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# The Hidden History of Verse Forty - Number Thirteen

Ìtàn Àṣírí ti Ẹsẹ̀ Kẹ́rìnlá-dín-lọ́gbọ̀n - Nọ́mbà Mẹ́tàlá

Number Thirteen

Nọ́mbà Mẹ́tàlá

Author

Jeff Pippenger

Published

May 28, 2026

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As a primary symbol of the one hundred and forty-four thousand, Peter is standing at Panium in 2026 working to correct the false prediction of July 18, 2020. His work in that regard aligns with the work of Josiah Litch’s correction of August 11, 1840 and Samuel Snow’s identification of October 22, 1844. Litch’s correction empowered the first angel’s message and Snow’s empowered the second angel’s message. The empowerment of the first and second angels’ messages typify the empowerment of the third angel’s message. The characteristics of the first and second are represented in the third as a combination of an external woe message and the internal message of the midnight cry of the parable of the ten virgins.

Gẹ́gẹ́ bí àmì àkọ́kọ́ ti ẹgbẹ̀rún mọ́kànlá-lẹ́ẹ̀dẹ́gbẹ̀ta ọ̀kẹ́ mẹ́rìnlélógójì náà, Pétérù dúró ní Panium ní ọdún 2026, ó ń ṣiṣẹ́ láti tún àsọtẹ́lẹ̀ èké ti July 18, 2020 ṣe. Iṣẹ́ rẹ̀ nípa ọ̀ràn náà bá iṣẹ́ àtúnṣe Josiah Litch nípa August 11, 1840 àti ìdánimọ̀ Samuel Snow ti October 22, 1844 mu. Àtúnṣe Litch fún ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ní agbára, ìdánimọ̀ Snow sì fún ìránṣẹ́ áńgẹ́lì kejì ní agbára. Ìfúnni ní agbára fún àwọn ìránṣẹ́ áńgẹ́lì àkọ́kọ́ àti kejì jẹ́ àpẹẹrẹ ti ìfúnni ní agbára fún ìránṣẹ́ áńgẹ́lì kẹta. Àwọn àbùdá ti àkọ́kọ́ àti kejì ni a ṣàfihàn nínú kẹta gẹ́gẹ́ bí ìṣọ̀kan ìránṣẹ́ ègbé kan láti òde àti ìránṣẹ́ inú ti igbe ọ̀gànjọ́ òru nínú òwe àwọn wúńdíá mẹ́wàá náà.

In a triple application of prophecy, the first and third, which are also the beginning and ending will possess parallel characteristics. Recently, a brother has uncovered several truths associated with the first woe of Revelation nine, which, when applied under the principle of Alpha and Omega identify another profound confirmation of Revelation eleven’s “earthquake.” The Sunday law in the United States is the “earthquake” that was first fulfilled in the French Revolution when France, who was one part of the ten nations that made of the prophetic structure of pagan Rome in the book of Daniel was overthrown. Thus, chapter eleven says a tenth part of the city fell.

Nínú ìlò àsọtẹ́lẹ̀ ní ìlọ́po mẹ́ta, èkínní àti ẹ̀kẹta, èyí tí wọ́n sì tún jẹ́ ìbẹ̀rẹ̀ àti òpin, yóò ní àwọn àbùdá tó bá ara wọn lọ. Láìpẹ́ yìí, arákùnrin kan ti ṣàwárí ọ̀pọ̀ òtítọ́ tó ní í ṣe pẹ̀lú ìbànújẹ àkọ́kọ́ nínú Ìfihàn orí kẹ́sàn-án, èyí tí, nígbà tí a bá lò ó lábẹ́ ìlànà Alfa àti Omega, ń fi ìmúdájú mìíràn tí ó jinlẹ̀ hàn nípa “ìṣẹ̀lẹ̀ ilẹ̀-ayé” ti Ìfihàn orí kọkànlá. Òfin Ọjọ́-Ìsinmi ní Orílẹ̀-Èdè Amẹ́ríkà ni “ìṣẹ̀lẹ̀ ilẹ̀-ayé” náà tí a kọ́kọ́ mú ṣẹ nígbà Ìyíká Faranse, nígbà tí Faranse, ẹni tí ó jẹ́ apá kan nínú àwọn orílẹ̀-èdè mẹ́wàá tí ó dá ìṣètò àsọtẹ́lẹ̀ Romu keferi nínú ìwé Dáníẹ́lì, ni a ṣubú. Nítorí náà, orí kọkànlá sọ pé ìdámẹ́wàá ìlú náà 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 ilẹ̀-ayé ńlá kan wáyé, ìdá mẹ́wàá ìlú náà sì ṣubú, nínú ìṣẹ̀lẹ̀ ilẹ̀-ayé náà sì ni a pa ẹgbàá ènìyàn méje: àwọn ìyókù sì bẹ̀rù gidigidi, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ìfihàn 11:13.

Immediately after this verse Islam of the third woe arrives.

Lẹ́sẹ̀kẹsẹ̀ lẹ́yìn ẹsẹ̀ yìí ni Ísílámù ìyà kẹta náà dé.

> The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:14.

> Ègbé kejì ti kọjá; sì kíyèsí i, ègbé kẹta ń bọ̀ wá ní kíákíá. Ìfihàn 11:14.

The pioneers expected that “the third woe” would immediately follow the second woe, but the word translated as “quickly,” means suddenly and unexpectedly, which is the characteristic of Islam’s surprise attacks. The third woe wasn’t to arrive on October 22, 1844 as the pioneers conjectured, but when it arrived it would happen “suddenly and unexpectedly,” as it did at 9/11, thus marking the beginning of the sealing of the one hundred and forty-four thousand, which ends shortly before the earthquake of the Sunday law.

Àwọn aṣáájú-ọ̀nà náà retí pé “ègbé kẹta” yóò tẹ̀lé ègbé kejì lẹ́sẹ̀kẹsẹ̀, ṣùgbọ́n ọ̀rọ̀ tí a túmọ̀ sí “láìpẹ́,” túmọ̀ sí ní ìṣàjijì àti láìròtẹ́lẹ̀, èyí tí ó jẹ́ àbùdá àwọn ìkólù ìyàlẹ́nu ti Ìsílámù. Kì í ṣe pé ègbé kẹta yóò dé ní October 22, 1844 gẹ́gẹ́ bí àwọn aṣáájú-ọ̀nà náà ti rò, ṣùgbọ́n nígbà tí ó bá dé yóò ṣẹlẹ̀ “ní ìṣàjijì àti láìròtẹ́lẹ̀,” gẹ́gẹ́ bí ó ti ṣẹlẹ̀ ní 9/11, nípa bẹ́ẹ̀ tí ó fi samisi ìbẹ̀rẹ̀ ìdídè èdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínlógójì, èyí tí ó parí díẹ̀ ṣáájú ìṣẹ̀lẹ̀ ìmìtìtì ilẹ̀ òfin Ọjọ́-Àìkú.

The “earthquake” of the Sunday law is the shaking of the “earth” beast, and when 9/11 arrived, Sister White identified that the Lord arose to “shake terribly the earth.” At the beginning of the sealing and the end, the earth beast is shaken, thus the “great earthquake.”

“Ìṣẹ̀lẹ̀ ilẹ̀-rírì” ti òfin Ọjọ́ Àìkú ni ìmìtìtì ẹranko “ilẹ̀-ayé” náà, àti nígbà tí 9/11 dé, Arábìnrin White fi hàn pé Olúwa dìde láti “mi ilẹ̀-ayé náà tì gidigidi.” Ní ìbẹ̀rẹ̀ ìdìdì àti ní òpin rẹ̀, a mì ẹranko ilẹ̀-ayé náà, nítorí náà ni “ilẹ̀-rírì ńlá” náà.

> “This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’” Review and Herald, July 5, 1906.

> “Èyí ni èmi kò tíì sọ rí. Mo ti sọ pé, bí mo ti ń wo àwọn ilé ńlá tí a ń kọ sókè níbẹ̀, ilẹ̀kùn-ún ilẹ̀kùn-ún, ‘Iru ìṣẹ̀lẹ̀ ẹlẹ́rùjẹ̀jẹ̀ wo ni yóò ṣẹlẹ̀ nígbà tí Olúwa yóò dìde láti mì ayé gidigidi! Nígbà náà ni ọ̀rọ̀ Ìfihàn 18:1–3 yóò ṣẹ.” Review and Herald, July 5, 1906.

The Lord “arises” when there is a change in His dispensational work, as was the case when Stephen was stoned and October 22, 1844, when the judgment of the dead commenced. When the judgment of the living began on 9/11, the Lord again arose, and then he shook the earth beast, as He will do at the end of the sealing of the one hundred and forty-four thousand, when He changes His dispensational work from His church to His other flock of those still in Babylon.

Oluwa “dìde” nígbà tí ìyípadà bá wáyé nínú iṣẹ́ ìṣàkóso ìgbà ìpín Rẹ̀, gẹ́gẹ́ bí ó ti rí nígbà tí a sọ Stefanu ní òkúta pa, àti ní October 22, 1844, nígbà tí ìdájọ́ àwọn òkú bẹ̀rẹ̀. Nígbà tí ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní 9/11, Oluwa tún dìde lẹ́ẹ̀kansi, lẹ́yìn náà Ó mì ẹranko ayé náà, gẹ́gẹ́ bí Yóò ṣe ní òpin ìdìdì àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì, nígbà tí Ó yí iṣẹ́ ìṣàkóso ìgbà ìpín Rẹ̀ padà kúrò lọ́dọ̀ ìjọ Rẹ̀ sí ọ̀dọ̀ agbo míràn Rẹ̀, àwọn tí wọ́n ṣì wà ní Babiloni.

What brother Daniel has discovered is the characteristics of the first woe, that align with the testimony of the “great earthquake” of chapter eleven in agreement with history and the pioneer’s understanding of the history that fulfilled the first woe.

Ohun tí arákùnrin Daniel ti ṣàwárí ni àwọn àbùdá ìyọnu àkọ́kọ́, tí ó bá ẹ̀rí “ìṣẹ̀lẹ̀-ilẹ̀ ńlá” inú orí kọkànlá mu, ní ìbámu pẹ̀lú ìtàn àti òye àwọn aṣáájú-ọnà nípa ìtàn tí ó mú ìyọnu àkọ́kọ́ ṣẹ.

> And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.

> Angẹli karùn-ún sì fọn ìpè rẹ̀, mo sì rí ìràwọ̀ kan tí ó ṣubú láti ọ̀run wá sí ilẹ̀ ayé: a sì fi kọ́kọ́rọ́ kòtò àìnísàlẹ̀ fún un. Ó sì ṣí kòtò àìnísàlẹ̀ náà; èéfín sì ti inú kòtò náà jáde wá, bí èéfín ileru ńlá; oòrùn àti afẹ́fẹ́ sì ṣókùnkùn nítorí èéfín kòtò náà. Eṣú sì jáde láti inú èéfín náà wá sórí ilẹ̀ ayé: a sì fi agbára fún wọn, gẹ́gẹ́ bí àkekèé ilẹ̀ ayé ti ní agbára. A sì pàṣẹ fún wọn pé kí wọn má ṣe pa koríko ilẹ̀ ayé lára, tàbí ohun aláwọ̀ ewé kankan, tàbí igi kankan; bí kò ṣe àwọn ènìyàn nìkan tí wọn kò ní èdìdì Ọlọ́run ní iwájú orí wọn. Ìfihàn 9:1–4.

The pioneers correctly applied these verses to the history that introduced Mohammed, who was born in 570, unified the tribes in 606, received his first revelation in 610, migrated to Medina in 622, started his warfare in 624 and died in 632. The “bottomless pit” prophetically represents a new manifestation of Satan, but Mohammed began in Arabia, which is also known as the bottomless pit because of the vast deserts.

Àwọn aṣáájú-ọ̀nà náà fi òótọ́ lo àwọn ẹsẹ̀ wọ̀nyí sí ìtàn tí ó ṣàfihàn ìbẹ̀rẹ̀ Mohammed, ẹni tí a bí ní ọdún 570, tí ó ṣọ̀kan àwọn ẹ̀yà ní 606, tí ó gba ìfihàn àkọ́kọ́ rẹ̀ ní 610, tí ó ṣí lọ sí Medina ní 622, tí ó bẹ̀rẹ̀ ogun rẹ̀ ní 624, tí ó sì kú ní 632. “Kòtò aláìlópin” náà, ní ìtúmọ̀ àsọtẹ́lẹ̀, dúró fún ìfarahàn tuntun ti Satani, ṣùgbọ́n Mohammed bẹ̀rẹ̀ ní Arabia, èyí tí a tún mọ̀ sí kòtò aláìlópin nítorí àwọn aṣálẹ̀ rẹ̀ tí ó gbòòrò.

Mohammed became the prophetic king, or as he was labelled, “the trustworthy one” in 606, when he resolved a dispute among the various tribes who were in a dilemma about who should be allowed to return the “black rock” cornerstone of the Kaaba. The Kaaba is a cube-shaped building (hence the name “Kaaba,” which means “cube” in Arabic) located in the center of the Great Mosque of Mecca in Saudi Arabia. It is approximately 43 feet high, eleven foot wide and 10 foot long, built of granite and marble, with a black silk and cotton cloth covering it. The Kaaba existed long before Muhammad and according to Islamic tradition, it was originally built by Abraham and his son Ishmael as a house of worship for the One God (Allah). Over the centuries, it became filled with idols and was used as a pagan shrine by the Arab tribes.

Muhammad di ọba wòlíì, tàbí gẹ́gẹ́ bí a ti pè é, “ẹni ìgbẹ́kẹ̀lé,” ní ọdún 606, nígbà tí ó yanjú àríyànjiyàn láàrín oríṣiríṣi ẹ̀yà tí wọ́n wà nínú ìpèníjà nípa ẹni tí a yẹ kí a jẹ́ kí ó tún fi “òkúta dúdú” tí í ṣe òkúta igun Kaaba sí ipò rẹ̀. Kaaba jẹ́ ilé kan tí ó ní ìrísí kìùbù (ní ìdí èyí ni a fi ń pè é ní “Kaaba,” tí ìtumọ̀ rẹ̀ sì jẹ́ “kìùbù” ní èdè Arabiki) tí ó wà ní àárín Mọ́sáláṣí Ńlá ti Mecca ní Saudi Arabia. Gíga rẹ̀ fẹrẹ̀ tó ẹsẹ̀ mẹ́tàlélógójì, fífẹ̀ rẹ̀ jẹ́ ẹsẹ̀ mọ́kànlá, gígùn rẹ̀ sì jẹ́ ẹsẹ̀ mẹ́wàá, a sì fi giranaiti àti márámà kọ́ ọ, pẹ̀lú aṣọ dúdú tí a hun láti òwú ọ̀ṣọ́ àti kọ́tò tí ó bò ó. Kaaba ti wà pẹ́ ṣáájú Muhammad, àti gẹ́gẹ́ bí àṣà ìbílẹ̀ Islam ṣe sọ, Abrahamu àti ọmọ rẹ̀ Ishmaeli ni wọ́n kọ́ ọ ní ìbẹ̀rẹ̀ gẹ́gẹ́ bí ilé ìjọsìn fún Ọlọ́run kan ṣoṣo (Allah). Lẹ́yìn ọ̀pọ̀lọpọ̀ ọ̀rúndún, ó kún fún àwọn òrìṣà kéékèèké, a sì lò ó gẹ́gẹ́ bí ilé-ìbọ̀rìṣà àwọn Arabu.

The Kaaba is the spiritual center of the Islamic world—a simple, ancient building that symbolizes monotheism, unity, and the connection between Abrahamic faith and Islam. Muslims do not consider it “God’s house” in a literal sense, but rather a divinely appointed focal point for worship. Mohammed’s actions during a period when the Kaaba had been destroyed and was then rebuilt are where his leadership began.

Kaaba jẹ́ àárín-àyíká ẹ̀mí ti ayé Ìslámù—ilé kan tí ó rọrùn, tí ó sì ti ìgbàanì wá, tí ń ṣàpẹẹrẹ ìgbàgbọ́ nínú Ọlọ́run kan ṣoṣo, ìṣọ̀kan, àti ìsopọ̀ láàárín ìgbàgbọ́ Ábúráhámù àti Ìslámù. Àwọn Mùsùlùmí kì í ka a sí “ilé Ọlọ́run” ní ọ̀nà gidi tàbí ìtúmọ̀ gangan, bí kò ṣe pé ó jẹ́ ibi ìfojúsùn ìjọsìn tí Ọlọ́run ti yàn. Ìṣe Mohammed ní àkókò kan tí a ti pa Kaaba run tí a sì tún un kọ́ lẹ́yìn náà ni ibẹ̀rẹ̀ ìdarí rẹ̀ ti bẹ̀rẹ̀.

A flash flood damaged the Kaaba and the Quraysh tribe rebuilt it. When it came time to place the Black Stone (Hajar al-Aswad) back in its corner, the different clans quarreled over who should have the honor. They agreed that the next person to enter the area would decide. Muhammad walked in, and he resolved the dispute wisely: He placed the Black Stone on a cloth, had a representative from each clan lift it together, carrying it together, and then he personally set it in place. This event earned him great respect and the title Al-Amin (“the Trustworthy”) among the people of Mecca. It is one of the key pre-prophetic events highlighted in many timelines. The “Black Stone” was the cornerstone that was placed by Mohammed, who is the prophetic king over Islam. The black cornerstone is an obvious counterfeit of Christ (the true cornerstone), and the corruption of the house of Kaaba after years of the introduction of idols was also resolved by Mohammed.

Ìkún-omi àkúnya kan ba Kaaba jẹ́, ẹ̀yà Quraysh sì tún un kọ́. Nígbà tí ó tó àkókò láti fi Òkúta Dúdú náà (Hajar al-Aswad) padà sí igun rẹ̀, àwọn ìdílé-orílẹ̀-ẹ̀yà oríṣiríṣi bẹ̀rẹ̀ sí í bá ara wọn jiyàn lórí ẹni tí yóò ní ọlá náà. Wọ́n fara mọ́ ọn pé ẹni tí yóò wọ agbègbè náà kọ́kọ́ lẹ́yìn náà ni yóò ṣe ìpinnu. Muhammad wọlé wá, ó sì yanjú àríyànjiyàn náà pẹ̀lú ọgbọ́n: Ó fi Òkúta Dúdú náà lé aṣọ kan lórí, ó jẹ́ kí aṣojú láti ọ̀dọ̀ ìdílé-orílẹ̀-ẹ̀yà kọ̀ọ̀kan gbé e sókè papọ̀, kí wọ́n sì rú ú papọ̀, lẹ́yìn náà òun tìkára rẹ̀ fi í sí ipò rẹ̀. Ìṣẹ̀lẹ̀ yìí mú kí ó ní ọ̀wọ̀ ńlá, ó sì jẹ́ kí a fi oyè Al-Amin (“Ẹni Ìgbẹ́kẹ̀lé”) pè é láàrín àwọn ènìyàn Mekka. Ó jẹ́ ọ̀kan nínú àwọn ìṣẹ̀lẹ̀ pàtàkì ṣáájú iṣẹ́ wòlíì tí a tẹnumọ́ sí nínú ọ̀pọ̀ àkójọ-ìtẹ̀síwájú àkókò. “Òkúta Dúdú” náà ni òkúta igun tí Mohammed gbé kalẹ̀, ẹni tí í ṣe ọba wòlíì lórí Islam. Òkúta igun dúdú náà jẹ́ àfarawé èké tí ó hàn gbangba ti Kristi (òkúta igun tòótọ́), ìbàjẹ́ ilé Kaaba náà sì, lẹ́yìn ọ̀pọ̀ ọdún ìfọwọ́lé àwọn òrìṣà sínú rẹ̀, ni Mohammed pẹ̀lú yanjú.

After the Quraysh broke the Treaty of Hudaybiyyah, Muhammad marched on Mecca with an army of about 10,000 Muslims. The city surrendered with very little fighting. Muhammad then entered the Kaaba, destroyed the 360 idols inside it, and rededicated the shrine to the worship of the one God (Allah). Thus, Mohammed the king of Islam, laid the cornerstone, and he cleansed the temple of idolatry.

Lẹ́yìn tí àwọn Quraysh ti rú Àdéhùn Hudaybiyyah, Muhammad kọ́kọ̀ sí Mẹ́kà pẹ̀lú ọmọ-ogun kan tó fẹrẹ̀ jẹ́ Mùsùlùmí 10,000. Ìlú náà sì fara balẹ̀ pẹ̀lú ìjà díẹ̀ gan-an. Nígbà náà ni Muhammad wọ Kaaba, ó ba àwọn òrìṣà 360 tí ó wà nínú rẹ̀ jẹ́, ó sì tún yà ibi mímọ́ náà sí mímọ́ fún ìjọsìn Ọlọ́run kan ṣoṣo (Allah). Báyìí ni Mohammed ọba Islam fi gbé òkúta ìpìlẹ̀ kalẹ̀, ó sì wẹ tẹ́ńpìlì náà mọ́ kúrò nínú ìbọ̀rìṣà.

There are three powers that come from the bottomless pit in the book of Revelation, and each of the three represents a counterfeit Christ. Satan, the dragon seeks to be as the Most High, seated on His throne and His church.

Àwọn agbára mẹ́ta wà tí ń jáde láti inú hòòhò tí kò lẹ́gbẹ̀ẹ́ ní inú ìwé Ìfihàn, àti pé ọ̀kọ̀ọ̀kan nínú àwọn mẹ́tẹ̀ẹ̀ta náà dúró fún Kristi èké. Satani, ejò ńlá náà, ń wá láti dàbí Ọ̀gá-ògo jùlọ, kí ó jókòó lórí ìtẹ́ Rẹ̀ àti lórí ìjọ Rẹ̀.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Yet thou shalt be brought down to hell, to the sides of the pit. Isaiah 14:12–15.

> Bí ó ti wó láti ọ̀run, ìwọ Lúsífà, ọmọ àrọ̀ọ̀rọ̀! bí a ti gé ọ lulẹ̀ sí ilẹ̀, ìwọ tí ó ń sọ àwọn orílẹ̀-èdè di aláìlera! Nítorí ìwọ ti wí nínú ọkàn rẹ pé, Èmi yóò gòkè lọ sí ọ̀run, èmi yóò gbé ìtẹ́ mi ga ju àwọn ìràwọ̀ Ọlọ́run lọ: èmi yóò sì jókòó lórí òkè àpéjọ, ní ẹ̀gbẹ́ àríwá: èmi yóò gòkè ju ibi gíga àwọsánmà lọ; èmi yóò dàbí Ọ̀gá-ọba Àgbàjùlọ. Ṣùgbọ́n a ó sọ ọ kalẹ̀ sí ọ̀run àpáàdì, sí ẹ̀gbẹ́ ihò. Aísáyà 14:12–15.

The dragon of atheism came from the bottomless pit in Revelation eleven and the beast of Catholicism ascends out of the bottomless pit when her deadly wound is healed.

Àjàkálẹ̀ àìgbàgbọ́ nínú Ọlọ́run jáde láti inú ọ̀gbun àìlópin nínú Ìfihàn orí kọkànlá, ẹranko ti Kátólíìkì sì ń gòkè wá láti inú ọ̀gbun àìlópin náà nígbà tí a bá mú ọgbẹ́ rẹ̀ tí í pa ẹni láradá.

> The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.

> Ẹranko tí ìwọ rí, ti wà tẹ́lẹ̀, kò sì sí nísinsin yìí; yóò sì gòkè láti inú ibú àìnísàlẹ̀, yóò sì lọ sínú ìparun: àwọn tí ń gbé ayé yóò sì yà á lẹ́nu, àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè láti ìpilẹ̀ṣẹ̀ ayé, nígbà tí wọn bá wo ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí, tí ó sì ṣì wà. Ìfihàn 17:8.

The beast of Catholicism ascends to the throne of the earth at the Sunday law when the threefold union is put in place. Like unto the dragon, Catholicism claims to be God, as Paul so aptly identified.

Ẹranko ẹ̀sìn Kátólíìkì gòkè sí ìtẹ́ ayé nígbà òfin Ọjọ́ Àìkú nígbà tí a bá ti fi ìṣọ̀kan mẹ́ta náà lélẹ̀. Bí ó ti dàbí dragoni, ẹ̀sìn Kátólíìkì ń pe ara rẹ̀ ní Ọlọ́run, gẹ́gẹ́ bí Pọ́ọ̀lù ti tọ́ka sí ní ọ̀nà tí ó yẹ gan-an.

> Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.

> Kí ẹnikẹ́ni má ṣe tàn yín jẹ lọ́nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìṣọ̀tẹ̀ náà kọ́kọ́ dé, kí a sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ń takò tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ohun tí a ń pè ní Ọlọ́run lọ, tàbí tí a ń bọ̀ fún; títí tí yóò fi jókòó nínú tẹ́ńpìlì Ọlọ́run bí ẹni pé òun ni Ọlọ́run, tí ó ń fi ara rẹ̀ hàn pé òun ni Ọlọ́run. 2 Tessalonika 2:3, 4.

Like the dragon, the beast of Catholicism is antichrist, both profess to be God, and both have their final destruction associated with their biblical testimony, for the dragon is brought down to hell, and the beast is the son of perdition. Perdition being final destruction.

Gẹ́gẹ́ bí ejò ńlá náà, ẹranko ti Kátólíìkì náà jẹ́ aṣòdì sí Kristi; àwọn méjèèjì ń jẹ́wọ́ pé àwọn jẹ́ Ọlọ́run, ìparun ìkẹyìn àwọn méjèèjì sì ní ìbáṣepọ̀ pẹ̀lú ẹ̀rí ìtẹ̀síwájú wọn nínú Ìwé Mímọ́; nítorí a sọ ejò ńlá náà kalẹ̀ sí ọ̀run àpáàdì, ẹranko náà sì ni ọmọ ìparun. Ìparun náà sì ni ìtúmọ̀ sí ìparun ìkẹyìn.

> “The determination of antichrist to carry out the rebellion he began in heaven will continue to work in the children of disobedience.” Testimonies, volume 9, 230.

> “Ìpinnu líle aṣòdìsí-Kírísítì láti mú ìṣọ̀tẹ̀ tí ó bẹ̀rẹ̀ ní ọ̀run ṣẹ ní yóò máa bá a lọ láti ṣiṣẹ́ nínú àwọn ọmọ àìgbọ́ràn.” Testimonies, volume 9, 230.

> “Through the pope of Rome the same work has been carried on here on earth as was carried on in the courts of heaven before the expulsion of the prince of darkness. Satan sought to correct the law of God in heaven, and to supply an amendment of his own. He exalted his own judgment above that of his Creator, and placed his will above the will of Jehovah, and in this way virtually declared God to be fallible. The pope also takes the same course and, claiming infallibility for himself, seeks to adjust the law of God to meet his own ideas, thinking himself able to correct the mistakes he thinks he sees in the statutes and commands of the Lord of heaven and earth. He virtually says to the world, I will give you better laws than those of Jehovah. What an insult is this to the God of heaven!” Signs of the Times, November 19, 1894.

> “Nípasẹ̀ póòpù ti Róòmù ni a ti ń bá iṣẹ́ kan náà lọ níhìn-ín lórí ilẹ̀-ayé gẹ́gẹ́ bí a ti ń ṣe é ní àwọn àgbàlá ọ̀run kí a tó lé ọmọ-aládé òkùnkùn jáde. Sátánì wá ọ̀nà láti ṣàtúnṣe òfin Ọlọ́run ní ọ̀run, àti láti pèsè àtúnṣe kan ti ara rẹ̀. Ó gbé ìdájọ́ tirẹ̀ ga ju ti Ẹlẹ́dàá rẹ̀ lọ, ó sì gbé ìfẹ́ tirẹ̀ ga ju ìfẹ́ Jèhófà lọ, àti ní ọ̀nà yìí ó fi hàn ní ti gidi pé Ọlọ́run lè ṣàṣìṣe. Póòpù náà sì tún ń tọ ipa ọ̀nà kan náà, ó sì ń béèrè àìṣeéṣe fún ara rẹ̀, ó ń wá láti mú òfin Ọlọ́run bá èrò tirẹ̀ mu, ní ríro ara rẹ̀ sí ẹni tí ó lè ṣàtúnṣe àwọn àṣìṣe tí ó ro pé ó rí nínú àwọn ìlànà àti àṣẹ Oluwa ọ̀run àti ilẹ̀-ayé. Ní ti gidi, ó ń sọ fún ayé pé, Èmi yóò fún yín ní òfin tí ó dára ju ti Jèhófà lọ. Ẹ̀gàn ńlá wo ni èyí jẹ́ sí Ọlọ́run ọ̀run!” Signs of the Times, November 19, 1894.

Islam, represented by Mohammed in the history of the seventh century also came out of the bottomless pit when the key that was given to Mohammed was turned. When the pit was opened “smoke” came out that darkened the sun and the air. The pioneers correctly identified that the “key” that opened the pit was the battle of Nineveh.

Ìslamù, tí Mòhámẹ́dì ṣojú fún nínú ìtàn ọrundún keje, náà pẹ̀lú jáde láti inú kòtò aláìlópin nígbà tí a yí kọ́kọ́rọ́ tí a fi fún Mòhámẹ́dì. Nígbà tí a ṣí kòtò náà, “èéfín” jáde wá tí ó ṣókùnkùn oorun àti afẹ́fẹ́. Àwọn aṣáájú-ọ̀nà náà dá a mọ̀ dáadáa pé “kọ́kọ́rọ́” tí ó ṣí kòtò náà ni ogun Ninefe.

When we approach the first three verses on Revelation chapter nine from the pioneer understanding in the context of a triple application of prophecy, we find the prophetic characteristics of those verses that represent the first woe, typify the prophetic characteristics of the third woe that arrives “quickly” at the great earthquake. The Sunday law is represented by the battle of Nineveh.

Nígbà tí a bá sunmọ ẹsẹ̀ mẹ́ta àkọ́kọ́ nínú Ìfihàn orí kẹsàn-án láti inú òye àwọn aṣáájú-ọnà, nínú àyíká ìlò àsọtẹ́lẹ̀ ní ìlànà mẹ́ta, a rí i pé àwọn àbùdá àsọtẹ́lẹ̀ ti àwọn ẹsẹ̀ wọ̀nyí tí ń ṣojú ìbànújẹ àkọ́kọ́, jẹ́ àpẹẹrẹ àwọn àbùdá àsọtẹ́lẹ̀ ti ìbànújẹ kẹta tí ó dé “lọ́rá” nígbà ìṣẹ̀lẹ̀ ilẹ̀ ńlá náà. Òfin Ọjọ́ Àìkú ni a fi ogun Nínéfè ṣàpẹẹrẹ.

Peter is responsible for correcting the false prediction of the fireballs of Nashville, and he recognizes that the correct application of Ellen Whites warning of fireballs upon Nashville marks the beginning of “the destruction of thousands of cities almost fully given to idolatry.”

Peteru ni ojúṣe wà láti ṣàtúnṣe àsọtẹ́lẹ̀ èké nípa àwọn bọ́ọ̀lù iná ti Nashville, ó sì mọ̀ pé lílo ìkìlọ̀ Ellen White nípa àwọn bọ́ọ̀lù iná lórí Nashville ní ọ̀nà tí ó tọ́ jẹ́ àmì ìbẹ̀rẹ̀ “ìparun ẹgbẹẹgbẹ̀rún àwọn ìlú tí a ti fi fún ìbọ̀rìṣà ní kíkún fẹ́rẹ̀ẹ́.”

The fireballs of Nashville mark the beginning of a period of destruction upon the cities, and it also marks the beginning of the proclamation of the short midnight cry message. That message begins with an unexpected attack from Islam and the period ends with an unexpected attack from Islam at the great earthquake. The period of the proclamation of the midnight cry marks the end of the sealing time of the one hundred and forty-four thousand which began with the unexpected attack of Islam on 9/11.

Àwọn bọ́ọ̀lù iná ti Nashville fi àmì ìbẹ̀rẹ̀ àkókò ìparun kan lé lórí àwọn ìlú, ó sì tún fi àmì ìbẹ̀rẹ̀ ìkéde ìròyìn igbe ọ̀gànjọ́ alẹ́ kúkúrú náà. Ìròyìn náà bẹ̀rẹ̀ pẹ̀lú ìkọlù àìròtẹ́lẹ̀ láti ọ̀dọ̀ Islam, àkókò náà sì parí pẹ̀lú ìkọlù àìròtẹ́lẹ̀ láti ọ̀dọ̀ Islam nígbà ilẹ̀-rírìńgbìn ńlá náà. Àkókò ìkéde igbe ọ̀gànjọ́ alẹ́ náà fi àmì òpin àkókò ìdìdìmọ́ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì náà hàn, èyí tí ó bẹ̀rẹ̀ pẹ̀lú ìkọlù àìròtẹ́lẹ̀ ti Islam ní 9/11.

The sealing of the one hundred and forty-four thousand then began in agreement with the line of Balaam and the ass, where there are three strikes that culminate at the Sunday law, but where the second unexpected attack includes October 7, 2023 upon the ancient glorious land and then at the fireballs of Nashville. All the lines agree, and Peter understands that the unsealing of these truths, which are represented as the dirt brush man gathering up the scattered jewels and casting them into the casket is the work of the Lion of the tribe of Judah.

Lẹ́yìn náà, fífi èdìdì lé ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000] bẹ̀rẹ̀ ní ìbámu pẹ̀lú ìlà Bálákì àti kẹ́tẹ́kẹ́tẹ́, níbi tí ìlù mẹ́ta wà tí ó parí ní òfin Ọjọ́-Àìkú, ṣùgbọ́n níbi tí ìkọlù kejì tí a kò retí fi kún October 7, 2023 sí ilẹ̀ ológo àtijọ́, lẹ́yìn náà sì ni ní àwọn bọ́ọ̀lù iná Nashville. Gbogbo àwọn ìlà náà fara mọ́ra, Peteru sì lóye pé ṣíṣí àwọn òtítọ́ wọ̀nyí sílẹ̀, èyí tí a fi hàn gẹ́gẹ́ bí ọkùnrin onírìnkèrindò tí ń kó àwọn iyebíye tí a tú ká jọ, tí ó sì ń sọ wọ́n sínú àpótí ìṣúra, ni iṣẹ́ Kìnnìún ẹ̀yà Júdà.

The Lion of Judah identifies Peter’s corrected message of Nashville as occurring in the final period of the sealing of the one hundred and forty-four thousand that is represented in the hidden history of verse forty of Daniel eleven, and more specifically in the portion of that hidden history represented in verses eleven through fifteen of the same chapter. In those verses the battle of Raphia and the battle of Panium lead to the Sunday law of verse sixteen, which is represented by the battle of Actium. When the battle of Panium joins the battle of Actium at the Sunday law, the battle of Nineveh is also repeated.

Kiniun Juda fi ìránṣẹ́ tí a ti ṣàtúnṣe ti Peter ní Nashville hàn gẹ́gẹ́ bí ohun tí ó ṣẹlẹ̀ ní àkókò ìkẹyìn ìdìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún kan àti mẹ́rìnlélógójì, tí a ṣàpẹẹrẹ rẹ̀ nínú ìtàn ìkọ̀kọ̀ ẹsẹ̀ ogójì ti Danieli mọ́kànlá, àti ní pàtàkì jùlọ nínú apá ìtàn ìkọ̀kọ̀ náà tí a ṣàpẹẹrẹ nínú ẹsẹ̀ mọ́kànlá sí mẹ́ẹ̀ẹ́dógún ti orí kan náà. Nínú àwọn ẹsẹ̀ wọ̀nyí, ogun Raphia àti ogun Panium ń darí sí òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìndínlógún, èyí tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ogun Actium. Nígbà tí ogun Panium bá darapọ̀ mọ́ ogun Actium ní òfin Ọjọ́ Àìkú, ogun Ninefe náà tún máa ṣe àtúnwí.

The “key” given to Mohammed, the king of Islam, whose name is not only the character of Islam, but also the place of the destruction marked by the battle of Nineveh. The king’s name “in the Hebrew tongue is Abaddon,” and “in the Greek tongue hath his name Apollyon.” The Greek and Hebrew emphasize the Old and New Testaments and instruct us that Abaddon means “the place of destruction” and Apollyon means “the destroyer.” In verse eleven of Revelation nine the king over Islam is Mohammed, but it is also the “angel of the bottomless pit,” which is Satan. Just as the pope is the antichrist as Satan’s right-hand man on earth, Mohammed is also directly controlled by Satan, the angel of the bottomless pit.

“Akọ́kọ́” tí a fi fún Mohammed, ọba Íslámù, ẹni tí orúkọ rẹ̀ kì í ṣe àfihàn ìwà Íslámù nìkan, ṣùgbọ́n tí ó tún jẹ́ ibi ìparun tí a fi ogun Ninefe samisi. Orúkọ ọba náà “ní èdè Heberu ni Abaddon,” àti pé “ní èdè Gíríìkì ni ó ní orúkọ rẹ̀ ní Apollyon.” Èdè Gíríìkì àti Heberu ń tẹnumọ́ Májẹ̀mú Láéláé àti Májẹ̀mú Titun, wọ́n sì kọ́ wa pé Abaddon túmọ̀ sí “ibi ìparun” àti pé Apollyon túmọ̀ sí “apanirun.” Nínú ẹsẹ̀ kọkànlá Ìfihàn orí kẹsàn-án, ọba tí ó wà lórí Íslámù ni Mohammed, ṣùgbọ́n ó tún jẹ́ “ángẹ́lì ọ̀gbun àìnísàlẹ̀,” ẹni tí í ṣe Satani. Gẹ́gẹ́ bí póòpù ṣe jẹ́ aṣòdì sí Kristi gẹ́gẹ́ bí ọ̀tún Satani lórí ayé, bẹ́ẹ̀ ni Mohammed pẹ̀lú wà lábẹ́ ìṣàkóso tààràtà Satani, ángẹ́lì ọ̀gbun àìnísàlẹ̀.

At the Sunday law, the threefold union is forced upon the world and the deadly wound that was delivered to the papacy in 1798, thus marking the end of the Dark Ages is healed. When the deadly wound is healed, the second period of the Dark Ages arrives, and at the great earthquake that is the Sunday law Islam turns the key and smoke as from a furnace blots out the sun and stars as darkness returns. The battle of Nineveh is repeated at the Sunday law, for it is the key that brings the second period of darkness. There national apostasy is followed by national ruin. There “active despotism” bears full sway, for the smoke of Islam that darkens the sun and stars at the battle of Nineveh is as a burning furnace. The “burning furnace” was an element of God’s covenant with Abraham.

Ní àkókò òfin Ọjọ́ Àìkú, a fi ipa mú ìṣọ̀kan mẹ́tẹ̀ẹ̀ta náà lé ayé lórí, a sì wo ọgbẹ́ ikú tí a fi fún ipò pápá ní ọdún 1798 sàn, èyí tí ó fi àmì sí òpin Àkókò Òkùnkùn. Nígbà tí a bá wo ọgbẹ́ ikú náà sàn, àkókò kejì ti Àkókò Òkùnkùn dé, àti ní ìṣẹ̀lẹ̀ ilẹ̀-ríri ńlá náà tí í ṣe òfin Ọjọ́ Àìkú, Íslámù yí kọ́kọ́rọ́ náà, èéfín sì bí ti ileru kan bo oòrùn àti àwọn ìràwọ̀ mọ́lẹ̀ bí òkùnkùn ṣe padà. Ogun Nínéfè ni a tún ṣe ní àkókò òfin Ọjọ́ Àìkú, nítorí pé òun ni kọ́kọ́rọ́ tí ó mú àkókò kejì ti òkùnkùn wá. Ní bẹ̀, ìpẹ̀yìndà orílẹ̀-èdè ni ìparun orílẹ̀-èdè ń tẹ̀ lé. Ní bẹ̀, “ìkà-apá tó ń ṣiṣẹ́” ń jọba ní kíkún, nítorí èéfín Íslámù tí ó ń mú kí oòrùn àti àwọn ìràwọ̀ ṣókùnkùn ní ogun Nínéfè dàbí ileru tí ń jó. “Ileru tí ń jó” jẹ́ apá kan nínú májẹ̀mú Ọlọ́run pẹ̀lú Ábúráhámù.

> And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. Genesis 15:17.

> Ó sì ṣẹ, pé nígbà tí oòrùn wọ̀, tí ó sì ṣókùnkùn, wò ó, ileru tí ń rú èéfín, àti fìtílà tí ń jó, tí ó kọjá láàrín àwọn ẹ̀yà wọ̀nyí. Genesisi 15:17.

The smoking furnace that passed between Abram’s covenant offerings identified the bondage in Egypt represented in the passage in verse thirteen.

Ìlé-ẹ̀rọ ìná tí ń mú èéfín, tí ó kọjá láàárín àwọn ẹbọ májẹ̀mú Ábúrámù, fi ìrèjẹ ní ilẹ̀ Ejibiti hàn gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú ẹsẹ̀ kẹtàlá.

> And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years. Genesis 15:13.

> Ó sì wí fún Ábrámù pé, “Mò dájúdájú pé irú-ọmọ rẹ yóò jẹ àjèjì ní ilẹ̀ tí kì í ṣe tiwọn, wọn yóò sì máa sìn wọ́n; wọn yóò sì máa pọ́n wọn lójú fún ọdún irinwó.” Jẹ́nẹ́sísì 15:13.

A “burning furnace,” such as Nebuchadnezzar’s furnace in chapter three of Daniel represents bondage and slavery, as was the condition of Shadrach, Meshach and Abednego.

“Ileru tí ń jóná,” gẹ́gẹ́ bí ileru Nebukadinésárì nínú orí kẹta ìwé Dáníẹ́lì, ń ṣàpẹẹrẹ ìsìnrú àti ẹrú, gẹ́gẹ́ bí ó ti jẹ́ ipò Ṣádírákù, Mẹ́sákù, àti Ábẹ́dínẹ́gò.

> “But like the stars in the vast circuit of their appointed path, God’s purposes know no haste and no delay. Through the symbols of the great darkness and the smoking furnace, God had revealed to Abraham the bondage of Israel in Egypt, and had declared that the time of their sojourning should be four hundred years. “Afterward,” He said, “shall they come out with great substance.” Genesis 15:14.” The Desire of Ages, 33.

> “Ṣùgbọ́n gẹ́gẹ́ bí àwọn ìràwọ̀ ṣe wà nínú ọ̀nà gbooro yíyípo ipa-ọ̀nà tí a yàn fún wọn, èrò Ọlọ́run kì í mọ̀ ìkánjú tàbí ìdádúró. Nípasẹ̀ àwọn àpẹẹrẹ òkùnkùn ńlá náà àti ilé-iná tí ń mú èéfín, Ọlọ́run ti fi ìsègbèkùn Ísírẹ́lì ní Ejibiti hàn fún Ábúráhámù, ó sì ti kéde pé àkókò ìgbé-àjèjì wọn yóò jẹ́ ọ̀ọ́dún irinwó. “Lẹ́yìn èyí,” ni Ó wí pé, “wọn yóò sì jáde pẹ̀lú ọrọ̀ púpọ̀.” Jẹ́nẹ́sísì 15:14.” Ìfẹ́ Àwọn Àkókò, 33.

> But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt, to be unto him a people of inheritance, as ye are this day. Deuteronomy 4:20.

> Ṣùgbọ́n OLÚWA ti mú yín, ó sì mú yín jáde kúrò nínú ilé-ìdán irin, àní kúrò ní Ejibiti, kí ẹ lè jẹ́ ènìyàn ogún fún un, gẹ́gẹ́ bí ẹ ti rí lónìí yìí. Deuteronomi 4:20.

The smoke that darkens the sun and moon when the key of the battle of Nineveh is turned identifies the persecution that begins in earnest at the Sunday law. The persecution of the Dark Ages then is repeated. The pioneers correctly identified that the battle of Nineveh was the “key” that brought Islam into prophetic history as the first woe in 627. The battle was between Rome and Persia, and it represented a victory for Rome, but it was what is called a Pyrrhic victory. A victory that is actually detrimental to the victor. The phrase comes from a victory by king Pyrrhus of Epirus. After two battles against the Romans (Heraclea in 280 BC and Asculum in 279 BC), he defeated the Roman army but lost a huge portion of his own troops. According to legend, he then said, “One more such victory and we are lost.”

Èéfín tí ń mú kí oòrùn àti òṣùpá ṣókùnkùn nígbà tí a yí kọ́kọ́rọ́ ogun Ninefeh padà ń fi inúnibíni tí ó bẹ̀rẹ̀ ní tòótọ́ ní àkókò òfin Ọjọ́-Àìkú hàn. Nígbà náà ni a tún ṣe inúnibíni ti Àwọn Àkókò Òkùnkùn náà. Àwọn aṣáájú-ọ̀nà náà tọ́ka sí i ní tòótọ́ pé ogun Ninefeh ni “kọ́kọ́rọ́” tí ó mú Islam wá sínú ìtàn àsọtẹ́lẹ̀ gẹ́gẹ́ bí ègbé àkọ́kọ́ ní ọdún 627. Ogun náà wáyé láàárín Róòmù àti Pérsia, ó sì ṣojú ìṣẹ́gun fún Róòmù, ṣùgbọ́n ó jẹ́ ohun tí a ń pè ní ìṣẹ́gun Pyrrhic. Ìṣẹ́gun tí ó jẹ́ aláìlérè gan-an fún ẹni tí ó ṣẹ́gun. Ọ̀rọ̀ náà ti inú ìṣẹ́gun kan wá láti ọwọ́ ọba Pyrrhus ti Epirus. Lẹ́yìn ogun méjì sí àwọn ará Róòmù (Heraclea ní 280 ṣáájú Sànmánì Kristi àti Asculum ní 279 ṣáájú Sànmánì Kristi), ó ṣẹ́gun ọmọ-ogun Róòmù ṣùgbọ́n ó pàdánù apá ńlá kan nínú àwọn ọmọ-ogun tirẹ̀. Gẹ́gẹ́ bí ìtàn àròsọ ṣe sọ, lẹ́yìn náà ó ní, “Ìṣẹ́gun irú èyí mọ́ọ̀kan sí i, a sì ti ṣègbé.”

The battle of Nineveh was a strategic victory for Rome, but when finished neither Rome or Persia had the power to thereafter effectively resist the onslaught of Islam. Persia is the United States and Rome is the papacy in the modern fulfillment of the battle of Nineveh. Medo-Persia as a two-horned power represent the two-horned power of the United States. At the Sunday law the United States is simply one horn, for leading to the Sunday law the image of the beast has been formed, and that formation consists of combining both horns into one. In Daniel eight, there are two horns representing the Medo-Persian Empire, and the Persian horn came up last.

Ogun Ninefe jẹ́ ìṣẹ́gun ìmúlò-ogun pàtàkì fún Róòmù, ṣùgbọ́n nígbà tí ó parí, bẹ́ẹ̀ ni Róòmù tàbí Pérṣíà kò ní agbára mọ́ láti lè, lẹ́yìn náà, dojú kọ ìkógun Íslámù ní ọ̀nà tó munadoko. Pérṣíà ni Orílẹ̀-Èdè Amẹ́ríkà, Róòmù sì ni ìjọ póòpù nínú ìmúṣẹ òde-òní ti ogun Ninefe. Mẹ́dò-Pérṣíà gẹ́gẹ́ bí agbára oníwo méjì dúró fún agbára oníwo méjì ti Orílẹ̀-Èdè Amẹ́ríkà. Ní òfin Ọjọ́ Àìkú, Orílẹ̀-Èdè Amẹ́ríkà jẹ́ iwo kan ṣoṣo lásán, nítorí pé ní ṣíṣamọ̀nà sí òfin Ọjọ́ Àìkú ni a ti dá àwòrán ẹranko náà sílẹ̀, ìdásílẹ̀ náà sì ní nínú ìṣọ̀kan àwọn iwo méjèèjì náà sí ọkan. Nínú Dáníẹ́lì 8, iwo méjì wà tí ń ṣojú Ìjọba Mẹ́dò-Pérṣíà, iwo Pérṣíà sì ni ó jáde gbẹ̀yìn.

> Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.

> Nígbà náà ni mo gbé ojú mi sókè, mo sì rí, sì kíyèsí i, wò ó, àgbòkùnrin kan dúró níwájú odò náà, ẹni tí ó ní ìwo méjì; àwọn ìwo méjèèjì sì ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, èyí tí ó ga jù sì hàn gbẹ̀yìn. Danieli 8:3.

The United States’ two horns of Republicanism and Protestantism join into one when church and state come together to form the image of the beast. That formation is fully consummated when the mark of the beast is enforced at the Sunday law. This identifies the United States as simply Persia at the Sunday law. Persia was defeated by Rome at the battle of Nineveh. How Rome defeated Persia is of historical significance, because of the maneuvers of Heraclius, the Roman Emperor.

Ìwo méjì ti Ẹgbẹ́ Olómìnira àti ti Pùrótẹ́sítántì ní Orílẹ̀-Èdè Amẹ́ríkà darapọ̀ sí ọ̀kan nígbà tí ìjọ àti ìpínlẹ̀ bá wá papọ̀ láti dá àwòrán ẹranko náà sílẹ̀. Ìdásílẹ̀ yẹn ní í pé ní pípé nígbà tí a bá fi ipa mú ààmì ẹranko náà ṣiṣẹ́ nípasẹ̀ òfin Ọjọ́-Àìkú. Èyí sì fi hàn pé Orílẹ̀-Èdè Amẹ́ríkà kì í ṣe ohun mìíràn bí kò ṣe Pérsia nígbà òfin Ọjọ́-Àìkú. Róòmù ṣẹ́gun Pérsia ní ogun Nineféhì. Bí Róòmù ṣe ṣẹ́gun Pérsia jẹ́ ohun tí ó ní ìtúmọ̀ pàtàkì nínú ìtàn, nítorí ọgbọ́n ìmúlò ogun Heraclius, Ọba-ọba Róòmù.

Simply put Heraclius accomplished a surprise attack, as opposed to a straight forward advancing attack. His efforts to accomplish the surprise are noted in history. The surprise included his decision to attack in winter, which was uncommon during those historic times, but it did not stop there. Heraclius started his invasion in mid-September 627 from the north (Armenian highlands). Instead of taking the expected route southward directly toward the Persian capital Ctesiphon, he made a wide arc, moving southeast along the border regions (roughly modern Turkey-Iran border). He then turned south and west, crossing the Great Zab River on December 1, 627. This placed his army on the Nineveh Plateau (east bank of the Tigris River), near the ruins of ancient Nineveh. This movement was from south to north relative to the Persian forces—the opposite of what the Persians anticipated. They expected him to continue pushing south toward Ctesiphon. It caught the Persian commander Rhahzadh off guard and forced him to chase Heraclius into unfavorable terrain. It allowed the Romans to choose the battlefield on the plains near Nineveh. The maneuver prevented the Romans from being trapped between Persian forces and gave them an escape route if needed. Combined with the fog on the day of battle and a feigned retreat tactic during the actual fighting, there were multiple layers of surprise. This bold winter invasion and flanking route deep into Persian territory is considered one of Heraclius’s greatest military achievements. It helped shatter Persian confidence and contributed heavily to the eventual Roman victory in the long war.

Ní kúkúrú, Heraclius ṣe àkúnya ìkolù àìròtẹ́lẹ̀, kì í ṣe ìkolù ìlọsíwájú títọ́ gẹ́gẹ́ bí a ti máa ń retí. Ìsapá rẹ̀ láti mú kí ìyàlẹ́nu yìí ṣẹ lẹ̀ jẹ́ ohun tí a ti ṣàkọsílẹ̀ nínú ìtàn. Ìyàlẹ́nu náà kà sí ìpinnu rẹ̀ láti kọlu ní àkókò òtútù, ohun tí kò wọ́pọ̀ ní àwọn àkókò ìtàn wọ̀nyẹn, ṣùgbọ́n kò parí síbẹ̀. Heraclius bẹ̀rẹ̀ ìgbógun ti rẹ̀ ní àárín oṣù Kẹsán ọdún 627 láti àríwá (ní ilẹ̀ gíga Armenia). Dípò kí ó gba ọ̀nà tí a ń retí, kí ó sì lọ sí gúúsù ní tààrà sí olú-ìlú Pérsia, Ctesiphon, ó ṣe ìyípo ńlá kan, ó ń rìn sí gúúsù ìlà-oòrùn lẹ́gbẹ̀ẹ́ àwọn agbègbè ààlà (ní ìṣírò, ààlà Turkey àti Iran òde òní). Lẹ́yìn náà, ó yí padà sí gúúsù àti ìwọ̀-oòrùn, ó sì kọjá Odò Great Zab ní ọjọ́ kìn-ín-ní oṣù Kejìlá, ọdún 627. Èyí fi ọmọ-ogun rẹ̀ sí Pẹtẹlẹ Nineveh (etí ìlà-oòrùn Odò Tigris), nítòsí àwọn ahoro Nineveh àtijọ́. Ìṣípò yìí jẹ́ láti gúúsù sí àríwá ní ìbáṣepọ̀ pẹ̀lú àwọn ọmọ-ogun Pérsia—èyí tí ó tako ohun tí àwọn Pérsia ń retí. Wọ́n retí pé yóò máa tẹ̀síwájú sí gúúsù lọ sí Ctesiphon. Ó bá olórí ọmọ-ogun Pérsia, Rhahzadh, ní ìmúrasílẹ̀kù, ó sì fi í mú un lépa Heraclius sínú ilẹ̀ ogun tí kò ṣe é fẹ́ràn fún un. Ó jẹ́ kí àwọn ará Romu lè yan pápá ogun lórí pẹtẹlẹ tó sún mọ́ Nineveh. Ìgbésẹ̀ ọgbọ́n yìí dá àwọn ará Romu lọ́wọ́ kí wọ́n má bàa di mọ́ láàárín àwọn ọmọ-ogun Pérsia, ó sì fún wọn ní ọ̀nà àbájáde bí ó bá di dandan. Ní àpapọ̀ pẹ̀lú kurukuru ní ọjọ́ ogun náà àti ọgbọ́n ìfàsẹ́yìn àròsọ ní àkókò ìjà gangan, ọ̀pọ̀lọpọ̀ ìpele ìyàlẹ́nu ló wà. Ìgbógun ti alágboyà yìí ní àkókò òtútù, pẹ̀lú ọ̀nà ìká ẹgbẹ́ tó jinlẹ̀ sínú ilẹ̀ Pérsia, ni a ka sí ọ̀kan nínú àwọn àṣeyọrí ológun Heraclius tó tóbi jù lọ. Ó ràn lọ́wọ́ láti fọ ìgbẹ́kẹ̀lé Pérsia lulẹ̀, ó sì ṣe àfikún ńlá sí ìṣẹ́gun àwọn ará Romu ní ìkẹyìn nínú ogun gígùn náà.

> “In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors (the Romans), concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.

> “Nínú ogun Nínífè, tí a jà pẹ̀lú ìkà gidigidi láti ìmọ́lẹ̀ òwúrọ̀ títí dé wákàtí kọkànlá, a gba àsíá mẹ́rìnlélógún lọ́wọ́ àwọn Pérsíà, yàtọ̀ sí àwọn tí ó lè ti fọ́ tàbí ya; a gé apá tó pọ̀ jù nínú ọmọ-ogun wọn lulẹ̀ pátápátá, àwọn aṣẹ́gun náà (àwọn ará Róòmù), ní fífi àdánù tiwọn pamọ́, lo òru ní pápá ogun. Àwọn ìlú àti àwọn ààfin Ásíríà sì ṣí sílẹ̀ fún àwọn ará Róòmù fún ìgbà àkọ́kọ́.

> “The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.

> “A kò fi àwọn ìṣẹ́gun tí ó ṣẹ́gun ara wọn mú kí agbára ọba-ọba Romu túbọ̀ lágbára; ní àkókò kan náà pẹ̀lú, àti nípasẹ̀ ọ̀nà kan náà, a sì tún pèsè ọ̀nà fún ọ̀pọ̀lọpọ̀ àwọn Saracens láti Arabia, bí eṣú láti agbègbè kan náà, tí wọ́n sì ń tan ìgbàgbọ́ Mohammedan tí ó ṣókùnkùn tí ó sì tànni jẹ ní gbogbo ọ̀nà ìrìn wọn, wọ́n sì yára bò bo ilẹ̀-ọba Persia àti ti Romu méjèèjì.”

> “More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.

> “A kò lè fẹ́ àpèjúwe tó péye síi fún òtítọ́ yìí ju èyí tí a pèsè nínú àwọn ọ̀rọ̀ ìparí orí náà láti ọ̀dọ̀ Gibbon, nínú èyí tí a ti mú àwọn àyọkà tí ó ṣáájú wá. ‘Bí ó tilẹ̀ jẹ́ pé a ti dá ẹgbẹ́ ọmọ-ogun aláṣẹ́gun kan sílẹ̀ lábẹ́ àsíá Heraclius, ìsapá àìlèdá náà dàbí ẹni pé ó ti pa agbára wọn run dípò kí ó ti lò ó. Nígbà tí ọba náà ń ṣẹ́gun ní Constantinople tàbí Jerusalem, àwọn Saracens kó ìlú kékeré kan tí a kò mọ̀ sí lórí ààlà Siria jì; wọ́n sì gé àwọn ọmọ-ogun kan tí wọ́n lọ láti gbà á là sí wẹ́wẹ́,—ìṣẹ̀lẹ̀ àṣàmọ̀ọ́kan, kékeré tí kò ní pàtàkì, bí kò ṣe pé ó jẹ́ ìṣáájú ìyípadà ńlá kan. Àwọn ọlọ́ṣà wọ̀nyí ni àwọn àpọ́sítélì Mohammed; ìgboyà wèrè wọn ti jáde láti inú aginjù; àti ní ọdún mẹ́jọ ìkẹyìn ìjọba rẹ̀, Heraclius pàdánù sí àwọn Arab ní gbogbo àwọn agbègbè kan náà tí ó ti gbà padà lọ́wọ́ àwọn Persia.”

> “‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’” Uriah Smith, Daniel and the Revelation, 495–497.

> “‘Ẹ̀mí ẹ̀tàn àti ìtara aṣiwèrè, tí ibùgbé rẹ̀ kì í ṣe ní ọ̀run,’ ni a tú sílẹ̀ lórí ilẹ̀-ayé. Kòtò àìnísàlẹ̀ kò nílò ohun kan ju kọ́kọ́rọ́ láti ṣí i, àti kọ́kọ́rọ́ náà ni ìṣubú Chosroes. Ní ìtẹ́gàn ni ó ya lẹ́tà ará ìlú kan tí kò lókìkí láti Mekka. Ṣùgbọ́n nígbà tí ó bọ láti inú ‘ìná ògo’ rẹ̀ sínú ‘ilé-ìṣọ́ òkùnkùn’ tí ojú kankan kò lè wo inú rẹ̀, orúkọ Chosroes yóò fi ojijì ṣubú sínú ìgbàgbé níwájú ti Mohammed; òṣùpá-àrùn náà sì dàbí ẹni pé ó ń dúró de ìrìkẹ̀dòkè rẹ̀ títí di ìṣubú ìràwọ̀ náà. Chosroes, lẹ́yìn ìparun rẹ̀ pátápátá àti ìsonù ìjọba rẹ̀, ni wọ́n pa ní ọdún 628; ọdún 629 sì ni a fi àmì ‘ìṣẹ́gun Arabia,’ àti ‘ogun àkọ́kọ́ àwọn Mohammedan sí ìjọba Romu.’ ‘Angẹli karùn-ún sì fọn, mo sì rí ìràwọ̀ kan tí ó ṣubú láti ọ̀run wá sí ilẹ̀-ayé; a sì fi kọ́kọ́rọ́ kòtò àìnísàlẹ̀ náà fún un. Ó sì ṣí kòtò àìnísàlẹ̀ náà.’ Ó ṣubú wá sí ilẹ̀-ayé. Nígbà tí agbára ìjọba Romu ti rẹ̀ tán, tí ọba ńlá ti Ìlà Oòrùn sì dubulẹ̀ ní òkú nínú ilé-ìṣọ́ òkùnkùn rẹ̀, ìkógun ìlú kan tí kò lókìkí lẹ́gbẹ̀ẹ́ ààlà Siria ni ‘ìṣáájú ìyípadà ńlá kan.’ ‘Àwọn olè náà ni àwọn àpóstélì Mohammed, ìgboyà wèrè wọn sì yọ jáde láti aṣálẹ̀.’” Uriah Smith, Daniel and the Revelation, 495–497.

The battle of Nineveh represents modern Rome conquering the United States at the Sunday law, but it is a pyrrhic victory, for a progressive judgment upon Rome begins at the Sunday law.

Ogun Ninefe ṣàpẹẹrẹ Róòmù òde-òní tí ó ń ṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà ní àsìkò òfin Ọjọ́ Àìkú, ṣùgbọ́n iṣẹ́gun Pyrrhic ni, nítorí ìdájọ́ tí ń tẹ̀síwájú lórí Róòmù bẹ̀rẹ̀ ní àsìkò òfin Ọjọ́ Àìkú.

Chosroes, was the head of the Persian empire, so Persia representing the United States’ fall at the Sunday law is the key that opens the bottomless pit at the fall of the sixth kingdom of Bible prophecy. It represents the Sunday law of verses sixteen, thirty-one, and forty-one of Daniel eleven, as well as, Revelation thirteen verse eleven.

Chosroes ni ó jẹ́ olórí ìjọba Pérṣíà; nítorí náà, Pérṣíà tí ń ṣojú ìṣubú Orílẹ̀-Èdè Amẹ́ríkà ní àsìkò òfin Ọjọ́ Àìkú ni kọ́kọ́rọ́ tí ń ṣí ọ̀gbun aláìlópin nígbà ìṣubú ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ó dúró fún òfin Ọjọ́ Àìkú tí a sọ̀rọ̀ nípa rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún, kọkànlélọ́gbọ̀n, àti kọkànlélógójì ti Dáníẹ́lì mọ́kànlá, pẹ̀lú, Ìṣípayá mẹ́tàlá ẹsẹ̀ kọkànlá.

Notice the pioneer Stephen Haskell’s comments on the same verses and history:

Ṣàkíyèsí àwọn àlàyé aṣáájú-ọ̀nà náà, Stephen Haskell, lórí àwọn ẹsẹ wọ̀nyí kan náà àti ìtàn náà:

> “The Arabs, or the Saracens, had never exercised any influence in the earth. In the history of nations, these free men of the desert had passed with scarcely a notice. Mohammedanism united the scattered tribes, and sent them forth as the conquerors of nations. The rapid progress which attended the Saracen arms was due, in great measure, to the strife between the Romans and Chosroes, the head of the modern Persian empire. This strife resulted in the fall of the latter. Modern Persia had stood as a barrier wall, keeping in check the power of Mohammed; but when that power fell, the barrier was gone, the ‘bottomless pit’ opened, and the Saracens deluged the world. When the 'bottomless pit was opened, there arose a smoke which hid the face of the sun.' The figure is a strong one, representing the darkening effect of Mohammedanism, as it spread over the face of the earth.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

> “Àwọn Árábù, tàbí àwọn Saracens, kò tíì lo ipa kankan rárá lórí ayé. Nínú ìtàn àwọn orílẹ̀-èdè, àwọn ọkùnrin òmìnira wọ̀nyí ti aginjù ti kọjá lọ pẹ̀lú àfiyèsí tí ó kéré gan-an. Ẹ̀sìn Mohammedan ṣọ̀kan àwọn ẹ̀yà tí ó tú ká, ó sì rán wọn jáde gẹ́gẹ́ bí àwọn ajagun-gba orílẹ̀-èdè. Ìlọsíwájú kíákíá tí ó bá ogun àwọn Saracen lọ jẹ́ nítorí, ní ìwọ̀n púpọ̀, ìjà tí ó wà láàárín àwọn ará Romu àti Chosroes, olórí ìjọba Persia òde-òní. Ìjà yìí yọrí sí ìṣubú ẹni ìkẹyìn náà. Persia òde-òní ti dúró gẹ́gẹ́ bí ògiri ìdènà, tí ń di agbára Mohammed mú; ṣùgbọ́n nígbà tí agbára náà ṣubú, ìdènà náà kúrò, ‘ihò àìnísàlẹ̀’ sì ṣí, àwọn Saracens sì bo ayé bí ìkún omi. Nígbà tí ‘ihò àìnísàlẹ̀ náà ṣí, èéfín kan sì gòkè wá tí ó fi ojú oorun pamọ́.’ Àwòrán náà lágbára gidigidi, ó ń ṣojú ipa ìmúkùnkùn ti Mohammedanism, bí ó ti tàn kálẹ̀ lórí ojú ayé.” Stephen Haskell, The Story of the Seer of Patmos, 164, 165.

That barrier wall in Rome’s history is the wall of separation of church and state that is removed at the Sunday law. There is another layer to the pyrrhic victory of Rome over Persia in the battle of Nineveh, for there was a previous battle of Nineveh, representing an Alpha and the battle of 627 representing the Omega. The battle was in 612 BC, roughly twelve hundred years apart. In that battle Assyria was defeated by a threefold confederacy and marked the end of the Assyrian Empire.

Ògiri ìdènà yẹn nínú ìtàn Róòmù ni ògiri ìyapa ìjọ àti ìpínlẹ̀, tí a yọ kúrò nígbà òfin Ọjọ́-ìsinmi. Ìpele mìíràn sì wà nínú ìṣẹ́gun Pyrrhic ti Róòmù lórí Pérsia nínú ogun Ninefe, nítorí pé ogun Ninefe kan ti wà tẹ́lẹ̀, tí ń ṣàpẹẹrẹ Áfà, àti pé ogun ọdún 627 ń ṣàpẹẹrẹ Òmégà. Ogun náà ṣẹlẹ̀ ní ọdún 612 BC, ní ìwọ̀n bí ẹgbẹ̀rún kan àti ọgọ́rùn-ún méjì ọdún láàárín wọn. Nínú ogun náà, àjọṣepọ̀ onípele mẹ́ta ṣẹ́gun Asiria, ó sì sàmì sí òpin Ìjọba Asiria.

A. T. Jones comments on the alpha battle of Nineveh:

A. T. Jones sọ̀rọ̀ lórí ogun álífà Ninefe pé:

> “Affairs in the government of Assyria went from bad to worse, so that in 612 BC there was another grand revolt on the part of the same three countries, led this time by Nabopolassar himself. This one was completely successful: Nineveh was made a heap of ruins; and the Assyrian Empire was divided into three great divisions,—Media, holding the northeast and the extreme north, Babylon holding Elam and all the plain and valleys of the Euphrates and the Tigris, and Egypt holding all the country west of the Euphrates. The seal of this alliance between Babylon and Media was the marriage of the daughter of the king of Media to Nebuchadnezzar, son of Nabopolassar. It was in the performance of his part in the alliance against Assyria, that Pharaoh-Necho king of Egypt went up against the king of Assyria to fight against Carchemish by Euphrates when King Josiah of Judah went out to fight with him, and was slain at Megiddo. Then as all this western territory pertained to the king of Egypt, it was in exercise of his legitimate sovereignty, gained by conquest, that he removed Shallum, the son of Josiah, from being king of Judah, and appointed Eliakim king of Judah in his stead, changing his name to Jehoiakim, and laid a tax upon the land.” 1 Chronicles 3:15; 2 Kings 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

> “Àwọn ọ̀ràn inú ìjọba Ásíríà bẹ̀rẹ̀ sí í bàjẹ́ láti búburú sí i, tó fi jẹ́ pé ní ọdún 612 BC ìṣọ̀tẹ̀ ńlá mìíràn tún wáyé láti ọwọ́ àwọn orílẹ̀-èdè mẹ́ta kan náà, tí Nabopolassar fúnra rẹ̀ sì darí ní ìgbà yìí. Èyí sì ṣàṣeyọrí pátápátá: a sọ Nínéfè di àkójọpọ̀ ìparun; a sì pín Ìjọba Ásíríà sí ẹ̀ka ńlá mẹ́ta,—Mídíà, tí ó di apá àríwá ìlà-oòrùn àti ìhà àríwá jìnàjìnà; Babilónì di Élámù àti gbogbo pẹ̀tẹ́lẹ̀ àti àwọn àfonífojì Yúfírétì àti Tígírísì; Íjíbítì sì di gbogbo ilẹ̀ tó wà ní ìwọ̀-oòrùn Yúfírétì. Èdìdì ìfọ̀mọ́sowọ́pọ̀ yìí láàárín Babilónì àti Mídíà ni ìgbéyàwó ọmọbìnrin ọba Mídíà pẹ̀lú Nebukadnésárì, ọmọ Nabopolassar. Nígbà tí Fáráò-Nékò, ọba Íjíbítì, gòkè lọ bá ọba Ásíríà jagun ní Kákémísì lẹ́gbẹ̀ẹ́ Yúfírétì, nígbà tí Ọba Jósíà ti Júdà jáde lọ bá a jagun, tí a sì pa á ní Mẹgídò, ó wà nínú mímú ipa tirẹ̀ ṣẹ nínú ìfọ̀mọ́sowọ́pọ̀ sí Ásíríà. Nígbà náà, nítorí pé gbogbo agbègbè ìwọ̀-oòrùn yìí jẹ́ ti ọba Íjíbítì, ó jẹ́ nínú ìmúlò ọba-alaṣẹ rẹ̀ tí ó bófin mu, tí ó rí nípasẹ̀ ìṣẹ́gun, ni ó fi yọ Ṣálúmù, ọmọ Jósíà, kúrò ní ipò ọba Júdà, tí ó sì yan Élíákímù sí ipò ọba Júdà dípò rẹ̀, tí ó tún orúkọ rẹ̀ pa dà sí Jéhóíákímù, tí ó sì fi owó orí lé ilẹ̀ náà.” 1 Kronika 3:15; 2 Ọba 23:31–35.” A. T. Jones, Review and Herald, March 15, 1898.

In the alpha battle of Nineveh of 612 BC, the Assyrian Empire came to an end, just as the sixth kingdom of Bible prophecy ends at the Sunday law. The victor in the battle was a threefold union of Babylon, Egypt and Media. In the warfare of that period King Josiah dies at Megiddo, thus typifying Armageddon. In the omega battle of Nineveh in 627, Islam of the third woe is released as the wall of protection in the Constitution is removed as typified, as Haskell noted of Persia as the “barrier wall” of protection being removed with the defeat of Persia. King Josiah’s death at Megiddo identifies the first battle of Nineveh as being the second battle in the last days. The last of the two battles of Nineveh in 627, when the key is turned and the pit is opened is the first in the last days, for the first will be last. The first battle of Nineveh between Assyria and the threefold union leads to Armageddon. The period of the second Dark Ages begins with the battle of Nineveh and ends with the battle of Nineveh.

Nínú ogun alfa ti Ninefe ní ọdún 612 ṣáájú Sànmánì Kristi, Ìjọba Ásíríà wá sí òpin, gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì ṣe parí ní òfin Ọjọ́ Àìkú. Aṣegun nínú ogun náà jẹ́ ìṣọ̀kan apá-mẹ́ta ti Bábílónì, Ejibiti àti Mídíà. Nínú ogun àkókò náà, Ọba Josiah kú ní Megido, nípa bẹ́ẹ̀ ó di àpẹẹrẹ Armagẹdoni. Nínú ogun omega ti Ninefe ní 627, a tú Ísílámù ìbànújẹ kẹta sílẹ̀ bí a ti yọ ògiri ààbò tó wà nínú Òfin Ìpilẹ̀ Ọ̀rọ̀ kúrò, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀, gẹ́gẹ́ bí Haskell ṣe ṣàkíyèsí nípa Pérsia gẹ́gẹ́ bí “ògiri ìdènà” ààbò tí a yọ kúrò pẹ̀lú ìṣẹ́gun lórí Pérsia. Ikú Ọba Josiah ní Megido fi hàn pé ogun àkọ́kọ́ ti Ninefe ni ogun kejì ní àwọn ọjọ́ ìkẹyìn. Èyí tí ó kẹ́yìn nínú àwọn ogun méjèèjì ti Ninefe ní 627, nígbà tí a yí kọ́kọ́rọ́, tí a sì ṣí kòtò náà sílẹ̀, ni èyí àkọ́kọ́ ní àwọn ọjọ́ ìkẹyìn, nítorí àkọ́kọ́ yóò di èyí tí ó kẹ́yìn. Ogun àkọ́kọ́ ti Ninefe láàárín Ásíríà àti ìṣọ̀kan apá-mẹ́ta náà ń ṣamọ̀nà sí Armagẹdoni. Àkókò Àwọn Àgbẹ̀dẹ̀ Mùmù kejì bẹ̀rẹ̀ pẹ̀lú ogun Ninefe, ó sì parí pẹ̀lú ogun Ninefe.

The facts of the fifth trumpet which is the first woe of Revelation chapter nine is what the pioneers understood to be the clearest historical witness of any passage in the book of Revelation. Uriah Smith expresses that fact as follows:

Àwọn òtítọ́ tí ó jẹ́ ti ìpè kárùn-ún, èyí tí í ṣe ìbànújẹ àkọ́kọ́ nínú Ìfihàn orí kẹsàn-án, ni àwọn aṣáájú-ọ̀nà lóye pé wọ́n jẹ́ ẹ̀rí ìtàn tí ó ṣe kedere jùlọ fún èyíkéyìí apá nínú ìwé Ìfihàn. Uriah Smith sọ òtítọ́ náà kalẹ̀ báyìí:

> “‘VERSE 1. And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit.’

> “‘ẸSẸ̀ 1. Áńgẹ́lì karùn-ún sì fọn fèrè, mo sì rí ìràwọ̀ kan tí ó ṣubú láti ọ̀run wá sí ayé; a sì fi kọ́kọ́rọ́ ọ̀gbun àìnísàlẹ̀ náà fún un.’”

> “For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.” Uriah Smith, Daniel and the Revelation, 495.

> “Fún ìtúmọ̀ fèrè yìí, a ó tún fa láti inú àwọn ìkọ̀wé Ọ̀gbẹ́ni Keith. Akọ̀wé yìí sọ òtítọ́ pé: ‘Kò sí ìṣòro mìíràn kankan nínú Apocalypse tí ìfọ̀kànsìn àwọn olùtumọ̀ fi bá a mu ní ìṣọ̀kan tó bẹ́ẹ̀ gẹ́gẹ́ bí nípa fífi fèrè karùn-ún àti kẹfà sílò, tàbí ìbànújẹ àkọ́kọ́ àti èkejì, sí àwọn Saracens àti àwọn Tooki. Ó hàn gbangba tó bẹ́ẹ̀ gẹ́gẹ́ bí ohun tí ó ṣòro kí a yé e lọ́nà tí kò tọ́. Dípò ẹsẹ kan tàbí méjì tí ó ń tọ́ka sí ọkọọkan wọn, gbogbo orí kẹsàn-án Ìfihàn, ní àwọn ìpín tó dọ́gba, ni a fi kún fún àpèjúwe àwọn méjèèjì.’ Uriah Smith, Daniel and the Revelation, 495.

Peter is at Panium with the responsibility to correct the message of the fireballs of Nashville, and it is seen for the first time that the elements of the first woe perfectly align with the elements of the soon-coming Sunday law. The Lion of the tribe of Judah unsealed this understanding in agreement with other lines of prophecy that He had already put in place. The historians will testify to the significance of the surprise attack accomplished by Rome upon the Persians in 627, and when they do so, they noted Heraclius’ maneuvering around and behind Persia in the winter time as a ploy to keep hidden until the time of the attack.

Peteri wà ní Panium pẹ̀lú ojúṣe láti tún ìránṣẹ́ àwọn bọ́ọ̀lù iná Nashville ṣe, a sì rí i ní ìgbà àkọ́kọ́ pé àwọn èròjà ìbànújẹ àkọ́kọ́ náà bá àwọn èròjà òfin Ọjọ́ Ìsinmi tí ń bọ̀ láìpé mu pátápátá. Kìnnìún ẹ̀yà Júdà tú ìmọ̀ yìí sílẹ̀ ní ìfaramọ́ pẹ̀lú àwọn ìlà àsọtẹ́lẹ̀ mìíràn tí Ó ti gbé kalẹ̀ tẹ́lẹ̀. Àwọn akọ̀wé-ìtàn yóò jẹ́rìí sí ìtúmọ̀ pàtàkì ìkọlù àìròtẹ́lẹ̀ tí Romu ṣe sí àwọn Pẹ́ṣíà ní ọdún 627, àti nígbà tí wọ́n bá ṣe bẹ́ẹ̀, wọ́n ṣàkíyèsí bí Heraclius ṣe yí ká, tí ó sì lọ sí ẹ̀hìn Pẹ́ṣíà ní àkókò òtútù gẹ́gẹ́ bí ọgbọ́n ìmúlò láti wà ní ìpamọ́ títí di àkókò ìkọlù náà.

Sister White informs us that Rome is simply waiting for “vantage ground,” and then she will strike.

Arábìnrin White sọ fún wa pé Róòmù kàn ń dúró de “ìpò ànfààní,” lẹ́yìn náà yóò sì gbá ìkọlù.

> “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 fún nípa ewu tí ń bọ̀ lọ́wọ́; bí a bá kọ́ èyí sílẹ̀, ayé Pùrótẹ́sítà yóò mọ ohun tí ète Róòmù jẹ́ ní tòótọ́ nígbà tí yóò ti pẹ́ jù láti bọ́ nínú ìdẹkùn náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń mú ipa wọn jáde nínú àwọn gbọ̀ngàn aṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé gíga àti títóbi rẹ̀ jọ, nínú àwọn àyè ìkọ̀kọ̀ tí a ti máa tún ṣe àwọn inúnibíni rẹ̀ àtijọ́ sí. Ní ìfarapamọ́ àti láìsí àfura, ó ń fún agbára rẹ̀ lókun láti mú ìfojúsùn tirẹ̀ ṣẹ nígbà tí àkókò yóò dé fún un láti lu. Gbogbo ohun tí ó fẹ́ ni ipò àǹfààní, àti pé a ti ń fi èyí fún un tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì ní ìrírí ohun tí ète ẹ̀yà Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run yóò nípa bẹ́ẹ̀ fa ẹ̀gàn àti inúnibíni bá ara rẹ̀.” The Great Controversy, 581.

As with the Emperor Heraclius, the papacy has been moving toward her goal “stealthily and unexpectedly” in fulfillment of Isaiah chapter twenty-three, where the whore of Tyre is forgotten for the history of the sixth kingdom of Bible prophecy. The secret surprise attack of Heraclius is the world forgetting the papacy from 1798 unto the Sunday law. Line upon line the first woe represents the third and last woe. In the first woe a pronouncement is made that also aligns with the history of Islam and the period of the sealing of the one hundred and forty-four thousand.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú Ọba Aláṣẹ Heraclius, ìjọ papacy ti ń lọ sí ibi àfojúsùn rẹ̀ “ní ìkọ̀kọ̀ àti láìròtẹ́lẹ̀” gẹ́gẹ́ bí ìmúṣẹ Isaiah orí kẹtàlélógún, níbi tí a ti gbàgbé aṣẹ́wò Tire fún ìtàn ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ìkọlù àṣírí ìyàlẹ́nu ti Heraclius ni pé ayé gbàgbé ìjọ papacy láti ọdún 1798 títí dé òfin Ọjọ́-ìsinmi. Ìlà lórí ìlà, ègbé àkọ́kọ́ dúró fún ègbé kẹta àti ègbé ìkẹyìn. Nínú ègbé àkọ́kọ́ ni a ti ṣe ìkéde kan tí ó tún bá ìtàn Islam mu àti àkókò ìdìdè àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún mu.

> And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them. Revelation 9:4–6.

> A sì pàṣẹ fún wọn pé kí wọn má bà á koríko ayé jẹ, tàbí ohun ewéko kankan, tàbí igi kankan; bí kò ṣe àwọn ènìyàn wọ̀nyí nìkan tí kò ní èdìdì Ọlọ́run ní iwájú orí wọn. A sì fi fún wọn pé kí wọn má pa wọn, ṣùgbọ́n kí a ṣe wọn níyà oṣù márùn-ún: ìyà wọn sì rí bí ìyà àkekèé, nígbà tí ó bá ta ènìyàn. Ní ọjọ́ wọ̀nyí ni àwọn ènìyàn yóò máa wá ikú, wọn kì yóò sì rí i; wọn yóò sì fẹ́ kú, ikú yóò sì sá kúrò lọ́dọ̀ wọn. Ìfihàn 9:4–6.

Before the key is turned at the battle of Nineveh, which is the soon-coming Sunday law the one hundred and forty-four thousand are already sealed. At the Sunday law the destruction of the cities which is initiated with the fireballs of Nashville is represented as a period of “five months,” when warfare rages and the second papal blood bath is initiated in fulfillment of the answer given to the martyrs of the Dark Ages in the fifth seal.

Kí a tó yí kọ́kọ́rọ́ náà ní ogun Ninefe, èyí tí í ṣe òfin Ọjọ́ Àìkú tí ó sún mọ́lé, a ti fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà tẹ́lẹ̀. Ní òfin Ọjọ́ Àìkú náà, ìparun àwọn ìlú, èyí tí a bẹ̀rẹ̀ pẹ̀lú àwọn bọ́ọ̀lù iná Nashville, ni a ṣàpẹẹrẹ gẹ́gẹ́ bí àkókò “oṣù márùn-ún,” nígbà tí ogun ń ru, tí a sì bẹ̀rẹ̀ ìwẹ̀ ẹ̀jẹ̀ keji ti ìjọ pāápà ní ìmúṣẹ ìdáhùn tí a fi fún àwọn ajẹ́rìíkú ti Àwọn Ọ̀rúndún Òkùnkùn nínú èdìdì karùn-ún.

> And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also and their brethren, that should be killed as they were, should be fulfilled. Revelation 6:9–11.

> Nígbà tí ó sì ṣí èdìdì karùn-ún, mo rí lábẹ́ pẹpẹ àwọn ọkàn àwọn tí a pa nítorí ọ̀rọ̀ Ọlọ́run, àti nítorí ẹ̀rí tí wọ́n dì mú: Wọ́n sì ké pẹ̀lú ohùn ńlá, wí pé, Yóò ti pẹ́ tó, Olúwa, ẹni mímọ́ àti olóòtítọ́, tí ìwọ kì yóò fi dájọ́, kí o sì gbẹ̀san ẹ̀jẹ̀ wa lára àwọn tí ń gbé ayé? A sì fi aṣọ funfun fún olúkúlùkù wọn; a sì sọ fún wọn, pé kí wọ́n sinmi díẹ̀ sí i fún ìgbà díẹ̀, títí àwọn ẹlẹgbẹ́ ẹrú wọn pẹ̀lú àti àwọn arákùnrin wọn, tí a ó pa gẹ́gẹ́ bí wọ́n náà, yóò fi pé. Ifihan 6:9–11.

The martyrs of the Dark Ages are the first group that typify the martyrs of Modern Rome during the Sunday law crisis. Before that crisis arrives the one hundred and forty-four thousand are sealed, and that sealing process began at 9/11 with the arrival of Islam of the third woe, and the sprinkling of the latter rain. When the martyrs of the first Dark Ages asked when the papacy would be judged, they were told there will be a second group of martyrs when the Dark Ages are repeated, which is when the key of the battle of Nineveh is fulfilled at the soon-coming Sunday law. Before the second group of martyrs are made up the one hundred and forty-four thousand are sealed, and the period of the sealing that began on 9/11 is identified in the fifth seal, for the conversation there set forth is found in Revelation chapter six, verses NINE through ELEVEN, thus marking the beginning and ending of the sealing with 9/11. The ending introduces the destruction of Islam as set forth in Revelation NINE, ELEVEN, and those who are sealed will have fulfilled the experience of Daniel represented in Daniel NINE, ELEVEN.

Àwọn ajẹ́rìíkú ti Àwọn Àkókò Òkùnkùn ni ẹgbẹ́ àkọ́kọ́ tí ń ṣàpẹẹrẹ àwọn ajẹ́rìíkú ti Róòmù Òde-Òní nígbà ìdààmú òfin Ọjọ́ Àìkú. Kí ìdààmú náà tó dé, a ti di ẹ̀gbẹ̀rún kan ó lé mẹ́rìnlélógójì mọ́kànlá [one hundred and forty-four thousand], àti pé ìlànà ìdìmọ́ náà bẹ̀rẹ̀ ní 9/11 pẹ̀lú dídé Ísílámù ti ègbé kẹta, àti fífọ omi òjò ìkẹyìn kánkán. Nígbà tí àwọn ajẹ́rìíkú ti Àwọn Àkókò Òkùnkùn àkọ́kọ́ béèrè ìgbà wo ni a óò dá ẹjọ́ papacy, a sọ fún wọn pé ẹgbẹ́ kejì àwọn ajẹ́rìíkú yóò wà nígbà tí a bá tún Àwọn Àkókò Òkùnkùn ṣe, èyí tí ó jẹ́ ìgbà tí kọ́kọ́rọ́ ogun Nínéfè ti ṣẹ ní ìmúṣẹ̀ rẹ̀ ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Kí a tó kó ẹgbẹ́ kejì àwọn ajẹ́rìíkú jọ, a ti di ẹ̀gbẹ̀rún kan ó lé mẹ́rìnlélógójì mọ́kànlá mọ́, àti àkókò ìdìmọ́ náà tí ó bẹ̀rẹ̀ ní 9/11 ni a fi hàn nínú èdìdì karùn-ún, nítorí ìjíròrò tí a gbé kalẹ̀ níbẹ̀ ni a rí nínú Ìfihàn orí kẹfà, ẹsẹ̀ KẸSÀN-ÁN sí KỌKÀNLÁ, báyìí ni a fi samisi ìbẹ̀rẹ̀ àti òpin ìdìmọ́ náà pẹ̀lú 9/11. Òpin náà ń mú ìparun Ísílámù wá gẹ́gẹ́ bí a ti gbé kalẹ̀ nínú Ìfihàn MẸSÀN-ÁN, KỌKÀNLÁ, àti àwọn tí a ti dì mọ́ yóò ti mú ìrírí Dáníẹ́lì ṣẹ, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú Dáníẹ́lì MẸSÀN-ÁN, KỌKÀNLÁ.

We will continue these things in the next article.

A ó tẹ̀síwájú pẹ̀lú àwọn nǹkan wọ̀nyí nínú àpilẹ̀kọ tó kàn.

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