Article

# Rome Establishes the Vision - Number Four

Róòmù Fi Ìran náà Múlẹ̀ — Nọ́mbà Kẹrin

Reviving Old Controversies: The Battle Over Prophetic Interpretation in Adventism

Mímú Àwọn Àríyànjiyàn Àtijọ́ Sọ̀jí Lẹ́ẹ̀kansi: Ìjà Lórí Ìtumọ̀ Àsọtẹ́lẹ̀ nínú Àdífẹ́ńtísìmù

Author

Jeff Pippenger

Published

August 8, 2024

Formats

PDF
Word
Song MP3

We have been forewarned that “old controversies” would be revived in the last days.

A ti kìlọ̀ ṣáájú pé “àwọn àríyànjiyàn àtijọ́” yóò tún jí dìde ní àwọn ọjọ́ ìkẹyìn.

> “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.” Selected Messages, book 2, 109.

> “Nínú ìtàn àti nínú àsọtẹ́lẹ̀ Ọ̀rọ̀ Ọlọ́run fi ìjàkadì gígùn tí ó ti pẹ́ láàárín òtítọ́ àti àṣìṣe hàn. Ìjàkadì náà ṣì ń bá a lọ. Àwọn ohun tí ó ti ṣẹlẹ̀ tẹ́lẹ̀, ni a ó tún ṣe. A ó tún jí àwọn àríyànjiyàn àtijọ́ dìde, àwọn ẹ̀kọ́ tuntun yóò sì máa farahàn ní ìgbà gbogbo.” Selected Messages, ìwé 2, 109.

Invariably those old controversies were a satanic attempt to undermine the role of Modern Rome, for it is papal Rome of the last days who establishes the vision. There are several examples of this fact in the history of Adventism. The first was the controversy between the Protestants and the Millerites as represented upon the 1843 pioneer chart. The only reference on the sacred 1843 pioneer chart, which “was directed by the Lord and should not be altered,” that was not a direct reference to a prophetic truth of God’s word, was the representation of the controversy of the Millerites with the Protestants of that period. The Protestants identified the “robbers of thy people” of Daniel chapter eleven, verse fourteen as Antiochus Epiphanes, while the Millerites knew it was Rome.

Láìsí àfiwé, àwọn àríyànjiyàn àtijọ́ wọ̀nyí jẹ́ ìsapá Satani láti ba ipa Róòmù Òde-Òní jẹ́, nítorí Róòmù póòpù ti àwọn ọjọ́ ìkẹyìn ni ó ń mú ìran náà dúró. Àwọn àpẹẹrẹ púpọ̀ wà fún òtítọ́ yìí nínú ìtàn Adventism. Èkínní ni àríyànjiyàn láàárín àwọn Protestanti àti àwọn Millerite gẹ́gẹ́ bí a ṣe ṣàfihàn rẹ̀ lórí àtẹ náà aṣáájú-ọ̀nà 1843. Ìtọ́kasí kan ṣoṣo lórí àtẹ mímọ́ aṣáájú-ọ̀nà 1843 náà, èyí tí “Olúwa ló darí, tí kò sì yẹ kí a yí i padà,” tí kì í ṣe ìtọ́kasí tààrà sí òtítọ́ àsọtẹ́lẹ̀ kan nínú ọ̀rọ̀ Ọlọ́run, ni àfihàn àríyànjiyàn àwọn Millerite pẹ̀lú àwọn Protestanti ti àkókò náà. Àwọn Protestanti sọ pé “àwọn olùjalè ènìyàn rẹ” nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìnlá, ni Antiochus Epiphanes, ṣùgbọ́n àwọn Millerite mọ̀ pé Róòmù ni.

> “164 Death of Antiochus Epiphanes, who of course, stood not up against the Prince of Princes, as he had been 164 yrs. dead before the Prince of Princes was born.” 1843 Pioneer Chart.

> “164 Ikú Antiochus Epiphanes, ẹni tí, dájúdájú, kò dìde sí i lòdì sí Ọmọ-aládé àwọn ọmọ-aládé, nítorí ó ti kú ọdún 164 ṣáájú kí Ọmọ-aládé àwọn ọmọ-aládé tó bí i.” Àtẹ̀jáde Àwòrán Àwọn Aṣáájú-ọnà 1843.

Thereafter there was the controversy between James White and Uriah Smith over the correct identification of the “king of the north” in Daniel chapter eleven. James was correct in identifying the “king of the north” in the final verses of Daniel eleven as papal Rome, or as I call it modern Rome. Smith argued the “king of the north” of Daniel chapter eleven, verse thirty-six was atheistic France.

Lẹ́yìn èyí sì ni àríyànjiyàn náà wáyé láàárín James White àti Uriah Smith nípa ìdánimọ̀ tó péye ti “ọba àríwá” nínú Dáníẹ́lì orí kẹ́tàlá. James wà ní òtítọ́ nígbà tí ó fi “ọba àríwá” náà hàn nínú àwọn ẹsẹ̀ ìkẹyìn Dáníẹ́lì orí kẹ́tàlá gẹ́gẹ́ bí Róòmù póòpù, tàbí gẹ́gẹ́ bí mo ṣe ń pè é ní Róòmù òde òní. Smith jiyàn pé “ọba àríwá” nínú Dáníẹ́lì orí kẹ́tàlá, ẹsẹ̀ kẹrìnlélọ́gbọ̀n, ni Faranse aláìgbàgbọ́.

> “VERSE 36. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvelous things against the God of gods, and shall prosper till the indignation be accomplished; for that that is determined shall be done.

> “ẸSẸ 36. Ọba náà yóò sì máa ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì sọ ara rẹ̀ di ńlá ju gbogbo ọlọ́run lọ, yóò sì máa sọ ohun àgbàyanu lòdì sí Ọlọ́run àwọn ọlọ́run; yóò sì ṣe àṣeyọrí títí ìbínú náà yóò fi ṣẹ; nítorí ohun tí a ti pinu yóò ṣẹ.”

> “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” Uriah Smith, Daniel and Revelation, 292.

> “Ọba tí a ṣe àfihàn rẹ̀ níhìn-ín yìí kò lè túmọ̀ sí agbára kan náà tí a ṣẹ̀ṣẹ̀ mẹ́nu kàn; ìyẹn ni, agbára póòpù; nítorí pé àwọn àlàyé pàtó náà kì yóò bá a mu bí a bá fi kan agbára náà.” Uriah Smith, Daniel and Revelation, 292.

Smith inserted his own “private interpretation” when he stated, “The king here introduced cannot denote the same power which was last noticed; namely, the papal power; for the specifications will not hold good if applied to that power.” God’s word never fails, and it is grammatically incorrect to use a human proposition to deny the clear grammatical structure of the passage. The verse says “and the king” which demands that the king being identified is the same king represented in the previous passage. There is no evidence of a new king, and Smith affirms the “same power which was last noticed” was the “papal power.” He acknowledges in his book that from verse thirty-one through verse thirty-five is the papal power, and with no grammatical evidence identifying a new king in verse thirty-six, he simply argues that the verses following verse thirty-five do not represent the prophetic characteristics of the papal power. He therefore inserts his opinion about France.

Smith fi “itumọ̀ àdáni” tirẹ̀ kún un nígbà tí ó sọ pé, “Ọba tí a mú wá síhìn-ín nìí kò lè tọ́ka sí agbára kan náà tí a ṣẹ̀ṣẹ̀ mẹ́nu kàn; èyíinì ni, agbára póòpù; nítorí pé àwọn àlàyé pàtó náà kì yóò bá a mu bí a bá lò wọ́n sí agbára náà.” Ọ̀rọ̀ Ọlọ́run kì í ṣàìṣe rárá, ó sì jẹ́ àṣìṣe gírámà láti lo ìpèníjà ọkàn ènìyàn láti sẹ́ ìtòlẹ́sẹẹsẹ gírámà tí ó hàn gbangba nínú ẹsẹ náà. Ẹsẹ náà sọ pé “àti ọba náà,” èyí tí ó fi dandan mú un pé ọba tí a ń dá mọ̀ níhìn-ín ni ọba kan náà tí a ṣàpẹẹrẹ rẹ̀ nínú ìpínrọ̀ tí ó ṣáájú. Kò sí ẹ̀rí kankan fún ọba tuntun kan, Smith sì jẹ́wọ́ pé “agbára kan náà tí a ṣẹ̀ṣẹ̀ mẹ́nu kàn” ni “agbára póòpù.” Ó jẹ́wọ́ nínú ìwé rẹ̀ pé láti ẹsẹ kọkànlélọ́gbọ̀n sí ẹsẹ karùndínlógójì ni agbára póòpù, àti pé níwọ̀n bí kò ti sí ẹ̀rí gírámà kankan tí ń fi ọba tuntun kan hàn nínú ẹsẹ kẹrìndínlógójì, ó kàn ń jiyàn pé àwọn ẹsẹ tí ó tẹ̀ lé ẹsẹ karùndínlógójì kò ṣàfihàn àwọn àbùdá àsọtẹ́lẹ̀ ti agbára póòpù. Nítorí náà ó fi èrò tirẹ̀ nípa France kún un.

When Smith addresses verse forty, the faulty prophetic platform he has erected with his private interpretation forces him to identify a three way war, that by his conjectures identifies the king of the south as Egypt, who in the verse “pushes” against France, and Turkey he identifies as the king of the north who also comes against France. That added human interpretation builds a prophetic model that has Smith identifying a literal Armageddon, where Turkey marches to Jerusalem, marking the close of human probation as Michael stands up. Many books in Adventism’s history have been written correctly identifying the fallacy of such an application.

Nígbà tí Smith bá dé ẹsẹ̀ ogójì, pẹpẹ àsọtẹ́lẹ̀ aláìtọ́ tí ó ti kọ́ kalẹ̀ pẹ̀lú ìtumọ̀ àdáni rẹ̀ fi ipá mú un láti dá ogun ọ̀nà mẹ́ta kan mọ̀, èyí tí nípa àwọn àròjinlẹ̀ rẹ̀ ń fi ọba gúúsù hàn gẹ́gẹ́ bí Ejibiti, ẹni tí nínú ẹsẹ̀ náà “ń ta” sí Faranse, àti Tọ́kì, ẹni tí ó sì dá mọ̀ gẹ́gẹ́ bí ọba àríwá, tí ó tún ń bọ̀ wá sí Faranse. Ìtumọ̀ ènìyàn tí a fi kún un náà ń kọ́ àwòkọ́ṣe àsọtẹ́lẹ̀ kan sílẹ̀ tí ó mú kí Smith máa tọ́ka sí Armagedoni gidi kan, níbi tí Tọ́kì ti ń rìn lọ sí Jerusalẹmu, tí ó ń samisi ìparí àkókò àyè ìdánwò ènìyàn bí Mikẹli ti dìde. Ọ̀pọ̀ ìwé nínú ìtàn Adventism ni a ti kọ́, ní ọ̀nà tí ó tọ́, tí wọ́n sì ń fi àṣìṣe irú lílo bẹ́ẹ̀ hàn.

It is not the purpose of this article to address the fruits of Uriah Smith’s private interpretation, but simply to identify the controversy that ensued when he began to promote his private interpretation, for as James White opposed his fallacious view it became another line of controversy in Adventism where the correct identification of Rome was attacked by a false application.

Kì í ṣe ète àpilẹ̀kọ yìí láti sọ̀rọ̀ nípa àwọn èso ìtumọ̀ àdáni ti Uriah Smith, bí kò ṣe láti tọ́ka sí àríyànjiyàn tí ó tẹ̀ lé e nígbà tí ó bẹ̀rẹ̀ sí í gbé ìtumọ̀ àdáni rẹ̀ lárugẹ; nítorí bí James White ti tako ojú ìwòye àṣìṣe rẹ̀, ó di ìlà àríyànjiyàn mìíràn nínú Ìjọ Adventist, níbi tí ìdánimọ̀ Róòmù tí ó tọ́ fi jẹ́ àtakò nípasẹ̀ lílò tí kò tọ́.

There was also the long-drawn-out controversy over “the daily” in the book of Daniel, when Laodicean Adventism adopted the apostate Protestant view identifying “the daily” in the book of Daniel as Christ’s sanctuary ministry, in contradiction to the established foundational truth that “the daily” was a symbol of pagan Rome.

Ìjàmbá gígùn tí ó sì fà gígùn tún wà nípa “ẹni ojoojúmọ́” nínú ìwé Dáníẹ́lì, nígbà tí Adventism ti Laodicea gba ìwòye Pírótẹ́sítántì apẹ̀yìndà tí ó ń dá “ẹni ojoojúmọ́” nínú ìwé Dáníẹ́lì mọ̀ gẹ́gẹ́ bí iṣẹ́ ìránṣẹ́ Kristi nínú ibi mímọ́, ní ìtakò sí òtítọ́ ìpìlẹ̀ tí a ti fi múlẹ̀ pé “ẹni ojoojúmọ́” jẹ́ ààmì ti Róòmù kèfèrí.

> “Then I saw in relation to the ‘daily’ (Daniel 8:12) 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 in the confusion since 1844, other views have been embraced, and darkness and confusion have followed. Time has not been a test since 1844, and it will never again be a test.” Early Writings, 74.

> “Nígbà náà ni mo rí nípa ‘ojoojúmọ́’ (Danieli 8:12) pé ọ̀rọ̀ náà ‘ẹbọ’ ni ọgbọ́n ènìyàn fi kún un, kò sì jẹ́ ti inú ọ̀rọ̀ náà, àti pé Olúwa fi ìtumọ̀ rẹ̀ tí ó tọ́ hàn fún àwọn tí wọ́n polongo ìkéde wákàtí ìdájọ́. Nígbà tí ìṣọ̀kan wà, ṣáájú ọdún 1844, ó fẹ́rẹ̀ẹ́ jẹ́ pé gbogbo wọn wà ní ìṣọ̀kan lórí ìtumọ̀ ‘ojoojúmọ́’ tí ó tọ́; ṣùgbọ́n nínú ìdàrúdàpọ̀ láti ọdún 1844 wá, a ti tẹ̀lé àwọn ìtumọ̀ mìíràn, òkùnkùn àti ìdàrúdàpọ̀ sì ti tẹ̀lé e. Àkókò kò tíì jẹ́ ìdánwò láti ọdún 1844 wá, bẹ́ẹ̀ ni kò ní tún jẹ́ ìdánwò mọ́ láéláé.” Early Writings, 74.

At the time of the end, in 1989, when the last six verses of Daniel eleven were unsealed, the king of the north was then recognized to be papal Rome, just as James White previously identified in his controversy with Uriah Smith. White had applied the methodology of “line upon line” as he addressed Smith’s fallacy. White argued if the last power represented in Daniel two, and the last power represented in Daniel seven, and the last power represented in Daniel eight were all Rome, then upon three lines of witnesses the power who comes to his end in Daniel eleven is Rome, not Smith’s claim that it is Turkey.

Ní àkókò òpin, ní ọdún 1989, nígbà tí àwọn ẹsẹ mẹ́fà ìkẹyìn Danieli mọ́kànlá ti ṣí sílẹ̀, nígbà náà ni a tún mọ̀ ọba àríwá gẹ́gẹ́ bí Róòmù papal, gẹ́gẹ́ bí James White ti ṣe ìdánimọ̀ rẹ̀ tẹ́lẹ̀ nínú àríyànjiyàn rẹ̀ pẹ̀lú Uriah Smith. White ti lo ọ̀nà ìmúlò “ìlà lórí ìlà” bí ó ti ń dojú kọ aṣìṣe Smith. White jiyàn pé bí agbára ìkẹyìn tí a ṣàpẹẹrẹ nínú Danieli méjì, àti agbára ìkẹyìn tí a ṣàpẹẹrẹ nínú Danieli méje, àti agbára ìkẹyìn tí a ṣàpẹẹrẹ nínú Danieli mẹ́jọ bá jẹ́ Róòmù gbogbo wọn, nígbà náà nípa ẹ̀rí ìlà mẹ́ta, agbára tí ó dé òpin rẹ̀ nínú Danieli mọ́kànlá ni Róòmù, kì í ṣe bí Smith ti sọ pé Tọ́kì ni.

The prophetic movement of the third angel which began in 1989, was confronted shortly after September 11, 2001 with a controversy over Joel chapter one. Within the first five verses, two witnesses, first of generations, then of insects identify a progressive destruction brought upon Adventism by Rome. The “drunkards” in prophecy according to Isaiah are the “scornful men which rule Jerusalem.” They awake in the fourth and final generation. The progressive destruction is a spiritual destruction for it is addressing Jerusalem of the last days, and from the rebellion of 1863 onward the Laodicean Seventh-day Adventists progressively imbibed in the doctrines of Rome.

Ìṣípáyá àsọtẹ́lẹ̀ ti áńgẹ́lì kẹta tí ó bẹ̀rẹ̀ ní ọdún 1989, ni wọ́n dojú kọ́ láìpẹ́ lẹ́yìn September 11, 2001 pẹ̀lú àríyànjiyàn kan lórí Joel orí kìn-ín-ní. Nínú ẹsẹ̀ márùn-ún àkọ́kọ́, àwọn ẹlẹ́rìí méjì, àkọ́kọ́ ti àwọn ìran, lẹ́yìn náà ti àwọn kòkòrò, ń tọ́ka sí ìparun onítẹ̀síwájú kan tí Róòmù mú wá sórí Adventism. Àwọn “ọ̀mùtípara” nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí Isaiah jẹ́ àwọn “ẹlẹ́gàn tí ń ṣàkóso Jerusalẹmu.” Wọ́n jí ní ìran kẹrin àti ti ìkẹyìn. Ìparun onítẹ̀síwájú náà jẹ́ ìparun ti ẹ̀mí, nítorí pé ó ń bá Jerusalẹmu ti ọjọ́ ìkẹyìn sọ̀rọ̀, àti láti ìgbà ìṣọ̀tẹ̀ 1863 lọ Laodicean Seventh-day Adventists ń mu nínú àwọn ẹ̀kọ́ Róòmù sí i ní onítẹ̀síwájú.

> The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpillar eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine, for it is cut off from your mouth. Joel 1:1–5.

> Ọ̀rọ̀ Olúwa tí ó tọ Joẹli, ọmọ Pẹtuẹli, wá. Ẹ gbọ́ èyí, ẹ̀yin àgbàlagbà, kí ẹ sì tẹ́tí sílẹ̀, gbogbo yín ará ilẹ̀ náà. Ṣé èyí ti ṣẹlẹ̀ ní ọjọ́ yín, tàbí àní ní ọjọ́ àwọn baba yín? Ẹ sọ ọ́ fún àwọn ọmọ yín, kí àwọn ọmọ yín sì sọ ọ́ fún àwọn ọmọ wọn, àti àwọn ọmọ wọn fún ìran mìíràn. Èyí tí eṣinṣin koríko fi sílẹ̀ ni eṣú jẹ; èyí tí eṣú fi sílẹ̀ ni kokoro apanirun jẹ; èyí tí kokoro apanirun fi sílẹ̀ ni kòṣé jẹ. Ẹ jí, ẹ̀yin ọ̀mùtí, kí ẹ sì sọkún; ẹ ké, gbogbo yín tí ń mu wáìnì, nítorí ọtí wáìnì tuntun, nítorí a ti ké e kúrò ní ẹnu yín. Joẹli 1:1–5.

After the great buildings of New York City came down, it was understood that the latter rain then began to “sprinkle”, and that the controversy of Habakkuk chapter two, that was fulfilled in Millerite history, was once again under way. The controversy was over correct prophetic methodology.

Lẹ́yìn tí àwọn ilé ńlá-nlá ti ìlú New York ṣubú lulẹ̀, a mọ̀ pé nígbà náà ni òjò ìkẹyìn bẹ̀rẹ̀ sí í “tà”, àti pé àríyànjiyàn tó wà nínú Habakkuk orí kejì, èyí tí a ṣẹ ní ìtàn àwọn Millerite, tún bẹ̀rẹ̀ sí í lọ lọ́wọ́. Àríyànjiyàn náà jẹ́ nípa ọ̀nà tó tọ́ fún ìtumọ̀ àsọtẹ́lẹ̀.

> I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people. Habakkuk 2:1–5.

> Èmi yóò dúró lórí ibùṣọ́ mi, èmi yóò sì gbé ara mi kalẹ̀ lórí ilé-ìṣọ́, èmi yóò sì máa ṣọ́ láti rí ohun tí yóò sọ fún mi, àti ohun tí èmi yóò dáhùn nígbà tí a bá bá mi wí. Olúwa sì dá mi lóhùn, ó sì ní, Kọ ìran náà sílẹ̀, kí o sì jẹ́ kí ó ṣe kedere lórí àwọn wàláà, kí ẹni tí ó bá kà á lè sáré. Nítorí ìran náà ṣì jẹ́ fún àkókò tí a yàn; ṣùgbọ́n ní òpin yóò sọ̀rọ̀, kì yóò sì purọ́: bí ó tilẹ̀ pẹ́, dúró dè é; nítorí dájúdájú yóò dé, kì yóò pẹ́. Kíyèsi i, ọkàn ẹni tí a gbé sókè kò dúró ṣinṣin nínú rẹ̀: ṣùgbọ́n olódodo yóò yè nípa ìgbàgbọ́ rẹ̀. Béẹ̀ ni pẹ̀lú, nítorí ó ṣẹ̀ nípa ọtí-wáìnì, ó jẹ́ ènìyàn agbéraga, kò sì dúró ní ilé, ẹni tí ó mú ìfẹ́kúfẹ̀ẹ́ rẹ̀ gbòòrò bí isà òkú, tí ó sì dàbí ikú, tí kò sì lè tẹ́lọ́rùn, ṣùgbọ́n tí ó kó gbogbo àwọn orílẹ̀-èdè jọ sọ́dọ̀ ara rẹ̀, tí ó sì ko gbogbo àwọn ènìyàn jọ sí ara rẹ̀. Hábákúkù 2:1–5.

The testing of Habakkuk two typified the testing of the movement of the one hundred and forty-four thousand which began when the mighty angel of Revelation chapter eighteen descended on September 11, 2001. Then a controversy began between those who stood upon the foundations of Adventism represented upon the 1843 pioneer chart, and those who in Habakkuk transgress “by wine” and who were the “drunkards” of Joel who then “awoke,” only to have the “new wine” cut off from their “mouth.”

Ìdánwò Hábákùkù kejì ṣàpẹẹrẹ ìdánwò ìṣísẹ̀ àwọn ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀kẹ́ mẹ́rìnlélógójì, èyí tí ó bẹ̀rẹ̀ nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún sọ̀kalẹ̀ ní Ọjọ́ Kẹtàlá, Oṣù Kẹsàn-án, ọdún 2001. Nígbà náà ni àríyànjiyàn bẹ̀rẹ̀ láàárín àwọn tí wọ́n dúró lórí àwọn ìpìlẹ̀ Adventism tí a ṣojú wọn lórí àtẹ pioneer 1843, àti àwọn tí nínú Hábákùkù ń ṣẹ̀ “nípa wáìnì” tí wọ́n sì jẹ́ “àwọn ọ̀mùtípara” Jóẹ́lì, tí wọ́n sì “jí,” kìkì láti rí i pé a gé “wáìnì tuntun” náà kúrò ní “ẹnu” wọn.

The Hebrew word “reproved” in verse one means “argued with”. The argument given to the Millerite watchmen was represented upon the 1843 pioneer chart which was produced in May of 1842 in fulfillment of these verses. One class who lived by their faith was in controversy over the prophetic present truth message for that period, with another class who transgressed by wine. Those are Joel’s drunkards who awake to find the wine, a symbol of doctrine, is cut off from their mouths. They are Isaiah’s drunkards of Ephraim who rule Jerusalem and are unable to understand the book that is sealed.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “a bá wí” nínú ẹsẹ̀ kìn-ín-ní túmọ̀ sí “a jiyàn pẹ̀lú”. Ariyànjiyàn tí a fi síwájú fún àwọn olùṣọ́ Millerite ni a ṣàfihàn lórí àtẹ Pioneer ti ọdún 1843, èyí tí a ṣe jáde ní oṣù Karùn-ún ọdún 1842 gẹ́gẹ́ bí ìmúṣẹ àwọn ẹsẹ̀ wọ̀nyí. Ẹgbẹ́ kan tí ó ń gbé nípa ìgbàgbọ́ wọn wà nínú ìjàm̀bá lórí ọ̀rọ̀ ìránlọwọ́ òtítọ́ asọtẹ́lẹ̀ fún àkókò náà, pẹ̀lú ẹgbẹ́ mìíràn tí ó ṣẹ̀ nípa ọtí wáìnì. Àwọn wọ̀nyí ni àwọn ọ̀mùtí Joel tí ó jí láti rí i pé a ti gé wáìnì kúrò ní ẹnu wọn, àmi ẹ̀kọ́. Wọ́n ni àwọn ọ̀mùtí Éfúràímù ti Isaiah tí ń ṣàkóso Jérúsálẹ́mù tí wọn kò sì lè lóye ìwé tí a dì mọ́.

> Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet. . .. Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. . .. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Isaiah 28:1–3, 14; 29:9–12.

> Ègbé ni fún adé ìgbéraga, fún àwọn ọ̀mùtí Éfúrámù, tí ẹwà ògo wọn jẹ́ òdòdó tí ń rẹ̀, tí ó wà lórí orí àwọn àfonífojì ọlọ́ràá ti àwọn tí wáìnì ti borí! Kíyèsí i, Olúwa ní ẹni alágbára àti alágbára gidigidi kan, ẹni tí yóò dà bí ìjì yìnyín àti ìjì apanirun, bí ìkún omi alágbára tí ń ṣàn bò, yóò sì fi ọwọ́ sọ ọ́ kalẹ̀ sí ilẹ̀. Adé ìgbéraga, àwọn ọ̀mùtí Éfúrámù, ni a ó tẹ̀ mọ́lẹ̀ lábẹ́ ẹsẹ̀.... Ẹ dúró, kí ẹ sì yà á sí; ẹ ké, kí ẹ sì pariwo: wọ́n mú yó, ṣùgbọ́n kì í ṣe ti wáìnì; wọ́n ń yí yẹ̀, ṣùgbọ́n kì í ṣe ti ọtí líle.... Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn yìí tí ó wà ní Jerúsálẹ́mù. Nítorí Olúwa ti tú ẹ̀mí oorun jíjinlẹ̀ sórí yín, ó sì ti pa ojú yín mọ́: àwọn wòlíì àti àwọn alákóso yín, àwọn aríran, ni ó ti bo. Gbogbo ìran náà sì ti di fún yín bí ọ̀rọ̀ inú ìwé tí a dì mọ́, èyí tí àwọn ènìyàn fi lé ẹni tí ó kọ́ ẹ̀kọ́ lọ́wọ́, tí wọ́n ń wí pé, Kà á, mo bẹ̀ ọ́; ó sì wí pé, Èmi kò lè kà á; nítorí a dì í mọ́: A sì fi ìwé náà lé ẹni tí kò kọ́ ẹ̀kọ́ lọ́wọ́, tí wọ́n ń wí pé, Kà á, mo bẹ̀ ọ́; ó sì wí pé, Èmi kò kọ́ ẹ̀kọ́. Isaiah 28:1–3, 14; 29:9–12.

The argument of Habakkuk between the drunkards of Ephraim and those who walk by faith in God’s prophetic Word is specifically identified as the argument over correct versus incorrect methodology in Isaiah’s testimony, for Isaiah identifies that it is the methodology of “line upon line” that causes the drunkards to stumble and enter into a covenant of death.

Ìjiyàn Habakuku láàárín àwọn ọ̀mùtí Éfúráímù àti àwọn tí ń rìn nípa ìgbàgbọ́ nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ni a dá mọ̀ ní pàtó gẹ́gẹ́ bí ìjiyàn lórí ọ̀nà ìṣe tó tọ́ sí èyí tí kò tọ́ nínú ẹ̀rí Isaiah, nítorí Isaiah fi hàn pé ọ̀nà ìṣe “àlà lórí àlà” náà gan-an ni ó mú kí àwọn ọ̀mùtí kọsẹ̀, kí wọ́n sì wọ inú májẹ̀mú ikú.

> But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:7–15.

> Ṣùgbọ́n àwọn pẹ̀lú ti ṣìnà nítorí wáìnì, àti nítorí ọtí líle ni wọ́n fi yapa kúrò ní ọ̀nà; àlùfáà àti wòlíì ti ṣìnà nítorí ọtí líle, wáìnì ti gbé wọn mì, nítorí ọtí líle ni wọ́n fi yapa kúrò ní ọ̀nà; wọ́n ṣìnà nínú ìran, wọ́n kọsẹ̀ nínú ìdájọ́. Nítorí gbogbo tábìlì kún fún ìgbín àti èérí, bẹ́ẹ̀ ni kò sí ibi tí ó mọ́. Ta ni yóò kọ́ ní ìmọ̀? Ta ni yóò sì mú lóye ẹ̀kọ́? Àwọn tí a ṣẹ̀ṣẹ̀ gba ọmú lẹ́nu, tí a sì ṣẹ̀ṣẹ̀ fà kúrò lẹ́gbẹ̀ẹ́ ọmú. Nítorí òfin lórí òfin ni yóò wà, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ lọ́hùn-ún: Nítorí pẹ̀lú ètè tí ń ta ahọ́n àti pẹ̀lú ahọ́n mìíràn ni yóò fi bá àwọn ènìyàn yìí sọ̀rọ̀. Àwọn ẹni tí ó sọ fún pé, Èyí ni ìsinmi tí ẹ̀yin lè fi mú ẹni àárẹ̀ sinmi; èyí sì ni ìtura: síbẹ̀ wọn kò fẹ́ gbọ́. Ṣùgbọ́n ọ̀rọ̀ Olúwa di fún wọn òfin lórí òfin, òfin lórí òfin; ìlà lórí ìlà, ìlà lórí ìlà; díẹ̀ níhìn-ín, díẹ̀ lọ́hùn-ún; kí wọ́n lè máa lọ, kí wọ́n sì ṣubú sẹ́yìn, kí a sì fọ́ wọn, kí a sì dẹkùn mú wọn, kí a sì kó wọn. Nítorí náà, ẹ gbọ́ ọ̀rọ̀ Olúwa, ẹ̀yin ọkùnrin ẹlẹ́gàn, tí ń ṣàkóso àwọn ènìyàn yìí tí ń bẹ ní Jerusalẹmu. Nítorí ẹ ti wí pé, A ti dá májẹ̀mú pẹ̀lú ikú, àti pẹ̀lú ipò òkú ni a wà ní àdéhùn; nígbà tí àjàkálẹ̀-àrùn tí ń ṣàn bò bá kọjá, kì yóò dé ọ̀dọ̀ wa: nítorí a ti sọ èké di ibi ààbò wa, àti lábẹ́ irọ́ ni a ti fi ara wa pamọ́. Isaiah 28:7–15.

Isaiah then identifies what God placed into the controversy of Habakkuk that would bring judgment upon the drunkards, and it was the foundation stone, the “seven times” of Leviticus twenty-six, which was the first time prophecy that Gabriel and the angels led William Miller to understand.

Lẹ́yìn náà, Isaiah ṣàfihàn ohun tí Ọlọ́run fi sínú àríyànjiyàn Habakkuk tí yóò mú ìdájọ́ wá sórí àwọn ọ̀mùtí, àti pé ó jẹ́ òkúta ìpìlẹ̀ náà, “àwọn ìgbà méje” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, èyí tí ó jẹ́ àsọtẹ́lẹ̀ àkókò àkọ́kọ́ tí Gabriẹli àti àwọn áńgẹ́lì darí William Miller láti lóye.

> Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:16–18.

> Nítorí náà báyìí ni Oluwa Ọlọ́run wí pé, Kíyèsi i, mo fi òkúta kan lélẹ̀ ní Síónì fún ìpìlẹ̀, òkúta tí a ti dán wò, òkúta igun iyebíye, ìpìlẹ̀ tí ó dájú: ẹni tí ó bá gbàgbọ́ kì yóò yára. Èmi yóò sì fi ìdájọ́ ṣe òṣùwọ̀n ìlà, àti òdodo ṣe òṣùwọ̀n òyì; yìnyín yóò sì gbá ibi ààbò èké kúrò, omi yóò sì ṣàn bò ibi ìpamọ́. Májẹ̀mú yín pẹ̀lú ikú ni a ó sì tú ká, ìpinnu yín pẹ̀lú ọ̀run àpáàdì kì yóò dúró; nígbà tí ìjà tí ń ṣàn kún yóò kọjá, nígbà náà ni a ó tẹ yín mọ́lẹ̀ nípasẹ̀ rẹ̀. Isaiah 28:16–18.

Shortly after the Lord led His people back to the old paths, beginning on September 11, 2001 there was a group who had been participating in the movement who determined that the four insects of Joel represented Islam of the third Woe. When the methodology of “line upon line” had been opened up to God’s people in that final generation, a key prophetic rule was recognized. That rule is the triple application of prophecy, and the group that determined the four generations of Joel represented Islam of the third Woe, they incorrectly applied the rule of a triple application of prophecy to uphold their incorrect application.

Láìpẹ́ lẹ́yìn tí Olúwa ti mú àwọn ènìyàn Rẹ̀ padà sí àwọn ọ̀nà àtijọ́, bẹ̀rẹ̀ láti ọjọ́ kẹrìnlá oṣù Kẹsán, ọdún 2001, ẹgbẹ́ kan wà tí wọ́n ti ń kópa nínú ìṣísẹ̀ náà tí wọ́n pinnu pé àwọn kòkòrò mẹ́rin inú Joẹli dúró fún Íslámù ti Ègbé kẹta. Nígbà tí ọ̀nà ìlànà “ìlà lórí ìlà” ti ṣí sílẹ̀ fún àwọn ènìyàn Ọlọ́run nínú ìran ìkẹyìn náà, a mọ ìlànà wòlíì pàtàkì kan. Ìlànà náà ni lílo àsọtẹ́lẹ̀ ní ìlò mẹ́ta, àti ẹgbẹ́ tí ó pinnu pé àwọn ìran mẹ́rin inú Joẹli dúró fún Íslámù ti Ègbé kẹta, wọ́n fi òfin lílo àsọtẹ́lẹ̀ ní ìlò mẹ́ta náà lò ní àṣìṣe láti gbé ìlò wọn tí kò tọ́ ró.

Then in the 2014 time period Satan was allowed into this movement with the homosexual “woke” agenda out of Great Britain and Australia that based its attack upon a false interpretation of the history represented in Daniel chapter eleven verses one through fifteen. The pro-homosexual leaders who infiltrated and attacked this movement ultimately claimed that Adventism needed to apologize to the pope of Rome, for supposedly making false accusations against the antichrist, the pope of Rome. The purpose of this attack was to slay the movement, and primarily to produce confusion on the very passage (Daniel 11:1–15) where “the robbers of thy people” are identified.

Lẹ́yìn náà, ní àkókò ọdún 2014, a jẹ́ kí Sátánì wọ inú ìgbésẹ̀ yìí pẹ̀lú ètò “woke” ìbálòpọ̀ akọ-sí-akọ láti Great Britain àti Australia, èyí tí ó fi ìtumọ̀ èké kan sí ìtàn tí a ṣàpẹẹrẹ nínú Dáníẹ́lì orí kẹ́rìnlá ẹsẹ̀ kìn-ín-ní títí dé mẹ́ẹ̀ẹ́dógún gẹ́gẹ́ bí ìpìlẹ̀ ìkólù rẹ̀. Àwọn aṣáájú tí ń gbé ìbálòpọ̀ akọ-sí-akọ lárugẹ, tí wọ inú ìgbésẹ̀ yìí wọ̀, tí wọ́n sì kọlù ú, ní ìparí sọ pé Adventism nílò láti tọrọ àforíjì lọ́wọ́ póòpù ti Rome, nítorí pé, gẹ́gẹ́ bí wọ́n ti sọ, ó ti fi ẹ̀sùn èké kan kàn Aṣòdì sí Kristi, póòpù ti Rome. Ète ìkólù yìí ni láti pa ìgbésẹ̀ náà run, àti ní pàtàkì láti mú ìdàrúdàpọ̀ wá lórí gan-an nípa ẹsẹ̀ náà (Daniel 11:1–15) níbi tí a ti dá “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” mọ̀.

All these controversies were an attempt by Satan to confuse the symbol of papal Rome. There is nothing new under the sun, according to the wisest man who ever lived. Today the controversy is again based upon the identification of Rome, symbolized as “the robbers of thy people”. The new and private interpretation claims “the robbers of thy people” is the United States, and in doing so they are evidently unaware that this is the identical controversy as the very first controversy between the Millerites and Protestants, and the old saying attributed to sixteenth century author John Heywood that states, “There are none so blind as those who will not see.” Another variation of his phrase is “None so deaf as those who will not hear.” Most probably don’t know this phrase is attributed to Heywood, nor do they understand that the phrase of Heywood was derived from the Bible passages such as found in Jeremiah, Isaiah and quoted by Jesus in the New Testament.

Gbogbo àwọn àríyànjiyàn wọ̀nyí jẹ́ ìgbìmọ̀ Satani láti da àmì Rome póòpù rú. Gẹ́gẹ́ bí ọkùnrin ọlọ́gbọ́n jùlọ tí ó ti wà láàyè rí ti sọ, kò sí ohun tuntun lábẹ́ oòrùn. Ní òní, àríyànjiyàn náà tún dá lórí ìdánimọ̀ Rome, tí a fi hàn gẹ́gẹ́ bí “àwọn olè ènìyàn rẹ.” Ìtumọ̀ tuntun àti ti ikọ̀kọ̀ sọ pé “àwọn olè ènìyàn rẹ” ni Orílẹ̀-Èdè Amẹ́ríkà, àti ní ṣíṣe bẹ́ẹ̀, ó hàn gbangba pé wọn kò mọ̀ pé èyí gan-an ni àríyànjiyàn kan náà pẹ̀lú àríyànjiyàn àkọ́kọ́ pátápátá láàárín àwọn Millerite àti àwọn Protestanti, pẹ̀lú ọ̀rọ̀ àròsọ àtijọ́ tí a sọ pé ó jẹ́ ti onkọ̀wé ọ̀rúndún kẹrìndínlógún, John Heywood, tí ó ní, “Kò sí ẹni tí ó fọ́jú tó bẹ́ẹ̀ bí àwọn tí kò fẹ́ rí.” Àtúnṣe mìíràn ti ọ̀rọ̀ rẹ̀ ni pé, “Kò sí ẹni tí ó di adití tó bẹ́ẹ̀ bí àwọn tí kò fẹ́ gbọ́.” Ó ṣeé ṣe púpọ̀ pé ọ̀pọ̀ ènìyàn kò mọ̀ pé a sọ ọ̀rọ̀ yìí mọ́ Heywood, bẹ́ẹ̀ ni wọn kò sì lóye pé ọ̀rọ̀ Heywood náà ti inú àwọn ẹsẹ Bíbélì ni ó ti wá, irú bí a ti rí nínú Jeremiah, Isaiah, tí Jesu sì tún tọ́ka sí nínú Májẹ̀mú Tuntun.

> Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not. Jeremiah 5:21.

> Nítorí náà, ẹ gbọ́ èyí ní báyìí, ẹ̀yin ènìyàn aṣiwèrè, tí kò ní òye; ẹ̀yin tí ó ní ojú, tí kò sì rí; tí ó ní etí, tí kò sì gbọ́. Jeremiah 5:21.

It is Daniel’s “wicked” and Matthew’s “foolish virgins” that do not understand the “increase of knowledge”. The increase of knowledge in 1989 was primarily the recognition that the last six verses of Daniel chapter eleven identify the final rise and fall of papal, or as I labeled it Modern Rome. The verses identify the United States, but only the relation of the United States to the papal power. The “wicked” and “foolish” are contrasted with the “wise”, and the wise of the last days do have understanding of the increase of knowledge in 1989. The foolish are those who have eyes, but do not see, and ears and do not hear.

Àwọn ni “ẹlẹ́ṣẹ̀” Dáníẹ́lì àti “àwọn wúńdíá aṣiwèrè” Mátíù tí kò lóye “ìpọ̀sí ìmọ̀.” Ìpọ̀sí ìmọ̀ náà ní ọdún 1989 jẹ́ ní pàtàkì ìmúmọ̀ pé àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá nínú Dáníẹ́lì ń fi ìdìde àti ìṣubú ìkẹyìn agbára póòpù hàn, tàbí gẹ́gẹ́ bí mo ṣe pè é, Róòmù Òde-Òní. Àwọn ẹsẹ̀ náà ń tọ́ka sí Orílẹ̀-Èdè Amẹ́ríkà, ṣùgbọ́n nípa ìbáṣepọ̀ Orílẹ̀-Èdè Amẹ́ríkà pẹ̀lú agbára póòpù nìkan. “Àwọn ẹlẹ́ṣẹ̀” àti “àwọn aṣiwèrè” ni a fi wé “àwọn ọlọ́gbọ́n,” àti àwọn ọlọ́gbọ́n ti àwọn ọjọ́ ìkẹyìn ní ìmọ̀ nípa ìpọ̀sí ìmọ̀ ní 1989. Àwọn aṣiwèrè ni àwọn tí wọ́n ní ojú, ṣùgbọ́n tí wọn kò ríran, àti etí, ṣùgbọ́n tí wọn kò gbọ́.

> Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:8–10.

> Mo tún gbọ́ ohùn Olúwa, tí ó ń wí pé, Ta ni èmi yóò rán, ta ni yóò sì lọ fún wa? Nígbà náà ni mo wí pé, Èmi nìyí; rán mi. Ó sì wí pé, Lọ, kí o sì sọ fún àwọn ènìyàn wọ̀nyí pé, Ní ti gidi ẹ máa gbọ́, ṣùgbọ́n ẹ kò ní yé e; ní ti gidi ẹ máa ríran, ṣùgbọ́n ẹ kò ní mọ̀ ọ́n. Mú ọkàn àwọn ènìyàn yìí sanra, kí o sì mú etí wọn wuwo, kí o sì di ojú wọn; kí wọn má bà a fi ojú wọn rí, kí wọn má bà a fi etí wọn gbọ́, kí wọn má bà a fi ọkàn wọn yé e, kí wọn sì yípadà, kí a sì wo wọn sàn. Isaiah 6:8–10.

The people being addressed in Isaiah chapter six, are those who profess to be in the “present truth” message that arrived on September 11, 2001, for Isaiah six marks the passage as occurring when “the earth is full of the glory of the Lord”. The earth was lightened with God’s glory when the angel of Revelation eighteen descended when the great buildings of New York City were thrown down by a touch from God.

Àwọn ènìyàn tí a ń bá sọ̀rọ̀ sí nínú Isaiah orí kẹfà ni àwọn tí ń jẹ́wọ́ pé wọ́n wà nínú ìhìnrere “òtítọ́ ìsinsin yìí” tí ó dé ní September 11, 2001, nítorí Isaiah kẹfà fi hàn pé ìṣẹ̀lẹ̀ náà ṣẹlẹ̀ nígbà tí “ilẹ̀ ayé kún fún ògo Olúwa.” Ilẹ̀ ayé ni a fi ògo Ọlọ́run tan ìmọ́lẹ̀ sí nígbà tí áńgẹ́lì ìwé Ìfihàn orí kejìdínlógún sọ̀ kalẹ̀ nígbà tí a sọ àwọn ilé ńláńlá ìlú New York lulẹ̀ nípa ìfọwọ́kan kan láti ọ̀dọ̀ Ọlọ́run.

> In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Isaiah 6:1–4.

> Ní ọdún tí ọba Ussiah kú ni mo sì rí Olúwa jókòó lórí ìtẹ́, ó ga, a sì gbé e sókè; ẹ̀wù rẹ̀ sì kún tẹ́ńpìlì náà. Lókè rẹ̀ ni àwọn serafimu dúró; ọ̀kọ̀ọ̀kan wọn ní ìyẹ́ mẹ́fà; pẹ̀lú méjì ni ó fi bo ojú rẹ̀, pẹ̀lú méjì ni ó fi bo ẹsẹ̀ rẹ̀, pẹ̀lú méjì ni ó sì fi ń fò. Ọ̀kan sì ké sí ẹlòmíràn, ó ní, Mímọ́, mímọ́, mímọ́, ni Olúwa àwọn ọmọ-ogun: gbogbo ayé kún fún ògo rẹ̀. Àwọn òpó ẹnu-ọ̀nà sì mì ní ohùn ẹni tí ń ké náà, ilé náà sì kún fún èéfín. Isaiah 6:1–4.

Sister White connects the angel’s proclamation with the event that marks when the angel of Revelation chapter eighteen fills the earth with his glory.

Arábìnrin White so ìkéde angẹli náà pọ̀ mọ́ ìṣẹ̀lẹ̀ tí ó ń fi àmì sí àkókò tí angẹli Ìfihàn orí kejìdínlógún yóò fi ògo rẹ̀ kún ayé.

> “When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]

> “Nígbà tí Ọlọ́run fẹ́ rán Isaiah pẹ̀lú ìránṣẹ́ kan sí ọ̀dọ̀ àwọn ènìyàn Rẹ̀, Ó kọ́kọ́ jẹ́ kí wòlíì náà wo inú ibi mímọ́ jùlọ nínú ilé mímọ́ náà nínú ìran. Lójijì, ẹnu-ọ̀nà àti aṣọ-ìkélé inú tẹ́ńpìlì náà dàbí ẹni pé a gbé wọn sókè tàbí a yọ wọn kúrò, a sì jẹ́ kí ó wo inú rẹ̀, sí ibi mímọ́ jùlọ, níbi tí àní ẹsẹ̀ wòlíì náà pàápàá kò ti lè wọ̀. Níwájú rẹ̀ sì farahàn ìran kan ti Jehofa tí ó jókòó lórí ìtẹ́ gíga tí a gbé ga sókè, nígbà tí ẹwù ògo Rẹ̀ kún tẹ́ńpìlì náà. Yí ká ìtẹ́ náà ni àwọn serafimu wà, gẹ́gẹ́ bí àwọn olùṣọ́ ní àyíká Ọba ńlá náà, wọ́n sì fi ògo tí ó yí wọn ká hàn. Bí orin ìyìn wọn ṣe ń dún síta ní àwọn ohun jíjinlẹ̀ ti ìbọ̀wọ̀, àwọn òpó ẹnu-ọ̀nà náà mì tìtì, bí ẹni pé ìmìtìtì ilẹ̀ mì wọ́n. Pẹ̀lú ètè tí ẹ̀ṣẹ̀ kò ti bà jẹ́, àwọn angẹli wọ̀nyí tú ìyìn Ọlọ́run jáde. ‘Mímọ́, mímọ́, mímọ́, ni Oluwa àwọn ọmọ-ogun,’ ni wọ́n ké; ‘gbogbo ayé kún fún ògo Rẹ̀.’ [Wo Isaiah 6:1–8.]”

> “The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’” Gospel Workers, 21.

> “Àwọn serafu tí ó yí ìtẹ́ náà ká kún fún ìbẹ̀rù àti ọ̀wọ̀ ìyìn gidigidi bí wọ́n ti ń wo ògo Ọlọ́run, tó bẹ́ẹ̀ gẹ́ẹ́ tí wọn kò fi wo ara wọn pẹ̀lú ìfẹ́ràn ara fún ìṣẹ́jú kan ṣoṣo. Ìyìn wọn jẹ́ fún Olúwa àwọn ọmọ-ogun. Bí wọ́n ti ń wo inú ọjọ́ iwájú, nígbà tí gbogbo ayé yóò kún fún ògo Rẹ̀, orin ìṣẹ́gun náà ń dún láti ọ̀dọ̀ ọ̀kan sí ọ̀dọ̀ ẹlòmíràn nínú orin aládùn pé, ‘Mímọ́, mímọ́, mímọ́ ni Olúwa àwọn ọmọ-ogun.’” Gospel Workers, 21.

Isaiah, representing God’s people during the sealing time that began on September 11, 2001, was given a message to carry to a people who had eyes, but did not choose to see, and ears, but did not choose to hear. Jesus, as Alpha and Omega, illustrates the end of the sealing time of the one hundred and forty-four thousand with the beginning. At the end there will again be a messenger represented by Isaiah who carries a message to a people who choose not to see and hear. That message will produce the final purging of the one hundred and forty-four thousand. The message is the words of Truth, that are brought from God’s prophetic testimony. That prophetic testimony is the “vision” that is established by the power symbolized as “the robbers of thy people”.

A fi Isaiah, gẹ́gẹ́ bí aṣojú àwọn ènìyàn Ọlọ́run ní àkókò ìdìdì tí ó bẹ̀rẹ̀ ní September 11, 2001, ni a fi ìránṣẹ́ kan fún láti gbé lọ sọ́dọ̀ àwọn ènìyàn tí wọ́n ní ojú, ṣùgbọ́n tí wọn kò yàn láti rí, àti etí, ṣùgbọ́n tí wọn kò yàn láti gbọ́. Jesu, gẹ́gẹ́ bí Alfa àti Omega, ń fi òpin àkókò ìdìdì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì hàn pẹ̀lú ìbẹ̀rẹ̀ rẹ̀. Ní òpin náà, yóò tún sí ìránṣẹ́ kan tí Isaiah dúró fún, ẹni tí yóò gbé ìránṣẹ́ kan lọ sọ́dọ̀ àwọn ènìyàn tí wọ́n yàn láti má rí àti láti má gbọ́. Ìránṣẹ́ náà yóò mú ìwẹ̀nùmọ́ ikẹyìn ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì wá. Ìránṣẹ́ náà ni àwọn ọ̀rọ̀ Òtítọ́, tí a mú wá láti inú ẹ̀rí àsọtẹ́lẹ̀ Ọlọ́run. Ẹ̀rí àsọtẹ́lẹ̀ náà ni “ìran” tí a fi agbára tí a fi ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn ọlọ́ṣà àwọn ènìyàn rẹ” múlẹ̀.

In the next article we will take each of these controversies and lay them over each other in a line-upon-line fashion. The Millerite line, the Smith and White line, the “daily” line, the “king of the north” in 1989 line, the insects of Joel line and the current controversy. Six old controversies, which when viewed line-upon-line clearly uphold the truth of the first controversy which is represented upon the 1843 pioneer chart. That truth being that Rome is “the robbers of thy people”, who exalt themselves, and who fall, and establish the vision.

Nínú àpilẹ̀kọ tí ó tẹ̀ lé e, a óò mú ọ̀kọ̀ọ̀kan nínú àwọn àríyànjiyàn wọ̀nyí, a ó sì gbé wọn lé ara wọn ní ọ̀nà ìlà-lórí-ìlà. Ìlà àwọn Millerite, ìlà Smith àti White, ìlà “ojoojúmọ́,” ìlà “ọba àríwá” ní 1989, ìlà àwọn kòkòrò inú Joel, àti àríyànjiyàn ìsinsìnyí. Àwọn àríyànjiyàn àtijọ́ mẹ́fà, èyí tí, nígbà tí a bá wo wọn ní ọ̀nà ìlà-lórí-ìlà, ń fi òtítọ́ àríyànjiyàn àkọ́kọ́ hàn gbangba, èyí tí a ṣojú fún lórí àtẹ pioneer 1843. Òtítọ́ náà ni pé Romu ni “àwọn ọlọ́ṣà ènìyàn rẹ,” tí ń gbé ara wọn ga, tí wọ́n sì ṣubú, tí wọ́n sì fi ìran náà múlẹ̀.

> “I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.

> “Mo ti rí i pé ọwọ́ Olúwa ni ó dari àtẹ̀ 1843 náà, àti pé a kò gbọ́dọ̀ yí i padà; pé àwọn nọ́mbà inú rẹ̀ rí gẹ́gẹ́ bí Ó ṣe fẹ́ kí wọ́n rí; pé ọwọ́ Rẹ̀ wà lórí rẹ̀, ó sì bo àṣìṣe kan nínú díẹ̀ lára àwọn nọ́mbà náà, kí ẹnikẹ́ni má bàa lè rí i, títí ọwọ́ Rẹ̀ fi yọ kúrò.” Early Writings, 74.

To reject the truths upon that chart is to simultaneously reject the authority of the Spirit of Prophecy, and the chart identifies that it is Rome, not the United States, who establishes “the vision”, which is the vision that Solomon instructs us that without that “vision”, God’s people will perish.

Láti kọ àwọn òtítọ́ tí ó wà lórí àtẹ yẹn sílẹ̀ ni láti kọ àṣẹ Ẹ̀mí Àsọtẹ́lẹ̀ sílẹ̀ ní ìgbà kan náà pẹ̀lú; àtẹ náà sì fi hàn pé Róòmù ni, kì í ṣe Orílẹ̀-Èdè Amẹ́ríkà, tí ó dá “ìran” náà sílẹ̀, èyí tí í ṣe ìran náà gan-an tí Sólómọ́nì kọ́ wa pé láìsí “ìran” yẹn, àwọn ènìyàn Ọlọ́run yóò ṣègbé.

> “Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.

> “Satani jẹ́... ní ìgbà gbogbo ń mú èké tí a fi rọ́pò òtítọ́ wọlé—láti mú ènìyàn kúrò nínú òtítọ́. Ìtanrànkẹ́yìn pátápátá Satani yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di asán. ‘Níbi tí ìran kò sí, àwọn ènìyàn a ṣègbé’ (Òwe 29:18). Satani yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àrékérekè, ní onírúurú ọ̀nà àti nípasẹ̀ oríṣìíríṣìí irinṣẹ́, láti mì ìgbẹ́kẹ̀lé àwọn ènìyàn ìyókù Ọlọ́run nínú ẹ̀rí òtítọ́.”

> “There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.

> “Ìkórìíra kan yóò ru sókè sí àwọn Ẹ̀rí náà, èyí tí ó jẹ́ ti Sátánì. Ìṣiṣẹ́ Sátánì yóò jẹ́ láti mì ìgbàgbọ́ àwọn ìjọ nínú wọn, nítorí èyí ni: Sátánì kò lè ní ọ̀nà tó mọ́ tó bẹ́ẹ̀ láti mú àwọn ẹ̀tàn rẹ̀ wọlé kí ó sì dì àwọn ọkàn mọ́ nínú àwọn ìtanrànjẹ rẹ̀ bí a bá fetí sí àwọn ìkìlọ̀ àti ìbáwí àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, book 1, 48.

> “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 òde, tí ó sì ń ka ọkàn gbogbo ènìyàn, sọ nípa àwọn tí wọ́n ti ní ìmọ́lẹ̀ ńlá pé: ‘Kì í ṣe pé wọ́n ń jìyà tàbí yà á wọn lẹ́nu nítorí ipò ìwà àti ti ẹ̀mí wọn.’ Bẹ́ẹ̀ ni, wọ́n ti yan ọ̀nà ara wọn, ọkàn wọn sì ń yọ̀ nínú àwọn ìríra wọn. Èmi pẹ̀lú yóò yan ìtànjẹ wọn, èmi yóò sì mú ohun tí wọ́n bẹ̀rù wá sórí wọn; nítorí 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 ìṣìnà agbára sí wọn, kí wọ́n lè gba irọ́ gbọ́,’ nítorí ‘wọn kò gba ìfẹ́ òtítọ́, kí a lè gbà wọ́n là,’ ‘ṣùgbọ́n wọ́n ní inú-dídùn 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.’” Testimonies, volume 8, 249, 250.

> “Olùkọ́ ọ̀run béèrè pé: ‘Ìtanjẹ wo ló tún lè lágbára jù lọ láti tan ọkàn jẹ ju àgàbàgebè pé ẹ ń kọ́ ilé lórí ìpìlẹ̀ tí ó tọ́, àti pé Ọlọ́run ń tẹ́wọ́ gba iṣẹ́ yín, nígbà tí, ní tòótọ́, ẹ ń ṣe ọ̀pọ̀ nǹkan gẹ́gẹ́ bí ọgbọ́n ayé, tí ẹ sì ń ṣẹ̀ sí Jèhófà? Áà, ìyẹn jẹ́ ìtanjẹ ńlá, ìṣìnà tí ń fa ọkàn mọ́ra, tí ń gba ọkàn ènìyàn nígbà tí àwọn tí wọ́n ti mọ òtítọ́ rí tẹ́lẹ̀ bá ṣìṣe àṣìṣe, tí wọ́n fi irú ìwà-bí-Ọlọ́run ro ẹ̀mí àti agbára rẹ̀; nígbà tí wọ́n ń rò pé ọlọ́rọ̀ ni àwọn, pé ohun-ìní wọn sì ti pọ̀ sí i, àti pé wọn kò nílò ohunkóhun, nígbà tí, ní tòótọ́, wọ́n nílò ohun gbogbo.’” Testimonies, volume 8, 249, 250.

Back to Articles