We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
A wà nínú ìlànà ìṣàkíyèsí Ìfihàn orí kejìlá sí kẹtàlá, níbi tí a ti rí gbogbo àwọn alátakò nínú ogun ìdánwò ìkẹyìn nínú ìjà ńlá náà tí ń ṣẹlẹ̀ lórí pápá ogun ọ̀run àkọ́kọ́. Àwọn alátakò náà ni ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀pọ̀ ènìyàn ńlá tí ń jáde kúrò ní Bábílónì gẹ́gẹ́ bí agbára àfikún, ní ìdojúkọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, Ṣọ́ọ̀ṣì Kátólíìkì, Orílẹ̀-Èdè Amẹ́ríkà àti Sátánì fúnra rẹ̀. Ẹgbẹ̀rún mẹ́rìnlélógójì àti ọ̀pọ̀ ènìyàn ńlá náà ni ọmọ-ogun Ọlọ́run, tí ń ṣojú fún ìhìn iṣẹ́ angẹli kẹta, àti pé àwọn ẹgbẹ́ méjèèjì nínú ogun náà pẹ̀lú ni wọ́n ń dojú kọ ọmọ-ogun ìdájọ́ Ọlọ́run, tí a kò fi angẹli kẹta ṣàpẹẹrẹ rẹ̀, bí kò ṣe pẹ̀lú ègbé kẹta.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Láti lè dá àwọn àbùdá kan mọ̀ tí wọ́n kópa nínú pípani àwọn ìwo Oloṣèlú Olómìnira àti Pùròtẹ́sítáǹtì ní ọdún 2020, a ń wá láti mọ àwọn àbùdá àsọtẹ́lẹ̀ tí ń hàn nínú ogun aráyé ní ọ̀run àkọ́kọ́, láti ìgbà òfin Àìkú títí di ìgbà tí Míkáẹ́lì yóò dìde. Nínú ìtàn yẹn, a fi ipá mú gbogbo ayé láti gbé àwòrán kan kalẹ̀ fún ẹranko náà. Ìtàn náà jẹ́ àtúnṣe ìtàn Orílẹ̀-èdè Amẹ́ríkà láti September 11, 2001, títí dé òfin Àìkú tí ó sún mọ́lé, èyí tí ó pín àwọn ìtàn méjèèjì tí ó bá ara wọn lọ. Gẹ́gẹ́ bí ìtàn tí ó bá ara wọn lọ, àwọn méjèèjì ń ṣojú ẹ̀rí fún ìtàn kejì. Ohun tí ó bá ṣẹlẹ̀ nínú ọ̀kan lára àwọn ìtàn wọ̀nyí, yóò sì ṣẹlẹ̀ nínú èkejì pẹ̀lú. Ìtàn kejì náà ni ojúṣe Ifihàn orí kejìlá àti kẹtàlá dojú kọ, a sì ní ète láti lóye ẹlẹ́rìí kejì, kí a lè tan ìmọ́lẹ̀ àsọtẹ́lẹ̀ sí orí ìtàn àkọ́kọ́, èyí tí ó fẹ́rẹ̀ẹ́ parí báyìí.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Àwọn agbára mẹ́ta tí ń darí ayé lọ sí Ámágẹ́dónì ni a ṣàpẹẹrẹ nínú orí kejìlá àti kẹtàlá. Agbára náà tí iṣẹ́dá ejò ń ṣojú fún ni a mẹ́nu kàn sí ní àkọ́kọ́.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.
Àti ààmì mìíràn sì farahàn ní ọ̀run; sì kíyèsi i, dragoni pupa ńlá kan wà, tí ó ní orí méje àti ìwo mẹ́wàá, àti adé méje lórí àwọn orí rẹ̀. Ìrù rẹ̀ sì fa ìdá mẹ́ta nínú àwọn ìràwọ̀ ọ̀run, ó sì ju wọ́n sí ilẹ̀ ayé: dragoni náà sì dúró níwájú obìnrin tí ó ti ṣetán láti bímọ, kí ó lè jẹ ọmọ rẹ̀ run nígbà tí a bá ṣẹ̀ṣẹ̀ bí i. Ìfihàn 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
Arábìnrin White jẹ́ kí a mọ̀ pé dragoni inú orí yìí ni Satani, ṣùgbọ́n ní ìtumọ̀ kejì ó jẹ́ Romu abọ̀rìṣà. Mejeeji Satani àti Romu abọ̀rìṣà jẹ́ àpẹẹrẹ Ajo Àwọn Orílẹ̀-Èdè. Ìwo mẹ́wàá ẹranko náà dúró fún àjọṣepọ̀ búburú ti àwọn ọba mẹ́wàá nínú Ìfihàn mẹ́tàdínlógún. Àwọn ọba mẹ́wàá wọ̀nyí ni a ṣojú fún nínú Ìfihàn mẹ́tàdínlógún, a sì fi wọ́n hàn níbẹ̀ gẹ́gẹ́ bí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì. A ṣojú fún ẹranko náà gẹ́gẹ́ bí ẹni tí ó ní orí méje pẹ̀lú adé méje, èyí tí ó fi àmì sí i gẹ́gẹ́ bí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì. Nínú Dáníẹ́lì méjì a ṣojú fún wọn gẹ́gẹ́ bí Gíríìsì ti ẹ̀mí, wọ́n sì tún jẹ́ Ahabu nínú ẹ̀rí Òkè Kámẹ́lì, wọ́n sì jẹ́ àwọn ọ̀tá mẹ́wàá ti Sáàmù mẹ́tàlélọ́gọ́rin.
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Agbára ayé kejì ti ọ̀tá tí a mẹ́nuba nínú Ìfihàn orí kejìlá àti kẹtàlá, ni ẹranko tí ń jáde láti inú òkun, ẹni tí Sister White fi tààrà sọ̀rọ̀ rẹ̀ gẹ́gẹ́ bí Kátólíìkì.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:1–3.
Mo sì dúró lórí iyanrìn òkun, mo sì rí ẹranko kan tí ń gòkè wá láti inú òkun, ó ní orí méje àti ìwo mẹ́wàá, lórí àwọn ìwo rẹ̀ sì ni adé mẹ́wàá wà, lórí àwọn orí rẹ̀ sì ni orúkọ ìsọ̀rọ̀-òdìsí Ọlọ́run wà. Ẹranko náà tí mo rí sì dàbí ẹkùn, ẹsẹ̀ rẹ̀ sì rí bí ẹsẹ̀ béárì, ẹnu rẹ̀ sì rí bí ẹnu kìnnìún: ejò ńlá náà sì fi agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a gbọgbẹ́ rẹ̀ títí dé ikú; a sì wo ọgbẹ́ ikú rẹ̀ sàn: gbogbo ayé sì yà lẹ́yìn ẹranko náà. Ìfihàn 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
Ní ẹsẹ̀ kìn-ín-ní, Johanu dúró lórí etíkun, ó sì rí ẹranko kan tí ń yọ láti inú òkun wá; lẹ́yìn náà, ó tún rí ẹranko kan tí ń gòkè jáde láti inú ilẹ̀. Sister White fi ìdánimọ̀ hàn pé àkókò tí Johanu rí ẹranko méjèèjì náà ni ọdún 1798, nítorí pé ọdún náà ni a “jà papacy lọ́wọ́ agbára rẹ̀,” báyìí ni ó sì gba ọgbẹ́ ikú kan tí a óò wò sàn níkẹyìn.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Ní àkókò tí a ti gba agbára Pápásì kúrò lọ́wọ́ rẹ̀, tí a sì fi ipa mú un dáwọ́ inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń dìde láti tún ohùn ejò ńlá náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ọ̀rọ̀-òdìsí-Ọlọ́run kan náà. Agbára yìí, èyí tí í ṣe èyí ikẹyìn tí yóò jagun sí ìjọ àti sí òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹranko kan tí ó ní ìwo bí ti àgùntàn. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti inú òkun ni wọ́n ti dìde; ṣùgbọ́n èyí dìde láti inú ilẹ̀, èyí tí ń ṣàfihàn ìdìde àlàáfíà ti orílẹ̀-èdè tí ó dúró fún—Orílẹ̀-Èdè Amẹ́ríkà.” Signs of the Times, February 8, 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Johanu ń wo ẹ̀yìn sínú ìtàn nígbà tí ó rí ẹranko náà láti inú òkun, èyí tí í ṣe ipò póòpù. Nígbà tí ó ń wo iwájú nínú ìtàn, ó rí ẹranko ilẹ̀, èyí tí í ṣe Orílẹ̀-Èdè Amẹ́ríkà. Ìdí nìyẹn tí a fi kọ ẹranko láti inú òkun náà ní ọ̀nà àsọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti rí. Nígbà tí Johanu ń wo ẹ̀yìn láti ọdún 1798, ohun àkọ́kọ́ tí ó rí ni “orí méje àti ìwo mẹ́wàá,” tí ó fi àmì sí ipò náà nínú ìtàn nígbà tí a fà mẹ́ta nínú àwọn ìwo náà tu láti fi àyè sílẹ̀ fún ìwo ńlá ipò póòpù, èyí tí ó sọ ohun ńláńlá.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Nígbà náà ni èmi yóò mọ òtítọ́ nípa ẹranko kẹrin náà, èyí tí ó yàtọ̀ sí gbogbo àwọn mìíràn, tí ó burú jù lọ, tí eyín rẹ̀ jẹ́ ti irin, tí ìkánná rẹ̀ sì jẹ́ ti idẹ; èyí tí ó run, tí ó fọ́ sí wẹ́wẹ́, tí ó sì fi ẹsẹ̀ rẹ̀ tẹ ohun tí ó ṣẹ́kù mọ́lẹ̀; àti nípa àwọn ìwo mẹ́wàá tí ó wà ní orí rẹ̀, àti nípa èkejì tí ó hù sókè, níwájú ẹni tí mẹ́ta ṣubú; àní nípa ìwo náà tí ó ní ojú, àti ẹnu tí ń sọ ohun ńlá-nlá gidigidi, tí ìrísí rẹ̀ sì lágbára ju ti àwọn ẹlẹgbẹ́ rẹ̀ lọ. Danieli 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Kí a tó yọ àwọn ìwo mẹ́ta náà kúrò—Heruli, Ostrogoths àti Vandals—ni a fi “adé mẹ́wàá” ṣojú Róòmù keferi. Àwọn adé mẹ́wàá wọ̀nyí dúró fún Róòmù keferi. Lẹ́yìn náà, Jòhánù ṣe ìdánimọ̀ amotekun Gíríìsì, lẹ́yìn náà béárì Medo-Persia, àti lẹ́yìn náà kìnnìún Babiloni.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Èkínní dàbí kìnnìún, ó sì ní ìyẹ́ idì; mo ń wò ó títí a fi fa ìyẹ́ rẹ̀ yọ, a sì gbé e sókè kúrò lórí ilẹ̀, a sì mú un dúró lórí ẹsẹ̀ bí ènìyàn, a sì fi ọkàn ènìyàn fún un. Sì kíyèsi i, ẹranko mìíràn, èkejì, dàbí béárì, ó sì gbé ara rẹ̀ sókè ní ẹ̀gbẹ́ kan, ó sì ní egungun ìhà mẹ́ta ní ẹnu rẹ̀ láàárín eyín rẹ̀; wọ́n sì sọ báyìí fún un pé, Dìde, jẹ ẹran púpọ̀ run. Lẹ́yìn èyí mo ń wò ó, sì wò ó, ẹlòmíràn, dàbí ẹkùn, tí ó ní ìyẹ́ ẹyẹ mẹ́rin lórí ẹ̀yìn rẹ̀; ẹranko náà sì ní orí mẹ́rin pẹ̀lú; a sì fi ìjọba fún un. Danieli 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Kò sí ẹyọ kan ṣoṣo nínú ẹ̀sìn Kátólíìkì tí í ṣe ti Kristẹni, àti ẹranko inú òkun náà ń ṣojú àpapọ̀ gbogbo àwọn ìjọba kèfèrí tí ó ṣáájú nínú àsọtẹ́lẹ̀ Bíbélì. A ṣàfihàn ẹranko inú òkun náà ní ìtòlẹ́sẹẹsẹ ìtàn tí a yí padà sẹ́yìn, nítorí Jòhánù ń wo padà sínú ìtàn. Ní ìbẹ̀rẹ̀, ó rí agbára tí a fìdí múlẹ̀ nígbà tí a yọ àwọn ìwo mẹ́ta kúrò—àpapacy. Lẹ́yìn náà, ó rí ìwo mẹ́wàá pẹ̀lú adé mẹ́wàá—Róòmù kèfèrí. Lẹ́yìn náà, ó rí àmọ̀tẹ́kùn—Gíríìsì. Lẹ́yìn náà, ó rí béárì—Mẹ́dò-Pérṣíà. Lẹ́yìn náà, ó rí kìnnìún—Bábílónì. Àpèjúwe ẹranko inú òkun náà ní àwọn èròjà láti inú ọ̀kọ̀ọ̀kan àwọn ìjọba kèfèrí tí ó ṣáájú wọ̀nyí, àti àpèjúwe náà fi hàn pé àpapacy jẹ́ àkójọpọ̀ gbogbo irú ẹ̀sìn kèfèrí tí ó ti wà nínú ìtàn Bíbélì. Kò sí ẹyọ kan ṣoṣo nínú ẹ̀sìn Kátólíìkì tí í ṣe ti Kristẹni. Ohunkóhun tí ó lè dà bíi ti Kristẹni nínú ẹ̀sìn Kátólíìkì jẹ́ èké àfarawé.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
Lórí Òkè Kámẹ́lì, nígbà tí Èlíjà ṣe ogun pẹ̀lú àwọn wòlíì Jésébẹ́lì àti ọkọ rẹ̀ alásẹ̀yìnwá, Jésébẹ́lì wà padà ní ilé ní Samáríà. A gbàgbé panṣágà Tírè nígbà ìtàn ẹranko ayé tí ó ní ìwo méjì. Jésébẹ́lì máa ń farapamọ́ nígbà gbogbo, àti nínú Ìfihàn orí kejìlá àti kẹtàlá ayé yà lẹ́yìn rẹ̀, ṣùgbọ́n a kò fi í hàn gẹ́gẹ́ bí ohun ìyanu tí a yà sí lẹ́yìn ní ọ̀run, bí a ti ṣe fi Àjọ Àwọn Orílẹ̀-Èdè, Orílẹ̀-Èdè Amẹ́ríkà àti Sátánì hàn. Ó ti padà sí ibùdó àṣẹ rẹ̀ ní Samáríà—ìlú Róòmù.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Ìtàn ẹranko ilẹ̀ ni ibìkan tí a ti mọ ìdánwò àwòrán ẹranko náà fún gbogbo ayé. Ìdánwò náà ń ṣẹlẹ̀ ní àsìkò ogun ọ̀run àkọ́kọ́. Èyí ni ohun tí a fẹ́ gbé yẹ̀ wò ní ìpín yìí. Èmi yóò fi Orílẹ̀-Èdè Amẹ́ríkà rọ́pò ọ̀rọ̀ náà “òun” nínú àwọn ẹsẹ̀ tí a óò wá ronú lórí báyìí.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States 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 the United States 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 the [United States] 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 the United States 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. Revelation 13:11–17.
Mo sì rí ẹranko mìíràn tí ń gòkè láti inú ilẹ̀ wá; Orílẹ̀-Èdè Amẹ́ríkà sì ní ìwo méjì bí ọ̀dọ́-àgùntàn, Orílẹ̀-Èdè Amẹ́ríkà sì ń sọ̀rọ̀ bí dragoni. Orílẹ̀-Èdè Amẹ́ríkà sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ilẹ̀-ayé àti àwọn tí ń gbé inú rẹ̀ foríbalẹ̀ fún ẹranko àkọ́kọ́, ẹni tí a wo ọgbẹ́ ikú rẹ̀ sàn. Orílẹ̀-Èdè Amẹ́ríkà sì ń ṣe iṣẹ́ ìyanu ńlá, tóbẹ́ẹ̀ tí ó fi ń mú iná sọ̀kalẹ̀ láti ọ̀run wá sórí ilẹ̀ níwájú àwọn ènìyàn, ó sì ń tàn àwọn tí ń gbé ayé jẹ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí Orílẹ̀-Èdè Amẹ́ríkà ní agbára láti ṣe níwájú ẹranko náà; ní fífún àwọn tí ń gbé ayé ní àṣẹ pé kí wọ́n ṣe àwòrán fún ẹranko náà, èyí tí ó ní ọgbẹ́ idà, tí ó sì yè. Orílẹ̀-Èdè Amẹ́ríkà sì ní agbára láti fi ẹ̀mí fún àwòrán ẹranko náà, kí àwòrán ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kì yóò foríbalẹ̀ fún àwòrán ẹranko náà. Orílẹ̀-Èdè Amẹ́ríkà sì mú gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, láti gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn: àti pé kí ẹnikẹ́ni má lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́mbà orúkọ rẹ̀. Ìfihàn 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Nínú Ìfihàn orí kẹtàlá, ejò ńlá ti Róòmù aláìníbọ̀rìṣà fi ohun mẹ́ta fún ìjọba póòpù bí ó ti gbé ìjọba póòpù jókòó lórí ìtẹ́ ayé.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Ẹranko tí mo sì rí dàbí ẹkùn; ẹsẹ̀ rẹ̀ sì dàbí ẹsẹ̀ bírì, ẹnu rẹ̀ sì dàbí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ìfihàn 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Àwọn ọba mẹ́wàá tí wọ́n dúró fún Róòmù abọ̀rìṣà (Faranse ni ọba àkọ́kọ́ nínú mẹ́wàá náà gẹ́gẹ́ bí Ahabu ṣe ṣojú rẹ̀) fi nǹkan mẹ́ta fún ipò póòpù: agbára, ìtẹ́, àti àṣẹ. Nígbà tí Ọba-ọba Constantine kó olú-ìlú kúrò ní ìlú Róòmù ní ìwọ̀-oòrùn lọ sí ìlà-oòrùn, tí ó sì sọ Constantinople di olú-ìlú tuntun ti Ìjọba Róòmù ní ọdún 330, nígbà náà ni Róòmù abọ̀rìṣà fi “ìtẹ́” rẹ̀ fún ìjọ Róòmù.
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Nígbà tí Clovis, ọba àwọn Franks (France), yí padà sí Ìjọ Kátólíìkì, tí ó sì bẹ̀rẹ̀ sí í jagun sí àwọn agbára tí ó ti ń tako ìgòkè papacy sí orí ìtẹ́ ayé ní ọdún 496, nígbà náà ni Róòmù keferi fi “agbára” rẹ̀ fún papacy.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
Ní ọdún 533, Justinian ṣe àṣẹ kan tí ó fi dá ìjọ Romu mọ̀ gẹ́gẹ́ bí orí gbogbo àwọn ìjọ, àti pẹ̀lú gẹ́gẹ́ bí ẹni tí yóò tún àwọn alátakò-ẹ̀sìn ṣe. Ní àkókò yẹn, a ti fi àṣẹ Romu keferi lé ọwọ́ ẹgbẹ́ àlùfáà pàápàá.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Nínú ẹsẹ̀ kejìlá, “ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀.” Agbára tí ìjọ papacy lò ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Clovis, ẹni tí ó ya agbára ológun àti ọrọ̀-ajé rẹ̀ sí mímọ́ fún ìjọ papacy. Ìdí nìyí tí Kátólíìkì fi ń pè Clovis ní “àkọ́bí ìjọ Kátólíìkì,” àti Faranse ní “àgbà ọmọbìnrin ìjọ Kátólíìkì.” Orílẹ̀-èdè Amẹ́ríkà yóò ṣe iṣẹ́ ìbàjẹ́ kan náà fún ìjọ papacy tí Clovis bẹ̀rẹ̀ ní ọdún 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
A ó lo agbára Orílẹ̀-èdè Amẹ́ríkà láti mú kí “ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ lára dá.” Orílẹ̀-èdè Amẹ́ríkà yóò lo agbára ológun àti agbára ọrọ̀-ajé rẹ̀ láti mú kí gbogbo ayé gba ọjọ́ Àìkú gẹ́gẹ́ bí ọjọ́ ìsinmi. Alágbèrè Tírè yóò kọ́kọ́ bá ẹranko ilẹ̀ ṣe àgbèrè nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, lẹ́yìn náà yóò sì jáde lọ bá gbogbo àwọn ọba ayé yòókù ṣe àgbèrè.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
Nínú ẹsẹ̀ kẹtàlá, “ó [Orílẹ̀-Èdè Amẹ́ríkà] ń ṣe iṣẹ́ ìyanu ńlá, títí ó fi mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ayé níwájú àwọn ènìyàn.” Iná dúró fún ìhìnrere aláìmímọ́. Ahọ́n iná ní ọjọ́ Pẹ́ńtíkọ́sì dúró fún ìhìnrere mímọ́ tí a fi agbára láti gbé ìhìnrere náà dé ọ̀dọ̀ gbogbo ayé. Iná tí Orílẹ̀-Èdè Amẹ́ríkà yóò mú sọ̀kalẹ̀ láti ọ̀run yóò sì ní ipa lórí gbogbo orílẹ̀-èdè, àti gbogbo ahọ́n.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Nínú ẹsẹ̀ kẹrìnlá, Orílẹ̀-Èdè Amẹ́ríkà tan “àwọn tí ń gbé lórí ilẹ̀ ayé jẹ́ nípa ọ̀nà àwọn iṣẹ́ ìyanu wọ̀nyí tí [Orílẹ̀-Èdè Amẹ́ríkà] ní agbára láti ṣe níwájú ẹranko náà; ní wíwí fún àwọn tí ń gbé lórí ilẹ̀ ayé pé kí wọ́n ṣe àwòrán kan fún ẹranko náà, ẹni tí idà ṣe ọgbẹ́ sí, tí ó sì yè.” Ìtànjẹ tí a lò láti fi tan ayé jẹ́ láti ọwọ́ Orílẹ̀-Èdè Amẹ́ríkà ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú iná tí ó sọ̀kalẹ̀ láti ọ̀run nínú ẹsẹ̀ tí ó ṣáájú. Iná láti ọ̀run náà ń mú àwọn iṣẹ́ ìyanu jáde tí Orílẹ̀-Èdè Amẹ́ríkà lò láti pàṣẹ fún ayé láti dá ìjọba ayé kan ṣoṣo sílẹ̀, èyí tí ó jẹ́ àpapọ̀ ìjọ àti ìpínlẹ̀, pẹ̀lú pé ìjọ ni ó ń ṣàkóso ìbáṣepọ̀ náà.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Eyi ni ohun tí ìbáṣepọ̀ Ahabu àti Jésébẹ́lì ṣojú nígbà tí a gbé Elijah dide. Ogun Elijah ní Òkè Kámẹ́lì ni a mú ṣẹ ní ìbẹ̀rẹ̀ Orílẹ̀-Èdè Amẹ́ríkà nígbà ìṣísẹ̀ áńgẹ́lì kìn-ín-ní láti ọdún 1840 sí 1844, pẹ̀lú ète láti yà wòlíì tòótọ́ ti Pùrótẹ́sítáǹtì sí mímọ̀ kúrò lọ́dọ̀ gbogbo àwọn wòlíì èké ti Pùrótẹ́sítáǹtì.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
Ó tún tún ń ṣẹ ní ìparí orílẹ̀-èdè Amẹ́ríkà, ní àkókò ìdánwò ìdásílẹ̀ ère ẹranko náà tí ó bẹ̀rẹ̀ ní September 11, 2001, tí yóò sì parí ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Ìmúṣẹ pípé Elijah ṣẹlẹ̀ ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa, èyí tí í ṣe àwọn àjàkálẹ̀ àrùn méje ìkẹyìn. Nítorí náà, Òkè Karmeli, Elijah, Ahabu àti Jesebeli ni a ṣàfihàn nínú iṣẹ́ Orílẹ̀-Èdè Amẹ́ríkà ní fífi agbára mú ayé gbogbo láti gba ìjọba ayé kan ṣoṣo ti Àjọ Ìṣọ̀kan Àgbáyé tí Ṣọ́ọ̀ṣì Kátólíìkì ń ṣàkóso lórí rẹ̀. Orílẹ̀-Èdè Amẹ́ríkà ń ṣe iṣẹ́ yìí nípasẹ̀ agbára ọmọ-ogun rẹ̀, agbára ọrọ̀-ajé rẹ̀, àti àwọn ìbánisọ̀rọ̀ aláfọ̀rùkèrùkè tí a ti bàjẹ́ tí ó ń darí tí ó sì ń ṣàkóso, tí a ṣàpẹẹrẹ wọn nípasẹ̀ ohun tí a ń pè ní “ọ̀nà gíga alágbára fún ìsọfúnni” ti àwọ̀n-ìkànnì àgbáyé.
In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Nínú ẹsẹ̀ kẹ́ẹ̀ẹ́dógún, a sọ fún wa pé, “ó sì ní agbára láti fi ẹ̀mí fún àwòrán ẹranko náà, kí àwòrán ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kò bá fẹ́ foríbalẹ̀ fún àwòrán ẹranko náà.” Nígbà náà, ìhalẹ̀ ikú nípasẹ̀ agbára ológun ti [Orílẹ̀-èdè Amẹ́ríkà], tí ó ń ṣojú ọba àkọ́kọ́ ti Àjọ Ìṣọ̀kan Àgbáyé, ni ó fún ìjọba àgbáyé kan ṣoṣo ti Àjọ Ìṣọ̀kan Àgbáyé ní agbára láti sọ̀rọ̀. Ìṣe sọ̀rọ̀ náà ni a mú ṣẹ nípasẹ̀ àṣẹ aṣòfin àti àṣẹ ìdájọ́. Ẹ̀ka aṣòfin ti Àjọ Ìṣọ̀kan Àgbáyé wà ní New York, ẹ̀ka ìdájọ́ ti Àjọ Ìṣọ̀kan Àgbáyé sì wà ní The Hague, Netherlands. The Hague ń ṣojú Ayé Àtijọ́, New York sì ń ṣojú Ayé Tuntun. Mejeeji [Orílẹ̀-èdè Amẹ́ríkà] àti Netherlands ní àwọn ìtàn ìgbàanì nínú èyí tí wọ́n ti jẹ́ olùdáàbò bo òmìnira àti òmìnira lọ́nà tí ó ṣe kedere ju gbogbo lọ, ṣùgbọ́n mejeeji parí àwọn ìtàn oníkálùkù wọn—nípa sọ̀rọ̀ bí ejò ńlá.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Bí Ọjọ́ Ìsinmi ti di kókó àríyànjiyàn pàtàkì ní gbogbo ilẹ̀ Kristẹndọmu, tí àwọn aláṣẹ ẹ̀sìn àti ti ayé sì ti darapọ̀ láti fi agbára mú kí a máa pa Ọjọ́ Àìkú mọ́, ìkọ̀sílẹ̀ aláìlẹ́gbẹ́ ti ìwọ̀nba kékeré kan láti tẹ̀ sí ìbéèrè tí ó gbajúmọ̀ yóò mú kí wọ́n di ohun ìkórìíra gbogbo ayé.... àti ní ìkẹyìn a óo fi àṣẹ kan jáde lòdì sí àwọn tí ń sọ Ọjọ́ Ìsinmi ti òfin kẹrin di mímọ́, ní fífi wọ́n hàn gẹ́gẹ́ bí ẹni tí ó yẹ fún ìjìyà tí ó le jùlọ àti ní fífi òmìnira fún àwọn ènìyàn, lẹ́yìn àkókò kan, láti pa wọ́n. Ìjọ Romani ní Ayé Àtijọ́ àti Pùrótẹ́sítáǹtì tí ó ṣubú ní Ayé Tuntun yóò tọ ipa-ọ̀nà kan náà sí àwọn tí ń bọ̀wọ̀ fún gbogbo àwọn ẹ̀kọ́ àṣẹ Ọlọ́run.”
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
“Nígbà náà ni a óò ju àwọn ènìyàn Ọlọ́run sínú àwọn ìṣẹ̀lẹ̀ ìyà àti ìpọ́njú wọ̀nyẹn tí wòlíì náà ṣàpèjúwe gẹ́gẹ́ bí àkókò ìdààmú Jakọbu.” The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] 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.”
Nínú ẹsẹ̀ kẹrìndínlógún àti kẹtadínlógún, lẹ́yìn tí a bá ti gbé ère ẹranko náà ró tí a sì ti fún un ní agbára láti sọ̀rọ̀, “[Orílẹ̀-èdè Amẹ́ríkà] mú kí gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn: Kí ẹnikẹ́ni má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́mbà orúkọ rẹ̀.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Ìdásílẹ̀ àwòrán ẹranko náà ni ìdánwò tí ó ṣáájú ìdánwò ààmì ẹranko náà. Bí a kò bá borí nínú ìdánwò tí a fi ìdásílẹ̀ àwòrán ẹranko náà ṣojú fún, a ó kùnà nínú ìdánwò ààmì ẹranko náà. Ìdánwò méjì ọ̀tọ̀ ni wọ́n, àti pé oríṣìíríṣìí ìdánwò méjì ọ̀tọ̀ ni wọ́n.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Ìdásílẹ̀ àwòrán ẹranko tí ó bẹ̀rẹ̀ ní September 11, 2001, ni ìkìlọ̀ àsọtẹ́lẹ̀ pé ìparí àkókò àánú fẹ́rẹ̀ẹ́ dé. Òun ni ìránṣẹ́ Elijah tí ń fi hàn pé Òkè Karmel wà lójú ọ̀nà pẹ̀lú, àti pé àwọn ènìyàn Ọlọ́run nílò láti mú òróró ìwà, òróró Ẹ̀mí Mímọ́, àti òróró ìránṣẹ́ Igbe Àárín Òru dájú kí ìpè ìkẹyìn tó ṣe. Wọ́n nílò láti jí, kí nígbà tí Elijah bá bi wọ́n pé, “Báwo ni yóò ti pẹ́ tó tí ẹ ó fi máa ṣiyèméjì láàárín èrò méjì?”—wọn má bà a di aláìní ọ̀rọ̀; nítorí láti di aláìní ọ̀rọ̀ nígbà náà ni láti gba ààmì ẹranko náà. Ìdánwò àwòrán ẹranko ń ṣàpẹẹrẹ iṣẹ́ ìmòye ìránṣẹ́ tí ń kéde ìparí ìdájọ́, gẹ́gẹ́ bí ìránṣẹ́ àwọn Millerites ti kéde ìbẹ̀rẹ̀ ìdájọ́.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Ìdánwò ààmì ẹranko náà, kò ní ìyànfẹ́ kankan nínú rẹ̀, nítorí pé kò ní èròjà àkókò ìdánwò inú rẹ̀. Ó jẹ́ ìṣẹ̀lẹ̀ kan ní àkókò kan ṣoṣo, kì í ṣe àkókò gígùn kan. Ó jẹ́ ìpọ́njú, nítorí náà ó jẹ́ ìdánwò ìfihàn tòótọ́ tí yóò ṣàfihàn ìwà àwọn ọmọ Ísírẹ́lì wọ̀nyí tí Ahabu ti pè jọ sí Òkè Kámẹ́lì nígbà òfin Ọjọ́ Àìkú. Nígbà náà ni wọn yóò fi hàn ìwà tí wọ́n ti mú dàgbà ní àkókò tí ó ṣáájú, èyí tí a ń pè ní ti wòlíì ní ìdánwò àwòrán ẹranko náà.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Nítorí náà (gẹ́gẹ́ bí Ẹ̀mí Mímọ́ ti wí pé, Lónìí bí ẹ bá gbọ ohùn rẹ̀, ẹ má ṣe mú ọkàn yín le, gẹ́gẹ́ bí nígbà ìmúbínú náà, ní ọjọ́ ìdánwò ní aginjù: nígbà tí àwọn baba yín dán mi wò, tí wọ́n sì ṣàyẹ̀wò mí, tí wọ́n sì rí iṣẹ́ mi fún ọdún mẹ́rìnlélógójì. Nítorí náà mo bínú sí ìran náà, mo sì wí pé, Wọ́n máa ń ṣìnà ní ọkàn wọn nígbà gbogbo; wọn kò sì mọ ọ̀nà mi. Nígbà náà ni mo búra nínú ìbínú mi pé, Wọn kì yóò wọ inú ìsinmi mi.) Ẹ máa kíyèsára, ará, kí ọkàn búburú àìgbàgbọ́ má bàa wà nínú ẹnikẹ́ni nínú yín, nípa yíyà kúrò lọ́dọ̀ Ọlọ́run alààyè. Ṣùgbọ́n ẹ máa gba ara yín níyànjú lójoojúmọ́, nígbà tí a ṣì ń pè é ní Lónìí; kí ẹnikẹ́ni nínú yín má bàa di líle nípasẹ̀ ẹ̀tàn ẹ̀ṣẹ̀. Nítorí a ti di alabápín nínú Kristi, bí a bá di ìbẹ̀rẹ̀ ìgbẹ́kẹ̀lé wa mú ṣinṣin títí dé òpin; bí a ti ń wí pé, Lónìí bí ẹ bá gbọ ohùn rẹ̀, ẹ má ṣe mú ọkàn yín le, gẹ́gẹ́ bí nígbà ìmúbínú náà. Heberu 3:7–15.