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# The Book of Daniel - Number Thirty-Three

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́tàlélọ́gbọ̀n

The “Seal” of God Impressed at the Sunday Law Decree: A Prophetic Analysis of Daniel Chapter 6

“Èdìdì” Ọlọ́run Tí A Fi Sára Ní Àkókò Ìpàṣẹ Òfin Ọjọ́-Àìkú: Ìtúpalẹ̀ Àsọtẹ́lẹ̀ ti Dáníẹ́lì Orí Kẹfà

Author

Jeff Pippenger

Published

December 28, 2023

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The “seal” of God that can be seen, is impressed at the Sunday law decree.

“Ìdìdì” Ọlọ́run tí a lè rí ni a fi sàmì nígbà ìpàṣẹ òfin Ọjọ́ Àìkú.

> “Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

> “Kò sí ẹnìkan nínú wa tí yóò gbà èdìdì Ọlọ́run láé nígbà tí ìwà wa bá ní àbàwọ́n kan tàbí àbààwọ́n kankan lórí rẹ̀. A ti fi í sílẹ̀ lọ́wọ́ wa láti tún àìpé inú ìwà wa ṣe, láti wẹ tẹ́ńpìlì ọkàn kúrò nínú gbogbo èérí. Nígbà náà ni òjò ìkẹyìn yóò rọ̀ sórí wa gẹ́gẹ́ bí òjò àkọ́kọ́ ti rọ̀ sórí àwọn ọmọ-ẹ̀yìn ní Ọjọ́ Pẹ́ńtíkọ́sì....”

> “What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

> “Kí ni ẹ̀yin ń ṣe, ará, nínú iṣẹ́ ńlá ìmúrasílẹ̀ yìí? Àwọn tí ń dara pọ̀ mọ́ ayé ń gba àwòkọ́ṣe ti ayé, wọ́n sì ń múra sílẹ̀ fún ààmì ẹranko náà. Àwọn tí kò ní ìgbẹ́kẹ̀lé nínú ara wọn, tí wọ́n ń rẹ ara wọn sílẹ̀ níwájú Ọlọ́run, tí wọ́n sì ń wẹ ọkàn wọn mọ́ nípa ìgbọràn sí òtítọ́—àwọn wọ̀nyí ni ń gba àwòkọ́ṣe ọ̀run, wọ́n sì ń múra sílẹ̀ fún èdìdì Ọlọ́run ní iwájú orí wọn. Nígbà tí a bá ti kéde àṣẹ náà, tí a sì ti fi ààmì náà kàn án, ìwà wọn yóò dúró ní mímọ́ àti láìlábàwọ́n títí láé.” Testimonies, volume 5, 214, 216.

Daniel receives the seal that can be seen, when he is thrown into the lion’s den, so the chapter is representing the Sunday law decree.

Dáníẹ́lì gba èdìdì tí a lè rí nígbà tí a sọ ọ́ sínú ihò kìnnìún; nítorí náà, orí náà ń ṣàfihàn àṣẹ òfin Ọjọ́ Àìkú.

> Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:15–17.

> Nígbà náà ni àwọn ọkùnrin wọ̀nyí péjọ sọ́dọ̀ ọba, wọ́n sì wí fún ọba pé, Mọ̀, ìwọ ọba, pé òfin àwọn Mídíà àti Pérísíà ni pé, kò sí àṣẹ tàbí ìlànà kan tí ọba bá ti fi ìdí múlẹ̀ tí a lè yí padà. Nígbà náà ni ọba pàṣẹ, wọ́n sì mú Dáníẹ́lì wá, wọ́n sì sọ ọ́ sínú ihò àwọn kìnnìún. Ní báyìí, ọba sọ̀rọ̀, ó sì wí fún Dáníẹ́lì pé, Ọlọ́run rẹ, ẹni tí ìwọ ń sìn ní ìtẹ̀síwájú, òun yóò gbà ọ́. A sì mú òkúta kan wá, a sì gbé e lé ẹnu ihò náà; ọba sì fi èdìdì ara rẹ̀ àti èdìdì àwọn ọlọ́lá rẹ̀ dì í, kí a má bà a lè yí ète náà padà ní ti Dáníẹ́lì. Dáníẹ́lì 6:15–17.

The story does not end there, but it does end where it starts. The line of Daniel chapter six illustrates the confederacy that was primarily led by the one hundred and twenty princes, and the two lesser presidents, but included the counselors, captains and governors. The five-fold alliance was formed to deceive the king into persecuting Daniel. The story ends with their judgment, for they are illustrating a special judgment that occurs at the Sunday law; a judgment that is not directed at those representing Daniel or the king, but at those who deceived the king.

Ìtàn náà kò parí níbẹ̀, ṣùgbọ́n ó parí ní ibi tí ó ti bẹ̀rẹ̀. Ìlà inú Dáníẹ́lì orí kẹfà ṣàfihàn àjọṣepọ̀ náà tí àkóso rẹ̀ wà ní pàtàkì lọ́wọ́ àwọn ọmọ-aládé ọgọ́rùn-ún méjìlélógún, àti àwọn ààrẹ kéékèèké méjì, ṣùgbọ́n tí ó tún kà àwọn agbani-nímọ̀ràn, àwọn olórí-ogun àti àwọn gómìnà sí. A dá ìbáṣepọ̀ alágbẹ̀ẹ́mẹ́ta-márùn-ún náà sílẹ̀ láti tàn ọba náà jẹ kí ó le ṣe inúnibíni sí Dáníẹ́lì. Ìtàn náà parí pẹ̀lú ìdájọ́ wọn, nítorí wọn ń ṣàpèjúwe ìdájọ́ pàtàkì kan tí ó ṣẹlẹ̀ ní àkókò òfin ọjọ́ Àìkú; ìdájọ́ kan tí a kò tọ́ sí àwọn tí ń ṣojú Dáníẹ́lì tàbí ọba náà, bí kò ṣe sí àwọn tí wọ́n tàn ọba náà jẹ.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Ọba sì pàṣẹ, wọ́n sì mú àwọn ọkùnrin wọ̀nyẹn tí wọ́n ti fi ẹ̀sùn kan Dáníẹ́lì wá, wọ́n sì sọ wọ́n sínú ihò àwọn kìnnìún, wọn, àwọn ọmọ wọn, àti àwọn aya wọn; àwọn kìnnìún sì borí wọn, wọ́n sì fọ gbogbo egungun wọn túútúú kí wọ́n tó dé ìsàlẹ̀ ihò náà. Dáníẹ́lì 6:24.

In the prophetic scenario it is always the church that deceives the state, and chapter six is identifying the deception carried out against the king. After Ahab had witnessed the mighty manifestation of God’s power on Mount Carmel, Elijah led him through the rain back to Jezebel. Ahab had no reason to think that Jezebel would not be impressed with the powerful testimony of God’s power, but Ahab had been deceived concerning Jezebel’s deep-seated hatred of Elijah. The story of Elijah in confrontation with Ahab and Jezebel is again repeated in the story of John the Baptist (who was Elijah), and Herod and Herodias.

Nínú àkójọpọ̀ àsọtẹ́lẹ̀, ìjọ ni ó máa ń tan ìjọba jẹ nígbà gbogbo, orí kẹfà náà sì ń tọ́ka sí ẹ̀tàn tí a gbé kalẹ̀ sí ọba. Lẹ́yìn tí Ahabu ti rí ìfihàn agbára Ọlọ́run tó lágbára lórí Òkè Karmeli, Èlíjà mú un la àárín òjò padà lọ sọ́dọ̀ Jésíbẹ́lì. Ahabu kò ní ìdí kankan láti rò pé Jésíbẹ́lì kì yóò ní ìmísí láti inú ẹ̀rí alágbára ti agbára Ọlọ́run, ṣùgbọ́n a ti tan Ahabu jẹ nípa ìkórìíra jíjinlẹ̀ tí ó fìdí múlẹ̀ tí Jésíbẹ́lì ní sí Èlíjà. Ìtàn Èlíjà nínú ìjàkadì rẹ̀ pẹ̀lú Ahabu àti Jésíbẹ́lì tún ṣe àtúnsọ ara rẹ̀ nínú ìtàn Johanu Oníbàtísí (ẹni tí í ṣe Èlíjà), àti Hẹ́rọ́dù àti Hẹ́rọ́díà.

When on his birthday, the drunken Herod promised half his kingdom to Salome, (Herodias’ daughter), he did not expect that Herodias would demand the head of John. The kings, whether it be Ahab, Herod or Darius are deceived by the impure woman through the dance of Jezebel’s false prophets, or the dance of Herodias’ daughter, or the five-fold confederacy in the story of Daniel. Pilate was also deceived by a corrupt priesthood, which represented the Jewish “church”, and a church symbolizes a woman.

Ní ọjọ́ ìbí rẹ̀, nígbà tí Hẹ́rọ́dù tí ó ti mutí yó ṣèlérí ìdá ààbọ̀ ìjọba rẹ̀ fún Sálómè, (ọmọbìnrin Hẹ́rọ́díà), kò retí pé Hẹ́rọ́díà yóò béèrè orí Jòhánù. Àwọn ọba, yálà Áhábù, Hẹ́rọ́dù tàbí Dáríù, ni a máa ń tàn jẹ nípasẹ̀ obìnrin aláìmọ́ nípasẹ̀ ijó àwọn wòlíì èké Jésíbẹ́lì, tàbí ijó ọmọbìnrin Hẹ́rọ́díà, tàbí àjọṣepọ̀ alágbẹ̀ẹ́mẹ́rin-ún-marún-ún nínú ìtàn Dáníẹ́lì. A tún tan Pílátù jẹ nípasẹ̀ ẹ̀ṣọ́ àlùfáà tí ó bàjẹ́, èyí tí ó ṣojú “ìjọ” àwọn Júù, ìjọ sì jẹ́ àpẹẹrẹ obìnrin.

The deception is a characteristic of the prophetic scenario, and Islam of the third Woe is the lie that is employed to deceive the United Nations in the last days through fear. Both the “deception” and the “lie” that produces the deception, are identified in God’s prophetic Word. The role of Islam, and the papacy becoming the eighth head of the seven heads, have already been identified as part of the message that is unsealed in the last days, which is the Revelation of Jesus Christ. Therefore, exposing the deception of Darius in Daniel chapter six is part of the message that makes up the message of the Midnight Cry. The deception is the element that fully heals the deadly wound, thus resurrecting the papacy as the eighth and final kingdom. In the deception of Darius, the two apostate presidents and the one hundred and twenty princes are the representatives of the confederacy of deception who are contrasted with Daniel.

Ìtànjẹ jẹ́ ànímọ́ kan nínú àwòrán àsọtẹ́lẹ̀, àti pé Islam ti Ègbẹ́ Kẹta ni irọ́ tí a lò láti tan Ìṣọ̀kan Àwọn Orílẹ̀-Èdè jẹ ní àwọn ọjọ́ ìkẹyìn nípasẹ̀ ìbẹ̀rù. A ti fi “ìtànjẹ” náà àti “irọ́” tí ń mú ìtànjẹ náà wá hàn nínú Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run. Ipa Islam, àti ipò pé ìjọ pòòpù di orí kẹjọ nínú àwọn orí méje, ni a ti mọ̀ tẹ́lẹ̀ gẹ́gẹ́ bí ara ìhìn-iṣẹ́ tí a ṣí sílẹ̀ ní àwọn ọjọ́ ìkẹyìn, èyí tí ó jẹ́ Ìfihàn Jésù Kristi. Nítorí náà, fífi ìtànjẹ Dariusi hàn nínú Danieli orí kẹfà jẹ́ ara ìhìn-iṣẹ́ tí ó para pọ̀ jẹ́ ìhìn-iṣẹ́ Igbe Àárín Òru. Ìtànjẹ náà ni èròjà tí ó mú ọgbẹ́ ikú náà lára dá pátápátá, báyìí sì ń jí ìjọ pòòpù dìde gẹ́gẹ́ bí ìjọba kẹjọ àti ti ìkẹyìn. Nínú ìtànjẹ Dariusi, àwọn ààrẹ apẹ̀yìndà méjì àti àwọn ọmọ-aládé ọgọ́rùn-ún méjìdínlógún ni àwọn aṣojú ìfọ̀kànsìn ìpàniláyà ìtànjẹ tí a fi wé Danieli.

One hundred and twenty is a symbol of God’s disciples at Pentecost.

Ọgọ́rùn-ún méjìlélógún jẹ́ àmì àwọn ọmọ-ẹ̀yìn Ọlọ́run ní Pentikosti.

> And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty.) Acts 1:15.

> Ní ọjọ́ wọ̀nyẹn ni Pétérù dìde dúró láàrín àwọn ọmọ-ẹ̀yìn, ó sì wí pé, (iye àwọn orúkọ tí ó wà papọ̀ jẹ́ bí ọgọ́rùn-ún méjìdínlógún.) Ìṣe 1:15.

Pentecost typifies the Sunday law when the seal is impressed, and the one hundred and twenty princes who deceived Darius, are a symbol of false priesthood at the Sunday law. Two categories of those who deceive the king are presented by the two apostate presidents and the one hundred and twenty apostate princes. The two presidents are classed with Daniel, who is the prophet. The two classes that deceive Darius represent a group of false prophets and a group of corrupted priests.

Pẹ́ńtẹ́kọ́sì jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú nígbà tí a fi èdìdì náà lé e lórí, àti pé àwọn ọmọ-aládé mẹ́tàlélógún [120] tí wọ́n tan Dáríúsì jẹ́, jẹ́ ààmì iṣẹ́-àlùfáà èké ní àkókò òfin Ọjọ́ Àìkú. A gbé ẹ̀ka méjì àwọn tí ń tan ọba jẹ́ kalẹ̀ nípasẹ̀ àwọn ààrẹ apẹ̀yìndà méjì àti àwọn ọmọ-aládé apẹ̀yìndà mẹ́tàlélógún [120]. A kà àwọn ààrẹ méjèèjì pọ̀ mọ́ Dáníẹ́lì, ẹni tí í ṣe wòlíì. Àwọn ẹ̀ka méjì tí ń tan Dáríúsì jẹ́ dúró fún ẹgbẹ́ kan ti àwọn wòlíì èké àti ẹgbẹ́ kan ti àwọn àlùfáà tí ìbàjẹ́ ti bà jẹ́.

> Woe be unto the pastors that destroy and scatter the sheep of my pasture! saith the Lord. Therefore thus saith the Lord God of Israel against the pastors that feed my people; Ye have scattered my flock, and driven them away, and have not visited them: behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall they be lacking, saith the Lord. Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore, behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; But, The Lord liveth, which brought up and which led the seed of the house of Israel out of the north country, and from all countries whither I had driven them; and they shall dwell in their own land. Mine heart within me is broken because of the prophets; all my bones shake; I am like a drunken man, and like a man whom wine hath overcome, because of the Lord, and because of the words of his holiness. For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. Jeremiah 23:1–12.

> Ègbé ni fún àwọn olùṣọ́-àgùntàn tí ń pa tí wọ́n sì ń tú àwọn àgùntàn pápá ìjẹko mi ká! ni Olúwa wí. Nítorí náà báyìí ni Olúwa, Ọlọ́run Ísírẹ́lì, wí sí àwọn olùṣọ́-àgùntàn tí ń bọ́ àwọn ènìyàn mi: Ẹ ti tú agbo ẹran mi ká, ẹ sì lé wọn lọ, ẹ kò sì tọ́ wọn wò: kíyèsi i, èmi yóò tọ́ yín wò nítorí ibi iṣẹ́ yín, ni Olúwa wí. Èmi yóò sì kó ìyókù agbo ẹran mi jọ láti gbogbo orílẹ̀-èdè tí mo ti lé wọn sí, èmi yóò sì mú wọn padà sí àwọn ibùso wọn; wọn yóò sì so èso, wọn yóò sì pọ̀ sí i. Èmi yóò sì gbé àwọn olùṣọ́-àgùntàn kalẹ̀ lórí wọn tí yóò bọ́ wọn: wọn kì yóò sì bẹ̀rù mọ́, bẹ́ẹ̀ ni wọn kì yóò fòyà, bẹ́ẹ̀ ni a kì yóò pàdánù ọ̀kan nínú wọn, ni Olúwa wí. Kíyèsi i, ọjọ́ ń bọ̀, ni Olúwa wí, tí èmi yóò jí Dàfídì ní Ẹ̀ka olódodo kan dìde, Ọba kan yóò sì jọba, yóò sì ṣàṣeyọrí, yóò sì ṣe ìdájọ́ àti òdodo ní ilẹ̀ ayé. Ní ọjọ́ rẹ̀ ni a ó gba Júdà là, Ísírẹ́lì yóò sì máa gbé láìléwu: èyí sì ni orúkọ rẹ̀ tí a ó fi máa pè é, OLÚWA ÒDODO WA. Nítorí náà, kíyèsi i, ọjọ́ ń bọ̀, ni Olúwa wí, tí wọn kì yóò tún wí mọ́ pé, Olúwa wàláàyè, ẹni tí ó mú àwọn ọmọ Ísírẹ́lì gòkè láti ilẹ̀ Ejibiti; ṣùgbọ́n pé, Olúwa wàláàyè, ẹni tí ó mú irú-ọmọ ilé Ísírẹ́lì gòkè, tí ó sì darí wọn jáde láti ilẹ̀ àríwá, àti láti gbogbo orílẹ̀-èdè tí mo ti lé wọn sí; wọn yóò sì máa gbé ní ilẹ̀ ara wọn. Ọkàn mi inú mi ti bàjẹ́ nítorí àwọn wòlíì; gbogbo egungun mi ń mì; mo dàbí ènìyàn tí ó ti mutí yó, bí ènìyàn tí ọtí ti borí, nítorí Olúwa, àti nítorí ọ̀rọ̀ ìmímọ́ rẹ̀. Nítorí ilẹ̀ náà kún fún àwọn panṣágà; nítorí ègún ni ilẹ̀ fi ń ṣọ̀fọ̀; àwọn ibi ẹlẹ́wà aginjù sì ti gbẹ, ọ̀nà wọn sì buru, agbára wọn kò sì tọ́. Nítorí wòlíì àti àlùfáà, àwọn méjèèjì jẹ́ aláìmọ́; bẹ́ẹ̀ ni nínú ilé mi ni mo ti rí ìwà-buburu wọn, ni Olúwa wí. Nítorí náà ọ̀nà wọn yóò jẹ́ fún wọn bí ọ̀nà yíyọ nínú òkùnkùn: a ó lé wọn lọ síwájú, wọn yóò sì ṣubú sínú un: nítorí èmi yóò mú ibi wá sórí wọn, àní ọdún ìbẹ̀wò wọn, ni Olúwa wí. Jeremiah 23:1–12.

Jeremiah’s “year of visitation” is the judgment of the conspirators that deceived Darius. The judgment of the false prophets and priests is a subject of the prophetic Word. And just as a corrupt priesthood led out and deceived the Roman authorities against Christ, the conspiracy in Daniel six is addressing that very prophetic truth.

“ọdún ìbẹ̀wò” Jeremiah jẹ́ ìdájọ́ àwọn apànìyàn-ọ̀rọ̀ tí wọ́n tan Dáríúsì jẹ. Ìdájọ́ àwọn wòlíì èké àti àwọn àlùfáà jẹ́ kókó-ọ̀rọ̀ inú Ọ̀rọ̀ àsọtẹ́lẹ̀. Gẹ́gẹ́ bí ẹgbẹ́ àlùfáà tí ó bàjẹ́ ṣe darí jáde, tí wọ́n sì tan àwọn aláṣẹ Róòmù jẹ lòdì sí Kristi, bẹ́ẹ̀ ni ìdìtẹ̀ inú Dáníẹ́lì orí kẹfà ń tọ́ka sí òtítọ́ àsọtẹ́lẹ̀ náà gan-an.

The prophetic lines of chapter five of Daniel, set forth the executive judgment carried out upon the Republican horn and the nation of the United States at the Sunday law. That judgment is accomplished by Islam of the third Woe, that has snuck into the kingdom through the unguarded southern wall. The line of the Sunday law in chapter three of Daniel, identifies God’s people being lifted up as an ensign to the entire world at that very time. Chapter six is focusing upon the judgment carried out upon the false prophets in that very same history.

Àwọn ìlà àsọtẹ́lẹ̀ inú orí karùn-ún ìwé Dáníẹ́lì, fi ìdájọ́ ìṣàkóso tí a mú ṣẹ lórí ìwo Olómìnira àti orílẹ̀-èdè Amẹ́ríkà hàn ní àkókò òfin Ọjọ́ Ìsinmi. Ìdájọ́ náà ni Islam ti Ìyọnu kẹta mú ṣẹ, ẹni tí ó ti yọ wọ inú ìjọba náà láti ọ̀nà odi gúúsù tí a kò ṣọ́. Ìlà òfin Ọjọ́ Ìsinmi inú orí kẹta ìwé Dáníẹ́lì, fi àwọn ènìyàn Ọlọ́run tí a gbé sókè gẹ́gẹ́ bí àsíá fún gbogbo ayé hàn ní àkókò náà gan-an. Orí kẹfà sì ń dojúkọ ìdájọ́ tí a mú ṣẹ lórí àwọn wòlíì èké nínú ìtàn náà gan-an náà.

At the Sunday law in the United States the apostate Protestant horn is made up of two classes, one that upholds Sunday as the day of worship, and the other that vainly professes to uphold Sabbath as the day of worship. Their counterparts within the Republican horn are the Democrat and Republican parties. Each of the two apostate horns were typified by the Sadducees and Pharisees in the time of Christ. The two apostate presidents and one hundred and twenty priests in the deception of Darius also represent the two categories of the apostate horn of Protestantism. Though they were actually political figures in the time when the story took place, the prophetic context identifies that it is the apostate religious power that deceives the state.

Ní àkókò òfin Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà, ìwo Pùròtẹ́sítáǹtì apẹ̀yìndà yẹn ní ìpín méjì: ọ̀kan tí ń gbé Àìkú ga gẹ́gẹ́ bí ọjọ́ ìjọsìn, àti èkejì tí ń jẹ́wọ́ lásán pé ó ń gbé Sábáàtì ga gẹ́gẹ́ bí ọjọ́ ìjọsìn. Àwọn ẹlẹgbẹ́ wọn nínú ìwo Republikani ni ẹgbẹ́ Démókíràtì àti ẹgbẹ́ Republikani. Ọ̀kọ̀ọ̀kan nínú àwọn ìwo apẹ̀yìndà méjèèjì wọ̀nyí ni a ṣàpẹẹrẹ wọn nípasẹ̀ àwọn Sadusi àti Farisi ní àsìkò Kristi. Àwọn ààrẹ apẹ̀yìndà méjì àti àwọn àlùfáà ọgọ́rùn-ún méjìdínlógún nínú ìtan ìtanjẹ Dáríúsì náà pẹ̀lú ń ṣojú àwọn ẹ̀ka méjèèjì ti ìwo apẹ̀yìndà ti Pùròtẹ́sítáǹtì. Bí ó tilẹ̀ jẹ́ pé ní tòótọ́ wọ́n jẹ́ àwọn aṣáájú òṣèlú ní àkókò tí ìtàn náà ṣẹlẹ̀, ọ̀nà-àyíká àsọtẹ́lẹ̀ náà fi hàn pé agbára ẹ̀sìn apẹ̀yìndà ni ó tan ìpínlẹ̀ jẹ.

The story, as illustrated at Mount Carmel, identifies two classes of false prophets; the prophets of Baal and the prophets of the grove (Ashtaroth). Together they typify the combination of church and state, for Baal is a male deity and Ashtaroth is a female deity. Elijah ultimately executed the false prophets of Mount Carmel, just as the confederacy of Daniel chapter six were thrown into the lion’s den.

Ìtàn náà, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ ní Òkè Kámẹ́lì, fi irú méjì hàn lára àwọn wòlíì èké; àwọn wòlíì Báálì àti àwọn wòlíì igbó náà (Aṣítárótì). Papọ̀, wọ́n jẹ́ àpẹẹrẹ ìdapọ̀ ìjọ àti ìpínlẹ̀, nítorí Báálì jẹ́ òrìṣà akọ, Aṣítárótì sì jẹ́ òrìṣà abo. Ní ìparí, Èlíjà pa àwọn wòlíì èké Òkè Kámẹ́lì run, gẹ́gẹ́ bí a ti sọ àwọn alájọṣepọ̀ inú Danieli orí kẹfà sínú ihò kìnnìún.

> And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.

> Èlìjá sì wí fún wọn pé, Ẹ mú àwọn wòlíì Bálì; ẹ má jẹ́ kí ẹni kan nínú wọn sá lọ. Wọ́n sì mú wọn; Èlìjá sì mú wọn sọ̀kalẹ̀ lọ sí etí odò Kíṣónì, ó sì pa wọn níbẹ̀. 1 Kings 18:40.

In the same Mount Carmel story, represented by John the Baptist, the power that deceives is the daughter. Both stories identify the deceivers as dancing, whether around their offering on Mount Carmel, or at Herod’s drunken birthday party, where Salome did her dance of deception. Together the two lines identify the combination of church and state that is fully formed at the Sunday law, and that the apostate churches of the United States are the daughters of Herodias, who is Jezebel, who both represent Catholicism. Herod’s birthday marks the end of the sixth kingdom of the earth beast, but simultaneously marks the birthday of the seventh kingdom of Bible prophecy (the United Nations).

Nínú ìtàn Òkè Kármẹ́lì kan náà, tí Johanu Oníbọmi dúró fún, agbára tí ń tan ènìyàn jẹ ni ọmọbìnrin náà. Àwọn ìtàn méjèèjì náà fi àwọn atanjẹ hàn gẹ́gẹ́ bí àwọn tí ń jó, yálà ní àyíká ẹbọ wọn lórí Òkè Kármẹ́lì, tàbí ní àsè ọjọ́-ìbí Hẹ́rọ́dù tí ó ti mutí yó, níbi tí Sálómè ti ṣe ijó ìtanjẹ rẹ̀. Pẹ̀lú ara wọn, àwọn ìlà méjèèjì náà ń tọ́ka sí àkópọ̀ ìjọ àti ìjọba tí ó di mímúná pátápátá ní òfin Ọjọ́ Àìkú, àti pé àwọn ìjọ apẹ̀yìndà ti Orílẹ̀-Èdè Amẹ́ríkà ni àwọn ọmọbìnrin Hẹ́rọ́díà, ẹni tí í ṣe Jésíbẹ́lì, tí àwọn méjèèjì sì dúró fún Kátólíìkì. Ọjọ́-ìbí Hẹ́rọ́dù samisi òpin ìjọba kẹfà ti ẹranko ayé, ṣùgbọ́n ní àkókò kan náà ó tún samisi ọjọ́-ìbí ìjọba keje nínú àsọtẹ́lẹ̀ Bíbélì (Àjọ Àwọn Orílẹ̀-Èdè).

In the very promise to Salome, Herod agrees to give half his kingdom to Salome, identifying the seventh kingdom represents a combination of one-half church and one-half state. The kingdom begins when John’s head is delivered to Herodias. For this reason, the seventh kingdom is represented in Revelation chapter seventeen, as continuing but a short space. It is at the Sunday law that the three-fold union is put in place, for there the ten kings agree to give their short-lived kingdom unto the beast for one “hour.” The one “hour,” is the “hour” of the Sunday law crisis, that begins in the United States and ends when Michael stands up.

Nínú ìlérí náà gan-an sí Salome, Herodu fara mọ́ ọn láti fi ìdájí ìjọba rẹ̀ fún Salome, èyí sì ń fi hàn pé ìjọba keje náà dúró fún àkópọ̀ ìdájí ṣọ́ọ̀ṣì àti ìdájí ìpínlẹ̀. Ìjọba náà bẹ̀rẹ̀ nígbà tí a fi orí Johanu lé Hẹrodia lọ́wọ́. Nítorí èyí ni a ṣe ń ṣojú ìjọba keje náà nínú Ìfihàn orí kẹtadínlógún gẹ́gẹ́ bí ohun tí ń bá a lọ fún àkókò kúkúrú kan. Ní àkókò òfin Ọjọ́ Àìkú ni a ti fi ìṣọ̀kan mẹ́ta náà kalẹ̀, nítorí níbẹ̀ ni àwọn ọba mẹ́wàá fara mọ́ ọn láti fi ìjọba wọn tí yóò pé fún ìgbà díẹ̀ fún ẹranko náà fún “wákàtí” kan. “Wákàtí” kan náà ni “wákàtí” ìpọ́njú òfin Ọjọ́ Àìkú, èyí tí ó bẹ̀rẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà, tí ó sì parí nígbà tí Mikẹli dìde.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.

> Àwọn ìwo mẹ́wàá tí o sì rí jẹ́ ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kankan rí; ṣùgbọ́n wọn yóò gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Èyí wọ̀nyí ní inú kan náà, wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà. Wọn yóò bá Ọ̀dọ́-Àgùntàn náà jagun, Ọ̀dọ́-Àgùntàn náà yóò sì ṣẹ́gun wọn: nítorí òun ni Olúwa àwọn olúwa, àti Ọba àwọn ọba: àwọn tí ó sì wà pẹ̀lú rẹ̀ ni a pè, a sì yàn, wọ́n sì jẹ́ olóòtítọ́. Ìfihàn 17:12–14.

The ten kings, represented by Herod, agree at the birthday of the seventh kingdom to give half their kingdom unto the beast during the Sunday law crisis, which is represented as “one hour.” In that “hour,” the handwriting is written on Belshazzar’s wall. In that “hour,” Shadrach, Meshach and Abednego are cast into the furnace and are lifted up in a cloud as are the two witnesses of Revelation chapter eleven. The three-fold union is brought together by the deception carried out by the earth beast, who brings fire down out of heaven in sight of men.

Àwọn ọba mẹ́wàá náà, tí Hẹ́rọ́dù ṣojú wọn, fohùn ṣọ̀kan ní ọjọ́ ìbí ìjọba keje láti fi ìdajì ìjọba wọn fún ẹranko náà ní àkókò ìṣòro òfin Ọjọ́-Àìkú, èyí tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “wákàtí kan.” Ní “wákàtí” náà, a kọ ọwọ́ àkọsílẹ̀ náà sórí ògiri Bẹliṣásárì. Ní “wákàtí” náà, a jù Ṣádírákì, Méṣákì àti Àbẹ́dínigò sínú iná ìléru, a sì gbé wọn sókè nínú àwọsánmà gẹ́gẹ́ bí a ti gbé àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá. A mú ìṣọ̀kan onírísí-mẹ́ta náà wá sípò nípasẹ̀ ẹ̀tàn tí ẹranko ilẹ̀ ṣe, ẹni tí ó mú iná sọ̀kalẹ̀ láti ọ̀run wá ní ojú àwọn ènìyàn.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he 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. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; 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.

> Mo sì rí ẹranko mìíràn tí ń gòkè láti inú ilẹ̀ wá; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ níwájú rẹ̀, ó sì mú kí ilẹ̀ àti àwọn tí ń gbé inú rẹ̀ jọ́sìn fún ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ láradá. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, títí ó fi mú iná sọ̀kalẹ̀ láti ọ̀run wá sí ilẹ̀ ní ojú àwọn ènìyàn, Ó sì fi àwọn iṣẹ́ ìyanu wọ̀nyí tí ó ní agbára láti ṣe níwájú ẹranko náà tan àwọn tí ń gbé orí ilẹ̀ jẹ; ó ń sọ fún àwọn tí ń gbé orí ilẹ̀ pé kí wọ́n ṣe ère kan fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. Ìfihàn 13:11–14.

The world is deceived, not so much by the miracles, as it is by “the means of those miracles” which he had power to do. The expression “means of those miracles” is an added phrase, but it places the correct emphasis on the miracles, that should be carefully noted. The way in which the false message (fire from heaven), deceives the world is important to recognize, for we are now in the very history where the populations of planet earth are being hypnotized through an “information super-highway” that is controlled and manipulated by the globalist merchants of the earth. That subject we will leave off until later articles, but we are simply noting now that the deceit of the presidents and princes that was carried out upon Darius, is a specific prophetic subject, containing several connected elements that need to be recognized.

A ti tan ayé ni a ń tan jẹ, kì í ṣe nítorí àwọn iṣẹ́ ìyanu náà gan-an, bí kò ṣe nítorí “ọ̀nà tí a fi ṣe àwọn iṣẹ́ ìyanu wọ̀nyí” tí a fún un ní agbára láti ṣe. Ọ̀rọ̀ náà, “ọ̀nà tí a fi ṣe àwọn iṣẹ́ ìyanu wọ̀nyí,” jẹ́ gbólóhùn àfikún, ṣùgbọ́n ó fi ìtẹnumọ́ tó tọ́ sórí àwọn iṣẹ́ ìyanu náà, èyí tí ó yẹ kí a fi ìṣọ́ra kíyè sí. Ọ̀nà tí ìhìnrere èké náà (iná láti ọ̀run), fi ń tan ayé jẹ, ṣe pàtàkì kí a mọ̀, nítorí pé nísinsin yìí a wà nínú ìtàn gan-an níbi tí a ti ń fi “ọ̀nà ńlá àgbáyé fún ìkànìyàn” gbé àwọn olùgbé ayé yìí sínú ìfaradàkà, ọ̀nà kan tí àwọn oníṣòwò alágbáyé ti ayé ń ṣàkóso, tí wọ́n sì ń darí padà gẹ́gẹ́ bí wọ́n ṣe fẹ́. Kókó-ọrọ̀ yẹn ni a ó fi sílẹ̀ títí di àwọn àpilẹ̀kọ tó kàn, ṣùgbọ́n ohun tí a kàn ń tọ́ka sí nísinsin yìí ni pé, ìtanjẹ àwọn ààrẹ àti àwọn ọmọ-aládé tí a ṣe sí Dáríúsì, jẹ́ kókó-ọrọ̀ àsọtẹ́lẹ̀ pàtó kan, tí ó ní ọ̀pọ̀ nǹkan tí ó so pọ̀ mọ́ ara wọn tí ó yẹ kí a mọ̀.

The three-fold union is brought together by the deception of Salome’s sensuous dance before the rulers at Herod’s birthday party. The deception that was forced upon Pilate, that was two-fold in nature, which was the accusation that Christ was causing and promoting sedition against the state power, and also that He was blaspheming against the religious power. In that history three antagonists came together. The Roman power (the state), Barabbas, a false Christ (the false prophet), and the apostate Jewish church (the beast). The apostate church deceived the Roman authority (the state), with the two-fold lie of sedition and blasphemy.

Ìṣọ̀kan onípín-mẹ́ta náà ni a kó jọ nípasẹ̀ ẹ̀tàn ijó onífẹ̀kúfẹ̀ẹ́ Salome níwájú àwọn aláṣẹ ní ayẹyẹ ọjọ́ ìbí Hẹrọdu. Ẹ̀tàn tí a fi lé Pilatu lórí, tí ó ní ìwà onípín-méjì, èyí tí í ṣe ẹ̀sùn pé Kristi ń fa, tí ó sì ń gbé ìdìtẹ̀ sókè sí agbára ìjọba, àti pẹ̀lú pé Ó ń sọ ọ̀rọ̀-òdì sí agbára ẹ̀sìn. Nínú ìtàn náà, àwọn ọ̀tá mẹ́ta wá papọ̀. Agbára Romu (ìjọba), Barabba, Kristi èké kan (wòlíì èké), àti ìjọ Juu alátẹ̀yìnwá (ẹranko náà). Ìjọ alátẹ̀yìnwá náà tan àṣẹ Romu (ìjọba) jẹ, pẹ̀lú ìrò méjì náà ti ìdìtẹ̀ àti ọ̀rọ̀-òdì.

When Darius is finally awakened to the motivation of his deceivers, he is forced to throw Daniel into the lion’s den. Daniel broke the law of the state by his obedience to the law of God. The lie presented to Darius, was accomplished by exalting Darius’ pride, thus preventing him from recognizing the motivation of his deceivers. The lie and the deception in the story of Daniel and the lion’s den, identifies obedience to God as blasphemy and sedition, which was the same two-fold deception of the cross, and the waymark of the cross aligns with the waymark of the Sunday law.

Nígbà tí a bá jí Dáríúsì níkẹyìn sí ìdí tí àwọn olùtànjẹ rẹ̀ fi ṣe ohun tí wọ́n ṣe, a fi agbára mú un láti ju Dáníẹ́lì sínú ihò kìnnìún. Dáníẹ́lì ṣẹ òfin ìjọba nípasẹ̀ ìgbọràn rẹ̀ sí òfin Ọlọ́run. Irọ́ tí wọ́n gbé kalẹ̀ níwájú Dáríúsì ni wọ́n mú ṣẹ nípa gbígbé ìgbéraga Dáríúsì ga, báyìí ni wọ́n sì ṣe dí i lọ́wọ́ láti mọ ìdí tí àwọn olùtànjẹ rẹ̀ fi ṣe ohun tí wọ́n ṣe. Irọ́ àti ẹ̀tàn inú ìtàn Dáníẹ́lì àti ihò kìnnìún, ń fi ìgbọràn sí Ọlọ́run hàn gẹ́gẹ́ bí ẹ̀sùn ọ̀rọ̀-òdì sí Ọlọ́run àti ìṣọ̀tẹ̀; èyí tí ó jẹ́ irú ẹ̀tàn méjì kan náà ti àgbélébùú, àti pé àmì ọ̀nà ti àgbélébùú bá àmì ọ̀nà òfin Ọjọ́ Àìkú mu.

The punishment of the religious deceiving power is a subject of Bible prophecy, as is the fact that the religious power deceives the state power.

Ìjìyà agbára ẹ̀sìn tó ń tan ènìyàn jẹ jẹ́ ọ̀kan nínú àwọn kókó-ọ̀rọ̀ àsọtẹ́lẹ̀ Bíbélì, bẹ́ẹ̀ ni òtítọ́ náà pé agbára ẹ̀sìn náà ń tan agbára ìjọba jẹ.

> “The people see that they have been deluded. They accuse one another of having led them to destruction; but all unite in heaping their bitterest condemnation upon the ministers. Unfaithful pastors have prophesied smooth things; they have led their hearers to make void the law of God and to persecute those who would keep it holy. Now, in their despair, these teachers confess before the world their work of deception. The multitudes are filled with fury. ‘We are lost!’ they cry, ‘and you are the cause of our ruin;’ and they turn upon the false shepherds. The very ones that once admired them most will pronounce the most dreadful curses upon them. The very hands that once crowned them with laurels will be raised for their destruction. The swords which were to slay God’s people are now employed to destroy their enemies. Everywhere there is strife and bloodshed.” The Great Controversy, 655.

> “Àwọn ènìyàn rí i pé a ti tan wọ́n jẹ. Wọ́n fi ẹ̀sùn kan ara wọn pé wọ́n ti darí wọn sínú ìparun; ṣùgbọ́n gbogbo wọn ṣọ̀kan ní fífi ìdálẹ́bi kíkórò wọn jù lọ lé àwọn ìránṣẹ́. Àwọn olùṣọ́-àgùntàn aláìṣòótọ́ ti sọ àsọtẹ́lẹ̀ ohun ìtùnú; wọ́n ti mú àwọn olùgbọ́ wọn sọ òfin Ọlọ́run di asán, àti láti ṣe inúnibíni sí àwọn tí yóò pa á mọ́ ní mímọ́. Ní báyìí, nínú ìbànújẹ́ àìnírètí wọn, àwọn olùkọ́ wọ̀nyí jẹ́wọ́ iṣẹ́ ìtanjẹ wọn níwájú ayé. Ìbínú kún inú ọ̀pọ̀ ènìyàn. ‘A ṣègbé!’ ni wọ́n ń ké, ‘ẹ sì ni ìdí ìparun wa;’ wọ́n sì yíjú sí àwọn olùṣọ́-àgùntàn èké náà. Àwọn kan náà tí wọ́n ti ń yìn wọ́n lọ́lá jù lọ tẹ́lẹ̀ yóò kéde àwọn ègún tí ó bani lẹ́rù jù lọ sí wọn. Àwọn ọwọ́ kan náà tí wọ́n ti fi dé wọ́n ní adé láòrí tẹ́lẹ̀ ni a ó gbé sókè fún ìparun wọn. Àwọn idà tí a pèsè láti fi pa àwọn ènìyàn Ọlọ́run ni a ti ń lò nísinsìnyí láti pa àwọn ọ̀tá wọn run. Ní gbogbo ibi ni ìjà àti ìtàjẹ̀sílẹ̀ wà.” The Great Controversy, 655.

The religious leaders are turned upon after probation closes, for their flocks recognize that they had been deceived by a lie propagated by the religious leaders. The presidents and princes, along with their families, all suffered the same retributive judgment for the lie they propagated. When Elijah slew the false prophets at Mount Carmel, that same retribution is represented at “the great earthquake” of Revelation chapter eleven, when “seven thousand” are overthrown.

A yíjú sí àwọn aṣáájú ẹ̀sìn lẹ́yìn tí àkókò ìdánwò bá ti parí, nítorí pé àwọn agbo wọn mọ̀ pé a ti tàn wọ́n jẹ́ pẹ̀lú irọ́ kan tí àwọn aṣáájú ẹ̀sìn náà tan kálẹ̀. Àwọn ààrẹ àti àwọn ọmọ-aládé, pẹ̀lú àwọn ìdílé wọn, gbogbo wọn jìyà ìdájọ́ ìsanpadà kan náà nítorí irọ́ tí wọ́n tan kálẹ̀. Nígbà tí Elijah pa àwọn wòlíì èké ní Òkè Kámẹ́lì, ìsanpadà kan náà ni a fi hàn ní “ìṣẹ̀lẹ̀ ilẹ̀ ńlá” inú Ìfihàn orí kọkànlá, nígbà tí a bì “ẹgbẹ̀rún méje” ṣubú.

> And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:13.

> Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀ ayé ńlá kan wáyé, ìdá mẹ́wàá kan nínú ìlú náà sì wó lulẹ̀, àti nínú ìṣẹ̀lẹ̀ ayé náà ni a pa ẹgbàájọ ènìyàn méje: àwọn tí ó kù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ìfihàn 11:13.

In the fulfillment of the great earthquake of the French Revolution the seven thousand that were slain represented the royalty of France. At the “hour” of the great earthquake that is the Sunday law, the seven thousand that are slain represent Seventh-day Adventists who bow to Rome, for only those that understand the accountability of the Seventh-day Sabbath receive the mark of the beast when the Sunday law arrives.

Nínú ìmúṣẹ ilẹ̀-rírì ńlá Ìyíká Faranse, àwọn ẹgbẹ̀rún méje tí a pa dúró fún ìjọba ọba ilẹ̀ Faransé. Ní “wákàtí” ilẹ̀-rírì ńlá náà, èyí tí í ṣe òfin Ọjọ́ Àìkú, àwọn ẹgbẹ̀rún méje tí a pa dúró fún àwọn Adventist Ọjọ́ Keje tí wọ́n tẹrí ba fún Romu; nítorí àwọn tí wọ́n nìkan lóye ìjẹ́rìí ojúṣe Ìsinmi Ọjọ́-Ìsinmi ọjọ́ keje ni wọ́n gba ààmì ẹranko náà nígbà tí òfin Ọjọ́ Àìkú bá dé.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Iyípadà ọjọ́ Ìsinmi ni àmì tàbí àpèjúwe àṣẹ ti ìjọ Róòmù. Àwọn tí, ní òye sí ohun tí òfin kẹrin ń béèrè, yàn láti pa ọjọ́ ìsinmi èké mọ́ ní ipò ọjọ́ ìsinmi òtítọ́, nípa bẹ́ẹ̀ ń fi ọlá fún agbára náà nìkan tí ó pa á láṣẹ. Àmì ẹranko náà ni ọjọ́ Ìsinmi papal, èyí tí ayé ti gbà sí ipò ọjọ́ tí Ọlọ́run ti yàn.”

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ṣùgbọ́n àkókò láti gba àmì ẹranko náà, gẹ́gẹ́ bí a ti yàn án nínú àsọtẹ́lẹ̀, kò tíì dé. Àkókò ìdánwò kò tíì dé. Àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, láìyọ ìbákẹ́gbẹ́ Roman Catholic sílẹ̀. Kò sí ẹni tí a óò dá lẹ́bi títí wọ́n yóò fi ní ìmọ́lẹ̀, tí wọ́n yóò sì rí ojúṣe òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ náà bá jáde láti fi ipa mú ìsinmi ọ̀sẹ̀ àròpọ̀, àti nígbà tí igbe ńlá angẹli kẹta bá kìlọ̀ fún ènìyàn nípa jíjọ́sìn ẹranko náà àti àwòrán rẹ̀, ìlà yóò farahàn kedere láàárín èké àti òtítọ́. Nígbà náà ni àwọn tí wọ́n ṣì ń bá a lọ nínú ìrékọjá yóò gba àmì ẹranko náà sí iwájú orí wọn tàbí sí ọwọ́ wọn.

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Pẹ̀lú ìgbésẹ̀ kánkán a ń sún mọ́ àkókò yìí. Nígbà tí àwọn ìjọ Pírótẹ́sítántì yóò darapọ̀ mọ́ agbára ayé láti gbé ẹ̀sìn èké ró, èyí tí àwọn baba ńlá wọn farada inúnibíni tí ó burú jùlọ nítorí ìtakò sí i, nígbà náà ni a ó fi agbára àpapọ̀ ìjọ àti ìpínlẹ̀ mú Sábáàtì póòpùlá lò. Ìyapa orílẹ̀-èdè kúrò lọ́dọ̀ Ọlọ́run yóò wà, èyí tí yóò parí nìkan nínú ìparun orílẹ̀-èdè.” Bible Training School, February 2, 1913.

The “seven thousand” who are overthrown at the “hour” of the great earthquake, that is the Sunday law, are also paralleled by the “seven thousand” who refused to bow to Jezebel in the time of Elijah.

“Ẹgbẹ̀rún méje” tí a ṣubú ní “wákàtí” ìṣẹ̀lẹ̀-ayé ńlá náà, ìyẹn òfin Ọjọ́ Àìkú, ni a tún fi wé “ẹgbẹ̀rún méje” tí wọ́n kọ̀ láti tẹrí ba fún Jésébélì ní àkókò Èlíjà.

> Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:18.

> Síbẹ̀ mo ti fi ẹgbẹ̀rún méje sílẹ̀ fún ara mi ní Israẹli, gbogbo àwọn eékún tí kò tẹríba fún Baali, àti gbogbo ẹnu tí kò fi ẹnu kò ó. 1 Àwọn Ọba 19:18.

The first reference to seven thousand identifies a faithful group that refused to bow to Jezebel, and the last reference represents a remnant that do bow to Jezebel. When the papacy conquers the glorious land (the earth beast of Revelation thirteen), at the Sunday law, one class is “overthrown” and another class escapes the hand of Babylon’s control, for the message to come out of Babylon then begins.

Ìtọ́kasí àkọ́kọ́ sí ẹgbẹ̀rún méje ń tọ́ka sí ẹgbẹ́ àwọn olóòótọ́ kan tí wọ́n kọ̀ láti foríbalẹ̀ fún Jésébẹ́lì, ìtọ́kasí ìkẹyìn sì ń ṣojú fún ìyókù kan tí wọ́n sì foríbalẹ̀ fún Jésébẹ́lì. Nígbà tí ipò póòpù bá ṣẹ́gun ilẹ̀ ògo náà (ẹranko ilẹ̀ ti Ìfihàn orí kẹtàlá), ní àkókò òfin Ọjọ́-Àìkú, a “borí” ẹ̀yà kan, ẹ̀yà mìíràn sì yọ kúrò ní ọwọ́ ìṣàkóso Bábílónì; nítorí nígbà náà ni ìhìn iṣẹ́ láti jáde kúrò ní Bábílónì bẹ̀rẹ̀.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò wọ ilẹ̀ ológo náà pẹ̀lú, a ó sì bì ọ̀pọ̀lọpọ̀ orílẹ̀-èdè ṣubú: ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò lọ́wọ́ rẹ̀, àní Edomu, àti Moabu, àti ẹni àkọ́kọ́ nínú àwọn ọmọ Ammoni. Dáníẹ́lì 11:41.

The word “countries” is an added word, for many countries are not “overthrown” at the Sunday law, but many individual Seventh-day Adventists are, for at that point they are the only ones held accountable to the light of the third angel. They are the “many,” for they were those called to be among those that received the seal of God, but they rejected that calling.

Ọ̀rọ̀ náà “àwọn orílẹ̀-èdè” jẹ́ ọ̀rọ̀ tí a fi kún un, nítorí pé kì í ṣe pé a “bọ́ lù” ọ̀pọ̀ orílẹ̀-èdè nígbà òfin Ọjọ́ Àìkú, ṣùgbọ́n ọ̀pọ̀ ẹni kọ̀ọ̀kan lára àwọn Adventist Ọjọ́ Keje ni a bọ́ lù, nítorí ní àkókò náà àwọn nìkan ni a dì mú pé wọ́n ní ojúṣe sí ìmọ́lẹ̀ áńgẹ́lì kẹta. Àwọn wọ̀nyí ni “ọ̀pọ̀,” nítorí pé àwọn ni a pè láti wà láàárín àwọn tí yóò gba èdìdì Ọlọ́run, ṣùgbọ́n wọ́n kọ ìpè náà.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Ó sì wí fún un pé, Ọ̀rẹ́, báwo ni ìwọ ṣe wọlé síbí láìní aṣọ ìgbéyàwó? Ó sì dákẹ́, kò lè fèsì. Nígbà náà ni ọba wí fún àwọn ìránṣẹ́ pé, Ẹ dì í mọ́ ọwọ́ àti ẹsẹ̀, kí ẹ sì gbé e kúrò, kí ẹ sì sọ ọ́ sínú òkùnkùn tí ó wà níta; níbẹ̀ ni ẹkún àti ìpayínkeke yóò wà. Nítorí ọ̀pọ̀ ni a pè, ṣùgbọ́n díẹ̀ ni a yàn. Mátíù 22:12–14.

The deception of the princes and presidents in Daniel chapter six is identifying the punishment of the religious power that deceives the state power.

Ìtanjẹ àwọn ọmọ-aládé àti àwọn ààrẹ nínú Dáníẹ́lì orí kẹfà ń ṣàfihàn ìjìyà agbára ẹ̀sìn tí ń tàn agbára ìjọba jẹ.

> And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Daniel 6:24.

> Ọba sì pàṣẹ, wọ́n sì mú àwọn ọkùnrin wọ̀nyẹn tí wọ́n fi ẹ̀sùn kàn Dáníẹ́lì wá, wọ́n sì sọ wọ́n sínú ihò àwọn kìnnìún, wọn, àwọn ọmọ wọn, àti àwọn aya wọn; àwọn kìnnìún sì borí wọn, wọ́n sì fọ gbogbo egungun wọn túútúú kí wọ́n tó dé ìsàlẹ̀ ihò náà rárá. Dáníẹ́lì 6:24.

We shall continue the book of Daniel in the next article.

A ó tẹ̀síwájú pẹ̀lú ìwé Dáníẹ́lì nínú àpilẹ̀kọ tí ó kàn.

> And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions. Hebrews 11:32, 33.

> Kí ni èmi yóò sì tún sọ mọ́? Nítorí àkókò yóò kùn mí láti sọ nípa Gídíónì, àti Bárákì, àti Sámúsónì, àti Jéftà; nípa Dáfídì pẹ̀lú, àti Samúẹ́lì, àti àwọn wòlíì: àwọn ẹni tí wọ́n nípasẹ̀ ìgbàgbọ́ ṣẹ́gun àwọn ìjọba, ṣiṣẹ́ òdodo, rí àwọn ìlérí gbà, dí ẹnu àwọn kìnnìún. Heberu 11:32, 33.

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