The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.

Ìlérí ìkẹyìn ti Májẹ̀mú Láéláé ni pé kí ọjọ́ ńlá àti ẹlẹ́rù ti Olúwa tó dé, Èlíjà yóò wá.

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.

Ẹ rántí òfin Mósè ìránṣẹ́ mi, èyí tí mo pàṣẹ fún un ní Hórébù fún gbogbo Ísírẹ́lì, pẹ̀lú àwọn ìlànà àti ìdájọ́. Wò ó, èmi yóò rán Élíjà wolíì náà sí yín kí ọjọ́ ńlá àti ẹ̀rù ti Olúwa tó dé: yóò sì yí ọkàn àwọn baba padà sí àwọn ọmọ, àti ọkàn àwọn ọmọ padà sí àwọn baba wọn, kí èmi má bàa wá lu ayé pẹ̀lú ègún. Malaki 4:4–5.

The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.

Èlíjà tí ń bọ̀ wá ṣáájú “ọjọ́ ńlá àti ẹ̀rù ti Olúwa,” ni ìránṣẹ́ kan ṣoṣo, àti pẹ̀lú ìṣísẹ̀ náà tí ó ní í ṣe pẹ̀lú ìhìn tí ìránṣẹ́ náà ń kéde. Nítorí náà, Èlíjà tí a rán ni ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] tí kò tọ́ ikú wò, gẹ́gẹ́ bí Énọ́kì àti Èlíjà ṣe dúró fún un. Wọ́n jẹ́ àwọn tí a gbé sókè gẹ́gẹ́ bí àsíá nígbà òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.

A tún ṣe aṣoju Elijah ọjọ́ ìkẹyìn nípasẹ̀ Johanu Onítẹ̀bọmi, ṣùgbọ́n Johanu kò ṣe aṣoju ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì. Ó ṣe aṣoju àwọn tí wọ́n darapọ̀ mọ́ ìrìnàjò náà tí wọ́n sì gba ìhìnrere ojiṣẹ́ ọjọ́ ìkẹyìn, tí a ó sì pa lẹ́yìn náà nípasẹ̀ ìjọpápá ní wákàtí ìṣòro òfin Ọjọ́ Àìkú tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, tí ó sì parí nígbà tí Michael yóò dìde, tí ìjọpápá yóò sì dé òpin rẹ̀ láìsí ẹnikẹ́ni láti ràn án lọ́wọ́.

Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.

A ṣojú fún Elijah lórí Òkè Kámẹ́lì, a sì ṣojú fún Johanu nínú gbọ̀ngàn àsè Herodu. Àwọn ẹlẹ́rìí ìtàn méjèèjì wọ̀nyí ń fi ìdánimọ̀ hàn fún ẹgbẹ́ méjì ti àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn gẹ́gẹ́ bí a ti ṣàpèjúwe wọn nínú Ìṣípayá orí keje. Ọ̀kẹ́ méjìlélógójì ẹgbàárùn-ún àti ogójì ẹgbẹ̀rún náà pẹ̀lú ogunlọ́gọ̀ ńlá náà bá Òkè Kámẹ́lì àti àsè ọjọ́ ìbí Herodu mu. Àwọn ìlà àsọtẹ́lẹ̀ méjèèjì wọ̀nyí ń pèsè ìpìlẹ̀ ìtọ́kasí tó dájú láti fara balẹ̀ dá àwọn èròjà orí kẹjọ náà mọ̀, èyí tí ó jẹ́ ti àwọn orí méje nínú Ìṣípayá orí kẹtàdínlógún, pẹ̀lú àlàyé àsọtẹ́lẹ̀ tó pé tó láti mú kó yé wa bí àti ìdí tí ààrẹ ìkẹyìn náà, ẹni tí í ṣe ààrẹ kẹjọ tí ó jẹ́ ti àwọn méje, ṣe di aláṣẹ apanirun ńlá ti Orílẹ̀-Èdè Amẹ́ríkà ní àwọn ìgbésẹ̀ ìkẹyìn ti ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

At the Sunday law the threefold union is accomplished.

Ní òfin Ọjọ́-ìsinmi ni ìṣọ̀kan mẹ́tẹ̀ẹ̀ta náà ti ní ìmúṣẹ.

“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.

“Nípasẹ̀ àṣẹ tí yóò fi mú kí ìdásílẹ̀ ipò Pápá di mímúṣẹ, ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò ní òdodo pátápátá. Nígbà tí Pùrótẹ́sítáǹtìsìmù bá na ọwọ́ rẹ̀ kọjá ojú ìhò láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò rìn kọjá àfonífojì jíjin náà láti fi ọwọ́ pa pọ̀ mọ́ Ẹ̀mí-èlò, nígbà tí, lábẹ́ agbára ìṣọ̀kan mẹ́ta yìí, orílẹ̀-èdè wa bá kọ gbogbo ìlànà títóbilọ́lá Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pùrótẹ́sítáǹtì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ irọ́ àti ìtanjẹ Pápá, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ ìyanu Satani, àti pé òpin ti súnmọ́.” Testimonies, ìdì 5, 451.

Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.

Síbẹ̀, nínú àpèjúwe yìí, ìtẹ̀lé kan wà, àti pé ìtẹ̀lé yẹn jẹ́ kókó-ọrọ̀ Ọ̀rọ̀ tí a mí sí. Ó jẹ́ ìṣẹ̀lẹ̀ kan tí ó ṣẹlẹ̀ ní àkókò àṣẹ náà, èyí tí ní ọ̀nà kan jẹ́ ìṣẹ̀lẹ̀ kan ṣoṣo, ṣùgbọ́n ní tòótọ́ ó jẹ́ ìtẹ̀lé àwọn ìṣẹ̀lẹ̀ tí a ṣètò pẹ̀lú ìṣọ́ra gidigidi. Ní “àṣẹ” náà, Orílẹ̀-Èdè Amẹ́ríkà dáwọ́ dúró láti jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí ó túmọ̀ sí pé níbẹ̀ ni ìjọba keje ti bẹ̀rẹ̀, ṣùgbọ́n ìjọba keje náà gbà láti fi ìjọba wọn fún ẹranko náà. Nígbà tí a bá ṣẹ́gun wòlíì èké náà, dragoni náà gba ipò rẹ̀, ó sì lẹ́sẹ̀kẹsẹ̀ fi ààbọ̀ ìjọba rẹ̀ fún ẹranko náà.

At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.

Ní Òkè Kámẹ́lì, àwọn wòlíì Báálì ẹ̀ẹ́dẹ́gbẹ̀rin àti àádọ́ta wà, àti níbẹ̀ náà ni àwọn wòlíì igbó irinwó tí wọ́n wà ní Samáríà, tí wọ́n ń jẹun lórí tábìlì Jésébẹ́lì.

Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.

Nítorí náà, ránṣẹ́ báyìí, kí o sì kó gbogbo Ísráẹ́lì jọ sọ́dọ̀ mi sí òkè Kámẹ́lì, àti àwọn wòlíì Báálì ẹgbẹ̀rún mẹ́rin àádọ́ta [450], àti àwọn wòlíì àwọn ọgbà àṣẹ́rá ẹgbẹ̀rún mẹ́rin [400], àwọn tí ń jẹun lórí tábìlì Jésíbẹ́lì. 1 Àwọn Ọba 18:19.

Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.

Èlíjà ṣàfihàn ìforígbárí tí ó wáyé lórí Òkè Kámẹ́lì gẹ́gẹ́ bí àríyànjiyàn, kì í ṣe nípa ìbéèrè ẹni tí í ṣe Ọlọ́run tòótọ́ nìkan, ṣùgbọ́n pẹ̀lú pé ó jẹ́ àríyànjiyàn lórí ẹni tí í ṣe wolíì tòótọ́.

Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.

Nígbà náà ni Èlíjà wí fún àwọn ènìyàn pé, Èmi, èmi nìkan ṣoṣo, ni mo kù gẹ́gẹ́ bí wòlíì Olúwa; ṣùgbọ́n àwọn wòlíì Báálì jẹ́ ọ̀kẹ́ mẹ́rin àádọ́ta ènìyàn. 1 Ọba 18:22.

When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.

Nígbà tí iná tí ó sọ̀kalẹ̀ láti ọ̀run jó ẹbọ Elijah run, nígbà náà ni ó fi ọwọ́ ara rẹ̀ pa àwọn wòlíì Baali irinwó àádọ́ta.

And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

Èlíjà sì wí fún wọn pé, Ẹ mú àwọn wòlíì Báálì; ẹ má ṣe jẹ́ kí ọ̀kan nínú wọn sá. Wọ́n sì mú wọn; Èlíjà sì mú wọn sọ̀kalẹ̀ lọ sí etí odò Kíṣónì, ó sì pa wọn níbẹ̀. 1 Ọba 18:40.

Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.

Báálì jẹ́ òrìṣà ọkùnrin èké, àwọn wòlíì irúbọ mẹ́rìnlá ọgọ́rùn-ún náà, tí wọ́n ṣì wà pẹ̀lú Jésíbẹ́lì, tí wọ́n sì ń jẹun lórí tábìlì rẹ̀ ní ìlú Samáríà, ni wòlíì ti òrìṣà obìnrin náà, Áṣítárótì. Òrìṣà obìnrin náà là á já nínú ìpakúpa tí Élíjà pa àwọn wòlíì Òkè Kámẹ́lì.

“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.

“Àwọn ènìyàn tí ó wà lórí òkè wólẹ̀ pẹ̀lú ìbẹ̀rù àti ìyàlẹ́nu níwájú Ọlọ́run tí a kò rí. Wọn kò lè wo iná dídán tí ń jó run tí a rán láti Ọ̀run. Wọn bẹ̀rù pé a ó pa wọ́n run nínú ìṣọ̀tẹ̀ àti ẹ̀ṣẹ̀ wọn. Wọ́n ké pẹ̀lú ohùn kan ṣoṣo, èyí tí ó dún kárí òkè, tí ó sì ń padà ró sí pẹ̀tẹ́lẹ̀ tí ó wà ní ìsàlẹ̀ wọn pẹ̀lú ìtànkálẹ̀ tí ó bani lẹ́rù pé, ‘Olúwa, òun ni Ọlọ́run; Olúwa, òun ni Ọlọ́run.’ Nígbẹ̀yìn-gbẹ́yín, a ti jí Ísírẹ́lì sí, a kò sì tún tàn án jẹ mọ́. Wọn rí ẹ̀ṣẹ̀ wọn àti bí wọ́n ti bu Ọlọ́run lójú gidigidi tó. Ìbínú wọn sì ru sí àwọn wòlíì Baali. Pẹ̀lú ìbẹ̀rù ńlá, Áhábù àti àwọn àlùfáà Baali rí àfihàn àgbàyanu agbára Jèhófà. Lẹ́ẹ̀kan sí i ni a tún gbọ́ ohùn Èlíjà sí àwọn ènìyàn, nínú ọ̀rọ̀ àṣẹ tí ó múni lẹ́rù pé, ‘Ẹ mú àwọn wòlíì Baali; ẹ má ṣe jẹ́ kí ẹnì kan nínú wọn sá.’ Àwọn ènìyàn náà sì ti múra tán láti ṣègbọràn sí ọ̀rọ̀ Èlíjà. Wọ́n dì mọ́ àwọn wòlíì èké tí wọ́n ti tàn wọ́n jẹ, wọ́n sì mú wọn wá sí odò Kíṣónì, níbẹ̀ ni Èlíjà sì fi ọwọ́ ara rẹ̀ pa àwọn àlùfáà abọ̀rìṣà wọ̀nyí.” Review and Herald, October 7, 1873.

Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.

Òkè Kámélì dúró gẹ́gẹ́ bí àpẹẹrẹ òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-èdè Amẹ́ríkà. Nígbà náà ni a ó gbé àsíá àwọn ẹgbẹ̀rún kan àti ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà sókè (èyí tí Élíjà ṣàpẹẹrẹ rẹ̀). Ibẹ̀ ni a ti fi ìwo Pùrótẹ́sítáǹtì tòótọ́ hàn gbangba ní ìyàtọ̀ pẹ̀lú ìwo Pùrótẹ́sítáǹtì èké, ẹni tí ó wà ní Samáríà, tí ó ń jẹ oúnjẹ Jésébélì. Ibẹ̀ ni ìwo Rẹ́pùblíkà tí ó ti di ìwo ìjọ àti ìjọba méjèèjì ní ìmúrasílẹ̀ sí Òkè Kámélì fi dé òpin rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Èyí tí ó ṣẹ́kù nígbà náà ni Áhábù, àti orílẹ̀-èdè rẹ̀ tí ó ní ìlọ́po mẹ́wàá, àti Jésébélì, ẹni tí ó ti ń fara pa mọ́ ní Samáríà, nígbà tí ó ń jẹun pọ̀ pẹ̀lú àwọn Pùrótẹ́sítáǹtì apẹ̀yìndà. Ìjọba kẹfà ti parí, òjò sì wá nígbà náà láìsí ìwọ̀n.

At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.

Ní ayẹyẹ ọjọ́ ìbí Hẹ́rọ́dù, Élíjà, tí a ṣàfihàn nínú Jòhánù Oníbọ̀mi, wà nínú ọgbà ẹ̀wọ̀n Róòmù, ó ń dúró de ìdáǹdè tàbí ikú. Kò sí àwọn wòlíì Bálì láti ṣe ijó ìtànjẹ náà, bí kò ṣe Sálómè, ọmọbìnrin Jésíbẹ́lì. Hẹ́rọ́dù àti àwọn ọ̀rẹ́ ọba rẹ̀ ti mutí yó pẹ̀lú wáìnì Bábílónì, nítorí ọjọ́ ìbí rẹ̀ náà tún ń ṣojú òfin Ọjọ́ Àìkú, àti pé gbogbo àwọn orílẹ̀-èdè bẹ̀rẹ̀ sí í mu wáìnì Bábílónì ní Ọjọ́ Kẹsàn-án, Oṣù Kẹsàn-án, ọdún 2001, ṣáájú òfin Ọjọ́ Àìkú tí ó súnmọ́ dé.

And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

Lẹ́yìn èyí ni mo sì rí angẹli mìíràn tí ń sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; ogo rẹ̀ sì mú kí ilẹ̀ ayé tàn mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn alágbára gidigidi, pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìpamọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ẹyẹ ìkórìíra. Nítorí gbogbo àwọn orílẹ̀-èdè ti mu nínú ọtí wáìnì ìbínú àgbèrè rẹ̀, àwọn ọba ilẹ̀ ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ilẹ̀ ayé sì ti di ọlọ́rọ̀ nípasẹ̀ púpọ̀ rẹ̀pẹtẹ ìgbádùn rẹ̀. Ìfihàn 18:1–3.

These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.

Àwọn ẹsẹ̀ mẹ́ta wọ̀nyí ṣẹ nígbà tí a fi ìfọwọ́kan Ọlọ́run wó àwọn ilé ńlá New York, ìyẹn àwọn ilé gíga ìbejì náà, lulẹ̀.

“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 nísinsìnyí ni ọ̀rọ̀ náà ti dé tí mo ti sọ pé a ó fi ìgbì òkun ńlá gba New York kúrò? Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ṣe ń wo àwọn ilé gíga ńlá tí wọ́n ń kọ́ sókè níbẹ̀, ìpele lé ìpele, ‘Irú ìṣẹ̀lẹ̀ búburú wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé ní ìmìtìtì gidigidi! Nígbà náà ni a ó mú àwọn ọ̀rọ̀ Ìfihàn 18:1–3 ṣẹ.’ Gbogbo orí kejìdínlógún ti 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, àfi pé mo mọ̀ pé ní ọjọ́ kan àwọn ilé gíga ńlá ibẹ̀ yóò wó lulẹ̀ nípasẹ̀ yíyí padà àti yíyí ṣubú ti 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 alágbára rẹ̀, àwọn ilé ńlá wọ̀nyí yóò ṣubú. Ìṣẹ̀lẹ̀ yóò wáyé tí ìbẹ̀rù rẹ̀ a kọjá ohun tí a lè rò inú wa.” Review and Herald, July 5, 1906.

The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.

Òfin Ọjọ́ Àìkú tí ó ń bọ̀ ní kíákíá ni a ṣàfihàn nípasẹ̀ ohùn kejì nínú Ìfihàn orí kejìdínlógún, ó sì dúró fún Òkè Kámẹ́lì ti Áhábù, àti àsè ọjọ́-ìbí Hẹ́rọ́dù. Hẹ́rọ́díà, ẹni tí í ṣe Jésíbẹ́lì pẹ̀lú, kò sí níbi àsè ọtí mímu Hẹ́rọ́dù, gẹ́gẹ́ bí Jésíbẹ́lì náà ti kò ṣe wà ní Òkè Kámẹ́lì. Títí di òfin Ọjọ́ Àìkú, a ti gbàgbé rẹ̀ lákòókò àádọ́rin ọdún àpẹẹrẹ ìṣàkóso ẹranko ayé, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nígbà tí Jésíbẹ́lì gba ọgbẹ́ ikú rẹ̀ ní ọdún 1798 àti 1799, ìjọba kẹfà (Orílẹ̀-Èdè Amẹ́ríkà) bẹ̀rẹ̀ àkókò rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nígbà tí ìjọba kẹfà bá parí, nígbà náà ni yóò padà wá, yóò sì bẹ̀rẹ̀ sí í kọ orin rẹ̀, yóò sì ṣe panṣágà pẹ̀lú gbogbo àwọn orílẹ̀-èdè lórí ilẹ̀ ayé.

Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.

Àwọn orin àgbèrè rẹ̀ àti ọtí-wáìnì ni a bẹ̀rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ ní September 11, 2001, ṣùgbọ́n èyí kàn jẹ́ àkókò ìmúrasílẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ọgbọ̀n ọdún láti 508 sí 538, ní ìgbà àkọ́kọ́ tí ó gbé ìtẹ́. Títí di òfin Sunday, nígbà tí a bá pa ìjọba kẹfà náà nípa ọwọ́ Elijah, ó ti fi ara rẹ̀ pamọ́ sí Samaria. Ní àkókò náà ni a ti di John the Baptist mú nínú túbú rẹ̀, ó sì ń dúró de ìtúsílẹ̀ tàbí ikú.

Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.

Hẹrọdu àti àwọn ọ̀rẹ́ ọlọ́lá rẹ̀ ti mutí yó pẹ̀lú wáìnì Babiloni, nígbà tí Salome, ọmọbìnrin Herodias (Jezebel), ṣe ijó rẹ̀ tí ó kún fún ìtanràn ẹ̀tàn, Hẹrọdu sì fihàn àwọn ìfẹ́kúfẹ̀ẹ́ rẹ̀ tí ó kún fún ìfẹ́kúfẹ̀ẹ́ ara àti ìbálòpọ̀ ìbátan. Ó ti di mímú patapata nítorí àwọn ìfarahàn ìfẹ́kúfẹ̀ẹ́ ti ìgbésẹ̀-ọmọbìnrin rẹ̀, ó sì fi títí dé ìdajì ìjọba rẹ̀ rúbọ fún un.

And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.

Nígbà tí ọjọ́ àǹfààní kan sì dé, nígbà tí Hẹ́rọdu ṣe àsè ọjọ́ ìbí rẹ̀ fún àwọn olórí rẹ̀, àwọn balógun ńlá, àti àwọn ọlọ́lá ilẹ̀ Gálílì; àti nígbà tí ọmọbìnrin Hẹ́rọdíà náà wọlé, tí ó jó, tí ó sì mú inú Hẹ́rọdu àti àwọn tí wọ́n jókòó pẹ̀lú rẹ̀ dùn, ọba sì wí fún ọmọbìnrin náà pé, Béèrè lọ́wọ́ mi ohunkóhun tí ìwọ bá fẹ́, èmi yóò sì fi í fún ọ. Ó sì búra fún un pé, Ohunkóhun tí ìwọ bá béèrè lọ́wọ́ mi, èmi yóò fi í fún ọ, títí dé ààbọ̀ ìjọba mi. Ó sì jáde lọ, ó wí fún ìyá rẹ̀ pé, Kí ni èmi ó béèrè? Ó sì wí pé, Orí Jòhánù Oníbatisí. Ó sì wọlé lọ́gán pẹ̀lú ìkánjú tọ ọba lọ, ó sì béèrè, ó ní, Mo fẹ́ kí ìwọ fi orí Jòhánù Oníbatisí fún mi nísinsin yìí lórí àwo. Ọba sì bìnú gidigidi; ṣùgbọ́n nítorí ìbúra rẹ̀, àti nítorí àwọn tí wọ́n jókòó pẹ̀lú rẹ̀, kò fẹ́ kọ̀ ọ́. Lójúkan náà ọba sì rán apànìyàn kan, ó pàṣẹ pé kí a mú orí rẹ̀ wá: ó sì lọ, ó gé orí rẹ̀ kúrò nínú túbú, ó sì mú orí rẹ̀ wá lórí àwo, ó sì fi í fún ọmọbìnrin náà: ọmọbìnrin náà sì fi í fún ìyá rẹ̀. Marku 6:21–28.

The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.

Ohùn àkọ́kọ́ Ìfihàn orí kejìlá-dín-lógún dún ní September 11, 2001, àti ohùn kejì ń dún ní òfin Sunday tí ń bọ̀ láìpẹ́. Nínú ìtàn tí a ṣojú fún ní John orí kẹfà, ohùn àkọ́kọ́ ti ọdún 2001 ni ohùn Kristi tí ń jẹ́ kí àwọn ọmọ-ẹ̀yìn Rẹ̀ mọ̀ pé wọ́n gbọ́dọ̀ jẹ ẹran ara Rẹ̀, kí wọ́n sì mu ẹ̀jẹ̀ Rẹ̀, nítorí Òun ni Àkàrà tòótọ́ láti Ọ̀run. Àkókò náà bẹ̀rẹ̀ ní Galilee, ó sì parí pẹ̀lú ìwẹ̀nùmọ́ àwọn ọmọ-ẹ̀yìn Rẹ̀ tí wọ́n yí kúrò lọ́dọ̀ Rẹ̀ nínú John orí KẸFÀ, ẹsẹ̀ KẸRÌNLÉLÓGỌ́RÙN-ÚN. Ìtàn náà bẹ̀rẹ̀ ní Galilee pẹ̀lú ìdánwò nípa oúnjẹ, ó sì parí ní fífi àmì ẹranko náà múlẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ nọ́mbà orúkọ póòpù náà, èyí tí í ṣe KẸFÀ, KẸFÀ, KẸFÀ. Galilee túmọ̀ sí “ibi yíyípadà,” àti September 11, 2001 jẹ́ “ibi yíyípadà” àsọtẹ́lẹ̀ kan (Galilee), àti ọjọ́ ìbí Herod sì wà pẹ̀lú aṣáájú Galilee. Ohùn ìbẹ̀rẹ̀ Ìfihàn orí kejìlá-dín-lógún, àti ohùn ìparí Ìfihàn kejìlá-dín-lógún, ni a ṣojú fún méjèèjì nípasẹ̀ Galilee, èyí tí í ṣe ibi yíyípadà.

“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.

“Àwọn ẹ̀kọ́ wà tí a gbọdọ̀ kọ́ láti inú ìtàn ìgbà àtijọ́; a sì ń pe àfiyèsí sí wọ̀nyí, kí gbogbo ènìyàn lè mọ̀ pé Ọlọ́run ń ṣiṣẹ́ lórí ìlànà kan náà ní báyìí gẹ́gẹ́ bí Ó ti ṣe ní gbogbo ìgbà. A ń rí ọwọ́ Rẹ̀ nínú iṣẹ́ Rẹ̀ àti láàárín àwọn orílẹ̀-èdè ní báyìí, gẹ́gẹ́ bí ó ti rí bẹ́ẹ̀ láti ìgbà tí a kọ́kọ́ kéde ìhìnrere fún Adamu ní Édẹni.

“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.

“Àwọn àkókò kan wà tí wọ́n jẹ́ àyè ìyípadà nínú ìtàn àwọn orílẹ̀-èdè àti ti ìjọ. Nínú àkóso ìpèsè Ọlọ́run, nígbà tí àwọn ìpẹ̀yà oríṣìíríṣìí wọ̀nyí bá dé, a máa fi ìmọ́lẹ̀ tí ó yẹ fún àkókò náà hàn. Bí a bá gbà á, ìlọsíwájú ẹ̀mí a tẹ̀lé e; bí a bá kọ̀ ọ́ sílẹ̀, ìrẹ̀wẹ̀sì ẹ̀mí àti ìbàjẹ́ pátápátá yóò tẹ̀lé e. Olúwa nínú ọ̀rọ̀ Rẹ̀ ti ṣí iṣẹ́ ìtakòhùwà ìhìnrere sílẹ̀ bí a ti ṣe é lọ́wọ́lọ́wọ́ ní ìgbà àtijọ́, àti bí yóò ṣe rí ní ọjọ́ iwájú pẹ̀lú, títí dé ìjà ìkẹyìn, nígbà tí àwọn agbára Satani yóò ṣe ìgbẹ̀sẹ̀ àgbàyanu wọn ìkẹyìn.” Bible Echo, August 26, 1895.

Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.

Galili ní ọdún 2001, àti Galili ní ìgbà òfin Ọjọ́ Àìkú tí ó súnmọ́ dé, ń tọ́ka sí àsìkò tí a tú ìmọ́lẹ̀ òjò àkẹ́yìn jáde. Ní ọdún 2001 ó jẹ́ ìtújáde tí a fi ìwọ̀n ṣe, ṣùgbọ́n ní ohùn kejì a tú ú jáde láìsí ìwọ̀n, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìtújáde ńlá náà lẹ́yìn tí Èlíjà pa àwọn wòlíì Baali, èyí tí ó ṣẹlẹ̀ ní ayẹyẹ ọjọ́ ìbí Hẹrọdu. Ọjọ́ ìbí Hẹrọdu ń dá ìbí ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì mọ̀, èyí tí ó tẹ̀lé ikú ìjọba tí ó ṣáájú rẹ̀ lójúkan náà. Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ sí í jọba ní 1798, ní ikú ìjọba karùn-ún, àti ní ikú àwọn wòlíì Baali, ọjọ́ ìbí ìjọba keje ti dé. Ìjọba keje náà ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba àríwá Ahabu tí ó ní ìlọ́po mẹ́wàá, àti nípasẹ̀ Hẹrọdu, aṣojú ìjọba àríwá ọlọ́po mẹ́wàá ti Rome abọ̀rìṣà.

And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.

Àwọn ìwo mẹ́wàá tí ìwọ sì rí lórí ẹranko náà, àwọn wọ̀nyí ni yóò kórìíra panṣágà náà, wọn yóò sì sọ ọ́ di ahoro, wọn yóò sì fi í sí ìhòòhò, wọn yóò sì jẹ ẹran ara rẹ̀ run, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sí ọkàn wọn láti mú ìfẹ́ rẹ̀ ṣẹ, àti láti ní ìfọ̀kànbalẹ̀ kan náà, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Obìnrin tí ìwọ sì rí ni ìlú ńlá náà, èyí tí ń jẹ ọba lórí àwọn ọba ayé. Ìfihàn 17:16–18.

Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.

Herodu fara mọ́ ìbúra tí ó ṣe fún Salome, kí ó sì fi orí Johanu fún un, a sì ṣàpèjúwe ìbúra rẹ̀ gẹ́gẹ́ bí ohun tí ó tó ìdájí ìjọba rẹ̀. Àwọn ọba mẹ́wàá ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, láìka bí wọ́n ti kórìíra panṣágà náà sí, fara mọ́ láti fi ìjọba keje wọn fún orí kẹjọ, èyí tí ó jẹ́ ti àwọn orí méje tí ó ṣáájú. Wọ́n fara mọ́ ìjọba kan tí a fi ìṣọ̀kan Ìpínlẹ̀ àgbáyé gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀, bí a ti da pọ̀ mọ́ Ìjọ àgbáyé rẹ̀. Ṣùgbọ́n ìgbéyàwó náà jẹ́ ìgbéyàwó ti Latin, kì í ṣe ìgbéyàwó ti Gẹ̀ẹ́sì, nítorí a ṣàpèjúwe ìgbéyàwó wọn nípa “obìnrin” tí ń jẹ “ọba lórí àwọn ọba.” Nínú ìgbéyàwó Latin, ìdílé máa ń pa orúkọ ìdílé obìnrin mọ́, kì í ṣe ti ọkùnrin, orúkọ ìgbéyàwó alápatà-mejì yìí sì jẹ́ apá pàtàkì kan nínú ìtàn àsọtẹ́lẹ̀ náà.

“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.

“Àwọn ọba, àti àwọn alákóso, àti àwọn gomina ti fi ààmì aṣòdì sí Kristi lé ara wọn, a sì ṣàpèjúwe wọn gẹ́gẹ́ bí ejò ńlá tí ń lọ láti bá àwọn ẹni mímọ́ jagun—pẹ̀lú àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ìgbàgbọ́ Jesu.” Testimonies to Ministers, 38.

We will continue this study in the next article.

A ó bá ìtẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.

Ọ̀rọ̀ tí Isaiah ọmọ Amoz rí nípa Juda àti Jerusalẹmu. Yóò sì ṣẹlẹ̀ ní ọjọ́ ìkẹyìn pé, òkè ilé Olúwa ni a ó fi múlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn òkè kékeré lọ; gbogbo orílẹ̀-èdè yóò sì ṣàn wá sí i. Ọ̀pọ̀lọpọ̀ ènìyàn yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, àwa yóò sì máa rìn ní ipa ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu.... Ní ọjọ́ náà, obìnrin méje yóò di ọkùnrin kan mú, wọn yóò sì wí pé, Àwa yóò jẹ àkàrà tiwa, àwa yóò sì wọ aṣọ tiwa: kí a máa pè wá ní orúkọ rẹ nìkan, kí a lè mú ẹ̀gàn wa kúrò. Ní ọjọ́ náà ni ẹ̀ka Olúwa yóò jẹ́ ẹlẹ́wà àti ọlọlá, eso ilẹ̀ yóò sì jẹ́ àtayébáyé àti ẹlẹ́wà fún àwọn tí ó sá kù nínú Ísírẹ́lì. Yóò sì ṣẹlẹ̀ pé, ẹni tí a bá fi sílẹ̀ ní Sioni, àti ẹni tí ó kù ní Jerusalẹmu, ni a ó máa pè ní mímọ́, àní gbogbo ẹni tí a kọ sílẹ̀ láàrín àwọn alààyè ní Jerusalẹmu: nígbà tí Olúwa yóò ti fọ ẹgbin àwọn ọmọbìnrin Sioni kúrò, tí yóò sì ti wẹ ẹ̀jẹ̀ Jerusalẹmu kúrò láàrín rẹ̀ nípa ẹ̀mí ìdájọ́, àti nípa ẹ̀mí ìjóná. Isaiah 2:1–3, 4:1–4.