Belshazzar’s feast identifies the “hour” of the Sunday law, but it places the emphasis upon the judgment of the Republican horn. Nebuchadnezzar’s golden image in Daniel chapter three, places the same history, in the context of God’s faithful people who are then lifted up as an ensign. Daniel chapter six, addresses the same line, but addresses the role of the Protestant horn. Belshazzar is representing the “state,” and he called one thousand of his “lords.”
Àjọ̀dún Bélṣásárì ń tọ́ka sí “wákàtí” òfin Ọjọ́ Àìkú, ṣùgbọ́n ó fi ìtẹnumọ́ lé ìdájọ́ ìwo Republikani. Àwòrán wúrà Nebukadinésárì nínú Dáníẹ́lì orí kẹta fi ìtàn kan náà hàn, nínú àyíká àwọn ènìyàn olóòtítọ́ Ọlọ́run, tí a sì gbé sókè nígbà náà gẹ́gẹ́ bí àsíá. Dáníẹ́lì orí kẹfà sọ nípa ìlà kan náà, ṣùgbọ́n ó sọ nípa ipa ìwo Púrótẹ́sítáǹtì. Bélṣásárì ń ṣojú fún “ìjọba,” ó sì pe ẹgbẹ̀rún kan nínú àwọn “olúwa” rẹ̀.
Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:1–5.
Bẹliṣassari ọba ṣe àjẹyó ńlá fún ẹgbẹ̀rún àwọn ọlọ́lá rẹ̀, ó sì mu wáìnì níwájú ẹgbẹ̀rún náà. Bẹliṣassari, bí ó ti ń tọ́ wáìnì náà wò, pàṣẹ kí wọ́n mú àwọn ohun èlò wúrà àti fàdákà wá, tí Nebukadinẹsari baba rẹ̀ ti kó jáde láti inú tẹ́ńpìlì tí ó wà ní Jerúsálẹmu; kí ọba, àti àwọn ọmọ-aládé rẹ̀, àwọn aya rẹ̀, àti àwọn àlè rẹ̀ lè máa mu nínú wọn. Nígbà náà ni wọ́n mú àwọn ohun èlò wúrà tí a ti kó jáde láti inú tẹ́ńpìlì ilé Ọlọ́run tí ó wà ní Jerúsálẹmu wá; ọba náà, àti àwọn ọmọ-aládé rẹ̀, àwọn aya rẹ̀, àti àwọn àlè rẹ̀ sì mu nínú wọn. Wọ́n mu wáìnì, wọ́n sì yin àwọn ọlọ́run wúrà, àti fàdákà, idẹ, irin, igi, àti òkúta. Ní wákàtí kan náà ni àwọn ìka ọwọ́ ènìyàn kan yọ̀ wá, wọ́n sì kọ sí iwájú ọ̀pá àtùpà lórí pilasita ògiri ààfin ọba: ọba náà sì rí apá ọwọ́ náà tí ó ń kọ. Daniẹli 5:1–5.
The number “ten” represents the dragon, and one hundred, and one thousand is simply a magnification of the same symbol. In chapter six, one hundred and twenty push the deceitful law, and one hundred and twenty is a symbol for priests. Considering “line upon line,” Belshazzar’s feast is illustrating the judgment upon a corrupted statecraft, and judgment of a corrupted churchcraft. Belshazzar was drunk with the Babylonian wine, and then determined to desecrate the sacred vessels of God’s temple in Jerusalem.
Nọ́mbà “mẹ́wàá” dúró fún ejò ńlá náà, àti ọgọ́rùn-ún, àti ẹgbẹ̀rún kan, kì í ṣe ohun míràn bí kò ṣe ìgbéga àmì kan náà. Nínú orí kẹfà, ọgọ́rùn-ún méjìdínlógún ń ti òfin èké náà síwájú, àti ọgọ́rùn-ún méjìdínlógún jẹ́ àmì fún àwọn àlùfáà. Ní fífi “ìlà lé ìlà” sí ìrònú, àsè Bélṣásárì ń ṣàfihàn ìdájọ́ lórí ìṣàkóso ìpínlẹ̀ tí ó ti bàjẹ́, àti ìdájọ́ ìṣàkóso ìjọ tí ó ti bàjẹ́. Bélṣásárì ti mutí pẹ̀lú wáìnì Bábílónì, lẹ́yìn náà ó sì pinnu láti ba àwọn ohun èlò mímọ́ ti tẹ́ńpìlì Ọlọ́run ní Jerúsálẹ́mù jẹ́.
“The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).” Selected Messages, book 2, 118.
“Wòlíì náà wí pé, ‘Mo sì rí angẹli mìíràn sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tan ayé náà mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn ńlá gidigidi, pé, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù’ (Ìfihàn 18:1, 2). Èyí ni ìhìn iṣẹ́ kan náà tí a fi fún angẹli kejì. Bábílónì ti ṣubú, ‘nítorí pé ó ti mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀’ (Ìfihàn 14:8). Kí ni wáìnì náà?—Àwọn ẹ̀kọ́ èké rẹ̀. Ó ti fi ọjọ́ ìsinmi èké fún ayé dípò Ọjọ́ Ìsinmi ti àṣẹ kẹrin, ó sì tún irọ́ náà sọ tí Sátánì kọ́kọ́ sọ fún Éfà ní Édẹni—àìkú àdámọ̀ ti ẹ̀mí. Ọ̀pọ̀lọpọ̀ àṣìṣe míràn tí ó jọ irú wọn ni ó ti tú káàkiri ní fífẹ̀, ‘ní kíkọ́ àwọn àṣẹ ènìyàn gẹ́gẹ́ bí ẹ̀kọ́’ (Mátíù 15:9).” Selected Messages, ìwé 2, 118.
The wine Belshazzar was drinking was the papacy’s idol sabbath, for the feast represented the prophetic “hour” of the Sunday law. The sanctuary vessels he brought into the banquet hall represented not only rebellion against God, but sacred vessels also represent God’s people, for the literal represents the spiritual, and people are vessels.
Wáìnì tí Bélshásárì ń mu ni sábá ìbọ̀rìṣà ti ìjọ pàápà, nítorí pé àjọyọ̀ náà ṣàpẹẹrẹ “wákàtí” àsọtẹ́lẹ̀ ti òfin Sọ́ńdé. Àwọn ohun èlò ibi mímọ́ tí ó mú wọ gbọ̀ngàn àsè náà kò ṣàpẹẹrẹ ìṣọ̀tẹ̀ sí Ọlọ́run nìkan, ṣùgbọ́n àwọn ohun èlò mímọ́ pẹ̀lú ń ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run, nítorí pé ohun gidi ń ṣàpẹẹrẹ ohun ti ẹ̀mí, àwọn ènìyàn sì jẹ́ àwọn ohun èlò.
Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let everyone that nameth the name of Christ depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. 2 Timothy 2:19–21.
Síbẹ̀síbẹ̀, ìpìlẹ̀ Ọlọ́run dúró ṣinṣin, ó ní èdìdì yìí pé, Olúwa mọ àwọn tí í ṣe tirẹ̀. Àti pé, Kí gbogbo ẹni tí ó bá ń pe orúkọ Kristi jáde kúrò nínú àìṣòdodo. Ṣùgbọ́n nínú ilé ńlá kan, kì í ṣe ohun èlò wúrà àti fàdákà nìkan ni ó wà, ṣùgbọ́n ti igi àti ti amọ̀ pẹ̀lú; àwọn mìíràn sì jẹ́ fún ọlá, àwọn mìíràn sì jẹ́ fún àìyì. Nítorí náà, bí ènìyàn bá wẹ ara rẹ̀ kúrò nínú àwọn nǹkan wọ̀nyí, yóò jẹ́ ohun èlò fún ọlá, tí a yà sọ́tọ̀ mímọ́, tí ó sì yẹ fún ìlò olúwa ilé, tí a sì ti pèsè sílẹ̀ fún gbogbo iṣẹ́ rere. 2 Timotiu 2:19–21.
In the midst of desecrating God’s people through enforced Sunday worship, the fiery handwriting spells out Belshazzar’s doom.
Láàrín ìbàjẹ́ àwọn ènìyàn Ọlọ́run nípasẹ̀ fífi ìjọsìn ọjọ́ Àìkú lé wọn lórí, ìkọ̀wé iná náà ń kéde ìparun Bélṣásárì.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Then the king’s countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Daniel 5:5–7.
Ní wákàtí kan náà ni àwọn ìka ọwọ́ ènìyàn kan yọ̀ jáde, wọ́n sì kọ síwájú ọ̀pá fìtílà lórí amọ̀ ògiri ààfin ọba: ọba náà sì rí apá ọwọ́ tí ń kọ náà. Nígbà náà ni ìrísí ojú ọba yí padà, èrò inú rẹ̀ sì da a láàmú, títí àwọn ìsopọ̀ ìbàdí rẹ̀ fi tú, tí eékún rẹ̀ sì ń lu ara wọn. Ọba náà ké sókè gidigidi pé kí wọ́n mú àwọn awòràwọ̀, àwọn ará Kálídíà, àti àwọn abókùúsọ̀rọ̀ wá. Ọba náà sì sọ, ó sì wí fún àwọn ọlọ́gbọ́n Bábílónì pé, Ẹnikẹ́ni tí yóò ka àkọsílẹ̀ yìí, tí yóò sì fi ìtumọ̀ rẹ̀ hàn mí, a ó fi aṣọ elése àlùkò wọ̀ ọ́, yóò sì ní ẹ̀wọ̀n wúrà ní ọrùn rẹ̀, yóò sì jẹ́ olórí kẹta nínú ìjọba náà. Dáníẹ́lì 5:5–7.
Historically the passage is understood to be identifying that Belshazzar’s father, had left the political throne to Belshazzar, and for this reason the best his son could offer for an interpretation of the handwriting was a position of being the third ruler. Leading up to the Sunday law in the United States, the political leadership will be in a subservient position to the religious leadership who will be working to introduce a new form of worship. The image of the beast represents the combination of church and state with the church in control of the relationship, and at the Sunday law Belshazzar was the political king, thus symbolizing the state, but he was only the second in command to his father’s religious authority. The best he could offer Daniel was to be third.
Ní ìtàn, a máa ń lóye ẹsẹ yìí gẹ́gẹ́ bí ohun tí ń fi hàn pé baba Belshazzar ti fi ìtẹ́ òṣèlú sílẹ̀ fún Belshazzar, àti nítorí ìdí yìí, ohun tí ó ga jùlọ tí ọmọ náà lè fi rúbọ gẹ́gẹ́ bí èrè fún ìtumọ̀ àkọsílẹ̀ ọwọ́ náà ni ipò gẹ́gẹ́ bí alákóso kẹta. Ní ìṣáájú òfin Ọjọ́ Ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà, ìdarí òṣèlú yóò wà ní ipò ìsàlẹ̀ sí ìdarí ẹ̀sìn, àwọn ẹni tí yóò ṣiṣẹ́ láti mú irú ìjọsìn tuntun kan wá. Àwòrán ẹranko náà dúró fún ìpapọ̀ ìjọ àti ìpínlẹ̀, pẹ̀lú pé ìjọ ni yóò máa ṣàkóso ìbáṣepọ̀ náà, àti ní àkókò òfin Ọjọ́ Ìsinmi, Belshazzar ni ọba òṣèlú, ní báyìí ń ṣàpẹẹrẹ ìpínlẹ̀, ṣùgbọ́n òun kàn jẹ́ ẹlẹ́ẹ̀kejì ní àṣẹ lẹ́yìn agbára ẹ̀sìn baba rẹ̀. Ohun tí ó ga jùlọ tí ó lè fi fún Daniẹli ni pé kí ó jẹ́ ẹlẹ́ẹ̀kẹta.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends. . . .
“Nígbà tí ìjọ àkọ́kọ́ bàjẹ́ nípasẹ̀ ìyapa kúrò nínú ìrọ̀rùn ìhìnrere àti nípasẹ̀ gbígba àwọn àṣà àti ìṣe àwọn aláìgbàgbọ́, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti kí ó lè ṣàkóso lórí ẹ̀rí-ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Èyí sì yọrí sí ipò póòpù, ìjọ kan tí ó ṣàkóso agbára ìjọba, tí ó sì lò ó láti tẹ̀síwájú nínú ète tirẹ̀, pàápàá jùlọ fún ìjìyà ‘ẹ̀kọ́ àṣìṣe.’ Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba ará-ilú dé bẹ́ẹ̀ gẹ́ẹ́ tí a ó fi tún lo àṣẹ ìjọba pẹ̀lú láti ọwọ́ ìjọ láti mú ète tirẹ̀ ṣẹ....”
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 443, 448, 449.
“Ìfipá mú ìtọ́jú Ọjọ́ Àìkú láti ọ̀dọ̀ àwọn ìjọ Pírótẹ́sítáǹtì jẹ́ fífipá mú ìjọsìn ti ìjọ Páápá—ti ẹranko náà. Àwọn tí, ní òye àwọn ẹ̀tọ́ tí òfin kẹrin ń béèrè, yàn láti pa èké Sábáàtì mọ́ dípò tòótọ́ Sábáàtì, nípa bẹ́ẹ̀ ń san ọlá fún agbára náà tí ó jẹ́ pé nípasẹ̀ rẹ̀ nìkan ni a ti pa á láṣẹ. Ṣùgbọ́n nínú ìṣe gangan náà ti fífipá mú ojúṣe ẹ̀sìn kan nípasẹ̀ agbára ayé, àwọn ìjọ náà fúnra wọn yóò dá àwòrán kan sílẹ̀ fún ẹranko náà; nítorí náà fífipá mú ìtọ́jú Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà yóò jẹ́ fífipá mú ìjọsìn ẹranko náà àti àwòrán rẹ̀.” The Great Controversy, 443, 448, 449.
It is in a crisis that character is revealed, and the mysterious message on the wall produced a crisis in Belshazzar’s experience and marked the end of his kingdom, thus symbolizing the end of the kingdom of the earth beast. Belshazzar died that very night, representing the Sunday law, when the United States is overthrown as the sixth kingdom of Bible prophecy at the Sunday law, but the United States immediately transitions into the premier king of the ten kings. The ten kings are the seventh kingdom of Bible prophecy, and they immediately agree to give their seventh kingdom to the beast.
Nínú ìpẹ̀yà ni a ti ń ṣí ìwà hàn, àti pé ìránṣẹ́ àdììtú tí a kọ sí orí ògiri mú ìpẹ̀yà wá sínú ìrírí Belshazzar, ó sì fi òpin sí ìjọba rẹ̀, báyìí ni ó ṣe dúró gẹ́gẹ́ bí ààmì ìparí ìjọba ẹranko ayé. Belshazzar kú ní alẹ́ kan náà gan-an, èyí tí ó ń ṣojú òfin Ọjọ́ Àìkú, nígbà tí a bì United States lulẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì nípasẹ̀ òfin Ọjọ́ Àìkú, ṣùgbọ́n lójúkan náà United States yí padà sí ọba àkọ́kọ́ nínú àwọn ọba mẹ́wàá. Àwọn ọba mẹ́wàá ni wọ́n jẹ́ ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì, wọ́n sì fara mọ́ ara wọn lójúkan náà láti fi ìjọba keje wọn fún ẹranko náà.
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. Revelation 17:17.
Nítorí Ọlọ́run ti fi sínú ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti ní ìfọ̀kànsìn kan, kí wọ́n sì fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Ìfihàn 17:17.
The final movements are rapid ones, and the transition from the sixth kingdom to the seventh, and then to the eighth is rapid, for the world is then in a great crisis. The overthrow of the earth beast causes Belshazzar to fear, and as the premier king of the ten kings, he represents the fear that all the kings of the earth will experience at the overthrow of the United States. In Revelation chapter eleven, the “hour” that the handwriting appears upon the wall, is the “hour” of the great earthquake. At that point three symbols of Islam are marked, and it is Islam that causes the kings to fear in the last days.
Àwọn ìṣípò ìkẹyìn yára gan-an, àti ìyípadà láti inú ìjọba kẹfà sí ìjọba keje, lẹ́yìn náà sí ìjọba kẹjọ, yára, nítorí ayé wà nígbà náà nínú ìpọnjú ńlá kan. Ìparun ẹranko ilẹ̀ ayé mú kí Bélṣásárì bẹ̀rù, àti gẹ́gẹ́ bí ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá, ó ṣàpẹẹrẹ ìbẹ̀rù tí gbogbo àwọn ọba ilẹ̀ ayé yóò ní nígbà ìparun Orílẹ̀-Èdè Amẹ́ríkà. Nínú Ìfihàn orí kọkànlá, “wákàtí” tí ìkọ̀wé fi hàn lórí ògiri ni “wákàtí” ìṣẹ̀lẹ̀ ilẹ̀-rí-rì ńlá náà. Ní àkókò yẹn ni a fi àmì sí àwọn àmì mẹ́ta ti Islam, àti pé Islam ni yóò mú kí àwọn ọba bẹ̀rù ní àwọn ọjọ́ ìkẹyìn.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalm 48:4–8.
Nítorí pé, wò ó, àwọn ọba kó ara wọn jọ, wọ́n kọjá lọ pọ̀. Wọ́n rí i, wọ́n sì yà á sí; ìdààmú bá wọn, wọ́n sì sá kúrò ní kánkán. Ìbẹ̀rù dì wọ́n mú níbẹ̀, àti ìrora, bí ti obìnrin tí ń bí ọmọ. Ìwọ fi ẹ̀fúùfù ìlà oòrùn fọ àwọn ọkọ̀ ojú omi Tárṣíṣì. Gẹ́gẹ́ bí a ti gbọ́, bẹ́ẹ̀ ni a ti rí ní ìlú Olúwa àwọn ọmọ-ogun, ní ìlú Ọlọ́run wa: Ọlọ́run yóò fi í múlẹ̀ títí láé. Selah. Sáàmù 48:4–8.
The lords, or kings were assembled at Belshazzar’s feast, drinking the wine of Babylon and handling and looking upon the sacred vessels of God’s sanctuary, when fear took hold of them, as represented by Belshazzar’s fear when the handwriting appeared upon the wall. Belshazzar’s fear began an escalating fear that is represented by a woman in travail, and Revelation eleven’s “hour” leads into chapter twelve, where the ensign is represented as a woman about to give birth. The first labor pain is the handwriting on the wall of the banquet hall. The fear is caused by the “east wind” of Islam, that “breakest the ships of Tarshish.”
Àwọn olúwa, tàbí àwọn ọba, ni a kó jọ sí àsè Bélṣásárì, wọ́n ń mu wáìnì Babiloni, wọ́n sì ń mú, wọ́n ń wo àwọn ohun èlò mímọ́ ti ibi mímọ́ Ọlọ́run, nígbà tí ìbẹ̀rù mú wọn, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú ìbẹ̀rù Bélṣásárì nígbà tí ìkọ̀wé farahàn lórí ògiri. Ìbẹ̀rù Bélṣásárì bẹ̀rẹ̀ sí í di ìbẹ̀rù tí ń pọ̀ sí i, èyí tí a ṣojú rẹ̀ gẹ́gẹ́ bí obìnrin tí ó wà nínú ìrora ìbímọ, àti “wákàtí” Ìfihàn mọ́kànlá ń darí wọ inú orí kejìlá, níbi tí àmi náà ti jẹ́ aṣojú gẹ́gẹ́ bí obìnrin tí ó fẹ́rẹ̀ẹ́ bí ọmọ. Ìrora ìbímọ àkọ́kọ́ ni ìkọ̀wé lórí ògiri gbọ̀ngàn àsè náà. “Afẹ́fẹ́ ìlà-oòrùn” ti Íslámù ni ó fa ìbẹ̀rù náà, èyí tí “ó fọ́ ọkọ̀ ojú omi Tárṣíṣì.”
In Belshazzar’s banquet hall, “one thousand lords” are consuming the wine of Babylon, which represents Sunday enforcement. At that time, Nebuchadnezzar’s orchestra begins to play the music, as Belshazzar has the ornaments of the sanctuary brought in. The whore of Tyre begins to sing, and apostate Israel begins to dance around Nebuchadnezzar’s golden idol. But the party is crashed by the “east wind,” which is the “third woe” that comes quickly, and is the “seventh trumpet.” When Islam crashes the party, the “nations are angered.” They are angered, for the ships of Tarshish, the symbol of the economic structure of planet earth is then sank in the midst of the sea.
Nínú gbọ̀ngàn àsè Bẹliṣásárì, “ẹgbẹ̀rún àwọn olórí” ń mu wáìnì Bábílónì, èyí tí ó dúró fún fífipá mú ìjọ́sìn Ọjọ́ Àìkú. Ní àkókò náà, ẹgbẹ́ orin Nebukadinésárì bẹ̀rẹ̀ sí í kọ orin náà, bí Bẹliṣásárì ṣe mú kí wọ́n gbé àwọn ọ̀ṣọ́ ibi mímọ́ wá. Alágbèrè Tírè bẹ̀rẹ̀ sí í kọrin, Ísírẹ́lì apẹ̀yìndà sì bẹ̀rẹ̀ sí í jó yí ká ère wúrà Nebukadinésárì. Ṣùgbọ́n “ẹ̀fúùfù ìlà-oòrùn” náà bà àsè náà jẹ́, èyí tí í ṣe “ègbé kẹta” tí ń bọ̀ wá ní kíákíá, tí ó sì jẹ́ “ipè keje.” Nígbà tí Ísílámù bà àsè náà jẹ́, “àwọn orílẹ̀-èdè bínú.” Wọ́n bínú, nítorí àwọn ọkọ̀ ojú omi Tásísì, ààmì ìṣètò ọrọ̀-ajé ayé yìí, nígbà náà ni a rì sínú àárín òkun.
Tarshish was thy merchant by reason of the multitude of all kind of riches; with silver, iron, tin, and lead, they traded in thy fairs. Javan, Tubal, and Meshech, they were thy merchants: they traded the persons of men and vessels of brass in thy market. They of the house of Togarmah traded in thy fairs with horses and horsemen and mules. The men of Dedan were thy merchants; many isles were the merchandise of thine hand: they brought thee for a present horns of ivory and ebony. Syria was thy merchant by reason of the multitude of the wares of thy making: they occupied in thy fairs with emeralds, purple, and broidered work, and fine linen, and coral, and agate. Judah, and the land of Israel, they were thy merchants: they traded in thy market wheat of Minnith, and Pannag, and honey, and oil, and balm. Damascus was thy merchant in the multitude of the wares of thy making, for the multitude of all riches; in the wine of Helbon, and white wool. Dan also and Javan going to and fro occupied in thy fairs: bright iron, cassia, and calamus, were in thy market. Dedan was thy merchant in precious clothes for chariots. Arabia, and all the princes of Kedar, they occupied with thee in lambs, and rams, and goats: in these were they thy merchants. The merchants of Sheba and Raamah, they were thy merchants: they occupied in thy fairs with chief of all spices, and with all precious stones, and gold. Haran, and Canneh, and Eden, the merchants of Sheba, Asshur, and Chilmad, were thy merchants. These were thy merchants in all sorts of things, in blue clothes, and broidered work, and in chests of rich apparel, bound with cords, and made of cedar, among thy merchandise. The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Thy riches, and thy fairs, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, and in all thy company which is in the midst of thee, shall fall into the midst of the seas in the day of thy ruin. Ezekiel 27:12–26.
Tarṣiṣi ni oníṣòwò rẹ nítorí ọ̀pọ̀lọpọ̀ gbogbo irú ọrọ̀; pẹ̀lú fàdákà, irin, tínì, àti lídì, ni wọ́n fi ṣòwò ní àwọn ọjà rẹ. Jávánì, Tùbálì, àti Méṣẹ́kì, àwọn ni oníṣòwò rẹ: wọ́n fi ẹ̀mí ènìyàn àti ohun èlò idẹ ṣòwò ní ọjà rẹ. Àwọn ilé Tógárímà ṣòwò ní àwọn ọjà rẹ pẹ̀lú ẹṣin àti àwọn ẹlẹ́ṣin àti kẹ́tẹ́kẹ́tẹ́. Àwọn ọkùnrin Dédánì jẹ́ oníṣòwò rẹ; ọ̀pọ̀lọpọ̀ erékùṣù ni ọjà ọwọ́ rẹ: wọ́n mú ìwo erin àti igi ébònì wá fún ọ gẹ́gẹ́ bí ẹ̀bùn. Síríà jẹ́ oníṣòwò rẹ nítorí ọ̀pọ̀lọpọ̀ ohun èlò iṣẹ́ ọwọ́ rẹ: wọ́n ń ṣòwò ní àwọn ọjà rẹ pẹ̀lú emeraldi, àlùkò, iṣẹ́ aṣọ tí a fi abẹ́rẹ́ ṣe lọ́ṣọ̀ọ́, àti aṣọ ọ̀gbọ̀, àti kọ́ràlì, àti ágétì. Júdà, àti ilẹ̀ Ísírẹ́lì, àwọn ni oníṣòwò rẹ: wọ́n fi alíkámà Mínítì, àti Pánágì, àti oyin, àti òróró, àti tùràrí-bálámù ṣòwò ní ọjà rẹ. Damásíkù jẹ́ oníṣòwò rẹ nínú ọ̀pọ̀lọpọ̀ ohun èlò iṣẹ́ ọwọ́ rẹ, nítorí ọ̀pọ̀lọpọ̀ gbogbo ọrọ̀; nínú wáìnì Hẹ́líbónì, àti irun àgùntàn funfun. Dánì pẹ̀lú Jávánì tí ń lọ káàkiri sì ń ṣòwò ní àwọn ọjà rẹ: irin didán, kásíà, àti kálámù, wà ní ọjà rẹ. Dédánì jẹ́ oníṣòwò rẹ ní aṣọ iyebíye fún àwọn kẹ̀kẹ́ ogun. Áràbìà, àti gbogbo àwọn ọmọ-aládé Kédárì, wọ́n bá ọ ṣòwò ní ọ̀dọ́-àgùntàn, àti àgbò, àti ewúrẹ́: nínú wọ̀nyí ni wọ́n fi jẹ́ oníṣòwò rẹ. Àwọn oníṣòwò Ṣébà àti Rámà, àwọn ni oníṣòwò rẹ: wọ́n ń ṣòwò ní àwọn ọjà rẹ pẹ̀lú èyí tí ó dára jùlọ nínú gbogbo turarẹ, àti pẹ̀lú gbogbo okúta iyebíye, àti wúrà. Háránì, àti Kánéhì, àti Édẹ́nì, àwọn oníṣòwò Ṣébà, Áṣúrì, àti Kílímádì, ni oníṣòwò rẹ. Àwọn wọ̀nyí ni oníṣòwò rẹ nínú onírúurú ohun gbogbo, nínú aṣọ aláwọ̀ búlúù, àti iṣẹ́ aṣọ tí a fi abẹ́rẹ́ ṣe lọ́ṣọ̀ọ́, àti nínú àwọn àpótí aṣọ olówó iyebíye, tí a fi okùn dì, tí a sì fi igi kédárì ṣe, láàrín ọjà rẹ. Àwọn ọkọ̀ ojú omi Tarṣiṣi ń kọ orin rẹ ní ọjà rẹ: a sì kún ọ, a sì sọ ọ di ológo gidigidi láàrín òkun. Àwọn awakọ̀ ọkọ̀ rẹ ti mú ọ wọ inú omi púpọ̀: ẹ̀fúùfù ìlà-oòrùn ti fọ́ ọ ní àárín òkun. Ọrọ̀ rẹ, àti àwọn ọjà rẹ, ọjà rẹ, àwọn atukọ̀ rẹ, àti àwọn olùdarí ọkọ̀ rẹ, àwọn alátúnṣe ìhò ọkọ̀ rẹ, àti àwọn tí ń ṣòwò ọjà rẹ, àti gbogbo àwọn ọkùnrin ogun rẹ, tí ó wà nínú rẹ, àti nínú gbogbo ẹgbẹ́ rẹ tí ó wà ní àárín rẹ, yóò ṣubú sínú àárín òkun ní ọjọ́ ìparun rẹ. Esekieli 27:12–26.
The “ships of Tarshish” are the symbol of the economic structure of planet earth, and they are sunk in the midst of the sea by the “east wind.” Ezekiel informs us this takes place in the “day of thy ruin,” and the subject of Ezekiel chapter twenty-seven, is the lamentation for Tyrus.
“Àwọn ọkọ̀ ojú omi Tárṣíṣì” ni àmì ìṣàpẹẹrẹ ètò ọrọ̀-ajé ayé pátápátá, a sì rì wọ́n sínú àárín òkun nípasẹ̀ “ẹ̀fúùfù ìlà-oòrùn.” Ìsíkíẹ́lì sọ fún wa pé èyí ń ṣẹlẹ̀ ní “ọjọ́ ìparun rẹ,” kókó-ọrọ̀ sì tí orí kẹtàdínlọ́gbọ̀n nínú Ìwé Ìsíkíẹ́lì ni ẹkún fún Tírè.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus; And say unto Tyrus, O thou that art situate at the entry of the sea, which art a merchant of the people for many isles, Thus saith the Lord God; O Tyrus, thou hast said, I am of perfect beauty. Ezekiel 27:1–3.
Ọ̀rọ̀ Olúwa sì tún tọ̀ mí wá, pé, Ní ìsinsin yìí, ìwọ ọmọ ènìyàn, gbé ìṣọ̀fọ̀ sókè fún Tírù; kí o sì sọ fún Tírù pé, Ìwọ tí ó jókòó ní ẹnu-ọ̀nà òkun, tí í ṣe oníṣòwò àwọn ènìyàn fún ọ̀pọ̀ erékùṣù, báyìí ni Oluwa Ọlọ́run wí; Ìwọ Tírù, ìwọ ti sọ pé, Èmi jẹ́ ẹwà pípé. Hesekieli 27:1–3.
The day of the ruin of Tyrus is the subject of the lamentation. The day of the ruin of Tyrus is the Sunday law, for Tyrus is a symbol of the papacy, whose judgment begins in the “hour” that the second voice of Revelation eighteen begins to call people out of Babylon.
Ọjọ́ ìparun Tírù ni kókó-ẹ̀sùn ìṣòro náà. Ọjọ́ ìparun Tírù ni òfin Ọjọ́ Àìkú, nítorí Tírù jẹ́ ààmì papásì, ẹni tí ìdájọ́ rẹ̀ bẹ̀rẹ̀ nínú “wákàtí” náà tí ohùn kejì ti Ìfihàn orí kejìdínlógún ti bẹ̀rẹ̀ sí í pè àwọn ènìyàn jáde kúrò ní Bábílónì.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:4–11.
Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, èyí tí í ṣe àwọn ènìyàn mi, kí ẹ má bàa di alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má sì gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé títí kan ọ̀run, Ọlọ́run sì ti rántí àwọn ìwà ìrẹ́jẹ rẹ̀. Ẹ san án padà gẹ́gẹ́ bí ó ti san án fún yín, kí ẹ sì fi ìlọ́po méjì san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ife tí ó fi kun ún, ẹ fi ìlọ́po méjì kun ún fún un. Bí ó ti yin ara rẹ̀ lérè tó, tí ó sì gbé ayé aládùn, bẹ́ẹ̀ ni kí ẹ fi ìyà àti ìbànújẹ fún un tó; nítorí ó wí nínú ọkàn rẹ̀ pé, Mo jókòó gẹ́gẹ́ bí ayaba, èmi kì í ṣe opó, èmi kì yóò sì rí ìbànújẹ rárá. Nítorí náà ni àwọn àjàkálẹ̀-àrùn rẹ̀ yóò fi dé ní ọjọ́ kan ṣoṣo, ikú, àti ọ̀fọ̀, àti ìyàn; a ó sì fi iná jó ọ run pátápátá: nítorí alágbára ni Olúwa Ọlọ́run tí ń dá a lẹ́jọ́. Àwọn ọba ayé, tí wọ́n ti bá a ṣe panṣágà, tí wọ́n sì ti bá a gbé ayé aládùn, yóò sọkún rẹ̀, wọn yóò sì ṣọ̀fọ̀ nítorí rẹ̀, nígbà tí wọ́n bá rí èéfín ìjóná rẹ̀, Wọ́n dúró ní ọ̀nà jíjìn nítorí ìbẹ̀rù ìyà rẹ̀, wọ́n sì ń wí pé, Ègbé, ègbé ni ìlú ńlá náà, Babiloni, ìlú alágbára náà! nítorí ní wákàtí kan ṣoṣo ni ìdájọ́ rẹ ti dé. Àwọn oníṣòwò ayé náà yóò sì sọkún, wọn yóò sì ṣọ̀fọ̀ lórí rẹ̀; nítorí kò sí ẹni tí yóò tún rà ọjà wọn mọ́. Ìfihàn 18:4–11.
The word that is used five times as “hour,” in the book of Daniel, always represents some type of judgment. The type of judgment is determined by the context of the passage where it is employed. In Daniel chapter four, the word “hour” is used first to announce the coming of judgment, whether it was the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the Sunday law. In both cases, the investigative or executive judgments are progressive. The executive judgment of the papacy begins at the Sunday law in the United States. That marks the “hour” that the papacy’s executive judgment begins, and that “hour” is the “hour” of the great earthquake of Revelation eleven, when the two witnesses, represented by Shadrach, Meshach and Abednego are cast into the furnace as the ensign that is lifted up as Ezekiel’s mighty army. That “hour” is when the handwriting appears upon Belshazzar’s wall.
Ọ̀rọ̀ tí a lò ní ìgbà márùn-ún gẹ́gẹ́ bí “wákàtí” nínú ìwé Dáníẹ́lì, ní gbogbo ìgbà ń ṣàpẹẹrẹ irú ìdájọ́ kan. Irú ìdájọ́ náà ni àyíká ọ̀rọ̀ inú ẹsẹ̀ tí a ti lò ó ń pinnu. Nínú orí kẹrin ìwé Dáníẹ́lì, ọ̀rọ̀ náà “wákàtí” ni a kọ́kọ́ lò láti kéde ìbọ̀wọ̀ ìdájọ́ tí ń bọ̀, bóyá ìdájọ́ ìwádìí tí ó bẹ̀rẹ̀ ní October 22, 1844, tàbí ìdájọ́ ìmúṣẹ́ tí ó bẹ̀rẹ̀ ní òfin Àìkú. Ní ọ̀ràn méjèèjì, ìdájọ́ ìwádìí tàbí ìdájọ́ ìmúṣẹ́ jẹ́ ohun tí ń lọ ní ìpele déédé. Ìdájọ́ ìmúṣẹ́ ti ìjọba póòpù bẹ̀rẹ̀ ní òfin Àìkú ní Orílẹ̀-èdè Amẹ́ríkà. Èyí ni ó fi àmì sí “wákàtí” tí ìdájọ́ ìmúṣẹ́ ìjọba póòpù ti bẹ̀rẹ̀, àti pé “wákàtí” náà ni “wákàtí” ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá ti Ìfihàn mọ́kànlá, nígbà tí a sọ àwọn ẹlẹ́rìí méjì, tí Ṣádíraki, Méṣaki àti Abẹdínẹ́gò dúró fún, sínú iná ìná-jíjò gẹ́gẹ́ bí àsíá tí a gbé sókè gẹ́gẹ́ bí ogun alágbára Hesekieli. “Wákàtí” náà ni ìgbà tí àkọsílẹ̀ ọwọ́ fi hàn lórí ògiri Bélṣásárì.
The “ships of Tarshish”, which represent the structure of the economic supply-lines of planet earth are sunk in the midst of the seas at that time, and it causes the merchants and kings of the earth to fear as represented by Belshazzar.
“Àwọn ọkọ̀ ojú omi Tárṣíṣì,” tí wọ́n dúró fún àtòpọ̀ ìlànà àwọn ọ̀nà ìpèsè ọrọ̀-ajé ayé pátá, ni a rì sínú àárín òkun ní àkókò náà, ó sì mú kí àwọn oníṣòwò àti àwọn ọba ayé bẹ̀rù gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú Bélṣásárì.
In Revelation eleven, the “hour” is when the “third Woe” of Islam comes quickly, and the Seventh Trumpet sounds, and the nations are made angry. All three of those symbols point to Islam as the providential tool the Lord uses to accomplish the slaying of Belshazzar at that very “hour.” Belshazzar was slain by enemies that secretly came into his kingdom through the gates that had been carelessly left open, just as the border wall between Mexico and the United States has been carelessly left open, as the “hour” of the “great earthquake” approaches.
Nínú Ìfihàn orí kọkànlá, “wákàtí” náà ni ìgbà tí “Ègbé” kẹta ti Íslámù yóò dé ní kíákíá, tí Ìpè Keje yóò sì dún, tí a ó sì mú àwọn orílẹ̀-èdè bínú. Gbogbo àmì mẹ́tẹ̀ẹ̀ta wọ̀nyí ń tọ́ka sí Íslámù gẹ́gẹ́ bí irinṣẹ́ ìpèsè Ọlọ́run tí Olúwa fi ń mú ìpànìyàn Bẹliṣásárì ṣẹ ní “wákàtí” gan-an náà. Àwọn ọ̀tá ni wọ́n pa Bẹliṣásárì, àwọn tí wọ́n wọ ìjọba rẹ̀ ní ìkọ̀kọ̀ láti ẹnu-bodè tí a ti fi sílẹ̀ ní ṣíṣí nítorí àìtọ́jú, gẹ́gẹ́ bí a ti fi ògiri ààlà láàárín Mẹ́síkò àti Orílẹ̀-Èdè Amẹ́ríkà sílẹ̀ ní ṣíṣí nítorí àìtọ́jú, bí “wákàtí” ti “ìmìtìtì-ayé ńlá” ṣe ń sún mọ́lé.
The healing of the deadly wound of the papacy is set forth in the last six verses of Daniel chapter eleven. In those verses three obstacles are identified that are overcome as the papacy’s deadly wound is healed. The King of the North always conquers three obstacles on his way to supreme power, and always in the order of: first his enemy, second his ally, and then finally his victim. The first to be conquered was the King of the South, representing the Soviet Union, the last enemy of Rome, that was swept away in 1989. The second obstacle is the glorious land, which is Rome’s ally who conquered the USSR for Rome, the United States, which is conquered in the “hour” we are now considering. Thereafter the third obstacle, represented as Egypt, represents when the papacy takes control of its victim, the United Nations.
Ìmúláradá ọgbẹ́ ikú ti ìjọba póòpù ni a fi hàn nínú ẹsẹ̀ mẹ́fà ìkẹyìn ti orí kọkànlá Danieli. Nínú àwọn ẹsẹ̀ wọ̀nyí ni a ti fi ìdènà mẹ́ta hàn tí a borí bí a ṣe ń mú ọgbẹ́ ikú ìjọba póòpù lára dá. Ọba Àríwá máa ń ṣẹ́gun ìdènà mẹ́ta ní ọ̀nà rẹ̀ sí agbára gíga jùlọ, ó sì máa ń ṣe bẹ́ẹ̀ ní títẹ̀lé ètò yìí nígbà gbogbo: àkọ́kọ́ ọ̀tá rẹ̀, ẹlẹ́ẹ̀kejì alábàáṣiṣẹ́pọ̀ rẹ̀, lẹ́yìn náà níkẹyìn ẹni tí yóò di olùfaragà rẹ̀. Àkọ́kọ́ ẹni tí a ṣẹ́gun ni Ọba Gúúsù, tí ó dúró fún Soviet Union, ọ̀tá ìkẹyìn Rome, tí a gbá kúrò ní 1989. Ìdènà kejì ni ilẹ̀ ológo, èyí tí í ṣe alábàáṣiṣẹ́pọ̀ Rome tí ó ṣẹ́gun USSR fún Rome, orílẹ̀-èdè Amẹ́ríkà, èyí tí a ṣẹ́gun ní “wákàtí” tí a ń gbé yẹ̀wò nísinsìnyí. Lẹ́yìn èyí ni ìdènà kẹta, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Ejibiti, ń ṣojú ìgbà tí ìjọba póòpù gba àkóso lórí olùfaragà rẹ̀, Ìjọ Àpapọ̀ Àwọn Orílẹ̀-Èdè.
In 1989, when the unsealing of those verses occurred, and there was thereafter an increase of knowledge of those verses, it was recognized that pagan Rome, papal Rome and then modern Rome (represented as the King of the North in the last six verses of Daniel chapter eleven), each needed to overcome three geographical obstacles before they were established as a kingdom. For pagan Rome, those three obstacles were represented as three directions.
Ní ọdún 1989, nígbà tí ìṣípayá àwọn ẹsẹ wọ̀nyẹn ṣẹlẹ̀, tí ìmúgbòòrò ìmọ̀ sì tẹ̀ lé e nípa àwọn ẹsẹ wọ̀nyẹn, a mọ̀ pé Róòmù keferi, Róòmù póòpù, lẹ́yìn náà Róòmù òde òní (tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí Ọba Àríwá nínú ẹsẹ mẹ́fà ìkẹyìn ti orí kọkànlá ìwé Dáníẹ́lì), olúkúlùkù wọn nílò láti borí ìdènà ilẹ̀-ayé mẹ́ta kí a tó fi wọn múlẹ̀ gẹ́gẹ́ bí ìjọba. Fún Róòmù keferi, a ṣàfihàn àwọn ìdènà mẹ́ta wọ̀nyẹn gẹ́gẹ́ bí ìtọ́nisọ́nà mẹ́ta.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Láti inú ọ̀kan nínú wọn sì ni ìwo kékeré kan ti jáde wá, èyí tí ó sì di ńlá gidigidi, sí ìhà gúúsù, àti sí ìhà ìlà-oòrùn, àti sí ilẹ̀ ẹlẹ́wà. Danieli 8:9.
For papal Rome they were three horns that needed to be plucked up.
Nítorí Róòmù ti póòpù, wọ́n jẹ́ ìwo mẹ́ta tí ó nílò kí a fà sókè.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Mo ń wo àwọn ìwo náà dáadáa, sì kíyèsi i, wò ó sì i, ìwo kékeré mìíràn kan yọ sókè láàrín wọn, níwájú ẹni tí a fi ìwò àkọ́kọ́ mẹ́ta fà tu pátápátá láti gbòǹgbò wọn: sì wò ó sì i, nínú ìwo yìí ni ojú wà bí ojú ènìyàn, àti ẹnu kan tí ń sọ ohun ńláńlá. Danieli 7:8.
For modern Rome (the king of the north), represented in the last six verses of Daniel eleven, the three obstacles were the king of the south, the glorious land, and Egypt. As with pagan Rome and papal Rome the three obstacles represented geographic obstacles. Modern Rome, represented as the king of the north in the last six verses of Daniel eleven, needed to overcome three “walls”, and with the first wall there was a philosophical “wall” that was removed at the same time a literal wall was removed. In 1989, when the king of the north brought down the Soviet Union (the king of the south), the philosophical “wall” of the “iron curtain” was removed, as the Berlin wall was dismantled.
Fún Róòmù òde-òní (ọba àríwá), tí a ṣojú fún nínú ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, àwọn ìdènà mẹ́ta náà ni ọba gúúsù, ilẹ̀ ológo, àti Ejibiti. Gẹ́gẹ́ bí ó ti rí pẹ̀lú Róòmù abọ̀rìṣà àti Róòmù póòpù, àwọn ìdènà mẹ́ta náà ṣojú fún àwọn ìdènà ilẹ̀-ayé. Róòmù òde-òní, tí a ṣojú fún gẹ́gẹ́ bí ọba àríwá nínú ẹsẹ̀ mẹ́fà ìkẹyìn Danieli mọ́kànlá, ní láti borí “ògiri” mẹ́ta, àti pẹ̀lú ògiri àkọ́kọ́ náà, “ògiri” ti ìmọ̀-ọrọ̀ ọgbọ́n kan wà tí a yọ kúrò ní àkókò kan náà tí a tún yọ ògiri gidi kúrò. Ní ọdún 1989, nígbà tí ọba àríwá wó Soviet Union (ọba gúúsù) lulẹ̀, “ògiri” ti ìmọ̀-ọrọ̀ ọgbọ́n ti “aṣọ irin” náà ni a yọ kúrò, bí a ti tú ògiri Berlin ká.
In the “hour” of Belshazzar’s judgment, when the handwriting is on the wall, and his enemies are secretly entering in through the unguarded gates, the philosophical “wall” of the separation of church and state is removed, while Islam of the third Woe has secretly entered through the unattended “wall” on the southern border of the glorious land.
Ní “wákàtí” ìdájọ́ Bélṣásárì, nígbà tí àkọsílẹ̀ náà wà lórí ògiri, tí àwọn ọ̀tá rẹ̀ sì ń wọlé ní ìkọ̀kọ̀ gba inú àwọn ẹnubodè tí a kò ṣọ́, “ògiri” ti ìmọ̀ ọgbọ́n-ọrọ̀ ti ìpínya ìjọ àti ìpínlẹ̀ ni a yọ kúrò, nígbà tí Ìslámù ti Ègbé kẹta ti wọlé ní ìkọ̀kọ̀ gba “ògiri” tí a kò tọ́jú ní ààlà gúúsù ilẹ̀ ológo náà.
When “Egypt”, representing the United Nations, is conquered, and the philosophical “wall of national sovereignty” is removed, as every nation is forced to accept the one-world government that is directed by the whore of Tyre. At that time, a financial crash will occur that produces the martial law and despotism of the last days. Something may very well happen on a street that is called “Wall Street”.
Nígbà tí a bá ṣẹ́gun “Egypt”, tí ó ń ṣojú fún Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, tí a sì yọ “ògiri ìmọ̀-ọrọ̀ ọba-aláṣẹ orílẹ̀-èdè” kúrò, bí a ṣe ń fi agbára mú gbogbo orílẹ̀-èdè láti gba ìjọba ayé kan ṣoṣo tí àgbèrè Tírè ń darí. Ní àkókò náà, ìwópalẹ̀ owó yóò ṣẹlẹ̀ tí yóò mú òfin ológun àti ìṣàkóso apanirun ti àwọn ọjọ́ ìkẹyìn wá. Ó ṣeé ṣe gan-an kí ohun kan ṣẹlẹ̀ lórí òpópónà kan tí a ń pè ní “Wall Street”.
“The very means that is now so sparingly invested in the cause of God, and that is selfishly retained, will, in a little while, be cast with all idols to the moles and to the bats. Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Welfare Ministry, 266.
“Ọ̀nà-ìní gan-an tí a ń fi pẹ̀lú ìfipamọ́ jù díẹ̀ sí iṣẹ́ Ọlọ́run nísinsìnyí, tí a sì fi ìmọtara-ẹni-nìkan dáwọ́ dúró, ní ìgbà díẹ̀ láìpẹ́ yóò di dídà pẹ̀lú gbogbo àwọn òrìṣà fún àwọn eku-ilẹ̀ àti àwọn adán. Owó yóò sì bàjẹ́ níyelori rẹ̀ láìpẹ́, lójijì gidigidi, nígbà tí òtítọ́ àwọn ìran ayérayé yóò ṣí sí àwọn ìmọ̀lára ènìyàn.” Welfare Ministry, 266.
We continue our study of Belshazzar in the next article.
A ó máa bá ìkẹ́kọ̀ọ́ wa nípa Belṣásárì lọ nínú àpilẹ̀kọ tó kàn.
“Today, as in the days of Elijah, the line of demarcation between God’s commandment-keeping people and the worshipers of false gods is clearly drawn. ‘How long halt ye between two opinions?’ Elijah cried; ‘if the Lord be God, follow Him: but if Baal, then follow him.’ 1 Kings 18:21. And the message for today is: ‘Babylon the great is fallen, is fallen…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:2, 4, 5.
“Ní òní, gẹ́gẹ́ bí ó ti rí ní ọjọ́ Ìlàjá, àlà ìyàtọ̀ láàárín àwọn ènìyàn tí ń pa àwọn àṣẹ Ọlọ́run mọ́ àti àwọn olùjọsìn àwọn ọlọ́run èké ni a ti fa kedere. ‘Yóò ti pẹ́ tó tí ẹ ó fi máa ṣiyèméjì láàárín èrò méjì?’ ni Ìlàjá ké; ‘bí Olúwa bá jẹ́ Ọlọ́run, ẹ máa tọ̀ Ọ́ lẹ́yìn: ṣùgbọ́n bí ó bá jẹ́ Báálì, ẹ máa tọ̀ ọ́ lẹ́yìn.’ 1 Kings 18:21. Àti pé ìránṣẹ́ fún òní ni pé: ‘Bábílónì ńlá ti ṣubú, ó ti ṣubú…. Ẹ jáde kúrò nínú rẹ̀, èèyàn Mi, kí ẹ má bàa ní ìpín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn àjàkálẹ̀-àrùn rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀.’ Revelation 18:2, 4, 5.”
“The time is not far distant when the test will come to every soul. The observance of the false sabbath will be urged upon us. The contest will be between the commandments of God and the commandments of men. Those who have yielded step by step to worldly demands and conformed to worldly customs will then yield to the powers that be, rather than subject themselves to derision, insult, threatened imprisonment, and death. At that time the gold will be separated from the dross. True godliness will be clearly distinguished from the appearance and tinsel of it. Many a star that we have admired for its brilliance will then go out in darkness. Those who have assumed the ornaments of the sanctuary, but are not clothed with Christ’s righteousness, will then appear in the shame of their own nakedness.” Prophets and Kings, 187, 188.
“Àkókò náà kò jìnnà mọ́ nígbà tí ìdánwò yóò dé bá gbogbo ọkàn. A óò fi agbára mú ìṣọ́ ìsinmi èké náà wá lé wa lórí. Ìjà náà yóò wà láàárín àwọn àṣẹ Ọlọ́run àti àwọn àṣẹ ènìyàn. Àwọn tí wọ́n ti fi ìgbésẹ̀ díẹ̀díẹ̀ tẹ̀ síwájú sí àwọn ohun tí ayé ń béèrè, tí wọ́n sì ti bá àṣà ayé mu, àwọn náà ni yóò tẹ̀ sí agbára àwọn aláṣẹ lọ́rùn nígbà náà, dípò kí wọ́n fi ara wọn sábẹ́ ẹ̀gàn, ẹ̀tọ́, ìhalẹ̀ ìfìmọ́lé, àti ikú. Ní àkókò náà ni a óò ya wúrà kúrò nínú ìdọ̀tí irin. Ìwà-bí-Ọlọ́run tòótọ́ ni a óò fi hàn gbangba gẹ́gẹ́ bí ohun tí ó yàtọ̀ sí ìrísí àti ọ̀ṣọ́ àlùmọ́nì rẹ̀. Ọ̀pọ̀lọpọ̀ ìràwọ̀ tí a ti mọyì nítorí ìtanràn wọn yóò nígbà náà pa lójú òkùnkùn. Àwọn tí wọ́n ti wọ ọ̀ṣọ́ ibi mímọ́, ṣùgbọ́n tí a kò fi òdodo Kristi wọ̀ wọ́n, yóò nígbà náà hàn nínú ìtìjú ìhòòhò tiwọn.” Prophets and Kings, 187, 188.