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# The Book of Daniel - Number One-Hundred and Twenty-Three

Ìwé Dáníẹ́lì - Ọgọ́rùn-ún àti Méjìlélógún Nọ́mbà Mẹ́ta

Unveiling the Prophetic Significance of Daniel 11:40

Ìṣípayá Itumọ̀ Wòlíì ti Dáníẹ́lì 11:40

Author

Jeff Pippenger

Published

March 8, 2024

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Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.

Ẹsẹ̀ kọ́kàndínlógójì nínú Dáníẹ́lì mọ́kànlá jẹ́ ọ̀kan lára àwọn ẹsẹ̀ tí ó jinlẹ̀ jùlọ nínú Ọ̀rọ̀ Ọlọ́run, gẹ́gẹ́ bí Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá náà ṣe rí. Ẹsẹ̀ kọ́kàndínlógójì ni Odò Hídékélì ṣojú fún, Odò Ulái sì ṣojú fún Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá.

Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.

Ẹsẹ̀ ogójì bẹ̀rẹ̀ pẹ̀lú àwọn ọ̀rọ̀ wọ̀nyí, “àti ní àkókò òpin,” nípa bẹ́ẹ̀ ni ó fi dá a mọ̀ ní pàtó pé ìbẹ̀rẹ̀ ẹsẹ̀ náà ni ọdún 1798. Àwọn ọ̀rọ̀ mọ́kànléláàádọ́ta [51] inú ẹsẹ̀ náà ni a ṣí sílẹ̀ ní 1989, nígbà tí a mọ̀ wọ́n gẹ́gẹ́ bí ẹni tí ń tọ́ka sí ìṣubú Soviet Union ní àkókò náà. Àwọn ọ̀rọ̀ mọ́kànléláàádọ́ta [51] wọ̀nyí inú ẹsẹ̀ náà dúró fún àkókò òpin ní 1798, lẹ́yìn náà sì tún dúró fún àkókò òpin mìíràn ní 1989. Alpha àti Omega fi àmi ọwọ́ Rẹ̀ lé ẹsẹ̀ náà fún gbogbo àwọn tí ó bá fẹ́ láti rí àti láti gbọ́. Àkókò òpin fún àwọn ìṣísẹ̀ angẹli kìíní àti angẹli kẹta ni a ṣojú wọn nínú ẹsẹ̀ kan náà.

The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.

Ẹsẹ̀ tí ó tẹ̀lé eleyi fi hàn nígbà tí ìjọ-ọba póòpù, tí a ṣojú rẹ̀ gẹ́gẹ́ bí ọba àríwá, ṣẹ́gun Orílẹ̀-Èdè Amẹ́ríkà, tí a ṣojú rẹ̀ gẹ́gẹ́ bí ilẹ̀ ológo, nígbà òfin Ọjọ́ Àìkú tí ń bọ́ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Nítorí náà, bí ó tilẹ̀ jẹ́ pé àwọn ọ̀rọ̀ ẹsẹ̀ ogójì ń tọ́ka sí àkókò òpin ní ọdún 1798 gẹ́gẹ́ bí ìbẹ̀rẹ̀, àti sí àkókò òpin ní ọdún 1989 gẹ́gẹ́ bí ìparí, òtítọ́ náà ni pé ìtàn àsọtẹ́lẹ̀ tí a ṣojú rẹ̀ nínú ẹsẹ̀ ogójì kò parí títí di ẹsẹ̀ kọkànlélógójì, nígbà tí ọba àríwá ṣẹ́gun ilẹ̀ ológo. Èyí túmọ̀ sí pé ìtàn láti ìparun Soviet Union ní ọdún 1989 títí dé òfin Ọjọ́ Àìkú tí ń bọ́ láìpẹ́ nínú ẹsẹ̀ kọkànlélógójì, ń ṣojú ìtàn Orílẹ̀-Èdè Amẹ́ríkà láti ìgbà Ààrẹ Ronald Reagan títí dé òfin Ọjọ́ Àìkú tí ń bọ́ láìpẹ́. Ìtàn náà ní September 11, 2001 pẹ̀lú, àti ohun gbogbo tí ó tẹ̀síwájú láti ìgbà náà títí dé wákàtí ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá náà nínú Revelation orí kẹ́tàlá.

When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.

Nígbà tí a kọ́kọ́ tú ẹsẹ̀ náà sílẹ̀, a gbé àríyànjiyàn kan dìde lòdì sí òtítọ́ náà pé “ẹ̀sùn Pippenger, pé ẹsẹ̀ náà dúró fún ìtàn láti ọdún 1798 títí dé òfin ọjọ́ Àìkú, jẹ́ ẹ̀sùn aláìgbọ́n, nítorí àwọn ẹsẹ̀ inú Bíbélì kì í dúró fún irú àkókò ìtàn pípẹ́ bẹ́ẹ̀ rí.” A kò tíì ronú nípa èrò náà bóyá ààlà kan wà lórí ìgbà àkókò tí a lè rí nínú ẹsẹ̀ kan ṣoṣo, ṣùgbọ́n lẹ́sẹ̀kẹsẹ̀ ni a rántí pé Ìṣípayá orí kẹtàlá, ẹsẹ̀ kọkànlá, ń tọ́ka sí ìtàn kan náà gan-an, ó sì ṣe bẹ́ẹ̀ nínú ẹsẹ̀ kan ṣoṣo. Ìtàn ẹranko ayé bẹ̀rẹ̀ ní ọdún 1798, àti pípa tí ẹranko ayé náà ń sọ̀rọ̀ bí dragoni, ni a ó mú ṣẹ ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

> “And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.

> “Nígbà tí a sì gba agbára Pápásì kúrò lọ́wọ́ rẹ̀, tí a sì fi ipa mú un dáwọ́ inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń dìde láti tún ohùn dragoni náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ọ̀rọ̀-òdìsí-Ọlọ́run kan náà. Agbára yìí, èyí tí ó jẹ́ ti ìkẹyìn lára àwọn tí yóò jagun sí ìjọ àti sí òfin Ọlọ́run, ni a fi ẹranko tí ó ní ìwo bí ti ọ̀dọ́-àgùntàn ṣàpẹẹrẹ.” Signs of the Times, November 1, 1899.

If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.

Tí ẹnìkan bá fẹ́ sọ ọ́ ní ìlànà pẹ̀lú ìmúlò ọ̀rọ̀ gẹ́gẹ́ bí ó ti yẹ, ẹsẹ̀ ogójì bo ìtàn ọdún 1798 títí dé ẹsẹ̀ kọkànlélógójì, àti nínú ẹsẹ̀ kọkànlélógójì ni a ti dá òfin Ọjọ́-ìsinmi mọ̀, nítorí náà, kò dàbí ẹsẹ̀ kan ṣoṣo nínú Ìfihàn orí kẹtàlá, ẹsẹ̀ ogójì kúrú díẹ̀ gan-an nítorí pé òfin Ọjọ́-ìsinmi wà nínú ẹsẹ̀ tí ó tẹ̀lé e, nígbà tí nínú Ìfihàn orí kẹtàlá, láti 1798 títí dé òfin Ọjọ́-ìsinmi wà nínú ẹsẹ̀ kan. Sister White sọ fún wa pé “ìlà àsọtẹ́lẹ̀ kan náà” tí ó wà nínú ìwé Dáníẹ́lì ni a tún gbé sókè nínú ìwé Ìfihàn, àti pé Ìfihàn orí kẹtàlá, ẹsẹ̀ kọkànlá, lè rọrùn láti gòkè kọjá ẹsẹ̀ ogójì pátápátá, bí o bá yàn láti fi ìlànà ìlà lórí ìlà sílò.

When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.

Nígbà tí o bá lò ìlànà ìlà lórí ìlà ní tòótọ́, o ó rí i pé àfihàn ẹranko ilẹ̀ náà nínú Ìfihàn mẹ́tàlá (Orílẹ̀-èdè Amẹ́ríkà), ẹni tí a fi “àwọn kẹ̀kẹ́-ogun, ọkọ̀ ojú omi àti àwọn ẹlẹ́sìn” ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ ogójì, yí padà láti jẹ́ ẹranko tí ó dàbí ọ̀dọ́-àgùntàn tí ó ní ìwo méjì ní ọdún 1798 sí ẹranko tí ń sọ̀rọ̀ bí ejò ní Sunday law tí ń bọ̀ láìpẹ́, àti pẹ̀lú èyí, pé ẹranko tí ó dàbí ọ̀dọ́-àgùntàn náà ní ìwo méjì.

Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).

Ẹsẹ̀ ogójì náà pẹ̀lú ń ṣàfihàn àkókò àpẹẹrẹ ọdún mẹ́tadínlógójì náà nígbà tí a gbàgbé àgbèrè Tírè, nítorí pé ọdún àpẹẹrẹ mẹ́tadínlógójì náà dàbí ọjọ́ ọba kan, ọba sì jẹ́ ìjọba. Ní ìpìlẹ̀ ẹsẹ̀ ogójì, àti ìlà Ìfihàn orí kẹtàlá, ìjọba àsọtẹ́lẹ̀ Bíbélì tí ń ṣàkóso fún ọdún àpẹẹrẹ mẹ́tadínlógójì ti Isaiah orí kẹtàlélógún ni ẹranko ilẹ̀, ẹni tí ó ní ìwo agbára méjì. Ẹranko ilẹ̀ náà bẹ̀rẹ̀ pẹ̀lú ìwo agbára méjì tí ń ṣojú Republicanism àti Protestantism, ṣùgbọ́n bí ìtàn ẹsẹ̀ ogójì ṣe ń sún mọ́ ìmúṣẹ rẹ̀ nínú ẹsẹ̀ kọkànlélógójì, a tún mọ̀ agbára àsọtẹ́lẹ̀ méjèèjì rẹ̀ gẹ́gẹ́ bí “ọkọ̀ ojú omi” (agbára ọrọ̀ ajé), àti “kẹ̀kẹ́ ogun àti àwọn ẹlẹ́ṣin” (agbára ológun).

During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.

Ní àkókò ọdún àpẹẹrẹ àádọ́rin tí ó wà nínú Isaiah orí kẹtàlá-lé-lógún, a gbàgbé àgbèrè Tírè, ẹni tí ó jẹ́ ọba àríwá ní ẹsẹ̀ ogójì. Ṣùgbọ́n ní ìparí ọdún àpẹẹrẹ àádọ́rin náà, yóò tún padà ṣe àgbèrè pẹ̀lú àwọn ọba ayé lẹ́ẹ̀kan sí i, gẹ́gẹ́ bí a ti ṣe é nínú ìtàn tí ó ṣáájú ìṣubú Soviet Union, nígbà tí gbogbo àwọn akọ̀wé ìtàn fi jẹ́rìí pé Ààrẹ Reagan fi ìkọ̀kọ̀ dá májẹ̀mú pọ̀ pẹ̀lú aṣòdì sí Kristi tí àsọtẹ́lẹ̀ Bíbélì sọ nípa rẹ̀, fún ète ìṣubú Soviet Union. Ní àkókò tí ó ṣáájú ọdún 1989, Reagan ti bẹ̀rẹ̀ ìbáṣepọ̀ aṣírí tí kò bófin mu pẹ̀lú ènìyàn ẹ̀ṣẹ̀; nítorí náà, àwọn akọrin Nebukadnessari bẹ̀rẹ̀ sí í ṣe ìmúrasílẹ̀ ohùn orin náà tí àgbèrè tí a ti gbàgbé náà ti bẹ̀rẹ̀ sí í kọ. Iṣẹ́ ìránṣẹ́ John Paull II tí kò ní àfiwé káàkiri ayé, nínú ìtàn kan náà gan-an, ni ìbẹ̀rẹ̀ “orin àti ìjó” náà tí ó mú kí “gbogbo ayé” “yà lẹ́yìn ẹranko náà.”

Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.

Ẹsẹ̀ ogójì pẹ̀lú ṣàpẹẹrẹ ìtàn Adventismu ti Laodicea, èyí tí ó bẹ̀rẹ̀ ní ọdún 1798 gẹ́gẹ́ bí Sardi; lẹ́yìn náà àwọn tí ó wà ní Sardi gba ìmọ́lẹ̀ tí a tú sílẹ̀, nígbà náà sì ni ìṣísẹ̀ Filadelfia jáde láti inú Sardi. Nígbà tí ìṣísẹ̀ Filadelfia kọ ìmọ́lẹ̀ ọdún 1856, wọ́n sì yí padà láti ipò ìṣísẹ̀ sí ìjọ Laodicea ní ọdún 1863. Nítorí náà, a ti yàn ìjọ náà láti jẹ́ kí a tú jáde kúrò ní ẹnu Oluwa nínú ẹsẹ̀ ogójì-ọ̀kan, èyí tí í ṣe òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ẹsẹ̀ ogójì kì í ṣe aṣojú ìtàn Orílẹ̀-Èdè Amẹ́ríkà nìkan, ṣùgbọ́n pẹ̀lú ìtàn Adventismu ti Laodicea.

Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.

A fi fún Àdẹ́fẹ́ntìsìmù Laodicea ní ìmọ́lẹ̀ àtọ̀runwá ti Ọ̀rọ̀ Ọlọ́run gẹ́gẹ́ bí ibi ìdákọ̀ró rẹ̀ àti agbára rẹ̀, a sì fi ìmọ́lẹ̀ àtọ̀runwá ti Òfin-Ìpìlẹ̀ Orílẹ̀-Èdè Amẹ́ríkà fún ìjọba Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ibi ìdákọ̀ró rẹ̀ àti agbára rẹ̀. Wọ́n bẹ̀rẹ̀ ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bí ìwo méjì ní ọdún 1798, àti ní òpin àádọ́rin ọdún ààmì náà, ìwo olùṣọ̀tẹ̀ ti Republikani àti ìwo olùṣọ̀tẹ̀ ti Pùrótẹ́sítáǹtì yóò dara pọ̀ síra gẹ́gẹ́ bí ìwo kan ṣoṣo, yóò sì sọ̀rọ̀ bí dragoni.

Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.

Ìwo méjì inú ẹsẹ̀ ogójì ni ìjọba àti ìjọ tí a yàn, tí wọ́n dúró fún ìlà àsọtẹ́lẹ̀ méjì tí ń lọ papọ̀, nítorí a fi wọ́n hàn gẹ́gẹ́ bí ìwo méjì lórí ẹranko kan ṣoṣo. Ibikíbi tí ẹranko náà bá lọ ni ìwo méjèèjì náà sì máa lọ, wọ́n sì ń ṣe bẹ́ẹ̀ nínú ìtàn àsọtẹ́lẹ̀ kan náà. Ìwo ti Pùròtẹ́sítántì ní àbùdá àsọtẹ́lẹ̀ onípìlẹ̀méjì tí a fi Laodicea àti Philadelphia ṣojú. Ìwo ti Republicanism pẹ̀lú ní àbùdá àsọtẹ́lẹ̀ onípìlẹ̀méjì tí ẹgbẹ́ òṣèlú Republican àti Democratic dúró fún. Ẹlẹ́ẹ̀kejì nínú àbùdá onípìlẹ̀méjì ti ìwo kọ̀ọ̀kan yìí ni ó yọ̀ sílẹ̀ lẹ́yìn, ó sì yọ̀ sílẹ̀ ga jù, gẹ́gẹ́ bí a ti sọ nínú Danieli orí kẹjọ.

> 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 i; sí wò ó, àgbò kan dúró níwájú odò náà, tí ó ní ìwo méjì: àwọn ìwo méjèèjì náà sì ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, ẹni tí ó sì ga jùlọ jáde ní ìkẹyìn. Danieli 8:3.

The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.

Àwọn ìwà méjì tí kọ̀ọ̀kan ìwo fi hàn ni a ṣàfihàn nínú ìlà ìran Kristi nípasẹ̀ àwọn Sadusi àti Farisi; èyí tí, nínú ìwo Republikani, dọ́gba pẹ̀lú òmìnira-òsèlú ìtẹ̀síwájú (ìfẹ́ ẹrú, tiwántìwá, woke-ism, àti àgbáyéṣepọ̀), àti ìfaramọ́ ìbílẹ̀ (òdì sí ẹrú, orílẹ̀-èdè olómìnira títófin múlẹ̀ nípasẹ̀ Òfin Àgbà, àwọn alátìlẹ́yìn ìṣe àtọwọ́dọwọ́, MAGA). Àwọn ìwà méjì ti ìwo Pùròtẹ́sítáǹtì dọ́gba pẹ̀lú Filadelfia àti Laodikea. Kò sí ìbámu pípé láàárín pínpín àwọn ìwo méjèèjì sí àmì méjì, nítorí pé bẹ́ẹ̀ ni òmìnira-òsèlú ìtẹ̀síwájú tàbí MAGA-ism alábòójútó kò jáde wà ní apá tòótọ́ lórí ọ̀ràn òfin Ọjọ́ Àìkú, nítorí àwọn Farisi àti Sadusi pàdé pọ̀ níbi àgbélébùú; ṣùgbọ́n ní òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tòsí, èyí tí àgbélébùú ti jẹ́ àpẹẹrẹ rẹ̀, a máa tu Laodikea jáde kúrò ní ẹnu Olúwa, àti nígbà náà ni a ó gbé ìwo Filadelfia sókè gẹ́gẹ́ bí àsíá. Síbẹ̀síbẹ̀, ìṣèdá méjì ti àwọn ìwo méjèèjì ni a ṣojú fún nípasẹ̀ àríyànjiyàn ẹ̀kọ́-ìsìn láàárín àwọn Farisi àti Sadusi, àti ojiṣẹ́ sí àwọn Kèfèrí (Paulu), nínú ìtàn Kristi, ti jẹ́ Farisi lára àwọn Farisi tẹ́lẹ̀ rí.

The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.

Ọ̀nà ìṣísẹ́ ti òjò ìkẹyìn, níwọ̀n bí ó ti jẹ́ ìlà lórí ìlà, ń mú ìmọ́lẹ̀ ńlá jáde ní ẹsẹ̀ ogójì nígbà tí a bá lò ó. Ìwé Ìfihàn orí méjì títí dé mẹ́ẹ̀ẹ́dógún, gbogbo wọn wà ní ìbámu pẹ̀lú ẹsẹ̀ ogójì. Ẹ̀rí Isaiah orí mẹ́tàlélógún nípa àgbèrè Tírè wà ní ìbámu pẹ̀lú ẹsẹ̀ náà. Dájúdájú, ọ̀pọ̀ ẹsẹ̀ mìíràn wà tí a gbọdọ̀ tẹ̀ lé lórí ẹsẹ̀ ogójì, ṣùgbọ́n bóyá ìlò ìlà lórí ìlà tí ó ṣe pàtàkì jùlọ ti ẹsẹ̀ ogójì ni ẹsẹ̀ ogójì fúnra rẹ̀.

In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!

Nínú ẹsẹ̀ ogójì, àkókò òpin ní ọdún 1798 àti àkókò òpin ní ọdún 1989, ni a gbé kalẹ̀ pọ̀. Èyí ń tọ́ akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lọ láti fi àkókò òpin ní 1798 lé orí àkókò òpin ní 1989. Nígbà tí a bá ṣe bẹ́ẹ̀, ìtàn ẹsẹ̀ ogójì yóò mú àwọn ìlà méjì jáde, tí ọ̀kọ̀ọ̀kan wọn bẹ̀rẹ̀ ní 1798, tí wọ́n sì ń bá a lọ títí dé òfin Sunday tí ó súnmọ́ tòsí nínú ẹsẹ̀ kọkànlélógójì. Ìlà tí ó bẹ̀rẹ̀ ní 1798 ń fi ìránṣẹ́ inú ti àwọn ènìyàn Ọlọ́run ìkẹyìn-ọjọ́ hàn, àti ìlà tí ó bẹ̀rẹ̀ ní 1989 ń fi ìránṣẹ́ òde ti àwọn ènìyàn Ọlọ́run ìkẹyìn-ọjọ́ hàn láàárín ìtàn kan náà gan-an. Nítorí náà, ẹsẹ̀ ogójì ní nínú ara rẹ̀ ààmì-ìṣàpẹẹrẹ tí ìbáṣepọ̀ àsọtẹ́lẹ̀ inú àti òde kan náà, ti àwọn ìjọ méje àti àwọn èdìdì méje nínú ìwé Ìfihàn, ń ṣojú. Àti pé ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ yìí ni a ṣojú rẹ̀ nínú ẹsẹ̀ kan ṣoṣo, tí a fi ọ̀rọ̀ mọ́kànléláàádọ́ta kọ!

The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.

Àwọn ọmọ-ẹ̀yìn Miller mọ ìfiranṣẹ́ inú àti ti òde ti àwọn ìjọ méje àti àwọn èdìdì méje, ṣùgbọ́n wọ́n tún mọ̀ pé àwọn ìpè méje pẹ̀lú ń ṣàfihàn ìlà òtítọ́ kẹta kan, èyí tí ó jẹ́ apá kan nínú ìtàn tí àwọn ìjọ méje àti àwọn èdìdì méje dúró fún. Àwọn ìpè náà ni, gẹ́gẹ́ bí Miller ti sọ, “àwọn ìdájọ́ àkànṣe” tí a mú wá sórí Róòmù. Àwọn ọmọ-ẹ̀yìn Miller lóye pé àwọn ìdájọ́ Ọlọ́run tí àwọn ìpè méje ṣàfihàn ní ìbáṣepọ̀ pẹ̀lú ìtàn àwọn ìjọ méje àti ìtàn aláfarawé ti àwọn èdìdì méje.

Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.

Ẹsẹ̀ ogójì ní ìtàn September 11, 2001 nínú, àti nínú ẹsẹ̀ ogójì náà ni, nítorí náà, ìlà àsọtẹ́lẹ̀ àwọn ipè méje náà pẹ̀lú bá ara wọn mu. Áńgẹ́lì àkọ́kọ́ dé ní ọdún 1798, kí ó lè kéde ìṣípayá ìdájọ́ náà ní 1844. Ìdájọ́ náà pín sí ìdájọ́ ìwádìí àti ìdájọ́ ìmúṣẹ. Ìtàn ẹsẹ̀ ogójì ni ìtàn ìdájọ́ ìwádìí, àti ìtàn ẹsẹ̀ mọ́kànlélógójì lọ títí di ìgbà tí Míkáẹ́lì yóò dìde, tí a ó sì tú àwọn àjàkálẹ̀ àìgbẹ̀yìn méje náà jáde, ni ìtàn ìdájọ́ ìmúṣẹ.

The executive judgment begins when the United States speaks as a dragon.

Ìdájọ́ ìmúṣẹ̀ bẹ̀rẹ̀ nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá.

> ““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.

> ““Àwọn ìwo bí ti ọ̀dọ́-àgùntàn àti ohùn dírágónì nínú àmì náà tọ́ka sí àtakò tó lágbára láàárín ohun tí orílẹ̀-èdè tí a ṣàpẹẹrẹ báyìí ń jẹ́wọ́ àti ìṣe rẹ̀. ‘Ìsọ̀rọ̀’ orílẹ̀-èdè náà ni ìṣe àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀. Nípasẹ̀ irú ìṣe bẹ́ẹ̀ ni yóò fi hàn pé àwọn ìlànà òmìnira àti àlàáfíà tí ó ti gbé kalẹ̀ gẹ́gẹ́ bí ìpìlẹ̀ ètò ìṣàkóso rẹ̀ kì í ṣe òtítọ́. Àsọtẹ́lẹ̀ pé yóò sọ̀rọ̀ ‘gẹ́gẹ́ bí dírágónì’ tí yóò sì lo ‘gbogbo agbára ẹranko àkọ́kọ́’ fi hàn gbangba pé ìdàgbàsókè ẹ̀mí àìfaradà àti inúnibíni tí a ti fi hàn nínú àwọn orílẹ̀-èdè tí dírágónì àti ẹranko tí ó dàbí àmọ̀tẹ́kùn ṣàpẹẹrẹ ni a ti sọ tẹ́lẹ̀. Ìtẹ̀síwájú náà pé ẹranko tó ní ìwo méjì ‘mú kí ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́’ tọ́ka sí i pé a ó lo àṣẹ orílẹ̀-èdè yìí láti fi mú kí wọ́n pa ìlànà ìbọ̀wọ̀ kan mọ́, ìlànà tí yóò jẹ́ ìṣe ìbọ̀wọ̀ fún ipápà.” The Great Controversy, 443.

When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà “bá sọ̀rọ̀,” tí yóò sì fi agbára mú òfin ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́ wá ṣẹ, “ohùn kejì” ti Ìfihàn orí kẹtàdínlógún “yóò sọ̀rọ̀,” nípa pípe àwọn ọkùnrin àti àwọn obìnrin jáde kúrò ní Bábílónì.

> And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.

> Mo sì gbọ́ ohùn mìíràn láti ọ̀run, tí ń wí pé, Ẹ jáde kúrò nínú rẹ̀, ẹ̀yin ènìyàn mi, kí ẹ má bàa jẹ́ alábápín nínú ẹ̀ṣẹ̀ rẹ̀, àti kí ẹ má bàa gba nínú àwọn ìyọnu rẹ̀. Nítorí ẹ̀ṣẹ̀ rẹ̀ ti dé ọ̀run, Ọlọ́run sì ti rántí àìṣedéédéé rẹ̀. Ẹ san án gẹ́gẹ́ bí òun náà ti san fún yín, kí ẹ sì fi ìlọ́po méjì san án gẹ́gẹ́ bí iṣẹ́ rẹ̀; nínú ago tí ó ti kún, ẹ kun un fún un ní ìlọ́po méjì. Ìfihàn 18:4–6.

In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.

Nínú ẹsẹ̀ kọkànlélógójì, nígbà tí Orílẹ̀-èdè Amẹ́ríkà bá sọ̀rọ̀, àwọn tí wọ́n ṣì wà nínú àyíká mẹ́ta ti Bábílónì òde-òní ni a pè jáde nígbà tí “ohùn kejì” ti Ìṣípayá orí kẹtàlá [18] bá sọ̀rọ̀. Àwọn tí a sì pè jáde nígbà náà ni a ṣàpẹẹrẹ fún nínú ẹsẹ̀ kọkànlélógójì gẹ́gẹ́ bí “Édómù, Móábù àti àwọn olórí nínú àwọn ọmọ Ámónì.” Nínú ẹsẹ̀ náà, àwọn tí a ṣàpẹẹrẹ nínú àmì mẹ́ta ti Bábílónì òde-òní yọ kúrò lọ́wọ́ ọba àríwá (pápá). Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “yọ” túmọ̀ sí yíyọ nípa ìrẹ́sẹ̀, ìtumọ̀ inú rẹ̀ sì ni pé a ṣe ìyọ náà kúrò nínú ohun kan tí, ṣáájú ìyọ náà, ti di àwọn tí wọ́n yọ náà mú ní ìgbèkùn.

> 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. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.

> Yóò wọ ilẹ̀ ológo náà pẹ̀lú; a ó sì bi ọ̀pọ̀lọpọ̀ [orílẹ̀-èdè] lulẹ̀: ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò lọ́wọ́ rẹ̀, àní Edomu, àti Móábù, àti olórí àwọn ọmọ Ámónì. Yóò sì na ọwọ́ rẹ̀ sí àwọn orílẹ̀-èdè pẹ̀lú: ilẹ̀ Ejibiti kì yóò sì bọ́. Dáníẹ́lì 11:41, 42.

In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”

Nínú ẹsẹ̀ kejìlélógójì, ìjọba póòpù (ọba àríwá), ṣẹ́gun ìdènà ilẹ̀-ayé kẹta rẹ̀ nígbà tí ó gba Ejibiti, tí ó jẹ́ àmì Ajo Orílẹ̀-Èdè Àgbáyé, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ọjọ́ ìbí Hẹ́rọ́dù, nígbà tí ó tẹ̀ sílẹ̀ fún ìjó ẹ̀tàn ti Salome (Orílẹ̀-Èdè Amẹ́ríkà), ọmọbìnrin Hẹ́rọ́díà (ìjọba póòpù). Èyí fi hàn nígbà tí Ajo Orílẹ̀-Èdè Àgbáyé (àwọn “ọba mẹ́wàá” ti Ìfihàn mẹ́tàdínlógún), bá fohùn ṣọ̀kan láti fi ìjọba wọn fún ẹranko náà fún wákàtí kan. Wákàtí kan náà ni wákàtí “ìṣẹ̀lẹ̀ ilẹ̀-rírì ńlá” ti Ìfihàn mọ́kànlá, àti “wákàtí” tí a ṣe ìdájọ́ àgbèrè Babeli. Nínú ẹsẹ̀ kejìlélógójì, Ejibiti (Ajo Orílẹ̀-Èdè Àgbáyé), “kì yóò yè bọ́.”

The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.

Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “sá” nínú ẹsẹ̀ kejìlélógójì yàtọ̀ sí ọ̀rọ̀ Hébérù tí ó wà nínú ẹsẹ̀ kọkànlélógójì. Nínú ẹsẹ̀ kejìlélógójì, ọ̀rọ̀ náà “sá” túmọ̀ sí “àìrí ìdáǹdè kankan”, ṣùgbọ́n ẹsẹ̀ kọkànlélógójì ń fi hàn ìgbà tí àwọn tí ó ṣáájú òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ ti ń di ọwọ́ pọ̀ mọ́ pápásì, lẹ́yìn náà wọ́n sì sá bí ẹni pé nípasẹ̀ yíyọ́. Ṣáájú wákàtí ìpọnjú òfin Ọjọ́-Àìkú, àwọn tí ó wà nínú ìjọ́sìn Bábílónì òde-òní ti ń gba èrò èṣù náà pé Ọjọ́-Àìkú ni ọjọ́ ìjọ́sìn Ọlọ́run. Nígbà tí a bá fi ààmì ẹranko náà múlẹ̀, ènìyàn lè yálà gbà á fún ìdí èyíkéyìí, tàbí gbà á gbọ́ ní tòótọ́ pé bẹ́ẹ̀ ni. Láti gbà á gbọ́ ni láti gba ààmì náà sí iwájú orí, àti láti kàn gbà á nìkan ni láti gba ààmì náà sí ọwọ́ rẹ.

Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.

Àwọn tí yóò yè bọ́ lọ́wọ́ ìjọba póòpù nígbà òfin Ọjọ́ Àìkú, ń kọ èrò Sátánì sílẹ̀ pé ọjọ́ ìjọsìn Ọlọ́run ni ọjọ́ oòrùn, gan-an ní àkókò náà tí Orílẹ̀-Èdè Amẹ́ríkà àti Àjọ Àwọn Orílẹ̀-Èdè ń darapọ̀ mọ́ àgbèrè Róòmù, agbára póòpù, ọba àríwá.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Àwọn Pùròtẹ́sítáǹtì ní Orílẹ̀-èdè Amẹ́ríkà yóò jẹ́ àkọ́kọ́ ní lílà ọwọ́ wọn kọjá lórí ọ̀gbun láti di ọwọ́ Ẹ̀mí-ìrò; wọn yóò nà kọjá lórí ọ̀gbun jíjìn láti fi ọwọ́ pa mọ́ agbára Róòmù; àti lábẹ́ ipa ìṣọ̀kan mẹ́talọ́kan yìí, orílẹ̀-èdè yìí yóò tẹ̀lé ìṣísẹ̀ Róòmù ní fífi ẹsẹ̀ tẹ àwọn ẹ̀tọ́ ẹ̀rí-ọkàn mọ́lẹ̀.” The Great Controversy, 588.

It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.

Ó ṣe pàtàkì láti gba àkókò láti ṣàlàyé ìṣètò àwọn ẹsẹ mẹ́fà ìkẹyìn ti Dáníẹ́lì mọ́kànlá bí a ṣe ń tẹ̀síwájú nínú ìfọ̀ròwérọ̀ wa lórí ẹsẹ̀ ogójì. Ọba àríwá, èyí tí ó jẹ́ Róòmù Òde-Òní, ṣẹ́gun àwọn ìdènà agbègbè mẹ́ta kí a lè fi í múlẹ̀ lórí ìtẹ́ ayé. Róòmù Keferi ṣẹ́gun àwọn ìdènà agbègbè mẹ́ta, gẹ́gẹ́ bí Róòmù Pápà náà ti ṣe; bẹ́ẹ̀ ni Róòmù Òde-Òní ṣe ṣẹ́gun ọba gúúsù (àti pé èyí ni Soviet Union tẹ́lẹ̀ rí) nínú ẹsẹ̀ ogójì, lẹ́yìn náà ó ṣẹ́gun ilẹ̀ ológo (Orílẹ̀-Èdè Amẹ́ríkà) nínú ẹsẹ̀ kọkànlélógójì, lẹ́yìn náà sì ni Íjíbítì (Àjọ Ìṣọ̀kan Àgbáyé) nínú ẹsẹ̀ méjìlélógójì àti mẹ́talélógójì.

But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.

Ṣùgbọ́n gẹ́gẹ́ bí ọ̀rọ̀ àyọkà Sister White tí ó ṣáájú ṣe fi hàn, Orílẹ̀-èdè Amẹ́ríkà darapọ̀ ọwọ́ pẹ̀lú ìjọ papacy àti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ní àkókò kan náà. Ìṣọ̀kan onípa mẹ́ta ti dragoni, ẹranko náà, àti wòlíì èké ni a mú ṣẹ ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, bí ó tilẹ̀ jẹ́ pé Dáníẹ́lì orí kẹ́tàlá ẹsẹ̀ kọkànlélógójì títí dé mẹ́tàlélógójì fi ń tọ́ka sí ìṣẹ́gun àkókò-kannáà náà ní ìtẹ̀lé. Ìtẹ̀lé tí a ṣàfihàn ń ṣojú ìṣàn àwọn ìṣẹ̀lẹ̀, ṣùgbọ́n gbogbo wọn ni a mú ṣẹ ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.

Ní àkókò yẹn ni “ohùn kejì” ti Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n “sọ̀rọ̀,” ní ibi gan-an tí Orílẹ̀-èdè Amẹ́ríkà “ti ń sọ̀rọ̀.” Ọlọ́run ń sọ̀rọ̀ níbi àti nígbà tí Sátánì ń sọ̀rọ̀. Nínú ẹsẹ̀ kẹrìnlélógójì, ìròyìn láti ìlà-oòrùn àti láti àríwá ń da ọba àríwá láàmú, a sì bẹ̀rẹ̀ ìpakúpa ẹ̀jẹ̀ papacy ìkẹyìn. Ẹsẹ̀ kẹrìnlélógójì, gẹ́gẹ́ bí ẹsẹ̀ kejìlélógójì àti ẹsẹ̀ kẹtàlélógójì, bẹ̀rẹ̀ nínú ẹsẹ̀ kọkànlélógójì, nígbà tí áńgẹ́lì alágbára ti Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n bẹ̀rẹ̀ ìpè Rẹ̀ fún agbo mìíràn tirẹ̀ láti jáde kúrò ní Bábílónì.

The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.

Ìhìn tí Ó ń gbékalẹ̀ ni ìhìn náà tí ó fi ń dá Islamù ìbànújẹ kẹta mọ̀ gẹ́gẹ́ bí irinṣẹ́ ìdájọ́ Rẹ̀, àti ìjìyà panṣágà Bábílónì. A ṣojú Islamù gẹ́gẹ́ bí “ìròyìn láti ìlà-oòrùn,” àti ipòpó (ọba àríwá èké) ni “ìròyìn láti àríwá.” Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì ń ṣe ìdánimọ̀ ìdájọ́ ìwádìí, àti ẹsẹ̀ kọkànlélógójì títí dé márùndínláàádọ́rin ń ṣe ìdánimọ̀ ìdájọ́ ìmúṣẹ.

We will continue our consideration of verse forty of Daniel eleven in the next article.

A ó bá ìtẹ̀síwájú nínú àyẹ̀wò wa lórí ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá nínú àpilẹ̀kọ tí ó kàn.

> “On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

> “Ní ìgbà kan, nígbà tí mo wà ní Ìlú New York, ní àkókò òru ni a pè mí láti wo àwọn ilé ńlá tí ń dìde, ìtànkálẹ̀ lórí ìtànkálẹ̀, sókè sí ọ̀run. A fi ìdánilójú hàn pé àwọn ilé wọ̀nyí kò lè jó, a sì kọ́ wọn láti fi yin àwọn olúwa wọn àti àwọn akọ́lé wọn lógo. Gíga sí i, gíga sí i ni àwọn ilé wọ̀nyí ń gòkè lọ, a sì lò ohun èlò tí ó ṣókí jùlọ nínú wọn. Àwọn ẹni tí àwọn ilé wọ̀nyí jẹ́ tiwọn kò bi ara wọn pé: ‘Báwo ni a ṣe lè fi ògo tó pọ̀jù fún Ọlọ́run?’ Olúwa kò sí nínú èrò wọn.

> “I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

> “Mo ronú pé: ‘Ìbá ṣe pé àwọn tí wọ́n ń fi ọrọ̀ wọn sínú irú ìnáwó bẹ́ẹ̀ lè rí ọ̀nà wọn gẹ́gẹ́ bí Ọlọ́run ti rí i! Wọ́n ń ko àwọn ilé ńlá, ẹlẹ́wà jọ, ṣùgbọ́n bí ìṣètò àti àlùmọ̀ọ́nì wọn ti jẹ́ òmùgọ̀ tó ní ojú Olùṣàkóso àgbáyé! Kì í ṣe pé wọ́n ń fi gbogbo agbára ọkàn àti ti èrò inú wọn wádìí bí wọ́n ṣe lè yin Ọlọ́run lógo. Wọ́n ti pàdánù ojú sí èyí, ìyẹn iṣẹ́ àkọ́kọ́ ènìyàn.’”

> “As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

> “Bí àwọn ilé gíga wọ̀nyí ṣe ń dìde, inú àwọn onílé wọn dùn pẹ̀lú ìgbéraga ìfẹ́-ọlá, nítorí pé wọ́n ní owó láti lò fún ìtẹ́lọ́run ara wọn àti láti ru ìlára àwọn aládùúgbò wọn sókè. Ọ̀pọ̀ nínú owó tí wọ́n fi bẹ́ẹ̀ ná ni a ti rí gbà nípa ìnilára, nípa títẹ àwọn òtòṣì mọ́lẹ̀ gidigidi. Wọ́n gbàgbé pé ní ọ̀run ni a ti ń pa ìṣírò gbogbo ìbálòpọ̀ ọ̀ràn ìṣòwò mọ́; gbogbo ìdúnàádúró aláìtọ́, gbogbo ìṣe èké, ni a ti kọ síbẹ̀ sílẹ̀. Àkókò ń bọ̀ nígbà tí, nínú ẹ̀tàn àti ìgbéraga àìlójútìú wọn, àwọn ènìyàn yóò dé ibi kan tí Olúwa kì yóò jẹ́ kí wọ́n kọjá, wọn yóò sì mọ̀ pé ààlà kan wà sí ìfaradà Jèhófà.”

> “The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

> “Iran tí ó tún kọjá níwájú mi lẹ́yìn náà jẹ́ ìkìlọ̀ iná. Àwọn ènìyàn wo àwọn ilé gíga tí a sì ro pé iná kò lè jẹ́, wọ́n sì wí pé: ‘Wọ́n wà ní ààbò pípé.’ Ṣùgbọ́n iná jó àwọn ilé wọ̀nyí run bí ẹni pé a fi kìtìkìtì ṣe wọ́n. Àwọn ẹ̀rọ paná iná kò lè ṣe ohunkóhun láti dá ìparun náà dúró. Àwọn paná iná kò lè ṣiṣẹ́ àwọn ẹ̀rọ náà.”

> “I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

> “A ti kọ́ mi pé nígbà tí àkókò Oluwa bá dé, bí kò bá sí ìyípadà kankan tí ó ti ṣẹlẹ̀ nínú ọkàn àwọn ènìyàn onígbéraga, onífẹ̀ẹ́ ipò gíga, ènìyàn yóò rí i pé ọwọ́ tí ó ti lágbára láti gbàlà yóò lágbára láti pa run. Kò sí agbára ayé kankan tí ó lè dí ọwọ́ Ọlọ́run dúró. Kò sí ohun èlò kankan tí a lè lò nínú kíkọ́ àwọn ilé tí yóò pa wọ́n mọ́ kúrò nínú ìparun nígbà tí àkókò tí Ọlọ́run ti yàn bá dé láti fi ìjẹ̀san ránṣẹ́ sí àwọn ènìyàn nítorí àìka òfin Rẹ̀ sí àti nítorí ìfẹ́-ọkàn amúnimọ́ra wọn.”

> “There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

> “Kì í ṣe púpọ̀, àní láàárín àwọn olùkọ́ àti àwọn olóṣèlú ìjọba pàápàá, ni wọ́n lóye àwọn ìdí tí ó wà ní ìsàlẹ̀ ipò àwùjọ ìsinsin yìí. Àwọn tí ó di ìjánu ìṣàkóso ìjọba mú kò lè yanjú ìṣòro ìbàjẹ́ ìwà, òṣì, àìní pátápátá, àti ìlósókè ìwà ọ̀daràn. Wọ́n ń tiraka lásán láti fi iṣẹ́ ìṣòwò lélẹ̀ lórí ìpìlẹ̀ tí ó dáàbò bò ó sí i. Bí ènìyàn bá sì túbọ̀ fi ojú sí ẹ̀kọ́ Ọ̀rọ̀ Ọlọ́run, wọn yóò rí ojútùú sí àwọn ìṣòro tí ń da wọ́n láàmú.”

> “The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

> “Àwọn Ìwé Mímọ́ ṣàpèjúwe ipò ayé ní díẹ̀ kí ìbọ̀wọ̀ kejì Kristi tó dé. Ní ti àwọn ènìyàn tí wọ́n fi jíjàpá àti ìkàjẹ gba ọrọ̀ púpọ̀ jọ, a kọ ọ pé: ‘Ẹ ti kó ìṣúra jọ fún àwọn ọjọ́ ìkẹyìn. Kíyèsí i, owó ọyà àwọn alágbàṣe tí wọ́n ká oko yín, èyí tí ẹ fi ẹ̀tàn dáwọ́ dúró, ń ké: igbe àwọn tí wọ́n ká a sì ti wọ etí Olúwa àwọn ọmọ-ogun. Ẹ ti gbé nínú ayọ̀kúrò lórí ilẹ̀ ayé, ẹ sì ti yọ̀; ẹ ti mú ọkàn yín lókun, bí ní ọjọ́ ìpànìyàn. Ẹ ti dá olódodo lẹ́bi, ẹ sì ti pa á; kò sì kọ̀ yín lójú.’ Jakọbu 5:3–6.”

> “But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

> “Ṣùgbọ́n ta ni ń ka àwọn ìkìlọ̀ tí a fi àwọn àmì àkókò tí ń yára ṣẹ mú wá? Ìfọkànsìn wo ni wọ́n ń dá sí ọkàn àwọn ènìyàn ayé? Ìyípadà wo ni a rí nínú ìwà wọn? Kò ju èyí tí a rí nínú ìwà àwọn olùgbé ayé ti ọjọ́ Nóà lọ. Ní fífi ara wọn sínú iṣẹ́ ayé àti ìgbádùn, àwọn ènìyàn ṣáájú ìkún omi náà ‘kò mọ̀ títí ìkún omi fi dé, tí ó sì gbá wọn gbogbo wọn lọ.’ Matteu 24:39. Wọ́n ní àwọn ìkìlọ̀ tí a rán láti ọ̀run wá, ṣùgbọ́n wọ́n kọ̀ láti fetí sí wọn. Àti lónìí, ayé, ní àìbikítà pátápátá sí ohùn ìkìlọ̀ Ọlọ́run, ń yára lọ sí ìparun àìnípẹ̀kun.”

> “The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”

> “Ayé ń rú sókè pẹ̀lú ẹ̀mí ogun. Àsọtẹ́lẹ̀ orí kejìlá ìwé Dáníẹ́lì ti fẹ́rẹ̀ dé ìmúṣẹ̀ rẹ̀ pípé. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìpọnjú tí a ti sọ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀.”

> Testimonies to the Church, volume NINE, page ELEVEN.

> Àwọn Ẹ̀rí sí Ìjọ, ìdìpọ̀ KẸSÀN-ÁN, ojú-ìwé MỌ́KÀNLÁ.

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