Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.

Orí kẹjọ ìwé Ìsíkíẹ́lì jẹ́ ọ̀kan lára àwọn orí àsọtẹ́lẹ̀ tí ó rọrùn jùlọ nínú Ìwé Mímọ́. Orí náà ní ibi ìbẹ̀rẹ̀ tí ó ṣe kedere.

And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.

Ó sì ṣẹ ní ọdún kẹfà, ní oṣù kẹfà, ní ọjọ́ karùn-ún oṣù náà, bí mo ti jókòó nínú ilé mi, tí àwọn àgbà Juda sì jókòó níwájú mi, pé ọwọ́ Olúwa Ọlọ́run bà lé mi níbẹ̀. Esekieli 8:1.

The vision has a distinct ending in chapter eleven.

Ìran náà ní òpin pàtó kan nínú orí kọkànlá.

Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.

Lẹ́yìn èyí, Ẹ̀mí gbé mi sókè, ó sì mú mi lọ nínú ìran nípa Ẹ̀mí Ọlọ́run sí Kaldea, sọ́dọ̀ àwọn tí ó wà ní ìgbèkùn. Ní bẹ́ẹ̀ ni ìran tí mo ti rí kúrò lórí mi. Nígbà náà ni mo sọ fún àwọn tí ó wà ní ìgbèkùn gbogbo ohun tí Olúwa ti fi hàn mí. Ezekieli 11:24, 25.

The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.

Ìran orí kẹjọ bẹ̀rẹ̀ ní ọjọ́ karùn-ún, oṣù kẹfà, ọdún kẹfà, ìyẹn ní ọjọ́ kan ṣáájú kí ọjọ́ náà bá “666” mu; ní tòótọ́, ìran náà sì jẹ́ nípa òfin Ọjọ́ Àìkú, èyí tí í ṣe àmì ẹranko náà, ẹni tí nọ́mbà rẹ̀ jẹ́ nọ́mbà “ọkùnrin ẹ̀ṣẹ̀,” tí ó sì tún jẹ́ nọ́mbà ìjọba kẹjọ tí ó jáde nínú àwọn méje. Àwọn tí wọ́n gba ìṣẹ́gun lórí nọ́mbà “666,” ni wọ́n gba èdìdì Ọlọ́run; àti nínú orí kẹsàn-án, a ń fi èdìdì Ọlọ́run lé àwọn ènìyàn olóòtítọ́ Ọlọ́run ní ọjọ́ ìkẹyìn.

And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. 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 15:1–3.

Mo sì rí àmì mìíràn ní ọ̀run, títóbi, tí ó sì ṣe iṣẹ́ ìyanu, àwọn áńgẹ́lì méje tí wọ́n ní àwọn àjàkálẹ̀-àrùn méje ìkẹyìn; nítorí nínú wọn ni ìbínú Ọlọ́run ti pé. Mo sì rí bí ẹni pé Òkun dígí kan tí a dà pọ̀ mọ́ iná: àti àwọn tí wọ́n ti ṣẹ́gun lórí ẹranko náà, àti lórí ère rẹ̀, àti lórí àmì rẹ̀, àti lórí nọ́mbà orúkọ rẹ̀, wọ́n dúró lórí Òkun dígí náà, wọ́n sì ní àwọn háàpù Ọlọ́run. Wọ́n sì kọ orin Mose, ìránṣẹ́ Ọlọ́run, àti orin Ọ̀dọ́-Àgùntàn náà, wọ́n ní, Títóbi, tí ó sì ṣe iṣẹ́ ìyanu ni iṣẹ́ rẹ, Olúwa Ọlọ́run Olódùmarè; òdodo àti òtítọ́ ni ọ̀nà rẹ, ìwọ Ọba àwọn mímọ́. Ìṣípayá 15:1–3.

Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.

Kí àkókò ìdánwò tó parí pátápátá tó dé (nítorí àwọn áńgẹ́lì méje pẹ̀lú àwọn àjàkálẹ̀-àrùn méje ìkẹyìn yóò tú ìbínú Ọlọ́run jáde nínú orí tó kàn ti Ìfihàn), a fi àfihàn àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn hàn. Wọ́n ti gba ìṣẹ́gun lórí nǹkan mẹ́rin. Ọ̀rọ̀ tí a túmọ̀ sí ìṣẹ́gun túmọ̀ sí láti ṣẹ́gun. Àwọn olóòtítọ́ ti ṣẹ́gun ẹranko náà, ère ẹranko náà, àmì ẹranko náà, àti nọ́ńbà orúkọ rẹ̀. Ìṣẹ́gun náà tún kún fún òtítọ́ pé wọ́n lóye ohun tí àwọn àmì àpèjúwe àsọtẹ́lẹ̀ mẹ́rin náà dúró fún. Ìwọ̀nba kékeré púpọ̀ gan-an nínú àwọn ènìyàn ni ó mọ ohun tí àwọn àmì àpèjúwe àsọtẹ́lẹ̀ mẹ́rin wọ̀nyí ń ṣojú fún ní tòótọ́.

The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.

Ayé ti mọ̀ tẹ́lẹ̀ pé ìjọ-pápá ni panṣágà Babeli nínú orí kẹtadínlógún, ṣùgbọ́n gẹ́gẹ́ bí Ọ̀rọ̀ Ọlọ́run ti fi hàn, ìmọ̀ nípa panṣágà Tírè tí ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé ni a ti gbàgbé ní ìgbà ìtàn Orílẹ̀-Èdè Amẹ́ríkà. Láti ṣẹ́gun lórí ẹranko náà túmọ̀ sí láti pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́ nípa mímú dájú pé ẹranko nínú àsọtẹ́lẹ̀ Bíbélì ni ìjọ-pápá. Nínú orí tí ó tẹ̀lé e lẹ́sẹ̀kẹsẹ̀, dragoni náà, ẹranko náà àti wòlíì èké náà ni wọ́n ń darí ayé lọ sí Amágẹdónì, àti àwọn olóòótọ́ Ọlọ́run ní ọjọ́ ìkẹyìn gbọ́dọ̀ mọ ẹni tí àwọn agbára mẹ́ta wọ̀nyí jẹ́.

And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.

Àti angẹli kẹfà tú àwokòtò rẹ̀ sórí odò ńlá Yúfírétì; omi rẹ̀ sì gbẹ, kí ọ̀nà àwọn ọba ìlà-oòrùn lè di mímúrasílẹ̀. Mo sì rí ẹ̀mí àìmọ́ mẹ́ta tí ó dàbí àkèré jáde láti ẹnu dragoni, àti láti ẹnu ẹranko náà, àti láti ẹnu wòlíì èké náà. Nítorí wọ́n jẹ́ ẹ̀mí àwọn ẹ̀ṣù, tí ń ṣe iṣẹ́ ìyanu, tí ń jáde lọ sí ọ̀dọ̀ àwọn ọba ayé àti ti gbogbo ayé, láti kó wọn jọ sí ogun ọjọ́ ńlá yẹn ti Ọlọ́run Olódùmarè. Wò ó, èmi ń bọ̀ bí olè. Alábùkún-fún ni ẹni tí ń ṣọ́nà, tí ó sì ń pa aṣọ rẹ̀ mọ́, kí ó má bàa rìn níhòòhò, kí wọ́n sì rí ìtìjú rẹ̀. Ó sì kó wọn jọ sí ibi kan tí a ń pè ní èdè Hébérù ní Armagedoni. Ìfihàn 16:12–16.

The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.

Ìṣẹ́gun lórí ẹranko náà ni ìṣẹ́gun ti òye tí ó tọ́ nípa ẹni tí ẹranko náà jẹ́. Àyọkà tí a ṣẹ̀ṣẹ̀ tọ́ka sí náà kéde ìbùkún fún àwọn tí ń ṣọ́, tí wọ́n sì ń pa aṣọ wọn mọ́; ṣùgbọ́n ní àsìkò ìyọnu kẹfà, àkókò àyè ìdánwò ti ti parí pátápátá fún gbogbo ènìyàn. Nígbà tí Míkáẹ́lì bá dìde, àyè ìdánwò ènìyàn yóò ti parí, lẹ́yìn náà ni a ó sì tú àwọn ìyọnu méje ìkẹyìn náà jáde. Kò sí ọ̀nà láti yí aṣọ padà lẹ́yìn ìparí àyè ìdánwò, síbẹ̀ ìkìlọ̀ kan wà tí ó ní í ṣe pẹ̀lú ìyọnu kẹfà. Ìkìlọ̀ náà ní í ṣe pẹ̀lú níní òye tí ó tọ́ nípa ẹranko náà kí àyè ìdánwò tó parí, àti bí o kò bá ní òye náà, ìwọ yóò pàdánù aṣọ òdodo Kristi kí àyè ìdánwò tó parí.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

“Àwọn tí ó bá dàrú nínú òye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì lè rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí ẹ̀gbẹ́ aṣòdì sí Kristi. Kò sí àkókò báyìí fún wa láti dàpọ̀ mọ́ ayé. Dáníẹ́lì dúró nínú pínpín rẹ̀ àti ní ipò rẹ̀. A gbọ́dọ̀ lóye àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù. Wọn ń túmọ̀ ara wọn. Wọn ń fún ayé ní àwọn òtítọ́ tí gbogbo ènìyàn gbọ́dọ̀ lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni láti jẹ́ ẹlẹ́rìí nínú ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò ṣàlàyé ara wọn.” Kress Collection, 105.

If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.

Bí ènìyàn kò bá lóye pé antikiristi ni ẹ̀gbẹ́ pàápàá, yóò parí sí ìgbẹ̀yìn lórí ẹ̀gbẹ́ ẹ̀gbẹ́ pàápàá; tàbí gẹ́gẹ́ bí Jòhánù ti kọ̀wé, wọn yóò rìn ní ìhòòhò, wọn ó sì fi ìtìjú wọn hàn. Láti ṣẹ́gun ẹranko náà ni láti lóye pé ẹranko náà ni agbára pàápàá, àti gbogbo ohun tí a ti ṣípayá nípa agbára pàápàá náà. Àwọn tí ó bá ṣẹ́gun, tí wọ́n sì lóye pé ẹ̀gbẹ́ pàápàá ni ọkùnrin ẹ̀ṣẹ̀, yóò nílò láti lóye pé àwòrán ẹ̀gbẹ́ pàápàá ń ṣojú ìlànà ìpapọ̀ ìjọ àti ìpínlẹ̀, pẹ̀lú pé ìjọ ni ó ń ṣàkóso ìbáṣepọ̀ náà.

In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.

Nínú ìwé Dáníẹ́lì, ìtòlẹ́sẹẹsẹ ẹranko náà, èyí tí ó jẹ́ àpapọ̀ ìjọ àti ìjọba, ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ìrékọjá ìdahoro. Ìrékọjá jẹ́ ẹ̀ṣẹ̀, àti ẹ̀ṣẹ̀ tí ó dá ẹranko póòpù sílẹ̀ ni pé àwọn ọba fi agbára wọn jọ̀wọ́ fún àṣẹ póòpù. Nípa ṣíṣe èyí ni wọ́n ń hu àgbèrè tẹ̀mí, èyí tí í ṣe ìrékọjá ìdahoro ti Dáníẹ́lì, àti àwòrán sí ẹranko ti Jòhánù.

To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.

Láti gba ìṣẹ́gun lórí àwòrán póòpù ni láti lóye nípasẹ̀ Ọ̀rọ̀ Ọlọ́run pé Orílẹ̀-èdè Amẹ́ríkà kọ́kọ́ dá ìbáṣepọ̀ yìí sílẹ̀, ó sì fìdí rẹ̀ múlẹ̀ nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, lẹ́yìn náà ó sì fi agbára mú gbogbo ayé láti gba ìbáṣepọ̀ kan náà.

The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.

Ìbáṣepọ̀ ìjọ àti ìjọba tí Orílẹ̀-èdè Amẹ́ríkà yóò fi tipátipá mú wá sórí ayé ni ó ní ìjọba àgbáyé kan ṣoṣo (Àjọ Ìṣọ̀kan Àgbáyé), tí yóò wọ inú àjọṣepọ̀ pẹ̀lú ipò pàápàá gẹ́gẹ́ bí agbára olùdarí nínú àwọn ìṣètò náà. Gígba ìṣẹ́gun lórí ère ẹranko náà ni láti lóye nípasẹ̀ Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run pé ère ẹranko náà dúró fún àwọn nǹkan wọ̀nyí gan-an.

Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.

Gígba ìṣẹ́gun lórí ẹranko náà àti lórí ère ẹranko náà pẹ̀lú ìmú òye àmì àṣẹ ẹranko náà (ìyẹn, ti ìjọ papacy) wọlé.

The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.

Àmì ẹranko náà ni fífi ìṣọ́ ọjọ́ Àìkú múlẹ̀ nípa agbára gẹ́gẹ́ bí ọjọ́ Ìsinmi Ọlọ́run. Láti ní ìṣẹ́gun lórí àmì náà, ó yẹ kí a ní òye pé ìjọ́sìn ọjọ́ Àìkú jẹ́ ìjọ́sìn oòrùn, àti pé kì í ṣe ohun tí ó kéré sí ìjọ́sìn Bàálì ti àwọn keferi. Ìṣẹ́gun náà sì ní òtítọ́ yìí pẹ̀lú pé kò sí ẹni tí yóò gba àmì ẹranko náà títí di ìgbà tí a bá fi í múlẹ̀ lórí ènìyàn nípa agbára.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

“Ṣùgbọ́n àwọn Kristẹni ti àwọn ìran tí ó ti kọjá máa ń pa ọjọ́ Àìkú mọ́, ní ìrò pé nípa ṣíṣe bẹ́ẹ̀ wọ́n ń pa Sábá Bíbélì mọ́; àti pé nísinsin yìí àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, láìyàtọ̀ sí ìjọpọ̀ Roman Catholic, tí wọ́n fi tọkàntọkàn gbà pé ọjọ́ Àìkú ni Sábá tí Ọlọ́run yàn. Ọlọ́run ń gba òtítọ́ ète wọn àti ìwà pípé wọn níwájú Rẹ̀. Ṣùgbọ́n nígbà tí a bá fi òfin mú ìṣètọ́jú ọjọ́ Àìkú ṣẹ, tí a sì bá tan ìmọ́lẹ̀ sáyé nípa ọranyan Sábá tòótọ́, nígbà náà ẹnikẹ́ni tí yóò ṣẹ àṣẹ Ọlọ́run, láti ṣègbọràn sí ìlànà kan tí kò ní àṣẹ tí ó ga ju ti Rome lọ, yóò nípa bẹ́ẹ̀ bu ọlá fún ìjọ papacy ju Ọlọ́run lọ. Ó ń fi ọlá-ìbọ̀wọ̀ fún Rome àti fún agbára tí ń fi ipa mú àṣẹ tí Rome ti dá kalẹ̀ ṣẹ. Ó ń jọ́sìn ẹranko náà àti àwòrán rẹ̀. Bí ènìyàn bá sì kọ ilé-iṣẹ́ náà tí Ọlọ́run ti sọ pé ó jẹ́ àmì àṣẹ Rẹ̀, tí wọ́n sì bọlá fún ní ipò rẹ̀ ohun tí Rome ti yàn gẹ́gẹ́ bí àpẹẹrẹ ìṣàkóso gíga rẹ̀, nípa bẹ́ẹ̀ wọn yóò gba àmì ìfaramọ́ sí Rome—‘àmì ẹranko náà.’ Kì í sì í ṣe títí ìgbà tí ọ̀ràn náà bá ti fi ara rẹ̀ hàn gbangba báyìí níwájú àwọn ènìyàn, tí a sì mú wọn dé ibi yíyàn láàárín àwọn àṣẹ Ọlọ́run àti àwọn àṣẹ ènìyàn, ni àwọn tí ń bá a lọ nínú ìrékọjá yóò fi gba ‘àmì ẹranko náà.’” The Great Controversy, 449.

Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.

Àwọn tí wọ́n bá gba ìṣẹ́gun lórí ẹranko náà, àti lórí àwòrán ẹranko náà, àti lórí àmì ẹranko náà, gbọ́dọ̀ tún gba ìṣẹ́gun lórí nọ́ńbà orúkọ rẹ̀. Ní àkókò ìtàn nígbà tí a kò tíì gbàgbé àgbèrè ńlá Tírè, ayé Pùròtẹ́sítáǹtì mọ̀ pé ipò póòpù ni aṣòdì sí Kristi. Wọ́n mọ̀ pé Pọ́ọ̀lù ti dá ipò póòpù mọ̀ gẹ́gẹ́ bí “ẹni búburú náà,” “ọkùnrin ẹ̀ṣẹ̀ náà,” “àdììtú ìwà búburú” àti “ọmọ ìparun; Ẹni tí ó ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run tàbí tí a ń bọ̀; débi pé òun gẹ́gẹ́ bí Ọlọ́run jókòó nínú tẹ́ńpìlì Ọlọ́run, ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run.” Ṣùgbọ́n nísinsin yìí a ti gbàgbé àgbèrè ńlá Tírè.

In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.

Ní àwọn àkókò tí ó ti kọjá, ó ti wà àwọn ìlò isopsephy, tàbí gematria, oríṣiríṣi tí ó fi hàn pé nọ́mbà “666” jẹ́ àpẹẹrẹ àmì tí ń ṣojú fún ipò póòpù. Àpẹẹrẹ àtẹnudẹ́rùn kan nípa èyí ni pé lórí miteri póòpù ni a ti kọ ọ̀rọ̀ wọ̀nyí pé Vicarius Filii Dei. Vicarius Filii Dei, tí ó túmọ̀ sí “Aṣojú Ọmọ Ọlọ́run”, àti nítorí náà ó ń tọ́ka sí ẹ̀sùn ìdánimọ̀ rẹ̀ pé òun jókòó sínú tẹ́ńpìlì Ọlọ́run, tí ó sì ń sọ pé òun ni Ọlọ́run. Àwọn lẹ́tà Látìn inú Vicarius Filii Dei dọ́gba pẹ̀lú nọ́mbà ẹgbẹ̀ta lé mẹ́rìnlélọ́gọ́rin.

The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.

Ẹranko náà, tí í ṣe agbára ìpapalì, ni a fi nọ́mbà rẹ̀ mọ̀, àti nọ́mbà rẹ̀ ni “666,” ṣùgbọ́n ọkùnrin ẹ̀ṣẹ̀ náà gba ọgbẹ́ ikú ní ọdún 1798, a sì ti gbàgbé rẹ̀. Ní àwọn ọjọ́ ìkẹyìn, a óo mú ọgbẹ́ ikú náà láradá, àti ìmúláradá ọgbẹ́ ikú náà fi hàn pé orílẹ̀-èdè United States kọ́kọ́ dá àwòrán ẹranko náà sílẹ̀ nínú orílẹ̀-èdè tirẹ̀, lẹ́yìn náà sì fi agbára mú ayé láti ṣe bẹ́ẹ̀ pẹ̀lú.

The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.

Àwòrán ayé ti ẹranko náà jẹ́ ìlà-mejì pẹ̀lú ìlà-mẹ́ta. Ní ti àsọtẹ́lẹ̀, ó jẹ́ ìlà-mejì nítorí pé a fi àpapọ̀ ìjọ àti ìpínlẹ̀ dá a sílẹ̀, ṣùgbọ́n ó jẹ́ ìlà-mẹ́ta nítorí pé a fi dragoni, ẹranko náà, àti wòlíì èké dá a sílẹ̀. Nígbà tí ìṣọ̀kan ìlà-mẹ́ta àwọn agbára gan-an tí yóò darí ayé lọ sí Amágẹdónì bá ti fi ìdí múlẹ̀, wọ́n yóò jẹ́ ẹranko náà tí í ṣe ìjọba kẹjọ tí ó ti inú méje wá, ó sì tún máa jẹ́ ìṣọ̀kan ìlà-mẹ́ta ti ìjọba kẹfà. Nọ́mbà orúkọ ẹranko náà ní àwọn ọjọ́ ìkẹyìn tún jẹ́ “666,” nítorí pé ó dúró fún àwọn ìjọba mẹ́ta tí ọkọ̀ọ̀kan wọn jẹ́ apá kan ti ìjọba kẹfà.

To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.

Láti rí ìṣẹ́gun lórí ẹranko náà, àti lórí ère rẹ̀, àti lórí àmì rẹ̀, àti lórí nọ́ńbà orúkọ rẹ̀, ni láti lóye àdììtú náà pé, “ẹ̀kẹjọ jẹ́ nínú àwọn méje,” èyí tí í ṣe àṣírí Dáníẹ́lì orí kejì, èyí tí Dáníẹ́lì gbàdúrà láti lóye. Ó jẹ́ apá kan nínú Ìfihàn Jésù Kristi tí a tú èdìdì rẹ̀ sílẹ̀ ní kété kí àsìkò ìdánwò tó parí, nítorí gẹ́gẹ́ bí Jòhánù ti sọ, “àkókò náà ti súnmọ́.” Nítorí ìdí yìí ni a fi ṣàpẹẹrẹ àwọn tí wọ́n rí ìṣẹ́gun náà pé wọ́n wà pẹ̀lú àwọn áńgẹ́lì tí ń da àwọn àjàkálẹ̀ àrùn náà sílẹ̀, nítorí wọ́n rí ìṣẹ́gun náà, tàbí ìmọ̀ òye àsọtẹ́lẹ̀ tí ó yẹ, ní kété kí àsìkò ìdánwò tó parí.

Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.

Àwọn tí ó lóye pé Ìṣípayá Jesu Kristi ni a tú sílẹ̀ ní kété ṣáájú ìpiparí àkókò ìdánwò, àti pé nọ́ńbà “666” jẹ́ apá kan nínú ìran náà, kì yóò ṣàìrí i pé ìran tí ó wà nínú Esekiẹli orí kẹjọ bẹ̀rẹ̀ ní ọjọ́ karùn-ún (èyí tí í ṣe ọjọ́ ṣáájú ọjọ́ kẹfà), ní oṣù kẹfà ti ọdún kẹfà. Ní òpin orí kẹjọ, ọkùnrin mẹ́ẹ̀ẹ́dógún ni wọ́n ń foríbalẹ̀ fún oòrùn, àti orí kẹsàn-án fi àwọn tí wọ́n gba èdìdì Ọlọ́run hàn.

The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.

Àyíká ìran náà ni àmì ẹranko náà àti èdìdì Ọlọ́run, a sì ṣí ìran náà sílẹ̀ díẹ̀ ṣáájú kí àkókò oore-ọ̀fẹ́ tó parí ní òfin Ọjọ́-Àìkú, gẹ́gẹ́ bí a ti fi nọ́mbà “666” ṣàpẹẹrẹ rẹ̀. Ṣùgbọ́n ìparí àkókò oore-ọ̀fẹ́ náà tí a mọ̀ sí èyí tí ó ń ṣẹlẹ̀ ní òfin Ọjọ́-Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, kì í ṣe ìparí àkókò oore-ọ̀fẹ́ gbogbo ènìyàn, bí kò ṣe ìparí àkókò oore-ọ̀fẹ́ fún àwọn Adventist Ọjọ́ Keje nìkan.

The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.

A fi ìran náà hàn bí ó ṣe ń ṣẹlẹ̀ nínú Jerúsálẹ́mù, èyí tí ó jẹ́ ààmì ìjọ àwọn Adventist Ọjọ́ Keje. Nígbà òfin Sunday ní Orílẹ̀-Èdè Amẹ́ríkà, àwọn Adventist Ọjọ́ Keje nìkan ni ẹgbẹ́ kan ṣoṣo tí a ó sì níbẹ̀ gan-an mú ní ojúṣe gẹ́gẹ́ bí ìmọ́lẹ̀ ọjọ́ Sábáàtì ṣe kan wọn.

“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

“Tí a bá ti fi ìmọ́lẹ̀ òtítọ́ hàn ọ́, tí ń ṣí ìsinmi ọjọ́ keje ti òfin kẹrin sílẹ̀ fún ọ, tí ó sì ń fi hàn pé kò sí ìpìlẹ̀ kankan nínú Ọ̀rọ̀ Ọlọ́run fún pípa ọjọ́ Àìkú mọ́, ṣùgbọ́n tí ìwọ ṣì ń dì mọ́ sábáàtì èké náà, tí o sì kọ̀ láti yà Sábáàtì tí Ọlọ́run pè ní ‘ọjọ́ mímọ́ mi’ sí mímọ́, ìwọ ń gba àmì ẹranko náà. Ìgbà wo ni èyí ń ṣẹlẹ̀?—Nígbà tí o bá gbọ́dọ̀ tẹ̀lé àṣẹ tí ń pa ọ́ láṣẹ láti dá iṣẹ́ dúró ní ọjọ́ Àìkú kí o sì jọ́sìn fún Ọlọ́run, nígbà tí o mọ̀ pé kò sí ọ̀rọ̀ kan nínú Bíbélì tí ń fi hàn pé ọjọ́ Àìkú yàtọ̀ sí ọjọ́ iṣẹ́ lasán, ìwọ fara mọ́ láti gba àmì ẹranko náà, o sì kọ èdìdì Ọlọ́run. Tí a bá gba àmì yìí sí iwájú orí wa tàbí sí ọwọ́ wa, àwọn ìdájọ́ tí a ti kéde sí àwọn aláìgbọ́ràn gbọ́dọ̀ bà lé wa. Ṣùgbọ́n èdìdì Ọlọ́run alààyè ni a fi lé àwọn tí wọ́n fi ẹ̀rí-ọkàn ṣọ́ra ń pa Sábáàtì Olúwa mọ́.” Review and Herald, April 27, 1911.

The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.

Ìran Ìsíkíẹ́lì láti orí kẹjọ títí dé orí kọkànlá, ń ṣàfihàn ìtàn tí ó ṣáájú ìpipadé àkókò àánú fún Jerusalẹmu. A ṣe àwòrán rẹ̀ bí ó ti ń ṣẹlẹ̀ ní ọjọ́ kan péré kí nọ́mbà “666” tó dé, àti pé orí kẹjọ ń tọ́ka sí ìṣọ̀tẹ̀ tí ń pọ̀ sí i nínú Jerusalẹmu tí ó parí nígbà tí àwọn ọkùnrin aṣáájú fi tẹríbalẹ̀ fún oòrùn, báyìí ni wọ́n sì gbà ààmì ẹranko náà.

Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.

Orí kẹsàn-án, dúró fún áńgẹ́lì kan tí ń kọjá lọ láàrín Jerusalẹmu (ní báyìí ni ó ṣe ń fi ìtẹ̀síwájú hàn), tí ó sì ń fi èdìdì lé ẹgbẹ́ kan ṣáájú àwọn áńgẹ́lì apanirun tí yóò sì lẹ́yìn náà pa gbogbo àwọn tí kò ní èdìdì náà. Àwọn orí méjèèjì dúró fún ìtàn ìlọsíwájú kan tí ń darí sí òfin Ọjọ́ Àìkú, níbi tí ẹgbẹ́ kan ti foríbalẹ̀ fún oòrùn, tí ẹgbẹ́ kejì sì gba èdìdì Ọlọ́run. Lẹ́yìn náà ni a ó yọ àwọn ènìyàn búburú kúrò ní Jerusalẹmu, nítorí òfin Ọjọ́ Àìkú ń ya àwọn ènìyàn búburú sọ́tọ̀ kúrò lọ́dọ̀ àwọn ọlọ́gbọ́n.

The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.

Ìdìdì èdì tí a ṣàpẹẹrẹ rẹ̀ nínú Ìwé Ìsekíẹ́lì orí kẹsàn-án náà ni ìdìdì èdì kan náà tí a ṣàpẹẹrẹ rẹ̀ nínú Ìfihàn orí keje.

“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.

“Bí irú àwọn ìṣẹ̀lẹ̀ báyìí bá ń bọ̀, irú àwọn ìdájọ́ ńlá bẹ́ẹ̀ lórí ayé ẹlẹ́bi, ibo ni yóò jẹ́ ibi ààbò fún àwọn ènìyàn Ọlọ́run? Báwo ni a ó ṣe bo wọ́n mọ́ títí ìbínú náà yóò fi kọjá? Johanu rí àwọn èròjà ìṣẹ̀dá—ìmìtìtì ilẹ̀, ìjì líle, àti ìjàkadì òṣèlú—gẹ́gẹ́ bí a ti ń di wọ́n mú lábẹ́ ìṣàkóso àwọn angẹli mẹ́rin. Àwọn ẹ̀fúùfù wọ̀nyí wà lábẹ́ ìdarí títí Ọlọ́run yóò fi sọ ọ̀rọ̀ kí a tú wọ́n sílẹ̀. Níbẹ̀ ni ààbò ìjọ Ọlọ́run wà. Àwọn angẹli Ọlọ́run ń ṣe ìfẹ́ Rẹ̀, wọ́n ń dá ẹ̀fúùfù ilẹ̀ dúró, kí ẹ̀fúùfù má bàa fẹ́ sórí ilẹ̀, tàbí sórí òkun, tàbí sórí igi kankan, títí a ó fi fi èdìdì sórí iwájú àwọn iranṣẹ́ Ọlọ́run. A rí angẹli alágbára náà tí ó ń gòkè wá láti ìlà-oòrùn (tàbí ìhà ìrán-oòrùn). Angẹli alágbára jùlọ yìí ní èdìdì Ọlọ́run alààyè lọ́wọ́ rẹ̀, tàbí ti Ẹni náà tí ó nìkan ṣoṣo lè fi ìyè fúnni, tí ó sì lè kọ àmì tàbí àkọlé sórí iwájú, fún àwọn ẹni tí a ó fi àìkú, ìyè àìnípẹ̀kun, bù kún. Ohùn angẹli gíga jùlọ yìí ni ó ní àṣẹ láti pa àwọn angẹli mẹ́rin náà láṣẹ kí wọ́n di àwọn ẹ̀fúùfù mẹ́rin náà mọ́lẹ̀ títí iṣẹ́ yìí yóò fi parí, àti títí yóò fi pe wọ́n láti tú wọ́n sílẹ̀.”

“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’

“Àwọn tí ń ṣẹ́gun ayé, ẹran-ara, àti èṣù, ni yóò jẹ́ àwọn ẹni ojú rere tí yóò gba èdìdì Ọlọ́run alààyè. Àwọn tí ọwọ́ wọn kò mọ́, tí ọkàn wọn kò sì mọ́, wọn kì yóò ní èdìdì Ọlọ́run alààyè. Àwọn tí ń gbèrò ẹ̀ṣẹ̀, tí wọ́n sì ń ṣe é, ni a óò kọjá lójú. Àwọn wọ̀nyí nìkan tí, nínú ìwà wọn níwájú Ọlọ́run, ń di ipò àwọn tí ń ronú pìwà dà, tí wọ́n sì ń jẹ́wọ́ ẹ̀ṣẹ̀ wọn ní ọjọ́ ńlá apẹ̀yìndà àfihàn gidi náà, ni a óò mọ̀, a ó sì fi ààmì sí wọn gẹ́gẹ́ bí ẹni tí ó yẹ fún ààbò Ọlọ́run. Orúkọ àwọn tí ń wo, tí ń dúró, tí wọ́n sì ń ṣọ́ gidigidi de ìfarahàn Olùgbàlà wọn—pẹ̀lú ìtara àti ìfẹ́-ọkàn tí ó ju ti àwọn tí ń retí òwúrọ̀ lọ—ni a óò kà pọ̀ mọ́ àwọn tí a fi èdìdì sí. Àwọn tí, nígbà tí gbogbo ìmọ́lẹ̀ òtítọ́ ń tàn sí orí ọkàn wọn, tí ó yẹ kí wọ́n ní iṣẹ́ tí ó bá ìgbàgbọ́ tí wọ́n jẹ́wọ́ mu, ṣùgbọ́n tí ẹ̀ṣẹ̀ ń fà wọ́n mọ́ra, tí wọ́n ń gbé òrìṣà kalẹ̀ sínú ọkàn wọn, tí wọ́n ń ba ọkàn wọn jẹ níwájú Ọlọ́run, tí wọ́n sì ń sọ àwọn tí ó bá darapọ̀ mọ́ wọn nínú ẹ̀ṣẹ̀ di aláìmọ́, orúkọ wọn ni a óò pa rẹ́ kúrò nínú ìwé ìyè, a ó sì fi wọ́n sílẹ̀ nínú òkùnkùn ọ̀gànjọ́ òru, níwọ̀n bí wọn kò ti ní òróró nínú ìkòkò wọn pẹ̀lú fìtílà wọn. ‘Ṣùgbọ́n fún yín tí ẹ̀ ń bẹ̀rù orúkọ Mi ni Oòrùn Òdodo yóò yọ̀ pẹ̀lú ìwòsàn ní abẹ́ ìyẹ́ Rẹ̀.’”

“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.

“Ìdìdì èdìdì yìí ti àwọn ìránṣẹ́ Ọlọ́run jẹ́ èyí kan náà tí a fihàn fún Hesekieli nínú ìran. Johanu pẹ̀lú ti jẹ́ ẹlẹ́rìí ìṣípayá tí ó yà lẹ́nu jùlọ yìí. Ó rí òkun àti ìgbì rẹ̀ ń hó, ọkàn ènìyàn sì ń rẹ̀ wọ́n nítorí ẹ̀rù. Ó wo ilẹ̀ ayé tí a mì, àti àwọn òkè-nlá tí a gbé sọ́kàn òkun (èyí tí ń ṣẹlẹ̀ ní ti gidi), omi rẹ̀ ń hó, ó sì ń rú, àwọn òkè-nlá náà sì ń mì nítorí ìgbéraga rẹ̀. A fihàn án àwọn àjàkálẹ̀-àrùn, àjàkálẹ̀ àrùn búburú, ìyàn, àti ikú pé wọ́n ń ṣe iṣẹ́-ìránṣẹ́ ẹlẹ́rùjẹ̀jẹ̀ wọn.” Testimonies to Ministers, 445.

The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.

Ìdìdì ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì nínú Ìfihàn orí kẹje ni a tún ṣàfihàn nínú orí kẹsàn-án ti Ẹsẹkiẹli, angẹli tí ń fi èdìdì náà sì ni angẹli alágbára jùlọ, ẹni tí ó gòkè wá láti ìlà-oòrùn. Àwọn tí ó sọnù, tí a sì pa orúkọ wọn rẹ́ kúrò nínú ìwé ìyè, ni a ṣàpẹẹrẹ gẹ́gẹ́ bí ẹni pé “kò ní òróró nínú ìkòkò wọn pẹ̀lú fìtílà wọn.” Àwọn ẹ̀ka méjì nínú ìran Ẹsẹkiẹli orí kẹjọ títí dé kọkànlá, ni wúńdíá ọlọ́gbọ́n àti aṣiwèrè ti Mátíù ogún-ún-dín-lọ́gbọ̀n, nítorí náà, àwọn ni Adventist.

“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.

“Àkàwé àwọn wúńdíá mẹ́wàá nínú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:

Arábìnrin White fi hàn ní pàtó pé Jerusalẹmu inú ìran Ezekieli jẹ́ Adventism:

“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.

“Àwọn ènìyàn tòótọ́ ti Ọlọ́run, tí ẹ̀mí iṣẹ́ Oluwa àti ìgbàlà ọkàn wà ní ọkàn wọn, yóò máa wo ẹ̀ṣẹ̀ ní ìwà ẹ̀ṣẹ̀ rẹ̀ tòótọ́ nígbà gbogbo. Wọ́n yóò máa dúró ní apá ìbáwí olóòtítọ́ àti ìfìmọ̀ hàn gbangba sí àwọn ẹ̀ṣẹ̀ tí ń rọrùn láti dì mọ́ àwọn ènìyàn Ọlọ́run nígbà gbogbo. Pàápàá jùlọ nínú iṣẹ́ ìkẹyìn fún ìjọ, ní àkókò fífi àmì sí àwọn ọ̀kẹ́ mẹ́rìnlélọ́gbọ̀n ẹgbẹ̀rún [ọgọ́rùn-ún méjìdínlógójì] tí yóò dúró láìní àbùkù níwájú ìtẹ́ Ọlọ́run, nígbà náà ni wọ́n yóò ní ìmọ̀lára jíjinlẹ̀ jùlọ sí àwọn àṣìṣe àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́wọ́. Èyí ni a fi hàn ní agbára nínú àpèjúwe wòlíì nípa iṣẹ́ ìkẹyìn, lábẹ́ àwòrán àwọn ọkùnrin tí olúkúlùkù wọn mú ohun ìjà ìpànìyàn kan ní ọwọ́ rẹ̀. Ọkùnrin kan láàárín wọn wọ aṣọ ọ̀gbọ̀, tí àpò ìnki akọ̀wé sì wà lẹ́gbẹ̀ẹ́ rẹ̀. ‘Oluwa sì wí fún un pé, Lọ la àárín ìlú náà já, la àárín Jerusalẹmu já, kí o sì fi àmì kan sí iwájú orí àwọn ọkùnrin tí ń súfèé, tí ń ké ní ti gbogbo ìríra tí a ń ṣe ní àárín rẹ̀.’” Testimonies, volume 3, 266.

The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.

Ìran náà nínú Ìwé Ẹ́sékíẹ́lì orí kẹjọ títí dé kẹ́wàá-lá-ọ̀kan, ń tọ́ka tààrà sí ìtàn Adventism títí dé àti ní àkókò òfin ọjọ́ Àìkú. Ó ń fi àwọn ẹ̀ka méjì àwọn olùjọsìn tí ó wà nínú Jerusalẹmu (Adventism) hàn, a sì fi í ṣọ̀kan ní ọ̀nà àsọtẹ́lẹ̀ pẹ̀lú Ìfihàn Jésù Krísti tí a tú sílẹ̀ díẹ̀ kí àkókò ìdánwò tó parí, nítorí ìtọ́kasí rẹ̀ àkọ́kọ́ ni fífi nọ́ńbà “666” kalẹ̀ nínú àmì-ìṣàpẹẹrẹ àsọtẹ́lẹ̀. Ní ṣíṣe bẹ́ẹ̀, ó ń dá ọ̀kan nínú ohun mẹ́rin tí àwọn ọlọ́gbọ́n gbọ́dọ̀ ṣẹ́gun lẹ́yìn ní àwọn ọjọ́ ìkẹyìn mọ̀, àwọn ohun mẹ́rin wọ̀nyí sì jẹ́ apá kan nínú ìmọ́lẹ̀ ti ẹ̀kẹjọ, ẹni tí ó jẹ́ “nínú àwọn méje”. Ìfihàn orí kẹ́ẹ̀dógún pẹ̀lú ń fi hàn pé àwọn tí wọ́n gba ìṣẹ́gun lórí àwọn apá àmì-ìṣàpẹẹrẹ mẹ́rin ti papacy, ni wọ́n kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn.

In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.

Ní ọjọ́ náà, Isaiah, nínú orí kẹtàlélógún, sọ pé àwọn olódodo ti àwọn ọjọ́ ìkẹyìn yóò kọ orin ọgbà àjàrà náà, èyí tí í ṣe orin tí Ọ̀dọ́-Àgùntàn náà kọ nígbà tí ó rìn láàárín àwọn ènìyàn, tí ó sì ń fi àwọn ènìyàn àyànfẹ́ kan hàn tí a ń kọjá lọ lórí wọn bí a ti ń yan àwọn ènìyàn àyànfẹ́ tuntun. “Àwọn ọlọ́gbọ́n” ti àwọn ọjọ́ ìkẹyìn ni wọ́n ń kọ orin náà ní àkókò ìdìdì Ezekiel nine àti Revelation seven. Ìran Ezekiel láti orí mẹ́jọ títí dé mọ́kànlá jẹ́ apá kan nínú orin náà gan-an.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’

“Àwọn ènìyàn òtítọ́ ti Ọlọ́run, tí ẹ̀mí iṣẹ́ Olúwa àti ìgbàlà ọkàn wà lórí ọkàn wọn, yóò máa wo ẹ̀ṣẹ̀ ní ìwà rẹ̀ tòótọ́ gẹ́gẹ́ bí ohun ẹlẹ́ṣẹ̀. Wọ́n yóò máa dúró níhà ìbáwí olóòtítọ́ àti ìbáwí taara sí àwọn ẹ̀ṣẹ̀ tí ń rọrùn láti dí àwọn ènìyàn Ọlọ́run mú. Pàápàá jùlọ nínú iṣẹ́ ìkẹyìn fún ìjọ, ní àkókò ìdìdì ìdìbò àwọn ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún mẹ́rìnlélógójì] tí yóò dúró láìní àìlera níwájú ìtẹ́ Ọlọ́run, nígbà náà ni wọ́n yóò ní ìmọ̀lára jinlẹ̀ jùlọ sí àwọn àṣìṣe àwọn ènìyàn Ọlọ́run tí wọ́n jẹ́wọ́ ara wọn sí. A fi èyí hàn ní agbára nípa àpèjúwe wòlíì ti iṣẹ́ ìkẹyìn lábẹ́ àwòrán àwọn ọkùnrin tí olúkúlùkù wọn ní ohun ìjà ìpànìyàn lọ́wọ́ rẹ̀. Ọkùnrin kan láàárín wọn wọ aṣọ ọ̀gbọ̀, ó sì ní àgò ìkòwé lẹ́gbẹ̀ẹ́ rẹ̀. “Olúwa sì wí fún un pé, Lọ kọjá láàrín ìlú náà, láàrín Jerusalẹmu, kí o sì fi ààmì sí iwájú orí àwọn ọkùnrin tí ń kẹ́dùn tí wọ́n sì ń sunkún nítorí gbogbo àwọn ìríra tí a ń ṣe ní àárín rẹ̀.”

“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.

“Ta ni àwọn tí ń dúró nínú ìgbìmọ̀ Ọlọ́run ní àkókò yìí? Ṣé àwọn ni tí ó fẹ́rẹ̀ẹ́ dá àṣìṣe láre láàárín àwọn ènìyàn Ọlọ́run tí ń jẹ́wọ́ ara wọn, tí wọ́n sì ń kùn ní ọkàn wọn, bí kò bá ṣe ní gbangba, sí àwọn tí yóò bá ẹ̀ṣẹ̀ wí? Ṣé àwọn ni tí wọ́n dúró lòdì sí wọn, tí wọ́n sì ń bá àwọn tí ń ṣe àṣìṣe kẹ́dùn? Rárá o! Bí wọn kò bá ronúpìwàdà, tí wọn sì fi iṣẹ́ Satani sílẹ̀ nínú pípa àwọn tí ẹrù iṣẹ́ náà wà lórí wọn lára, àti nínú gbígbé ọwọ́ àwọn ẹlẹ́ṣẹ̀ ga ní Síónì, wọn kì yóò rí àmì ìfọwọ́sí èdìdì Ọlọ́run gbà láéláé. Wọn yóò ṣubú nínú ìparun gbogbogbò ti àwọn ẹni búburú, èyí tí iṣẹ́ àwọn ọkùnrin márùn-ún tí wọ́n ru ohun ìjà ipaniyan dúró fún. Fi òye sí kókó yìí gidigidi: Àwọn tí ń gba àmì mímọ́ ti òtítọ́, tí a fi agbára Ẹ̀mí Mímọ́ ṣiṣẹ́ sínú wọn, tí àmì tí ọkùnrin tí ó wọ aṣọ ọ̀gbọ̀n ṣe aṣojú rẹ̀, ni àwọn tí ‘ń kerora, tí wọ́n sì ń ké gbà fún gbogbo ohun ìríra tí a ń ṣe’ nínú ìjọ. Ìfẹ́ wọn fún ìwà mímọ́ àti fún ọlá àti ògo Ọlọ́run pọ̀ tó bẹ́ẹ̀, ìrísí tí wọ́n sì ní ní kedere tó bẹ́ẹ̀ nípa bí ẹ̀ṣẹ̀ ti pọ̀ tó nínú ìwà ẹ̀ṣẹ̀ rẹ̀, tí a fi ṣe aṣojú wọn gẹ́gẹ́ bí àwọn tí ń wà nínú ìrora ọkàn, tí wọ́n á fi máa kerora, tí wọ́n á sì máa ké. Ka orí kẹsàn-án ìwé Ezekieli.”

“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.

“Ṣùgbọ́n ìpakúpa àpapọ̀ gbogbo àwọn tí kò rí ìyàtọ̀ gbooro tó bẹ́ẹ̀ láàárín ẹ̀ṣẹ̀ àti òdodo, tí wọn kò sì ní ìmọ̀lára gẹ́gẹ́ bí àwọn tí ń dúró nínú ìgbìmọ̀ Ọlọ́run tí wọ́n sì gba àmì náà, ni a ṣàpèjúwe nínú àṣẹ tí a fi fún àwọn ọkùnrin márùn-ún tí wọ́n ní ohun ìjà ìpakúpa pé: ‘Ẹ máa tọ̀ ọ́ lẹ́yìn gba inú ìlú náà, kí ẹ sì lù ú: kí ojú yín má ṣe dá a sí, bẹ́ẹ̀ ni kí ẹ má ṣe ṣàánú: ẹ pa àgbàlagbà àti ọ̀dọ́ run pátápátá, àti àwọn ọmọbìnrin, àti àwọn ọmọ kékeré, àti àwọn obìnrin: ṣùgbọ́n ẹ má ṣe sún mọ́ ẹnikẹ́ni tí àmì náà wà lára rẹ̀; kí ẹ sì bẹ̀rẹ̀ ní ibi mímọ́ Mi.’ Testimonies, ìwọ̀n 3, 266, 267.”