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# Rome Establishes the Vision - Number Two

Róòmù Fi Ìran Múlẹ̀—Nọ́ńbà Kejì

Identifying Modern Rome and the Prophetic Vision in the Last Days

Ìdánimọ̀ Róòmù Òde-Òní àti Ìran Àsọtẹ́lẹ̀ ní Àwọn Ọjọ́ Ìkẹyìn

Author

Jeff Pippenger

Published

July 5, 2024

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> And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

> Àti ní àkókò wọ̀nyẹn, ọ̀pọ̀ ènìyàn yóò dìde sí ọba gúúsù; àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti fi mú ìran náà dúró; ṣùgbọ́n wọn yóò ṣubú. Danieli 11:14.

The correct identification of the power in the last days that is represented as Modern Rome, and therefore the power that “establishes the vision” is essential and salvational. It represents an element of the final testing process of the one hundred and forty-four thousand. The word “vision” in the verse is the same Hebrew word which Solomon chose when he identified why God’s people perish.

Ìdánimọ̀ tó péye ti agbára náà ní ọjọ́ ìkẹyìn tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Róòmù Òde-Òní, àti nítorí náà agbára tí “ń fi ìran náà múlẹ̀,” jẹ́ ohun pàtàkì tí ó sì ní í ṣe pẹ̀lú ìgbàlà. Ó dúró fún apá kan nínú ìlànà ìdánwò ìkẹyìn ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọ̀kẹ́ mẹ́rin náà. Ọ̀rọ̀ náà “ìran” nínú ẹsẹ̀ náà ni ọ̀rọ̀ Heberu kan náà tí Solomoni lò nígbà tí ó sọ ìdí tí àwọn ènìyàn Ọlọ́run fi ń ṣègbé.

> Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.

> Níbi tí ìran kò sí, àwọn ènìyàn a ṣègbé; ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:18.

All the prophets are speaking more directly concerning the last days than any other period of sacred history, and Solomon’s warning about the need of possessing the “vision” is a life-or-death proposition. Truth always divides and produces two classes of worshippers, In the verse there is a class that perishes and a class that happily keeps the law. It should be noted however, that Solomon’s counsel is placed in the context of a controversy over “truth.” It is also in the context of the parable of the ten virgins, for the parable of the ten virgins is a primary illustration of the experience of God’s people in the last days.

Gbogbo àwọn wòlíì ń sọ ní kedere jùlọ nípa àwọn ọjọ́ ìkẹyìn ju àkókò mìíràn kankan nínú ìtàn mímọ́ lọ, àti ìkìlọ̀ Solomoni nípa àìní láti ní “ìran” jẹ́ ọ̀ràn ìyè tàbí ikú. Òtítọ́ máa ń pín, ó sì máa ń mú kí ẹ̀yà méjì ti àwọn olùjọsìn wà. Nínú ẹsẹ̀ náà, ẹ̀yà kan wà tí ń ṣègbé, àti ẹ̀yà kan tí ó fi ayọ̀ pa òfin mọ́. Ṣùgbọ́n, ó yẹ kí a kíyèsí pé, ìmòràn Solomoni ni a fi sí inú àyíká ìjàngbọ̀n lórí “òtítọ́.” Ó tún wà nínú àyíká àkàwé àwọn wúńdíá mẹ́wàá, nítorí àkàwé àwọn wúńdíá mẹ́wàá jẹ́ àpèjúwe pàtàkì ti ìrírí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> A fool uttereth all his mind: but a wise man keepeth it in till afterwards. If a ruler hearken to lies, all his servants are wicked. The poor and the deceitful man meet together: the Lord lighteneth both their eyes. The king that faithfully judgeth the poor, his throne shall be established forever. The rod and reproof give wisdom: but a child left to himself bringeth his mother to shame. When the wicked are multiplied, transgression increaseth: but the righteous shall see their fall. Correct thy son, and he shall give thee rest; yea, he shall give delight unto thy soul. Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:11–18.

> Òmùgọ̀ máa ń sọ gbogbo ohun tó wà ní ọkàn rẹ̀ jáde: ṣùgbọ́n ọlọ́gbọ́n a pa á mọ́ títí di ìgbà tí ó tọ́ lẹ́yìn náà. Bí alákòóso bá fetí sí irọ́, gbogbo àwọn ìránṣẹ́ rẹ̀ á di ẹni búburú. Tálákà àti onítànjẹ pàdé ara wọn pọ̀: Olúwa ni ó ń tan ojú àwọn méjèèjì sílẹ̀. Ọba tí ń ṣe ìdájọ́ tálákà pẹ̀lú òtítọ́, ìtẹ́ rẹ̀ ni a ó fi múlẹ̀ títí láé. Ọ̀pá àti ìbáwí ń fún ní ọgbọ́n: ṣùgbọ́n ọmọ tí a fi sílẹ̀ fún ara rẹ̀ ń mú ìyá rẹ̀ wá sí ìtìjú. Nígbà tí àwọn ènìyàn búburú bá pọ̀ sí i, ìrékọjá a pọ̀ sí i: ṣùgbọ́n àwọn olódodo yóò rí ìṣubú wọn. Bá ọmọ rẹ wí, yóò sì fún ọ ní ìsinmi; bẹ́ẹ̀ ni yóò mú inú dídùn wá fún ọkàn rẹ. Níbi tí ìrán kò bá sí, àwọn ènìyàn a ṣègbé: ṣùgbọ́n ẹni tí ó pa òfin mọ́, aláyọ̀ ni í ṣe. Òwe 29:11–18.

It is not my intent to point a finger at those that may hold to a different understanding of Modern Rome than I do. My intent is to illustrate that Solomon is addressing two classes of worshippers, which he identifies as a “wise man” and a “fool.” The “fool” is also identified as the “wicked.” The wise and foolish virgins of the parable are also identified in the prophetic line of Daniel chapter twelve as the wise and the wicked.

Kì í ṣe ète mi láti fi ìka tọ́ka sí àwọn tí wọ́n lè ní ìmọ̀ tàbí òye tó yàtọ̀ sí tèmi nípa Róòmù Òde-Òní. Ète mi ni láti fi hàn pé Solomoni ń sọ̀rọ̀ sí oríṣìíríṣìí méjì àwọn olùjọsìn, èyí tí ó pe ní “ọlọ́gbọ́n” àti “òmọ̀ràn.” “Ọmọ̀ràn” náà ni a tún mọ̀ sí “ènìyàn búburú.” Àwọn wúńdíá ọlọ́gbọ́n àti aṣiwèrè inú òwe náà ni a tún fi hàn nínú ìlà àsọtẹ́lẹ̀ Dáníẹ́lì orí kejìlá gẹ́gẹ́ bí àwọn ọlọ́gbọ́n àti àwọn ènìyàn búburú.

> Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.

> A ó sọ ọ̀pọ̀ di mímọ́, a ó sì sọ wọ́n di funfun, a ó sì dán wọn wò; ṣùgbọ́n àwọn ẹni búburú yóò máa hùwà búburú: kò sì sí ẹni kankan nínú àwọn ẹni búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye. Danieli 12:10.

Solomon and Daniel agree with one another, for all the prophetic testimony aligns in the last days. The wise understand the “increase of knowledge.”

Sólómọ́nì àti Dáníẹ́lì fara mọ́ ara wọn, nítorí gbogbo ẹ̀rí àsọtẹ́lẹ̀ wà ní ìbámu ní àwọn ọjọ́ ìkẹyìn. Àwọn ọlọ́gbọ́n lóye “ìbísí ìmọ̀.”

> And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:3, 4.

> Àwọn tí ó jẹ́ ọlọ́gbọ́n yóò sì tàn bí ìmọ́lẹ̀ òfúrufú; àti àwọn tí ń mú ọ̀pọ̀lọpọ̀ ènìyàn padà sí òdodo yóò dà bí àwọn ìràwọ̀ títí ayérayé. Ṣùgbọ́n ìwọ, Dáníẹ́lì, pa àwọn ọ̀rọ̀ náà mọ́, kí o sì dì èdìdì sí ìwé náà, títí di àsìkò ìparí: ọ̀pọ̀lọpọ̀ yóò máa sáré káàkiri, ìmọ̀ yóò sì pọ̀ sí i. Danieli 12:3, 4.

Verse ten identifies the three-step testing process that sifts the virgins, who are called to be among the one hundred and forty-four thousand. In both cases the sifting and testing process is based upon whether the virgins understand the increase of knowledge (the vision) that was unsealed at the time of the end in 1989.

Ẹsẹ̀ kẹwàá ń ṣàfihàn ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ń yọ àwọn wúńdíá, àwọn tí a pè láti wà láàrín ọgọ́rùn-ún mẹ́rìndínlógójì ẹgbẹ̀rún náà. Nínú ọ̀ràn méjèèjì, ìlànà ìyọ àti ìdánwò náà dá lórí bóyá àwọn wúńdíá náà lóye ìmúgbòòrò ìmọ̀ (ìran náà) tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1989.

“The time of the end” in the last days was 1989, when verses forty through forty-five of Daniel eleven were unsealed. It was then established that the subject of the verses was the final rise and fall of the king of the north. It was then established that the king of the north in the verses is the papal power of the last days. Inspiration never uses the expression “Modern Rome.” The expression was invented by me, to represent the papal power of the last days, for prophetically “modern” represents the last days. Ellen White never used the expression “Modern Rome.”

“Àkókò òpin” ní àwọn ọjọ́ ìkẹyìn jẹ́ ọdún 1989, nígbà tí a tú ẹsẹ̀ ogójì títí dé ẹsẹ̀ márùn-únlélógójì nínú Dáníẹ́lì mọ́kànlá sílẹ̀. Nígbà náà ni a fi ìdí rẹ̀ múlẹ̀ pé kókó-ẹ̀kọ́ àwọn ẹsẹ̀ náà ni ìdìde àti ìṣubú ikẹyìn ti ọba àríwá. Nígbà náà ni a tún fi ìdí rẹ̀ múlẹ̀ pé ọba àríwá nínú àwọn ẹsẹ̀ náà ni agbára póòpù ti àwọn ọjọ́ ìkẹyìn. Ìmísí kì í lò ọ̀rọ̀ náà “Modern Rome” rárá. Èmi ni mo dá ọ̀rọ̀ náà sílẹ̀, láti ṣojú fún agbára póòpù ti àwọn ọjọ́ ìkẹyìn, nítorí ní ti àsọtẹ́lẹ̀ “modern” ń ṣojú fún àwọn ọjọ́ ìkẹyìn. Ellen White kò lò ọ̀rọ̀ náà “Modern Rome” rárá.

There are incorrect views of who the king of the north represents in the last six verses of Daniel eleven, but there is only one correct understanding. The understanding that the king of the north in the verses is the papal power was derived from many prophetic witnesses. Verse forty begins by identifying the papacy receiving a deadly wound in 1798, then verses forty-one through forty-three identify the dynamics involved with the healing of the deadly wound. Verse forty-four describes the message that enrages the papacy and leads into verse forty-five when the papal power comes to its final and complete end. The vision that was unsealed in 1989, is the vision of the final rise and fall of the papal power in the last days. That vision is the increase of knowledge that produces and manifests two classes of worshippers, based upon their acceptance or rejection of the knowledge located in those verses.

Àwọn ìwòye tí kò tọ́ wà nípa ẹni tí ọba àríwá dúró fún nínú àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, ṣùgbọ́n òye kan ṣoṣo ni ó tọ́. Òye pé ọba àríwá nínú àwọn ẹsẹ̀ wọ̀nyí ni agbára papal ni a mú jáde láti inú ọ̀pọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀. Ẹsẹ̀ ogójì bẹ̀rẹ̀ nípa fífi hàn pé ipá papacy gba ọgbẹ́ ikú kan ní ọdún 1798, lẹ́yìn náà ẹsẹ̀ mọ́kànlélógójì títí dé mẹ́tàlélógójì fi àwọn ìṣiṣẹ́pọ̀ agbára tí ó ní í ṣe pẹ̀lú ìmúláradá ọgbẹ́ ikú náà hàn. Ẹsẹ̀ mẹ́rìnlélógójì ṣàpèjúwe ìfiranṣẹ́ tí ó mú papacy bínú gidigidi, tí ó sì darí sí ẹsẹ̀ márùnlélógójì nígbà tí agbára papal bá dé òpin rẹ̀ ìkẹyìn àti pípé. Ìran tí a tú èdìdì rẹ̀ sílẹ̀ ní 1989 ni ìran ìgbéga àti ìṣubú ìkẹyìn ti agbára papal ní àwọn ọjọ́ ìkẹyìn. Ìran náà ni ìmúpọ̀sí ìmọ̀ tí ó ń mú jáde tí ó sì ń fi hàn àwọn ẹ̀ka olùjọsìn méjì, gẹ́gẹ́ bí ìtẹ́wọ́gbà wọn tàbí ìkọ̀sílẹ̀ wọn sí ìmọ̀ tí ó wà nínú àwọn ẹsẹ̀ wọ̀nyí.

According to the very same chapter where the increase of knowledge was unsealed in 1989, the “robbers of thy people,” who “exalt themselves” and ultimately “fall” are the symbol that establishes the “vision.” In the final sifting, the first testing question is who is represented as the “robbers of thy people,” for they are the prophetic symbol that establishes the “vision.” Are the robbers the papal power or are they the United States?

Gẹ́gẹ́ bí ó ti wà nínú orí kan náà gan-an níbi tí ìlọsíwájú ìmọ̀ ti tú sílẹ̀ ní ọdún 1989, “àwọn ọlọ́ṣà ènìyàn rẹ,” tí wọ́n “gbé ara wọn ga” tí wọ́n sì “ṣubú” ní ìkẹyìn, ni àmì àsọtẹ́lẹ̀ tí ó fi “ìran” náà múlẹ̀. Nínú ìyàsọ́tọ̀ ìkẹyìn, ìbéèrè ìdánwò àkọ́kọ́ ni ẹni tí a ṣàfihàn gẹ́gẹ́ bí “àwọn ọlọ́ṣà ènìyàn rẹ,” nítorí pé àwọn ni àmì àsọtẹ́lẹ̀ tí ó fi “ìran” náà múlẹ̀. Ṣé àwọn ọlọ́ṣà náà ni agbára póòpù, tàbí orílẹ̀-èdè Amẹ́ríkà ni?

The books of Daniel and Revelation are the same book, representing two witnesses of the same line of prophecy. Daniel is the beginning and Revelation is the ending, and together they represent two witnesses of the truth that is unsealed at the time of the end in 1989.

Àwọn ìwé Dáníẹ́lì àti Ìfihàn jẹ́ ìwé kan náà, wọ́n sì ṣojú ẹlẹ́rìí méjì ti ìlà àsọtẹ́lẹ̀ kan náà. Dáníẹ́lì ni ìbẹ̀rẹ̀, Ìfihàn sì ni òpin; papọ̀, wọ́n ṣojú ẹlẹ́rìí méjì ti òtítọ́ tí a tú sílẹ̀ ní àkókò òpin ní ọdún 1989.

Daniel describes the purification process that was produced when the Lion of the tribe of Judah unsealed verses forty to forty-five in 1989. At that time a testing process began to determine and manifest who would be the “priests” that make up the covenant people who are the one hundred and forty-four thousand in the last days. Hosea contributes that those who reject the increase of knowledge of the last days will not become one of the priests who make up the one hundred and forty-four thousand.

Dáníẹ́lì ṣàpèjúwe ìlànà ìwẹ̀nùmọ́ tí a mú jáde nígbà tí Kìnnìún ẹ̀yà Júdà tú èdìdì kúrò lórí ẹsẹ̀ ogójì títí dé márùnlélógójì ní ọdún 1989. Ní àkókò náà ni ìlànà ìdánwò kan bẹ̀rẹ̀ láti pinnu àti láti fi hàn ẹni tí yóò jẹ́ “àwọn àlùfáà” tí wọ́n dá àwọn ènìyàn májẹ̀mú sílẹ̀, ẹni tí wọ́n jẹ́ ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì ní àwọn ọjọ́ ìkẹyìn. Hóséà sì fi kún un pé àwọn tí wọ́n kọ ìmúgbòòrò ìmọ̀ ti àwọn ọjọ́ ìkẹyìn yóò má di ọ̀kan nínú àwọn àlùfáà tí wọ́n jẹ́ ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì náà.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí tí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi mọ́: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

The book of Revelation identifies that the knowledge that is unsealed and rejected by one class accomplishes their rejection just before probation closes.

Ìwé Ìfihàn fi hàn pé ìmọ̀ tí a ti ṣí sílẹ̀ tí ẹgbẹ́ kan sì kọ̀, ló mú kí a kọ̀ wọ́n sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, Má ṣe fi èdìdì di ọ̀rọ̀ àsọtẹ́lẹ̀ ìwé yìí; nítorí àkókò náà ti súnmọ́ etílé. Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i: àti ẹni tí ó jẹ́ ẹlẹ́gbin, jẹ́ kí ó máa jẹ́ ẹlẹ́gbin sí i: àti ẹni tí ó jẹ́ olódodo, jẹ́ kí ó máa ṣe òdodo sí i: àti ẹni tí ó jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ifihan 22:10, 11.

The Millerite history illustrates the history of the one hundred and forty-four thousand, and together the Millerites and the one hundred and forty-four thousand represent the beginning and ending of the message and work of the three angels of Revelation chapter fourteen. The parallel histories identify the events connected with the close of probation. The work of both histories has been typified by Elijah and John the Baptist.

Ìtàn àwọn Míléráìtì ń ṣàfihàn ìtàn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan lé mẹ́rìnlélógójì, àti pẹ̀lú ara wọn, àwọn Míléráìtì àti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan lé mẹ́rìnlélógójì ń ṣojú ìbẹ̀rẹ̀ àti ìparí ìhìnrere àti iṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Àwọn ìtàn tí ó bá ara wọn mu wọ̀nyí ń fi àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú ìpipade àkókò ìdánwò hàn. A ti ṣàpẹẹrẹ iṣẹ́ àwọn ìtàn méjèèjì nípasẹ̀ Èlíjà àti Jòhánù Oníbatisí.

> “With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God.” Early Writings, 229, 230.

> “Pẹ̀lú ìwarìrì, William Miller bẹ̀rẹ̀ sí í ṣí àwọn àṣírí ìjọba Ọlọ́run sílẹ̀ fún àwọn ènìyàn, ó sì ń mú àwọn olùgbọ́ rẹ̀ kọjá nípasẹ̀ àwọn àsọtẹ́lẹ̀ dé ìpadàbọ̀ kejì Kristi. Pẹ̀lú gbogbo ìsapá tí ó ṣe, agbára rẹ̀ ń pọ̀ sí i. Gẹ́gẹ́ bí Johanu Oníbatisiti ṣe jẹ́ akíyèsí ìbọ̀wá àkọ́kọ́ Jesu, tí ó sì pèsè ọ̀nà fún wíwá Rẹ̀, bẹ́ẹ̀ náà ni William Miller àti àwọn tí wọ́n darapọ̀ mọ́ ọn ṣe kéde ìbọ̀wá kejì Ọmọ Ọlọ́run.” Early Writings, 229, 230.

The Millerite message identified the “events” connected with the close of probation, as represented by both Elijah and John the Baptist.

Ìhìnrere àwọn ọmọlẹ́yìn Miller dá “àwọn ìṣẹ̀lẹ̀” tí ó ní ìbáṣepọ̀ pẹ̀lú ìpèkun àkókò oore-ọ̀fẹ́ mọ̀, gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Elijah àti Johanu Oníbatiste méjèèjì.

> “It was needful that men should be awakened to their danger; that they should be roused to prepare for the solemn events connected with the close of probation.” The Great Controversy, 310.

> “Ó ṣe pàtàkì kí a jí ènìyàn sí ewu wọn; kí a sì ru wọ́n sókè láti pèsè ara wọn sílẹ̀ fún àwọn ìṣẹ̀lẹ̀ ọlọ́lá tó ní í ṣe pẹ̀lú ìparí àkókò oore-ọ̀fẹ́.” The Great Controversy, 310.

In 1989, with the collapse of the Soviet Union the portion of the book of Daniel that related to the last days was unsealed and a testing process began. The test was based upon the ability or inability of God’s people to understand or reject the increase of knowledge that is represented in the last six verses of Daniel chapter eleven; verses that lead to the first verse of chapter twelve, which identifies the “close of probation.” The message of the “events connected with the close of probation” was then unsealed, and the work of those who were the candidates to be the “priests” of the one hundred and forty-four thousand began. Their work was to “understand” and proclaim the message represented in the passage. The message and the work of the one hundred and forty-four thousand, was to present the unsealed message in order to rouse men “to prepare for the solemn events connected with the close of probation.”

Ní ọdún 1989, pẹ̀lú ìṣubú Soviet Union, apá ìwé Dáníẹ́lì tí ó ní ìbáṣepọ̀ pẹ̀lú àwọn ọjọ́ ìkẹyìn ni a tú sílẹ̀, ìlànà ìdánwò kan sì bẹ̀rẹ̀. Ìdánwò náà dá lórí agbára tàbí àìlera àwọn ènìyàn Ọlọ́run láti lóye tàbí láti kọ ìmúgbòòrò ìmọ̀ tí a ṣojú fún nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá ìwé Dáníẹ́lì; àwọn ẹsẹ̀ tí ń darí sí ẹsẹ̀ kìn-ín-ní ti orí kejìlá, èyí tí ó ń fi “ìparí àkókò ìdánwò” hàn. Nígbà náà ni a tú ìhìn-iṣẹ́ “àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò ìdánwò” sílẹ̀, iṣẹ́ àwọn tí wọ́n jẹ́ olùdíje láti jẹ́ “àwọn àlùfáà” ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún sì bẹ̀rẹ̀. Iṣẹ́ wọn ni láti “lóye” àti láti kéde ìhìn-iṣẹ́ tí a ṣojú fún nínú àyọkà náà. Ìhìn-iṣẹ́ náà àti iṣẹ́ ti ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà ni láti fi ìhìn-iṣẹ́ tí a tú sílẹ̀ hàn, kí a lè jí àwọn ènìyàn sókè “láti pèsè ara wọn fún àwọn ìṣẹ̀lẹ̀ ọlọ́lá tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò ìdánwò.”

> “Today, in the spirit and power of Elias and of John the Baptist, messengers of God’s appointment are calling the attention of a judgment-bound world to the solemn events soon to take place in connection with the closing hours of probation and the appearance of Christ Jesus as King of kings and Lord of lords. Soon every man is to be judged for the deeds done in the body. The hour of God’s judgment has come, and upon the members of His church on earth rests the solemn responsibility of giving warning to those who are standing as it were on the very brink of eternal ruin. To every human being in the wide world who will give heed must be made plain the principles at stake in the great controversy being waged, principles upon which hang the destinies of all mankind.” Prophets and Kings, 715, 716.

> “Ní òní, nínú ẹ̀mí àti agbára Èlíjà àti ti Jòhánù Onítẹ̀bọmi, àwọn òjíṣẹ́ tí Ọlọ́run ti yàn ń pe àkíyèsí ayé kan tí a ti dì mọ́ ìdájọ́ sí àwọn ìṣẹ̀lẹ̀ pàtàkì tí yóò ṣẹlẹ̀ láìpẹ́, ní ìbáṣepọ̀ pẹ̀lú àwọn wákàtí ìkẹyìn àkókò ìdánwò àti pípahàn Kristi Jésù gẹ́gẹ́ bí Ọba àwọn ọba àti Olúwa àwọn olúwa. Láìpẹ́, a óò ṣe ìdájọ́ gbogbo ènìyàn gẹ́gẹ́ bí iṣẹ́ tí wọ́n ti ṣe nínú ara. Wákàtí ìdájọ́ Ọlọ́run ti dé, ó sì jẹ́ pé lórí àwọn ọmọ ìjọ Rẹ̀ lórí ilẹ̀-ayé ni ojúṣe pàtàkì náà wà láti fi ìkìlọ̀ fún àwọn tí wọ́n dúró bí ẹni pé lórí etí ìparun ayérayé gan-an. Fún gbogbo ènìyàn ní gbogbo ayé tí yóò fetí sí i, a gbọdọ̀ mú àwọn ìlànà tí ó wà ní ewu nínú ìjà ńlá tí a ń jagun náà hàn gbangba, àwọn ìlànà tí ayànmọ̀ gbogbo aráyé gbé lé.” Prophets and Kings, 715, 716.

The history of John the Baptist and Christ, as well as the history of the Millerites illustrates the message and work of the one hundred and forty-four thousand. Both John and Christ understood their message as representing the close of probation.

Ìtàn Johanu Oníbatisimu àti ti Kristi, pẹ̀lú ìtàn àwọn Millerite, ń ṣàfihàn ìhìn-iṣẹ́ àti iṣẹ́ àwọn ọgọ́rùn-ún kan àti ẹgbẹ̀rún mẹ́rìnlélógójì. Johanu àti Kristi méjèèjì lóye ìhìn-iṣẹ́ wọn gẹ́gẹ́ bí ohun tí ń ṣojú ìparí àkókò àǹfààní.

> But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Matthew 3:7.

> Ṣùgbọ́n nígbà tí ó rí ọ̀pọ̀ àwọn Farisi àti Sadusi tí wọ́n ń bọ̀ wá sí ìrìbọmi rẹ̀, ó wí fún wọn pé, Ẹ̀yin ìran paramọ́lẹ̀, ta ni ó kìlọ̀ fún yín láti sá kúrò nínú ìbínú tí ń bọ̀? Mátíù 3:7.

Christ represented the destruction of Jerusalem, the same destruction which John had warned the quibbling Jews as approaching. Jesus employed the destruction as a symbol of the “wrath” that begins when He, as Michael, stands up in Daniel chapter twelve, verse one.

Kristi ṣàpẹẹrẹ ìparun Jerusalẹmu, ìparun kan náà tí Johanu ti kìlọ̀ fún àwọn Júù oníjàngbọ̀n pé ó ń bọ̀. Jésù lo ìparun náà gẹ́gẹ́ bí ààmì “ìbínú” tí ó bẹ̀rẹ̀ nígbà tí Òun, gẹ́gẹ́ bí Míkáẹ́lì, dìde ní Dáníẹ́lì orí kejìlá, ẹsẹ̀ kìn-ín-ní.

> “Christ saw in Jerusalem a symbol of the world hardened in unbelief and rebellion, and hastening on to meet the retributive judgments of God. The woes of a fallen race, pressing upon His soul, forced from His lips that exceeding bitter cry. He saw the record of sin traced in human misery, tears, and blood; His heart was moved with infinite pity for the afflicted and suffering ones of earth; He yearned to relieve them all. But even His hand might not turn back the tide of human woe; few would seek their only Source of help. He was willing to pour out His soul unto death, to bring salvation within their reach; but few would come to Him that they might have life.

> “Kristi rí nínú Jerusalẹmu àmì ayé tí a ti mú le nínú àìgbàgbọ́ àti ìṣọ̀tẹ̀, tí ó sì ń yára lọ láti pàdé àwọn ìdájọ́ ẹ̀san Ọlọ́run. Àwọn ìbànújẹ́ ti ìran ènìyàn tí ó ṣubú, tí ń kó ìnira bá ọkàn Rẹ̀, mú kí igbe kikoro tí ó pọ̀ jù náà jáde kúrò ní ètè Rẹ̀. Ó rí àkọsílẹ̀ ẹ̀ṣẹ̀ tí a kọ sínú ìyà ènìyàn, omijé, àti ẹ̀jẹ̀; ọkàn Rẹ̀ sì kún fún àánú ailopin sí àwọn tí a pọ́n lójú àti àwọn tí ń jìyà lórí ilẹ̀ ayé; ó ń ṣàìfẹ́ gidigidi láti túbọ̀ ràn gbogbo wọn lọ́wọ́. Ṣùgbọ́n àní ọwọ́ Rẹ̀ pàápàá kò lè dá ìṣàn ìbànújẹ́ ènìyàn padà; díẹ̀ ni yóò wá Orísun ìrànlọ́wọ́ kan ṣoṣo wọn. Ó ṣe tán láti da ọkàn Rẹ̀ sílẹ̀ títí dé ikú, láti mú ìgbàlà wá sínú àyè ìwọ̀n wọn; ṣùgbọ́n díẹ̀ ni yóò tọ̀ Ọ́ wá kí wọn lè ní ìyè.

> “The Majesty of heaven in tears! the Son of the infinite God troubled in spirit, bowed down with anguish! The scene filled all heaven with wonder. That scene reveals to us the exceeding sinfulness of sin; it shows how hard a task it is, even for Infinite Power, to save the guilty from the consequences of transgressing the law of God. Jesus, looking down to the last generation, saw the world involved in a deception similar to that which caused the destruction of Jerusalem. The great sin of the Jews was their rejection of Christ; the great sin of the Christian world would be their rejection of the law of God, the foundation of His government in heaven and earth. The precepts of Jehovah would be despised and set at nought. Millions in bondage to sin, slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of truth in their day of visitation. Terrible blindness! strange infatuation!” The Great Controversy, 22.

> “Ọla-ńlá ọ̀run nínú omijé! Ọmọ Ọlọ́run aláìlópin ní ìdààmú nínú ẹ̀mí, a tẹ̀ ẹ́ ba pẹ̀lú ìrora ọkàn! Ìran náà kún gbogbo ọ̀run fún ìyàlẹ́nu. Ìran náà fi ìwà ẹ̀ṣẹ̀ tí ó pọ̀ jùlọ hàn sí wa; ó fi hàn bí iṣẹ́ ìgbàlà àwọn ẹlẹ́bi kúrò nínú àbájáde ìrékọjá òfin Ọlọ́run ti le tó, àní fún Agbára Aláìlópin pàápàá. Jésù, nígbà tí ó ń wo ìran ìkẹyìn, rí ayé tí a dì mọ́ nínú ẹ̀tàn kan tí ó jọ èyí tí ó fa ìparun Jerusalẹmu. Ẹ̀ṣẹ̀ ńlá àwọn Júù ni ìkọ̀sílẹ̀ wọn sí Kristi; ẹ̀ṣẹ̀ ńlá ayé Kristẹni yóò jẹ́ ìkọ̀sílẹ̀ wọn sí òfin Ọlọ́run, ìpìlẹ̀ ìjọba Rẹ̀ ní ọ̀run àti ayé. A óò kẹ́gàn àwọn ìlànà Jèhófà, a ó sì ka wọ́n sí asán. Àwọn mílíọ̀nù tí ó wà nínú ẹrú ẹ̀ṣẹ̀, àwọn ẹrú Sátánì, tí a yàn sílẹ̀ láti jìyà ikú kejì, yóò kọ̀ láti fetí sí àwọn ọ̀rọ̀ òtítọ́ ní ọjọ́ ìbẹ̀wò wọn. Ìfọ́jú tí ó burú gidigidi! Ìmúra-ẹ̀tan àjèjì!” The Great Controversy, 22.

The warning message proclaimed by John the Baptist and also by Christ was the same warning message, just as the warning message of the Millerites was the same message identifying the events connected with the close of probation as the one hundred and forty-four thousand will proclaim. Three witnesses; John the Baptist, Christ and the Millerites testifying that the work and message of the one hundred and forty-four thousand is a life-or-death testing process accomplished by the increase of knowledge that was unsealed in 1989. The message unsealed at that time is the last day vision that must be understood by the wise if they are to be the “priests” that make up the one hundred and forty-four thousand. If those candidates do not understand that vision, they are identified as wicked, or as fools, and they perish. They and their children are rejected in agreement with their rejection of the vision that is the increase of knowledge.

Ifiranṣẹ̀ ìkìlọ̀ tí Jòhánù Oníbatisí kéde, àti pẹ̀lú ti Kristi, jẹ́ ifiranṣẹ̀ ìkìlọ̀ kan náà; gẹ́gẹ́ bí ifiranṣẹ̀ ìkìlọ̀ àwọn Míléráítì náà ṣe jẹ́ ifiranṣẹ̀ kan náà tí ń fi àwọn ìṣẹ̀lẹ̀ tí ó ní í ṣe pẹ̀lú pípadé àyè ìdánwò hàn, èyí tí ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] yóò kéde. Ẹlẹ́rìí mẹ́ta ni wọ̀nyí: Jòhánù Oníbatisí, Kristi, àti àwọn Míléráítì, tí wọ́n ń jẹ́rìí pé iṣẹ́ àti ifiranṣẹ̀ ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] jẹ́ ìlànà ìdánwò ìyè tàbí ikú, tí a mú ṣẹ nípasẹ̀ ìbùkún ìmọ̀ tí a tú sílẹ̀ ní ọdún 1989. Ifiranṣẹ̀ tí a tú sílẹ̀ ní àsìkò náà ni ìran ọjọ́ ìkẹyìn tí àwọn ọlọ́gbọ́n gbọ́dọ̀ lóye bí wọ́n bá fẹ́ jẹ́ “àwọn àlùfáà” tí ó dá ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] náà pọ̀. Bí àwọn olùdíje wọ̀nyí kò bá lóye ìran náà, a ń dá wọn mọ̀ gẹ́gẹ́ bí ẹni búburú, tàbí gẹ́gẹ́ bí aṣiwèrè, wọn yóò sì ṣègbé. A kọ̀ wọ́n sílẹ̀, àti àwọn ọmọ wọn pẹ̀lú, ní ìbámu pẹ̀lú ìkọ̀sílẹ̀ wọn sí ìran náà tí í ṣe ìbùkún ìmọ̀.

God’s Word identifies that Rome is the power that exalts itself, robs God’s people, and then falls and establishes the vision. The question of whether Modern Rome is the papal power or the United States is the test that identifies that those candidates are either wise or foolish virgins. The test is a prophetic test derived from the book of Daniel, that is thereafter confirmed and brought to perfection in the book of Revelation. The subject of Modern Rome is not simply a choice between the papal power or the United States, it is the final test for the one hundred and forty-four thousand. It is a prophetic test, and correctly understood it encompasses every representation of the final testing process that is set forth within God’s sanctified prophetic testimony.

Ọ̀rọ̀ Ọlọ́run fi hàn pé Róòmù ni agbára náà tí ń gbé ara rẹ̀ ga, tí ń kó ohun-ìní àwọn ènìyàn Ọlọ́run lọ, lẹ́yìn náà sì ṣubú, ó sì fi ìran náà múlẹ̀. Ìbéèrè bóyá Róòmù Òde-Òní ni agbára póòpù tàbí Orílẹ̀-Èdè Amẹ́ríkà ni ìdánwò náà tí ń fi hàn bóyá àwọn olùdíje wọ̀nyẹn jẹ́ wúńdíá ọlọ́gbọ́n tàbí wúńdíá òmùgọ̀. Ìdánwò náà jẹ́ ìdánwò àsọtẹ́lẹ̀ tí a ti yọ jáde láti inú ìwé Dáníẹ́lì, èyí tí a sì tún jẹ́rìí sí lẹ́yìn náà, tí a sì mú dé pípé nínú ìwé Ìfihàn. Kókó-ọrọ̀ Róòmù Òde-Òní kì í ṣe yíyan lásán láàárín agbára póòpù tàbí Orílẹ̀-Èdè Amẹ́ríkà; ó jẹ́ ìdánwò ìkẹyìn fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000]. Ó jẹ́ ìdánwò àsọtẹ́lẹ̀, a sì lè ní òye rẹ̀ ní ọ̀nà tó tọ́, nítorí pé ó kó sínú ara rẹ̀ gbogbo àṣojú ìlànà ìdánwò ìkẹyìn tí a gbé kalẹ̀ nínú ẹ̀rí àsọtẹ́lẹ̀ mímọ́ ti Ọlọ́run.

The testing process of the time of John the Baptist and Christ was derived from the book of Daniel, as was the testing process in the time of the Millerites. As a prophetic test, the methodology of how truth is established is as essential for those candidates to correctly apply, as is simply holding to the correct view of who is Modern Rome. Whether the correct identification of Modern Rome, or the application of the correct methodology is considered, both elements of the test are couched in the book of Daniel. In Daniel chapter one, Daniel navigated through a three-step testing process beginning with diet, then a visual test, followed by a test accomplished by Nebuchadnezzar, a biblical symbol of the King of the North, the papal power of the last days.

Ilana ìdánwò ti àkókò Johanu Oníbatisi àti ti Kristi ni a ti mú jáde láti inú ìwé Dáníẹ́lì, gẹ́gẹ́ bí ilana ìdánwò ti àkókò àwọn Millerites pẹ̀lú ti rí bẹ́ẹ̀. Gẹ́gẹ́ bí ìdánwò àsọtẹ́lẹ̀, ọ̀nà tí a fi ń fi òtítọ́ múlẹ̀ ṣe pàtàkì gan-an kí àwọn olùdíje wọ̀nyẹn lè lò ó ní òtítọ́, gẹ́gẹ́ bí ó ti ṣe pàtàkì pẹ̀lú pé kí wọ́n kan dì mọ́ ìwòye tó tọ́ nípa ẹni tí Romu Òde-Òní jẹ́. Bí a bá wo ìdánimọ̀ tó tọ́ ti Romu Òde-Òní, tàbí lílo ọ̀nà iṣẹ́ tó tọ́, àwọn ohun èlò méjèèjì nínú ìdánwò náà ni a ti gbé kalẹ̀ sínú ìwé Dáníẹ́lì. Nínú Dáníẹ́lì orí kìíní, Dáníẹ́lì la ọ̀nà rẹ̀ kọjá nípasẹ̀ ilana ìdánwò onípẹ̀ta kan tó bẹ̀rẹ̀ pẹ̀lú oúnjẹ, lẹ́yìn náà ìdánwò nípa ìrísí ojú, tí ìdánwò mìíràn sì tẹ̀ lé e tí Nebukadinésárì ṣe, ẹni tí ó jẹ́ àmì Bíbélì ti Ọba Àríwá, agbára pòòpù ti àwọn ọjọ́ ìkẹyìn.

> As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Ní ti àwọn ọmọ mẹ́rin wọ̀nyí, Ọlọ́run fún wọn ní ìmọ̀ àti òye nínú gbogbo ẹ̀kọ́ àti ọgbọ́n; Dáníẹ́lì sì ní òye nínú gbogbo ìran àti àlá. Nígbà náà, ní òpin àwọn ọjọ́ tí ọba ti pàṣẹ pé kí a mú wọn wọlé, olórí àwọn ìwẹ̀fà sì mú wọn wá síwájú Nebukadinésárì. Ọba sì bá wọn sọ̀rọ̀; nínú wọn gbogbo, a kò sì rí ẹnìkan tí ó dàbí Dáníẹ́lì, Hananíà, Míṣáẹ́lì, àti Asáríà: nítorí náà ni wọ́n fi dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti òye tí ọba béèrè lọ́wọ́ wọn, ó rí wọn pé wọ́n sàn ju gbogbo àwọn onídán àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Dáníẹ́lì 1:17–20.

“At the end of the days,” which is prophetically the last days when the one hundred and forty-four thousand are tested, Daniel and the three worthies were found “ten times better than all the magicians and astrologers that were in all his realm,” and Daniel had “understanding in all visions and dreams.” Daniel represents the one hundred and forty four thousand, who in the last days understand the increase of knowledge that arrived when Christ, as the Lion of the tribe of Judah, unsealed “that portion of the book of Daniel that related to the last days,” in 1989.

“Ní òpin àwọn ọjọ́,” èyí tí ó jẹ́, ní ti àsọtẹ́lẹ̀, àwọn ọjọ́ ìkẹyìn nígbà tí a dán ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì wò, a rí Daníẹ́lì àti àwọn akíkanjú mẹ́ta náà pé wọ́n “sàn ní ìlọ́po mẹ́wàá ju gbogbo àwọn onídán àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ,” Daníẹ́lì sì ní “ìmọ̀ nípa gbogbo ìran àti àlá.” Daníẹ́lì dúró fún ẹgbẹ̀rún mọ́kànlá-dín-lọ́gọ́rin àti ẹgbẹ̀rún mẹ́rìnlélógójì náà, àwọn tí ó, ní àwọn ọjọ́ ìkẹyìn, lóye ìlọsíwájú ìmọ̀ tí ó dé nígbà tí Kristi, gẹ́gẹ́ bí Kìnnìún ẹ̀yà Júdà, ṣí “apá yẹn nínú ìwé Daníẹ́lì tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn,” ní ọdún 1989.

Daniel did not simply understand more than others concerning dreams and visions, he had “understanding in all visions and dreams.” He represents those who employ the methodology of line upon line, for that methodology brings “all visions and dreams” together into one cohesive message. The message that brings together all dreams and visions into one prophetic line identifies the “events connected with the close of probation.” That message is established by the prophetic symbol that is Modern Rome, the power who exalts itself, robs God’s people, and falls.

Dáníẹ́lì kì í ṣe pé ó kàn ní òye ju àwọn ẹlòmíràn lọ nípa àlá àti ìran nìkan, ṣùgbọ́n ó ní “òye nínú gbogbo ìran àti àlá.” Ó ṣojú fún àwọn tí ń lo ọ̀nà ìlànà lórí ìlànà, nítorí ọ̀nà yẹn ni ó mú “gbogbo ìran àti àlá” jọ sínú ìrántí kan ṣoṣo tí ó ní ìṣọ̀kan. Ìránṣẹ́ náà tí ó mú gbogbo àlá àti ìran jọ sínú ìlà àsọtẹ́lẹ̀ kan ṣoṣo ń fi “àwọn ìṣẹ̀lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ìparí àkókò ìdánwò” hàn. A fi ìfìdí múlẹ̀ ìránṣẹ́ náà nípasẹ̀ àmì àsọtẹ́lẹ̀ tí í ṣe Róòmù Òde-Òní, agbára náà tí ń gbé ara rẹ̀ ga, tí ń kó àwọn ènìyàn Ọlọ́run lòǹkà, tí ó sì ṣubú.

That power can only be established by applying the correct methodology. Most who profess to study the Bible reject the methodology of line upon line, and some who profess to employ it, misapply the rules that make up the methodology of line upon line. Those rules were first put into the public record by the Millerites, and God’s last day people have been forewarned that those who are actually the messengers of the third angel will be using William Miller’s rules of prophetic interpretation.

Agbára náà lè jẹ́ ìdásílẹ̀ nípa lílo ọ̀nà ìlànà tó tọ́ nìkan. Ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jẹ́wọ́ pé àwọn ń kẹ́kọ̀ọ́ Bíbélì kọ ọ̀nà ìlànà “ìlà lórí ìlà,” àti pé díẹ̀ nínú àwọn tí wọ́n tún jẹ́wọ́ pé àwọn ń lò ó, máa ń lo àwọn òfin tí ó dá ọ̀nà ìlànà “ìlà lórí ìlà” náà sílẹ̀ ní ọ̀nà tí kò tọ́. Àwọn òfin wọ̀nyí ni àwọn Millerite kọ́kọ́ fi sínú àkọsílẹ̀ gbangba, a sì ti kìlọ̀ ṣáájú fún àwọn ènìyàn Ọlọ́run ìkẹyìn pé àwọn tí wọ́n jẹ́ àwọn ojiṣẹ́ angẹli kẹta ní tòótọ́ yóò máa lo àwọn òfin William Miller fún ìtumọ̀ àsọtẹ́lẹ̀.

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted.” Review and Herald, November 25, 1884.

> “Àwọn tí wọ́n wà nínú iṣẹ́ ìkéde iṣẹ́-ìránṣẹ́ áńgẹ́lì kẹta ń wá inú Ìwé Mímọ́ gẹ́gẹ́ bí ètò kan náà tí Bàbá Miller gbà.” Review and Herald, November 25, 1884.

William Miller represented the beginning of the three angels of Revelation fourteen, and he was typified by John the Baptist, who was the beginning of the message of which Christ was the ending. Sister White directly aligns the testing process of John the Baptist to Christ with the testing process of the three angels. John began the message, and it was not until just before the cross, when Christ had taken His disciples to Caesarea Philippi, that Jesus then added the details of the message that John had begun. The first (the beginning) truth John identified when He saw Christ was identifying Christ as the Lamb of God that takes away the sins of the world.

William Miller ṣojú ìbẹ̀rẹ̀ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá, a sì ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Johanu Oníbatisiti, ẹni tí ó jẹ́ ìbẹ̀rẹ̀ ìránṣẹ́ náà tí Kristi jẹ́ ìparí rẹ̀. Arabinrin White fi hàn gbangba pé ó ń ṣètò ìbámu tààrà láàárín ìlànà ìdánwò Johanu Oníbatisiti sí Kristi àti ìlànà ìdánwò àwọn áńgẹ́lì mẹ́ta. Johanu bẹ̀rẹ̀ ìránṣẹ́ náà, kò sì di díẹ̀ ṣáájú agbelebu, nígbà tí Kristi ti mú àwọn ọmọ-ẹ̀yìn Rẹ̀ lọ sí Kesarea Filipi, tí Jesu sì ṣẹ̀ṣẹ̀ fi àwọn kíkún-kún ọ̀rọ̀ ìránṣẹ́ náà tí Johanu ti bẹ̀rẹ̀ kún un. Òtítọ́ àkọ́kọ́ (ìbẹ̀rẹ̀) tí Johanu tọ́ka sí nígbà tí ó rí Kristi ni ìdámọ̀ Kristi gẹ́gẹ́ bí Ọ̀dọ́-Àgùntàn Ọlọ́run tí ó mú ẹ̀ṣẹ̀ ayé kúrò.

> These things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. John 1:28–30.

> A ṣe nǹkan wọ̀nyí ní Bethabara ní òkè Jọ́dánì, níbi tí Johanu ti ń ṣe ìrìbọmi. Ní ọjọ́ kejì Johanu rí Jésù tí ń tọ̀ ọ́ wá, ó sì wí pé, Wò ó, Ọ̀dọ́-àgùntàn Ọlọ́run, ẹni tí ó kó ẹ̀ṣẹ̀ ayé kúrò. Èyí ni ẹni tí mo sọ nípa rẹ̀ pé, Lẹ́yìn mi ni ọkùnrin kan ń bọ̀, ẹni tí a fi ṣáájú mi: nítorí ó ti wà ṣáájú mi. Johanu 1:28–30.

Then began the three-and-a-half-year period of testing that ended at the cross. After John was murdered just before the cross, Jesus then began to explain that very first statement of John.

Nígbà náà ni àkókò ìdánwò ọdún mẹ́ta àtààbọ̀ náà bẹ̀rẹ̀, èyí tí ó parí ní orí àgbélébùú. Lẹ́yìn tí a pa Johanu ṣáájú àgbélébùú, Jésù sì bẹ̀rẹ̀ sí í ṣàlàyé gbólóhùn àkọ́kọ́ gan-an tí Johanu sọ.

> When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Matthew 16:13–21.

> Nígbà tí Jésù dé agbègbè Kesarea Filipi, ó bi àwọn ọmọ-ẹ̀yìn rẹ̀ pé, “Ta ni àwọn ènìyàn ń wí pé èmi Ọmọ ènìyàn jẹ́?” Wọ́n sì wí pé, “Àwọn kan ní ìwọ ni Johanu Oníbatisí; àwọn mìíràn ní ìwọ ni Elijah; àwọn mìíràn sì ní Jeremiah, tàbí ọ̀kan nínú àwọn wòlíì.” Ó wí fún wọn pé, “Ṣùgbọ́n èyin náà, ta ni ẹ̀yin ń wí pé èmi jẹ́?” Simoni Peteru sì dáhùn pé, “Ìwọ ni Kristi, Ọmọ Ọlọ́run alààyè.” Jésù sì dáhùn, ó sì wí fún un pé, “Alábùkún ni ìwọ, Simoni Barjona: nítorí ẹran ara àti ẹ̀jẹ̀ kò fi èyí hàn fún ọ, bí kò ṣe Baba mi tí ó wà ní ọ̀run. Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé ni a ó dè ní ọ̀run: ohunkóhun tí ìwọ bá tú ní ayé ni a ó tú ní ọ̀run.” Nígbà náà ni ó pàṣẹ gidigidi fún àwọn ọmọ-ẹ̀yìn rẹ̀ pé kí wọn má ṣe sọ fún ẹnikẹ́ni pé òun ni Jésù Kristi. Láti ìgbà náà lọ ni Jésù bẹ̀rẹ̀ sí í fi hàn fún àwọn ọmọ-ẹ̀yìn rẹ̀ bí ó ti yẹ kí ó lọ sí Jerusalẹmu, kí ó sì jìyà ọ̀pọ̀lọpọ̀ ohun lọ́wọ́ àwọn àgbàgbà àti àwọn olórí àlùfáà àti àwọn akọ̀wé, kí a sì pa á, kí ó sì jí dìde ní ọjọ́ kẹta. Matteu 16:13–21.

Caesarea Philippi is the name of Panium in the time of Christ, and Panium is identified in the verse which follows verse fourteen of Daniel eleven, where the robbers of thy people, who exalt themselves, but fall, are introduced. The message of John the Baptist, inspired and perfect, was the message at the beginning that represented the Millerite message, that had been established upon Miller’s rules. Christ’s message at the ending, built upon and expanded John’s message, and it typified the message at the ending of the three angels, that is based upon Miller’s rules and the details that are added to Miller’s message when the methodology of line upon line arrives at the ending.

Kesariya Filipi ni orúkọ Panium ní àkókò Kristi, a sì mọ Panium nínú ẹsẹ̀ tí ó tẹ̀lé ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá, níbi tí a ti mú àwọn ọlọ́ṣà ènìyàn rẹ wọlé, àwọn tí ń gbé ara wọn ga, ṣùgbọ́n tí wọ́n ṣubú. Ìhìnrere Johanu Oníbatisiti, tí ó jẹ́ amísí àti pípé, ni ìhìnrere ní ìbẹ̀rẹ̀ tí ó ṣojú fún ìhìnrere àwọn Millerite, èyí tí a ti fi àwọn òfin Miller múlẹ̀. Ìhìnrere Kristi ní ìparí, tí a kọ sórí ìhìnrere Johanu tí a sì mú un gbòòrò sí i, sì jẹ́ àpẹẹrẹ ìhìnrere ní ìparí ti àwọn áńgẹ́lì mẹ́ta, èyí tí ó dá lórí àwọn òfin Miller àti lórí àwọn kúnrẹ́rẹ́ tí a fi kún ìhìnrere Miller nígbà tí ọ̀nà ìlànà ìlà lórí ìlà bá dé ìparí.

To arrive at an incorrect understanding of the symbol that establishes the vision with the symbol of Modern Rome parallels those in the history of Christ that rejected the message of the cross. We are informed that the Jews who rejected the message of John the Baptist could not be benefitted by the teachings of Jesus, and that the history of those Jews that did that very thing represents those who rejected the first angel’s message. The Millerites identified the robbers of thy people, which I later coined with the words, “Modern Rome,” as the papal power.

Láti dé sí òye tí kò tọ́ nípa ààmì tí ó fi àfihàn náà múlẹ̀ pẹ̀lú ààmì Róòmù Òde-Òní, ó bá àwọn tí ó wà nínú ìtàn Kristi mu, àwọn tí wọ́n kọ ìhìnrere àgbélébùú náà. A jẹ́ kí a mọ̀ pé àwọn Júù tí wọ́n kọ ìhìnrere Johanu Oníbatisiti kò lè rí àǹfààní kankan nínú ẹ̀kọ́ Jesu, àti pé ìtàn àwọn Júù wọ̀nyẹn tí wọ́n ṣe ohun náà gan-an jẹ́ aṣojú àwọn tí wọ́n kọ ìhìnrere áńgẹ́lì àkọ́kọ́. Àwọn ọmọlẹ́yìn Miller dá àwọn ọlọ́ṣà àwọn ènìyàn rẹ mọ̀, èyí tí mo wá pè ní àwọn ọ̀rọ̀ wọ̀nyí lẹ́yìn náà pé, “Róòmù Òde-Òní,” gẹ́gẹ́ bí agbára póòpù.

We will continue these considerations in the next article.

A ó máa bá àwọn ìṣàkíyèsí wọ̀nyí lọ nínú àpilẹ̀kọ tó kàn.

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