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# The Book of Daniel - Number Fifty-Six

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́rìndínlọ́gọ́ta

Unlocking the Mystery of Revelation 17: The Final Prophecy of the Great Whore and the Beast

Ṣíṣí Ìjìnlẹ̀ Àdììtú Ìfihàn 17: Àsọtẹ́lẹ̀ Ìkẹyìn nípa Àgbèrè Ńlá náà àti Ẹranko náà

Author

Jeff Pippenger

Published

January 20, 2024

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The last representation of the kingdoms of Bible prophecy is found in Revelation chapter seventeen. In that chapter, in verse three, John is carried into the “wilderness”, so that the angel can show John the judgment of the “great whore” of prophecy, who sits upon “many waters” and who committed “fornication” with the “kings of the earth.”

Àwòrán ìkẹyìn ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì ni a rí nínú Ìfihàn orí kẹtàdínlógún. Nínú orí náà, ní ẹsẹ̀ kẹta, a gbé Jòhánù lọ sínú “aginjù”, kí áńgẹ́lì náà lè fi ìdájọ́ “àgbèrè ńlá” ti àsọtẹ́lẹ̀ hàn án, ẹni tí ó jókòó lórí “ọ̀pọ̀lọpọ̀ omi” tí ó sì bá “àwọn ọba ayé” ṣe “panṣágà”.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. Revelation 17:1–3.

> Ọ̀kan nínú àwọn áńgẹ́lì méje tí wọ́n ní àwọn àwo méje náà sì wá, ó bá mi sọ̀rọ̀ pé, Wá síhìn-ín; èmi yóò fi ìdájọ́ àgbèrè ńlá tí ó jókòó lórí omi púpọ̀ hàn ọ́: ẹni tí àwọn ọba ayé bá ṣe panṣágà, tí a sì ti fi wáìnì panṣágà rẹ̀ mú àwọn olùgbé ayé yó. Nítorí náà, ó gbé mi lọ nínú ẹ̀mí sínú aginjù: mo sì rí obìnrin kan jókòó lórí ẹranko aláwọ̀ àlùkò kan, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. Ìfihàn 17:1–3.

By John’s own words the “wilderness” represents the twelve hundred and sixty years of papal rule from the year 538, unto the time of the end in 1798.

Gẹ́gẹ́ bí ọ̀rọ̀ Jòhánù fúnra rẹ̀, “aginjù” náà dúró fún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún ìṣàkóso póòpù láti ọdún 538, títí dé àkókò òpin ní 1798.

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

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

In the spirit, John was transported into the twelve hundred and sixty years of papal rule. Those years had been typified by the three and a half years of drought during the history of Jezebel, Ahab and Elijah. Those years were to continue until the papacy received its deadly wound in 1798, for that had been “determined” to occur at the end of the first indignation, which was the end of the war brought upon the sanctuary and host through the two desolating powers of paganism and papalism. All of these facts have been set forth in recent articles.

Nínú ẹ̀mí, a gbé Johanu wọ inú ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta ọdún ìṣàkóso papacy. Àwọn ọdún wọ̀nyí ni a ti ṣàfihàn ṣáájú wọn nípasẹ̀ ọdún mẹ́ta àtààbọ̀ ìgbẹ ní àkókò ìtàn Jesebeli, Ahabu àti Elijah. Àwọn ọdún wọ̀nyí yóò máa bá a lọ títí papacy yóò fi gba ọgbẹ́ rẹ̀ tí ń pa ni ọdún 1798, nítorí a ti “pinnu” kí èyí ṣẹlẹ̀ ní òpin ìbínú àkọ́kọ́, èyí tí í ṣe òpin ogun tí a mú wá sórí ibi mímọ́ àti ogun náà nípasẹ̀ agbára méjì apanirun ti paganism àti papalism. Gbogbo òtítọ́ wọ̀nyí ni a ti gbé kalẹ̀ nínú àwọn àpilẹ̀kọ tí a ṣẹ̀ṣẹ̀ tẹ̀ jáde.

The “great whore,” is Isaiah’s whore of Tyre, who was to be forgotten for seventy symbolic years, which were the “days of one king.” The history of the United States, is the history of the symbolic seventy years, which had been typified by the seventy years of captivity during the reign of Babylon, the first kingdom of Bible prophecy. During that history the great whore of Tyre was to be forgotten. At the end of that history she was to be remembered and once again to go forth and sing her songs, thus committing fornication with the kings of the earth. John was spiritually conveyed into the history of papal rule in order to see the judgment of the papal power. The judgment of a daughter of a priest who committed fornication was that she was to be burnt with fire.

“Aṣẹ́wó ńlá,” ni aṣẹ́wó Tírè ti Isaiah, ẹni tí a ní kí a gbàgbé fún àádọ́rin ọdún àpẹẹrẹ, èyí tí í ṣe “àwọn ọjọ́ ọba kan.” Ìtàn Orílẹ̀-Èdè Amẹ́ríkà ni ìtàn àádọ́rin ọdún àpẹẹrẹ náà, èyí tí a ti ṣàfihàn rẹ̀ nípasẹ̀ àádọ́rin ọdún ìgbèkùn ní àsìkò ìjọba Bábílónì, ìjọba àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì. Ní gbogbo ìtàn náà ni a ní kí a gbàgbé aṣẹ́wó ńlá Tírè. Ní òpin ìtàn náà ni a óò rántí rẹ̀, kí ó sì tún jáde lọ kọ orin rẹ̀ lẹ́ẹ̀kan sí i, báyìí ni yóò sì máa ṣe panṣágà pẹ̀lú àwọn ọba ayé. A gbé Jòhánù lọ nípa ti ẹ̀mí sínú ìtàn ìṣàkóso póòpù kí ó lè rí ìdájọ́ agbára póòpù náà. Ìdájọ́ ọmọbìnrin alúfáà kan tí ó ṣe panṣágà ni pé kí a fi iná sun ún.

> And the daughter of any priest, if she profane herself by playing the whore, she profaneth her father: she shall be burnt with fire. Leviticus 21:9.

> “Àti ọmọbìnrin alúfáà èyíkéyìí, bí ó bá sọ ara rẹ̀ di aláìmímọ́ nípa ṣíṣe àgbèrè, ó ń sọ baba rẹ̀ di aláìmímọ́: iná ni a ó fi sun un.” Lefitiku 21:9.

In the vision of the judgment of the great whore that was given to John by one of the angels who poured out one of the seven last plagues was that she was burnt with fire.

Nínú ìran ìdájọ́ àgbèrè ńlá náà tí ọ̀kan nínú àwọn áńgẹ́lì tí ó tú ọ̀kan nínú àwọn àjàkálẹ̀ àrùn méje ìkẹyìn fi fún Johanu, ni pé a sun un pẹ̀lú iná.

> And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. Revelation 17:16.

> Àwọn ìwo mẹ́wàá tí ìwọ sì rí lórí ẹranko náà, àwọn wọ̀nyí yóò kórìíra àgbèrè náà, wọn yóò sì sọ ọ́ di ahoro àti ìhòòhò, wọn yóò sì jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Ifihan 17:16.

The waters that the great whore is sitting upon are the people of the world, who will be brought under her authority when the United States deceives the entire world to worship the beast, who is also the great whore. The United States then becomes the premier king of the ten kings who are represented in the prophecy of Revelation seventeen, and in this illustration the United States represents the first king to commit fornication with the whore, though she will accomplish that act with all the kings thereafter.

Àwọn omi tí panṣágà ńlá náà jókòó lé lórí ni àwọn ènìyàn ayé, tí a óò mú wá sí abẹ́ àṣẹ rẹ̀ nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá tan gbogbo ayé jẹ láti jọ́sìn ẹranko náà, ẹni tí í ṣe panṣágà ńlá náà pẹ̀lú. Nígbà náà ni Orílẹ̀-Èdè Amẹ́ríkà di ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá tí a ṣojú wọn nínú àsọtẹ́lẹ̀ Ìfihàn orí kẹtàlá-dín-lógún, àti nínú àkàwé yìí, Orílẹ̀-Èdè Amẹ́ríkà dúró fún ọba àkọ́kọ́ tí ó bá panṣágà náà ṣe àgbèrè, bí ó tilẹ̀ jẹ́ pé yóò ṣe ìṣe náà pẹ̀lú gbogbo àwọn ọba lẹ́yìn náà.

The first king of many kings is represented by Ahab, who was married to the great whore, who is represented as Jezebel in the church of Thyatira. The judgment of Jezebel (the great whore), is accomplished by the ten kings, who will be forced into a church and state alliance by the power of the United States. Those kings will agree to allow the papacy to rule the world (sit upon the waters), in spite of their hatred for the whore.

Ọba àkọ́kọ́ nínú ọ̀pọ̀lọpọ̀ ọba ni Ahabu dúró fún, ẹni tí ó fẹ́ àgbèrè ńlá náà, ẹni tí a ṣàfihàn gẹ́gẹ́ bí Jesebeli nínú ìjọ Tiatira. Ìdájọ́ Jesebeli (àgbèrè ńlá náà) ni àwọn ọba mẹ́wàá yóò mú ṣẹ, àwọn ẹni tí a ó fi agbára Orílẹ̀-Èdè Amẹ́ríkà fipá mú wọ inú àjọṣepọ̀ ìjọ àti ìjọba. Àwọn ọba wọ̀nyí yóò fara mọ́ ọ̀ràn náà láti jẹ́ kí ipò póòpù jọba lórí ayé (jókòó lórí omi), láìka ìkórìíra wọn sí fún àgbèrè náà.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.

> Àti àwọn ìwo mẹ́wàá tí ìwọ rí jẹ́ ọba mẹ́wàá, tí wọn kò tíì gba ìjọba kankan títí di ìsinsin yìí; ṣùgbọ́n wọn ń gba àṣẹ gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Àwọn wọ̀nyí ní èrò kan náà, wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà. Àwọn wọ̀nyí yóò bá Ọ̀dọ́-Àgùntàn jagun, Ọ̀dọ́-Àgùntàn náà yóò sì ṣẹ́gun wọn: nítorí òun ni Olúwa àwọn olúwa, àti Ọba àwọn ọba: àwọn tí ó sì wà pẹ̀lú rẹ̀ ni a pè, a sì yàn, wọ́n sì jẹ́ olóòtítọ́. Ó sì wí fún mi pé, Àwọn omi tí ìwọ rí, níbi tí àgbèrè náà jókòó sí, jẹ́ àwọn ènìyàn, àti ọ̀pọ̀lọpọ̀ ènìyàn, àti orílẹ̀-èdè, àti ahọ́n. Àti àwọn ìwo mẹ́wàá tí ìwọ rí lórí ẹranko náà, àwọn wọ̀nyí yóò kórìíra àgbèrè náà, wọn yóò sì sọ ọ́ di ahoro, àti ìhòòhò, wọn yóò sì jẹ ẹran ara rẹ̀, wọn yóò sì fi iná sun ún. Nítorí Ọlọ́run ti fi sínú ọkàn wọn láti ṣe ìfẹ́ rẹ̀, àti láti bá ara wọn gbà, àti láti fi ìjọba wọn fún ẹranko náà, títí ọ̀rọ̀ Ọlọ́run yóò fi ṣẹ. Àti obìnrin tí ìwọ rí ni ìlú ńlá náà, tí ń jẹ ọba lórí àwọn ọba ayé. Ìfihàn 17:12–18.

The “ten kings” (the United Nations), actually hate the papacy, but are forced by circumstances to turn their short-lived kingdom over to the papal power in a vain hope to save the world from its increasing calamities. When they realize her deception, they become the instrument to burn her with fire in fulfillment of the law in Leviticus.

“Àwọn ọba mẹ́wàá” (Àjọ Ìṣọ̀kan Àgbáyé), ní ti gidi, kórìíra ipò póòpù, ṣùgbọ́n ipò ayidayida fi ipa mú wọn láti fi ìjọba wọn tí kò ní pẹ́ lé lórí agbára póòpù, nínú ìrètí asán láti gba ayé là kúrò nínú àwọn àjálù rẹ̀ tí ń pọ̀ sí i. Nígbà tí wọn bá mọ ìtanjẹ rẹ̀, wọn di ohun èlò láti fi iná sun un, ní ìmúṣẹ òfin inú Lefitiku.

The “ten kings” “make war with the Lamb” through the persecution they bring upon God’s last day people.

“Àwọn ọba mẹ́wàá” náà “yóò bá Ọ̀dọ́-àgùntàn jagun” nípasẹ̀ inúnibíni tí wọ́n mú wá sórí àwọn ènìyàn Ọlọ́run ní ọjọ́ ìkẹyìn.

> Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Psalms 2:1–5.

> Èéṣe tí àwọn orílẹ̀-èdè fi ń bínú gidigidi, tí àwọn ènìyàn sì ń ronú ohun asán? Àwọn ọba ayé dìde, àwọn alákóso sì gbìmọ̀ pọ̀, sí Ọlọ́run Olúwa, àti sí ẹni àmì òróró rẹ̀, wọ́n ní, Ẹ jẹ́ kí a ya ìdè wọn kúrò, kí a sì sọ okùn wọn nù kúrò lára wa. Ẹni tí ó jókòó ní ọ̀run yóò rẹ́rìn-ín; Olúwa yóò fi wọ́n ṣe ẹlẹ́yà. Nígbà náà ni yóò bá wọn sọ̀rọ̀ nínú ìbínú rẹ̀, yóò sì mú wọn wárìrì nínú ìbínú gbígbóná rẹ̀. Sáàmù 2:1–5.

The persecution that is accomplished for the papacy by the kings of the earth, was also done against Christ at the cross.

Inúnibíni tí a ṣe fún ìjọba póòpù láti ọwọ́ àwọn ọba ayé, ni a tún ṣe sí Kristi lórí àgbélébùú.

> Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before to be done. Acts 4:25–28.

> Ẹni tí ó fi ẹnu ìránṣẹ́ rẹ Dáfídì sọ pé, Kí nìdí tí àwọn orílẹ̀-èdè fi ń ru sókè, tí àwọn ènìyàn sì ń ronú ohun asán? Àwọn ọba ayé dìde, àwọn alákòóso sì kó ara wọn jọ sí Olúwa, àti sí Kristi rẹ̀. Nítorí lójú òtítọ́, sí ọmọ mímọ́ rẹ Jésù, ẹni tí ìwọ ti fi òróró yàn, Hẹ́ródù àti Pọ́ńtíù Pílátù, pẹ̀lú àwọn aláìkọlà, àti àwọn ènìyàn Ísráẹ́lì, kó ara wọn jọ, Láti ṣe ohun gbogbo tí ọwọ́ rẹ àti ìpinnu rẹ ti pinnu tẹ́lẹ̀ kí a tó ṣe. Ìṣe 4:25–28.

The “kings of the earth” that stood up against Christ at his crucifixion represents the “ten kings” of Revelation seventeen that make war with the Lamb again by persecuting his people. At the cross, those kings were the “assembly of the wicked” who “compassed” Christ, and who do so again with his last day people.

Àwọn “ọba ayé” tí wọ́n dìde sí Kristi nígbà ìkànìyàn rẹ̀ lórí àgbélébùú ṣàpẹẹrẹ “ọba mẹ́wàá” ti Ìfihàn orí kẹtàlá [seventeen] tí wọ́n tún bá Ọ̀dọ́-Àgùntàn jagun nípa inúnibíni sí àwọn ènìyàn rẹ̀. Níbi àgbélébùú, àwọn ọba wọ̀nyẹn ni “àpéjọ àwọn ẹni búburú” tí wọ́n “yí” Kristi ká, tí wọ́n sì tún ṣe bẹ́ẹ̀ pẹ̀lú àwọn ènìyàn rẹ̀ ti ọjọ́ ìkẹyìn.

> For dogs have compassed me: the assembly of the wicked have enclosed me: they pierced my hands and my feet. I may tell all my bones: they look and stare upon me. They part my garments among them, and cast lots upon my vesture. Psalms 22:16–18.

> Nítorí ajá ti yí mi ká; ìjọ àwọn ènìyàn búburú ti gbà mí ká; wọ́n gún ọwọ́ mi àti ẹsẹ̀ mi. Èmi lè ka gbogbo egungun mi; wọ́n ń wo mí, wọ́n sì ń tẹjúmọ́ mi. Wọ́n pín aṣọ mi láàárín ara wọn, wọ́n sì ṣẹ́ kèré fún aṣọ ìbora mi. Sáàmù 22:16–18.

The ten kings, who bring judgment upon the great whore burn her with fire, for she is a whore that professes to be a priest’s daughter. Those kings are also represented as “dogs,” and the ten kings will not only burn the great whore with fire, but will “eat her flesh.” The death of Jezebel was brought about when she was thrown from the wall and splattered on the ground, and then the dogs came and ate her flesh.

Àwọn ọba mẹ́wàá náà, tí wọ́n mú ìdájọ́ wá sórí àgbèrè ńlá náà, yóò fi iná sun ún, nítorí pé àgbèrè ni tí ó ń jẹ́wọ́ ara rẹ̀ pé ọmọbìnrin àlùfáà ni. A tún ṣàpẹẹrẹ àwọn ọba wọ̀nyí gẹ́gẹ́ bí “ajá,” àwọn ọba mẹ́wàá náà kì yóò sì fi iná sun àgbèrè ńlá náà nìkan, ṣùgbọ́n wọn yóò “jẹ ẹran ara rẹ̀.” Ikú Jésébẹ́lì sì ṣẹlẹ̀ nígbà tí a ju ú sórí odi sọ̀kalẹ̀, tí ara rẹ̀ fọ́ yà kálẹ̀ lórí ilẹ̀, lẹ́yìn náà àwọn ajá wá jẹ ẹran ara rẹ̀.

> And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three eunuchs. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king’s daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: And the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. 2 Kings 9:30–37.

> Nígbà tí Jéhù sì dé Jésírẹ́lì, Jésébẹ́lì gbọ́ ọ́; ó sì kun ojú rẹ̀, ó sì ṣe orí rẹ̀ ní ọ̀ṣọ́, ó sì wo jáde nípasẹ̀ fèrèsé kan. Bí Jéhù sì ṣe wọlé nípasẹ̀ ẹnu-ọ̀nà, obìnrin náà wí pé, “Ṣé Símírì ní àlàáfíà, ẹni tí ó pa olúwa rẹ̀?” Ó sì gbé ojú rẹ̀ sókè sí fèrèsé náà, ó sì wí pé, “Ta ni ó wà ní ẹ̀gbẹ́ mi? Ta ni?” Àwọn àbọ̀ méjì tàbí mẹ́ta sì wo jáde sí i. Ó sì wí pé, “Ẹ sọ ọ́ kalẹ̀.” Bẹ́ẹ̀ ni wọ́n sọ ọ́ kalẹ̀: díẹ̀ nínú ẹ̀jẹ̀ rẹ̀ sì ta sí ara ògiri, àti sí ara àwọn ẹṣin: ó sì tẹ̀ ẹ́ mọ́lẹ̀ lábẹ́ ẹsẹ̀. Nígbà tí ó sì wọlé, ó jẹ, ó sì mu, ó sì wí pé, “Ẹ lọ nísinsin yìí, kí ẹ wo obìnrin ẹni ègún yìí, kí ẹ sì sin ín: nítorí ọmọbìnrin ọba ni.” Wọ́n sì lọ láti sin ín: ṣùgbọ́n wọn kò rí ohun kan mọ́ nínú rẹ̀ bí kò ṣe agbárí, àti ẹsẹ̀, àti àtẹ́lẹwọ́ ọwọ́ rẹ̀. Nítorí náà wọ́n padà wá, wọ́n sì sọ fún un. Ó sì wí pé, “Èyí ni ọ̀rọ̀ Olúwa tí ó ti ẹnu ọmọ-ọdọ rẹ̀ Élíjà ará Tíṣíbì sọ pé, ‘Ní pápá ilẹ̀ Jésírẹ́lì ni àwọn ajá yóò ti jẹ ẹran ara Jésébẹ́lì: Òkú Jésébẹ́lì yóò sì dàbí ìdọ̀tí lórí ojú pápá ní agbègbè Jésírẹ́lì; débi pé wọn kì yóò lè wí pé, “Èyí ni Jésébẹ́lì.”’” 2 Àwọn Ọba 9:30–37.

The ten kings, who are the United Nations, whose premier king is the United States, will bring judgment upon the papacy by burning her with fire and eating her flesh. That judgment is what the angel came to show to John, and in order to do so he carried John into the history of the wilderness, but not simply a random point in the history of the wilderness, but to the very end of the period. It is evident that John was placed at the end of the twelve hundred and sixty years, for when he sees the woman she was already drunk with the blood of persecution and already identified as the mother of harlots.

Àwọn ọba mẹ́wàá náà, tí wọ́n jẹ́ Àjọ Àwọn Orílẹ̀-Èdè, tí ọba àgbà wọn jẹ́ Orílẹ̀-Èdè Amẹ́ríkà, yóò mú ìdájọ́ wá sórí ipápà nípa fífì iná sun ún àti jíjẹ ẹran ara rẹ̀. Ìdájọ́ náà ni áńgẹ́lì náà wá láti fi hàn Jòhánù, àti kí ó lè ṣe bẹ́ẹ̀, ó gbé Jòhánù lọ sínú ìtàn aginjù náà; ṣùgbọ́n kì í ṣe sí ibìkan lásán nínú ìtàn aginjù náà, bí kò ṣe sí òpin gidi-gidi àkókò náà. Ó hàn gbangba pé a gbé Jòhánù sí òpin ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta náà, nítorí nígbà tí ó rí obìnrin náà, ó ti mutí yó tẹ́lẹ̀ pẹ̀lú ẹ̀jẹ̀ inúnibíni, a sì ti dá a mọ̀ tẹ́lẹ̀ gẹ́gẹ́ bí ìyá àwọn àgbèrè.

> So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her, I wondered with great admiration. Revelation 17:3–6.

> Nítorí náà, ó gbé mi lọ nínú ẹ̀mí sínú aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko pupa yẹ̀wù, tí ó kún fún àwọn orúkọ ọ̀rọ̀-òdì sí Ọlọ́run, tí ó ní orí méje àti ìwo mẹ́wàá. A sì wọ obìnrin náà ní àlùkò àti pupa yẹ̀wù, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é lọ́ṣọ̀ọ́, ó sì ní ife wúrà kan lọ́wọ́ rẹ̀ tí ó kún fún àwọn ohun ìríra àti ìdọ̀tí àgbèrè rẹ̀: A sì kọ orúkọ kan sí iwájú orí rẹ̀ pé, ASÍRÍ, BÁBÍLÓNÌ ŃLÁ, ÌYÁ ÀWỌN ÀGBÈRÈ ÀTI ÀWỌN OHUN ÌRÍRA ILẸ̀ AYÉ. Mo sì rí i pé obìnrin náà mutí yó pẹ̀lú ẹ̀jẹ̀ àwọn ènìyàn mímọ́, àti pẹ̀lú ẹ̀jẹ̀ àwọn ajẹ́rìíkú Jésù: nígbà tí mo sì rí i, ẹnu sì yà mí gidigidi. Ìfihàn 17:3–6.

The whore of Tyre, who is also the “great whore” that is represented in Revelation seventeen, was to be forgotten until the time when she would once again sing her songs and commit fornication with the kings of the earth.

A ó gbàgbé àgbèrè Tírè, ẹni tí ó sì tún jẹ́ “àgbèrè ńlá” tí a ṣàfihàn nínú Ìfihàn orí kẹtàlá-dín-lógún, títí di àkókò náà nígbà tí yóò tún kọ orin rẹ̀ lẹ́ẹ̀kansi, tí yóò sì bá àwọn ọba ilẹ̀ ayé ṣe àgbèrè.

Any reputable dictionary that was published before 1950 identifies that the woman arrayed in scarlet in Revelation seventeen is a symbol of the Roman Catholic church, but today the world thinks the Catholic church is a Christian church. The world has forgotten who she really is.

Ìwé-ìtumọ̀ ọ̀rọ̀kìkí èyíkéyìí tí a tẹ̀ jáde kí ọdún 1950 tó dé máa ń fi hàn pé obìnrin tí a wọ̀ ní aṣọ aláwọ̀ pupa ṣókí nínú Ìfihàn orí kẹtàlá-dín-lógún jẹ́ àmì ìṣàpẹẹrẹ ti ìjọ Roman Catholic, ṣùgbọ́n lónìí ayé ń rò pé ìjọ Catholic jẹ́ ìjọ Kristian. Ayé ti gbàgbé ẹni tí ó jẹ́ ní tòótọ́.

When John saw her the persecution of the Dark Ages was at its end, for she was already drunk with the blood of the saints. The natural illustrates the spiritual, and a person gets drunk after they drink, not before.

Nígbà tí Jòhánù rí i, inúnibíni ti Àwọn Àkókò Òkùnkùn ti fẹ́rẹ̀ẹ́ dé òpin, nítorí ó ti mutí yó tẹ́lẹ̀ pẹ̀lú ẹ̀jẹ̀ àwọn ẹni-mímọ́. Ohun àdánidá ń ṣàpẹẹrẹ ohun ti ẹ̀mí, ẹni sì máa ń mutí yó lẹ́yìn tí ó bá ti mu, kì í ṣe ṣáájú.

The Protestants that broke from Catholicism centuries before 1798, had already begun their journey back to the Catholic communion by 1798, for she was identified as the “MOTHER OF HARLOTS.” When John saw her and wondered, the churches that had formerly separated from her fellowship had already returned. Thus John was carried to 1798, when the great whore already had murdered millions of Christians, and who had already seduced the former Protestant churches to accept her presumptuous claim that she was the head of the churches, as Justinian had identified her in the year 533.

Àwọn Pọ́tẹ́sítáǹtì tí wọ́n ya ara wọn kúrò nínú Kátólíìkì ní ọ̀pọ̀ ọ̀rúndún ṣáájú ọdún 1798, ti bẹ̀rẹ̀ ìrìnàjò ìpadà wọn sí ìbáṣepọ̀ Kátólíìkì nígbà tí ọdún 1798 dé, nítorí a ti dá a mọ̀ gẹ́gẹ́ bí “ÌYÁ ÀWỌN ÀGBÈṢÈ.” Nígbà tí Jòhánù rí i tí ó sì yà á lẹ́nu, àwọn ìjọ tí wọ́n ti yà ara wọn tẹ́lẹ̀ kúrò nínú ìbákẹ́gbẹ́ rẹ̀ ti padà wá tẹ́lẹ̀. Nítorí náà, a gbé Jòhánù lọ sí ọdún 1798, nígbà tí panṣágà ńlá náà ti pa ọ̀pọ̀ mílíọ̀nù àwọn Kristẹni tán, tí ó sì ti tan àwọn ìjọ Pọ́tẹ́sítáǹtì ìgbàanì jẹ láti gba ẹ̀tọ́-ìbéèrè ìgbéraga rẹ̀ pé òun ni olórí àwọn ìjọ, gẹ́gẹ́ bí Justinian ti sọ ọ́ di mímọ̀ ní ọdún 533.

From the prophetic vantage point of 1798, the angel then presented John with the last representation of the kingdoms of Bible prophecy.

Láti ojú ìwòye àsọtẹ́lẹ̀ ti ọdún 1798, angẹli náà sì tún fi ìṣàfihàn ìkẹyìn àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì hàn Jòhánù.

> And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and ten horns. 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. And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:7–12.

> Áńgẹ́lì náà sì wí fún mi pé, “Èéṣe tí o fi yà á lẹ́nu? Èmi yóò sọ àṣírí obìnrin náà fún ọ, àti ti ẹranko tí ń gbé e, èyí tí ó ní orí méje àti ìwo mẹ́wàá. Ẹranko tí o rí náà ti wà tẹ́lẹ̀, kò sì sí mọ́; yóò sì gòkè wá láti inú ọ̀gbun 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 ìpìlẹ̀ ayé, nígbà tí wọn bá rí ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí mọ́, ṣùgbọ́n tí ó sì wà. Níhìn-ín ni ọkàn tí ó ní ọgbọ́n wà. Orí méje náà ni òkè méje, lórí èyí tí obìnrin náà jókòó. Ọba méje sì wà: márùn-ún ti ṣubú, ọ̀kan wà, èkejì kò tíì dé; nígbà tí ó bá sì dé, ó gbọdọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà pẹ̀lú, tí ó ti wà tẹ́lẹ̀, tí kò sì sí mọ́, àní òun ni ẹni kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje, ó sì ń lọ sínú ìparun. Ìwo mẹ́wàá náà tí o rí ni ọba mẹ́wàá, tí kò tíì gba ìjọba; ṣùgbọ́n wọ́n ń gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Ifihan 17:7–12.

A beast is a kingdom in Bible prophecy as easily identified in chapters seven and eight of Daniel, and the mystery that the angel is presenting to John is the mystery of the beast and the woman that rides upon the beast. The woman on the beast is the great whore who commits fornication with the kings of the earth. She is Jezebel and her husband is Ahab.

Ẹranko jẹ́ ìjọba nínú àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti lè fi ìrọ̀rùn mọ̀ ọ́n nínú orí keje àti kejọ ti Dáníẹ́lì, àti ohun ìjìnlẹ̀ tí áńgẹ́lì ń ṣàfihàn fún Jòhánù ni ohun ìjìnlẹ̀ ẹranko náà àti obìnrin tí ó gùn ún. Obìnrin tí ó wà lórí ẹranko náà ni àgbèrè ńlá tí ń bá àwọn ọba ayé ṣe panṣágà. Jésíbẹ́lì ni í ṣe, ọkọ rẹ̀ sì ni Áhábù.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Nítorí náà ni ọkùnrin yóò fi baba rẹ̀ àti ìyá rẹ̀ sílẹ̀, yóò sì so mọ́ aya rẹ̀: àwọn méjèèjì yóò sì di ẹran ara kan. Jẹ́nẹ́sísì 2:24.

A man is a man and a woman is a woman, but together they are one flesh. The mystery of the beast is that it is a combination of church and state, the combination of woman (church) and beast (kings) that are one kingdom, which consists of two parts. Statecraft and churchcraft combined, with the woman in control of the relationship, is the “image of the beast.” John is shown the woman being carried by the beast, for she is the one in control of the relationship.

Ọkùnrin jẹ́ ọkùnrin, obìnrin sì jẹ́ obìnrin, ṣùgbọ́n papọ̀ wọ́n jẹ́ ẹran ara kan. Àṣírí ẹranko náà ni pé ó jẹ́ àpapọ̀ ìjọ àti ìjọba, àpapọ̀ obìnrin (ìjọ) àti ẹranko (ọba) tí wọ́n jẹ́ ìjọba kan, èyí tí ó ní apá méjì. Ìṣàkóso ìjọba àti ìṣàkóso ìjọ ní ìsopọpọ̀, pẹ̀lú obìnrin náà ní àkóso lórí ìbáṣepọ̀ náà, ni “àwòrán ẹranko náà.” A fi obìnrin náà hàn Jòhánù bí ẹranko náà ṣe ń gbé e, nítorí pé òun ni ẹni tí ó ń ṣàkóso ìbáṣepọ̀ náà.

> And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:18.

> Àti pé obìnrin tí ìwọ rí ni ìlú ńlá náà, tí ó ń jọba lórí àwọn ọba ayé. Ìfihàn 17:18.

Together the beast and the woman represent one kingdom (one flesh), but the angel is emphasizing the relationship of the great whore with the kings of the earth. “The beast that” “was, and is not”, which “shall ascend out of the bottomless pit, and go into perdition,” that “they that dwell on the earth shall wonder” after is the papacy when the great whore’s deadly wound is healed. She “was” the fifth kingdom of Bible prophecy, but it was “determined” that she would receive a deadly wound in 1798.

Papọ̀, ẹranko náà àti obìnrin náà ń ṣojú ìjọba kan ṣoṣo (ẹran ara kan), ṣùgbọ́n áńgẹ́lì náà ń tẹnumọ́ ìbáṣepọ̀ àgbèrè ńlá náà pẹ̀lú àwọn ọba ayé. “Ẹranko náà tí” “ó wà tẹ́lẹ̀, tí kò sì sí nísinsin yìí,” èyí tí “yóò gòkè jáde láti inú ọ̀gbun àìnísàlẹ̀, tí yóò sì lọ sí ìparun,” tí “àwọn tí ń gbé lórí ilẹ̀ ayé yóò yà á lẹ́nu” lẹ́yìn rẹ̀, ni ipápá nígbà tí a bá mú ọgbẹ́ ikú àgbèrè ńlá náà sàn. Ó “jẹ́” ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, ṣùgbọ́n a “ti pinnu” pé yóò gba ọgbẹ́ ikú kan ní ọdún 1798.

When John was spiritually transported to 1798, she was “not” a beast, and “yet” when her deadly wound is healed at the end of the seventy symbolic years that conclude at the soon-coming Sunday law, she “is” again alive, singing her songs, committing fornication and murdering Christians.

Nígbà tí a gbé Johanu lọ nípa ẹ̀mí dé ọdún 1798, kì í ṣe ẹranko náà mọ́, ṣùgbọ́n nígbà tí a bá mú ọgbẹ́ ikú rẹ̀ láradá ní òpin ọdún ãádọ́rin àpèjúwe tí ń parí ní òfin Ọjọ́ Àìkú tí ó sún mọ́lé, ó tún wà láàyè, ó ń kọ orin rẹ̀, ó ń ṣe àgbèrè, ó sì ń pa àwọn Kristẹni.

Chapter seventeen is the last presentation of the kingdoms of Bible prophecy, and as such it must agree with the first mention of the kingdoms of Bible prophecy. The first mention of those kingdoms is found in Daniel chapter two, which is represented upon both of the charts that were a fulfillment of Habakkuk’s command to write the vision and make it plain upon tables.

Orí kẹtàdínlógún ni ìfihàn ìkẹyìn nípa àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì, àti nítorí náà ó gbọ́dọ̀ bá ìdarúkọ àkọ́kọ́ àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì mu. Ìdarúkọ àkọ́kọ́ àwọn ìjọba wọ̀nyẹn wà nínú Danieli orí kejì, èyí tí a ṣàfihàn lórí àwọn àtẹ̀ náà méjèèjì tí ó jẹ́ ìmúṣẹ àṣẹ Hábákúkù láti kọ ìran náà sílẹ̀ kí ó sì ṣe é ní kedere lórí àwọn tábìlì.

The Millerites were correct in their understanding of Daniel’s kingdoms of Bible prophecy as represented in chapters two, seven and eight, but their understanding was incomplete. Miller’s jewels of Daniel chapter two, shines ten times brighter in the last days, for it is recognized as identifying the first reference, not only of the kingdoms of Bible prophecy, but also of the first reference of the revelation that the eighth is of the seven. Jesus always illustrates the end of a thing with the beginning of a thing.

Àwọn ọmọ-ẹ̀yìn Miller tọ́ nínú ìmòye wọn nípa àwọn ìjọba Daniẹli nínú àsọtẹ́lẹ̀ Bíbélì gẹ́gẹ́ bí a ti ṣàfihàn wọn nínú orí kejì, keje àti kẹjọ, ṣùgbọ́n ìmòye wọn kò pé. Àwọn iyebíye Miller nínú Daniẹli orí kejì ń tàn ní ìmọ́lẹ̀ tó pọ̀ ju ní ìgbà ìkẹyìn, nítorí a mọ̀ ọ́ pé ó ń dá ìtọ́kasí àkọ́kọ́ mọ̀, kì í ṣe ti àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì nìkan, ṣùgbọ́n pẹ̀lú ti ìtọ́kasí àkọ́kọ́ ìfihàn náà pé ẹ̀kẹjọ jẹ́ ti àwọn méje. Jésù máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan nígbà gbogbo.

All the prophets are speaking of the last days, and John, in Revelation seventeen is identifying the last earthly kingdom when he presents “the beast that” “was, and is not; and shall ascend out of the bottomless pit, and go into perdition.” The beast ascends out of “the bottomless pit,” which is a symbol of a “new manifestation of satanic power.”

Gbogbo àwọn wòlíì ń sọ̀rọ̀ nípa àwọn ọjọ́ ìkẹyìn, Johanu sì, nínú Ìfihàn orí kẹtàlá-dín-lọ́gbọ̀n, ń fi ìjọba ayé ìkẹyìn hàn nígbà tí ó gbé “ẹranko náà tí” “ó wà télẹ̀, tí kò sí nísinsin yìí; tí yóò sì gòkè wá láti inú ibú àìnísàlẹ̀, tí yóò sì lọ sí ìparun.” Ẹranko náà gòkè wá láti inú “ibú àìnísàlẹ̀,” èyí tí í ṣe àpẹẹrẹ “ìfarahàn tuntun agbára Sátánì.”

> “‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

> “‘Nígbà tí wọn bá ti parí [ń parí] ẹ̀rí wọn.’ Àkókò tí a yàn fún àwọn ẹlẹ́rìí méjèèjì láti máa sọtẹ́lẹ̀ ní ìhòòhò aṣọ ọ̀fọ̀ parí ní ọdún 1798. Bí wọ́n ṣe ń sún mọ́ ìparí iṣẹ́ wọn nínú àìmòye, a ní láti bá wọn jagun nípasẹ̀ agbára tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ‘ẹranko tí ń gòkè jáde láti inú ọ̀gbun àìnísàlẹ̀.’ Ní ọ̀pọ̀lọpọ̀ orílẹ̀-èdè Yúróòpù, àwọn agbára tí ń ṣàkóso nínú Ìjọ àti ìjọba ti wà lábẹ́ ìṣàkóso Sátánì fún ọ̀pọ̀ ọ̀rúndún, nípasẹ̀ papacy. Ṣùgbọ́n níbí ni a ti mú ìfarahàn tuntun kan ti agbára Sátánì wá sí ìwòye.” The Great Controversy, 268.

Some of the theologians will argue that because the “beast that ascendeth out of the bottomless pit” in Revelation eleven, is identified in the passage as the atheism of the French Revolution, that the expression “bottomless pit” is a symbol of atheism. But Islam ascended out of the “bottomless pit” in Revelation nine, and Islam is not atheism. The bottomless pit represents a satanic manifestation.

Àwọn kan lára àwọn onímọ̀ ẹ̀kọ́-ìsìn yóò jiyàn pé nítorí “ẹranko tí ń gòkè jáde láti inú ibú àìnísàlẹ̀” nínú Ìfihàn orí kọkànlá, ni a fi mọ̀ nínú ẹsẹ̀ náà gẹ́gẹ́ bí àìgbàgbọ́ nínú Ọlọ́run ti Ìyíká Faransé, nítorí náà ọ̀rọ̀ náà “ibú àìnísàlẹ̀” jẹ́ ààmì àìgbàgbọ́ nínú Ọlọ́run. Ṣùgbọ́n Ìsílámù gòkè jáde láti inú “ibú àìnísàlẹ̀” nínú Ìfihàn orí kẹsàn-án, Ìsílámù kì í sì í ṣe àìgbàgbọ́ nínú Ọlọ́run. Ibú àìnísàlẹ̀ dúró fún ìfarahàn ti Satani.

> “I told him that the Lord had shown me in vision that mesmerism was from the Devil, from the bottomless pit, and that it would soon go there, with those who continued to use it.” Review and Herald, July 21, 1851.

> “Mo sọ fún un pé Oluwa ti fi hàn mí nínú ìran pé mèsìmérísìmù ti ọdọ Èṣù wá, láti inú kòtò àìnísàlẹ̀, àti pé láìpẹ́ yóò padà síbẹ̀, pẹ̀lú àwọn tí ń bá a lọ láti máa lò ó.” Review and Herald, July 21, 1851.

Something from “the Devil,” is something from “the bottomless pit.” In Revelation seventeen the beast that ascends out of the bottomless pit is the power that goes into perdition and those whose names are not written in the book shall wonder after. “Perdition” means eternal damnation and is represented in Revelation as the “lake of fire,” which is where the beast is cast into.

Nǹkan kan láti ọ̀dọ̀ “Èṣù,” jẹ́ nǹkan láti “inú ọ̀gbun àìnísàlẹ̀.” Nínú Ìfihàn orí kẹtàdínlógún, ẹranko tí ń gòkè jáde láti inú ọ̀gbun àìnísàlẹ̀ ni agbára tí ń lọ sínú ìparun ayérayé, àti ẹ̀yí tí a kò kọ orúkọ wọn sínú ìwé náà ni yóò ṣe ìyàlẹ́nu lẹ́yìn rẹ̀. “Ìparun ayérayé” túmọ̀ sí ìdálẹ́bi ayérayé, a sì ṣàpẹẹrẹ rẹ̀ nínú Ìfihàn gẹ́gẹ́ bí “adágún iná,” níbi tí a óo sọ ẹranko náà sínú.

> And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.

> A sì mú ẹranko náà, àti pẹ̀lú rẹ̀ ni wòlíì èké náà tí ó ṣe iṣẹ́ ìyanu níwájú rẹ̀, èyí tí ó fi tàn àwọn tí wọ́n ti gba ààmì ẹranko náà, àti àwọn tí ń bọ ère rẹ̀ jẹ. A jù àwọn méjèèjì wọ inú adágún iná tí ń jó pẹ̀lú imí-ọjọ́ láàyè. Ìfihàn 19:20.

In chapter thirteen the first beast that comes from the sea, which Sister White directly identifies as the papacy is identified. In that passage the world wonders after the papal beast.

Nínú orí kẹtàlá, a ṣàfihàn ẹranko àkọ́kọ́ tí ó jáde láti inú Òkun, èyí tí Arábìnrin White fi tọ́ka sí ní tààrà pé òun ni ìjọba póòpù. Nínú ẹsẹ̀ náà, ayé sì ń yà lẹ́yìn ẹranko póòpù náà.

> And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:13.

> Mo sì rí ọ̀kan nínú àwọn orí rẹ̀ bí ẹni pé a ti pa á ní ọgbẹ́ ikú; a sì wo ọgbẹ́ ikú rẹ̀ sàn: gbogbo ayé sì yà lẹ́yìn ẹranko náà. Ìfihàn 13:13.

The beast of Revelation seventeen that “they that dwell on the earth shall wonder” after is the final manifestation of satanic power that occurs when the deadly wound of the papacy is healed at the soon-coming Sunday law. Every prophetic characteristic of the woman and the beast she rides upon in chapter seventeen, identifies the church of Rome, just as the dictionaries published before 1950 identified.

Ẹranko ti Ifihan mẹtadilogun tí “àwọn tí ń gbé lórí ayé yóò sì yà lẹ́yìn” rẹ̀ ni ìfarahàn ìkẹyìn agbára Satani tí ó ṣẹlẹ̀ nígbà tí ọgbẹ́ ikú ti ipò póòpù bá ti wò sàn nípasẹ̀ òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́. Gbogbo àbùdá àsọtẹ́lẹ̀ ti obìnrin náà àti ti ẹranko tí ó gùn lé nínú orí kẹtàdínlógún, ni wọ́n ń fi ìjọ Romu hàn ní kedere, gẹ́gẹ́ bí àwọn ìtúmọ̀ ọ̀rọ̀ tí a tẹ̀ jáde kí ọdún 1950 tó dé ti ṣe fi í hàn.

The beast of Revelation seventeen, is a symbol of the combination of church and state, which is the image of the beast. The beast with seven heads and ten horns is the kingdom that is composed of the ten kings (the United Nations), which the woman rides upon and rules over. The woman is the papacy, who is identified as Babylon the great, the mother of harlots. After the symbols are identified we can return to 1798; the point in history where John was carried to in order to receive the last representation of the kingdoms of Bible prophecy.

Ẹranko ti Ifihan mẹtadilogun jẹ́ ààmì ìṣọ̀kan ìjọ àti ìpínlẹ̀, èyí tí ó jẹ́ ère ẹranko náà. Ẹranko tí ó ní orí méje àti ìwo mẹ́wàá ni ìjọba tí a fi àwọn ọba mẹ́wàá náà kó papọ̀ ṣe (Àjọ Ìṣọ̀kan Àgbáyé), èyí tí obìnrin náà gùn lé, tí ó sì ń ṣàkóso lórí rẹ̀. Obìnrin náà ni ìpapá, ẹni tí a dá mọ̀ gẹ́gẹ́ bí Bábílónì ńlá, ìyá àwọn àgbèrè. Lẹ́yìn tí a bá ti dá àwọn ààmì náà mọ̀, a lè padà sí 1798; ibi pàtàkì nínú ìtàn níbi tí a gbé Jòhánù lọ sí kí ó lè gba ìfihàn ìkẹyìn nípa àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì.

We shall address those kingdoms, and their representation in Daniel chapter two, in the next article.

A ó sọ̀rọ̀ nípa àwọn ìjọba wọ̀nyẹn, àti àfihàn wọn nínú Danieli orí kejì, nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another.

> “Gbogbo orílẹ̀-èdè tí ó ti dé sórí pẹpẹ ìṣe ni a ti jẹ́ kí ó gba ipò rẹ̀ lórí ilẹ̀ ayé, kí a lè rí i bóyá yóò mú ète ‘Olùṣọ́ àti Ẹni Mímọ́’ ṣẹ. Àsọtẹ́lẹ̀ ti tọpasẹ̀ ìdìde àti ìṣubú àwọn ìjọba ńlá ayé—Bábílónì, Mẹ́dò-Pẹ́síà, Gíríìsì, àti Róòmù. Pẹ̀lú ọ̀kọ̀ọ̀kan wọn wọ̀nyí, gẹ́gẹ́ bí ó ti rí pẹ̀lú àwọn orílẹ̀-èdè tí agbára wọn kéré síi, ìtàn tún ara rẹ̀ ṣe. Ọ̀kọ̀ọ̀kan ní àkókò ìdánwò rẹ̀, ọ̀kọ̀ọ̀kan kùnà, ògo rẹ̀ ṣú, agbára rẹ̀ sì kúrò, ẹni mìíràn sì gba ipò rẹ̀.”

> “While the nations rejected God’s principles, and in this rejection wrought their own ruin, it was still manifest that the divine, overruling purpose was working through all their movements.” Education, 177.

> “Nígbà tí àwọn orílẹ̀-èdè kọ àwọn ìlànà Ọlọ́run sílẹ̀, tí wọ́n sì nínú ìkọ̀sílẹ̀ yìí fa ìparun ara wọn, ó ṣì hàn gbangba pé ète àṣẹ-àgbáyé ti Ọlọ́run, tí ó ga ju gbogbo rẹ̀ lọ, ń ṣiṣẹ́ láti inú gbogbo ìṣísẹ̀ wọn.” Education, 177.

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