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# Rome Establishes the Vision - Number Eight

Róòmù Fi Ìran náà Múlẹ̀ — Nọ́mbà Mẹ́jọ

Foundations of Sand: The Rejection of Prophetic Truth in Laodicean Adventism

Àwọn Ìpìlẹ̀ Iyanrìn: Ìkọ̀sílẹ̀ Òtítọ́ Àsọtẹ́lẹ̀ nínú Adventismu ti Laodicea

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Jeff Pippenger

Published

August 18, 2024

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In the last article we referenced the following words of Jesus.

Nínú àpilẹ̀kọ tí ó kọjá a tọ́ka sí àwọn ọ̀rọ̀ wọ̀nyí ti Jésù.

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

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

The rebellion of 1863 marks the beginning of Laodicean Seventh-day Adventism building a false foundation upon the sand. Sand represents the satanic principle of pluralism, in contrast with the Rock of absolute truth. Absolute truth is established upon two witnesses, and the truths represented upon the two sacred charts of Habakkuk, which Adventism has progressively set aside, are derived from the Bible and confirmed by the Spirit of Prophecy. Those truths are absolute.

Ìṣọ̀tẹ̀ ti ọdún 1863 jẹ́ àmì ìbẹ̀rẹ̀ fún Àdífẹ́ntì Ọjọ́ Keje ti Laodicea láti máa kọ́ ìpìlẹ̀ èké sórí iyanrìn. Iyanrìn dúró fún ìlànà Satani ti onírúurú èrò, ní ìyàtọ̀ sí Àpáta òtítọ́ pípé. Òtítọ́ pípé ni a fi ẹlẹ́rìí méjì múlẹ̀, àti àwọn òtítọ́ tí a ṣàpẹẹrẹ wọn lórí àwọn àwòrán mímọ́ méjèèjì ti Hábákúkù, tí Àdífẹ́ntì ti ń fi sílẹ̀ díẹ̀díẹ̀, ni a ti yọ wọn jáde láti inú Bíbélì, a sì ti fi Ẹ̀mí Àsọtẹ́lẹ̀ jẹ́rìí wọn. Àwọn òtítọ́ wọ̀nyí jẹ́ pípé.

> “The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as of little value the light that Christ came from heaven to give to John for His people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science. ‘Thus saith the Lord: Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’ [Jeremiah 6:16.]

> “Ọ̀tá ń wá ọ̀nà láti yí ọkàn àwọn arákùnrin àti arábìnrin wa kúrò nínú iṣẹ́ ìmúrasílẹ̀ àwọn ènìyàn kan láti dúró ní àwọn ọjọ́ ìkẹyìn wọ̀nyí. Àwọn èrò àtanilẹ́kọ̀ọ́ rẹ̀ ni a pèsè láti mú kí ọkàn ènìyàn yà kúrò lọ́dọ̀ àwọn ewu àti àwọn ojúṣe wákàtí yìí. Wọ́n ka ìmọ́lẹ̀ tí Kristi mú láti ọ̀run wá láti fi fún Johanu nítorí àwọn ènìyàn Rẹ̀ sí ohun tí kò níye púpọ̀. Wọ́n ń kọ́ni pé àwọn ìṣẹ̀lẹ̀ tí ó wà níwájú wa gan-an kò ṣe pàtàkì tó bẹ́ẹ̀ tí yóò fi yẹ kí a fi àkíyèsí pàtó sí wọn. Wọ́n sọ òtítọ́ tí ó ní ìpilẹ̀ṣẹ̀ ọ̀run di aláìlágbára, wọ́n sì ń gba ìrírí ìgbà àtijọ́ wọn lọ́wọ́ àwọn ènìyàn Ọlọ́run, ní fífi ìmọ̀ èké rọ́pò rẹ̀ fún wọn. ‘Báyìí ni Olúwa wí: Ẹ dúró ní àwọn ọ̀nà, kí ẹ sì wo, kí ẹ sì béèrè nípa àwọn ọ̀nà àtijọ́, níbi tí ọ̀nà rere wà, kí ẹ sì máa rìn nínú rẹ̀.’ [Jeremiah 6:16.]”

> “Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for more than fifty years. Men may suppose that they have found a new way, that they can lay a stronger foundation than that which has been laid; but this is a great deception. ‘Other foundation can no man lay than that is laid.’ [1 Corinthians 3:11.] In the past, many have undertaken to build a new faith, to establish new principles; but how long did their building stand? It soon fell; for it was not founded upon the Rock.” Testimonies, volume 8, 296–297.

> “Ẹ má jẹ́ kí ẹnikẹ́ni wá láti ya àwọn ìpìlẹ̀ ìgbàgbọ́ wa kúrò,—àwọn ìpìlẹ̀ tí a fi lélẹ̀ ní ìbẹ̀rẹ̀ iṣẹ́ wa, nípa ìkẹ́kọ̀ọ́ Ọ̀rọ̀ náà pẹ̀lú àdúrà àti nípa ìfihàn. Lórí àwọn ìpìlẹ̀ wọ̀nyí ni a ti ń kọ́ ilé fún ohun tí ó ju ọdún àádọ́ta lọ. Àwọn ènìyàn lè rò pé àwọn ti rí ọ̀nà tuntun, pé àwọn lè fi ìpìlẹ̀ tí ó lágbára jù èyí tí a ti fi lélẹ̀ lọ kalẹ̀; ṣùgbọ́n èyí jẹ́ ẹ̀tàn ńlá. ‘Nítorí kò sí ẹni tí ó lè fi ìpìlẹ̀ mìíràn lélẹ̀ ju èyí tí a ti fi lélẹ̀ lọ.’ [1 Kọrinti 3:11.] Ní àtijọ́, ọ̀pọ̀lọpọ̀ ti gbìyànjú láti kọ́ ìgbàgbọ́ tuntun, láti fi àwọn ìlànà tuntun múlẹ̀; ṣùgbọ́n ìgbà wo ni ilé tí wọ́n kọ́ dúró? Kò pẹ́ tí ó fi wó lulẹ̀; nítorí a kò fi í lélẹ̀ lórí Àpáta náà.” Testimonies, volume 8, 296–297.

When September 11, 2001 arrived so did the rains of the Holy Spirit.

Nígbà tí Ọjọ́ Kọkànlá, oṣù Kẹsàn-án, ọdún 2001 dé, bẹ́ẹ̀ náà ni òjò Ẹ̀mí Mímọ́ dé.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Òjò àkẹ́yìn yóò rọ̀ sórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sọ̀kalẹ̀ láti ọ̀run wá, a ó sì fi ògo rẹ̀ tàn ìmọ́lẹ̀ ká gbogbo ayé.” Review and Herald, April 21, 1891.

When the great buildings of New York City were thrown down by a touch from God, the latter rain began to sprinkle. When September 11, 2001 arrived the floodgates of papal principles was released.

Nígbà tí a fi ìfọwọ́kan láti ọ̀dọ̀ Ọlọ́run wó àwọn ilé ńlá ti Ìlú New York lulẹ̀, òjò ìkẹyìn bẹ̀rẹ̀ sí í rọ̀ wọ́nrẹ́. Nígbà tí September 11, 2001 dé, a tú àwọn ẹnu-ọ̀nà ìkún-omi àwọn ìlànà póòpù sílẹ̀.

> “In this time of prevailing iniquity, the Protestant churches that have rejected a ‘Thus saith the Lord,’ will reach a strange pass. They will be converted to the world. In their separation from God, they will seek to make falsehood and apostasy from God the law of the nation. They will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the protection of the state. The protest of Bible truth will no longer be tolerated by those who have not made the law of God their rule of life.” Review and Herald, December 21, 1897.

> “Nínú àkókò yìí tí àìṣòdodo ti gbilẹ̀ yọ, àwọn ìjọ Pírótẹ́sítáǹtì tí wọ́n ti kọ̀ láti gba ‘Báyìí ni Olúwa wí,’ yóò dé ipò àjèjì kan. A ó yí wọn padà sí ti ayé. Nínú ìyapa wọn kúrò lọ́dọ̀ Ọlọ́run, wọn yóò wá láti sọ èké àti ìpẹ̀yìndà kúrò lọ́dọ̀ Ọlọ́run di òfin orílẹ̀-èdè náà. Wọn yóò ṣiṣẹ́ lórí àwọn alákòóso ilẹ̀ náà láti ṣe àwọn òfin láti mú àṣẹ-gíga tí ènìyàn ẹ̀ṣẹ̀ náà ti pàdánù padà bọ̀ sípò, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. A ó gba àwọn ìlànà Róòmù Kátólíìkì sí abẹ́ ààbò ìjọba. Ìfarahàn òtítọ́ Bíbélì kò ní tún jẹ́ ohun tí a ó fara da mọ́ láti ọ̀dọ̀ àwọn tí kò tíì sọ òfin Ọlọ́run di ìlànà ìgbésí-ayé wọn.” Review and Herald, December 21, 1897.

The Patriot Act marks the beginning of the protection of Roman Catholic principles, that progressively leads to the soon-coming Sunday law. On September 11, 2001 the four winds that represent Islam of the third woe, began to blow.

Òfin Patriot Act fi ìbẹ̀rẹ̀ àbò àwọn ìlànà Roman Catholic hàn, èyí tí ń darí síwájú díẹ̀díẹ̀ sí òfin ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́. Ní September 11, 2001, àwọn ẹ̀fúùfù mẹ́rin tí ń ṣàpẹẹrẹ Islam ti ègbé kẹta, bẹ̀rẹ̀ sí í fẹ́.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Àwọn áńgẹ́lì ń di àwọn ẹ̀fúùfù mẹ́rin mú, tí a fi ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú kan tí ń wá ọ̀nà láti já bọ́ kí ó sì sáré kọjá lórí ojú gbogbo ilẹ̀ ayé, tí ń ru ìparun àti ikú ní ọ̀nà rẹ̀.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ṣé àwa yóò máa sùn lórí pátápátá etí ayé àìnípẹ̀kun náà gan-an bí? Ṣé àwa yóò máa ṣú, kí a sì tútù, kí a sì kú? A! ìbá ṣe pé a lè ní Ẹ̀mí àti èémí Ọlọ́run nínú àwọn ìjọ wa, kí a sì mí i sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn, kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà hàn, ẹnu-ọ̀nà náà sì rọ́. Ṣùgbọ́n bí a ṣe ń gba inú ẹnu-ọ̀nà rọ́ náà kọjá, ìfàgbòòrò rẹ̀ kò ní ààlà.” Manuscript Releases, volume 20, 217.

The rain, wind, and flood arrived on September 11, 2001 and the Laodicean Seventh-day Adventist church was tested as were the Jews at the baptism of Christ, and as were the Protestants beginning on August 11, 1840. From that point until the rebellious prediction of July 18, 2020, the Laodicean Seventh-day Adventist house progressively fell, just as certainly as the Jew’s temple was pronounced desolate before the cross, and just as the Protestants transitioned unto apostate Protestantism at the first disappointment of April 19, 1844.

Òjò, ẹ̀fúùfù, àti ìkún-omi dé ní September 11, 2001, a sì dán ìjọ Adventist Ọjọ́ Keje ti Laodicea wò gẹ́gẹ́ bí a ti dán àwọn Jú wò ní ìgbà ìrìbọmi Kristi, àti gẹ́gẹ́ bí a ti dán àwọn Protestant wò láti August 11, 1840 bẹ̀rẹ̀. Láti àkókò náà títí dé àsọtẹ́lẹ̀ ọlọ̀tẹ̀ ti July 18, 2020, ilé Adventist Ọjọ́ Keje ti Laodicea ń ṣubú lọ síwájú díẹ̀díẹ̀, pẹ̀lú ìdánilójú kan náà gẹ́gẹ́ bí a ti kéde tẹ́ńpìlì àwọn Jú sí ahoro ṣáájú àgbélébùú, àti gẹ́gẹ́ bí àwọn Protestant ṣe yí padà sí Protestantism ìpẹ̀yìndà ní àkókò ìbànújẹ́ àkọ́kọ́ ti April 19, 1844.

The Laodicean movement of the third angel then entered into its final testing process, and as with the testing that began on September 11, 2001 the virgins were called to return to the old paths, which were the foundational truths of not only the Millerite movement of the first and second angels, but also the foundational truths of the movement of the third angel.

Ìṣísẹ̀ Laodíṣíà ti áńgẹ́lì kẹta sì wọ inú ìlànà ìdánwò ìkẹyìn rẹ̀; àti gẹ́gẹ́ bí ó ti rí pẹ̀lú ìdánwò tí ó bẹ̀rẹ̀ ní September 11, 2001, a pè àwọn wúńdíá náà láti padà sí àwọn ọ̀nà àtijọ́, èyí tí í ṣe àwọn òtítọ́ ìpìlẹ̀, kì í ṣe ti ìṣísẹ̀ Mílérì ti áńgẹ́lì kìn-ín-ní àti kejì nìkan, ṣùgbọ́n pẹ̀lú àwọn òtítọ́ ìpìlẹ̀ ti ìṣísẹ̀ áńgẹ́lì kẹta.

The symbol of the rejection of those foundational truths in the context of the strong delusion is the message Paul recorded in Second Thessalonians. That message is symbolized by “the daily” in the book of Daniel, for it was in the passage of Thessalonians that William Miller came to understand that “the daily” in the book of Daniel represented pagan Rome.

Àmì ìkọ̀sílẹ̀ àwọn òtítọ́ ìpìlẹ̀ wọ̀nyẹn ní àyíká ìtanrànmì líle ni ìránṣẹ́ tí Pọ́ọ̀lù kọ sílẹ̀ nínú Ìwé Kejì sí àwọn Tẹsalóníkà. Ìránṣẹ́ náà ni a fi “ẹbọ ojoojúmọ́” ṣàpẹẹrẹ nínú ìwé Dáníẹ́lì, nítorí nínú ẹsẹ̀ Ìwé Tẹsalóníkà náà ni William Miller ti yé e pé “ẹbọ ojoojúmọ́” nínú ìwé Dáníẹ́lì dúró fún Róòmù keferi.

There have been books penned that address the definition of “the daily” in the book of Daniel. Most are erroneous, though if you wish to review a paper from an Adventist theologian that gets it right, you could locate, The Mystery of the Daily, by John W. Peters. I do not intend to address that element of “the daily,” in this article. There are also other books that cover the history of the “who, what and why” that the false view of “the daily” was ultimately established within Laodicean Seventh-day Adventism.

Àwọn ìwé kan ti wà tí a ti kọ nípa ìtumọ̀ “ìgbà gbogbo” nínú ìwé Dáníẹ́lì. Ọ̀pọ̀ jùlọ nínú wọn jẹ́ aṣìṣe, bí ó tilẹ̀ jẹ́ pé bí o bá fẹ́ ṣe àyẹ̀wò ìwé kan láti ọwọ́ onímọ̀-ọrọ̀ ẹ̀sìn Adventist kan tí ó mú un tọ́, o lè wá, The Mystery of the Daily, ti John W. Peters. Èmi kò ní pinnu láti sọ̀rọ̀ nípa apá yẹn ti “ìgbà gbogbo,” nínú àpilẹ̀kọ yìí. Àwọn ìwé mìíràn sì tún wà tí ó bo ìtàn “ta, kí ni, àti èéṣe” nípa bí ìmọ̀ràn èké nípa “ìgbà gbogbo” ṣe dágbà di ìpìlẹ̀ ní ìparí nínú Adventism Ọjọ́ Keje ti Laodicea.

The definition of the Hebrew word translated as “the daily”, and the history of rebellion against the foundational truth of “the daily” that began in earnest in 1901, has been repeatedly set forth in Habakkuk’s Tables and also in the recent articles on the book of Daniel.

Ìtumọ̀ ọ̀rọ̀ Hébérù tí a túmọ̀ sí “ìgbà gbogbo”, àti ìtàn ìṣọ̀tẹ̀ sí òtítọ́ ìpìlẹ̀ ti “ìgbà gbogbo” tí ó bẹ̀rẹ̀ ní ìmúrasílẹ̀ gidi ní ọdún 1901, ni a ti fi hàn léraléra nínú Àwọn Tábìlì Hábákúkù àti pẹ̀lú nínú àwọn àpilẹ̀kọ àìpẹ́ yìí lórí ìwé Dáníẹ́lì.

I intend to keep the focus of “the daily” in this article on the prophetic characteristics associated with the symbol of Rome being rejected. Any who genuinely accept the authority of the writings of Ellen White simply need to read the following to know what is the correct understanding of “the daily.”

Mo pinnu láti pa ìfojúsùn “ojoojúmọ́” mọ́ nínú àpilẹ̀kọ yìí lórí àwọn àbùdá àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú àmì ìkọ̀sílẹ̀ Róòmù. Ẹnikẹ́ni tí ó bá fi òtítọ́ gba àṣẹ àwọn ìkọ̀wé Ellen White, ó kàn nílò láti ka ohun tí ó tẹ̀lé yìí kí ó lè mọ ohun tí ìtumọ̀ tó tọ́ sí “ojoojúmọ́” jẹ.

> “Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.

> “Lẹ́yìn náà mo rí ní ti ‘Ìgbàgbogbo Ọjọ́,’ pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti inú ọ̀rọ̀ náà; àti pé Olúwa fi ìmọ̀ tòótọ́ rẹ̀ hàn fún àwọn tí wọ́n ké ìkìlọ̀ wákàtí ìdájọ́ náà. Nígbà tí ìṣọ̀kan wà, kí ọdún 1844 tó dé, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn ní ìṣọ̀kan lórí ìmọ̀ tòótọ́ nípa ‘Ìgbàgbogbo Ọjọ́;’ ṣùgbọ́n láti ọdún 1844 wá, nínú ìdàrúdàpọ̀ náà, a ti tẹ̀lé àwọn ìwòye mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e.” Review and Herald, November 1, 1850.

To reject William Miller’s understanding of “the daily” is to simultaneously reject the authority of the writings of Ellen White, for she saw “that the Lord gave the correct view of it to those who gave the judgment hour cry.” She was also shown that the other views of “the daily” produced “darkness and confusion,” which are not attributes of Christ. Miller recognized “the daily” as pagan Rome when he studied Second Thessalonians.

Láti kọ ìmọ̀ William Miller nípa “ojoojúmọ́” sílẹ̀ ni láti kọ àṣẹ àwọn ìkọ̀wé Ellen White sílẹ̀ ní àkókò kan náà, nítorí pé ó rí i “pé Olúwa fi ìtumọ̀ tí ó tọ́nà rẹ̀ fún àwọn tí wọ́n ké ìkéde wákàtí ìdájọ́.” A tún fi hàn án pé àwọn ìwòye mìíràn nípa “ojoojúmọ́” mú “òkùnkùn àti ìdàrúdàpọ̀” wá, èyí tí kì í ṣe àbùdá Kristi. Miller mọ “ojoojúmọ́” gẹ́gẹ́ bí Romu abọ̀rìṣà nígbà tí ó ń kẹ́kọ̀ọ́ 2 Tẹsalóníkà.

> “I read on, and could find no other case in which it [the daily] was found, but in Daniel. I then [by the aid of a concordance] took those words which stood in connection with it, ‘take away;’ he shall take away the daily; ‘from the time the daily shall be taken away,’ etc. I read on, and thought I should find no light on the text; finally I came to 2 Thessalonians 2:7, 8. ‘For the mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the way, and then shall that wicked be revealed,’ etc. And when I had come to that text, O, how clear and glorious the truth appeared! There it is! That is the daily! Well, now, what does Paul mean by ‘he who now letteth,’ or hindereth? By ‘the man of sin,’ and the ‘wicked,’ Popery is meant. Well, what is it which hinders Popery from being revealed? Why, it is Paganism; well, then, ‘the daily’ must mean Paganism.’—William Miller, Second Advent Manual, page 66.” Advent Review and Sabbath Herald, January 6, 1853.

> “Mo ka síwájú, èmi kò sì lè rí àpẹẹrẹ mìíràn kankan nínú èyí tí a ti rí i [ojoojúmọ́ náà], bí kò ṣe nínú Danieli. Lẹ́yìn náà, èmi [pẹ̀lú ìrànlọ́wọ́ ìwé àkójọ ọ̀rọ̀ ìtọ́kasí kan] gba àwọn ọ̀rọ̀ wọ̀nyẹn tí wọ́n dúró ní ìsopọ̀ pẹ̀lú rẹ̀, ‘mú kúrò;’ yóò mú ojoojúmọ́ náà kúrò; ‘láti àkókò tí a ó ti mú ojoojúmọ́ náà kúrò,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Mo tún ka síwájú, mo sì rò pé mi ò ní rí ìmọ́lẹ̀ kankan lórí ọ̀rọ̀ náà; ní ìkẹyìn mo dé 2 Tẹsalonika 2:7, 8. ‘Nítorí àṣírí ìwà búburú ti bẹ̀rẹ̀ iṣẹ́ rẹ̀ tẹ́lẹ̀; ẹni tí ó sì ń dí i lọ́wọ́ nísinsin yìí yóò máa dí i lọ́wọ́, títí yóò fi mú un kúrò ní ọ̀nà, nígbà náà ni a ó sì ṣí ẹni búburú náà payá,’ àti bẹ́ẹ̀ bẹ́ẹ̀ lọ. Nígbà tí mo sì dé sí ọ̀rọ̀ náà, ô, bí òtítọ́ náà ṣe hàn gbangba tó, tí ó sì kún fún ògo! Níbẹ̀ ni ó wà! Èyí ni ojoojúmọ́ náà! Dáadáa, ní báyìí, kí ni Paulu túmọ̀ sí nípa ‘ẹni tí ó ń dí i lọ́wọ́ nísinsin yìí,’ tàbí ẹni tí ó ń ṣèdíwọ́? Nípa ‘ẹni ẹ̀ṣẹ̀,’ àti ‘ẹni búburú náà,’ ni a túmọ̀ sí Ìjọ Pópù. Dáadáa, ní báyìí, kí ni èyí tí ń dá Ìjọ Pópù dúró kí a má bàa fi í hàn? Kí nìdí, keferi ni; nígbà náà, ‘ojoojúmọ́ náà’ gbọ́dọ̀ túmọ̀ sí ẹ̀sìn Keferi.” —William Miller, Second Advent Manual, ojúewé 66.” Advent Review and Sabbath Herald, Oṣù Kini 6, 1853.

Ultimately, Laodicean Adventism set aside the correct understanding which was given to Miller and those who gave the judgment hour cry, for apostate Protestantism’s erroneous idea that “the daily” represented Christ’s sanctuary ministry. That understanding is absurd on many levels, but more than being fallacious, it claims that a satanic symbol is a symbol of Christ.

Ní ìparí, Àdífẹnítìsìmù ti Laodíkéà fi òye tòótọ́ tí a fi fún Miller àti àwọn tí wọ́n ké ìhìnrere wákàtí ìdájọ́ náà sílẹ̀, nítorí èrò àṣìṣe ti Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀ pé “ìrúbọ ojoojúmọ́” dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi-mímọ́ rẹ̀. Òye náà jẹ́ asán lórí ọ̀pọ̀lọpọ̀ ìpele, ṣùgbọ́n ju pé ó jẹ́ èké lọ, ó tún ń sọ pé àmì Sátánì jẹ́ àmì Kristi.

> “Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.

> “Nítorí náà, bí ó tilẹ̀ jẹ́ pé dragoni náà, ní ìtumọ̀ àkọ́kọ́, dúró fún Sátánì, síbẹ̀, ní ìtumọ̀ kejì, ó jẹ́ àmì ìṣàpẹẹrẹ Róòmù abọ̀rìṣà.” The Great Controversy, 439.

Miller identified “the daily” as pagan Rome, the dragon, but Laodicean Adventism took the idea from fallen Protestantism that it represents Christ’s heavenly sanctuary ministry. The rejection of Miller’s identification of “the daily” as pagan Rome represents a rejection of a truth which is represented upon both the sacred charts that were a fulfillment of Habakkuk chapter two. It is therefore a rejection of a foundational truth, just as was the rejection of the seven times of Leviticus twenty-six.

Miller dá “ìṣẹ̀lẹ̀ ojoojúmọ́” mọ̀ gẹ́gẹ́ bí Róòmù abọ̀rìṣà, dragoni náà; ṣùgbọ́n Adventismu Laodicea gba èrò náà láti ọwọ́ Pùròtẹ́sítáǹtì tí ó ṣubú pé ó dúró fún iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́ rẹ̀ ti ọ̀run. Ìkọ̀sílẹ̀ ìdánimọ̀ Miller ti “ìṣẹ̀lẹ̀ ojoojúmọ́” gẹ́gẹ́ bí Róòmù abọ̀rìṣà dúró fún ìkọ̀sílẹ̀ òtítọ́ kan tí a ṣàpẹẹrẹ rẹ̀ lórí àwọn àtẹ̀ tí ó jẹ́ mímọ́ méjèèjì, tí wọ́n jẹ́ ìmúṣẹ Habakkuku orí kejì. Nítorí náà, ó jẹ́ ìkọ̀sílẹ̀ òtítọ́ ìpìlẹ̀ kan, gẹ́gẹ́ bí ìkọ̀sílẹ̀ “àkókò méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n náà rí.

To reject the truth that “the daily,” represents pagan Rome, is to reject the foundations of Adventism and the authority of the Spirit of Prophecy. Identifying a symbol of Satan as a symbol of Christ is parallel to identifying the work of Christ as the work of Satan.

Láti kọ òtítọ́ náà sílẹ̀ pé “ìgbà gbogbo,” dúró fún Róòmù abọ̀rìṣà, ni láti kọ àwọn ìpìlẹ̀ Ìjọ Adventist àti àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀. Ìmọ̀ sí ààmì kan ti Sátánì gẹ́gẹ́ bí ààmì ti Kristi jọra pẹ̀lú mímọ̀ iṣẹ́ Kristi sí iṣẹ́ Sátánì.

> “In rejecting Christ the Jewish people committed the unpardonable sin; and by refusing the invitation of mercy, we may commit the same error. We offer insult to the Prince of life, and put Him to shame before the synagogue of Satan and before the heavenly universe when we refuse to listen to His delegated messengers, and instead listen to the agents of Satan, who would draw the soul away from Christ. So long as one does this, he can find no hope or pardon, and he will finally lose all desire to be reconciled to God.” The Desire of Ages, 324.

> “Nínú kíkọ Kristi sílẹ̀, àwọn Júù ṣe ẹ̀ṣẹ̀ àìdáríjì; àti nípa kíkọ ìpè àánú náà sílẹ̀, àwa pẹ̀lú lè ṣe àṣìṣe kan náà. A ń bu Ọmọ-Aládé ìyè ní ẹ̀gàn, a sì ń fi í ṣe ìtìjú níwájú sínágọ́gù Sátánì àti níwájú gbogbo àgbáyé ọ̀run, nígbà tí a bá kọ̀ láti fetí sí àwọn ońṣẹ́ tí ó ti yàn, tí a sì yàn dípò bẹ́ẹ̀ láti fetí sí àwọn aṣojú Sátánì, àwọn tí yóò fa ọkàn ènìyàn kúrò lọ́dọ̀ Kristi. Níwọ̀n ìgbà tí ènìyàn bá ń ṣe èyí, kò lè rí ìrètí tàbí ìdáríjì kankan, nígbẹ̀yìn-gbẹ́yìn yóò sì pàdánù gbogbo ìfẹ́-ọkàn láti bá Ọlọ́run làjà.” The Desire of Ages, 324.

When Laodicean Adventism rejected the foundational understanding of “the daily” and the seven times, they not only rejected the authority of the Spirit of Prophecy, and the foundations, but they rejected the work of William Miller, who had been led to his understandings by the angel Gabriel and other angels.

Nígbà tí Àdífẹ́ǹtísìmu Laodicea kọ́ ìmòye ìpìlẹ̀ nípa “ìrúbọ ojoojúmọ́” àti àwọn ìgbà méje náà sílẹ̀, wọn kò kọ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ àti àwọn ìpìlẹ̀ náà sílẹ̀ nìkan, ṣùgbọ́n wọn tún kọ iṣẹ́ William Miller sílẹ̀, ẹni tí angẹli Gabriel àti àwọn angẹli mìíràn ti darí sí àwọn ìmòye rẹ̀.

> “God sent His angel to move upon the heart of a farmer who had not believed the Bible, to lead him to search the prophecies. Angels of God repeatedly visited that chosen one, to guide his mind and open to his understanding prophecies which had ever been dark to God’s people. The commencement of the chain of truth was given to him, and he was led on to search for link after link, until he looked with wonder and admiration upon the Word of God. He saw there a perfect chain of truth. That Word which he had regarded as uninspired now opened before his vision in its beauty and glory. He saw that one portion of Scripture explains another, and when one passage was closed to his understanding, he found in another part of the Word that which explained it. He regarded the sacred Word of God with joy and with the deepest respect and awe.” Early Writings, 230.

> “Ọlọ́run rán áńgẹ́lì Rẹ̀ láti ṣiṣẹ́ lórí ọkàn agbẹ kan tí kò tíì gba Bíbélì gbọ́, kí ó lè darí i sí ṣíṣàwárí àwọn àsọtẹ́lẹ̀. Àwọn áńgẹ́lì Ọlọ́run máa ń bẹ ẹni àyànfẹ́ yẹn wò léraléra, láti tọ́ ọkàn-inú rẹ̀ sóna àti láti ṣí àwọn àsọtẹ́lẹ̀ tí ó ti jẹ́ òkùnkùn fún àwọn ènìyàn Ọlọ́run ní ìmọ̀ rẹ̀. Ìbẹ̀rẹ̀ ẹ̀wọ̀n òtítọ́ náà ni a fi fún un, a sì ń darí i lọ láti wá ojú-ẹ̀wọ̀n kan lẹ́yìn òmíràn, títí ó fi wo Ọ̀rọ̀ Ọlọ́run pẹ̀lú ìyanu àti ìfẹ́ràn. Ó rí ẹ̀wọ̀n òtítọ́ pípé níbẹ̀. Ọ̀rọ̀ náà tí ó ti kà sí ẹni tí a kò mí sí ní ìmísí ṣíwájú ojú rẹ̀ ní ẹwà àti ògo rẹ̀. Ó rí i pé apá kan nínú Ìwé Mímọ́ ń ṣàlàyé òmíràn, àti pé nígbà tí ẹsẹ̀ kan bá ṣí di mímọ̀ fún òye rẹ̀, ó máa ń rí nínú apá mìíràn ti Ọ̀rọ̀ náà ohun tí ń ṣàlàyé rẹ̀. Ó wo Ọ̀rọ̀ mímọ́ Ọlọ́run pẹ̀lú ayọ̀ àti pẹ̀lú ọ̀wọ̀, ìbẹ̀rù, àti ẹ̀rù tó jinlẹ̀ jùlọ.” Early Writings, 230.

“His angel” is an expression that identifies the angel Gabriel.

“Áńgẹ́lì rẹ̀” jẹ́ ọ̀rọ̀ ìṣàpèjúwe tí ń tọ́ka sí áńgẹ́lì Gébúrẹ́lì.

> “The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.

> “Àwọn ọ̀rọ̀ áńgẹ́lì náà pé, ‘Èmi ni Gébúrẹ́lì, ẹni tí ń dúró níwájú Ọlọ́run,’ fi hàn pé ó ní ipò ọlá gíga ní àwọn àgbàlá ọ̀run. Nígbà tí ó fi ìránṣẹ́ kan wá sọ́dọ̀ Dáníẹ́lì, ó ní, ‘Kò sí ẹni tí ó dúró pẹ̀lú mi nínú ọ̀ràn wọ̀nyí, bí kò ṣe Míkáẹ́lì [Kristi] ọmọ-aládé yín.’ Dáníẹ́lì 10:21. Nípa Gébúrẹ́lì ni Olùgbàlà sọ nínú Ìfihàn, pé, ‘Ó sì rán án, ó sì fi í hàn nípa áńgẹ́lì Rẹ̀ fún ìránṣẹ́ Rẹ̀ Jòhánù.’ Ìfihàn 1:1.” The Desire of Ages, 99.

The identification of a satanic symbol as a symbol of Christ is not only a parallel to the unpardonable sin, but the unpardonable sin is also associated with the rejection of the messengers who Christ sends. “The daily” then becomes the symbol of the unpardonable sin, and when it is understood that the “chosen one,” William Miller was led to the correct understanding of that truth, and when it was thereafter rejected, it fits directly into Second Thessalonians, which is the very passage of Scripture where Miller made his discovery. To reject that truth, is evidence of not loving the truth, and that rebellion produces a removal of the Holy Spirit and the delivery of the unholy spirit of Satan, which Paul identifies as strong delusion.

Ìdánimọ̀ ààmì Satani gẹ́gẹ́ bí ààmì Kristi kì í ṣe ìbámu pẹ̀lú ẹ̀ṣẹ̀ àìdáríjì nìkan, ṣùgbọ́n ẹ̀ṣẹ̀ àìdáríjì náà pẹ̀lú ní ìbáṣepọ̀ pẹ̀lú ìkọ̀sílẹ̀ àwọn aṣojú tí Kristi rán. “Ìgbà gbogbo” nígbà náà di ààmì ẹ̀ṣẹ̀ àìdáríjì, àti nígbà tí a bá lóye pé “ẹni àyànfẹ́ náà,” William Miller ni a darí sí òye tòótọ́ nípa òtítọ́ yẹn, tí a sì kọ̀ ọ́ lẹ́yìn náà, ó bá a mu pátápátá sínú Second Thessalonians, èyí tí í ṣe gbólóhùn Ìwé Mímọ́ gan-an níbi tí Miller ti ṣe ìṣàwárí rẹ̀. Láti kọ̀ òtítọ́ yẹn, jẹ́ ẹ̀rí pé ẹni náà kò fẹ́ òtítọ́, ìṣọ̀tẹ̀ yẹn sì mú ìyọkúrò Ẹ̀mí Mímọ́ wá àti fífi ẹ̀mí àìmọ́ ti Satani lé ẹni náà lọ́wọ́, èyí tí Paulu pè ní ìtànjẹ́ agbára.

Just as “the robbers of thy people”, who “establish the vision”, “the daily” is a symbol of pagan Rome. In the context of Second Thessalonians, Paul teaches that the rejection of the message of chapter two is evidence that those who do so, do not love the truth. Because they do not love the truth represented in the chapter, they receive strong delusion.

Gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” tí “ń fi ìran náà múlẹ̀”, “ìrán ojoojúmọ́” jẹ́ ààmì Romu abọ̀rìṣà. Nínú àyíká Tẹsalóníkà Kejì, Pọ́ọ̀lù kọ́ni pé ìkọ̀sílẹ̀ ìhìnrere orí kejì jẹ́ ẹ̀rí pé àwọn tí ń ṣe bẹ́ẹ̀ kò nífẹ̀ẹ́ òtítọ́. Nítorí wọn kò nífẹ̀ẹ́ òtítọ́ tí a ṣàpẹẹrẹ rẹ̀ nínú orí náà, wọ́n ń gba ìtànjẹ líle.

All the prophets are addressing the last days, and previous inspired passages in this article identify that the strong delusion arrives upon those who do not love the truth during the outpouring of the Holy Spirit. One class is receiving the oil, and the other class is receiving strong delusion.

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, àwọn àyọkà ìmísí tó ṣáájú nínú àpilẹ̀kọ yìí sì fi hàn pé ìtanújẹ́ agbára náà ń dé bá àwọn tí kò nífẹ̀ẹ́ òtítọ́ ní àkókò ìtújáde Ẹ̀mí Mímọ́. Ẹgbẹ́ kan ń gba òróró, ẹgbẹ́ kejì sì ń gba ìtanújẹ́ agbára.

The Holy Spirit is poured out during the history when the Holy Spirit is being removed from those who reject the increase of knowledge that is opened up during the two testing periods of the sealing time from September 11, 2001 to the soon-coming Sunday law. Repeating a prior passage:

A dà Ẹ̀mí Mímọ́ já ní àkókò ìtàn náà nígbà tí a ń yọ Ẹ̀mí Mímọ́ kúrò lọ́dọ̀ àwọn tí ń kọ ìbísí ìmọ̀ tí a tú sílẹ̀ ní àkókò àwọn àkókò ìdánwò méjì ti àkókò ìdìdì láti September 11, 2001 títí dé òfin Ọjọ́-Ìsinmi tí ń bọ̀ láìpẹ́. Ní títún ọ̀rọ̀ kan tí a ti sọ ṣáájú:

> “Looking down to the last days, the same infinite power declares, concerning those who ‘received not the love of the truth, that they might be saved,’ ‘For this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ As they reject the teachings of His Word, God withdraws His Spirit, and leaves them to the deceptions which they love.” Early Writings, 46.

> “Nígbà tí ó ń wo ìsàlẹ̀ sí àwọn ọjọ́ ìkẹyìn, agbára aláìlópin kan náà ń kéde, nípa àwọn tí ‘wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ pé, ‘Nítorí èyí ni Ọlọ́run yóò rán ìtanjẹ agbára wá sí wọn, kí wọ́n lè gba irọ́ gbọ́: kí a lè dá gbogbo àwọn tí kò gbà òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí inú wọn dùn sí àìṣòdodo.’ Bí wọ́n ṣe kọ́ àwọn ẹ̀kọ́ Ọ̀rọ̀ Rẹ̀, Ọlọ́run yọ Ẹ̀mí Rẹ̀ kúrò, ó sì fi wọ́n sílẹ̀ fún àwọn ìtànjẹ tí wọ́n fẹ́ràn.” Early Writings, 46.

Line upon line, Daniel teaches that in the last days, it is the robbers of thy people, (a symbol of Rome) that establishes the vision. The robbers are also represented as “the daily.” Solomon teaches that in the last days those who do not have the vision, perish, which is to be naked. To be made naked is to be a Laodicean, and a Laodicean is a foolish virgin.

Lẹ́yìn ìlà lórí ìlà, Dáníẹ́lì kọ́ni pé ní àwọn ọjọ́ ìkẹyìn, àwọn ọlọ́ṣà ti àwọn ènìyàn rẹ, (àmì Róòmù) ni ó ń fi ìran náà múlẹ̀. A tún ṣàfihàn àwọn ọlọ́ṣà náà gẹ́gẹ́ bí “ìgbà gbogbo.” Sólómọ́nì kọ́ni pé ní àwọn ọjọ́ ìkẹyìn, àwọn tí kò ní ìran náà yóò ṣègbé, èyí tí í ṣe láti wà ní ìhòòhò. Láti jẹ́ kí a wà ní ìhòòhò ni láti jẹ́ ará Laodíkíà, ará Laodíkíà sì jẹ́ wúńdíá aṣiwèrè.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Ipo ìjọ tí a ṣàfihàn nípasẹ̀ àwọn wúńdíá aṣiwèrè, ni a tún sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí ipò Laodíkíà.” Review and Herald, August 19, 1890.

To be a foolish virgin when the message of the Midnight Cry arrives is to manifest what John records in Revelation chapter sixteen as, “the shame of thy nakedness.” John’s warning in the sixth plague is in relation to the threefold union of the dragon, the beast and the false prophet who, since 1989, are in the process of leading the world to Armageddon.

Láti jẹ́ wúńdíá aṣiwèrè nígbà tí ìránṣẹ́ Ẹkún Àárín Òru bá dé ni láti fihàn ohun tí Johanu kọ sínú Ifihàn orí kẹrìndínlógún gẹ́gẹ́ bí, “ìtìjú ìhòòhò rẹ.” Ìkìlọ̀ Johanu nínú àjàkálẹ̀-ìyà kẹfà ní ìbáṣepọ̀ pẹ̀lú ìṣọ̀kan mẹ́tẹ̀ẹ̀ta ti dragoni, ẹranko náà àti wòlíì èké, tí wọ́n ti wà nínú ìlànà mímú ayé lọ sí Amagẹdoni látì ọdún 1989.

Paul’s message in Second Thessalonians is not simply about pagan Rome being represented by Daniel as “the daily,” but the chapter is emphasizing the relationship of pagan Rome to papal Rome. Pagan Rome restrained (withholdeth) the man of sin from coming to the throne of the earth in 538. Once pagan Rome was taken away, then “the mystery of iniquity,” “that wicked” who is the pope of Rome, is revealed. In the chapter Paul is identifying a specific prophetic relationship between pagan and papal Rome. To reject the teaching of the chapter is to reject the truth and receive strong delusion.

Ìhìnrere Paul nínú Tẹsalóníkà Kejì kì í ṣe nípa pé Romu keferi nìkan ni Dáníẹ́lì ṣojú fún gẹ́gẹ́ bí “ìnáwó ojoojúmọ́,” ṣùgbọ́n orí náà ń tẹnumọ́ ìbáṣepọ̀ Romu keferi pẹ̀lú Romu póòpù. Romu keferi dá ènìyàn ẹ̀ṣẹ̀ dúró (ó ń dí i mú) kí ó má bà a dé sí ìtẹ́ ayé ní ọdún 538. Nígbà tí a kó Romu keferi kúrò, nígbà náà ni “àṣírí àìṣòdodo,” “ẹni búburú náà” tí í ṣe póòpù Romu, fi ara hàn. Nínú orí náà Paul ń tọ́ka sí ìbáṣepọ̀ àsọtẹ́lẹ̀ kan pàtó láàárín Romu keferi àti Romu póòpù. Láti kọ́ ẹ̀kọ́ orí náà sílẹ̀ ni láti kọ òtítọ́ sílẹ̀ àti láti gba ìtanràn líle.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.

> Kí ẹnikẹ́ni má ṣe tàn yín jẹ ní ọ̀nàkọnàkọ̀nà; nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìpadàsẹ́yìn yóò kọ́kọ́ dé, kí a sì fi ẹni ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun náà; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run, tàbí tí a ń bọ̀wọ̀ fún; bẹ́ẹ̀ gẹ́gẹ́ bí Ọlọ́run, ó jókòó nínú tẹ́ńpìlì Ọlọ́run, ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò ha rántí pé, nígbà tí mo ṣì wà lọ́dọ̀ yín, mo máa ń sọ nǹkan wọ̀nyí fún yín? Ní báyìí ẹ sì mọ ohun tí ń dí i mú, kí a lè fi í hàn ní àkókò tirẹ̀. Nítorí àṣírí ìwà ẹ̀ṣẹ̀ ti ń ṣiṣẹ́ tán ní ìsinsin yìí; ẹni kan ṣoṣo tí ń dí i mú nísinsin yìí yóò máa dí i mú, títí a ó fi mú un kúrò ní ọ̀nà. Nígbà náà ni a ó fi ẹni búburú náà hàn, ẹni tí Olúwa yóò fi Ẹ̀mí ẹnu rẹ̀ run, tí yóò sì fi ìmọ́lẹ̀ ìfarahàn wíwá rẹ̀ pa run: àní ẹni náà, ẹni tí wíwá rẹ̀ ń bá iṣẹ́ Satani lọ pẹ̀lú gbogbo agbára àti ààmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ìtanjẹ àìṣòdodo nínú àwọn tí ń ṣègbé; nítorí wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là. Nítorí èyí ni Ọlọ́run yóò rán ìṣìnà agbára sí wọn, kí wọn lè gba èké gbọ́: kí a lè dá gbogbo àwọn tí kò gba òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú dídùn sí àìṣòdodo. 2 Tẹsalóníkà 2:3–12.

Why are these last-day people “damned?” Why are they sent “strong delusion?” Why do they “perish” and thus reveal the shame of their nakedness? The passage states it is because they do not love the truth, and the truth set forth in the chapter identifies that pagan Rome, the fourth kingdom of Bible prophecy, would prevent papal Rome, the fifth kingdom of Bible prophecy, from ascending to the throne until paganism was taken away.

Kí ni ó fi jẹ́ pé a “dá àwọn ènìyàn ọjọ́-ìkẹyìn wọ̀nyí lẹ́bi”? Kí ni ó fi jẹ́ pé a rán “ìtànjẹ líle” sí wọn? Kí ni ó fi jẹ́ pé wọ́n “ṣègbé,” tí wọ́n sì tipa bẹ́ẹ̀ fi ìtìjú ìhòhò wọn hàn? Ìpínrọ̀ náà sọ pé ó jẹ́ nítorí pé wọn kò nífẹ̀ẹ́ òtítọ́, àti pé òtítọ́ tí a gbé kalẹ̀ nínú orí náà fihàn pé Romu aláìmọ̀-ọ̀rìṣà, ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, yóò dí Romu póòpù, ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, lọ́wọ́ láti gòkè sí ìtẹ́ títí a ó fi mú ìbọ̀rìṣà kúrò.

The relationship between pagan and papal Rome that is identified in the chapter is also identified by John with the relationship of the church of Pergamos and the church of Thyatira. Pergamos aligns with pagan Rome and Thyatira is papal Rome. Paul and John provide two witnesses of the relationship of the two powers, as does the book of Daniel.

Ìbáṣepọ̀ tó wà láàárín Róòmù keferi àti Róòmù póòpù tí a tọ́ka sí nínú orí náà ni Jòhánù pẹ̀lú tọ́ka sí nípa ìbáṣepọ̀ ìjọ Pérgámù àti ìjọ Tiatira. Pérgámù bá Róòmù keferi mu, Tiatira sì ni Róòmù póòpù. Pọ́ọ̀lù àti Jòhánù jẹ́ ẹlẹ́rìí méjì nípa ìbáṣepọ̀ àwọn agbára méjèèjì náà, gẹ́gẹ́ bí ìwé Dáníẹ́lì náà ṣe jẹ́ bẹẹ̀.

In the book of Daniel, the relationship of pagan Rome with papal Rome is repeatedly set forth. In Daniel two, it is represented by the mixture of iron with miry clay. In Daniel seven both pagan and papal Rome are the “diverse” kingdoms, and though Daniel two illustrates the two powers as a mixture, chapter seven identifies that the papal power proceeds out of the ten horned kingdom of pagan Rome. In Daniel eight the little horn of verses nine through twelve is Rome in both its phases. Verses nine and eleven are the little horn in the masculine tense, thus identifying pagan Rome, and verses ten and twelve are the little horn in the feminine tense, thus identifying papal Rome.

Nínú ìwé Dáníẹ́lì, a ti máa ń fi ìbáṣepọ̀ Romu abọ̀rìṣà pẹ̀lú Romu papal hàn léraléra. Nínú Dáníẹ́lì orí kejì, a fi hàn án gẹ́gẹ́ bí àdàpọ̀ irin pẹ̀lú amọ̀ tí ó ní ẹrẹ̀. Nínú Dáníẹ́lì orí keje, mejeeji Romu abọ̀rìṣà àti Romu papal ni wọ́n jẹ́ àwọn ìjọba “aláìrígbẹyà,” àti bí ó tilẹ̀ jẹ́ pé Dáníẹ́lì orí kejì ń ṣàfihàn agbára méjèèjì náà gẹ́gẹ́ bí àdàpọ̀, orí keje ń fi hàn pé agbára papal ń jáde láti inú ìjọba iwo mẹ́wàá ti Romu abọ̀rìṣà. Nínú Dáníẹ́lì orí kẹjọ, iwo kékeré tí ó wà nínú ẹsẹ̀ kẹsàn-án sí kejìlá ni Romu nínú ìpele rẹ̀ méjèèjì. Ẹsẹ̀ kẹsàn-án àti kọkànlá ni iwo kékeré náà nínú àkókò akọ, nípa bẹ́ẹ̀ tí ó fi ń dá Romu abọ̀rìṣà mọ̀; ẹsẹ̀ kẹwàá àti kejìlá sì ni iwo kékeré náà nínú àkókò abo, nípa bẹ́ẹ̀ tí ó fi ń dá Romu papal mọ̀.

In Daniel chapter eight, verse thirteen, pagan and papal Rome are portrayed as two desolating powers. Pagan Rome is “the daily” desolating power, and papal Rome is the transgression desolating power. In chapter eleven, verse thirty-one “the daily” desolating power of pagan Rome places the abomination desolating power, which is the papal power. In chapter twelve, verse eleven “the daily” desolating power of pagan Rome is removed in order to set up the abomination desolating power of the papacy.

Nínú Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹtàlá, a ṣàfihàn Róòmù abọ̀rìṣà àti Róòmù pàápàá gẹ́gẹ́ bí agbára méjì tí ń mú ìsọdahoro wá. Róòmù abọ̀rìṣà ni agbára “ìgbà gbogbo” tí ń mú ìsọdahoro wá, Róòmù pàápàá sì ni agbára ìrékọjá tí ń mú ìsọdahoro wá. Nínú orí kọkànlá, ẹsẹ̀ kọkànlélọ́gbọ̀n, agbára “ìgbà gbogbo” tí ń mú ìsọdahoro wá ti Róòmù abọ̀rìṣà gbé agbára ohun ìríra tí ń mú ìsọdahoro wá kalẹ̀, èyí tí í ṣe agbára pàápàá. Nínú orí kejìlá, ẹsẹ̀ kọkànlá, a yọ agbára “ìgbà gbogbo” tí ń mú ìsọdahoro wá ti Róòmù abọ̀rìṣà kúrò kí a lè fi múlẹ̀ agbára ohun ìríra tí ń mú ìsọdahoro wá ti ipò pàápàá.

The relationship of the two desolating powers of Rome is a primary theme of the books of Daniel and Revelation, and that relationship is what Paul identifies as the truth that must be loved if a person will shun the strong delusion that is produced by believing a lie. God is never redundant, and each representation of the relationship of pagan Rome with papal Rome provides its own special testimony upon the subject, but to reject the symbol of Rome in the last days, is to reject the latter rain and receive strong delusion in its place. It is to be forever identified as a naked Laodicean.

Ìbáṣepọ̀ àwọn agbára aṣálẹ̀ méjèèjì ti Róòmù jẹ́ kókó-ọrọ̀ pàtàkì nínú àwọn ìwé Dáníẹ́lì àti Ìṣípayá, àti ìbáṣepọ̀ náà ni Pọ́ọ̀lù tọ́ka sí gẹ́gẹ́ bí òtítọ́ tí a gbọ́dọ̀ fẹ́ràn bí ènìyàn bá fẹ́ yẹra fún ìtànjẹ́ alágbára tí a ń mú jáde nípa gbígbà irọ́gbọ́n gbọ́. Ọlọ́run kì í ṣe àtúnwí lásán, àti pé gbogbo àfihàn ìbáṣepọ̀ Róòmù abọ̀rìṣà pẹ̀lú Róòmù ti póòpù ń mú ẹ̀rí àkànṣe tirẹ̀ wá lórí ọ̀ràn náà; ṣùgbọ́n láti kọ ààmì Róòmù ní àwọn ọjọ́ ìkẹyìn, ni láti kọ òjò àìpẹ́, kí a sì gba ìtànjẹ́ alágbára dípò rẹ̀. Ó túmọ̀ sí láti jẹ́ ẹni tí a ó fi dá mọ̀ títí láé gẹ́gẹ́ bí Laodíṣíà aláìhòòhò.

The Laodicean Adventist historians, though manifesting no sacred respect for the role and work of William Miller, do identify that it was his recognition of the relationship of pagan and papal Rome that was the prophetic structure which he built “all” of his prophetic applications. Gabriel and the other angels led Miller to understand the relationship of pagan and papal Rome, but in his history, he did not see Rome as a threefold entity consisting of the dragon, the beast and the false prophet.

Àwọn akọ̀wé-ìtàn Adventist ti Laodicea, bí ó tilẹ̀ jẹ́ pé wọn kò fi ìbòwọ̀ mímọ́ hàn sí ipa àti iṣẹ́ William Miller, síbẹ̀ wọn mọ̀ pé ìmòye rẹ̀ nípa ìbáṣepọ̀ Romu keferi àti Romu pàápàá ni ìlànà àsọtẹ́lẹ̀ tí ó fi kọ́ “gbogbo” àwọn ìlò àsọtẹ́lẹ̀ rẹ̀ lé. Gabriẹli àti àwọn áńgẹ́lì yòókù ni wọ́n darí Miller láti lóye ìbáṣepọ̀ Romu keferi àti Romu pàápàá, ṣùgbọ́n nínú ìtàn rẹ̀, kò rí Romu gẹ́gẹ́ bí ẹ̀dá mẹ́ta tí ó ní dragoni, ẹranko náà, àti wòlíì èké.

In his time the United States had not yet begun its role as the false prophet, for the Protestants of the United States did not become the daughters of Rome until 1844, and the foundational work of Miller had already been located upon the 1843 chart which was produced in May of 1842.

Ní àkókò rẹ̀, Orílẹ̀-Èdè Amẹ́ríkà kò tíì bẹ̀rẹ̀ ipa rẹ̀ gẹ́gẹ́ bí wòlíì èké, nítorí àwọn Pùròtẹ́sítántì ti Orílẹ̀-Èdè Amẹ́ríkà kò di àwọn ọmọbìnrin Róòmù títí di ọdún 1844, àti pé iṣẹ́ ìpìlẹ̀ Miller ti wà lórí àtẹ̀ játì 1843 tí a ṣe jáde ní oṣù Karùn-ún, ọdún 1842.

In 1989 the last six verses of Daniel chapter eleven were unsealed, and the messenger for that period of time recognized that there were three powers whose prophetic activities ran through verses forty to forty-five of chapter eleven. The king of the south in verse forty is the dragon power, the king of the north is the papal power who had been delivered its deadly wound in the beginning of the verse in 1798, at the hands of the dragon power of Napoleonic France. In the verse the papal power begins the work of healing its deadly wound. In 1989 the king of the north retaliates against the dragon power of the Soviet Union, who had then become the king of the south. When the beast of Catholicism retaliated against the Soviet Union it came with the proxy army of the United States, the false prophet of Revelation chapter sixteen. The dragon king of the south, the beast king of the north and the false prophet of chariots, horsemen and ships are all illustrated in verse forty, and the prophetic line ends in verse forty-five, when the papal power “comes to his end with none to help.”

Ní ọdún 1989 ni a ṣí èdìdì kúrò lórí ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì orí kọkànlá, àti pé ońṣẹ́ fún àkókò náà mọ̀ pé agbára mẹ́ta wà tí àwọn iṣẹ́ àsọtẹ́lẹ̀ wọn ń lọ kọjá nípasẹ̀ ẹsẹ̀ ogójì sí ẹsẹ̀ márùndínláàádọ́ta ti orí kọkànlá. Ọba gúúsù nínú ẹsẹ̀ ogójì ni agbára ejò náà; ọba àríwá sì ni agbára páápà, ẹni tí a ti fi ọgbẹ́ ikú rẹ̀ lé e lórí ní ìbẹ̀rẹ̀ ẹsẹ̀ náà ní ọdún 1798, ní ọwọ́ agbára ejò ti Faranse Napoléon. Nínú ẹsẹ̀ náà, agbára páápà bẹ̀rẹ̀ iṣẹ́ ìwòsàn ọgbẹ́ ikú rẹ̀. Ní ọdún 1989, ọba àríwá gbẹ̀san sí agbára ejò ti Soviet Union, ẹni tí ó ti di ọba gúúsù nígbà náà. Nígbà tí ẹranko Kátólíìkì gbẹ̀san sí Soviet Union, ó wá pẹ̀lú ọmọ-ogun aṣojú ti Orílẹ̀-Èdè Amẹ́ríkà, wòlíì èké ti Ìfihàn orí kẹrìndínlógún. Ọba ejò ti gúúsù, ọba ẹranko ti àríwá, àti wòlíì èké ti àwọn kẹ̀kẹ́-ogun, àwọn akọni ẹṣin, àti àwọn ọkọ̀ ojú omi ni a fi hàn gbogbo wọn nínú ẹsẹ̀ ogójì, ìlà àsọtẹ́lẹ̀ náà sì parí ní ẹsẹ̀ márùndínláàádọ́ta, nígbà tí agbára páápà “dé òpin rẹ̀, láìsí ẹni tí yóò ràn án lọ́wọ́.”

Armageddon, in Revelation sixteen is a symbolic geographical area identifying the rebellion of mankind that precedes the return of Christ. Armageddon is a symbol of the word is made from two words, “Har” meaning mountain, and “Megiddo,” which is the valley of Jezreel. The fact that John combined a mountain with Megiddo, when Megiddo is a valley, informs the student of prophecy that Armageddon is a symbol, which contains a geographical reference, for there is no mountain in the valley of Jezreel.

Amágẹdọni, nínú Ìfihàn orí kẹrìndínlógún, jẹ́ agbègbè ilẹ̀-àyé àmì-ìṣàpẹẹrẹ kan tí ó ń tọ́ka sí ìṣọ̀tẹ̀ ẹ̀dá ènìyàn tí ó ṣáájú ìpadàbọ̀ Kristi. Amágẹdọni jẹ́ àmì-ìṣàpẹẹrẹ; ọ̀rọ̀ náà ni a ṣe láti inú ọ̀rọ̀ méjì, “Har” tí ó túmọ̀ sí òkè, àti “Megiddo,” tí í ṣe àfonífojì Jésíréélì. Òtítọ́ náà pé Jòhánù so òkè pọ̀ mọ́ Megiddo, nígbà tí Megiddo jẹ́ àfonífojì, ń jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ mọ̀ pé Amágẹdọni jẹ́ àmì-ìṣàpẹẹrẹ kan, tí ó ní ìtọ́kasí ilẹ̀-àyé, nítorí kò sí òkè kankan nínú àfonífojì Jésíréélì.

The Jezreel Valley is situated between the three seas (Mediterranean Sea, Sea of Galilee, and Dead Sea) and Jerusalem. It is relatively central in northern Israel, with these three bodies of water and Jerusalem located around it in different directions. Verse forty-five of Daniel eleven is where the king of the north comes to his end with none to help, and the verse identifies his geographical end as between the seas and the glorious holy mountain of Jerusalem. Verse forty of Daniel eleven introduces the three powers that are the subjects of the healing of the deadly wound of the papal power and its ultimate end.

Àfonífojì Jésírẹ́ẹ̀lì wà láàrín àwọn òkun mẹ́ta (Òkun Mẹditaréníànì, Òkun Gálílì, àti Òkun Òkú) àti Jerúsálẹ́mù. Ó wà ní àárín gbùngbùn ní apá àríwá Ísírẹ́lì, níbi tí àwọn omi ńlá mẹ́ta wọ̀nyí àti Jerúsálẹ́mù wà yí i ká ní onírúurú ìtọ́sọ́nà. Ẹsẹ̀ kẹ́ẹ̀ẹ́dógójì nínú Dáníẹ́lì mọ́kànlá ni ibìkan tí ọba àríwá fi dé òpin rẹ̀ láìsí ẹni tí yóò ràn án lọ́wọ́, ẹsẹ̀ náà sì ń tọ́ka sí òpin àgbègbè rẹ̀ gẹ́gẹ́ bí ó ti wà láàrín àwọn òkun àti òkè mímọ́ ológo ti Jerúsálẹ́mù. Ẹsẹ̀ ogójì nínú Dáníẹ́lì mọ́kànlá ṣàfihàn agbára mẹ́ta tí wọ́n jẹ́ kókó-ọ̀rọ̀ ìmúláradá ọgbẹ́ ikú agbára póòpù àti òpin rẹ̀ pátápátá.

The first phrase of the verses identifies the time of the end in 1798, when the papacy received its deadly wound and verse forty-five identifies its permanent deadly wound. The prophetic history between the first and last death of the papal power identifies the rebellion of mankind as they restore the ascendancy of the papal power, when its deadly wound is healed in advance of the papal power’s ultimate demise. The six verses bear the signature of truth, for the beginning and end are both the death of the papal power, and the middle verses are the rebellion of mankind as the first deadly wound is healed.

Gbolohun àkọ́kọ́ nínú àwọn ẹsẹ̀ náà ń tọ́ka sí àkókò òpin ní ọdún 1798, nígbà tí ipò póòpù gba ọgbẹ́ ikú rẹ̀, àti ẹsẹ̀ kẹ́rìnlélógójì ń tọ́ka sí ọgbẹ́ ikú rẹ̀ tí ó pé títí láé. Ìtàn àsọtẹ́lẹ̀ tó wà láàárín ikú àkọ́kọ́ àti ìkẹyìn agbára póòpù ń fi ìṣọ̀tẹ̀ ọmọ ènìyàn hàn bí wọ́n ṣe ń mú ìjùba agbára póòpù padà bọ̀ sípò gíga rẹ̀, nígbà tí a mú ọgbẹ́ ikú rẹ̀ láradá ṣáájú ìparun pátápátá agbára póòpù. Àwọn ẹsẹ̀ mẹ́fà náà ru ààmì òtítọ́, nítorí ìbẹ̀rẹ̀ àti òpin jẹ́ ikú agbára póòpù méjèèjì, àti àwọn ẹsẹ̀ àárín jẹ́ ìṣọ̀tẹ̀ ọmọ ènìyàn bí a ṣe mú ọgbẹ́ ikú àkọ́kọ́ náà láradá.

Miller was given light from heavenly angels upon the relation of pagan and papal Rome. The key for Miller’s understanding of the prophetic model, which he employed for all of his prophetic applications, was “the daily” in Second Thessalonians. “The daily” in that chapter is pagan Rome, which is what established the vision that William Miller came to understand, for it is Rome, the robbers of thy people in verse fourteen of chapter eleven, that establishes the vision.

A fi ìmọ̀lára láti ọ̀dọ̀ àwọn áńgẹ́lì ọ̀run fún Miller nípa ìbáṣepọ̀ Romu kèfèrí àti Romu póòpù. Kókó tí ó ṣí òye Miller sí àwòrán àsọtẹ́lẹ̀ náà, èyí tí ó lò fún gbogbo àwọn ìlò àsọtẹ́lẹ̀ rẹ̀, ni “ojoojúmọ́” nínú Second Thessalonians. “Ojoojúmọ́” nínú orí náà ni Romu kèfèrí, èyí sì ni ohun tí ó fi ìran náà múlẹ̀ tí William Miller yá sí òye, nítorí Romu ni, àwọn ọlọ́ṣà àwọn ènìyàn rẹ nínú ẹsẹ̀ kẹrìnlá ti orí kọkànlá, tí ó ń fi ìran náà múlẹ̀.

The messenger raised up to understand the increase of knowledge in 1989 came to understand the threefold nature of Rome. Miller was the messenger of the first and second angels, and he understood the first and second manifestations of Rome to establish the vision he presented to the world. The messenger of the third angel came to understand all three manifestations of Rome in order to establish the vision he was given to proclaim to the world.

Ojíṣẹ́ tí a gbé dìde láti lóye ìpọ̀sí ìmọ̀ ní ọdún 1989 wá lóye ìṣẹ̀dá onípín mẹ́ta ti Róòmù. Miller ni ojíṣẹ́ angẹli kìn-ín-ní àti kejì, ó sì lóye àfihàn àkọ́kọ́ àti èkejì ti Róòmù láti fi mú ìran tí ó gbé kalẹ̀ fún ayé dúró. Ojíṣẹ́ angẹli kẹta wá lóye gbogbo àfihàn mẹ́tẹ̀ẹ̀ta ti Róòmù kí ó lè fi mú ìran tí a fi fún un láti kéde fún ayé dúró.

The first manifestation of Rome was pagan Rome. Out of pagan Rome came papal Rome, the second manifestation. Out of the first two manifestations came modern Rome, the threefold alliance of the dragon, the beast and false prophet.

Ìfarahàn àkọ́kọ́ ti Róòmù ni Róòmù aláìsìn. Láti inú Róòmù aláìsìn ni Róòmù póòpù ti jáde, èyí tí í ṣe ìfarahàn kejì. Láti inú àwọn ìfarahàn méjèèjì àkọ́kọ́ ni Róòmù òde-òní ti jáde, ìṣọ̀kan mẹ́ta ti ejò ńlá, ẹranko náà, àti wòlíì èké.

We will continue the line of the controversy of “the daily” in Advent history in the next article.

A ó máa bá ìlà ìjìyàn nípa “ìràbọ ojoojúmọ́” nínú ìtàn Advent lọ nínú àpilẹ̀kọ tó kàn.

> “One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “Ẹni tí ń rí ohun tí ó wà lábẹ́ ojú òde, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘Wọ́n kò ní ìbànújẹ tàbí ìyàlẹ́nu nítorí ipò ìwà àti ipò ẹ̀mí wọn.’ Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ohun ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú àwọn ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí pé nígbà tí mo pè, kò sí ẹni tí ó dáhùn; nígbà tí mo sọ̀rọ̀, wọn kò gbọ́: ṣùgbọ́n wọ́n ṣe búburú níwájú ojú Mi, wọ́n sì yan ohun tí inú Mi kò dùn sí.’ ‘Ọlọ́run yóò rán ìtànjẹ alágbára sí wọn, kí wọn lè gba irọ́ gbọ́,’ nítorí pé wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní ayọ̀ nínú àìṣòdodo.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.

> “The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’

> “Olùkọ́ni ti ọ̀run béèrè pé: ‘Ìtanjí wo ni ó lè lágbára jù láti tan ọkàn jẹ́ bí kò ṣe ìṣefara-hàn pé ẹ ń kọ́lé lórí ìpìlẹ̀ tó tọ́ àti pé Ọlọ́run ń gba iṣẹ́ yín, nígbà tí ní tòótọ́ ẹ̀yin ń ṣe ọ̀pọ̀ ohun gẹ́gẹ́ bí ìlànà ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Ò, ẹ̀tàn ńlá ni, ìtanjí amúnikún-fáyà ni, tí ń gba ọkàn ènìyàn nígbà tí àwọn tí ó ti mọ òtítọ́ rí, bá ṣìṣe àṣìṣe pé irú ìwà-bí-Ọlọ́run ni ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n ro pé àwọn ọlọ́rọ̀ ni, tí wọ́n sì ti pọ̀ sí i ní ohun-ìní, tí wọn kò sì nílò nǹkan kan, nígbà tí ní tòótọ́ wọ́n nílò ohun gbogbo.’”

> “God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.

> “Ọlọ́run kò yí padà sí àwọn ìránṣẹ́ Rẹ̀ olóòótọ́ tí ń pa aṣọ wọn mọ́ láìní àbàwọ́n. Ṣùgbọ́n ọ̀pọ̀ ènìyàn ń ké pe, ‘Àlàáfíà àti ààbò,’ nígbà tí ìparun ojijì ń bọ̀ wá sórí wọn. Bí kò bá sí ìrònúpìwàdà pípé, bí kò bá sì jẹ́ pé àwọn ènìyàn rẹ ara wọn sílẹ̀ ní ọkàn wọn nípa ìjẹ́wọ́, tí wọ́n sì gba òtítọ́ gẹ́gẹ́ bí ó ti wà nínú Jésù, wọn kì yóò wọ ọ̀run láé. Nígbà tí ìwẹ̀numọ́ bá ṣẹlẹ̀ láàárín wa, a kì yóò tún sinmi ní ìtùnú, ní fífẹ́nu ko ara wa pé a jẹ́ ọlọ́rọ̀, pé a ti ní ìkúnwọ́sílẹ̀ ní ohun ìní, tí a kò sì nílò nǹkan kan.”

> “Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.

> “Ta ni ó lè sọ ní òtítọ́ pé: ‘Wúrà wa ni a ti dán nínú iná; aṣọ wa kò ní àbàwọ́n láti ọ̀dọ̀ ayé’? Mo rí Olùkọ́ wa tí ó ń tọ́ka sí àwọn aṣọ ohun tí a ń pè ní òdodo. Nígbà tí Ó bọ́ wọn kúrò, Ó fi ìdọ̀tí tí ó wà lábẹ́ wọn hàn gbangba. Lẹ́yìn náà Ó sọ fún mi pé: ‘Ṣé o kò lè rí bí wọ́n ti fi àgàbàgebè bo ìdọ̀tí wọn àti ìbàjẹ́ ìwà wọn mọ́lẹ̀? “Báwo ni ìlú olóòtítọ́ ṣe di àgbèrè!” Ilé Baba mi ni a sọ di ilé ọjà, ibi tí ìwàláàyè àti ògo Ọlọ́run ti kúrò! Nítorí èyí ni àìlera fi wà, agbára sì ṣaláìsí.’” Testimonies, volume 8, 249, 250.

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