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# The Revelation of Jesus Christ - Number Eleven

Ìṣípayá Jesu Kristi - Nọ́mbà Mọ́kànlá

The Image of the Beast

Àwòrán Ẹranko náà

Author

Jeff Pippenger

Published

November 5, 2023

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> And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. 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 there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child. 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. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Revelation 12:1–17.

> Àti ìyanu mìíràn farahàn ní ọ̀run; sì kíyèsi i, dragoni ńlá pupa kan, tí ó ní orí méje àti ìwo mẹ́wàá, àti adé méje lórí àwọn orí rẹ̀. Ìrù rẹ̀ sì fa ìdá kẹta àwọn ìràwọ̀ ọ̀run, ó sì ju wọ́n sí ilẹ̀ ayé: dragoni náà sì dúró níwájú obìnrin tí ó fẹ́ bímọ, kí ó lè jẹ ọmọ rẹ̀ run ní kété tí a bá bí i. Ó sì bí ọmọkùnrin kan, ẹni tí yóò fi ọ̀pá irin ṣàkóso gbogbo orílẹ̀-èdè: a sì gbé ọmọ rẹ̀ sókè lọ sọ́dọ̀ Ọlọ́run, àti sí ìtẹ́ rẹ̀. Obìnrin náà sì sá lọ sí aginjù, níbi tí ó ní ibi tí Ọlọ́run ti pèsè sílẹ̀ fún un, kí wọ́n lè máa bọ́ ọ níbẹ̀ fún ẹgbẹ̀rún kan ó lé igba [200] àti ọgọ́ta ọjọ́. Ogun sì bẹ̀rẹ̀ ní ọ̀run: Mikaeli àti àwọn angẹli rẹ̀ jagun sí dragoni náà; dragoni náà sì jagun, àti àwọn angẹli rẹ̀ pẹ̀lú, wọn kò sì borí; a kò sì tún rí ipò wọn mọ́ ní ọ̀run. A sì ju dragoni ńlá náà jáde, ejò àtijọ́ náà, ẹni tí a ń pè ní Èṣù àti Satani, ẹni tí ń tan gbogbo ayé jẹ: a ju ú sí ilẹ̀ ayé, a sì ju àwọn angẹli rẹ̀ jáde pẹ̀lú rẹ̀. Mo sì gbọ́ ohùn rara kan ní ọ̀run, tí ń wí pé, Ní báyìí ni ìgbàlà, àti agbára, àti ìjọba Ọlọ́run wa, àti àṣẹ Kristi rẹ̀ ti dé: nítorí a ti sọ olùfisùn àwọn arákùnrin wa kalẹ̀, ẹni tí ó máa ń fi wọ́n sùn níwájú Ọlọ́run wa lọ́sàn-án àti lóru. Wọ́n sì ṣẹ́gun rẹ̀ nípa ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn, àti nípa ọ̀rọ̀ ẹ̀rí wọn; wọn kò sì fẹ́ ẹ̀mí wọn títí dé ikú. Nítorí náà, ẹ yọ̀, ẹ̀yin ọ̀run, àti ẹ̀yin tí ń gbé inú wọn. Ègbé ni fún àwọn olùgbé ayé àti ti òkun! nítorí Èṣù sọ̀kalẹ̀ tọ̀ yín wá, pẹ̀lú ìbínú ńlá, nítorí ó mọ̀ pé àkókò kúkúrú ni ó ṣẹ́ kù fún un. Nígbà tí dragoni náà sì rí i pé a ti ju òun sí ilẹ̀ ayé, ó ṣe inúnibíni sí obìnrin tí ó bí ọmọkùnrin náà. A sì fún obìnrin náà ní ìyẹ́ méjì ti idì ńlá, kí ó lè fò lọ sí aginjù, sí ibi tirẹ̀, níbi tí a ti ń tọ́jú rẹ̀ fún àkókò kan, àti àwọn àkókò, àti ìdajì àkókò kan, kúrò níwájú ejò náà. Ejò náà sì ta omi jáde láti ẹnu rẹ̀ bí ìkún omi lé obìnrin náà lẹ́yìn, kí ó lè mú kí ìkún omi náà gbé e lọ. Ilẹ̀ ayé sì ràn obìnrin náà lọ́wọ́, ilẹ̀ ayé sì yà ẹnu rẹ̀ sílẹ̀, ó sì gbe ìkún omi náà mì, èyí tí dragoni náà ta jáde láti ẹnu rẹ̀. Dragoni náà sì bínú gidigidi sí obìnrin náà, ó sì lọ láti ba ìyókù irú-ọmọ rẹ̀ jagun, àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́, tí wọ́n sì ní ẹ̀rí Jesu Kristi. Ìfihàn 12:1–17.

The first battle in the great controversy between Christ and Satan, began in the third heaven with Lucifer’s rebellion, and that first battle typifies the last battle in the first heaven. There is more warfare, for at the end of the thousand-year millennium, Satan is loosed for a little season, and mounts an attack against Jerusalem, but that battle has no possibility of victory. The battle in the third heaven at the beginning, which represents the battle in the first heaven at the end, was carried out while probation was open.

Ìjà àkọ́kọ́ nínú ìjà ńlá láàárín Kristi àti Sátánì bẹ̀rẹ̀ ní ọ̀run kẹta pẹ̀lú ìṣọ̀tẹ̀ Lúsífà, ìjà àkọ́kọ́ náà sì jẹ́ àpẹẹrẹ ìjà ìkẹyìn ní ọ̀run àkọ́kọ́. Ogun mìíràn ṣì wà, nítorí ní òpin ẹgbẹ̀rún ọdún náà, a tú Sátánì sílẹ̀ fún ìgbà díẹ̀, ó sì gbé ìkọlù kan dìde sí Jerúsálẹ́mù, ṣùgbọ́n ìjà náà kò ní èyíkéyìí àǹfààní ìṣẹ́gun. Ìjà náà ní ọ̀run kẹta ní ìbẹ̀rẹ̀, tí ó ń ṣojú ìjà náà ní ọ̀run àkọ́kọ́ ní òpin, ni a ṣe nígbà tí àkókò ìdánwò ṣì ṣí sílẹ̀.

The “woman” that is pregnant with child, represents God’s church throughout history, and in the history of Christ she was about to give birth to the man child Jesus. In the last days, she gives birth to twins. Just before the Sunday law she births the one hundred and forty-four thousand, of Revelation seven, and at the Sunday law she begins the travail of birthing the great multitude of Revelation seven. Her twins are not identical, but they are twins, and the first born is Elijah and the younger son is Moses.

“Obìnrin” tí ó lóyún ọmọ, dúró fún ìjọ Ọlọ́run ní gbogbo ìtàn ayé, àti nínú ìtàn Kristi, ó ti fẹ́rẹ̀ bí ọmọkùnrin náà, Jésù. Ní àwọn ọjọ́ ìkẹyìn, ó bí ìbejì. Kí òfin Ọjọ́ Àìkú tó dé, ó bí ẹgbẹ̀rún mẹ́rìnlélógójì [ọgọ́rùn-ún] àti ẹgbẹ̀rún mẹ́rin náà, ti Ìfihàn orí keje, àti ní àsìkò òfin Ọjọ́ Àìkú, ó bẹ̀rẹ̀ ìrora ìbímọ́ fífi ọ̀pọ̀ ènìyàn ńlá ti Ìfihàn orí keje bí. Àwọn ìbejì rẹ̀ kì í ṣe aláfarajọ, ṣùgbọ́n ìbejì ni wọ́n, àti àkọ́bí náà ni Elijah, ọmọ kékeré sì ni Mose.

In the beginning of spiritual Israel, the dragon of pagan Rome was waiting to devour the man child Jesus, and the dragon of modern Rome is now waiting to devour the man child of the one hundred and forty-four thousand. As pagan Rome persecuted the early Christian church, modern Rome will repeat the persecution during the Sunday law crisis. In the early Christian church, the woman fled into the wilderness for twelve hundred and sixty literal years, and the persecution of the Sunday law crisis is symbolized by the forty-two months of Revelation thirteen and verse five. In the wilderness God’s people have a place prepared for them where they are fed and nourished.

Ní ìbẹ̀rẹ̀ Ísírẹ́lì ti ẹ̀mí, ejò ńlá ti Róòmù abọ̀rìṣà dúró de láti run ọmọkùnrin náà, Jésù; ejò ńlá ti Róòmù òde-òní sì ń dúró nísinsìnyí láti run ọmọkùnrin ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì náà. Gẹ́gẹ́ bí Róòmù abọ̀rìṣà ti ṣe inúnibíni sí ìjọ Kristẹni àkọ́kọ́, bẹ́ẹ̀ ni Róòmù òde-òní yóò tún inúnibíni náà ṣe ní àsìkò ìṣòro òfin Ọjọ́ Àìkú. Nínú ìjọ Kristẹni àkọ́kọ́, obìnrin náà sá lọ sí aginjù fún ẹgbẹ̀rún kan, ọ̀ọ́dúnrún méjì àti ọgọ́ta ọdún gidi, àti inúnibíni ìṣòro òfin Ọjọ́ Àìkú ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú oṣù méjìlélógójì ti Ìfihàn orí kẹtàlá àti ẹsẹ̀ karùn-ún. Nínú aginjù, àwọn ènìyàn Ọlọ́run ní ibi tí a ti pèsè sílẹ̀ fún wọn níbi tí a ti ń bọ́ wọn tí a sì ti ń tọ́ wọn bọ́.

In Revelation chapter eight, and verse thirteen, the last three trumpets are identified as three woes. The woes in Revelation represent the trumpet judgments of Islam against the powers that pass Sunday laws. In the warfare that is illustrated in chapter twelve, the role of Islam is identified when it states, “Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time.” The persecution that Jezebel accomplishes through her apostate husband Ahab, is directed at the “earth” beast and the “sea” beast.

Nínú Ìfihàn orí kẹjọ, àti ẹsẹ̀ kẹtàlá, a fi ìpè mẹ́ta ìkẹyìn hàn gẹ́gẹ́ bí ìyà mẹ́ta. Àwọn ìyà náà nínú Ìfihàn dúró fún àwọn ìdájọ́ kàkàkí ti Islam sí àwọn agbára tí ń fi òfin Ọjọ́-Àìkú kalẹ̀. Nínú ogun tí a ṣàpèjúwe nínú orí kejìlá, a mọ ipa Islam nígbà tí ó sọ pé, “Ègbé ni fún àwọn olùgbé ayé àti ti Òkun! nítorí èṣù sọ̀kalẹ̀ tọ̀ yín wá, pẹ̀lú ìbínú ńlá, nítorí ó mọ̀ pé àkókò díẹ̀ ni ó kù fún un.” Inúnibíni tí Jezebel ṣe nípasẹ̀ ọkọ rẹ̀ Ahab tí ó ti ṣọ̀tẹ̀, ni a tọ́ sí ẹranko “ayé” àti ẹranko “òkun”.

The movement of the mighty angel of Revelation eighteen, as with every reform movement, has four primary waymarks that lead to and include the judgment. For the movement of the first angel, those four waymarks were August 11, 1840, the first disappointment in the Spring of 1843, the arrival of the message of the Midnight Cry August 12 through 17 in 1844, and the opening of the judgment on October 22, 1844. Each of those four waymarks possessed the same overlying theme of “time.” August 11, 1840, was a fulfillment of the time prophecy of Revelation chapter nine, and verse fifteen. The first disappointment of 1843, represented a failed prediction of time. The Midnight Cry message was the correction of the previously failed prediction of time, and October 22, 1844, was the fulfillment of the predicted time of the message of the Midnight Cry.

Ìṣípòpadà áńgẹ́lì alágbára ti Ìfihàn orí kejìdínlógún, gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo ìṣípòpadà àtúnṣe, ní àmì ọ̀nà pàtàkì mẹ́rin tí ń darí sí, tí wọ́n sì ní ìdájọ́ nínú. Nítorí ìṣípòpadà áńgẹ́lì àkọ́kọ́, àwọn àmì ọ̀nà mẹ́rin wọ̀nyí ni Oṣù Kẹjọ ọjọ́ 11, 1840, ìbànújẹ àkọ́kọ́ ní Orísun-ọdún 1843, dídé ìhìnrere Ẹkún Àárín Òru láti Oṣù Kẹjọ ọjọ́ 12 títí dé ọjọ́ 17 ní ọdún 1844, àti ṣíṣí ìdájọ́ ní Oṣù Kẹwàá ọjọ́ 22, 1844. Ọ̀kọ̀ọ̀kan àwọn àmì ọ̀nà mẹ́rin wọ̀nyí ní kókó-ọrọ̀ àgbà tí ó bò wá lórí kan náà, èyí tí í ṣe “àkókò.” Oṣù Kẹjọ ọjọ́ 11, 1840, jẹ́ ìmúṣẹ àsọtẹ́lẹ̀ àkókò ti Ìfihàn orí kẹsàn-án, ẹsẹ̀ kẹ́ẹ̀ẹ́dógún. Ìbànújẹ àkọ́kọ́ ti 1843 ṣàfihàn àsọtẹ́lẹ̀ àkókò tí ó kùnà. Ìhìnrere Ẹkún Àárín Òru jẹ́ àtúnṣe àsọtẹ́lẹ̀ àkókò tí ó ti kùnà tẹ́lẹ̀, àti Oṣù Kẹwàá ọjọ́ 22, 1844, jẹ́ ìmúṣẹ àkókò tí a ti sọtẹ́lẹ̀ rẹ̀ nínú ìhìnrere Ẹkún Àárín Òru.

The movement of the third angel has those same four waymarks, for they exist in every reform line, and as with all of those four waymarks of every reform line, each waymark possesses the same prophetic theme. Islam of the third woe, is the theme of the four waymarks in the movement of the one hundred and forty-four thousand. On September 11, 2001 Islam of the third woe was released and then restrained. The failed prediction of July 18, 2020 identified an Islamic attack upon Nashville, Tennessee, and represented Islam of the third woe. The message that awakens the dead dry bones that are in the street of Revelation eleven, is the perfect and final fulfillment of the Midnight Cry message, and it represents a correction of the Nashville prediction (without the element of time). It will be fulfilled at the fourth waymark, which is the Sunday law, where Islam of the third woe will strike the United States because of its enforcement of the soon-coming Sunday law.

Ìṣípòpọ̀ áńgẹ́lì kẹta ní àwọn àmì-ọ̀nà mẹ́rin wọ̀nyí kan náà, nítorí wọ́n wà nínú gbogbo ìlà ìtúnṣe, àti pé gẹ́gẹ́ bí ó ti rí pẹ̀lú gbogbo àwọn àmì-ọ̀nà mẹ́rin yẹn nínú gbogbo ìlà ìtúnṣe, àmì-ọ̀nà kọ̀ọ̀kan ní akọ́lé àsọtẹ́lẹ̀ kan náà. Ìsílámù ìgbé-kẹta ni akọ́lé àwọn àmì-ọ̀nà mẹ́rin nínú ìṣípòpọ̀ ọ̀kẹ́ mẹ́rìnlélógójì [144,000]. Ní September 11, 2001, a tú Ìsílámù ìgbé-kẹta sílẹ̀, lẹ́yìn náà a sì dá a lóró. Àsọtẹ́lẹ̀ tí kò ṣẹ ní July 18, 2020 sọ̀rọ̀ nípa ìkọlù Ìsílámù kan sí Nashville, Tennessee, ó sì ṣàfihàn Ìsílámù ìgbé-kẹta. Ìhìn iṣẹ́ náà tí ń jí àwọn egungun gbígbẹ tí ó ti kú tí wọ́n wà ní ojú pópó Ìfihàn mọ́kànlá dìde, ni ìmúṣẹ pípé àti ìkẹyìn ti ìhìn iṣẹ́ Ẹkún Òru, ó sì dúró fún àtúnṣe àsọtẹ́lẹ̀ Nashville náà (láìsí èròjà àkókò). A ó mú un ṣẹ ní àmì-ọ̀nà kẹrin, èyí tí í ṣe òfin Ọjọ́ Àìkú, níbi tí Ìsílámù ìgbé-kẹta yóò ti kọlu Orílẹ̀-Èdè Amẹ́ríkà nítorí ìmúṣẹ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ náà.

When this truth is recognized, in conjunction with the fact that the mighty movement of the third angel is a warning of impending judgment, the Islamic judgment represented by the third woe can be easily understood as the “woe” that is brought upon “earth” and “sea.”

Nígbà tí a bá mọ òtítọ́ yìí, pẹ̀lú òtítọ́ náà pé ìṣísẹ̀ alágbára ti áńgẹ́lì kẹta jẹ́ ìkìlọ̀ nípa ìdájọ́ tí ń bọ̀, a lè lóye ìdájọ́ Íslámù tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ègbé kẹta gẹ́gẹ́ bí “ègbé” tí a mú wá sórí “ilẹ̀ ayé” àti “òkun.”

The judgment of the living began on September 11, 2001, and from that point, until the soon-coming Sunday law, the test of the formation of the image of the beast takes place in the United States. From the Sunday law until Michael stands up and human probation closes, the rest of the world will then be tested by the formation of the image of the beast. Whether Seventh-day Adventists in the United States are being tested, or the entire world after the Sunday law is being tested, the test is defined as the test where our eternal destiny will be decided. It is also the test we must pass, before probation closes at the Sunday law. The prophetic phenomenon of an image to the beast test first in the United States and then again in the world, is essential to understand correctly.

Ìdájọ́ àwọn alààyè bẹ̀rẹ̀ ní ọjọ́ kọkànlá oṣù Kẹsán, ọdún 2001, àti láti àkókò náà títí dé òfin Ọjọ́-Àìkú tí ó súnmọ́ dé, ìdánwò ìdásílẹ̀ àwòrán ẹranko náà ń ṣẹlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Láti ìgbà òfin Ọjọ́-Àìkú títí di ìgbà tí Míkáẹ́lì yóò dìde tí àkókò oore-ọ̀fẹ́ ènìyàn yóò sì parí, ìyókù ayé ni a ó sì dánwò nípa ìdásílẹ̀ àwòrán ẹranko náà. Yálà àwọn Adventisti Ọjọ́ Keje ní Orílẹ̀-Èdè Amẹ́ríkà ni a ń dánwò, tàbí gbogbo ayé lẹ́yìn òfin Ọjọ́-Àìkú ni a ń dánwò, a túmọ̀ ìdánwò náà sí ìdánwò níbi tí a ó ti pinnu àyànmọ́ wa àìnípẹ̀kun. Ó tún jẹ́ ìdánwò tí a gbọ́dọ̀ kọjá, kí àkókò oore-ọ̀fẹ́ tó parí ní òfin Ọjọ́-Àìkú. Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ ti ìdánwò àwòrán sí ẹranko náà níkọ̀ọ́kan kọ́kọ́ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì tún ní gbogbo ayé, jẹ́ ohun pàtàkì gidigidi láti lóye ní òtítọ́.

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

> “Bí Amẹ́ríkà, ilẹ̀ òmìnira ẹ̀sìn, yóò bá Pápáṣí ṣọ̀kan ní fífi agbára mú ẹ̀rí-ọkàn ènìyàn àti ní fífi tipátipá mú àwọn ènìyàn bọ̀wọ̀ fún sábáàtì èké, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ilẹ̀-ayé yóò jẹ́ kí wọ́n tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, ìdìpọ̀ 6, 18.

When the symbols are understood, then the passage in Revelation thirteen, that addresses these two successive, but identical image of the beast tests, can be easily recognized. It is important for a variety of reasons. One reason is the corrupted communications that Lucifer employed in the first war in the third heaven illustrate how Satan’s corrupted communications will manifest again in the last war in the first heaven.

Nígbà tí a bá lóye àwọn àmì náà, nígbà náà ni a lè mọ ìpínrọ̀ inú Ìfihàn orí kẹtàlá, tí ó sọ̀rọ̀ sí àwọn ìdánwò àwòrán ẹranko méjèèjì wọ̀nyí tí ó tẹ̀ lé ara wọn, ṣùgbọ́n tí ó jẹ́ ìkan náà, ní ìròrùn. Ó ṣe pàtàkì fún onírúurú ìdí. Ọ̀kan nínú àwọn ìdí náà ni pé àwọn ìbánisọ̀rọ̀ tí a ti bàjẹ́, tí Lúsífà lò nínú ogun àkọ́kọ́ ní ọ̀run kẹta, ń fi hàn bí àwọn ìbánisọ̀rọ̀ tí a ti bàjẹ́ ti Satani yóò ṣe tún farahàn nínú ogun ìkẹyìn ní ọ̀run kìíní.

The war of the first heaven that begins at the Sunday law, is accomplished during the testing period of the image of the beast for the entire world. Since September 11, 2001, the testing period of the image of the beast in the United States has been taking place. When we recognize these two testing periods as sequential, beginning with the United States and then the world, we can then factor in truths that are represented in the war of Revelation chapter twelve, back into the history of 2001, unto the Sunday law. As an example, the corrupted communications of Lucifer that is defined as hypnosis, will be employed in a modern application by the dragon power during the battle of the first heaven, of Revelation chapter twelve. The hypnosis that is employed by the dragon in that history is for the purpose of murdering those that Jezebel has identified as heretics.

Ogun ọ̀run àkọ́kọ́ tí ó bẹ̀rẹ̀ ní òfin ọjọ́ Àìkú, ni a mú ṣẹ ní àkókò ìdánwò àwòrán ẹranko náà fún gbogbo ayé. Láti ọjọ́ kẹ́tàlá oṣù Kẹsàn-án, ọdún 2001, àkókò ìdánwò àwòrán ẹranko náà ní Orílẹ̀-èdè Amẹ́ríkà ti ń lọ lọ́wọ́. Nígbà tí a bá mọ àwọn àkókò ìdánwò méjèèjì wọ̀nyí gẹ́gẹ́ bí ohun tí ń tẹ̀ lé ara wọn, tí ó bẹ̀rẹ̀ pẹ̀lú Orílẹ̀-èdè Amẹ́ríkà lẹ́yìn náà sì dé gbogbo ayé, nígbà náà ni a lè fi àwọn òtítọ́ tí a ṣàpẹẹrẹ wọn nínú ogun Ìfihàn orí kejìlá padà sínú ìtàn ọdún 2001 títí dé òfin ọjọ́ Àìkú. Gẹ́gẹ́ bí àpẹẹrẹ, àwọn ìbánisọ̀rọ̀ tí Lucifer ti bàjẹ́, èyí tí a túmọ̀ sí hípínósì, ni agbára dragoni yóò lò nínú ìmúlò òde òní nígbà ogun ọ̀run àkọ́kọ́, ti Ìfihàn orí kejìlá. Hípínósì tí dragoni ń lò nínú ìtàn yẹn ni a lò pẹ̀lú ète láti pa àwọn tí Jésébẹ́lì ti fi àmì sí gẹ́gẹ́ bí aládàámọ̀.

In the history of 2001, to the Sunday law, two witnesses were murdered in the street of Sodom and Egypt. In the first fulfillment of Revelation eleven, the nation represented by Sodom and Egypt, was France. France is a prophetic nation that consists of two powers, as did the Medo-Persian Empire, as did ancient Israel in its divided kingdoms, and as did the two tribes of Judah represented by Judah and Benjamin. All two-horned nations symbolically represent the two-horned nation of the United States.

Nínú ìtàn ọdún 2001, títí dé òfin Ọjọ́ Ìsinmi, a pa ẹlẹ́rìí méjì ní ojú pópó Sódómù àti Íjíbítì. Nínú ìmúṣẹ àkọ́kọ́ ti Ìfihàn orí kọkànlá, orílẹ̀-èdè tí Sódómù àti Íjíbítì ṣojú fún ni Faranse. Faranse jẹ́ orílẹ̀-èdè asọtẹ́lẹ̀ tí ó ní agbára méjì, gẹ́gẹ́ bí Ìjọba Méídíà àti Péríṣíà ti rí, gẹ́gẹ́ bí Ísírẹ́lì àtijọ́ ṣe rí nínú àwọn ìjọba rẹ̀ tí a pín sí méjì, àti gẹ́gẹ́ bí ẹ̀yà méjì Júdà tí Júdà àti Benjamini ṣojú fún ṣe rí. Gbogbo àwọn orílẹ̀-èdè olóǹkò méjì ní ìtumọ̀ ààmì ń ṣojú fún orílẹ̀-èdè olóǹkò méjì ti Orílẹ̀-èdè Amẹ́ríkà.

The city of Sodom, and nation of Egypt, represents the two horns of Republicanism (Egypt) and Protestantism (Sodom). Two horns were slain in 2020, the horn of Republicanism and the horn of Protestantism. The hypnotism employed by the globalist dragon powers, through the medium of the worldwide web was then employed, in the same fashion that it will be employed in the upcoming war of the first heaven. By controlling the message that the worldwide web produced, the election of 2020, was scientifically manipulated to produce an outcome that agreed with the philosophy of globalism. This is simply an example of the necessity of understanding that the image of the beast test is accomplished first in the United States, and then in the world.

Ìlú Sódómù, àti orílẹ̀-èdè Ejibiti, ń ṣojú àwọn ìwo méjì ti Olómìnira (Ejibiti) àti Pùròtẹ́sítáǹtì (Sódómù). A pa ìwo méjì ní ọdún 2020, ìwo Olómìnira àti ìwo Pùròtẹ́sítáǹtì. Ìfọ̀rùnṣọ́nà tí àwọn agbára ejò àgbáyé lò, nípasẹ̀ ọ̀nà ayélujára àgbáyé, ni a sì tún lò nígbà náà, ní irú ọ̀nà kan náà tí a óò fi lò ó nínú ogun tí ń bọ̀ ti ọ̀run kìn-ín-ní. Nípa ṣíṣàkóso ìrántí tí ayélujára àgbáyé ń mú jáde, ìdìbò ọdún 2020 ni a fi ọgbọ́n-ẹ̀rọ sáyẹ́ǹsì yí padà láti mú àbájáde kan wá tí ó bá ìmòye àgbáyé mu. Èyí kàn jẹ́ àpẹẹrẹ ìdí tí ó fi ṣe dandan láti lóye pé ìdánwò àwòrán ẹranko náà ni a kọ́kọ́ mú ṣẹ ní Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì ni gbogbo ayé.

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.

> “Olúwa ti fi hàn mí ní kedere pé àwòrán ẹranko náà yóò dá sílẹ̀ kí àkókò ìdánwò tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a óò fi pinnu ayanmọ wọn títí ayérayé. Ipo yín jẹ́ ìrùkèrúdò àìní ìbámu púpọ̀ tó bẹ́ẹ̀ tí kì í ṣe púpọ̀ ni a óò tàn jẹ.”

> “In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].

> “Nínú Ìfihàn 13 ni a ti gbé kókó-ẹ̀kọ́ yìí kalẹ̀ ní kedere; [Ìfihàn 13:11–17, gẹ́gẹ́ bí a ti fa ọ̀rọ̀ náà yọ].”

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

> “Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì sára wọn. Gbogbo àwọn tí wọ́n ti fi pípa òfin Rẹ̀ hàn pé wọ́n jẹ́ olóòtítọ́ sí Ọlọ́run, tí wọ́n sì kọ̀ láti gba sábáàtì èké kan, yóò dúró lábẹ́ àsíá Olúwa Ọlọ́run Jèhófà, wọn yóò sì gba èdìdì Ọlọ́run alààyè. Ṣùgbọ́n àwọn tí wọ́n fi òtítọ́ tí ó ti ọ̀run wá sílẹ̀, tí wọ́n sì gba sábáàtì Ọjọ́ Àìkú, yóò gba ààmì ẹranko náà.” Manuscript Releases, volume 15, 15.

Probation closes for Seventh-day Adventists, at the enforcement of the Sunday law. Those countries that follow the example of the United States, will close their probation as did the United States.

Àkókò ìdánwò dópin fún àwọn Adventist Ọjọ́ Keje, nígbà tí a bá fi agbára mú òfin Ọjọ́ Àìkú. Àwọn orílẹ̀-èdè wọ̀nyí tí yóò tẹ̀lé àpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà, yóò pa àkókò ìdánwò wọn mọ́ bí Orílẹ̀-Èdè Amẹ́ríkà ti ṣe.

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

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

The final movements are rapid ones.

Àwọn ìṣípò ìkẹyìn yóò yára.

> “The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.” Testimonies, volume 9, 11.

> “Àwọn ilé-iṣẹ́ ibi ń so agbára wọn pọ̀, wọ́n sì ń fi ara wọn múlẹ̀ pọ̀. Wọ́n ń fi agbára kún ara wọn fún ìpẹ̀yà ńlá ìkẹyìn. Àwọn ìyípadà ńlá yóò ṣẹlẹ̀ láìpẹ́ nínú ayé wa, àwọn ìṣísẹ̀ ìkẹyìn náà yóò sì jẹ́ ti kíákíá.” Testimonies, volume 9, 11.

To understand the test of the image of the beast, requires a certain amount of technical prophetic application. To start with, the mark of the beast and the image of the beast are two different symbols.

Láti lóye ìdánwò àwòrán ẹranko náà, ó nílò ìwọ̀n kan ti lílo àsọtẹ́lẹ̀ ní ọ̀nà ìmọ̀-ẹ̀rọ. Láti bẹ̀rẹ̀, ààmì ẹranko náà àti àwòrán ẹranko náà jẹ́ ààmì méjì ọ̀tọ̀ọ̀tọ̀.

> “The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.

> “‘Àwòrán sí ẹranko náà’ ń ṣojú irú ẹ̀sìn Pùròtẹ́sítáǹtì apẹ̀yìndà yẹn tí a óò gbékalẹ̀ nígbà tí àwọn ìjọ Pùròtẹ́sítáǹtì yóò wá ìrànlọ́wọ́ agbára ìjọba láti fi mú ìmúṣẹ àwọn ẹ̀kọ́ ìgbàgbọ́ wọn ṣẹ. ‘Àmì ẹranko náà’ ṣì wà láti jẹ́ ìtumọ̀ rẹ̀ pẹ̀lú ìtúmọ̀ kíkún.” The Great Controversy, 445.

The mark of the beast is Sunday observance, and the image of the beast is a church that employs the civil power to enforce her religious doctrines.

Àmì ẹranko náà ni ìtọ́jú ọjọ́ Àìkú, àti àwòrán ẹranko náà ni ìjọ kan tí ń lo agbára ìjọba láti fi mú kí a tẹ̀lé àwọn ẹ̀kọ́ ìsìn rẹ̀.

> “The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.

> “Ìmúṣiṣẹ́ ìtọ́jú ọjọ́ Àìkú láti ọ̀dọ̀ àwọn ìjọ Pùrótẹ́sítántì jẹ́ ìmúṣiṣẹ́ ìjọsìn ti pàápàá—ti ẹranko náà. Àwọn tí, ní òye àwọn ẹ̀tọ́ ìbéèrè àṣẹ kẹrin, yàn láti pa ìsinmi èké mọ́ dípò Sábáàtì òtítọ́, nípa bẹ́ẹ̀ ń san ọlá fún agbára náà tí nípasẹ̀ rẹ̀ nìkan ni a ti pàṣẹ rẹ̀. Ṣùgbọ́n nínú ìṣe gan-an ti fífi agbára ìjọba ayé mú ojúṣe ẹ̀sìn ṣiṣẹ́, àwọn ìjọ náà fúnra wọn yóò dá àwòrán kan sílẹ̀ fún ẹranko náà; nítorí náà ìmúṣiṣẹ́ ìtọ́jú ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà yóò jẹ́ ìmúṣiṣẹ́ ìjọsìn ẹranko náà àti àwòrán rẹ̀.” The Great Controversy, 448, 449.

The image of the beast represents the combination of church and state with the church in control of the relationship. Jezebel ruled over Ahab, as Herodias ruled over Herod. The mark of the beast is Sunday keeping. The image of the beast develops over a period of time. The mark of the beast represents a point in time. The image of the beast progressively develops, but only reaches its full maturity, when it has the power to force the state to pass its religious dogmas. The test is associated with the “formation” of the image.

Àwòrán ẹranko náà dúró fún ìpapọ̀ ìjọ àti ìjọba, níbi tí ìjọ ti ń ṣàkóso ìbáṣepọ̀ náà. Jésébélì jọba lórí Áhábù, gẹ́gẹ́ bí Hẹrodíà ti jọba lórí Hẹródu. Àmì ẹranko náà ni pípa ọjọ́ Àìkú mọ́. Àwòrán ẹranko náà ń dàgbà sí i ní àkókò kan. Àmì ẹranko náà dúró fún ìpìlẹ̀ àkókò kan pàtó. Àwòrán ẹranko náà ń dàgbà díẹ̀díẹ̀, ṣùgbọ́n kì í dé ìdagbasoke rẹ̀ pípé bí kò ṣe nígbà tí ó bá ní agbára láti fi ipa mú ìjọba láti gbé àwọn ẹ̀kọ́ ẹ̀sìn tirẹ̀ kalẹ̀ gẹ́gẹ́ bí òfin. Ìdánwò náà ní ìbáṣepọ̀ pẹ̀lú “ìdásílẹ̀” àwòrán náà.

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

> “Ṣùgbọ́n kí ni ‘àwòrán sí ẹranko náà’? báwo ni a ó sì ṣe dá a sílẹ̀? Ẹranko oníwo méjì ni ó ṣe àwòrán náà, ó sì jẹ́ àwòrán sí ẹranko náà. A tún ń pè é ní àwòrán ẹranko náà. Nígbà náà, láti mọ irú àwòrán náà àti bí a ó ṣe dá a sílẹ̀, ó yẹ kí a ṣàgbéyẹ̀wò àwọn àbùdá ẹranko náà fúnra rẹ̀—ìjọpọ̀ àṣẹ póòpù.”

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

> “Nígbà tí ìjọ àkọ́kọ́ bẹ̀rẹ̀ sí í bàjẹ́ nípa yíyapa kúrò nínú ìrọ̀rùn ìhìnrere àti gbígba àwọn ààtò àti àṣà àwọn aláìnígbàgbọ́, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti láti lè ṣàkóso ẹ̀rí ọkàn àwọn ènìyàn, ó wá ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ipò póòpù, ìjọ kan tí ó ṣàkóso agbára ìpínlẹ̀ tí ó sì lò ó láti mú àwọn ète tirẹ̀ ṣẹ, pàápàá jùlọ fún ìyà ‘ẹ̀kọ́ asán.’ Kí Orílẹ̀-Èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba aráàlú bẹ́ẹ̀ gẹ́gẹ́ tí ìjọ náà yóò sì tún máa lo àṣẹ ìpínlẹ̀ láti mú àwọn ète tirẹ̀ ṣẹ.” The Great Controversy, 443.

The distinction between the image of the beast and the mark of the beast is fairly traditional Adventist understanding. Where Adventism generally loses its way on this subject is in Revelation thirteen. They somehow mix the activity of the United States after the Sunday law, when it forces the world to set up an image to the beast, with the setting up of the image of the beast in the United States. They are two different prophetic periods.

Ìyàtọ̀ láàárín ère ẹranko náà àti àmì ẹranko náà jẹ́ òye Adventist ìbílẹ̀ lọ́pọ̀lọpọ̀. Ibi tí Adventism sábà máa ń ṣìnà lórí kókó-ọrọ yìí ni nínú Ìfihàn orí kẹtàlá. Ní ọ̀nà kan, wọ́n máa ń dapọ̀ iṣẹ́ tí Orílẹ̀-Èdè Amẹ́ríkà ṣe lẹ́yìn òfin ọjọ́ Àìkú, nígbà tí ó fi ipa mú ayé láti gbé ère kan kalẹ̀ fún ẹranko náà, pọ̀ mọ́ ìgbékalẹ̀ ère ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Àkókò méjì ọ̀tọ̀ ni wọ́n jẹ́ nínú àsọtẹ́lẹ̀.

Christ came to confirm the covenant with many for one week, and in the middle of the week He was crucified. Thus, that week typifies the two periods of time when an image of the beast is formed. Christ’s week was divided into two identical periods, representing the image of Christ. The two testing periods of times in the last days, represents the image of the antichrist.

Kristi wá láti fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan, àti ní àárín ọ̀sẹ̀ náà ni a kàn án mọ́ àgbélébùú. Nítorí náà, ọ̀sẹ̀ náà ń ṣàpẹẹrẹ àwọn àkókò méjì nígbà tí a ti dá àwòrán ẹranko náà sílẹ̀. Ọ̀sẹ̀ Kristi pín sí àkókò méjì tó dọ́gba pátápátá, tí ń ṣojú àwòrán Kristi. Àwọn àkókò ìdánwò méjì ní àwọn ọjọ́ ìkẹyìn, ń ṣojú àwòrán aṣòdì-sí-Kristi.

In the first period of twelve hundred and sixty days, Christ bore His own testimony, and then He died on the cross. There was then an identical twelve hundred and sixty days where the disciples testified, until Michael stood up at the stoning of Stephen. The cross typifies the Sunday law. The two periods of testing in connection with the formation of the image of the beast, identify the first period in connection with the one hundred and forty-four thousand, who are typified by Christ, and that period ends at the Sunday law, which is typified by the cross. The last identical period of testing that was represented by the work of the disciples in the time of Christ, focuses upon the great multitude, and it ends when Michael stands up, not at the stoning of Stephen, but at the close of human probation in Daniel 12:1.

Ní àkókò àkọ́kọ́ ti ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́, Kristi jẹ́rìí tirẹ̀ fúnra rẹ̀, lẹ́yìn náà ó sì kú lórí àgbélébùú. Lẹ́yìn náà, ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, ọgọ́ta ọjọ́ mìíràn wà tí ó dàbí rẹ̀ pátápátá, níbi tí àwọn ọmọ-ẹ̀yìn ti ń jẹ́rìí, títí di ìgbà tí Mikaẹli dìde nígbà tí wọ́n ń sọ Stefanu ní òkúta. Àgbélébùú jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú. Àwọn àkókò ìdánwò méjèèjì tí ó ní ìbáṣepọ̀ pẹ̀lú ìdásílẹ̀ àwòrán ẹranko náà, ń fi àkókò àkọ́kọ́ náà hàn ní ìbáṣepọ̀ pẹ̀lú ẹgbẹ̀rún kan, ọgọ́rùn-ún mẹ́rìnlélógójì [144,000], àwọn tí Kristi jẹ́ àpẹẹrẹ wọn, àti pé àkókò náà parí ní òfin Ọjọ́ Àìkú, èyí tí àgbélébùú jẹ́ àpẹẹrẹ rẹ̀. Àkókò ìdánwò tó kẹ́yìn tí ó dàbí èkejì, tí a ṣojú fún nípasẹ̀ iṣẹ́ àwọn ọmọ-ẹ̀yìn ní àkókò Kristi, dojú kọ ẹgbẹ́ ńlá náà, ó sì parí nígbà tí Mikaẹli dìde, kì í ṣe nígbà tí wọ́n sọ Stefanu ní òkúta, bí kò ṣe ní ìparí àkókò àyànmọ́ ènìyàn gẹ́gẹ́ bí a ti rí i nínú Danieli 12:1.

Some fail to see the actual sequence of events in Revelation thirteen, verse eleven and onward, due to what often appears to be a purposeful unwillingness to acknowledge that when the United States speaks as a dragon, it represents the complete formation of the image of the beast in the United States. In order for the United States to pass a Sunday law, the image of the beast in the United States must be formed before the Sunday law. Read the few previous passages just cited from The Great Controversy again, if you do not understand the point.

Àwọn kan kò rí ọ̀nà gangan tí àwọn ìṣẹ̀lẹ̀ náà gbà ń tọ̀ lẹ́sẹẹsẹ nínú Ìfihàn orí kẹtàlá, ẹsẹ̀ kọkànlá àti síwájú, nítorí ohun tí ó sábà máa dà bí àìfẹ́ mímọ̀ọ́mọ̀ láti jẹ́wọ́ pé nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ bí ejò ńlá, èyí dúró fún ìdásílẹ̀ pípé ère ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà. Kí Orílẹ̀-Èdè Amẹ́ríkà lè ṣe òfin Ọjọ́ Àìkú, ère ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà gbọ́dọ̀ ti dá sílẹ̀ kí òfin Ọjọ́ Àìkú tó wáyé. Kà díẹ̀ nínú àwọn àyọkà tó ṣáájú tí a ṣẹ̀ṣẹ̀ tọ́ka sí láti inú The Great Controversy lẹ́ẹ̀kan sí i, bí o kò bá lóye kókó náà.

When the United States speaks as a dragon in verse eleven of chapter thirteen, it represents the action of the legislative and judicial authorities passing a Sunday law at the direction of the apostate churches in the United States. The Sunday law decree goes out of the mouth of the United States.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá sọ̀rọ̀ gẹ́gẹ́ bí dragoni nínú ẹsẹ̀ kọkànlá ti orí kẹtàlá, ó ń ṣàfihàn ìṣe àwọn aláṣẹ òfin àti àwọn aláṣẹ ìdájọ́ tí wọ́n ń fi òfin ọjọ́ Àìkú kalẹ̀ ní ìtọ́sọ́nà àwọn ìjọ apẹ̀yìndà ní Orílẹ̀-Èdè Amẹ́ríkà. Àṣẹ òfin ọjọ́ Àìkú náà jáde láti ẹnu Orílẹ̀-Èdè Amẹ́ríkà.

> “I saw that the two-horned beast had a dragon’s mouth, and that his power was in his head, and that the decree would go out of his mouth.” Spalding and Magan, 1.

> “Mo rí i pé ẹranko oníwo méjì náà ní ẹnu dragoni, àti pé agbára rẹ̀ wà ní orí rẹ̀, àti pé àṣẹ náà yóò jáde láti ẹnu rẹ̀.” Spalding and Magan, 1.

It has always amazed me that Adventism has a hard time recognizing that when the two horned earth beast speaks as a dragon, it is not simply marking the Sunday law in the United States, but is also marking that the image of the papal sea beast has been fully developed. In order for the United States to pass the Sunday law, the combination of church and state has to have first been fully developed. The apostate churches of the United States do not simply come together on a Monday, then go to Congress on Tuesday, and tell Congress they want Sunday legislation passed by Wednesday. The combining process that takes place between church and state, is represented as the “formation” of the image of the beast like the “formation” of the golden image in Daniel chapter 3, it will take some time to construct. The image of the beast is the system the papacy used to murder the millions of martyrs in the Dark Ages, and it takes social, political, religious and economic developments to create the social environment, and legal precedence necessary, for the Sunday law to be enforced. Those developments represent the test of the image of the beast, by “which our eternal destiny will be decided,” and it represents the test we must pass “before we are sealed.”

Ó ti máa ń yà mí lẹ́nu nígbà gbogbo pé ó ṣòro fún Ìjọ Adventist láti mọ̀ pé nígbà tí ẹranko ilẹ̀ tí ó ní ìwo méjì náà bá sọ̀rọ̀ bí dragoni, kì í ṣe pé ó kan ń ṣàmì sí òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà nìkan, ṣùgbọ́n ó tún ń ṣàmì sí i pé àwòrán ẹranko òkun ti ìjọ páápà ti ti dàgbà dé ìpẹ̀yà rẹ̀ pátápátá. Kí Orílẹ̀-Èdè Amẹ́ríkà lè fi òfin Ọjọ́ Àìkú lélẹ̀, ìdapọ̀ ìjọ àti ìpínlẹ̀ gbọ́dọ̀ ti kọ́kọ́ dàgbà dé ìpẹ̀yà rẹ̀ pátápátá. Àwọn ìjọ apẹ̀yìndà ní Orílẹ̀-Èdè Amẹ́ríkà kì í ṣe pé wọ́n kan pàdé pọ̀ ní ọjọ́ Ajé, lẹ́yìn náà kí wọ́n lọ sí ilé aṣòfin Congress ní ọjọ́ Ìṣẹ́gun, kí wọ́n sì sọ fún Congress pé wọ́n fẹ́ kí a ti òfin ọjọ́ Àìkú jáde ní ọjọ́rú. Ìlànà ìdapọ̀ tí ó ń ṣẹlẹ̀ láàárín ìjọ àti ìpínlẹ̀ ni a ṣàpẹẹrẹ gẹ́gẹ́ bí “ìdásílẹ̀” àwòrán ẹranko náà, gẹ́gẹ́ bí “ìdásílẹ̀” àwòrán wúrà inú Danieli orí 3; yóò sì gba àkókò díẹ̀ láti kọ́ ọ́. Àwòrán ẹranko náà ni ètò tí ìjọ páápà lò láti pa ọ̀pọ̀ mílíọ̀nù àwọn márítì ní Àwọn Àkókò Òkùnkùn, ó sì nílò àwọn ìdàgbàsókè àwùjọ, òṣèlú, ẹ̀sìn àti ọrọ̀ ajé láti dá àyíká àwùjọ náà sílẹ̀, pẹ̀lú àṣẹ àkóso òfin tí ó yẹ, tí yóò mú kí a lè fìdí òfin Ọjọ́ Àìkú múlẹ̀. Àwọn ìdàgbàsókè wọ̀nyí ni wọ́n dúró fún ìdánwò àwòrán ẹranko náà, èyí “nípasẹ̀ èyí tí a óo fi pinnu ayanmọ́ wa títí láé,” ó sì dúró fún ìdánwò tí a gbọ́dọ̀ kọjá “kí a tó fi èdìdì sẹ́ wa.”

> “The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. . .. This is the test that the people of God must have before they are sealed.” Manuscript Releases, volume 15, 15.

> “Olúwa ti fi hàn mí ní kedere pé a óò dá àwòrán ẹranko náà sílẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí; nítorí pé òun ni yóò jẹ́ ìdánwò ńlá fún àwọn ènìyàn Ọlọ́run, èyí tí a ó fi pinnu ayanmọ́ wọn títí láé.... Èyí ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ ní kí a tó fi èdìdì dì wọ́n.” Manuscript Releases, volume 15, 15.

The Sunday law is the crisis at midnight, that finds its final perfect fulfillment of the parable of the ten virgins. In that midnight crisis, it will be manifested whether we are wise Philadelphian or foolish Laodicean virgins. The foolish receive the mark of the beast and the wise receive the seal of God. Anyone who has ever joined the Seventh-day Adventist church, agreed to the list of doctrinal truths in advance of becoming a member, and therefore every Seventh-day Adventist has been presented with the light of the truth of the Sabbath.

Òfin ọjọ́ Àìkú ni ìṣòro àárín òru, èyí tí ó rí ìmúṣẹ́ rẹ̀ ìkẹyìn tí ó pé pérépéré nínú àkàwé àwọn wúńdíá mẹ́wàá. Nínú ìṣòro àárín òru yẹn, a ó fi hàn bóyá a jẹ́ wúńdíá Filadẹlfíà ọlọ́gbọ́n tàbí wúńdíá Laodíṣíà aṣiwèrè. Àwọn aṣiwèrè gba ààmì ẹranko náà, àwọn ọlọ́gbọ́n sì gba èdìdì Ọlọ́run. Ẹnikẹ́ni tí ó ti dara pọ̀ mọ́ ìjọ Seventh-day Adventist rí, tí ó sì ti fara mọ́ àkójọ àwọn òtítọ́ ẹ̀kọ́ ìgbàgbọ́ ṣáájú di ọmọ-ẹgbẹ́, nítorí náà gbogbo Seventh-day Adventist ni a ti fi ìmọ́lẹ̀ òtítọ́ ọjọ́ ìsinmi Ṣábátì hàn.

> “If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.

> “Bí ìmọ́lẹ̀ òtítọ́ bá ti fi hàn yín, tí ó ń ṣí Ìsinmi ọjọ́ keje àṣẹ kẹrin payá, tí ó sì ń fi hàn pé kò sí ìpìlẹ̀ kankan nínú Ọ̀rọ̀ Ọlọ́run fún pípa ọjọ́ Àìkú mọ́, síbẹ̀ tí ẹ̀yin ṣì ń di sábáàtì èké mú ṣinṣin, tí ẹ̀yin sì kọ̀ láti yà Ìsinmi náà sí mímọ́ tí Ọlọ́run pè ní ‘ọjọ́ mímọ́ mi,’ ẹ̀yin ń gba ààmì ẹranko náà. Nígbà wo ni èyí máa ń ṣẹlẹ̀?—Nígbà tí ẹ bá ṣègbọràn sí àṣẹ tí ó pa yín láṣẹ láti dá iṣẹ́ dúró ní ọjọ́ Àìkú kí ẹ sì jọ́sìn fún Ọlọ́run, nígbà tí ẹ mọ̀ pé kò sí ọ̀rọ̀ kan nínú Bíbélì tí ń fi hàn pé ọjọ́ Àìkú jẹ́ nǹkan mìíràn ju ọjọ́ iṣẹ́ lasán lọ, ẹ̀yin fara mọ́ gbígba ààmì ẹranko náà, ẹ sì kọ èdìdì Ọlọ́run. Bí a bá gba ààmì yìí sí iwájú orí wa tàbí sí ọwọ́ wa, àwọn ìdájọ́ tí a ti kéde sí àwọn aláìgbọràn gbọ́dọ̀ wá sórí wa. Ṣùgbọ́n èdìdì Ọlọ́run alààyè ni a fi lé àwọn tí wọ́n fi ẹ̀rí ọkàn pa Ìsinmi Olúwa mọ́.” Review and Herald, April 27, 1911.

The formation of the image of the beast in the United States began prophetically on September 11, 2001. There are several prophetic witnesses to uphold this fact. From that point until the soon-coming Sunday law, Seventh-day Adventists are determining their eternal destiny, based upon whether they pass the image of the beast test or fail the image of the beast test. I would argue that very few Seventh-day Adventists even know that the image of the beast is a test. Few, if any, know how it can be a test, and more importantly, they do not know what is required to pass the test. We are judged, not alone by the light we possess, but also by the light we could have possessed, if we would have applied ourselves to understanding the increase of knowledge. Laodicean blindness is therefore the greatest blindness in six thousand years of sin.

Ìdásílẹ̀ àwòrán ẹranko náà ní Orílẹ̀-Èdè Amẹ́ríkà bẹ̀rẹ̀ ní ọ̀nà àsọtẹ́lẹ̀ ní ọjọ́ kẹ́rìnlá oṣù Kẹsán, ọdún 2001. Àwọn ẹlẹ́rìí àsọtẹ́lẹ̀ púpọ̀ wà láti fi gbé òtítọ́ yìí ró. Láti àkókò yẹn títí dé òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, àwọn Adifẹnti Ọjọ́ Keje ń pinnu àyànmọ́ wọn títí láé, gẹ́gẹ́ bí bóyá wọ́n kọjá ìdánwò àwòrán ẹranko náà tàbí wọ́n kuna nínú ìdánwò àwòrán ẹranko náà. Èmi yóò jiyàn pé díẹ̀ gan-an nínú àwọn Adifẹnti Ọjọ́ Keje ni wọ́n mọ̀ pé àwòrán ẹranko náà jẹ́ ìdánwò rárá. Díẹ̀ ni, bí ó bá wà rárá, ni wọ́n mọ bí ó ṣe lè jẹ́ ìdánwò, àti pé èyí tí ó ṣe pàtàkì jù lọ ni pé wọn kò mọ ohun tí a béèrè kí a lè kọjá ìdánwò náà. A kì í dá wa lẹ́jọ́ nípa ìmọ́lẹ̀ tí a ní nìkan, ṣùgbọ́n pẹ̀lú nípa ìmọ́lẹ̀ tí a lè ti ní, bí a bá ti fi ara wa sílò láti lóye ìbísí ìmọ̀. Nítorí náà, afọ́jú Laodikia ni afọ́jú tí ó tóbi jù lọ ní ẹgbẹ̀rún ọdún mẹ́fà ẹ̀ṣẹ̀.

> My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.

> A pa àwọn ènìyàn mi run nítorí àìní ìmọ̀: nítorí ìwọ ti kọ ìmọ̀ sílẹ̀, èmi náà yóò kọ̀ ọ́ sílẹ̀, kí ìwọ má bàa jẹ́ àlùfáà fún mi: níwọ̀n bí ìwọ ti gbàgbé òfin Ọlọ́run rẹ, èmi náà yóò gbàgbé àwọn ọmọ rẹ. Hosea 4:6.

The test of the formation of the image of the beast ends at the soon-coming Sunday law, and if we have not passed that test, we will receive the mark of the beast with all the other foolish Laodicean virgins, who refused to obtain the oil. I am not here defending why I understand the image of the beast test began on September 11, 2001, and ends at the Sunday law. I am simply identifying the prophetic logic necessary to understand the role of the United States, as identified in Revelation thirteen, after it passes the Sunday law. In verse eleven, it speaks as a dragon, and from that point on it is important to follow the word “he.” The image of the beast that the United States is then forcing the world to set up, is not the image of the beast in the United States, for that is already in the past.

Ìdánwò ìṣèdásílẹ̀ àwòrán ẹranko náà ń parí ní òfin Ọjọ́ Àìkú tó súnmọ́ dé, àti bí a kò bá ti kọjá ìdánwò náà, a ó gba àmì ẹranko náà pẹ̀lú gbogbo àwọn wúńdíá Laodíkíà aṣiwèrè yòókù, tí wọ́n kọ̀ láti rí òróró gbà. Èmi kò wà níbí láti dáàbò bo ìdí tí mo fi lóye pé ìdánwò àwòrán ẹranko náà bẹ̀rẹ̀ ní September 11, 2001, tí ó sì parí ní òfin Ọjọ́ Àìkú. Mo kàn ń tọ́ka sí ọgbọ́n-àròjinlẹ̀ àsọtẹ́lẹ̀ tí ó yẹ kí a ní láti lè lóye ipa orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí a ti fi í hàn nínú Ìfihàn orí kẹtàlá, lẹ́yìn tí ó bá ti pa òfin Ọjọ́ Àìkú kalẹ̀. Nínú ẹsẹ̀ kọkànlá, ó sọ̀rọ̀ bí dragoni, àti láti ìgbà yẹn lọ ó ṣe pàtàkì láti tẹ̀lé ọ̀rọ̀ náà “óun.” Àwòrán ẹranko náà tí orílẹ̀-èdè Amẹ́ríkà ń fi ipá mú ayé láti gbé kalẹ̀ nígbà náà, kì í ṣe àwòrán ẹranko náà ní orílẹ̀-èdè Amẹ́ríkà, nítorí èyí ti ti wà ní ìgbà àtijọ́ tẹ́lẹ̀.

> And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.

> Mo sì rí ẹranko mìíràn tí ń gòkè wá láti inú ilẹ̀; ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn, ó sì ń sọ̀rọ̀ bí ejò ńlá. Ó sì ń lo gbogbo agbára ẹranko àkọ́kọ́ náà níwájú rẹ̀, ó sì mú kí ayé àti àwọn tí ń gbé inú rẹ̀ jọ́sìn ẹranko àkọ́kọ́ náà, ẹni tí a mú ọgbẹ́ ikú rẹ̀ lára dà. Ó sì ń ṣe iṣẹ́ ìyanu ńlá, tóbẹ́ẹ̀ tí ó fi mú kí iná sọ̀kalẹ̀ láti ọ̀run wá sórí ilẹ̀ níwájú àwọn ènìyàn, Ó sì ń tan àwọn tí ń gbé ayé jẹ́ nípasẹ̀ àwọn iṣẹ́ ìyanu wọ̀nyí tí a fi agbára fún un láti ṣe níwájú ẹranko náà; ó ń sọ fún àwọn tí ń gbé ayé pé kí wọ́n ṣe ère fún ẹranko náà, ẹni tí ó ní ọgbẹ́ idà, tí ó sì yè. A sì fi agbára fún un láti fi ẹ̀mí fún ère ẹranko náà, kí ère ẹranko náà lè máa sọ̀rọ̀, kí ó sì mú kí a pa gbogbo àwọn tí kò bá fẹ́ jọ́sìn ère ẹranko náà. Ó sì mú gbogbo ènìyàn, kékeré àti ńlá, ọlọ́rọ̀ àti tálákà, òmìnira àti ẹrú, láti gba ààmì kan sí ọwọ́ ọ̀tún wọn, tàbí sí iwájú orí wọn: Kí ẹnikẹ́ni má bàa lè rà tàbí tà, bí kò ṣe ẹni tí ó ní ààmì náà, tàbí orúkọ ẹranko náà, tàbí nọ́ńbà orúkọ rẹ̀. Ìfihàn 13:11–17.

In those seven verses, the word “he” occurs eight times. Every time the word “he” is employed it refers back to the original “he,” “that spake as a dragon,” at the Sunday law in the United States. The image of the beast test that Adventists in the United States either passed or failed, when the United States spake as a dragon, is then repeated for Adventists in the other nations of the world, and also for God’s other children that are still in Babylon. We will continue our consideration of the United States in Revelation thirteen in the next article, but let me remind you of why we are considering this truth at this time.

Nínú àwọn ẹsẹ̀ méje wọ̀nyẹn, ọ̀rọ̀ náà “òun” farahàn ní ìgbà mẹ́jọ. Gbogbo ìgbà tí a bá lò ọ̀rọ̀ náà “òun,” ó ń tọ́ka padà sí “òun” àkọ́kọ́, “ẹni tí ó sọ̀rọ̀ bí ejò ńlá,” ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà. Ìdánwò àwòrán ẹranko náà tí àwọn Adventist ní Orílẹ̀-Èdè Amẹ́ríkà yálà ṣẹ́gun tàbí kùnà nínú rẹ̀, nígbà tí Orílẹ̀-Èdè Amẹ́ríkà sọ̀rọ̀ bí ejò ńlá, ni a tún ṣe fún àwọn Adventist ní àwọn orílẹ̀-èdè mìíràn ní ayé, àti pẹ̀lú fún àwọn ọmọ Ọlọ́run mìíràn tí wọ́n ṣì wà ní Bábílónì. A óò tẹ̀síwájú pẹ̀lú àgbéyẹ̀wò wa nípa Orílẹ̀-Èdè Amẹ́ríkà nínú Ìfihàn orí kẹtàlá nínú àpilẹ̀kọ tí ń bọ̀, ṣùgbọ́n ẹ jẹ́ kí n rántí yín ìdí tí a fi ń ronú lórí òtítọ́ yìí ní àkókò yìí.

The war that began with Lucifer in the third heaven typifies the war that begins in the first heaven at the Sunday law. The corrupted communications of the dragon are represented in both battles. The modern manifestation of Satan’s corrupted communications represents the hypnotic trance that planet earth succumbs to in the history after the soon coming Sunday law. That delusion is accomplished through the worldwide web’s control of what is called “the information super highway.” Those various avenues of the “information super highway” are social, economic, religious, so-called science, entertainment and more importantly the avenue of the news media.

Ogun tí ó bẹ̀rẹ̀ pẹ̀lú Lucifer ní ọ̀run kẹta jẹ́ àpẹẹrẹ ogun tí yóò bẹ̀rẹ̀ ní ọ̀run kìíní ní àsìkò òfin ọjọ́ Àìkú. Àwọn ìbánisọ̀rọ̀ tí a ti bàjẹ́ ti ejò ńlá ni a ṣàfihàn nínú àwọn ogun méjèèjì. Ìfarahàn òde-òní ti àwọn ìbánisọ̀rọ̀ Satani tí a ti bàjẹ́ dúró fún ìròyìn ìfàṣẹ́yọ̀kúrò ọkàn bí ti ìfọ́rùn-ún-sùn tí ayé pátápátá rì sínú rẹ̀ nínú ìtàn lẹ́yìn òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ìtanràn yẹn ni a ń mú ṣẹ nípasẹ̀ ìṣàkóso wẹ́ẹ̀bù àgbáyé lórí ohun tí a ń pè ní “òpópónà gíga ìsọfúnni.” Àwọn ọ̀nà onírúurú wọ̀nyẹn ti “òpópónà gíga ìsọfúnni” náà ni ti àwùjọ, ti ọrọ̀ ajé, ti ẹ̀sìn, ohun tí a ń pè ní sáyẹ́ǹsì, eré ìnàjú, àti pàápàá jùlọ ọ̀nà àwọn ilé iṣẹ́ ìròyìn.

Once the truth is recognized that the “information super highway,” is the modern manifestation of the Satanic hypnotic communications, and also the subtle hypnosis that was employed by Satan in the battle of the angels in the third heaven, we can establish the “information super highway” is an element of the “last” image of the beast test for the world, that takes place after the Sunday law. It will then be easy to recognize that the “first” image of the beast test for the United States must possess the same corrupted Satanic communications as the last. The witness of Satan’s work of corrupting “the information super highway” from the Sunday law through to the close of probation provides the evidence of how the murder of the two horns of Republicanism and the remnant of true Protestantism on the earth beast was accomplished in 2020. It was accomplished by the “information super highway,” that John calls a “street” in Revelation eleven.

Nígbà tí a bá ti mọ̀ òtítọ́ náà pé “ọ̀nà àgbélébùú ìsọfúnni” jẹ́ ìfarahàn òde-òní ti àwọn ìbánisọ̀rọ̀ apanirun ti Satani, àti pẹ̀lú ìpàrọ̀rọ̀ ọkàn àrékérekè tí Satani lò nínú ogun àwọn áńgẹ́lì ní ọ̀run kẹta, a lè fi ìdí múlẹ̀ pé “ọ̀nà àgbélébùú ìsọfúnni” jẹ́ ẹ̀yà kan nínú ìdánwò “àwòrán” ẹranko “ìkẹyìn” fún ayé, èyí tí ó ṣẹlẹ̀ lẹ́yìn òfin Ọjọ́ Àìkú. Nígbà náà ni yóò rọrùn láti mọ̀ pé ìdánwò “àwòrán” ẹranko “àkọ́kọ́” fún Orílẹ̀-èdè Amẹ́ríkà gbọ́dọ̀ ní àwọn ìbánisọ̀rọ̀ apanirun ti Satani kan náà tí ó ti bàjẹ́ gẹ́gẹ́ bí ti ìkẹyìn. Ẹ̀rí iṣẹ́ Satani nípa bí ó ti bà “ọ̀nà àgbélébùú ìsọfúnni” jẹ́ láti òfin Ọjọ́ Àìkú títí dé ìparí àkókò àánú, ń pèsè ẹ̀rí bí a ṣe ṣẹ̀ṣẹ̀ pa àwọn ìwo méjì ti Ìjọba Olómìnira àti ìyókù Pùròtẹ́sítáǹtì tòótọ́ lórí ẹranko ayé náà ní ọdún 2020. A ṣe é nípasẹ̀ “ọ̀nà àgbélébùú ìsọfúnni,” èyí tí Johanu pè ní “òpópónà” nínú Ìfihàn orí kọkànlá.

The unsealing of these prophetic facts is a portion of what is required to be understood by those who intend to pass the test of the image of the beast, which was clearly seen by the prophetess, to be formed before probation closes and before the one hundred and forty-four thousand are sealed.

Ìṣípayá àwọn òtítọ́ àsọtẹ́lẹ̀ wọ̀nyí jẹ́ apá kan nínú ohun tí a ní láti lóye láti ọwọ́ àwọn tí wọ́n ní ète láti kọjá àdánwò ère ẹranko náà, èyí tí obìnrin wòlíì rí ní kedere pé a óò dá sílẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí àti kí a tó fi èdìdì di ọgọ́rùn-ún méjìlélógójì ẹgbẹ̀rún náà.

> “When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.

> “Nígbà tí àṣẹ náà bá ti jáde, tí a sì ti fi àmì ìdìdì náà kàn án, ìwà wọn yóò dúró ní mímọ́ àti láìlábùkù títí láé.” Testimonies, volume 5, 216.

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