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# The Book of Daniel - Number One-Hundred and Sixty-Two

Ìwé Dáníẹ́lì - Ọ̀kan Nínú Ọgọ́rùn-ún Méjìlélọ́gọ́rin

Rome’s Prophetic Time: Unveiling the Vision

Àkókò Àsọtẹ́lẹ̀ ti Róòmù: Ṣíṣí Ìran náà Payá

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Jeff Pippenger

Published

March 27, 2024

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Rome establishes the vision, and Rome is revealed in its “time”. This is a statement by Sister White where she states what should be understood as the obvious:

Róòmù fi ìran náà múlẹ̀, a sì ṣí Róòmù hàn ní “àkókò” rẹ̀. Èyí jẹ́ gbólóhùn kan láti ọ̀dọ̀ Sister White níbi tí ó ti sọ ohun tí a yẹ kí a lóye gẹ́gẹ́ bí ohun tí ó hàn gbangba:

> “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 ṣàkọsílẹ̀ 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 tí kò ṣeé lóye. Nínú rẹ̀ ni a tún gbé ìlà ìsọtẹ́lẹ̀ kan náà kalẹ̀ gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì. Díẹ̀ nínú àwọn ìsọtẹ́lẹ̀ ni Ọlọ́run ti tún sọ, nípa bẹ́ẹ̀ ń fi hàn pé a gbọ́dọ̀ fi pàtàkì fún wọn. Olúwa kì í tún àwọn nǹkan tí kò ní ìjẹ́pàtàkì ńlá sọ.” Manuscript Releases, volume 9, 8.

The “Lord does not repeat things that are of no great consequence” and the “times” associated with Rome are repeated over and over. It is of “great consequence” to understand the “time” associated with Rome, for that is what reveals Rome as the subject that establishes the vision. Seven times the twelve hundred and sixty years of papal rule is directly referenced in Daniel and Revelation.

“Oluwa kì í tún ohun tí kò ní ìtànkálẹ̀ pàtàkì ṣe sọ,” a sì ń tún àwọn “àkókò” tí ó ní ìbáṣepọ̀ pẹ̀lú Róòmù ṣe léraléra. Ó jẹ́ ohun “tí ó ní ìtànkálẹ̀ pàtàkì” láti lóye “àkókò” tí ó ní ìbáṣepọ̀ pẹ̀lú Róòmù, nítorí èyí ni ó ṣí Róòmù payá gẹ́gẹ́ bí kókó-ọrọ̀ tí ó fi ìran náà múlẹ̀. Ní ìgbà méje ni a ti tọ́ka tààrà sí ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjìlélọ́gọ́ta ọdún ìṣàkóso póòpù nínú Dáníẹ́lì àti Ìfihàn.

> And he shall speak great words against the most High, and shall wear out the saints of the most High, and think to change times and laws: and they shall be given into his hand until a time and times and the dividing of time. Daniel 7:25.

> Yóò sì máa sọ àwọn ọ̀rọ̀ ńlá sí Ẹni Ọ̀gá-òkè, yóò sì máa rẹ àwọn ẹni mímọ́ ti Ẹni Ọ̀gá-òkè, yóò sì rò láti yí àkókò àti òfin padà: a ó sì fi wọ́n lé e lọ́wọ́ títí di àkókò kan, àti àwọn àkókò, àti ìpín àkókò. Dáníẹ́lì 7:25.

> 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. Daniel 12:7.

> Mo sì gbọ́ ọkùnrin náà tí a wọ aṣọ ọ̀gbọ̀, ẹni tí ó wà lókè omi odò náà, nígbà tí ó gbé ọwọ́ ọ̀tún rẹ̀ àti ọwọ́ òsì rẹ̀ sókè sí ọ̀run, tí ó sì fi ẹni tí ó wà láàyè títí láé búra pé yóò jẹ́ fún àkókò kan, àwọn àkókò, àti ìdajì; àti nígbà tí yóò ti parí láti fọ agbára àwọn ènìyàn mímọ́ náà ká, gbogbo nǹkan wọ̀nyí yóò sì parí. Danieli 12:7.

> But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

> Ṣùgbọ́n àgbàlá tí ó wà níta tẹ́ńpìlì náà, fi í sílẹ̀, má sì ṣe wọ̀n ún; nítorí a ti fi í fún àwọn Kèfèrí: wọ́n yóò sì tẹ ìlú mímọ́ náà mọ́lẹ̀ ní oṣù méjìlélógójì. Ìfihàn 11:2.

> And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.

> Èmi yóò sì fún àwọn ẹlẹ́rìí mi méjì ní agbára, wọn yóò sì máa sọtẹ́lẹ̀ fún ẹgbẹ̀rún kan ó lé igba [200] àti ọgọ́ta ọjọ́, nígbà tí wọ́n fi aṣọ ọ̀fọ̀ wọ̀. Ìfihàn 11:3.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

> Obìnrin náà sì sá lọ sí aginjù, níbi tí ó ní ibi tí a ti pèsè sílẹ̀ fún un láti ọ̀dọ̀ Ọlọ́run, kí a lè máa bọ́ ọ níbẹ̀ ní ọjọ́ ẹgbẹ̀rún kan, igba méjì, ọgọ́ta. Ìfihàn 12:6.

> And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:14.

> A sì fi ìyẹ́ méjì ti idì ńlá fún obìnrin náà, kí ó lè fò lọ sí aginjù, sí ibi tirẹ̀, níbi tí a gbé ń tọ́ ọ bọ́ fún ìgbà kan, àti àwọn ìgbà, àti ààbọ̀ ìgbà kan, kúrò níwájú ejò náà. Ìfihàn 12:14.

> And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:5.

> A sì fi ẹnu kan fún un tí ń sọ ohun ńláńlá àti ọ̀rọ̀-òdi sí Ọlọ́run; a sì fi agbára fún un láti bá a lọ fún oṣù méjìlelógójì. Ìfihàn 13:5.

These seven direct references present different specific prophetic characteristics of Rome. It is in those passages that Rome is revealed. Sister White adds that these periods are also represented as “three years and a half or 1260 days.” You do not find either three and a half years or twelve hundred and sixty days” in the Bible. Sister White is simply applying the computation of the seven references accordingly.

Àwọn ìtọ́kasí taara méje wọ̀nyí fi oríṣiríṣi àbùdá àsọtẹ́lẹ̀ pàtó ti Róòmù hàn. Nínú àwọn ẹsẹ̀ wọ̀nyí ni a ti ṣí Róòmù payá. Sister White fi kún un pé àwọn àkókò wọ̀nyí ni a tún ṣàfihàn gẹ́gẹ́ bí “ọdún mẹ́ta àtààbọ̀ tàbí ọjọ́ 1260.” Ẹ kò rí “ọdún mẹ́ta àtààbọ̀” tàbí “ọjọ́ ẹgbẹ̀rún kan ó lé ọgọ́ta” nínú Bíbélì. Sister White kàn ń lo ìṣírò àwọn ìtọ́kasí méje náà ní ìbámu pẹ̀lú èyí.

> “In chapter 13 (verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Nínú orí kẹtàlá (ẹsẹ̀ 1–10) ni a ti ṣàpèjúwe ẹranko míràn, ‘tó dàbí ẹkùn,’ èyí tí dragoni fi ‘agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá’ fún un. Àmì yìí, gẹ́gẹ́ bí ọ̀pọ̀lọpọ̀ àwọn Pùrótẹ́sítántì ti gbà gbọ́, ń ṣojú fún ipápá, èyí tí ó jogún agbára àti ìtẹ́ àti àṣẹ tí ìjọba Romu àtijọ́ ní lẹ́ẹ̀kan rí. Nípa ẹranko tó dàbí ẹkùn náà ni a sọ pé: ‘A sì fi ẹnu kan fún un, tí ń sọ ohun ńláǹlá àti ọ̀rọ̀-òdì…. Ó sì yọ ẹnu rẹ̀ sílẹ̀ nínú ọ̀rọ̀-òdì sí Ọlọ́run, láti sọ̀rọ̀-òdì sí orúkọ Rẹ̀, àti sí àgọ́ Rẹ̀, àti sí àwọn tí ń gbé ọ̀run. A sì fi fún un láti bá àwọn ẹni mímọ́ jagun, àti láti ṣẹ́gun wọn: a sì fi agbára fún un lórí gbogbo ẹ̀yà, àti ahọ́n, àti orílẹ̀-èdè.’ Àsọtẹ́lẹ̀ yìí, tí ó fẹ́rẹ̀ẹ́ jọ pátápátá pẹ̀lú àpèjúwe ìwo kékeré nínú Dáníẹ́lì 7, láìsí àní-àní ń tọ́ka sí ipápá.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’” The Great Controversy, 439.

> “‘A sì fi agbára fún un láti máa bá a lọ fún oṣù mẹ́rìnlélógójì.’ Wòlíì náà sì ní, ‘Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ṣèṣe é dé ikú.’ Àti lẹ́ẹ̀kansi pé: ‘Ẹni tí ó múni lọ sí ìgbèkùn yóò lọ sí ìgbèkùn: ẹni tí ó fi idà pa ènìyàn, a gbọ́dọ̀ fi idà pa á.’ Oṣù mẹ́rìnlélógójì náà jẹ́ ohun kan náà pẹ̀lú ‘àkókò kan, àti àwọn àkókò, àti pínpín àkókò,’ ọdún mẹ́ta àtààbọ̀, tàbí ọjọ́ 1260, ti Dáníẹ́lì 7—àkókò náà nígbà tí agbára póòpù yóò máa ni àwọn ènìyàn Ọlọ́run lára. Àkókò yìí, gẹ́gẹ́ bí a ti sọ nínú àwọn orí tí ó ṣáájú, bẹ̀rẹ̀ pẹ̀lú ipò gíga jùlọ ti ipapacy, ní ọdún A.D. 538, ó sì parí ní 1798. Ní àkókò náà ni ọmọ-ogun Faranse mú póòpù náà lọ sí ìgbèkùn, agbára ipapacy sì gba ọgbẹ́ apaniyan rẹ̀, àsọtẹ́lẹ̀ náà sì ṣẹ, pé, ‘Ẹni tí ó múni lọ sí ìgbèkùn yóò lọ sí ìgbèkùn.’” The Great Controversy, 439.

With the inspired authority to also consider three and a half years as the “time” which “reveals” Rome, other biblical references to Rome emerge.

Pẹ̀lú àṣẹ tí a fi ìmísí fún wa láti tún ka ọdún mẹ́ta àtààbọ̀ gẹ́gẹ́ bí “àkókò” tí ó “ṣíhàn” Romu, àwọn ìtọ́kasí mìíràn nínú Bíbélì sí Romu tún yọrí wá.

> But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land. Luke 4:25.

> Ṣùgbọ́n mo sọ òtítọ́ fún yín, opó púpọ̀ wà ní Ísírẹ́lì ní ọjọ́ Èlíjà, nígbà tí a ti ilẹ̀kùn ọ̀run pa fún ọdún mẹ́ta àti oṣù mẹ́fà, nígbà tí ìyàn ńlá sì wà ní gbogbo ilẹ̀ náà. Lúùkù 4:25.

The three and a half years of Elijah, connects the time with Jezebel, who is the symbol of papal Rome in the church of Thyatira.

Ọdún mẹ́ta àtààbọ̀ ti Élíjà, so àkókò náà pọ̀ mọ́ Jésíbẹ́lì, ẹni tí ó jẹ́ àpẹẹrẹ Róòmù Pápá nínú ìjọ Tiatírà.

> Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Revelation 2:20, 21.

> Ṣùgbọ́n mo ní díẹ̀ nǹkan lòdì sí ọ, nítorí pé ìwọ ń fi ayabìnrin náà, Jésébẹ́lì, tí ń pe ara rẹ̀ ní wòlíì obìnrin, jẹ́ kí ó máa kọ́ni, kí ó sì máa tàn àwọn ìránṣẹ́ mi jẹ láti ṣe àgbèrè, àti láti jẹ ohun tí a fi rúbọ sí àwọn òrìṣà. Mo sì fi ààyè fún un láti ronú pìwà dà kúrò nínú àgbèrè rẹ̀; ṣùgbọ́n kò ronú pìwà dà. Ìfihàn 2:20, 21.

The “time” given the fourth church, represented by Jezebel, is also a “space.”

“Àkókò” tí a fi fún ìjọ kẹrin, tí Jésébẹ́lì ṣojú fún, jẹ́ “ààyè” pẹ̀lú.

> Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain: and it rained not on the earth by the space of three years and six months. James 5:17.

> Èlíjà jẹ́ ènìyàn tí ó ní irú àìlera àti ìmọ̀lára gẹ́gẹ́ bí àwa; ó sì fi tọkàntọkàn gbàdúrà kí òjò má bàa rọ̀: òjò kò sì rọ̀ lórí ilẹ̀ fún ọdún mẹ́ta àti oṣù mẹ́fà. James 5:17.

Commenting on the forty-two months being the same as the thousand two hundred and threescore days, Sister White identifies the period as “those days,” which Christ referred to.

Ní ṣíṣe àlàyé lórí pé oṣù méjìlélógójì náà jẹ́ kan náà pẹ̀lú ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti ọgọ́ta ọjọ́, Sister White tọ́ka sí àkókò náà gẹ́gẹ́ bí “àwọn ọjọ́ wọ̀nyẹn,” èyí tí Kristi tọ́ka sí.

> “The periods here mentioned—‘forty and two months,’ and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.

> “Àkókò tí a mẹ́nuba níhìn-ín—‘ogójì méjì oṣù,’ àti ‘ẹgbẹ̀rún kan ó lé igba [200] àti ọgọ́ta ọjọ́’—jẹ́ ohun kan náà, wọ́n sì jọ ń ṣàpẹẹrẹ àkókò náà tí ìjọ Kristi yóò fi jìyà ìnilára láti ọwọ́ Róòmù. Ẹgbẹ̀rún kan ó lé igba [200] àti ọgọ́ta ọdún ipò gíga póòpù bẹ̀rẹ̀ ní A.D. 538, nítorí náà yóò sì parí ní 1798. Ní àkókò náà ọmọ-ogun Faransé kan wọ Róòmù, ó sì mú póòpù náà ní ẹlẹ́wọ̀n, ó sì kú ní ìgbèkùn. Bí ó tilẹ̀ jẹ́ pé a yan póòpù tuntun kan láìpẹ́ lẹ́yìn náà, àwọn alákóso ìṣètò póòpù kò tíì lè lo agbára tí wọ́n ní tẹ́lẹ̀ láti ìgbà náà wá.”

> “The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266.

> “Inúnibíni sí ìjọ kò bá gbogbo àkókò ọdún 1260 náà lọ. Ọlọ́run, nínú àánú Rẹ̀ sí àwọn ènìyàn Rẹ̀, gé àkókò ìdánwò iná wọn kúrú. Nígbà tí Olùgbàlà ń sọ tẹ́lẹ̀ nípa ‘ìpọ́njú ńlá’ tí yóò dé bá ìjọ, Ó ní pé: ‘Àfi bí a bá kù ọjọ́ wọ̀nyí kúrú, kò sí ẹni kankan tí a óo gbàlà: ṣùgbọ́n nítorí àwọn àyànfẹ́, a óo kù ọjọ́ wọ̀nyí kúrú.’ Matteu 24:22. Nípasẹ̀ ipa Àtúnṣe, a mú inúnibíni náà wá sí òpin kí ọdún 1798 tó dé.” The Great Controversy, 266.

Christ and Sister White identify the expression of “those days,” as the “time,” which identifies papal Rome. When Daniel speaks of the persecution which followed the placing of the papacy on the throne of the earth in verse thirty-one of chapter eleven, he speaks of that time of persecution as “many days.”

Kristi àti Sister White fi hàn pé ọ̀rọ̀ náà, “àwọn ọjọ́ wọ̀nyẹn,” ni “àkókò” náà, èyí tí ń tọ́ka sí Romu papal. Nígbà tí Dáníẹ́lì sọ̀rọ̀ nípa inúnibíni tí ó tẹ̀lé fífì papacy jókòó lórí ìtẹ́ ayé ní ẹsẹ̀ kẹ́tàlélọ́gbọ̀n orí kẹ́wàá, ó ń pè àkókò inúnibíni náà ní “ọjọ́ púpọ̀.”

> And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Daniel 11:31–33.

> Àwọn apá-ogun yóò sì dúró níhà tirẹ̀, wọ́n yóò sì sọ ibi mímọ́ agbára di aláìmọ́, wọ́n yóò sì mú ẹbọ àtìlẹ́yìn ojoojúmọ́ kúrò, wọ́n yóò sì gbé ohun ìríra tí ń mú ìdahoro kalẹ̀. Àwọn tí ń hùwà búburú sí májẹ̀mú ni yóò fi ọ̀rọ̀ ìtẹ́lọ́rùn bàjẹ́: ṣùgbọ́n àwọn ènìyàn tí ó mọ Ọlọ́run wọn yóò lágbára, wọn yóò sì ṣe ohun ńlá. Àwọn tí ó ní òye láàárín àwọn ènìyàn yóò sì kọ́ ọ̀pọ̀lọpọ̀ ní ìmọ̀; ṣùgbọ́n wọn yóò ṣubú nípa idà, àti nípa iná, nípa ìgbèkùn, àti nípa ìkógun, fún ọjọ́ púpọ̀. Danieli 11:31–33.

Rome is revealed in connection with the prophetic time which is associated with it, that is why Paul says the man of sin will be revealed in “his time”. The fact that Rome establishes the vision, which if we do not know, we perish, identifies why that prophetic time is represented so often, and in so many ways, for God “does not repeat things that are of no great consequence.” In the previous verses, the end of the period of time is also marked.

A fi Róòmù hàn ní ìbáṣepọ̀ pẹ̀lú àkókò àsọtẹ́lẹ̀ tí a so mọ́ ọn, ìdí nìyẹn tí Pọ́ọ̀lù fi sọ pé a ó fi ọkùnrin ẹ̀ṣẹ̀ náà hàn ní “àkókò tirẹ̀.” Òtítọ́ náà pé Róòmù ni ń fi ìran náà múlẹ̀, èyí tí bí a kò bá mọ̀ ọ́ a ṣègbé, ń fi hàn ìdí tí a fi ń ṣàpẹẹrẹ àkókò àsọtẹ́lẹ̀ náà ní ọ̀pọ̀ ìgbà, àti ní ọ̀pọ̀lọpọ̀ ọ̀nà, nítorí pé Ọlọ́run “kì í tún ohun tí kò ní ìtẹ́lẹ̀ pàtàkì sọ.” Nínú àwọn ẹsẹ̀ tí ó ṣáájú, òpin àkókò yẹn pẹ̀lú ni a tún samisi.

> And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.

> Àwọn tí ó ní òye láàárín àwọn ènìyàn yóò sì kọ́ ọ̀pọ̀lọpọ̀; ṣùgbọ́n wọn yóò ṣubú nípa idà, àti nípa iná, nípa ìgbèkùn, àti nípa ìkógun, fún ọjọ́ púpọ̀. Nígbà tí wọn bá sì ṣubú, a ó fi ìrànlọ́wọ́ díẹ̀ ràn wọ́n lọ́wọ́; ṣùgbọ́n ọ̀pọ̀ yóò fi ọ̀rọ̀ ìtẹ́lọ́rùn dà mọ́ wọn. Àti pé àwọn kan lára àwọn tí ó ní òye yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, títí dé àkókò òpin: nítorí ó ṣì jẹ́ fún àkókò tí a yàn. Daniẹli 11:33–35.

The “time of the end” “is yet for a time appointed.” The Hebrew word “appointed” is “moed,” and means a fixed time or an appointment. The prophetic relevance and importance of the “time appointed,” in the book of Daniel is identified by how often it is referenced. Very few Laodicean Adventists, if any, recognize that 1989, was a “time of the end,” and therefore 1989 was an appointed time. It was an appointment made by God, when He would unseal the knowledge for the movement of the one hundred and forty-four thousand. For this reason, the book of Daniel provides witnesses to the fact that the “time appointed” marks the arrival of “the time of the end”. In Daniel eight, this prophetic symbol is set forth.

“àkókò ìparí” náà “ṣì jẹ́ fún àkókò tí a ti yàn.” Ọ̀rọ̀ Hébérù fún “tí a ti yàn” ni “moed,” ó sì túmọ̀ sí àkókò tí a ti dì mọ́ tàbí ìpàdé tí a ti yàn. Ìbáṣepọ̀ àsọtẹ́lẹ̀ àti pàtàkì “àkókò tí a ti yàn” nínú ìwé Dáníẹ́lì ni a fihàn nípa bí a ṣe ń tọ́ka sí i léraléra. Díẹ̀ péré nínú àwọn Adventist Laodikea, bí ó bá tilẹ̀ jẹ́ pé ẹnìkankan wà, ni wọ́n mọ̀ pé 1989 jẹ́ “àkókò ìparí,” nítorí náà 1989 jẹ́ àkókò tí a ti yàn. Ó jẹ́ ìpàdé kan tí Ọlọ́run ṣe, nígbà tí Yóò tú ìmọ̀ náà sílẹ̀ fún ìṣísẹ̀ àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [144,000]. Nítorí èyí, ìwé Dáníẹ́lì pèsè àwọn ẹlẹ́rìí sí òtítọ́ náà pé “àkókò tí a ti yàn” ń sàmì dídé “àkókò ìparí”. Nínú Dáníẹ́lì mẹ́jọ, a gbé àmì àsọtẹ́lẹ̀ yìí kalẹ̀.

> And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. So he came near where I stood: and when he came, I was afraid, and fell upon my face: but he said unto me, Understand, O son of man: for at the time of the end shall be the vision. Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright. And he said, Behold, I will make thee know what shall be in the last end of the indignation: for at the time appointed the end shall be. Daniel 8:16–19.

> Mo sì gbọ́ ohùn ènìyàn kan láàrín etí bèbè Ulai, tí ó ké, tí ó sì wí pé, Gabrieli, jẹ́ kí ọkùnrin yìí lóye ìran náà. Nítorí náà, ó sún mọ́ ibi tí mo dúró sí; nígbà tí ó sì dé, ẹ̀rù bà mí, mo sì dojúbolẹ̀: ṣùgbọ́n ó wí fún mi pé, Lóye, ìwọ ọmọ ènìyàn; nítorí ní àkókò ìkẹyìn ni ìran náà yóò ṣẹ. Nígbà tí ó sì ń bá mi sọ̀rọ̀, mo ṣubú sínú oorun jíjinlẹ̀ lórí ojú mi sílẹ̀; ṣùgbọ́n ó fi ọwọ́ kàn mí, ó sì gbé mi dìde dúró ṣinṣin. Ó sì wí pé, Wò ó, èmi yóò jẹ́ kí o mọ ohun tí yóò wà ní ìkẹyìn ìbínú náà; nítorí ní àkókò tí a yàn ni òpin yóò dé. Danieli 8:16–19.

As with chapter eleven, the word “end,” in “time of the end” in these verses is a different Hebrew word than is translated as “appointed.” The time of the end is representing a period that commences at the time appointed. The “time appointed” (moed) is an appointment, and the time of the end (the Hebrew word “gets”) is a period of time, which begins at the time appointed. It is the “time” that reveals Rome, and that “time” is so important that the end of that period of time, and the period which follows the end of that time, are represented by several witnesses. In verse twenty-four of chapter eleven of Daniel, pagan Rome is identified as ruling the world for a “time.”

Gẹ́gẹ́ bí ó ti rí ní orí kẹ́wàá-dín-lọ́gọ́rin, ọ̀rọ̀ náà “ìpẹ̀yà,” nínú “àkókò ìpẹ̀yà” nínú àwọn ẹsẹ̀ wọ̀nyí, jẹ́ ọ̀rọ̀ Hébérù mìíràn yàtọ̀ sí èyí tí a túmọ̀ sí “àkókò tí a yàn.” Àkókò ìpẹ̀yà ń ṣàpẹẹrẹ ìgbà kan tí ó bẹ̀rẹ̀ ní àkókò tí a yàn. “Àkókò tí a yàn” (moed) jẹ́ ìpàdé tí a yàn, àti àkókò ìpẹ̀yà (ọ̀rọ̀ Hébérù “gets”) jẹ́ àkókò kan, tí ó bẹ̀rẹ̀ ní àkókò tí a yàn. “Àkókò” náà ni ń fi Róòmù hàn, àti “àkókò” náà ṣe pàtàkì tó bẹ́ẹ̀ gẹ́gẹ́ bí ìparí àkókò yẹn, àti àkókò tí ó tẹ̀lé lẹ́yìn ìparí àkókò náà, ṣe jẹ́ aṣojú nípasẹ̀ ọ̀pọ̀ ẹlẹ́rìí. Nínú ẹsẹ̀ kẹrìnlélógún ti orí kẹ́wàá-dín-lọ́gọ́rin ti Dáníẹ́lì, a sọ Róòmù aláìgbọ́ràn di mímọ̀ gẹ́gẹ́ bí ẹni tí ń ṣàkóso ayé fún “àkókò” kan.

A symbolic “time,” is three hundred and sixty years, for there are three hundred and sixty days in a biblical year. Pagan Rome ruled for a “time,” and papal Rome ruled for “a time, times and half a time.” Modern Rome rules for a symbolic “hour,” or a symbolic “forty-two months.” There is no prophetic time after 1844, so the “hour” and the “forty-two months” is the period from the soon-coming Sunday law unto the close of human probation. But pagan Rome ruled supremely from the Battle of Actium in 31 BC, until Constantine moved the capital of the empire to Constantinople in the year 330. We know the following verses are speaking of pagan Rome, for Christ is represented as the “prince of the covenant” that “shall be broken” when He was crucified. The power then ruling was pagan Rome, so the verses we are now going to look at identify pagan Rome.

“Àkókò” àpẹẹrẹ jẹ́ ọ̀ọ́dúnrún mẹ́ta àtàwọn ọgọ́ta ọdún, nítorí ọjọ́ ọ̀ọ́ta ọgọ́rùn-ún mẹ́ta ni ó wà nínú ọdún Bíbélì kan. Róòmù abọ̀rìṣà jọba fún “àkókò” kan, Róòmù póòpù sì jọba fún “àkókò kan, àwọn àkókò, àti ìdajì àkókò.” Róòmù òde-òní ń jọba fún “wákàtí” àpẹẹrẹ kan, tàbí “oṣù méjìlélógójì” àpẹẹrẹ kan. Kò sí àkókò àsọtẹ́lẹ̀ lẹ́yìn ọdún 1844, nítorí náà “wákàtí” náà àti “oṣù méjìlélógójì” náà ni àkókò láti òfin Àìkú tí ó sún mọ́lé títí dé ìparí ànfàní ìdánwò ènìyàn. Ṣùgbọ́n Róòmù abọ̀rìṣà jọba pátápátá láti Ogun Actium ní ọdún 31 ṣáájú Kristi, títí di ìgbà tí Constantine gbé olú-ìlú ìjọba náà lọ sí Constantinople ní ọdún 330. A mọ̀ pé àwọn ẹsẹ̀ tí ó tẹ̀lé yìí ń sọ nípa Róòmù abọ̀rìṣà, nítorí a ṣàpẹẹrẹ Kristi gẹ́gẹ́ bí “aládé májẹ̀mú” tí “a ó fọ́” nígbà tí a kàn án mọ́ àgbélébùú. Agbára tí ń ṣàkóso nígbà náà ni Róòmù abọ̀rìṣà, nítorí náà àwọn ẹsẹ̀ tí a ó wò nísinsin yìí ń dá Róòmù abọ̀rìṣà mọ̀.

> And in his estate shall stand up a vile person, to whom they shall not give the honour of the kingdom: but he shall come in peaceably, and obtain the kingdom by flatteries. And with the arms of a flood shall they be overflown from before him, and shall be broken; yea, also the prince of the covenant. And after the league made with him he shall work deceitfully: for he shall come up, and shall become strong with a small people. He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:21–24.

> Ní ipò rẹ̀ ni ẹni ẹlẹ́gàn yóò dìde, ẹni tí wọn kì yóò fi ọlá ìjọba náà fún; ṣùgbọ́n yóò wọlé ní àlàáfíà, yóò sì fi ọ̀rọ̀ ìtànjẹ gba ìjọba náà. Àti pẹ̀lú apá omi-ìkún, a ó gbá wọn lọ kúrò níwájú rẹ̀, a ó sì fọ́ wọn; bẹ́ẹ̀ ni pẹ̀lú olórí májẹ̀mú náà. Lẹ́yìn ìpàdé tí a bá ti dá pẹ̀lú rẹ̀, yóò máa hùwà ẹ̀tan; nítorí yóò gòkè wá, yóò sì di alágbára pẹ̀lú ènìyàn díẹ̀. Yóò wọlé ní àlàáfíà àní sí àwọn ibi tí ó lọ́rà jùlọ ní ìpínlẹ̀ náà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe rí, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ìjẹ, ohun ìkógun, àti ọrọ̀ ká láàárín wọn: bẹ́ẹ̀ ni yóò pète ọgbọ́n ẹ̀tàn rẹ̀ sí àwọn ibi olódi, àní fún àkókò kan. Dáníẹ́lì 11:21–24.

The word “against” in the last phrase of the verses actually means “from,” and the verse is saying that pagan Rome shall rule (forecast his devices) “from” its stronghold (the City of Rome) for three hundred and sixty years.

Ọ̀rọ̀ náà “against” nínú gbolohùn ìkẹyìn àwọn ẹsẹ̀ náà ní ìtumọ̀ gidi “láti,” ẹsẹ̀ náà sì ń sọ pé Romu aláìníbọ̀rìṣà yóò jọba (ó máa sọ àwọn èrò rẹ̀tẹ̀lẹ̀) “láti” ibi agbára rẹ̀ (Ìlú Romu) fún ọdún ọ̀ọ́dúnrínlélọ́gọ́ta.

> “‘VERSE 24. He shall enter peacefully even upon the fattest places of the province: and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strongholds, even for a time.’

> “‘ẸSẸ 24. Yóò sì wọlé ní àlàáfíà sí àwọn ibi tí ó sanra jùlọ ní agbègbè náà: yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ohun ìjẹ, àti ohun ìkólù, àti ọrọ̀ ká láàrín wọn: bẹ́ẹ̀ni, yóò pète ọgbọ́n ẹ̀tàn rẹ̀ sí àwọn ibi olódi, àní fún ìgbà díẹ̀.’”

> “The usual manner in which nations had, before the days of Rome, entered upon valuable provinces and rich territory, was by war and conquest. Rome was now to do what had not been done by the fathers or the fathers’ fathers; namely, receive these acquisitions through peaceful means. The custom, before unheard of, was now inaugurated, of kings leaving by legacy their kingdoms to the Romans. Rome came into possession of large provinces in this manner.

> “Ọ̀nà tí ó wọ́pọ̀ tí àwọn orílẹ̀-èdè fi ń wọ inú àwọn ìpínlẹ̀ iyebíye àti àwọn ilẹ̀ ọlọ́rọ̀ kí ọjọ́ Romu tó dé, ni nípasẹ̀ ogun àti ìṣẹ́gun. Nísinsìnyí, Romu yóò ṣe ohun tí àwọn baba wọn tàbí àwọn baba àwọn baba wọn kò ṣe rí; èyíinì ni, kí ó gba àwọn ìní wọ̀nyí nípasẹ̀ ọ̀nà àlàáfíà. Àṣà náà, tí a kò tíì gbọ́ rí tẹ́lẹ̀, ni a sì ṣe ìpilẹ̀ rẹ̀ nísinsìnyí, pé àwọn ọba máa fi àwọn ìjọba wọn sílẹ̀ gẹ́gẹ́ bí ogún fún àwọn ará Romu. Báyìí ni Romu ṣe gba àwọn ìpínlẹ̀ ńlá púpọ̀ sínú ìní rẹ̀.”

> “And those who thus came under the dominion of Rome derived no small advantage therefrom. They were treated with kindness and leniency. It was like having the prey and spoil distributed among them. They were protected from their enemies, and rested in peace and safety under the aegis of the Roman power.

> “Àwọn tí wọ́n sì báyìí wá sábẹ́ ìṣàkóso Róòmù, kì í ṣe èrè kékeré ni wọ́n rí gbà láti inú rẹ̀. A fi inú-rere àti ìwọ̀ǹtúnwọ̀nsì bá wọn lò. Ó dàbí ẹni pé a pín ohun ìjẹ àti ìkógun fún wọn. A dáàbò bò wọ́n kúrò lọ́wọ́ àwọn ọ̀tá wọn, wọ́n sì sinmi ní àlàáfíà àti ààbò lábẹ́ àbojútó agbára Róòmù.

> “To the latter portion of this verse, Bishop Newton gives the idea of forecasting devices from strongholds, instead of against them. This the Romans did from the strong fortress of their seven-hilled city. ‘Even for a time;’ doubtless a prophetic time, 360 years. From what point are these years to be dated? Probably from the event brought to view in the following verse.

> “Sí apá ìkẹ́yìn ẹsẹ̀ yìí, Bíṣọ́ọ̀bù Newton fi èrò ìṣirò ohun èlò àsọtẹ́lẹ̀ hàn láti inú àwọn ibi-gíga olódi, dípò lòdì sí wọn. Èyí ni àwọn ará Romu ṣe láti inú odi alágbára ìlú wọn tí ó ní òkè méje. ‘Àní fún àkókò kan;’ láìsí àní-àní àkókò àsọtẹ́lẹ̀ ni, ọdún 360. Láti ibi ìbẹ̀rẹ̀ wo ni a ó ti bẹ̀rẹ̀ sí í ka àwọn ọdún wọ̀nyí? Ó ṣeé ṣe kí ó jẹ́ láti inú ìṣẹ̀lẹ̀ tí a mú wá sí ìwòye nínú ẹsẹ̀ tí ó tẹ̀lé.”

> “‘VERSE 25. And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him.’

> “‘Ẹ̀SẸ̀ 25. Yóò sì ru agbára rẹ̀ àti ìgboyà rẹ̀ sókè sí ọba gúúsù pẹ̀lú ogun ńlá; ọba gúúsù náà yóò sì ru ara rẹ̀ sókè fún ogun pẹ̀lú ogun tí ó tóbi gidigidi, tí ó sì lágbára; ṣùgbọ́n kì yóò dúró: nítorí wọn yóò gbé ète kalẹ̀ sí i.’”

> “By verses 23 and 24 we are brought down this side of the league between the Jews and the Romans, BC 161, to the time when Rome had acquired universal dominion. The verse now before us brings to view a vigorous campaign against the king of the south, Egypt, and the occurrence of a notable battle between great and mighty armies. Did such events as these transpire in the history of Rome about this time?—They did. The war was the war between Egypt and Rome; and the battle was the battle of Actium. Let us take a brief view of the circumstances that led to this conflict.” Uriah Smith, Daniel and the Revelation, 271–273.

> “Nípasẹ̀ ẹsẹ̀ 23 àti 24 ni a ti mú wa sọ̀kalẹ̀ dé apá yìí lẹ́yìn májẹ̀mú láàárín àwọn Júù àti àwọn ará Róòmù, ní 161 ṣáájú ìbí Kristi, sí àkókò tí Róòmù ti gba àṣẹ àkóso àgbáyé. Ẹsẹ̀ tí ó wà níwájú wa nísinsìnyí fi ìpolongo ogun alágbára kan hàn sí ọba gúúsù, ìyẹn Ejibiti, pẹ̀lú ìṣẹ̀lẹ̀ ogun pàtàkì kan láàárín àwọn ọmọ-ogun ńlá àti alágbára. Njẹ́ irú àwọn ìṣẹ̀lẹ̀ báyìí ṣẹlẹ̀ nínú ìtàn Róòmù ní àkókò yẹn bí?—Bẹ́ẹ̀ ni, wọ́n ṣẹlẹ̀. Ogun náà ni ogun láàárín Ejibiti àti Róòmù; ogun ìjà náà sì ni ogun Actium. Ẹ jẹ́ kí a wo àwọn ipò tí ó ṣáájú ìjà yìí ní ṣókí.” Uriah Smith, Daniel and the Revelation, 271–273.

In the following verses the time appointed and the end are again referenced by Daniel.

Nínú àwọn ẹsẹ̀ tí ó tẹ̀lé e, Dáníẹ́lì tún tọ́ka sí àkókò tí a yàn àti òpin náà.

> And he shall stir up his power and his courage against the king of the south with a great army; and the king of the south shall be stirred up to battle with a very great and mighty army; but he shall not stand: for they shall forecast devices against him. Yea, they that feed of the portion of his meat shall destroy him, and his army shall overflow: and many shall fall down slain. And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land. At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:25–29.

> Yóò sì ru agbára rẹ̀ àti ìgboyà rẹ̀ sókè sí ọba gúúsù pẹ̀lú ogun ńlá; ọba gúúsù náà yóò sì dìde sí ogun pẹ̀lú ogun tí ó tóbi gidigidi, tí ó sì lágbára; ṣùgbọ́n òun kì yóò dúró: nítorí wọn yóò gbèrò ètò sí i. Àwọn tí ń jẹ nínú ìpín oúnjẹ rẹ̀ ni yóò pa á run, ogun rẹ̀ yóò sì ṣàn ká; ọ̀pọ̀lọpọ̀ yóò sì ṣubú nípa pípani. Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà láti ṣe ibi, wọn yóò sì máa sọ irọ́ ní tábìlì kan náà; ṣùgbọ́n kì yóò ṣe àṣeyọrí: nítorí òpin náà ṣì wà fún àkókò tí a yàn. Nígbà náà ni yóò padà sí ilẹ̀ rẹ̀ pẹ̀lú ọrọ̀ púpọ̀; ọkàn rẹ̀ yóò sì lòdì sí májẹ̀mú mímọ́; yóò sì ṣe iṣẹ́ agbára, kí ó sì padà sí ilẹ̀ ara rẹ̀. Ní àkókò tí a yàn ni yóò padà, yóò sì tọ̀ sí gúúsù; ṣùgbọ́n kì yóò rí bí ti ìṣáájú, tàbí bí ti ìkẹ́yìn. Dáníẹ́lì 11:25–29.

In chapter eight, Gabriel identified that the “chazon,” vision of the twenty-five hundred and twenty years, would conclude at the time appointed, and then the period represented by “the time of the end” would begin. In this passage, the time appointed is the end of the three hundred and sixty years that pagan Rome would rule the world supremely. In this passage there is no “time of the end,” for there was nothing sealed up that was to be unsealed at the end of that period of history.

Nínú orí kẹjọ, Gébéríẹlì fi hàn pé “chazon,” ìran ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún, yóò parí ní àkókò tí a yàn, lẹ́yìn náà ni àkókò tí “àkókò òpin” dúró fún yóò bẹ̀rẹ̀. Nínú ẹsẹ̀ yìí, àkókò tí a yàn náà ni òpin ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta tí Róòmù aláìgbàgbọ́ yóò fi jọba lórí ayé pátápátá. Nínú ẹsẹ̀ yìí kò sí “àkókò òpin,” nítorí pé kò sí ohun kankan tí a fi èdìdì dì tí a ó tú sílẹ̀ ní òpin àsìkò ìtàn náà.

In Daniel chapter eight, the vision of the “last end” of the indignation, which was the twenty-five hundred and twenty years that concluded at the same time as the twenty-three hundred years, was sealed up to the “time of the end,” for in 1844, which was the appointed time of both visions, the light of the third angel was unsealed. In Daniel eleven, verses thirty to thirty-six, at the end of the “first indignation” in 1798, there was to be a period represented as the “time of the end,” when the light of the first angel was unsealed. Therefore, the time prophecy of pagan Rome did not have a time of the end, but only a time appointed, identifying when the three hundred and sixty years concluded, but the time appointed in 1798, and the time appointed in 1844, both unsealed a message that was to be understood in the period represented as the “time of the end”.

Nínú orí kẹjọ Daniẹli, ìran “ìpẹ̀yà ìkẹyìn” ti ìbínú náà, èyí tí ó jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọdún, tí ó parí ní àkókò kan náà pẹ̀lú ẹgbẹ̀rún méjì àti ọgọ́rùn-ún mẹ́ta ọdún, ni a dì mọ́ títí dé “àkókò òpin”; nítorí pé ní 1844, èyí tí ó jẹ́ àkókò tí a yàn fún ìran méjèèjì, ìmọ́lẹ̀ angẹli kẹta ni a tú sílẹ̀. Nínú Daniẹli 11, ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlọ́gbọ̀n, ní òpin “ìbínú àkọ́kọ́” ní 1798, ó yẹ kí àkókò kan wà tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àkókò òpin,” nígbà tí ìmọ́lẹ̀ angẹli àkọ́kọ́ ni a tú sílẹ̀. Nítorí náà, àsọtẹ́lẹ̀ àkókò ti Romu keferi kò ní àkókò òpin, bí kò ṣe àkókò tí a yàn nìkan, tí ó ń fi hàn ìgbà tí ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta ọdún parí; ṣùgbọ́n àkókò tí a yàn ní 1798, àti àkókò tí a yàn ní 1844, mejeèjì tú ìránṣẹ́ kan sílẹ̀ tí a ní láti lóye ní àkókò tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “àkókò òpin.”

Rome is revealed as it is represented prophetically within its prophetic time. “Time, times and dividing of time”, “forty-two months”, “twelve hundred and sixty days”, and “three and a half years” are some of the various symbols that represent the period when the papacy ruled during the Dark Ages. The period of time that links the movement of the Millerites to the movement of the one hundred and forty-four thousand is one hundred and twenty-six years. One hundred and twenty-six is also a symbol of twelve hundred and sixty days, for it is a tithe or a tenth of that amount. The one hundred and twenty-six years from the rebellion of 1863, unto the time appointed in 1989, identifies 1989 as God’s appointment with His last day people.

A fi hàn Róòmù gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní ti àsọtẹ́lẹ̀ nínú àkókò àsọtẹ́lẹ̀ rẹ̀. “Àkókò kan, àwọn àkókò, àti ìpín àkókò”, “oṣù méjìlélógójì”, “ẹgbẹ̀rún kan ó lé ọgọ́ta ọjọ́”, àti “ọdún mẹ́ta àtààbọ̀” jẹ́ díẹ̀ lára àwọn àmì oríṣiríṣi tí ń ṣojú àkókò tí ìpápà fi jọba ní àkókò Òkùnkùn. Àkókò tí ó so ìṣísẹ̀ àwọn Míléráìtì pọ̀ mọ́ ìṣísẹ̀ àwọn ẹgbẹ̀rún kan ó lé ẹgbẹ̀rún mẹ́rìnlélógójì jẹ́ ọdún ọgọ́rùn-ún kan ó lé mẹ́rìndínlọ́gbọ̀n. Ọgọ́rùn-ún kan ó lé mẹ́rìndínlọ́gbọ̀n náà sì jẹ́ àmì ọjọ́ ẹgbẹ̀rún kan ó lé ọgọ́ta, nítorí ó jẹ́ ìdámẹ́wàá iye náà. Ọdún ọgọ́rùn-ún kan ó lé mẹ́rìndínlọ́gbọ̀n láti ìṣọ̀tẹ̀ 1863 títí dé àkókò tí a yàn ní 1989, ń fi 1989 hàn gẹ́gẹ́ bí àkókò ìpàdé tí Ọlọ́run yàn pẹ̀lú àwọn ènìyàn ọjọ́ ìkẹyìn Rẹ̀.

We will continue this study in the next article.

A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “How shall we search the Scriptures? Shall we drive our stakes of doctrine one after another, and then try to make all Scripture meet our established opinions, or shall we take our ideas and views to the Scriptures, and measure our theories on every side by the Scriptures of truth? Many who read and even teach the Bible, do not comprehend the precious truth they are teaching or studying. Men entertain errors, when the truth is clearly marked out, and if they would but bring their doctrines to the word of God, and not read the word of God in the light of their doctrines, to prove their ideas right, they would not walk in darkness and blindness, or cherish error. Many give the words of Scripture a meaning that suits their own opinions, and they mislead themselves and deceive others by their misinterpretations of God’s word. As we take up the study of God’s word, we should do so with humble hearts. All selfishness, all love of originality, should be laid aside. Long-cherished opinions must not be regarded as infallible. It was the unwillingness of the Jews to give up their long established traditions that proved their ruin. They were determined not to see any flaw in their own opinions or in their expositions of the Scriptures; but however long men may have entertained certain views, if they are not clearly sustained by the written word, they should be discarded.

> “Báwo ni a ó ṣe yẹ Ìwé Mímọ́ wò? Ṣé a ó máa fi òpó ẹ̀kọ́ wa ró kalẹ̀ lẹ́yìn ara wọn, lẹ́yìn náà kí a sì gbìyànjú láti mú kí gbogbo Ìwé Mímọ́ bá àwọn èrò wa tí a ti fi múlẹ̀ mu, tàbí kí a mú àwọn èrò àti ojú ìwòye wa wá síwájú Ìwé Mímọ́, kí a sì fi Ìwé òtítọ́ wò àwọn èrò wa ní gbogbo ọ̀nà? Ọ̀pọ̀ ènìyàn tí ń ka, tí wọ́n sì ń kọ́ni nínú Bíbélì pàápàá, kò lóye òtítọ́ iyebíye tí wọ́n ń kọ́ tàbí tí wọ́n ń kẹ́kọ̀ọ́. Àwọn ènìyàn gba èròkẹ́rẹ́ mọ́ra, nígbà tí a ti fi òtítọ́ hàn kedere; bí wọ́n bá sì kan mú ẹ̀kọ́ wọn wá sọ́dọ̀ ọ̀rọ̀ Ọlọ́run, kí wọn má sì ka ọ̀rọ̀ Ọlọ́run ní ìmọ́lẹ̀ ẹ̀kọ́ wọn láti fi jẹ́rìí pé àwọn èrò wọn tọ́, wọn kì yóò máa rìn nínú òkùnkùn àti afọ́jú, tàbí kí wọ́n di èròkẹ́rẹ́ mọ́ra. Ọ̀pọ̀ ènìyàn ń fún àwọn ọ̀rọ̀ Ìwé Mímọ́ ní ìtumọ̀ tí ó bá èrò wọn mu, wọ́n sì ń tan ara wọn jẹ, tí wọ́n sì ń tàn àwọn ẹlòmíràn jẹ nípasẹ̀ àlàyé aṣìṣe wọn ti ọ̀rọ̀ Ọlọ́run. Bí a ṣe ń bẹ̀rẹ̀ sí í kẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run, ó yẹ kí a ṣe bẹ́ẹ̀ pẹ̀lú ọkàn ìrẹ̀lẹ̀. Gbogbo ìmọtara-ẹni-nìkan, gbogbo ìfẹ́ láti jẹ́ aláìlẹ́gbẹ́, gbọ́dọ̀ jẹ́ kí a fi sílẹ̀. A kò gbọdọ̀ ka àwọn èrò tí a ti pẹ́ tí a ti di mọ́ra sí gẹ́gẹ́ bí ohun tí kò lè ṣe àṣìṣe. Ìkòkò àwọn Júù láti fi àṣà wọn tí a ti fi múlẹ̀ tipẹ́tipẹ́ sílẹ̀ ni ó fa ìparun wọn. Wọ́n ti pinnu pé wọn kì yóò rí àbùkù kankan nínú èrò tiwọn tàbí nínú ìtumọ̀ wọn ti Ìwé Mímọ́; ṣùgbọ́n bí ó tilẹ̀ jẹ́ pé àwọn ènìyàn ti di àwọn ojú ìwòye kan mọ́ra fún ìgbà pípẹ́ tó, bí a kò bá fi ọ̀rọ̀ tí a kọ sílẹ̀ ṣe ìtìlẹ́yìn wọn kedere, ó yẹ kí a kọ̀ wọ́n sílẹ̀.

> “Those who sincerely desire truth will not be reluctant to lay open their positions for investigation and criticism, and will not be annoyed if their opinions and ideas are crossed. This was the spirit cherished among us forty years ago. We would come together burdened in soul, praying that we might be one in faith and doctrine; for we knew that Christ is not divided. One point at a time was made the subject of investigation. Solemnity characterized these councils of investigation. The Scriptures were opened with a sense of awe. Often we fasted, that we might be better fitted to understand the truth. After earnest prayer, if any point was not understood, it was discussed, and each one expressed his opinion freely; then we would again bow in prayer, and earnest supplications went up to heaven that God would help us to see eye to eye, that we might be one, as Christ and the Father are one. Many tears were shed. If one brother rebuked another for his dullness of comprehension in not understanding a passage as he understood it, the one rebuked would afterward take his brother by the hand, and say, ‘Let us not grieve the Holy Spirit of God. Jesus is with us; let us keep a humble and teachable spirit;’ and the brother addressed would say, ‘Forgive me, brother, I have done you an injustice.’ Then we would bow down in another season of prayer. We spent many hours in this way. We did not generally study together more than four hours at a time, yet sometimes the entire night was spent in solemn investigation of the Scriptures, that we might understand the truth for our time. On some occasions the Spirit of God would come upon me, and difficult portions were made clear through God’s appointed way, and then there was perfect harmony. We were all of one mind and one Spirit.

> “Àwọn tí wọ́n fi tọkàntọkàn ń fẹ́ òtítọ́ kì yóò ṣe lọ́ọ̀rọ̀ láti ṣí ipò tí wọ́n dúró lé sílẹ̀ fún àyẹ̀wò àti ìṣàríyànjiyàn, bẹ́ẹ̀ ni inú kì yóò bí wọn bí a bá tako àwọn èrò àti ìmòye wọn. Ẹ̀mí èyí ni a pa mọ́ láàárín wa ní ogójì ọdún sẹ́yìn. A máa ń péjọ pọ̀ pẹ̀lú ẹrù nínú ọkàn wa, a sì ń gbàdúrà kí a lè jẹ́ ọ̀kan nínú ìgbàgbọ́ àti ẹ̀kọ́; nítorí a mọ̀ pé a kò pín Kristi. Kókó kan lẹ́ẹ̀kan ni a máa ń mú ṣe ọ̀ràn ìwádìí. Ìjẹ́pàtàkì àti ìwọ̀ntúnwọ̀nsì ni ó máa ń ṣàfihàn àwọn ìgbìmọ̀ ìwádìí wọ̀nyí. A máa ń ṣí Ìwé Mímọ́ pẹ̀lú ìmọ̀lára ìbẹ̀rù mímọ́. Ní ọ̀pọ̀ ìgbà a máa ń gbààwẹ̀, kí a lè túbọ̀ yẹ fún ìmọ̀ òtítọ́. Lẹ́yìn àdúrà tọkàntọkàn, bí a kò bá lóye kókó kan, a máa ń jíròrò rẹ̀, ẹni kọ̀ọ̀kan a sì máa sọ èrò rẹ̀ ní òmìnira; lẹ́yìn náà a tún máa tẹrí ba nínú àdúrà, àwọn ẹ̀bẹ̀ àtọkànwá sì máa ń gòkè lọ sí ọ̀run pé kí Ọlọ́run ràn wá lọ́wọ́ láti rí ohun kan náà ní ojú kan náà, kí a lè jẹ́ ọ̀kan, gẹ́gẹ́ bí Kristi àti Baba ṣe jẹ́ ọ̀kan. Ọ̀pọ̀ omijé ni a ta sílẹ̀. Bí arákùnrin kan bá bá arákùnrin mìíràn wí nítorí ìmúgbòòròye rẹ̀ tó lọ́ra, nítorí pé kò lóye ẹsẹ̀ kan gẹ́gẹ́ bí ẹlòmíràn ṣe lóye rẹ̀, ẹni tí a bá wí sí yóò sì tún di arákùnrin rẹ̀ lọ́wọ́, yóò sì ní, ‘Ẹ jẹ́ kí a má bà Ẹ̀mí Mímọ́ Ọlọ́run nínú; Jésù wà pẹ̀lú wa; ẹ jẹ́ kí a pa ẹ̀mí ìrẹ̀lẹ̀ àti ẹ̀mí tí ó ṣeé kọ́ mọ́;’ arákùnrin tí a bá sọ̀rọ̀ sí náà yóò sì ní, ‘Dárí jì mí, arákùnrin, mo ti ṣe àìdá sí ọ.’ Lẹ́yìn náà a tún máa tẹrí ba fún àkókò àdúrà mìíràn. A lo ọ̀pọ̀ wákàtí ní ọ̀nà yìí. Kì í ṣe pé a sábà máa ń kẹ́kọ̀ọ́ pọ̀ ju wákàtí mẹ́rin lọ ní ìgbà kan, ṣùgbọ́n nígbà míì gbogbo òru ni a máa ń lò nínú ìwádìí mímúnú Ìwé Mímọ́, kí a lè lóye òtítọ́ fún àkókò wa. Ní àwọn ìṣẹ̀lẹ̀ kan, Ẹ̀mí Ọlọ́run máa ń bà lé mi, àwọn apá tí ó nira sì máa ń yé kedere nípasẹ̀ ọ̀nà tí Ọlọ́run ti yàn, lẹ́yìn náà ìṣọ̀kan pípé á sì wà. Gbogbo wa sì jẹ́ ọkàn kan àti Ẹ̀mí kan.

> “We sought most earnestly that the Scriptures should not be wrested to suit any man’s opinions. We tried to make our differences as slight as possible by not dwelling on points that were of minor importance, upon which there were varying opinions. But the burden of every soul was to bring about a condition among the brethren which would answer the prayer of Christ that his disciples might be one as he and the Father are one. Sometimes one or two of the brethren would stubbornly set themselves against the view presented, and would act out the natural feelings of the heart; but when this disposition appeared, we suspended our investigations and adjourned our meeting, that each one might have an opportunity to go to God in prayer, and without conversation with others, study the point of difference, asking light from heaven. With expressions of friendliness we parted, to meet again as soon as possible for further investigation. At times the power of God came upon us in a marked manner, and when clear light revealed the points of truth, we would weep and rejoice together. We loved Jesus; we loved one another.

> “A fi tọkàntọkàn fi gbogbo ìtara wá kí a má bà a yí Ìwé Mímọ́ padà láti mú un bá èrò ọkùnrin kankan mu. A gbìyànjú láti mú kí ìyàtọ̀ wa kéré tó bá ṣeé ṣe, nípa àìfaradà dúró lórí àwọn kókó tí ó jẹ́ ti ìtóbi kékeré, lórí èyí tí àwọn èrò oríṣiríṣi wà. Ṣùgbọ́n ẹrù ọkàn gbogbo ẹni ni láti mú ipò kan báyìí wá láàárín àwọn arákùnrin tí yóò dáhùn sí àdúrà Kristi pé kí àwọn ọmọ-ẹ̀yìn rẹ̀ lè jẹ́ ọ̀kan gẹ́gẹ́ bí òun àti Baba ṣe jẹ́ ọ̀kan. Nígbà míì, ọ̀kan tàbí méjì lára àwọn arákùnrin a fi agídí dúró lòdì sí ìmọ̀ tí a gbé kalẹ̀, wọn a sì hùwà gẹ́gẹ́ bí ìmọ̀lára àdánidá ọkàn; ṣùgbọ́n nígbà tí ìwà yìí bá farahàn, a máa dá ìwádìí wa dúró, a sì túpàdé wa ká, kí olúkúlùkù lè ní ànfàní láti lọ sí ọ̀dọ̀ Ọlọ́run nínú àdúrà, kí ó sì, láìsí ìjíròrò pẹ̀lú àwọn ẹlòmíràn, kẹ́kọ̀ọ́ lórí kókó ìyàtọ̀ náà, ní bíbèèrè ìmọ́lẹ̀ láti ọ̀run. Pẹ̀lú àwọn ọ̀rọ̀ ìfẹ́-ọ̀rẹ́ ni a fi yà ara wa sọ́tọ̀, láti tún pàdé lẹ́ẹ̀kan sí i ní kíákíá tó bá ṣeé ṣe fún ìwádìí síi. Ní àwọn àsìkò kan, agbára Ọlọ́run máa ń dé bá wa ní ọ̀nà tí ó ṣe kedere gidigidi, àti nígbà tí ìmọ́lẹ̀ mímọ́ bá fi àwọn kókó òtítọ́ hàn gbangba, a máa sunkún a sì máa yọ̀ papọ̀. A fẹ́ràn Jesu; a fẹ́ràn ara wa.”

> “In those days God wrought for us, and the truth was precious to our souls. It is necessary that our unity today be of a character that will bear the test of trial. We are in the school of the Master here, that we may be trained for the school above. We must learn to bear disappointment in a Christ-like manner, and the lesson taught by this will be of great importance to us.

> “Ní ọjọ́ wọ̀nyẹn ni Ọlọ́run ṣiṣẹ́ fún wa, òtítọ́ sì ṣe iyebíye sí ọkàn wa. Ó ṣe pàtàkì kí ìṣọ̀kan wa lónìí jẹ́ ti irú àkóónú bẹ́ẹ̀ tí yóò lè fara da ìdánwò ìpọnjú. A wà ní ilé-ẹ̀kọ́ ti Olùkọ́ ńlá níhìn-ín, kí a lè gba ìkẹ́kọ̀ọ́ fún ilé-ẹ̀kọ́ òkè. A gbọdọ̀ kọ́ láti fara da ìrẹ̀wẹ̀sì ní ọ̀nà tí ó dàbí ti Kristi, ẹ̀kọ́ tí a sì kọ́ nípa èyí yóò jẹ́ ohun tí ó ṣe pàtàkì gidigidi fún wa.

> “We have many lessons to learn, and many, many to unlearn. God and heaven alone are infallible. Those who think that they will never have to give up a cherished view, never have occasion to change an opinion, will be disappointed. As long as we hold to our own ideas and opinions with determined persistency, we cannot have the unity for which Christ prayed.” Review and Herald, July 26, 1892.

> “A ní ọ̀pọ̀ ẹ̀kọ́ láti kọ́, àti ọ̀pọ̀lọpọ̀, ọ̀pọ̀lọpọ̀ ohun láti kọ̀ sílẹ̀. Ọlọ́run àti ọ̀run nìkan ni wọ́n jẹ́ aláìṣe àṣìṣe. Àwọn tí wọ́n rò pé wọn kì yóò ní láti fi ìmọ̀ràn tí wọ́n ti nífẹ̀ẹ́ sí sílẹ̀ rárá, tàbí pé kò ní sí àkókò kankan tí wọn yóò yí èrò wọn padà, yóò ní ìdánilójú tí yóò bàjẹ́. Níwọ̀n ìgbà tí a bá ń di àwọn èrò àti ìmọ̀ràn tiwa mú pẹ̀lú ìfaradà alágbára, a kò lè ní ìṣọ̀kan tí Kristi gbàdúrà fún.” Review and Herald, July 26, 1892.

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