Article

# The Book of Daniel - Number Twenty-One

Ìwé Dáníẹ́lì - Nọ́mbà Ẹ̀ẹ́dọ́gbọ̀n

In Measure

Ní Ìwọ̀n

Author

Jeff Pippenger

Published

December 16, 2023

Formats

PDF
Word
Song MP3

We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.

A ń ṣiṣẹ́ nípasẹ̀ Isaiah orí kẹtàlélógún, nítorí pé ó fi àyíká ọ̀ràn múlẹ̀ fún àwọn orí tí ó tẹ̀lé e nínú Isaiah. Àwọn orí tí ó tẹ̀lé wọ̀nyí ń fi òjò ìkẹyìn hàn gẹ́gẹ́ bí ọ̀nà ìlànà Bíbélì tí ó tọ́. Ọ̀nà ìlànà náà, nígbà tí a bá mọ̀ ọ́ tí a sì lò ó, ń ṣí ìhìn iṣẹ́ àsọtẹ́lẹ̀ payá pé bí a bá tẹ́wọ́ gbà á, ó máa mú ìrírí tí ó bá a mu jáde.

On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, orin tí a ó kọ sí àwọn ènìyàn Majẹmu àtijọ́ ti Ọlọ́run, tí í ṣe àwọn ènìyàn Adventist Ọjọ́-Ìsinmi Keje, ni pé a ń kọjá wọn lọ gẹ́gẹ́ bí ènìyàn Ọlọ́run, nítorí wọn kò mú àwọn èso jáde tí Ọlọ́run ti pinnu kí ọgbà àjàrà Rẹ̀ so. A ní kí a fi ìbáṣepọ̀ majẹmu náà ṣe ìpìlẹ̀ orin náà, èyí tí a ṣojú rẹ̀ nípasẹ̀ ọgbà àjàrà tí Ọlọ́run ti gbìn, àti pẹ̀lú nípasẹ̀ ìkọ̀sílẹ̀ wọn sí òkúta ìkọsẹ̀ ní ọdún 1863. Wọ́n ti di Laodikea ní ọdún 1856, àti fún ọdún méje, tàbí “ìgbà méje,” tàbí ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún méjìdínlọ́gbọ̀n ọjọ́, Ọlọ́run ń wá ọ̀nà wọlé, ṣùgbọ́n wọ́n ti ilẹ̀kùn mọ́ ọn ní ọdún 1863.

Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.

Láti ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001 ni a ti ń di wọn pọ̀ sínú ìdì ní ìṣáájú kí a tó tú wọn jáde ní kíkún kúrò ní ẹnu Rẹ̀ nígbà òfin Ọjọ́-Àìkú. Ìránṣẹ́ tí a gbọ́dọ̀ kọ sí Adventism láti ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001 ni ìránṣẹ́ Laodicea, èyí tí í ṣe ìránṣẹ́ ọgbà àjàrà tí ó ní òkúta ìkọsẹ̀ tí ń fọ́ ẹnikẹ́ni tí ó kọ̀ láti “rí” àti “tọ́” òkúta iyebíye náà. Ìlérí sí àwọn ara Laodicea nínú apá ìwé Isaiah ni pé Adventist èyíkéyìí tí ó bá yàn láti gba ìkìlọ̀ ìkẹyìn yìí, ṣì ní àkókò láti “di” “agbára” Kristi “mú, kí” wọn “lè ṣe àlàáfíà pẹ̀lú” Kristi, nítorí Kristi ṣì fẹ́ “ṣe àlàáfíà pẹ̀lú” wọn. Ṣùgbọ́n nígbà igbe ní òru àárín, díẹ̀ kí òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ tó dé, àǹfààní náà yóò parí títí láé.

In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.

Ní àkókò tí ó bẹ̀rẹ̀ ní ọjọ́ kẹtàlá oṣù Kẹsán, ọdún 2001, Ọlọ́run ṣèlérí láti mú àwọn tí “ní àkókò tí ó ti kọjá kì í ṣe ènìyàn kan rí” jẹ́ “gbòǹgbò láti inú ilẹ̀ gbígbẹ,” kí wọ́n “fìdí múlẹ̀,” kí wọ́n “yọ̀ sí ododo, kí wọ́n sì yọ́ ẹ̀ka, kí wọ́n sì fi èso kún ojú ayé.” Ohun tí ó mú gbòǹgbò Jésè yọ̀ sí ododo kí ó sì yọ́ ẹ̀ka ni òjò àkẹ́yìn, nítorí gbòǹgbò tí yóò yọ̀ sí ododo kí ó sì yọ́ ẹ̀ka ni a ti yàn ní ti wòlíì láti jẹ́ àsíá tí a gbé sókè, àti àsíá náà ni gbòǹgbò Jésè.

> And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.

> Ní ọjọ́ náà ni yóò sì wà gbòǹgbò Jésè, èyí tí yóò dúró gẹ́gẹ́ bí àsíá fún àwọn ènìyàn; àwọn aláìkọlà yóò sì wá a; ìsinmi rẹ̀ yóò sì jẹ́ ológo. Isaiah 11:10.

The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.

Òjò ìgbẹ̀yìn mú kí gbòǹgbò Jésè yọ òdòdó, kí ó sì hù ní ìbẹ̀rẹ̀ láti ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001; nígbà òfin Ọjọ́-Àìkú tí ó súnmọ́ dé, gbòǹgbò náà yóò sì fi èso kún gbogbo ayé. Òfin Ọjọ́-Àìkú nínú Isaiah orí kẹtàdínlọ́gbọ̀n ni ìtàn ìlọsíwájú náà, èyí tí a tún ṣàfihàn rẹ̀ nínú orí kinni sí kẹta nínú ìwé Danieli. Òjò ìgbẹ̀yìn bẹ̀rẹ̀ sí í rọ́ díẹ̀díẹ̀ nígbà tí inú bí àwọn orílẹ̀-èdè ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, pẹ̀lú ìtúsílẹ̀ àti lẹ́sẹ̀kẹsẹ̀ ìdídènà Islam ti Ègbẹ́ Kẹta.

> “‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.

> “‘Ìbẹ̀rẹ̀ àkókò ìpọ́njú yẹn,’ tí a mẹ́nu kàn níbí, kì í tọ́ka sí àkókò tí àwọn àjàkálẹ̀-àrùn yóò bẹ̀rẹ̀ sí í tú jáde, ṣùgbọ́n sí àkókò kúkúrú kan díẹ̀ ṣáájú kí a tó tú wọn jáde, nígbà tí Kristi wà nínú ibùdó mímọ́. Ní àkókò náà, nígbà tí iṣẹ́ ìgbàlà ń bọ sí ìparí, ìpọ́njú yóò ń dé sórí ayé, àwọn orílẹ̀-èdè yóò sì bínú, síbẹ̀ a óò dì wọ́n mọ́ kí wọn má bàa dí iṣẹ́ áńgẹ́lì kẹta lọ́wọ́. Ní àkókò náà ni ‘òjò ìkẹyìn,’ tàbí ìtùnú láti iwájú Olúwa, yóò dé, láti fi agbára fún ohùn ńlá ti áńgẹ́lì kẹta, kí ó sì pèsè àwọn ẹni mímọ́ láti dúró ṣinṣin ní àkókò tí a óò tú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn jáde.” Early Writings, 85.

In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.

Nínú àyọkà náà, Sister White ń ṣàlàyé pé àkókò kúkúrú kan wà nígbà tí ìgbàlà ṣì ṣí sílẹ̀. “Àkókò ìpọ́njú” tí ó ń sọ̀rọ̀ nípa rẹ̀ yàtọ̀ sí àkókò ńlá ti ìpọ́njú, èyí tí ó bẹ̀rẹ̀ nígbà tí àyè ìdánwò bá ti dé sí ìpipade rẹ̀ pátápátá. Nínú Adventism, a máa ń tọ́ka sí i lọ́nà tó tọ́ gẹ́gẹ́ bí “àkókò kékeré ti ìpọ́njú” ní ìbáṣepọ̀ pẹ̀lú àkókò ńlá ti ìpọ́njú tí ó bẹ̀rẹ̀ nígbà tí Michael bá dìde. “Àkókò kékeré ti ìpọ́njú” ṣojú fún àkókò náà nígbà tí ìparun orílẹ̀-èdè bẹ̀rẹ̀ ní òfin Sunday tí ó sún mọ́lé, tí ó sì ń bá a lọ títí àyè ìdánwò yóò fi dé sí ìpipade.

In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.

Nínú ìtàn láti September 11, 2001 títí dé òfin Sunday, a ṣàfihàn ìwẹ̀nùmọ́ àti ìdájọ́ ìkẹyìn ti Adventism gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ ní àkókò “ìfọ́nká” òjò àìpẹ́. Àkókò náà ni nígbà tí òjò àìpẹ́, èyí tí ó tún jẹ́ “ìtùnú,” bẹ̀rẹ̀ gẹ́gẹ́ bí “ìfọ́nká”, ṣùgbọ́n ó ń tẹ̀síwájú sí ìtújáde ní kíkún ní òfin Sunday. Nínú àkókò náà, tí ó bẹ̀rẹ̀ nígbà tí Islam ti Ègbẹ́ Kẹta mú kí àwọn orílẹ̀-èdè bínú, òjò àìpẹ́ bẹ̀rẹ̀ sí í rọ̀, àwọn kan sì mọ òjò àìpẹ́ náà, wọ́n sì gbà á, àwọn kan kò sì mọ òjò àìpẹ́ náà. Àwọn kan mọ̀ pé ohun kan ń ṣẹlẹ̀, ṣùgbọ́n wọn kò lóye ohun tí ó jẹ́, wọ́n sì dìde tako rẹ̀.

> “Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.

> “Ọ̀pọ̀lọpọ̀ ti kùnà ní ìwọ̀n púpọ̀ láti gba òjò àkọ́kọ́. Wọn kò tíì rí gbogbo àǹfààní tí Ọlọ́run ti pèsè báyìí fún wọn. Wọn ń retí pé àìní náà yóò jẹ́ pípèsè nípasẹ̀ òjò ìkẹ́yìn. Nígbà tí a bá tú ọ̀pọ̀lọpọ̀ oore-ọ̀fẹ́ tí ó pọ̀ jùlọ sílẹ̀, wọ́n pinnu láti ṣí ọkàn wọn sílẹ̀ láti gbà á. Wọ́n ń ṣe àṣìṣe búburú gidigidi. Iṣẹ́ tí Ọlọ́run ti bẹ̀rẹ̀ nínú ọkàn ènìyàn nípa fífi ìmọ́lẹ̀ àti ìmọ̀ Rẹ̀ fún un gbọ́dọ̀ máa tẹ̀síwájú láìdákẹ́. Olúkúlùkù gbọdọ̀ mọ ìdí pàtàkì àìní tirẹ̀. A gbọ́dọ̀ sọ ọkàn di òfo kúrò nínú gbogbo àìmọ́, kí a sì wẹ̀ é mọ́ fún gbígbé Ẹ̀mí náà nínú rẹ̀. Nípasẹ̀ jíjẹ́wọ́ àti fífi ẹ̀ṣẹ̀ sílẹ̀, nípasẹ̀ àdúrà tọkàntọkàn àti ìyàsímímọ́ ara wọn fún Ọlọ́run, ni àwọn ọmọ-ẹ̀yìn àkọ́kọ́ ti múra sílẹ̀ fún ìtújáde Ẹ̀mí Mímọ́ ní Ọjọ́ Pẹ́ńtẹ́kọ́sì. Iṣẹ́ kan náà náà, ṣùgbọ́n ní ìwọ̀n tí ó tóbi ju, ni a gbọdọ̀ ṣe báyìí. Nígbà náà, aṣojú ènìyàn kàn ní láti béèrè ìbùkún náà, kí ó sì dúró de Olúwa láti mú iṣẹ́ tí ó kan án pé. Ọlọ́run ni ó bẹ̀rẹ̀ iṣẹ́ náà, Òun yóò sì parí iṣẹ́ Rẹ̀, nípa mímú ènìyàn pé nínú Jésù Kristi. Ṣùgbọ́n a kò gbọdọ̀ ṣàìbikítà sí oore-ọ̀fẹ́ tí òjò àkọ́kọ́ dúró fún. Àwọn tí ń gbé gẹ́gẹ́ bí ìmọ́lẹ̀ tí wọ́n ní nìkan ni yóò gba ìmọ́lẹ̀ tí ó tóbi ju. Bí a kò bá ń tẹ̀síwájú lojoojúmọ́ nínú fífi àwọn ìwà rere Kristẹni alágbára hàn, a kì yóò mọ àwọn ìfarahàn Ẹ̀mí Mímọ́ nínú òjò ìkẹ́yìn. Ó lè jẹ́ pé ó ń rọ̀ sórí àwọn ọkàn ní gbogbo àyíká wa, ṣùgbọ́n a kì yóò mọ̀ ọ́ tàbí gba á.” Testimonies to Ministers, 506, 507.

The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.

Òjò àìpẹ́ yìí ti ń rọ̀ báyìí, àwọn kan sì wà tí wọ́n mọ̀ ó, nítorí náà wọ́n sì gbà á; àwọn mìíràn sì wà tí wọn kò mọ̀ ó, nítorí náà wọn kò sì gbà á. A gbọ́dọ̀ mọ Òjò Àìpẹ́ kí a tó lè gbà á. Òjò Àìpẹ́ kì í ṣe ìrírí nìkan ṣoṣo; ó jẹ́ ìrírí tí a mú jáde nípasẹ̀ ìránṣẹ́, ṣùgbọ́n a lè gba ìránṣẹ́ náà nìkan nígbà tí a bá lo ọ̀nà ìlànà tó tọ́ láti fi fi ìránṣẹ́ náà múlẹ̀. Láì mọ ọ̀nà ìlànà tí ń fi ìránṣẹ́ Òjò Àìpẹ́ múlẹ̀, ó fẹ́rẹ̀ẹ́ jẹ́ aláìṣeéṣe láti lóye àwọn ẹ̀kọ́ àsọtẹ́lẹ̀ tí a ṣojú fún nínú ìdìde àti ìṣubú àwọn ìjọba tí a gbé kalẹ̀ nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn.

The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.

Àmì tí a gbé sókè fún ayé ni Isaiah fi dá mímọ̀ gẹ́gẹ́ bí “gbòǹgbò Jesse,” àti nínú orí kẹtàdínlọ́gbọ̀n, àwọn tí “ó ti ọ̀dọ̀ Jakọbu wá” ni “yóò fi gbòǹgbò múlẹ̀.” Àwọn tí í ṣe “gbòǹgbò Jesse” ni a tún fi dá mímọ̀ níbẹ̀ gẹ́gẹ́ bí “Israẹli,” wọ́n sì ni àwọn tí yóò kọ́kọ́ yọ ìtànná, kí wọ́n sì ru èéfín, àti lẹ́yìn náà kí wọ́n fi èso kún ayé. Òfin ìṣẹ̀dá kò ta ko òfin àsọtẹ́lẹ̀, nítorí Òun kan náà ni Olùfúnni ní Òfin tí ó mú ìṣẹ̀dá àti àsọtẹ́lẹ̀ jáde. Kí ewéko tó lè so èso, ó gbọdọ̀ kọ́kọ́ jáde kúrò nínú ìsùnà rẹ̀, bí a ti rí i nínú ìtànná ewé rẹ̀, àti lẹ́yìn náà nínú òdòdó. Israẹli ti ẹ̀mí, ẹni tí í ṣe “gbòǹgbò Jesse,” ń gba ìtújáde òjò tí ń lọ síwájú díẹ̀díẹ̀. Ó bẹ̀rẹ̀ pẹ̀lú “ìfọ́nká” kan, ó sì ń pọ̀ sí i títí ó fi di ìtújáde kíkún nígbà tí ayé bá kún fún èso tí àmì náà gbé kalẹ̀.

In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.

Nínú Isaiah orí kẹtàlélógún, ìbẹ̀rẹ̀ ìfọ́nká omi òjò náà ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ohun tí ń ṣẹlẹ̀ nígbà tí àwọn èémí “bá yọ jáde.” Nígbà tí wọ́n kọ́kọ́ “yọ jáde,” a mọ̀ ojò náà sí èyí tí a ń tú jáde “ní ìwọ̀n.” “Ní ìwọ̀n, nígbà tí ó bá yọ jáde.” Ní September 11, 2001, ìfọ́nká òjò ìkẹyìn bẹ̀rẹ̀ sí í tú jáde “ní ìwọ̀n,” nítorí ní àkókò náà alíkámà àti èpò, tàbí àwọn ọlọ́gbọ́n àti àwọn òmùgọ̀, ṣì dàpọ̀ mọ́ ara wọn.

> “The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.

> “Ìtúsílẹ̀ ńlá yẹn ti Ẹ̀mí Ọlọ́run, tí ń tan gbogbo ayé náà mọ́lẹ̀ pẹ̀lú ògo rẹ̀, kì yóò dé títí a ó fi ní àwọn ènìyàn tí a ti mú lójú sílẹ̀, tí wọ́n sì mọ̀ nípasẹ̀ ìrírí ohun tí ó túmọ̀ sí láti jẹ́ alábáṣiṣẹ́pọ̀ pẹ̀lú Ọlọ́run. Nígbà tí a bá ní ìyasọ́tọ̀ pípé, pẹ̀lú gbogbo ọkàn, sí iṣẹ́-ìránṣẹ́ Kristi, Ọlọ́run yóò fi ìtúsílẹ̀ Ẹ̀mí rẹ̀ tí kò ní òṣùwọ̀n jẹ́rìí òtítọ́ náà; ṣùgbọ́n èyí kì yóò ṣẹlẹ̀ bí ìpín tí ó pọ̀jùlọ nínú ìjọ kò bá jẹ́ alábáṣiṣẹ́pọ̀ pẹ̀lú Ọlọ́run. Ọlọ́run kò lè tú Ẹ̀mí rẹ̀ jáde nígbà tí ìmọtara-ẹni-nìkan àti fífi ara ẹni lórí ni a ń fi hàn kedere bẹ́ẹ̀; nígbà tí ẹ̀mí kan bá ń jọba tí, bí a bá fi sí ọ̀rọ̀, yóò sọ ìdáhùn Kaini náà di mímọ̀—‘Èmi ha ni olùṣọ́ arákùnrin mi?’ Bí òtítọ́ fún àkókò yìí, bí àwọn àmì tí ń pọ̀ sí i lójú gbogbo ọ̀nà, tí ń jẹ́rìí pé òpin ohun gbogbo ti sún mọ́ etílé, kò bá tó láti jí agbára tí ó ń sùn nínú àwọn tí ń jẹ́wọ́ pé àwọn mọ òtítọ́, nígbà náà òkùnkùn tí ó bá ìmọ́lẹ̀ tí ó ti ń tàn yóò bá a mu àwọn ọkàn wọ̀nyí. Kò sí àní ìrísí àwáwí kankan fún àìbìkítà wọn tí wọ́n yóò lè gbé kalẹ̀ níwájú Ọlọ́run ní ọjọ́ ńlá ìṣírò ìkẹyìn. Kò ní sí ìdí kankan láti fi hàn nípa ìdí tí wọn kò fi gbé, tí wọn kò sì rìn, tí wọn kò sì ṣiṣẹ́ nínú ìmọ́lẹ̀ òtítọ́ mímọ́ ọ̀rọ̀ Ọlọ́run, tí wọ́n sì fi hàn báyìí fún ayé tí ẹ̀ṣẹ̀ ti fi òkùnkùn bo, nípasẹ̀ ìwà wọn, ìfẹ̀hónúhàn wọn, àti ìtara wọn, pé agbára àti òtítọ́ ìhìn rere kò lè jẹ́ ohun tí a lè tako.” Review and Herald, July 21, 1896.

Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”

Aísáyà orí kẹtàdínlọ́gbọ̀n ń tọ́ka sí ìtàn ìbẹ̀rẹ̀ ìtújáde òjò ìgbẹ̀yìn, nígbà tí gbòǹgbò bá hù jáde láti inú ilẹ̀ gbígbẹ, àti lẹ́yìn náà títí ilẹ̀ yóò fi kún fún èso. Orí náà ń fi hàn pé, “Ní ìwọ̀n, nígbà tí ó bá yọ jáde, ìwọ yóò bá a ṣe àríyànjiyàn.” Nígbà tí a bá ń wọn òjò ìgbẹ̀yìn gẹ́gẹ́ bí “ìfọ́nká”, Sister White sọ pé òjò ìgbẹ̀yìn, “ó lè máa rọ̀ sórí ọkàn àwọn ènìyàn ní gbogbo àyíká wa, ṣùgbọ́n a kì yóò mọ̀ ọ́n tàbí gbà á.”

In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”

Nípa bẹ́ẹ̀, ó tọ́ka sí ìjọ kan tí a dà pọ̀ mọ́ àwọn tí ń mọ̀, àti àwọn mìíràn tí kò mọ̀, ìṣubú òjò náà. Nínú àyọkà tí ó ṣáájú, ó fi hàn pé nígbà tí Ọlọ́run bá tú òjò ìkẹyìn jáde láìsí ìwọ̀n, èyí jẹ́ àmì ìgbà tí kò sì ní sí ìdapọ̀ mọ́ láàárín àwọn wúńdíá ọlọ́gbọ́n àti àwọn wúńdíá aṣiwèrè mọ́, nípa sísọ pé, “Nígbà tí a bá ní ìyàsọ́tọ̀ pípé, pátápátá, ti gbogbo ọkàn sí iṣẹ́ ìránṣẹ́ Kristi, Ọlọ́run yóò fi ìṣànkalẹ̀ Ẹ̀mí Rẹ̀ láìsí ìwọ̀n jẹ́rìí òtítọ́ náà; ṣùgbọ́n èyí kì yóò ṣẹlẹ̀ nígbà tí apá tí ó tóbi jùlọ nínú ìjọ kò jẹ́ alábàáṣiṣẹ́ pọ̀ pẹ̀lú Ọlọ́run.”

The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.

Apá tó pọ̀ jù lọ nínú ìjọ, tàbí ọ̀pọ̀ jù lọ nínú ìjọ, ni a ṣàfihàn nínú Mátíù ogún-ún-dín-lọ́gbọ̀n gẹ́gẹ́ bí àwọn wúńdíá òmùgọ̀, nítorí ní ti Bíbélì “ọ̀pọ̀” ni a pè ṣùgbọ́n “dìẹ̀” ni a yàn. Àwọn ọlọ́gbọ́n àti àwọn òmùgọ̀ ni a yà sọ́tọ̀ nípasẹ̀ ìpèsè Ọlọ́run ní àkókò ìpọnjú ní ọ̀gànjọ́ òru, èyí tí ó ṣáájú òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìyapa náà dá àwọn ènìyàn kan sílẹ̀ tí wọ́n lè gba ìtújáde kíkún ti Ẹ̀mí nínú òjò ìkẹ́yìn, kí wọ́n sì di “orílẹ̀-èdè tí a bí ní ọjọ́ kan”. Lẹ́yìn náà ni a ó gbé gbòǹgbò Jésè sókè gẹ́gẹ́ bí àsíá, yóò sì fi èso kún ayé.

Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.

Aísáyà orí kẹ́tàlélógún fi hàn pé nígbà tí òjò ìkẹyìn bẹ̀rẹ̀ sí í tú jáde “níwọ̀n”, ní September 11, 2001, “ìwọ yóò bá a jiyàn.” “Níwọ̀n, nígbà tí ó bá yọ jáde, ìwọ yóò bá a jiyàn.” Ìṣẹ̀lẹ̀ September 11, 2001 di àríyànjiyàn lẹ́sẹ̀kẹsẹ̀ nínú ayé àti nínú ìjọ. Títí di ọjọ́ yìí gan-an—léyìn ohun tó ju ogún ọdún lọ—àwọn àríyànjiyàn ṣì wà lòdì sí pípa àwọn ìṣẹ̀lẹ̀ wọ̀nyí mọ́ gẹ́gẹ́ bí ìṣe ti Islam, dípò irú àdìtẹ àgbáyé kan ti àwọn globalist. Àríyànjiyàn tí ó ní í ṣe pẹ̀lú dídé ìtúká òjò ìkẹyìn bẹ̀rẹ̀ ní September 11, 2001, ṣùgbọ́n àwọn àríyànjiyàn tí a ń bá lọ nínú ayé kì í ṣe “àríyànjiyàn” tí a fi hàn nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Àríyànjiyàn náà jẹ́ nípa àwọn àsọtẹ́lẹ̀ bí èyí tí ó tẹ̀ lé e.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ní ìgbà kan, nígbà tí mo wà ní Ìlú New York, ní àkókò òru ni a pè mí láti wo àwọn ilé ńlá tí ń dìde, ìtànkálẹ̀ lé ìtànkálẹ̀, sókè sí ọ̀run. Wọ́n fi ìdánilójú pé àwọn ilé wọ̀nyí kò lè jó, a sì kọ́ wọn láti ṣe ògo fún àwọn oní wọn àti àwọn tí wọ́n kọ́ wọn. Gíga sí i, tí ó sì tún ga sí i, ni àwọn ilé wọ̀nyí ń dìde, a sì lò àwọn ohun èlò tí ó ná jùlọ nínú wọn. Àwọn tí àwọn ilé wọ̀nyí jẹ́ tiwọn kò béèrè lọ́kàn ara wọn pé: ‘Báwo ni a ṣe lè fi ọ̀nà tí ó dára jùlọ ṣe ògo fún Ọlọ́run?’ Olúwa kò sí nínú èrò wọn.”

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Mo rò pé: ‘Ìbá ṣe pé àwọn tí wọ́n ń fi ohun ìní wọn sínú irú èyí lè rí ìhùwàsí wọn bí Ọlọ́run ti rí i! Wọ́n ń kó àwọn ilé ológo jọ, ṣùgbọ́n bí ìpinnu àti àgbékalẹ̀ wọn ti jẹ́ òmùgọ̀ tó ní ojú Olùṣàkóso àgbáyé. Wọ́n kò fi gbogbo agbára ọkàn àti ìmọ̀ wọn kẹ́kọ̀ọ́ bí wọ́n ṣe lè yin Ọlọ́run lógo. Wọ́n ti pàdánù ìríran ohun yìí, èyí tí í ṣe ojúṣe àkọ́kọ́ ènìyàn.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bí a ti ń kọ àwọn ilé gíga wọ̀nyí sókè, ayọ̀ pẹ̀lú ìgbéraga onítara kún inú àwọn olówó wọn pé wọ́n ní owó láti lò nínú mímú ara wọn lọ́rùn àti nínú jíjí owú ọmọnìkejì wọn dìde. Ọ̀pọ̀ nínú owó tí wọ́n fi bẹ́ẹ̀ ná ni wọ́n ti rí gbà nípa ìnínilára, nípa títẹ àwọn tálákà mọ́lẹ̀ gidigidi. Wọ́n gbàgbé pé ní ọ̀run ni a ti ń pa àkọsílẹ̀ gbogbo ìdúnàdúrà ọjà; gbogbo ìpàdé tí kò tọ́, gbogbo ìṣe ẹ̀tàn, ni a ti kọ síbẹ̀. Àkókò ń bọ̀ nígbà tí, nínú ẹ̀tàn àti àfojúdi wọn, àwọn ènìyàn yóò dé ibi kan tí Olúwa kì yóò jẹ́ kí wọ́n kọjá, wọn yóò sì mọ̀ pé ààlà kan wà sí ìfaradà Jèhófà.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.

> “Ìṣẹ̀lẹ̀ tí ó tún kọjá níwájú mi lẹ́yìn èyí ni ìkìlọ̀ iná. Àwọn ènìyàn wo àwọn ilé gíga tí a sì rò pé iná kò lè jó, wọ́n sì wí pé: “Wọ́n wà láìléwu pátápátá.” Ṣùgbọ́n iná run àwọn ilé wọ̀nyí bí ẹni pé a fi ọ̀rá ṣe wọ́n. Àwọn ẹ̀rọ ìpàná kò lè ṣe ohunkóhun láti dá ìparun náà dúró. Àwọn onípàná kò lè ṣiṣẹ́ àwọn ẹ̀rọ náà.” Testimonies, ìdìpọ̀ 9, 12, 13.

The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?

Lẹ́yìn ìṣẹ̀lẹ̀ Ọjọ́ Kọkànlá Oṣù Kẹsàn-án, ọdún 2001, ìjọ Adventist wá láti fi irú àwọn ẹsẹ̀ bí èyí pamọ́ kúrò lọ́dọ̀ ayé. Báwo ni èyí ṣe lè má jẹ́ nípa Ìlú New York, àti àwọn ilé gíga rẹ̀ lọ́pọ̀lọpọ̀, tí àwọn ọkọ̀ ìpàná kò lè dá àwọn iná tí ó tẹ̀ lé e dúró? Báwo ni a ṣe lè má kéde ẹsẹ̀ bí èyí láti inú àwọn ìkọ̀wé tí ìjọ Adventist jẹ́wọ́ pé wòlíì obìnrin kan ni ó kọ ọ́ láti orí ilé lẹ́yìn ìmúṣẹ̀ bí èyí?

The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.

Ìbọ̀wọ̀n ìrán omi àkókò òpin, tí ó ṣe àfihàn dídé “àríyànjiyàn” àsọtẹ́lẹ̀ náà, tún ń fi ìṣọ̀tẹ̀ ikẹyìn ti Adventism hàn pẹ̀lú; nítorí ibẹ̀ ni wọ́n ti kọ àwọn ọ̀rọ̀ tí ó ṣe kedere tí ó sì rọrùn pátápátá sílẹ̀ ní kíkún, ti ẹni tí wọ́n mọ̀ sí wòlíì obìnrin fún ìyókù.

> “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 tẹ ohun èké wọlé—láti mú ènìyàn kúrò nínú òtítọ́. Ìtanjẹ ìkẹyìn pátápátá ti Satani yóò jẹ́ láti sọ ẹ̀rí Ẹ̀mí Ọlọ́run di asán. ‘Níbi tí kò bá sí ìran, àwọn ènìyàn a ṣègbé’ (Òwe 29:18). Satani yóò ṣiṣẹ́ pẹ̀lú ọgbọ́n àrékérekè, ní onírúurú ọ̀nà àti nípasẹ̀ onírúurú 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 tí ó jẹ́ ti Sátánì. Ìṣiṣẹ́ Sátánì yóò jẹ́ láti mì ìgbàgbọ́ àwọn ìjọ nínú wọn, nítorí èyí ni: Sátánì kò lè ní ipa-ọ̀nà tí ó mọ́ tó bẹ́ẹ̀ láti mú àwọn ẹ̀tàn rẹ̀ wọlé, àti láti fi àwọn ọkàn dè nínú àwọn ìtanjẹ rẹ̀, bí a bá fetí sí àwọn ìkìlọ̀ àti àtúnibíni àti ìmọ̀ràn ti Ẹ̀mí Ọlọ́run.” Selected Messages, ìwé 1, 48.

The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.

Ìdìde àsọtẹ́lẹ̀ ti alikama àti èpò pọ̀ jọ bẹ̀rẹ̀ ní ọjọ́ kẹ́wàá-dín-lọ́gbọ̀n, oṣù Kẹsàn-án, ọdún 2001, pẹ̀lú ìṣọ̀tẹ̀ sí Ẹ̀mí Àsọtẹ́lẹ̀, èyí tí ó samisi ìparí ìṣọ̀tẹ̀ onítẹ̀síwájú kan tí ó bẹ̀rẹ̀ sí í dojú kọ Bíbélì ní ọdún 1863.

> “We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.

> “Àwa gẹ́gẹ́ bí ènìyàn kan ń jẹ́wọ́ pé a ní òtítọ́ ṣáájú gbogbo àwọn ènìyàn mìíràn lórí ilẹ̀ ayé. Nígbà náà, ìgbésí ayé àti ìwà wa gbọ́dọ̀ bá irú ìgbàgbọ́ bẹ́ẹ̀ mu. Ọjọ́ náà ti fẹ́rẹ̀ dé báyìí nígbà tí a ó di àwọn olódodo pọ̀ bí ọkà iyebíye sínú ìdìpọ̀ fún àká ọ̀run, nígbà tí àwọn ẹni búburú sì jẹ́, bí èpò, a ó kó wọn jọ fún iná ọjọ́ ńlá ìkẹyìn. Ṣùgbọ́n alikama àti èpò ‘ń dàgbà pọ̀ títí di ìkórè.’” Testimonies, volume 5, 100.

How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?

Báwo ni Adventismu ṣe lè foju kọ ìpínrọ̀ tó tẹ̀lé eleyii tí ó sọ ní tààrà pé nígbà tí àwọn ilé wọ̀nyí wó lulẹ̀, Ìfihàn orí kejìlá [eighteen], ẹsẹ̀ kan sí mẹ́ta yóò ṣẹ?

> “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.

> “Ǹjẹ́ nísinsin yìí ni ọ̀rọ̀ náà ti 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 ńláńlá tí wọ́n ń kọ́ síbẹ̀, orílé lórí orílé, mo wí pé, ‘Irú ìṣẹ̀lẹ̀ búburú wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ inú Ìfihàn 18:1–3 yóò ṣẹ. Gbogbo orí kejìlá-dín-lógún Ìfihàn jẹ́ ìkìlọ̀ nípa ohun tí ń bọ̀ wá sórí ayé. Ṣùgbọ́n èmi kò ní ìmọ́lẹ̀ kankan ní pàtó ní ti ohun tí ń bọ̀ wá sórí New York, bí kò ṣe pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé ńlá níbẹ̀ ni a óò wó lulẹ̀ nípasẹ̀ yíyí àti yíyí padà agbára Ọlọ́run. Láti inú ìmọ́lẹ̀ tí a fi fún mi, mo mọ̀ pé ìparun wà nínú ayé. Ọ̀rọ̀ kan láti ọ̀dọ̀ Olúwa, ìfọwọ́kan kan ti agbára rẹ̀ alágbára, àwọn ilé ńlá wọ̀nyí yóò sì ṣubú. Ìṣẹ̀lẹ̀ yóò ṣẹlẹ̀ tí ìbẹ̀rù wọn kò ṣeé rò inú.” Review and Herald, July 5, 1906.

The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.

Ọ̀ràn tí a ń sọ̀rọ̀ rẹ̀ níbí kì í ṣe bóyá àwọn ẹsẹ̀ wọ̀nyí ní ìmúṣẹ ní September 11, 2001, nítorí pé wọ́n ní ìmúṣẹ pátápátá; ṣùgbọ́n ọ̀ràn tí a ń wá láti dojú kọ ni “àríyànjiyàn” tí yóò bẹ̀rẹ̀ ní àkókò náà. Àríyànjiyàn náà jẹ́ nípa ọ̀nà ìtúmọ̀ tó tọ́ tàbí èyí tí kò tọ́. Ìjọ Adventist bẹ̀rẹ̀ sí í kọ àwọn òfin mẹ́rìnlá ti ìtúmọ̀ àsọtẹ́lẹ̀ ti William Miller sílẹ̀ ní ọdún 1863, wọ́n sì ti gòkè dé ipò báyìí níbi tí o kò ti lè rà ìwé ìkẹ́kọ̀ọ́ Bíbélì kan tí àwọn onímọ̀ ẹ̀kọ́ ìsìn Adventist kọ tí kì í ṣe pé àwọn onímọ̀ ẹ̀kọ́ ìsìn ti Pùròtẹ́sítáǹtì apẹ̀yìndà àti Roman Catholicism ti fọwọ́ sí léraléra. Láti 1863 sí 2001, àti títí di òní, ọ̀nà ìtúmọ̀ tí àwọn òfin William Miller fún ìtúmọ̀ àsọtẹ́lẹ̀ dúró fún ní ìpilẹ̀ṣẹ̀ ni a ti fi sí ẹ̀gbẹ́ fún ọ̀nà ìtúmọ̀ ti Roman Catholicism àti Pùròtẹ́sítáǹtì apẹ̀yìndà. “Àríyànjiyàn” àsọtẹ́lẹ̀ tí ó bẹ̀rẹ̀ nígbà tí Ìfihàn orí kẹtàlá, ẹsẹ̀ kìn-ín-ní sí kẹta, ní ìmúṣẹ, jẹ́ nípa ọ̀nà ìtúmọ̀ tòótọ́ tàbí èké.

We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.

A ó máa tẹ̀síwájú nínú àyẹ̀wò wa lórí “àríyànjiyàn” orí kejìdínlọ́gbọ̀n ti Isaiah nínú àpilẹ̀kọ tí ń bọ̀.

> “We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.

> “A gbọ́dọ̀ mọ̀ fún ara wa ohun tí ó jẹ́ ìsìn Kristẹni, ohun tí ó jẹ́ òtítọ́, ohun tí ó jẹ́ ìgbàgbọ́ tí a ti gbà, ohun tí ó jẹ́ àwọn òfin Bíbélì—àwọn òfin tí a fi fún wa láti ọ̀dọ̀ àṣẹ tí ó ga jùlọ.” The 1888 Materials, 403.

Back to Articles