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# The Book of Daniel - Number Twenty

Ìwé Dáníẹ́lì - Nọ́mbà Ogún

Daniel and the Revelation: Unveiling the Prophetic Tapestry of Kingdoms Rise and Fall

Dáníẹ́lì àti Ìfihàn: Ṣíṣí Aṣọ Àwòrán Àsọtẹ́lẹ̀ ti Ìdìde àti Ìṣubú Àwọn Ìjọba Payá

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Jeff Pippenger

Published

December 15, 2023

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Sister White often identifies that the prophetic lessons that are needed to be understood are portrayed with the rise and fall of kingdoms.

Arábìnrin White sábà máa ń tọ́ka sí i pé àwọn ẹ̀kọ́ wòlíì tí ó yẹ kí a lóye ni a fi hàn nípasẹ̀ ìdìde àti ìṣubú àwọn ìjọba.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Láti inú ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti fi hàn ní kedere nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, a nílò láti kọ́ bí ògo òde lasan àti ti ayé ṣe jẹ́ asán tó. Babiloni, pẹ̀lú gbogbo agbára àti ọlá ńlá rẹ̀, irú èyí tí ayé wa kò tíì rí mọ́ láti ìgbà náà wá,—agbára àti ọlá ńlá tí ó dà bí ohun tí ó dúró ṣinṣin tí yóò sì pẹ́ títí ní ojú àwọn ènìyàn ìgbà náà,—báwo ni ó ti kọjá lọ pátápátá! Gẹ́gẹ́ bí ‘òdòdó koríko,’ ó ti ṣègbé. James 1:10. Bákan náà ni ìjọba Mẹ́dò-Pérsia, àti àwọn ìjọba Giriki àti Romu, ṣègbé. Bákan náà ni gbogbo ohun tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ ṣe ń ṣègbé. Kìkì ohun tí a so mọ́ ète Rẹ̀, tí ó sì ń fi ìwà Rẹ̀ hàn, ni ó lè dúró. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun tí ó dúró ṣinṣin tí ayé wa mọ̀.” Prophets and Kings, 548.

The “rise and fall” of the kingdoms that are represented in the books of Daniel and Revelation are the focal point of a correct approach to the study of prophecy. The fall of Babylon is typified by the fall of Nimrod’s Babel in Genesis eleven. Then in Daniel chapter five, Babylon falls again. The papacy’s history of its rise to power in the year 538, and its subsequent fall in 1798, also typifies the final fall of Babylon, for the papal power is prophetically spiritual Babylon. The papacy fell in 1798, and Revelation chapter eighteen outlines its final fall. In Daniel chapter eleven, and verse forty-five, the papacy, represented there as the king of the north, comes to its end with none to help. This takes place when probation closes, for verses forty-five of chapter eleven, and verse one of chapter twelve, represent the same history.

“Ìdìde àti ìṣubú” àwọn ìjọba tí a ṣàfihàn nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn ni ohun pàtàkì jù lọ fún ọ̀nà tòótọ́ sí ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀. Ìṣubú Bábílónì ni a fi ìṣubú Bábélì ti Nimrodu nínú Jẹ́nẹ́sísì orí kọkànlá ṣe àpẹẹrẹ rẹ̀. Lẹ́yìn náà, nínú Dáníẹ́lì orí karùn-ún, Bábílónì tún ṣubú. Ìtàn ìjọba póòpù nípa bí ó ṣe dìde sí agbára ní ọdún 538, àti ìṣubú tí ó tẹ̀lé e ní 1798, náà sì tún jẹ́ àpẹẹrẹ ìṣubú ìkẹyìn Bábílónì, nítorí agbára póòpù ni, ní ti àsọtẹ́lẹ̀, Bábílónì ẹ̀mí. Ìjọba póòpù ṣubú ní 1798, Ìfihàn orí kejìdínlógún sì ṣe àlàyé ìṣubú ìkẹyìn rẹ̀. Nínú Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹ́rìnlélógójì, ìjọba póòpù, tí a ṣàfihàn níbẹ̀ gẹ́gẹ́ bí ọba àríwá, yóò dé òpin rẹ̀, kò sì ní sí ẹnìkan láti ràn án lọ́wọ́. Èyí máa ṣẹlẹ̀ nígbà tí àkókò ìdánwò bá parí, nítorí ẹsẹ̀ kẹ́rìnlélógójì ti orí kọkànlá àti ẹsẹ̀ kìn-ín-ní ti orí kejìlá ń ṣàfihàn ìtàn kan náà.

> And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.

> Yóò sì gbé àwọn àgọ́ ààfin rẹ̀ kalẹ̀ láàárín àwọn òkun ní orí òkè mímọ́ ológo; ṣùgbọ́n yóò dé òpin rẹ̀, kò sì ní sí ẹni tí yóò ràn án lọ́wọ́. Ní àkókò náà ni Míkáẹ́lì yóò dìde, ọmọ-aládé ńlá náà tí ń dúró fún àwọn ọmọ ènìyàn rẹ; yóò sì jẹ́ àkókò ìpọ́njú, irú èyí tí kò tíì sí rí láti ìgbà tí orílẹ̀-èdè kan ti bẹ̀rẹ̀ títí di àkókò náà: ní àkókò náà ni a ó sì gbà àwọn ènìyàn rẹ là, olúkúlùkù ẹni tí a ó bá rí pé a kọ ọ́ sínú ìwé náà. Dáníẹ́lì 11:45, 12:1.

The message of the second angel is structured upon the fact that Babylon has fallen twice. Literal Babylon, represented by Nimrod and Belshazzar fell twice, and spiritual Babylon fell in 1798, and does so again, when human probation closes.

A ṣètò ìhìn iṣẹ́ angẹli kejì lé e lórí òtítọ́ náà pé Babiloni ti ṣubú lẹ́ẹ̀mejì. Babiloni gidi, tí Nimrodu àti Belṣásárì ṣojú fún, ṣubú lẹ́ẹ̀mejì, àti Babiloni ẹ̀mí ṣubú ní 1798, ó sì tún ṣe bẹ́ẹ̀ nígbà tí àkókò àánú fún ènìyàn bá parí.

> And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.

> Angẹli mìíràn sì tẹ̀ lé e, ó ń wí pé, Bábílónì ti ṣubú, ó ti ṣubú, ìlú ńlá yẹn, nítorí pé ó mú kí gbogbo orílẹ̀-èdè mu nínú wáìnì ìbínú àgbèrè rẹ̀. Ìṣípayá 14:8.

The repetition of the fall of Babylon in the second angel provides the prophetic justification for identifying the doubling of words and phrases within the Scriptures as a symbol of the combined messages of the second angel and the Midnight Cry. It also upholds the principle identified by Sister White, concerning the study of prophecy being based upon the rise and fall of the kingdoms represented in the books of Daniel and Revelation. It illustrates the concept that to understand the fall of Babylon, the student of prophecy must bring together all of Babylon’s falls, “line upon line,” to establish the correct prophetic message of the final fall of Babylon.

Ìtúnwí ìṣubú Bábílónì nínú áńgẹ́lì kejì ń pèsè ìdáláre àsọtẹ́lẹ̀ fún ìmúmọ̀ pé ìmẹ́ẹ̀jì ọ̀rọ̀ àti gbólóhùn nínú Ìwé Mímọ́ jẹ́ àmì àwọn ìránṣẹ́pọ̀ ìhìn iṣẹ́ áńgẹ́lì kejì àti Igbe Òru Àárín. Ó tún ń gbé òfin náà ró tí Sister White tọ́ka sí, nípa pé ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ dá lórí ìdìde àti ìṣubú àwọn ìjọba tí a ṣojú fún nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn. Ó ń ṣàfihàn èrò náà pé, láti lè lóye ìṣubú Bábílónì, akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ gbọ́dọ̀ kó gbogbo àwọn ìṣubú Bábílónì jọ, “line upon line,” láti fi múlẹ̀ ìhìn iṣẹ́ àsọtẹ́lẹ̀ tó tọ́ nípa ìṣubú ìkẹyìn Bábílónì.

Babylon falling twice in the message of the second angel, is based upon the prophetic rule which identifies that truth is established upon the testimony of two witnesses. The doubling of Babylon’s fall within the message, represents the prophetic methodology that is identified in the Bible as the latter rain. That sacred methodology, which is the latter rain, is the application of bringing various lines of prophecy together “line upon line.” When employed by the student of prophecy, the methodology establishes the “message” of the latter rain. The latter rain message that is established through the application of the sacred methodology, is thereafter proclaimed in the combined prophetic histories of the second angel and the Midnight Cry. This was true in the history of the movement of the first angel, and it is true today, in the history of the movement of the third angel.

Ìṣubú Bábílónì lẹ́ẹ̀mejì nínú ìfẹ̀rọ̀ṣẹ̀ áńgẹ́lì kejì, dá lórí òfin àsọtẹ́lẹ̀ tí ó fi hàn pé òtítọ́ ni a fi ìjẹ́rìí àwọn ẹlẹ́rìí méjì múlẹ̀. Ìtúbọ̀ ìṣubú Bábílónì nínú ìfẹ̀rọ̀ṣẹ̀ náà, dúró fún ọ̀nà ìṣe àsọtẹ́lẹ̀ tí a mọ̀ nínú Bíbélì gẹ́gẹ́ bí òjò àṣẹ̀yìnwá. Ọ̀nà mímọ́ náà, èyí tí í ṣe òjò àṣẹ̀yìnwá, ni lílo tí a fi ń mú onírúurú ìlà àsọtẹ́lẹ̀ jọ “ìlà lé ìlà.” Nígbà tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ bá lò ó, ọ̀nà ìṣe náà máa fi “ìfẹ̀rọ̀ṣẹ̀” òjò àṣẹ̀yìnwá múlẹ̀. Ìfẹ̀rọ̀ṣẹ̀ òjò àṣẹ̀yìnwá tí a fi lílo ọ̀nà ìṣe mímọ́ náà múlẹ̀, ni a sì tún máa kéde lẹ́yìn náà nínú àwọn ìtàn àsọtẹ́lẹ̀ tí a so pọ̀ ti áńgẹ́lì kejì àti Igbe Ọganjọ. Èyí jẹ́ òtítọ́ nínú ìtàn ìṣísẹ̀ ìrìnàjò áńgẹ́lì àkọ́kọ́, ó sì tún jẹ́ òtítọ́ lónìí, nínú ìtàn ìṣísẹ̀ ìrìnàjò áńgẹ́lì kẹta.

Chapters four and five of the book of Daniel, represent the line of history which covers the rise and beginning of Babylon, represented by Nebuchadnezzar in chapter four, and then the fall and ending of Babylon, represented by Belshazzar in chapter five. Together they produce one prophetic line. The prophetic line produced by those two chapters is to be laid over the top of Daniel chapters one through three, in order to establish the latter rain message.

Àwọn orí kẹrin àti karùn-ún nínú ìwé Dáníẹ́lì dúró fún ìlà ìtàn tí ó bo ìdìde àti ìbẹ̀rẹ̀ Bábílónì, tí Nebukadinésárì ṣojú fún nínú orí kẹrin, lẹ́yìn náà sì ni ìṣubú àti òpin Bábílónì, tí Bélṣásárì ṣojú fún nínú orí karùn-ún. Papọ̀, wọ́n dá ìlà àsọtẹ́lẹ̀ kan sílẹ̀. Ìlà àsọtẹ́lẹ̀ tí àwọn orí méjèèjì wọ̀nyí mú jáde ni a gbọ́dọ̀ gbé kalẹ̀ lórí Dáníẹ́lì orí kìn-ín-ní títí dé kẹta, kí a lè fi ìfẹ̀rọ̀ ìròyìn òjò ìkẹyìn múlẹ̀.

The two chapters present the fall and rising again of Nebuchadnezzar and the fall and destruction of Belshazzar, and therefore present the fall of Babylon in the beginning and ending of the line. The line of prophecy created by the two chapters is structured upon Babylon falling, rising, and then falling again. That fact alone identifies that those two chapters represent the message of the second angel. The two chapters represent the history of the earth beast of Revelation thirteen, and in that history the message of the second angel and Midnight Cry is twice proclaimed.

Àwọn orí méjèèjì náà ṣàfihàn ìṣubú àti ìdìde lẹ́ẹ̀kansi Nebukadinésárì, àti ìṣubú àti ìparun Belṣásárì; nítorí náà, wọ́n ṣàfihàn ìṣubú Bábílónì ní ìbẹ̀rẹ̀ àti ní òpin ìlà náà. Ìlà àsọtẹ́lẹ̀ tí àwọn orí méjèèjì náà dá kalẹ̀ ni a kọ sórí pé Bábílónì ṣubú, ó dìde, lẹ́yìn náà ó tún ṣubú lẹ́ẹ̀kansi. Òtítọ́ yẹn nìkan ti fi hàn pé àwọn orí méjèèjì wọ̀nyí ń ṣojú fún ìhìnrere áńgẹ́lì kejì. Àwọn orí méjèèjì náà ń ṣojú fún ìtàn ẹranko ayé ti Ìfihàn orí kẹtàlá, àti nínú ìtàn náà ni a ti kéde ìhìnrere áńgẹ́lì kejì àti Igbe Àárín Òru lẹ́ẹ̀mejì.

Therefore, before we begin our consideration of chapters four and five of Daniel, we will identify the sacred methodology which is the latter rain, and then by employing that methodology we will identify the message of the latter rain.

Nítorí náà, kí a tó bẹ̀rẹ̀ ìṣàkíyèsí wa lórí orí kẹrin àti karùn-ún ìwé Dáníẹ́lì, a ó kọ́kọ́ dá ọ̀nà mímọ́ náà mọ̀, èyí tí í ṣe òjò àkẹ́yìn; lẹ́yìn náà, nípa lílo ọ̀nà náà, a ó sì dá ìránṣẹ́ òjò àkẹ́yìn náà mọ̀.

A significant waymark of the history of the first and second angel was the methodology represented by William Miller’s rules of prophetic interpretation. Those rules were used by men to identify the message of the Midnight Cry, and that message was the latter rain message for that history. A significant waymark of the history of the third angel is the methodology represented as “Prophetic Keys”. Those rules are to be used in conjunction with the rules of William Miller to identify the message of the Midnight Cry in our current history, and the message that is now being established by those rules is the latter rain message of the last days. Miller’s rules represent the early rain in the prophetic history of the earth beast, and those rules combined with the “Prophetic Keys” represent the latter rain in the prophetic history of the earth beast.

Ààmì-ọ̀nà pàtàkì kan nínú ìtàn áńgẹ́lì kìn-ín-ní àti èkejì ni ọ̀nà ìmúlò tí a ṣàfihàn nínú àwọn òfin William Miller fún ìtumọ̀ àsọtẹ́lẹ̀. Àwọn òfin wọ̀nyí ni àwọn ènìyàn lò láti mọ ìránṣẹ́ Igbe Òru Àárín, ìránṣẹ́ náà sì ni ìránṣẹ́ òjò àìpẹ́ fún ìtàn yẹn. Ààmì-ọ̀nà pàtàkì kan nínú ìtàn áńgẹ́lì kẹta ni ọ̀nà ìmúlò tí a ṣàfihàn gẹ́gẹ́ bí “Àwọn Kókó Àsọtẹ́lẹ̀”. A gbọdọ̀ lo àwọn òfin wọ̀nyí pọ̀ mọ́ àwọn òfin William Miller láti mọ ìránṣẹ́ Igbe Òru Àárín nínú ìtàn wa lọwọlọwọ, ìránṣẹ́ tí a sì ń fi ìdí múlẹ̀ báyìí nípasẹ̀ àwọn òfin wọ̀nyí ni ìránṣẹ́ òjò àìpẹ́ ti àwọn ọjọ́ ìkẹyìn. Àwọn òfin Miller dúró fún òjò ìbẹ̀rẹ̀ nínú ìtàn àsọtẹ́lẹ̀ ti ẹranko ilẹ̀ ayé, àwọn òfin wọ̀nyí pẹ̀lú “Àwọn Kókó Àsọtẹ́lẹ̀” sì dúró fún òjò àìpẹ́ nínú ìtàn àsọtẹ́lẹ̀ ti ẹranko ilẹ̀ ayé.

The latter rain is the methodology employed to produce the message. There are those who are deceived because they seek for the latter rain experience, without first seeking the message that produces the experience. The Pentecostal churches of Christianity are a clear example of that deception. That same type of misguided direction is available to those who do seek for the latter rain message, but refuse to seek for the methodology that identifies and establishes the latter rain message. Without the correct methodology, the correct message cannot be identified. Without the correct message, the correct experience is an impossibility.

Òjò ìparí ni ọ̀nà ìlànà tí a ń lò láti mú ìránṣẹ́ náà jáde. Àwọn kan wà tí a tàn jẹ, nítorí wọ́n ń wá ìrírí òjò ìparí, láì kọ́kọ́ wá ìránṣẹ́ tí ń mú ìrírí náà wá. Àwọn ìjọ Pẹ́ńtíkọ́sítà nínú ẹ̀sìn Kristẹni jẹ́ àpẹẹrẹ gbangba ti ìtànjẹ náà. Irú ìtọ́sọ́nà aṣìṣe kan náà wà fún àwọn tí wọ́n ń wá ìránṣẹ́ òjò ìparí, ṣùgbọ́n tí wọ́n kọ̀ láti wá ọ̀nà ìlànà tí ń dá ìránṣẹ́ òjò ìparí náà mọ̀ tí ó sì ń fi í múlẹ̀. Láìsí ọ̀nà ìlànà tó tọ́, a kò lè dá ìránṣẹ́ tó tọ́ mọ̀. Láìsí ìránṣẹ́ tó tọ́, ìrírí tó tọ́ jẹ́ ohun tí kò ṣeé ṣe.

The significance of this biblical fact goes unrecognized by most, for they have never considered the possibility that there is one right way to study the Bible, and that there are many wrong ways to study the Bible. The wrong way to study the Bible, that is by far the most often chosen, is to trust other men’s opinions of what the Bible teaches. It is such a common issue with men, that every church organizes a system to address this falsely perceived need of their flocks. That false need, produces the false work of establishing a system of leaders who are identified as the spiritual experts of biblical understanding that will correctly direct the understanding of the untrained flock. The Bible does identify a very organized system for the structure of a church, which includes elders, prophets and teachers, but the Bible never endorses the corruption of church organization that produces a system of leaders who have been ordained to identify what is or what isn’t truth, and thereafter, who is and who isn’t a heretic.

Ọ̀pọ̀ ènìyàn ni kò mọ ìjẹ́pàtàkì òtítọ́ Bíbélì yìí, nítorí wọn kò tíì ronú lórí àǹfààní pé ọ̀nà kan ṣoṣo ló tọ́ láti kẹ́kọ̀ọ́ Bíbélì, àti pé ọ̀pọ̀ ọ̀nà ló sì jẹ́ àṣìṣe láti kẹ́kọ̀ọ́ Bíbélì. Ọ̀nà tí kò tọ́ láti kẹ́kọ̀ọ́ Bíbélì, èyí tí a sì fi jìnà síra jù lọ láti yan, ni láti fi ìgbẹ́kẹ̀lé sí èrò àwọn ènìyàn mìíràn nípa ohun tí Bíbélì ń kọ́ni. Ó ti di ọ̀ràn tí ó wọ́pọ̀ tó bẹ́ẹ̀ láàárín àwọn ènìyàn, débi pé gbogbo ìjọ ń ṣètò ètò kan láti dáhùn sí àìní yìí tí wọ́n fìyà jẹ́ gbà pé agbo wọn ní. Àìní èké náà sì ń bí iṣẹ́ èké, èyí tí ó jẹ́ ìdásílẹ̀ ètò àwọn olórí tí a ń dá mọ̀ gẹ́gẹ́ bí amòye ẹ̀mí nípa ìmọ̀ Bíbélì, tí yóò tọ́ ìmọ̀ agbo tí a kò kọ́ lẹ́kọ̀ọ́ sí i dáadáa. Bíbélì dájú pé ó mẹ́nu kan ètò tí a ṣètò dáadáa gidigidi fún ìtòlẹ́sẹẹsẹ ìjọ, èyí tí ó ní àwọn àgbà, àwọn wòlíì, àti àwọn olùkọ́; ṣùgbọ́n Bíbélì kì í fọwọ́ sí ìbàjẹ́ ìṣètò ìjọ tí ń mú ètò àwọn olórí wá, àwọn tí a ti yà sípò láti sọ ohun tí í ṣe òtítọ́ tàbí ohun tí kì í ṣe òtítọ́, àti lẹ́yìn náà, ẹni tí í ṣe oníṣe-àdámọ̀ tàbí ẹni tí kì í ṣe oníṣe-àdámọ̀.

> Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. 2 Timothy 2:15.

> Máa kẹ́kọ̀ọ́ gidigidi kí ìwọ lè fi ara rẹ hàn gẹ́gẹ́ bí ẹni tí Ọlọ́run fọwọ́ sí, òṣìṣẹ́ tí kò ní ní ìtìjú, tí ó ń pín ọ̀rọ̀ òtítọ́ ní ọ̀nà títọ́. 2 Timoteu 2:15.

A church leader is to exhort, rebuke, teach and guard against false doctrines and those who promote the false doctrines, but we are each to “study to show” ourselves “approved unto God,” by “rightly dividing the word of truth.” In doing so, we must know the methodology that the Bible identifies as the correct way to rightly divide the word of truth. The book of Isaiah sets forth these issues in the context of the latter rain, so it is there that we will begin.

Olórí ìjọ kan gbọ́dọ̀ máa fi ìmọ̀ràn rọni, báni wí, kọ́ni, kí ó sì máa ṣọ́ra sí àwọn ẹ̀kọ́ èké àti àwọn tí ń gbé àwọn ẹ̀kọ́ èké náà lárugẹ; ṣùgbọ́n a ní, olúkúlùkù wa, láti “kẹ́kọ̀ọ́ kí a lè fi” ara wa “hàn gẹ́gẹ́ bí ẹni tí Ọlọ́run ti fọwọ́sí,” nípa “pípín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́.” Nínú ṣíṣe bẹ́ẹ̀, ó yẹ kí a mọ ọ̀nà ìṣe tí Bíbélì fi hàn gẹ́gẹ́ bí ọ̀nà tó tọ́ láti pín ọ̀rọ̀ òtítọ́ ní ọ̀nà tí ó tọ́. Ìwé Aísáyà gbé àwọn ọ̀ràn wọ̀nyí kalẹ̀ nínú àyíká òjò ìkẹyìn, nítorí náà ibẹ̀ ni a ó ti bẹ̀rẹ̀.

> In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:1–13.

> Ní ọjọ́ náà ni Olúwa yóò fi idà rẹ̀ tí ó le, tí ó tóbi, tí ó sì lágbára jẹ Leviatani níyà, ejò tí ń sá lọ; àní Leviatani, ejò yíyípadà náà; yóò sì pa dragoni tí ó wà nínú òkun. Ní ọjọ́ náà ẹ kọrin sí i pé, Àjàrà wáìnì pupa. Èmi Olúwa ni mo ń ṣọ́ ọ; èmi yóò máa bomi rin í ní gbogbo ìgbà: kí ẹnikẹ́ni má bàa ṣe é ní ibi, èmi yóò máa ṣọ́ ọ ní òru àti ní ọ̀sán. Ìbínú kò sí nínú mi: ta ni yóò gbé ẹ̀gún àti òṣùṣú dìde sí mi ní ogun? Èmi yóò là wọ́n já, èmi yóò sì jóná wọ́n pa pọ̀. Tàbí kí ó di agbára mi mú, kí ó lè bá mi ṣe àlàáfíà; yóò sì bá mi ṣe àlàáfíà. Yóò mú kí àwọn tí ó ti ọdọ Jakobu wá gbòǹgbò: Israeli yóò yọ̀, yóò sì hù, yóò sì fi èso kún gbogbo ayé. Ṣé ó ti lù ú bí ó ti lu àwọn tí ó lu ú bí? tàbí a ha pa á gẹ́gẹ́ bí ìpakúpa àwọn tí a pa nípasẹ̀ rẹ̀? Ní ìwọ̀n, nígbà tí ó bá hù jáde, ìwọ yóò bá a jiyàn: ó dá afẹ́fẹ́ líle rẹ̀ dúró ní ọjọ́ afẹ́fẹ́ ìlà-oòrùn. Nítorí èyí ni a ó fi wẹ ẹ̀ṣẹ̀ Jakobu kúrò; èyí sì ni gbogbo èso láti mú ẹ̀ṣẹ̀ rẹ̀ kúrò; nígbà tí ó bá sọ gbogbo òkúta pẹpẹ náà di bí òkúta ṣọ́ọ̀kì tí a fọ́ túútúú, àwọn ìgbó òrìṣà àti àwọn ère kì yóò dúró mọ́. Síbẹ̀, ìlú olódi yóò di ahoro, ibùgbé náà yóò di ìkọ̀sílẹ̀, a ó sì fi sílẹ̀ bí aginjù: níbẹ̀ ni ọmọ màlúù yóò jẹun, níbẹ̀ ni yóò sì dubulẹ̀, yóò sì jẹ àwọn ẹ̀ka rẹ̀ run. Nígbà tí àwọn ẹ̀ka rẹ̀ bá gbẹ, a ó bù wọ́n kúrò: àwọn obìnrin yóò wá, wọ́n á sì fi iná sun wọ́n: nítorí ènìyàn aláìlóye ni wọ́n jẹ́: nítorí náà ẹni tí ó dá wọn kì yóò ṣàánú wọn, ẹni tí ó mọ̀ wọ́n kì yóò sì ṣe ojú rere sí wọn. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé Olúwa yóò lu kúrò láti ọ̀nà odò náà títí dé odò Ejibiti, a ó sì kó yín jọ kọ̀ọ̀kan, ẹ̀yin ọmọ Israeli. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó fọn fèrè ńlá náà, àwọn tí ó ti fẹ́ ṣègbé ní ilẹ̀ Asiria àti àwọn ìsáǹkú ní ilẹ̀ Ejibiti yóò sì wá, wọ́n yóò sì jọ́sìn fún Olúwa lórí òkè mímọ́ ní Jerusalẹmu. Isaiah 27:1–13.

In the previous articles, we have repeatedly addressed the “ensign” that is lifted up to call God’s other children out of Babylon. The last verse of Isaiah chapter twenty-seven, addresses the work of the ensign when it says “the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria.” Assyria is a symbol of Babylon in the last days, and those that hear the warning message to come out of Babylon in the verse, come and worship with those represented as the one hundred and forty-four thousand who are prophetically located at “the holy mount at Jerusalem.”

Nínú àwọn àpilẹ̀kọ tí ó ṣáájú, a ti máa sọ léraléra nípa “ààmì” tí a gbé sókè láti pe àwọn ọmọ Ọlọ́run mìíràn jáde kúrò ní Babeli. Ẹsẹ̀ ìkẹyìn ti Isaiah orí kẹtàlélógún sọ̀rọ̀ nípa iṣẹ́ ààmì náà nígbà tí ó wí pé “a ó sì fun ipè ńlá náà, wọn yóò sì wá, àwọn tí ó ti fẹ́rẹ̀ẹ́ ṣègbé ní ilẹ̀ Asiria.” Asiria jẹ́ àpẹẹrẹ Babeli ní àwọn ọjọ́ ìkẹyìn, àwọn tí ó sì gbọ́ ìfẹ̀sùn ìkìlọ̀ pé kí wọ́n jáde kúrò ní Babeli nínú ẹsẹ̀ náà, wọn wá wọ́n sì jọ́sìn pẹ̀lú àwọn tí a ṣàpẹẹrẹ gẹ́gẹ́ bí ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún, tí a fi wọ́n sí “órí òkè mímọ́ ní Jerusalẹmu” ní ìtumọ̀ àsọtẹ́lẹ̀.

The verse says, “and it shall come to pass in that day.” “That day,” which is the day when the second voice of Revelation chapter eighteen, calls God’s other children out of Babylon, is the setting for the entire chapter. The second voice of Revelation chapter eighteen, cries at the Sunday law, when the whore of Tyre is remembered.

Ẹsẹ̀ náà wí pé, “yóò sì ṣẹlẹ̀ ní ọjọ́ náà.” “Ọjọ́ náà,” èyí tí í ṣe ọjọ́ náà nígbà tí ohùn kejì inú Ifihàn orí kẹtàlá [chapter eighteen], ń pe àwọn ọmọ mìíràn ti Ọlọ́run jáde kúrò ní Babiloni, ni àyíká tí gbogbo orí náà gbé kalẹ̀. Ohùn kejì inú Ifihàn orí kẹtàlá [chapter eighteen], ń ké nígbà òfin Ọjọ́ Àìkú, nígbà tí a rántí àgbèrè Tírè.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:4, 5.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run wá, tí ó ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa nípín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣòdodo rẹ̀. Ìfihàn 18:4, 5.

Isaiah chapter twenty-seven, begins by identifying the same day that the chapter ends with, when it says, “In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea.”

Orí kẹtàlélógún [27] nínú ìwé Isaiah bẹ̀rẹ̀ nípa fífi ọjọ́ kan náà hàn tí orí náà fi parí, nígbà tí ó wí pé, “Ní ọjọ́ náà ni Olúwa yóò fi idà rẹ̀ tí ó le, tí ó tóbi, tí ó sì lágbára jẹ Leviathan, ejò tí ń gúnni náà níyà, àní Leviathan, ejò yíyí náà; yóò sì pa dragoni tí ó wà nínú òkun.”

At the Sunday law God’s executive, retributive judgment begins upon the kingdoms of the dragon (the United Nations), the beast (the papacy) and the false prophet (the United States). At the Sunday law the false prophet is overthrown as the sixth kingdom of Bible prophecy, and national apostasy produces national ruin. The Sunday law is where God’s executive judgments begin to fall upon the dragon, who is Satan (and whose earthly kingdom is represented as the dragon), the beast and the false prophet. It is a progressive punishment, that begins at the Sunday law. The beginning and the ending of chapter twenty-seven of Isaiah is the Sunday law, and the chapter represents specific issues that are directly connected with the history that leads up to and follows after the Sunday law.

Ní òfin ọjọ́ Àìkú ni ìdájọ́ àṣẹ, ìdájọ́ ìsanpadà Ọlọ́run ti bẹ̀rẹ̀ sórí àwọn ìjọba dragoni (Àjọ Àwọn Orílẹ̀-Èdè), ẹranko náà (ìjọ Pápá) àti wòlíì èké (Orílẹ̀-Èdè Amẹ́ríkà). Ní òfin ọjọ́ Àìkú ni a ti borí wòlíì èké gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ìpẹ̀yìndà orílẹ̀-èdè sì ń mú ìparun orílẹ̀-èdè wá. Òfin ọjọ́ Àìkú ni ibi tí àwọn ìdájọ́ àṣẹ Ọlọ́run ti bẹ̀rẹ̀ sí í bọ́ sórí dragoni náà, ẹni tí í ṣe Sátánì (àti ẹni tí a fi ìjọba rẹ̀ lórí ilẹ̀ ayé ṣàpẹẹrẹ gẹ́gẹ́ bí dragoni), ẹranko náà, àti wòlíì èké. Ó jẹ́ ìjìyà tí ń lọ ní ìpele-ìpele, tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú. Ìbẹ̀rẹ̀ àti ìparí orí kẹtàdínlọ́gbọ̀n ìwé Isaiah ni òfin ọjọ́ Àìkú, orí náà sì ń ṣàfihàn àwọn kókó-ọrọ̀ pàtó tí wọ́n ní ìbáṣepọ̀ tààrà pẹ̀lú ìtàn tí ó ṣáájú tí ó sì tẹ̀lé lẹ́yìn òfin ọjọ́ Àìkú.

We are considering chapter twenty-seven, for it establishes the prophetic setting for chapters twenty-eight and twenty-nine. In those chapters we will find the definition of the latter rain as a methodology, which will allow us to understand the significance of laying chapters four and five of Daniel over the top of chapters one through three of Daniel. After Isaiah chapter twenty-seven, identifies the beginning of the progressive punishment of the dragon’s kingdom, he records that in that period of time, God’s people are commanded to “sing unto her.” Sing unto who?

A ń ronú lórí orí kẹtàdínlọ́gbọ̀n, nítorí pé ó ń fi àyè àsọtẹ́lẹ̀ múlẹ̀ fún orí kẹ́tàdínlọ́gbọ̀n àti kẹ́rìnlélọ́gbọ̀n. Nínú àwọn orí wọ̀nyí ni a ó ti rí ìtumọ̀ òjò ìkẹyìn gẹ́gẹ́ bí ọ̀nà ìṣe kan, èyí tí yóò jẹ́ kí a lè lóye ìtúmọ̀ pàtàkì fífi orí kẹrin àti karùn-ún ti Dáníẹ́lì lé lórí orí kìíní títí dé kẹta ti Dáníẹ́lì. Lẹ́yìn tí Isaiah orí kẹtàdínlọ́gbọ̀n ti fi ìbẹ̀rẹ̀ ìjìyà onítẹ̀síwájú ìjọba ejò ńlá náà hàn, ó kọ sílẹ̀ pé ní àkókò yẹn, a pàṣẹ fún àwọn ènìyàn Ọlọ́run pé kí wọ́n “kọrin sí i.” Kí ni ẹni tí wọ́n ní kí wọ́n kọrin sí?

The answer of who is to be sung to is in the title of the song, for they are to sing “a vineyard of red wine, that the Lord keeps.” The story of the vineyard is the story of God’s people, and it is first mentioned by Isaiah in chapter five.

Ìdáhùn sí ẹni tí a ó kọrin sí wà nínú àkọlé orin náà, nítorí pé wọ́n máa kọrin “ọgbà àjàrà ti wáìnì pupa, èyí tí Olúwa ń tọ́jú.” Ìtàn ọgbà àjàrà náà ni ìtàn àwọn ènìyàn Ọlọ́run, a sì kọ́kọ́ mẹ́nu kàn án nípasẹ̀ Isaiah ní orí karùn-ún.

> Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–5.

> Nísinsin yóò ni èmi ó kọ fún olùfẹ́ mi, orin nípa olùfẹ́ mi àti ọgbà àjàrà rẹ̀. Olùfẹ́ mi ní ọgbà àjàrà kan lórí òkè ọlọ́ràá gidigidi: ó sì fi odi yí i ká, ó sì kó àwọn òkúta inú rẹ̀ kúrò, ó sì gbin ín pẹ̀lú àjàrà àyànfẹ́ jùlọ, ó sì kọ́ ilé-ìṣọ́ kan sí àárín rẹ̀, ó sì tún ṣe ibùdó ìfún wáìnì kan níbẹ̀: ó sì retí pé yóò so àjàrà jáde, ṣùgbọ́n ó so àjàrà igbó jáde. Ǹjẹ́ nísinsin yìí, ẹ̀yin olùgbé Jerusalẹmu, àti ẹ̀yin ènìyàn Juda, ẹ bẹ̀ mí wò, mo bẹ̀ yín, láàrín èmi àti ọgbà àjàrà mi. Kí ni a lè tún ṣe sí ọgbà àjàrà mi tí èmi kò ṣe nínú rẹ̀? èéṣe tí, nígbà tí mo retí pé yóò so àjàrà jáde, ó fi so àjàrà igbó jáde? Ǹjẹ́ nísinsin yìí ẹ wá; èmi yóò sọ fún yín ohun tí èmi yóò ṣe sí ọgbà àjàrà mi: èmi yóò mú odi rẹ̀ kúrò, a ó sì jẹ ẹ run; èmi yóò sì wó ògiri rẹ̀ lulẹ̀, a ó sì tẹ̀ ẹ́ mọ́lẹ̀: Èmi yóò sì sọ ọ́ di ahoro: a kì yóò gé e, bẹ́ẹ̀ ni a kì yóò ṣá a; ṣùgbọ́n ẹ̀gún àti òṣùṣú ni yóò hù sókè nínú rẹ̀: èmi yóò sì pàṣẹ fún ìkùukùu kí wọn má ṣe rọ òjò sórí rẹ̀. Nítorí ọgbà àjàrà Oluwa àwọn ọmọ-ogun ni ilé Israẹli, àwọn ènìyàn Juda sì ni ohun ọ̀gbìn ìtẹ́lọ́rùn rẹ̀: ó sì retí ìdájọ́, ṣùgbọ́n wò ó, ìnira; fún òdodo, ṣùgbọ́n wò ó, igbe. Isaiah 5:1–5.

In the history of the Sunday law crisis, God’s people are to sing the song of the vineyard to God’s people, for the song says, “And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.” The song of the vineyard is the song identifying the passing by of a former covenant people, while God enters into covenant with those whom Peter says were “in time past were not a people, but are now the people of God.” It identifies that no rain has fallen upon the vineyard, thus identifying the work of Elijah who comes in that period of time, and who alone can produce rain during that period. We know the song is about the passing by of a covenant people, for the song of the vineyard was sung by Christ to ancient Israel, in the period that ancient Israel was being passed by, while God was simultaneously entering into covenant with spiritual Israel.

Nínú ìtàn ìdààmú òfin Ọjọ́-Àìkú, àwọn ènìyàn Ọlọ́run ní láti kọ orin ọgbà-àjàrà náà sí àwọn ènìyàn Ọlọ́run, nítorí orin náà wí pé, “Ǹjẹ́ nísinsin yìí, ẹ̀yin olùgbé Jerusalẹmu, àti ẹ̀yin ọkùnrin Juda, ẹ jọ̀wọ́, ẹ ṣe ìdájọ́ láàrín èmi àti ọgbà-àjàrà mi.” Orin ọgbà-àjàrà náà ni orin tí ń fi ìkọjá lórí àwọn ènìyàn májẹ̀mú àtijọ́ hàn, nígbà tí Ọlọ́run sì ń wọ inú májẹ̀mú pẹ̀lú àwọn tí Peteru sọ pé, “ní ìgbà kan ẹ kì í ṣe ènìyàn kan rí, ṣùgbọ́n ní báyìí ẹ jẹ́ ènìyàn Ọlọ́run.” Ó fi hàn pé kò sí òjò kankan tí ó rọ̀ sórí ọgbà-àjàrà náà, bẹ́ẹ̀ ni ó sì ń fi iṣẹ́ Elijah hàn, ẹni tí ó wá ní àkókò náà, tí òun nìkan sì lè mú kí òjò rọ̀ ní àkókò yẹn. A mọ̀ pé orin náà jẹ́ nípa ìkọjá lórí àwọn ènìyàn májẹ̀mú kan, nítorí Kristi kọ orin ọgbà-àjàrà náà sí Ísírẹ́lì ìgbàanì, ní àkókò tí a ń kọjá lórí Ísírẹ́lì ìgbàanì, nígbà tí Ọlọ́run sì tún ń wọ inú májẹ̀mú ní ẹ̀ẹ̀kan náà pẹ̀lú Ísírẹ́lì ti ẹ̀mí.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Ẹ gbọ́ àkàwé mìíràn: Ọkùnrin ọlọ́lé kan wà, ẹni tí ó gbin ọgbà àjàrà kan, ó sì fi odi yí i ká, ó gbẹ ibùdó ìtẹ wáìnì sínú rẹ̀, ó kọ́ ilé-ìṣọ́ kan, ó sì yá a fún àwọn àgbẹ̀, ó sì lọ sí ilẹ̀ jíjìn réré. Nígbà tí àkókò èso sì súnmọ́, ó rán àwọn ọmọ-ọ̀dọ̀ rẹ̀ sí ọ̀dọ̀ àwọn àgbẹ̀ náà, kí wọ́n lè gba èso rẹ̀. Ṣùgbọ́n àwọn àgbẹ̀ náà mú àwọn ọmọ-ọ̀dọ̀ rẹ̀, wọ́n lu ọ̀kan, wọ́n pa òmíràn, wọ́n sì sọ òmíràn ní òkúta. Ó tún rán àwọn ọmọ-ọ̀dọ̀ mìíràn, tí wọ́n pọ̀ ju àwọn àkọ́kọ́ lọ: wọ́n sì ṣe bákan náà sí wọn. Ṣùgbọ́n ní ìkẹyìn gbogbo rẹ̀, ó rán ọmọ rẹ̀ sí wọn, ó ní, Wọn yóò bu ọlá fún ọmọ mi. Ṣùgbọ́n nígbà tí àwọn àgbẹ̀ náà rí ọmọ náà, wọ́n wí láàárín ara wọn pé, Èyí ni ajogún; ẹ wá, ẹ jẹ́ kí a pa á, kí a sì gba ogún rẹ̀. Wọ́n sì mú un, wọ́n sọ ọ́ jáde kúrò nínú ọgbà àjàrà náà, wọ́n sì pa á. Nítorí náà, nígbà tí olúwa ọgbà àjàrà náà bá dé, kí ni yóò ṣe sí àwọn àgbẹ̀ wọ̀nyẹn? Wọ́n wí fún un pé, Yóò run àwọn ènìyàn búburú wọ̀nyẹn ní ìparun búburú, yóò sì yá ọgbà àjàrà rẹ̀ fún àwọn àgbẹ̀ mìíràn, tí yóò máa san èso rẹ̀ fún un ní àkókò wọn. Jésù wí fún wọn pé, Ṣé ẹ kò tíì ka nínú ìwé mímọ́ pé, Òkúta tí àwọn akẹ́lé kọ̀ sí ni ó di orí igun: iṣẹ́ Olúwa ni èyí jẹ́, ó sì jẹ́ ohun ìyanu lójú wa? Nítorí náà ni mo ṣe wí fún yín pé, a ó gba ìjọba Ọlọ́run kúrò lọ́dọ̀ yín, a ó sì fi í fún orílẹ̀-èdè kan tí yóò máa so èso rẹ̀ jáde. Ẹnikẹ́ni tí ó bá ṣubú sórí òkúta yìí ni a ó fọ́; ṣùgbọ́n ẹni tí òkúta náà bá ṣubú lé, yóò lọ ọ́́ sí eérú. Nígbà tí àwọn olórí àlùfáà àti àwọn Farisi gbọ́ àkàwé rẹ̀, wọ́n mọ̀ pé nípa wọn ni ó ń sọ. Matteu 21:33–45.

When Jesus sang the song of God’s vineyard to ancient Israel, they were so drawn into the logic and strength of the message, that when Jesus asked the quibbling Jews, what the Lord of the vineyard would do to those who slew the Son, they could not help but provide the correct answer, when they said, “He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons.”

Nígbà tí Jésù kọ orin ọgbà àjàrà Ọlọ́run sí Ísírẹ́lì àtijọ́, agbára àti ọgbọ́n inú ìhìn náà fà wọ́n mọ́ra tó bẹ́ẹ̀ gẹ́ẹ́, pé nígbà tí Jésù béèrè lọ́wọ́ àwọn Júù aláríyànjiyàn náà pé, kí ni Olúwa ọgbà àjàrà yóò ṣe sí àwọn tí wọ́n pa Ọmọ náà, wọn kò lè ṣe bí kò ṣe láti fi ìdáhùn tó tọ́ hàn, nígbà tí wọ́n wí pé, “Yóò pa àwọn ènìyàn búburú wọ̀nyẹn run gidigidi ní ìparun búburú, yóò sì fi ọgbà àjàrà rẹ̀ lélẹ̀ lọ́wọ́ àwọn agbe mìíràn, tí yóò máa san èso rẹ̀ padà fún un ní àkókò wọn.”

Jesus then immediately added another verse to the song, when he sang about the rejected stone, and pulled their answer together with the closing stanza when he stated, “Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.” The “grinding him to powder,” echoes Isaiah twenty-seven making “all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Both are references to the work of revival carried out by Josiah, who symbolized those in the last days that rediscover the “seven times”, which is the stumbling stone that crushes those who refuse to find it precious.

Lẹ́yìn náà, Jesu sì fi ẹsẹ̀ mìíràn kún orin náà lọ́sẹ̀kẹsẹ̀, nígbà tí ó kọrin nípa òkúta tí a kọ̀ sílẹ̀, ó sì so ìdáhùn wọn pọ̀ mọ́ ìpẹ̀yà ìparí nígbà tí ó wí pé, “Nítorí náà ni mo ṣe wí fún yín, A ó gba ìjọba Ọlọ́run kúrò lọ́wọ́ yín, a ó sì fi í fún orílẹ̀-èdè kan tí yóò máa mú èso rẹ̀ jáde. Ẹnikẹ́ni tí yóò ṣubú lórí òkúta yìí ni a ó fọ́: ṣùgbọ́n ẹni tí òun bá ṣubú lé lórí, yóò lọ ọ́́ lu u di erùpẹ̀.” “Lílọ ọ́ lu u di erùpẹ̀” náà ń tún Isaiah mẹ́tàlélógún[27] sọ, nípa “mímú gbogbo òkúta pẹpẹ dàbí òkúta amọ̀ funfun tí a lu fọ́ sípínpín, àwọn ibi òrìṣà àti àwọn ère kì yóò dúró mọ́.” Gbogbo wọn jẹ́ ìtọ́kasí sí iṣẹ́ ìjíǹde tí Josiah ṣe, ẹni tí ó ṣàpẹẹrẹ àwọn ènìyàn ní ọjọ́ ìkẹyìn tí wọ́n tún ṣàwárí “àkókò méje”, èyí tí í ṣe òkúta ìkòsẹ̀ tí ń fọ́ àwọn tí ó kọ̀ láti kà á sí ohun iyebíye.

In the day of the Sunday law, as represented in Isaiah chapter twenty-seven, those who “in time past were not a people,” are to sing the song of the Lord’s vineyard of red wine. These articles have often identified that there is no third message, without a first and a second message. The Sunday law is the third message, and the day of the Sunday law includes the history of the first and second messages. In chapter twenty-seven of Isaiah, the Sunday law is identifying the period represented in Daniel chapter one, and then again in Daniel chapters one through three. Prophetically, the day of the Sunday law in chapter twenty-seven is identifying the history of September 11, 2001, when the first message was empowered through to the soon-coming Sunday law.

Ní ọjọ́ òfin Ọjọ́ Àìkú, gẹ́gẹ́ bí a ti ṣàfihàn nínú Isaiah orí kẹtàdínlọ́gbọ̀n, àwọn tí “ní ìgbà àtẹ́lẹwọ́ kì í ṣe ènìyàn kan rí,” ni yóò kọ orin ọgbà àjàrà Oluwa ti ọtí wáìnì pupa. Àwọn àpilẹ̀kọ wọ̀nyí ti sábà máa ń fi hàn pé kò sí ìránṣẹ́kẹta láìsí ìránṣẹ́ àkọ́kọ́ àti èkejì. Òfin Ọjọ́ Àìkú ni ìránṣẹ́kẹta, àti pé ọjọ́ òfin Ọjọ́ Àìkú ní inú rẹ̀ ni ìtàn ìránṣẹ́ àkọ́kọ́ àti èkejì wà. Nínú orí kẹtàdínlọ́gbọ̀n ti Isaiah, òfin Ọjọ́ Àìkú ń tọ́ka sí àkókò tí a ṣàpẹẹrẹ rẹ̀ nínú Daniel orí kìn-ín-ní, lẹ́yìn náà sì tún ṣe bẹ́ẹ̀ nínú Daniel orí kìn-ín-ní dé kẹta. Ní ti àsọtẹ́lẹ̀, ọjọ́ òfin Ọjọ́ Àìkú nínú orí kẹtàdínlọ́gbọ̀n ń tọ́ka sí ìtàn September 11, 2001, nígbà tí a fi agbára fún ìránṣẹ́ àkọ́kọ́ títí dé òfin Ọjọ́ Àìkú tí ó súnmọ́ dé.

We will continue on in our consideration of the song that the redeemed are to proclaim in the time leading up to the point where the whore of Rome will begin to sing her song, in the next article.

A ó máa tẹ̀síwájú nínú àyẹ̀wò wa nípa orin tí àwọn ẹni ìràpadà yóò kéde ní àkókò tí ń ṣáájú àkókò náà níbi tí àgbèrè Romu yóò ti bẹ̀rẹ̀ sí í kọ orin rẹ̀, nínú àpilẹ̀kọ tí ó kàn.

> And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.

> Mo sì wò, kíyèsí i, Ọ̀dọ́-Àgùntàn kan dúró lórí òkè Sioni, àti pẹ̀lú rẹ̀ ni ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, tí wọ́n ní orúkọ Baba rẹ̀ tí a kọ sí iwájú orí wọn. Mo sì gbọ́ ohùn kan láti ọ̀run wá, bí ohùn ọ̀pọ̀lọpọ̀ omi, àti bí ohùn àrá ńlá: mo sì gbọ́ ohùn àwọn akọrin háàpù tí ń fi háàpù wọn kọrin: Wọ́n sì kọrin bí ẹni pé orin tuntun kan níwájú ìtẹ́, àti níwájú àwọn ẹ̀dá alààyè mẹ́rin, àti àwọn àgbà: kò sì sí ènìyàn tí ó lè kọ orin náà bíkòṣe ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà, àwọn tí a rà padà kúrò lórí ilẹ̀ ayé. Àwọn wọ̀nyí ni àwọn tí a kò fi àwọn obìnrin bà jẹ́; nítorí wúńdíá ni wọ́n. Àwọn wọ̀nyí ni àwọn tí ń tọ Ọ̀dọ́-Àgùntàn náà lẹ́yìn ní ibikíbi tí ó bá lọ. Àwọn wọ̀nyí ni a rà padà láàárín ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-Àgùntàn náà. A kò sì rí ẹ̀tàn ní ẹnu wọn: nítorí wọn kò ní àbùkù níwájú ìtẹ́ Ọlọ́run. Ìfihàn 14:1–5.

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