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# Rome Establishes the Vision - Number Fifteen

Róòmù Fi Ìran náà Múlẹ̀ - Nọ́mbà Mẹ́ẹ̀ẹ́dógún

The Final Test: Awakening to the Prophetic Controversy of the Image of the Beast

Ìdánwò Ìkẹyìn: Ìjí Sí Àríyànjiyàn Àsọtẹ́lẹ̀ Nípa Àwòrán Ẹranko náà

Author

Jeff Pippenger

Published

September 3, 2024

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We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.

A wà báyìí nínú àkókò ìdánwò ti àwòrán ẹranko náà, ìjàm̀bá àsọtẹ́lẹ̀ àkọ́kọ́ nínú ìtàn Adventism sì ti ń tún ara rẹ̀ ṣe ní báyìí. Ní oṣù Keje ọdún 2023, Mikaẹli olórí àwọn áńgẹ́lì sọ̀kalẹ̀ láti jí àwọn egungun gbígbẹ tí ó kú ti Ezekieli dìde, àwọn tí wọ́n dùbúlẹ̀ bí ẹni tí a pa sí ojú pópó ìlú ńlá náà ti Sodomu àti Ejibiti. Níbẹ̀ nínú orí kọkànlá Ìfihàn, a mú wọn jáde kúrò nínú oorun ikú wọn nípasẹ̀ pípín Ẹ̀mí náà fún wọn. Nínú orí kẹtàlélọ́gbọ̀n Ezekieli, a fi ìhìn iṣẹ́ àwọn ẹ̀fúùfù mẹ́rin hàn gẹ́gẹ́ bí ìhìn iṣẹ́ tí ń sọ àwọn egungun gbígbẹ tí ó kú di alààyè, èyí tí a sì fi hàn pé ó jẹ́ gbogbo ilé Israẹli, sí ọmọ-ogun Oluwa. Wòlíì Dáníẹli dúró fún àwọn ẹlẹ́rìí méjèèjì tí a pa ti Johanu, ó sì tún dúró fún àwọn tí ó wà ní àfonífojì àwọn egungun gbígbẹ tí ó kú, pẹ̀lú àwọn wúńdíá ọlọ́gbọ́n nínú àkàwé náà.

When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.

Nígbà tí àwọn ọmọ-ẹ̀yìn Miller mú àkàwé náà ṣẹ, wọ́n mọ̀ pé a ti ṣàfihàn ìrírí wọn nínú àkàwé náà. Àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì náà pẹ̀lú yóò nílò láti mọ̀ pé wọ́n ti wà ní àkókò ìdádúró. Gẹ́gẹ́ bí Dáníẹ́lì nínú orí kẹ́sàn-án, wọ́n yóò nílò láti mọ̀ pé a ti tú wọn ká sí ilẹ̀ àwọn ọ̀tá, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àwọn ìgbà méje ti Lefitiku mẹ́rìndínlọ́gbọ̀n, kí wọ́n sì tún lóye àwòrán aṣírí Nebukadinésari ti àwọn ẹranko.

In each of these lines a prophetic test from God’s word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.

Nínú ọ̀kọ̀ọ̀kan àwọn ìlà wọ̀nyí ni a ti ṣàfihàn ìdánwò àsọtẹ́lẹ̀ láti inú ọ̀rọ̀ Ọlọ́run. Àwọn ẹlẹ́rìí méjì tí ó kú ní ojú pópó ni a kún fún Ẹ̀mí bí a ṣe jí wọn dìde. Egungun gbígbẹ Esẹkiẹli ní láti gbọ́ ìránṣẹ́ àsọtẹ́lẹ̀ kan. Dáníẹli ti ń kẹ́kọ̀ọ́ àwọn ìkọ̀wé Mósè àti Jeremáyà nígbà tí a jí i sí ipò túká-túká rẹ̀. Nínú orí kejì, Dáníẹli àti àwọn ọlọ́lá mẹ́ta náà ni a jí ní ọ̀nà àpèjúwe sí òtítọ́ pé a ti fi wọ́n sábẹ́ àṣẹ ikú, lẹ́yìn náà ni ìmọ́lẹ̀ àsọtẹ́lẹ̀ tí a ti fi pamọ́, tí a sì tún ṣí i, gbà Dáníẹli àti àwọn ọ̀rẹ́ rẹ̀ mẹ́ta là. Wúńdíá inú àpèjúwe náà ni a jí nípasẹ̀ “igbe” kan ní òru àárín. A jí àwọn Míléráítì nígbà tí Kristi yọ ọwọ́ Rẹ̀ kúrò lórí àwọn àwòrán inú àtẹ̀ náà. Nínú gbogbo ẹlẹ́rìí mẹ́fà náà, ìránṣẹ́ àsọtẹ́lẹ̀ ni ó ń jí àwọn tí ó kú tàbí àwọn tí ń sùn. Lẹ́yìn náà, ó máa ń mú ìdánwò kan wá, níbi tí a ti fi àwọn ẹgbẹ́ méjì hàn ní ìparí ìlànà ìdánwò náà.

Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.

Ní ìbámu pẹ̀lú àwọn ìlà wọ̀nyí, a fi ìdí rẹ̀ múlẹ̀ pé nígbà tí a bá jí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà dìde ní àwọn ọjọ́ ìkẹyìn, òun ni ìránṣẹ́ Ìsíkíẹ́lì nípa àwọn ẹ̀fúùfù mẹ́rin, àti nípa ìtúká Mósè ní ìgbà méje nínú Lefitíkù mẹ́rìndínlọ́gbọ̀n. Òun ni ìránṣẹ́ àjíǹde tí Míkáẹ́lì, olórí àwọn áńgẹ́lì, mú wá. Òun ni ìránṣẹ́ àlá ìkọ̀kọ̀ Nebukadinésárì nípa ère àwọn ẹranko.

The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.

A dán àwọn wúńdíá náà wò gẹ́gẹ́ bí bóyá wọ́n ní òróró, èyí tí a mọ̀ sí “àwọn ìránṣẹ́ Ẹ̀mí Ọlọ́run.” A jí àwọn ọmọ-ẹ̀yìn Miller dìde nígbà tí wọ́n mọ̀ pé a ti tọ́ka sí wọn nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àti pẹ̀lú nígbà tí wọ́n rí ẹ̀rí kan náà tí ó kọ́kọ́ mú wọn sọtẹ́lẹ̀ ọdún 1843, ní ti gidi, ń tọ́ka sí October 22, 1844. Lórí ìpìlẹ̀ àwọn ìlà wọ̀nyí, a fi múlẹ̀ pé nígbà tí ọgọ́rùn-ún méjìdínlógójì àti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin náà bá jí dìde ní àwọn ọjọ́ ìkẹyìn, a ó jí wọn sí ìhìn iṣẹ́ ìdánwò àsọtẹ́lẹ̀ kan, èyí tí yóò mú kí ìpele méjì àwọn olùjọsìn wà.

All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.

Gbogbo àwọn ìlà wọ̀nyí rí ìmúṣẹ pípé àti ìkẹyìn wọn ní àkókò ìdánwò àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìdásílẹ̀ àwòrán ẹranko náà sí ẹranko náà àti ti ẹranko náà. Ìdánwò náà parí nígbà tí àkókò àánú bá ti dé òpin lórí àwọn wúńdíá ní òfin Ọjọ́ Àìkú. Nítorí náà, ìlànà ìdánwò àwòrán ẹranko náà, tí a ti máa ń ṣàfihàn léraléra gẹ́gẹ́ bí ìdánwò tí ń fi hàn ẹni tí ó ti lóye ìránṣẹ́ tí a tú èdìdì rẹ̀, ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ gbogbo àwọn ìlà àsọtẹ́lẹ̀ wọ̀nyí. Nínú Danieli méjìlá, àwọn ọlọ́gbọ́n tí ó lóye ìbùkún ìmọ̀ tí ó pọ̀ sí i ń gba ọ̀nà wọn kọjá nínú ìlànà ìdánwò ìpele mẹ́ta tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí pípa wọ́n mọ́, fífi wọ́n di funfun, àti dídán wọ́n wò. Àwọn ìpele mẹ́ta wọ̀nyí ni àwọn ìgbésẹ̀ ìdálẹ́bi tí Ẹ̀mí Mímọ́ mú wá, tí ó dúró fún ìdálẹ́bi ẹ̀ṣẹ̀, òdodo, àti ìdájọ́. Àwọn ìpele mẹ́ta wọ̀nyí ni àgbàlá, ibi mímọ́, àti Ibi Mímọ́ Jùlọ. Àwọn ìpele mẹ́ta wọ̀nyí tún ni a ṣàpẹẹrẹ wọn nínú àwọn áńgẹ́lì mẹ́ta ti Ìfihàn mẹ́rìnlá, bẹ́ẹ̀ gẹ́gẹ́ bí nínú ìrírí Danieli àti àwọn ọlọ́lá mẹ́ta nínú orí kìn-ín-ní. Níbẹ̀ ni wọ́n ti kọ́kọ́ gba ìdánwò oúnjẹ kọjá, lẹ́yìn náà ìdánwò ìríran, àti níkẹyìn wọ́n gba ìdánwò kẹta tí ọba àríwá fún wọn kọjá—ẹni tí Nebukadinésári dúró fún.

> 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 enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.

> Ṣùgbọ́n ní ti àwọn ọmọ mẹ́rin wọ̀nyí, Ọlọ́run fi ìmọ̀ àti òye fún wọn nínú gbogbo ẹ̀kọ́ àti ọgbọ́n; Daniẹli sì ní ìtúmọ̀ nínú gbogbo ìran àti àlá. Nígbà náà, ní òpin àwọn ọjọ́ tí ọba ti sọ pé kí a mú wọn wá, olórí àwọn ìwẹ̀fà mú wọn wọlé wá síwájú Nebukadnessari. Ọba sì bá wọn sọ̀rọ̀; nínú gbogbo wọn kò sì rí ẹni kankan tí ó dàbí Daniẹli, Hananiah, Mishaeli, àti Asariah; nítorí náà wọ́n dúró níwájú ọba. Nínú gbogbo ọ̀ràn ọgbọ́n àti ìmọ̀ tí ọba béèrè lọ́wọ́ wọn, ó rí i pé wọ́n ju gbogbo àwọn amòye àṣírí àti àwọn awòràwọ̀ tí ó wà ní gbogbo ìjọba rẹ̀ lọ ní ìlọ́po mẹ́wàá. Daniẹli 1:17–20.

The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”

Ìkẹyìn nínú àwọn ìdánwò mẹ́ta fún Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ni ìdánwò tí Nebukadinésárì ṣe, báyìí ni ó sì ṣe àpẹẹrẹ pé ìdánwò àsọtẹ́lẹ̀ ìkẹyìn tí Dáníẹ́lì àti àwọn ọlọ́lá mẹ́ta náà ń ṣojú rẹ̀ jẹ́ nípa Bábílónì, nítorí Nebukadinésárì ni ọba náà, èyí tí nínú Isaiah orí keje, ẹsẹ̀ kẹjọ àti kẹsàn-án, fi ọba kan, olú-ìlú orílẹ̀-èdè kan, àti “orí” kan múlẹ̀ gẹ́gẹ́ bí àwọn àmì tí a lè fi rọ́pò ara wọn. “Orí” náà ń ṣojú orí Bábílónì Òde-Òní ní ọjọ́ ìkẹyìn. “Orí” náà ní ọjọ́ ìkẹyìn ni àgbèrè náà nínú Ìṣípayá mẹ́tàlá-dín-lọ́gbọ̀n, ẹni tí a kọ sórí iwájú orí rẹ̀ pé, “ÀṢÍRÍ, BÁBÍLÓNÌ ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ÀTI TI ÌRIRA AYÉ.”

The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.

Ìdánwò àsọtẹ́lẹ̀ ìkẹyìn ti ọgọ́rùn-ún méjìlélọ́gọ́rin ẹgbẹ̀rún náà ní ìbáṣepọ̀ pẹ̀lú òye tó tọ́ tàbí tí kò tọ́ nípa “orí” Bábílónì òde-òní ní àwọn ọjọ́ ìkẹyìn. Ìdánwò wọn ìkẹyìn tún ní í ṣe pẹ̀lú ìmòye pé Bábílónì òde-òní àti Róòmù Òde-Òní jẹ́ àwọn àmì àpẹẹrẹ tí a lè fi rọ́pò ara wọn, nítorí náà “orí” Bábílónì òde-òní ni “orí” kan náà nínú ọ̀nà èyíkéyìí, nítorí pé àwọn náà jẹ́ àwọn àmì àpẹẹrẹ tí a lè fi rọ́pò ara wọn.

> “The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.

> “Àgbáyé kún fún ìjì líle àti ogun àti àríyànjiyàn. Síbẹ̀, lábẹ́ orí kan—agbára póòpù—àwọn ènìyàn yóò ṣọ̀kan láti tako Ọlọ́run nínú ẹnìkan àwọn ẹlẹ́rìí Rẹ̀.” Testimonies, volume 7, 182.

Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.

Daniẹli àti àwọn mẹ́ta ọlọ́lá náà ń ṣàfihàn pé ìdánwò àsọtẹ́lẹ̀ ìkẹyìn, nítorí ó máa ń jẹ́ ìdánwò lórí àsọtẹ́lẹ̀ nígbà gbogbo, jẹ́ ìdánwò lórí ọ̀ràn Róòmù, nítorí orí náà ní àwọn ọjọ́ ìkẹyìn ni agbára póòpù, ẹni tí Nebukadinésárì, orí àkọ́kọ́ Bábílónì, jẹ́ àpẹẹrẹ rẹ̀, ẹni náà tikára rẹ̀ sì dán Daniẹli àti àwọn mẹ́ta ọlọ́lá náà wò. Àríyànjiyàn tí Daniẹli àti àwọn mẹ́ta ọlọ́lá náà jẹ́ àpẹẹrẹ rẹ̀, ni a tún ti ṣàfihàn ṣáájú nínú àríyànjiyàn àkọ́kọ́ nínú ìtàn ìpìlẹ̀ Adventism, gẹ́gẹ́ bí a ti ṣojú rẹ̀ lórí àtẹ̀ 1843, èyí tí ọwọ́ Olúwa ti darí, tí a kò sì gbọdọ̀ yí padà. Àríyànjiyàn tí a ṣojú lórí àtẹ̀ 1843 dá lórí mímọ̀ Antiochus Epiphanes tàbí Róòmù kèfèrí gẹ́gẹ́ bí agbára tí ó fi ìran náà múlẹ̀ nínú ẹsẹ̀ kẹrìnlá ti Daniẹli orí kọkànlá.

In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.

Nínú ìtàn àwọn ọjọ́ ìkẹyìn, a ó dán ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà wò lórí òye wòlíì wọn. Òye wòlíì ni a fi ìdí múlẹ̀ nípasẹ̀ onírúurú ìlà àsọtẹ́lẹ̀ tí ń gbé ìdánwò ìkẹyìn náà ró gẹ́gẹ́ bí ohun tí ó jẹ́ ti ìwòlíì ní ìwà rẹ̀. Ìdánwò náà yóò máa tẹ̀síwájú díẹ̀díẹ̀, yóò sì dé ìparí rẹ̀ pẹ̀lú ìfarahàn ẹgbẹ́ méjì ti àwọn olùjọsìn.

As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.

Gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Dáníẹ́lì orí kejìlá, ìdánwò náà bẹ̀rẹ̀ nígbà tí a ṣí ìmọ́lẹ̀ àsọtẹ́lẹ̀ tuntun sílẹ̀, ìdánwò àkọ́kọ́ sì ni nígbà náà bóyá a ó jẹ ìránṣẹ́ náà tàbí kí a kọ ìránṣẹ́ náà. Dáníẹ́lì ṣàpẹẹrẹ ìdánwò náà gẹ́gẹ́ bí “a wẹ̀ wọ́n mọ́,” ìdánwò tí ó tẹ̀lé e sì ni Dáníẹ́lì pè ní, “a sọ wọ́n di funfun,” ìlànà náà sì parí ní ìdánwò kẹta àti ìkẹyìn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí “a dán wọn wò.” Ìdánwò kẹta àti ìkẹyìn ni ibi tí “a dán” ẹgbẹ́ méjèèjì “wò,” níbẹ̀ ni wọ́n sì ti fihàn bóyá wọ́n ní òróró, tàbí pé wọn kò ní í.

Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.

Orí kìn-ín-ní Dáníẹ́lì ta kòkànlá tọ́ka sí ìdánwò ìkẹyìn ní tààràtà; nítorí náà Dáníẹ́lì ń sọ ìdánwò náà di mímọ̀, èyí tí a ṣàfihàn gẹ́gẹ́ bí “ìdásílẹ̀ àwòrán ẹranko náà,” èyí tí í ṣe “ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ borí,” mejeeji kí “a tó fi èdìdì dì wọ́n” àti pẹ̀lú kí “àkókò oore-ọ̀fẹ́ tó parí” ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.

Ìdánwò bí àwòrán ẹranko náà ṣe dá sílẹ̀ ní í ṣe pẹ̀lú ìdánwò àsọtẹ́lẹ̀ ti ìmòye nípa ìṣètò àsọtẹ́lẹ̀ ìṣọ̀kan mẹ́ta náà. Dragoni náà, ẹranko náà, àti wòlíì èké náà ní ìṣètò àsọtẹ́lẹ̀ pàtó kan tí a ti fi ìdí rẹ̀ múlẹ̀ lórí ọ̀pọ̀lọpọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀. Láti lóye bí ìṣọ̀kan mẹ́ta náà ṣe ń darapọ̀ di agbára àsọtẹ́lẹ̀ kan ṣoṣo ní àwọn ọjọ́ ìkẹyìn ni láti lóye bí a ṣe dá àwòrán ẹranko náà sílẹ̀.

A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of Second Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.

Àpèjúwe kan tó rọrùn, ṣùgbọ́n tí ó ní ìṣòro jíjinlẹ̀, nípa ìjẹ́pàtàkì ìmòye bí a ṣe ń dá àwòrán ẹranko náà sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, ni ẹ̀rí Pọ́ọ̀lù nípa ọkùnrin ẹ̀ṣẹ̀ nínú orí kejì ti Kejì Tẹsalóníkà. Pọ́ọ̀lù ń sọ̀rọ̀ nípa ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Róòmù kèfèrí àti Róòmù póòpù, àti nígbà tí ó ṣe bẹ́ẹ̀, ó fi hàn pé “ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Róòmù kèfèrí àti Róòmù póòpù” jẹ́ kókó ọ̀ràn kan tí ó ń ṣàfihàn ẹgbẹ́ méjì àwọn olùjọsìn.

One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.

Ẹgbẹ́ kan wà tí ó nífẹ̀ẹ́ òtítọ́ “ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Romu aláìlọ́run àti Romu póòpù,” àti ẹgbẹ́ mìíràn wà tí kò nífẹ̀ẹ́ òtítọ́ náà, nítorí náà wọ́n sì gba ìtanràn líle. Ìbáṣepọ̀ àsọtẹ́lẹ̀ Romu aláìlọ́run àti Romu póòpù tí Pọ́ọ̀lù gbé kalẹ̀ jẹ́ ọ̀kan péré nínú ọ̀pọ̀ ẹsẹ̀ àsọtẹ́lẹ̀ tí ń ṣàfihàn ìbáṣepọ̀ àwọn agbára méjèèjì wọ̀nyí, àti pẹ̀lú ìbáṣepọ̀ àwọn agbára méjèèjì wọ̀nyí pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà.

Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.

Róòmù abọ̀rìṣà ni ejò ńlá náà, Róòmù pápà ni ẹranko náà, Orílẹ̀-Èdè Amẹ́ríkà sì ni wòlíì èké náà. Áhábù ni ọba ejò ńlá náà lórí ọba mẹ́wàá, ẹni tí ó fẹ́ Jésébélì, àgbèrè náà, ẹni tí ó ń ṣàkóso lórí àkójọpọ̀ méjì ti àwọn wòlíì èké. Àwọn wòlíì akọ ni àwọn wòlíì Baali, àwọn àlùfáà igbó sì dúró fún ọlọ́runbìnrin Áṣítárótì. Papọ̀, wọ́n jẹ́ àpẹẹrẹ wòlíì èké ti àwọn ọjọ́ ìkẹyìn, ẹni tí ó dá àwòrán ẹranko náà sílẹ̀ gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ àwọn àlùfáà obìnrin àti àwọn wòlíì akọ.

The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.

Dragoni ni Ahabu, ẹni tí ó jẹ́ àpẹẹrẹ àwọn ọba mẹ́wàá ti Ìṣípayá orí kẹtàlá, ó sì jẹ́ ìjọba keje nínú àwọn ìjọba mẹ́jọ. Ìjọba kẹfà ni Orílẹ̀-Èdè Amẹ́ríkà, àwọn wòlíì èké Jésébẹ́lì; ìjọba keje ni àwọn ọba mẹ́wàá, Àjọ Àgbáyé, agbára dragoni, àti ìjọba kẹjọ, èyí tí ó ti inú àwọn méje wá, ni ìjọba karùn-ún tí ó gba ọgbẹ́ ikú, ẹni tí a jí dìde gẹ́gẹ́ bí ìjọba kẹjọ àti ìkẹyìn tí í ṣe ẹranko náà, èyí tí Orílẹ̀-Èdè Amẹ́ríkà àti lẹ́yìn náà gbogbo ayé ṣe àwòrán sí àti tirẹ̀.

Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. Second Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.

Orí kan àkọ́kọ́ nínú ìwé Dáníẹ́lì ń fi ìdánwò àsọtẹ́lẹ̀ ìkẹyìn hàn, èyí tí ó ní í ṣe pẹ̀lú òye nípa Róòmù gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Ọ̀rọ̀ Ọlọ́run. Tẹsalóníkà Kejì ń fi hàn pé ìdánwò àsọtẹ́lẹ̀ ìkẹyìn náà pẹ̀lú ní ìmọ́lẹ̀ nípa ìtòlẹ́sẹẹsẹ Róòmù Òde-Òní, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ àti ti ìṣèlú láàárín Róòmù abọ̀rìṣà àti Róòmù Pápà.

Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”

Orí kejì nínú ìwé Dáníẹ́lì fi hàn pé àṣírí kan wà tí a tú ìdì rẹ̀ sílẹ̀ ní àwọn ọjọ́ ìkẹyìn tí ó ń dán ẹgbẹ̀rún mẹ́rìnlélógójì [144,000] wò, nítorí Dáníẹ́lì àti àwọn ọkùnrin ọlọ́lá mẹ́ta náà nínú orí kejì dúró fún àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn. Àṣírí àsọtẹ́lẹ̀ tí a tú ìdì rẹ̀ sílẹ̀, tí ó sì jẹ́ èyí tí ń dán wọn wò, ni àlá àṣírí Nebukadinésárì nípa ère àwọn ẹranko, tí ó sì fi bẹ́ẹ̀ ṣàpẹẹrẹ ìdánwò ìkẹyìn fún ẹgbẹ̀rún mẹ́rìnlélógójì [144,000], èyí tí ó jẹ́, gẹ́gẹ́ bí Arábìnrin White ti kọ sílẹ̀, “ìdásílẹ̀ ère ẹranko náà.”

The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.

Ìdánwò tí a ṣàpẹẹrẹ nínú orí kejì ìwé Dáníẹ́lì ni a fi sí abẹ́ ìhalẹ̀ ikú. Gẹ́gẹ́ bí àpèjúwe àwọn ọjọ́ ìkẹyìn, ó ń fi ìdánilójú mú ohun tí Pọ́ọ̀lù kọ́ nígbà tí ó sọ̀rọ̀ nípa ìtanrànkálẹ̀ alágbára tí ó máa bọ́ sórí àwọn tí kò nífẹ̀ẹ́ òtítọ́. Nínú ìtàn Dáníẹ́lì, òye rẹ̀ gba àwọn ọlọ́gbọ́n Babeli là, ṣùgbọ́n kò sí àkókò ìdánwò mọ́ lẹ́yìn ìdánwò ìkẹyìn àwọn ọjọ́ ìkẹyìn.

Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July 2023 Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.

Gbogbo ìlà nínú ìjàmbá tí ó yí Róòmù ká gẹ́gẹ́ bí àmì tí a ti dá mọ̀, ń fi ẹ̀rí tààrà hàn sí ìjàmbá tí ó ti ń lọ lọ́wọ́ báyìí. Bí ìṣísẹ̀ fún ìlànà ọjọ́ Àìkú ṣe ń tẹ̀ síwájú nísinsin yìí nínú òkùnkùn, ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ń dá ìbẹ̀rẹ̀ rẹ̀ mọ̀, bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ẹ̀mí díẹ̀ ni ọmọ ọ̀sán, àti pé àwọn tí kì í ṣe ọmọ ọ̀sán, nítorí náà wọn kò mọ̀ pé iyanrìn àkókò ìdánwò ń yára ṣàn tán. Èyí ń ṣẹlẹ̀ nínú àyíká tí Sister White ti tọ́ka sí, níbi tí ìṣísẹ̀ ìkẹyìn yóò ti jẹ́ àwọn tí yóò yára. Ní Oṣù Keje ọdún 2023, Michael sọ̀kalẹ̀ láti mú ogun alágbára Rẹ̀ dìde sí ẹsẹ̀ wọn, ṣùgbọ́n láti jẹ́ apá kan nínú ogun náà, iṣẹ́ àsọtẹ́lẹ̀ kan wà tí ó gbọ́dọ̀ kọ́kọ́ ṣẹ, a sì ń ṣe é nínú àyíká òṣèlú níbi tí àwòrán ẹranko náà ti ń dá sílẹ̀.

The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.

Iṣẹ́ àsọtẹ́lẹ̀ tí a gbọ́dọ̀ mú ṣẹ ní nínú ìmúmọ̀ nípa ìdásílẹ̀ àwòrán ẹranko náà. Akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ mọ̀ nípasẹ̀ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ nínú ìtàn àkókò yìí pé àwọn ifosiwewe ẹ̀sìn àti ìṣèlú tí ń mú àwòrán ẹranko náà jáde ní Orílẹ̀-Èdè Amẹ́ríkà ti bẹ̀rẹ̀ sí í ṣiṣẹ́. Akẹ́kọ̀ọ́ náà gbọ́dọ̀ tún mọ bí a ṣe ń dá àwòrán ẹranko náà sílẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti fi hàn nínú ọ̀rọ̀ Ọlọ́run. Ó tún gbọ́dọ̀ mọ̀ pé bí a ti ń dá àwòrán ẹranko náà sílẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, bẹ́ẹ̀ ni a ń dá àwòrán Ọlọ́run sílẹ̀ nínú ẹgbẹ̀rún mẹ́rìnlélógójì àti ọgọ́rùn-ún mẹ́rin náà. Ó gbọ́dọ̀ lóye àfíwéra ìtàn ọjọ́ ìkẹyìn pẹ̀lú àwọn Millerites nígbà ìdàgbàsókè ìránṣẹ́ Ìkéde Ọganjọ́ nínú ìtàn wọn, nígbà tí a jí wọn sí òtítọ́ pé wọ́n wà nínú àkókò ìdádúró àpèjúwe náà, àti pé nítorí náà àwọn tìkára wọn ni àwọn wúńdíá náà. Gbogbo eroja mẹ́tẹ̀ẹ̀ta wọ̀nyí jẹ́ apá kan nínú ìdánwò àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ sí í ṣípayá ní Oṣù Keje ọdún 2023.

“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.

“Laini lórí laini,” gbogbo àríyànjiyàn nípa Róòmù tí ó ti dìde nínú ìtàn Advent jẹ́ ìtàn mímọ́ tí a tún ń ṣe ní àwọn ọjọ́ ìkẹyìn. Àríyànjiyàn ìkẹyìn nípa Róòmù jẹ́ àbájáde tààrà ti ìkọ̀ àwọn ènìyàn Ọlọ́run láti jí nígbà ìránṣẹ́ tí ó dé ní Oṣù Keje ọdún 2023.

> “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.

> “Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ àdálù yóò wọ inú wọn, èyí tí yóò yàn wọ́n, yíya ìyàngbò kúrò nínú àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gba ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí láti inú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lójú wa gan-an hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa sí ìkẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú àṣekára, àti sí àyẹ̀wò tó muna jùlọ nípa àwọn ipò tí a dì mú. Ọlọ́run fẹ́ kí a fi àdúrà àti àwẹ̀ wá gbogbo àwọn ojú ìhà àti ipò òtítọ́ náà wò ní kíkún, pẹ̀lú ìfaradà. Kì í ṣe pé kí àwọn onígbàgbọ́ sinmi lórí àwọn àfojúsùn àti àwọn èrò tí kò ṣe kedere nípa ohun tí ó jẹ́ òtítọ́. Ìgbàgbọ́ wọn gbọ́dọ̀ jẹ́ èyí tí a fi ìdúróṣinṣin múlẹ̀ lórí ọ̀rọ̀ Ọlọ́run, kí ó lè jẹ́ pé nígbà tí àkókò ìdánwò bá dé, tí a sì mú wọn wá síwájú àwọn ìgbìmọ̀ láti dáhùn ní ti ìgbàgbọ́ wọn, wọn lè lè fi ìdí ìrètí tí ó wà nínú wọn hàn, pẹ̀lú ìrẹ̀lẹ̀ àti ìbẹ̀rù.”

> “Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.

> “Ru rú, ru rú, ru rú. Àwọn kókó-ọrọ tí a fi ń gbé kalẹ̀ fún ayé gbọdọ̀ jẹ́ òtítọ́ alààyè fún wa. Ó ṣe pàtàkì pé nígbà tí a bá ń dáàbò bo àwọn ẹ̀kọ́ tí a kà sí àwọn àpilẹ̀kọ ìgbàgbọ́ ìpilẹ̀ wa, kí a má ṣe jẹ́ kí ara wa lo àwọn àríyànjiyàn tí kò péye pátápátá rárá. Wọ́n lè jẹ́ ohun ìrànlọ́wọ́ láti pa alátakò lẹ́nu, ṣùgbọ́n wọn kì í bu ọlá fún òtítọ́. A gbọdọ̀ gbé àwọn àríyànjiyàn tí ó péye kalẹ̀, èyí tí kì yóò kàn pa àwọn alátakò wa lẹ́nu nìkan, ṣugbọn tí yóò tún lè fara da ìwádìí tó sún mọ́ tòsí jùlọ àti àyẹ̀wò tó jinlẹ̀ jùlọ. Pẹ̀lú àwọn tí wọ́n ti kọ́ ara wọn gẹ́gẹ́ bí aláríyànjiyàn, ewu ńlá wà pé wọn kì yóò fi òdodo mu ọ̀rọ̀ Ọlọ́run. Nígbà tí a bá ń dojú kọ alátakò, ó yẹ kí ìsapá wa tó lágbára jùlọ jẹ́ láti gbé àwọn kókó-ọrọ kalẹ̀ ní irú ọ̀nà bẹ́ẹ̀ tí yóò jí ìdánilójú nínú ọkàn rẹ̀, dípò kí a kàn máa wá láti fún onígbàgbọ́ ní ìgbẹ́kẹ̀lé nìkan.”

> “Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies. Volume 5, 708.

> “Bí ó tilẹ̀ jẹ́ pé ìlọsíwájú ọgbọ́n ènìyàn tó bẹ́ẹ̀ gíga, kí ó má ṣe rò fún ìṣẹ́jú kan pé kò sí ìfẹ́kúfẹ̀ẹ́ sí ìwádìí jinlẹ̀ àti alákòókò gbogbo nínú Ìwé Mímọ́ fún ìmọ́lẹ̀ tí ó tóbi síi. Gẹ́gẹ́ bí ènìyàn kan, a ti pè wá lẹ́kọ̀ọ̀kan pé kí a jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. A gbọ́dọ̀ máa ṣọ́ pẹ̀lú ìtara kí a lè mọ ìmọ́lẹ̀ kékeré kankan tí Ọlọ́run yóò fi hàn sí wa. A gbọ́dọ̀ gba ìtanrànkì àkọ́kọ́ òtítọ́; àti nípasẹ̀ ìkẹ́kọ̀ọ́ pẹ̀lú àdúrà, a lè rí ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere, èyí tí a lè mú wá síwájú àwọn ẹlòmíràn.” Testimonies. Volume 5, 708.

The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.

Àwọn Púròtẹ́sítántì ti àkókò Miller kọ̀ láti jẹ́ kí àwọn òfin gírámà ṣàkóso wọn, wọ́n sì yan láti foju kọ ọ̀rọ̀ náà “pẹ̀lú” nínú ẹsẹ̀ kẹrìnlá, èyí tí, ní ìbámu pẹ̀lú gírámà, fi hàn pé “àwọn ọlọ́ṣà nínú àwọn ènìyàn rẹ” dúró fún agbára tuntun kan tí a ń mú wá sínú ìṣàn àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn nínú àwọn ẹsẹ̀ tí ẹsẹ̀ kẹrìnlá wà nínú wọn. Uriah Smith ṣe ohun kan náà gan-an nígbà tí ó foju kọ ẹ̀rí gírámà tí ó fi hàn pé ọba àríwá nínú ẹsẹ̀ kọkàndínlógójì àti lẹ́yìn náà nínú ẹsẹ̀ ogójì gbọ́dọ̀ jẹ́ ọba àríwá kan náà tí ó ti jẹ́ kókó-ọrọ̀ láti ìgbà ẹsẹ̀ kọkànlélọ́gbọ̀n.

Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.

Lónìí àwọn tí ń kọ́ni pé Orílẹ̀-èdè Amẹ́ríkà ni “àwọn ọlọ́ṣà” ń lo gbolóhùn kan láti ọ̀dọ̀ Sister White tí ó ń dá agbára póòpù àti Orílẹ̀-èdè Amẹ́ríkà mọ̀ gẹ́gẹ́ bí àwọn agbára inúnibíni pàtàkì méjì ti àwọn ọjọ́ ìkẹyìn, wọ́n sì ń yí gírámà náà padà láti fi jiyàn pé ìtọ́kasí “old world” tí Sister White lò láti túmọ̀ sí Yúróòpù, ní tòótọ́ dúró fún ìtàn àtijọ́. Gírámà inú gbolóhùn náà fi hàn pé èrò yìí jẹ́ àfihàn tí kò tọ́, àti ọ̀nà tí Sister White fi lo “old world” nínú gbolóhùn náà bá a mu pẹ̀lú bí ó ṣe ń lò ó ní àwọn ibi mìíràn nínú àwọn ìkọ̀wé rẹ̀. Nígbà tí ó bá ṣe bẹ́ẹ̀, ó tún wà ní ìbámu pẹ̀lú àwọn akọ̀wé ìtàn tí wọ́n ń lo ọ̀rọ̀ náà “old world” ní ìbáṣepọ̀ pẹ̀lú “new world” láti ṣe ìyàtọ̀ láàárín Yúróòpù àti àwọn orílẹ̀-èdè Amẹ́ríkà.

> “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.

> “Ìjọ Róòmù ní Ayé Àtijọ́ àti Pùròtẹ́sítántì tó ti yapa kúrò ní ìgbàgbọ́ ní Ayé Tuntun yóò gba ipa ọ̀nà kan náà sí àwọn tí ń bọlá fún gbogbo àwọn ìlànà àtọ̀runwá.” The Great Controversy, 615.

Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened the image of the beast test will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.

Ní ìbámu pẹ̀lú gírámà, ọ̀rọ̀ náà “yóò lépa” fihàn pé agbára méjèèjì tí “ayé àtijọ́” àti “èyí tuntun” ṣojú fún, ni wọ́n jọ “ń lépa” inúnibíni sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn; ó sì jẹ́ àṣìṣe gírámà láti sọ pé gbólóhùn yìí ń tọ́ka sí “ayé àtijọ́” gẹ́gẹ́ bí ìtàn ìgbà tí ó ti kọjá, àti “tuntun” gẹ́gẹ́ bí àwọn ọjọ́ ìkẹyìn. “Laini lé lórí laini,” gbogbo àwọn àríyànjiyàn àtijọ́ ti Rome ń jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ nípa àwọn ọjọ́ ìkẹyìn mọ̀ pé nígbà tí a bá jí wọn lójú, ìdánwò ère ẹranko náà yóò ní àyíká kan nínú èyí tí ìdánimọ̀ tòótọ́ ti àwọn olè ènìyàn rẹ ni a ó fi hàn. Òye tòótọ́ nípa “àwọn olè” ni a gbé kalẹ̀ lórí àtẹ pioneer 1843, nítorí náà ó jẹ́ òtítọ́ ìpìlẹ̀ kan, tí a fi agbára Ẹ̀mí Àsọtẹ́lẹ̀ múlẹ̀. Èyí ń fi hàn pé nígbà tí àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ bá jí sí ìdánwò ìkẹyìn wọn, kókó-ọrọ̀ “àwọn olè” náà yóò tún ṣojú fún ìkọlù ìkẹyìn sí àwọn òtítọ́ ìpìlẹ̀, àti sí Ẹ̀mí Àsọtẹ́lẹ̀.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn ìrònú wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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