Article

# The Eighth is of the Seven - Number Three

Ẹ̀kẹjọ Jẹ́ ti Àwọn Meje — Nọ́mbà Kẹta

Daniel Two

Dáníẹ́lì Kejì

Author

Jeff Pippenger

Published

September 17, 2023

Formats

PDF
Word
Song MP3

The question we will seek to resolve in this article is how the first mention of the kingdoms of Bible prophecy in Daniel chapter two agrees with the last mention of the kingdoms of Bible prophecy in Revelation seventeen. I intend to raise some questions about what is actually identified in Nebuchadnezzar’s image and the pioneer’s position, that their history represented the point when the rock would strike the feet of the image.

Ìbéèrè tí a ó wá ojútùú rẹ̀ nínú àpilẹ̀kọ yìí ni bí ìtọ́kasí àkọ́kọ́ sí àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì nínú Danieli orí kejì ṣe bá ìtọ́kasí ìkẹyìn sí àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì mu nínú Ìfihàn orí kẹtàlá-dín-lógún. Èrò mi ni láti gbé àwọn ìbéèrè kan dìde nípa ohun tí a dá mọ̀ ní tòótọ́ nínú ère Nebukadnessari àti ipò àwọn aṣáájú-ọ̀nà, pé ìtàn wọn ṣojú àkókò tí òkúta náà yóò kọlu ẹsẹ̀ ère náà.

Sister White identifies that we had reached the point where “God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay,” which she further describes as the “mingling of churchcraft and statecraft.”

Arábìnrin White ṣàfihàn pé a ti dé ipò tí “a fi ẹsẹ̀ ère náà, nínú èyí tí a ti pò irin mọ́ amọ̀ ẹrẹ̀, ṣojú iṣẹ́ mímọ́ Ọlọ́run,” èyí tí ó tún ṣàlàyé síwájú sí gẹ́gẹ́ bí “ìdapọ̀ ọgbọ́n ìjọ àti ọgbọ́n ìjọba.”

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “A ti dé àkókò kan tí a fi ẹsẹ̀ ère náà hàn gẹ́gẹ́ bí àpẹẹrẹ iṣẹ́ mímọ́ Ọlọ́run, nínú èyí tí a ti da irin pọ̀ mọ́ amọ̀ tútù. Ọlọ́run ní ènìyàn kan, àwọn ènìyàn àyànfẹ́, tí ìmòye ìyàtọ̀ wọn gbọ́dọ̀ jẹ́ mímọ́, tí kò gbọ́dọ̀ di aláìmímọ́ nípa fífi igi, koríko gbígbẹ, àti ìdọ̀tí àgbàdo lé orí ìpìlẹ̀. Gbogbo ọkàn tí ó jẹ́ olóòótọ́ sí àwọn òfin Ọlọ́run yóò rí i pé àmì ìyàtọ̀ ìgbàgbọ́ wa ni Sábá ọjọ́ keje. Bí ìjọba bá bu ọlá fún Sábá gẹ́gẹ́ bí Ọlọ́run ti pàṣẹ, yóò dúró nínú agbára Ọlọ́run àti nínú ààbò ìgbàgbọ́ tí a fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo. Ṣùgbọ́n àwọn olóṣèlú yóò gbé Sábá èké ga, wọn yóò sì da ìgbàgbọ́ ẹ̀sìn wọn pọ̀ mọ́ ìṣètìlẹ́yìn ọmọ papacy yìí, ní fífi í ga ju Sábá tí Olúwa ti yà sọ́tọ̀ tí ó sì ti bù kún, tí Ó sì ti fi í sọ́tọ̀ kí ènìyàn máa pa á mọ́ ní mímọ́, gẹ́gẹ́ bí àmì láàárín Òun àti àwọn ènìyàn Rẹ̀ títí dé ẹgbẹ̀rún ìran. Ìdapọ̀ iṣẹ́ ẹ̀sìn àti iṣẹ́ ìjọba ni a fi irin àti amọ̀ ṣàpẹẹrẹ. Ìṣọ̀kan yìí ń sọ gbogbo agbára àwọn ìjọ di aláìlera. Fífún ìjọ ní agbára ìpínlẹ̀ yìí yóò mú àbájáde búburú wá. Àwọn ènìyàn ti fẹ́rẹ̀ kọjá ojú ìfaradà Ọlọ́run. Wọ́n ti fi agbára wọn sínú òṣèlú, wọ́n sì ti darapọ̀ mọ́ papacy. Ṣùgbọ́n àkókò yóò dé tí Ọlọ́run yóò jẹ àwọn tí wọ́n ti sọ òfin Rẹ̀ di asán níyà, iṣẹ́ búburú wọn yóò sì padà bọ́ sórí ara wọn.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The time which we have come to when God’s sacred work is mingling churchcraft and statecraft, is a description of a progressive period of time. She says the mingling “is weakening all the power of the churches,” and it “will bring evil results,” and that “the time will come when God will punish those who have made void His law.”

Àkókò tí a ti dé sí nígbà tí iṣẹ́ mímọ́ Ọlọ́run ń dá ìṣèlú ìjọ àti ìṣèlú ìpínlẹ̀ pọ̀, jẹ́ àpejuwe àkókò kan tí ń tẹ̀síwájú díẹ̀díẹ̀. Ó sọ pé ìdapọ̀ náà “ń sọ gbogbo agbára àwọn ìjọ di aláìlera,” àti pé yóò “mú àwọn èsì búburú wá,” àti pé “àkókò náà yóò dé tí Ọlọ́run yóò fi jìyà àwọn tí wọ́n ti sọ òfin Rẹ̀ di asán.”

The mingling of church and state that weakens the power of the churches is a description of the church of Pergamos, where the combining of churchcraft and statecraft represented the falling away that precedes the revealing of the man of sin. Pergamos and the emperor that symbolizes the compromise between Christianity and idolatry takes place in the fourth kingdom of Daniel two. That compromise is represented in Daniel two with the use of the word “clay.”

Ìdapọ̀ ìjọ àti ìjọba tí ó ń sọ agbára àwọn ìjọ di aláìlera jẹ́ àpèjúwe ìjọ Págámù, níbi tí ìṣọ̀kan ọgbọ́n-ìṣàkóso ìjọ àti ọgbọ́n-ìṣàkóso ìpínlẹ̀ ti ṣàpẹẹrẹ ìyapa kúrò nínú ìgbàgbọ́ tí ó ṣáájú ìfihàn ènìyàn ẹ̀ṣẹ̀. Págámù àti ọba-ọba tí ó ṣàpẹẹrẹ àdéhùn àárín ẹ̀sìn Kristẹni àti ìbọ̀rìṣà ń ṣẹlẹ̀ nínú ìjọba kẹrin ti Dáníẹ́lì méjì. A ṣàpẹẹrẹ àdéhùn náà nínú Dáníẹ́lì méjì pẹ̀lú lílo ọ̀rọ̀ náà “amọ̀.”

> Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Daniel 2:31–34.

> Ìwọ, ọba, ríran, sì kíyèsí i, àwòrán ńlá kan. Àwòrán ńlá yìí, tí ìmọ́lẹ̀ rẹ̀ tayọ gidigidi, dúró níwájú rẹ; ìrísí rẹ̀ sì jẹ́ ohun ẹ̀rù. Orí àwòrán yìí jẹ́ wúrà dáradára, àyà rẹ̀ àti apá rẹ̀ jẹ́ fàdákà, inú rẹ̀ àti itan rẹ̀ jẹ́ bàbà, Ẹsẹ̀ rẹ̀ jẹ́ irin, ẹsẹ̀ rẹ̀ apá kan jẹ́ irin, apá kan sì jẹ́ amọ̀. Ìwọ ń wo títí di pé a ya òkúta kan jáde láìsí ọwọ́, èyí tí ó lu àwòrán náà ní ẹsẹ̀ rẹ̀ tí ó jẹ́ irin àti amọ̀, ó sì fọ́ wọn túútúú. Danieli 2:31–34.

As Daniel’s interpretation continues it is no longer “clay” but it became dirty or “miry clay.”

Bí ìtumọ̀ Dáníẹ́lì ṣe ń bá a lọ, kì í ṣe “amọ̀” mọ́, ṣùgbọ́n ó di amọ̀ ẹlẹ́gbin, tàbí “amọ̀ pẹ̀tẹ́.”

> And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:41.

> Àti nítorí pé ìwọ rí ẹsẹ̀ àti ìka ẹsẹ̀ náà, apá kan nínú amọ̀ amọ̀kòkò, apá kan sì nínú irin, ìjọba náà yóò pín sí méjì; ṣùgbọ́n agbára irin yóò wà nínú rẹ̀, nítorí pé ìwọ rí irin tí a dà pọ̀ mọ́ amọ̀ tútù. Dáníẹ́lì 2:41.

The pure clay which was the Potter’s clay changes to miry clay. God’s is the divine Potter and his work is never miry.

Amọ́ mímọ́ tí í ṣe amọ́ Ọ̀kòkò-amọ̀ yí padà di amọ́ ẹrẹ̀. Ti Ọlọ́run ni Ọ̀kòkò-amọ̀ àtọ̀runwá, iṣẹ́ rẹ̀ kì í ṣe ẹrẹ̀ láéláé.

> But now, O Lord, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Isaiah 64:8.

> Ṣùgbọ́n nísinsìnyí, Olúwa, ìwọ ni Baba wa; àwa ni amọ̀, ìwọ sì ni amọ̀kòkò wa; àwa gbogbo sì jẹ́ iṣẹ́ ọwọ́ rẹ. Isaiah 64:8.

In the history of pagan Rome, the church of Smyrna was pure clay. In the history of Pergamos, which is the fourth kingdom in Daniel two, the clay changes into miry clay. What is first mentioned in the passage as simply “clay”, and thereafter “potter’s clay”, changes into “miry clay”, as the interpretation continues. Pergamos is where that change was accomplished in order to prepare the way for Thyatira, or papal Rome. The change from “clay” into “miry clay” is the falling away that prepares the way for Thyatira, which Paul identifies as the “falling away first” in Second Thessalonians.

Nínú ìtàn Róòmù keferi, ìjọ Símírínà jẹ́ amọ̀ mímọ́. Nínú ìtàn Pérgámù, tí í ṣe ìjọba kẹrin nínú Dáníẹ́lì orí kejì, amọ̀ náà yí padà sí amọ̀ tí a ti pò mọ́ ẹrẹ̀. Ohun tí a kọ́kọ́ mẹ́nu kàn sí nínú ẹsẹ̀ náà gẹ́gẹ́ bí “amọ̀” lásán, àti lẹ́yìn náà gẹ́gẹ́ bí “amọ̀ amọ̀kòkò”, yí padà sí “amọ̀ tí a ti pò mọ́ ẹrẹ̀”, bí ìtumọ̀ náà ṣe ń tẹ̀síwájú. Pérgámù ni ibi tí a ti mú ìyípadà náà ṣẹ ní ète láti pèsè ọ̀nà fún Tiatírà, tàbí Róòmù póòpù. Ìyípadà láti “amọ̀” sí “amọ̀ tí a ti pò mọ́ ẹrẹ̀” ni ìṣubú kúrò nínú òtítọ́ náà tí ó pèsè ọ̀nà fún Tiatírà, èyí tí Pọ́ọ̀lù sọ ní “ìṣubú kúrò ní àkọ́kọ́” nínú Tẹsalóníkà Kejì.

The Millerites could see no further than the fourth kingdom of Rome and expected the Second Coming of Christ to be the next prophetic event, for the stone that smites the image’s feet represents the Second Coming. But did Christ set up a kingdom in 1798? He did come into the Most Holy Place on October 22, 1844, to receive a kingdom, but was it set up at that time?

Àwọn ọmọ-ẹ̀yìn Miller kò lè rí ìran náà kọjá ìjọba kẹrin ti Róòmù, wọ́n sì retí pé Ìpadàbọ̀ Kejì ti Kristi yóò jẹ́ ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí ó tẹ̀lé, nítorí òkúta tí ó lu ẹsẹ̀ ère náà dúró fún Ìpadàbọ̀ Kejì. Ṣùgbọ́n, ṣé Kristi dá ìjọba kan sílẹ̀ ní ọdún 1798? Ó wá sínú Ibi Mímọ́ Jùlọ ní October 22, 1844, láti gba ìjọba kan, ṣùgbọ́n ṣé a dá a sílẹ̀ ní àkókò náà?

The answer to the first of those two questions is that Christ did not set up His everlasting kingdom in 1798. The second question whether or not Christ set up His everlasting kingdom on October 22, 1844 is also no.

Ìdáhùn sí àkọ́kọ́ nínú àwọn ìbéèrè méjèèjì náà ni pé Kristi kò fi ìjọba Rẹ̀ tí ó wà láé kalẹ̀ ní ọdún 1798. Ìbéèrè kejì náà, bóyá tàbí bẹ́ẹ̀ kọ́ Kristi fi ìjọba Rẹ̀ tí ó wà láé kalẹ̀ ní October 22, 1844, ìdáhùn sí i náà sì jẹ́ pé bẹ́ẹ̀ kọ́.

Was there a kingdom set up in the time of pagan Rome? I ask this for the pioneers understood the fourth kingdom to be both pagan and papal Rome which identifies 1798 as the conclusion of the fourth kingdom when Christ would set up an everlasting kingdom. But the book of Revelation identifies four kingdoms that follow pagan Rome.

Ṣé a dá ìjọba kan sílẹ̀ ní àkókò Róòmù abọ̀rìṣà? Mo béèrè èyí nítorí pé àwọn aṣáájú-àkọ́kọ́ lóye ìjọba kẹrin gẹ́gẹ́ bí Róòmù abọ̀rìṣà àti Róòmù Pápà ní papọ̀, èyí tí ó fi ọdún 1798 hàn gẹ́gẹ́ bí ìparí ìjọba kẹrin nígbà tí Kristi yóò gbé ìjọba ayérayé kalẹ̀. Ṣùgbọ́n ìwé Ìfihàn mọ àwọn ìjọba mẹ́rin tí ń tẹ̀lé Róòmù abọ̀rìṣà.

If the fourth kingdom of iron in Daniel two is simply representing pagan Rome where the compromise of Constantine is represented by the clay being turned into miry clay, did Christ setup a kingdom in that history? The answer is yes. At the cross, which is the history of Pergamos, not Thyatira, Christ established His kingdom of “grace.” There was an everlasting kingdom set up at the cross, and the throne of that kingdom typifies a throne that gets set up during the latter rain. That latter rain throne represents His kingdom of “glory.”

Bí ìjọba kẹrin ti irin nínú Dáníẹ́lì orí kejì bá kàn jẹ́ aṣojú Róòmù aláìgbàgbọ́, níbi tí àdàpọ̀ Constantini ti jẹ́ aṣojú nínú bí amọ̀ ṣe di amọ̀ ẹrẹ̀, ṣé Kristi dá ìjọba kan sílẹ̀ nínú ìtàn náà? Ìdáhùn náà ni bẹ́ẹ̀ ni. Lórí àgbélébùú, èyí tí í ṣe ìtàn Pẹ́gámù, kì í ṣe Tíátírà, Kristi fi ìjọba “oore-ọ̀fẹ́” Rẹ̀ múlẹ̀. A dá ìjọba àìnípẹ̀kun sílẹ̀ lórí àgbélébùú, àti pé ìtẹ́ ìjọba náà jẹ́ àpẹẹrẹ ìtẹ́ kan tí a óò fi múlẹ̀ ní àkókò òjò ìkẹyìn. Ìtẹ́ òjò ìkẹyìn náà jẹ́ aṣojú ìjọba “ògò” Rẹ̀.

> “The announcement which had been made by the disciples in the name of the Lord was in every particular correct, and the events to which it pointed were even then taking place. ‘The time is fulfilled, the kingdom of God is at hand,’ had been their message. At the expiration of ‘the time’—the sixty-nine weeks of Daniel 9, which were to extend to the Messiah, ‘the Anointed One’—Christ had received the anointing of the Spirit after His baptism by John in Jordan. And the ‘kingdom of God’ which they had declared to be at hand was established by the death of Christ. This kingdom was not, as they had been taught to believe, an earthly empire. Nor was it that future, immortal kingdom which shall be set up when ‘the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High;’ that everlasting kingdom, in which ‘all dominions shall serve and obey Him.’ Daniel 7:27. As used in the Bible, the expression ‘kingdom of God’ is employed to designate both the kingdom of grace and the kingdom of glory. The kingdom of grace is brought to view by Paul in the Epistle to the Hebrews. After pointing to Christ, the compassionate intercessor who is ‘touched with the feeling of our infirmities,’ the apostle says: ‘Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace.’ Hebrews 4:15, 16. The throne of grace represents the kingdom of grace; for the existence of a throne implies the existence of a kingdom. In many of His parables Christ uses the expression ‘the kingdom of heaven’ to designate the work of divine grace upon the hearts of men.

> “Ìkéde tí àwọn ọmọ-ẹ̀yìn náà ti ṣe ní orúkọ Olúwa jẹ́ òtítọ́ pátápátá ní gbogbo ọ̀nà, àwọn ìṣẹ̀lẹ̀ tí ó sì tọ́ka sí ń ṣẹlẹ̀ ní àkókò náà gan-an. ‘Àkókò náà pé, ìjọba Ọlọ́run sì sún mọ́lé,’ ni ìránṣẹ́ wọn. Ní òpin ‘àkókò’ náà—ọgọ́rin ọ̀sẹ̀ mẹ́sàn-án ti Dáníẹ́lì 9, tí ó yẹ kí ó dé ọ̀dọ̀ Mèsáyà, ‘Ẹni Àmì-òróró’—Kristi ti gba àmì-òróró Ẹ̀mí lẹ́yìn ìrìbọmi Rẹ̀ ní ọwọ́ Jòhánù ní Jordani. Ìjọba Ọlọ́run náà tí wọ́n ti kéde pé ó sún mọ́lé sì jẹ́ ìdásílẹ̀ nípa ikú Kristi. Ìjọba yìí kì í ṣe, gẹ́gẹ́ bí a ti kọ́ wọn láti gbàgbọ́, ìjọba ayé. Bẹ́ẹ̀ ni kì í ṣe ìjọba ọjọ́ iwájú náà, aláìleèkú, tí a ó fi múlẹ̀ nígbà tí ‘ìjọba àti àṣẹ, àti ògo ìjọba tí ó wà lábẹ́ gbogbo ọ̀run, ni a ó fi fún àwọn ènìyàn àwọn ẹni mímọ́ ti Ọ̀gá-ọba Ọ̀run jùlọ;’ ìjọba àìnípẹ̀kun náà, nínú èyí tí ‘gbogbo àwọn àkóso yóò máa sìn ín, yóò sì máa gbọ́ràn sí i.’ Dáníẹ́lì 7:27. Gẹ́gẹ́ bí a ti lò ó nínú Bíbélì, ọ̀rọ̀ náà ‘ìjọba Ọlọ́run’ ni a ń lò láti tọ́ka sí ìjọba oore-ọ̀fẹ́ àti ìjọba ògo. Pọ́ọ̀lù mú ìjọba oore-ọ̀fẹ́ wá sí ìran nínú Lẹ́tà sí àwọn Hébérù. Lẹ́yìn tí ó ti tọ́ka sí Kristi, alábẹ̀bẹ̀ aláánú tí ‘a fi ìmọ̀lára àìlera wa kàn án,’ àpọ́sítélì náà wí pé: ‘Nítorí náà, ẹ jẹ́ kí a fi ìgboyà sún mọ́ ìtẹ́ oore-ọ̀fẹ́, kí a lè rí àánú gbà, kí a sì rí oore-ọ̀fẹ́.’ Hébérù 4:15, 16. Ìtẹ́ oore-ọ̀fẹ́ ń ṣojú fún ìjọba oore-ọ̀fẹ́; nítorí wíwà ìtẹ́ túmọ̀ sí wíwà ìjọba. Nínú púpọ̀ nínú àwọn òwe Rẹ̀, Kristi lo ọ̀rọ̀ náà ‘ìjọba ọ̀run’ láti tọ́ka sí iṣẹ́ oore-ọ̀fẹ́ àtọ̀runwá lórí ọkàn àwọn ènìyàn.”

> “So the throne of glory represents the kingdom of glory; and this kingdom is referred to in the Saviour’s words: ‘When the Son of man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations.’ Matthew 25:31, 32. This kingdom is yet future. It is not to be set up until the second advent of Christ.

> “Nítorí náà, ìtẹ́ ògo náà ń ṣàpẹẹrẹ ìjọba ògo; a sì tọ́ka sí ìjọba yìí nínú ọ̀rọ̀ Olùgbàlà pé: ‘Nígbà tí Ọmọ ènìyàn bá dé nínú ògo Rẹ̀, àti gbogbo àwọn áńgẹ́lì mímọ́ pẹ̀lú Rẹ̀, nígbà náà ni yóò jókòó lórí ìtẹ́ ògo Rẹ̀: a ó sì kó gbogbo orílẹ̀-èdè jọ síwájú Rẹ̀.’ Matteu 25:31, 32. Ìjọba yìí ṣì wà ní ọjọ́ iwájú. A kì yóò gbé e kalẹ̀ títí di ìpadàbọ̀ kejì ti Kristi.

> “The kingdom of grace was instituted immediately after the fall of man, when a plan was devised for the redemption of the guilty race. It then existed in the purpose and by the promise of God; and through faith, men could become its subjects. Yet it was not actually established until the death of Christ. Even after entering upon His earthly mission, the Saviour, wearied with the stubbornness and ingratitude of men, might have drawn back from the sacrifice of Calvary. In Gethsemane the cup of woe trembled in His hand. He might even then have wiped the blood-sweat from His brow and have left the guilty race to perish in their iniquity. Had He done this, there could have been no redemption for fallen men. But when the Saviour yielded up His life, and with His expiring breath cried out, ‘It is finished,’ then the fulfillment of the plan of redemption was assured. The promise of salvation made to the sinful pair in Eden was ratified. The kingdom of grace, which had before existed by the promise of God, was then established.” The Great Controversy, 347.

> “A ti dá lórí oore-ọ̀fẹ́ ni a gbé kalẹ̀ lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ìṣubú ènìyàn, nígbà tí a pèsè ètò kan fún ìràpadà ìran ẹlẹ́bi náà. Nígbà náà ni ó ti wà nínú ìpinnu àti nípa ìlérí Ọlọ́run; àti nípasẹ̀ ìgbàgbọ́, àwọn ènìyàn lè di ọmọ-abẹ́ rẹ̀. Síbẹ̀, a kò fi í múlẹ̀ ní tòótọ́ títí di ikú Kristi. Kódà lẹ́yìn tí Ó ti bẹ̀rẹ̀ iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ayé, Olùgbàlà náà, tí àgídí àti àìmọrírì àwọn ènìyàn ti mú rẹ̀, lè ti fà sẹ́yìn kúrò nínú ẹbọ Kalfárì. Ní Gẹtisémánì, ago ìbànújẹ́ náà warìrì ní ọwọ́ Rẹ̀. Kódà nígbà náà, Ó lè ti nu ẹ̀jẹ̀-òógùn kúrò lójú iwájú Rẹ̀, kí Ó sì ti fi ìran ẹlẹ́bi náà sílẹ̀ láti ṣègbé nínú àìṣòdodo wọn. Bí Ó bá ti ṣe bẹ́ẹ̀, kò ní ṣeé ṣe kí ìràpadà wà fún àwọn ènìyàn tí ó ti ṣubú. Ṣùgbọ́n nígbà tí Olùgbàlà fi ẹ̀mí Rẹ̀ lélẹ̀, tí Ó sì fi èémí ìkẹyìn Rẹ̀ ké pé, ‘Ó parí,’ nígbà náà ni ìmúṣẹ ètò ìràpadà náà di èyí tí a ti fi dájú. A fìdí ìlérí ìgbàlà tí a ṣe fún tọkọtaya ẹlẹ́ṣẹ̀ ní Édẹ́nì múlẹ̀. A ti ìjọba oore-ọ̀fẹ́, èyí tí ó ti wà tẹ́lẹ̀ nípa ìlérí Ọlọ́run, múlẹ̀ nígbà náà.” The Great Controversy, 347.

Christ did set up an everlasting kingdom in the prophetic history of pagan Rome, not at the end of papal Rome. He also sets up His kingdom of glory at His Second Coming which includes the history of the latter rain, when the four winds of Islam are released.

Kristi fi ìjọba àìnípẹ̀kun mulẹ̀ nínú ìtàn àsọtẹ́lẹ̀ ti Róòmù Kèfèrí, kì í ṣe ní òpin Róòmù Pápà. Ó tún fi ìjọba ògo Rẹ̀ mulẹ̀ ní Ìpadàbọ̀ Kejì Rẹ̀, èyí tí ó ní nínú rẹ̀ ìtàn òjò ìkẹyìn, nígbà tí a tú àwọn ẹ̀fúùfù mẹ́rin ti Islam sílẹ̀.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Òjò àkẹ́yìn ń bọ̀ sórí àwọn tí ó mọ́—nígbà náà gbogbo wọn yóò sì gbà á gẹ́gẹ́ bí ti ìgbà àtẹ́lẹwọ́.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ọwọ́ sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹ́yìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe. Kristi yóò ràn wá lọ́wọ́. Gbogbo ènìyàn lè jẹ́ aṣẹ́gun nípa oore-ọ̀fẹ́ Ọlọ́run, nípasẹ̀ ẹ̀jẹ̀ Jesu. Gbogbo ọ̀run ní ìfẹ́ nínú iṣẹ́ náà. Àwọn áńgẹ́lì ní ìfẹ́ sí i.” Spalding and Magan, 3.

When the four winds are released, Christ sets up His kingdom. Both the latter rain and the releasing of the four winds represent progressive events, and neither represent a point in time. The four winds represent Islam.

Nígbà tí a bá tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀, Kristi máa fi ìjọba Rẹ̀ kalẹ̀. Òjò ìkẹyìn àti títú àwọn ẹ̀fúùfù mẹ́rin sílẹ̀ jẹ́ aṣojú àwọn ìṣẹ̀lẹ̀ tí ń tẹ̀síwájú, bẹ́ẹ̀ ni kò sí èyíkéyìí nínú wọn tí ó dúró fún àkókò kan ṣoṣo. Àwọn ẹ̀fúùfù mẹ́rin náà dúró fún Ìslámù.

> “Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

> “Àwọn áńgẹ́lì ń dì í mú àwọn ẹ̀fúùfù mẹ́rin, tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin ìbínú kan tí ń wá láti já bọ́, kí ó sì sáré kọjá lórí gbogbo ojú ilẹ̀ ayé, tí ó mú ìparun àti ikú wá ní ọ̀nà rẹ̀.

> “Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

> “Ṣé a ó ha sùn lórí etí gan-an ayé àìnípẹ̀kun? Ṣé a ó di aláìjìnnà sí ohun, tutù, àti òkú? A, ìbá ṣe pé a lè ní nínú àwọn ìjọ wa Ẹ̀mí àti èémí Ọlọ́run tí a mí sínú àwọn ènìyàn Rẹ̀, kí wọ́n lè dúró lórí ẹsẹ̀ wọn kí wọ́n sì yè. A nílò láti rí i pé ọ̀nà náà há, ẹnu-bodè náà sì hàn. Ṣùgbọ́n bí a ṣe ń gba inú ẹnu-bodè hàn náà wọlé, fífẹ̀ rẹ̀ kò ní ààlà.” Manuscript Releases, ìdìpọ̀ 20, 217.

The angels are holding the angry horse of Islam that is seeking to break loose bearing death and destruction in its path, in the time period when the Spirit of God is breathed upon God’s people. They then stand upon their feet and live. Prior to the Spirit being breathed upon them, God’s people are dead, for the breath of the Spirit causes them to stand up and live. When Sister White says we have now come to a time when the feet of the image that is mixed with iron and miry clay represents the combination of church and state, the outpouring of the latter rain was still in the future.

Àwọn áńgẹ́lì ń di ẹṣin ìbínú ti Ìsílámù mú, tí ń wá ọ̀nà láti bọ́ sílẹ̀, tí ó ń ru ikú àti ìparun ní ọ̀nà rẹ̀, ní àkókò tí a ń mí Ẹ̀mí Ọlọ́run sára àwọn ènìyàn Ọlọ́run. Nígbà náà ni wọ́n dúró lórí ẹsẹ̀ wọn, wọ́n sì yè. Kí a tó mí Ẹ̀mí náà sára wọn, àwọn ènìyàn Ọlọ́run ti kú, nítorí pé èémí Ẹ̀mí náà ló mú kí wọ́n dìde dúró kí wọ́n sì yè. Nígbà tí Sister White sọ pé a ti dé àkókò kan báyìí níbi tí àwọn ẹsẹ̀ ère náà, tí a dà pọ̀ mọ́ irin àti amọ̀ ẹrẹ̀, ti ń ṣojú ìpapọ̀ ìjọ àti ìpínlẹ̀, ìtújáde òjò ìkẹyìn ṣì wà ní ọjọ́ iwájú.

> “The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

> “Ojò ìkẹyìn yóò sọ̀kalẹ̀ lórí àwọn ènìyàn Ọlọ́run. Áńgẹ́lì alágbára kan yóò sì ti ọ̀run sọ̀kalẹ̀ wá, a ó sì fi ògo rẹ̀ tànmọ́lẹ̀ sí gbogbo ayé.” Review and Herald, April 21, 1891.

There are two voices in Revelation eighteen.

Ohùn méjì wà nínú Ìfihàn orí kejìdínlógún.

> “When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches.” Selected Messages, book 2, 118.

> “Nígbà tí Jésù bẹ̀rẹ̀ iṣẹ́ òjíṣẹ́ Rẹ̀ ní gbangba, Ó wẹ Tẹ́ńpìlì náà mọ́ kúrò nínú ìbàjẹ́ àìmọ́títọ́ rẹ̀ tí ó jẹ́ àbùkù mímọ́. Lára àwọn iṣẹ́ ìkẹyìn iṣẹ́ òjíṣẹ́ Rẹ̀ ni ìwẹ̀mọ́ Tẹ́ńpìlì náà ní ìgbà kejì. Bẹ́ẹ̀ ni, nínú iṣẹ́ ìkẹyìn fún ìkìlọ̀ sí ayé, a ṣe ìpè méjì tí ó yàtọ̀ sí àwọn ìjọ.” Selected Messages, ìwé 2, 118.

The first voice is a wake-up call for God’s people, the second voice is the wake-up call for God’s other children that are still in Babylon.

Ohùn àkọ́kọ́ jẹ́ ìpè jíjì fún àwọn ènìyàn Ọlọ́run, ohùn kejì sì jẹ́ ìpè jíjì fún àwọn ọmọ Ọlọ́run mìíràn tí wọ́n ṣì wà ní Bábílónì.

> “There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Bible Echo, May 4, 1896.

> “Àgbáyé kan wà tí ó wà ní ìbàjẹ́, nínú ẹ̀tàn, àti nínú ìtanrànjẹ, nínú òjìji ikú gan-an,—ó sùn, ó sùn. Ta ni ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn? A mú èrò inú mi lọ sí ọjọ́ iwájú nígbà tí a ó fi àmì náà hàn pé, ‘Kíyèsi i, Ọkọ-ìyàwó ń bọ̀; ẹ jáde lọ pàdé Rẹ̀.’ Ṣùgbọ́n àwọn kan yóò ti pẹ́ láti rí òróró fún ìkúnlẹ̀kún àwọn fìtílà wọn, àti pé ní pẹ́ jù wọn yóò rí i pé ìwà, èyí tí a fi òróró ṣàpẹẹrẹ rẹ̀, kì í ṣe ohun tí a lè fi rán ẹni mìíràn.” Bible Echo, May 4, 1896.

In the passage two questions were asked. Who are feeling travail of soul to awaken them? What voice can reach them?

Nínú àyọkà náà a béèrè ìbéèrè méjì. Ta ni ó ń ní ìrora ọkàn láti jí wọn? Ohùn wo ni ó lè dé ọ̀dọ̀ wọn?

The “voice” that awakens the world is the second voice of Revelation eighteen that calls God’s other flock out of Babylon. Both God’s people and the world need to be awakened by the Midnight Cry, which is simply another symbol of the latter rain.

“Ohùn” tí ń jí ayé dìde ni ohùn kejì nínú Ìfihàn orí kejìdínlógún tí ń pe agbo Mìíràn ti Ọlọ́run láti jáde kúrò ní Babiloni. Àwọn ènìyàn Ọlọ́run àti ayé náà pẹ̀lú nílò kí a jí wọn dìde nípasẹ̀ Ẹkún Àárín Òru, èyí tí ó jẹ́ ààmì mìíràn lásán fún òjò àkẹ́yìn.

Were the Millerites correct in identifying that in the days of the fourth kingdom Christ would set up an everlasting kingdom? Yes.

Ṣé àwọn Millerite tọ́ ní ìdánimọ̀ pé ní àwọn ọjọ́ ìjọba kẹrin ni Kristi yóò dá ìjọba àìnípẹ̀kun kalẹ̀? Bẹ́ẹ̀ ni.

He established His kingdom of “grace” at the cross, which was during the history of the fourth kingdom of Bible prophecy. That kingdom being pagan Rome. In Daniel two, is the falling away that precedes the church of Thyatira represented? Yes, for the clay which represents God’s people changed from clay unto miry clay. So where is Thyatira in the image? Or is it even in the image? It is represented in the image, and Nebuchadnezzar sheds light on that fact when he reaches the height of his proud arrogance in chapter four of Daniel.

Ó fi ìjọba “oore-ọ̀fẹ́” Rẹ̀ múlẹ̀ lórí àgbélébùú, èyí tí ó ṣẹlẹ̀ ní àkókò ìtàn ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì. Ìjọba náà ni Romu abọ̀rìṣà. Nínú Dáníẹ́lì méjì, ṣé ìyapa kúrò nínú òtítọ́ tí ó ṣáájú ìjọ Thyatira ni a ṣàpẹẹrẹ? Béẹ ni, nítorí amọ̀ tí ó ṣàpẹẹrẹ àwọn ènìyàn Ọlọ́run yí padà láti di amọ̀ sí amọ̀ ẹrẹ̀. Nítorí náà, níbo ni Thyatira wà nínú ère náà? Tàbí ó ha tilẹ̀ wà nínú ère náà? A ṣàpẹẹrẹ rẹ̀ nínú ère náà, Nebukadinésárì sì tan ìmọ́lẹ̀ sí òtítọ́ náà nígbà tí ó dé ibi gíga ìgbéraga ìsọ̀ròkè rẹ̀ nínú orí kẹrin Dáníẹ́lì.

> The king spake, and said, Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty? Daniel 4:30.

> Ọba náà sọ, ó sì wí pé, Ṣé kì í ṣe Babiloni ńlá yìí ni, tí èmi tikára mi ti kọ́ fún ilé ìjọba náà nípa agbára ipá mi, àti fún ọlá ògo ọláńlá mi? Danieli 4:30.

Just prior to Nebuchadnezzar’s judgment of twenty-five hundred and twenty days of living like a beast of the field, he exhibited his pride by asking the question of whether or not he built the kingdom that is Babylon the great? The whore of Revelation seventeen has written on her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.” The Roman church, as Sister White calls her is Babylon the Great. The head of gold in the image represents literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that has the singular characteristic as being the power who received a deadly wound. In Isaiah twenty-three the papal power represented as Tyre, would be forgotten for seventy years as the days of one king. Literal Babylon represented by Nebuchadnezzar also received a deadly wound that was healed when Nebuchadnezzar was banished from his kingdom for twenty-five hundred and twenty days. Literal Babylon the great typified spiritual Babylon the great and both had their kingdoms temporarily removed, and thereafter restored. The whore of Revelation seventeen did not have a silver cup in her hand, nor a brass or iron cup, she had a golden cup.

Kí ìdájọ́ Nébúkádínésárì tó jẹ́ ọjọ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún ti gbígbé bí ẹranko igbó tó dé, ó fi ìgbéraga rẹ̀ hàn nípa bíbéèrè ìbéèrè pé bóyá òun kọ́ ìjọba náà tí í ṣe Bábílónì ńlá? Àgbèrè tí a rí nínú Ìfihàn mẹ́tàlá-dín-lógún ní àkọsílẹ̀ yìí lórí iwájú orí rẹ̀ pé, “ÀṢÍRÍ, BÁBÍLÓNÌ ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ÀTI TI ÌRÍBỌMI ILẸ̀ AYÉ.” Ìjọ Romani, gẹ́gẹ́ bí Sister White ṣe pè é, ni Bábílónì Ńlá. Orí wúrà nínú ère náà ń ṣojú fún Bábílónì gidi, ó sì tún ń ṣojú fún Bábílónì ti ẹ̀mí, ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì tí ó ní àbùdá pàtó kan ṣoṣo gẹ́gẹ́ bí agbára náà tí ó gba ọgbẹ́ ikú. Nínú Isaiah mẹ́tàlélógún, agbára papal tí a ṣojú fún gẹ́gẹ́ bí Tírè, ni a ó gbàgbé fún ọdún aadọ́rin gẹ́gẹ́ bí ọjọ́ ọba kan. Bábílónì gidi tí Nébúkádínésárì ṣojú fún náà gba ọgbẹ́ ikú tí a mú láradá nígbà tí a lé Nébúkádínésárì kúrò nínú ìjọba rẹ̀ fún ọjọ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún. Bábílónì ńlá gidi jẹ́ àpẹẹrẹ Bábílónì ńlá ti ẹ̀mí, àwọn méjèèjì sì ní a yọ ìjọba wọn kúrò lọ́dọ̀ wọn fún ìgbà díẹ̀, lẹ́yìn náà a sì tún dá wọn padà. Àgbèrè Ìfihàn mẹ́tàlá-dín-lógún kò ní ife fàdákà ní ọwọ́ rẹ̀, bẹ́ẹ̀ ni kò ní ife idẹ tàbí irin, ife wúrà ni ó ní.

> 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. Revelation 17:4.

> A sì fi aṣọ elése àlùkò àti pupa wọ obìnrin náà, a sì fi wúrà àti òkúta iyebíye àti ìyùn ṣe é lọ́ṣọ̀ọ́; ó sì mú ife wúrà kan lọ́wọ́, tí ó kún fún àwọn ohun ìríra àti ìdọ̀tí àgbèrè rẹ̀. Ìfihàn 17:4.

Gold represented literal Babylon and it also represents spiritual Babylon, the fifth kingdom of Bible prophecy that received a deadly wound in 1798, when the sixth kingdom of Bible prophecy took the throne. Literal Babylon in the image was followed by a silver kingdom that consisted of two powers, the Medes and the Persians, and the Persian horn in Daniel eight came up last and higher. Darius the Mede was the first horn and his general, Cyrus was a Persian that would ultimately come into power after the Median king Darius.

Wúrà dúró fún Bábílónì gidi, ó sì tún dúró fún Bábílónì ti ẹ̀mí, ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì tí ó gba ọgbẹ́ ikú ní ọdún 1798, nígbà tí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì gba ìtẹ́. Bábílónì gidi nínú ère náà ni ìjọba fàdákà tẹ̀lé, ìjọba tí ó ní agbára méjì, àwọn Mídíà àti àwọn Pérsia, àti pé ìwo Pérsia nínú Dáníẹ́lì mẹ́jọ jáde ní ìkẹyìn, ó sì ga jù. Dáríùsì ará Mídíà ni ìwo àkọ́kọ́, àti pé gẹ́ńéràlì rẹ̀, Kírúsì, jẹ́ ọmọ Pérsia tí yóò wá di ẹni tí yóò gba agbára ní ìkẹyìn lẹ́yìn Dáríùsì ọba Mídíà.

Cyrus was a type of Christ who was going to begin the process of freeing God’s people from captivity. The Medo-Persian empire represents the sixth kingdom of Bible prophecy which is the United States. The United States has two horns representing Republicanism and Protestantism. Darius represents the Republican horn of the United States and Cyrus represents the horn of Protestantism. As Cyrus began the process of freeing God’s people to rebuild Jerusalem and the temple, the United States was the land which was raised up to free the captives of spiritual Babylon’s captivity in order to erect the spiritual temple, of which the Millerites laid the foundation. The literal captivity in Babylon being seventy years typified the captivity in spiritual Babylon for twelve hundred and sixty years. The United States is the shoulders of silver in Nebuchadnezzar’s image.

Kúrúsì jẹ́ àpẹẹrẹ Kristi tí yóò bẹ̀rẹ̀ ìlànà fífọ àwọn ènìyàn Ọlọ́run sílẹ̀ kúrò ní ìgbèkùn. Ìjọba Mẹ́dò-Pérsíà dúró fún ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí í ṣe Orílẹ̀-Èdè Amẹ́ríkà. Orílẹ̀-Èdè Amẹ́ríkà ní ìwo méjì tí ó dúró fún ìmọ̀ràn Olómìnira àti Púrótẹ́sítáǹtì. Dáríúsì dúró fún ìwo Olómìnira ti Orílẹ̀-Èdè Amẹ́ríkà, Kúrúsì sì dúró fún ìwo Púrótẹ́sítáǹtì. Gẹ́gẹ́ bí Kúrúsì ti bẹ̀rẹ̀ ìlànà fífọ àwọn ènìyàn Ọlọ́run sílẹ̀ kí wọ́n lè tún Jerúsálẹ́mù àti tẹ́ńpìlì kọ́, bẹ́ẹ̀ náà ni Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ilẹ̀ tí a gbé dìde láti dá àwọn ìgbèkùn sílẹ̀ kúrò nínú ìgbèkùn Bábílónì ti ẹ̀mí, kí a lè gbé tẹ́ńpìlì ti ẹ̀mí kalẹ̀, èyí tí àwọn Míléráìtì fi ìpìlẹ̀ rẹ̀ lélẹ̀. Ìgbèkùn gidi ní Bábílónì tí ó jẹ́ ọdún àádọ́rin jẹ́ àpẹẹrẹ ìgbèkùn nínú Bábílónì ti ẹ̀mí fún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì, àti ọgọ́ta ọdún. Orílẹ̀-Èdè Amẹ́ríkà ni àwọ̀n ejika fàdákà nínú ère Nebukadinésárì.

The third kingdom of brass was Greece that represents a worldwide kingdom. That kingdom is the United Nations, that in Revelation seventeen was the kingdom that in 1798 had not yet came. The ten kings of Revelation seventeen agree to give their kingdom unto the papacy, the eighth kingdom, that is of the seven. They make this agreement because they are forced to by the United States, and because the world is being destroyed by the “four winds” of Islam, that are released during the time of the latter rain, which begins to be fully poured out at the Sunday law in the United States.

Ìjọba kẹta ti idẹ ni Gíríìsì, èyí tí ó ṣàfihàn ìjọba àgbáyé kan. Ìjọba náà ni Àjọ Ìṣọ̀kan Àgbáyé, èyí tí nínú Ìfihàn orí kẹtàdínlógún jẹ́ ìjọba náà tí ní ọdún 1798 kò tíì dé. Àwọn ọba mẹ́wàá ti Ìfihàn orí kẹtàdínlógún fara mọ́ ara wọn láti fi ìjọba wọn fún àpapọ̀, ìjọba kẹjọ, èyí tí ó jẹ́ ti àwọn méje. Wọ́n ṣe àdéhùn yìí nítorí pé Orílẹ̀-èdè Amẹ́ríkà fi agbára mú wọn ṣe é, àti nítorí pé ayé ń bajẹ́ lábẹ́ “ẹ̀fúùfù mẹ́rin” ti Ìsíláàmù, tí a tú sílẹ̀ ní àkókò òjò ìkẹyìn, èyí tí ó bẹ̀rẹ̀ sí í dà jáde ní kíkún ní òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà.

At the Sunday law in the United States, God establishes His kingdom of “glory” as He lifts up His people as an ensign to call God’s other children out of Babylon. Thus, the horn of Protestantism comes up last and is higher than the first in agreement with the two horns of Medo-Persia. Once the United Nations agrees to turn the control of the world over to the papacy, the four winds of Islam are released and the worldwide kingdom is confronted by the warfare that followed the death of Greece’s first horn that was broken and produced four horns.

Ní òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, Ọlọ́run fi ìjọba “ògo” Rẹ̀ múlẹ̀ bí Ó ti gbé àwọn ènìyàn Rẹ̀ sókè gẹ́gẹ́ bí àsíá láti pe àwọn ọmọ Ọlọ́run mìíràn jáde kúrò ní Babiloni. Nípa bẹ́ẹ̀, ìwo Pùròtẹ́sítáǹtì dìde ní ìkẹyìn, ó sì ga ju àkọ́kọ́ lọ, ní ìbámu pẹ̀lú àwọn ìwo méjì ti Mẹ́dò-Pérsia. Nígbà tí Àjọ Ìṣọ̀kan Àgbáyé bá ti fara mọ́ ọn láti fi ìṣàkóso ayé lé ọwọ́ póòpù, a tú àwọn ẹ̀fúùfù mẹ́rin ti Ìsílámù sílẹ̀, a sì dojú kọ ìjọba àgbáyé pẹ̀lú ogun tí ó tẹ̀lé ikú ìwo àkọ́kọ́ ti Gíríìsì, èyí tí a fọ́, tí ó sì mú ìwo mẹ́rin jáde.

When the image reaches the feet of iron (statecraft) and miry clay (churchcraft) and the ten toes (ten kings), the stone that has been cut out of the mountain without hands strikes the feet of the image. The Millerites were accurate to Daniel’s image, as much as they could be accurate from their vantage point in prophetic history. But the Alpha and Omega always illustrates the end with the beginning and the four kingdoms of Nebuchadnezzar’s image represent four literal kingdoms that typify their spiritual counterparts at the end of the world.

Nígbà tí àwòrán náà bá dé ẹsẹ̀ irin (òṣèlú ìjọba) àti amọ̀tẹ́lẹ̀ tí ó dọ̀tí (òṣèlú ìjọ) àti ìka ẹsẹ̀ mẹ́wàá (ọba mẹ́wàá), òkúta tí a gé jáde kúrò ní orí òkè láìfi ọwọ́ ṣe lu ẹsẹ̀ àwòrán náà. Àwọn Millerite dájú gẹ́gẹ́ bí àwòrán Dáníẹ́lì, gẹ́gẹ́ bí wọ́n ti lè dájú láti ipò tí wọ́n wà nínú ìtàn àsọtẹ́lẹ̀. Ṣùgbọ́n Alfa àti Omega máa ń fi ìbẹ̀rẹ̀ hàn láti ṣàpèjúwe òpin, àti àwọn ìjọba mẹ́rin inú àwòrán Nebukadinésárì dúró fún àwọn ìjọba gidi mẹ́rin tí ń ṣàpẹẹrẹ àwọn alábàápín ẹ̀mí wọn ní ìparí ayé.

With the kingdoms of history Rome comes up eighth and is of the seven. In Daniel seven Rome comes up eighth and is of the seven. In Daniel eight Rome comes up eighth and is of the seven. In Revelation seventeen Rome comes up eighth and is of the seven. In Daniel two, which represents the first mention of the kingdoms of Bible prophecy, modern spiritual Rome comes up eighth and is of the seven. The first (Alpha) illustration of the kingdoms of Bible prophecy identifies the last (Omega).

Pẹ̀lú àwọn ìjọba ìtàn, Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Nínú Dáníẹ́lì orí keje, Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Nínú Dáníẹ́lì orí kẹjọ, Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Nínú Ìṣípayá orí kẹtàlá-dín-lọ́gbọ̀n, Róòmù dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Nínú Dáníẹ́lì orí kejì, èyí tí ń ṣojú ìtọ́kasí àkọ́kọ́ àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì, Róòmù ẹ̀mí òde òní dìde gẹ́gẹ́ bí ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje náà. Àpèjúwe àkọ́kọ́ (Alfa) ti àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì ń tọ́ka sí ìkẹyìn (Omega).

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

> “A ti dé àkókò kan tí a fi ẹsẹ̀ ère náà, nínú èyí tí a dá irin pọ̀ mọ́ amọ̀ tí ó rẹ̀, ṣàpẹẹrẹ iṣẹ́ mímọ́ Ọlọ́run. Ọlọ́run ní àwọn ènìyàn kan, àwọn ènìyàn àyànfẹ́, tí ó yẹ kí ìmòye ìyàtọ̀ wọn jẹ́ mímọ́, tí kò gbọdọ̀ di aláìmọ́ nípa fífi igi, koríko gbígbẹ, àti ìdígbẹ̀ lé orí ìpìlẹ̀ náà. Gbogbo ọkàn tí ó jẹ́ olóòótọ́ sí àwọn òfin Ọlọ́run yóò rí i pé ààmì ìyàtọ̀ ìgbàgbọ́ wa ni Sábáàtì ọjọ́ keje. Bí ìjọba bá bu ọlá fún Sábáàtì gẹ́gẹ́ bí Ọlọ́run ti pa á láṣẹ, yóò dúró nínú agbára Ọlọ́run àti nínú ààbò ìgbàgbọ́ tí a ti fi lé àwọn ènìyàn mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo. Ṣùgbọ́n àwọn olóṣèlú yóò gbé sábáàtì èké ró, wọn yóò sì da ìgbàgbọ́ ẹ̀sìn wọn pọ̀ mọ́ pípa ọmọ ìjọ papacy yìí mọ́, ní fífi í ga ju Sábáàtì tí Olúwa ti yà sí mímọ́ tí ó sì ti bù kún un, tí ó yà sọ́tọ̀ fún ènìyàn láti pa á mọ́ ní mímọ́, gẹ́gẹ́ bí ààmì láàárín Òun àti àwọn ènìyàn Rẹ̀ títí dé ẹgbẹ̀rún ìran. Ìdapọ̀ ọgbọ́n-ìjọ àti ọgbọ́n-ìjọba ni a fi irin àti amọ̀ náà ṣàpẹẹrẹ. Ìṣọ̀kan yìí ń sọ gbogbo agbára àwọn ìjọ di aláìlera. Fífún ìjọ ní agbára ìjọba yìí yóò mú àbájáde búburú wá. Ó fẹ́rẹ̀ẹ́ jẹ́ pé àwọn ènìyàn ti kọjá ibi tí ìfaradà Ọlọ́run ti lè fara da wọn mọ́. Wọ́n ti fi agbára wọn sínú ìṣèlú, wọ́n sì ti darapọ̀ mọ́ papacy. Ṣùgbọ́n àkókò yóò dé nígbà tí Ọlọ́run yóò jẹ àwọn tí wọ́n ti sọ òfin Rẹ̀ di asán níyà, iṣẹ́ búburú wọn yóò sì padà bọ̀ sórí ara wọn.” The Seventh-day Adventist Bible Commentary, volume 4, 1168.

The Alpha and Omega has made the correct pioneer understanding of Daniel two “new.”

Alfa àti Omega ti sọ òye aṣáájú-ọ̀nà tó pé nípa Dáníẹ́lì 2 di “tuntun.”

> And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Revelation 21:5, 6.

> Ẹni tí ó sì jókòó lórí ìtẹ́ náà wí pé, Wò ó, Èmi ń sọ ohun gbogbo di tuntun. Ó sì wí fún mi pé, Kọ ọ́ sílẹ̀: nítorí ọ̀rọ̀ wọ̀nyí jẹ́ òtítọ́, wọ́n sì jẹ́ olóòótọ́. Ó sì tún wí fún mi pé, Ó ti ṣẹ. Èmi ni Alfa àti Omega, ìbẹ̀rẹ̀ àti òpin. Èmi yóò fi omi láti inú orísun omi ìyè fún ẹni tí òǹgbẹ ń gbẹ láìsanwó. Ìfihàn 21:5, 6.

Back to Articles