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# The Hidden History of Verse Forty - Number Sixteen

Ìtàn Ìkọ̀kọ̀ ti Ẹsẹ̀ Kẹ́rìnlélógójì — Nọ́mbà Mẹ́rìndínlógún

The Second Woe - Part Three

Ègbé Kejì — Apá Kẹta

Author

Jeff Pippenger

Published

June 18, 2026

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## Jones' Logic

Lọ́jíkì Jones

Jones’ logic that the first angel of Revelation fourteen cannot be separated from the following two angels is rock-solid. His identification of the structural connection of those three angels with the trumpet angels is absolutely air-tight. His emphasis was no doubt upon the three angels of Revelation fourteen, but the logic for applying them as “inseparable,” is just as valid for all the angels that preceded them.

Ìmòye Jones pé a kò lè ya áńgẹ́lì àkọ́kọ́ nínú Ìfihàn orí kẹ́rìnlá sọ́tọ̀ kúrò lọ́dọ̀ àwọn áńgẹ́lì méjèèjì tí ń tẹ̀lé e dúró lórí àpáta gidi. Ìdánimọ̀ rẹ̀ nípa ìsopọ̀ ìtòlẹ́sẹẹsẹ̀ àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta wọ̀nyí pẹ̀lú àwọn áńgẹ́lì ìpè jẹ́ èyí tí a dì mọ́ pátápátá, tí kò sí àbùkù kankan nínú rẹ̀. Láìsí àní-àní, ìtẹnumọ́ rẹ̀ wà lórí àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìfihàn orí kẹ́rìnlá, ṣùgbọ́n ìmọ̀ràn ọgbọ́n tó wà fún lílo wọn gẹ́gẹ́ bí “àwọn tí a kò lè yà sọ́tọ̀” bákan náà ní agbára ìtẹ́wọ́gbà kan náà fún gbogbo àwọn áńgẹ́lì tí ó ṣáájú wọn.

Because he was focusing upon the three angels of Revelation fourteen, he did not carry out his own logic to its ultimate conclusion. Ultimately the logic he used to connect the fifth, sixth and seventh woe trumpets to the three angels of Revelation fourteen, also included taking the line of the trumpets all the way back to the first of the seven trumpet angels.

Nítorí pé ó ń fi ojú rẹ̀ le àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá, kò tẹ̀lé ọgbọ́n-ìjìnlẹ̀ tirẹ̀ dé ìparí rẹ̀ tí ó ga jù lọ. Ní ìkẹyìn, ọgbọ́n-ìjìnlẹ̀ tí ó lò láti so ìpè-ìbànújẹ karùn-ún, kẹfà àti keje pọ̀ mọ́ àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá mẹ́rìnlá, tún ní í ṣe pẹ̀lú mímú ìlà àwọn ìpè náà padà lọ títí dé èyí àkọ́kọ́ nínú àwọn áńgẹ́lì méje tí ń fọn ìpè náà.

> And I saw the seven angels which stood before God; and to them were given seven trumpets. … And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:2, 6.

> Mo sì rí àwọn áńgẹ́lì méje tí wọ́n dúró níwájú Ọlọ́run; a sì fi ipè méje fún wọn. … Àwọn áńgẹ́lì méje náà tí wọ́n ní àwọn ipè méje pèsè ara wọn láti fọn wọn. Ìfihàn 8:2, 6.

The series of angels begins with the “seven” trumpet angels, and the line of angels in Revelation begins with the first trumpet all the way through to the third angel’s warning of the mark of the beast. Jones is correct for identifying a distinction from the first four trumpets and the last three woe trumpets, for that “four and three” prophetic structure is also found in the churches and the seals. Established upon three witnesses in the book of Revelation allows those who choose to see that seven as a symbol, also contains four as a symbol and three as a symbol.

Àtòjọ àwọn áńgẹ́lì bẹ̀rẹ̀ pẹ̀lú àwọn áńgẹ́lì ìpè “méje,” àti ìlà àwọn áńgẹ́lì nínú Ìṣípayá bẹ̀rẹ̀ láti ìpè àkọ́kọ́ títí dé ìkìlọ̀ áńgẹ́lì kẹta nípa àmì ẹranko náà. Jones tọ́ nínú ìdánimọ̀ ìyàtọ̀ láàárín àwọn ìpè mẹ́rin àkọ́kọ́ àti àwọn ìpè ègbé mẹ́ta ìkẹyìn, nítorí pé ìṣètò àsọtẹ́lẹ̀ “mẹ́rin àti mẹ́ta” náà tún wà nínú àwọn ìjọ àti àwọn èdìdì náà. Bí a ti fi èyí múlẹ̀ lórí ẹlẹ́rìí mẹ́ta nínú ìwé Ìṣípayá, ó jẹ́ kí àwọn tí wọ́n bá yàn láti rí i pé méje náà gẹ́gẹ́ bí àmì, tún ní mẹ́rin gẹ́gẹ́ bí àmì àti mẹ́ta gẹ́gẹ́ bí àmì.

## A Divine Connection

Ìsopọ̀ Ọlọ́run kan

What we have been identifying in the recent past is that the first and second angels of Revelation fourteen are empowered by a time prophecy of Islam of the first and second woes, and that the empowerment of the third angel is accomplished by the fulfillment of the third woe on 9/11. What Jones’ application identifies, (even though he did not make my point) is that every angel from the first trumpet angel of Revelation eight to the third woe trumpet of Revelation eleven is inseparably connected with the three angels of Revelation fourteen. They are symbols within the same prophetic line. They must be recognized as such to understand the various roles that each of the angels represent. So just as the seven churches, seals and trumpets represent seven, and also the symbol of four and three within the overall symbolism of the seven (churches, seals and trumpets); the line of angels from the first of seven trumpet angels all the way through to the third angel must be considered as a whole. This identifies a line of eleven angels.

Ohun tí a ti ń dá mọ̀ nínú àkókò àìpẹ́ yìí ni pé angẹli àkọ́kọ́ àti èkejì ti Ìfihàn orí kẹrìnlá ni a fi agbára fún nípasẹ̀ àsọtẹ́lẹ̀ àkókò kan nípa Islam ti ìbànújẹ àkọ́kọ́ àti èkejì, àti pé fífún angẹli kẹta ní agbára ni a ṣe nípasẹ̀ ìmúṣẹ ìbànújẹ kẹta náà ní 9/11. Ohun tí ìlò Jones fihàn, (bó tilẹ̀ jẹ́ pé kò sọ kókó mi) ni pé gbogbo angẹli láti angẹli ìpè àkọ́kọ́ ti Ìfihàn orí kẹjọ títí dé ìpè ìbànújẹ kẹta ti Ìfihàn orí kọkànlá ni ìsopọ̀ aláìlèyà pẹ̀lú àwọn angẹli mẹ́ta ti Ìfihàn orí kẹrìnlá. Wọ́n jẹ́ àmì inú ìlà àsọtẹ́lẹ̀ kan náà. A gbọ́dọ̀ mọ̀ wọ́n gẹ́gẹ́ bí bẹ́ẹ̀ kí a lè lóye onírúurú ipa tí ọ̀kọ̀ọ̀kan àwọn angẹli náà dúró fún. Nítorí náà, gẹ́gẹ́ bí àwọn ìjọ méje, èdìdì, àti ìpè ṣe ṣojú fún méje, tí wọ́n sì tún jẹ́ àmì mẹ́rin àti mẹ́ta nínú àkójọpọ̀ àmì ti méje náà (àwọn ìjọ, èdìdì, àti ìpè); ìlà àwọn angẹli láti àkọ́kọ́ nínú àwọn angẹli ìpè méje títí lọ sí angẹli kẹta gbọ́dọ̀ jẹ́ ohun tí a ka sí odidi kan. Èyí fi ìlà àwọn angẹli mọ́kànlá hàn.

The three angels of Revelation fourteen represent the warning message of the Millerites that announced the opening of the judgment and thereafter the warning message of the one hundred and forty-four thousand that is announcing the close of judgment.

Àwọn áńgẹ́lì mẹ́tẹ̀ẹ̀ta ti Ìfihàn orí kẹ́rìnlá dúró fún ìránṣẹ́ ìkìlọ̀ àwọn Mílàráítì tí ó kéde ṣíṣí ìdájọ́, àti lẹ́yìn náà ìránṣẹ́ ìkìlọ̀ àwọn ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì tí ń kéde ìpipá ìdájọ́.

The seven trumpets represent powers that God employed providentially to bring judgment upon nations that enforced the worship of the sun.

Àwọn ìpè méje náà ṣàpẹẹrẹ àwọn agbára tí Ọlọ́run lò nípa ìtọ́sọ́nà àbójútó Rẹ̀ láti mú ìdájọ́ wá sórí àwọn orílẹ̀-èdè tí wọ́n fi agbára mú ìjọ́sìn oòrùn ṣẹ.

The first four trumpets identify the progressive demise of Western Rome by the year 476.

Àwọn ipè mẹ́rin àkọ́kọ́ ń tọ́ka sí ìparun tí ó ń lọ síwájú díẹ̀díẹ̀ ti Róòmù Ìwọ̀-oòrùn ní ọdún 476.

The fifth and sixth identify the demise of Eastern Rome from 1449 unto 1453.

Èkàrùn-ún àti èkẹfà tọ́ka sí ìparun Róòmù Ìlà-Oòrùn láti ọdún 1449 títí dé 1453.

The last three trumpets represent Islam of the three woes.

Àwọn ìpè mẹ́ta ìkẹyìn ń ṣojú Ìsílámù nínú àwọn ègbé mẹ́ta náà.

The angel in Revelation ten is Christ, who descends to empower the movement in the beginning and He descends again in Revelation eighteen, to empower the movement at the end.

Áńgẹ́lì tí ó wà nínú Ìfihàn orí kẹwàá ni Kristi, ẹni tí ó sọ̀kalẹ̀ láti fi agbára fún ìṣísẹ̀ náà ní ìbẹ̀rẹ̀; ó sì tún sọ̀kalẹ̀ ní Ìfihàn orí kẹtàdínlógún, láti fi agbára fún ìṣísẹ̀ náà ní òpin.

The seventh trumpet began to sound on October 22, 1844 at the opening of the judgment which is the antitypical Day of Atonement. The trumpet of Jubilee was to be sounded on the Day of Atonement. Two trumpets therefore are sounded at the judgment; the Jubilee trumpet and the seventh trumpet.

Ipè keje bẹ̀rẹ̀ sí í dún ní ọjọ́ kẹrìnlélógún oṣù Kẹwàá, ọdún 1844, ní ìbẹ̀rẹ̀ ìdájọ́ náà, èyí tí í ṣe Ọjọ́ Ètùtù ní ìtumọ̀ àpẹẹrẹ gidi rẹ̀. A ní láti fọn ipè Jùbílì ní Ọjọ́ Ètùtù. Nítorí náà, a ń fọn ipè méjì ní ìdájọ́ náà; ipè Jùbílì àti ipè keje.

> Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. Leviticus 25:9–11.

> Nígbà náà ni ìwọ yóò mú kí a fọn ìpè ọdún ìdásílẹ̀ ní ọjọ́ kẹwàá oṣù keje; ní ọjọ́ ètùtù ni kí ẹ fọn ìpè náà ká gbogbo ilẹ̀ yín. Ẹ ó sì yà ọdún àádọ́ta náà sọ́tọ̀, kí ẹ sì kéde òmìnira ká gbogbo ilẹ̀ náà fún gbogbo àwọn olùgbé inú rẹ̀: yóò jẹ́ ọdún ìdásílẹ̀ fún yín; ẹ ó sì mú kí olúkúlùkù padà sí ìní tirẹ̀, ẹ ó sì mú kí olúkúlùkù padà sí ìdílé tirẹ̀. Ọdún ìdásílẹ̀ ni ọdún àádọ́ta náà yóò jẹ́ fún yín: ẹ má ṣe fún irúgbìn, bẹ́ẹ̀ ni ẹ má ṣe ká èso ohun tí ó hù fúnra rẹ̀ nínú rẹ̀, bẹ́ẹ̀ ni ẹ má ṣe kó àjàrà inú àjàrà-oko rẹ tí a kò gé. Lefitiku 25:9–11.

The context that identifies the scattering of Israel for “seven times” located in the very next chapter in Leviticus, is set forth in the verses that lead to the instruction of sounding the jubilee trumpet on the Day of Atonement.

Àyíká tí ń fi ìtúká Israẹli hàn fún “àkókò méje,” tí ó wà ní orí tí ó tẹ̀ lé e gan-an nínú Lefitiku, ni a ti gbé kalẹ̀ nínú àwọn ẹsẹ̀ tí ń ṣáájú àṣẹ láti fọn ìpè jubili ní Ọjọ́ Ètùtù.

> Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the Lord. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the Lord: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Leviticus 25:2–8.

> Sọ fún àwọn ọmọ Israẹli, kí o sì wí fún wọn pé, Nígbà tí ẹ bá wọ ilẹ̀ tí Èmi yóò fún yín, nígbà náà ni ilẹ̀ náà yóò máa pa ìsinmi sábáàtì fún Olúwa. Ọdún mẹ́fà ni ìwọ yóò máa gbin oko rẹ, ọdún mẹ́fà sì ni ìwọ yóò máa gé àjàrà rẹ, kí o sì kó èso rẹ̀ jọ; ṣùgbọ́n ní ọdún keje yóò jẹ́ sábáàtì ìsinmi fún ilẹ̀ náà, sábáàtì fún Olúwa: ìwọ kò gbọdọ̀ gbin oko rẹ, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ gé àjàrà rẹ. Èyí tí ó bá hù sókè fúnra rẹ̀ nínú ìkórè rẹ, ìwọ kò gbọdọ̀ kórè rẹ̀; bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ kó èso àjàrà àjàrà rẹ tí a kò gé jọ: nítorí ọdún ìsinmi ni fún ilẹ̀ náà. Sábáàtì ilẹ̀ náà yóò sì jẹ́ oúnjẹ fún yín; fún ìwọ, àti fún ọmọ-ọdọ rẹ ọkùnrin, àti fún ọmọ-ọdọ rẹ obìnrin, àti fún alágbàṣe rẹ, àti fún àlejò rẹ tí ń gbé lọ́dọ̀ rẹ, àti fún ẹran ọ̀sìn rẹ, àti fún ẹranko tí ń bẹ ní ilẹ̀ rẹ, gbogbo èso rẹ̀ yóò jẹ́ oúnjẹ. Ìwọ yóò sì ka sábáàtì ọdún méje fún ara rẹ, ìgbà méje ọdún méje; àkókò sábáàtì ọdún méje náà yóò sì jẹ́ ọdún mẹ́rìnlélọ́gọ́rin fún ọ. Lefitiku 25:2–8.

When Miller recognized the judgment against Israel for breaking the sabbath rest for the land in chapter twenty-six, he applied the principle that a day represents a year and discovered that a year is three hundred and sixty days, and that seven times three hundred and sixty was twenty-five hundred and twenty years of punishment for breaking the covenant. It was the first prophetic truth he discovered. It’s the foundation of the truths that made up the foundation that Christ laid through the work of Miller. The Jubilee trumpet is an announcement of deliverance and freedom.

Nígbà tí Miller mọ ìdájọ́ tí a dá sí orí Ísírẹ́lì nítorí pípa ìsinmi ọjọ́-ìsimi fún ilẹ̀ náà ní orí kẹrìndínlọ́gbọ̀n, ó fi ìlànà náà sílò pé ọjọ́ kan dúró fún ọdún kan, ó sì ṣàwárí pé ọdún kan jẹ́ ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta ọjọ́, àti pé ìgbà méje ti ọ̀ọ́dúnrún mẹ́ta àti ọgọ́ta jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún, àti ogún ọdún ìyà nítorí pípa májẹ̀mú náà. Òótọ́ àsọtẹ́lẹ̀ àkọ́kọ́ tí ó ṣàwárí ni. Òun ni ìpìlẹ̀ àwọn òtítọ́ tí wọ́n dá ìpìlẹ̀ náà sílẹ̀, èyí tí Kristi fi lélẹ̀ nípasẹ̀ iṣẹ́ Miller. Kàkàkí Jubilee jẹ́ ìkéde ìdásílẹ̀ àti òmìnira.

The seventh trumpet is Islam of the third woe.

Iwo keje ni Islamu ti ègbẹ́ kẹta.

> But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.

> Ṣùgbọ́n ní ọjọ́ ohùn áńgẹ́lì keje, nígbà tí yóò bẹ̀rẹ̀ sí í dún, a ó sì mú àṣírí Ọlọ́run ṣẹ, gẹ́gẹ́ bí ó ti sọ fún àwọn ìránṣẹ́ rẹ̀ àwọn wòlíì. Ìṣípayá 10:7.

The seventh trumpet of Islam is an external prophetic truth and the Jubilee trumpet is the internal prophetic truth of justification by faith—deliverance from sin, which according to Sister White is the third angel in verity. In the period when the seventh trumpet is sounding, the mystery of Christ in you the hope of glory will be perfected as Christ combines His Divinity with the humanity of the one hundred and forty-four thousand. Those who then receive the seal of God will proclaim a trumpet message of warning represented as the third woe and also the warning of the third angel. The third woe empowers the message of the third angel when the angel who is no less a personage than Jesus Christ descends with a message in His hand.

Iwo keje ti Islam jẹ́ òtítọ́ àsọtẹ́lẹ̀ ti òde, àti iwo Jubili jẹ́ òtítọ́ àsọtẹ́lẹ̀ ti inú nípa ìdáláre nípa ìgbàgbọ́—ìdásílẹ̀ kúrò nínú ẹ̀ṣẹ̀, èyí tí gẹ́gẹ́ bí Sister White ṣe sọ, jẹ́ áńgẹ́lì kẹta ní òtítọ́. Ní àkókò tí a ti ń fọn iwo keje, àṣírí Kristi nínú yín, ìrètí ògo, yóò di pípé bí Kristi ṣe ń darapọ̀ Ọlọ́run-rẹ̀ mọ́ ẹ̀dá ènìyàn ti ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin. Àwọn tí yóò sì gba èdìdì Ọlọ́run nígbà náà yóò kéde ìhìnrere iwo kan ti ìkìlọ̀ tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ègbé kẹta, àti pẹ̀lú ìkìlọ̀ áńgẹ́lì kẹta. Ègbé kẹta ń fún ìhìnrere áńgẹ́lì kẹta ní agbára nígbà tí áńgẹ́lì náà, ẹni tí kì í ṣe ẹni míràn bí kò ṣe Jesu Kristi, sọ̀ kalẹ̀ pẹ̀lú ìhìnrere kan ní ọwọ́ Rẹ̀.

When we identify that it was a time prophecy of the first and second woe that empowered the first angel’s message, and a prophecy of the third woe that empowers the third angel’s message, we are identifying the trumpets as ‘judgments that were brought upon Rome in response to Sunday enforcement.’ Those providential judgments, particularly the last three woe trumpets, align and parallel the warning message of Revelation fourteen’s three angels. Two woes and two angels in the Millerite history and the third woe and the third angel in the history of the one hundred and forty-four thousand. In the beginning history of the first and second angels, the message of the opening of the judgment was empowered by a fulfillment of Islam of the first and second woes. In the ending history of the third angel the message announcing the close of judgment was empowered by a fulfillment of Islam of the third woe.

Nígbà tí a bá mọ̀ pé ó jẹ́ àsọtẹ́lẹ̀ àkókò ti ègbé àkọ́kọ́ àti ti ègbé kejì tí ó fún iṣẹ́ ìránṣẹ́ áńgẹ́lì àkọ́kọ́ ní agbára, àti pé àsọtẹ́lẹ̀ ti ègbé kẹta ni ó ń fún iṣẹ́ ìránṣẹ́ áńgẹ́lì kẹta ní agbára, a ń fi ìdánimọ̀ hàn pé àwọn kàkàkí náà jẹ́ “àwọn ìdájọ́ tí a mú wá sórí Róòmù gẹ́gẹ́ bí ìdáhùn sí fífi ọjọ́ Àìkú lòfin múlẹ̀.” Àwọn ìdájọ́ àbójútó-Ọlọ́run wọ̀nyí, pàápàá jùlọ àwọn kàkàkí ègbé mẹ́ta ìkẹyìn, ń bá a mu, wọ́n sì ń ṣe ìfararẹ̀ pẹ̀lú iṣẹ́ ìkìlọ̀ àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Ègbé méjì àti áńgẹ́lì méjì nínú ìtàn àwọn Millerite, àti ègbé kẹta àti áńgẹ́lì kẹta nínú ìtàn àwọn ẹgbẹ̀rún ọgọ́rùn-ún mẹ́rìnlélógójì. Nínú ìtàn ìbẹ̀rẹ̀ ti áńgẹ́lì àkọ́kọ́ àti ti kejì, iṣẹ́ ìránṣẹ́ ìṣíṣí ìdájọ́ ni a fún ní agbára nípasẹ̀ ìmúṣẹ Islam ti ègbé àkọ́kọ́ àti ti kejì. Nínú ìtàn ìparí ti áńgẹ́lì kẹta, iṣẹ́ ìránṣẹ́ tí ń kéde ìpipade ìdájọ́ ni a fún ní agbára nípasẹ̀ ìmúṣẹ Islam ti ègbé kẹta.

The empowerment at the beginning and ending was represented by the angel of Revelation ten and eighteen, “who was no less a personage than Jesus Christ.” The external message of Islam and the internal message of judgment is the external third woe trumpet and the internal message of judgment is the trumpet of the third angel. The external trumpet of Islam is the prophecy of twenty-five hundred and twenty years and the internal trumpet of the third angel is the twenty-three hundred years. Both arrived and sounded at the opening of the judgment of the dead, and both arrived again at the opening of the judgment of the living.

Ìfúnni ní agbára ní ìbẹ̀rẹ̀ àti ní òpin ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ áńgẹ́lì Ìfihàn mẹ́wàá àti mẹ́jọlá, “ẹni tí kì í ṣe ẹni mìíràn bí kò ṣe Jésù Kristi fúnra rẹ̀.” Ìránṣẹ́ òde ti Ísílámù àti ìránṣẹ́ inú ti ìdájọ́ ni kàkàkí ègbé kẹta ní ìta, àti ìránṣẹ́ inú ti ìdájọ́ ni kàkàkí áńgẹ́lì kẹta. Kàkàkí òde ti Ísílámù ni àsọtẹ́lẹ̀ ẹgbẹ̀rún méjìlélọ́gọ́rùn-ún ọdún márùn-ún àti ogún, àti kàkàkí inú ti áńgẹ́lì kẹta ni ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún ọdún. Àwọn méjèèjì dé, wọ́n sì dún ní ìṣíṣí ìdájọ́ àwọn òkú, àwọn méjèèjì sì tún dé ní ìṣíṣí ìdájọ́ àwọn alààyè.

The angel of Revelation ten descended on August 11, 1840 in fulfillment of the prophecy of Islam and in so doing, the angel typified the descent of the angel of Revelation eighteen with a fulfillment of a prophecy of Islam. God’s judgment upon the rebellion of the Sunday law in 321, and then again in 538 is represented by the first six trumpets, and His judgment for the soon-coming Sunday law rebellion is represented by the seventh trumpet, which is the third woe and also the third angel. The warning message of the beginning of the judgment on October 22, 1844 and the warning message of the judgment of the living on 9/11 were both empowered by the seventh angel in the sequence that Jones set forth. Six trumpet angels in chapters eight and nine, then in chapter ten the angel descends who is no less a personage than Jesus Christ. He is the seventh in the sequence of angels, who is followed in chapter eleven by the third woe, which is the seventh trumpet that began to sound in 1844, but is the eighth in the series of angels that lead to the ninth, tenth and eleventh angels in Revelation fourteen.

Angẹli Ìfihàn mẹ́wàá sọ̀kalẹ̀ ní August 11, 1840 gẹ́gẹ́ bí ìmúṣẹ àsọtẹ́lẹ̀ nípa Islam, àti nípa bẹ́ẹ̀ angẹli náà di àpẹẹrẹ ìsọ̀kalẹ̀ angẹli Ìfihàn mẹ́rìnlá pẹ̀lú ìmúṣẹ àsọtẹ́lẹ̀ kan nípa Islam. Ìdájọ́ Ọlọ́run lórí ìṣọ̀tẹ̀ òfin Ọjọ́-Àìkú ní 321, àti lẹ́ẹ̀kansi ní 538, ni a ṣàfihàn rẹ̀ nípasẹ̀ ìpè mẹ́fà àkọ́kọ́; àti ìdájọ́ Rẹ̀ fún ìṣọ̀tẹ̀ òfin Ọjọ́-Àìkú tí ó súnmọ́ dé ni a ṣàfihàn rẹ̀ nípasẹ̀ ìpè keje, èyí tí í ṣe ìyọnu kẹta, tí ó sì tún jẹ́ angẹli kẹta. Ìránṣẹ́ ìkìlọ̀ ti ìbẹ̀rẹ̀ ìdájọ́ ní October 22, 1844 àti ìránṣẹ́ ìkìlọ̀ ti ìdájọ́ àwọn alààyè ní 9/11 ni a fún ní agbára nípasẹ̀ angẹli keje nínú àtẹ̀lé tí Jones gbé kalẹ̀. Angẹli ìpè mẹ́fà wà nínú orí kẹjọ àti kẹsàn-án, lẹ́yìn náà nínú orí mẹ́wàá angẹli náà sọ̀kalẹ̀, ẹni tí kò kéré jù Jesu Kristi lọ. Òun ni ẹni keje nínú àtẹ̀lé àwọn angẹli, ẹni tí ìyọnu kẹta tẹ̀lé nínú orí kọkànlá, èyí tí í ṣe ìpè keje tí ó bẹ̀rẹ̀ sí í dún ní 1844, ṣùgbọ́n tí í ṣe ẹni kẹjọ nínú àtòwọ́dá àwọn angẹli tí ń darí sí angẹli kẹsàn-án, ìkẹwàá àti ìkọkànlá nínú Ìfihàn mẹ́rìnlá.

The third angel’s message cannot be isolated from the first and second angels’ messages, but neither can it be separated from the seven trumpets of God’s judgment upon apostasy. The first four trumpets of judgment in chapter eight of Revelation identify the progressive demise of Western Rome after Constantine’s first Sunday law in 321 and began at his division of the empire into east and west in 330.

Ifiranṣẹ angẹli kẹta kò lè yà sọ́tọ̀ kúrò nínú àwọn ìfiranṣẹ angẹli kìn-ín-ní àti kejì, ṣùgbọ́n bẹ́ẹ̀ náà ni a kò lè yà á kúrò nínú àwọn ìpè méje ti ìdájọ́ Ọlọ́run lórí ìpẹ̀yìndà. Àwọn ìpè ìdájọ́ mẹ́rin àkọ́kọ́ nínú orí kẹjọ Ìfihàn Johanu fi ìparun díẹ̀díẹ̀ ti Róòmù Ìwọ̀-Oòrùn hàn lẹ́yìn òfin Ọjọ́ Àìkú àkọ́kọ́ ti Constantine ní ọdún 321, ó sì bẹ̀rẹ̀ nígbà tí ó pín ìjọba náà sí ìlà-oòrùn àti ìwọ̀-oòrùn ní ọdún 330.

> “When our nation, in its legislative councils, shall enact laws to bind the consciences of men in regard to their religious privileges, enforcing Sunday observance, and bringing oppressive power to bear against those who keep the seventh-day Sabbath, the law of God will, to all intents and purposes, be made void in our land; and national apostasy will be followed by national ruin.” Review and Herald, December 18, 1888.

> “Nígbà tí orílẹ̀-èdè wa, nínú àwọn ìgbìmọ̀ aṣòfin rẹ̀, bá ṣe òfin láti di ẹ̀rí ọkàn ènìyàn mọ́ ní ti àwọn àǹfààní ẹ̀sìn wọn, nípa fífi ìtọju Ọjọ́ Àìkú múlẹ̀, tí yóò sì mú agbára ìnilára ṣiṣẹ́ sí àwọn tí ń pa Sábáàtì ọjọ́ keje mọ́, nígbà náà ni òfin Ọlọ́run yóò, ní gbogbo ìdí àti ète, di asán ní ilẹ̀ wa; ìpẹ̀yìndà orílẹ̀-èdè sí Ọlọ́run yóò sì jẹ́ kí ìparun orílẹ̀-èdè tẹ̀lé e.” Review and Herald, December 18, 1888.

The principle of national apostasy bringing national ruin was brought upon Constantine’s nation beginning with the first four trumpets that brought Western Rome to a conclusion by 476. Eastern Rome came to its conclusion in 1453, though it had prophetically lost its national sovereignty on July 27, 1449. Unlike Babylon, who was overthrown in one night, Rome, both western and eastern was brought to their endings progressively. The demise of Western Rome under the first four trumpets by 476, represents the demise of the United States under four trumpets, which at one level represents the four generations of the United States that began in 1798 and ends at the Sunday law. Those four generations parallel the four generations of Adventism, which parallel the first four churches of Revelation two, and the four escalating abominations of Ezekiel chapter eight and the four waves of grasshoppers in the book of Joel.

Ìlànà ìpẹ̀yìndà orílẹ̀-èdè tí ń mú ìparun orílẹ̀-èdè wá, ni a mú wá sórí orílẹ̀-èdè Constantine láti bẹ̀rẹ̀ pẹ̀lú ìpè mẹ́rin àkọ́kọ́ tí ó mú Ìlà Oòrùn Romu wá sí òpin ní ọdún 476. Ìlà Oòrùn Romu dé sí òpin rẹ̀ ní ọdún 1453, bí ó tilẹ̀ jẹ́ pé ní ti àsọtẹ́lẹ̀, ó ti pàdánù ọba aláṣẹ orílẹ̀-èdè rẹ̀ ní July 27, 1449. Kì í ṣe bíi Babiloni, ẹni tí a borí ní alẹ́ kan ṣoṣo, Romu, mejeeji ìwọ̀-oòrùn àti ìlà-oòrùn, ni a mú wá sí òpin wọn díẹ̀díẹ̀. Ìparun Ìwọ̀ Oòrùn Romu lábẹ́ ìpè mẹ́rin àkọ́kọ́ ní ọdún 476, dúró fún ìparun Orílẹ̀-Èdè Amẹ́ríkà lábẹ́ ìpè mẹ́rin, èyí tí ní ìpele kan dúró fún ìran mẹ́rin ti Orílẹ̀-Èdè Amẹ́ríkà tí ó bẹ̀rẹ̀ ní 1798 tí ó sì parí ní òfin Ọjọ́-Ìsinmi. Àwọn ìran mẹ́rin wọ̀nyí bá àwọn ìran mẹ́rin ti Adventism mu, èyí tí ó sì bá àwọn ìjọ mẹ́rin àkọ́kọ́ ti Ìfihàn orí kejì mu, àti àwọn ìríra tí ń pọ̀ sí i mẹ́rin ti Esekiẹli orí kẹjọ, àti àwọn ìgbì mẹ́rin ti eṣú nínú ìwé Joẹli.

> For thus saith the Lord God; How much more when I send my four sore judgments upon Jerusalem, the sword, and the famine, and the noisome beast, and the pestilence, to cut off from it man and beast? Ezekiel 14:21.

> Nítorí báyìí ni Olúwa Ọlọ́run wí; mélòó kan sí i nígbà tí èmi bá rán àwọn ìdájọ́ líle mẹ́rin mi sí Jerusalẹmu, idà, àti ìyàn, àti ẹranko búburú, àti àjàkálẹ̀-àrùn, láti ké ènìyàn àti ẹranko kúrò nínú rẹ̀? Ezekieli 14:21.

The fifth and sixth trumpets brought down Eastern Rome, and eastern Rome in prophetic relation to western Rome, represents the state. Western Rome represents the church. Western Rome also represents the United States, who is conquered first, as was western Rome.

Iwo karùn-ún àti ẹ̀kẹfà mú kí Róòmù ìlà-oòrùn ṣubú, àti Róòmù ìlà-oòrùn, nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ rẹ̀ pẹ̀lú Róòmù ìwọ̀-oòrùn, dúró fún ìjọba. Róòmù ìwọ̀-oòrùn dúró fún ìjọ. Róòmù ìwọ̀-oòrùn pẹ̀lú dúró fún Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí a ṣẹ́gun kọ́kọ́, gẹ́gẹ́ bí ó ti rí fún Róòmù ìwọ̀-oòrùn.

> “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 Ìjọ Pápá darapọ̀ nínú fífi agbára mú ẹ̀rí ọkàn àti nínú mímú ènìyàn bọ̀wọ̀ fún sábáàtì èké, àwọn ènìyàn gbogbo orílẹ̀-èdè lórí ilẹ̀ ayé yóò jẹ́ kí a darí wọn láti tẹ̀lé àpẹẹrẹ rẹ̀.” Testimonies, volume 6, 18.

The first four trumpets represent the four generations of American history, and when the United States falls, the glorious land of verse forty-one of Daniel eleven has just fallen, and the next obstacle is Egypt, a symbol of the rest of the nations of the world. The United Nations, who are the ten kings, then agree to give their seventh kingdom to the papacy, for ‘a short space—one hour,’ in Revelation seventeen. This occurs at Herod’s birthday party, when he pledges half his kingdom. At Herod’s birthday party, in that hour the handwriting appears upon the plaster of the walls, and Belshazzar is slain. That hour arrives at the Sunday law and continues until the close of human probation. The seventh kingdom is conquered as typified by the destruction of the walls of Constantinople that came down in 1453. From the Sunday law in the United States, as typified by 1449; unto the fall of Constantinople in 1453 is four symbolic years. The papacy received its deadly wound in 1798.

Àwọn ìpè mẹ́rin àkọ́kọ́ ń ṣojú àwọn ìran mẹ́rin nínú ìtàn Amẹ́ríkà, àti nígbà tí Orílẹ̀-èdè Amẹ́ríkà bá ṣubú, ilẹ̀ ológo ti ẹsẹ̀ kọkànlélógójì nínú Dáníẹ́lì mọ́kànlá ti ṣubú nígbà náà gan-an, ìdènà tí ó sì tẹ̀lé e ni Ejibiti, ààmì tí ó dúró fún ìyókù àwọn orílẹ̀-èdè ayé. Àwọn Orílẹ̀-èdè Aṣọ̀kan, tí wọ́n jẹ́ àwọn ọba mẹ́wàá, lẹ́yìn náà fara mọ́ láti fi ìjọba keje wọn fún àpapọ̀-ọba póòpù, nítorí “àkókò kúkúrú kan—wákàtí kan,” nínú Ìṣípayá mẹ́tàdínlógún. Èyí ṣẹlẹ̀ níbi ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, nígbà tí ó ṣe ìlérí ìdámẹ́jì ìjọba rẹ̀. Níbi ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, ní wákàtí náà ni àkọsílẹ̀ ọwọ́ farahàn lórí pilasita ògiri, a sì pa Bẹliṣásárì. Wákàtí náà dé ní òfin Ọjọ́-Àìkú, ó sì ń bá a lọ títí di ìparí àkókò àánú fún ènìyàn. A ṣẹ́gun ìjọba keje náà gẹ́gẹ́ bí a ti fi hàn nípasẹ̀ ìparun ògiri Kọ́ńsítántínópù tí ó wó lulẹ̀ ní 1453. Láti òfin Ọjọ́-Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí 1449 ti ṣàpẹẹrẹ; títí dé ìṣubú Kọ́ńsítántínópù ní 1453 jẹ́ ọdún àmì mẹ́rin. Àpapọ̀-ọba póòpù gba ọgbẹ́ ikú rẹ̀ ní 1798.

In Daniel eleven verse forty the papacy fell in 1798, at the time of the end. Then the king of the south fell in 1989, at the time of the end. The United States falls in verse forty-one and Egypt falls in verse forty-two and the papacy comes to its second and final fall in verse forty-five.

Nínú Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì, ipò pàápàá ṣubú ní ọdún 1798, ní àkókò òpin. Lẹ́yìn náà, ọba gúúsù ṣubú ní ọdún 1989, ní àkókò òpin. Orílẹ̀-Èdè Amẹ́ríkà ṣubú nínú ẹsẹ̀ kọkànlélógójì, Íjíbítì sì ṣubú nínú ẹsẹ̀ méjìlélógójì, pàápàá náà sì dé sí ìṣubú kejì àti ìkẹyìn rẹ̀ nínú ẹsẹ̀ márùnlélógójì.

> “From the rise and fall of nations as made plain in the books of Daniel and the Revelation, we need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass,’ it has perished. James 1:10. So perished the Medo-Persian kingdom, and the kingdoms of Grecia and Rome. And so perishes all that has not God for its foundation. Only that which is bound up with His purpose, and expresses His character, can endure. His principles are the only steadfast things our world knows.” Prophets and Kings, 548.

> “Láti inú ìdìde àti ìṣubú àwọn orílẹ̀-èdè gẹ́gẹ́ bí a ti mú un hàn kedere nínú àwọn ìwé Dáníẹ́lì àti Ìfihàn, a nílò láti kọ́ bí ògo lásán tí ó jẹ́ ti ìta àti ti ayé ṣe jẹ́ asán tó. Bábílónì, pẹ̀lú gbogbo agbára àti ògo ńlá rẹ̀, irú èyí tí ayé wa kò tíì tún rí láti ìgbà náà wá,—agbára àti ògo ńlá tí ó dà bí ohun tí ó dúró ṣinṣin tí yóò sì pẹ́ títí ní ojú àwọn ènìyàn ọjọ́ náà,—báwo ni ó ti kọjá lọ pátápátá! Gẹ́gẹ́ bí ‘òdòdó koríko,’ ó ti ṣègbé. Jákọ́bù 1:10. Bákan náà ni ìjọba Médíà-Pásíà ṣègbé, àti àwọn ìjọba Gíríìsì àti Róòmù. Bákan náà ni gbogbo ohun tí kò ní Ọlọ́run gẹ́gẹ́ bí ìpìlẹ̀ rẹ̀ ṣe ń ṣègbé. Kìkì ohun tí a ti dè mọ́ ète Rẹ̀, tí ó sì ń fi ìwà Rẹ̀ hàn, ni ó lè wà títí. Àwọn ìlànà Rẹ̀ nìkan ni àwọn ohun tí ó dúró ṣinṣin tí ayé wa mọ̀.” Àwọn Wòlíì àti Àwọn Ọba, 548.

The fall of the United States (the false prophet) in verse forty-one was typified by 1449, and the fall of Egypt (the dragon) in verse forty-two was typified by 1453 and the papacy (the beast) comes to its end with none to help as typified by 1798. The false prophet and the dragon are brought down by trumpet powers, and the beast is brought down by a dragon power.

Ìṣubú Orílẹ̀-èdè Amẹ́ríkà (wòlíì èké) nínú ẹsẹ̀ kọkànlélógójì ni a fi ọdún 1449 ṣe àpẹẹrẹ rẹ̀, àti ìṣubú Ejibiti (dragoni) nínú ẹsẹ̀ kejìlélógójì ni a fi ọdún 1453 ṣe àpẹẹrẹ rẹ̀, àti pé ipò póòpù (ẹranko náà) dé òpin rẹ̀ láìsí ẹnikẹ́ni láti ràn án lọ́wọ́ gẹ́gẹ́ bí a ti fi ọdún 1798 ṣe àpẹẹrẹ rẹ̀. Wòlíì èké àti dragoni ni a mú sọ̀kalẹ̀ nípasẹ̀ àwọn agbára ipè, a sì mú ẹranko náà sọ̀kalẹ̀ nípasẹ̀ agbára dragoni kan.

The number four is a symbol of the dissolution of a kingdom. Alexander’s kingdom disintegrated into four kingdoms, and Egypt came down in the Red Sea in the fourth generation, and Israel is bowing to the sun in the fourth abomination of Ezekiel eight. The four generations a Protestantism and Republicans in the earth beast began in 1798 and ends at the soon-coming Sunday law for both horns. Ezekiel’s four sore judgments upon Jerusalem illustrate four judgments upon the United States, and those four judgments upon the sixth kingdom of Bible prophecy typify the four years from 1449 unto 1453 when the seventh kingdom of Bible prophecy agrees to give half their kingdom unto the papacy in a church and state relationship that the whore of Tyre reigns over.

Nọ́mbà mẹ́rin jẹ́ àpẹẹrẹ ìtúká ìjọba kan. Ìjọba Aleksándà tú ká sí ìjọba mẹ́rin, Ejibiti sì rì sínú Òkun Pupa ní ìran kẹrin, Israẹli sì ń foríbalẹ̀ fún oòrùn nínú ìríra kẹrin ti Esekiẹli mẹ́jọ. Àwọn ìran mẹ́rin ti Pùròtẹ́sítáǹtìsìmù àti ti àwọn Republicans nínú ẹranko ayé bẹ̀rẹ̀ ní 1798, ó sì parí ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ fún ìwo méjèèjì. Àwọn ìdájọ́ burúkú mẹ́rin ti Esekiẹli lórí Jerúsálẹ́mù ń ṣàfihàn àwọn ìdájọ́ mẹ́rin lórí Orílẹ̀-Èdè Amẹ́ríkà, àwọn ìdájọ́ mẹ́rin wọ̀nyí lórí ìjọba kẹfà ti àsọtẹ́lẹ̀ Bíbélì sì jẹ́ àwòrán àwọn ọdún mẹ́rin láti 1449 títí dé 1453 nígbà tí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì gba láti fi ìdajì ìjọba wọn fún póòpù nínú àjọṣe ìjọ àti ìpínlẹ̀ kan tí àgbèrè Taya ń jọba lé lórí.

The four years of 1449 unto 1453 represent the demise of the seventh kingdom at the Sunday law, and they also represent the period of the demise of the eighth kingdom from the Sunday law unto the close of probation. The conquering of Egypt, who is the world and also the dragon that is given to the papacy, is a fractal at the beginning of the period symbolized by the four years of 1449 unto 1453. This identifies the fall of Constantinople at the Sunday law, and then again when Michael stands up. When Michael stands up the four angels are fully released according to inspiration.

Ọdún mẹ́rin láti 1449 sí 1453 dúró fún ìparun ìjọba keje ní òfin Ọjọ́ Àìkú, wọ́n sì tún dúró fún àkókò ìparun ìjọba kẹjọ láti òfin Ọjọ́ Àìkú títí dé ìpipade àkókò ìdánwò. Ìṣẹ́gun lórí Ejibiti, ẹni tí í ṣe ayé, tí ó sì tún jẹ́ dragoni tí a fi fún papacy, jẹ́ fractal kan ní ìbẹ̀rẹ̀ àkókò tí ọdún mẹ́rin 1449 sí 1453 ṣàpẹẹrẹ. Èyí fi ìṣubú Constantinople hàn ní òfin Ọjọ́ Àìkú, lẹ́yìn náà sì tún hàn nígbà tí Michael bá dìde. Nígbà tí Michael bá dìde, a tú àwọn áńgẹ́lì mẹ́rin náà sílẹ̀ ní kíkún gẹ́gẹ́ bí ìmísí ti sọ.

> “I saw that the four angels would hold the four winds until Jesus’ work was done in the sanctuary, and then will come the seven last plagues.” Early Writings, 36.

> “Mo rí i pé àwọn áńgẹ́lì mẹ́rin náà yóò di afẹ́fẹ́ mẹ́rin náà mú títí iṣẹ́ Jésù yóò fi parí nínú ibi mímọ́, lẹ́yìn náà ni àwọn àjàkálẹ̀-àrùn méje ìkẹyìn yóò sì dé.” Early Writings, 36.

Four divisions of Alexander’s kingdom, four trumpets upon Western Rome, four winds released on Eastern Rome, four sore judgments upon Jerusalem, four winds released when the papacy comes to its end with none to help. With these prophetic symbols set forth we will consider the second woe in the context of applying it at the soon coming Sunday law.

Àwọn ìpín mẹ́rin ti ìjọba Aleksándà, ìpè mẹ́rin lórí Róòmù Ìwọ̀-Oòrùn, ẹ̀fúùfù mẹ́rin tí a tú sílẹ̀ lórí Róòmù Ìlà-Oòrùn, ìdájọ́ líle mẹ́rin lórí Jerúsálẹ́mù, ẹ̀fúùfù mẹ́rin tí a tú sílẹ̀ nígbà tí ipò àṣẹ póòpù yóò dé òpin rẹ̀ láìsí ẹni kankan láti ràn án lọ́wọ́. Pẹ̀lú àwọn àmì àsọtẹ́lẹ̀ wọ̀nyí tí a ti fi hàn, a óò wo ègbé kejì náà nínú àyíká fífi í sílò ní òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

## The Council of Florence

Ìgbìmọ̀ Florence

In 1439, at the Council of Florence (also called the Union of Florence), representatives of the Eastern Orthodox Church (led by the Byzantine Emperor John VIII Palaiologos and the Patriarch of Constantinople) signed a formal decree of union with the Roman Catholic Church. They agreed to identify the Pope of Rome as the head (supreme authority) of the entire Church.

Ní ọdún 1439, ní Ìgbìmọ̀ Florence (tí a tún ń pè ní Ìṣọ̀kan Florence), àwọn aṣojú ti Ìjọ Ọ́tídọ́ọ̀sì ti Ìlà Oòrùn (lábẹ́ àkóso Ọba Byzantium, John VIII Palaiologos, àti Pátíáríkì ti Constantinople) fọwọ́ sí àṣẹ ìṣọ̀kan kan ní ọ̀nà ìlànà pẹ̀lú Ìjọ Kátólíìkì ti Róòmù. Wọ́n fara mọ́ ọn pé kí a mọ Póòpù ti Róòmù gẹ́gẹ́ bí orí (àṣẹ gíga jùlọ) ti gbogbo Ìjọ.

> For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Ephesians 5:23.

> Nítorí ọkọ ni orí aya, gẹ́gẹ́ bí Kristi náà ti jẹ́ orí ìjọ: òun sì ni Olùgbàlà ara náà. Éfésù 5:23.

## The Nicene Creed

Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà

The Emperor and Patriarch accepted the “Filioque clause” in the Nicene Creed, which was an addition to Nicene Creed, claiming that the Holy Spirit proceeds from the Father and the Son. The Nicene Creed is one of the most important and widely used statements within the history of the Catholic faith. The Nicene Creed is a formal summary of core Catholic beliefs. It was originally written to defend the truth about who Jesus Christ is. In 325, a major controversy arose because a priest named Arius taught that Jesus was created by God the Father and was not fully God.

Ọba Aláṣẹ àti Pátíríákì gba “gbolóhùn Filioque” nínú Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà, èyí tí ó jẹ́ àfikún sí Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà, tí ó sọ pé Ẹ̀mí Mímọ́ ń jáde láti ọ̀dọ̀ Baba àti Ọmọ. Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà jẹ́ ọ̀kan lára àwọn ìkéde pàtàkì jùlọ, tí a sì ń lò jùlọ, nínú ìtàn ìgbàgbọ́ Kátólíìkì. Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà jẹ́ àkótán ìlànà ìgbàgbọ́ Kátólíìkì pàtàkì ní ọ̀nà àṣẹ. A kọ ọ́ ní ìbẹ̀rẹ̀ láti dáàbò bo òtítọ́ nípa ẹni tí Jésù Kristi jẹ́. Ní ọdún 325, àríyànjiyàn ńlá kan dìde nítorí pé àlùfáà kan tí wọ́n ń pè ní Arius kọ́ni pé Ọlọ́run Baba ni ó dá Jésù, àti pé kì í ṣe Ọlọ́run ní kíkún.

Emperor Constantine called the First Council of Nicaea to settle the issue. The council strongly affirmed that Jesus is fully God, “of the same substance” as the Father. The Creed was later expanded at the Council of Constantinople in 381. It is to be noted at this point; that the Nicene Creed was established in the history of Constantine the first, and it would be an issue for the last Constantine, who was Constantine the eleventh, who was the last Emperor of the eastern Byzantine Empire. Constantine the Great, who was the first is repeatedly set forth as a subject in Bible prophecy. He is the ruler at the beginning of the empire of the east and therefore typifies the ruler at the ending of the empire of the east. The fact that the Nicene Creed is an element of both the beginning and ending histories must be noted by a student of prophecy, if they understand the principle of alpha and omega.

Ọba Àṣẹ́ Constantine pe Ìgbìmọ̀ àkọ́kọ́ ti Nicaea jọ láti yanjú ọ̀ràn náà. Ìgbìmọ̀ náà fi ìdánilójú gíga múlẹ̀ pé Jésù jẹ́ Ọlọ́run ní kíkún, “ẹni tí ó jẹ́ ti àkópọ̀ kan náà” pẹ̀lú Baba. Nígbà tí ó yá, a tún fi kún Ìjẹ́wọ́ náà ní Ìgbìmọ̀ Constantinople ní ọdún 381. Ó yẹ kí a ṣàkíyèsí ní àkókò yìí pé; a fi Ìjẹ́wọ́ Nicaea múlẹ̀ nínú ìtàn Constantine àkọ́kọ́, ó sì di ọ̀ràn kan fún Constantine ìkẹ́yìn, ẹni tí í ṣe Constantine kọkànlá, ẹni tí ó jẹ́ Ọba Àṣẹ́ ìkẹ́yìn ti Ìjọba Byzantine ti ìlà-oòrùn. Constantine Ńlá, ẹni tí ó jẹ́ àkọ́kọ́, ni a ń mú jáde léraléra gẹ́gẹ́ bí kókó-ọrọ̀ nínú àsọtẹ́lẹ̀ Bíbélì. Òun ni alákóso ní ìbẹ̀rẹ̀ ìjọba ìlà-oòrùn, nítorí náà ó jẹ́ àpẹẹrẹ ti alákóso ní òpin ìjọba ìlà-oòrùn. Òótọ́ náà pé Ìjẹ́wọ́ Nicaea jẹ́ apá kan nínú àwọn ìtàn ìbẹ̀rẹ̀ àti ìparí méjèèjì gbọ́dọ̀ jẹ́ ohun tí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ yóò ṣàkíyèsí, bí wọ́n bá lóye ìlànà alpha àti omega.

In 381, the Nicene Creed was updated with the doctrine of Purgatory, the doctrine of the Eucharist, with the acceptance of the use of unleavened bread for the Eucharist, which was a Latin practice. The Creed of 381 also accepted the Catholic understanding of original sin and the afterlife. It ended with this key line: “We also define that the holy apostolic see and the Roman Pontiff holds the primacy over the whole world and is the true vicar of Christ.”

Ní ọdún 381, a tún Ìjẹ́wọ́ Ìgbàgbọ́ Níkíà ṣe pẹ̀lú ẹ̀kọ́ nípa Págatóri, ẹ̀kọ́ nípa Yúkarístì, pẹ̀lú ìtẹ́wọ́gbà lílo búrẹ́dì aláìní ìwúkàrà fún Yúkarístì, èyí tí ó jẹ́ àṣà Látìn. Ìjẹ́wọ́ Ìgbàgbọ́ ti ọdún 381 náà sì gba òye Kátólíìkì nípa ẹ̀ṣẹ̀ àkọ́kọ́ àti ìgbésí-ayé lẹ́yìn ikú. Ó parí pẹ̀lú gbolóhùn pàtàkì yìí pé: “A tún sọ di ìpinnu pé ìtẹ́ mímọ́ àpọ́sítélì àti Pontífù Róòmù ní ipò àkọ́kọ́ lórí gbogbo ayé, àti pé òun ni aṣojú tòótọ́ ti Kristi.”

At the Council of Florence another updated version was signed on July 6, 1439, 14 years before Constantinople fell to the Ottoman Turks in 1453. The union was signed under heavy political pressure. The Byzantine Empire was desperate for military help from the West against the advancing Ottomans. When the Greek delegates returned home, the agreement was strongly rejected by the majority of the clergy, monks, and ordinary people in the East. Most of the bishops who signed it later withdrew their support. The union was never fully implemented and was formally repudiated by the Eastern Orthodox Church in the following years. By the time Constantinople fell in 1453, the union had already effectively collapsed. It is often described by historians as a political union that failed due to deep theological, cultural, and popular resistance.

Ní Ìgbìmọ̀ Florence ni a tún fọwọ́ sí ẹ̀dà mìíràn tí a ṣe àtúnṣe ní ọjọ́ kẹfà, oṣù Keje, ọdún 1439, ọdún mẹ́rìnlá kí Constantinople tó ṣubú lọ́wọ́ àwọn Tọki Ottoman ní 1453. A fọwọ́ sí ìṣọ̀kan náà lábẹ́ ìkìmọ́lẹ̀ òṣèlú tó le gan-an. Ìjọba Byzantine ń retí ìrànlọ́wọ́ ológun gidigidi láti ọ̀dọ̀ Ìwọ̀-Oòrùn lòdì sí àwọn Ottoman tí ń tẹ̀ síwájú. Nígbà tí àwọn aṣojú Giriki padà sí ilé, ọ̀pọ̀ jù lọ nínú àwọn alufaa, àwọn mṓnki, àti àwọn ènìyàn lasán ní Ìlà-Oòrùn kọ àdéhùn náà sílẹ̀ gidigidi. Púpọ̀ nínú àwọn bíṣọ́ọ̀bù tí wọ́n fọwọ́ sí i yọ̀kúrò nínú ìtìlẹ́yìn wọn lẹ́yìn náà. Kò sí ìmúlò pípé fún ìṣọ̀kan náà rárá, Ìjọ Eastern Orthodox sì kọ̀ ọ́ ní ìlànà ní àwọn ọdún tó tẹ̀ lé e. Ní àkókò tí Constantinople ṣubú ní 1453, ìṣọ̀kan náà ti ti wó lulẹ̀ ní tòótọ́ tẹ́lẹ̀. Àwọn akọ̀wé-ìtàn máa ń ṣàpèjúwe rẹ̀ lọ́pọ̀ ìgbà gẹ́gẹ́ bí ìṣọ̀kan òṣèlú kan tí ó kùnà nítorí ìfaradà oníjinlẹ̀ ẹ̀sìn, ti àṣà, àti ti àwọn ènìyàn, tí ó jinlẹ̀ gan-an.

At the First Council of Nicaea of 325 the Nicene Creed was adopted. It is marked five years before the year 330, when the 360 years of Daniel eleven, verse twenty-four, represented as a “time” concluded.

Ní Ìgbìmọ̀ Àkọ́kọ́ ti Nicaea ní ọdún 325 ni wọ́n ti gba Ìjẹ́wọ́ Ìgbàgbọ́ ti Nicaea. A fi àmì sí i ní ọdún márùn-ún ṣáájú ọdún 330, nígbà tí ọdún 360 ti Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìnlélógún, tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí “àkókò” kan, parí.

> He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.

> Yóò wọ̀ ní àlàáfíà àní sí àwọn ibi tí ó lọ́ra jùlọ nínú agbègbè náà; yóò sì ṣe ohun tí àwọn baba rẹ̀ kò ṣe, tàbí àwọn baba àwọn baba rẹ̀; yóò tú ìkógun, àti ohun ìjẹ, àti ọrọ̀, ká láàárín wọn: bẹ́ẹ̀ ni yóò pète ọgbọ́n rẹ̀ sí àwọn ibi olódi, àní fún àkókò kan. Dáníẹ́lì 11:24.

The year 31 BC and 330 both mark the “time appointed” of verses twenty-seven and twenty-nine of Daniel eleven.

Ọdún 31 ṣáájú ìbí Kristi àti 330 méjèèjì ni ó ṣe àmì “àkókò tí a yàn” nínú ẹsẹ̀ mẹ́rìnlélógún àti kọkàndínlọ́gbọ̀n ti Danieli mọ́kànlá.

> And both these kings’ hearts shall be to do mischief, and they shall speak lies at one table; but it shall not prosper: for yet the end shall be at the time appointed. … At the time appointed he shall return, and come toward the south; but it shall not be as the former, or as the latter. Daniel 11:27, 29.

> Ọkàn àwọn ọba méjèèjì wọ̀nyí yóò sì wà láti ṣe búburú, wọn yóò sì máa sọ irọ́ níbi tábìlì kan náà; ṣùgbọ́n kò ní ṣàṣeyọrí: nítorí ìkẹyìn náà ṣì yóò wà ní àkókò tí a ti yàn. … Ní àkókò tí a ti yàn, yóò padà, yóò sì tọ̀ sí gúúsù; ṣùgbọ́n kò ní rí bí ti ìṣáájú, tàbí bí ti ìkẹyìn. Danieli 11:27, 29.

The beginning (330) and ending (1449–1453) of the prophetic line of eastern Rome is represented by the first and last emperor Constantine. The alpha and omega of the prophetic line of eastern Rome, called the Byzantine Empire is connected to the ending of the three hundred- and sixty-years Imperial Rome ruled supremely from the battle of Actium in 31 BC unto the year 330, and then onward to 1453. Before the battle of Actium in 31 BC Mark Antony and Augustus Ceasar spoke lies at one table that did not prosper. Before the year 330, in 325 the Nicene Creed was adopted. Before the year 1453 the updated version of the very same Nicene Creed was adopted. Before 31 BC two political figures told lies at one table. In 325 the spiritual lies were told at one table. Those two witnesses identify the political and spiritual lies that were adopted in 1439 at the Council of Florence. That updated Nicene Creed was called the Decree of Union.

Ìbẹ̀rẹ̀ (330) àti òpin (1449–1453) ìlà àsọtẹ́lẹ̀ ti Róòmù ìlà-oòrùn ni a ṣàpẹẹrẹ nípasẹ̀ ọba àkọ́kọ́ àti ọba ìkẹyìn, Constantine. Alfa àti omega ìlà àsọtẹ́lẹ̀ ti Róòmù ìlà-oòrùn, tí a ń pè ní Ilẹ̀-ọba Byzantine, ní ìsopọ̀ pẹ̀lú òpin ọdún ọ̀ọ́dúnrínlélọ́gọ́ta [360] ti Róòmù ti Ọba-ọba, tí ó jọba lórí ohun gbogbo láti ogun Actium ní 31 BC títí dé ọdún 330, lẹ́yìn náà sì lọ síwájú títí dé 1453. Ṣáájú ogun Actium ní 31 BC, Mark Antony àti Augustus Ceasar sọ irọ́ ní orí tábìlì kan, ṣùgbọ́n kò ṣàṣeyọrí. Ṣáájú ọdún 330, ní 325, ni a gba Ìjẹ́wọ́ Ìgbàgbọ́ Nicene. Ṣáájú ọdún 1453, ni a gba àtúnṣe ẹ̀dà ti Ìjẹ́wọ́ Ìgbàgbọ́ Nicene kan náà yẹn. Ṣáájú 31 BC, àwọn ènìyàn olóṣèlú méjì sọ irọ́ ní orí tábìlì kan. Ní 325, àwọn irọ́ ẹ̀mí ni a sọ ní orí tábìlì kan. Àwọn ẹlẹ́rìí méjèèjì wọ̀nyí ń dá àwọn irọ́ olóṣèlú àti irọ́ ẹ̀mí tí a gba ní 1439 ní Ìgbìmọ̀ Florence mọ̀. Àtúnṣe Ìjẹ́wọ́ Ìgbàgbọ́ Nicene náà ni a pè ní Ofin Ìṣọ̀kan.

The first waymark of lies at one table came before 31 BC, and was between two political factions of pagan Rome. The time appointed for those lies was 31 BC, and it consisted of Augustus, a symbol of Rome against a confederacy of a man and woman representing Egypt. The second set of lies was 325, and the time appointed was 330. The third set of lies was in 1439, and the time appointed was 1449–1453. Those at the table in 1439 represented western and eastern Rome, with eastern Rome seeking a political goal, by agreeing to a religious argument. 31 BC, followed by 330 and then 1453 represent a triple application of the line of Rome.

Àmì àkọ́kọ́ ti irọ́ ní tábìlì kan wá ṣáájú ọdún 31 BC, ó sì wà láàárín ẹgbẹ́ méjì òṣèlú ti Romu keferi. Àkókò tí a yàn fún àwọn irọ́ wọ̀nyí ni 31 BC, ó sì ní Augustus, àmì ìṣàpẹẹrẹ Romu, lòdì sí àjọṣepọ̀ ọkùnrin kan àti obìnrin kan tí wọ́n dúró fún Ejibiti. Ẹ̀gbẹ́ kejì ti irọ́ jẹ́ ní 325, àkókò tí a yàn sì ni 330. Ẹ̀gbẹ́ kẹta ti irọ́ wà ní 1439, àkókò tí a yàn sì ni 1449–1453. Àwọn tí wọ́n wà ní tábìlì náà ní 1439 dúró fún Romu ìwọ̀-oòrùn àti ìlà-oòrùn, pẹ̀lú pé Romu ìlà-oòrùn ń wá àfojúsùn òṣèlú kan, nípa fífi ara mọ́ àríyànjiyàn ẹ̀sìn kan. 31 BC, tí 330 tẹ̀ lé, lẹ́yìn náà sì ni 1453, dúró fún ìlò mẹ́ta ti ìlà Romu.

The political threat of the alliance of Marc Antony and Cleopatra, typified the spiritual threat of the heresy of Arianism in 325, which in turn typified the political and religious threat of the Islamic Turks in 1439.

Ìhalẹ̀mọ́ni òṣèlú ìbáṣepọ̀ Marc Antony àti Cleopatra fi àpẹẹrẹ hàn fún ìhalẹ̀mọ́ni ẹ̀mí ti ẹ̀kọ́-àṣìṣe Arianismu ní 325, èyí tí ó sì tún fi àpẹẹrẹ hàn fún ìhalẹ̀mọ́ni òṣèlú àti ẹ̀sìn ti àwọn Tọ́ọ̀kì Islam ní 1439.

The doctrines of the Nicene Creed are lies and there is no truth in them. The document signed on July 6, 1439, at the Council of Florence was called the Decree of Union and represented the same lies and more. When the delegates returned to Constantinople in 1439, they were met with anger and accusations of betrayal. The saying went around: “Better the Turkish turban than the Pope’s mitre.”

Àwọn ẹ̀kọ́ ìgbàgbọ́ tí Ìjẹ́wọ́ Nicene gbé kalẹ̀ jẹ́ irọ́, kò sì sí òtítọ́ kankan nínú wọn. Ìwé tí wọ́n fọwọ́ sí ní ọjọ́ kẹfà, oṣù Keje, ọdún 1439, ní Ìgbìmọ̀ Florence, ni a pè ní Òfin Ìṣọ̀kan, ó sì ṣojú fún irọ́ kan náà àti èyí tí ó pọ̀ sí i. Nígbà tí àwọn aṣojú náà padà sí Constantinople ní ọdún 1439, wọ́n bá ìbínú àti ẹ̀sùn ìtànjẹ pàdé. Ọ̀rọ̀ kan sì bẹ̀rẹ̀ sí í káàkiri pé: “Ó sàn kí a ní fàlà Tọ́kì ju mîtà Póòpù lọ.”

The union was signed mainly because the Byzantine Emperor desperately needed Western military help against the Ottomans. Once it became clear that very little (or no) military aid was coming, support for the union evaporated. In 1450–1451, several Eastern synods rejected the union, and after Constantinople fell in 1453, the union was completely abandoned. The ultimate outcome of the Decree of Union of Florence is considered by the Eastern Orthodox Church as a failed and rejected council. It is not recognized as valid. The Roman Catholic Church, however, still considers it a valid ecumenical council.

A fowo sí ìṣọ̀kan náà ní pàtàkì nítorí pé Olú-ọba Byzantium ń nílò ìrànlọ́wọ́ ológun láti ọ̀dọ̀ Ìwọ̀-Oòrùn gan-an ní àìnípẹ̀kun lòdì sí àwọn Ottoman. Nígbà tí ó di mímọ̀ pé ìrànlọ́wọ́ ológun kékeré púpọ̀ ni ń bọ̀, tàbí pé kò sí rárá, ìtìlẹ́yìn fún ìṣọ̀kan náà tú ká. Ní ọdún 1450–1451, ọ̀pọ̀ sínọ́dì ti Ìlà-Oòrùn kọ ìṣọ̀kan náà sílẹ̀, lẹ́yìn náà, nígbà tí Constantinople ṣubú ní ọdún 1453, a fi ìṣọ̀kan náà sílẹ̀ pátápátá. Ìparí òpin ti Decree of Union of Florence ni Ṣọ́ọ̀ṣì Eastern Orthodox ka sí àpéjọ kan tí ó kùnà tí a sì kọ̀. A kò mọ̀ ọ́n gẹ́gẹ́ bí ohun tí ó ní ìmúṣẹ. Ṣùgbọ́n Ṣọ́ọ̀ṣì Roman Catholic ṣì ń kà á sí àpéjọ ecumenical tí ó bófin mu.

We are setting the logic to understand how the prophetic characteristics of the second woe are repeated in the history of the third woe. The one-hundred-and-fifty-year prophecy of the first woe began on July 27, 1299 and ended on July 27, 1449.

A ń fi ìmúlò-òye náà lélẹ̀ láti lóye bí àwọn àbùdá àsọtẹ́lẹ̀ ti ègbé kejì ṣe tún ara wọn hàn nínú ìtàn ègbé kẹta. Àsọtẹ́lẹ̀ ọdún ọgọ́rùn-ún àti àádọ́ta ti ègbé kìíní bẹ̀rẹ̀ ní July 27, 1299, ó sì parí ní July 27, 1449.

## 1449

1449

Constantine XI Palaiologos was born in 1404 and reigned from January, 1449 unto May 29, 1453. He was the final emperor of the Eastern Roman (Byzantine) Empire, which had lasted over 1,100 years. He bravely led the defense of Constantinople during the Ottoman siege in 1453 with only about 7,000 to 8,000 defenders against Mehmed II’s army of 80,000 plus. He died fighting on the city walls on May 29, 1453 when Constantinople finally fell. His body was never conclusively identified. His death marked the end of the Roman Empire (the last direct continuation of the empire founded by Augustus in 27 BC).

A bí Constantine XI Palaiologos ní ọdún 1404, ó sì jọba láti oṣù Kini, 1449 títí di ọjọ́ 29 oṣù Karùn-ún, 1453. Òun ni ọba aláṣẹ ìkẹyìn ti Ìjọba Romu ti Ìlà Oòrùn (Byzantine), èyí tí ó ti wà fún ju ọdún 1,100 lọ. Pẹ̀lú ìgboyà ńlá, ó darí ìdáàbòbo Constantinople nígbà ìdótì àwọn Ottoman ní ọdún 1453, pẹ̀lú àwọn olùdáàbò bo tí iye wọn kò ju nǹkan bí 7,000 sí 8,000 lọ, lòdì sí ogun Mehmed II tí ó ju 80,000 lọ. Ó kú nígbà tí ó ń jagun lórí ògiri ìlú náà ní ọjọ́ 29 oṣù Karùn-ún, 1453, nígbà tí Constantinople ṣubú níkẹyìn. Kò sí àfihàn tí ó dájú pátápátá tí fi ara rẹ̀ hàn gẹ́gẹ́ bí tirẹ̀. Ikú rẹ̀ fi àmì sí òpin Ìjọba Romu (ìtẹ̀síwájú taara ìkẹyìn ti ìjọba tí Augustus dá sílẹ̀ ní ọdún 27 BC).

He is remembered in Greek history and Orthodox tradition as a heroic figure — often called “the Marble Emperor” in legend (the belief that he will one day return to save Constantinople).

A ń rántí rẹ̀ nínú ìtàn Gíríìkì àti àṣà Òrítódọ́ọ̀sì gẹ́gẹ́ bí akíkanjú ènìyàn—ní ọ̀pọ̀ ìgbà ni a máa ń pè é nínú ìtàn àròsọ ní “Ọba Alábùkù Mábìlì” (ìgbàgbọ́ pé ní ọjọ́ kan yóò padà wá láti gba Constantinople là).

John VIII Palaiologos (1392–1448) was the second-to-last Byzantine Emperor who reigned from 1425–1448. He was the eldest son of Emperor Manuel II Palaiologos and the older brother of Constantine XI. John VIII spent most of his reign desperately trying to save the dying Byzantine Empire from the Ottomans. In 1439, he personally traveled to Italy and presided over the Council of Florence, where he and the Eastern Orthodox delegation temporarily agreed to reunite with the Roman Catholic Church and accept the Pope as head of the Church. Constantine the Great had also presided over the Council of Nicaea. John VIII hoped this union with the papacy would bring Western military help against the Turks, but the union was deeply unpopular back in Constantinople and ultimately failed. John VIII died in 1448 (of natural causes), just five years before Constantinople fell in 1453. His brother Constantine XI then became emperor and died defending the city.

John VIII Palaiologos (1392–1448) ni Ọba Aláṣẹ Byzantium tí ó kẹ́yìn sí kejì, ẹni tí ó jọba láti ọdún 1425 sí 1448. Òun ni àkọ́bí ọmọ Ọba Aláṣẹ Manuel II Palaiologos, àti àgbà arákùnrin Constantine XI. John VIII lo púpọ̀ jùlọ nínú àkókò ìjọba rẹ̀ ní ìsapá àìnírètí láti gba Ilẹ̀ Ọba Byzantium tí ń rẹ̀ lọ́wọ́ là kúrò lọ́dọ̀ àwọn Ottoman. Ní ọdún 1439, òun fúnra rẹ̀ rìnrìn àjò lọ sí Ilẹ̀ Italia, ó sì darí Àpéjọ Florence, níbi tí òun àti aṣojú Eastern Orthodox ti fara mọ́ ọn fún ìgbà díẹ̀ láti tún darapọ̀ mọ́ Ṣọ́ọ̀ṣì Roman Catholic, àti láti gba Pope gẹ́gẹ́ bí olórí Ṣọ́ọ̀ṣì. Constantine Ńlá náà pẹ̀lú ti darí Àpéjọ Nicaea. John VIII ní ìrètí pé ìṣọ̀kan yìí pẹ̀lú ipápá yóò mú ìrànlọ́wọ́ ológun láti ọ̀dọ̀ Ìwọ̀-Oòrùn wá sí i láti dojú kọ àwọn Tọ́ọ̀kì, ṣùgbọ́n ìṣọ̀kan náà kò ní ìtẹ́wọ́gbà rárá ní Constantinople, ó sì kùnà ní ìkẹyìn. John VIII kú ní ọdún 1448 (nípasẹ̀ ikú àdánidá), ọdún márùn-ún péré kí Constantinople tó wó ní 1453. Lẹ́yìn náà, arákùnrin rẹ̀ Constantine XI di ọba aláṣẹ, ó sì kú nígbà tí ó ń dáàbò bo ìlú náà.

When John VIII died in 1448, his brother Constantine XI was chosen as successor. By 1448 the Byzantine Empire was a tiny vassal state, and the Ottomans had significant influence over who sat on the throne in Constantinople. On July 27, 1449, a very significant political event occurred in the final years of the Byzantine Empire. The Byzantine Emperor John VIII Palaiologos had died earlier in 1448. His brother, Constantine XI Palaiologos (the last emperor), was proclaimed emperor in Constantinople. However, before Constantine XI officially ascended the throne, he sent ambassadors to the Ottoman Sultan (Murad II) and requested permission to reign. The Sultan granted that permission, and only then was Constantine XI formally crowned and recognized as emperor. This act was seen as the voluntary surrender of Byzantine independence. For the first time, a Byzantine emperor openly acknowledged that he ruled only by permission of the Ottoman Turks. Just four years later, in 1453, Constantinople fell to the Ottomans.

Nígbà tí John VIII kú ní ọdún 1448, a yan arákùnrin rẹ̀ Constantine XI gẹ́gẹ́ bí arọ́pò rẹ̀. Ní ọdún 1448, Ilẹ̀-ọba Byzantine ti di ìpínlẹ̀ kékeré kan tó wà lábẹ́ àṣẹ ọba míràn, àwọn Ottoman sì ní agbára pàtàkì lórí ẹni tí yóò jókòó lórí ìtẹ́ ní Constantinople. Ní ọjọ́ kẹtàdínlọ́gbọ̀n, oṣù Keje, ọdún 1449, ìṣẹ̀lẹ̀ ìṣèlú kan tó lágbára gidigidi ṣẹlẹ̀ ní àwọn ọdún ìkẹyìn Ilẹ̀-ọba Byzantine. John VIII Palaiologos, Ọba Byzantine, ti kú tẹ́lẹ̀ ní ọdún 1448. Arákùnrin rẹ̀, Constantine XI Palaiologos (ọba ìkẹyìn), ni a kéde gẹ́gẹ́ bí ọba ní Constantinople. Síbẹ̀, kí Constantine XI tó gòkè sí ìtẹ́ ní ọ̀nà òfin, ó rán àwọn aṣojú lọ sí ọ̀dọ̀ Sultan Ottoman (Murad II), ó sì béèrè ààyè láti jọba. Sultan náà fi àṣẹ náà fún un, ó sì jẹ́ lẹ́yìn náà nìkan ni a fi dé Constantine XI ní adé ní ọ̀nà ìlànà, tí a sì mọ̀ ọ́n gẹ́gẹ́ bí ọba. Wọ́n ka ìṣe yìí sí ìfarabalẹ̀ atinuwa fún fífi òmìnira Byzantine lélẹ̀. Ní ìgbà àkọ́kọ́, ọba Byzantine kan jẹ́wọ́ ní gbangba pé òun ń jọba nípa ìyọ̀ǹda àwọn Ottoman Turks nìkan. Ọdún mẹ́rin péré lẹ́yìn náà, ní ọdún 1453, Constantinople ṣubú sí ọwọ́ àwọn Ottoman.

Three hundred and ninety-one years and fifteen days after July 27, 1449, on August 11, 1840, the Turks sought protection from Egypt by submitting to the four great European powers, thus fulfilling the prophecy of an hour, day, month and year. We have now set the logic in place to apply the first and second woe at the soon coming Sunday law. Peter as a symbol of the one hundred and forty-four thousand represents the movement of the third angel and William Miller represents the movement in the first and second angels. Both movements are associated with “keys.”

Ní ọdún ọ̀ọ́dúnrún mẹ́ta, mọ́kàndínlógójì, àti ọjọ́ mẹ́ẹ̀ẹ́dógún lẹ́yìn July 27, 1449, ní August 11, 1840, àwọn Tọ́ọ̀kì wá ààbò lọ́wọ́ Ejibiti nípa fífi ara wọn sábẹ́ àwọn agbára ńlá mẹ́rin ti Yúróòpù, báyìí ni wọ́n ṣe mú àsọtẹ́lẹ̀ wákàtí kan, ọjọ́ kan, oṣù kan àti ọdún kan ṣẹ. Ní báyìí a ti gbé ètò ìmọ̀ràn kalẹ̀ láti fi lo ìyọnu kìn-ín-ní àti èkejì ní òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́. Peteru gẹ́gẹ́ bí ààmì àwọn ẹgbẹ̀rún lọ́nà ẹgbẹ̀rún mẹ́rìnlélógójì dúró fún ìṣísẹ̀ áńgẹ́lì kẹta, William Miller sì dúró fún ìṣísẹ̀ inú áńgẹ́lì kìn-ín-ní àti èkejì. Àwọn ìṣísẹ̀ méjèèjì ní ìbáṣepọ̀ pẹ̀lú “àwọn kọ́kọ́rọ́.”

> And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.

> Èmi yóò sì fi kọ́kọ́rọ́ ilé Dáfídì lé èjìká rẹ̀; yóò sì ṣí, kò sì ní sí ẹni tí yóò ti í; yóò sì ti, kò sì ní sí ẹni tí yóò ṣí i. Isaiah 22:22.

> And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.

> Èmi náà sì wí fún ọ pé, ìwọ ni Peteru, àti lórí àpáta yìí ni èmi yóò kọ ìjọ mi; àwọn ẹnu-ọ̀nà ọ̀run àpáàdì kì yóò sì borí rẹ̀. Èmi yóò sì fi àwọn kọ́kọ́rọ́ ìjọba ọ̀run fún ọ: ohunkóhun tí ìwọ bá dè ní ayé ni a óò dè ní ọ̀run; ohunkóhun tí ìwọ bá tú sílẹ̀ ní ayé ni a óò tú sílẹ̀ ní ọ̀run. Matteu 16:18, 19.

We will approach the battle of Nineveh in the next article as the “key” that not only opens the bottomless pit, but as the prophetic key that aligns the entire testimony of Daniel eleven into perfect order. In Miller’s dream the “key” attached to the casket was Miller’s method of Bible study. Proof texting of the Millerite history combined with “line upon line” in the history of the third angel is the key that allows the key of Revelation nine to unlock and align the hidden history of verse forty’s external message into order.

A ó sun mọ́ ogun Ninefe ní àpilẹ̀kọ tí ó tẹ̀lé e gẹ́gẹ́ bí “kókó” tí kì í ṣe pé ó ṣí kòtò àìnísàlẹ̀ nìkan, ṣùgbọ́n gẹ́gẹ́ bí kókó àsọtẹ́lẹ̀ tí ń mú gbogbo ẹ̀rí Dáníẹ́lì mọ́kànlá wá sínú ìtòlẹ́sẹẹsẹ pípé. Nínú àlá Miller, “kókó” tí a so mọ́ àpótí náà ni ọ̀nà Miller fún ìkẹ́kọ̀ọ́ Bíbélì. Ìfìdímúlẹ̀ nípa ìtọ́kasí-ẹsẹ̀ ti ìtàn àwọn Millerite, ní ìpapọ̀ pẹ̀lú “ìlà lórí ìlà” nínú ìtàn angẹli kẹta, ni kókó tí ń jẹ́ kí kókó Ìṣípayá mẹ́sàn-án ṣí i, kí ó sì mú ìtàn tí ó farapamọ́ ti ìránṣẹ́ ìta gbangba ẹsẹ̀ ogójì wá sínú ìtòlẹ́sẹẹsẹ.

We will continue our considerations in the next article.

A ó máa bá ìmọ̀ràn wa lọ nínú àpilẹ̀kọ tí ó kàn.

> “To the prophet the wheel within a wheel, the appearances of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel works in perfect harmony with every other.” Testimonies to Ministers, 214.

> “Sí wòlíì, àgbá-kẹ̀kẹ́ inú àgbá-kẹ̀kẹ́ náà, àti àwòrán àwọn ẹ̀dá alààyè tí a so mọ́ wọn, gbogbo rẹ̀ dàbí ohun tí ó díjú tí a kò sì lè ṣàlàyé. Ṣùgbọ́n ọwọ́ Ọgbọ́n àìlópin ni a rí láàárín àwọn àgbá-kẹ̀kẹ́ náà, ìlànà pípé sì ni èso iṣẹ́ rẹ̀. Gbogbo àgbá-kẹ̀kẹ́ ń ṣiṣẹ́ ní ìṣọ̀kan pípé pẹ̀lú gbogbo àwọn yòókù.” Testimonies to Ministers, 214.

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