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# The Book of Daniel - Number Ninety-Two

Ìwé Dáníẹ́lì - Nọ́mbà Méjìléláàádọ́rùn-ún

Unveiling Prophecy: The Triple Application of Daniel’s Last Six Verses and the Advancing Light of the Third Angel

Ṣíṣí Àsọtẹ́lẹ̀: Ìlò Mẹ́tẹ̀ẹ̀ta ti Àwọn Ẹsẹ̀ Mẹ́fà Ikẹyìn Dáníẹ́lì àti Ìmọ́lẹ̀ Tí ń Tẹ̀síwájú ti Áńgẹ́lì Kẹta

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Jeff Pippenger

Published

February 25, 2024

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In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.

Nínú ìṣísẹ̀ Millerite, ìlósókè ìmọ̀ ni a tú sílẹ̀, ó sì dán wò ní pàtàkì jùlọ, ṣùgbọ́n kì í ṣe fún wọn nìkan, àwọn tí ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí Pírótẹ́sítà ní Orílẹ̀-Èdè Amẹ́ríkà. Sardis, ìjọ tí ń jáde kúrò nínú òkùnkùn ipò-gíga papal, ni a ń darí lọ sí ìmọ̀ kíkún síi nípa ìhìnrere tí a ó fi hàn nígbà tí a ṣí ibi mímọ́ ti ọ̀run ní ọ̀run. Nínú ìṣísẹ̀ áńgẹ́lì kẹta, ìlósókè ìmọ̀ ni a tú sílẹ̀ ní September 11, 2001, ó sì dán Adventism ti Laodicea wò káàkiri ayé. Nítorí èyí, òtítọ́ tí a ṣàpẹẹrẹ nínú ẹsẹ̀ mẹ́fà ìkẹyìn Daniel mọ́kànlá, tí í ṣe orísun ìlósókè ìmọ̀ náà, ni Adventism ti Laodicea kọ̀.

> “The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.

> “Àwọn akẹ́kọ̀ọ́ ilé díẹ̀ tí wọ́n jẹ́ olóòtítọ́ lórí ìpìlẹ̀ òtítọ́ (1 Kọ́rínítì 3:10, 11) wà nínú ìdàrúdàpọ̀, a sì dá wọn dúró bí àkójọpọ̀ ìdọ̀tí ẹ̀kọ́ èké ṣe di iṣẹ́ náà lọ́wọ́. Gẹ́gẹ́ bí ó ti rí fún àwọn akẹ́kọ̀ọ́ lórí ògiri Jerúsálẹ́mù ní ọjọ́ Nehemáyà, àwọn kan ti ṣètán láti wí pé: ‘Agbára àwọn tí ń ru ẹrù ti rẹ̀, ìdọ̀tí sì pọ̀ gan-an; tó bẹ́ẹ̀ tí a kò fi lè kọ́ ilé náà.’ Nehemáyà 4:10. Níwọ̀n bí wọ́n ti rẹ̀ nítorí ìjàkadì àìdákẹ́jẹ sí inúnibíni, ẹ̀tàn, àìṣòdodo, àti gbogbo ìdènà mìíràn tí Sátánì lè pète láti dí ìlọsíwájú wọn lọ́wọ́, àwọn kan tí wọ́n ti jẹ́ akẹ́kọ̀ọ́ olóòtítọ́ bẹ̀rẹ̀ sí í rẹ̀wẹ̀sì ọkàn; nítorí àlàáfíà àti ààbò ohun ìní wọn àti ẹ̀mí wọn, wọ́n yí padà kúrò lórí ìpìlẹ̀ òtítọ́. Àwọn mìíràn sì, tí ìtakò àwọn ọ̀tá wọn kò lè dẹ́rù bà, fi ìgboyà kéde pé: ‘Ẹ má ṣe bẹ̀rù wọn: ẹ rántí Olúwa, ẹni tí ó tóbi tí ó sì bàjẹ́rù’ (ẹsẹ̀ 14); wọ́n sì tẹ̀síwájú nínú iṣẹ́ náà, olúkúlùkù pẹ̀lú idà rẹ̀ tí a fi di ẹgbẹ̀ rẹ̀. Éfésù 6:17.”

> “The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.

> “Ẹ̀mí ìkórìíra àti ìtakò sí òtítọ́ kan náà ni ó ti mú àwọn ọ̀tá Ọlọ́run ṣiṣẹ́ ní gbogbo àkókò, bẹ́ẹ̀ ni ìṣọ́ra àti ìṣòtítọ́ kan náà ni a ti ń béèrè lọ́wọ́ àwọn ìránṣẹ́ Rẹ̀. Ọ̀rọ̀ Kristi sí àwọn ọmọ-ẹ̀yìn àkọ́kọ́ náà yẹ fún àwọn ọmọlẹ́yìn Rẹ̀ títí dé ìparí àkókò pé: ‘Ohun tí mo ń sọ fún yín, mo ń sọ fún gbogbo ènìyàn pé, Ẹ máa ṣọ́ra.’ Marku 13:37.” The Great Controversy, 56.

The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.

Ìfihàn ọ̀rọ̀ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì bẹ̀rẹ̀ láàrín àyíká àwọn iṣẹ́-ìránṣẹ́ alátìlẹ́yìn-ara-ẹni ti Adventismu ti Laodíkíà, lẹ́yìn náà sì dojú kọ àwọn gbajúgbajà onímọ̀-ẹ̀sìn (àwọn akẹ́kọ̀ọ́) ti Adventismu ti Laodíkíà bí àkókò ṣe ń lọ. Àwọn ohun ìjà tí a lò nínú ìgbìmọ̀ láti ba ọ̀rọ̀ náà jẹ́ orúkọ, láìkùnà, mú ìmọ́lẹ̀ àti ìṣàlàyé tí ó pọ̀ síi wá lórí àwọn ẹsẹ̀ tí a ń ṣàyẹ̀wò tí a sì ń kọlù. Ní ìparí, àwọn ìkọlù wọ̀nyẹn yọrí sí àwọn òye àsọtẹ́lẹ̀ tí a kò tíì mọ̀ rí tẹ́lẹ̀, ṣùgbọ́n tí a fi múlẹ̀ nígbà náà, tí a sì rí i pé wọ́n jẹ́ ara ìmọ́lẹ̀ tí ń tẹ̀síwájú ti áńgẹ́lì kẹta.

The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.

Àwọn Millerite mọ̀ pé ìjọba mẹ́rin péré ni ó wà nínú àsọtẹ́lẹ̀ Bíbélì, ṣùgbọ́n láìpẹ́ lẹ́yìn ọdún 1844, a lóye pé Orílẹ̀-Èdè Amẹ́ríkà ni ẹranko ilẹ̀ náà nínú Ìfihàn orí kẹtàlá, ìmòye náà sì mú un hàn gbangba pé ipò póòpù kì í ṣe apá kan lásán nínú ìjọba Róòmù, ṣùgbọ́n ní tòótọ́ ó jẹ́ ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì.

> “Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’

> “Lábẹ́ àwọn àmì aṣojú ejò ńlá pupa kan, ẹranko kan tí ó dàbí àmọ̀tẹ́kùn, àti ẹranko kan tí ó ní ìwo bí ti ọ̀dọ́-àgùntàn, ni a ti fi hàn fún Jòhánù àwọn ìjọba ayé tí yóò ṣe pàtàkì jùlọ nínú títẹ òfin Ọlọ́run mọ́lẹ̀ àti nínú inúnibíni sí àwọn ènìyàn Rẹ̀. Ogun náà ń bá a lọ títí dé òpin àkókò. Àwọn ènìyàn Ọlọ́run, tí a fi obìnrin mímọ́ kan àti àwọn ọmọ rẹ̀ ṣe àmì aṣojú wọn, ni a ṣàfihàn gẹ́gẹ́ bí ẹni pé wọ́n kéré gan-an ní iye. Ní àwọn ọjọ́ ìkẹyìn, ìyókù díẹ̀ nìkan ni ó ṣì wà. Nípa àwọn wọ̀nyí ni Jòhánù sọ pé, ‘àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Kristi.’”

> “Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.

> “Nípasẹ̀ ẹ̀sìn abọ̀rìṣà, lẹ́yìn náà sì nípasẹ̀ Ìjọ Pápá, Sátánì lo agbára rẹ̀ fún ọ̀pọ̀ ọ̀rúndún nínú ìsapá láti pa àwọn ẹlẹ́rìí olóòótọ́ Ọlọ́run run kúrò lórí ilẹ̀ ayé. Ẹ̀mí dragoni kan náà ni ó ń sún àwọn abọ̀rìṣà àti àwọn ọmọ ìjọ Pápá. Wọ́n yàtọ̀ síra wọn nìkan nípa pé Ìjọ Pápá, níwọ̀n bí ó ti ń ṣe àṣejù ìránṣẹ́ fún Ọlọ́run, ni ó jẹ́ ọ̀tá tí ó lewu jù, tí ó sì burú jù lọ. Nípasẹ̀ ìmúlò ẹ̀sìn Romu, Sátánì mú ayé ní ìgbèkùn. Ìjọ Ọlọ́run tí wọ́n ń jẹ́wọ́ ni a gbá wọ inú ipò ìtànjẹ yìí, àti fún àkókò tí ó ju ẹgbẹ̀rún ọdún kan lọ ni àwọn ènìyàn Ọlọ́run jìyà lábẹ́ ìbínú dragoni náà. Nígbà náà sì tí a ti gba agbára Ìjọ Pápá kúrò lọ́wọ́ rẹ̀, tí a sì fi ipá mú un dá inúnibíni dúró, Johanu rí agbára tuntun kan tí ń dìde wá láti tún ohùn dragoni náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ọ̀rọ̀-òdìsí Ọlọ́run kan náà. Agbára yìí, èyí tí ó jẹ́ ẹni ìkẹyìn láti jagun sí ìjọ àti òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹranko kan tí ó ní ìwo bí ti àgùntàn.”

> “But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.

> “Ṣùgbọ́n ìtẹ̀lé líle ti kálámù àsọtẹ́lẹ̀ fi hàn pé ìyípadà kan yóò wá sí ojú iṣẹ̀lẹ̀ àlàáfíà yìí. Ẹranko tí ó ní ìwo bí ti ọ̀dọ́-àgùntàn ń sọ̀rọ̀ pẹ̀lú ohùn dírágónì, ó sì ‘ń lò gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀.’ Àsọtẹ́lẹ̀ kéde pé yóò sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, àti pé “ó mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn; àti pé kí ẹnikẹ́ni má lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́mbà orúkọ rẹ̀.” Báyìí ni Pùròtẹ́sítáǹtì ṣe ń tẹ̀ lé ìṣísẹ̀ Pápásì.” Signs of the Times, November 1, 1899.

When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.

Nígbà tí a tú èdìdì kúrò lórí ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, a mọ̀ pé gbogbo àtẹ̀léṣẹsẹ̀ tí a ṣàfihàn nínú ẹsẹ̀ mẹ́fà wọ̀nyí ń sọ̀rọ̀ nípa ìbáṣepọ̀ àwọn agbára mẹ́ta tí Sister White ṣẹ̀ṣẹ̀ sọ̀rọ̀ wọn gẹ́gẹ́ bí “keferi,” “Ìjọ Pápá,” àti “Pùròtẹ́sítáǹtì.” Ọ̀tá jiyàn pé “ilẹ̀ ọlá” inú ẹsẹ̀ kọ́kànlélógójì jẹ́ àmì ìṣàpẹẹrẹ fún yálà Pùròtẹ́sítáǹtì tàbí ìjọ Adventist Ọjọ́ Keje, ṣùgbọ́n “ilẹ̀ ọlá” náà ni Orílẹ̀-Èdè Amẹ́ríkà, àti nínú ẹsẹ̀ kọ́kànlélógójì ọba àríwá (ìjọ pápá) ṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà nígbà òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́. Àṣìṣe Sátánì tí ó ń dá “ilẹ̀ ọlá” mọ̀ gẹ́gẹ́ bí ohunkóhun mìíràn yàtọ̀ sí Orílẹ̀-Èdè Amẹ́ríkà ni a ṣe láti dí àwọn ọkùnrin àti àwọn obìnrin lọ́wọ́ kí wọ́n má bàa mọ̀ pé ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ń bọ̀ lẹ́yìn ìṣubú Soviet Union ní ọdún 1989, nínú àkókò tí a ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá, ni òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́.

For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.

Fún àwọn Adventist Ọjọ́ Keje, èyí túmọ̀ sí pé ẹsẹ̀ kẹ́rìnlélógójì náà ń tọ́ka sí ìparí àkókò ìdánwò fún ìjọ Ọlọ́run, àti ohun ìkẹyìn tí Adventismu Laodicea fẹ́ gbọ́ ni pé, àkókò ìdánwò wọn ń sún mọ́ òpin! Olúwa darí àríyànjiyàn náà dé ibi tí a ti mọ̀ pé nígbà tí Romu aláìsìn gba àkóso ayé ní Ogun Actium ní ọdún 31 BC, ó ní láti kọ́kọ́ ṣẹ́gun agbára mẹ́ta ti ilẹ̀-ayé gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú Danieli orí kẹjọ.

> And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.

> Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde wá, èyí tí ó sì di ńlá gidigidi sí ìhà gúúsù, àti sí ìhà ìlà oòrùn, àti sí ilẹ̀ ẹlẹ́wà. Danieli 8:9.

It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.

Ó jẹ́ òtítọ́ tí a ti fi ìdí rẹ̀ múlẹ̀ pé “gúúsù”, “ìlà-oòrùn” àti “ilẹ̀ ẹlẹ́wà” dúró fún àwọn agbègbè ilẹ̀ mẹ́ta tí Romu keferi gba àkóso wọn, bí ó ti gòkè dé orí ìtẹ́ ayé gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì. Ní ìbámu pẹ̀lú òtítọ́ yìí ni pé Romu Pápà pẹ̀lú ní láti borí àwọn agbára ilẹ̀ mẹ́ta, bí ó ti gòkè dé orí ìtẹ́ ayé gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú orí keje Danieli.

> I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.

> Mo ń wo àwọn ìwo náà; sì kíyèsí i, ìwo kékeré mìíràn sì yọ láàrín wọn, níwájú èyí tí a sì fa mẹ́ta nínú àwọn ìwo àkọ́kọ́ tu pẹ̀lú gbòǹgbò wọn: sì kíyèsí i, nínú ìwo yìí ni ojú bí ojú ènìyàn wà, àti ẹnu tí ń sọ ohun ńláńlá. Dáníẹ́lì 7:8.

In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.

Nínú àríyànjiyàn tí ó gbóná lórí “ilẹ̀ ògo” ti ẹsẹ̀ kọkànlélógójì, Olúwa fi hàn pé ìfarahàn mẹ́ta ti Róòmù wà nínú àsọtẹ́lẹ̀. Róòmù kèfèrí ni ó kọ́kọ́ wá, èyí tí Róòmù pápà sì tẹ̀ lé, lẹ́yìn náà sì ni Róòmù ti ọjọ́ ìkẹyìn wà, èyí tí a pè ní “Róòmù òde-òní”. Lórí ìpìlẹ̀ òtítọ́ àsọtẹ́lẹ̀ méjì tí ó dájú tí a sì ti fi múlẹ̀, èyí àkọ́kọ́ ni pé Ọlọ́run kì í yí padà láéláé, èkejì sì ni pé a máa fi ẹ̀rí àwọn ẹlẹ́rìí méjì mú òtítọ́lẹ̀, a parí ìpinnu wa láì yèméjì pé àwọn ìdènà mẹ́ta fún ọba àríwá nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá ìwé Dáníẹ́lì gbọ́dọ̀ dúró fún agbára ilẹ̀-ayé òde-òní mẹ́ta.

> Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.

> Jésù Kristi náà ni lánàá, àti lónìí, àti títí láé. Hébérù 13:8.

> It is also written in your law, that the testimony of two men is true. John 8:17.

> A tún ti kọ ọ sinu òfin yín pé, ẹ̀rí ènìyàn méjì jẹ́ òtítọ́. Johanu 8:17.

This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.

Ìmúmọ̀ yìí jẹ́rìí sí ohun tí a ti pinnu tẹ́lẹ̀ tẹ́lẹ̀, nítorí pé a ti ń dá “ilẹ̀ ológo” mọ̀ gẹ́gẹ́ bí agbára ilẹ̀-ayé kan nípa àyíká ilẹ̀ rẹ̀ (Orílẹ̀-Èdè Amẹ́ríkà), a sì kọ èrò aṣiwèrè náà sílẹ̀ pé ó dúró fún ìjọ kan, èyí tí í ṣe agbára ẹ̀mí. A gbé ipò yìí kalẹ̀ lórí ìgbàgbọ́ náà tí a ti máa ń jẹ́rìí sí ní gbogbo ìgbà pé, kò sí ìṣẹ̀lẹ̀ àìròtẹ́lẹ̀ nínú Ọ̀rọ̀ Ọlọ́run. Ó hàn gbangba nípasẹ̀ ẹlẹ́rìí púpọ̀ pé ìjọ Ọlọ́run ní àwọn ọjọ́ ìkẹyìn jẹ́ òkè.

> And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ ìkẹyìn, pé òkè ilé Olúwa ni a ó fi múlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn gẹ̀rẹ́gẹ̀rẹ́ òkè lọ; gbogbo orílẹ̀-èdè yóò sì ṣàn wá sọ́dọ̀ rẹ̀. Ọ̀pọ̀ ènìyàn yóò sì máa lọ, wọn yóò sì wí pé, Ẹ wá, kí a sì gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, a ó sì máa rìn ní ipa ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde lọ, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:2, 3.

Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”

Àwọn tí ó dábàá pé “ilẹ̀ ológo” jẹ́ ìjọ kan, tí wọ́n sì sábà máa ń sọ pé ìjọ Adventist Ọjọ́ Keje ni, ṣe bẹ́ẹ̀ nítorí pé Dáníẹ́lì pe ilẹ̀ náà ní “ológo,” ìdíye kékeré wọn sì parí sí i pé, nítorí “òkè mímọ́ ológo” nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dọ́gbọ̀n [45] dájú pé ìjọ Ọlọ́run ti ọjọ́ ìkẹyìn ni, nítorí náà “ilẹ̀ ológo” náà gbọ́dọ̀ jẹ́ ìjọ pẹ̀lú. Lẹ́yìn gbogbo rẹ̀, wọ́n méjèèjì ní àjẹ́tífù “ológo” nínú wọn.

There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.

Kò sí àṣìṣe nínú ọ̀rọ̀ Ọlọ́run, àti nígbà tí Dáníẹ́lì lo “ilẹ̀,” ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ náà “olókìkí,” lẹ́yìn ẹsẹ̀ mẹ́rin ó sì tún lo “òkè mímọ́,” ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ náà “olókìkí,” Dáníẹ́lì ń ṣe ìdánimọ̀ ìyàtọ̀ tí a fi ète ṣe láàárín ilẹ̀ kan àti òkè kan. Ilẹ̀ olókìkí gẹ́gẹ́ bí òtítọ́ gidi ni Júdà, àti pé nínú ìlú Jerúsálẹ́mù ni a ti kọ́ tẹ́ńpìlì Ọlọ́run sí. Jerúsálẹ́mù, tàbí tẹ́ńpìlì náà, lè jẹ́ kí a lóye rẹ̀ gẹ́gẹ́ bí ìjọ Ọlọ́run, ṣùgbọ́n agbègbè tí Jerúsálẹ́mù wà sí ni ilẹ̀ Júdà. Ọ̀pọ̀lọpọ̀ òtítọ́ ni a fi múlẹ̀ bí ìmọ̀ ṣe ń pọ̀ sí i nínú ìmọ́lẹ̀ tí ń tẹ̀ síwájú ti áńgẹ́lì kẹta, ṣùgbọ́n níbí a kàn ń gbé ìpìlẹ̀ àbẹ́lẹ̀ àsọtẹ́lẹ̀ kalẹ̀ tí ń fi ìfarahàn mẹ́ta ti Róòmù hàn.

When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.

Nígbà tí a mọ̀ pé Romu aláìsìn-ọba àti Romu papalì pèsè ẹlẹ́rìí méjì tí wọ́n fi mú àwọn àbùdá àsọtẹ́lẹ̀ ti Romu òde-òní dúró, a mọ ìlànà ìtumọ̀ kan tí mo pè ní “ìlò mẹ́ta ti àsọtẹ́lẹ̀.” Àwọn míì wà tí wọ́n ti lo àwọn èrò tó jọ èyí nípa àtúnyẹ̀wò mẹ́ta ti àwọn àsọtẹ́lẹ̀ kan, ṣùgbọ́n ìtumọ̀ tí a wá mọ̀ ni ìtumọ̀ náà ni a ṣì ń lò títí di òní. Ó ṣe pàtàkì láti lóye pé òfin àsọtẹ́lẹ̀ ti ìlò mẹ́ta ti àsọtẹ́lẹ̀, èyí tí Future for America máa ń lò léraléra, ni a ṣàwárí rẹ̀ nígbà ìjiyàn lórí ẹsẹ̀ mẹ́fà ìkẹyìn ti Daniẹli mọ́kànlá, ṣùgbọ́n ohun tí ó tún ṣe pàtàkì bákan náà ni pé ìjiyàn náà yọrí sí ìmúmọ̀ àkọ́kọ́ pé ìlò mẹ́ta ti àsọtẹ́lẹ̀ ní í ṣe pẹ̀lú Romu. Nínú ìtàn àwọn Millerite, ọ̀kan lára àwọn ìjiyàn náà ni bóyá Antiochus Epiphanes ni “àwọn ọlọ́ṣà” àwọn ènìyàn Daniẹli, tàbí bóyá Romu ni “àwọn ọlọ́ṣà” náà, gẹ́gẹ́ bí àwọn Millerite ṣe lóye e. Ìdí tí èyí fi ṣe pàtàkì ni pé Romu, gẹ́gẹ́ bí “àwọn ọlọ́ṣà” àwọn ènìyàn Daniẹli, ni àwọn tí yóò “fi ìran náà múlẹ̀” nínú Daniẹli mọ́kànlá, ẹsẹ̀ kẹrìnlá.

> 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.

> Ní àkókò wọ̀nyẹn, ọ̀pọ̀ ènìyàn yóò dìde sí ọba gúúsù; àwọn ọlọ̀tẹ̀ nínú àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti fi ìran náà múlẹ̀; ṣùgbọ́n wọn yóò ṣubú. Dáníẹ́lì 11:14.

The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.

Ìgbà àkọ́kọ́ tí a lóye ìṣiṣẹ́ àsọtẹ́lẹ̀ mẹ́ta ni a mọ̀ ọ́n nípa òtítọ́ pé ìfarahàn mẹ́ta ti Róòmù wà nínú àsọtẹ́lẹ̀ Bíbélì. Róòmù fi ìran ìmọ́lẹ̀ tí ń tẹ̀síwájú ti áńgẹ́lì kẹta kalẹ̀, gẹ́gẹ́ bí ó ti ṣe ní ìtàn àwọn Millerite. Nínú ìtàn àwọn Millerite, ìmọ̀ pé ẹ̀sìn kèfèrí àti ẹ̀sìn póòpù ni àwọn agbára tí wọ́n tẹ ibi mímọ́ àti ogun náà mọ́lẹ̀ ló di àkójọpọ̀ òtítọ́ tí Miller fi kọ “gbogbo” àwọn òye àsọtẹ́lẹ̀ rẹ̀ lé lórí. Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá fi àkójọpọ̀ òtítọ́ kan kalẹ̀ tí Future for America ti fi kọ gbogbo ìṣiṣẹ́ àsọtẹ́lẹ̀ rẹ̀ lé lórí. Àkójọpọ̀ náà ni àwọn agbára apanirun mẹ́ta ti dírágónì, ẹranko náà, àti wòlíì èké náà, tí wọ́n ń darí ayé lọ sí Ámágẹ́dónì.

That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.

Àkójọ ìlànà yẹn dá lórí ìmúmọ̀ pé Róòmù aláìsìn, tí Róòmù ti póòpù tẹ̀ lé, ń pèsè ẹlẹ́rìí méjì tí ń fi Róòmù òde-òní múlẹ̀, àti pé Róòmù òde-òní ni ìṣọ̀kan mẹ́ta náà ti dírágónì ẹ̀mí-àrò (Àjọ Àwọn Orílẹ̀-Èdè), ẹranko Kátólíìkì (ipò póòpù), àti wòlíì èké ti Pùrótẹ́sítáǹtì tí ó ti ṣubú kúrò nínú ìgbàgbọ́ (Orílẹ̀-Èdè Amẹ́ríkà). Ìlànà yẹn ni a ń dá mọ̀ gẹ́gẹ́ bí ìlò àsọtẹ́lẹ̀ ní ìgbà mẹ́ta. Nínú àwọn àpilẹ̀kọ tí yóò tẹ̀ lé e, a óò jíròrò onírúurú àwọn ìlò àsọtẹ́lẹ̀ ní ìgbà mẹ́ta tí a ti mọ̀, tí wọ́n sì jẹ́ ohun tí ó dá ìlànà ìmọ́lẹ̀ tí ń bọ̀ síwájú ti àwọn áńgẹ́lì mẹ́ta náà.

We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.

A ó wo ìlò ìmúlò mẹ́ta ti àwọn ìfarahàn mẹ́ta ti Róòmù, èyí tí ń fi àkópọ̀ ètò ìṣèlú àti ètò ẹ̀sìn ti Róòmù òde-òní hàn, èyí tí Sister White pè ní ìṣàkóso ṣọ́ọ̀ṣì àti ìṣàkóso ìpínlẹ̀. A mọ̀ ìlànà náà nípa fífi àwọn àbùdá àsọtẹ́lẹ̀ ti Róòmù keferi papọ̀ mọ́ àwọn àbùdá àsọtẹ́lẹ̀ ti Róòmù pàápàá fún ète ìdánimọ̀ àti ìmúdásílẹ̀ àwọn àbùdá náà nínú Róòmù òde-òní.

We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.

A ó wo ìlò mẹ́ta ti àfihàn mẹ́ta ti Babiloni gẹ́gẹ́ bí a ti ṣojú wọn nínú Nimrodu, Nebukadnessari àti Bẹliṣatsari, tí wọ́n ń fi ìgbéraga ọkùnrin ẹ̀ṣẹ̀ náà hàn, ẹni tí ó jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń kéde pé òun ni Ọlọ́run, ẹni tí Isaiah fi ìdánimọ̀ sí gẹ́gẹ́ bí “Asiria alágbéraga.” Ìgbéraga Pápá, èyí tí í ṣe kókó-ọrọ àsọtẹ́lẹ̀ Bíbélì, ni a mọ̀ nípa mímú àwọn àbùdá àsọtẹ́lẹ̀ ti Bábẹ́lì jọ pẹ̀lú àwọn àbùdá àsọtẹ́lẹ̀ ti Babiloni, pẹ̀lú ète láti ṣe ìdánimọ̀ àti láti fi ìdásílẹ̀ múlẹ̀ àwọn àbùdá Babiloni òde-òní.

We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.

A ó wo ìlò mẹ́tẹ̀ẹ̀ta ti àwọn ìfarahàn mẹ́ta ti Élíjà bí a ti ṣojú wọn nínú Élíjà àti Johanu Onítẹ̀bọmi, èyí tí ń ṣe ìdánimọ̀ “ohùn ẹni tí ń ké ní aginjù” ní àwọn ọjọ́ ìkẹyìn. Ohùn ẹni tí ń ké ní aginjù ní àwọn ọjọ́ ìkẹyìn dúró fún olùṣọ́ kan pàtó, èyí tí í ṣe ìṣísẹ̀ kan, ó sì ń ṣe ìdánimọ̀ ẹlẹ́rìí méjì nínú ìṣísẹ̀ kan tí ó ní ìbẹ̀rẹ̀ àti òpin tó jọ ara wọn. A ti sọ fún wa pé kò lè sí angẹli kẹta láìsí àkọ́kọ́ àti èkejì, nítorí náà ní ìpele kan kò ṣeé ṣe láti ya ìṣísẹ̀ angẹli àkọ́kọ́ kúrò ní ìṣísẹ̀ angẹli kẹta, àwọn ìṣísẹ̀ méjèèjì sì ni a ṣojú wọn pẹ̀lú olùṣọ́ kan tí Élíjà àti Johanu Onítẹ̀bọmi jẹ́ àpẹẹrẹ rẹ̀.

> “By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.

> “Pẹ̀lú kálámù àti ohùn ni a gbọ́dọ̀ fi kéde ìpolongo náà, ní fífi ìtòlẹ́sẹẹsẹ wọn hàn, àti ìmúlò àwọn àsọtẹ́lẹ̀ tí ó mú wa dé ìhìnrere áńgẹ́lì kẹta. Kò lè sí ẹ̀kẹta láìsí àkọ́kọ́ àti èkejì. Àwọn ìhìnrere wọ̀nyí ni a gbọ́dọ̀ fi fún ayé nínú àwọn ìtẹ̀jáde, nínú àwọn àsọyé, ní fífi hàn nínú ìlà ìtàn àsọtẹ́lẹ̀ àwọn ohun tí ó ti ṣẹlẹ̀ àti àwọn ohun tí yóò ṣẹlẹ̀.” Selected Messages, ìwé 2, 105.

We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.

A ó wo ìlò mẹ́ta ti ìfarahàn mẹ́ta ojiṣẹ́ tí ń pèsè ọ̀nà fún Ojiṣẹ́ Májẹ̀mú láti wá sí tẹ́ńpìlì rẹ̀ lójijì gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú Johanu Oníbatisimu àti William Miller. Olùṣọ́ ìkẹyìn jẹ́ kókó-ọrọ àsọtẹ́lẹ̀ kan tí a mọ̀ nípa mímú àwọn àbùdá àsọtẹ́lẹ̀ Johanu Oníbatisimu àti William Miller jọ láti dá ìmúṣẹ̀ ìkẹyìn ti Malaki orí kẹta mọ̀.

> Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.

> Kíyèsí i, èmi yóò rán ojiṣẹ́ mi, yóò sì tún ọ̀nà ṣe níwájú mi: Olúwa náà, ẹni tí ẹ̀yin ń wá, yóò sì yára dé sí tẹ́ńpìlì rẹ̀, àní ojiṣẹ́ májẹ̀mú náà, ẹni tí inú yín dùn sí: kíyèsí i, yóò dé, ni Oluwa àwọn ọmọ-ogun wí. Malaki 3:1.

We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.

A ó wo ìlò-mẹ́ta ti àwọn ìfarahàn mẹ́ta ti Islam bí a ti ṣojú wọn nínú àwọn àbùdá àsọtẹ́lẹ̀ ti Islam nínú ìbànújẹ́ àkọ́kọ́ àti èkejì ti Ìfihàn orí kẹjọ àti kẹsàn-án, èyí tí ń fi hàn àwọn àbùdá àsọtẹ́lẹ̀ ti Islam ti ìbànújẹ́ kẹta tí a dá mọ̀ nínú Ìfihàn orí kẹwàá àti kọkànlá.

We will continue these things in the next article.

A ó máa tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

> “Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?

> “Ẹ má ṣe jẹ́ kí ẹnikẹ́ni jẹ́ ọgbọ́n yín fún yín, ẹ má ṣe jẹ́ kí ẹnikẹ́ni ṣe ìrònú yín, ìwádìí yín, àti àdúrà yín fún yín. Èyí ni ìtọ́ni tí a nílò láti fi sí ọkàn lónìí. Ọ̀pọ̀ nínú yín dájú pé ìṣúra iyebíye ìjọba Ọlọ́run àti ti Jésù Kristi wà nínú Bíbélì tí ẹ di mú ní ọwọ́ yín. Ẹ mọ̀ pé kò sí ìṣúra ayé kankan tí a lè rí gbà láìsí ìsapá àtakòse. Kí ló dé tí ẹ fi yẹ kí ẹ retí láti lóye àwọn ìṣúra ọ̀rọ̀ Ọlọ́run láì fi taratara wá inú Ìwé Mímọ́?”

> “It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.

> “Ó yẹ, ó sì tọ́ láti ka Bíbélì; ṣùgbọ́n ojúṣe yín kò parí níbẹ̀; nítorí ẹ gbọ́dọ̀ máa ṣàwárí ojú-ìwé rẹ̀ fúnra yín. Ìmọ̀ nípa Ọlọ́run kì í jẹ́ ohun tí a lè rí gbà láìsí ìsapá inú, láìsí àdúrà fún ọgbọ́n kí ẹ lè ya ìyẹ̀fun kúrò nínú ọkà mímọ́ òtítọ́, ìyẹn èyí tí ènìyàn àti Sátánì ti fi yí ẹ̀kọ́ òtítọ́ pa dà ní àfihàn àìtótọ́. Sátánì àti àjọṣe àwọn aṣojú ènìyàn rẹ̀ ti sapá láti da ìyẹ̀fun ìṣìnà pọ̀ mọ́ àlìkámà òtítọ́. Ó yẹ kí a fi taratara wá ìṣúra tí a fi pamọ́ náà, kí a sì wá ọgbọ́n láti ọ̀run kí a lè ya àwọn ìṣelọpọ ènìyàn kúrò nínú àwọn àṣẹ Ọlọ́run. Ẹ̀mí Mímọ́ yóò ran ẹni tí ń wá òtítọ́ ńlá àti iyebíye lọ́wọ́, àwọn òtítọ́ wọ̀nyí tí ó ní í ṣe pẹ̀lú ètò ìràpadà. Èmi fẹ́ fi òtítọ́ náà tẹ̀ lé gbogbo ènìyàn lórí pé kíkọ Ìwé Mímọ́ ní àfojúsùn àìfarabalẹ̀ kò tó. A gbọ́dọ̀ ṣàwárí, èyí sì túmọ̀ sí ṣíṣe gbogbo ohun tí ọ̀rọ̀ náà túmọ̀ sí. Gẹ́gẹ́ bí onímọ̀ ìwakùsà ṣe ń fi ìfẹ́kúfẹ̀ẹ́ ṣàwárí ilẹ̀ láti rí àwọn iṣan wúrà inú rẹ̀, bẹ́ẹ̀ ni ẹ̀yin náà gbọdọ̀ ṣàwárí ọ̀rọ̀ Ọlọ́run fún ìṣúra tí a fi pamọ́ tí Sátánì ti pẹ́ tó ń wá láti fi pamọ́ kúrò lọ́dọ̀ ènìyàn. Olúwa wí pé, ‘Bí ẹnìkan bá fẹ́ ṣe ìfẹ́ Rẹ̀, yóò mọ̀ nípa ẹ̀kọ́ náà.’ John 7:17.” Fundamentals of Christian Education, 307.

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