Article

# Rome Establishes the Vision - Number Eleven

Róòmù Fi Ìran náà Múlẹ̀ — Nọ́mbà Mọ́kànlá

Understanding the Triple Application of Prophecy: September 11, 2001, and the Final Testing Process for Laodicean Adventism

Ìmòye Ìlò Mẹ́ta ti Àsọtẹ́lẹ̀: September 11, 2001, àti Ìlànà Ìdánwò Ìkẹyìn fún Adventism ti Laodicea

Author

Jeff Pippenger

Published

August 30, 2024

Formats

PDF
Word
Song MP3

Just as August 11, 1840, confirmed the rules adopted by Miller, after September 11, 2001 it was seen by those willing to see, that the prophetic principles adopted by Future for America were the true biblical methodology of the latter rain, as set forth in Isaiah chapter twenty-eight. The application of reform line upon reform line as set forth in sacred history established that September 11, 2001, was a repetition of August 11, 1840.

Gẹ́gẹ́ bí Oṣù Kẹjọ ọjọ́ 11, ọdún 1840 ti fìdí àwọn òfin tí Miller gbà múlẹ̀, lẹ́yìn Oṣù Kẹsán ọjọ́ 11, ọdún 2001, ó hàn sí àwọn tí wọ́n fẹ́ rí i pé àwọn ìlànà àsọtẹ́lẹ̀ tí Future for America gbà ni ọ̀nà ìṣe Bíbélì tòótọ́ ti òjò àkẹ́yìn, gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Isaiah orí kẹrìnlélógún. Ìlò ìlà àtúnṣe lórí ìlà àtúnṣe gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú ìtàn mímọ́ fi múlẹ̀ pé Oṣù Kẹsán ọjọ́ 11, ọdún 2001, jẹ́ àtúnṣe Oṣù Kẹjọ ọjọ́ 11, ọdún 1840.

They saw that as the mighty angel of Revelation ten descended in 1840, He typified His descent in 2001. Both angels descended as a prophecy of Islam was fulfilled. The movement then grew as men and women responded to the effectiveness of the methodology. The leadership of Laodicean Seventh-day Adventism was passed by at the time of the end in 1989, and now that church entered into its final testing process, as the Lord began to select the movement of the third angel to be His last-day spokesmen.

Wọ́n rí i pé bí áńgẹ́lì alágbára ti Ìfihàn orí kẹwàá ṣe sọ̀kalẹ̀ ní 1840, ó jẹ́ àpẹẹrẹ ìsọ̀kalẹ̀ Rẹ̀ ní 2001. Àwọn áńgẹ́lì méjèèjì sọ̀kalẹ̀ gẹ́gẹ́ bí àsọtẹ́lẹ̀ kan nípa Islam ṣe ṣẹ. Nígbà náà ni ìṣípò náà sì bẹ̀rẹ̀ sí í dàgbà bí àwọn ọkùnrin àti àwọn obìnrin ṣe dáhùn sí ìmúnáṣiṣẹ́ ọ̀nà ìlànà náà. A kọjá lórí aṣáájú-ọ̀nà Laodicea ti Seventh-day Adventism ní àkókò òpin ní 1989, àti nísinsin yìí ìjọ náà wọ inú ìlànà ìdánwò ìkẹyìn rẹ̀, bí Olúwa ti bẹ̀rẹ̀ sí í yan ìṣípò áńgẹ́lì kẹta láti jẹ́ àwọn agbẹnusọ ọjọ́-ìkẹyìn Rẹ̀.

A premier rule of the rules given for the last days was the triple application of prophecy. Especially so at that time was the triple application of the three woes, which so clearly upheld the event of September 11, 2001. When that truth was honestly investigated, those who were then being led to Jeremiah’s “old paths,” by hearts seeking for the truth, the prophetic fulfillment, along with the validity of the rules of prophetic interpretation adopted by the movement of the third angel.

Òfin àkọ́kọ́ nínú àwọn òfin tí a fi fún àwọn ọjọ́ ìkẹyìn ni ìlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta. Ní pàtàkì jùlọ ní àkókò náà ni ìlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta fún àwọn ègbé mẹ́ta náà, èyí tí ó fi ìṣẹ̀lẹ̀ September 11, 2001 múlẹ̀ ní kedere. Nígbà tí a ṣe ìwádìí òtítọ́ náà pẹ̀lú òtítọ́ inú, àwọn tí a ń darí nígbà náà sí “àwọn ọ̀nà àtijọ́” ti Jeremiah, nípasẹ̀ ọkàn tí ń wá òtítọ́, ni wọ́n mọ ìmúṣẹ àsọtẹ́lẹ̀ náà, pẹ̀lú ìtẹ́wọ́gbà àwọn òfin ìtumọ̀ àsọtẹ́lẹ̀ tí ẹgbẹ́ ìránṣẹ́ kẹta gbà.

It was seen that the correct pioneer understanding of the history of the first woe of Revelation chapter nine represented Islam. The false prophet Mohammed was seen to be the king of that history. In that history Islam would attack the Roman Empire, and their mode of warfare was specifically identified as striking suddenly and unexpectedly. In that regard it was understood that the very mode of warfare of Islam provided the etymological roots of the word “assassin.” In that history Islam would hurt the armies of Rome, and the period concluded under the line of a one-hundred-and-fifty-year time prophecy. When that time prophecy ended on July 27, 1449, the time prophecy and history of the second woe began.

A rí i pé òye aṣáájú tòótọ́ nípa ìtàn ìyà àkọ́kọ́ nínú Ìfihàn orí kẹsàn-án dúró fún Ìsílámù. A rí i pé wòlíì èké Mohammed ni ọba ìtàn náà. Nínú ìtàn náà ni Ìsílámù yóò kọlù Ilẹ̀-ọba Romu, a sì dá ìlànà ogun wọn mọ̀ ní pàtó gẹ́gẹ́ bí fífọlù lójijì àti láìròtẹ́lẹ̀. Ní ti ọ̀rọ̀ náà, a lóye pé ìlànà ogun Ìsílámù fúnra rẹ̀ ni ó pèsè àwọn gbòǹgbò ìpilẹ̀-ọrọ̀-èdè fún ọ̀rọ̀ náà “assassin.” Nínú ìtàn náà, Ìsílámù yóò ṣe ipalara fún àwọn ọmọ-ogun Romu, àkókò náà sì parí lábẹ́ ìlà àsọtẹ́lẹ̀ àkókò ọdún ọgọ́rùn-ún-ún àádọ́ta. Nígbà tí àsọtẹ́lẹ̀ àkókò náà parí ní July 27, 1449, àsọtẹ́lẹ̀ àkókò àti ìtàn ìyà kejì bẹ̀rẹ̀.

It began another time-prophecy of three hundred and ninety-one years and fifteen days, that ended on August 11, 1840. In that history the ruler that represented the prophetic work of Islam was Ottman, who had been typified by Mohammed in the history of the first woe. Chapter nine says that in the history of the second woe, Islam would kill the armies of Rome. They would still exercise the mode of warfare, attacking suddenly and unexpectedly, but in that history gunpowder was first invented and employed, so the second woe represented a mode of warfare represented by the assassin’s sudden attack, plus it included explosives.

Ó tún bẹ̀rẹ̀ àsọtẹ́lẹ̀ àkókò mìíràn ti ọdún ẹgbẹ̀ta-dín-lọ́gọ́rin [391] àti ọjọ́ mẹ́ẹ̀ẹ́dógún, èyí tí ó parí ní August 11, 1840. Nínú ìtàn yẹn, alákòóso tí ó ṣojú iṣẹ́ àsọtẹ́lẹ̀ ti Islam ni Ottman, ẹni tí Mohammed ti jẹ́ àpẹẹrẹ rẹ̀ nínú ìtàn ìyọnu àkọ́kọ́. Orí kẹ́sàn-án sọ pé nínú ìtàn ìyọnu kejì, Islam yóò pa àwọn ogun Romu. Wọ́n yóò ṣì máa lo ọ̀nà ìjà náà, nípa ìkólu lójijì àti láìròtẹ́lẹ̀; ṣùgbọ́n nínú ìtàn yẹn ni a kọ́kọ́ dá àti lo ìbọn-ina, nítorí náà ìyọnu kejì ṣojú ọ̀nà ìjà kan tí a fi ìkólu lójijì ti apànìyàn hàn, pẹ̀lú pé ó tún ní àwọn ohun ìbúgbà.

On September 11, 2001 the third woe of Islam suddenly struck the spiritual armies of Rome with explosives. That event marked the beginning of several lines of prophetic truth, but it had clearly been established upon the two previous witnesses of the first and second woe. The event clearly demonstrated that just as the empowerment of the Millerite history of August 11, 1840, when the prophecy of Islam of the second woe was fulfilled and the angel of Revelation ten descended, that when the prophecy of Islam of the third woe arrived, it marked the descent of the angel of Revelation eighteen on that date.

Ní ọjọ́ kẹ́rìnlá oṣù Kẹsán, ọdún 2001, ègbé kẹta ti Islámù lù ú àwọn ọmọ-ogun ẹ̀mí ti Róòmù lójijì pẹ̀lú àwọn ohun ìbúgbàù. Ìṣẹ̀lẹ̀ náà samisi ìbẹ̀rẹ̀ ọ̀pọ̀ ìlà òtítọ́ àsọtẹ́lẹ̀, ṣùgbọ́n ó ti fi hàn gbangba pé a ti fi í múlẹ̀ lórí àwọn ẹlẹ́rìí méjì tí ó ṣáájú rẹ̀ ti ègbé kìíní àti ègbé kejì. Ìṣẹ̀lẹ̀ náà fi hàn kedere pé gẹ́gẹ́ bí ìfúnnilára ìtàn àwọn Millerite ti ọjọ́ kẹ́rìnlá oṣù Kẹjọ, ọdún 1840, nígbà tí àsọtẹ́lẹ̀ Islámù ti ègbé kejì ṣẹ, tí angẹli Ìfihàn orí kẹwàá sì sọ̀kalẹ̀, bẹ́ẹ̀ ni nígbà tí àsọtẹ́lẹ̀ Islámù ti ègbé kẹta dé, ó samisi ìsọ̀kalẹ̀ angẹli Ìfihàn orí kẹrìnlá lórí ọjọ́ náà.

> “Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

> “Ṣé báyìí ni ọ̀rọ̀ náà dé pé mo ti kéde pé a ó fi ìgbì òkun ńlá gbá New York lọ? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé gíga ńlá tí wọ́n ń kọ síbẹ̀, òkè lórí òkè, ‘Ìṣẹ̀lẹ̀ búburú tí ó kún fún ìbẹ̀rù yóò ṣẹlẹ̀ nígbà tí Oluwa yóò dìde láti mi ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ. Gbogbo orí kejìdínlógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá tí ó wà níbẹ̀ yóò wó lulẹ̀ nípasẹ̀ yíyí àti yíyí padà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà ní ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Oluwa, ìfọwọ́kan kan ti agbára rẹ̀ alágbára, àwọn ilé ńlá wọ̀nyí yóò ṣubú. Ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn kọjá ohun tí a lè rò.” Review and Herald, July 5, 1906.

The movement of Future for America was then seen, by those willing to see, as the parallel of the Millerite movement. Islam of the third woe became a primary element of the message from that point onward. Inspiration plainly taught that when the angel of Revelation descended the latter rain would arrive.

Lẹ́yìn náà, àwọn tí wọ́n fẹ́ láti rí i rí ìṣípò Future for America gẹ́gẹ́ bí ohun tó bá ìṣípò àwọn Millerite mu ní àfíwé. Islam ti ègbé kẹta di kókó pàtàkì nínú iṣẹ́ ìránṣẹ́ náà láti ìgbà yẹn lọ. Ìmísí kọ́ wa ní kedere pé nígbà tí áńgẹ́lì Ìfihàn sọ̀kalẹ̀, òjò àtẹ̀yìnwá yóò dé.

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

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

As the Lion of the tribe of Judah began to open the broader understanding of the latter rain, He led His people to the book of Joel, which is a primary point of reference of the latter rain. At that point some of those men who had joined the movement post September 11, 2001, determined that the insects of Joel that destroy God’s vine, leading up to the awakening of the Midnight Cry, represented Islam. They could not or would not see that the insects represented Rome.

Bí Kìnnìún ẹ̀yà Júdà ṣe bẹ̀rẹ̀ sí í ṣí ìmọ̀ òye tí ó gbooro sí i nípa òjò ìkẹ́yìn, Ó darí àwọn ènìyàn Rẹ̀ sí ìwé Jóẹli, èyí tí ó jẹ́ ibi ìtọ́kasí pàtàkì nípa òjò ìkẹ́yìn. Ní àkókò náà, díẹ̀ lára àwọn ọkùnrin wọ̀nyẹn tí wọ́n dara mọ́ ìṣísẹ̀ náà lẹ́yìn Oṣù Kẹ́sàn-án ọjọ́ 11, ọdún 2001, pinnu pé àwọn kòkòrò inú ìwé Jóẹli tí ń pa àjàrà Ọlọ́run run, tí ó ṣáájú jíjí ti Ẹkún Òru Àárín, dúró fún Ìsílámù. Wọ́n kò lè rí, tàbí wọn kò fẹ́ rí i, pé àwọn kòkòrò náà dúró fún Róòmù.

The powerful light that had been brought about by recognizing the triple application of prophecy in regards to the three woes added an unsanctified logical support to their claim that the insects represented Islam. As is always the case, once a private interpretation is entertained a wresting of the Scriptures takes place in an attempt to uphold the false premise. In their work to uphold their view they demonstrated that they did not understand the principle of type and antitype.

Ìmọ́lẹ̀ alágbára tí a ti mú wá nípasẹ̀ ìmọ̀ye ìlò mẹ́ta ti àsọtẹ́lẹ̀ ní ti àwọn ègbé mẹ́ta fi ìtìlẹ́yìn ọgbọ́n-àyẹ̀wò tí kò yà sí mímọ́ kún ọ̀rọ̀ wọn pé àwọn kòkòrò náà dúró fún Ìsílámù. Gẹ́gẹ́ bí ó ti máa ń rí nígbà gbogbo, ní kété tí a bá ti gbà ìtumọ̀ ti ara ẹni wọlé, yíyí Ìwé Mímọ́ nípò máa ń ṣẹlẹ̀ nínú ìsapá láti gbé èrò àìtó náà ró. Nínú iṣẹ́ wọn láti gbé ojú ìwòye wọn ró, wọ́n fi hàn pé wọn kò lóye ìlànà àwòrán àti ìmúṣẹ̀ rẹ̀.

In theological and biblical studies, the terms “type” and “antitype” are used to describe a relationship between two elements, where one prefigures or foreshadows the other. This concept often falls under the broader categories of “shadow” and “substance.”

Nínú ẹ̀kọ́ ẹ̀sìn àti ìwádìí Bíbélì, a máa ń lo àwọn ọ̀rọ̀ náà “àpẹẹrẹ” àti “ìmúṣẹ àpẹẹrẹ” láti ṣàpèjúwe ìbáṣepọ̀ láàárín àwọn nǹkan méjì, níbi tí ọ̀kan ti ń ṣàfihàn tàbí ti ń tọ́ka sí ìkejì ṣáájú. Èrò yìí sábà máa ń wà lábẹ́ àwọn ẹ̀ka tó gbòòrò jù lọ ti “ojiji” àti “ìmúṣẹ gidi.”

A type is an event, person, or institution in the Old Testament that prefigures or foreshadows a corresponding event, person, or institution in the New Testament. It serves as a symbolic precursor. The antitype is the fulfillment or actualization of the type. It is the reality that was foreshadowed by the type. The concept of “shadow” and “substance” parallels the relationship between type and antitype. The “shadow” represents the (type), whereas the “substance” represents the (antitype).

Àpùẹrẹ ni iṣẹlẹ kan, ẹni kan, tàbí ètò kan nínú Majẹmu Laelae tí ó ṣàfihàn tẹ́lẹ̀ tàbí fi ojiji hàn nípa iṣẹlẹ kan, ẹni kan, tàbí ètò kan tó bá a dọ́gba nínú Majẹmu Titun. Ó ń ṣiṣẹ́ gẹ́gẹ́ bí aṣáájú àmì. Àmúṣẹ àpùẹrẹ ni ìmúṣẹ tàbí ìmúlò gidi ti àpùẹrẹ náà. Òun ni òtítọ́ gidi tí àpùẹrẹ náà ti fi ojiji hàn nípa rẹ̀. Èrò “ojiji” àti “èròjà gidi” ń bá àjọṣe tó wà láàárín àpùẹrẹ àti àmúṣẹ àpùẹrẹ mu. “Ojiji” ń ṣàpẹẹrẹ (àpùẹrẹ), nígbà tí “èròjà gidi” ń ṣàpẹẹrẹ (àmúṣẹ àpùẹrẹ).

> Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ. Colossians 2:16, 17.

> Nítorí náà, kí ẹnikẹ́ni má ṣe dá yín lẹ́jọ́ ní ti oúnjẹ, tàbí ní ti ohun mímu, tàbí ní ti àjọ̀dún, tàbí ti oṣù tuntun, tàbí ti àwọn ọjọ́ ìsinmi: èyí tí í ṣe òjìji àwọn ohun tí ń bọ̀; ṣùgbọ́n ara jẹ́ ti Kristi. Kólósè 2:16, 17.

> For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. Hebrews 10:1.

> Nítorí òfin ní òjìji àwọn ohun rere tí ń bọ̀ wá, kì í sì í ṣe àwòrán gidi àwọn nǹkan náà, kò lè fi àwọn ẹbọ wọ̀nyí tí wọ́n máa ń rú lọ́dọọdún láéláé mú àwọn tí ń tọ̀ ọ́ wá pé pípé. Heberu 10:1.

In the post September 11, 2001 controversy over Joel, and the correct identification of papal Rome as symbolized by four insects, thus outlining the progressive destruction of Laodicean Adventism, those arguing that the insects were Islam, not only placed an unsanctified emphasis upon the triple application of the three woes, but they also pointed to types which pointed to the antitype of Rome, and claimed those types actually identified Islam. In doing so, they gave evidence that they either did not truly understand the principle of type and antitype, or they believed misrepresenting the types was a worthy means to justify the end.

Nínú àríyànjiyàn lẹ́yìn September 11, 2001 nípa Joẹli, àti nípa ìdánimọ̀ tó péye ti Romu póòpù gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ kòkòrò mẹ́rin, tí ó sì fi ìparun ìtẹ̀síwájú ti Adventismu Laodísea hàn gbangba, àwọn tí ń jiyàn pé Islam ni àwọn kòkòrò náà, kì í ṣe Romu, kì í ṣe pé wọ́n kan fi ìfọkànsìn àìsọdimímọ́ lé lórí ìlò mẹ́ta ti ègbé mẹ́ta náà nìkan, ṣùgbọ́n wọ́n tún tọ́ka sí àwọn àpẹẹrẹ tí ń tọ́ka sí àfihàn-òtítọ́ Romu, wọ́n sì sọ pé àwọn àpẹẹrẹ wọ̀nyẹn gan-an ló ń dá Islam mọ̀. Nípa ṣíṣe bẹ́ẹ̀, wọ́n fi ẹ̀rí hàn pé bóyá wọn kò lóye òtítọ́ ìlànà àpẹẹrẹ àti àfihàn-òtítọ́ dáadáa, tàbí pé wọ́n gbà pé ṣíṣe àfihàn àṣìṣe fún àwọn àpẹẹrẹ náà jẹ́ ọ̀nà tó yẹ láti fi dá òpin náà láre.

In the current controversy over Rome, there is once again evidence that those holding to the flawed idea that the “robbers” of Daniel chapter eleven, verse fourteen is the United States do not correctly understand both the triple application of prophecy, or the principle of type and antitype.

Nínú àríyànjiyàn tó wà lọ́wọ́lọ́wọ́ nípa Róòmù, ẹ̀rí tún wà lẹ́ẹ̀kan sí i pé àwọn tí wọ́n di èrò aláìpé mú pé “àwọn ọlọ́ṣà” tí a mẹ́nu kàn nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìnlá, ni Orílẹ̀-èdè Amẹ́ríkà, kò lóye dáradára bó ṣe yẹ, bẹ́ẹ̀ ni wọn kò sì ní òye tó pé nípa ìlò mẹ́tẹ̀ẹ̀ta ti àsọtẹ́lẹ̀, tàbí ìlànà àpẹẹrẹ àti ìmúṣẹ̀ rẹ̀.

When those who hold the view that the “robbers” are the United States seek to uphold their position they employ an application of a triple application of the three Rome’s, to supposedly prove that modern Rome, the third manifestation of Rome is the United States. Trusting that they are not purposely bearing false witness, and that they are only manifesting a blind ignorance of the rules of a triple application of prophecy, they employ a prophetic characteristic of the first two Rome’s and argue that a characteristic of Rome’s history identifies modern Rome.

Nígbà tí àwọn tí wọ́n di èrò náà mú pé “àwọn ọlọ́ṣà” ni Orílẹ̀-Èdè Amẹ́ríkà bá ń wá láti gbé ipò wọn ró, wọ́n máa ń lo ìlò kan nínú ìlò mẹ́tẹ̀ẹ̀ta ti àwọn Róòmù mẹ́ta, láti fi hàn ní ti àfihàn pé Róòmù òde-òní, ìfarahàn kẹta ti Róòmù, ni Orílẹ̀-Èdè Amẹ́ríkà. Ní fífi ìgbẹ́kẹ̀lé sí i pé wọn kò mọ̀ọ́mọ̀ jẹ́rìí èké, àti pé ohun tí wọ́n kàn ń fihàn ni àìmọ̀ afọ́jú nípa àwọn òfin ìlò mẹ́tẹ̀ẹ̀ta ti àsọtẹ́lẹ̀, wọ́n ń lo ànímọ́ àsọtẹ́lẹ̀ kan ti àwọn Róòmù méjì àkọ́kọ́, wọ́n sì ń jiyàn pé ànímọ́ kan nínú ìtàn Róòmù ló ń dá Róòmù òde-òní mọ̀.

Pagan Rome is the first of three prophetic fulfillments of Rome. In Daniel chapter eight pagan Rome is the masculine little horn. In chapter two pagan Rome is statecraft. In Daniel seven pagan Rome divides into a ten-fold kingdom.

Róòmù aláìgbọ́ràn ni àkọ́kọ́ nínú ìmúṣẹ àsọtẹ́lẹ̀ mẹ́ta ti Róòmù. Nínú Dáníẹ́lì orí kẹjọ, Róòmù aláìgbọ́ràn ni ìwo kékeré akọ. Nínú orí kejì, Róòmù aláìgbọ́ràn ni ọgbọ́n ìṣàkóso ìpínlẹ̀. Nínú Dáníẹ́lì orí keje, Róòmù aláìgbọ́ràn pín sí ìjọba mẹ́wàá.

The second manifestation of Rome is papal Rome, who in chapter eight is the feminine little horn, and who is churchcraft in chapter two, and who is the horn speaking blasphemies and plucks up three horns in chapter seven. Pagan Rome is a singular power, but papal Rome is a twofold power, representing the papal church as ruling over the statecraft of the previous political structures of pagan Rome. In 1798, the papal power received its deadly wound, but it did not cease to be a church, it only ceased to be a beast of Bible prophecy for the civil power it had previously controlled was removed.

Ìfarahàn kejì ti Róòmù ni Róòmù póòpù, ẹni tí ó jẹ́ ìwo kékeré abo ní orí kẹjọ, tí ó sì jẹ́ agbára ìjọsìn-ṣèlú ní orí kejì, tí ó sì tún jẹ́ ìwo náà tí ń sọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó sì fà ìwo mẹ́ta tu ní orí keje. Róòmù keferi jẹ́ agbára kan ṣoṣo, ṣùgbọ́n Róòmù póòpù jẹ́ agbára méjìlélọ́kan, tí ń ṣojú fún ìjọ póòpù gẹ́gẹ́ bí ó ti ń ṣàkóso lórí agbára ìṣèlú àwọn ètò ìjọba ṣáájú ti Róòmù keferi. Ní ọdún 1798, agbára póòpù gba ọgbẹ́ ikú rẹ̀, ṣùgbọ́n kò dẹ́kun láti jẹ́ ìjọ, ó kàn dẹ́kun láti jẹ́ ẹranko ìsọtẹ́lẹ̀ Bíbélì, nítorí a yọ agbára ìlú tí ó ti ń ṣàkóso tẹ́lẹ̀ kúrò.

The second Rome is papal Rome and it only functioned as a power (beast) of Bible prophecy when it had the ability to control the power of the state to carry out its blasphemous plans. The first Rome was a singular power, the second Rome was a twofold power and the third Rome is a threefold power. The three manifestations of Rome are governed by the same principles as every triple application of prophecy. Prophetically there are three woes, three Babylon’s, three Rome’s and three Elijah’s. In terms of type and antitype the first two manifestation of any of the triple applications are types which provide the shadow of the third fulfillment, which is the antitype and substance of the triple application of prophecy.

Róòmù kejì ni Róòmù Póòpù, ó sì ṣiṣẹ́ gẹ́gẹ́ bí agbára (ẹranko) àsọtẹ́lẹ̀ Bíbélì nìkan nígbà tí ó ní agbára láti ṣàkóso agbára ìjọba kí ó lè mú àwọn ète-òdì-Ọlọ́run rẹ̀ ṣẹ. Róòmù kìn-ín-ní jẹ́ agbára kan ṣoṣo, Róòmù kejì jẹ́ agbára alápá méjì, Róòmù kẹta sì jẹ́ agbára alápá mẹ́ta. Àwọn ìfihàn mẹ́ta ti Róòmù ni a ń darí nípasẹ̀ àwọn ìlànà kan náà tí ń ṣàkóso gbogbo ìlò àsọtẹ́lẹ̀ onímẹ́ta. Ní ti àsọtẹ́lẹ̀, ègbé mẹ́ta wà, Bábílónì mẹ́ta wà, Róòmù mẹ́ta wà, àti Élíjà mẹ́ta wà. Nípa irú àti àfirú, àwọn ìfihàn méjì àkọ́kọ́ ti èyíkéyìí nínú àwọn ìlò onímẹ́ta wọ̀nyí ni àwọn irú tí ń pèsè òjìji ìmúṣẹ kẹta, èyí tí í ṣe àfirú àti ìdí gidi ti ìlò onímẹ́ta ti àsọtẹ́lẹ̀.

With Rome the characteristics of the first two Rome’s identify that both pagan and papal Rome gave the title of Pontifex Maximus to their ruler. Therefore, the title of the ruler of modern Rome would be Pontifex Maximus, a title never attributed to any president of the United States. The first two Rome’s would overcome three geographical obstacles in order to establish the authority upon the throne of their specific period of history. There is no evidence of the United States overcoming three geographical obstacles leading up to 1798.

Pẹ̀lú Róòmù, àwọn àbùdá ti àwọn Róòmù méjèèjì àkọ́kọ́ fi hàn pé, Róòmù keferi àti Róòmù pápá ní pátápátá, ni wọ́n fún alákòóso wọn ní oyè Pontifex Maximus. Nítorí náà, oyè alákòóso Róòmù òde-òní yóò jẹ́ Pontifex Maximus, oyè kan tí a kò tíì fi kàn sí ààrẹ kankan ti Orílẹ̀-Èdè Amẹ́ríkà. Àwọn Róòmù méjèèjì àkọ́kọ́ yóò ṣẹ́gun ìdènà ilẹ̀ mẹ́ta kí wọ́n tó lè fi ìṣàkóso mulẹ̀ lórí ìtẹ́ ìjọba ti àkókò pàtó nínú ìtàn wọn. Kò sí ẹ̀rí kankan pé Orílẹ̀-Èdè Amẹ́ríkà ṣẹ́gun ìdènà ilẹ̀ mẹ́ta ní ìṣáájú ọdún 1798.

The first two Rome’s had a specific period of time identified when they would rule supremely. In verse twenty-four of Daniel eleven pagan Rome is identified ruling for a “time,” or three hundred and sixty years, which it did from the Battle of Actium in 31 BC, until the year 330 AD. Repeatedly papal Rome is identified as ruling for twelve hundred and sixty years after the three horns were removed, from 538 until 1798. In Isaiah chapter twenty-three the United States is identified as reigning for seventy symbolic years, as the days of one king, but it never removed three geographical obstacles in advance of its ruling for seventy symbolic years.

Àwọn Róòmù méjì àkọ́kọ́ ní àkókò kan pàtó tí a tọ́ka sí nígbà tí wọn yóò fi jọba ní ipò gíga jù lọ. Nínú ẹsẹ̀ kẹrìnlélógún ti Dáníẹ́lì orí kọkànlá, a ṣe ìdánimọ̀ Róòmù kèfèrí pé ó ń ṣàkóso fún “àkókò” kan, tàbí ọdún ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta, èyí tí ó ṣe láti Ogun Actium ní ọdún 31 BC títí dé ọdún 330 AD. Léraléra, a ṣe ìdánimọ̀ Róòmù ti póòpù gẹ́gẹ́ bí ẹni tí yóò jọba fún ọdún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti ọgọ́ta lẹ́yìn ìyọkúrò àwọn ìwo mẹ́ta náà, láti ọdún 538 títí di 1798. Nínú Isaiah orí kẹtàlélógún, a ṣe ìdánimọ̀ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ẹni tí yóò jọba fún àádọ́rin ọdún àmì-ìsọfúnni, gẹ́gẹ́ bí ọjọ́ ọba kan, ṣùgbọ́n kò yọ àwọn ìdènà ilẹ̀-àyé mẹ́ta kúrò rí ṣáájú ìṣàkóso rẹ̀ fún àádọ́rin ọdún àmì-ìsọfúnni náà.

Modern Rome is represented as overcoming the three geographical obstacles of the king of the south, the glorious land and Egypt in Daniel chapter eleven, verses forty to forty-two, and when those three obstacles are defeated and brought into the submission of Rome they then form the threefold union of the dragon, the beast and false prophet. John also informs us that the papal beast’s deadly wound is healed and that it then rules for forty-two symbolic months.

Róòmù òde òní ni a ṣàfihàn gẹ́gẹ́ bí ẹni tí ó borí àwọn ìdènà ilẹ̀-ayé mẹ́ta náà—ọba gúúsù, ilẹ̀ ológo, àti Íjíbítì—nínú Daniẹli orí kọkànlá, ẹsẹ̀ ogójì sí méjìlélógójì; nígbà tí a bá ṣẹ́gun àwọn ìdènà mẹ́ta wọ̀nyí tí a sì mú wọn wá sínú ìtẹríba sí Róòmù, nígbà náà ni wọ́n di ìṣọ̀kan mẹ́ta ti dragoni náà, ẹranko náà, àti wòlíì èké náà. Jòhánù pẹ̀lú sọ fún wa pé ọgbẹ́ ikú ẹranko póòpù náà ti lá, àti pé lẹ́yìn náà ó ń ṣàkóso fún oṣù àmì méjìlélógójì.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

> Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti gbọgbẹ́ rẹ̀ títí dé ikú; a sì mú ọgbẹ́ ikú rẹ̀ láradá: gbogbo ayé sì yà á lẹ́nu, wọ́n sì tẹ̀ lé ẹranko náà. Wọ́n sì bọ dragoni náà, ẹni tí ó fi agbára fún ẹranko náà: wọ́n sì bọ ẹranko náà, wọ́n ń wí pé, Ta ni ó dàbí ẹranko náà? ta ni ó lè jagun pẹ̀lú rẹ̀? A sì fi ẹnu kan fún un láti máa sọ ohun ńláńlá àti ọ̀rọ̀-ìsọ̀rọ̀-òdì sí Ọlọ́run; a sì fi agbára fún un láti máa bá a lọ fún oṣù méjìlélógójì. Ifihan 13:3–5.

The beast that rules for forty-two symbolic months after its deadly wound is healed is the Roman power.

Ẹranko tí ń ṣàkóso fún oṣù àmì-mímọ́ méjìlélógójì lẹ́yìn tí a mú ọgbẹ́ ikú rẹ̀ lára padà bọ̀ sípò ni agbára Romu.

> The prophecy of Revelation 13 declares that the power represented by the beast with lamblike horns shall cause ‘the earth and them which dwell therein’ to worship the papacy—there symbolized by the beast ‘like unto a leopard.’ . .. In both the Old and the New World, the papacy will receive homage in the honor paid to the Sunday institution, that rests solely upon the authority of the Roman Church.” The Great Controversy, 578.

> Àsọtẹ́lẹ̀ Ìfihàn 13 kéde pé agbára tí a ṣàpẹẹrẹ rẹ̀ nípa ẹranko tí ó ní ìwo bí ti ọ̀dọ́-àgùntàn yóò mú kí ‘ayé àti àwọn tí ń gbé inú rẹ̀’ foríbalẹ̀ fún ipò páòpù—èyí tí a ṣàpẹẹrẹ níbẹ̀ nípa ẹranko tí ó ‘dàbí àmọ̀tẹ́kùn.’ ... Ní ayé àtijọ́ àti ní ayé tuntun pẹ̀lú, ipò páòpù yóò gba ọlá-ìbọ̀wọ̀ nínú ọlá tí a fi fún ètò Ọjọ́ Àìkú, èyí tí ó dá lórí àṣẹ Ìjọ Róòmù nìkan ṣoṣo.” The Great Controversy, 578.

Pagan, the first Rome, ruled supremely for three hundred and sixty years in fulfillment of Daniel chapter eleven, verse twenty-four, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter eight, verse nine.

Kèfèrí, Róòmù àkọ́kọ́, jọba pátápátá fún ọdún ọ̀ọ́dúnrínlélọ́gọ́ta mẹ́ta gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìnlélógún, ó sì ṣe bẹ́ẹ̀ lẹ́yìn tí ó ti mú àwọn ìdènà àgbègbè mẹ́ta kúrò gẹ́gẹ́ bí ìmúṣẹ Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹsàn-án.

Papal, the second Rome ruled supremely for twelve hundred and sixty years in fulfillment of several passages of Scripture, and it did so after it removed three geographical obstacles in fulfillment of Daniel chapter seven, verses eight and twenty.

Pápà, ìyẹn Róòmù kejì, jọba lórí ohun gbogbo pátápátá fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún, gẹ́gẹ́ bí ìmúṣẹ ọ̀pọ̀lọpọ̀ ẹsẹ Ìwé Mímọ́, ó sì ṣe bẹ́ẹ̀ lẹ́yìn tí ó ti yọ ìdènà ilẹ̀ mẹ́ta kúrò gẹ́gẹ́ bí ìmúṣẹ Danieli orí keje, ẹsẹ̀ kẹjọ àti ogún.

Modern Rome overcomes the king of the south in verse forty of Daniel eleven, and then in verse forty-one it overcomes the glorious land and in verse forty-two it overcomes Egypt. Modern Rome is the king of the north of Daniel chapter eleven.

Róòmù òde òní ṣẹ́gun ọba gúúsù ní ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá, lẹ́yìn náà ní ẹsẹ̀ kọkànlélógójì ó ṣẹ́gun ilẹ̀ ológo, àti ní ẹsẹ̀ kejìlélógójì ó ṣẹ́gun Ejibiti. Róòmù òde òní ni ọba àríwá ti Dáníẹ́lì orí mọ́kànlá.

Pagan, the first Rome, was a persecuting power, and papal, the second Rome, was a persecuting power and therefore modern Rome will be a persecuting power.

Kèfèrí, Róòmù àkọ́kọ́, jẹ́ agbára inúnibíni, àti ti póòpù, Róòmù kejì, jẹ́ agbára inúnibíni; nítorí náà Róòmù òde-òní yóò jẹ́ agbára inúnibíni.

The United States will participate in the third persecution accomplished by modern Rome, but this doesn’t identify the United States as the papal power, it simply identifies a characteristic of the United States’ relationship to the papal power in the last days.

Orílẹ̀-èdè Amẹ́ríkà yóò kópa nínú inúnibíni kẹta tí Róòmù òde-òní yóò ṣe, ṣùgbọ́n èyí kò fi hàn pé Orílẹ̀-èdè Amẹ́ríkà ni agbára pàápàá náà; ó kàn ń fi ànímọ́ kan hàn nínú ìbáṣepọ̀ Orílẹ̀-èdè Amẹ́ríkà pẹ̀lú agbára pàápàá náà ní àwọn ọjọ́ ìkẹyìn.

Those who wish to argue that the United States is the “robbers of thy people” in the last days employ the triple application of the three Rome’s to incorrectly identify the United States. The flawed method they employ in the context of a triple application is based upon identifying a characteristic of the first two Rome’s, and insisting that a prophetic characteristic of Rome, and not Rome itself, is the third Rome.

Àwọn tí ó fẹ́ jiyàn pé Orílẹ̀-èdè Amẹ́ríkà ni “àwọn ọlọ́ṣà ènìyàn rẹ” ní àwọn ọjọ́ ìkẹyìn, ń lo ìlò-ìtúmọ̀ mẹ́ta ti àwọn Róòmù mẹ́ta náà láti fi ṣàfihàn Orílẹ̀-èdè Amẹ́ríkà ní àṣìṣe. Ọ̀nà àbùkù tí wọ́n ń lò nínú àyíká ìlò-ìtúmọ̀ mẹ́ta kan dá lórí pípa àfihàn àbùdá kan mọ̀ lára Róòmù méjèèjì àkọ́kọ́, àti lílẹ̀kùn-ún pé àbùdá àsọtẹ́lẹ̀ kan ti Róòmù, kì í ṣe Róòmù fúnra rẹ̀, ni Róòmù kẹta.

They identify Constantine’s first historical Sunday law in 321 AD, and then papal Rome’s Sunday law in 538 AD, to claim the soon-coming Sunday law in the United States defines the United States as modern Rome, and they also mix their flawed application by associating Jesus’ warning to flee when the “abominations of desolation” spoken of by Daniel, as the Sunday law. The “abomination of desolation” Jesus spoke of, points to two Sunday laws in the last days, but it is a very different symbolism in that it is a warning to flee, not the warning to shun the mark of the beast. Their flawed idea doesn’t even address that there are two specific Sunday laws in the last days.

Wọ́n tọ́ka sí òfin Àìkú ìtàn àkọ́kọ́ Constantine ní ọdún 321 Lẹ́yìn Ìbí Kristi, lẹ́yìn náà sí òfin Àìkú ti Romu papal ní ọdún 538 Lẹ́yìn Ìbí Kristi, kí wọ́n lè sọ pé òfin Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà ni ó ń ṣàlàyé Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí Romu òde-òní; wọ́n sì tún darapọ̀ ìlò wọn tí ó lásán nípa fífi ìkìlọ̀ Jesu pé kí a sá nígbà tí “ìríra ìparun” tí Daniẹli sọ̀rọ̀ rẹ̀ bá hàn, mọ́ òfin Àìkú. “Ìríra ìparun” tí Jesu sọ̀rọ̀ rẹ̀ ń tọ́ka sí òfin Àìkú méjì ní àwọn ọjọ́ ìkẹyìn, ṣùgbọ́n àpẹẹrẹ ààmì náà yàtọ̀ gidigidi, nítorí pé ó jẹ́ ìkìlọ̀ láti sá, kì í ṣe ìkìlọ̀ láti yẹra fún ààmì ẹranko náà. Èrò wọn tí ó lásán kò tilẹ̀ sọ̀rọ̀ sí i pé àwọn òfin Àìkú pàtó méjì wà ní àwọn ọjọ́ ìkẹyìn.

> When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take any thing out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day. Matthew 24:15–20.

> Nítorí náà, nígbà tí ẹ̀yin bá rí ìríra ìdahoro, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ Daniẹli wòlíì, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá kà á, kí ó yé e:) nígbà náà, kí àwọn tí ó wà ní Jùdíà sá lọ sí àwọn òkè-nlá: ẹni tí ó wà lórí òrùlé ilé, má ṣe sọ̀kalẹ̀ láti mú ohunkóhun jáde nínú ilé rẹ̀: bẹ́ẹ̀ ni ẹni tí ó wà ní pápá, má ṣe padà sẹ́yìn láti mú aṣọ rẹ̀. Ṣùgbọ́n ègbé ni fún àwọn tí ó lóyún, àti fún àwọn tí ń fun ọmọ ní ọmú ní ọjọ́ wọ̀nyí! Ṣùgbọ́n ẹ gbàdúrà pé kí ìsálọ yín má ṣe ṣẹlẹ̀ ní ìgbà òtútù, bẹ́ẹ̀ ni ní ọjọ́ ìsinmi. Mátíù 24:15–20.

“The abomination of desolation, spoken of by Daniel the prophet,” was a sign which Jesus gave to His people that identified when they should flee from the coming destruction of Jerusalem as pagan Rome besieged and thereafter destroyed the sanctuary and city from the year 66 to the year 70 AD.

“Ìríra ìdahoro, tí a ti ọwọ́ Dáníẹ́lì wòlíì sọ nípa rẹ̀,” jẹ́ àmì tí Jésù fi fún àwọn ènìyàn Rẹ̀, èyí tí ó fi hàn ìgbà tí wọ́n yẹ kí wọ́n sá kúrò níwájú ìparun tí ń bọ̀ sórí Jerúsálẹ́mù, bí Róòmù kèfèrí ṣe yí ìlú náà ká, lẹ́yìn náà sì pa ibi mímọ́ àti ìlú náà run láti ọdún 66 títí dé ọdún 70 Lẹ́yìn Kristi.

> “Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. . ..

> “Jesu kéde ìdájọ́ tí yóò sọ̀ kalẹ̀ lórí Ísírẹ́lì apasẹ̀yìn fún àwọn ọmọ-ẹ̀yìn tí ń fetí sílẹ̀, àti ní pàtàkì gbẹ̀san ìjẹ̀bi tí yóò dé bá wọn nítorí ìkọ̀sílẹ̀ wọn àti kíkàn Mèsáyà mọ́ àgbélébùú. Àwọn àmì tí a kò lè ṣàṣìṣe yóò ṣáájú òpin búburú náà. Wákàtí ìbẹ̀rù náà yóò dé lójijì, yóò sì yára. Olùgbàlà sì kìlọ̀ fún àwọn ọmọlẹ́yìn Rẹ̀ pé: ‘Nígbà náà nígbà tí ẹ̀yin bá rí ìríra ìdahoro, tí a ti sọ̀rọ̀ rẹ̀ nípasẹ̀ wòlíì Dáníẹ́lì, tí ó dúró ní ibi mímọ́, (ẹni tí ó bá kà á, kí ó yé e:) nígbà náà kí àwọn tí ń bẹ ní Judea sá lọ sí àwọn òkè ńlá.’ Matteu 24:15, 16; Luku 21:20, 21. Nígbà tí a bá gbé àwọn àsíá abọ̀rìṣà ti àwọn ará Róòmù kalẹ̀ sí ilẹ̀ mímọ́, tí ó gbooro síta ní ọ̀pọ̀ furlong ní ẹ̀yìn òde odi ìlú, nígbà náà ni àwọn ọmọlẹ́yìn Kristi gbọ́dọ̀ wá ààbò nínú sáàsá. Nígbà tí a bá rí àmì ìkìlọ̀ náà, àwọn tí yóò bọ́ gbọdọ̀ má ṣe pẹ́ rárá....”

> “Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. . . . Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 25, 30.

> “Kò sí Kristẹni kankan tí ó ṣègbé nínú ìparun Jerusalẹmu. Kristi ti ti fún àwọn ọmọ-ẹ̀yìn Rẹ̀ ní ìkìlọ̀, gbogbo àwọn tí ó sì gba ọ̀rọ̀ Rẹ̀ gbọ́ ń ṣọ́ fún àmì tí a ti ṣe ìlérí náà.... Láìfi àkókò ṣòfò wọ́n sá lọ sí ibi ààbò kan—ìlú Pella, ní ilẹ̀ Perea, ní òdìkejì Jọdani.” The Great Controversy, 25, 30.

As the year 538 approached, the Christians of that era recognized that the church had been corrupted by a compromise with the religion of paganism, and based upon the warning of Christ, and in conjunction with the light given through the apostle Paul’s testimony in Second Thessalonians chapter two, they fled into the prophetic wilderness of the twelve hundred and sixty years.

Bí ọdún 538 ṣe ń súnmọ́lé, àwọn Kristẹni ti àkókò náà mọ̀ pé a ti ba ìjọ jẹ́ nípa ìfaradàpọ̀ pẹ̀lú ẹ̀sìn keferi, àti pé, lórí ìkìlọ̀ Kristi, pẹ̀lú ìmólẹ̀ tí a fi hàn nípasẹ̀ ẹ̀rí àpọ́sítélì Pọ́ọ̀lù nínú 2 Tẹsalóníkà orí kejì, wọ́n sá lọ sínú aginjù àsọtẹ́lẹ̀ ti ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta.

> “But before the coming of Christ, important developments in the religious world, foretold in prophecy, were to take place. The apostle declared: ‘Be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God.’

> “Ṣùgbọ́n kí ìbọ̀ wá Kristi tó dé, àwọn ìṣẹ̀lẹ̀ pàtàkì nínú ayé ẹ̀sìn, tí a ti sọ tẹ́lẹ̀ nínú àsọtẹ́lẹ̀, ní láti ṣẹlẹ̀. Aposteli náà kéde pé: ‘Ẹ má ṣe jẹ́ kí a tètè mì yín nínú ọkàn, tàbí kí a dà yín láàmú, yálà nípa ẹ̀mí, tàbí nípa ọ̀rọ̀, tàbí nípa lẹ́tà bí ẹni pé láti ọ̀dọ̀ wa ni, bí ẹni pé ọjọ́ Kristi ti súnmọ́ tán. Kí ẹnikẹ́ni má ṣe tàn yín jẹ́ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, àyàfi bí ìyapa kò bá ti kọ́kọ́ dé, tí a sì ti fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ń tako, tí ó sì gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀; tó bẹ́ẹ̀ gẹ́gẹ́ bí Ọlọ́run ó jókòó nínú tẹ́ńpìlì Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run.’”

> “Paul’s words were not to be misinterpreted. It was not to be taught that he, by special revelation, had warned the Thessalonians of the immediate coming of Christ. Such a position would cause confusion of faith; for disappointment often leads to unbelief. The apostle therefore cautioned the brethren to receive no such message as coming from him, and he proceeded to emphasize the fact that the papal power, so clearly described by the prophet Daniel, was yet to rise and wage war against God’s people. Until this power should have performed its deadly and blasphemous work, it would be in vain for the church to look for the coming of their Lord. ‘Remember ye not,’ Paul inquired, ‘that, when I was yet with you, I told you these things?’

> “Kí a má ṣe túmọ̀ ọ̀rọ̀ Pọ́ọ̀lù ní ọ̀nà tí kò tọ́. Kò yẹ kí a kọ́ni pé òun, nípasẹ̀ ìfihàn àkànṣe, ti kìlọ̀ fún àwọn ará Tẹsalonika nípa bíbọ Kristi tó súnmọ́ lẹ́sẹ̀kẹsẹ̀. Irú ipò bẹ́ẹ̀ yóò fa ìdàrúdàpọ̀ nínú ìgbàgbọ́; nítorí ìrẹ̀wẹ̀sì ọkàn sábà máa ń yọrí sí àìgbàgbọ́. Nítorí náà, aposteli náà kìlọ̀ fún àwọn ará láti má ṣe gba irú ìránṣẹ́ bẹ́ẹ̀ gẹ́gẹ́ bí ẹni pé ó ti ọ̀dọ̀ òun wá, ó sì tẹ̀síwájú láti tẹnumọ́ òtítọ́ náà pé agbára póòpù, gẹ́gẹ́ bí wolii Dáníẹ́lì ti ṣàpèjúwe rẹ̀ ní kedere, ṣì ní láti dìde kí ó sì jagun sí àwọn ènìyàn Ọlọ́run. Títí agbára yìí yóò fi ti ṣe iṣẹ́ apànìyàn àti ẹ̀sùn-òdì rẹ̀, yóò jẹ́ asán fún ìjọ láti máa retí bíbọ Olúwa wọn. ‘Ẹ kò rántí bí?’ ni Pọ́ọ̀lù béèrè, ‘pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo sọ nǹkan wọ̀nyí fún yín?’”

> “Terrible were the trials that were to beset the true church. Even at the time when the apostle was writing, the ‘mystery of iniquity’ had already begun to work. The developments that were to take place in the future were to be ‘after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish.’

> “Ìdánwò búburú gidigidi ni yóò yí ìjọ tòótọ́ ká. Àní ní àkókò tí aposteli náà ń kọ̀wé, ‘àṣírí àìlófin’ ti bẹ̀rẹ̀ sí ṣiṣẹ́ tẹ́lẹ̀. Àwọn ìṣẹ̀lẹ̀ tí yóò ṣẹlẹ̀ ní ọjọ́ iwájú ni yóò jẹ́ ‘gẹ́gẹ́ bí iṣẹ́ Satani pẹ̀lú gbogbo agbára àti ààmì àti iṣẹ́ ìyanu irọ́, àti pẹ̀lú gbogbo ẹ̀tàn àìṣòdodo nínú àwọn tí ń ṣègbé.’”

> “Especially solemn is the apostle’s statement regarding those who should refuse to receive ‘the love of the truth.’ ‘For this cause,’ he declared of all who should deliberately reject the messages of truth, ‘God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.’ Men cannot with impunity reject the warnings that God in mercy sends them. From those who persist in turning from these warnings, God withdraws His Spirit, leaving them to the deceptions that they love.” Acts of the Apostles, 265, 266.

> “Ó ṣe pàtàkì gidigidi ni ọ̀rọ̀ tí aposteli náà sọ nípa àwọn tí yóò kọ̀ láti gba ‘ìfẹ́ òtítọ́.’ ‘Nítorí èyí,’ ni ó fi sọ nípa gbogbo àwọn tí yóò mọ̀ọ́mọ̀ kọ àwọn ìránṣẹ́ òtítọ́, ‘Ọlọ́run yóò rán ìtanrànṣẹ́ alágbára sí wọn, kí wọn lè gba èké gbọ́: kí a lè dá gbogbo àwọn tí kò gbà òtítọ́ gbọ́ lẹ́bi, ṣùgbọ́n tí wọ́n ní inú dídùn nínú àìṣòdodo.’ Ènìyàn kò lè kọ àwọn ìkìlọ̀ tí Ọlọ́run fi àánú rán sí wọn láìjẹ̀bi. Lára àwọn tí ń tẹ̀síwájú ní yíyà kúrò nínú àwọn ìkìlọ̀ wọ̀nyí ni Ọlọ́run ti yọ Ẹ̀mí Rẹ̀ kúrò, ó sì fi wọ́n sílẹ̀ fún àwọn ìtànjẹ tí wọ́n fẹ́ràn.” Acts of the Apostles, 265, 266.

The compromise between paganism and the church was the warning sign that led the Christians of that era to separate from papal Rome, but it should be noted that the light that Paul contributed to Jesus’ warning to flee, is the same passage that William Miller came to understand that “the daily” of the book of Daniel represented pagan Rome. The prophetic relationship between pagan Rome restraining, and then falling away in order for papal Rome to ascend to the throne was a truth that must be understood, for the consequences of not recognizing that the prophetic relationship would bring strong delusion upon those who did not love that truth. Sister White addresses the same history:

Ìfowósowọ́pọ̀ láàárín ẹ̀sìn abọ̀rìṣà àti ìjọ ni àmì ìkìlọ̀ tí ó mú kí àwọn Kristẹni ti àkókò náà ya ara wọn kúrò ní Romu ti papacy, ṣùgbọ́n ó yẹ kí a kíyèsi pé ìmọ́lẹ̀ tí Paulu fi kún ìkìlọ̀ Jésù láti sá, ni ẹsẹ̀ kan náà tí William Miller wá lóye pé “ìgbà gbogbo” nínú ìwé Dáníẹ́lì dúró fún Romu abọ̀rìṣà. Ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín bí Romu abọ̀rìṣà ṣe di ìdènà mú, lẹ́yìn náà sì ṣubú kúrò ní ipò rẹ̀ kí Romu ti papacy lè gòkè dé orí ìtẹ́, jẹ́ òtítọ́ kan tí a gbọ́dọ̀ lóye, nítorí àbájáde àìmọ̀ọ́mọ̀ ìbáṣepọ̀ àsọtẹ́lẹ̀ náà yóò mú ìtanjẹ́ agbára wá sórí àwọn tí kò fẹ́ràn òtítọ́ náà. Sister White sọ̀rọ̀ nípa ìtàn kan náà:

> “It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

> “Ó béèrè ìjà líle tí ó kun fún àìnírètí kí àwọn tí yóò jẹ́ olóòótọ́ lè dúró ṣinṣin lòdì sí àwọn ẹ̀tàn àti àwọn ohun ìríra tí a fi aṣọ iṣẹ́ àlùfáà bò, tí a sì mú wọ inú ìjọ. A kò gba Bíbélì gẹ́gẹ́ bí ìlànà ìgbàgbọ́. Wọ́n pè ẹ̀kọ́ òmìnira ẹ̀sìn ní ìkọ̀làkòsọ, wọ́n sì kórìíra àwọn tí wọ́n ń tẹ̀síwájú fún un, wọ́n sì lé wọn kúrò.”

> “After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45, 46.

> “Lẹ́yìn ìjà pípẹ́ tí ó sì le koko, àwọn díẹ̀ olóòtítọ́ náà pinnu láti tú gbogbo ìṣọ̀kan pẹ̀lú ìjọ apẹ̀yìndà náà ká bí ó bá ṣì kọ̀ láti gba ara rẹ̀ sílẹ̀ kúrò nínú èké àti ìbọ̀rìṣà. Wọ́n rí i pé ìyapa jẹ́ dandan pátápátá bí wọ́n bá fẹ́gbọràn sí ọ̀rọ̀ Ọlọ́run. Wọ́n kò gbójúgbóyà láti fara da àwọn àṣìṣe tí ń pa ẹ̀mí ara wọn run, kí wọ́n sì fi àpẹẹrẹ kalẹ̀ tí yóò fi ìgbàgbọ́ àwọn ọmọ wọn àti ti àwọn ọmọ àwọn ọmọ wọn sínú ewu. Láti rí àlàáfíà àti ìṣọ̀kan mú dájú, wọ́n múra tán láti ṣe gbogbo ìfaradà tí ó bá bá òtítọ́ sí Ọlọ́run mu; ṣùgbọ́n wọ́n nímọ̀lára pé àní àlàáfíà pàápàá yóò jẹ́ ohun tí a rà ní iye tí ó pọ̀ jù bí a bá fi ìlànà rúbọ. Bí a bá lè rí ìṣọ̀kan gbà nìkan nípa ìdàpọ̀ òtítọ́ àti òdodo, nígbà náà jẹ́ kí ìyàtọ̀ wà, àti àní ogun pàápàá.” The Great Controversy, 45, 46.

The prophetic relationship between the United States and the papacy in the last days has been typified, and emphasized, by Paul’s identification of the relationship between pagan and papal Rome leading up to 538 AD. In the triple application of Rome, pagan Rome fulfilled Jesus words identifying the abomination of desolation as a sign to flee, and papal Rome also fulfilled Jesus’ words. Sister White identifies another fulfillment of Christ’s words.

Ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Orílẹ̀-Èdè Amẹ́ríkà àti ìjọ́pòòpù ní àwọn ọjọ́ ìkẹyìn ni a ti ṣe àfihàn rẹ̀ gẹ́gẹ́ bí àpẹẹrẹ, a sì ti tẹnumọ́ ọn, nípasẹ̀ bí Pọ́ọ̀lù ṣe ṣàfihàn ìbáṣepọ̀ láàárín Róòmù keferi àti Róòmù ti ìjọ́pòòpù ṣáájú ọdún 538 AD. Nínú ìlò mẹ́ta ti Róòmù, Róòmù keferi mú ọ̀rọ̀ Jésù ṣẹ nípa fífi ìríra ìsọdahoro hàn gẹ́gẹ́ bí àmì láti sá, àti Róòmù ti ìjọ́pòòpù pẹ̀lú mú ọ̀rọ̀ Jésù ṣẹ. Sister White tọ́ka sí ìmúṣẹ mìíràn ti ọ̀rọ̀ Kírísítì.

> “It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

> “Kì í ṣe àkókò báyìí fún àwọn ènìyàn Ọlọ́run láti máa fi ọkàn wọn sí tàbí láti kó ìṣúra wọn jọ sínú ayé. Àkókò náà kò jìnnà, nígbà tí, bíi àwọn ọmọ-ẹ̀yìn ìgbà ìbẹ̀rẹ̀, a ó fi agbára mú wa láti wá ibi ààbò ní àwọn ibi tí ó di ahoro tí ó sì dá nìkan. Gẹ́gẹ́ bí ìdótì Jérúsálẹ́mù nípasẹ̀ àwọn ọmọ-ogun Róòmù ṣe jẹ́ àmì fún sá lọ fún àwọn Kristẹni Jùdíà, bẹ́ẹ̀ ni ìgbà tí orílẹ̀-èdè wa yóò gba agbára lọ́wọ́ nínú àṣẹ tí ń fi sábáàtì ti póòpù múlẹ̀ yóò jẹ́ ìkìlọ̀ fún wa. Nígbà náà ni yóò jẹ́ àkókò láti fi àwọn ìlú ńlá sílẹ̀, gẹ́gẹ́ bí ìmúrasílẹ̀ sílò láti fi àwọn kéékèèké sílẹ̀ fún àwọn ilé ìfarapamọ́ ní àwọn ibi tí a ya sọ́tọ̀ láàárín àwọn òkè ńlá.” Testimonies, ìdìpọ̀ 5, 464.

For the Christians of Christ’s time period the warning identified when to flee Jerusalem. In the fifth and sixth century the warning for the Christians led them to flee into the wilderness.

Fún àwọn Kristian ti àkókò Kristi, ìkìlọ̀ náà fi hàn ìgbà tí wọ́n yẹ kí wọ́n sá kúrò ní Jerusalẹmu. Ní ọrundún karùn-ún àti kẹfà, ìkìlọ̀ náà fún àwọn Kristian mú kí wọ́n sá lọ sí aginjù.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . .. And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:6, 15–17.

> Obìnrin náà sì sá lọ sínú aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè máa bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún ọjọ́ kan, igba méjì ó lé ọgọ́ta.... A sì fi ìyẹ́ méjì ti idì ńlá kan fún obìnrin náà, kí ó lè fò lọ sínú aginjù, sí ibi tirẹ̀, níbi tí a ti ń tọ́jú rẹ̀ fún àkókò kan, àti àwọn àkókò, àti ààbọ̀ àkókò kan, kúrò níwájú ejò náà. Ejò náà sì ta omi jáde láti ẹnu rẹ̀ bí ìkún omi lẹ́yìn obìnrin náà, kí ó lè mú kí ìkún omi náà gbé e lọ. Ṣùgbọ́n ilẹ̀ ràn obìnrin náà lọ́wọ́, ilẹ̀ sì ya ẹnu rẹ̀, ó sì gbé ìkún omi náà mì tí dragoni náà ta jáde láti ẹnu rẹ̀. Dragoni náà sì bínú sí obìnrin náà gidigidi, ó sì lọ láti bá ìyókù irú-ọmọ rẹ̀ jagun, àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jésù Kristi. Ìfihàn 12:6, 15–17.

Jesus always illustrates the end of a thing with the beginning of the thing, for He is Alpha and Omega. The warning of the abomination of desolation in the history of papal Rome was recognized when the papal power was recognized as standing in the holy place.

Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun náà nígbà gbogbo, nítorí Òun ni Áfà àti Òmégà. A mọ ìkìlọ̀ nípa ohun ìríra ìdahoro nínú ìtàn Róòmù póòpù nígbà tí a mọ agbára póòpù gẹ́gẹ́ bí ẹni tí ó dúró ní ibi mímọ́.

The warning is recorded by Matthew, Mark and Luke, and each reference has a slight variation of words. Matthew states, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place,” and Mark states, “when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not.” Luke states, “when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains.”

A ti kọ ìkìlọ̀ náà sílẹ̀ ní ọwọ́ Mátíù, Máàkù àti Lúùkù, àti pé ìtọ́kasí kọ̀ọ̀kan ní ìyàtọ̀ kékeré nínú ọ̀rọ̀. Mátíù sọ pé, “Nítorí náà, nígbà tí ẹ bá rí ohun ìríra ìdahoro, tí Daniẹli wòlíì sọ̀rọ̀ rẹ̀, tí ó dúró ní ibi mímọ́,” Máàkù sì sọ pé, “nígbà tí ẹ bá rí ohun ìríra ìdahoro, tí Daniẹli wòlíì sọ̀rọ̀ rẹ̀, tí ó dúró ní ibi tí kò yẹ kí ó dúró.” Lúùkù sọ pé, “nígbà tí ẹ bá rí Jerusalẹmu tí àwọn ọmọ-ogun yí ká, nígbà náà kí ẹ mọ̀ pé ìdahoro rẹ̀ ti súnmọ́. Nígbà náà, kí àwọn tí ó wà ní Jùdíà sá lọ sí àwọn òkè.”

All three testimonies apply together. I a more specific application Luke’s reference of Jerusalem being compassed with armies identifies the warning that when pagan Rome began its siege against Jerusalem in the year 66 AD, that Christians still in Jerusalem were to immediately flee. Matthew’s reference of “the holy place,” corresponds with Paul identifying the “man of sin” who “sitteth in the temple of God, showing himself that he is God,” thus representing the papal fulfillment of the “abomination of desolation.” Mark identifies the abomination of desolation standing where it ought not, and it corresponds to the warning to flee given to Adventism in the last days. Two of the warnings are associated with the command that whoever reads the warning should understand, and they all address a sign that was to inform the Christians of the era to flee.

Gbogbo ẹ̀rí mẹ́tẹ̀ẹ̀ta náà ní ìṣàmúlò papọ̀. Èmi sì ní ìṣàmúlò kan tí ó túbọ̀ ṣe pàtó. Ìtọ́kasí Luku sí i pé a yí Jerusalẹmu ká pẹ̀lú àwọn ọmọ-ogun fi ìkìlọ̀ náà hàn pé nígbà tí Róòmù aláìgbọ́ràn sí Ọlọ́run bẹ̀rẹ̀ ìdótì rẹ̀ sí Jerusalẹmu ní ọdún 66 AD, àwọn Kristẹni tí ó ṣì wà ní Jerusalẹmu gbọ́dọ̀ sá lọ lójúkan náà. Ìtọ́kasí Matteu sí “ibi mímọ́” bá ohun tí Paulu sọ nígbà tí ó dá “ọkùnrin ẹ̀ṣẹ̀” mọ̀, ẹni tí “ó jókòó nínú tẹ́ńpìlì Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run,” mu; nípa bẹ́ẹ̀ ó dúró fún ìmúṣẹ́ papacy ti “ìríra ìparun.” Máàkù fi “ìríra ìparun” hàn gẹ́gẹ́ bí ẹni tí ó dúró ní ibi tí kò yẹ kí ó dúró, ó sì bá ìkìlọ̀ ìsá lọ tí a fi fún Adventism ní àwọn ọjọ́ ìkẹyìn mu. Méjì nínú àwọn ìkìlọ̀ náà ni a so mọ́ àṣẹ pé ẹnikẹ́ni tí ó bá ka ìkìlọ̀ náà yẹ kí ó yé e, gbogbo wọn sì ń tọ́ka sí àmì kan tí ó yẹ kí ó jẹ́ kí àwọn Kristẹni ìgbà náà mọ̀ pé kí wọ́n sá lọ.

The false application of a triple application that is misrepresented by those who claim the “robbers of thy people” are the United States, identifies that when the “abomination of desolation” is fulfilled at the Sunday law in the United States, that the Sunday law that then is enforced identifies the United States as Modern Rome, for pagan and papal Rome both previously enforced a Sunday law.

Ìlò èké ti ìmúlò ìlọ́pọ̀mẹ́ta tí àwọn tí ń sọ pé “àwọn ọlọ́ṣà ti àwọn ènìyàn rẹ” ni Orílẹ̀-Èdè Amẹ́ríkà ti ṣàfihàn ní àṣìṣe, ń fi hàn pé nígbà tí “ìríra ìdahoro” bá ṣẹ ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, òfin Ọjọ́ Àìkú tí a bá sì múlò nígbà náà yóò fi Orílẹ̀-Èdè Amẹ́ríkà hàn gẹ́gẹ́ bí Róòmù Òde-Òní, nítorí Róòmù kèfèrí àti Róòmù póòpù méjèèjì ti múlò òfin Ọjọ́ Àìkú tẹ́lẹ̀.

The problem with that flawed application is that the Sunday law of pagan Rome took place in the year 321 AD, but pagan Rome’s fulfillment of the “abomination of desolation” was fulfilled in the year 66 AD, 255 years before the Sunday law of 321 AD. So too, the compromise that produced the “man of sin” was already occurring in the time of Paul, who said, “the mystery of iniquity doth already work,” yet the papal Sunday law came over four centuries later. The first two witnesses in a triple application of prophecy establish the characteristics of the third fulfillment of the last days. The “abomination of desolation” in the last days, upon two historical witnesses, and three biblical records of Christ’s words, represents a warning to flee, not the enforcement of a Sunday law.

Ìṣòro tí ó wà nínú lílo àṣìṣe yẹn ni pé òfin Ọjọ́ Àìkú ti Róòmù aláìgbọ́ràn sí Ọlọ́run ṣẹlẹ̀ ní ọdún 321 AD, ṣùgbọ́n ìmúṣẹ Róòmù aláìgbọ́ràn sí Ọlọ́run ti “ìríra ìparun” ti ṣẹ ní ọdún 66 AD, ọdún 255 ṣáájú òfin Ọjọ́ Àìkú ti 321 AD. Bákan náà pẹ̀lú, ìfaramọ́ra tí ó mú “ọkùnrin ẹ̀ṣẹ̀” jáde ti bẹ̀rẹ̀ sí í ṣẹlẹ̀ tẹ́lẹ̀ ní àkókò Pọ́ọ̀lù, ẹni tí ó ní, “àṣírí àìṣòdodo ti ń ṣiṣẹ́ tẹ́lẹ̀,” síbẹ̀ òfin Ọjọ́ Àìkú póòpù dé lé ní ju ọ̀rúndún mẹ́rin lọ lẹ́yìn náà. Àwọn ẹlẹ́rìí méjì àkọ́kọ́ nínú lílo àsọtẹ́lẹ̀ ní ọ̀nà mẹ́ta fi àwọn àbùdá ìmúṣẹ kẹta ti àwọn ọjọ́ ìkẹyìn múlẹ̀. “Ìríra ìparun” ní àwọn ọjọ́ ìkẹyìn, lórí ẹ̀rí àwọn ẹlẹ́rìí ìtàn méjì, àti àwọn àkọsílẹ̀ Bíbélì mẹ́ta ti ọ̀rọ̀ Kristi, dúró fún ìkìlọ̀ láti sá, kì í ṣe fífi òfin Ọjọ́ Àìkú múlẹ̀.

In the next article we will break down why the application is flawed in the context of established rules associated with a triple application of prophecy, and why the identification of the Sunday law in the context of the warning given by Christ is a misrepresentation of prophetic history.

Nínú àpilẹ̀kọ tí ó tẹ̀lé e, a ó túpalẹ̀ ìdí tí ìlò náà fi ní àbùkù nínú àyíká àwọn òfin tí a ti fìdí múlẹ̀ tí ó ní í ṣe pẹ̀lú ìmúlò mẹ́ta ti àsọtẹ́lẹ̀, àti ìdí tí ìdánimọ̀ òfin Ọjọ́-ìsinmi gẹ́gẹ́ bí ó ti wà nínú àyíká ìkìlọ̀ tí Kristi fúnni fi jẹ́ ìṣàfihàn tí kò tọ́ ti ìtàn àsọtẹ́lẹ̀.

> “This compromise between paganism and Christianity resulted in the development of ‘the man of sin’ foretold in prophecy as opposing and exalting himself above God. That gigantic system of false religion is a masterpiece of Satan’s power—a monument of his efforts to seat himself upon the throne to rule the earth according to his will.” The Great Controversy, 50.

> “Ìbàjẹ́pọ̀ yìí láàárín ẹ̀sìn abọ̀rìṣà àti ẹ̀sìn Kírísítẹ́ni mú ìdàgbàsókè ‘ọkùnrin ẹ̀ṣẹ̀’ wá, ẹni tí a ti sọ̀rọ̀ rẹ̀ nínú àsọtẹ́lẹ̀ pé ó ń tako Ọlọ́run, tí ó sì ń gbé ara rẹ̀ ga ju Ọlọ́run lọ. Ẹ̀tò ńláǹlà yẹn ti ẹ̀sìn èké jẹ́ iṣẹ́ ọnà àgbàyanu ti agbára Sátánì—àmì ìrántí àwọn ìsapá rẹ̀ láti jókòó lórí ìtẹ́ láti máa ṣàkóso ayé gẹ́gẹ́ bí ìfẹ́ tirẹ̀.” The Great Controversy, 50.

Back to Articles