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# The Book of Daniel - Number One-Hundred and Eighty-Eight

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Ọgọ́rin-mẹ́jọ

From Raphia to Panium: Unveiling the Prophetic Significance of Ancient Battles

Látọ̀dọ̀ Raphia sí Panium: Ṣíṣí Ìtúmọ̀ Àsọtélẹ̀ Tí Awọn Ogun Àtijọ́ Payá

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Jeff Pippenger

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April 18, 2024

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The Battle of Raphia and the Battle of Panium are two distinct historical events that occurred in different periods and contexts, but they both have significance in the history of ancient Judea and its surrounding regions. The Battle of Raphia took place in 217 BC. The Battle of Panium occurred in 200 BC between the Seleucid kingdom (king of the north) and the Ptolemaic kingdom (king of the south). These two battles are identified in verses eleven through fifteen of Daniel chapter eleven. These two battles preceded the Maccabean Revolt in 167 BC.

Ogun Ráfíà àti Ogun Páníùmù jẹ́ ìṣẹ̀lẹ̀ ìtàn méjì tí ó yàtọ̀ sí ara wọn tí ó ṣẹlẹ̀ ní àwọn àkókò àti àyíká tó yàtọ̀, ṣùgbọ́n àwọn méjèèjì ní ìtúmọ̀ pàtàkì nínú ìtàn Jùdíà ìgbàanì àti àwọn agbègbè tó yí i ká. Ogun Ráfíà ṣẹlẹ̀ ní ọdún 217 ṣáájú ìbí Kristi. Ogun Páníùmù ṣẹlẹ̀ ní ọdún 200 ṣáájú ìbí Kristi láàárín ìjọba Séléúkídì (ọba àríwá) àti ìjọba Tólémáìkì (ọba gúúsù). Wọ́n mọ̀ àwọn ogun méjèèjì wọ̀nyí nínú ẹsẹ̀ kọkànlá títí dé ẹsẹ̀ kẹ́ẹ̀ẹ́dógún nínú orí kọkànlá ti Dáníẹ́lì. Àwọn ogun méjèèjì wọ̀nyí ṣáájú Ìṣọ̀tẹ̀ Mákábì ní ọdún 167 ṣáájú ìbí Kristi.

The Battle of Panium took its name from the nearby geographical feature, Mount Panium, where the conflict occurred. The name Panium is derived from the Greek god Pan, to whom a temple was there dedicated. The site was known as Panium due to its association with the worship of Pan. The temple complex was often referred to as the Sanctuary of Pan, emphasizing its role as a place of religious devotion and worship dedicated to the god Pan. The term “Nymphaeum” refers to a monument or shrine dedicated to water nymphs in ancient Greek and Roman religion. The temple complex at Panium included a grotto and natural spring, which were believed to be inhabited by nymphs, and thus it was sometimes referred to as the Nymphaeum of Panium.

Ogun Panium gba orúkọ rẹ̀ láti inú àfihàn ilẹ̀-àyé tí ó sún mọ́ ọn, Òkè Panium, níbi tí ìjà náà ti ṣẹlẹ̀. Orúkọ Panium jẹ́ ìmújáde láti ọ̀dọ̀ ọlọ́run Gíríìkì tí a ń pè ní Pan, ẹni tí a ti yà tẹ́ńpìlì kan sí mímọ́ fún níbẹ̀. A mọ ibi náà sí Panium nítorí ìbáṣepọ̀ rẹ̀ pẹ̀lú ìjọsìn Pan. A máa ń tọ́ka sí àkójọpọ̀ tẹ́ńpìlì náà gẹ́gẹ́ bí Ibi Mímọ́ Pan, láti fi tẹnumọ́ ipa rẹ̀ gẹ́gẹ́ bí ibi ìfọkànsìn ẹ̀sìn àti ìjọsìn tí a yà sọ́tọ̀ fún ọlọ́run Pan. Ọ̀rọ̀ náà “Nymphaeum” ń tọ́ka sí arabara tàbí ibi mímọ́ tí a yà sọ́tọ̀ fún àwọn nímfù omi nínú ẹ̀sìn Gíríìkì àti ti Róòmù àtijọ́. Àkójọpọ̀ tẹ́ńpìlì tí ó wà ní Panium ní ihò àpáta kan àti orísun omi àdánidá kan, èyí tí a gbà pé àwọn nímfù ń gbé inú rẹ̀; nítorí náà, nígbà míì, a máa ń pè é ní Nymphaeum ti Panium.

After the city was rebuilt and expanded by Herod Philip, son of Herod the Great, it was known as Caesarea Philippi in honor of the Roman Emperor Caesar Augustus and Herod Philip himself. The temple complex was an important religious center within this city.

Lẹ́yìn tí Hẹ́rọ́dù Fílípù, ọmọ Hẹ́rọ́dù Ńlá, tún ìlú náà kọ́, tí ó sì mú un gbòòrò sí i, a mọ̀ ọ́ sí Kesaréà Fílípì ní ọlá fún Késárì Ágúsítù, Ọba-ọba Róòmù, àti fún Hẹ́rọ́dù Fílípù fúnra rẹ̀. Àkójọpọ̀ tẹ́ńpìlì náà jẹ́ ibùdó ẹ̀sìn pàtàkì nínú ìlú yìí.

During the reign of Emperor Augustus, the temple was rededicated or renamed in honor of Augustus, reflecting the imperial cult and the integration of Roman religious practices into the local religious landscape. The area near the ancient city of Caesarea Philippi, where the temple of Pan was located, was sometimes referred to as the “Gates of Hell” or the “Gates of Hades.”

Ní àkókò ìjọba Ọba Aláṣẹ Augustus, a tún yà tẹ́ńpìlì náà sí mímọ́ tàbí a tún sọ ọ́ ní orúkọ tuntun láti fi bọlá fún Augustus, èyí tí ó ṣàfihàn ẹ̀sìn ìbọ̀rìṣà ọba-ọba náà àti ìdapọ̀ àwọn àṣà ẹ̀sìn Romu sínú àyíká ẹ̀sìn ìbílẹ̀ ibẹ̀. Àgbègbè tó sún mọ́ ìlú ìgbàanì Caesarea Philippi, níbi tí tẹ́ńpìlì Pan wà, ni a máa ń pè nígbà míì ní “Àwọn Ẹnubodè Ọ̀run Àpáàdì” tàbí “Àwọn Ẹnubodè Hades.”

In verses sixteen through nineteen of Daniel chapter eleven, the three geographical areas of conquest that pagan Rome was to overcome in order to be established as the fourth kingdom of Bible prophecy and the king of the north in the chapter, are represented. In verse sixteen, the Roman general Pompey is identified as conquering Syria in 65 BC, and then Jerusalem in 63 BC. Verses seventeen through nineteen identify Julius Caesar’s conquering of Egypt, the third of the three obstacles. The Battle of Actium in 31 BC, marks the beginning of the three hundred and sixty years that pagan Rome would rule supremely in fulfillment of verse twenty-four, of Daniel chapter eleven.

Nínú ẹsẹ̀ kẹrìndínlógún títí dé kọkàndínlógún ti orí kọkànlá ìwé Dáníẹ́lì, a ṣàfihàn àwọn agbègbè ilẹ̀ mẹ́ta tí Róòmù aláìníbọ̀rìṣà ní láti borí kí a lè fi ìdí rẹ̀ múlẹ̀ gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì àti gẹ́gẹ́ bí ọba àríwá nínú orí náà. Nínú ẹsẹ̀ kẹrìndínlógún, a tọ́ka sí Pọ́ḿpẹ́ì, jagunjagun Róòmù, gẹ́gẹ́ bí ẹni tí ó ṣẹ́gun Síríà ní ọdún 65 ṣáájú Sànmánì Kristi, lẹ́yìn náà sì ṣẹ́gun Jerúsálẹ́mù ní ọdún 63 ṣáájú Sànmánì Kristi. Ẹsẹ̀ kẹtàdínlógún títí dé kọkàndínlógún tọ́ka sí bí Júlíọ̀sì Késárì ṣe ṣẹ́gun Ejibiti, èyí tí í ṣe ìdènà kẹta nínú mẹ́tẹ̀ẹ̀ta náà. Ogun Ákíọ̀mù ní ọdún 31 ṣáájú Sànmánì Kristi ni ó samisi ìbẹ̀rẹ̀ ọdún ẹgbẹ̀ta mẹ́ta àti ọgọ́ta tí Róòmù aláìníbọ̀rìṣà yóò fi ṣàkóso pátápátá, ní ìmúṣẹ ẹsẹ̀ kẹrìnlélógún ti Dáníẹ́lì orí kọkànlá.

In verse twenty the reign of Augustus Caesar is marked, and in that history, Jesus was born. Then in verses twenty-one and twenty-two the wicked Tiberius Caesar’s reign is identified, thus marking the crucifixion of Christ. In verse twenty-three, the league which the Maccabean Jews entered into with pagan Rome is marked, and thus the flow of history that began in verse eleven is halted, and the historical narrative drops back to the period of 161 BC to 158 BC.

Nínú ẹsẹ̀ ogún ni a ti ṣe àfihàn ìjọba Augustọs Késárì, àti nínú ìtàn náà ni a bí Jésù. Lẹ́yìn náà, nínú ẹsẹ̀ mọ́kànlélógún àti méjìlélógún ni a ti fi ìjọba Tìbéríùs Késárì ẹni búburú hàn, nípa bẹ́ẹ̀ ni a sì samisi ìkànìyàn Kristi. Nínú ẹsẹ̀ mẹ́tàlélógún ni a ti samisi májẹ̀mú tí àwọn Júù Mákbí wọ̀ pẹ̀lú Róòmù aláìgbọ́ràn sí Ọlọ́run, àti nípa bẹ́ẹ̀ ni sísàn ìtàn tí ó bẹ̀rẹ̀ nínú ẹsẹ̀ kọkànlá ni a dá dúró, ìtàn ìṣẹ̀lẹ̀ náà sì padà sẹ́yìn sí àkókò ọdún 161 Ṣ.K. sí 158 Ṣ.K.

Verse twenty-three represents the line of the Maccabees, and though it does not provide all the details of their prophetic line, the record of history does. In 217 BC, the Battle of Raphia took place, and in the aftermath a child king left Egypt vulnerable. As the Seleucid and Greek kings made plans to deal with the child king in the year 200 BC, Rome inserted itself into the history and became the defender of the Egyptian child king. In the same year the Battle of Panium took place. Then in 167 BC the guerilla warfare of the Maccabees, began.

Ẹsẹ̀ kẹtàlélógún ṣàpẹẹrẹ ìlà àwọn Maccabees, àti bí ó tilẹ̀ jẹ́ pé kò pèsè gbogbo kúlẹ̀kúlẹ̀ ìlà àsọtẹ́lẹ̀ wọn, àkọsílẹ̀ ìtàn ṣe bẹ́ẹ̀. Ní ọdún 217 ṣáájú Kristi, Ogun Raphia ṣẹlẹ̀, àti lẹ́yìn ìṣẹ̀lẹ̀ náà ọba-ọmọdé kan fi Ejibiti sí ipò àìlera. Bí àwọn ọba Seleucid àti ti Giriki ṣe ń gbé ètò kalẹ̀ láti bá ọba-ọmọdé náà lò ní ọdún 200 ṣáájú Kristi, Romu fi ara rẹ̀ sínú ìtàn náà, ó sì di olùdábò bo ọba-ọmọdé Ejibiti náà. Ní ọdún kan náà ni Ogun Panium ṣẹlẹ̀. Lẹ́yìn náà, ní ọdún 167 ṣáájú Kristi, ogun abẹ́lé ti àwọn Maccabees bẹ̀rẹ̀.

The Maccabean revolt began in Modein in 167 BC, and it consisted of the Maccabees not only engaging against the Seleucid Empire, but also engaging the Jews that they had determined were in alliance with the Seleucids. The revolt was religiously motivated, and it was carried out against an internal and external enemy. In 164 BC the Maccabees rededicated the temple, and this event is commemorated by the Jewish celebration of Hanukkah. In that year the infamous Antiochus Epiphanes died. Then from 161 BC to 158 BC the “league” of verse twenty-three was entered into with Rome.

Ìdìtẹ̀ Maccabean bẹ̀rẹ̀ ní Modein ní ọdún 167 ṣáájú Kristi, ó sì ní àwọn Maccabees kì í ṣe pé wọ́n jagun sí Ilẹ̀-ọba Seleucid nìkan, ṣùgbọ́n wọ́n tún jagun sí àwọn Júù tí wọ́n ti pinnu pé wọ́n wà ní àjọṣe pẹ̀lú àwọn Seleucid náà. Ìdìtẹ̀ náà ní ìdí ẹ̀sìn gẹ́gẹ́ bí ìmísí rẹ̀, a sì ṣe é sí ọ̀tá inú àti ọ̀tá òde. Ní ọdún 164 ṣáájú Kristi àwọn Maccabees tún ya tẹ́ńpìlì náà sọ́tọ̀ di mímọ́, a sì ń rántí iṣẹ̀lẹ̀ yìí nínú ayẹyẹ Hanukkah ti àwọn Júù. Ní ọdún náà ni Antiochus Epiphanes olókìkí búburú náà kú. Lẹ́yìn náà, láti ọdún 161 ṣáájú Kristi títí di 158 ṣáájú Kristi, “àdéhùn” ẹsẹ̀ kẹ́tàlélógún ni wọ́n wọ̀ pẹ̀lú Rome.

The only direct reference to the Maccabees, their revolt and their league with Rome, is found in verse twenty-three, but the history of the dynasty, called the Hasmonean Dynasty began at Modein in 167 BC, and continued to the time of the cross. The final representatives of the Hasmonean Dynasty were the Pharisees of Christ’s time period. Therefore, there is a prophetic line of the history of apostate Judaism as represented by the Maccabees which began in 167 BC at the revolt of Modein, which ends in verses twenty-one and twenty-two when Jesus was crucified.

Àkọ́kasí tààrà kan ṣoṣo sí àwọn Mákábì, ìṣọ̀tẹ̀ wọn àti májẹ̀mú wọn pẹ̀lú Róòmù, ni a rí nínú ẹsẹ̀ kẹtàlélógún, ṣùgbọ́n ìtàn ìdílé ọba náà, tí a ń pè ní Ìdílé Ọba Hásímóníà, bẹ̀rẹ̀ ní Modein ní ọdún 167 ṣáájú Kristi, ó sì tẹ̀síwájú títí dé àkókò àgbélébùú. Àwọn aṣojú ìkẹyìn ti Ìdílé Ọba Hásímóníà ni àwọn Farisí ti àkókò Kristi. Nítorí náà, ìlà àsọtẹ́lẹ̀ kan wà nínú ìtàn ti ẹ̀sìn Júù tí ó ti yapa sí òtítọ́ gẹ́gẹ́ bí àwọn Mákábì ṣe dúró fún un, èyí tí ó bẹ̀rẹ̀ ní ọdún 167 ṣáájú Kristi ní ìṣọ̀tẹ̀ Modein, tí ó sì parí nínú ẹsẹ̀ kọkànlélógún àti kejìlélógún nígbà tí a kàn Jésù mọ́ àgbélébùú.

Their history reached a turning point in verse sixteen, when Rome, for the first time, through Pompey, conquered Jerusalem. His primary motivation for bringing the destruction upon Jerusalem at that time was a dispute among two factions of the Hasmonean Dynasty. From that point in time (63 BC), Judah was under Roman rule. The Hasmonean Dynasty of the Maccabees begins prophetically at the battle of Modein in 167 BC, then is placed under subjection to Rome in 63 BC. Soon after the beginning of that history the Maccabees initiated and entered into a league with Rome from 161 BC to 158 BC. They were in subjection to Rome from 63 BC until the cross and the ultimate destruction of Jerusalem in the year 70.

Ìtàn wọn dé ibi ìyípadà kan ní ẹsẹ̀ kẹrìndínlógún, nígbà tí Róòmù, fún ìgbà àkọ́kọ́, nípasẹ̀ Pọmpéì, ṣẹ́gun Jerúsálẹ́mù. Ìdí pàtàkì rẹ̀ fún mímú ìparun yẹn wá sórí Jerúsálẹ́mù ní àkókò náà ni àríyànjiyàn láàárín ẹ̀gbẹ́ méjì nínú Ìjọba Hasmonean. Láti ìgbà náà lọ (63 BC), Júdà wà lábẹ́ ìṣàkóso Róòmù. Ní ti àsọtẹ́lẹ̀, Ìjọba Hasmonean ti àwọn Maccabees bẹ̀rẹ̀ ní ogun Modein ní 167 BC, lẹ́yìn náà a sì fi í sábẹ́ ìtẹríba fún Róòmù ní 63 BC. Kò pé lẹ́yìn ìbẹ̀rẹ̀ ìtàn náà ni àwọn Maccabees dá májẹ̀mú kan sílẹ̀, wọ́n sì wọ inú rẹ̀ pẹ̀lú Róòmù láti 161 BC sí 158 BC. Wọ́n wà lábẹ́ ìtẹríba fún Róòmù láti 63 BC títí dé àgbélébùú àti ìparun gbígbóná janjan Jerúsálẹ́mù ní ọdún 70.

The prophetic line of the Maccabees is the line of apostate Judaism, and it therefore typifies the line of apostate Protestantism. From the Battle of Panium until the Sunday law of verse sixteen the prophetic events of 200 BC, 167 BC, 164 BC, and the league from 161 BC to 158 BC will be repeated in the history of apostate Protestantism. These waymarks will occur in the history of the eighth president who is of the seven in advance of the Sunday law. 200 BC represents the external line of the Republican horn in relation to 167 BC, representing the internal line of the apostate Protestant horn.

Ìlà àsọtẹ́lẹ̀ ti àwọn Maccabees ni ìlà ti ẹ̀sìn àwọn Júù tí ó yà kúrò nínú òtítọ́, nítorí náà ó sì ń ṣàpẹẹrẹ ìlà ti Pùròtẹ́sítáǹtì tí ó yà kúrò nínú òtítọ́. Láti Ogun Panium títí dé òfin ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún, àwọn ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ti ọdún 200 Ṣ.K., 167 Ṣ.K., 164 Ṣ.K., àti àdéhùn láti 161 Ṣ.K. títí dé 158 Ṣ.K. ni a ó tún ṣe nínú ìtàn Pùròtẹ́sítáǹtì tí ó yà kúrò nínú òtítọ́. Àwọn àmì-ọ̀nà wọ̀nyí yóò ṣẹlẹ̀ nínú ìtàn ààrẹ kẹjọ tí ó jẹ́ ọ̀kan nínú àwọn méje náà ṣáájú òfin ọjọ́ Àìkú. Ọdún 200 Ṣ.K. ń ṣojú fún ìlà ìta ti ìwo Republikani ní ìbáṣepọ̀ pẹ̀lú 167 Ṣ.K., tí ń ṣojú fún ìlà inú ti ìwo Pùròtẹ́sítáǹtì tí ó yà kúrò nínú òtítọ́.

These waymarks are essentially hidden within the historical line of the Hasmonean Dynasty, but none-the-less form part of the hidden history of verse forty of Daniel eleven. It is a line that is part of the “that portion of the prophecy of Daniel relating to the last days.”

Àwọn àmì ọ̀nà wọ̀nyí ní pàtàkì ni a fi pamọ́ sínú ìlà ìtàn ìjọba àwọn Hasmonean, ṣùgbọ́n bí ó tilẹ̀ rí bẹ́ẹ̀, wọ́n jẹ́ apá kan nínú ìtàn ìkọ̀kọ̀ ti ẹsẹ̀ ogójì nínú Danieli mọ́kànlá. Ó jẹ́ ìlà kan tí ó jẹ́ apá nínú “apá yẹn ti àsọtẹ́lẹ̀ Danieli tí ó ní í ṣe pẹ̀lú àwọn ọjọ́ ìkẹyìn.”

The fact that Judaism celebrates Hanukkah in memory of the revolt of the Maccabees, does not define the Maccabees as righteous. Due to rebellion the shekinah never returned to the temple that was rebuilt after the captivity of seventy years. The final prophetic message came through Malachi roughly two centuries before the Maccabees. The history of the Maccabees identifies that they allowed their political leaders to also function as high priest, the very sin that the Egyptian Ptolemy attempted, and that King Uzziah also attempted. Tradition identifies that God intervened to prevent Ptolemy from the sacrilegious action, and God’s Word identifies directly that God did intervene when king Uzziah attempted to perform the work of the priest and king. The final fruit of their dynasty was the Pharisees. There is no reason to conclude the Maccabees were a symbol of righteousness, in spite of the historical reverence modern Judaism’s Jews may hold to.

Òtítọ́ pé ẹ̀sìn Jùù ń ṣe àjọyọ̀ Hanukkah ní ìrántí ìṣọ̀tẹ̀ àwọn Maccabees, kò túmọ̀ sí pé àwọn Maccabees jẹ́ olódodo. Nítorí ìṣọ̀tẹ̀, shekinah kò padà sí tẹ́ńpìlì tí a tún kọ́ lẹ́yìn ìgbèkùn ọdún mọ́kàndínlógójì. Ìrán àsọtẹ́lẹ̀ ìkẹyìn wá nípasẹ̀ Malachi ní ìwọ̀n bí ọ̀rúndún méjì ṣáájú àwọn Maccabees. Ìtàn àwọn Maccabees fi hàn pé wọ́n jẹ́ kí àwọn olórí ìṣèlú wọn tún ṣiṣẹ́ gẹ́gẹ́ bí àlùfáà àgbà, ẹ̀ṣẹ̀ kan náà tí Ptolemy ará Ejibiti gbìyànjú láti ṣe, àti tí Ọba Uzziah pẹ̀lú gbìyànjú láti ṣe. Àṣà ìbílẹ̀ fi hàn pé Ọlọ́run dá sí i láti dá Ptolemy dúró kúrò nínú ìṣe àbùkù-mímọ́ náà, àti pé Ọ̀rọ̀ Ọlọ́run fi hàn ní tààrà pé Ọlọ́run dá sí i nígbà tí Ọba Uzziah gbìyànjú láti ṣe iṣẹ́ àlùfáà àti ti ọba. Èso ìkẹyìn ìdílé-ọba wọn ni àwọn Farisi. Kò sí ìdí kankan láti pinnu pé àwọn Maccabees jẹ́ ààmì òdodo, láìka ọ̀wọ̀ ìtàn tí àwọn Jùù ti ẹ̀sìn Jùù òde òní lè ní sí wọn.

The Protestant reformation began in the time of Luther, and it was a progressive development. It was not a new tradition, for Jesus and His disciples were Protestants. It was an awakening to the darkness of the history where Luther and other reformers were awakened. The climax of that progressive reformation was the Millerite movement. God did not only need to awaken the early reformers to the sins of Babylon, but He intended to bring them into the full understanding of His law, and His work in the heavenly sanctuary. On April 19, 1844 the Protestants rejected the increasing light of the reformation and became apostate Protestantism.

Ìtúnṣe Ìjọ Pùròtẹ́sítáǹtì bẹ̀rẹ̀ ní àkókò Lúútà, ó sì jẹ́ ìdàgbàsókè tí ń tẹ̀síwájú. Kì í ṣe àṣà tuntun, nítorí Jésù àti àwọn ọmọ-ẹ̀yìn Rẹ̀ jẹ́ Pùròtẹ́sítáǹtì. Ó jẹ́ jíjìnlẹ̀kúrò nínú òkùnkùn ìtàn níbi tí a ti jí Lúútà àti àwọn olùtúnṣe mìíràn dìde. Ìpẹ̀yà gíga jùlọ ìtúnṣe tí ń tẹ̀síwájú yẹn ni ìṣísẹ̀ Mílàráìtì. Kì í ṣe pé Ọlọ́run nílò láti jí àwọn olùtúnṣe àkọ́kọ́ nìkan sí ẹ̀ṣẹ̀ Bábílónì, ṣùgbọ́n Ó pinnu láti mú wọn wọ inú ìmọ̀ kíkún nípa òfin Rẹ̀, àti iṣẹ́ Rẹ̀ nínú ibùsùn mímọ́ ọ̀run. Ní ọjọ́ kẹrìnlélógún, oṣù Kẹrin, ọdún 1844, àwọn Pùròtẹ́sítáǹtì kọ ìmọ́lẹ̀ ìtúnṣe tí ń pọ̀ sí i, wọ́n sì di Ìjọ Pùròtẹ́sítáǹtì apẹ̀yìndà.

The faithful Millerites then were “given the mantle” and directed into the Most Holy Place to finish the work to become mature Protestant Christians. In 1863 those who had been given the mantle, through disobedience, set aside the mantle of Protestantism, and took the mantle of Laodicea. In the final period of the sealing of the one hundred and forty-four thousand, which began twenty-two years after September 11, 2001, in 2023, the Lion of the tribe of Judah is unsealing the truths that fill up the hidden history of verse forty of Daniel chapter eleven, which is the history from the collapse of the Soviet Union in 1989 unto the soon coming Sunday law. In doing this, He has unsealed the history of apostate Judaism as a symbol of apostate Protestantism.

Àwọn Mílẹ́ráítì olóòtítọ́ nígbà náà ni a “fi aṣọ àṣẹ náà lé lórí,” a sì tọ́ wọn sínú Ibi Mímọ́ Jùlọ láti parí iṣẹ́ náà kí wọ́n lè di àwọn Kristẹni Pírótẹ́sítáǹtì tí ó ti dàgbà. Ní ọdún 1863, àwọn tí a ti fi aṣọ àṣẹ náà lé lórí, nípasẹ̀ àìgbọràn, kọ aṣọ àṣẹ Pírótẹ́sítáǹtì sílẹ̀, wọ́n sì gbà aṣọ àṣẹ Laodíkíà. Ní àkókò ìkẹyìn ìdídì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlógójì, tí ó bẹ̀rẹ̀ ọdún méjìlélógún lẹ́yìn September 11, 2001, ní 2023, Kìnìún ẹ̀yà Júdà ń tú àwọn òtítọ́ tí ó kún ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ti Danieli orí kọkànlá sílẹ̀, èyí tí í ṣe ìtàn láti ìwólulẹ̀ Soviet Union ní 1989 títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Nípa ṣíṣe èyí, Ó ti tú ìtàn ìsìn Júù tí ó ti yapa kúrò ní òtítọ́ sílẹ̀ gẹ́gẹ́ bí àpẹẹrẹ Pírótẹ́sítáǹtì tí ó ti yapa kúrò ní òtítọ́.

Both lines of God’s apostate people, whether those of literal Judah or spiritual Judah (both glorious lands), end at the conquering of Jerusalem, the former in 63 BC, and the latter at the soon coming Sunday law. Both lines represent warfare that is motivated by misguided religious convictions. Both lines represent a warfare against the religious philosophies of Greece, and both lines end up with the apostates being in subjection to Rome. I identify the three battles of verse forty representing the collapse of the Soviet Union in 1989, the Ukraine War, and Panium at the Sunday law for the purpose of identifying a distinction between those three battles and the three world wars.

Àwọn ìlà méjèèjì ti àwọn ènìyàn Ọlọ́run tí wọ́n ti ṣọ̀tẹ̀, bóyá ti Júdà gidi tàbí ti Júdà ti ẹ̀mí (àwọn méjèèjì jẹ́ ilẹ̀ ògo), parí ní ìṣẹ́gun lórí Jerúsálẹ́mù, èyí àkọ́kọ́ ní ọdún 63 BC, èyí kejì sì ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Àwọn ìlà méjèèjì náà ṣàpẹẹrẹ ogun tí ìdánilójú ẹ̀sìn tí ó ṣìnà ni ó ń ru. Àwọn ìlà méjèèjì náà ṣàpẹẹrẹ ogun sí àwọn ìmọ̀ ọgbọ́n ẹ̀sìn ti Gíríìsì, àti pé ní òpin, àwọn apẹ̀yìndà náà wà lábẹ́ ìtẹríba sí Róòmù. Mo ń dá àwọn ogun mẹ́ta ti ẹsẹ̀ ogójì mọ̀ gẹ́gẹ́ bí aṣojú ìwópalẹ̀ Soviet Union ní 1989, Ogun Ukraine, àti Panium ní òfin Ọjọ́ Àìkú, fún ète ìfihàn ìyàtọ̀ kan láàárín àwọn ogun mẹ́ta wọ̀nyí àti àwọn ogun àgbáyé mẹ́ta.

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ nípa ewu tí ń bọ̀ hàn; bí a bá kọ̀ ọ́ sílẹ̀, ayé Pùròtẹ́sítáǹtì yóò mọ ohun tí ète Róòmù jẹ́ ní tòótọ́, nígbà tí yóò ti pẹ́ jù láti sá kúrò nínú ìdẹkùn náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń ṣiṣẹ́ ipa wọn nínú àwọn gbọ̀ngàn ìṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé gíga rẹ̀ tí ó lágbára tí ó sì tóbi jọ, nínú àwọn àyè ìkọ̀kọ̀, níbi tí a ó ti tún àwọn inúnibíni rẹ̀ àtijọ́ ṣe. Ní ìkọ̀kọ̀, láìsí ẹni tí ó fura sí i, ó ń fún agbára rẹ̀ lókun láti lè mú àwọn ète tirẹ̀ ṣẹ nígbà tí àkókò bá dé fún un láti lu. Gbogbo ohun tí ó ń fẹ́ ni ilẹ̀ àǹfààní, àti pé a ti ń fi èyí fún un tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì nírìírí ohun tí ète èròjà Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run yóò, nítorí èyí, fa ẹ̀gàn àti inúnibíni sí ara rẹ̀.” The Great Controversy, 581.

From verse ten, which identifies the collapse of the Soviet Union in 1989, unto the Battle of Panium in verse fifteen, the papacy has been “strengthening her forces to further her own ends when the time shall come for her to strike.” These verses identify the prophetic circumstances that are the “snare” that has been prepared by the papacy, which will be impossible to “escape.” In the final engagement, represented by the Battle of Panium, the image of the beast will be formed in the United States. The formation of that image is the final test for God’s people of the last days.

Láti ẹsẹ̀ kẹwàá, èyí tí ó ń tọ́ka sí ìwópalẹ̀ Soviet Union ní ọdún 1989, títí dé Ogun Panium nínú ẹsẹ̀ kẹẹ̀ẹ́dógún, ìjọ papacy ti “ń fi agbára rẹ̀ múlẹ̀ láti lè tẹ̀síwájú nínú ète tirẹ̀ nígbà tí àkókò yóò bá dé fún un láti lù.” Àwọn ẹsẹ̀ wọ̀nyí ń ṣàfihàn àwọn ipò àsọtẹ́lẹ̀ tí wọ́n jẹ́ “ìdẹkùn” tí papacy ti pèsè sílẹ̀, èyí tí kò ní ṣeé “bọ́ kúrò nínú rẹ̀.” Nínú ìfarahàn ogun ìkẹyìn, tí Ogun Panium dúró fún, àwòrán ẹranko náà yóò di mímọ̀lẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Ìdásílẹ̀ àwòrán náà ni ìdánwò ìkẹyìn fún àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. … In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayanmọ́ wọn títí ayérayé. … Nínú Ìṣípayá 13 ni a ti ṣàfihàn kókó-ọrọ yìí ní kedere; [Ìṣípayá 13:11–17, tí a fa ọ̀rọ̀ rẹ̀ yọ].

> “This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n. Gbogbo àwọn tí ó fi ìṣòtítọ́ wọn sí Ọlọ́run hàn nípa pípa òfin Rẹ̀ mọ́, tí wọ́n sì kọ̀ láti gba sábáàtì èké kan, wọn yóò dúró lábẹ́ àsíà Oluwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí ó fi òtítọ́ tí ó ti ọ̀dọ̀ ọ̀run wá sílẹ̀, tí wọ́n sì gba sábáàtì Ọjọ́ Àìkú, wọn yóò gba àmì ẹranko náà.” Manuscript Releases, volume 15, 15.

The formation of the image of the beast is represented by the period when the league of Rome was entered into. The Protestant horn of the United States became the daughters of Rome in 1844, and the beginning of their history is repeated at the end of their history when they once again determine to imitate their mother.

Ìdásílẹ̀ àwòrán ẹranko náà ni a ṣàfihàn nípasẹ̀ àkókò tí wọ́n wọ májẹ̀mú àjọṣepọ̀ pẹ̀lú Róòmù. Ìwo Pùròtẹ́sítáǹtì ti Orílẹ̀-Èdè Amẹ́ríkà di àwọn ọmọbìnrin Róòmù ní ọdún 1844, ìbẹ̀rẹ̀ ìtàn wọn sì tún ara rẹ̀ ṣe ní òpin ìtàn wọn nígbà tí wọ́n tún pinnu lẹ́ẹ̀kansi láti fara wé ìyá wọn.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth. Then I saw the Mother of Harlots; that the mother was not the daughters, but separate and distinct from them. She has had her day, and it is past, and her daughters, the Protestant sects, were the next to come on the stage and act out the same mind that the mother had when she persecuted the saints. I saw that as the mother has been declining in power, the daughters had been growing, and soon they will exercise the power once exercised by the mother.

> “Mo rí i pé ẹranko ọlọ́wò méjì náà ní ẹnu dragoni, àti pé agbára rẹ̀ wà ní orí rẹ̀, àti pé àṣẹ náà yóò ti ẹnu rẹ̀ jáde. Nígbà náà ni mo rí Ìyá àwọn Aṣekúpani; pé ìyá náà kì í ṣe àwọn ọmọbìnrin náà, ṣùgbọ́n ó yàtọ̀ sí wọn, ó sì ṣe kedere pé kò dàpọ̀ mọ́ wọn. Ó ti ní ọjọ́ tirẹ̀, ó sì ti kọjá, àwọn ọmọbìnrin rẹ̀, àwọn ẹ̀yà Pùrótẹ́sítáǹtì, sì ni àwọn tí ó tẹ̀lé e láti wá sí ojú ìtàgé kí wọ́n sì hùwà inú kan náà tí ìyá náà ní nígbà tí ó ń ṣe inúnibíni sí àwọn mímọ́. Mo rí i pé bí agbára ìyá náà ti ń rọ̀ sẹ́yìn, bẹ́ẹ̀ ni ti àwọn ọmọbìnrin náà ti ń pọ̀ sí i, àti pé láìpẹ́ wọn yóò lo agbára tí ìyá náà ti lò rí nígbà kan.”

> “I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

> “Mo rí i pé ìjọ aláṣà lásán àti àwọn Adventist aláṣà lásán, bíi Júdásì, yóò fi wá hàn fún àwọn Kátólíìkì kí wọ́n lè rí ipa wọn gbà láti dìde sí òtítọ́. Nígbà náà àwọn ẹni mímọ́ yóò jẹ́ ènìyàn tí kò hàn gbangba, tí àwọn Kátólíìkì kò mọ̀ púpọ̀ sí; ṣùgbọ́n àwọn ìjọ àti àwọn Adventist aláṣà lásán tí wọ́n mọ̀ nípa ìgbàgbọ́ àti àṣà wa (nítorí wọ́n kórìíra wa nítorí ọjọ́ Ìsinmi, nítorí wọn kò lè ba á jẹ́) yóò fi àwọn ẹni mímọ́ hàn, wọn yóò sì ròyìn wọn fún àwọn Kátólíìkì gẹ́gẹ́ bí àwọn tí kò ka àwọn ìlànà àwọn ènìyàn sí; èyí ni pé, wọ́n ń pa ọjọ́ Ìsinmi mọ́, wọ́n sì kọ ọjọ́ Àìkú sílẹ̀.

> “Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

> “Nígbà náà àwọn Kátólíìkì yóò pàṣẹ fún àwọn Pùròtẹ́sítáǹtì láti tẹ̀síwájú, wọ́n yóò sì ṣe àṣẹ kan pé gbogbo ẹni tí kò bá pa ọjọ́ àkọ́kọ́ ọ̀sẹ̀ mọ́ dípò ọjọ́ keje, a ó pa á. Àwọn Kátólíìkì náà, tí iye wọn pọ̀, yóò dúró lẹ́gbẹ̀ẹ́ àwọn Pùròtẹ́sítáǹtì. Àwọn Kátólíìkì yóò fi agbára wọn fún àwòrán ẹranko náà. Àwọn Pùròtẹ́sítáǹtì yóò sì ṣiṣẹ́ gẹ́gẹ́ bí ìyá wọn ti ṣiṣẹ́ ṣáájú wọn láti pa àwọn mímọ́ run. Ṣùgbọ́n kí àṣẹ wọn tó mú tàbí so èso, a ó gba àwọn mímọ́ náà là nípasẹ̀ Ohùn Ọlọ́run.” Spalding and Magan, 1, 2.

In the passage there are two groups of “nominal,” which means “in name only,” that betray God’s faithful ones to the Catholics. Ellen White’s understanding of nominal churches and nominal Adventists is different than what they actually represent in the last days, for her understanding of a “nominal Adventist,” would have represented a Christian who professed to believe in the return of Christ. But the prophets speak more for the last days, than the days in which they lived, and a “nominal Adventist,” in the last days represents the Laodicean Seventh-day Adventist church, and the nominal churches are the descendants of those who became the daughters of Rome in 1844.

Nínú ẹsẹ náà, ẹgbẹ́ méjì wà ti àwọn “nominal,” èyí tí ó túmọ̀ sí “ní orúkọ nìkan,” tí wọ́n fi àwọn olóòótọ́ Ọlọ́run hàn fún àwọn Kátólíìkì. Ìmọ̀ Ellen White nípa àwọn ìjọ nominal àti àwọn Adventist nominal yàtọ̀ sí ohun tí wọ́n dúró fún ní tòótọ́ ní àwọn ọjọ́ ìkẹyìn, nítorí pé ní ìmọ̀ rẹ̀, “Adventist nominal” yóò ti ṣojú fún Kristẹni kan tí ó jẹ́wọ́ pé òun gbàgbọ́ nínú ìpadàbọ̀ Kristi. Ṣùgbọ́n àwọn wòlíì sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn ju àwọn ọjọ́ tí wọ́n gbé ayé wọn lọ, àti pé “Adventist nominal” kan, ní àwọn ọjọ́ ìkẹyìn, dúró fún ìjọ Seventh-day Adventist ti Laodicea, àti àwọn ìjọ nominal ni àwọn ọmọ-ọmọ àwọn tí wọ́n di àwọn ọmọbìnrin Róòmù ní ọdún 1844.

Seventh-day Adventists will hate the “obscure people,” who are God’s true representatives for they “cannot refute the Sabbath truth,” which represents the Sabbath of the land resting. The Seventh-day Adventist church professes to uphold the seventh-day as the day of worship, but in the last days the Sabbath they can not refute is the “seven times,” of Leviticus twenty-six, which was the first foundational truth they rejected in 1863.

Àwọn Adventist Ọjọ́ Keje yóò kórìíra “àwọn ènìyàn aláìmọ̀ye,” tí wọ́n jẹ́ àwọn aṣojú tòótọ́ ti Ọlọ́run nítorí pé wọ́n “kò lè ba òtítọ́ Sábáàtì jẹ́,” èyí tí ó ṣàpẹẹrẹ Sábáàtì ìsinmi ilẹ̀ náà. Ìjọ Adventist Ọjọ́ Keje jẹ́wọ́ pé òun ń gbé ọjọ́ keje ró gẹ́gẹ́ bí ọjọ́ ìjọsìn, ṣùgbọ́n ní àwọn ọjọ́ ìkẹyìn Sábáàtì tí wọ́n kò lè bá jẹ́ ni “àwọn ìgbà méje,” ti Lefitiku mẹ́rìndínlọ́gbọ̀n, èyí tí ó jẹ́ òtítọ́ ìpìlẹ̀ àkọ́kọ́ tí wọ́n kọ̀ láti gbà ní ọdún 1863.

The passage that we are now addressing is identifying the prophetic dynamics associated with the history that begins at the soon coming Sunday law, but the final testing history that follows the Sunday law is first accomplished within the United States. At the Sunday law the United States will force the entire world to erect an image to the beast, but before they accomplish that work, they will have erected an image to the beast in the United States.

Àyọkà tí a ń dojú kọ nísinsìnyí ń ṣàfihàn àwọn ìṣiṣẹ́ asọtẹ́lẹ̀ tí ó ní í ṣe pẹ̀lú ìtàn tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ ní kánkán, ṣùgbọ́n ìtàn ìdánwò ìkẹyìn tí ó tẹ̀lé òfin Ọjọ́ Àìkú náà ni a kọ́kọ́ mú ṣẹ ní inú Orílẹ̀-Èdè Amẹ́ríkà. Ní òfin Ọjọ́ Àìkú náà, Orílẹ̀-Èdè Amẹ́ríkà yóò fi agbára mú gbogbo ayé láti gbé ère kan kalẹ̀ fún ẹranko náà, ṣùgbọ́n kí wọ́n tó lè ṣe iṣẹ́ náà ṣẹ, wọn yóò ti gbé ère kan kalẹ̀ fún ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Pápásì darapọ̀ nínú fífi agbára mú ẹ̀rí ọkàn àti nínú fífi ipa mú ènìyàn láti bu ọlá fún sábáàtì èké, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ayé yóò jẹ́ kí a dari wọn láti tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, volume 6, 18.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Àwọn orílẹ̀-èdè àjèjì yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà. Bí ó tilẹ̀ jẹ́ pé òun ni yóò kọ́kọ́ darí jáde, síbẹ̀ ìpẹ̀yà kan náà yóò dé bá àwọn ènìyàn wa ní gbogbo apá ayé.” Testimonies, volume 6, 395.

The great test for the people of God, occurs before the Sunday law, for at the Sunday law probation closes for Seventh-day Adventists. The test is represented as the formation of the image of the beast, and the image of the beast is the combination of church and state, with the church in control of the relationship. Just as the Protestants became a daughter of Rome in 1844, and a daughter is the image of her mother, the apostate Protestants will accomplish a parallel work in the last days, for Jesus always illustrates the end of a thing with the beginning of a thing.

Ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run máa ń ṣẹlẹ̀ kí òfin ọjọ́ Àìkú tó dé, nítorí pé nígbà òfin ọjọ́ Àìkú ìpẹ̀yà àánú yóò parí fún àwọn Seventh-day Adventists. A ṣàfihàn ìdánwò náà gẹ́gẹ́ bí ìdásílẹ̀ ère ẹranko náà, ère ẹranko náà sì ni ìṣọ̀kan ìjọ àti ìjọba, pẹ̀lú pé ìjọ ni ó wà ní àkóso ìbáṣepọ̀ náà. Gẹ́gẹ́ bí àwọn Protestants ṣe di ọmọbìnrin Róòmù ní ọdún 1844, tí ọmọbìnrin sì jẹ́ àwòrán ìyá rẹ̀, bẹ́ẹ̀ ni àwọn Protestants apẹ̀yìndà yóò ṣe iṣẹ́ afiwéra kan náà ní àwọn ọjọ́ ìkẹyìn, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan nígbà gbogbo.

The history represented by the “league” of verse twenty-three of Daniel chapter eleven, represented a professed apostate people of the glorious land reaching out to form a union with Rome. 161 BC to 158 BC represents the formation of the image of the beast that culminates at the Sunday law.

Ìtàn tí “májẹ̀mú” ti ẹsẹ̀ kẹtalelogun nínú Danieli orí kọkànlá dúró fún, ṣe aṣojú àwọn ènìyàn aláìṣòtítọ́ tí wọ́n jẹ́wọ́ ara wọn nínú ilẹ̀ ológo, tí wọ́n na ọwọ́ síta láti dá ìṣọ̀kan kan pọ̀ mọ́ Róòmù. 161 Ṣ.K. sí 158 Ṣ.K. ṣe aṣojú ìdásílẹ̀ àwòrán ẹranko náà tí ó parí ní òfin Ọjọ́ Àìkú.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.

> “Ṣùgbọ́n kí ni ‘àwòrán sí ẹranko náà’? báwo ni a ó sì ṣe dá a kalẹ̀? Ẹranko oníwo méjì ni ó dá àwòrán náà, ó sì jẹ́ àwòrán sí ẹranko náà. A tún pè é ní àwòrán ẹranko náà. Nígbà náà, láti mọ irú àwòrán náà àti bí a ó ṣe dá a kalẹ̀, a gbọ́dọ̀ ṣàkíyèsí àwọn àbùdá ẹranko náà fúnra rẹ̀—ìyẹn, ipò póòpù.”

> “When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.

> “Nígbà tí ìjọ ìbẹ̀rẹ̀ ṣe bàjẹ́ nípa yíyapa kúrò nínú ìrọ̀rùn ìhìnrere àti nípa gbígba àwọn ààtò àti àṣà àwọn aláìmọ́lọ́run, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti kí ó lè ṣàkóso ẹ̀rí ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ipò póòpù, ìjọ kan tí ó ṣàkóso agbára ìjọba, tí ó sì lò ó láti mú ète tirẹ̀ ṣẹ, pàápàá jùlọ fún ìjìyà ‘ẹ̀kọ́ èké.’ Kí Orílẹ̀-èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba alákòóso dé bẹ́ẹ̀ tí a ó fi tún lo àṣẹ ìjọba nípasẹ̀ ìjọ láti ṣe àṣeyọrí àwọn ète tirẹ̀.” The Great Controversy, 443.

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