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# Rome Establishes the Vision - Number One

Róòmù Fi Ìran náà Múlẹ̀—Nọ́ńbà Kínní

A Private Interpretation

Ìtumọ̀ Àdáni Kan

Author

Jeff Pippenger

Published

June 28, 2024

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

> Àti ní àwọn àkókò wọ̀nyí, ọ̀pọ̀lọpọ̀ yóò dìde sí ọba gúúsù; àwọn alágbèrè láàárín àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà ṣẹ; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

The word “doctrine” in the context of Christianity represents the established truths of the Bible. Various professedly Christian organizations possess different sets of what they define as biblical doctrines, but there is only one Truth. The distinction between “absolute truth” and “pluralism” is a subject outside our consideration at this juncture.

Ọ̀rọ̀ náà “ẹ̀kọ́” nínú àyíká Ìsìn Kristẹni dúró fún àwọn òtítọ́ tí a ti fi múlẹ̀ nínú Bíbélì. Oríṣiríṣi àjọ tí wọ́n ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí ti Kristẹni ní àwọn ìkójọpọ̀ ẹ̀kọ́ tí ó yàtọ̀ síra, èyí tí wọ́n túmọ̀ sí gẹ́gẹ́ bí ẹ̀kọ́ Bíbélì, ṣùgbọ́n Òtítọ́ kan ṣoṣo ni ó wà. Ìyàtọ̀ láàárín “òtítọ́ pípé” àti “ọ̀pọ̀lọpọ̀ ìrònú” jẹ́ kókó-ọrọ̀ tí ó wà ní òde àkíyèsí wa ní àkókò yìí.

> Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. John 18:37, 38.

> Nítorí náà, Pílátù wí fún un pé, Ǹjẹ́ ọba ni ìwọ jẹ́ nígbà náà? Jésù dáhùn pé, Ìwọ ni ó sọ pé ọba ni èmi. Nítorí èyí ni a bí mi sí, àti nítorí èyí ni mo ṣe wá sí ayé, kí n lè jẹ́rìí sí òtítọ́. Olúkúlùkù ẹni tí í ṣe ti òtítọ́, ó ń gbọ́ ohùn mi. Pílátù wí fún un pé, Kí ni òtítọ́? Nígbà tí ó sì ti sọ èyí, ó tún jáde lọ sọ́dọ̀ àwọn Júù, ó sì wí fún wọn pé, Èmi kò rí ẹ̀sùn kankan nínú rẹ̀ rárá. Johanu 18:37, 38.

Truth is God’s Word; it is His voice and it is Christ Himself.

Òtítọ́ ni Ọ̀rọ̀ Ọlọ́run; ohùn Rẹ̀ ni í ṣe, ó sì jẹ́ Kristi tikára Rẹ̀.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.

> “A gbọ́dọ̀ mọ̀ fúnra wa ohun tí ó jẹ́ Ìsìn Kristẹni, ohun tí òtítọ́ jẹ́, ohun tí ìgbàgbọ́ tí a ti gbà jẹ́, àti ohun tí àwọn òfin Bíbélì jẹ́—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ aṣẹ gíga jùlọ. Ọ̀pọ̀lọpọ̀ ènìyàn wà tí wọ́n ń gbàgbọ́ láìní ìdí tí wọ́n lè fi dá ìgbàgbọ́ wọn lé, láìní ẹ̀rí tó péye nípa òtítọ́ ọ̀ràn náà. Bí a bá gbé èrò kan kalẹ̀ tí ó bá àwọn èrò tí wọ́n ti ní tẹ́lẹ̀ mu, wọ́n máa ń ṣe tán láti gbà á. Wọ́n kì í ronú láti inú okùnfà dé àbájáde; ìgbàgbọ́ wọn kò ní ìpìlẹ̀ tòótọ́, àti ní àkókò ìdánwò wọn yóò rí i pé wọ́n ti kọ́ ilé wọn lé orí iyanrìn.”

> “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.

> “Ẹni tí ó bá sinmi ní ìtẹ́lọ́rùn pẹ̀lú ìmọ̀ aláìpé tirẹ̀ nípa Ìwé Mímọ́ ní àkókò yìí, tí ó sì ń rò pé èyí tó fún ìgbàlà rẹ̀, ó ń sinmi nínú ìtanjẹ apaniyan. Ọ̀pọ̀lọpọ̀ ènìyàn wà tí a kò fi àríyànjiyàn Ìwé Mímọ́ pèsè wọn ní kíkún, kí wọ́n lè mọ aṣìṣe yàtọ̀, kí wọ́n sì dá gbogbo àṣà ìbílẹ̀ àti ìgbàgbọ́ asán lẹ́bi, èyí tí a fi tan wọn jẹ gẹ́gẹ́ bí òtítọ́. Sátánì ti mú èrò tirẹ̀ wọ inú ìjọsìn Ọlọ́run, kí ó lè ba ìrọ̀rùn ìhìnrere Kristi jẹ́. Ọ̀pọ̀ ènìyàn tí wọ́n ń jẹ́wọ́ pé wọ́n gbà òtítọ́ ìsinsìnyí gbọ́, kò mọ ohun tí ó dá ìgbàgbọ́ tí a fi lé àwọn mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo kalẹ̀—Kristi nínú yín, ìrètí ògo. Wọ́n rò pé àwọn ń dáàbò bo àwọn ààmì ààlà àtijọ́, ṣùgbọ́n wọ́n tutù díẹ̀díẹ̀, wọ́n sì aláìbìkítà. Wọ́n kò mọ ohun tí ó túmọ̀ sí láti hun un sínú ìrírí wọn àti láti ní ìwà rere gidi ti ìfẹ́ àti ìgbàgbọ́. Kì í ṣe akẹ́kọ̀ọ́ Bíbélì tó sunmọ́ tòsí ni wọ́n jẹ́, bí kò ṣe aláìsapá àti aláìfiyèsí. Nígbà tí ìyàtọ̀ èrò bá dìde lórí àwọn ẹsẹ Ìwé Mímọ́, àwọn wọ̀nyí tí kò kẹ́kọ̀ọ́ pẹ̀lú ète kan tí wọ́n sì kò dúró gbọ́dọ̀ lórí ohun tí wọ́n gbàgbọ́, máa ṣubú kúrò nínú òtítọ́. Ó yẹ kí a fi dandan ìwádìí pẹkipẹki sínú òtítọ́ ọ̀run lórí gbogbo ènìyàn, kí wọ́n lè mọ̀ pé dájúdájú ni wọ́n mọ ohun tí í ṣe òtítọ́. Àwọn kan ń sọ pé ìmọ̀ púpọ̀ ni àwọn ní, wọ́n sì ní ìtẹ́lọ́rùn pẹ̀lú ipò wọn, nígbà tí wọn kò ní ìtara síi fún iṣẹ́ náà mọ́, tàbí ìfẹ́ gbígbóná síi fún Ọlọ́run àti fún àwọn ọkàn tí Kristi kú nítorí wọn, ju bí ẹni pé wọn kò tíì mọ Ọlọ́run rí. Kì í ṣe pé wọ́n ka Bíbélì [láti lè] gba ọ̀rá inú rẹ̀ àti ìrìnkèrindò rẹ̀ fún ọkàn ara wọn. Wọ́n kò ní ìmọ̀lára pé ohùn Ọlọ́run ni tí ń bá wọn sọ̀rọ̀. Ṣùgbọ́n bí a bá fẹ́ lóye ọ̀nà ìgbàlà, bí a bá fẹ́ rí ìtànṣán láti ọ̀dọ̀ Oòrùn òdodo, a gbọ́dọ̀ kẹ́kọ̀ọ́ Ìwé Mímọ́ pẹ̀lú ète kan, nítorí àwọn ìlérí àti àwọn àsọtẹ́lẹ̀ inú Bíbélì ń tú ìtànṣán ògo kedere sórí ètò ìràpadà Ọlọ́run, àwọn òtítọ́ ńlá wọ̀nyí sì kò tíì yé ní kedere.” The 1888 Materials, 403.

We are required to know what those doctrines are, and how to present, establish and defend those truths.

A ní láti mọ ohun tí àwọn ẹ̀kọ́-ìtọ́ni wọ̀nyẹn jẹ́, àti bí a ṣe lè gbé àwọn òtítọ́ wọ̀nyí kalẹ̀, fi wọ́n múlẹ̀, kí a sì dáàbò bo wọ́n.

> “It does not seem possible to us now that any should have to stand alone; but if God has ever spoken by me, the time will come when we shall be brought before councils and before thousands for his name’s sake, and each one will have to give the reason of his faith. Then will come the severest criticism upon every position that has been taken for the truth. We need, then, to study the word of God, that we may know why we believe the doctrines we advocate. We must critically search the living oracles of Jehovah.” Review and Herald, December 18, 1888.

> “Nísinsìnyí, kò dà bí ẹni pé ó ṣeé ṣe kí ẹnikẹ́ni ní láti dúró ní òun nìkan; ṣùgbọ́n bí Ọlọ́run bá ti sọ̀rọ̀ nípasẹ̀ mi rí, àkókò náà yóò dé nígbà tí a ó mú wa wá níwájú àwọn ìgbìmọ̀ àti níwájú ẹgbẹẹgbẹ̀rún ènìyàn nítorí orúkọ rẹ̀, àti pé olúkúlùkù yóò ní láti fi ìdí ìgbàgbọ́ rẹ̀ hàn. Nígbà náà ni àríwísí tí ó le jùlọ yóò dé sórí gbogbo ipò tí a ti gbà gbé kalẹ̀ fún òtítọ́. Nígbà náà, a nílò láti kẹ́kọ̀ọ́ ọ̀rọ̀ Ọlọ́run, kí a lè mọ ìdí tí a fi gba àwọn ẹ̀kọ́ tí a ń gbèjà gbọ́. A gbọ́dọ̀ fi ìmúdájú ọgbọ́n ṣàwárí àwọn àsọyé alààyè ti Jèhófà.” Review and Herald, December 18, 1888.

In order to be brought before “thousands” it is evident that some of the defenders of truth in the last days will be forced to defend the truth in a medium such as television or web broadcasts. How else could thousands watch the testimony given by the one hundred and forty-four thousand? The doctrines we advocate identify the basis of our faith.

Kí a lè mú ẹni wá síwájú “ẹgbẹẹgbẹ̀rún” ènìyàn, ó hàn gbangba pé a ó fi díẹ̀ lára àwọn olùdábò bo òtítọ́ ní àwọn ọjọ́ ìkẹyìn mú láti dáàbò bo òtítọ́ náà nínú ọ̀nà bíi tẹlifíṣọ̀n tàbí ìgbànsílẹ̀ lórí ayélujára. Báwo ni míì ni ẹgbẹ̀rún ènìyàn ṣe lè wo ẹ̀rí tí ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà fi hàn? Àwọn ẹ̀kọ́ ìgbàgbọ́ tí a ń gbéga fún ń tọ́ka sí ìpìlẹ̀ ìgbàgbọ́ wa.

> “The members of the church will individually be tested and proved. They will be placed in circumstances where they will be forced to bear witness for the truth. Many will be called to speak before councils and in courts of justice, perhaps separately and alone. The experience which would have helped them in this emergency they have neglected to obtain, and their souls are burdened with remorse for wasted opportunities and neglected privileges.” Testimonies, volume 5, 463.

> “Àwọn ọmọ ẹgbẹ́ ìjọ yóò ní láti kọjá nínú ìdánwò àti àfihàn ẹ̀rí lẹ́kọ̀ọ̀kan. A ó fi wọ́n sínú àwọn ipò tí a ó ti fi ipa mú wọn láti jẹ́rìí fún òtítọ́. A ó pè ọ̀pọ̀lọpọ̀ láti sọ̀rọ̀ níwájú àwọn ìgbìmọ̀ àti nínú àwọn ilé ẹjọ́, bóyá lọ́tọ̀ọ̀tọ̀ àti ní ìdánìkanwà. Ìrírí tí ì bá ti ràn wọ́n lọ́wọ́ nínú àkókò pajawiri yìí ni wọ́n ti kọ̀ láti ní, ọkàn wọn sì kún fún ìbànújẹ́ nítorí àwọn àǹfààní tí wọ́n fi ṣòfò àti àwọn ẹ̀tọ́ ìbùkún tí wọ́n kọ̀ láti lò.” Testimonies, ìdìpọ̀ 5, 463.

God’s Word never fails, and therefore if we are to be numbered with the one hundred and forty-four thousand, we must know what believe based upon what is written in God’s Word. Before the testing time arrives when God’s people are forced to explain the doctrines they believe, God allows errors to be introduced in order to force God’s people to critically study His Word.

Ọ̀rọ̀ Ọlọ́run kì í ṣàìkùnà láéláé, nítorí náà bí a bá fẹ́ kí a kà wá mọ́ ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà, a gbọ́dọ̀ mọ ohun tí a gbà gbọ́ lórí ìpìlẹ̀ ohun tí a kọ sínú Ọ̀rọ̀ Ọlọ́run. Kí àkókò ìdánwò tó dé, nígbà tí a ó fi mú àwọn ènìyàn Ọlọ́run láti ṣàlàyé àwọn ẹ̀kọ́ tí wọ́n gbà gbọ́, Ọlọ́run máa ń jẹ́ kí àṣìṣe wọlé kí ó lè fi ipa mú àwọn ènìyàn Rẹ̀ láti fi ìmúrasílẹ̀ pẹ̀lú ìwádìí jinlẹ̀ kẹ́kọ̀ọ́ Ọ̀rọ̀ Rẹ̀.

> “The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.

> “Ìdí tí kò fi sí àríyànjiyàn tàbí ìdàrúdàpọ̀ láàárín àwọn ènìyàn Ọlọ́run kò yẹ kí a kà sí ẹ̀rí tí ó péye pé wọ́n ń di ẹ̀kọ́ tí ó tọ́ mú ṣinṣin. Ó yẹ kí a bẹ̀rù pé ó ṣeé ṣe kí wọ́n máa ṣe ìyàtọ̀ láàárín òtítọ́ àti àṣìṣe ní kedere. Nígbà tí ìwádìí Ìwé Mímọ́ kò bá mú kí àwọn ìbéèrè tuntun dìde, nígbà tí ìyàtọ̀ èrò kò bá sì dide tí yóò mú kí ènìyàn wa inú Bíbélì fúnra wọn láti rí i dájú pé àwọn ní òtítọ́, nígbà náà ọ̀pọ̀lọpọ̀ ni yóò wà báyìí, gẹ́gẹ́ bí ó ti rí ní ayé àtijọ́, tí yóò di àṣà mú, tí yóò sì máa jọ́sìn ohun tí wọn kò mọ̀.”

> “I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.

> “A ti fi hàn mí pé ọ̀pọ̀lọpọ̀ àwọn tí wọ́n jẹ́wọ́ pé wọ́n ní ìmọ̀ òtítọ́ ìsinsìnyí kò mọ ohun tí wọ́n gbàgbọ́. Wọ́n kò lóye àwọn ẹ̀rí ìgbàgbọ́ wọn. Wọ́n kò ní ìmọrírì tó tọ́ sí iṣẹ́ fún àkókò ìsinsìnyí. Nígbà tí àkókò ìdánwò bá dé, àwọn ènìyàn kan tí wọ́n ń wàásù fún àwọn ẹlòmíràn nísinsìnyí yóò rí i, nígbà tí wọ́n bá ń ṣàyẹ̀wò àwọn ipò tí wọ́n dì mú, pé ọ̀pọ̀ nǹkan wà tí wọn kò lè fi ìdí tí ó tẹ́ni lọ́rùn múlẹ̀ fún un. Títí di ìgbà tí a fi dán wọn wò báyìí, wọn kò mọ ìgbàrà aimọ̀kan wọn tó pọ̀. Àti pé ọ̀pọ̀ ènìyàn wà nínú ìjọ tí wọ́n ń kà á sí ohun tí ó dájú pé wọ́n lóye ohun tí wọ́n gbàgbọ́; ṣùgbọ́n, títí ìgbà tí àríyànjiyàn yóò fi dìde, wọn kò mọ àìlera tiwọn. Nígbà tí a bá yà wọ́n kúrò lọ́dọ̀ àwọn tí ìgbàgbọ́ wọn jọra, tí a sì fi ipa mú wọn dúró ní ọ̀kọ̀ọ̀kan, ní àdáni àti nìkan, láti ṣàlàyé ìgbàgbọ́ wọn, yóò yà wọ́n lẹ́nu láti rí bí àwọn èrò wọn ṣe dàrú tó nípa ohun tí wọ́n ti gbà gẹ́gẹ́ bí òtítọ́. Ó dájú pé ìyàpadà kan ti wà láàárín wa kúrò lọ́dọ̀ Ọlọ́run alààyè, àti yíyí padà sí ọ̀dọ̀ ènìyàn, ní fífi ti ènìyàn rọ́pò ọgbọ́n ti Ọlọ́run.”

> “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 míràn bá kùnà, àwọn ẹ̀kọ́-ìsẹ̀ṣe yóò wọ̀ láàárín wọn, èyí tí yóò yan wọn, tí yóò pín ìyàngbò kúrò nínú alikama. Olúwa ń pè gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí kúrò nínú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó bá àkókò yìí mu. Òtítọ́ Bíbélì ni, tí ń fi àwọn ewu tí ó wà lórí wa hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ Ìwé Mímọ́ pẹkipẹki àti sí àyẹ̀wò tó muna jùlọ ti àwọn ipò tí a dì mú. Ọlọ́run fẹ́ kí a fi àdúrà àti àwẹ̀ wá gbogbo àwọn ìhà àti àwọn ipò òtítọ́ lójú jinlẹ̀, pẹ̀lú ìfaradà. Kì í ṣe pé kí àwọn onígbàgbọ́ sinmi lórí àwọn ìròyìn àfojúsùn àti àwọn èrò tí a kò sọ di mímọ̀ dáadáa nípa ohun tí ó dá òtítọ́ sílẹ̀. Ìgbàgbọ́ wọn gbọ́dọ̀ jẹ́ ẹni tí a fi ìdí rẹ̀ múlẹ̀ lórí ọ̀rọ̀ Ọlọ́run, kí nígbà tí àkókò ìdánwò bá dé, tí a sì mú wọn wá síwájú àwọn ìgbìmọ̀ láti dáhùn nípa ìgbàgbọ́ wọn, wọn lè ní agbára láti 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, ru, ru. Àwọn kókó-ọrọ tí a fi ń gbé kalẹ̀ fún ayé gbọ́dọ̀ jẹ́ òtítọ́ alààyè sí wa. Ó ṣe pàtàkì pé nígbà tí a bá ń dáàbò bo àwọn ẹ̀kọ́ tí a kà sí àpilẹ̀kọ ìgbàgbọ́ wa tí ó jẹ́ ìpìlẹ̀, kí a má ṣe jẹ́ kí ara wa lo àwọn ìjìyàn tí kò péye ní pátápátá rárá. Àwọn wọ̀nyí lè tó láti dá olùtakò dúró, ṣùgbọ́n wọn kò bu ọlá fún òtítọ́. A gbọ́dọ̀ gbé àwọn ìjìyàn tó péye kalẹ̀, tí kì yóò kàn dá àwọn alátakò wa dúró nìkan, ṣùgbọ́n tí yóò lè fara da àyẹ̀wò tó sún mọ́ tòsí jùlọ àti ìwádìí tó jinlẹ̀ jùlọ. Pẹ̀lú àwọn tí wọ́n ti kọ́ ara wọn gẹ́gẹ́ bí akọni nínú jíjà ìjìyàn, ewu ńlá wà pé wọn kì yóò fi ọ̀rọ̀ Ọlọ́run lò pẹ̀lú òdodo. Nígbà tí a bá ń bá alátakò pàdé, ó yẹ kí ìsapá wa òtítọ́ jẹ́ láti gbé àwọn kókó-ọrọ kalẹ̀ ní irú ọ̀nà bẹ́ẹ̀ tí yóò jí ìmúdájú sókè nínú ọkàn rẹ̀, dípò kí a kan 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 ìlòsíwájú ọgbọ́n-inú ènìyàn bá ti lè tó, ẹ má jẹ́ kí ó rò pé, kódà fún ìṣẹ́jú kan ṣoṣo, pé kò sí àìní fún ìwádìí pípéye àti àìdákẹ́jẹ ti Ìwé Mímọ́ kí ìmọ́lẹ̀ tí ó pọ̀ síi lè hàn. Gẹ́gẹ́ bí ènìyàn Ọlọ́run, a ti pè wá lẹ́yọ̀ọ̀kan láti jẹ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀. A gbọ́dọ̀ máa ṣọ́ pẹ̀lú ìtara, kí a lè mọ ìtànṣán ìmọ́lẹ̀ kankan tí Ọlọ́run yóò fi hàn sí wa. A ní láti mú àwọn ìmọ́lẹ̀ àkọ́kọ́ òtítọ́; àti nípasẹ̀ ìkẹ́kọ̀ọ́ pẹ̀lú àdúrà, a lè rí ìmọ́lẹ̀ tí ó túbọ̀ ṣe kedere, èyí tí a lè gbé kalẹ̀ níwájú àwọn ẹlòmíràn.” Testimonies, volume 5, 708.

The “students of prophecy” that ultimately makeup the one hundred and forty-four thousand will be “individually tested and proved,” in advance of their confrontation with the earthly powers who bring about the soon-coming Sunday law crisis and persecution. The faithful will first be “aroused” by God. The sleeping virgins will be “aroused” from the slumber they have fallen into during the tarrying time. If they will not awaken by the message that God has presented through the articles that have been sent forth since July of 2023, then God will allow “heresies” to “come in among them” which will finish the separation of the wheat and tares through a sifting process. We are now in that sifting process.

Àwọn “akẹ́kọ̀ọ́ àsọtẹ́lẹ̀” tí yóò parí ní ṣíṣe àkópọ̀ ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì náà ni a óò “dán wò, a ó sì fi wọn hàn pé wọ́n ti jẹ́ mímúlẹ̀ lọ́kọ̀ọ̀kan,” kí ìkọlù wọn pẹ̀lú àwọn agbára ayé tó mú ìṣòro àti inúnibíni òfin Ọjọ́-Àìkú tí ó sún mọ́lé wá tó dé. Àwọn olóòótọ́ ni Ọlọ́run yóò kọ́kọ́ “jí.” Wúńdíá tí wọ́n ń sùn ni a óò “jí” kúrò nínú oorun jíjinlẹ̀ tí wọ́n ti ṣubú sínú rẹ̀ ní àkókò ìdádúró náà. Bí wọn kò bá jí nípasẹ̀ iṣẹ́ ìránṣẹ́ tí Ọlọ́run ti gbé kalẹ̀ nípasẹ̀ àwọn àpilẹ̀kọ tí a ti fi ránṣẹ́ jáde láti oṣù Keje ọdún 2023, nígbà náà ni Ọlọ́run yóò jẹ́ kí “ẹ̀kọ́ àṣìṣe” “wọ inú wọn,” èyí tí yóò parí ìyapa alíkámà àti èpò nípasẹ̀ ìlànà yíyan. A wà nísinsin yìí nínú ìlànà yíyan náà.

There are three options available to those who have been following in the controversy of the correct identification of Modern Rome. One option is that the United States is Modern Rome, the other is that the papal power is Modern Rome and the third option is that both of the previous positions are incorrect and some other power is represented by the robbers of Daniel’s people who exalt themselves, fall, and establish the vision in verse fourteen of Daniel chapter eleven.

Àwọn àṣàyàn mẹ́ta wà ní ìwájú àwọn tí wọ́n ti ń tẹ̀lé nínú ìjàmbá ọ̀ràn ìdánimọ̀ tó péye ti Róòmù Òde-Òní. Àṣàyàn kan ni pé Orílẹ̀-Èdè Amẹ́ríkà ni Róòmù Òde-Òní; èkejì sì ni pé agbára papacy ni Róòmù Òde-Òní; àṣàyàn kẹta sì ni pé àwọn ipò méjèèjì tí a mẹ́nu kàn ṣáájú kò tọ́, àti pé agbára mìíràn kan ni àwọn ajinigbé àwọn ènìyàn Dáníẹ́lì ń ṣàpẹẹrẹ, àwọn tí wọ́n gbé ara wọn ga, tí wọ́n sì ṣubú, tí wọ́n sì fi ìran náà múlẹ̀ nínú ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì orí kọkànlá.

I contend that the disagreement of whether Modern Rome is the papal power or the United States, has been allowed to be introduced into this movement for the purpose of forcing His people to study His prophetic word. God has brought about this controversy in a manifestation of His mercy. I contend the disagreement is more about preparing His people for the coming crisis than simply identifying who is right and who is wrong about Modern Rome. The disagreement was allowed and designed by God to demonstrate, for any who wish to see, that their own personal understanding of His prophetic word is incomplete or incorrect. The controversy is therefore evidence of God’s mercy.

Mo fi idi rẹ̀ múlẹ̀ pé àríyànjiyàn nípa bóyá Róòmù Òde-Òní ni agbára pàápàá tàbí Orílẹ̀-Èdè Amẹ́ríkà, ni a ti jẹ́ kí a mú wọ inú ìṣípayá yìí pẹ̀lú ète láti fi mú àwọn ènìyàn Rẹ̀ kẹ́kọ̀ọ́ ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀. Ọlọ́run ti mú kí àríyànjiyàn yìí wáyé gẹ́gẹ́ bí ìfarahàn àánú Rẹ̀. Mo fi idi rẹ̀ múlẹ̀ pé àríyànjiyàn náà dá lórí pípèsè àwọn ènìyàn Rẹ̀ sílẹ̀ fún ìṣòro ńlá tí ń bọ̀ ju kí ó kàn jẹ́ mímọ ẹni tí ó tọ́ àti ẹni tí ó ṣìṣe nípa Róòmù Òde-Òní nìkan lọ. A jẹ́ kí àríyànjiyàn náà wà, Ọlọ́run sì pèsè rẹ̀, kí ó lè fihàn, fún ẹnikẹ́ni tí ó bá fẹ́ rí i, pé òye tiwọn fúnra wọn nípa ọ̀rọ̀ àsọtẹ́lẹ̀ Rẹ̀ kò pé tàbí pé ó ṣìṣe. Nítorí náà, àríyànjiyàn náà jẹ́ ẹ̀rí àánú Ọlọ́run.

The controversy not only involves the identification of who is the power represented by the robbers of thy people, but also whether the methodology of line upon line that both sides of the controversy profess to uphold is being properly applied. The prophetic rules associated with the methodology of line upon line includes special prophetic principles which will be part of the sifting process of the wheat and tares. Three elements of the methodology of line upon line which I contend are being misunderstood in this current controversy are Christ as the Truth, and Christ as Alpha and Omega, and a triple application of prophecy.

Àríyànjiyàn náà kì í ṣe nípa ìdánimọ̀ ẹni tí í ṣe agbára tí a fi àwọn ọlọ́ṣà àwọn ènìyàn rẹ dúró fún nìkan, ṣùgbọ́n pẹ̀lú bóyá ọ̀nà ìlànà ìlà lé lórí ìlà tí àwọn ẹgbẹ́ méjèèjì nínú àríyànjiyàn náà jẹ́wọ́ pé àwọn ń gbéga ni a ń lò ní ọ̀nà tó tọ́. Àwọn òfin àsọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ọ̀nà ìlànà ìlà lé lórí ìlà náà ní àwọn ìlànà àsọtẹ́lẹ̀ pàtàkì kan tí yóò jẹ́ apá kan nínú ìlànà ìyàsọ́tọ̀ alíkámà àti èpò. Àwọn èròjà mẹ́ta nínú ọ̀nà ìlànà ìlà lé lórí ìlà tí mo dúró pé a kò lóye rẹ̀ dáadáa nínú àríyànjiyàn yìí ní àsìkò yìí ni Kristi gẹ́gẹ́ bí Òtítọ́, àti Kristi gẹ́gẹ́ bí Áfà àti Òmégà, àti lílo àsọtẹ́lẹ̀ ní ìlò mẹ́ta.

Ultimately those who hold to an incorrect understanding of verse fourteen of Daniel eleven will be found to be basing their doctrinal position upon a private interpretation.

Ní ìkẹyìn, a óò rí i pé àwọn tí wọ́n di òye tí kò tọ́ mọ́ ẹsẹ̀ kẹrìnlá ti Dáníẹ́lì mọ́kànlá ń fi ipò ẹ̀kọ́ ìgbàgbọ́ wọn lélẹ̀ lórí ìtumọ̀ ti ara ẹni.

> We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost. 2 Peter 1:19–21.

> Àwa pẹ̀lú ní ọ̀rọ̀ àsọtẹ́lẹ̀ tí a fi múlẹ̀ dájú jùlọ; èyí tí ẹ̀yin ń ṣe dáradára bí ẹ bá fiyèsí i, gẹ́gẹ́ bí ìmọ́lẹ̀ tí ń tàn ní ibi òkùnkùn, títí ọjọ́ yóò fi mọ́, tí ìràwọ̀ òwúrọ̀ yóò sì yọ nínú ọkàn yín: Ní mímọ̀ èyí ní àkọ́kọ́, pé kò sí àsọtẹ́lẹ̀ kan nínú Ìwé Mímọ́ tí ó jẹ́ ti ìtumọ̀ ẹnìkọ̀ọ̀kan. Nítorí àsọtẹ́lẹ̀ kò ti ọwọ́ ìfẹ́ ènìyàn wá rí ní ìgbà àtijọ́: ṣùgbọ́n àwọn ènìyàn mímọ́ ti Ọlọ́run sọ̀rọ̀ bí Ẹ̀mí Mímọ́ ti ń sún wọn. 2 Peteru 1:19–21.

In the controversy over verse fourteen, an example of what I understand to be a “private interpretation” is found in The Great Controversy.

Nínú àríyànjiyàn lórí ẹsẹ̀ kẹrìnlá, àpẹẹrẹ ohun tí mo ní òye rẹ̀ gẹ́gẹ́ bí “ìtumọ̀ ti ara ẹni” ni a rí nínú The Great Controversy.

> “As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. It will be urged that the few who stand in opposition to an institution of the church and a law of the state ought not to be tolerated; that it is better for them to suffer than for whole nations to be thrown into confusion and lawlessness. The same argument many centuries ago was brought against Christ by the ‘rulers of the people.’ ‘It is expedient for us,’ said the wily Caiaphas, ‘that one man should die for the people, and that the whole nation perish not.’ John 11:50. This argument will appear conclusive; and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. 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.

> “Bí Ọjọ́ Ìsinmi ti di kókó àríyànjiyàn pàtàkì jákèjádò Kristẹ́ndọ́mù, tí àwọn aláṣẹ ẹ̀sìn àti aláṣẹ ayé sì ti darapọ̀ láti fi agbára mú kí a pa ọjọ́ Àìkú mọ́, ìkọ̀sílẹ̀ àìlẹ́gbẹ̀ẹ́gbẹ́ tí ìwọ̀nba kékeré kan ń fi hàn láti tẹ̀ síwájú fún ohun tí gbogbo ènìyàn ń béèrè yóò sọ wọ́n di ohun ìkórìíra àgbáyé. A ó sì fi kún un pé kò yẹ kí a fara mọ́ àwọn díẹ̀ wọ̀nyí tí wọ́n dúró ní ìtakò sí ilé-iṣẹ́ ìjọ àti òfin ìjọba; pé ó sàn kí wọ́n jìyà ju kí gbogbo orílẹ̀-èdè wọ inú ìdàrúdàpọ̀ àti àìlófin. Àríyànjiyàn kan náà ni a gbé dìde sí Kristi ní ọ̀pọ̀ ọgọ́rùn-ún ọdún sẹ́yìn láti ọ̀dọ̀ ‘àwọn alákòóso àwọn ènìyàn.’ ‘Ó yẹ fún wa,’ ni Káífà alágbérè náà wí, ‘kí ènìyàn kan kú fún àwọn ènìyàn, kí gbogbo orílẹ̀-èdè má bàa ṣègbé.’ Johanu 11:50. Àríyànjiyàn yìí yóò dà bí ẹni pé ó péye; nígbẹ̀yìn-gbẹ́yín a ó sì ṣe àṣẹ kan kalẹ̀ sí àwọn tí ń sọ Ọjọ́ Ìsinmi òfin kẹrin di mímọ́, tí yóò kéde pé wọ́n tọ́ sí ìjìyà tí ó le jùlọ, tí yóò sì fún àwọn ènìyàn ní ààyè, lẹ́yìn àkókò kan, láti pa wọ́n. Romanísìmù ní Ayé Àtijọ́ àti Pùròtẹ́sítáǹtìsìmù apẹ̀yìndà ní Ayé Tuntun yóò tẹ̀lé ọ̀nà irú bẹ́ẹ̀ sí àwọn tí ń bọ̀wọ̀ fún gbogbo àṣẹ Ọlọ́run.” The Great Controversy, 615.

“Christendom” represents the worldwide community of Christians or the collective body of Christian-majority countries and cultures. The term is often used to denote the parts of the world where Christianity is the dominant religion and has significantly influenced the culture, laws, and social norms. Christendom encompasses the global expanse of Christianity in terms of its followers, cultural impact, and historical significance. Without removing the repetition that exists in the Ellen White CD-ROM, the word Christendom occurs one hundred and seventy-six times. Geographically Sister White identifies that Christendom in general represents Europe and the Americas. In the context of Sister White Europe is identified as the Old World and the Americas are the New world.

“Àgbáyé Kristẹni” dúró fún àwùjọ àwọn Kristẹni káàkiri ayé tàbí ara àpapọ̀ àwọn orílẹ̀-èdè àti àṣà tí Kristẹni pọ̀ jù lọ nínú wọn. A sábà máa lo ọ̀rọ̀ náà láti tọ́ka sí àwọn apá ayé níbi tí ẹ̀sìn Kristẹni ti jẹ́ ẹ̀sìn alágbára jù lọ, tí ó sì ti ní ipa ńlá lórí àṣà, òfin, àti àwọn ìlànà ìbáṣepọ̀ àwùjọ. Àgbáyé Kristẹni ní ìtànkálẹ̀ Kristẹni káàkiri ayé ní ti àwọn olùtẹ̀lé rẹ̀, ipa àṣà rẹ̀, àti pàtàkì rẹ̀ nínú ìtàn. Láì yọ àtúnwí tí ó wà nínú Ellen White CD-ROM kúrò, ọ̀rọ̀ náà, “Christendom,” farahàn ní ìgbà ọgọ́rùn-ún kan àti mẹ́rìndínlọ́gọ́rin. Ní ti ààyè ilẹ̀-ayé, Sister White fi hàn pé, ní gbogbogbòò, Christendom dúró fún Yúróòpù àti àwọn Amẹ́ríkà. Nínú àyíká ọ̀rọ̀ Sister White, a mọ Yúróòpù sí Ayé Àtijọ́, àwọn Amẹ́ríkà sì ni Ayé Tuntun.

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Ṣùgbọ́n a rí ẹranko tí ó ní ìwo bí ti ọdọ-aguntan náà pé ó ń ‘gòkè wá láti inú ilẹ̀ ayé.’ Dípò kí ó borí àwọn agbára mìíràn lulẹ̀ láti fi gbé ara rẹ̀ kalẹ̀, orílẹ̀-èdè tí a ṣàpẹẹrẹ rẹ̀ báyìí gbọ́dọ̀ dìde ní agbègbè kan tí a kò tíì gbé tẹ́lẹ̀, kí ó sì dàgbà díẹ̀díẹ̀ àti ní àlàáfíà. Nítorí náà, kò lè dìde láàárín àwọn orílẹ̀-èdè tí ó kún fún ìpọ́njú àti ìjàkadì ti Ayé Àtijọ́—òkun rudurudu náà ti ‘àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n.’ A gbọ́dọ̀ wá a ní Ilẹ̀-ọba Ìwọ̀-Oòrùn.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.’ The Great Controversy, 441.

> “Orílẹ̀-èdè wo ni ti Ayé Tuntun tí ó wà ní ọdún 1798 tí ń dìde wọ agbára, tí ń fi ìlérí agbára àti ògo hàn, tí ó sì ń fa àkíyèsí ayé? Ìlò àmì náà kò fi ibi fún ìbéèrè kankan. Orílẹ̀-èdè kan ṣoṣo, àti kan ṣoṣo péré, ni ó bá àwọn àlàyé àsọtẹ́lẹ̀ yìí mu; ó ń tọ́ka láìsí àṣìṣe sí Orílẹ̀-Èdè Àpapọ̀ ti Amẹ́ríkà.” The Great Controversy, 441.

The last sentence in the paragraph we are considering has been employed to suggest that “Romanism in the Old World and apostate Protestantism in the New” is identifying “Romanism of the Old World” as the papacy during the Dark Ages, and the United States (apostate Protestantism) as Modern Rome, represented by the phrase “apostate Protestantism in the New.” The “Old” is defined as past history, and the “New” is defined as modern or current history. That application wrest Sister White’s established understanding of both Christendom and the Old and New world.

Gbólóhùn ìkẹyìn nínú ìpínrọ̀ tí a ń ṣàgbéyẹ̀wò ni a ti lò láti dámọ̀ràn pé “Romanism in the Old World and apostate Protestantism in the New” ń fi “Romanism of the Old World” hàn gẹ́gẹ́ bí ipò póòpù ní àkókò Àwọn Ọjọ́ Òkùnkùn, àti Orílẹ̀-èdè Amẹ́ríkà (Pírótẹ́sítántì tí ó ti ṣubú kúrò nínú ìgbàgbọ́) gẹ́gẹ́ bí Róòmù Òde-Òní, tí a ṣojú fún nípasẹ̀ ọ̀rọ̀ náà “apostate Protestantism in the New.” “Old” ni a túmọ̀ sí ìtàn ìgbà àtijọ́, “New” sì ni a túmọ̀ sí ìtàn òde-òní tàbí ìtàn asiko yìí. Ìlò yẹn ń yi òye tí Sister White ti fìdí múlẹ̀ kalẹ̀ nípa Kristẹ́ndọ́ọ̀mù àti Old and New world méjèèjì pa mọ́.

Those who apply the sentence in terms of past and future history, identify “a private interpretation” in direct contradiction to Sister White’s intended meaning. The claim is that the “Old World” represents past history and the “New” represents modern or current history (New).

Àwọn tí wọ́n ń lo gbolóhùn náà ní ti ìtàn àtijọ́ àti ọjọ́ iwájú, ń sọ “ìtumọ̀ ti ara ẹni” di mímọ̀ ní ìtakò tààrà sí ìtumọ̀ tí Arábìnrin White pète. Ẹ̀sùn náà ni pé “Ayé Àtijọ́” dúró fún ìtàn ìgbàanì, àti pé “Tuntun” dúró fún ìtàn òde-òní tàbí ìtàn ìsinsin yìí (Tuntun).

The passage says, “will pursue.” Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.” The Old World in the passage is Europe and the New world is the Americas. Sister White is teaching that the entire world is to be confronted by the Sunday law test, and that Romanism will lead out in the persecutions in Europe and apostate Protestantism will lead out in persecutions in the Americas. The Americas and Europe are what is defined as “Christendom.” Both Romanism and apostate Protestantism “will pursue a similar course toward those who honor all the divine precepts.”

Ìpínrọ̀ náà wí pé, “yóò lépa.” Ìjọ Róòmù àti Pùròtẹ́sítáǹtì tí ó ti ṣubú “yóò lépa ọ̀nà kan náà sí àwọn tí ń bọlá fún gbogbo àwọn àṣẹ Ọlọ́run.” Ayé Àtijọ́ nínú ìpínrọ̀ náà ni Yúróòpù, Ayé Tuntun sì ni àwọn Amẹ́ríkà. Sister White ń kọ́ni pé a ó dojú kọ gbogbo ayé pẹ̀lú ìdánwò òfin Ọjọ́ Àìkú, àti pé Ìjọ Róòmù yóò ṣáájú nínú àwọn inúnibíni ní Yúróòpù, Pùròtẹ́sítáǹtì tí ó ti ṣubú sì yóò ṣáájú nínú àwọn inúnibíni ní àwọn Amẹ́ríkà. Àwọn Amẹ́ríkà àti Yúróòpù ni a túmọ̀ sí gẹ́gẹ́ bí “Christendom.” Ìjọ Róòmù àti Pùròtẹ́sítáǹtì tí ó ti ṣubú méjèèjì “yóò lépa ọ̀nà kan náà sí àwọn tí ń bọlá fún gbogbo àwọn àṣẹ Ọlọ́run.”

“Will pursue” is identifying a future action by both powers, and it is grammatically impossible to suggest that Romanism of the Old World is the papal power of the Dark Ages. The persecution carried out by both powers is future tense. The definition of the phrase is “will pursue” and it means to follow or chase after something with the intention of achieving or attaining it. It implies a future action where an individual or group is committed to actively seeking a goal or objective.

“Yóò lépa” ń tọ́ka sí ìṣe ọjọ́ iwájú kan láti ọ̀dọ̀ agbára méjèèjì, ó sì jẹ́ aláìṣeéṣe nípa gírámà láti dábàá pé Romanism ti Ayé Àtijọ́ ni agbára papal ti Àwọn Àkókò Òkùnkùn. Inúnibíni tí agbára méjèèjì yóò ṣe wà ní àsìkò ọjọ́ iwájú. Ìtumọ̀ ọ̀rọ̀ náà ni “yóò lépa,” ó sì túmọ̀ sí láti tẹ̀lé tàbí lé ohun kan nípasẹ̀ eré láti ṣàṣeyọrí tàbí láti ní ìní rẹ̀. Ó ń fi ìṣe ọjọ́ iwájú hàn nínú èyí tí ẹnì kọ̀ọ̀kan tàbí ẹgbẹ́ kan ti faramọ́ ìsapá àtinúdá láti máa wá àfojúsùn tàbí ohun ète kan.

The phrase can be applied in various contexts: “She will pursue a career in medicine,” meaning she plans to work towards becoming a medical professional. “He will pursue a degree in engineering,” indicating he intends to study engineering at a higher educational institution. “The team will pursue the project until completion,” suggesting the team will continue working on the project until it is finished. “They will pursue legal action against the company,” meaning they intend to take legal steps to address a grievance or seek justice. Overall, “will pursue” implies determination, commitment, and a clear intention to achieve a specific goal or outcome in the future.

Gbolohun náà lè ní ìlò nínú onírúurú àyíká: “Yóò tẹ̀ lé iṣẹ́-òye nípa ìṣègùn,” èyí túmọ̀ sí pé ó ní ètò láti ṣiṣẹ́ sí i kí ó lè di amòye ìṣègùn. “Yóò tẹ̀ lé oyè ẹ̀kọ́ nípa ẹ̀rọ,” èyí fi hàn pé ó pinnu láti kẹ́kọ̀ọ́ ẹ̀rọ ní ilé-ẹ̀kọ́ gíga. “Ẹgbẹ́ náà yóò tẹ̀ lé iṣẹ́ náà títí yóò fi parí,” èyí ń tọ́ka sí i pé ẹgbẹ́ náà yóò máa bá a lọ ní ṣiṣẹ́ lórí iṣẹ́ náà títí tí yóò fi pé. “Wọ́n yóò tẹ̀ lé ìgbésẹ̀ òfin lòdì sí ilé-iṣẹ́ náà,” èyí túmọ̀ sí pé wọ́n ní èrò láti gbé àwọn ìgbésẹ̀ òfin láti yanjú ẹ̀dùn ọkàn kan tàbí láti wá ìdájọ́ òdodo. Ní àkótán, “yóò tẹ̀ lé” ń fi ìpinnu ṣinṣin, ìfaradà, àti ète mímọ́ hàn láti ṣàṣeparí góńgó tàbí àbájáde kan pàtó ní ọjọ́ iwájú.

The private interpretation that is employed to teach that Romanism of the Old World is past history, is thereafter employed as a plank to uphold an incorrect application of a triple application of prophecy. It argues that the triple application of Rome represents pagan Rome, followed by papal Rome and then the United States as the third of the three Rome’s. A very similar flawed application was employed shortly after September 11, 2001, when a group separated from the movement over the book of Joel.

Ìtumọ̀ àdáni tí a fi ń kọ́ni pé Ìjọ Róòmù ti Ayé Àtijọ́ ti di ìtàn ìgbàanì, ni a tún lò lẹ́yìn náà gẹ́gẹ́ bí pálángì láti gbé ìlò àṣìṣe kan ró nínú fífi àsọtẹ́lẹ̀ sí ìṣe lẹ́ẹ̀mẹ́ta. Ó jiyàn pé fífi Róòmù sí ìṣe lẹ́ẹ̀mẹ́ta ń ṣojú Róòmù abọ̀rìṣà, tí Róòmù Pápà tẹ̀ lé, lẹ́yìn náà sì ni Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ẹ̀kẹta nínú àwọn Róòmù mẹ́ta náà. Ìlò àṣìṣe tí ó jọ èyí gan-an ni a lò láìpẹ́ lẹ́yìn September 11, 2001, nígbà tí ẹgbẹ́ kan yapa kúrò nínú ìṣípò náà nítorí ìwé Joel.

The controversy then began at a camp meeting in Canada where the triple application of the three woes was incorporated into the book of Joel to teach that Islam of the third woe was the nation that came against the land in verse six of chapter one. That nation is papal Rome, but a private interpretation was introduced claiming the nation was Islam. The triple application of three woes had established Islam as the power of September 11, 2001, and the new private interpretation insisted the papal power of Joel chapter one was actually Islam. A private interpretation that rejected the correct identification of papal power in the book of Joel was bolstered up by an incorrect application of the three woes. Now a private interpretation setting aside the papal power for the United States is being introduced.

Ìjà náà bẹ̀rẹ̀ ní ìpàdé àgọ́ kan ní Kánádà, níbi tí a ti ṣàkópọ̀ ìlò mẹ́tẹ̀ẹ̀ta ti àwọn ègbé mẹ́ta sínú ìwé Jóẹli láti kọ́ni pé Ísílámù ti ègbé kẹta ni orílẹ̀-èdè tí ó wá sí i lòdì sí ilẹ̀ náà nínú ẹsẹ̀ kẹfà ti orí kìn-ín-ní. Orílẹ̀-èdè náà ni Róòmù ti póòpù, ṣùgbọ́n wọ́n gbé ìtumọ̀ àdáni kan wọlé tí ń sọ pé Ísílámù ni orílẹ̀-èdè náà. Ìlò mẹ́tẹ̀ẹ̀ta ti àwọn ègbé mẹ́ta ti fi Ísílámù múlẹ̀ gẹ́gẹ́ bí agbára ọjọ́ Kẹsàn-án 11, 2001, àti pé ìtumọ̀ àdáni tuntun náà tẹnu mọ́ ọn pé agbára póòpù nínú Jóẹli orí kìn-ín-ní jẹ́ Ísílámù ní tòótọ́. Ìtumọ̀ àdáni kan tí ó kọ ìdánimọ̀ tó tọ́ ti agbára póòpù nínú ìwé Jóẹli ni a ti fi agbára kún nípasẹ̀ ìlò tí kò tọ́ ti àwọn ègbé mẹ́ta. Ní báyìí, wọ́n tún ń gbé ìtumọ̀ àdáni kan wọlé tí ó ń yà agbára póòpù sí ẹ̀gbẹ́ kan fún Orílẹ̀-Èdè Amẹ́ríkà.

> The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun. Is there anything whereof it may be said, See, this is new? it hath been already of old time, which was before us. Ecclesiastes 1:9, 10.

> Ohun tí ó ti wà tẹ́lẹ̀, èyí náà ni yóò tún wà; ohun tí a sì ti ṣe, èyí náà ni a ó tún ṣe: kò sì sí ohun tuntun kankan lábẹ́ oòrùn. Ṣé ohun kan wà tí a lè sọ nípa rẹ̀ pé, Wò ó, èyí jẹ́ tuntun? Ó ti wà tẹ́lẹ̀ láti ìgbà àtijọ́, ṣáájú wa. Oníwàásù 1:9, 10.

The controversies of the last days include the repetition of old controversies, and Daniel chapter eleven has the controversy of Uriah Smith placing his private interpretation upon the symbol of the king of the north. In so doing he manufactured an understanding of Daniel chapter eleven that only produced darkness. In these last days the controversies that are repeated are especially identifying the fruit of applying private interpretations to established truth. This is what Smith did in his book, Daniel and the Revelation. This is what was done in the controversy in the book of Joel, and it is the same dynamics that are being employed when one paragraph from The Great Controversy avoids the definition within the world and within the writings of Ellen White as to what “Christendom” represents, along with the rejection of the basic rules of grammar that identify the phrase “will pursue” identifies a future event. From that point of reference, the flawed concept that the “Old World” is the history of the papal power from 538 unto 1798, is then used to argue against the established understanding of the definition of a triple application of prophecy.

Àwọn ìjàmbá ọ̀rọ̀ ìgbà ìkẹyìn ní pípàdépadà àwọn ìjàmbá ọ̀rọ̀ àtijọ́ nínú, àti ní Danieli orí kọkànlá ni ìjàmbá ọ̀rọ̀ Uriah Smith wà níbi tí ó ti fi ìtumọ̀ àdáni tirẹ̀ lélẹ̀ lórí ààmì ọba àríwá. Ní ṣíṣe bẹ́ẹ̀, ó dá ìmòye kan sílẹ̀ nípa Danieli orí kọkànlá tí kò mú nǹkan kan jáde bí kò ṣe òkùnkùn. Ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, àwọn ìjàmbá ọ̀rọ̀ tí a tún ń ṣe yìí jẹ́ pàápàá jùlọ ìdánimọ̀ èso fífi ìtumọ̀ àdáni kàn sí òtítọ́ tí a ti fi múlẹ̀. Èyí ni Smith ṣe nínú ìwé rẹ̀, Daniel and the Revelation. Èyí ni a ṣe nínú ìjàmbá ọ̀rọ̀ tó wà nínú ìwé Joẹli, àti pé ìṣesí kan náà ni a ń lò nígbà tí a bá mú ìpínrọ̀ kan láti inú The Great Controversy tí ó yàgò fún ìtumọ̀ tó wà nínú ayé àti nínú àwọn ìkọ̀wé Ellen White nípa ohun tí “Christendom” dúró fún, pẹ̀lú ìkọ̀sílẹ̀ àwọn òfin ìpìlẹ̀ gírámà tí ń fi hàn pé ọ̀rọ̀ náà “will pursue” ń tọ́ka sí ìṣẹ̀lẹ̀ ọjọ́ iwájú. Láti ibẹ̀ gẹ́gẹ́ bí ipò ìtọ́kasí, a sì tún lò èrò tí ó ní àbùkù pé “Old World” ni ìtàn agbára póòpù láti ọdún 538 títí dé 1798, láti jiyàn lòdì sí òye tí a ti fi múlẹ̀ nípa ìtumọ̀ lílo mẹ́talọ́kan àsọtẹ́lẹ̀.

> “All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.

> “Gbogbo ohun tí Ọlọ́run ti sọ ní pàtó nínú ìtàn àsọtẹ́lẹ̀ pé a óò mú ṣẹ ní àtijọ́, ni a ti mú ṣẹ; gbogbo ohun tí ó sì ṣì ń bọ̀ ní ìtòlẹ́sẹẹsẹ rẹ̀ yóò sì ṣẹ. Dáníẹ́lì, wòlíì Ọlọ́run, dúró ní ipò rẹ̀. Jòhánù dúró ní ipò rẹ̀. Nínú Ìfihàn, Kìnnìún ẹ̀yà Júdà ti ṣí ìwé Dáníẹ́lì sílẹ̀ fún àwọn akẹ́kọ̀ọ́ àsọtẹ́lẹ̀, bẹ́ẹ̀ ni Dáníẹ́lì sì ń dúró ní ipò rẹ̀. Ó jẹ́rìí tirẹ̀, èyí tí Olúwa fi hàn án nínú ìran nípa àwọn ìṣẹ̀lẹ̀ ńlá àti mímọ́ra tó yẹ kí a mọ̀ bí a ṣe dúró lórí gan-an etí òde ìmúṣẹ wọn.”

> “In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Message, book 2, 109.

> “Nínú ìtàn àti àsọtẹ́lẹ̀, Ọ̀rọ̀ Ọlọ́run fi ìjà tí ó ti pẹ́ gan-an láàárín òtítọ́ àti àṣìṣe hàn. Ìjà náà ṣì ń bá a lọ. Àwọn nǹkan wọ̀nyí tí ó ti wà tẹ́lẹ̀, a ó tún ṣe wọn. A ó tún jí àwọn àríyànjiyàn àtijọ́ dìde, àwọn ẹ̀kọ́ tuntun yóò sì máa dìde nígbà gbogbo. Ṣùgbọ́n àwọn ènìyàn Ọlọ́run, tí nínú ìgbàgbọ́ wọn àti nínú ìmúṣẹ àsọtẹ́lẹ̀ ti kó ipa kan nínú ìkéde àwọn ìránṣẹ́ áńgẹ́lì kìíní, kejì, àti kẹta, mọ ibi tí wọ́n dúró sí. Wọ́n ní ìrírí kan tí ó ṣeyebíye ju wúrà dáradára lọ. Wọ́n ní láti dúró ṣinṣin bí àpáta, ní dídì mú ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wọn ṣinṣin títí dé òpin.” Selected Message, book 2, 109.

It can be easily demonstrated that Sister White identifies Paul’s “beginning of their confidence,” as the foundational truths of Adventism. The Millerites taught the robbers of thy people was the papal power, and from 1989 onward the movement of the one hundred and forty-four thousand has repeatedly identified the same understanding of the symbol as did the Millerites. There is now a “new theory” as to who the robbers of thy people are, and it has revived an old controversy in the sense that it uses an incorrect identification of an established prophetic symbol to build a prophetic model that is erected upon sand. Whether it was Smith’s private interpretation, or the false application of the nation in Joel chapter one, or the identification of the United States as Modern Rome; all three fallacies attack the correct understanding of papal Rome in the last days, and in so doing they attack the symbol that establishes the prophetic vision that identifies whether God’s people perish or live.

Ó rọrùn láti fi hàn pé Sister White sọ “ìbẹ̀rẹ̀ ìgboyà wọn” ti Pọ́ọ̀lù di òtítọ́ ìpìlẹ̀ ti Adventism. Àwọn Millerite kọ́ni pé “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” ni agbára póòpù, àti láti ọdún 1989 lọ ìṣísẹ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélọ́gọ́rin ti tún ti máa ń fi ìmòye kan náà hàn léraléra nípa ààmì náà gẹ́gẹ́ bí àwọn Millerite ti ṣe. Ní báyìí “ẹ̀kọ́ tuntun” kan wà nípa ẹni tí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” jẹ́, ó sì ti jí àríyànjiyàn àtijọ́ dìde padà, ní ti pé ó ń lo ìdánimọ̀ tí kò tọ́ ti ààmì àsọtẹ́lẹ̀ kan tí a ti fi múlẹ̀ láti kọ́ àwòkọ́ṣe àsọtẹ́lẹ̀ kan tí a gbé kalẹ̀ lórí iyanrìn. Yálà ó jẹ́ ìtumọ̀ ìkọ̀kọ̀ Smith, tàbí lílo orílẹ̀-èdè náà ní irọ́ nínú Joel orí kìíní, tàbí ìdánimọ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí Róòmù Òde-Òní; gbogbo àṣìṣe mẹ́tẹ̀ẹ̀ta náà ń kọlu òye tòótọ́ nípa Róòmù póòpù ní àwọn ọjọ́ ìkẹyìn, àti ní ṣíṣe bẹ́ẹ̀ wọn ń kọlu ààmì náà tí ó fi ìran àsọtẹ́lẹ̀ náà múlẹ̀, èyí tí ń fi hàn bóyá àwọn ènìyàn Ọlọ́run yóò ṣègbé tàbí yóò yè.

In the future Romanism in Europe and apostate Protestantism in the Americas “will pursue” persecution of Sabbath-keepers as has been done throughout sacred history.

Ní ọjọ́ iwájú, Ìjọ Romanisimu ní Yúróòpù àti Pírótẹ́sítántì tí ó ti ṣubú kúrò nínú ìgbàgbọ́ ní ilẹ̀ Amẹ́ríkà “yóò lépa” inúnibíni sí àwọn tí ń pa ọjọ́ Ìsinmi mọ́ gẹ́gẹ́ bí a ti ṣe é jálẹ̀ gbogbo ìtàn mímọ́.

> “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.” Gospel Workers, 299.

> “Ọlọ́run yóò jí àwọn ènìyàn Rẹ̀ dìde; bí àwọn ọ̀nà mìíràn bá kùnà, àwọn ẹ̀kọ́ àdámọ̀ yóò wọ inú wọn wá, èyí tí yóò yàn wọn nínú, yíyà ìyàngbò kúrò lọ́dọ̀ àlìkámà. Olúwa ń pe gbogbo àwọn tí ó gbà ọ̀rọ̀ Rẹ̀ gbọ́ pé kí wọ́n jí láti inú oorun. Ìmọ́lẹ̀ iyebíye ti dé, tí ó yẹ fún àkókò yìí. Òtítọ́ Bíbélì ni, tí ó ń fi àwọn ewu tí ó wà lójú ọ̀nà wa hàn. Ìmọ́lẹ̀ yìí yẹ kí ó mú wa lọ sí ìkẹ́kọ̀ọ́ mímúrasílẹ̀ ti Ìwé Mímọ́ àti sí àyẹ̀wò tó jinlẹ̀ jùlọ ti àwọn ìpò tí a dì mú. Ọlọ́run fẹ́ kí a ṣàwárí gbogbo àwọn ẹ̀ka àti àwọn ìpò òtítọ́ ní kíkún àti pẹ̀lú ìfaradà, pẹ̀lú àdúrà àti àwẹ̀. Kò yẹ kí àwọn onígbàgbọ́ sinmi lórí àfojúsùn àti àwọn èrò tí a kò ṣàlàyé dáadáa nípa ohun tí ó jẹ́ òtítọ́.” Gospel Workers, 299.

We will continue these thoughts in the next article.

A ó tẹ̀síwájú àwọn ìrònú wọ̀nyí nínú àpilẹ̀kọ tó kàn.

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