In chapters seventeen and eighteen of Revelation an angel brings the vision of the judgment of the papacy to John. In the breakdown of her ultimate judgment the kingdoms of Bible prophecy are represented.
Nínú orí kẹtadínlógún àti kẹtàdínlógún ti Ìfihàn, áńgẹ́lì kan mú ìran ìdájọ́ ìjọ papacy wá fún Jòhánù. Nínú àlàyé ìpínpín ìdájọ́ ìkẹyìn rẹ̀, a ṣàfihàn àwọn ìjọba ti àsọtẹ́lẹ̀ Bíbélì.
And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. 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. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.
Èyí sì ni ọkàn tí ó ní ọgbọ́n. Àwọn orí méje náà ni òkè méje, lórí èyí tí obìnrin náà jókòó. Àwọn ọba méje sì wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí ó bá sì dé, ó gbọdọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà tí ó ti wà, tí kò sì sí nísinsin yìí, àní òun ni ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà, ó sì ń lọ sí ìparun. Ìfihàn 17:9–11.
John had been spiritually conveyed to 1798, where he is instructed that the seven heads on the beast that carried the papal woman were seven kings. A king is a kingdom, and a kingdom is also a head in Bible prophecy. In 1798, five kingdoms had fallen and one was then ruling. A seventh kingdom was yet future, and it was represented by ten kings. Then John was informed that the eighth kingdom was the papal beast, that was of the seven. The papacy was the fifth kingdom, and it had received a deadly wound, so that when its deadly wound is healed, it then becomes the eighth head that is of the seven.
Wọ́n ti gbé Johanu nípa ẹ̀mí lọ sí ọdún 1798, níbi tí a ti kọ́ ọ́ pé àwọn orí méje lórí ẹranko tí ó gbé obìnrin póòpù náà jẹ́ ọba méje. Ọba kan túmọ̀ sí ìjọba kan, àti pé ìjọba kan pẹ̀lú jẹ́ orí kan nínú àsọtẹ́lẹ̀ Bíbélì. Ní ọdún 1798, ìjọba márùn-ún ti ṣubú, ọ̀kan sì ń ṣe àkóso nígbà náà. Ìjọba keje kan ṣì wà ní ọjọ́ iwájú, a sì ṣojú rẹ̀ nípa ọba mẹ́wàá. Lẹ́yìn náà a sì sọ fún Johanu pé ìjọba kẹjọ ni ẹranko póòpù náà, èyí tí ó jẹ́ ti àwọn méje náà. Ìjọba póòpù ni ìjọba karùn-ún, ó sì ti gba ọgbẹ́ ikú; nítorí náà, nígbà tí a bá mú ọgbẹ́ ikú rẹ̀ lára dá, nígbà náà ni ó di orí kẹjọ, èyí tí ó jẹ́ ti àwọn méje náà.
In Daniel two the first four kingdoms are Babylon, Medo-Persia, Greece and Rome. Those four literal kingdoms also represent four spiritual kingdoms, and together they identify the eight kings, or heads of Revelation seventeen, for Jesus always illustrates the end of a thing with the beginning of a thing. Daniel chapter two, is the first mention of the kingdoms of Bible prophecy, and Revelation seventeen is the last, so they must agree, for God never changes.
Nínú Dáníẹ́lì orí kejì, àwọn ìjọba mẹ́rin àkọ́kọ́ ni Babiloni, Mẹ́dò-Pérṣíà, Gíríìsì àti Róòmù. Àwọn ìjọba gidi mẹ́rin wọ̀nyí tún dúró fún àwọn ìjọba ẹ̀mí mẹ́rin, àti pé ní ìpapọ̀ wọn ni wọ́n fi ń dá àwọn ọba mẹ́jọ, tàbí àwọn orí, tí Ìfihàn orí kẹtàlá [seventeen] sọ di mímọ̀, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan. Dáníẹ́lì orí kejì ni àkọ́kọ́ ìtọ́kasí sí àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, Ìfihàn orí kẹtàlá [seventeen] sì ni ìkẹyìn; nítorí náà wọ́n gbọ́dọ̀ fara mọ́ ara wọn, nítorí Ọlọ́run kì í yí padà.
The fifth kingdom that had fallen in 1798, was spiritual Babylon, the papacy. The sixth kingdom that was in power in 1798, was the two-horned kingdom that had been typified by the two-horned kingdom of the Medes and Persians. The seventh kingdom, which consists of ten kings, who in 1798 had not yet come, is the one-world government, that had been typified by Greece, the one-world government of Alexander the Great. The eighth head, who was of the seven was the fifth kingdom that had a deadly wound, yet lived again when the deadly wound was healed.
Ìjọba karùn-ún tí ó ti ṣubú ní ọdún 1798 ni Bábílónì ti ẹ̀mí, ìyẹn ìjọpápà. Ìjọba kẹfà tí ó wà ní agbára ní ọdún 1798 ni ìjọba oníwo méjì tí a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ ìjọba oníwo méjì ti àwọn Mídì àti Pérsia. Ìjọba keje, tí ó ní àwọn ọba mẹ́wàá, tí kò tíì dé ní ọdún 1798, ni ìjọba àgbáyé kan ṣoṣo, tí a ti ṣe àpẹẹrẹ rẹ̀ nípasẹ̀ Gíríìsì, ìjọba àgbáyé kan ṣoṣo ti Alẹkisáńdà Ńlá. Orí kẹjọ, ẹni tí ó jẹ́ ọ̀kan nínú àwọn méje, ni ìjọba karùn-ún tí ó ní ọgbẹ́ ikú, ṣùgbọ́n tí ó tún yè nígbà tí a mú ọgbẹ́ ikú náà lára dá.
The judgment of the great whore occurs in the “hour” of the Sunday law crisis, that is a period of time beginning with the Sunday law in the United States and continuing through history until human probation closes. In that “hour,” which in Daniel is identified as “the days of these kings”, God will set up His kingdom. In that “hour” the latter rain is being poured out.
Ìdájọ́ àgbèrè ńlá náà ṣẹlẹ̀ ní “wákàtí” ìṣòro òfin ọjọ́ Àìkú, ìyẹn ni àkókò kan tí ó bẹ̀rẹ̀ pẹ̀lú òfin ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, tí ó sì ń bá a lọ nínú ìtàn títí àkókò ìdánwò ènìyàn yóò fi parí. Nínú “wákàtí” náà, èyí tí a fi mọ̀ nínú Dáníẹ́lì gẹ́gẹ́ bí “ọjọ́ àwọn ọba wọ̀nyí,” Ọlọ́run yóò gbé ìjọba Rẹ̀ kalẹ̀. Nínú “wákàtí” náà ni a ti ń tú òjò ìkẹyìn náà jáde.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Òjò ìkẹ́yìn ń bọ̀ sórí àwọn tí wọ́n mọ́—nígbà náà gbogbo wọn yóò sì gbà á gẹ́gẹ́ bí ìgbà àtẹ́lẹwọ́.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can.” Spalding and Magan, 3.
“Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ìdìmọ́ wọn sílẹ̀, Kristi yóò dá ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹ́yìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe.” Spalding and Magan, 3.
The outpouring of the latter rain is progressive, for it corresponds to the judgment, and judgment is progressive. The Millerites understood they were living at the feet of the image of Daniel chapter two. They believed that Rome was the final earthly kingdom, and they were right, but limited in their understanding.
Ìtújáde òjò ìkẹyìn jẹ́ ìlọsíwájú ní ìtẹ̀síwájú, nítorí ó bá ìdájọ́ mu, ìdájọ́ náà sì jẹ́ ìlọsíwájú ní ìtẹ̀síwájú. Àwọn Millerite mọ̀ pé wọ́n ń gbé ní ẹsẹ̀ àwòrán náà nínú Dáníẹ́lì orí kejì. Wọ́n gbà pé Róòmù ni ìjọba ayé ìkẹyìn, wọ́n sì tọ́, ṣùgbọ́n òye wọn ní ààlà.
The “days of these kings,” does occur in the history of the kingdom of Rome, but it is not the history of pagan or papal Rome, it is the history of modern Rome. The Millerites applied pagan and papal Rome as one kingdom, and in so doing they used a passage from the book of Ezekiel concerning the final king of Judah (Zedekiah), to uphold their understanding.
“Àwọn ọjọ́ àwọn ọba wọ̀nyí,” ṣẹlẹ̀ nínú ìtàn ìjọba Róòmù, ṣùgbọ́n kì í ṣe ìtàn Róòmù abọ̀rìṣà tàbí Róòmù póòpù, ó jẹ́ ìtàn Róòmù òde-òní. Àwọn Millerite fi Róòmù abọ̀rìṣà àti Róòmù póòpù kà sí ìjọba kan ṣoṣo, àti ní ṣíṣe bẹ́ẹ̀ wọn lo ẹsẹ kan láti inú ìwé Ezekieli nípa ọba ìkẹyìn ti Júdà (Sedekiah), láti gbé òye wọn ró.
And thou, profane wicked prince of Israel, whose day is come, when iniquity shall have an end, Thus saith the Lord God; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until he come whose right it is; and I will give it him. Ezekiel 21:25–27.
Ìwọ náà, ìwọ aláìmọ́, ọba aláìṣòdodo ti Ísírẹ́lì, ẹni tí ọjọ́ rẹ ti dé, nígbà tí àìṣedéédé yóò dé òpin, báyìí ni Oluwa Ọlọ́run wí; Yọ adé orí kúrò, sì gba adé ìjọba kúrò: èyí kì yóò rí bẹ́ẹ̀ mọ́: gbé ẹni tí ó wà ní ìsàlẹ̀ ga, sì rẹ ẹni tí ó wà ní gíga sílẹ̀. Èmi yóò wó ọ lulẹ̀, wó ọ lulẹ̀, wó ọ lulẹ̀: kò sì ní sí mọ́, títí ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; Èmi yóò sì fi í fún un. Hesekieli 21:25–27.
From Zedekiah there would be three kingdoms that would be “overturned,” that would lead to Christ, whose “right it is,” to rule. Babylon, Medo-Persia and Greece would all be overthrown until the kingdom of Rome, and during the history of that fourth kingdom, Christ would come and set up a kingdom. He did that very thing.
Láti ọwọ́ Ṣédékíyà ni ìjọba mẹ́ta yóò wà tí a óò “yi padà,” tí yóò sì darí sí Kristi, ẹni tí “ẹ̀tọ́ rẹ̀ jẹ́,” láti ṣàkóso. Bábílónì, Médò-Pérsia àti Gíríìkì ni a óò ṣubú gbogbo wọn títí di ìjọba Róòmù; àti ní àsìkò ìtàn ìjọba kẹrin yẹn ni Kristi yóò wá, yóò sì gbé ìjọba kalẹ̀. Ó ṣe gan-an bẹ́ẹ̀.
“Foremost among those who were rapidly leading the nation to ruin was Zedekiah their king. Forsaking utterly the counsels of the Lord as given through the prophets, forgetting the debt of gratitude he owed Nebuchadnezzar, violating his solemn oath of allegiance taken in the name of the Lord God of Israel, Judah’s king rebelled against the prophets, against his benefactor, and against his God. In the vanity of his own wisdom he turned for help to the ancient enemy of Israel’s prosperity, “sending his ambassadors into Egypt, that they might give him horses and much people.’
“Nínú gbogbo àwọn tí wọ́n ń yára mú orílẹ̀-èdè náà lọ sí ìparun, Sedekiah ọba wọn ni ó ṣe pàtàkì jùlọ. Ní fífi gbogbo ìmọ̀ràn Olúwa tí a fi ọwọ́ àwọn wòlíì fún un sílẹ̀ pátápátá, ní gbígbàgbé gbèsè ìdúpẹ́ tí ó jẹ́ Nabukadinésari, ní rú ìbúra mímọ́ ìṣòtítọ́ rẹ̀ tí ó ti bú ní orúkọ Olúwa Ọlọ́run Ísírẹ́lì, ọba Júdà ṣọ̀tẹ̀ sí àwọn wòlíì, sí ẹni tí ó ṣe rere fún un, àti sí Ọlọ́run rẹ̀. Nínú asán ọgbọ́n ara rẹ̀ ni ó yíjú sí ọ̀dọ̀ ọ̀tá àtijọ́ ìlọsíwájú Ísírẹ́lì fún ìrànlọ́wọ́, “ní fífi àwọn aṣojú rẹ̀ ránṣẹ́ sí Ejibiti, kí wọ́n lè fún un ní ẹṣin àti ọ̀pọ̀ ènìyàn.”
“‘Shall he prosper?’ the Lord inquired concerning the one who had thus basely betrayed every sacred trust; ‘shall he escape that doeth such things? or shall he break the covenant, and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despised, and whose covenant he brake, even with him in the midst of Babylon he shall die. Neither shall Pharaoh with his mighty army and great company make for him in the war: … seeing he despised the oath by breaking the covenant, when, lo, he had given his hand, and hath done all these things, he shall not escape.’ Ezekiel 17:15–18.
“ ‘Ṣé yóò ṣàṣeyọrí bí?’ ni Olúwa béèrè nípa ẹni tí ó fi bẹ́ẹ̀ hùwà ìkà sí gbogbo ìgbẹ́kẹ̀lé mímọ́; ‘ṣé yóò bọ́ lọ́wọ́ ẹni tí ń ṣe irú nǹkan bẹ́ẹ̀? tàbí yóò ha lè rú májẹ̀mú, kí a sì gbà á là? Bí mo ti wà láàyè, ni Olúwa Ọlọ́run wí, nítòótọ́ ní ibi tí ọba tí ó fi í jẹ ọba ń gbé, ẹni tí ó kẹ́gàn ìbúra rẹ̀, tí ó sì rú májẹ̀mú rẹ̀, àní pẹ̀lú rẹ̀ ní àárín Bábílónì ni yóò kú. Bẹ́ẹ̀ ni Fáráò pẹ̀lú ogun alágbára rẹ̀ àti ọ̀pọ̀ ènìyàn rẹ̀ kì yóò ṣe ohunkóhun fún un nínú ogun: … níwọ̀n bí ó ti kẹ́gàn ìbúra nípa ríru májẹ̀mú, nígbà tí, wò ó, ó ti fi ọwọ́ rẹ̀ fún un, tí ó sì ti ṣe gbogbo nǹkan wọ̀nyí, òun kì yóò bọ́ lọ́wọ́.’ Ìsíkíẹ́lì 17:15–18.
“To the ‘profane wicked prince’ had come the day of final reckoning. ‘Remove the diadem,’ the Lord decreed, ‘and take off the crown.’ Not until Christ Himself should set up His kingdom was Judah again to be permitted to have a king. ‘I will overturn, overturn, overturn, it,’ was the divine edict concerning the throne of the house of David; ‘and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:25–27.” Prophets and Kings, 450, 451.
“Ọjọ́ ìṣírò ìkẹyìn ti dé bá ‘aláìmọ́, ọmọ-aládé búburú’ náà. ‘Yọ adé-òrí náà kúrò,’ ni Olúwa pàṣẹ, ‘kí o sì bọ adé náà kúrò.’ Kì yóò di ìgbà tí Kristi tìkára Rẹ̀ yóò fi gbé ìjọba Rẹ̀ kalẹ̀ ni a ó tún jẹ́ kí Júdà ní ọba. ‘Èmi yóò wó ó lulẹ̀, wó ó lulẹ̀, wó ó lulẹ̀,’ ni àṣẹ Ọlọ́run nípa ìtẹ́ ilé Dáfídì; ‘kò sì ní sí mọ́, títí Ẹni tí ó ní ẹ̀tọ́ sí i yóò fi dé; Èmi ó sì fi í fún Un.’ Ezekieli 21:25–27.” Wòlíì àti Àwọn Ọba, 450, 451.
Miller was correct, but his understanding was limited, for the kingdom Christ set up when he walked among men, was not the final earthly kingdom. There was yet to be four kings after the kingdom of pagan Rome. Yet Christ did establish the kingdom of “grace” at the cross, but that kingdom was not set up in the days of the ten kings of Revelation seventeen, nor was it set up during the time of the latter rain. The kingdom which Christ establishes in the last days, is his kingdom of “glory.” Sister White speaks directly of both of these kingdoms.
Miller tọ́, ṣùgbọ́n òye rẹ̀ ní ààlà, nítorí ìjọba tí Kristi dá sílẹ̀ nígbà tí ó rìn láàrín ènìyàn, kì í ṣe ìjọba ayé ìkẹyìn. Ọba mẹ́rin ṣì ń bẹ lẹ́yìn ìjọba Romu àwọn keferi. Síbẹ̀, Kristi dá ìjọba “oore-ọ̀fẹ́” sílẹ̀ lórí àgbélébùú, ṣùgbọ́n a kò dá ìjọba náà sílẹ̀ ní ọjọ́ àwọn ọba mẹ́wàá ti Ìfihàn mẹ́tàlá-dín-lógún, bẹ́ẹ̀ ni a kò sì dá a sílẹ̀ ní àkókò òjò ìkẹyìn. Ìjọba tí Kristi yóò dá sílẹ̀ ní ọjọ́ ìkẹyìn ni ìjọba “ògo” rẹ̀. Sister White sọ̀rọ̀ ní tààrà nípa àwọn ìjọba méjèèjì wọ̀nyí.
The Millerites understood that Christ established a kingdom during the history of the fourth kingdom, and they were correct, but limited in their understanding. In the history of the fourth kingdom, Christ set up the kingdom of “grace,” and in the history of the eighth kingdom, He set up His kingdom of “glory.” In the history when He set up the kingdom of “grace,” the Holy Spirit was poured out at Pentecost. Pentecost typifies the outpouring of the latter rain, in the history where He sets up his kingdom of “glory.”
Àwọn Millerite lóye pé Kristi dá ìjọba kan sílẹ̀ ní ìgbà ìtàn ìjọba kẹrin, wọ́n sì tọ́ nínú èyí, ṣùgbọ́n ìmọ̀ wọn ní ààlà. Nínú ìtàn ìjọba kẹrin, Kristi gbé ìjọba “oore-ọ̀fẹ́” kalẹ̀, àti nínú ìtàn ìjọba kẹjọ, Ó gbé ìjọba “ògo” Rẹ̀ kalẹ̀. Nínú ìtàn náà tí Ó ti gbé ìjọba “oore-ọ̀fẹ́” kalẹ̀, a da Ẹ̀mí Mímọ́ sílẹ̀ ní Pẹntikosti. Pẹntikosti jẹ́ àpẹẹrẹ ìtújáde òjò àìpẹ́, nínú ìtàn náà níbi tí Ó ti ń gbé ìjọba “ògo” Rẹ̀ kalẹ̀.
The message of Pentecost was the message of Christ’s literal resurrection. The message of the latter rain, at least partially, is the message of the symbolic resurrection represented by the prophetic riddle that the eighth being of the seven, which is fulfilled in the beast, and also the two horns of the earth beast. The fourth and the eighth kingdoms are where Christ establishes His kingdom.
Ìhìnrere Pẹntikọsti ni ìhìnrere àjíǹde gidi ti Kristi. Ìhìnrere òjò ìkẹyìn, ní ti apá kan ó kéré tán, ni ìhìnrere àjíǹde àpẹẹrẹ tí àlọ àsọtẹ́lẹ̀ náà ṣojú, pé ẹ̀kẹjọ nínú àwọn méje, èyí tí ó ṣẹ ní inú ẹranko náà, àti pẹ̀lú àwọn ìwo méjì ti ẹranko ilẹ̀ náà. Ìjọba kẹrin àti ìjọba kẹjọ ni ibi tí Kristi ti fi ìjọba Rẹ̀ kalẹ̀.
“The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.
“Ìkéde tí àwọn ọmọ-ẹ̀yìn náà ti ṣe ní orúkọ Olúwa jẹ́ òtítọ́ pátápátá ní gbogbo ọ̀nà, àwọn ìṣẹ̀lẹ̀ tí ó sì ń tọ́ka sí ti ń ṣẹlẹ̀ ní àkókò náà gan-an. ‘Àkókò náà pé, ìjọba Ọlọ́run sì ti sún mọ́lé,’ ni ìránṣẹ́ wọn. Ní òpin ‘àkókò náà’—ọgọ́ta-mẹ́sàn-án ọ̀sẹ̀ inú Dáníẹ́lì 9, tí yóò fi dé ọdọ Mèsáyà, ‘Ẹni A Fi Òróró Yàn’—Kristi ti gba ìfìyàmi Ẹ̀mí lẹ́yìn ìrìbọmi Rẹ̀ láti ọwọ́ Jòhánù ní Jordani. Àti pé ‘ìjọba Ọlọ́run’ tí wọ́n ti kéde pé ó ti sún mọ́lé ni a fi ìkú Kristi múlẹ̀. Ìjọba yìí kì í ṣe, gẹ́gẹ́ bí a ti kọ́ wọn láti gbàgbọ́, ìjọba ayé kan. Bẹ́ẹ̀ ni kì í ṣe ìjọba ọjọ́ iwájú náà, aláìleèkú, tí a óò fi dúró nígbà tí ‘ìjọba àti àṣẹ, àti ògo ìjọba tí ó wà lábẹ́ gbogbo ọ̀run, ni a ó fi fún àwọn ènìyàn àwọn ẹni mímọ́ ti Ẹni Ọ̀gá-ògo Jùlọ;’ ìjọba àìnípẹ̀kun náà, nínú èyí tí ‘gbogbo ìjọba yóò máa sìn ín, yóò sì máa gbọ́ tirẹ̀.’ Dáníẹ́lì 7:27. Gẹ́gẹ́ bí a ti lò ó nínú Bíbélì, ọ̀rọ̀ náà ‘ìjọba Ọlọ́run’ ni a ń lò láti tọ́ka sí ìjọba oore-ọ̀fẹ́ àti ìjọba ògo pẹ̀lú. Pọ́ọ̀lù mú ìjọba oore-ọ̀fẹ́ wá sí iwájú nínú Lẹ́tà sí àwọn Hébérù. Lẹ́yìn tí ó ti tọ́ka sí Kristi, alábàárin aláàánú tí ‘ó ní ìfaramọ́ sí ìmọ̀lára àìlera wa,’ aposteli náà wí pé: ‘Nítorí náà, ẹ jẹ́ kí a fi ìgboyà sún mọ́ ìtẹ́ oore-ọ̀fẹ́, kí a lè rí àánú gbà, kí a sì lè rí oore-ọ̀fẹ́.’ Hébérù 4:15, 16. Ìtẹ́ oore-ọ̀fẹ́ dúró fún ìjọba oore-ọ̀fẹ́; nítorí wíwà ìtẹ́ túmọ̀ sí wíwà ìjọba. Nínú púpọ̀ nínú àwọn òwe Rẹ̀, Kristi lò ọ̀rọ̀ náà ‘ìjọba ọ̀run’ láti tọ́ka sí iṣẹ́ oore-ọ̀fẹ́ Ọlọ́run lórí ọkàn ènìyàn.”
“So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.
“Nítorí náà, ìtẹ́ ògo náà dúró fún ìjọba ògo; a sì tọ́ka sí ìjọba yìí nínú ọ̀rọ̀ Olùgbàlà pé: ‘Nígbà tí Ọmọ ènìyàn yóò wá nínú ògo Rẹ̀, àti gbogbo àwọn áńgẹ́lì mímọ́ pẹ̀lú Rẹ̀, nígbà náà ni yóò jókòó lórí ìtẹ́ ògo Rẹ̀: a ó sì kó gbogbo orílẹ̀-èdè jọ síwájú Rẹ̀.’ Mátíù 25:31, 32. Ìjọba yìí ṣì wà ní ọjọ́ iwájú. A kì yóò fi ìjọba náà kalẹ̀ títí di ìgbà ìpadàbọ̀ kejì ti Kristi.”
“The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.
“A dá ìjọba oore-ọ̀fẹ́ sílẹ̀ lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìṣubú ènìyàn, nígbà tí a pèsè ètò kan fún ìràpadà ìran ẹlẹ́bi. Nígbà náà ni ó ti wà nínú ète àti nípasẹ̀ ìlérí Ọlọ́run; àti nípasẹ̀ ìgbàgbọ́, àwọn ènìyàn lè di ọmọ abẹ́ ìjọba náà. Síbẹ̀, a kò fi ìjọba náà múlẹ̀ ní tòótọ́ títí di ikú Kristi. Kódà lẹ́yìn tí Olùgbàlà ti bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ilẹ̀-ayé, nígbà tí àìlèfọkànsìn àti àìmoore ènìyàn ti mú un rẹ̀, Ó lè ti yí padà kúrò nínú ẹbọ Kalfári. Ní Gẹtisémánì, ife ìbànújẹ́ náà ń mì nínú ọwọ́ Rẹ̀. Kódà nígbà náà, Ó lè ti nu òógùn ẹ̀jẹ̀ kúrò lójú-orí Rẹ̀, kí Ó sì fi ìran ẹlẹ́bi sílẹ̀ láti ṣègbé nínú ẹ̀ṣẹ̀ wọn. Bí Ó bá ti ṣe bẹ́ẹ̀, kò ní sí ìràpadà fún àwọn ènìyàn tí wọ́n ṣubú. Ṣùgbọ́n nígbà tí Olùgbàlà fi ẹ̀mí Rẹ̀ lélẹ̀, tí Ó sì fi ẹ̀mí ìkẹyìn Rẹ̀ ké pé, ‘Ó parí,’ nígbà náà ni ìmúṣẹ ètò ìràpadà di ohun tí a dájú. A fìdí ìlérí ìgbàlà tí a ṣe fún tọkọtaya ẹlẹ́ṣẹ̀ ní Édẹ́nì múlẹ̀. Nígbà náà ni a dá ìjọba oore-ọ̀fẹ́ náà, tí ó ti wà tẹ́lẹ̀ nípasẹ̀ ìlérí Ọlọ́run, sílẹ̀.”
“Thus the death of Christ—the very event which the disciples had looked upon as the final destruction of their hope—was that which made it forever sure. While it had brought them a cruel disappointment, it was the climax of proof that their belief had been correct. The event that had filled them with mourning and despair was that which opened the door of hope to every child of Adam, and in which centered the future life and eternal happiness of all God’s faithful ones in all the ages.
“Nítorí náà ikú Kristi—ìṣẹ̀lẹ̀ náà gan-an tí àwọn ọmọ-ẹ̀yìn ti ka sí ìparun àìnípẹ̀kun ti ìrètí wọn—ni ohun tí ó mú un dájú títí láé. Bí ó tilẹ̀ jẹ́ pé ó ti mú ìdààmú líle bá wọn, òun náà ni òkè ẹ̀rí tí ń fi hàn pé ìgbàgbọ́ wọn ti tọ́. Ìṣẹ̀lẹ̀ tí ó kún wọn fún ọ̀fọ̀ àti ìrètí pípa ni òun náà tí ó ṣí ilẹ̀kùn ìrètí sílẹ̀ fún gbogbo ọmọ Adamu, àti nínú rẹ̀ ni ìyè ọjọ́ iwájú àti ayọ̀ àìnípẹ̀kun ti gbogbo àwọn olóòótọ́ Ọlọ́run ní gbogbo ìran ti dá lórí.”
“Purposes of infinite mercy were reaching their fulfillment, even through the disappointment of the disciples. While their hearts had been won by the divine grace and power of His teaching, who ‘spake as never man spake,’ yet intermingled with the pure gold of their love for Jesus, was the base alloy of worldly pride and selfish ambitions. Even in the Passover chamber, at that solemn hour when their Master was already entering the shadow of Gethsemane, there was ‘a strife among them, which of them should be accounted the greatest.’ Luke 22:24. Their vision was filled with the throne, the crown, and the glory, while just before them lay the shame and agony of the garden, the judgment hall, the cross of Calvary. It was their pride of heart, their thirst for worldly glory, that had led them to cling so tenaciously to the false teaching of their time, and to pass unheeded the Saviour’s words showing the true nature of His kingdom, and pointing forward to His agony and death. And these errors resulted in the trial—sharp but needful—which was permitted for their correction. Though the disciples had mistaken the meaning of their message, and had failed to realize their expectations, yet they had preached the warning given them of God, and the Lord would reward their faith and honor their obedience. To them was to be entrusted the work of heralding to all nations the glorious gospel of their risen Lord. It was to prepare them for this work that the experience which seemed to them so bitter had been permitted.” The Great Controversy, 347, 348.
“Àwọn ète àánú aláìlópin ń dé ibi ìmúṣẹ wọn, àní nípasẹ̀ ìdààmú àwọn ọmọ-ẹ̀yìn náà. Bí ó tilẹ̀ jẹ́ pé a ti fi oore-ọ̀fẹ́ àti agbára ẹ̀kọ́ Rẹ̀ tí í ṣe ti Ọlọ́run gba ọkàn wọn, Ẹni tí ó ‘sọ̀rọ̀ gẹ́gẹ́ bí ènìyàn kan kò tíì sọ̀rọ̀ rí,’ síbẹ̀, a dápọ̀ mọ́ wúrà mímọ́ ìfẹ́ wọn sí Jesu ní irin aláìníye ìgbéraga ayé àti àwọn ìfẹ́-ọkàn ìmọtara-ẹni-nìkan. Àní nínú iyàrá Ìrékọjá, ní wákàtí ọlọ́lá yẹn nígbà tí Olúwa wọn ti ń wọ inú òjìji Gẹtisémánì, ‘àríyànjiyàn sì bẹ̀rẹ̀ láàárín wọn, èwo nínú wọn ni a ó kà sí ẹni tí ó tóbi jù lọ.’ Luku 22:24. Ìríran wọn kún fún ìtẹ́, adé, àti ògo, nígbà tí níwájú wọn gan-an ni ìtìjú àti ìrora ọgbà náà, ilé ìdájọ́, àti àgbélébùú Kalfárì wà. Ìgbéraga inú ọkàn wọn, ongbẹ́ wọn fún ògo ayé, ni ó mú wọn dì mọ́ ẹ̀kọ́ èké ti àkókò wọn pẹ̀lú ìfaradà líle bẹ́ẹ̀, tí wọ́n sì kọ̀ láti kíyè sí àwọn ọ̀rọ̀ Olùgbàlà tí ń fi irú ìjọba Rẹ̀ tòótọ́ hàn, tí ó sì ń tọ́ka síwájú sí ìrora àti ikú Rẹ̀. Àti pé àwọn àṣìṣe wọ̀nyí yọrí sí ìdánwò náà—lílá gan-an ṣùgbọ́n tí ó ṣe pàtàkì—èyí tí a jẹ́ kí ó wá fún ìtọ́nisọ́nà wọn. Bí ó tilẹ̀ jẹ́ pé àwọn ọmọ-ẹ̀yìn náà ti ṣàlàyé ìtumọ̀ ìròyìn wọn ní ọ̀nà tí kò tọ́, tí wọ́n sì ti kuna láti rí ohun tí wọ́n ń retí ṣẹ, síbẹ̀ wọn ti wàásù ìkìlọ̀ tí Ọlọ́run fi fún wọn, Olúwa yóò sì san ẹ̀san fún ìgbàgbọ́ wọn, yóò sì fi ọlá fún ìgbọràn wọn. Wọ́n ni a ó fi iṣẹ́ ìkéde ìhìnrere ògo ti Olúwa wọn tí ó jí dìde lé lọ́wọ́ sí gbogbo orílẹ̀-èdè. Ó jẹ́ láti mú wọn pèsè fún iṣẹ́ yìí ni a ṣe jẹ́ kí ìrírí tí ó dàbí ẹni pé ó korò tó bẹ́ẹ̀ wá bá wọn.” The Great Controversy, 347, 348.
In the book of Revelation, the “mind that has wisdom” counts “the number of a man”, and recognizes that “the man” is also the eighth kingdom, that is of the seven. The “man of sin” is the head of the eighth kingdom that rules over the kings and merchants of the earth, who the seven churches join with to avoid the reproach of persecution, and who is seated upon many waters.
Nínú ìwé Ìfihàn, “ọkàn tí ó ní ọgbọ́n” ń ka “nọ́mbà ènìyàn kan,” ó sì mọ̀ pé “ẹni náà” pẹ̀lú ni ìjọba kẹjọ, tí ó jẹ́ ti àwọn méje. “Ọkùnrin ẹ̀ṣẹ̀” ni orí ìjọba kẹjọ tí ń ṣàkóso lórí àwọn ọba àti àwọn oníṣòwò ayé, àwọn tí àwọn ìjọ méje darapọ̀ mọ́ láti yẹra fún ẹ̀gàn inúnibíni, àti ẹni tí ó jókòó lórí omi púpọ̀.
And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. Revelation 17:15.
Ó sì wí fún mi pé, Àwọn omi tí ìwọ rí, níbi tí aṣẹ́wó náà jókòó sí, àwọn ènìyàn ni, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n. Ìfihàn 17:15.
The “man of sin” rules over the political, monetary, religious, and civil world, and all men, except those who have obtained the victory over the beast, and his image, his mark and the number of his name.
“ọkùnrin ẹ̀ṣẹ̀” ń ṣàkóso lórí ayé ìṣèlú, ti owó, ti ẹ̀sìn, àti ti ìlú, àti lórí gbogbo ènìyàn, àfi àwọn tí wọ́n ti gba ìṣẹ́gun lórí ẹranko náà, àti àwòrán rẹ̀, àmì rẹ̀ àti nọ́mbà orúkọ rẹ̀.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Mo sì rí bí i Òkun Dígí kan tí a da pọ̀ mọ́ iná; àti àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti àwòrán rẹ̀, àti àmì rẹ̀, àti nọ́mbà orúkọ rẹ̀, wọ́n dúró lórí Òkun Dígí náà, wọ́n sì ní àwọn háàpù Ọlọ́run. Wọ́n sì ń kọ orin Mósè, ìránṣẹ́ Ọlọ́run, àti orin Ọ̀dọ́-Àgùntàn náà, pé, Títóbi, ìyanu sì ni iṣẹ́ rẹ, Olúwa Ọlọ́run Olódùmarè; òdodo àti òtítọ́ ni ọ̀nà rẹ, ìwọ Ọba àwọn ènìyàn mímọ́. Ìfihàn 15:2, 3.
The “wise” who understand the “increase of knowledge,” when the Revelation of Jesus Christ is unsealed, are those who have “understanding” and “count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.” That “understanding” represents part of the three-step testing process that always occurs when Jesus unseals a prophecy. This is why it is noted that they have “gotten the victory over” “the number of his name.”
Àwọn “ọlọ́gbọ́n” tí wọ́n lóye “ìbísí ìmọ̀,” nígbà tí a bá tú Ìfihàn Jesu Kristi sílẹ̀, ni àwọn tí wọ́n ní “òye” tí wọ́n sì “ka nọ́mbà ẹranko náà: nítorí pé nọ́mbà ènìyàn ni í ṣe; nọ́mbà rẹ̀ sì jẹ́ ọ̀ọ́dúnrún mẹ́rìndínlọ́gọ́rin [666].” “Òye” náà dúró fún apá kan nínú ìlànà ìdánwò ìgbésẹ̀ mẹ́ta tí ó máa ń ṣẹlẹ̀ nígbà gbogbo tí Jesu bá tú àsọtẹ́lẹ̀ kan sílẹ̀. Ìdí nìyí tí a fi ṣàkíyèsí pé wọ́n ti “borí” “nọ́mbà orúkọ rẹ̀.”
To obtain victory is to pass a test, and those who are “wise” and “understand” get the victory associated with the number 666, and the verse also identifies that there are eight kingdoms, and that the eighth is of the seven. That “secret” is represented in Daniel chapter two, for Daniel’s prayer was to understand “the secret.” The revelation that there are eight kingdoms, and the eighth kingdom is of the seven, and the number of that kingdom is 666, is the secret Daniel is represented as obtaining by his prayer, and Daniel represents the “wise” of God’s last days.
Láti rí ìṣẹ́gun gbà ni láti kọjá ìdánwò kan, àwọn tí wọ́n sì jẹ́ “ọlọ́gbọ́n” tí wọ́n “ní òye” ni wọ́n gba ìṣẹ́gun tí ó ní í ṣe pẹ̀lú nọ́mbà 666, ẹsẹ̀ náà sì tún fi hàn pé àwọn ìjọba mẹ́jọ wà, àti pé ẹ̀kẹjọ jẹ́ nínú àwọn méje. “Àṣírí” náà ni a ṣàpẹẹrẹ rẹ̀ nínú Dáníẹ́lì orí kejì, nítorí àdúrà Dáníẹ́lì ni láti lóye “àṣírí” náà. Ìṣípayá pé àwọn ìjọba mẹ́jọ wà, àti pé ìjọba ẹ̀kẹjọ jẹ́ ti àwọn méje, àti pé nọ́mbà ìjọba náà ni 666, ni àṣírí tí a ṣàfihàn pé Dáníẹ́lì rí gbà nípasẹ̀ àdúrà rẹ̀, Dáníẹ́lì sì dúró fún “ọlọ́gbọ́n” Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.
Daniel represents the “wise” of the last days who have the secret of Daniel two unsealed unto them, and that secret is the revelation that the last and first reference to the kingdoms of Bible prophecy is that there are eight kingdoms in the image. That revelation upholds the Millerite understanding of Daniel chapter two, but shines ten times brighter, once it is recognized. Its brilliance, being ten times brighter, represents a test which the “wise” get victory over, for the eighth kingdom that is of the seven, is also the sixth kingdom which is a threefold union of the dragon, the beast and false prophet. As such, the dragon, the beast and the false prophet are all the sixth kingdom, and together represent 666.
Dáníẹ́lì ṣojú àwọn “ọlọ́gbọ́n” ìgbà ìkẹyìn tí àṣírí Dáníẹ́lì méjì ti ṣí sílẹ̀ fún, àti pé àṣírí náà ni ìṣípayá pé ìtọ́kasí ìkẹyìn àti àkọ́kọ́ sí àwọn ìjọba nínú àsọtẹ́lẹ̀ Bíbélì ni pé ìjọba mẹ́jọ wà nínú ère náà. Ìṣípayá yẹn ń gbé òye àwọn ọmọ ẹgbẹ́ Millerite nípa Dáníẹ́lì orí kejì ró, ṣùgbọ́n ó ń tàn ní ìmọ́lẹ̀ tó pọ̀ sí i ní ìgbà mẹ́wàá, nígbà tí a bá ti mọ̀ ọ́n. Ìtànràn rẹ̀, níwọ̀n bí ó ti pọ̀ sí i ní ìgbà mẹ́wàá, ṣojú ìdánwò kan tí àwọn “ọlọ́gbọ́n” ń ṣẹ́gun, nítorí pé ìjọba kẹjọ tí ó jẹ́ nínú àwọn méje, náà ni pẹ̀lú ìjọba kẹfà tí ó jẹ́ ìṣọ̀kan alápá mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké. Gẹ́gẹ́ bí bẹ́ẹ̀, dragoni, ẹranko náà, àti wòlíì èké jẹ́ gbogbo wọn ni ìjọba kẹfà, wọ́n sì jọ ṣojú 666.
Nebuchadnezzar was tested by the revelation of Daniel chapter two, and he failed the test. In Daniel two, Daniel represents the “wise” who pass the test of the secret of the image. Nebuchadnezzar in chapter three represents the wicked that fail the very same test. Nebuchadnezzar, as the first king of the first kingdom, represents the last king of the last kingdom. He therefore represents the “man of sin,” the man of prophecy that the seven churches take hold of. Man was created on the sixth day, and the number six is therefore the number of mankind. The number of Nebuchadnezzar is six. Nebuchadnezzar failed the test of the number 666, and represented the wicked of the last days. As a symbol of the man of sin, his number is six.
A dán Nebukadnessari wò nípa ìṣípayá Daniẹli orí kejì, ó sì kùnà nínú ìdánwò náà. Nínú Daniẹli kejì, Daniẹli dúró fún àwọn “ọlọ́gbọ́n” tí wọ́n borí ìdánwò àṣírí ère náà. Nebukadnessari nínú orí kẹta dúró fún àwọn ènìyàn búburú tí wọ́n kùnà nínú ìdánwò kan náà pátápátá. Nebukadnessari, gẹ́gẹ́ bí ọba àkọ́kọ́ ti ìjọba àkọ́kọ́, dúró fún ọba ìkẹyìn ti ìjọba ìkẹyìn. Nítorí náà, ó dúró fún “ọkùnrin ẹ̀ṣẹ̀,” ọkùnrin àsọtẹ́lẹ̀ náà tí àwọn ìjọ méje mú gígé. A dá ènìyàn ní ọjọ́ kẹfà, nítorí náà nọ́mbà mẹ́fà ni nọ́mbà aráyé. Nọ́mbà Nebukadnessari jẹ́ mẹ́fà. Nebukadnessari kùnà nínú ìdánwò nọ́mbà 666, ó sì ṣe aṣojú àwọn ènìyàn búburú ti ọjọ́ ìkẹyìn. Gẹ́gẹ́ bí ààmì ọkùnrin ẹ̀ṣẹ̀, nọ́mbà rẹ̀ jẹ́ mẹ́fà.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Daniel 3:1.
Nebukadnessari ọba ṣe ère kan ti wúrà, gíga rẹ̀ jẹ́ ọgọta ìgbọ̀nwọ́, àti fífẹ̀ rẹ̀ jẹ́ mẹ́fà ìgbọ̀nwọ́: ó sì gbé e dúró ní pẹ̀tẹ́lẹ̀ Dura, ní ìpínlẹ̀ Babeli. Danieli 3:1.
The golden image was sixty cubits, by six cubits and it was made by Nebuchadnezzar, whose number is six. The image was erected in rebellion to the light of the image of chapter two, and the threefold description of the image, when you understand the number of Nebuchadnezzar is six, equates to six, six, six.
Àwòrán wúrà náà ga tó ọgọ́ta ìgbọ̀nwọ́, ìwọ̀n rẹ̀ sì jẹ́ mẹ́fà ìgbọ̀nwọ́, a sì ṣe é nípasẹ̀ Nebukadnessari, ẹni tí nọ́ńbà rẹ̀ jẹ́ mẹ́fà. A gbé àwòrán náà dìde nínú ìṣọ̀tẹ̀ sí ìmọ́lẹ̀ àwòrán inú orí kejì, àti pé àpèjúwe mẹ́ta-ọ̀nà ti àwòrán náà, nígbà tí o bá lóye pé nọ́ńbà Nebukadnessari jẹ́ mẹ́fà, dà bí mẹ́fà, mẹ́fà, mẹ́fà.
We will continue this study in the next article.
A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ń bọ̀.
“The thought of establishing the empire and a dynasty that should endure forever, appealed very strongly to the mighty ruler before whose arms the nations of earth had been unable to stand. With an enthusiasm born of boundless ambition and selfish pride, he entered into counsel with his wise men as to how to bring this about. Forgetting the remarkable providences connected with the dream of the great image; forgetting also that the God of Israel through His servant Daniel had made plain the significance of the image, and that in connection with this interpretation the great men of the realm had been saved an ignominious death; forgetting all except their desire to establish their own power and supremacy, the king and his counselors of state determined that by every means possible they would endeavor to exalt Babylon as supreme, and worthy of universal allegiance.
“Èrò láti fi ìjọba àgbáyé múlẹ̀ àti ìdílé ọba kan tí yóò dúró títí láé, wù olóyè alágbára náà gidigidi, ẹni tí àwọn orílẹ̀-èdè ayé kò lè dúró níwájú apá ogun rẹ̀. Pẹ̀lú ìtara tí a bí nínú ìfẹ́kúfẹ̀ẹ́ àìlópin àti ìgbéraga ìmọtara-ẹni-nìkan, ó wọ ìpàdé pẹ̀lú àwọn ọlọ́gbọ́n rẹ̀ lórí bí a ṣe lè mú èyí ṣẹ. Nígbà tí wọ́n gbàgbé àwọn ìtọ́sọ́nà àgbàyanu ti ìpèsè Ọlọ́run tí ó ní ìbáṣepọ̀ pẹ̀lú àlá ère ńlá náà; tí wọ́n sì tún gbàgbé pé Ọlọ́run Ísírẹ́lì, nípasẹ̀ ìránṣẹ́ Rẹ̀ Dáníẹ́lì, ti ti ṣàlàyé ìtumọ̀ ère náà ní kedere, àti pé ní ìbáṣepọ̀ pẹ̀lú ìtumọ̀ yìí ni a ti gba àwọn ọlọlá ilẹ̀ ọba náà là kúrò nínú ikú tí ń fa ìtìjú; nígbà tí wọ́n gbàgbé ohun gbogbo bíkòṣe ìfẹ́ wọn láti fi agbára àti ipò gíga tiwọn múlẹ̀, ọba àti àwọn agbẹnusọ ìjọba rẹ̀ pinnu pé nípa gbogbo ọ̀nà tí ó ṣeé ṣe ni wọ́n yóò sapá láti gbé Bábílónì ga gẹ́gẹ́ bí ẹni tí ó ga jùlọ, tí ó sì yẹ fún ìfaramọ́ gbogbo ayé.”
“The symbolic representation by which God had revealed to king and people His purpose for the nations of earth, was now to be made to serve for the glorification of human power. Daniel’s interpretation was to be rejected and forgotten; truth was to be misinterpreted and misapplied. The symbol designed of Heaven to unfold to the minds of men important events of the future, was to be used to hinder the spread of the knowledge that God desired the world to receive. Thus through the devisings of ambitious men, Satan was seeking to thwart the divine purpose for the human race. The enemy of mankind knew that truth unmixed with error is a power mighty to save; but that when used to exalt self and to further the projects of men, it becomes a power for evil.
“Àwòrán àpẹẹrẹ tí Ọlọ́run fi ti ṣí ète Rẹ̀ payá fún ọba àti fún àwọn ènìyàn nípa àwọn orílẹ̀-èdè ayé, ni a ó sì ṣe báyìí kí ó ṣiṣẹ́ fún ìgbéga agbára ènìyàn. A ó kọ ìtumọ̀ Dáníẹ́lì sílẹ̀, a ó sì gbàgbé e; a ó túmọ̀ òtítọ́ ní òdì, a ó sì lò ó ní ọ̀nà tí kò tọ́. Àmì tí Ọ̀run ṣe láti ṣí àwọn ìṣẹ̀lẹ̀ pàtàkì ti ọjọ́ iwájú payá fún ọkàn àwọn ènìyàn, ni a ó lò láti dí ìtànkálẹ̀ ìmọ̀ tí Ọlọ́run fẹ́ kí ayé gbà wọlé. Báyìí ni Sátánì, nípasẹ̀ ète àwọn ọkùnrin oníkẹ́kòó, ṣe ń wá ọ̀nà láti ba ète àtọ̀runwá fún iran ènìyàn jẹ. Ọ̀tá aráyé mọ̀ pé òtítọ́ tí a kò dapọ̀ mọ́ àṣìṣe jẹ́ agbára tí ó lágbára láti gbàlà; ṣùgbọ́n pé nígbà tí a bá lò ó láti gbé ara ẹni ga àti láti mú èròǹgbà àwọn ènìyàn ṣẹ, ó di agbára fún ibi.”
“From his rich store of treasure, Nebuchadnezzar caused to be made a great golden image, similar in its general features to that which had been seen in vision, save in the one particular of the material of which it was composed. Accustomed as they were to magnificent representations of their heathen deities, the Chaldeans had never before produced anything so imposing and majestic as this resplendent statue, threescore cubits in height and six cubits in breadth. And it is not surprising that in a land where idol worship was of universal prevalence, the beautiful and priceless image in the plain of Dura, representing the glory of Babylon and its magnificence and power, should be consecrated as an object of worship. This was accordingly provided for, and a decree went forth that on the day of the dedication all should show their supreme loyalty to the Babylonian power by bowing before the image.” Prophets and Kings, 504, 505.
“Nínú ọ̀pọ̀lọpọ̀ ìṣúra rẹ̀, Nebukadnessari pàṣẹ kí wọ́n ṣe àwòrán ńlá kan ti wúrà, tí ó jọ èyí tí a ti rí nínú ìran ní àwọn àbùdá rẹ̀ lápapọ̀, àfi nínú ohun kan ṣoṣo, eyíinì ni ohun èlò tí a fi dá a. Bí ó tilẹ̀ jẹ́ pé wọ́n ti mọ̀ọ́mọ̀ sí àwọn àfihàn ọlọ́lá ńlá ti àwọn oriṣa keferi wọn, àwọn ará Kaldea kò tíì ṣe rí ohunkóhun rí tí ó lágbára tó bẹ́ẹ̀ tí ó sì ní ọlá ńlá tó bẹ́ẹ̀ gẹ́gẹ́ bí ère dídán yìí, tó ga ní ọgọ́ta ìgbọ̀nwọ́, tí ìwọ̀n rẹ̀ sì jẹ́ mẹ́fà ìgbọ̀nwọ́. Kì í sì í ṣe ohun àgbàyanu pé ní ilẹ̀ kan níbi tí ìjọsìn òrìṣà ti gbilẹ̀ káàkiri, àwòrán ẹlẹ́wà tí kò sì níye, ní pẹ̀tẹ́lẹ̀ Dura, tí ń ṣojú ògo Babiloni àti ọlá ńlá àti agbára rẹ̀, ni a yà sọ́tọ̀ gẹ́gẹ́ bí ohun ìjọsìn. Gẹ́gẹ́ bí èyí, ni a ṣe pèsè fún un, a sì fi àṣẹ kalẹ̀ pé ní ọjọ́ ìyasímímọ́ náà gbogbo ènìyàn gbọ́dọ̀ fi ìdúróṣinṣin gíga jùlọ wọn hàn sí agbára Babiloni nípa fíforíbalẹ̀ níwájú àwòrán náà.” Wòlíì àti Àwọn Ọba, 504, 505.