Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Orí kẹfà nínú ìwé Dáníẹ́lì ni ìlà kẹta nínú àwọn orí mẹ́fà àkọ́kọ́ ti Dáníẹ́lì, èyí tí ó fi àpèjúwe ìdààmú òfin Ọjọ́-Àìkú hàn ní tààrà. Nínú orí kẹta, ère wúrà Nebukadinésárì, àti àwọn olóòtítọ́ mẹ́ta náà, dúró gẹ́gẹ́ bí àsíá tí a gbé sókè, tí gbogbo ayé sì ń wò.
Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Daniel 3:2.
Nígbà náà ni Nebukadinésárì ọba ránṣẹ́ pé kí wọ́n kó àwọn ọmọ-aládé, àwọn gómìnà, àti àwọn balógun jọ, àwọn onídàájọ́, àwọn olùṣọ́ ìṣúra, àwọn agbani-nímọ̀ràn, àwọn shérífù, àti gbogbo àwọn alákóso àwọn ìpínlẹ̀, kí wọ́n wá sí ìsìn ìyasọ́tọ̀ àwòrán tí Nebukadinésárì ọba ti gbé kalẹ̀. Danieli 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Nínú orí kẹta, àwọn ológo mẹ́ta náà kọ̀ láti tẹrí ba, ìṣe wọn sì mú inúnibíni ileru iná wá sórí wọn; ṣùgbọ́n Dáníẹ́lì, nínú orí kẹfà, a máa tẹrí ba ní ìgbà mẹ́ta lójoojúmọ́, ìṣe rẹ̀ sì mú inúnibíni ihò kìnnìún wá sórí rẹ̀. Lórí ìlà lórí ìlà, wọ́n dúró fún inúnibíni òfin Ọjọ́-Àìkú gẹ́gẹ́ bí ìpinnu ìjọsìn, èyí tí, nínú ọ̀ràn méjèèjì, àwọn olóòótọ́ ti pinnu tẹ́lẹ̀. Àwọn tí a fi ìpapọ̀ mẹ́ta àti ọ̀kan ṣojú, èyí tí ó ṣàmì i ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, ti dìde múlẹ̀ nínú òtítọ́ kí ìmìtìtì inúnibíni tó dé.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
“Áńgẹ́lì náà wí pé, ‘Ẹ sẹ ara yín; ẹ gbọdọ̀ máa gbésẹ̀ kíákíá.’ Díẹ̀ lára wa ti ní àkókò láti gba òtítọ́ náà àti láti tẹ̀síwájú ní ìgbésẹ̀ ní ìgbésẹ̀, àti pé gbogbo ìgbésẹ̀ tí a ti gbé ti fún wa ní agbára láti gbé èyí tí ó tẹ̀lé e. Ṣùgbọ́n nísinsin yìí àkókò ti fẹ́rẹ̀ẹ́ dópin, àti ohun tí a ti fi ọ̀pọ̀ ọdún kọ́, àwọn náà yóò ní láti kọ́ ní oṣù díẹ̀. Wọn yóò sì tún ní ohun púpọ̀ láti yọ kúrò nínú ẹ̀kọ́ wọn, àti ohun púpọ̀ láti tún kọ́ lẹ́ẹ̀kansi. Àwọn tí kò ní gba ààmì ẹranko náà àti ère rẹ̀ nígbà tí àṣẹ náà bá jáde, gbọdọ̀ ní ìpinnu nísinsin yìí láti wí pé, Rárá, àwa kì yóò ka ètò ẹranko náà sí.’” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Nínú orí karùn-ún, òfin Àìkú ń tọ́ka sí òpin ẹranko ayé, àti ìdájọ́ tí àwọn ọ̀tá mú wá tí wọ́n sì wọlé láti inú ògiri.
In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.
Ní òru náà ni a pa Bẹliṣásárì, ọba àwọn ará Kálídíà. Daríúsì ará Mídíà sì gba ìjọba náà, nígbà tí ó fẹ́rẹ̀ jẹ́ ọmọ ọdún méjìlélọ́gọ́rin. Dáníẹ́lì 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Nínú orí kẹfà, ni a ti ṣe àfihàn dídì àwọn ènìyàn Ọlọ́run mọ́lẹ̀, èyí tí a ṣàpẹẹrẹ rẹ̀ nípa fífi èdìdì ọba lé ihò kìnnìún náà.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
A sì mú òkúta kan wá, a sì fi lé ẹnu ihò náà mọ́; ọba sì fi èdìdì tirẹ̀, àti èdìdì àwọn olórí rẹ̀ dì í, kí a má bàa yí ìpinnu náà padà ní ti Dáníẹ́lì. Daniel 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Àwọn ìlà mẹ́tẹ̀ẹ̀ta náà gbogbo wọn ń ṣèrànwọ́ sí àwọn àbùdá àmì náà tí a gbé sókè nínú àwọsánmà, ní wákàtí ìṣẹ̀lẹ̀ ilẹ̀-ayé ńlá náà nínú Ìfihàn orí kọkànlá.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.
Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run tí ń wí fún wọn pé, Ẹ gòkè wá síhìn-ín. Wọ́n sì gòkè lọ sí ọ̀run nínú ìkùùkuu; àwọn ọ̀tá wọn sì rí wọn. Ní wákàtí kan náà sì ni ilẹ̀-mìtìtì ńlá kan ṣẹlẹ̀, ìdá mẹ́wàá ìlú náà sì wó lulẹ̀, a sì pa ẹgbẹ̀rún méje nínú àwọn ènìyàn nínú ilẹ̀-mìtìtì náà: àwọn tí ó kù sì kún fún ìbẹ̀rù, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ìṣípayá 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Orí kẹfà ìwé Dáníẹ́lì ń tọ́ka sí fífi èdìdì Ọlọ́run sára àwọn ènìyàn Rẹ̀, ṣùgbọ́n ní pàtó jùlọ ó ń sọ̀rọ̀ nípa ìjíyà ìṣọ̀kan àwọn “ààrẹ, àwọn gomina, àti àwọn ọmọ-aládé, àwọn agbani-nímọ̀ràn, àti àwọn olórí ogun,” tí wọ́n tan ọba jẹ kí ó pa Dáníẹ́lì. Ìtanjẹ ọba náà (àmì ìjọba), jẹ́ kókó-ọrọ̀ àsọtẹ́lẹ̀ pàtàkì kan, tí ó ní ọ̀pọ̀ ẹlẹ́rìí àsọtẹ́lẹ̀. Kò dàbí Nebukadinésárì nínú orí kẹta, tàbí Belṣásárì nínú orí karùn-ún, tí àwọn méjèèjì kò mọ̀ọ́mọ̀ fiyè sí Dáníẹ́lì àti àwọn ẹlẹ́rìí mẹ́ta títí di lẹ́yìn tí ìṣòro náà fi dé, “ìfẹ́” Dáríọ̀sì sí Dáníẹ́lì ṣáájú ìṣòro náà ń fi ìpò-ọ̀rọ̀ mìíràn hàn fún ìṣòro òfin Ọjọ́-Àìkú.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
A “fẹ́ràn” Dáníẹ́lì ju àwọn ààrẹ méjèèjì yókù lọ, àwọn ààrẹ mẹ́tẹ̀ẹ̀ta náà sì wà lórí àwọn ọmọ-aládé ọgọ́rùn-ún méjìlélógún. Ní pàtàkì, a fi Dáníẹ́lì wé àwọn ààrẹ àti àwọn ọmọ-aládé, a sì ṣe ojú rere sí i ju àwọn méjì tí wọ́n dá àjọṣepọ̀ ìtànjẹ̀ kan sílẹ̀, tí márùn-ún ń ṣàpẹẹrẹ rẹ̀ (àwọn wúńdíá aṣiwèrè márùn-ún).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Ó sì dùn mọ́ Dariusi láti yan àwọn ọmọ-aládé ọgọ́rùn-ún méjìdínlógún sí orí ìjọba náà, kí wọ́n lè máa wà lórí gbogbo ìjọba náà; àti lórí wọn ni àwọn ààrẹ mẹ́ta wà, nínú wọn ẹni àkọ́kọ́ ni Daniẹli: kí àwọn ọmọ-aládé náà lè máa fún wọn ní ìròyìn iṣẹ́, kí ọba má bà á jìyà ìsonù kankan. Nígbà náà ni a gbé Daniẹli yìí ga ju àwọn ààrẹ àti àwọn ọmọ-aládé lọ, nítorí ẹ̀mí títayọ kan wà nínú rẹ̀; ọba sì rò láti fi í ṣe olórí gbogbo ilẹ̀ ọba náà. Nígbà náà ni àwọn ààrẹ àti àwọn ọmọ-aládé ń wá ọ̀nà láti rí ohun tí wọ́n yóò fi ẹ̀sùn kàn Daniẹli ní ti ìjọba; ṣùgbọ́n wọn kò lè rí ọ̀nà kankan tàbí àṣìṣe kankan; nítorí ó jẹ́ olóòótọ́, bẹ́ẹ̀ ni a kò sì rí àṣìṣe tàbí ẹ̀bi kankan nínú rẹ̀. Nígbà náà ni àwọn ọkùnrin wọ̀nyí wí pé, A kì yóò rí ọ̀nà kankan láti fi ẹ̀sùn kàn Daniẹli yìí, bí kò ṣe pé a bá rí i lòdì sí i ní ti òfin Ọlọ́run rẹ̀. Daniẹli 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
A ń lo Dariusi láti ṣàpèjúwe ìtànjẹ kan tí a ń ṣe sí ọba, ẹni tí ó dúró fún àwọn ọba mẹ́wàá (Àjọ Ìṣọ̀kan Àgbáyé), ní òpin ayé. Ìtànjẹ náà ń fi kún ìkórìíra tí àwọn ọba mẹ́wàá (Àjọ Ìṣọ̀kan Àgbáyé) ń fi hàn sí àgbèrè náà (àpapá), èyí tí ó mú kí wọ́n “sọ ọ́ di ahoro àti ìhòòhò,” kí wọ́n sì “jẹ ẹran ara rẹ̀, kí wọ́n sì fi iná sun ún.”
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.
Àti àwọn ìwo mẹ́wàá tí ìwọ rí lórí ẹranko náà, àwọn wọ̀nyí ni yóò kórìíra aṣẹ́wó náà, wọn yóò sì sọ ọ́ di ahoro àti níhòòhò, wọn yóò jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sínú ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti bá ara wọn ṣọ̀kan, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Àti obìnrin tí ìwọ rí náà ni ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé. Ìfihàn 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Àwọn Orílẹ̀-Èdè Aṣọ̀kan (ìjọba keje), yóò pa ipáàṣì run, bí ó tilẹ̀ jẹ́ pé wọ́n ṣẹ̀ṣẹ̀ fi ìjọba wọn fún un, nítorí wọ́n ń jọba fún “àkókò kúkúrú.”
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Àti pé àwọn ọba méje wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí ó bá sì dé, ó gbọ́dọ̀ dúró ní àkókò díẹ̀. Ìfihàn 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Ní àkókò òfin ọjọ́ Àìkú, ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ẹranko ilẹ̀ náà nínú Ìfihàn orí kẹtàlá (Orílẹ̀-Èdè Amẹ́ríkà), ṣẹ̀ṣẹ̀ parí ìjọba rẹ̀ ti àádọ́rin ọdún àfihàn náà, nínú èyí tí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, ẹranko òkun nínú Ìfihàn orí kẹtàlá (ipò póòpù), ti jẹ́ ẹni tí a ti gbàgbé fún àádọ́rin ọdún àfihàn wọ̀nyí ti Isaiah orí kẹtàlá.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.
Yóò sì ṣẹlẹ̀ ní ọjọ́ náà pé, a ó gbàgbé Tírè fún ọdún mẹ́ẹ̀dọ́gbọ̀n-dín-lọ́gọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan; lẹ́yìn ìparí ọdún mẹ́ẹ̀dọ́gbọ̀n-dín-lọ́gọ́rin, Tírè yóò kọrin bí àgbèrè. Gbé háàpù, yí ìlú ká, ìwọ àgbèrè tí a ti gbàgbé; mú orin dùn, kọ ọ̀pọ̀lọpọ̀ orin, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn ìparí ọdún mẹ́ẹ̀dọ́gbọ̀n-dín-lọ́gọ́rin, pé Olúwa yóò bẹ Tírè wò, yóò sì padà sí èrè àgbèrè rẹ̀, yóò sì ṣe àgbèrè pẹ̀lú gbogbo àwọn ìjọba ayé lórí gbogbo ojú ilẹ̀ ayé. Isaiah 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Ní òfin ọjọ́ Àìkú, ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì, àwọn ọba mẹ́wàá (Àjọ Ìṣọ̀kan Àgbáyé), bẹ̀rẹ̀ sí í jọba, ṣùgbọ́n fún ìgbà díẹ̀ péré, nítorí ọba àkọ́kọ́ lára àwọn ọba mẹ́wàá náà, nígbà náà, bẹ̀rẹ̀ iṣẹ́ rẹ̀ ti fífi agbára mú gbogbo ayé láti wà ní ìbámu lábẹ́ ètò ẹranko náà, èyí tí í ṣe àpapọ̀ ìjọ àti ìjọba, tí a sì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ère ẹranko náà.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. Revelation 13:11–14.
Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ìgbẹ́gbẹ́ rẹ̀ tí ó pa ni láradá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, títí ó fi mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ilẹ̀ ní ojú ènìyàn, ó sì ń tàn àwọn tí ń gbé ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí a fún un ní agbára láti ṣe níwájú ẹranko náà; ó sì ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. Ìfihàn 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Apá pàtàkì kan nínú àmì-àpẹẹrẹ ẹranko ilẹ̀ náà (Orílẹ̀-Èdè Amẹ́ríkà), tí ó bẹ̀rẹ̀ bí ọ̀dọ́-àgùntàn tí ó sì parí ní sísọ bí ejò ńlá, ni sísọ rẹ̀. Ní ìtumọ̀ àsọtẹ́lẹ̀, sísọ ń fi hàn iṣẹ́ tí àwọn aláṣẹ ìṣòfin àti ìdájọ́ ń ṣe.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Ọ̀rọ̀ sísọ ti orílẹ̀-èdè náà ni ìṣe àwọn aláṣẹ aṣòfin àti adájọ́ rẹ̀.” The Great Controversy, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà kọ́kọ́ sọ̀rọ̀ gẹ́gẹ́ bí ọ̀dọ́-àgùntàn, ó mú Òfin Àgbékalẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà jáde, báyìí ni ó fi dá ilẹ̀ ààbò sílẹ̀ fún àwọn tí ń sá kúrò ní inúnibíni ti póòpù àti ti àwọn ọba Yúróòpù.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Ilẹ̀ sì ràn obìnrin náà lọ́wọ́, ilẹ̀ sì ya ẹnu rẹ̀ sílẹ̀, ó sì gbé ìkún omi náà mì, èyí tí ejò ńlá náà ta jáde láti ẹnu rẹ̀. Ìfihàn 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Ní òpin àwọn ọdún àpẹẹrẹ àádọ́rin náà, ẹranko ayé náà tún sọ̀rọ̀, ṣùgbọ́n nígbà náà gẹ́gẹ́ bí dragoni, bí ó ṣe ń fi agbára mú ìjọsìn ọjọ́ Àìkú, èyí tí í ṣe àmì àṣẹ pápà. Nígbà tí a bá fi agbára mú àmì àṣẹ pápà, a rántí ìjọ pápà, a sì rántí obìnrin náà, nígbà tí a bá sọ ó di àìlòfin láti pa Òfin tí a kò gbọ́dọ̀ gbàgbé rí mọ́.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Rántí ọjọ́ ìsinmi náà, láti yà á sí mímọ́. Ọjọ́ mẹ́fà ni ìwọ yóò ṣiṣẹ́, kí o sì ṣe gbogbo iṣẹ́ rẹ: ṣùgbọ́n ọjọ́ keje ni ọjọ́ ìsinmi Oluwa Ọlọ́run rẹ: nínú rẹ̀ ìwọ kò gbọdọ̀ ṣe iṣẹ́ kankan, ìwọ, tàbí ọmọkùnrin rẹ, tàbí ọmọbìnrin rẹ, ìránṣẹ́kùnrin rẹ, tàbí ìránṣẹ́bìnrin rẹ, tàbí ẹran ọ̀sìn rẹ, tàbí àlejò rẹ tí ó wà láàárín àwọn ẹnu-ọ̀nà rẹ: nítorí ní ọjọ́ mẹ́fà ni Oluwa dá ọ̀run àti ayé, òkun, àti gbogbo ohun tí ó wà nínú wọn, ó sì sinmi ní ọjọ́ keje: nítorí náà ni Oluwa fi súre fún ọjọ́ ìsinmi náà, tí ó sì sọ ọ́ di mímọ́. Eksodu 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Lẹ́yìn náà ni ìpẹ̀yìndà orílẹ̀-èdè máa ń tẹ̀lé ìparun orílẹ̀-èdè, àwọn agbára mẹ́tẹ̀ẹ̀ta náà sì tí ń darí ayé lọ sí Amágẹdónì yóò darapọ̀ ọwọ́.
“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 ìdásílẹ̀ Ẹ̀kọ́ Pápá ṣẹ ní ìtakò sí òfin Ọlọ́run, orílẹ̀-èdè wa yóò ya ara rẹ̀ kúrò pátápátá lọ́dọ̀ òdodo. Nígbà tí Pírótẹ́sítántìsì bá nà ọwọ́ rẹ̀ kọjá ìhòòhò láti di ọwọ́ agbára Róòmù mú, nígbà tí yóò tẹ̀ síwájú kọjá ọ̀gbun láti fi ọwọ́ pàdé Ẹ̀mí-Èké, nígbà tí, lábẹ́ àkóso ìfàṣẹ́yìn apapọ̀ mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè wa bá kọ gbogbo ìlànà Òfin Orílẹ̀-èdè rẹ̀ sílẹ̀ gẹ́gẹ́ bí ìjọba Pírótẹ́sítáǹtì àti olómìnira, tí yóò sì pèsè ọ̀nà fún ìtànkálẹ̀ àwọn èké àti ìtannijẹ́ ti ẹ̀kọ́ Pápá, nígbà náà ni a lè mọ̀ pé àkókò ti dé fún iṣẹ́ àgbàyanu Satani, àti pé òpin ti sún mọ́lé.” Testimonies, volume 5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
Nígbà tí “Pùròtẹ́sítántì” (Orílẹ̀-Èdè Amẹ́ríkà), “agbára Róòmù” (Vatican) àti “Ẹ̀mí-Ẹ̀sìn” (Àjọ Ìṣọ̀kan Àgbáyé), bá darapọ̀ mọ́ra ní òfin Ọjọ́-Àìkú, wọ́n bẹ̀rẹ̀ sí í darí ayé lọ sí Amágẹdónì, èyí tí a ṣàpèjúwe gẹ́gẹ́ bí fífi agbára mú ayé kọ́kọ́ gba àṣẹ ìjọba kan ṣoṣo fún gbogbo ayé, èyí tí ó ní ìjọ àti ìpínlẹ̀ papọ̀, pẹ̀lú pé ìjọ ni ó ń ṣàkóso ìbáṣepọ̀ náà. Agbára àwọn iṣẹ́ ìyanu tí a lò nípasẹ̀ ẹranko ilẹ̀, kì í ṣe pé ó mú àgbèrè panṣágà Tire ṣẹlẹ̀ pẹ̀lú àwọn ọba ayé nìkan, ṣùgbọ́n ó tún fi agbára mú “sísọ” àwòrán ẹranko tí ó kàn gbogbo ayé ṣẹ. Ní ìtumọ̀ àsọtẹ́lẹ̀, èyí túmọ̀ sí pé ìjọba kan ṣoṣo fún gbogbo ayé gbọ́dọ̀ ní ẹgbẹ́ aṣòfin kan (tí ó wà ní New York), àti ẹgbẹ́ adájọ́ kan (tí ó wà ní Hague).
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:14–18.
Ó sì ń tan àwọn tí ń gbé lórí ilẹ̀ ayé jẹ́ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyẹn tí a fi agbára fún un láti ṣe níwájú ẹranko náà; ó sì ń sọ fún àwọn tí ń gbé lórí ilẹ̀ ayé pé kí wọ́n ṣe ère kan fún ẹranko náà, èyí tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kò bá tẹrí ba fún ère ẹranko náà. Ó sì ń mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti talákà, òmìnira àti ẹrú, gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn: kí ẹnikẹ́ni má lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́ńbà orúkọ rẹ̀. Níhìn-ín ni ọgbọ́n wà. Kí ẹni tí ó ní òye ka nọ́ńbà ẹranko náà: nítorí ó jẹ́ nọ́ńbà ènìyàn kan; nọ́ńbà rẹ̀ sì jẹ́ ọ̀ọ́dúnrún mẹ́fà, ọgọ́ta, àti mẹ́fà. Ìfihàn 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Ẹranko ayé (Orílẹ̀-Èdè Amẹ́ríkà), yóò tan gbogbo ayé jẹ kí ó gba àwòrán ẹranko kan tí yóò kárí ayé, àwòrán kan náà náà tí Orílẹ̀-Èdè Amẹ́ríkà ti dá sílẹ̀ bí ó ti ń mú ọ̀nà sílẹ̀ fún òfin Ọjọ́-Àìkú, tí ó sì wá fi agbára mú un ní ìkẹyìn. Lẹ́yìn náà, yóò fún ìjọba ayé-kan ní agbára láti fi ikú halẹ̀, àti/tabí pẹ̀lú ìjìyà ọrọ̀-ajé, láti fi mú àwọn òfin rẹ̀ ṣiṣẹ́. Ìtanjẹ Dariusi ọba, jẹ́ ààmì ìṣàpẹẹrẹ ìtanjẹ àwọn ọba tí a ti ń tọ́ka sí léraléra nínú àsọtẹ́lẹ̀; nítorí bí ẹranko ayé ṣe bẹ̀rẹ̀ sí í fi agbára mú ayé láti gba ìjọba ayé-kan náà, àríyànjiyàn tí a lò láti fi mú ayé gba ètò náà ni pé agbára tí ó ti mú kí àwọn orílẹ̀-èdè bínú (Islam), gbọ́dọ̀ jẹ́ ohun tí a kọjú ìjà sí pẹ̀lú ogun kan tí yóò kárí ayé.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
Orílẹ̀-èdè Amẹ́ríkà ń fi àmì àṣẹ póòpù múlẹ̀ lórí ènìyàn, nítorí pé àwọn ìdájọ́ Ọlọ́run ti mú irú ipò ìpọnjú bẹ́ẹ̀ wá sórí Orílẹ̀-èdè Amẹ́ríkà títí dé ìgbà òfin Ọjọ́ Ìsinmi, tí a sì gbé ojútùú kalẹ̀ pé nípa padà sí ọ̀dọ̀ ọlọ́run Kátólíìkì, àwọn ìnira ọrọ̀-ajé tí ń pọ̀ sí i yóò dópin. Ṣùgbọ́n ní ìgbà òfin Ọjọ́ Ìsinmi, ọ̀tá tí ó ti yọ̀ wọlé lábẹ́ ògiri kékeré, mú ìdájọ́ ìparun orílẹ̀-èdè wá.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Nígbà náà ni aṣìtàn ńlá náà yóò tan àwọn ènìyàn jẹ pé àwọn tí ń sin Ọlọ́run ni wọ́n ń fa àwọn ibi wọ̀nyí. Ìpín àwọn tí wọ́n ti mú ìbínú Ọ̀run wá yóò da gbogbo ìṣòro wọn lé àwọn tí ìgbọràn wọn sí àwọn òfin Ọlọ́run jẹ́ ìbáwí àìdákẹ́jẹ sí àwọn arufin. A óo kéde pé àwọn ènìyàn ń ṣẹ Ọlọ́run nípa pípa Sábáàtì Ọjọ́-Àìkú; pé ẹ̀ṣẹ̀ yìí ni ó mú àwọn àjálù tí kò ní dáwọ́ dúró títí a ó fi fi pípa Ọjọ́-Àìkú múlẹ̀ pẹ̀lú ìlànà líle; àti pé àwọn tí ń gbé ẹ̀tọ́ àṣẹ kẹrin kalẹ̀, tí wọ́n sì tipa bẹ́ẹ̀ run ìbòwọ̀ fún Ọjọ́-Àìkú, ni àwọn olùdààmú láàárín àwọn ènìyàn, tí ń dí ìmúpadàbọ̀ wọn sí ojú rere Ọlọ́run àti sí àlàáfíà ohun ayé lọ́wọ́. Báyìí ni ẹ̀sùn tí a fi kàn iranṣẹ́ Ọlọ́run ní ọjọ́ ìgbàanì yóò tún jẹ́ àtúnṣe, lórí ìdí tí a gbé kalẹ̀ dáadáa bákan náà pé: ‘Ó sì ṣe, nígbà tí Áhábù rí Élíjà, Áhábù wí fún un pé, Ìwọ ni ẹni tí ń da Israẹli láàmú bí? Ó sì dáhùn pé, Èmi kò da Israẹli láàmú; ṣùgbọ́n ìwọ, àti ilé baba rẹ, ní ti pé ẹ ti kọ àwọn òfin Oluwa sílẹ̀, ìwọ sì ti tẹ̀lé àwọn Baalimu.’ 1 Kings 18:17, 18. Bí ìbínú àwọn ènìyàn yóò ti ru nípa ẹ̀sùn èké, wọn yóò hùwà sí àwọn aṣojú Ọlọ́run ní ọ̀nà tí ó jọra gidigidi pẹ̀lú èyí tí Israẹli apẹ̀yìndà hù sí Élíjà.” The Great Controversy, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
Nínú “wákàtí” “ìṣẹ̀lẹ̀ ńlá ilẹ̀-rí-rì” ti Ìfihàn orí kọkànlá, “Ègbé kẹta” ti Islam, èyí tí ó tún jẹ́ Ipè Keje, yóò sì dún nígbà náà, yóò sì mú kí àwọn orílẹ̀-èdè bínú. Ìbínú àwọn orílẹ̀-èdè náà sí Islam ni a óò lò láti tan ayé jẹ kí ó gba ìlérí asán kan náà náà tí ó ṣẹ̀ṣẹ̀ ṣubú lulẹ̀ fún ẹranko ilẹ̀. Ìlérí asán náà ni pé; nípa fífi ara wọn sábẹ́ àṣẹ Katoliki, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àmì àṣẹ póòpù, pé àwọn ìdájọ́ Ọlọ́run tí ń pọ̀ sí i yóò dáwọ́ dúró. Ìlérí náà, tí a ti fi hàn tẹ́lẹ̀ pé kò ní agbára fún Orílẹ̀-Èdè Amẹ́ríkà, ni a ó sì tún lò nígbà náà gẹ́gẹ́ bí ìlérí fún ayé tí ìbànújẹ̀ ti ba lójú.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
A ó máa fi kún un pé bí àwọn orílẹ̀-èdè ayé bá kan fara mọ́ra kí wọ́n sì jẹ́ kí a dá ìjọba àgbáyé kan sílẹ̀ fún ète pípa ogun tí Ísílámù mú wá, ìdúróṣinṣin yóò padà bọ̀ sípò. Ísílámù ni agbára tí a fi mọ̀ nínú Ìwé Mímọ́ gẹ́gẹ́ bí ohun tí ó mú kí gbogbo ènìyàn parapọ̀ lòdì sí Ísílámù, ṣùgbọ́n ìparapọpọ̀ yẹn ni ẹ̀tàn àṣẹ̀yìnwá ti àwọn ọba.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Angẹli Oluwa sì wí fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì pe orúkọ rẹ̀ ní Iṣimaẹli; nítorí pé Oluwa ti gbọ́ ìpọ́njú rẹ. Yóò sì jẹ́ ènìyàn igbó; ọwọ́ rẹ̀ yóò sì máa lòdì sí gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì máa lòdì sí i; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Gẹ́nésísì 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Iṣmaeli ni baba ẹ̀mí ìsìn Islam. Òótọ́ ni pé Muhammadu, baba Islam, kò farahàn nínú ìtàn títí di ọ̀rúndún keje, ṣùgbọ́n àwọn ènìyàn ìgbàanì gidi ni Ọlọ́run ń lò láti ṣojú àwọn ènìyàn ẹ̀mí ní àwọn ọjọ́ ìkẹyìn.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Báyìí ni Olúwa, Ọba Ísráẹ́lì, àti Olùdáǹdè rẹ̀, Olúwa àwọn ọmọ-ogun, wí pé; Èmi ni ẹni àkọ́kọ́, àti èmi ni ẹni ìkẹyìn; yàtọ̀ sí mi kò sí Ọlọ́run. Ta ni, gẹ́gẹ́ bí èmi, yóò ké síta, tí yóò sì sọ ọ́ di mímọ̀, tí yóò sì tò ó lẹ́sẹẹsẹ fún mi, láti ìgbà tí mo ti yan àwọn ènìyàn àtijọ́? Àti ohun tí ń bọ̀, àti ohun tí yóò dé, jẹ́ kí wọ́n fi hàn wọ́n. Isaiah 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Kí a tó bí Íṣímáẹ́lì, a ti sọ orúkọ rẹ̀, a sì ti fi ipò àsọtẹ́lẹ̀ rẹ̀ hàn. Ọwọ́ àwọn ọmọ ẹ̀mí rẹ̀ yóò “wọ̀ sí gbogbo ènìyàn, àti ọwọ́ gbogbo ènìyàn” yóò sì wọ̀ sí “òun.” Àti pé ní ìyàtọ̀ sí ẹ̀kọ́ aṣiwèrè ti òmìnira onítẹ̀síwájú, Bíbélì kọ́ni pé Íṣímáẹ́lì yóò “máa gbé níwájú gbogbo àwọn arákùnrin rẹ̀.” Wọ́n kì í darapọ̀ mọ́ àṣà tí ó yí wọn ká, ṣùgbọ́n dípò bẹ́ẹ̀, ọ̀pọ̀ nínú wọn ni ń dá a lẹ́bi, ń fi ẹ̀hónú hàn sí i, tí wọ́n sì ń gbé ìkọlù sí i. Ẹ̀mí Íṣímáẹ́lì ni pé “òun” yóò “jẹ́ ènìyàn igbó.” Èrò pé ẹgbẹ́ àlàáfíà kan wà nínú ìgbàgbọ́ Íslámù kò ní ìtìlẹ́yìn nínú Ọ̀rọ̀ Ọlọ́run, bẹ́ẹ̀ ni kò sí nínú Kòránì.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Ìtanjẹ àwọn ààrẹ méjì àti àwọn ọmọ-aládé ọgọ́rùn-ún méjìdínlógún nínú Danieli orí kẹfà, ń tọ́ka sí ìtanjẹ tí a mú wá sórí àwọn ọba mẹ́wàá nígbà tí a darí wọn láti gbàgbọ́ pé ète àti ìkánjú fún ìmúṣẹ ìjọba àgbáyé kan ṣoṣo, lábẹ́ ìṣàkóso Róòmù, ni láti dojú kọ ìṣòro ogun Íslámù tí ń le sí i tí ó jẹ́ “Ègbé kẹta”. Nígbà tí a bá gbé àwòrán ẹranko náà kalẹ̀, tí a sì fún un ní agbára láti “sọ̀rọ̀,” ayé yóò mọ̀, ṣùgbọ́n ní àkókò tí ó ti pẹ́ jù, pé àwọn ète ti ìjọpápà ni láti dojú kọ àwọn tí ń pa Sábáàtì ọjọ́ keje mọ́ (Danieli), kì í ṣe ọ̀tá tí ó yọ wọlé nípasẹ̀ ògiri gúúsù tí a kò ṣọ́.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ fúnni nípa ewu tí ń bọ̀; bí a bá kọ̀ láti fetí sí èyí, ayé Pùròtẹ́sítáǹtì yóò mọ ohun tí ìdí gidi ti Róòmù jẹ́ ní tòótọ́, nígbà tí ó bá ti pẹ́ jù láti bọ́ kúrò nínú ìdẹkùn náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń ṣiṣẹ́ ipa wọn nínú àwọn gbọ̀ngàn ìṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé ńláńlá rẹ̀, tí ó ga tí ó sì lágbára, jọ, nínú àwọn ibi ìkọ̀kọ̀, nínú èyí tí a ó ti tún àwọn inúnibíni rẹ̀ àtijọ́ ṣe. Ní ìkọ̀kọ̀ àti láìjẹ́ kí a fura sí i, ó ń fi agbára mú àwọn ọmọ-ogun rẹ̀ lágbára sí i láti lè tẹ̀síwájú nínú ète tirẹ̀ nígbà tí àkókò yóò dé fún un láti lu. Gbogbo ohun tí ó ń fẹ́ ni ipò ànfààní, a sì ti ń fi èyí fún un tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì ní ìrírí ohun tí ète apá Róòmù jẹ́. Ẹnikẹ́ni tí yóò bá gba tí yóò sì pa ọ̀rọ̀ Ọlọ́run mọ́ yóò ní láti ru ẹ̀gàn àti inúnibíni.” The Great Controversy, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Ìtanràn tí Àjọ Àgbáyé ti Àwọn Orílẹ̀-Èdè ṣe, tí ipò àlùfáà àgbà Romu ń mú ṣẹ, tí ó sì mú ìgbẹ̀san ọkàn wọn jáde, ni a sábà máa fi hàn nínú Ìwé Mímọ́; ìtàn Dáríù sì jẹ́ àpẹẹrẹ pàtàkì kan ti òtítọ́ yìí. Ìtanràn ni èyí tí a kọ́kọ́ mú ṣẹ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà ni a tún un ṣe sí ayé. A fi òtítọ́ yìí hàn nínú ìtàn Élíjà àti Jésábẹ́lì, lẹ́yìn náà sì tún hàn nínú ìtàn Jòhánù Oníbatisítì àti Hẹ́ródíà, pẹ̀lú nínú kíkàn Kristi mọ́ àgbélébùú. Ìmúnibínú tí Ìsílámù ń mú bá àwọn orílẹ̀-èdè ni ọ̀nà àrékérekè tí agbára papacy ń lò, tí ó fi fún un ní ipò ànfààní láti kọlu àwọn olùpa-ọjọ́ Ìsinmi ní gbogbo agbègbè ayé.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Ìtọ́kasí àkọ́kọ́ sí Ìsílámù ni ìfihàn Íṣímáẹ́lì sínú Ìwé Mímọ́, àti ipa tí a fi mọ̀ Ìsílámù ní ìkẹyìn ayé—èyí tí í ṣe fífi ayé sínú ìbànújẹ̀ àgbáyé, kí wọ́n lè gba èyíkéyìí ìpèsè gẹ́gẹ́ bí ojútùú—ni ohun tí ó jẹ́ kí ìtànjẹ náà lè ṣẹ. Ìtànjẹ náà ni ohun tí ń mú Ìṣọ̀kan Àwọn Orílẹ̀-Èdè (ọba mẹ́wàá) láti mú ìfẹ́ Ọlọ́run ṣẹ, kí wọ́n sì fohùn ṣọ̀kan láti fi ìjọba wọn (ìjọba keje) fún ipòpá (ẹranko náà).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Ìtanjẹ tí a fi Dáriusi hàn, pẹ̀lú àwọn ìlà àsọtẹ́lẹ̀ míì, ní ipa ti Íslámù nínú bí ó ṣe ń mú ìbínú wá sórí àwọn orílẹ̀-èdè, ìdí àtẹ̀yìnwá tí ìjọ́pápá fi máa run nípa Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, àti pẹ̀lú ìtóbi bákan náà, ó ń fi àwọn àyidayida tó yí àdììtú ìjọba kẹjọ ká hàn, èyí tí ó jẹ́ ti àwọn méje, tí a fi dìde gẹ́gẹ́ bí orí Bábílónì òde-òní.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Dáníẹ́lì nínú ihò àwọn kìnnìún jẹ́ àfihàn wòlíì tí ó díjú gidigidi, ṣùgbọ́n ìmòye rẹ̀ wà ní ààyè nìkan nígbà tí a bá fi ọ̀nà ìlànà “line upon line,” sí ìmúlò.
We will continue Daniel chapter six in the next article.
A ó máa bá ìtẹ̀síwájú Dáníẹ́lì orí kẹfà lọ nínú àpilẹ̀kọ tí ó kàn.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
“Nígbà tí àwa gẹ́gẹ́ bí ènìyàn bá lóye ohun tí ìwé yìí túmọ̀ sí fún wa, àjíǹde ńlá kan yóò farahàn láàárín wa.” Testimonies to Ministers, 113.