a waymark of God’s work to establish “the great truths of prophecy.” John Wycliffe was the morning star identified in the history of the twelve-hundred and sixty year rule of the papacy. His work began in the fourteenth century, then in the seventeenth century another waymark of that prophetic line was the production of the King James Bible in 1611. On that line we ultimately reach the waymark of Miller’s rules of prophetic interpretation. Miller is a waymark in that line of truth, and so are his rules. His rules give witness to a waymark at the end of Adventism represented by the publication of Prophetic Keys.

William Miller ṣojú fún ońṣẹ́ àyànfẹ́ láti ṣí àwọn òtítọ́ àsọtẹ́lẹ̀ Ọlọ́run sílẹ̀, àti nígbà tí àwọn òtítọ́ wọ̀nyẹn darí àwọn ènìyàn kan sí ẹnu-ọ̀nà tí a ṣí sí Ibi Mímọ́ Jùlọ ní ọdún 1844, Ọlọ́run sì tún ṣí òfin Ọlọ́run sílẹ̀. Wycliffe jẹ́ àmì-ọ̀nà nínú ṣíṣí Bíbélì sílẹ̀ àti nínú mímú ìbẹ̀rẹ̀ Àtúnṣe Pùròtẹ́sítáǹtì wá, ṣùgbọ́n ó tún jẹ́ àmì-ọ̀nà iṣẹ́ Ọlọ́run láti fi “àwọn òtítọ́ ńlá ti àsọtẹ́lẹ̀” múlẹ̀. John Wycliffe ni ìràwọ̀ òwúrọ̀ tí a dá mọ̀ nínú ìtàn ìjọba pápá fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta. Iṣẹ́ rẹ̀ bẹ̀rẹ̀ ní ọ̀rúndún kẹrìnlá, lẹ́yìn náà ní ọ̀rúndún kẹtadínlógún àmì-ọ̀nà mìíràn ti ìlà àsọtẹ́lẹ̀ yẹn ni ṣíṣe Bíbélì King James jáde ní ọdún 1611. Lórí ìlà yẹn ni a fi dé, ní ìparí, sí àmì-ọ̀nà àwọn òfin Miller fún ìtumọ̀ àsọtẹ́lẹ̀. Miller jẹ́ àmì-ọ̀nà nínú ìlà òtítọ́ yẹn, bẹ́ẹ̀ sì ni àwọn òfin rẹ̀. Àwọn òfin rẹ̀ ń jẹ́rìí sí àmì-ọ̀nà kan ní òpin Adventism tí ìtẹ̀jáde Prophetic Keys ṣojú fún.

If we do not understand that Miller’s rules were a waymark in a line of prophetic history representing the work to preserve the original and correct texts of the Bible and also the work of the opening up the true understanding of the Bible, which required that the reformers were led to understand and employ the sacred methodology of study called “historicism,” we lack the information necessary to recognize prophetic truths associated with the work of presenting and preserving the light of the third angel at the end of Adventism. For this reason, it is important to take a small survey of that line of history.

Bí a kò bá lóye pé àwọn òfin Miller jẹ́ àmì-ọ̀nà kan nínú ìlà ìtàn àsọtẹ́lẹ̀ tí ń ṣojú iṣẹ́ láti pa àwọn ọ̀rọ̀ Bíbélì àkọ́kọ́ àti tòótọ́ mọ́, pẹ̀lú iṣẹ́ ìṣípayá òye tòótọ́ ti Bíbélì, èyí tí ó béèrè pé kí a darí àwọn alátúnṣe láti lóye kí wọ́n sì lo ọ̀nà mímọ́ ti ìkẹ́kọ̀ọ́ tí a ń pè ní “historicism,” a kò ní ìmọ̀ tí ó ṣe pàtàkì láti mọ àwọn òtítọ́ àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú iṣẹ́ fífihàn àti pípa ìmọ́lẹ̀ áńgẹ́lì kẹta mọ́ ní òpin Adventism. Nítorí ìdí yìí, ó ṣe pàtàkì láti ṣe àyẹ̀wò kékeré kan nípa ìlà ìtàn náà.

The only genuine definition of the word “Protestant” is to protest Rome. If a church ceases to protest Rome, it is no longer Protestant and it then becomes a daughter of Rome, as did the Protestants who rejected the first angel’s message. The premier understanding that became the “motto” of the Protestants that came out of the Catholic church was “the Bible and the Bible alone.” Yet history attests to the fact that the Bible needed to be rightly divided.

Ìtumọ̀ tòótọ́ kan ṣoṣo ti ọ̀rọ̀ náà “Pùròtẹ́sítáǹtì” ni láti ṣàtakò sí Róòmù. Bí ìjọ kan bá dáwọ́ ṣíṣe àtakò sí Róòmù dúró, kò sì í ṣe Pùròtẹ́sítáǹtì mọ́, nígbà náà yóò sì di ọmọbìnrin Róòmù, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn Pùròtẹ́sítáǹtì tí wọ́n kọ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ náà. Òye àkọ́kọ́ tí ó di “àsìá-ọrọ̀” àwọn Pùròtẹ́sítáǹtì tí wọ́n jáde kúrò nínú ìjọ Kátólíìkì ni pé “Bíbélì àti Bíbélì nìkan.” Síbẹ̀, ìtàn jẹ́rìí sí òtítọ́ pé ó ṣe pàtàkì kí a pín Bíbélì náà ní ọ̀nà tí ó tọ́.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Ṣe ìkẹ́kọ̀ọ́ kí o lè fi ara rẹ hàn ní ẹni tí Ọlọ́run fọwọ́ sí, òṣìṣẹ́ tí kò nílò láti tijú, ẹni tí ń pín ọ̀rọ̀ òtítọ́ ní òtítọ́. Ṣùgbọ́n yẹra fún àwọn ọ̀rọ̀ àìmọ́ àti asán: nítorí wọn yóò máa pọ̀ sí i ní ìwà àìsìn tó pọ̀ jù. 2 Timotiu 2:15, 16.

The method of biblical study that the Protestants were led to use in their efforts to rightly divide the word of truth is “historicism.” That method was a specific and serious target for Satan to attack, and attack he did.

Ọ̀nà ìkẹ́kọ̀ọ́ Bíbélì tí a mú àwọn Pùrótẹ́sítáǹtì lò nínú ìsapá wọn láti pín ọ̀rọ̀ òtítọ́ ní òdodo ni “historicism.” Ọ̀nà náà jẹ́ àfojúsùn pàtó àti gidi fún Sátánì láti kọlù, ó sì kọlù ú nítòótọ́.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “A gbọ́dọ̀ mọ̀ fún ara wa ohun tí ó jẹ́ Kristẹni gidi, ohun tí òtítọ́ jẹ́, ohun tí ìgbàgbọ́ tí a ti gbà jẹ́, ohun tí àwọn òfin Bíbélì jẹ́—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ.” The 1888 Materials, 403.

The undermining of the biblical methodology used by the Reformers all the way to and including William Miller is specifically identified as beginning in the fifteenth century with a Jesuit scholar named Francisco Ribera (1537–1591), who is credited with popularizing the futurist interpretation. He wrote a commentary on the book of Revelation that proposed a futuristic interpretation of the prophecies, distancing them from the historical context. Ribera invented this methodology for the purpose of resisting the truth which the methodology of historicism always produced. That truth was that the pope of Rome is the antichrist of Bible prophecy.

Ìbàjẹ́ tàbí ìtúpalẹ̀ ọ̀nà ìmúlò Bíbélì tí àwọn Atúntò Ìjọ lò títí dé, tí ó sì kàn mọ́ William Miller pẹ̀lú, ni a tọ́ka sí ní pàtó pé ó bẹ̀rẹ̀ ní ọ̀rúndún kẹ́ẹ̀ẹ́dógún pẹ̀lú ọ̀mọ̀wé Jesuit kan tí a ń pè ní Francisco Ribera (1537–1591), ẹni tí a ka sí ẹni tí ó mú ìtumọ̀ ìwòyíwájú gbajúmọ̀. Ó kọ àlàyé kan lórí ìwé Ìfihàn tí ó gbékalẹ̀ ìtumọ̀ ìwòyíwájú fún àwọn àsọtẹ́lẹ̀ náà, ní fífi wọ́n jìnnà sí àyíká ìtàn wọn. Ribera dá ọ̀nà ìmúlò yìí sílẹ̀ pẹ̀lú ète láti tako òtítọ́ tí ọ̀nà ìtumọ̀ ìtàn-ìṣẹ̀lẹ̀ máa ń mú jáde ní gbogbo ìgbà. Òtítọ́ náà ni pé póòpù ti Róòmù ni aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì.

In the seventeenth and eighteenth centuries it can be documented that Protestantism knew that Ribera’s false methodology was satanic and unsound. The Protestants in that history wrote books and tracts opposing the “profane and vain babblings” of the Jesuit scholar. But in 1909, the Trojan horse, the Scofield Reference Bible was published, and the references inserted into the footnotes of the Bible were based upon the teachings of Ribera and another Jesuit named Manuel Lacunza (1731–1801). Lacunza wrote under the pen name Juan Josafat Ben-Ezra, and published a book titled The Coming of the Messiah in Glory and Majesty. As Ribera before him, the book was a direct attack upon the fulfillment of the prophecies in the book of Revelation.

Ní ọ̀rúndún kẹtadínlógún àti kẹtàdínlógún, a lè fi ẹ̀rí hàn pé Pùròtẹ́sítántì mọ̀ pé ọ̀nà ìlànà èké ti Ribera jẹ́ ti Sátánì, kò sì ní ìdásílẹ̀ tòótọ́. Àwọn Pùròtẹ́sítántì nínú ìtàn náà kọ àwọn ìwé àti ìwé kéékèèké tí ń tako “ọ̀rọ̀ àìmọ́ àti àsọ̀rọ̀ asán” ti akẹ́kọ̀ọ́ Jésúítì náà. Ṣùgbọ́n ní ọdún 1909, ẹṣin Tíròjànì náà, ìyẹn Scofield Reference Bible, ni a tẹ̀ jáde, àwọn ìtọ́kasí tí a sì fi sínú àwọn àlàyé ẹsẹ̀ ìsàlẹ̀ Bíbélì náà dá lórí ẹ̀kọ́ Ribera àti ti Jésúítì mìíràn tí orúkọ rẹ̀ ń jẹ́ Manuel Lacunza (1731–1801). Lacunza kọ lábẹ́ orúkọ àmì Juan Josafat Ben-Ezra, ó sì tẹ ìwé kan jáde tí àkọlé rẹ̀ jẹ́ The Coming of the Messiah in Glory and Majesty. Gẹ́gẹ́ bí Ribera ṣáájú rẹ̀, ìwé náà jẹ́ ìkọlù tààrà sí ìmúṣẹ àwọn àsọtẹ́lẹ̀ inú ìwé Ìfihàn.

Satan knew the message he needed to cloud with confusion was the final warning message that comes from the book of Revelation. Incorporating the profane and vain babblings of the two Jesuit priests into the references within the Scofield Reference Bible allowed Satan to lead apostate Protestants into accepting the Jesuit methodologies, thus blinding them to the truth. Satan accomplished by introducing several Catholic prophetic models which removed the possibility to clearly identify who the antichrist of Bible prophecy is. It was not a difficult deception for Satan, for the Protestants had already returned to the Roman church with their rejection of Miller’s message in 1843.

Satani mọ ifiranṣẹ tí ó nílò láti fi ìdàrúdàpọ̀ bo ni ìkìlọ̀ ìkẹyìn tí ń bọ láti inú ìwé Ìfihàn. Nípa fífi àwọn ọ̀rọ̀ àìmọ́ àti asán ti àwọn àlùfáà Jesuit méjèèjì sínú àwọn àkíyèsí inú Scofield Reference Bible, Satani lè mú kí àwọn Pírótẹ́sítáǹtì apẹ̀yìndà gba àwọn ọ̀nà ìtumọ̀ Jesuit wọlé, nípa bẹ́ẹ̀ sì ni ó fọ́ wọn lójú kúrò ní òtítọ́. Satani ṣàṣeparí èyí nípa ṣíṣe àgbékalẹ̀ ọ̀pọ̀ àwòkọ́ṣe àsọtẹ́lẹ̀ Kátólíìkì kalẹ̀, èyí tí ó mú agbára láti mọ ẹni tí aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì jẹ́ kedere kúrò. Kì í ṣe ẹ̀tàn tí ó ṣòro fún Satani, nítorí àwọn Pírótẹ́sítáǹtì ti ti padà sí ìjọ Róòmù tẹ́lẹ̀ pẹ̀lú ìkọ̀sílẹ̀ wọn sí ifiranṣẹ Miller ní ọdún 1843.

There have been several books and articles published through the years that document Satan’s attack upon the Bible, that began in the first few centuries after Christ was crucified. That attack reached a point where counterfeit manuscripts were introduced to produce counterfeit Bibles. Satan also attacked the reformers that were raised up to uphold God’s word while they lived and even after those Reformers died.

A ti tẹ ọ̀pọ̀ ìwé àti àpilẹ̀kọ jáde ní àwọn ọdún tí ó ti kọjá, tí ń ṣàkọsílẹ̀ ìkọlù Sátánì sí i Bíbélì, ìkọlù tí ó bẹ̀rẹ̀ ní àwọn ọ̀rúndún àkọ́kọ́ lẹ́yìn tí a kàn Kristi mọ́ àgbélébùú. Ìkọlù náà dé ipò kan níbi tí a ti mú àwọn àfọwọ́kọ èké wá kalẹ̀ láti dá àwọn Bíbélì èké sílẹ̀. Sátánì tún kọlu àwọn Alátúnṣe tí a gbé dìde láti gbé ọ̀rọ̀ Ọlọ́run ró nígbà tí wọ́n wà láàyè àti lẹ́yìn ikú àwọn Alátúnṣe wọ̀nyẹn pẹ̀lú.

Just consider how modern Seventh-day Adventist historians and theologians treat the subject of William Miller. It is as if they dug up his bones and cast them into the Mississippi River.

Ẹ kan rò bí àwọn òpìtàn àti àwọn onímọ̀ ẹ̀sìn Ìjọ Seventh-day Adventist ti òde-òní ṣe ń bá kókó ọ̀ràn William Miller lò. Ó dà bí ẹni pé wọ́n gbé egungun rẹ̀ jáde, wọ́n sì ju wọ́n sínú Odò Mississippi.

> “William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself. As Father Miller made a practical application of Scripture truth to the hearts of his hearers, the rage of professed Christians was kindled against him, even as the anger of the Jews was excited against Christ and his apostles. Church-members stirred up the baser classes, and upon several occasions enemies plotted to take his life as he should leave the place of meeting. But holy angels were in the throng, and one of these, in the form of a man, took the arm of this servant of the Lord, and led him in safety from the angry mob. His work was not yet done, and Satan and his emissaries were disappointed in their purpose.” Spirit of Prophecy, volume 4, 219.

> “William Miller ń dá ìjọba Satani rú, ọ̀tá-àgbà náà sì ń wá kì í ṣe láti tako ipa ìhìnrere náà nìkan, bí kò ṣe láti pa aṣojú náà run pẹ̀lú. Bí Bàbá Miller ṣe ń mú òtítọ́ Ìwé Mímọ́ wá sí ọkàn àwọn olùgbọ́ rẹ̀ ní ọ̀nà tí ó ṣeé lò ní ìgbésí-ayé, ìbínú àwọn tí ń jẹ́wọ́ ara wọn ní Kristẹni dà sí i, gẹ́gẹ́ bí ìbínú àwọn Júù ti ru sí Kristi àti àwọn àpọ́sítélì rẹ̀. Àwọn ọmọ ẹgbẹ́ ìjọ ru àwọn ènìyàn àìníwúlò sókè, àti ní ọ̀pọ̀ ìgbà àwọn ọ̀tá gbìmọ̀ láti gba ẹ̀mí rẹ̀ bí ó ti máa kúrò ní ibi ìpàdé. Ṣùgbọ́n àwọn áńgẹ́lì mímọ́ wà láàárín ogun ènìyàn náà, ọ̀kan nínú wọn sì, ní ìrísí ènìyàn, di apá ìránṣẹ́ Olúwa yìí mú, ó sì mú un jáde ní àlàáfíà kúrò lọ́wọ́ ogun ènìyàn tí ìbínú mú. Iṣẹ́ rẹ̀ kò tíì parí, Satani àti àwọn aṣojú rẹ̀ sì rẹ̀wẹ̀sì nínú ète wọn.” Spirit of Prophecy, ìdì 4, 219.

Look at how those same two categories of Adventism (theologians and historians) have downplayed and covered up the validity of the rules of Miller, which Sister White informs us will be used by all who actually proclaim the three angel’s messages.

Ẹ wo bí àwọn ẹ̀ka Adventism méjèèjì kan náà (àwọn onímọ̀-ẹ̀sìn àti àwọn òpìtàn) ti fojú kéré sí, tí wọ́n sì ti bò ó mọ́lẹ̀, ìtẹ́wọ́gbà àwọn òfin Miller, èyí tí Sister White sọ fún wa pé gbogbo àwọn tí ó bá ń kéde àwọn ìhìnrere àwọn áńgẹ́lì mẹ́ta ní tòótọ́ ni yóò lò.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:—

> “Àwọn tí wọ́n ń kópa nínú kéde ìránṣẹ́ áńgẹ́lì kẹta náà ń wá inú Ìwé Mímọ́ gẹ́gẹ́ bí ètò kan náà tí Bàbá Miller gbà. Nínú ìwé kékeré tí àkọlé rẹ̀ jẹ́ Views of the Prophecies and Prophetic Chronology, Bàbá Miller fi àwọn òfin wọ̀nyí hàn fún ìkẹ́kọ̀ọ́ àti ìtumọ̀ Bíbélì, àwọn òfin tí ó rọrùn ṣùgbọ́n tí ó ní ìmọ̀, tí ó sì ṣe pàtàkì gan-an:—

> “[Rules one through five quoted.]

> “[Àwọn òfin kìn-ín-ní títí dé márùn-ún ni a fà yọ.]”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.” Review and Herald, November 25, 1884.

> “Èyí tí ó wà lókè jẹ́ apá kan nínú àwọn òfin wọ̀nyí; àti nínú ìkẹ́kọ̀ọ́ wa nípa Bíbélì, gbogbo wa yóò ṣe dáradára láti fiyè sí àwọn ìlànà tí a gbé kalẹ̀.” Review and Herald, November 25, 1884.

Without reviewing the three threads of the line of prophetic history associated with the development and establishment of God’s Word it is impossible to see the significance of a major testimony to uphold William Miller as the messenger that was typified by Elijah in his presentation of the message, and as Moses in the promise of Miller being raised up in the resurrection of the righteous, and as Elisha in his willingness to leave his farm and serve the Elijah message. Sister White identifies all three of the biblical heroes as typifying William Miller, who is now treated by modern Adventist theologians and historians as if he was simply some “poor farm boy” from the eighteenth century.

Láìṣe àtúnyẹ̀wò àwọn òrò mẹ́ta inú ìlà ìtàn àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ìdàgbàsókè àti ìmúlẹ̀ Ọ̀rọ̀ Ọlọ́run, kò ṣeé ṣe láti rí ìtúmọ̀ pàtàkì ẹ̀rí ńlá kan tí ń gbé William Miller ró gẹ́gẹ́ bí aṣojú náà tí a fi Élíjà ṣàpẹẹrẹ nínú ìfihàn rẹ̀ ti ìránṣẹ́ náà, àti gẹ́gẹ́ bí Mósè nínú ìlérí pé a óò jí Miller dìde nínú àjíǹde àwọn olódodo, àti gẹ́gẹ́ bí Èlíṣà nínú ìmúratán rẹ̀ láti fi oko rẹ̀ sílẹ̀ kí ó sì sin ìránṣẹ́ Élíjà. Arábìnrin White sọ pé gbogbo àwọn akíkanjú Bíbélì mẹ́tẹ̀ẹ̀ta wọ̀nyí ni wọ́n ń ṣàpẹẹrẹ William Miller, ẹni tí àwọn onímọ̀ ẹ̀sìn àti àwọn òpìtàn Adventist òde-òní ń bá lò báyìí bí ẹni pé ó kàn jẹ́ “ọmọkùnrin òtòṣì kan láti inú oko” láti ọ̀rúndún kẹtàdínlógún.

William Tyndale was one of the many reformers raised up in this line of prophetic history. If I might say it this way, his ‘mission statement’ against the pope’s ambassadors he interacted with was, “I will cause the boy that drives the plow to know more of the Scriptures than you do.” William Miller was the farm boy, who drove the plow and fulfilled Tyndale’s prophecy.

William Tyndale jẹ́ ọ̀kan lára ọ̀pọ̀ àwọn alátúntò tí a gbé dìde nínú ìlà ìtàn àsọtẹ́lẹ̀ yìí. Bí mo bá lè sọ ó báyìí, “àlàyé iṣẹ́-ìránṣẹ́” rẹ̀ sí àwọn aṣojú póòpù tí ó bá lò ní ìbáṣepọ̀ ni pé, “Èmi yóò mú kí ọmọkùnrin tí ń wa ilẹ̀ pẹ̀lú ìtú mọ Ìwé Mímọ́ ju bí ẹ̀yin ṣe mọ̀ ọ́ lọ.” William Miller ni ọmọkùnrin oko náà, ẹni tí ó ń wa ilẹ̀ pẹ̀lú ìtú, tí ó sì mú àsọtẹ́lẹ̀ Tyndale ṣẹ.

This introduction has been greatly simplified in terms of all the history that could be brought to bear in support of what we have presented up until now. We will now consider some signatures of Alpha and Omega in order to lead back to the consideration of Miller as a waymark and a messenger.

A ti sọ ìṣàlàyé ìbẹ̀rẹ̀ yìí di ohun tí ó rọrùn gan-an ní ti gbogbo ìtàn tí a lè mú wá gẹ́gẹ́ bí ẹ̀rí ìtìlẹ́yìn fún ohun tí a ti gbékalẹ̀ títí di ìsinsin yìí. Ní báyìí, a ó wo díẹ̀ nínú àwọn àmì ìdánimọ̀ Alpha àti Omega kí a lè padà sí ìrònú nípa Miller gẹ́gẹ́ bí àmì ọ̀nà àti ojiṣẹ́.

The book of Daniel is the beginning of a book that consists of two books. The end of that book is the book of Revelation. Though they are two distinct books, together they represent one book.

Ìwé Dáníẹ́lì ni ìbẹ̀rẹ̀ ìwé kan tí ó ní ìwé méjì nínú. Òpin ìwé náà ni Ìwé Ìfihàn. Bí ó tilẹ̀ jẹ́ pé wọ́n jẹ́ ìwé méjì ọ̀tọ̀ọ̀tọ̀, papọ̀ wọ́n dúró fún ìwé kan ṣoṣo.

Years ago, I had a public interaction with a well-known Seventh-day Adventist theologian who worked at the Biblical Research Institute of the General Conference of the Seventh-day Adventist Church. The theologian was attempting to correct my understanding of the last six verses of Daniel eleven, and also my understanding of the “daily” in the book of Daniel. In our interaction which took place over a period of time, for it consisted of his producing an article which I responded to, which he then answered back, and then of course I returned my thoughts, and so on and so forth. In the interaction he informed me that in the committee he worked in at the General Conference, he was considered the expert on the book of Daniel, and that a coworker of his was considered the resident expert on the book of Revelation. In our interactions he did not want to address points in the book of Revelation, but rather refer them to his colleague. He wanted to keep the discussion in the book of Daniel alone.

Ọ̀pọ̀lọpọ̀ ọdún sẹ́yìn, mo ní ìbáṣepọ̀ gbangba kan pẹ̀lú onímọ̀-ìsìn ọ̀rọ̀ Ọlọ́run kan tí ó lókìkí nínú Ẹgbẹ́ Seventh-day Adventist, ẹni tí ó ń ṣiṣẹ́ ní Ilé-iṣẹ́ Ìwádìí Bíbélì ti General Conference ti Ìjọ Seventh-day Adventist. Onímọ̀-ìsìn náà ń gbìyànjú láti tọ́ ìmọ̀ mi nípa ẹsẹ̀ mẹ́fà ìkẹyìn ti Danieli mọ́kànlá, àti pẹ̀lú ìmọ̀ mi nípa “ìrúbọ ojoojúmọ́” nínú ìwé Danieli. Nínú ìbáṣepọ̀ wa, tí ó gba àkókò díẹ̀, nítorí pé ó ní àpilẹ̀kọ kan tí òun kọ, tí èmi sì dáhùn sí, tí òun sì tún fi ìdáhùn padà sí i, lẹ́yìn náà, èmi pẹ̀lú tún sọ èrò mi padà, bẹ́ẹ̀ ni ó sì ń lọ lọ́nà bẹ́ẹ̀. Nínú ìbáṣepọ̀ náà, ó sọ fún mi pé nínú ìgbìmọ̀ tí ó ti ń ṣiṣẹ́ ní General Conference, wọ́n ka a sí amòye lórí ìwé Danieli, àti pé ẹlẹgbẹ́ iṣẹ́ rẹ̀ kan ni wọ́n ka sí amòye pàtàkì lórí ìwé Ìṣípayá. Nínú àwọn ìbáṣepọ̀ wa, kò fẹ́ bá àwọn kókó inú ìwé Ìṣípayá lò, bí kò ṣe pé kí a tọ́ka wọn sí ọ̀dọ̀ ẹlẹgbẹ́ rẹ̀. Ó fẹ́ pa ìjíròrò náà mọ́ sínú ìwé Danieli nìkan.

Sister White is clear that Daniel and Revelation are one book. At that level they represent the Bible, which is one book made up of two books, the old and the new. Sister White also comments on the Jewish church, that only considers the old book to be the one book, and she also comments on those who disregard the old book for they only understand or are only willing to understand the new book. Her inspired testimony is that if you only accept the new, then you reject the old, and vice versa. For the theologian to claim he was the expert of Daniel, but not of Revelation is repeating the Jewish concept of only accepting the Old Testament, and we know where that narrow view led the Jews. Taking either side of the issue; accepting the old and not the new, or accepting new, but not the old is to reject the entire testimony.

Arábìnrin White sọ ní kedere pé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan ṣoṣo. Ní ìpele yẹn, wọ́n dúró fún Bíbélì, tí í ṣe ìwé kan ṣoṣo tí a kó jọ láti inú ìwé méjì, èyíiní ni ti àtijọ́ àti ti tuntun. Arábìnrin White tún ṣàlàyé nípa ìjọ àwọn Júù, tí ó ka ìwé àtijọ́ nìkan sí ìwé kan náà; ó sì tún sọ nípa àwọn tí wọ́n kọ ìwé àtijọ́ sílẹ̀ nítorí pé ìwé tuntun nìkan ni wọ́n lóye tàbí tí wọ́n fẹ́ lóye. Ẹ̀rí ìmísí rẹ̀ ni pé bí o bá gba tuntun nìkan, ìwọ kọ́ àtijọ́ sílẹ̀, bẹ́ẹ̀ pẹ̀lú sí i ní ìhà kejì. Kí onímọ̀ ẹ̀kọ́ ìsìn kan sọ pé òun jẹ́ amòye nípa Dáníẹ́lì, ṣùgbọ́n kì í ṣe nípa Ìfihàn, jẹ́ àtúnsọ ìmọ̀ràn àwọn Júù ti gbigba Májẹ̀mú Láéláé nìkan, a sì mọ ibi tí ìwòye kékeré yẹn ti mú àwọn Júù dé. Láti gba ẹ̀gbẹ́ kan nínú ọ̀ràn náà—gbigba ti àtijọ́, kí a má gba ti tuntun, tàbí gbigba ti tuntun, ṣùgbọ́n kí a má gba ti àtijọ́—jẹ́ láti kọ gbogbo ẹ̀rí náà sílẹ̀.

> “The Saviour inquired of his disciples if they understood these things. They answered, ‘Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of Heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old.’ In this parable, Jesus presented before his disciples the responsibility of those whose work it is to give to the world the light which they have received from him. The Old Testament was all the Scripture then in existence; but it was not written merely for the ancients; it was for all ages and for all people. Jesus would have the teachers of his doctrine diligently search the Old Testament for that light which establishes his identity as the Messiah foretold in prophecy, and reveals the nature of his mission to the world. The Old and the New Testament are inseparable, for both are the teachings of Christ. The doctrine of the Jews, who accept only the Old Testament, is not unto salvation, since they reject the Saviour whose life and ministry was a fulfillment of the law and the prophecies. And the doctrine of those who discard the Old Testament is not unto salvation, because it rejects that which is direct testimony of Christ. Skeptics begin with discounting upon the Old Testament, and it takes but another step to deny the validity of the New, and thus both are rejected.

> “Olùgbàlà náà béèrè lọ́wọ́ àwọn ọmọ-ẹ̀yìn rẹ̀ bóyá wọ́n lóye nǹkan wọ̀nyí. Wọ́n dáhùn pé, ‘Bẹ́ẹ̀ ni, Olúwa. Nígbà náà ni ó sì wí fún wọn pé, Nítorí náà, gbogbo akọ̀wé tí a ti kọ́ sí ìjọba Ọ̀run dàbí ọkùnrin onílé kan, ẹni tí ń mú ohun tuntun àti ohun àtijọ́ jáde láti inú ìṣúra rẹ̀.’ Nínú òwe yìí, Jésù fi ojúṣe àwọn ẹni tí iṣẹ́ wọn jẹ́ láti fi ìmọ́lẹ̀ tí wọ́n ti gbà láti ọ̀dọ̀ rẹ̀ fún ayé hàn níwájú àwọn ọmọ-ẹ̀yìn rẹ̀. Májẹ̀mú Láéláé ni gbogbo Ìwé Mímọ́ tí ó wà nígbà náà; ṣùgbọ́n a kò kọ ọ́ fún àwọn ènìyàn ìgbà àtijọ́ nìkan; ó jẹ́ fún gbogbo ìgbà àti fún gbogbo ènìyàn. Jésù fẹ́ kí àwọn olùkọ́ ẹ̀kọ́ rẹ̀ máa fara balẹ̀ wá inú Májẹ̀mú Láéláé fún ìmọ́lẹ̀ náà tí ń fi ìdánimọ̀ rẹ̀ múlẹ̀ gẹ́gẹ́ bí Mèsáyà tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀, tí ó sì ń ṣí ìrísí iṣẹ́-ìránṣẹ́ rẹ̀ sí ayé payá. Májẹ̀mú Láéláé àti Májẹ̀mú Titun kò lè yà sọ́tọ̀, nítorí pé ẹ̀kọ́ Kristi ni àwọn méjèèjì. Ẹ̀kọ́ àwọn Júù, tí wọ́n gba Májẹ̀mú Láéláé nìkan, kì í ṣe sí ìgbàlà, nítorí wọ́n kọ Olùgbàlà náà sílẹ̀, ẹni tí ìyè àti iṣẹ́-ìránṣẹ́ rẹ̀ jẹ́ ìmúṣẹ òfin àti àwọn àsọtẹ́lẹ̀. Bákan náà, ẹ̀kọ́ àwọn tí wọ́n ju Májẹ̀mú Láéláé sílẹ̀ kì í ṣe sí ìgbàlà, nítorí pé ó kọ èyí tí í ṣe ẹ̀rí tààrà nípa Kristi sílẹ̀. Àwọn aláìgbàgbọ́ bẹ̀rẹ̀ pẹ̀lú pípa Májẹ̀mú Láéláé kù sí ẹ̀yìn, kò sì gba ju ìgbésẹ̀ kan míì lọ láti sẹ́ ìdúróṣinṣin Májẹ̀mú Titun, bẹ́ẹ̀ ni a sì kọ àwọn méjèèjì sílẹ̀.”

> “The Jews have little influence over the Christian world in showing them the importance of the commandments, including the binding law of the Sabbath, because in bringing forth the old treasures of truth, they throw aside the new ones in the personal teachings of Jesus. On the other hand, the strongest reason why Christians fail to influence the Jews to accept the teachings of Christ as the language of divine wisdom, is because, in bringing forth the treasures of his word, they treat with contempt the riches of the Old Testament, which are the earlier teachings of the Son of God, through Moses. They reject the law proclaimed from Sinai, and the Sabbath of the fourth commandment, instituted in the garden of Eden. But the minister of the gospel, who follows the teachings of Christ, will gain a thorough knowledge of both the Old and the New Testament, that he may present them in their true light to the people an inseparable whole—the one depending upon and illuminating the other. Thus, as Jesus instructed his disciples, they will bring forth from their treasure ‘things new and old.’” Spirit of Prophecy, volume 2, 255.

> “Àwọn Jú ní agbára kékeré lórí ayé Kristẹni láti fi hàn wọ́n ní pàtàkì àwọn àṣẹ náà, pẹ̀lú òfin tó ń di ènìyàn mú ti Sábáàtì, nítorí pé nígbà tí wọ́n bá ń mú àwọn ìṣúra àtijọ́ ti òtítọ́ jáde, wọ́n máa ń ta àwọn tuntun sẹ́gbẹ̀ nínú àwọn ẹ̀kọ́ ti ara Jesu. Ní ọwọ́ kejì ẹ̀wẹ̀, ìdí tó lágbára jùlọ tí àwọn Kristẹni fi kùnà láti ní ipa lórí àwọn Jú kí wọ́n lè gba àwọn ẹ̀kọ́ Kristi gẹ́gẹ́ bí èdè ọgbọ́n ọ̀run, ni pé, nígbà tí wọ́n bá ń mú àwọn ìṣúra ọ̀rọ̀ rẹ̀ jáde, wọ́n fi ẹ̀gàn bá ọrọ̀ ọlọ́rọ̀ ti Májẹ̀mú Láéláé, èyí tí í ṣe àwọn ẹ̀kọ́ ìṣáájú ti Ọmọ Ọlọ́run, nípasẹ̀ Mósè. Wọ́n kọ òfin tí a kéde láti Sinai sílẹ̀, àti Sábáàtì ti àṣẹ kẹrin, tí a fi lélẹ̀ nínú ọgbà Édẹni. Ṣùgbọ́n oníṣẹ́ ìránṣẹ́ ìhìnrere, ẹni tí ó bá tẹ̀lé àwọn ẹ̀kọ́ Kristi, yóò ní ìmọ̀ pípé nípa Májẹ̀mú Láéláé àti Májẹ̀mú Titun, kí ó lè fi wọ́n hàn fún àwọn ènìyàn nínú ìmọ́lẹ̀ tòótọ́ wọn gẹ́gẹ́ bí odindi kan tí a kò lè yà kúrò ní ara wọn—ọ̀kan ń gbẹ́kẹ̀ lé òmíràn, ó sì ń tan ìmọ́lẹ̀ sí i. Báyìí ni, gẹ́gẹ́ bí Jesu ti kọ́ àwọn ọmọ-ẹ̀yìn rẹ̀, wọn yóò mú ‘àwọn ohun tuntun àti àwọn ohun àtijọ́’ jáde láti inú ìṣúra wọn.” Spirit of Prophecy, volume 2, 255.

The previous counsel has another application for Laodicean Adventists. To profess to believe the Bible in its entirety, both the Old and the New Testaments, yet reject the Spirit of Prophecy is the identical ditch of accepting only one testimony. Two witnesses are required to establish truth, so it is impossible to establish truth with one witness, and if any attempt to do so they are rejecting both witnesses, they are basing their faith upon what is referred to as ‘half-truths.’

Ìmọ̀ràn tí ó ṣáájú ní ìṣàfilọ́lẹ̀ mìíràn fún àwọn Adventist Laodicea. Láti jẹ́wọ́ pé ènìyàn gbàgbọ́ nínú Bíbélì ní ìkúnrẹ́rẹ́ rẹ̀, mejeeji Májẹ̀mú Láéláé àti Májẹ̀mú Tuntun, ṣùgbọ́n kí ó kọ Ẹ̀mí Àsọtẹ́lẹ̀, èyí náà gan-an ni ihò kan náà ti gbigba ẹ̀rí kan ṣoṣo. A nílò ẹlẹ́rìí méjì láti fi mú òtítọ́ dúró, nítorí náà kò ṣeé ṣe láti fi ẹlẹ́rìí kan ṣoṣo mú òtítọ́ dúró, àti bí ẹnikẹ́ni bá gbìyànjú láti ṣe bẹ́ẹ̀, wọ́n ń kọ àwọn ẹlẹ́rìí méjèèjì, wọ́n sì ń gbé ìgbàgbọ́ wọn lé ohun tí a ń pè ní “àwọn òtítọ́ ìdajì.”

I will now repeat a question that was in one of the initial articles that have been coming out since July, 2023. The question is, “What new light has come out of Adventism since 1863?” The answer is simply, “None.”

Nísinsìnyí, èmi yóò tún ìbéèrè kan ṣe tí ó wà nínú ọ̀kan lára àwọn àpilẹ̀kọ àkọ́kọ́ tí ó ti ń jáde láti oṣù Keje, ọdún 2023. Ìbéèrè náà ni pé, “Ìmọ̀lẹ̀ tuntun wo ni ó ti jáde láti inú Adventism láti ọdún 1863 wá?” Ìdáhùn náà rọrùn lásán ni pé, “Kò sí.”

> “The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.” Seventh-day Adventist Bible Commentary, volume 7, 971.

> “Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ọ̀kan. Ọ̀kan jẹ́ àsọtẹ́lẹ̀, èkejì sì jẹ́ ìfihàn; ọ̀kan jẹ́ ìwé tí a fi èdìdì dì, èkejì sì jẹ́ ìwé tí a ṣí. Jòhánù gbọ́ àwọn ohun ìjìnlẹ̀ tí àwọn àrá sọ, ṣùgbọ́n a pàṣẹ fún un pé kí ó má kọ wọ́n sílẹ̀.” Seventh-day Adventist Bible Commentary, volume 7, 971.

The Alpha and Omega therefore identifies that Daniel is the first and Revelation the last. Daniel represents the beginning and Revelation represents the end of Adventism.

Nítorí náà, Alfa àti Omega fi hàn pé Dáníẹ́lì ni àkọ́kọ́, Ìfihàn sì ni ìkẹyìn. Dáníẹ́lì dúró fún ìbẹ̀rẹ̀ Adventism, Ìfihàn sì dúró fún òpin Adventism.

> “Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.

> “Ìfihàn jẹ́ ìwé tí a fi èdìdì dì, ṣùgbọ́n ó tún jẹ́ ìwé tí a ti ṣí. Ó ṣe àkọsílẹ̀ àwọn ìṣẹ̀lẹ̀ àgbàyanu tí yóò ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn nínú ìtàn ayé yìí. Àwọn ẹ̀kọ́ inú ìwé yìí dájú, kì í ṣe ohun àdììtú tàbí ohun tí a kò lè lóye. Nínú rẹ̀ ni a tún gbé ìlà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí ó ti wà nínú Dáníẹ́lì. Díẹ̀ lára àwọn àsọtẹ́lẹ̀ ni Ọlọ́run tún sọ, nípa bẹ́ẹ̀ ó fi hàn pé a gbọ́dọ̀ fi ìjẹ́pàtàkì fún wọn. Olúwa kì í tún àwọn nǹkan tí kò ní ìtúmọ̀ ńlá sọ.” Manuscript Releases, volume 9, 8.

In the beginning of Adventism, in the very verses that are the central pillar of Adventism, the verses that were unsealed in 1798; Jesus introduced Himself as “Palmoni,” the Wonderful Numberer. At the end of Adventism, Jesus introduces Himself as “Alpha and Omega,” the wonderful linguist—the Word of God. For this reason, the beginning of Adventism and the first angel’s message was “hung upon time.” At the end of Adventism, the third angel’s message will be hung upon His Word.

Ní ìbẹ̀rẹ̀ Adventismu, nínú gan-an àwọn ẹsẹ̀ tí ó jẹ́ ọ̀pá àárín Adventismu, àwọn ẹsẹ̀ tí a tú sílẹ̀ ní ọdún 1798; Jesu fi ara Rẹ̀ hàn gẹ́gẹ́ bí “Palmoni,” Alákànsí Ìyanu. Ní òpin Adventismu, Jesu fi ara Rẹ̀ hàn gẹ́gẹ́ bí “Alfa àti Omega,” amòye èdè ìyanu—Ọ̀rọ̀ Ọlọ́run. Nítorí èyí, ìbẹ̀rẹ̀ Adventismu àti ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ni a “so mọ́ àkókò.” Ní òpin Adventismu, ìránṣẹ́ áńgẹ́lì kẹta yóò jẹ́ fífi lé Ọ̀rọ̀ Rẹ̀ lórí.

The beginning and ending of Adventism take place during the history of the sixth kingdom of Bible prophecy, therefore they occur during the beginning and ending of the United States. The prophetic history of the United States is the history of the two horns of Republicanism and Protestantism. At the conclusion of that history those two horns will have changed from a lamb to a dragon. Republicanism will change to a democracy and Protestantism will change to apostate Protestantism. When the cup of probationary time for the United States begins to come to its close, as is happening right now, the two horns of apostate Republicanism and apostate Protestantism will form an image to the beast, thus merging church and state into one horn that speaks as a dragon. But God will not be left without a witness, for in the process of bringing a conclusion to the United States, He will raise up the genuine horn of Protestantism to protest both the image of the beast in the United States, and thereafter the image of the beast that confronts the entire world. The raising up of the Protestant horn at the end of the United States will be accomplished within the same historical structure as was the Protestant horn raised up in the beginning of the United States. A former covenant people will be passed by, and a new people will become the new covenant people. There is nothing new under the sun.

Ìbẹ̀rẹ̀ àti òpin Adventismu ń ṣẹlẹ̀ lákòókò ìtàn ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì; nítorí náà, wọ́n ń ṣẹlẹ̀ nígbà ìbẹ̀rẹ̀ àti òpin Orílẹ̀-Èdè Amẹ́ríkà. Ìtàn àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà ni ìtàn àwọn ìwo méjì ti Republicani àti Protestantismu. Ní ìparí ìtàn náà, àwọn ìwo méjì wọ̀nyí yóò ti yí padà láti ọ̀dọ̀ àgùntàn sí dragoni. Republicani yóò yí padà sí tiwántìwá, Protestantismu yóò sì yí padà sí Protestantismu apẹ̀yìndà. Nígbà tí ife àkókò ìdánwò fún Orílẹ̀-Èdè Amẹ́ríkà bá bẹ̀rẹ̀ sí í sún mọ́ òpin rẹ̀, gẹ́gẹ́ bí ó ti ń ṣẹlẹ̀ ní báyìí gan-an, àwọn ìwo méjì ti Republicani apẹ̀yìndà àti Protestantismu apẹ̀yìndà yóò dá àwòrán kan fún ẹranko náà sílẹ̀, bẹ́ẹ̀ ni wọ́n yóò darapọ̀ ìjọ àti ìpínlẹ̀ pọ̀ sí ìwo kan tí ń sọ̀rọ̀ bí dragoni. Ṣùgbọ́n a kì yóò fi Ọlọ́run sílẹ̀ láìní ẹlẹ́rìí, nítorí pé nínú ìlànà mímú ìparí bá Orílẹ̀-Èdè Amẹ́ríkà, Òun yóò gbé ìwo tòótọ́ ti Protestantismu dìde láti tako mejeeji àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà, àti lẹ́yìn náà àwòrán ẹranko náà tí ó dojú kọ gbogbo ayé. Ìgbékalẹ̀ ìwo Protestantismu ní òpin Orílẹ̀-Èdè Amẹ́ríkà yóò ṣẹ ní inú ètò ìtàn kan náà gẹ́gẹ́ bí a ti gbé ìwo Protestantismu dìde ní ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà. Àwọn ènìyàn májẹ̀mú àtijọ́ kan ni a óò kọjá lọ, àwọn ènìyàn tuntun kan yóò sì di àwọn ènìyàn májẹ̀mú tuntun. Kò sí ohun tuntun lábẹ́ oòrùn.

When we use the time prophecies understood and presented in the Millerite history to evaluate the Alpha and Omega, we find they are one in the same. Every time prophecy begins with a history when the prophecy is proclaimed, and that history always typifies the history when the prophecy is fulfilled.

Nígbà tí a bá lo àwọn àsọtẹ́lẹ̀ àkókò gẹ́gẹ́ bí a ti lóye wọn tí a sì gbé wọn kalẹ̀ nínú ìtàn àwọn Millerite láti ṣàyẹ̀wò Alfa àti Omega, a rí i pé ọ̀kan náà ni wọ́n jẹ́. Gbogbo àsọtẹ́lẹ̀ àkókò máa ń bẹ̀rẹ̀ pẹ̀lú ìtàn kan nígbà tí a bá kéde àsọtẹ́lẹ̀ náà, ìtàn náà sì máa ń jẹ́ àpẹẹrẹ ìtàn náà nígbà tí àsọtẹ́lẹ̀ náà bá ṣẹ.

The history of the twenty-three hundred year prophecy began on the third decree in 457 BC and ended at the third angel’s message on October 22, 1844. Leading up to, but before the arrival of the third decree the work of erecting the temple and Jerusalem was accomplished. In like manner the history, leading up to the arrival of the third angel, the foundational truths of the Millerite temple was established.

Ìtàn àsọtẹ́lẹ̀ ọdún ẹgbàá mẹ́tàlélọ́ọ̀rún méjì bẹ̀rẹ̀ pẹ̀lú àṣẹ kẹta ní ọdún 457 ṣáájú ìbí Kristi, ó sì parí ní ìhìn iṣẹ́ angẹli kẹta ní October 22, 1844. Ní àkókò tí ó ṣáájú, ṣùgbọ́n kí àṣẹ kẹta tó dé, iṣẹ́ kíkọ́ tẹ́ńpìlì náà àti Jerusalẹmu ni a ti ṣe parí. Bákan náà, nínú ìtàn tí ń ṣáájú dídé angẹli kẹta, àwọn òtítọ́ ìpìlẹ̀ tẹ́ńpìlì Millerite ni a ti fi idi rẹ̀ múlẹ̀.

In 1798, the twenty-five hundred and twenty year prophecy that began in 723 BC with the scattering of the northern ten tribes was fulfilled. That prophecy identified two periods of twelve hundred and sixty years, marking the trampling down of the literal temple and literal Jerusalem by literal pagan Rome, that was followed by twelve hundred and sixty years of papal Rome trampling down the spiritual city and temple. The prophecy began with the destruction of the northern kingdom and the scattering of the kingdom’s citizens. Half way through the prophecy in 538, marks the end of the trampling down of God’s people by pagan Rome, the fourth kingdom of Bible prophecy and produces the scattering of God’s church into the wilderness of the Dark Ages. The end of that time prophecy in 1798 marks the end of the fifth kingdom of Bible prophecy. The scattering of the northern ten tribes, and of the Christian church that fled into the wilderness represents the gathering of those destined to become the horn of Protestantism. Waymarks are often represented by opposites and a scattering can represent a gathering, just as Elijah represents John the Baptist. In the same prophetic confrontation Elijah does not die, and John the Baptist does.

Ní ọdún 1798, àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún tí ó bẹ̀rẹ̀ ní 723 ṢK pẹ̀lú ìtúká àwọn ẹ̀yà mẹ́wàá àríwá ni a mú ṣẹ. Àsọtẹ́lẹ̀ náà tọ́ka sí àkókò méjì ti ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta, tí ń fi ìtẹ̀mọ́lẹ̀ tẹ́ńpìlì gidi àti Jerusalẹmu gidi mọ́lẹ̀ lábẹ́ Romu keferi gidi hàn, èyí tí ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta mìíràn ti Romu póòpù tẹ̀lé, níbi tí wọ́n ti tẹ ìlú àti tẹ́ńpìlì ẹ̀mí mọ́lẹ̀. Àsọtẹ́lẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ìparun ìjọba àríwá àti ìtúká àwọn ará ìjọba náà. Ní àárín àsọtẹ́lẹ̀ náà ní 538, ni a fi àmì sí òpin ìtẹ̀mọ́lẹ̀ àwọn ènìyàn Ọlọ́run lábẹ́ Romu keferi, ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, ó sì mú kí ìjọ Ọlọ́run tú ká sínú aginjù ti Àwọn Àkókò Òkùnkùn. Òpin àsọtẹ́lẹ̀ àkókò yẹn ní 1798 fi òpin ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì hàn. Ìtúká àwọn ẹ̀yà mẹ́wàá àríwá, àti ti ìjọ Kristẹni tí ó sá lọ sínú aginjù, dúró fún ìkójọpọ̀ àwọn ẹni tí a ti yàn láti di ìwo Protestanti. Àwọn àmì ọ̀nà ni a sábà máa ń ṣàfihàn wọn nípasẹ̀ òdì kejì, ìtúká sì lè dúró fún ìkójọpọ̀, gẹ́gẹ́ bí Élíjà ti dúró fún Jòhánù Onítẹ̀bọmi. Nínú ìfarahàn ìjà àsọtẹ́lẹ̀ kan náà, Élíjà kò kú, ṣùgbọ́n Jòhánù Onítẹ̀bọmi kú.

In 677 BC the southern tribe of Judah, (also identified as the glorious land in the Scriptures) was scattered for twenty-five hundred and twenty years, ending on October 22, 1844. That prophecy was identifying the trampling down of God’s people, who Daniel identifies as the “host” in Daniel 8:13, 14.

Ní ọdún 677 ṣáájú ìbí Kristi, ẹ̀yà gúúsù Júdà, (tí a tún mọ̀ sí ilẹ̀ ológo nínú Ìwé Mímọ́) ni a tú ká fún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ọdún ogún, tí ó parí ní October 22, 1844. Àsọtẹ́lẹ̀ náà ń tọ́ka sí ìtẹ̀mọ́lẹ̀ àwọn ènìyàn Ọlọ́run, tí Dáníẹ́lì fi hàn gẹ́gẹ́ bí “ọmọ-ogun” nínú Dáníẹ́lì 8:13, 14.

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Nígbà náà ni mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì bi ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò ti pẹ́ tó fún ìran náà nípa ẹbọ àtẹ̀gùn ojoojúmọ́, àti ẹ̀ṣẹ̀ ìwóro tó mú ìsọdahoro wá, láti fi ibi mímọ́ àti ogun náà jọ lé lórí kí a máa tẹ̀ wọ́n mọ́lẹ̀? Ó sì wí fún mi pé, Títí yóò fi pé ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; nígbà náà ni a ó wẹ ibi mímọ́ náà mọ́. Danieli 8:13, 14.

The twenty-three hundred year prophecy which ended at the same time as the twenty-five hundred and twenty year prophecy that began in 677 BC was identifying the trampling down of the sanctuary as identified in Daniel 8:13, 14. The prophecy of the scattering of Judah in 677 BC was preceded by three attacks from Nebuchadnezzar and that prophecy ended on the arrival of the third message on October 22, 1844.

Asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún mẹ́ta tí ó parí ní àkókò kan náà pẹ̀lú asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún márùn-ún tí ó bẹ̀rẹ̀ ní 677 BC, ni ó ń tọ́ka sí títẹ̀ mọ́lẹ̀ ibi mímọ́ gẹ́gẹ́ bí a ti sọ ọ́ di mímọ̀ nínú Dáníẹ́lì 8:13, 14. Asọtẹ́lẹ̀ fífọ́ Juda ká ní 677 BC ni ìkọlù mẹ́ta láti ọ̀dọ̀ Nebukadinésárì ṣáájú, asọtẹ́lẹ̀ náà sì parí nígbà dídé ìrántí kẹta ní October 22, 1844.

The two twenty-five hundred and twenty year prophecies ending respectively in 1798 and 1844 identify the forty-six years of building the Millerite temple foundation. Moses was forty-six days in receiving instructions on building the temple, Herod’s temple remodeling in the time of Christ took forty-six years, which ended the year of Christ’s baptism. From the baptism He went to the wilderness for forty days, and when He returned, he cleansed the temple the first time and the quibbling Jew’s wanted to know by what authority He did such a thing.

Àwọn àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún, àti ogún méjì náà, tí wọ́n parí lẹ́sẹ̀sẹ̀ ní ọdún 1798 àti 1844, tọ́ka sí ọdún mẹ́rìndínlọ́gọ́rin tí a fi kọ́ ìpìlẹ̀ tẹ́ńpìlì àwọn Millerite. Mósè lo ọjọ́ mẹ́rìndínlọ́gọ́rin ní gbígba ìtọ́nisọ́nà lórí bí a ṣe máa kọ tẹ́ńpìlì náà; àtúnṣe tẹ́ńpìlì Hẹ́rọ́dù ní àkókò Kristi gba ọdún mẹ́rìndínlọ́gọ́rin, èyí tí ó parí ní ọdún ìrìbọmi Kristi. Láti ibi ìrìbọmi náà ni Ó ti lọ sí aginjù fún ọjọ́ ogójì, nígbà tí Ó sì padà, Ó wẹ tẹ́ńpìlì mọ́ ní ìgbà àkọ́kọ́, àwọn Júù onírírí sì fẹ́ mọ̀ nípa àṣẹ wo ni Ó fi ṣe irú nǹkan bẹ́ẹ̀.

> And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.

> Àjọ́ Ìrékọjá àwọn Júù sì súnmọ́ etílé, Jesu sì gòkè lọ sí Jerusalẹmu. Ó sì rí nínú tẹ́ńpìlì àwọn tí ń tà màlúù, àti àgùntàn, àti àdàbà, àti àwọn apanípadà owó tí wọ́n jókòó sibẹ̀. Nígbà tí ó sì ṣe pàṣán kan pẹ̀lú okùn kéékèèké, ó lé wọn gbogbo jáde kúrò nínú tẹ́ńpìlì, pẹ̀lú àgùntàn àti màlúù náà; ó sì tú owó àwọn apanípadà náà ká, ó sì dojú bolẹ̀ àwọn tábìlì wọn. Ó sì wí fún àwọn tí ń tà àdàbà pé, Ẹ mú nkan wọ̀nyí kúrò níhìn-ín; ẹ má ṣe ilé Baba mi di ilé ọjà. Àwọn ọmọ-ẹ̀yìn rẹ̀ sì rántí pé a ti kọ ọ́ pé, Ìtara ilé rẹ ti jẹ mí run. Nígbà náà ni àwọn Júù dáhùn, wọ́n sì wí fún un pé, Àmì kín ni ìwọ fi hàn wá, níwọ̀n bí ó ti jẹ́ pé ìwọ ń ṣe nǹkan wọ̀nyí? Jesu dáhùn, ó sì wí fún wọn pé, Ẹ wó tẹ́ńpìlì yìí lulẹ̀, ní ọjọ́ mẹ́ta èmi yóò sì tún un dìde. Nígbà náà ni àwọn Júù wí pé, Ọdún mẹ́rìnlélógójì ni a fi kọ tẹ́ńpìlì yìí, ìwọ yóò sì tún un dìde ní ọjọ́ mẹ́ta bí? Ṣùgbọ́n òun ń sọ nípa tẹ́ńpìlì ara rẹ̀. Nígbà náà, nígbà tí a jí i dìde kúrò nínú òkú, àwọn ọmọ-ẹ̀yìn rẹ̀ rántí pé ó ti sọ èyí fún wọn; wọ́n sì gba Ìwé Mímọ́ gbọ́, àti ọ̀rọ̀ tí Jesu ti sọ. Johanu 2:13–22.

The Millerite temple was erected in forty-six years from 1798 at the conclusion of the first twenty-five hundred and twenty year prophecy and ended forty-six years later at the fulfillment of the second twenty-five hundred and twenty year prophecy in 1844. Those forty-six years began with the arrival of the first angel and ended with the arrival of the third angel, for Christ said His temple would be raised up in three days. If you are unwilling to see these facts it is because of two primary problems beyond the problems that may exist in an unwilling and unconverted heart. The first problem is you are unwilling to approach the prophetic Word from the perspective that history repeats. You are not a historicist. The other problem is an inability to apply symbolic words that have been recorded within the Word of God by the Word of God. The beginnings of all these prophecies identify the end, and they always identify much more than simply histories which repeat.

Tẹ́ńpìlì ti àwọn Millerite ni a kọ́ ní ọdún mẹ́rìndínlọ́gọ́rin láti ọdún 1798 ní ìparí àsọtẹ́lẹ̀ àkọ́kọ́ ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún, ó sì parí ní ọdún mẹ́rìndínlọ́gọ́rin lẹ́yìn náà ní ìmúṣẹ àsọtẹ́lẹ̀ kejì ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, ogún ní ọdún 1844. Àwọn ọdún mẹ́rìndínlọ́gọ́rin wọ̀nyí bẹ̀rẹ̀ pẹ̀lú dídé áńgẹ́lì àkọ́kọ́, wọ́n sì parí pẹ̀lú dídé áńgẹ́lì kẹta, nítorí Kristi sọ pé a óò gbé tẹ́ńpìlì Rẹ̀ dìde ní ọjọ́ mẹ́ta. Bí o kò bá fẹ́ rí àwọn òtítọ́ wọ̀nyí, ó jẹ́ nítorí ìṣòro pàtàkì méjì yàtọ̀ sí àwọn ìṣòro tí ó lè wà nínú ọkàn tí kò fẹ́ gbọ́ àti tí kò tíì yí padà. Ìṣòro àkọ́kọ́ ni pé o kò fẹ́ sún mọ́ Ọ̀rọ̀ àsọtẹ́lẹ̀ láti ojú-ọ̀nà pé ìtàn máa ń tún ara rẹ̀ ṣe. Iwọ kì í ṣe onítúmọ̀ ìtàn-àsọtẹ́lẹ̀. Ìṣòro kejì sì ni àìlera láti lo àwọn ọ̀rọ̀ àpẹẹrẹ tí a ti kọ sínú Ọ̀rọ̀ Ọlọ́run nípasẹ̀ Ọ̀rọ̀ Ọlọ́run. Àwọn ìbẹ̀rẹ̀ gbogbo àwọn àsọtẹ́lẹ̀ wọ̀nyí ń tọ́ka sí òpin, wọ́n sì máa ń tọ́ka sí ohun púpọ̀ ju àwọn ìtàn tí ń tún ara wọn ṣe nìkan lọ.

The Bible says we are a temple for the Holy Spirit and the body temple is made up of forty-six chromosomes. The scientists who study those forty-six chromosomes inform us that the twenty-three male chromosomes and the twenty-three female chromosomes are wrapped around a protein that is shaped as a cross.

Bíbélì sọ pé àwa jẹ́ tẹ́ńpìlì fún Ẹ̀mí Mímọ́, a sì dá tẹ́ńpìlì ara náà pọ̀ pẹ̀lú krómósómù mẹ́rìndínlọ́gbọ̀n. Àwọn onímọ̀ sáyẹ́ǹsì tí ń ṣèwádìí àwọn krómósómù mẹ́rìndínlọ́gbọ̀n wọ̀nyí sọ fún wa pé krómósómù akọ mẹ́tàlélógún àti krómósómù abo mẹ́tàlélógún ni a yí ká prótíìnì kan tí ìrísí rẹ̀ dà bí àgbélébùú.

In Daniel twelve there are three connected time prophecies, the first is referencing the scattering of the power of the holy people, which represents the “seven times” of Leviticus twenty-six. The scattering of the power of the holy people that was fulfilled by them was twenty-five hundred and twenty years, yet in Daniel twelve it only references the last half of that period. It portrays Daniel as not understanding what was meant by the pronouncement.

Nínú Dáníẹ́lì orí kejìlá, àwọn àsọtẹ́lẹ̀ àkókò mẹ́ta wà tí ó so pọ̀ mọ́ ara wọn; àkọ́kọ́ ń tọ́ka sí pípínkiri agbára àwọn ènìyàn mímọ́, èyí tí ó ṣàfihàn “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n. Pípínkiri agbára àwọn ènìyàn mímọ́ náà tí a mú ṣẹ lórí wọn jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún, síbẹ̀ nínú Dáníẹ́lì orí kejìlá ó kan tọ́ka sí ìdajì ìkẹyìn àkókò náà. Ó ṣàfihàn Dáníẹ́lì gẹ́gẹ́ bí ẹni tí kò lóye ohun tí a túmọ̀ sí nínú ìkéde náà.

> And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? Daniel 12:7, 8.

> Mo sì gbọ́ ọkùnrin tí a fi aṣọ ọ̀gbọ̀ wọ̀, ẹni tí ó wà lórí omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó ń bẹ láé àti láéláé búra pé, yóò jẹ́ fún àkókò kan, àti àwọn àkókò, àti ààbọ̀ kan; àti nígbà tí yóò parí fífọ agbára àwọn ènìyàn mímọ́ náà ká, gbogbo nǹkan wọ̀nyí yóò sì parí. Mo sì gbọ́, ṣùgbọ́n mi ò yé e: nígbà náà ni mo wí pé, Olúwa mi, kí ni yóò jẹ́ òpin nǹkan wọ̀nyí? Danieli 12:7, 8.

Daniel twelve is illustrating the message that is unsealed at the time of the end, which was 1798. In the passage Daniel represents William Miller, the primary symbol of the wise in that history. Miller was first led to the twenty-five hundred and twenty year prophecy of Leviticus twenty-six, and in verses seven and eight he represents the wise who must reconcile the truth that the twenty-five hundred and twenty year scattering is most definitely identified as God’s scattering of His people.

Dáníẹ́lì orí kejìlá ń ṣàfihàn ìhìn tí a tú sílẹ̀ ní àkókò ìkẹyìn, èyí tí ó jẹ́ ọdún 1798. Nínú àyọkà náà, Dáníẹ́lì dúró fún William Miller, àmì àkọ́kọ́ ti àwọn ọlọ́gbọ́n nínú ìtàn náà. A kọ́kọ́ darí Miller sí àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún márùn-ún àti ogún ti Lefitíkù mẹ́rìndínlọ́gbọ̀n, àti nínú ẹsẹ̀ keje àti kẹjọ ó dúró fún àwọn ọlọ́gbọ́n tí wọ́n gbọ́dọ̀ mú òtítọ́ náà bá ara rẹ̀ mu pé ìtúká ọdún ẹgbẹ̀rún méjì ó lé ọgọ́rùn-ún márùn-ún àti ogún náà dájú pátápátá pé a fi í mọ̀ sí ìtúká tí Ọlọ́run tú àwọn ènìyàn Rẹ̀ ká.

> And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass. Leviticus 26:18, 19.

> “Ṣùgbọ́n bí ẹ kò bá sì fetí sí mi fún gbogbo èyí, nígbà náà ni èmi yóò fi ìyà jẹ yín ní ìlọ́po méje sí i nítorí ẹ̀ṣẹ̀ yín. Èmi yóò sì fọ ìgbéraga agbára yín; èmi yóò sì sọ ọ̀run yín di bí irin, àti ilé ayé yín di bí idẹ.” Lefitiku 26:18, 19.

The “pride” of ancient Israel was when they were allowed to reject God as their king and choose a human king. Their pride, which precludes a fall (Proverbs 16:18) was their desire to be like all the idolatrous kingdoms around them. Removing first the northern kingdom and then the southern kingdom was the scattering of the power (king) in 723 BC and 677 BC respectively.

“Ìgbéraga” Ísírẹ́lì àtijọ́ ni nígbà tí a jẹ́ kí wọ́n kọ Ọlọ́run sílẹ̀ gẹ́gẹ́ bí Ọba wọn, kí wọ́n sì yan ọba ènìyàn. Ìgbéraga wọn, èyí tí í ṣáájú ìṣubú (Òwe 16:18), ni ìfẹ́ wọn láti dàbí gbogbo àwọn ìjọba abọ̀rìṣà tí ó yí wọn ká. Yíyọ ìjọba àríwá kúrò kọ́kọ́, lẹ́yìn náà ìjọba gúúsù, ni ìtúká agbára náà (ọba) ní ọdún 723 Ṣ.K. àti 677 Ṣ.K. ní ọ̀tọ̀ọ̀tọ̀.

Miller represented the wise who understood the increase of knowledge that was unsealed in the previous verses of Daniel twelve, and in verses seven and eight he is represented as not understanding the connection of twelve hundred and sixty years with the twenty-five hundred and twenty years of the scattering of God’s people. Daniel is representing God’s people at the end of Adventism, as well as Miller at the beginning of Adventism. At the end of Adventism, the same dilemma exists, for as Adventism set aside Miller’s understanding of the “seven times” they were forced to only identify the twelve hundred and sixty years as the Dark Ages. The wise at the end had a similar problem to resolve as Daniel and Miller illustrate. Why is the terminology of Leviticus twenty-six employed to illustrate three and a half times instead of seven times?

Miller dúró fún àwọn ọlọ́gbọ́n tí wọ́n lóye ìmúgbòòrò ìmọ̀ tí a tú sílẹ̀ nínú àwọn ẹsẹ̀ ṣáájú ti Dáníẹ́lì orí kejìlá, àti nínú ẹsẹ̀ keje àti ẹkẹjọ, a ṣàfihàn án gẹ́gẹ́ bí ẹni tí kò lóye ìsopọ̀ ọdún ẹgbẹ̀rún kan, ọ̀ọ́dún mẹ́fà àti ọgọ́ta pẹ̀lú ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún ti ìtúká àwọn ènìyàn Ọlọ́run. Dáníẹ́lì ń ṣojú àwọn ènìyàn Ọlọ́run ní òpin Adventism, gẹ́gẹ́ bí Miller pẹ̀lú ṣe dúró ní ìbẹ̀rẹ̀ Adventism. Ní òpin Adventism, ìṣòro kan náà wà, nítorí bí Adventism ṣe fi ìmọ̀ Miller nípa “àkókò méje” sí apá kan, a fi ipa mú wọn láti mọ ọdún ẹgbẹ̀rún kan, ọ̀ọ́dún mẹ́fà àti ọgọ́ta nìkan gẹ́gẹ́ bí Àwọn Ọjọ́ Òkùnkùn. Àwọn ọlọ́gbọ́n ní òpin ní ìṣòro tó jọra láti yanjú gẹ́gẹ́ bí Dáníẹ́lì àti Miller ṣe ṣàpẹẹrẹ. Kí ni ìdí tí a fi lo ọ̀rọ̀ ìtúmọ̀ Lefitiku mẹ́rìndínlọ́gbọ̀n láti ṣàfihàn àkókò mẹ́ta àti ìdajì dípò àkókò méje?

Miller never fully reconciled this dilemma, but in 1856 the last “new prophetic light” was presented in a series of six articles that were never concluded identifying the seven times as representing three and a half years of pagan Rome trampling down God’s literal Israel, followed by three and a half years of papal Rome trampling down spiritual Israel. Seven years later Adventism outright rejected all of the light of the seven times, preparing the dilemma for the wise at the time of the end in 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States.

Miller kò lè tún àìlera yìí dọ́gba pátápátá, ṣùgbọ́n ní ọdún 1856 ni “ìmọ́lẹ̀ àsọtẹ́lẹ̀ tuntun” ìkẹyìn náà ni a gbé kalẹ̀ nínú àtẹ̀jáde àwọn àpilẹ̀kọ mẹ́fà tí a kò parí rí, tí wọ́n ń fi hàn pé àwọn àkókò méje náà dúró fún ọdún mẹ́ta àtààbọ̀ ti Róòmù abọ̀rìṣà tí ń tẹ Ísírẹ́lì gidi Ọlọ́run mọ́lẹ̀, lẹ́yìn èyí ni ọdún mẹ́ta àtààbọ̀ ti Róòmù póòpù tí ń tẹ Ísírẹ́lì ti ẹ̀mí mọ́lẹ̀. Ọdún méje lẹ́yìn náà ni Adventism fi pátápátá kọ gbogbo ìmọ́lẹ̀ ti àwọn àkókò méje náà sílẹ̀, ní fífi àìlera náà sílẹ̀ gẹ́gẹ́ bí ìmúrasílẹ̀ fún àwọn ọlọ́gbọ́n ní àkókò òpin ní ọdún 1989, nígbà tí, gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì, àwọn orílẹ̀-èdè tí ó dúró fún Soviet Union àtijọ́ ni a gbá lọ pátápátá láti ọwọ́ ipò póòpù àti Orílẹ̀-Èdè Amẹ́ríkà.

The first light given to Miller was rejected in 1863, and the last light on the subject was given by Hiram Edson in those six articles. Those articles were discontinued and seven years (times) later the power of modern Israel was set aside in order to imitate the idolatrous churches that had a few years before been correctly identified as the daughters of Babylon. The seven times of Leviticus twenty-six as a prophetic doctrine became the stone of stumbling, and the pride of ancient Israel as represented by their desire to have Saul rule over them as king was repeated. Jesus represents the end with the beginning.

Ìmọ́lẹ̀ àkọ́kọ́ tí a fún Miller ni a kọ̀ ní ọdún 1863, àti ìmọ́lẹ̀ ìkẹyìn lórí kókó-ọrọ náà ni Hiram Edson fi fúnni nínú àwọn àpilẹ̀kọ mẹ́fà wọ̀nyẹn. A dá àwọn àpilẹ̀kọ wọ̀nyẹn dúró, àti lẹ́yìn ọdún méje (àkókò) agbára Ísírẹ́lì òde-òní ni a yà sí apá kan kí ó lè fara wé àwọn ìjọ abọ̀rìṣà tí a ti dá wọn mọ̀ dáadáa ní ọdún díẹ̀ ṣáájú gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì. Àwọn àkókò méje ti Lefitíkù ogún-mẹ́fà gẹ́gẹ́ bí ẹ̀kọ́ àsọtẹ́lẹ̀ di òkúta ìkọ̀sẹ̀, àti ìgbéraga Ísírẹ́lì àtijọ́ gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìfẹ́ wọn láti ní Sáúlù jọba lórí wọn gẹ́gẹ́ bí ọba ni a tún ṣe. Jésù ṣàfihàn òpin pẹ̀lú ìbẹ̀rẹ̀.

The book of Daniel also identifies a twelve hundred and ninety year prophecy along with a thirteen hundred and thirty-five year prophecy that both begin at the taking away of “the daily” in 508. The taking away of “the daily” represents the removal of pagan Rome’s resistance to the rise of the papal power in 538. There was a thirty-year transition period before the papal power was placed upon the throne of the earth in 538, then the remaining twelve hundred and sixty years ends in 1798. The thirty years of transition from one kingdom to the next identifies the final years of papal rule that lead to the sixth kingdom of Bible prophecy being placed on the throne of the earth in 1798. The beginning of the twelve hundred and ninety year prophecy identifies a transition from one kingdom of Bible prophecy unto the next kingdom of Bible prophecy, as does the ending of that prophecy.

Ìwé Dáníẹ́lì pẹ̀lú náà tún tọ́ka sí àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan àti ọgọ́rùn-ún méjìdínlọ́gọ́rin (1290), pẹ̀lú àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan àti ọgọ́rùn-ún mẹ́ta-dín-lọ́gọ́rin (1335), tí àwọn méjèèjì bẹ̀rẹ̀ nígbà tí a mú “ìrúbọ ojoojúmọ́” kúrò ní ọdún 508. Ìmú “ìrúbọ ojoojúmọ́” kúrò ń ṣàpẹẹrẹ ìyọkúrò ìfaradàkọjá Róòmù keferi sí ìdìde agbára póòpù ní ọdún 538. Àkókò ìyípadà ọdún mẹ́tàlélọ́gbọ̀n wà kí a tó fi agbára póòpù jókòó lórí ìtẹ́ ayé ní ọdún 538; lẹ́yìn náà, ọdún ẹgbẹ̀rún kan àti ọgọ́rùn-ún méjìdínlọ́gọ́ta tó kù parí ní ọdún 1798. Ọdún mẹ́tàlélọ́gbọ̀n ìyípadà láti ìjọba kan sí èkejì ń tọ́ka sí àwọn ọdún ìkẹyìn ìṣàkóso póòpù tí ó yọrí sí fífi ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì jókòó lórí ìtẹ́ ayé ní ọdún 1798. Ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan àti ọgọ́rùn-ún méjìdínlọ́gọ́rin (1290) ń tọ́ka sí ìyípadà láti ìjọba kan nínú àsọtẹ́lẹ̀ Bíbélì sí ìjọba tí ó tẹ̀lé e nínú àsọtẹ́lẹ̀ Bíbélì, bẹ́ẹ̀ náà ni òpin àsọtẹ́lẹ̀ náà.

The thirteen hundred and thirty-five year prophecy that began at the removal of “the daily” in 508 ends in 1843.

Asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan, ọgọ́ta mẹ́ta, àti márùn-ún tí ó bẹ̀rẹ̀ nígbà ìyọkúrò “ìrúbọ ojoojúmọ́” ní ọdún 508, parí ní ọdún 1843.

> And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.

> “Láti ìgbà tí a ó ti mú ẹbọ ojoojúmọ́ kúrò, tí a sì gbé ohun ìríra tí ń fa ìdahoro kalẹ̀, ọjọ́ ẹgbẹ̀rún kan ó lé igba méjìdínlọ́gọ́rùn-ún ni yóò wà. Alábùkún-fún ni ẹni tí ó dúró títí, tí ó sì dé ọjọ́ ẹgbẹ̀rún kan ó lé igba mẹ́ta ó lé mẹ́ẹ̀ẹ́dógún.” Dáníẹ́lì 12:11, 12.

The prophecy of thirteen hundred and thirty-five years ended in 1843, and Daniel says those that “waited” when that prophecy would be fulfilled would be blessed. Sister White says it this way.

Asọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́tàlélọ́gbọ̀n parí ní ọdún 1843, Danieli sì wí pé àwọn tí wọ́n “dúró tì” nígbà tí a óò mú asọtẹ́lẹ̀ náà ṣẹ yóò jẹ́ alábùkún. Arábìnrin White sọ ọ́ báyìí.

> “Blessed are the eyes which saw the things that were seen in 1843 and 1844.

> “Alábùkún ni fún àwọn ojú tí wọ́n rí àwọn nǹkan tí a rí ní 1843 àti 1844.

> “The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.

> “A ti fi ìránṣẹ́ náà hàn. Kò sì yẹ kí ìdádúró kankan wà nínú tún ìránṣẹ́ náà sọ, nítorí àwọn àmì àkókò ń ṣẹ; iṣẹ́ ìparí gbọ́dọ̀ ṣe. Iṣẹ́ ńlá kan yóò ṣe ní àkókò kúkúrú. Ní ìpẹ̀yà, a ó fi ìránṣẹ́ kan hàn nípasẹ̀ àyànfẹ́ Ọlọ́run tí yóò pọ̀ sí i di igbe rara. Nígbà náà ni Dáníẹ́lì yóò dúró nínú ipò tirẹ̀, láti fi ẹ̀rí rẹ̀ hàn.” Manuscript Releases, volume 21, 437.

Therefore, the beginning of the thirteen hundred and thirty-five year prophecy identifies a transition from the religion of paganism unto the religion of papalism, thus identifying a transition from Protestantism unto Millerite Protestantism.

Nítorí náà, ìbẹ̀rẹ̀ àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún mẹ́ta, àti márùndínlọ́gbọ̀n, ń tọ́ka sí ìyípadà láti inú ẹ̀sìn keferi sí ẹ̀sìn póòpù, bẹ́ẹ̀ sì ni ó tún ń tọ́ka sí ìyípadà láti inú Pùrótẹ́sítáǹtì sí Pùrótẹ́sítáǹtì Mílérìtì.

Those Adventists that reject the foundational truths of Adventism, reject all the time prophecies the Millerites presented, even the twenty-three hundred years of Daniel 8:14. They may very well deny this fact, but it can be logically shown that this fact is true, but my point now is different, so I will leave that off for now as we attempt to bring this article to a conclusion.

Àwọn Adventist wọ̀nyẹn tí wọ́n kọ àwọn òtítọ́ ìpìlẹ̀ ti Adventism, wọ́n kọ gbogbo àwọn àsọtẹ́lẹ̀ àkókò tí àwọn Millerite gbé kalẹ̀, títí kan ẹgbẹ̀rún méjìlélọ́ọ̀dúnrún ọdún ti Danieli 8:14. Wọ́n lè dájúdájú sẹ́ òtítọ́ yìí, ṣùgbọ́n a lè fi ọgbọ́n ìjìnlẹ̀ hàn pé òtítọ́ yìí jẹ́ òtítọ́; ṣùgbọ́n kókó mi nísinsin yìí yàtọ̀, nítorí náà èmi yóò fi èyí sílẹ̀ fún ìsinsin yìí bí a ti ń gbìyànjú láti mú àpilẹ̀kọ yìí wá sí ìparí.

The scattering of the “glorious land” of Judah in 677 BC represents the trampling down of the “host” in Daniel 8:13, 14, and points to the establishment of the modern glorious land, the United States. The twenty-three hundred years of the same verses began in 457 BC, and represents the trampling down of the “sanctuary.”

Ìtúká ilẹ̀ “olóríṣìíríṣìí” ti Júdà ní ọdún 677 Ṣ.K. ṣàpẹẹrẹ ìtẹ̀mọ́lẹ̀ “ogun náà” nínú Dáníẹ́lì 8:13, 14, ó sì ń tọ́ka sí ìdásílẹ̀ ilẹ̀ olóríṣìíríṣìí òde òní, Orílẹ̀-Èdè Amẹ́ríkà. Ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún tí a mẹ́nu kàn nínú àwọn ẹsẹ̀ kan náà bẹ̀rẹ̀ ní ọdún 457 Ṣ.K., ó sì ṣàpẹẹrẹ ìtẹ̀mọ́lẹ̀ “ibi mímọ́.”

> Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.

> Lẹ́yìn náà, mo gbọ́ ẹni mímọ́ kan ń sọ̀rọ̀, ẹni mímọ́ mìíràn sì wí fún ẹni mímọ́ kan náà tí ń sọ̀rọ̀ pé, Yóò pé tó mélòó kan ní ti ìran nípa ẹbọ àìyẹ́sẹ̀ ojoojúmọ́, àti ìrékọjá ìdahoro, láti fi ibi mímọ́ àti ogun náà lélẹ̀ kí a máa tẹ̀ wọ́n mọ́lẹ̀ ní abẹ́ ẹsẹ̀? Ó sì wí fún mi pé, Títí yóò fi jẹ́ ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọjọ́; lẹ́yìn náà ni a óò wẹ ibi mímọ́ náà mọ́. Danieli 8:13, 14.

677 BC and 457 BC are dates connected by the relationship of God’s people and God’s sanctuary. God brought both the host and the sanctuary back together at the same time on October 22, 1844. The two hundred and twenty years between 677 BC and 457 BC symbolize a period when God establishes a waymark representing an increase of light. On October 22, 1844 the light of the third angel arrived, the light of the sanctuary began to shine and a host was there to proclaim the light.

677 ṣáájú Kristi àti 457 ṣáájú Kristi jẹ́ ọjọ́-ọdún tí a so pọ̀ mọ́ra nípasẹ̀ ìbáṣepọ̀ àwọn ènìyàn Ọlọ́run àti ibi mímọ́ Ọlọ́run. Ọlọ́run mú ogun náà àti ibi mímọ́ náà padà wá sí ìṣọ̀kan lẹ́ẹ̀kan náà ní October 22, 1844. Ọdún igba-lé-lọ́gbọ̀n tí ó wà láàárín 677 ṣáájú Kristi àti 457 ṣáájú Kristi jẹ́ ààmì àkókò kan nígbà tí Ọlọ́run fi ń gbé àmì ọ̀nà kalẹ̀ tí ó ń ṣàpẹẹrẹ ìmúlẹ̀ ìmọ́lẹ̀ síi. Ní October 22, 1844 ìmọ́lẹ̀ angẹli kẹta dé, ìmọ́lẹ̀ ibi mímọ́ bẹ̀rẹ̀ sí í tàn, ogun kan sì wà níbẹ̀ láti kéde ìmọ́lẹ̀ náà.

In the prophetic line which identifies the three-fold warfare that Satan and Christ engaged in, the King James Bible of 1611 was produced. Exactly two hundred and twenty years later in 1831, William Miller published his message for the first time:

Nínú ìlà àsọtẹ́lẹ̀ tí ó ń dá ìjà mẹ́ta-ìpele tí Sátánì àti Kristi kópa nínú rẹ̀ mọ̀, a ṣe Bíbélì King James ti ọdún 1611 jáde. Ní pàtó ọdún ẹ̀ẹ̀dẹ́gbẹ̀ta méjìlélógún lẹ́yìn náà, ní 1831, William Miller tẹ ìráńṣẹ́ rẹ̀ jáde fún ìgbà àkọ́kọ́:

> “For nine years William Miller was convinced that he ought to give his message to the churches; but he waited, hoping that some recognized authority would proclaim the glad news of a soon-coming Saviour. In thus waiting, he but proved the truth of the message; there was a name that they lived, but they were fast dying. In 1831 Miller gave his first discourse on the prophecies.” Steven Haskell, The Seer of Patmos, 77.

> “Fún ọdún mẹ́sàn-án ni William Miller ti dá a lójú pé ó yẹ kí ó fi iṣẹ́ ìránṣẹ́ rẹ̀ fún àwọn ìjọ; ṣùgbọ́n ó dúró, ní ìrètí pé aláṣẹ kan tí a ti mọ̀ yóò kéde ìròyìn ayọ̀ ti Olùgbàlà tí ń bọ̀ láìpẹ́. Nípa bí ó ti dúró bẹ́ẹ̀, ó kan fi òtítọ́ iṣẹ́ ìránṣẹ́ náà hàn gbangba; wọ́n ní orúkọ pé wọ́n wà láàyè, ṣùgbọ́n wọ́n ń kú kánkán. Ní ọdún 1831 ni Miller ṣe àsọyé rẹ̀ àkọ́kọ́ lórí àwọn àsọtẹ́lẹ̀.” Steven Haskell, The Seer of Patmos, 77.

God protected the sacred and correct original texts used to produce the Bible. He then produced His Bible in 1611. He then raised up a messenger that would employ the rules located, derived and established within the Bible to produce the message of the first angel. In 1831, Miller’s message was formalized as was the message in Christ’s history formalized by John the Baptist, as the message has been formalized in every reformatory movement. The message of Miller, the first angel’s message announcing the opening of the judgment is directly upheld by the application of the prophetic time period of two hundred and twenty years. It was the message of warning at the beginning of the sixth kingdom of Bible prophecy—the United States.

Ọlọrun dáàbò bo àwọn ọ̀rọ̀ ìpilẹ̀ṣẹ̀ mímọ́ tí ó tọ́ tí a lò láti ṣe Bibeli. Lẹ́yìn náà, Ó ṣe Bibeli Rẹ̀ ní ọdún 1611. Lẹ́yìn náà, Ó gbé oníṣẹ́-ìránṣẹ́ kan dìde tí yóò lo àwọn òfin tí a rí, tí a fa jáde, tí a sì fi múlẹ̀ nínú Bibeli láti ṣe ìhìn-iṣẹ́ angẹli kìn-ín-ní. Ní ọdún 1831, a fi ìlànà mú ìhìn-iṣẹ́ Miller dúró gẹ́gẹ́ bí a ti fi ìlànà mú ìhìn-iṣẹ́ nínú ìtàn Kristi dúró nípasẹ̀ Johanu Oníbatisimu, gẹ́gẹ́ bí a ti fi ìlànà mú ìhìn-iṣẹ́ náà dúró nínú gbogbo ìgbésẹ̀ ìtúnṣe. Ìhìn-iṣẹ́ Miller, ìyẹn ìhìn-iṣẹ́ angẹli kìn-ín-ní tí ń kéde ìṣíṣí ìdájọ́, ni a ń tẹ̀síwájú taara nípasẹ̀ lílo àkókò àsọtẹ́lẹ̀ ọgọ́rùn-ún méjìdínlógún ọdún. Ó jẹ́ ìhìn-iṣẹ́ ìkìlọ̀ ní ìbẹ̀rẹ̀ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bibeli—Orílẹ̀-Èdè Amẹ́ríkà.

In 1996, the ministry of Future for America began, and the message of the third angel that had been unsealed in 1989, the message identifying the healing of the deadly wound of the papacy and the soon coming Sunday law was published in a magazine titled, The Time of the End. The message at the end of Adventism had been formalized just as the message at the beginning had been formalized. In the beginning the message was hung upon time and represented a further development of the truths contained within God’s Word. In 1996, two hundred and twenty years after the birth of the United States in 1776, the message at the end of Adventism was formalized and represented a further development of the three angels’ messages.

Ní ọdún 1996, iṣẹ́-ìránṣẹ́ Future for America bẹ̀rẹ̀, a sì tẹ ìhìn-iṣẹ́ angẹli kẹta náà tí a ti ṣí ìdìmọ́ rẹ̀ sílẹ̀ ní 1989 jáde nínú ìwé ìròyìn kan tí àkọlé rẹ̀ jẹ́, The Time of the End; ìhìn-iṣẹ́ tí ń dá ìmúláradá ọgbẹ́ ikú ipápọ̀ aṣáájú-ìjọba póòpù hàn, àti òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́. A ti fi ìhìn-iṣẹ́ náà sí ìlànà ní òpin Adventism gẹ́gẹ́ bí a ti fi ìhìn-iṣẹ́ náà sí ìlànà ní ìbẹ̀rẹ̀. Ní ìbẹ̀rẹ̀, a so ìhìn-iṣẹ́ náà mọ́ àkókò, ó sì ṣojú fún ìtẹ̀síwájú síi nínú àwọn òtítọ́ tí ó wà nínú Ọ̀rọ̀ Ọlọ́run. Ní ọdún 1996, ọdún méjìdínlógún lé lọ́nà igba [220] lẹ́yìn ìbí Orílẹ̀-Èdè Amẹ́ríkà ní 1776, a fi ìhìn-iṣẹ́ náà sí ìlànà ní òpin Adventism, ó sì ṣojú fún ìtẹ̀síwájú síi nínú àwọn ìhìn-iṣẹ́ àwọn angẹli mẹ́ta.

As we address the parallel history of the Republican horn and the Protestant horn in the history of the sixth kingdom of Bible prophecy it must be understood who the Protestant horn is and who it is not.

Nígbà tí a bá ń sọ̀rọ̀ nípa ìtàn tó jọra ti ìwo Republican àti ìwo Protestant nínú ìtàn ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ó gbọdọ̀ yé wa ẹni tí ìwo Protestant jẹ́ àti ẹni tí kì í ṣe.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:15, 16.

> Máa kẹ́kọ̀ọ́ gidigidi láti fi ara rẹ hàn gẹ́gẹ́ bí ẹni tí a ti fọwọ́sí lọ́dọ̀ Ọlọ́run, òṣìṣẹ́ kan tí kò ní í ní ìtìjú, tí ń pín ọ̀rọ̀ òtítọ́ ní tòótọ́. Ṣùgbọ́n yẹra fún àìmọ́bọ̀wọ̀ àti ọ̀rọ̀ asán: nítorí wọ́n yóò máa dàgbà sí àìwà-bí-Ọlọ́run púpọ̀ sí i. 2 Timotiu 2:15, 16.

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