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# Rome Establishes the Vision - Number Sixteen

Róòmù Mú Ìran náà Dúró — Nọ́mbà Mẹ́rìndínlógún

The Final Test: Understanding the Symbolism of Rome and the Triple Application of Prophecy

Ìdánwò Ìkẹyìn: Òye Àmì-àpẹẹrẹ ti Róòmù àti Ìlò Mẹ́ta ti Àsọtẹ́lẹ̀

Author

Jeff Pippenger

Published

September 4, 2024

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Those on the wrong side of this final controversy of the symbol of Rome lean upon a flawed application of a triple application of prophecy as they suggest that the three Rome’s are defined by the three Sunday laws of the years 321, 538 and the soon-coming Sunday law in the United States. In doing so they place an incorrect slant upon the rule and the prophetic history they select, as was also done in the controversy over the four insects of Joel. The four generations followed by four devouring insects in the first six verses of Joel address how God’s people are progressively decimated over four generations, and that the decimation was accomplished by Adventism’s acceptance of the theology of Rome and apostate Protestantism.

Àwọn tí wọ́n wà ní ẹ̀gbẹ́ tí kò tọ́ nínú àríyànjiyàn ìkẹyìn yìí nípa àmì Róòmù, ń gbẹ́kẹ̀ lé lílo àbùkù kan ti ìlò àfọwọ́sọ́nà mẹ́ta ti àsọtẹ́lẹ̀, bí wọ́n ṣe ń dábàá pé a ṣe ìtumọ̀ Róòmù mẹ́ta náà nípa òfin Ọjọ́ Àìkú mẹ́ta ti àwọn ọdún 321, 538, àti òfin Ọjọ́ Àìkú tí yóò súnmọ́ dé ní Orílẹ̀-Èdè Amẹ́ríkà. Ní ṣíṣe bẹ́ẹ̀, wọ́n fi ìtẹ́sí tí kò tọ́ lé òfin náà àti lórí ìtàn àsọtẹ́lẹ̀ tí wọ́n yàn, gẹ́gẹ́ bí a ti ṣe pẹ̀lú nínú àríyànjiyàn nípa àwọn kòkòrò mẹ́rin ti Joẹli. Àwọn ìran mẹ́rin tí àwọn kòkòrò apanirun mẹ́rin tẹ̀ lé nínú ẹsẹ̀ mẹ́fà àkọ́kọ́ ti Joẹli ń sọ̀rọ̀ nípa bí a ṣe ń pa àwọn ènìyàn Ọlọ́run run díẹ̀díẹ̀ kọjá àwọn ìran mẹ́rin, àti pé ìparun náà ni a mú ṣẹ nípasẹ̀ ìtẹ́wọ́gbà Adventism sí ẹ̀kọ́ ẹ̀sìn ti Róòmù àti ti Pùròtẹ́sítáǹtì apẹ̀yìndà.

In the current controversy those who attempt to employ the Sunday law to define the three Rome’s, avoid the truth that there are actually four Sunday laws that are identified in God’s prophetic word, and that the year 321 represents the soon-coming Sunday law in the United States, and the Sunday law of 538 typifies the Sunday law which is enforced upon all the nations of the world. Four Sunday laws does not identify three Sunday laws, especially when the third manifestation in a triple application of prophecy represents the final fulfillment. The soon-coming Sunday law in the United States is not the final Sunday law, it actually marks the beginning of a series of Sunday laws as each nation on the globe progressively accepts the mark of papal authority.

Nínú ìjàmbá èrò tó wà lọ́wọ́lọ́wọ́ yìí, àwọn tí wọ́n ń gbìyànjú láti lo òfin Ọjọ́ Àìkú láti ṣàlàyé Róòmù mẹ́ta, ń yẹra fún òtítọ́ pé ní tòótọ́ òfin Ọjọ́ Àìkú mẹ́rin ni a ti tọ́ka sí nínú ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àti pé ọdún 321 dúró fún òfin Ọjọ́ Àìkú tí ń bọ̀ kánkán ní Orílẹ̀-Èdè Amẹ́ríkà, àti pé òfin Ọjọ́ Àìkú ti ọdún 538 jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú tí a ó fi múlẹ̀ lórí gbogbo àwọn orílẹ̀-èdè ayé. Òfin Ọjọ́ Àìkú mẹ́rin kò lè fi hàn pé òfin Ọjọ́ Àìkú mẹ́ta ni, pàápàá jùlọ nígbà tí ìfarahàn kẹta nínú ìlò àsọtẹ́lẹ̀ onímẹ́ta dúró fún ìmúṣẹ́ ìkẹyìn. Òfin Ọjọ́ Àìkú tí ń bọ̀ kánkán ní Orílẹ̀-Èdè Amẹ́ríkà kì í ṣe òfin Ọjọ́ Àìkú ìkẹyìn; ní tòótọ́, ó ń samisi ìbẹ̀rẹ̀ àtòkọ àwọn òfin Ọjọ́ Àìkú bí orílẹ̀-èdè kọ̀ọ̀kan lórí ilẹ̀ ayé ṣe ń tẹ̀síwájú láti gba àmì àṣẹ póòpù.

Those who were awakened in July 2023 are required to understand that the prophetic test that confronts them occurs during the outpouring of the Holy Spirit, and that during that outpouring one class is receiving the “oil,” and the other class is receiving “strong delusion.” The primary representation of those who receive strong delusion is represented in the very chapter where the expression strong delusion is located, and in that chapter the truth that is either loved or rejected is the truth which defines the prophetic relationship between pagan Rome and papal Rome.

Àwọn tí a jí ní Oṣù Keje ọdún 2023 ni a béèrè lọ́wọ́ wọn kí wọ́n lóye pé ìdánwò àsọtẹ́lẹ̀ tí ó dojú kọ́ wọn ń ṣẹlẹ̀ ní àkókò ìtújáde Ẹ̀mí Mímọ́, àti pé ní àkókò ìtújáde náà, ẹ̀ka kan ń gba “òróró,” ṣùgbọ́n ẹ̀ka kejì ń gba “ìtanràn líle.” Àpèjúwe àkọ́kọ́ àwọn tí ń gba ìtanràn líle ni a ṣàfihàn nínú orí kan náà gan-an níbi tí ọ̀rọ̀ náà, ìtanràn líle, wà; àti nínú orí náà, òtítọ́ tí a yálà fẹ́ràn tàbí kọ̀ ni òtítọ́ tí ń ṣàlàyé ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín Róòmù aláìgbàgbọ́ àti Róòmù pàápàá.

The prophetic relationship between 321 and 538 is shown by the prophetic relationship between the church of Pergamos and the church of Thyatira. In the last days, pagan Rome, represented by 321 and Pergamos, is a symbol of the United States, and papal Rome, represented by 538 and Thyatira, is a symbol of Modern Rome.

Ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín 321 àti 538 ni a fihàn nípasẹ̀ ìbáṣepọ̀ àsọtẹ́lẹ̀ láàárín ìjọ Págámù àti ìjọ Tiatírà. Ní àwọn ọjọ́ ìkẹyìn, Róòmù abọ̀rìṣà, tí 321 àti Págámù dúró fún, jẹ́ àmì ìṣàpẹẹrẹ ilẹ̀ Amẹ́ríkà, àti Róòmù póòpù, tí 538 àti Tiatírà dúró fún, jẹ́ àmì ìṣàpẹẹrẹ Róòmù Òde-Òní.

The first Rome of 321 was a singular power state, and the second Rome of 538 was a dual power representing a combination of church and state with the church in control of the relationship. The third and final Rome, which is modern Rome, is a threefold power that consists of the dragon, the beast and the false prophet.

Róòmù àkọ́kọ́ ti ọdún 321 jẹ́ ìpínlẹ̀ agbára kan ṣoṣo, àti Róòmù kejì ti ọdún 538 jẹ́ agbára méjì tí ó ṣàpẹẹrẹ ìṣọ̀kan ìjọ àti ìpínlẹ̀, pẹ̀lú ìjọ ní ìṣàkóso lórí àjọṣe náà. Róòmù kẹta àti èyí tí ó jẹ́ ìkẹyìn, èyí tí í ṣe Róòmù òde òní, jẹ́ agbára onípa mẹ́ta tí ó ní dírágónì, ẹranko náà, àti wòlíì èké.

Paul taught that to not understand the prophetic and historic relationship of pagan Rome (the dragon) and papal Rome (the beast) was to manifest a hatred of the truth which brought about strong delusion. All the prophets, including Paul were more specifically addressing the last days, so the relationship between the two powers in Paul’s history represents the relationship between the three powers of Modern Rome in the last days. To reject the prophetic relationship that “forms” the threefold union of the dragon, the beast and the false prophet in the last days is to secure strong delusion for yourself.

Paulu kọ́ni pé àìlóye ìbáṣepọ̀ àsọtẹ́lẹ̀ àti ti ìtàn láàárín Róòmù aláìsìn (dragoni) àti Róòmù Pápá (ẹranko náà) jẹ́ ìfihàn ìkórìíra sí òtítọ́, èyí tí ó mú kí ìtànjẹ líle dé. Gbogbo àwọn wòlíì, pẹ̀lú Paulu, ń tọ́ka sí àwọn ọjọ́ ìkẹyìn ní pàtó jùlọ, nítorí náà ìbáṣepọ̀ láàárín agbára méjèèjì náà nínú ìtàn tí Paulu sọ dúró fún ìbáṣepọ̀ láàárín agbára mẹ́ta ti Róòmù Òde-Òní ní àwọn ọjọ́ ìkẹyìn. Láti kọ ìbáṣepọ̀ àsọtẹ́lẹ̀ tí ó “dá” ìṣọ̀kan mẹ́ta náà ti dragoni, ẹranko náà, àti wòlíì èké ní àwọn ọjọ́ ìkẹyìn, ni láti fi ìtànjẹ líle múlẹ̀ fún ara rẹ.

Uriah Smith’s private interpretation of the king of the north represented a “cause” that produced an “effect.” But the class that is on the wrong side of the controversies about Rome is specifically identified as being unable to reason from cause to effect. Smith did not see that his flawed application of the king of the north would produce a prophetic platform which would lead him to also misrepresent the sixth plague, where there is a warning to keep or lose the garment of Christ’s righteousness.

Ìtumọ̀ àdáni Uriah Smith nípa ọba àríwá dúró gẹ́gẹ́ bí “ìdí” kan tí ó mú “àbájáde” kan jáde. Ṣùgbọ́n ẹgbẹ́ tí ó wà ní apá tí kò tọ́ nínú àwọn àríyànjiyàn nípa Romu ni a dá mọ̀ ní pàtó gẹ́gẹ́ bí àwọn tí kò lè ronú láti inú ìdí dé àbájáde. Smith kò rí i pé lílo rẹ̀ tí ó ní àbùkù sí ọba àríwá yóò mú ìpìlẹ̀ àsọtẹ́lẹ̀ kan jáde, èyí tí yóò darí i sí ìfihàn tí kò tọ́ pẹ̀lú nípa àjàkálẹ̀-àrùn kẹfà, níbi tí ìkìlọ̀ wà láti pa aṣọ òdodo Kristi mọ́ tàbí láti pàdánù un.

As with Paul’s emphasis in Second Thessalonians, John in chapter sixteen of Revelation and the sixth plague emphasizes the necessity of understanding who the three powers who lead the world to Armageddon are. Smith’s flawed application of the king of the north provides witness to an inability to rightly apply types and antitypes.

Gẹ́gẹ́ bí ìtẹnumọ́ Pọ́ọ̀lù nínú Tẹsalóníkà Kejì, Johanu pẹ̀lú nínú orí kẹrìndínlógún ti Ìfihàn àti àjàkálẹ̀-àrùn kẹfà tẹnumọ́ ìdí tí ó fi ṣe dandan láti mọ ẹni tí àwọn agbára mẹ́ta tí ń darí ayé lọ sí Ámágedónì jẹ́. Ìlò tí ó ní àbùkù tí Smith ṣe sí ọba àríwá jẹ́ ẹ̀rí sí àìlera láti fi àwọn àpẹẹrẹ àti ìmúṣẹ́ wọn sílò ní ọ̀nà tí ó tọ́.

Smith could not, or would not, apply the principle so strongly set forth in the writings of Paul that the literal before the time-period of the cross represented the spiritual after the time-period of the cross. When this principle is carefully and correctly followed it is easily demonstrated that the “king of the north” is one of many symbols that represent the spiritual “king of the north” in the last days. Seventh-day Adventists above any other people should know that one of the primary structures that prophecy is based upon is the controversy between Christ and Satan. Christ is the true King of the north, and Satan has been attempting to manifest himself as the counterfeit king of the north.

Smith kò lè, tàbí kò fẹ́, láti fi ìlànà náà sílò gẹ́gẹ́ bí a ti fi í hàn lọ́nà alágbára nínú àwọn àkọsílẹ̀ Pọ́ọ̀lù pé ohun gidi-ojú tí ó ṣáájú àkókò àgbélébùú jẹ́ aṣojú ohun ti ẹ̀mí lẹ́yìn àkókò àgbélébùú. Nígbà tí a bá tẹ̀lé ìlànà yìí pẹ̀lú ìṣọ́ra àti ní tòótọ́, a lè fi hàn ní rọrùn pé “ọba àríwá” jẹ́ ọ̀kan nínú ọ̀pọ̀lọpọ̀ àmì tí ń ṣojú “ọba àríwá” ti ẹ̀mí ní àwọn ọjọ́ ìkẹyìn. Àwọn Adventist Ọjọ́ Keje ju àwọn ènìyàn mìíràn lọ gbọ́dọ̀ mọ̀ pé ọ̀kan lára àwọn ìtòlẹ́sẹẹsẹ pàtàkì tí àsọtẹ́lẹ̀ gbé lé lórí ni ìjà láàárín Kristi àti Satani. Kristi ni Ọba àríwá tòótọ́, Satani sì ti ń gbìyànjú láti fi ara rẹ̀ hàn gẹ́gẹ́ bí ọba àríwá èké.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalms 48:1–3.

> Orin àti Sáàmù fún àwọn ọmọ Kóra. Olúwa pọ̀, ó sì yẹ gidigidi fún ìyìn ní ìlú Ọlọ́run wa, ní orí òkè ìwà mímọ́ rẹ̀. Ẹlẹ́wà ní ipò rẹ̀, ayọ̀ gbogbo ayé ni òkè Síónì, ní apá àríwá, ìlú Ọba ńlá náà. A mọ Ọlọ́run nínú àwọn ààfin rẹ̀ gẹ́gẹ́ bí ààbò. Sáàmù 48:1–3.

Satan’s efforts to counterfeit the true King of the north, includes employing the pope of Rome as his earthly representative. Satan is antichrist, and so is the pope of Rome, who is Satan’s proxy in his work of deception.

Àwọn ìsapá Satani láti ṣe àfọwọ́kọ Ọba àríwá tòótọ́, ní nínú lílo póòpù ti Róòmù gẹ́gẹ́ bí aṣojú rẹ̀ lórí ayé. Satani ni aṣòdì sí Kristi, bẹ́ẹ̀ ni póòpù ti Róòmù náà pẹ̀lú, ẹni tí ó jẹ́ aṣojú Satani nínú iṣẹ́ ìtànjẹ rẹ̀.

> “To secure worldly gains and honors, the church was led to seek the favor and support of the great men of earth; and having thus rejected Christ, she was induced to yield allegiance to the representative of Satan—the bishop of Rome.” The Great Controversy, 50.

> “Láti lè rí èrè àti ọlá ayé ní ìdánilójú, a mú ìjọ náà wá síbi wíwá ojú rere àti ìtìlẹ́yìn àwọn ọkùnrin ńlá ayé; àti nípa bẹ́ẹ̀, nígbà tí ó ti kọ Kristi sílẹ̀, a mú un tẹrí bá fún aṣojú Satani—bíṣọ́ọ̀bù ti Róòmù.” The Great Controversy, 50.

In the breakup of Alexander the Great’s kingdom, Seleucus Nicator became the first king of the north in the history represented in Daniel chapter eleven. His father, Antiochus, had been an influential leader in Alexander’s kingdom, and his son, Seleucus, was made the satrap of Babylon. A “satrap” is a governor, and when Seleucus had secured three of the four geographical areas that Alexander’s kingdom divided into, he became the king of the north.

Nínú ìpínya ìjọba Alẹkisándà Ńlá, Seleucus Nicator di ọba àkọ́kọ́ ti àríwá nínú ìtàn tí a ṣàfihàn nínú Danieli orí kọkànlá. Bàbá rẹ̀, Antiochus, ti jẹ́ aṣáájú alágbára nínú ìjọba Alẹkisándà, a sì fi ọmọ rẹ̀, Seleucus, ṣe satrápù ti Bábílónì. “Satrápù” jẹ́ gómìnà, àti nígbà tí Seleucus ti fi ìdí rẹ̀ múlẹ̀ lórí mẹ́ta nínú àwọn agbègbè ilẹ̀ mẹ́rin tí ìjọba Alẹkisándà pín sí, ó di ọba àríwá.

Smith’s private interpretation and avoidance of grammatical rules led him to assume the final powers that made up Satan’s confederacy of evil in the last days were represented in prophecy as literal powers, not spiritual powers. Thus, he could not see that Seleucus Nicator as the first king of the north, the governor of Babylon, would of prophetic necessity represent the final spiritual king of the north who was the power that controlled modern spiritual Babylon.

Ìtumọ̀ àdáni Smith àti yíyàgò rẹ̀ fún àwọn òfin gírámà mú un gbà pé àwọn agbára ìkẹyìn tí ó dá àjọṣepọ̀ búburú Satani ní àwọn ọjọ́ ìkẹyìn ni a ṣàfihàn nínú àsọtẹ́lẹ̀ gẹ́gẹ́ bí agbára gidi, kì í ṣe agbára ẹ̀mí. Nípa bẹ́ẹ̀, kò lè rí i pé Seleucus Nicator gẹ́gẹ́ bí ọba àríwá àkọ́kọ́, gómìnà Bábílónì, yóò nípa dandan àsọtẹ́lẹ̀ ṣojú fún ọba àríwá ẹ̀mí ìkẹyìn, ẹni tí ó jẹ́ agbára tí ó ń ṣàkóso Bábílónì ẹ̀mí òde-òní.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:1-6.

> Ọ̀kan nínú àwọn áńgẹ́lì méje tí wọ́n ní àwọn àwo méje náà sì wá, ó bá mi sọ̀rọ̀, ó ní fún mi pé, Wá síhìn-ín; èmi yóò fi ìdájọ́ àgbèrè ńlá náà hàn ọ́, ẹni tí ó jókòó lórí omi púpọ̀: ẹni tí àwọn ọba ayé ti bá ṣe àgbèrè, tí a sì ti fi wáìnì àgbèrè rẹ̀ mú àwọn olùgbé ayé yó. Nítorí náà ó gbé mi lọ nínú ẹ̀mí sí aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko kan tí ó jẹ awọ̀ elésè pupa, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. A sì wọ obìnrin náà ní aṣọ àlùkò àti aṣọ elésè pupa, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é lọ́ṣọ̀ọ́, ó sì ní ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún àwọn ohun ìríra àti àìmọ́ àgbèrè rẹ̀: Orúkọ kan sì wà tí a kọ sí iwájú orí rẹ̀ pé, ÀSÍRÍ, BABILÓNI ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ÀTI ÀWỌN OHUN ÌRÍRA AYÉ. Mo sì rí obìnrin náà pé ó ti mutí yó pẹ̀lú ẹ̀jẹ̀ àwọn ẹni mímọ́, àti pẹ̀lú ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jésù: nígbà tí mo sì rí i, mo yà á sí gidigidi. Ìfihàn 17:1-6.

The power that governs Babylon in the last days is the papal church, and she is therefore also the spiritual king of the north.

Agbara tí ń ṣàkóso Bábílónì ní àwọn ọjọ́ ìkẹyìn ni ìjọ póòpù, nítorí náà òun náà ni ọba àríwá nípa ẹ̀mí.

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness:…and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4-6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome. The purple and scarlet color, the gold and precious stones and pearls, vividly picture the magnificence and more than kingly pomp affected by the haughty see of Rome. And no other power could be so truly declared ‘drunken with the blood of the saints’ as that church which has so cruelly persecuted the followers of Christ. Babylon is also charged with the sin of unlawful connection with ‘the kings of the earth.’ It was by departure from the Lord, and alliance with the heathen, that the Jewish church became a harlot; and Rome, corrupting herself in like manner by seeking the support of worldly powers, receives a like condemnation.” The Great Controversy, 382.

> “A ṣe àpèjúwe obìnrin náà (Bábílónì) nínú Ìfihàn 17 pé ó ‘wọ àlùkò àti pupa, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é lọ́ṣọ̀ọ́, ó sì ní ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún ohun ìríra àti ìwà àìmọ́:…orúkọ kan sì wà tí a kọ sí iwájú orí rẹ̀ pé, Àṣírí, Bábílónì Ńlá, ìyá àwọn àgbèrè.’ Wòlíì náà ní: ‘Mo rí obìnrin náà pé ó mutí yó ní ẹ̀jẹ̀ àwọn ẹni-mímọ́, àti ní ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jésù.’ A tún kéde Bábílónì síwájú sí i pé òun ni ‘ìlú ńlá yẹn, tí ń jọba lórí àwọn ọba ayé.’ Ìfihàn 17:4-6, 18. Agbára tí ó ti pẹ́ gan-an tí ó ń pa ìṣàkóso aládàkàdekè mọ́ lórí àwọn ọba ilẹ̀ Kírísítẹ́ńdọ́mù ni Róòmù. Àwọ̀ àlùkò àti pupa, wúrà àti òkúta iyebíye àti péálì, fi ọlá ńlá àti ìgbéraga tí ó ju ti ọba lọ hàn gbangba, èyí tí ìtẹ́ gíga Róòmù fi ń ṣe ara rẹ̀ lọ́ṣọ̀ọ́. Kò sì sí agbára mìíràn tí a lè pè ní tòótọ́ pé ó ‘mutí yó ní ẹ̀jẹ̀ àwọn ẹni-mímọ́’ bí kò ṣe ìjọ náà tí ó ti fi ìkà púpọ̀ ṣe inúnibíni sí àwọn ọmọ-ẹ̀yìn Kristi. A tún fi ẹ̀sùn ẹ̀ṣẹ̀ ìbálòpọ̀ àìtọ́ pẹ̀lú ‘àwọn ọba ayé’ kàn Bábílónì. Nípa yíyapa kúrò lọ́dọ̀ Olúwa, àti nípa ṣíṣe àjọṣe pẹ̀lú àwọn aláìmọ̀-Ọlọ́run, ni ìjọ Júù fi di àgbèrè; Róòmù náà sì, nípa bíbo ara rẹ̀ jẹ́ ní irú ọ̀nà kan náà nípa wíwá ìtìlẹ́yìn àwọn agbára ayé, gba ìdálẹ́bi irú bẹ́ẹ̀ náà.” The Great Controversy, 382.

The governor is the king, and according to Isaiah, a king is a kingdom and is also the capital city of a kingdom.

Gómìnà ni ọba, gẹ́gẹ́ bí Isaiah sì ti sọ, ọba kan jẹ́ ìjọba kan, ó sì tún jẹ́ olú-ìlú ìjọba kan.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

> Nítorí orí Síríà ni Damasku, orí Damasku sì ni Resini; àti láàárín ọdún mẹ́rìnlélọ́gọ́ta àti márùn-ún ni a ó fọ́ Éfúrámù, kí ó má bàa jẹ́ ènìyàn mọ́. Orí Éfúrámù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀. Isaiah 7:8, 9.

According to the witness of Isaiah, a student of prophecy who awakens in July of 2023 to a prophetic testing process must recognize the prophetic symbolism of the “head” if he wishes to be established. If he doesn’t recognize and apply the symbolism of a “head” when called for, then he is not established. Those who disbelieve are not established, and therefore Isaiah is identifying two classes of worshippers in the last days who either are established or are not established. They are the same two classes who either have the “oil,” or they don’t have the “oil.”

Gẹ́gẹ́ bí ẹ̀rí Isaiah, akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ kan tí ó jí ní oṣù Keje ọdún 2023 sí ìlànà ìdánwò àsọtẹ́lẹ̀ gbọ́dọ̀ mọ àpẹẹrẹ ààmì àsọtẹ́lẹ̀ ti “orí” bí ó bá fẹ́ kí a fi òun múlẹ̀. Bí kò bá mọ̀, tí kò sì fi ààmì “orí” náà sílò nígbà tí a bá pè é fún un, nígbà náà a kò fi í múlẹ̀. Àwọn tí kò gbàgbọ́ ni a kò fi múlẹ̀, nítorí náà Isaiah ń tọ́ka sí ẹ̀ka méjì àwọn olùjọsìn ní àwọn ọjọ́ ìkẹyìn tí a yálà fi múlẹ̀ tàbí tí a kò fi múlẹ̀. Àwọn wọ̀nyí ni ẹ̀ka méjì kan náà tí yálà wọ́n ní “òróró,” tàbí tí wọn kò ní “òróró.”

One class that is established and has oil, receives the message of the Midnight Cry that began to be opened up in July of 2023, or they receive the strong delusion of Second Thessalonians. Their test is the formation of the image of the beast, and the way in which the beast is formed, whether the papal beast of the Dark Ages, or its image that is formed by the United States, or the threefold union that leads the world to Armageddon. This includes the necessity of recognizing that the “head,” the “king” the ruler of the other two powers that make up the threefold union, is the papal power.

Ìpín kan tí a ti fi ìdí rẹ̀ múlẹ̀ tí ó sì ní òróró, yóò gba ìránṣẹ́ Ìkígbe Àárín Òru tí a bẹ̀rẹ̀ sí í ṣí sílẹ̀ ní Oṣù Keje ọdún 2023, tàbí wọn yóò gba ìtànjẹ alágbára ti Second Thessalonians. Ìdánwò wọn ni dídá àwòrán ẹranko náà sílẹ̀, àti ọ̀nà tí a gbà dá ẹranko náà, yálà ẹranko papal ti Àwọn Àkókò Òkùnkùn, tàbí àwòrán rẹ̀ tí Orílẹ̀-èdè Amẹ́ríkà dá, tàbí ìṣọ̀kan mẹ́ta náà tí ń darí ayé lọ sí Armageddon. Èyí ní pẹ̀lú ìdí pàtàkì láti mọ̀ pé “orí,” “ọba,” alákòóso àwọn agbára méjì yòókù tí ó parapọ̀ ṣe ìṣọ̀kan mẹ́ta náà, ni agbára papal.

The “head,” the capital city of Judah was Jerusalem, the city that the Lord chose to place His name.

“Orí,” ìyẹn olú-ìlú Júdà, ni Jerúsálẹ́mù, ìlú tí Olúwa yàn láti fi orúkọ Rẹ̀ sí.

> And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord did choose out of all the tribes of Israel, to put his name there. And his mother’s name was Naamah an Ammonitess. 1 Kings 14:21.

> Rehoboamu ọmọ Solomoni sì jọba ní Júdà. Rehoboamu jẹ́ ẹni ọdún mọ́kànlélógójì nígbà tí ó bẹ̀rẹ̀ sí í jọba, ó sì jọba ọdún mẹ́tàdínlógún ní Jerusalẹmu, ìlú tí Olúwa yàn nínú gbogbo àwọn ẹ̀yà Israẹli láti fi orúkọ rẹ̀ sí. Orúkọ ìyá rẹ̀ sì ni Naama, ọmọbìnrin ará Ammoni. 1 Àwọn Ọba 14:21.

In the great controversy between Christ and Satan, Christ’s capital city, where He places His name, is Jerusalem, and Satan’s counterfeit was the literal city of Babylon that represents spiritual Babylon that great city in the last days. Satan places his name upon the head as a counterfeit of God’s city and capitol. The king that resides there is the mother of harlots who commits fornication with the kings of the earth. The mother of harlots is the papal power, and her daughters are the fallen Protestant churches, of which the premier fallen apostate church is the apostate Protestants of the United States.

Nínú ìjà ńlá láàárín Kristi àti Satani, Jerúsálẹmu ni olú-ìlú Kristi, níbi tí Ó ti fi orúkọ Rẹ̀ sí; àfàwọ́ṣe èké Satani sì ni ìlú Bábílónì gidi, èyí tí ó dúró fún Bábílónì ti ẹ̀mí, ìlú ńlá náà ní àwọn ọjọ́ ìkẹyìn. Satani fi orúkọ rẹ̀ sí orí gẹ́gẹ́ bí àfàwọ́ṣe èké ìlú àti olú-ìlú Ọlọ́run. Ọba tí ń gbé ibẹ̀ ni ìyá àwọn àgbèrè, ẹni tí ń bá àwọn ọba ayé ṣe panṣágà. Ìyá àwọn àgbèrè náà ni agbára póòpù, àwọn ọmọbìnrin rẹ̀ sì ni àwọn ìjọ Pùrótẹ́sítáǹtì tí ó ṣubú, lára wọn ni ìjọ àkọ́kọ́ tí ó ṣubú sínú ìpẹ̀yìndà jẹ́ àwọn Pùrótẹ́sítáǹtì apẹ̀yìndà ti Orílẹ̀-èdè Amẹ́ríkà.

Those apostate Protestants represent the Protestant horn of the earth beast, and they are connected with their mother since their rejection of the prophetic message that was unsealed in 1798. Their counterpart, the Republican horn, is connected with the kings of the earth through their relationship with the United Nations, the ten kings of Revelation seventeen. The threefold union which leads the world to Armageddon is represented by its head, where its name is placed, and spiritual modern Rome is spiritual modern Babylon. Its “head” is the papal power.

Àwọn Pírótẹ́sítáǹtì apẹ̀yìndà wọ̀nyí dúró fún ìwo Pírótẹ́sítáǹtì ti ẹranko ilẹ̀ ayé, wọ́n sì ní ìsopọ̀ pẹ̀lú ìyá wọn nítorí ìkọ̀sílẹ̀ wọn sí ìrántí àsọtẹ́lẹ̀ tí a tú sílẹ̀ ní 1798. Ẹgbẹ́ alábàákẹ́gbẹ́ wọn, ìwo Republikani, ní ìsopọ̀ pẹ̀lú àwọn ọba ilẹ̀ ayé nípasẹ̀ ìbáṣepọ̀ wọn pẹ̀lú Àjọ Ìṣọ̀kan Àgbáyé, àwọn ọba mẹ́wàá ti Ìfihàn orí kẹtàdínlógún. Ìṣọ̀kan mẹ́tẹ̀ẹ̀ta tí ó ń darí ayé lọ sí Amágẹdọ́n ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ orí rẹ̀, níbi tí a ti fi orúkọ rẹ̀ sí, àti pé Róòmù òde-òní ní ti ẹ̀mí jẹ́ Bábílónì òde-òní ní ti ẹ̀mí. “Orí” rẹ̀ ni agbára póòpù.

The first represents the last and whether you apply Daniel chapter two as did the Millerites, as representing four kingdoms, or as has been opened up in the last days as representing eight kingdoms, the first kingdom was literal Babylon. The Millerites would inform you the last was literal Rome. Babylon and Rome are interchangeable symbols, for they are the first and the last of a prophetic line.

Èkínní ń ṣojú ìkẹyìn; bóyá o bá lo Dáníẹ́lì orí kejì gẹ́gẹ́ bí àwọn ọmọ ìṣísẹ̀ Miller ṣe lò ó, gẹ́gẹ́ bí ohun tí ń ṣojú ìjọba mẹ́rin, tàbí gẹ́gẹ́ bí a ti ṣí i payá ní àwọn ọjọ́ ìkẹyìn pé ó ń ṣojú ìjọba mẹ́jọ, ìjọba àkọ́kọ́ ni Bábílónì gidi. Àwọn ọmọ ìṣísẹ̀ Miller yóò sọ fún ọ pé èyí tí ó jẹ́ ìkẹyìn ni Róòmù gidi. Bábílónì àti Róòmù jẹ́ àwọn ààmì tí a lè fi rọ́pò ara wọn, nítorí wọ́n ni èkínní àti ìkẹyìn nínú ìlà àsọtẹ́lẹ̀ kan.

In the last days the first kingdom of literal Babylon represents the eighth and last kingdom which is spiritual modern Babylon, and is also spiritual modern Rome. Upon the two witnesses represented in Daniel chapter two Babylon and Rome are interchangeable symbols.

Ní ọjọ́ ìkẹyìn, ìjọba àkọ́kọ́ ti Bábílónì gidi dúró fún ìjọba kẹjọ àti ìkẹyìn, èyí tí í ṣe Bábílónì òde-òní ti ẹ̀mí, tí ó sì tún jẹ́ Róòmù òde-òní ti ẹ̀mí. Lórí àwọn ẹlẹ́rìí méjì tí a ṣàpẹẹrẹ wọn nínú Dáníẹ́lì orí kejì, Bábílónì àti Róòmù jẹ́ àwọn ààmì tí a lè fi rọ́pò ara wọn.

When the papal whore is portrayed with a name on her forehead that identifies “Mystery Babylon,” it is also identifying “mystery Rome.” A prophetic “mystery” represents a truth that is so profound that it is impossible to understand the depth of the truth represented therein, especially without the influence of the Holy Spirit. But a biblical “mystery” also demands that what is revealed in connection with the mystery is a required understanding for those who seek to pass the test. This is why two witnesses in Revelation emphasize the need to understand modern Rome.

Nígbà tí a ṣàfihàn àgbèrè póòpù pẹ̀lú orúkọ kan lórí ìwájú rẹ̀ tí ń fi “Bábílónì Àṣírí” hàn, ó tún ń fi “Róòmù àṣírí” hàn pẹ̀lú. “Àṣírí” àsọtẹ́lẹ̀ kan ń ṣojú òtítọ́ kan tí ó jinlẹ̀ tó bẹ́ẹ̀ gẹ́gẹ́ bí kò ṣeé ṣe láti lóye ìjìnlẹ̀ òtítọ́ tí a ṣojú sí nínú rẹ̀, pàápàá jùlọ láìsí ipa Ẹ̀mí Mímọ́. Ṣùgbọ́n “àṣírí” Bíbélì tún ń béèrè pé kí ohun tí a ṣípayá ní ìbáṣepọ̀ pẹ̀lú àṣírí náà jẹ́ ìmọ̀ tí ó yẹ kí ó wà fún àwọn tí ń wá láti kọjá ìdánwò náà. Ìdí nìyí tí ẹlẹ́rìí méjì nínú Ìfihàn fi tẹnu mọ́ àìní láti lóye Róòmù òde-òní.

> Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.

> Nísinsin ni èyí wà. Ẹni tí ó ní òye, kí ó ka nọ́mbà ẹranko náà: nítorí pé nọ́mbà ènìyàn ni; nọ́mbà rẹ̀ sì jẹ́ ẹgbẹ̀ta lé mẹ́rìndínlọ́gọ́rin. Ìfihàn 13:18.

“Wisdom” understands the number of the beast, which is the number of a man whose number is six, six, six. The “man of sin” is the head of the beast. Wisdom is an attribute of the wise virgins in the last days, and it is also a symbol of those who understand the increase of knowledge in the last days. Those who do not understand are foolish virgins and are the wicked. The “wisdom” they do not understand must of prophetic necessity be in the context of the final prophetic test, for this is when the wise and foolish virgins exist. They must understand “six, six, six.” The mind that has wisdom is also located by John in the last days in Revelation chapter seventeen.

“Ọgbọ́n” lóye nọ́ńbà ẹranko náà, èyí tí í ṣe nọ́ńbà ènìyàn kan, tí nọ́ńbà rẹ̀ jẹ́ mẹ́fà, mẹ́fà, mẹ́fà. “Ọkùnrin ẹ̀ṣẹ̀” ni orí ẹranko náà. Ọgbọ́n jẹ́ ànímọ́ àwọn wúńdíá ọgbọ́n ní àwọn ọjọ́ ìkẹyìn, ó sì tún jẹ́ ààmì àwọn tí ó lóye ìpọ̀sí ìmọ̀ ní àwọn ọjọ́ ìkẹyìn. Àwọn tí kò lóye jẹ́ wúńdíá aṣiwèrè, wọ́n sì jẹ́ ẹni búburú. “Ọgbọ́n” tí wọn kò lóye yìí gbọ́dọ̀, nípasẹ̀ àìní àsọtẹ́lẹ̀, wà nínú àyíká ìdánwò àsọtẹ́lẹ̀ ìkẹyìn, nítorí nígbà yìí ni àwọn wúńdíá ọgbọ́n àti aṣiwèrè wà. Wọ́n gbọ́dọ̀ lóye “mẹ́fà, mẹ́fà, mẹ́fà.” Ẹ̀mí tí ó ní ọgbọ́n ni Johanu tún fi hàn pé ó wà ní àwọn ọjọ́ ìkẹyìn nínú Ìfihàn orí kẹtadínlógún.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Èyí ni ọgbọ́n tí ó ní ìmòye wà. Àwọn orí méje náà ni òkè méje, lórí èyí tí obìnrin náà jókòó. Àwọn ọba méje sì wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí yóò bá sì dé, ó gbọ́dọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà tí ó wà tẹ́lẹ̀, tí kò sì sí nísinsin yìí, àní òun náà ni ẹlẹ́kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje, ó sì ń lọ sí ìparun. Ìfihàn 17:9–11.

The “mind” that has the wisdom to understand the number “six, six, six,” is a wise virgin who has obtained the “mind of Christ.”

“Ọkàn” tí ó ní ọgbọ́n láti lóye nọ́mbà náà “mẹ́fà, mẹ́fà, mẹ́fà,” ni wúńdíá ọlọ́gbọ́n kan tí ó ti gba “ọkàn Kristi.”

> For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. 1 Corinthians 2:16.

> Nítorí ta ni ó ti mọ ọkàn Oluwa, kí ó lè kọ́ ọ́? Ṣùgbọ́n àwa ní ọkàn Kristi. 1 Kọrinti 2:16.

The class of wise virgins have the mind of Christ, and the foolish wicked virgins have the mind of Christ’s adversary.

Ẹgbẹ́ àwọn wúńdíá ọlọ́gbọ́n ní èrò-inú Kristi, àwọn wúńdíá aṣiwèrè búburú sì ní èrò-inú ọ̀tá Kristi.

> “The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God.” Review and Herald, July 13, 1897.

> “Àkókò ti dé fún ìmọ́lẹ̀ tòótọ́ láti tàn láàárín òkùnkùn ìwà-búburú. A ti rán ìhìn iṣẹ́ angẹli kẹta jáde sí ayé, ní kìlọ̀ fún àwọn ènìyàn pé kí wọ́n má ṣe gba ààmì ẹranko náà tàbí ti ère rẹ̀ ní iwájú orí wọn tàbí ní ọwọ́ wọn. Láti gba ààmì yìí túmọ̀ sí láti dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà ti ṣe, àti láti gbéjàkọ àwọn èrò kan náà, ní ìtakò tààrà sí ọ̀rọ̀ Ọlọ́run.” Review and Herald, July 13, 1897.

The formation of the image of the beast is the final test for the virgins of the parable, and the wise have the mind of Christ, for they have come to the same decision as Christ, for they have submitted their wills unto the Holy Spirit’s direction. The formation of the image of Christ in the wise virgins contrasts with the formation of the image of the beast in the foolish virgins. The foolish virgins come to the same decision as the beast, for they became confused upon the test question concerning the correct identification of the antichrist, who is the counterfeit king of the north and the head of modern Rome.

Ìdásílẹ̀ àwòrán ẹranko náà ni ìdánwò ìkẹyìn fún àwọn wúńdíá inú àpèjúwe náà, àwọn ọlọ́gbọ́n sì ní èrò inú Kristi, nítorí wọ́n ti dé sí ìpinnu kan náà tí Kristi dé sí, nítorí wọ́n ti fi ìfẹ́-inú wọn sábẹ́ ìtọ́sọ́nà Ẹ̀mí Mímọ́. Ìdásílẹ̀ àwòrán Kristi nínú àwọn wúńdíá ọlọ́gbọ́n yàtọ̀ sí ìdásílẹ̀ àwòrán ẹranko náà nínú àwọn wúńdíá aṣiwèrè. Àwọn wúńdíá aṣiwèrè dé sí ìpinnu kan náà tí ẹranko náà dé sí, nítorí wọ́n dàrú lórí ìbéèrè ìdánwò nípa ìdánimọ̀ tó tọ́ ti aṣòdì-sí-Kristi, ẹni tí í ṣe ọba àríwá èké àti olórí Róòmù òde òní.

> “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.” Kress Collection, 105.

> “Àwọn tí ó bá dàrú nínú ìmòye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí apá aṣòdì sí Kristi.” Kress Collection, 105.

The foolish virgins in the testing time that is represented as the formation of the image of the beast become confused in their understanding of the word. Their confusion is premised upon misunderstanding God’s prophetic word, and failing to see the correct meaning of Modern Rome, they receive strong delusion, come to the same decision as the beast, and advocate the same papal ideas in direct opposition to the word of God, and place themselves on the side of antichrist.

Àwọn wúńdíá aṣiwèrè ní àkókò ìdánwò tí a fi hàn gẹ́gẹ́ bí ìdásílẹ̀ àwòrán ẹranko náà, wọ́n di onírùurù nínú òye wọn nípa ọ̀rọ̀ náà. Ìdàrúdàpọ̀ wọn dá lórí àìlóye ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run, àti pé nípa àìrí ìtumọ̀ tòótọ́ ti Róòmù Òde-Òní, wọ́n gba ìtànjẹ líle, wọ́n sì dé sí ìpinnu kan náà gẹ́gẹ́ bí ẹranko náà, wọ́n sì ń gbé àwọn èrò pàápàá náà ga ní ìtakò tààrà sí ọ̀rọ̀ Ọlọ́run, wọ́n sì fi ara wọn sí ẹ̀gbẹ́ aṣòdì sí Kristi.

We will continue these thoughts in the next article in this category.

A ó tẹ̀síwájú pẹ̀lú àwọn èrò wọ̀nyí nínú àpilẹ̀kọ tó kàn nínú ẹ̀ka yìí.

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