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# The Eighth is of the Seven - Number Two

Ẹ̀kẹjọ Jẹ́ ti Àwọn Méje — Nọ́mbà Kejì

Kingdoms of Bible Prophecy

Àwọn Ìjọba nínú Àsọtẹ́lẹ̀ Bíbélì

Author

Jeff Pippenger

Published

September 15, 2023

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In the previous article we identified that the Millerites could not see Rome as more than pagan and papal Rome, though they did address the distinctions between those two powers. For the Millerites the distinctions between pagan and papal Rome did not lead them to recognize that papal Rome was the fifth kingdom that followed the fourth kingdom of pagan Rome. After the disappointment in 1844, Sister White identified the three powers of Revelation twelve and thirteen as the dragon in chapter twelve, then the papacy, as the beast that came from the sea in chapter thirteen that was followed by the United States as the beast that came out of the earth. After the foundation was laid, the Lord opened the light upon the three-fold union of the dragon, the beast and false prophet that in chapter sixteen of Revelation leads the world to Armageddon.

Nínú àpilẹ̀kọ tó ṣáájú a fi hàn pé àwọn ọmọ-ẹ̀yìn Miller kò lè rí Róòmù gẹ́gẹ́ bí ohun kan tó ju Róòmù kèfèrí àti Róòmù pápà lọ, bí ó tilẹ̀ jẹ́ pé wọ́n ṣe àkíyèsí àwọn ìyàtọ̀ tó wà láàárín agbára méjèèjì náà. Fún àwọn ọmọ-ẹ̀yìn Miller, àwọn ìyàtọ̀ tó wà láàárín Róòmù kèfèrí àti Róòmù pápà kò mú kí wọ́n mọ̀ pé Róòmù pápà ni ìjọba karùn-ún tí ó tẹ̀lé ìjọba kẹrin, ìyẹn Róòmù kèfèrí. Lẹ́yìn ìdààmú ọdún 1844, Sister White fi hàn pé agbára mẹ́ta tí Ìfihàn orí kejìlá àti kẹtàlá sọ nípa wọn ni dragoni nínú orí kejìlá, lẹ́yìn náà sì ni ipápá, gẹ́gẹ́ bí ẹranko tí ó jáde láti inú òkun nínú orí kẹtàlá, tí Orílẹ̀-Èdè Amẹ́ríkà sì tẹ̀lé gẹ́gẹ́ bí ẹranko tí ó jáde láti inú ilẹ̀. Lẹ́yìn tí a ti fi ìpìlẹ̀ náà lélẹ̀, Olúwa ṣí ìmọ́lẹ̀ náà sí i lórí ìṣọ̀kan mẹ́tẹ̀ẹ̀ta dragoni, ẹranko, àti wòlíì èké, èyí tí nínú Ìfihàn orí kẹrìndínlógún ń darí ayé sí Amágẹdónì.

> “The line of prophecy in which these symbols are found begins with Revelation 12, with the dragon that sought to destroy Christ at His birth. The dragon is said to be Satan (Revelation 12:9); he it was that moved upon Herod to put the Saviour to death. But the chief agent of Satan in making war upon Christ and His people during the first centuries of the Christian Era was the Roman Empire, in which paganism was the prevailing religion. Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.

> “Ìlà àsọtẹ́lẹ̀ tí a ti rí àwọn àmì wọ̀nyí bẹ̀rẹ̀ pẹ̀lú Ìfihàn 12, pẹ̀lú dragoni náà tí ó wá láti pa Kristi run nígbà ìbí Rẹ̀. A sọ pé dragoni náà ni Satani (Ìfihàn 12:9); òun ni ó ru Hẹrọdu sókè láti pa Olùgbàlà náà. Ṣùgbọ́n aṣojú àgbàlagbà Satani nínú ṣíṣe ogun sí Kristi àti sí àwọn ènìyàn Rẹ̀ ní àwọn ọ̀rúndún àkọ́kọ́ ti Àkókò Kristẹni ni Ìjọba Romu, nínú èyí tí ẹ̀sìn keferi jẹ́ ẹ̀sìn tí ó gbilẹ̀ jùlọ. Nítorí náà, bí dragoni náà, ní ìtumọ̀ àkọ́kọ́, ṣe dúró fún Satani, ó sì jẹ́, ní ìtumọ̀ kejì, àmì aṣojú Romu keferi.”

> “In chapter 13 ( verses 1–10) is described another beast, ‘like unto a leopard,’ to which the dragon gave ‘his power, and his seat, and great authority.’ This symbol, as most Protestants have believed, represents the papacy, which succeeded to the power and seat and authority once held by the ancient Roman empire. Of the leopardlike beast it is declared: ‘There was given unto him a mouth speaking great things and blasphemies…. And he opened his mouth in blasphemy against God, to blaspheme His name, and His tabernacle, and them that dwell in heaven. And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.’ This prophecy, which is nearly identical with the description of the little horn of Daniel 7, unquestionably points to the papacy.

> “Nínú orí kẹtàlá (ẹsẹ̀ 1–10) ni a ti ṣàpèjúwe ẹranko mìíràn, ‘tó dàbí ẹkùn,’ ẹni tí dragoni fi ‘agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá’ fún. Àmì yìí, gẹ́gẹ́ bí ọ̀pọ̀ àwọn Pùròtẹ́sítáǹtì ti gbà gbọ́, dúró fún ipò póòpù, èyí tí ó jogún agbára àti ìtẹ́ àti àṣẹ tí ìjọba Romu àtijọ́ ní ní ìbẹ̀rẹ̀. Nípa ẹranko tí ó dàbí ẹkùn náà ni a sọ pé: ‘A sì fi ẹnu kan fún un tí ń sọ ohun ńláńlá àti ọ̀rọ̀-ìsọ̀rọ̀-òdì sí Ọlọ́run…. Ó sì yà ẹnu rẹ̀ sílẹ̀ ní ọ̀rọ̀-ìsọ̀rọ̀-òdì sí Ọlọ́run, láti sọ̀rọ̀-òdì sí orúkọ Rẹ̀, àti sí àgọ́ Rẹ̀, àti sí àwọn tí ń gbé ní ọ̀run. A sì fi fún un láti bá àwọn mímọ́ jagun, àti láti ṣẹ́gun wọn: a sì fi agbára fún un lórí gbogbo ìdílé, àti ahọ́n, àti orílẹ̀-èdè.’ Àsọtẹ́lẹ̀ yìí, tí ó fẹ́rẹ̀ẹ́ jọ pátápátá pẹ̀lú àpèjúwe ìwo kékeré inú Dáníẹ́lì 7, láìsí àní-àní tọ́ka sí ipò póòpù.”

> “‘Power was given unto him to continue forty and two months.’ And, says the prophet, ‘I saw one of his heads as it were wounded to death.’ And again: ‘He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword.’ The forty and two months are the same as the ‘time and times and the dividing of time,’ three years and a half, or 1260 days, of Daniel 7—the time during which the papal power was to oppress God’s people. This period, as stated in preceding chapters, began with the supremacy of the papacy, A.D. 538, and terminated in 1798. At that time the pope was made captive by the French army, the papal power received its deadly wound, and the prediction was fulfilled, ‘He that leadeth into captivity shall go into captivity.’

> “A fi agbára fún un láti máa bá a lọ fún oṣù méjìlelógójì.” Wòlíì náà sì wí pé, “Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti ṣègbé e dé ikú.” Ó sì tún wí pé: “Ẹni tí ó múni lọ sí ìgbèkùn yóò lọ sí ìgbèkùn: ẹni tí ó fi idà pa ènìyàn gbọ́dọ̀ fi idà ni a ó fi pa á.” Oṣù méjìlelógójì náà jẹ́ ohun kan náà pẹ̀lú “àkókò kan, àti àwọn àkókò, àti pínpín àkókò,” ọdún mẹ́ta àtààbọ̀, tàbí ọjọ́ 1260, ti Daniẹli 7—àkókò tí agbára póòpù yóò fi máa ni àwọn ènìyàn Ọlọ́run lára. Àkókò yìí, gẹ́gẹ́ bí a ti sọ nínú àwọn orí tí ó ṣáájú, bẹ̀rẹ̀ pẹ̀lú ipò-gíga póòpù ní ọdún A.D. 538, ó sì parí ní 1798. Ní àkókò náà ni àwọn ọmọ-ogun Faranse mú póòpù ní ìgbèkùn, agbára póòpù sì gba ọgbẹ́ ikú rẹ̀, àsọtẹ́lẹ̀ náà sì ṣẹ nígbà náà pé, “Ẹni tí ó múni lọ sí ìgbèkùn yóò lọ sí ìgbèkùn.”

> “At this point another symbol is introduced. Says the prophet: ‘I beheld another beast coming up out of the earth; and he had two horns like a lamb.’ Verse 11. Both the appearance of this beast and the manner of its rise indicate that the nation which it represents is unlike those presented under the preceding symbols. The great kingdoms that have ruled the world were presented to the prophet Daniel as beasts of prey, rising when ‘the four winds of the heaven strove upon the great sea.’ Daniel 7:2. In Revelation 17 an angel explained that waters represent ‘peoples, and multitudes, and nations, and tongues.’ Revelation 17:15. Winds are a symbol of strife. The four winds of heaven striving upon the great sea represent the terrible scenes of conquest and revolution by which kingdoms have attained to power.

> “Ní àkókò yìí ni a tún mú àmì míràn wá. Wòlíì náà wí pé: ‘Mo sì rí ẹranko mìíràn tí ń gòkè láti inú ilẹ̀ ayé; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn.’ Ẹsẹ̀ 11. Gbogbo ìrísí ẹranko yìí àti ọ̀nà tí ó gbà dìde fi hàn pé orílẹ̀-èdè tí ó dúró fún yàtọ̀ sí àwọn tí a fi hàn lábẹ́ àwọn àmì tí ó ṣáájú. Àwọn ìjọba ńlá tí wọ́n ti ṣàkóso ayé ni a fi hàn fún wòlíì Dáníẹ́lì gẹ́gẹ́ bí ẹranko apanirun, tí ń dìde nígbà tí ‘ẹ̀fúùfù mẹ́rin ti ọ̀run ń jà lórí òkun ńlá náà.’ Dáníẹ́lì 7:2. Nínú Ìfihàn 17, áńgẹ́lì kan ṣàlàyé pé omi dúró fún ‘àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n.’ Ìfihàn 17:15. Ẹ̀fúùfù jẹ́ àmì ìjà. Àwọn ẹ̀fúùfù mẹ́rin ọ̀run tí ń jà lórí òkun ńlá dúró fún àwọn ìṣẹ̀lẹ̀ ẹ̀rù ìṣẹ́gun àti ìyípadà-ìjọba, nípasẹ̀ èyí tí àwọn ìjọba fi dé ipò agbára.”

> “But the beast with lamblike horns was seen ‘coming up out of the earth.’ Instead of overthrowing other powers to establish itself, the nation thus represented must arise in territory previously unoccupied and grow up gradually and peacefully. It could not, then, arise among the crowded and struggling nationalities of the Old World—that turbulent sea of ‘peoples, and multitudes, and nations, and tongues.’ It must be sought in the Western Continent.

> “Ṣùgbọ́n a rí ẹranko tí ó ní ìwo bí ti àgùntàn ‘ó ń gòkè jáde láti inú ilẹ̀ ayé.’ Dípò kí ó borí àwọn agbára mìíràn lulẹ̀ láti fi gbé ara rẹ̀ kalẹ̀, orílẹ̀-èdè tí a ṣojú fún báyìí gbọ́dọ̀ dìde ní agbègbè kan tí a kò tíì gbé, kí ó sì dàgbà díẹ̀díẹ̀ àti ní àlàáfíà. Nítorí náà, kò lè dìde láàárín àwọn orílẹ̀-èdè tí ó kún fọ́fọ́ tí wọ́n sì ń jàkadì ti Ayé Àtijọ́—òkun rúkèrúdò yẹn ti ‘àwọn ènìyàn, àti ọ̀pọ̀ ènìyàn, àti àwọn orílẹ̀-èdè, àti àwọn ahọ́n.’ A gbọ́dọ̀ wá a ní Ilẹ̀-Àgbáyé Ìwọ̀-Oòrùn.”

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’ And, as we have seen, the nation must arise in territory previously unoccupied. A prominent writer, describing the rise of the United States, speaks of ‘the mystery of her coming forth from vacancy,’ and says: ‘Like a silent seed we grew into empire.’—G. A. Townsend, The New World Compared With the Old, page 462. A European journal in 1850 spoke of the United States as a wonderful empire, which was ‘emerging,’ and ‘amid the silence of the earth daily adding to its power and pride.’—The Dublin Nation. Edward Everett, in an oration on the Pilgrim founders of this nation, said: ‘Did they look for a retired spot, inoffensive for its obscurity, and safe in its remoteness, where the little church of Leyden might enjoy the freedom of conscience? Behold the mighty regions over which, in peaceful conquest, … they have borne the banners of the cross!’—Speech delivered at Plymouth, Massachusetts, Dec. 22, 1824, page 11.

> “Orílẹ̀-èdè wo ní ayé tuntun tí ó ń dìde sí agbára ní ọdún 1798, tí ó ń fi ìlérí agbára àti ògo hàn, tí ó sì ń fa àkíyèsí gbogbo ayé? Ìlò àmì náà kò jẹ́ kí ìbéèrè kankan wà. Orílẹ̀-èdè kan ṣoṣo, àti òun nìkan, ni ó bá àwọn àlàyé àsọtẹ́lẹ̀ yìí mu; ó ń tọ́ka láìsí àṣìṣe kankan sí Orílẹ̀-èdè Amẹ́ríkà. Léraléra ni a ti lo èrò náà, fẹ́rẹ̀ẹ́ jẹ́ ọ̀rọ̀ gangan ti akọ̀wé mímọ́ náà, láìmọ̀ọ́mọ̀, nípasẹ̀ agbẹnusọ àti akọ̀wé ìtàn ní ṣíṣàpèjúwe ìdide àti ìdàgbàsókè orílẹ̀-èdè yìí. A rí ẹranko náà pé ó ‘ń bọ̀ láti inú ilẹ̀’; àti pé, gẹ́gẹ́ bí àwọn atúmọ̀ ṣe sọ, ọ̀rọ̀ tí a túmọ̀ sí ‘ń bọ̀’ níbí túmọ̀ sí ní gígùn ‘láti dàgbà tàbí láti hù jáde bí ewéko.’ Àti pé, gẹ́gẹ́ bí a ti rí i, orílẹ̀-èdè náà gbọ́dọ̀ dìde ní ilẹ̀ tí a kò tíì gbé tẹ́lẹ̀. Akọ̀wé olókìkí kan, ní ṣíṣàpèjúwe ìdide Orílẹ̀-èdè Amẹ́ríkà, sọ̀rọ̀ nípa ‘àdììtú bí ó ṣe yọ jáde láti inú òfo,’ ó sì ní pé: ‘Bí irúgbìn dákẹ́jẹ́ẹ́, a dàgbà sí ìjọba-ọba.’—G. A. Townsend, The New World Compared With the Old, ojú-ìwé 462. Ìwé ìròyìn ilẹ̀ Yúróòpù kan ní ọdún 1850 sọ nípa Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba-ọba àgbàyanu kan, tí ó ‘ń yọ jáde,’ tí ó sì ‘ń fi agbára àti ìgbéraga rẹ̀ kún un lójoojúmọ́ láàárín ìdákẹ́jẹ́ ilẹ̀ ayé.’—The Dublin Nation. Edward Everett, nínú ọ̀rọ̀ àsọyé kan nípa àwọn olùdásílẹ̀ Pilgrim ti orílẹ̀-èdè yìí, sọ pé: ‘Ṣé wọ́n ń wá ibi ìfarapamọ́ kan, tí kò ní mú ìkólu wá nítorí àìmọ̀ rẹ̀, tí ó sì dáàbò bo nítorí jíjìnnà rẹ̀, níbi tí ìjọ kékeré ti Leyden lè ti gbádùn òmìnira ẹ̀rí-ọkàn? Kíyèsí àwọn agbègbè ńláńlá tí, nínú ìṣẹ́gun àlàáfíà, … wọ́n ti gbé àwọn àsíà agbelebu kọjá!’—Ọ̀rọ̀ tí a sọ ní Plymouth, Massachusetts, Oṣù Kejìlá 22, 1824, ojú-ìwé 11.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.

> “‘Ó sì ní ìwo méjì bí ti ọdọ-agutan.’ Àwọn ìwo tí ó dà bí ti ọdọ-agutan fi ìgbà-ọ̀dọ́, àìmọ̀kan nínú búburú, àti ìwà pẹ̀lẹ́ hàn, wọ́n sì yẹ gẹ́gẹ́ bí aṣojú ìwà orílẹ̀-èdè Amẹ́ríkà nígbà tí a fi í hàn wòlíì gẹ́gẹ́ bí ẹni tí ó ń ‘gòkè wá’ ní ọdún 1798. Láàárín àwọn Kristẹni ìsáǹsá tí wọ́n kọ́kọ́ sá lọ sí Amẹ́ríkà, tí wọ́n sì wá ibi ààbò kúrò lọ́wọ́ ìnilára ọba àti àìfaradà àwọn àlùfáà, ọ̀pọ̀ ni wọ́n pinnu láti dá ìjọba sílẹ̀ lórí ìpìlẹ̀ gbòòrò ti òmìnira ìlú àti òmìnira ẹ̀sìn. Èrò wọn rí àyè nínú Ìkéde Òmìnira, tí ó gbé òtítọ́ ńlá kalẹ̀ pé ‘a dá gbogbo ènìyàn ní dọ́gba,’ àti pé a fi ẹ̀tọ́ tí a kò lè gbà lọ́wọ́ wọn fún wọn, ìyẹn ‘ìyè, òmìnira, àti ìlépa ayọ̀.’ Àti pé Òfin Ìpìlẹ̀ fi ẹ̀tọ́ ìṣàkóso ara wọn lélẹ̀ fún àwọn ènìyàn, nípa pípèsè pé àwọn aṣojú tí ìdìbò àwọn ènìyàn yàn ni yóò ṣe òfin, tí wọn yóò sì máa ṣàkóso rẹ̀. A tún fi òmìnira ìgbàgbọ́ ẹ̀sìn fún wọn, níbi tí a ti yọ̀ǹda fún olúkúlùkù láti máa sin Ọlọ́run gẹ́gẹ́ bí ìtọ́sọ́nà ẹ̀rí ọkàn rẹ̀. Ìṣèlú olómìnira àti Ìsìn Pùròtẹ́sítáǹtì di àwọn ìlànà ìpìlẹ̀ orílẹ̀-èdè náà. Àwọn ìlànà wọ̀nyí ni àṣírí agbára àti àṣeyọrí rẹ̀. Àwọn tí a ni lára àti àwọn tí a tẹ mọ́lẹ̀ káàkiri ilẹ̀ Kristẹ́ndọ́mù ti wo ilẹ̀ yìí pẹ̀lú ìfẹ́kúfẹ̀ẹ́ àti ìrètí. Àràádọ́ta ọ̀kẹ́ ènìyàn ti wá sí etíkun rẹ̀, Amẹ́ríkà sì ti dìde sí ipò kan láàárín àwọn orílẹ̀-èdè tí ó lágbára jùlọ lórí ilẹ̀ ayé.”

> “But the beast with lamblike horns ‘spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed; … saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.’ Revelation 13:11–14.” The Great Controversy, 438–441.

> “Ṣùgbọ́n ẹranko náà tí ó ní ìwo bí ti ọdọ-aguntan ‘ń sọ̀rọ̀ bí dragoni. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́ náà, ẹni tí a ti wo ọgbẹ́ ikú rẹ̀ sàn; … ó ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe àwòrán sí ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè.’ Ìfihàn 13:11–14.” Ìjà Ńlá, 438–441.

The passage identifies that chapters twelve and thirteen are identifying the dragon, the beast and the false prophet, the three powers in Revelation sixteen that lead the world to Armageddon. Those three powers each have their own special chapters that covers the identical prophetic history. The last six verses of Daniel eleven begin with the words, “And at the time of the end,” which was 1798. Then the six verses identify the final movements of the papacy until in verse one of Daniel twelve Michael stands up and human probation closes and ushers in the seven last plagues. In verse forty-four of chapter eleven the message of the hour that enrages the papacy and initiates the blood bath that takes place just before probation closes is represented as “tidings out of the east and out of the north.”

Àyọkà náà fi hàn pé orí kejìlá àti kẹtàlá ń ṣe àfihàn dragoni náà, ẹranko náà, àti wòlíì èké náà, àwọn agbára mẹ́ta inú Ìfihàn mẹ́rìndínlógún tí ń darí ayé sí Ámágẹdónì. Àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí ní ọkọọkan àwọn orí pàtàkì tirẹ̀ tí ó bo ìtàn àsọtẹ́lẹ̀ kan náà pátápátá. Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá bẹ̀rẹ̀ pẹ̀lú ọ̀rọ̀ wọ̀nyí pé, “Àti ní àkókò òpin,” èyí tí ó jẹ́ ọdún 1798. Nígbà náà ni àwọn ẹsẹ̀ mẹ́fà náà ṣe àfihàn àwọn ìṣísẹ̀ ìkẹyìn ti pàápàá títí di pé ní ẹsẹ̀ kìn-ín-ní ti Dáníẹ́lì méjìlá Míkáẹ́lì dìde, àkókò àyè ìdánwò ènìyàn sì parí, ó sì mú àwọn àjàkálẹ̀ àrun méje ìkẹyìn wọlé. Nínú ẹsẹ̀ mẹ́rìnlélógójì ti orí mọ́kànlá, a ṣe àpẹẹrẹ ìránṣẹ́ ìhìn wákàtí náà, èyí tí ń bí pàápàá nínú tí ó sì ń dá ìpakúpa jàǹbá sílẹ̀ tí ó ṣẹlẹ̀ díẹ̀ kí àkókò àyè ìdánwò tó parí, gẹ́gẹ́ bí “ìròyìn láti ìlà oòrùn àti láti àríwá.”

The message east and north represents the final warning message, for it is proclaimed just before Michael stands up. It is the third angel’s message that is proclaimed during the outpouring of the Holy Spirit. Daniel represented the message as two-fold. The message of the “north” that enrages the papacy is the message identifying the “king of the north” as the papal power, and the message of the “east” is the message of the children of the east, which is Islam. Of course, it has other important meanings as well, but east is a symbol of Islam and the antichrist is the counterfeit of the true King of the North. The message of the third angel that warns against receiving the mark of the king of the north (the mark of the beast) also warns that Islam will strike at the point that the cup of iniquity is full for the United States, and the United States fills its cup of iniquity at the Sunday law.

Ìròyìn láti ìlà-oòrùn àti àríwá ń ṣojú fún ìkìlọ̀ ìkẹyìn, nítorí a ń kéde rẹ̀ díẹ̀ ṣáájú kí Míkẹ́lì dìde. Òun ni ìròyìn áńgẹ́lì kẹta tí a ń kéde ní àkókò ìtújáde Ẹ̀mí Mímọ́. Dáníẹ́lì ṣàfihàn ìròyìn náà gẹ́gẹ́ bí ohun méjì. Ìròyìn “àríwá” tí ń mú ìbínú ru sínú ìjọ Pápá ni ìròyìn tí ń dá “ọba àríwá” mọ̀ gẹ́gẹ́ bí agbára Pápá, àti ìròyìn “ìlà-oòrùn” ni ìròyìn àwọn ọmọ ìlà-oòrùn, èyí tí í ṣe Ìsílámù. Dájúdájú, ó tún ní àwọn ìtumọ̀ pàtàkì mìíràn pẹ̀lú, ṣùgbọ́n ìlà-oòrùn jẹ́ àmì ìṣàpẹẹrẹ ti Ìsílámù, àti aṣòdì sí Kristi ni ẹ̀dà àròpò ti Ọba Àríwá tòótọ́. Ìròyìn áńgẹ́lì kẹta tí ń kìlọ̀ lòdì sí gbígba àmì ọba àríwá (àmì ẹranko náà) tún ń kìlọ̀ pé Ìsílámù yóò kọlu ní àkókò tí ife ẹ̀ṣẹ̀ bá ti kún fún Orílẹ̀-Èdè Amẹ́ríkà, àti pé Orílẹ̀-Èdè Amẹ́ríkà ń fi ẹ̀ṣẹ̀ kún ife rẹ̀ ní òfin Ọjọ́ Àìkú.

Revelation thirteen beginning with verse eleven and then onward identifies the very same prophetic history, and it also begins at the time of the end in 1798.

Ìfihàn orí kẹtàlá, láti ẹsẹ̀ kọkànlá síwájú, ń ṣe àfihàn ìtàn àsọtẹ́lẹ̀ kan náà gan-an, ó sì tún bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798.

> “What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America.” The Great Controversy, 440.

> “Orílẹ̀-èdè wo ní Ayé Tuntun ni, ní ọdún 1798, ń dìde sínú agbára, tí ń fi ìlérí agbára àti ògo hàn, tí ó sì ń fa àkíyèsí ayé? Ìlò ààmì náà kò fi ibi kankan sílẹ̀ fún ìbéèrè. Orílẹ̀-èdè kan, àti ọ̀kan ṣoṣo, ni ó bá àwọn àlàyé àsọtẹ́lẹ̀ yìí mu; ó ń tọ́ka láìṣeé ṣiyèméjì sí Orílẹ̀-èdè Àpapọ̀ Amẹ́ríkà.” The Great Controversy, 440.

The same prophetic history is covered in Revelation thirteen verses eleven through eighteen as is covered in Daniel eleven verse forty through forty-five. As with the verses in Daniel the story of the role of the United States ends with the close of probation as the United States forces the world to accept the mark of the beast. Then as in Daniel eleven the message of the hour is presented in chapter fourteen. It is the identical structure in both passages, with the exception that Daniel’s verses are describing the papal activities and Revelation thirteen is identifying the role of the United States. With those two lines we find that chapter seventeen of Revelation covers the same history, but emphasizes the role of the dragon, represented as ten kings, who are the United Nations. The three chapters considered line upon line identify the role of the dragon, the beast and false prophet which in chapter sixteen lead the world to Armageddon, so it is of significance that John informs us that when chapter seventeen begins it is one of the angels that had poured out the seven last plagues that comes to tell John of the judgment of the whore of Rome.

Ìtàn àsọtẹ́lẹ̀ kan náà ni a tún gbé kalẹ̀ nínú Ìfihàn orí kẹtàlá ẹsẹ̀ kọkànlá sí ẹsẹ̀ mejìdínlógún gẹ́gẹ́ bí a ti gbé e kalẹ̀ nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì sí ẹsẹ̀ márùnlélógójì. Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ẹsẹ̀ inú Dáníẹ́lì, ìtàn ipa ti Orílẹ̀-Èdè Amẹ́ríkà parí pẹ̀lú ìpipá àánú, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá fi ipa mú ayé láti gba àmì ẹranko náà. Lẹ́yìn náà, gẹ́gẹ́ bí ó ti rí nínú Dáníẹ́lì orí kọkànlá, a gbé ọ̀rọ̀ ìránṣẹ́ àkókò náà kalẹ̀ nínú orí kẹrìnlá. Ètò kan náà gan-an ni ó wà nínú àwọn ìpín méjèèjì, àfi pé àwọn ẹsẹ̀ Dáníẹ́lì ń ṣàpèjúwe àwọn iṣẹ́ papacy, Ìfihàn orí kẹtàlá sì ń fi ipa ti Orílẹ̀-Èdè Amẹ́ríkà hàn. Pẹ̀lú àwọn ìlà méjì wọ̀nyí, a rí i pé Ìfihàn orí kẹtàdínlógún bo ìtàn kan náà, ṣùgbọ́n ó tẹnumọ́ ipa dragoni náà, tí a ṣojú rẹ̀ gẹ́gẹ́ bí ọba mẹ́wàá, tí wọ́n jẹ́ Àjọ Ìṣọ̀kan Àgbáyé. Àwọn orí mẹ́ta tí a kà, ìlà lórí ìlà, ń tọ́ka sí ipa dragoni náà, ẹranko náà àti wòlíì èké, àwọn tí ó wà nínú orí kẹrìndínlógún sì ń darí ayé lọ sí Amágẹ́dónì; nítorí náà ó ṣe pàtàkì pé Jòhánù sọ fún wa pé nígbà tí orí kẹtàdínlógún bẹ̀rẹ̀, ọ̀kan nínú àwọn áńgẹ́lì tí wọ́n ti da àwọn ìyọnu meje ìkẹyìn náà sílẹ̀ ni ó wá láti sọ fún Jòhánù nípa ìdájọ́ àgbèrè Róòmù.

> 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. Revelation 17:1, 2.

> Ọ̀kan nínú àwọn angẹli méje tí wọ́n ní àwọn àwo méje náà sì wá, ó bá mi sọ̀rọ̀ pé, Wá síhìn-ín; èmi yóò fi ìdájọ́ àgbèrè ńlá tí ó jókòó lórí omi púpọ̀ hàn ọ́: ẹni tí àwọn ọba ayé ti bá ṣe àgbèrè, tí a sì fi wáìnì àgbèrè rẹ̀ mú àwọn olùgbé ayé yó. Ìfihàn 17:1, 2.

With the Millerites it was about pagan Rome and papal Rome, but at the end it is about the three-fold union. As with her identification of those three powers in chapters twelve and thirteen, she clearly identifies the woman of chapter seventeen as the papacy.

Pẹ̀lú àwọn ọmọlẹ́yìn Miller, ọ̀ràn náà jẹ́ nípa Romu keferi àti Romu papal, ṣùgbọ́n ní ìkẹyìn ó jẹ́ nípa ìṣọ̀kan mẹ́ta náà. Gẹ́gẹ́ bí ó ti ṣe dá àwọn agbára mẹ́tẹ̀ẹ̀ta wọ̀nyí mọ̀ ní kedere nínú orí kẹwàá [12] àti kẹtàlá [13], bẹ́ẹ̀ ni ó tún fi hàn gbangba pé obìnrin inú orí kẹtàdínlógún [17] ni ìjọ papacy.

> “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 Great Controversy, 382.

> “A ṣàpèjúwe obìnrin náà [Bábílónì] nínú Ìfihàn 17 pé, ‘ó wọ aṣọ elése àlùkò àti elése pupa, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é lọ́ṣọ̀ọ́, ó sì mú ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún ìríra àti àìmọ́: … orúkọ kan sì wà tí a kọ sí iwájú orí rẹ̀ pé, “Àṣírí, Bábílónì Ńlá, ìyá àwọn aṣẹ́wó.”’ Wòlíì náà wí pé: ‘Mo sì rí obìnrin náà pé ó mu yó ní ẹ̀jẹ̀ àwọn ẹni mímọ́, àti ní ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jésù.’ A tún kéde Bábílónì sí i pé òun ni ‘ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé.’ Ìfihàn 17:4–6, 18. Agbara náà tí ó ti pa àṣẹ ìkà alákòóso mọ́ lórí àwọn ọba ilẹ̀ Kristẹndọ́mù fún ọ̀pọ̀lọpọ̀ ọ̀rúndún ni Róòmù.” The Great Controversy, 382.

So, when does the prophetic history represented in chapter seventeen begin?

Nítorí náà, nígbà wo ni ìtàn àsọtẹ́lẹ̀ tí a ṣàpẹẹrẹ nínú orí kẹtàdínlógún bẹ̀rẹ̀?

> 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 17:3–6.

> Nítorí náà, ó gbé mi lọ nínú ẹ̀mí sí aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko aláwọ̀ elése 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 elése 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 ìdọ̀tí àgbèrè rẹ̀: A sì kọ orúkọ kan sí iwájú orí rẹ̀ pé, ÀSÍRÍ, BABILÓNI ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ATI ÀWỌN OHUN ÌRÍRA ILẸ̀ AYÉ. Mo sì rí obìnrin náà tí ó ti mutí yó pẹ̀lú ẹ̀jẹ̀ àwọn ẹni mímọ́, àti pẹ̀lú ẹ̀jẹ̀ àwọn márítì Jesu: nígbà tí mo sì rí i, mo yà á lẹ́nu gidigidi pẹ̀lú ìyanu ńlá. Ìfihàn 17:3–6.

In order for John to see the woman he is prophetically carried into the wilderness which John himself has already identified with two witnesses as the twelve hundred and sixty years of papal rule in chapter twelve.

Kí Johanu lè rí obìnrin náà, a gbé e lọ ní ọ̀nà àsọtẹ́lẹ̀ sínú aginjù, èyí tí Johanu tìkára rẹ̀ ti fi mọ̀ pé ó bá ẹlẹ́rìí méjì náà mu gẹ́gẹ́ bí ọdún ẹgbẹ̀rún kan, igba méjìlélọ́gọ́rin àti ọgọ́ta ti ìṣàkóso póòpù ní orí kejìlá.

> And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. . . . And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent. Revelation 12:6, 14.

> Obìnrin náà sì sá lọ sí aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè máa bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún kan ó lé igba ọdúnrún méjì àti ọgọ́ta ọjọ́.... A sì fi ìyẹ́ méjì ti idì ńlá kan fún obìnrin náà, kí ó lè fò lọ sí aginjù, sí ibi tirẹ̀, níbi tí a ti ń tọ́jú rẹ̀ fún àkókò kan, àti àwọn àkókò, àti ààbọ̀ àkókò kan, kúrò níwájú ejò náà. Ìfihàn 12:6, 14.

John was prophetically transported into the wilderness time period, but verse three and onward specifies exactly where in the twelve hundred and sixty years John was taken to, for the woman had already become drunk with the blood of persecution, and she was already the “mother of harlots.” John was taken to the end of the wilderness period for the woman had already drunk of the blood of persecution and the Protestant churches were already returning to her fold and becoming her daughters, for she was identified in that period of time as the “mother of harlots.” She already had daughters. John’s testimony in chapter seventeen begins in 1798 as did the same prophetic history which represented the beast in Daniel eleven and the false prophet in Revelation thirteen.

A gbé Johanu lọ ní ọ̀nà àsọtẹ́lẹ̀ sínú àkókò aginjù, ṣùgbọ́n ẹsẹ̀ kẹta àti àwọn tí ó tẹ̀lé e sọ ní kedere gan-an ibi pàtó nínú ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjìlá àti ọgọ́ta náà tí a mú Johanu lọ sí, nítorí obìnrin náà ti ti mutí yó tẹ́lẹ̀ pẹ̀lú ẹ̀jẹ̀ inúnibíni, ó sì ti di “ìyá àwọn àgbèrè” tẹ́lẹ̀. A mú Johanu lọ sí òpin àkókò aginjù náà, nítorí obìnrin náà ti mu nínú ẹ̀jẹ̀ inúnibíni tẹ́lẹ̀, àwọn ìjọ Pùrótẹ́sítáǹtì sì ti ń padà sí agbo rẹ̀ tẹ́lẹ̀, wọ́n sì ń di àwọn ọmọbìnrin rẹ̀, nítorí a ti fi í hàn ní àkókò náà gẹ́gẹ́ bí “ìyá àwọn àgbèrè.” Ó ti ní àwọn ọmọbìnrin tẹ́lẹ̀. Ẹ̀rí Johanu nínú orí kẹtàlá [17] bẹ̀rẹ̀ ní ọdún 1798, gẹ́gẹ́ bí ìtàn àsọtẹ́lẹ̀ kan náà ṣe bẹ̀rẹ̀, èyí tí ó ṣojú ẹranko náà nínú Danieli mọ́kànlá àti wòlíì èké nínú Ìfihàn mẹ́tàlá.

Just as with the other two lines, when chapter seventeen concludes, chapter eighteen then identifies the message of the hour. Three prophetic lines, one for each of the three-fold union. They are all illustrated upon the same historical structure beginning in 1798 and continuing until the close of probation, and all three emphasize the final warning message.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn ìlà méjì yòókù, nígbà tí orí kẹtàdínlógún bá parí, orí kẹtàdínlógún lẹ́yìn náà ń ṣàfihàn iṣẹ́ ìránṣẹ́ wákàtí náà. Ìlà àsọtẹ́lẹ̀ mẹ́ta, ọ̀kan fún ọkọọkan ìṣọ̀kan onímẹ́ta náà. Gbogbo wọn ni a fi ṣàpèjúwe lórí ìlànà ìtàn kan náà tí ó bẹ̀rẹ̀ ní 1798 tí ó sì ń bá a lọ títí dé ìparí àkókò oore-ọ̀fẹ́, gbogbo mẹ́tẹ̀ẹ̀ta náà sì tẹnumọ́ iṣẹ́ ìkìlọ̀ ìkẹyìn náà.

Habakkuk’s Tables addresses the subject of Revelation seventeen in much greater detail, so I will now jump to the riddle that is represented in the chapter that sets forth eight kingdoms of Bible prophecy.

Àwọn Tábìlì Hábákúkù ṣe àlàyé kókó-ọrọ Ìfihàn orí kẹtàlá pẹ̀lú ẹ̀kúnrẹ́rẹ́ púpọ̀ síi; nítorí náà, èmi yóò yára lọ sí àlọ́ tó jẹ́ aṣojú nínú orí náà tí ó gbé kalẹ̀ àwọn ìjọba mẹ́jọ ti àsọtẹ́lẹ̀ Bíbélì.

> 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 sì ni ọkàn tí ó ní ọgbọ́n. 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 ó bá sì dé, ó gbọdọ̀ dúró fún àkókò díẹ̀. Ẹranko náà pẹ̀lú, tí ó ti wà, tí kò sì sí mọ́, òun náà ni ẹlẹ́kẹjọ, ó sì jẹ́ ara àwọn méje, ó sì ń lọ sí ìparun. Ìfihàn 17:9–11.

Daniel told Nebuchadnezzar, “Thou art this head of gold.”

Dáníẹ́lì sọ fún Nebukadinésárì pé, “Ìwọ ni orí wúrà yìí.”

> And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.

> Ní ibikíbi tí àwọn ọmọ ènìyàn bá ń gbé, àwọn ẹranko igbó àti àwọn ẹyẹ ojú ọ̀run ni ó ti fi sí ọwọ́ rẹ, ó sì ti mú ọ jẹ́ alákóso lórí wọn gbogbo. Ìwọ ni orí wúrà yìí. Danieli 2:38.

Daniel also told Nebuchadnezzar, “Thou, O king, art a king of kings.”

Dáníẹ́lì pẹ̀lú sọ fún Nebukadinésárì pé, “Ìwọ, ọba, ni ọba àwọn ọba.”

> Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. Daniel 2:37.

> Ìwọ, ọba, ni ọba àwọn ọba: nítorí Ọlọ́run ọ̀run ti fi ìjọba, agbára, okun, àti ògo fún ọ. Dáníẹ́lì 2:37.

Nebuchadnezzar was the “head” and he was a king, and he was a king of kings for he represented the first of the kingdoms represented in the image. Nebuchadnezzar was the king represented by gold, and other kingdoms and kings would be represented by the other metals in the image, but Nebuchadnezzar was first and therefore the king of the kings. Another level which we will not address right now is that the kingdom of Babylon represents the kingdom that seeks to counterfeit Christ, who is the true King of kings.

Nebukadnessari ni “orí” náà, ó sì jẹ́ ọba, bẹ́ẹ̀ ni ó jẹ́ ọba àwọn ọba nítorí pé ó dúró fún àkọ́kọ́ nínú àwọn ìjọba tí a ṣàpẹẹrẹ nínú ère náà. Nebukadnessari ni ọba tí wúrà ṣàpẹẹrẹ, àwọn ìjọba mìíràn àti àwọn ọba míràn yóò sì jẹ́ aṣojú nípasẹ̀ àwọn irin mìíràn nínú ère náà, ṣùgbọ́n Nebukadnessari ni àkọ́kọ́, nítorí náà ni ó fi jẹ́ ọba àwọn ọba. Ìpele mìíràn tí a kò ní sọ̀rọ̀ rẹ̀ ní báyìí ni pé ìjọba Babeli dúró fún ìjọba tí ń wá láti ṣe àfarawé Kristi, ẹni tí í ṣe Ọba àwọn ọba tòótọ́.

In the beginning of Isaiah’s testimony of the twenty-five hundred and twenty year prophecies (Leviticus twenty-six’s seven times) Isaiah identifies kings as heads.

Ní ìbẹ̀rẹ̀ ẹ̀rí Isaiah nípa àwọn àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún, (àwọn ìgbà méje ti Lefitiku ogún mẹ́fà) Isaiah fi àwọn ọba hàn gẹ́gẹ́ bí àwọn orí.

> 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 7:7, 8.

> Nítorí orí Síríà ni Damásíkù, orí Damásíkù sì ni Résínì; láàrín ọdún márùndínlọ́gọ́ta sì ni a ó ti fọ́ Éfúrámù tán, kí ó má baà jẹ́ ènìyàn mọ́. Orí Éfúrámù sì ni Samáríà, orí Samáríà sì ni ọmọ Rémálíà. Bí ẹ kò bá gbàgbọ́, dájúdájú a kì yóò fi ẹ múlẹ̀. Aísáyà 7:7, 8.

Isaiah is just setting forth the starting point for the two twenty-five hundred and twenty year time periods against the northern kingdom of Samaria and the southern kingdom of Judah and as he does so he includes two witnesses that the capitol city of a nation is its head, and that the king is the head of the capitol city. A “head” is a king and a kingdom. In the Revelation the same line of prophecy is taken up as in Daniel.

Isaiah kan ń fi ìbẹ̀rẹ̀ àwọn àkókò méjì ti ẹgbẹ̀rún méjì, ọ̀ọ́dún márùn-ún, ogún hàn, síwájú lòdì sí ìjọba àríwá ti Samaria àti ìjọba gúúsù ti Judah; bí ó sì ṣe ń ṣe bẹ́ẹ̀, ó fi ẹlẹ́rìí méjì kún un pé olú-ìlú orílẹ̀-èdè kan ni orí rẹ̀, àti pé ọba ni orí olú-ìlú náà. “Orí” jẹ́ ọba àti ìjọba kan. Nínú Ìfihàn, a tún gbé ìlà àsọtẹ́lẹ̀ kan náà sókè gẹ́gẹ́ bí a ti rí i nínú Danieli.

Therefore, when John is taken to 1798 and presented with the riddle that identifies that there are seven “heads,” he is identifying that there are seven kingdoms. He is then told that five of the heads or kingdoms have fallen. In 1798 the fifth kingdom of Bible prophecy had just fallen as it received a deadly wound that would eventually be healed.

Nítorí náà, nígbà tí a mú Jòhánù lọ sí ọdún 1798 tí a sì fi àlọ́ yẹn hàn án tí ó fi mọ̀ pé “orí” méje wà, ó ń tọ́ka sí i pé ìjọba méje wà. Lẹ́yìn náà ni a sọ fún un pé márùn-ún nínú àwọn orí tàbí àwọn ìjọba náà ti ṣubú. Ní ọdún 1798, ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì ṣẹ̀ṣẹ̀ ṣubú bí ó ti gba ọgbẹ́ ikú kan tí yóò sì wá di mímú láradá ní ìkẹyìn.

John who is standing in the history of the time of the end in 1798, is also told that one of the heads “is.” The sixth kingdom of Bible prophecy began in 1798, so when John was prophetically conveyed to 1798, the kingdom that then was, is the United States, and he was further informed that the seventh kingdom was still future to 1798, for it had not yet come. The seventh kingdom that was still future to 1798, is the United Nations who are represented by ten kings, and are the subject of Revelation seventeen. But there is also an eighth, who is of the seven. Rome always comes up eighth and is of the seven.

A tún sọ fún Jòhánù, ẹni tí ó dúró nínú ìtàn àkókò òpin ní ọdún 1798, pé ọ̀kan nínú àwọn orí náà “ń bẹ.” Ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì bẹ̀rẹ̀ ní ọdún 1798, nítorí náà nígbà tí a gbé Jòhánù lọ ní ọ̀nà àsọtẹ́lẹ̀ sí ọdún 1798, ìjọba tí ó wà nígbà náà ni Orílẹ̀-èdè Amẹ́ríkà, a sì tún sọ fún un pé ìjọba keje ṣì jẹ́ ti ọjọ́ iwájú sí ọdún 1798, nítorí pé kò tíì dé. Ìjọba keje tí ó ṣì jẹ́ ti ọjọ́ iwájú sí ọdún 1798 ni Àwọn Orílẹ̀-Èdè Aṣọ̀kan, ẹni tí àwọn ọba mẹ́wàá ṣàpẹẹrẹ wọn, tí wọ́n sì jẹ́ kókó-ọrọ̀ Ifihàn orí kẹtàlá-dín-lógún. Ṣùgbọ́n ẹ̀kẹjọ kan náà wà pẹ̀lú, ẹni tí ó jẹ́ ti àwọn méje. Róòmù máa ń dìde ní ipò ẹ̀kẹjọ nígbà gbogbo, ó sì jẹ́ ti àwọn méje.

There is much to say about the contents of chapter seventeen, but we are simply identifying the eight kingdoms of Bible prophecy represented in chapter seventeen in order to see how the Millerite understanding of four kingdoms squares up with the eight kingdoms of Revelation seventeen.

Ọ̀pọ̀lọpọ̀ nǹkan ni a lè sọ nípa àkóónú orí kẹtàlá-dín-lógún, ṣùgbọ́n a kàn ń ṣe ìdánimọ̀ àwọn ìjọba mẹ́jọ ti àsọtẹ́lẹ̀ Bíbélì tí a ṣàfihàn nínú orí kẹtàlá-dín-lógún, kí a lè rí bí ìmọ̀ Millerite nípa àwọn ìjọba mẹ́rin ṣe bá àwọn ìjọba mẹ́jọ ti Ìfihàn orí kẹtàlá-dín-lógún mu.

We will address this in the next article.

A ó sọ̀rọ̀ nípa èyí nínú àpilẹ̀kọ tí ó kàn.

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