Article

# The Book of Daniel - Number Thirty-One

Ìwé Dáníẹ́lì — Nọ́mbà Ọgbọ̀n-ún-lé-ọ̀kan

America’s Warning: The Significance of Daniel’s Interpretation for Today

Ìkìlọ̀ Amẹ́ríkà: Pàtàkì Ìtumọ̀ Dáníẹ́lì fún Àkókò Òní

Author

Jeff Pippenger

Published

December 26, 2023

Formats

PDF
Word
Song MP3

The writing on the wall, and Daniel’s interpretation to Belshazzar, represents the final pronouncement against both the apostate Republican horn and the apostate Protestant horn of the United States. The beginning history of both the founding fathers of the United States and the pioneers of Adventism are clearly recorded, yet the lessons and warnings contained therein have been set aside over “four generations”. Belshazzar perfectly represents this truth.

Àkọsílẹ̀ tí a kọ sórí ògiri, àti ìtumọ̀ Danieli sí Belshazzar, dúró fún ìkéde ìkẹyìn lòdì sí ìwo olómìnira alásẹ̀yìn àti ìwo Pírótẹ́sítáǹtì alásẹ̀yìn ti Orílẹ̀-Èdè Amẹ́ríkà. Ìtàn ìbẹ̀rẹ̀ àwọn baba olùdásílẹ̀ Orílẹ̀-Èdè Amẹ́ríkà àti àwọn aṣáájú-ọ̀nà Adventism ni a ti ṣàkọsílẹ̀ ní kedere, síbẹ̀ àwọn ẹ̀kọ́ àti ìkìlọ̀ tí ó wà nínú wọn ni a ti fi sí apá kan jù lọ fún “ìran mẹ́rin”. Belshazzar ṣojú òtítọ́ yìí ní pípé.

It is not necessary to define a precise period of time to decide what a generation amounts to, for God’s Word never fails, and it speaks directly that it is in the fourth generation when God closes up the books on nations who have rebelled against His revealed will.

Kò ṣe dandan láti ṣàlàyé àkókò pàtó kan gẹ́gẹ́ bí ìwọ̀n ìran kan, nítorí Ọ̀rọ̀ Ọlọ́run kì í yẹ̀, ó sì ń sọ ní tààrà pé ní ìran kẹrin ni Ọlọ́run ti pa ìwé rẹ̀ mọ́ lórí àwọn orílẹ̀-èdè tí wọ́n ti ṣọ̀tẹ̀ sí ìfẹ́ rẹ̀ tí ó ti fihàn.

> And God spake all these words, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:1.

> Ọlọ́run sì sọ gbogbo ọ̀rọ̀ wọ̀nyí, wí pé, Èmi ni Olúwa Ọlọ́run rẹ, ẹni tí ó mú ọ jáde kúrò ní ilẹ̀ Ejibiti, kúrò ní ilé ìránṣẹ́. Iwọ kò gbọdọ̀ ní ọlọ́run mìíràn níwájú mi. Iwọ kò gbọdọ̀ ṣe ère fífín fún ara rẹ, tàbí àwòrán ohunkóhun tí ń bẹ ní ọ̀run lókè, tàbí tí ń bẹ ní ayé ní ìsàlẹ̀, tàbí tí ń bẹ nínú omi lábẹ́ ayé: ìwọ kò gbọdọ̀ tẹrí ba fún wọn, bẹ́ẹ̀ ni ìwọ kò gbọdọ̀ sìn wọ́n: nítorí Èmi, Olúwa Ọlọ́run rẹ, jẹ́ Ọlọ́run aláìfaradà, tí ń ṣàbẹ̀wò ìwà ẹ̀ṣẹ̀ àwọn baba lórí àwọn ọmọ títí dé ìran kẹta àti ìran kẹrin àwọn tí ó kórìíra mi; àti tí ń fi àánú hàn fún ẹgbẹẹgbẹ̀rún àwọn tí ó fẹ́ràn mi, tí wọ́n sì pa àwọn àṣẹ mi mọ́. Eksodu 20:1.

In the final generation, and therefore the prophetic “fourth generation” of ancient Israel, both John the Baptist and Christ identified that generation, as a generation of vipers.

Nínú ìran ìkẹyìn, àti nítorí náà ìran “kẹrin” ti àsọtẹ́lẹ̀ ní Israẹli àtijọ́, Johanu Onítẹ̀bọmi àti Kristi pẹ̀lú dá ìran náà mọ̀ gẹ́gẹ́ bí ìran àwọn paramọ́lẹ̀.

> O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Matthew 12:34–37.

> Ẹ̀yin ìran paramọ́lẹ̀, báwo ni ẹ̀yin, níwọ̀n bí ẹ̀yin ti jẹ́ ẹni búburú, ṣe lè sọ ohun rere? Nítorí pé láti inú ọ̀pọ̀lọpọ̀ ohun tí ó kún inú ọkàn ni ẹnu fi ń sọ̀rọ̀. Ẹni rere láti inú ìṣúra rere ọkàn ni í mú ohun rere jáde: ẹni búburú sì láti inú ìṣúra búburú ni í mú ohun búburú jáde. Ṣùgbọ́n mo wí fún yín pé, gbogbo ọ̀rọ̀ asán tí ènìyàn bá sọ, wọn yóò jiyàn rẹ̀ ní ọjọ́ ìdájọ́. Nítorí nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ láre, àti nípa ọ̀rọ̀ rẹ ni a ó fi dá ọ lẹ́bi. Matteu 12:34–37.

In the final generation of the earth beast, it speaks as a dragon (a viper). From 1863, through until the Sunday law, the Republican horn has turned away from the Constitution of the United States. The blessings that God bestowed upon the nation turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the wealth and affluence they had come to enjoy, and they forgot the motivation that directed the founding fathers in producing the sacred document that produced the wealth and affluence that they thereafter allowed to seduce them. They not only forgot the purpose of the sacred document, but they also forgot their responsibility to preserve the principles contained within the document.

Nínú ìran ìkẹyìn ti ẹranko ilẹ̀ ayé, ó ń sọ̀rọ̀ bí dragoni (paramọ́lẹ̀). Láti ọdún 1863 títí di òfin Àìkú, ìwo Oloṣèlú Republikani ti yà kúrò lọ́dọ̀ Òfin Ìpilẹ̀ ti Orílẹ̀-èdè Amẹ́ríkà. Àwọn ìbùkún tí Ọlọ́run fi bù kún orílẹ̀-èdè náà yí ọkàn àwọn ará ilú àti àwọn aṣáájú rẹ̀ padà kúrò nínú ojúṣe wọn láti dáàbò bo àwọn ìlànà tí ó mú ọrọ̀ àti ọláńlá tí wọ́n ti wá gbádùn jáde, wọ́n sì gbàgbé ìdí tí ó ṣàkóso àwọn baba ìpilẹ̀ nígbà tí wọ́n ṣe ìwé mímọ́ náà, èyí tí ó mú ọrọ̀ àti ọláńlá jáde tí wọ́n sì jẹ́ kí ó tàn wọ́n jẹ lẹ́yìn náà. Kì í ṣe pé wọ́n gbàgbé ète ìwé mímọ́ náà nìkan, ṣùgbọ́n wọ́n tún gbàgbé ojúṣe wọn láti pa àwọn ìlànà tí ó wà nínú ìwé náà mọ́.

From 1863, through until the Sunday law, the true Protestant horn (Adventism), has turned away from its foundational truths established by God through the ministry of William Miller. The blessings that God bestowed upon Adventism, turned the hearts of the citizens and leaders away from their responsibility to protect the principles that produced the spiritual wealth they had come to enjoy, and they forgot the purpose of the pioneers in producing the message represented upon the two sacred charts, that was designed to establish the prophetic wealth they were to guard and proclaim.

Láti ọdún 1863, títí dé òfin Ọjọ́ Àìkú, ìwo Pùròtẹ́sítàntì tòótọ́ (Àdífẹ́ǹtísì), ti yí padà kúrò nínú àwọn òtítọ́ ìpìlẹ̀ rẹ̀ tí Ọlọ́run fi ọwọ́ mulẹ̀ nípasẹ̀ iṣẹ́ òjíṣẹ́ William Miller. Àwọn ìbùkún tí Ọlọ́run fi bù kún Àdífẹ́ǹtísì yí ọkàn àwọn ará ìlú àti àwọn aṣáájú padà kúrò nínú ojúṣe wọn láti dáàbò bo àwọn ìlànà tí ó mú ọrọ̀ ẹ̀mí tí wọ́n ti bẹ̀rẹ̀ sí í gbádùn wá; wọ́n sì gbàgbé ète àwọn aṣáájú-ọ̀nà ní fífi ìhìnrere náà kalẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ lórí àwọn àtẹ ìwọ̀n mímọ́ méjèèjì, èyí tí a pèsè láti fi múlẹ̀ ọrọ̀ àsọtẹ́lẹ̀ tí wọ́n gbọ́dọ̀ ṣọ́ àti kéde.

When the Lord entered into covenant with ancient Israel at Mount Sinai, He provided two sacred tables containing His ten laws, that were to be the symbol of His covenant relationship with His people. When He instituted the annual festivals, He directed that at Pentecost there was to be an offering of two loaves, that were to be lifted up. The wave offering of the two loaves was the only offering in the sanctuary service that was to have leaven (a symbol of human sin, malice, wickedness and hypocrisy), included in its preparation.

Nígbà tí Olúwa bá Israẹli ìgbàanì dá májẹ̀mú sí Òkè Sinai, Ó pèsè àwọn pátákó mímọ́ méjì tí ó ní àwọn òfin mẹ́wàá Rẹ̀ nínú, tí yóò jẹ́ àmì ìbáṣepọ̀ májẹ̀mú Rẹ̀ pẹ̀lú àwọn ènìyàn Rẹ̀. Nígbà tí Ó fi àwọn àjọ̀dún ọdún lélẹ̀, Ó pàṣẹ pé ní Pentikosti kí a rú ẹbọ iṣu àkàrà méjì, tí a ó sì gbé sókè. Ẹbọ ìgbéga ti àwọn iṣu àkàrà méjì náà ni ẹbọ kan ṣoṣo nínú iṣẹ́ ìsìn ibi mímọ́ tí ó yẹ kí iwúkàrà wà nínú ìmúrasílẹ̀ rẹ̀ (àmì ẹ̀ṣẹ̀ ènìyàn, ìkà, ìwà búburú, àti àgàbàgebè).

> Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. 1 Corinthians 5:6–8.

> Ìṣògo yín kò dára. Ẹ kò ha mọ̀ pé ìwúkàrà díẹ̀ ń mú kí gbogbo ìyẹ̀fun wú? Nítorí náà, ẹ yọ ìwúkàrà àtijọ́ náà kúrò, kí ẹ lè jẹ́ ìyẹ̀fun tuntun, gẹ́gẹ́ bí ẹ ti jẹ́ aláìwúkàrà. Nítorí àní Kristi, Àjọ̀dún Ìrékọjá wa, ni a ti fi rúbọ nítorí wa: Nítorí náà, ẹ jẹ́ kí a pa àjọ náà mọ́, kì í ṣe pẹ̀lú ìwúkàrà àtijọ́, tàbí pẹ̀lú ìwúkàrà ìkà àti ìwà-buburu; ṣùgbọ́n pẹ̀lú àkàrà aláìwúkàrà ti òtítọ́ inú àti òtítọ́. 1 Kọrinti 5:6–8.

> In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.

> Ní àkókò náà, nígbà tí àìlóǹkà ọ̀pọ̀ ènìyàn kó ara wọn jọ, títí tí wọ́n fi ń tẹ ara wọn mọ́lẹ̀, ó bẹ̀rẹ̀ sí í sọ fún àwọn ọmọ-ẹ̀yìn rẹ̀, ní àkọ́kọ́ pé, Ẹ máa ṣọ́ra fún ìwúkàrà àwọn Farisi, èyí tí í ṣe àgàbàgebè. Luku 12:1.

The two wave loaves that were lifted up as a wave offering, were the symbol of the ensign of the one hundred and forty-four thousand, who, though sinners, had, through the power of God, purged out their leaven of malice, wickedness and hypocrisy. The leaven that was in the loaves represented men (sinners), who had overcome sin through the purification process represented as being “baked” by the furnace fire of the messenger of the covenant in Malachi chapter three. The loaves also represented the “bread of heaven”, for when offered, they were to be lifted up to heaven as a wave offering.

Àwọn búrẹ́dì fífì méjì tí a gbé sókè gẹ́gẹ́ bí ọrẹ ìfìfì, ni wọ́n jẹ́ ààmì asia àwọn ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún náà, tí, bí ó tilẹ̀ jẹ́ pé ẹlẹ́ṣẹ̀ ni wọ́n, ṣùgbọ́n nípasẹ̀ agbára Ọlọ́run, wọ́n ti mú ìwúkàrà ìkórìíra, ìwà búburú, àti àgàbàgebè wọn kúrò. Ìwúkàrà tí ó wà nínú àwọn búrẹ́dì náà dúró fún ènìyàn (àwọn ẹlẹ́ṣẹ̀), tí wọ́n ti ṣẹ́gun ẹ̀ṣẹ̀ nípasẹ̀ ìlànà ìwẹ̀numọ́ tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí fífi iná ileru ońṣẹ́ májẹ̀mú náà yan wọ́n nínú Malaki orí kẹta. Àwọn búrẹ́dì náà pẹ̀lú dúró fún “àkàrà ọ̀run,” nítorí pé nígbà tí a bá fi wọ́n rúbọ, a ní láti gbé wọn sókè sí ọ̀run gẹ́gẹ́ bí ọrẹ ìfìfì.

At Pentecost, when the fulfillment of the typification of the two loaves that had been offered through the years at the Pentecostal festival arrived, Christ’s disciples began the work of calling another group (the second loaf) out from the Gentile world. There would then be two loaves that were both purified from sin (leaven).

Ní Pẹ́ńtíkọ́sìtì, nígbà tí ìmúṣẹ àfihàn àpẹẹrẹ àwọn búrẹ́dì méjì tí a ti ń rúbọ fún ọ̀pọ̀lọpọ̀ ọdún ní àjọyọ̀ Pẹ́ńtíkọ́sìtì dé, àwọn ọmọ-ẹ̀yìn Kristi bẹ̀rẹ̀ iṣẹ́ pípe àwùjọ mìíràn (búrẹ́dì kejì) jáde kúrò nínú ayé àwọn Kèfèrí. Nígbà náà yóò sì wà àwọn búrẹ́dì méjì tí a ti sọ méjèèjì di mímọ́ kúrò nínú ẹ̀ṣẹ̀ (ìwúkàrà).

The two tables of the Ten Commandments became the symbol of the covenant relationship of ancient Israel, and the two wave loaves represent the covenant relationship with the early Christian church. In the beginning of the history of the earth beast, the two sacred tables of Habakkuk were given as the symbol of the covenant relationship of modern Israel, the true Protestant horn, just as the sacred Constitution was given to the Republican horn. The Lord is now calling the one hundred and forty-four thousand to stand up as a mighty army, and when they do, they will be lifted up as a wave offering (ensign) as they are thrown into the furnace heated seven times hotter.

Àwọn tábìlì méjì ti Òfin Mẹ́wàá di ààmì ìbáṣepọ̀ májẹ̀mú Ísírẹ́lì àtijọ́, àti àwọn búrẹ́dì ìgbígbẹ méjì dúró fún ìbáṣepọ̀ májẹ̀mú pẹ̀lú ìjọ Kristẹni ìbẹ̀rẹ̀. Ní ìbẹ̀rẹ̀ ìtàn ẹranko ayé, a fi àwọn tábìlì mímọ́ méjì ti Hábákúkù fúnni gẹ́gẹ́ bí ààmì ìbáṣepọ̀ májẹ̀mú Ísírẹ́lì òde-òní, ìwo Pùròtẹ́sítáǹtì tòótọ́, gẹ́gẹ́ bí a ti fi Òfin Orílẹ̀-èdè mímọ́ náà fún ìwo Rípùblíkà. Olúwa ń pe ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì báyìí kí wọ́n dìde bí ọmọ-ogun alágbára, àti nígbà tí wọ́n bá ṣe bẹ́ẹ̀, a ó gbé wọn sókè bí ẹbọ ìgbígbẹ (àsíá) bí a ṣe ń sọ wọ́n sínú ileru tí a mú gbóná ní ìlọ́po méje ju tẹ́lẹ̀ lọ.

That ensign represents the law of the Ten Commandments, it also represents those who walk in the furnace fire with the living Bread of Heaven beside them, and also those who uphold the foundational teachings symbolized on Habakkuk’s two sacred tables. Those emblems are all represented in the two witnesses of Revelation chapter eleven.

Àsíá náà dúró fún òfin Àṣẹ Mẹ́wàá; ó tún dúró fún àwọn tí ń rìn nínú iná ilé-ìná pẹ̀lú Àkàrà alààyè láti Ọ̀run ní ẹ̀gbẹ́ wọn; ó sì tún dúró fún àwọn tí ń gbé àwọn ẹ̀kọ́ ìpìlẹ̀ tí a ṣàpẹẹrẹ lórí àwọn tábìlì mímọ́ méjì ti Hábákúkù ró. Gbogbo àwọn àmì wọ̀nyí ni a ṣojú fún nínú àwọn ẹlẹ́rìí méjì ti Ìfihàn orí kẹ́wàá.

Belshazzar’s judgment represents the testimony against both horns of the earth beast. In the time of that judgment, there was one woman (a church), that understood that the only man in the kingdom that could recognize and interpret the handwriting was Daniel.

Ìdájọ́ Bélṣásárì dúró gẹ́gẹ́ bí ẹ̀rí lòdì sí ìwo méjèèjì ti ẹranko ayé. Ní àkókò ìdájọ́ náà, obìnrin kan wà (ìjọ kan), tí ó mọ̀ pé Dáníẹ́lì nìkan ni ọkùnrin tó wà ní ìjọba náà tí ó lè mọ ìtumọ̀ kí ó sì túmọ̀ ìkọ̀wé ọwọ́ náà.

> And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

> Mo sì ti gbọ́ nípa rẹ, pé ìwọ lè ṣe ìtumọ̀, kí o sì tú àníyàn ká: nísinsin yìí bí ìwọ bá lè ka àkọsílẹ̀ náà, kí o sì jẹ́ kí ìtumọ̀ rẹ̀ di mímọ̀ fún mi, a ó fi aṣọ elése àlùkò wọ ọ́, a ó sì fi ẹ̀wọ̀n wúrà sí ọrùn rẹ, ìwọ yóò sì jẹ́ alákóso kẹta nínú ìjọba náà. Nígbà náà ni Dáníẹ́lì dáhùn, ó sì sọ níwájú ọba pé, “Kí àwọn ẹ̀bùn rẹ wà fún ara rẹ, kí o sì fi èrè rẹ fún ẹlòmíràn; ṣùgbọ́n èmi yóò ka àkọsílẹ̀ náà fún ọba, èmi yóò sì jẹ́ kí ìtumọ̀ rẹ̀ di mímọ̀ fún un.”

> O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

> Ìwọ ọba, Ọlọ́run Ọ̀gá-òkè-Òrun fi ìjọba, ọlá ńlá, ògo, àti ọlá-fúnfun fún Nebukadnessari baba rẹ. Nítorí ọlá ńlá tí ó fi fún un, gbogbo ènìyàn, orílẹ̀-èdè, àti àwọn èdè mìíràn, ń wárìrì, wọ́n sì bẹ̀rù níwájú rẹ̀: ẹni tí ó bá fẹ́ ni ó pa; ẹni tí ó bá fẹ́ ni ó dá sílẹ̀ láàyè; ẹni tí ó bá fẹ́ ni ó gbé ga; ẹni tí ó bá fẹ́ ni ó sì rẹ̀ sílẹ̀. Ṣùgbọ́n nígbà tí ọkàn rẹ̀ gbéraga, tí èrò inú rẹ̀ sì le nínú ìgbéraga, a yọ ọ́ kúrò lórí ìtẹ́ ọba rẹ̀, wọ́n sì gba ògo rẹ̀ kúrò lọ́dọ̀ rẹ̀. A sì lé e kúrò láàrín àwọn ọmọ ènìyàn; ọkàn rẹ̀ sì dàbí ti àwọn ẹranko, ibùgbé rẹ̀ sì wà pẹ̀lú àwọn kẹ́tẹ́kẹ́tẹ́ igbó: wọ́n fi koríko bí ti màlúù bọ́ ọ, ara rẹ̀ sì tutu pẹ̀lú ìrì ọ̀run; títí ó fi mọ̀ pé Ọlọ́run Ọ̀gá-òkè-Òrun ni ó ń ṣàkóso nínú ìjọba àwọn ènìyàn, àti pé ẹni tí ó bá fẹ́ ni ó ń yàn sí ipò lórí rẹ̀.

> And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; But hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: Then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians.

> Ìwọ sì, ọmọ rẹ̀, ìwọ Belṣásárì, kò rẹ ara rẹ sílẹ̀ ní ọkàn rẹ, bí ó tilẹ̀ jẹ́ pé o mọ gbogbo èyí; ṣùgbọ́n o gbé ara rẹ ga sí Olúwa ọ̀run; wọ́n sì ti mú àwọn ohun èlò ilé rẹ̀ wá níwájú rẹ, ìwọ, àti àwọn olórí rẹ, àwọn aya rẹ, àti àwọn àlè rẹ, sì ti mu wáìnì nínú wọn; ìwọ sì ti yin àwọn ọlọ́run fàdákà, àti wúrà, idẹ, irin, igi, àti òkúta, àwọn tí kò ríran, tí kò gbọ́ran, tí kò sì mọ ohunkóhun: ṣùgbọ́n Ọlọ́run tí ẹ̀mí rẹ wà ní ọwọ́ rẹ̀, tí gbogbo ọ̀nà rẹ sì jẹ́ tiẹ̀, ìwọ kò yin lógo: nígbà náà ni a ti rán apá ọwọ́ náà láti ọ̀dọ̀ rẹ̀; a sì kọ àkọsílẹ̀ yìí. Èyí sì ni àkọsílẹ̀ tí a kọ, MENE, MENE, TEKEL, UPHARSIN. Èyí ni ìtumọ̀ ọ̀rọ̀ náà: MENE; Ọlọ́run ti ka ìjọba rẹ, ó sì ti mú òpin dé bá a. TEKEL; a ti wọ̀ ọ́ nínú òṣùwọ̀n, a sì rí i pé o kù. PERES; a pín ìjọba rẹ, a sì fi í fún àwọn Mídìà àti àwọn Pérsia.

> Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:16–31.

> Nígbà náà ni Belṣásárì pàṣẹ, wọ́n sì fi aṣọ elése pupa wọ Dáníẹ́lì, wọ́n sì fi ẹ̀wọ̀n wúrà yí ọrùn rẹ̀ ká, wọ́n sì kéde nípa rẹ̀ pé kí ó jẹ́ alákóso kẹta nínú ìjọba náà. Ní alẹ́ náà gan-an ni a pa Belṣásárì ọba àwọn ará Kálídíà. Daríúsì ará Mídíà sì gba ìjọba náà, nígbà tí ó jẹ́ ẹni bí ọdún méjìlélọ́gọ́rin. Dáníẹ́lì 5:16–31.

At the Sunday law in the United States the cup of iniquity and the cup of probationary time will be full, for the nation and for the apostate Republican horn and the apostate Protestant horn, for God will have “numbered” (the sixth) “kingdom, and finished it.” Both horns, and the nation will have been “weighed in the balances” (of the judgment taking place in the sanctuary) “and found wanting”. The United States will then be “divided,” as civil war and despotism ensues, and then be given to the seventh and eighth kingdoms of Bible prophecy.

Ní àkókò òfin Ọjọ́ Àìkú ní Orílẹ̀-èdè Amẹ́ríkà, ago ẹ̀ṣẹ̀ àti ago àkókò ìdánwò yóò ti kún, fún orílẹ̀-èdè náà àti fún ìwo Orílẹ̀-èdè olómìnira tí ó ti ṣọ̀tẹ̀ àti ìwo Pírótẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, nítorí Ọlọ́run yóò ti “ka” (“numbered”) “ìjọba” (ẹ̀kẹfà) “náà, ó sì ti parí i.” Àwọn ìwo méjèèjì, àti orílẹ̀-èdè náà, yóò ti jẹ́ “wọ́n nínú àwọ̀n ìdánilẹ́jọ́” (ìdájọ́ tí ń ṣẹlẹ̀ nínú ibi mímọ́) “a sì rí i pé ó kù.” Nígbà náà ni a ó “pín” Orílẹ̀-èdè Amẹ́ríkà, bí ogun abẹ́lé àti ìṣàkóso apanirun yóò ṣe tẹ̀ lé e, lẹ́yìn náà a ó sì fi í fún ìjọba keje àti ìjọba kẹjọ nínú àsọtẹ́lẹ̀ Bíbélì.

> “Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.

> “Nípa àwọn Amórì ni Olúwa sọ pé: ‘Ní ìran kẹrin wọn yóò tún padà wá síhìn-ín: nítorí àìṣòdodo àwọn Amórì kò tí ì tíì kún.’ Bí ó tilẹ̀ jẹ́ pé orílẹ̀-èdè yìí jẹ́ ẹni tí a mọ̀ sí gbangba nítorí ìbọ̀rìṣà àti ìbàjẹ́ rẹ̀, síbẹ̀ kò tí ì tíì kun àgọ́ àìṣòdodo rẹ̀, Ọlọ́run kò sì ní paṣẹ fún ìparun pátápátá rẹ̀. Àwọn ènìyàn náà gbọ́dọ̀ rí agbára àtọ̀runwá tí a fihàn ní ọ̀nà tí ó ṣe kedere gidigidi, kí a lè fi wọn sílẹ̀ láìní àwáwí. Ẹlẹ́dàá aláánú náà fẹ́ láti fara da àìṣòdodo wọn títí di ìran kẹrin. Lẹ́yìn náà, bí a kò bá rí ìyípadà sí rere, àwọn ìdájọ́ Rẹ̀ yóò sọ̀kalẹ̀ lórí wọn.”

> “With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.

> “Pẹ̀lú ìdáríjì tí kò lè ṣìṣe, Ẹni Aláìlópin ṣì ń pa ìṣírò mọ́ pẹ̀lú gbogbo àwọn orílẹ̀-èdè. Nígbà tí a ń fi àánú Rẹ̀ hàn pẹ̀lú ìpè sí ìrònúpìwàdà, ìṣírò yìí yóò ṣì wà ní ṣíṣí; ṣùgbọ́n nígbà tí àwọn nọ́mbà bá dé ìwọ̀n kan tí Ọlọ́run ti yàn kalẹ̀, iṣẹ́-ìránṣẹ́ ìbínú Rẹ̀ yóò bẹ̀rẹ̀. A ti pa ìṣírò náà. Sùúrù Ọlọ́run dópin. Kò sí ẹ̀bẹ̀ àánú mọ́ fún wọn.”

> “The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.

> “Wòlíì náà, bí ó ti ń wo ìran lọ sílẹ̀ nípasẹ̀ àwọn ọ̀rúndún, rí àkókò yìí níwájú ìran rẹ̀. Àwọn orílẹ̀-èdè ìgbà yìí ti jẹ́ àwọn olùgbà àánú tí kò tíì ní àfiwéra rí. A ti fi àwọn ìbùkún tí ó dára jùlọ ti ọ̀run fún wọn, ṣùgbọ́n ìgbéraga tí ó pọ̀ sí i, ìfẹ́kúfẹ̀ẹ́, ìbọ̀rìṣà, àìkà sí Ọlọ́run, àti àìmọ̀ọ́pẹ aláìlẹ́mìí ni a kọ sí orí wọn. Wọ́n ń yára pa àkọọ́lẹ̀ wọn mọ́ pẹ̀lú Ọlọ́run.”

> “But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.

> “Ṣùgbọ́n èyí tí ń mú mi wárìrì ni òtítọ́ náà pé àwọn tí wọ́n ti ní ìmọ́lẹ̀ àti àǹfààní tí ó pọ̀ jùlọ ti di aláìmọ́ nípasẹ̀ àìṣòdodo tí ó gbilẹ̀ káàkiri. Nípa ipa àwọn aláìṣòdodo tí ó yí wọn ká, ọ̀pọ̀, àní lára àwọn tí ń jẹ́wọ́ òtítọ́ náà, ti di tútù, a sì ti tẹ wọn lulẹ̀ lábẹ́ agbára ìṣàn búburú tí ó lágbára. Ẹ̀gàn gbogbo-ayé tí a ń ju sí ìwà-bí-Ọlọ́run tòótọ́ àti ìwà mímọ́ ń fà á tí àwọn tí kò so ara wọn mọ́ Ọlọ́run ní pẹkipẹki fi ń pàdánù ìbòwọ̀ wọn fún òfin Rẹ̀. Bí wọ́n bá ń tẹ̀lé ìmọ́lẹ̀ náà, tí wọ́n sì ń ṣègbọràn sí òtítọ́ láti inú ọkàn, òfin mímọ́ yìí ì bá dà bí ohun tí ó níye lórí síi fún wọn nígbà tí a bá ń gan-an báyìí, tí a sì ń fi í sí apá kan. Bí àìbọ̀wọ̀ fún òfin Ọlọ́run ṣe ń hàn sí i kedere, bẹ́ẹ̀ ni ìlà ìyàtọ̀ láàárín àwọn olùṣọ́ rẹ̀ àti ayé ṣe ń túbọ̀ ṣe kedere sí i. Ìfẹ́ sí àwọn àṣẹ àtọ̀runwá ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kan gẹ́gẹ́ bí ẹ̀gàn sí wọn ṣe ń pọ̀ sí i lọ́dọ̀ ẹgbẹ́ kejì.

> “The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’

> “Ìṣòro ńlá náà ti sún mọ́lé gidigidi. Àwọn iye tí ń pọ̀ sí i lọ́wọ́lọ́wọ́ fi hàn pé àkókò ìbẹ̀wò Ọlọ́run ti fẹ́rẹ̀ dé. Bí ó tilẹ̀ jẹ́ pé kì í fẹ́ jìyà láti fi ìyà jẹni, síbẹ̀ yóò fi ìyà jẹni, yóò sì ṣe bẹ́ẹ̀ kánkán. Àwọn tí ń rìn nínú ìmọ́lẹ̀ yóò rí àwọn àmì ewu tí ń bọ̀; ṣùgbọ́n wọn kò gbọdọ̀ jókòó ní ìdákẹ́jẹ, ní ìfojúsọ́nà aláìníìfọ̀kànbalẹ̀ de ìparun náà, kí wọ́n máa tù ara wọn nínú pẹ̀lú ìgbàgbọ́ pé Ọlọ́run yóò dá àwọn ènìyàn Rẹ̀ láàbò ní ọjọ́ ìbẹ̀wò. Rárá o. Wọ́n gbọ́dọ̀ mọ̀ pé ojúṣe wọn ni láti ṣiṣẹ́ takuntakun láti gba àwọn ẹlòmíràn là, ní fífi ìgbàgbọ́ alágbára wo Ọlọ́run fún ìrànlọ́wọ́. ‘Àdúrà onítara àti ti onínú-rere ń ṣe ipa púpọ̀.’”

> “The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.

> “Iwúkàrà ìwà-bí-Ọlọ́run kò tíì pàdánù agbára rẹ̀ pátápátá. Ní àkókò tí ewu àti ìrẹ̀wẹ̀sì ìjọ bá tóbi jùlọ, ẹgbẹ́ kékeré tí ó dúró nínú ìmọ́lẹ̀ yóò máa kẹ́dùn, yóò sì máa ké nítorí àwọn ohun ìríra tí a ń ṣe ní ilẹ̀ náà. Ṣùgbọ́n ní pàtàkì jùlọ, àwọn àdúrà wọn yóò máa gòkè lọ nítorí ìjọ, nítorí àwọn ọmọ ẹgbẹ́ rẹ̀ ń hu ìwà gẹ́gẹ́ bí àṣà ayé.

> “The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.

> “Àwọn àdúrà títẹ́nú líle ti díẹ̀ nínú àwọn olóòótọ́ wọ̀nyí kì yóò jẹ́ lásán. Nígbà tí Olúwa bá jáde wá gẹ́gẹ́ bí olùgbẹ̀san, yóò tún wá gẹ́gẹ́ bí alábòójútó gbogbo àwọn tí wọ́n ti pa ìgbàgbọ́ mọ́ nínú ìwà mímọ́ rẹ̀, tí wọ́n sì ti pa ara wọn mọ́ láìní àbàwọ́n kúrò nínú ayé. Ní àkókò yìí gan-an ni Ọlọ́run ti ṣe ìlérí láti gbẹ̀san fún àwọn àyànfẹ́ tirẹ̀, àwọn tí ń ké pe é lójúmọ́ lójúmọ́, bí ó tilẹ̀ jẹ́ pé ó ń faradà pẹ̀lú wọn fún ìgbà pípẹ́.

> “The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 208–210.

> “Aṣẹ náà ni pé: ‘Lọ láàrín ìlú náà, àní láàrín Jerusalẹmu, kí o sì fi àmì sórí iwájú àwọn ọkùnrin tí ń ṣọ̀fọ̀ tí wọ́n sì ń ké nítorí gbogbo àwọn ohun ìríra tí a ń ṣe ní àárín rẹ̀.’ Àwọn ẹni tí ń ṣọ̀fọ̀ tí wọ́n sì ń ké wọ̀nyí ti ń gbé àwọn ọ̀rọ̀ ìyè kalẹ̀; wọ́n ti báni wí, wọ́n ti gbani níyànjú, wọ́n sì ti bẹ̀bẹ̀. Díẹ̀ nínú àwọn tí wọ́n ti ń bu Ọlọ́run ọlá já ronúpìwàdà, wọ́n sì rẹ ara ọkàn wọn sílẹ̀ níwájú Rẹ̀. Ṣùgbọ́n ògo Oluwa ti kúrò lọ́dọ̀ Israẹli; bí ó tilẹ̀ jẹ́ pé ọ̀pọ̀lọpọ̀ ṣì ń bá a lọ nínú àwọn àṣà ìsìn, agbára àti ìwàníhìn-ín Rẹ̀ kò sí.” Testimonies, ìdìpọ̀ 5, 208–210.

Those represented by Daniel as he stood before Belshazzar, who know the “Future for America“, will then receive Daniel’s “scarlet robe”, a “necklace of gold”, and be proclaimed as “the third ruler in the kingdom.” Scarlet is the sign and color of the first born, who receive a double portion of the Father’s inheritance, who are the one hundred and forty-four thousand.

Àwọn tí Dáníẹ́lì dúró fún bí ó ti dúró níwájú Bélṣásárì, tí wọ́n mọ “Ọjọ́-Ọla fún Amẹ́ríkà,” yóò sì gba “àwọ̀ aṣọ elésè pupa” Dáníẹ́lì, “ẹ̀gbà ọrùn wúrà,” a ó sì kéde wọn gẹ́gẹ́ bí “olórí kẹta nínú ìjọba.” Àwọ̀ pupa jẹ́ àmì àti àwọ̀ àkọ́bí, àwọn tí ń gba ìpín méjì nínú ogún ti Baba, tí wọ́n jẹ́ ọgọ́rùn-ún mẹ́rìnlélógójì ẹgbẹ̀rún.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Àwọn wọ̀nyí ni àwọn tí a kò fi obìnrin bà jẹ́; nítorí wọ́n jẹ́ wúńdíá. Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn náà ní ibikíbi tí ó bá ń lọ. A rà wọ́n padà láàárín àwọn ènìyàn, gẹ́gẹ́ bí àkọ́so sí Ọlọ́run àti sí Ọ̀dọ́-Àgùntàn náà. Ìfihàn 14:4.

Of the two loaves that are lifted up as an ensign, it is the first born (the first fruits), who has a scarlet thread placed upon their hand.

Nínú àwọn àkàrà méjì tí a gbé sókè gẹ́gẹ́ bí àsíá, àkọ́bí ni í ṣe (àwọn èso àkọ́kọ́), ẹni tí a fi okùn pupa rírẹ̀dòdò lé ọwọ́ wọn.

> And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:28–30.

> Ó sì ṣẹlẹ̀ pé, nígbà tí ó ń rọbí, ọ̀kan nínú wọn yọ ọwọ́ rẹ̀ jáde; agbẹbi sì mú un, ó sì di òwú pupa mọ́ ọwọ́ rẹ̀, ó ní, “Èyí ni ó kọ́kọ́ jáde.” Ó sì ṣẹlẹ̀ pé, bí ó ti fa ọwọ́ rẹ̀ padà sẹ́yìn, kíyèsi i, arákùnrin rẹ̀ jáde; obìnrin náà sì ní, “Báwo ni ìwọ ṣe ya síta? Kí ìyapa yìí wà lára rẹ.” Nítorí náà ni a fi pe orúkọ rẹ̀ ní Faresi. Lẹ́yìn náà ni arákùnrin rẹ̀ jáde, ẹni tí òwú pupa wà lórí ọwọ́ rẹ̀; orúkọ rẹ̀ sì ni Sera. Jẹ́nẹ́sísì 38:28–30.

The first mention of “scarlet” in the Scriptures is when “Zarah,” who is the first born, and whose name means ‘a rising light,’ came out first, from the twins that were fathered by Judah. The mother, Tamar (who had played the harlot), was the wife of Judah’s deceased, wicked son. Zarah, the ‘rising light,’ came from the tribe of Judah, and had a scarlet thread upon his hand. “Pharez” means to break out, and he represents those that break away from the papacy, and come out of Babylon during the Sunday law crisis.

Ìgbà àkọ́kọ́ tí a mẹ́nuba “àwọ̀ ṣúkúlétì” nínú Ìwé Mímọ́ ni nígbà tí “Sárah,” ẹni tí ó jẹ́ àkọ́bí, tí orúkọ rẹ̀ sì túmọ̀ sí ‘ìmólẹ̀ tí ń yọ̀,’ jáde ní àkọ́kọ́ lára àwọn ìbejì tí Júdà bí. Ìyá náà, Támárì (ẹni tí ó ti ṣe panṣágà), ni aya ọmọ Júdà aláìníwà-bíburú tí ó ti kú. Sárah, ‘ìmólẹ̀ tí ń yọ̀,’ jáde láti inú ẹ̀yà Júdà, ó sì ní okùn ṣúkúlétì ní ọwọ́ rẹ̀. “Fárésì” túmọ̀ sí láti já síta, ó sì dúró fún àwọn tí ń yà ara wọn kúrò lọ́dọ̀ póòpù, tí wọ́n sì ń jáde kúrò ní Bábílónì ní àkókò ìṣòro òfin Ọjọ́-Àìkú.

The “scarlet line” was also the sign that protected the harlot of Jericho, when the city of Jericho was destroyed.

“Okùn aláwọ̀ pupa” náà pẹ̀lú ni àmì tí ó dáàbò bo panṣágà Jeriko, nígbà tí a pa ìlú Jeriko run.

> Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. Joshua 2:18–21.

> Kíyèsí i, nígbà tí a bá dé ilẹ̀ náà, ìwọ yóò di okùn àlùkò yìí mọ́ ojú fèrèsé tí ìwọ ti sọ wá kalẹ̀ láti inú rẹ̀: ìwọ yóò sì kó baba rẹ, àti ìyá rẹ, àti àwọn arákùnrin rẹ, àti gbogbo ilé baba rẹ wá sí ilé rẹ lọ́dọ̀ rẹ. Yóò sì rí bẹ́ẹ̀ pé, ẹnikẹ́ni tí yóò jáde ní ẹnu-ọ̀nà ilé rẹ sí òpópónà, ẹ̀jẹ̀ rẹ yóò wà lórí ara rẹ̀, àwa yóò sì jẹ́ aláìlẹ́bi: ṣùgbọ́n ẹnikẹ́ni tí yóò wà pẹ̀lú rẹ nínú ilé, ẹ̀jẹ̀ rẹ yóò wà lórí orí wa, bí ọwọ́ kan bá kan án. Ṣùgbọ́n bí ìwọ bá sọ ọ̀ràn wa yìí jáde, nígbà náà ni àwa yóò bọ́ kúrò nínú ìbúra rẹ tí ìwọ mú wa búra. Ó sì ní pé, Gẹ́gẹ́ bí ọ̀rọ̀ yín, bẹ́ẹ̀ ni kí ó rí. Ó sì rán wọn lọ, wọ́n sì kúrò: ó sì di okùn àlùkò náà mọ́ ojú fèrèsé. Jóṣúà 2:18–21.

Daniel’s scarlet garment identifies that he then represents the one hundred and forty-four thousand, the first of two wave loaves that are lifted up. As loaves of bread they represent the Bread of heaven, who was given a scarlet robe in the common hall on His way to the crucifixion. In Belshazzar’s banquet hall, which typified the common hall where Jesus was given a robe of scarlet, it is given to those that understand the crisis that is just ahead in the “Future for America”.

Aṣọ àlùkò Dáníẹ́lì fi hàn pé nígbà náà ó dúró fún ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin [144,000], èyí tí í ṣe àkọ́kọ́ nínú àkàrà ìgbì méjì tí a gbé sókè. Gẹ́gẹ́ bí àkàrà, wọ́n ṣojú fún Àkàrà ọ̀run, ẹni tí a fi aṣọ àlùkò wọ̀ ní àgbàlá ìjọba ní ọ̀nà Rẹ̀ lọ sí àgbélébùú. Nínú gbọ̀ngàn àsè Bélṣásárì, èyí tí ó ṣàpẹẹrẹ àgbàlá ìjọba níbi tí a ti fi aṣọ àlùkò wọ Jésù, ni a ti fi í fún àwọn tí ó lóye ìpọnjú tí ó wà níwájú díẹ̀ nínú “Future for America”.

> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet robe. Matthew 27:27, 28.

> Nígbà náà ni àwọn ọmọ-ogun gómìnà mú Jésù wọ inú gbọ̀ngàn ìjọba, wọ́n sì kó gbogbo ẹgbẹ́ ọmọ-ogun jọ sọ́dọ̀ rẹ̀. Wọ́n sì tú u ní aṣọ, wọ́n sì fi aṣọ àlùkò wọ̀ ọ́. Matteu 27:27, 28.

The robe given to those represented by Daniel is Christ’s robe of righteousness, which is white.

Aṣọ gùn tí a fi fún àwọn tí Daniẹli dúró fún ni aṣọ òdodo Kristi, èyí tí ó funfun.

> Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. Revelation 19:7, 8.

> Ẹ jẹ́ kí a yọ̀, kí a sì kún fún ayọ̀, kí a sì fi ọlá fún un: nítorí ìgbéyàwó Ọ̀dọ́-àgùntàn ti dé, aya rẹ̀ sì ti múra tán. A sì fi ààyè fún un pé kí a wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ funfun, mímọ́ tí ń tàn: nítorí aṣọ ọ̀gbọ̀ náà ni òdodo àwọn ẹni mímọ́. Ìfihàn 19:7, 8.

The robe given to those represented as Daniel is both scarlet and white, for their robes have been washed with fuller’s soap, by the fuller of Malachi chapter three, when he purifies the sons of Levi.

Aṣọ àwọ̀ tí a fi fún àwọn tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí Dáníẹ́lì jẹ́ àlùkò àti funfun pọ̀, nítorí a ti fi ọṣẹ onífọ aṣọ fọ aṣọ wọn mọ́, nípasẹ̀ onífọ aṣọ tí a mẹ́nuba nínú Málákì orí kẹta, nígbà tí ó bá wẹ àwọn ọmọ Léfì mọ́.

> But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Malachi 3:2, 3.

> Ṣùgbọ́n ta ni yóò lè fara da ọjọ́ ìbọ̀wá rẹ̀? Ta ni yóò sì lè dúró nígbà tí yóò farahàn? Nítorí ó dàbí iná amúnísọ̀ di mímọ́, ó sì dàbí ọṣẹ́ àwọn aṣọ-fọ̀; yóò sì jókòó gẹ́gẹ́ bí ẹni tí ń tún fàdákà mọ́, tí ń wẹ̀ é mọ́; yóò sì wẹ àwọn ọmọ Lefi mọ́, yóò sì yọ wọ́n kúrò nínú àbàwọ́n bí wúrà àti fàdákà, kí wọ́n lè mú ọrẹ wá fún Olúwa nínú òdodo. Malaki 3:2, 3.

The robe is white, but only because it was washed in the scarlet blood of the lamb.

Aṣọ àwọ̀lékè náà jẹ́ funfun, ṣùgbọ́n nítorí pé a fi ẹ̀jẹ̀ pupa rírẹ̀jẹ̀ ti Ọ̀dọ́-àgùntàn fọ́ ọ nìkan ni.

> And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Revelation 1:5, 6.

> Àti ọ̀dọ̀ Jésù Kristi, ẹni tí í ṣe Ẹlẹ́rìí olóòtítọ́, àti àkọ́bí láti inú òkú, àti olórí àwọn ọba ayé. Sí ẹni tí ó fẹ́ràn wa, tí ó sì fi ẹ̀jẹ̀ ara rẹ̀ wẹ̀ wá kúrò nínú ẹ̀ṣẹ̀ wa, tí ó sì ti sọ wá di ọba àti àlùfáà fún Ọlọ́run àti Baba rẹ̀; fún un ni ògo àti àṣẹ láéláé àti láéláé. Àmín. Ìfihàn 1:5, 6.

The first mention of a golden chain, is when Joseph is appointed to the leadership of Egypt.

Ìtọ́kasí àkọ́kọ́ sí ẹ̀wọ̀n wúrà kan nigbà tí a yàn Jóṣẹ́fù sí ipò àṣẹ lórí Ejibiti.

> And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph’s hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck. Genesis 41:41–43.

> Farao sì wí fún Josefu pé, Wò ó, mo ti fi ọ ṣe aláṣẹ lórí gbogbo ilẹ̀ Ejibiti. Farao sì yọ òrùka rẹ̀ kúrò ní ọwọ́ rẹ̀, ó sì fi í wọ ọwọ́ Josefu; ó sì wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ dáradára, ó sì fi ẹ̀wọ̀n wúrà sí ọrùn rẹ̀; Ó sì mú kí ó gun kẹ̀kẹ́ ẹṣin kejì tí òun ní; wọ́n sì ké síwájú rẹ̀ pé, Ẹ tẹ eékún ba: ó sì fi í ṣe olórí lórí gbogbo ilẹ̀ Ejibiti. Farao sì yọ òrùka rẹ̀ kúrò ní ọwọ́ rẹ̀, ó sì fi í wọ ọwọ́ Josefu; ó sì wọ̀ ọ́ ní aṣọ ọ̀gbọ̀ dáradára, ó sì fi ẹ̀wọ̀n wúrà sí ọrùn rẹ̀. Genesisi 41:41–43.

The reason Joseph was appointed by Pharaoh as the ruler over Egypt, was that Joseph could interpret Pharaoh’s dream of “seven times,” in connection with the destructive blast of the “east wind.”

Ìdí tí Fáráò fi yàn Jóṣéfù gẹ́gẹ́ bí alákòóso lórí Íjíbítì ni pé Jóṣéfù lè túmọ̀ àlá Fáráò nípa “àkókò méje,” ní ìbámu pẹ̀lú ìfúnkà ìparun ti “ẹ̀fúùfù ìlà-oòrùn.”

> And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: And the lean and the ill favoured kine did eat up the first seven fat kine: And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. Genesis 41:17–25.

> Farao sì sọ fún Jósefù pé, Nínú àlá mi, wò ó, mo dúró ní etí odò náà: Àti pé, wò ó, màlúù méje jáde wá láti inú odò náà, wọ́n sanra ní ara, wọ́n sì rẹwà; wọ́n sì ń jẹ koríko ní pápá: Àti pé, wò ó, màlúù méje mìíràn tún jáde wá lẹ́yìn wọn, wọ́n rẹ̀ gan-an, wọ́n sì burú lójú gidigidi, wọ́n sì rọ ní ara; irú èyí tí èmi kò tíì rí rí ní gbogbo ilẹ̀ Ejibiti nítorí búburú wọn: Àwọn màlúù tí ó rọ, tí ó sì burú lójú náà sì jẹ màlúù méje àkọ́kọ́ tí ó sanra run: Nígbà tí wọ́n sì ti jẹ wọ́n run tan, a kò lè mọ̀ pé wọ́n ti jẹ wọ́n run; ṣùgbọ́n wọ́n ṣì burú lójú gẹ́gẹ́ bí ìbẹ̀rẹ̀. Nígbà náà ni mo jí. Mo sì rí nínú àlá mi, sì wò ó, ọkà méje hù jáde lórí ìpè kan náà, ó kún, ó sì dára: Àti pé, wò ó, ọkà méje, tí ó rẹ, tí ó tínrín, tí ẹ̀fúùfù ìlà-oòrùn sì ti jó, hù jáde lẹ́yìn wọn: Àwọn ọkà tínrín náà sì gbé ọkà méje rere náà mì: mo sì sọ èyí fún àwọn onídán; ṣùgbọ́n kò sí ẹni tí ó lè túmọ̀ rẹ̀ fún mi. Jósefù sì sọ fún Farao pé, Àlá Farao jẹ́ ọ̀kan: Ọlọ́run ti fi ohun tí Òun fẹ́ ṣe hàn fún Farao. Jẹ́nẹ́sísì 41:17–25.

Joseph interpreted Pharaoh’s dream with the principle of “line upon line”, for he first informed Pharaoh the two dreams were one. He then interpreted the word “seven,” that was associated with the “kine,” and the “ears,” as symbols. The word “seven” in the passage is the same word translated as “seven times,” in Leviticus twenty-six. Joseph interpreted the “seven” as a symbol of seven years, or twenty-five hundred and twenty days. Joseph and Daniel were both interpreting a symbol of the “seven times” of Leviticus twenty-six.

Jósẹ́fù túmọ̀ àlá Fáráò pẹ̀lú ìlànà “ìlà lórí ìlà,” nítorí ó kọ́kọ́ sọ fún Fáráò pé àlá méjèèjì náà jẹ́ ọ̀kan. Lẹ́yìn náà, ó túmọ̀ ọ̀rọ̀ náà “méje,” tí a so mọ́ “àwọn màlúù,” àti “àwọn bọ̀tí,” gẹ́gẹ́ bí àwọn àmì. Ọ̀rọ̀ náà “méje” nínú ẹsẹ̀ náà ni ọ̀rọ̀ kan náà tí a túmọ̀ sí “àkókò méje,” nínú Lefitiku ogún-ún mẹ́fà. Jósẹ́fù túmọ̀ “méje” náà gẹ́gẹ́ bí àmì ọdún méje, tàbí ọjọ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún. Jósẹ́fù àti Dáníẹ́lì, àwọn méjèèjì, ń túmọ̀ àmì “àkókò méje” ti Lefitiku ogún-ún mẹ́fà.

In Pharaoh’s dream, the famine was produced by the ears of corn being “blasted with the east wind.” Line upon line, as Joseph directly employs, the “east wind” identifies that it is Islam that produces the period of famine and economic crash that begins when Joseph and Daniel are given the golden necklace, representing the lifting up of the ensign to the world (Joseph’s Egypt), and to call God’s other flock out of (Daniel’s) Babylon.

Nínú àlá Fáráò, etí àgbàdo tí “ẹ̀fúùfù ìlà-oòrùn gbẹ́” ni ó mú ìyàn náà jáde. Lẹ́yìn ìlà lórí ìlà, gẹ́gẹ́ bí Jósẹ́fù fúnra rẹ̀ ti lò ó ní tààrà, “ẹ̀fúùfù ìlà-oòrùn” náà fi hàn pé Íslámù ni ó ń mú àkókò ìyàn àti ìṣubú ọrọ̀-ajé wá, èyí tí ó bẹ̀rẹ̀ nígbà tí a fi ẹ̀wọ̀n ọrùn wúrà náà fún Jósẹ́fù àti Dáníẹ́lì, tí ó ń ṣojú gbígbé àsíá náà sókè fún ayé (Íjíbítì Jósẹ́fù), àti láti pe agbo mìíràn ti Ọlọ́run jáde kúrò ní Bábílónì (ti Dáníẹ́lì).

The two horns of the United States are represented by all the powers of Bible prophecy that are represented as two nations. This would include France, which consists prophetically of Sodom and Egypt, and of Israel that consisted of the northern and southern kingdoms, and also of the Medo-Persian Empire. The two horns of Medo-Persia in Daniel chapter eight, identify that one of the horns of the kingdom comes up last.

Àwọn ìwo méjì ti Orílẹ̀-Èdè Amẹ́ríkà ni a ṣàfihàn nípasẹ̀ gbogbo àwọn agbára ìsọtẹ́lẹ̀ Bíbélì tí a ṣojú wọn gẹ́gẹ́ bí orílẹ̀-èdè méjì. Èyí yóò sì ní Faranse pẹ̀lú, èyí tí ó ní, ní ti ìsọtẹ́lẹ̀, Sódómù àti Ejibiti, àti Israẹli tí ó ní ìjọba àríwá àti ti gúúsù, àti pẹ̀lú Ìjọba Mídíà-Pérsia. Àwọn ìwo méjì ti Mídíà-Pérsia nínú Dáníẹ́lì orí kẹjọ fi hàn pé ọ̀kan nínú àwọn ìwo ìjọba náà jáde wá ní ìkẹyìn.

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

> Nígbà náà ni mo gbé ojú mi sókè, mo sì rí i; kíyèsi i, àgbò kan dúró níwájú odò, tí ó ní ìwo méjì: àwọn ìwo méjèèjì náà ga; ṣùgbọ́n ọ̀kan ga ju èkejì lọ, ẹni tí ó sì ga jùlọ jáde ní ìkẹyìn. Danieli 8:3.

The two horns of Medo-Persia represent the two horns of the earth beast, and one of the horns of the earth beast must therefore be higher and come up last. At the time of the end in 1798, the reign of the earth beast began, and the horn of Protestantism was taken to Mount Carmel by Elijah the prophet, represented by William Miller. There was to be a contest that manifested a distinction between the true prophet and false prophet, which would be accomplished at the test of Mount Carmel, that took place from August 11, 1840 through to October 22, 1844.

Àwọn ìwo méjì ti Médo-Pérsia dúró fún àwọn ìwo méjì ti ẹranko ilẹ̀ náà, nítorí náà ọ̀kan nínú àwọn ìwo ẹranko ilẹ̀ náà gbọ́dọ̀ ga jù, kí ó sì jáde lẹ́yìn. Ní àkókò òpin ní 1798, ìjọba ẹranko ilẹ̀ náà bẹ̀rẹ̀, a sì mú ìwo Pírótẹ́sítáǹtì lọ sí Òkè Kámẹ́lì nípasẹ̀ Élíjà wòlíì, ẹni tí William Miller ṣojú fún. Ìjà kan yóò sì wà tí yóò fi ìyàtọ̀ hàn láàárín wòlíì òtítọ́ àti wòlíì èké, èyí tí a óò mú ṣẹ ní ìdánwò Òkè Kámẹ́lì, tí ó ṣẹlẹ̀ láti August 11, 1840 títí dé October 22, 1844.

Millerite Adventism was providentially identified as the true prophet, at the same time that the Protestant denominations of the United States returned to, and became the daughters of papal Rome. In 1863, the true Protestant horn of Millerite Adventism returned to the same communion as apostate Protestantism by returning to the corrupt method of Bible study as apostate Protestantism, as they began their progressive work of rejecting the message of Elijah. In the same period of time the U.S. Civil War began. (Note that when the Holy Spirit is rejected, then the other spirit takes over, and war is always the result.) The nation was then literally, politically and prophetically divided. The horn of Republicanism, from that point on, would be in an escalating struggle between two primary political parties.

A fi ìpèsè Ọlọ́run dá ìjọ Adventism ti àwọn ọmọlẹ́yìn Miller mọ̀ gẹ́gẹ́ bí wòlíì tòótọ́, ní àkókò kan náà tí àwọn ìjọ ẹ̀sìn Protestant ti Orílẹ̀-èdè Amẹ́ríkà padà sí, tí wọ́n sì di ọmọbìnrin Romu póòpù. Ní ọdún 1863, iwo Protestant tòótọ́ ti Adventism ti àwọn ọmọlẹ́yìn Miller padà sí àjọṣepọ̀ kan náà pẹ̀lú Protestantism apẹ̀yìndà nípa pípadà sí ọ̀nà ìkẹ́kọ̀ọ́ Bíbélì tí ó bàjẹ́ kan náà gẹ́gẹ́ bí Protestantism apẹ̀yìndà, bí wọ́n ti bẹ̀rẹ̀ iṣẹ́ onítẹ̀síwájú wọn ti kọ̀ ọ̀rọ̀ Èlíjà sílẹ̀. Ní àkókò kan náà, Ogun Abẹ́lé ti Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀. (Kí a kíyèsi i pé nígbà tí a bá kọ Ẹ̀mí Mímọ́ sílẹ̀, nígbà náà ni ẹ̀mí kejì gba àṣẹ, ogun sì máa jẹ́ èsì rẹ̀ nígbà gbogbo.) Lẹ́yìn náà, a pín orílẹ̀-èdè náà ní ti gidi, ní ti òṣèlú, àti ní ti àsọtẹ́lẹ̀. Iwo ti Republicanism, láti ìgbà náà lọ, yóò wà nínú ìjàkadì tí ń gbóná sí i láàárín ẹgbẹ́ òṣèlú pàtàkì méjì.

From 1863, a symbol of division, for the year was the very center of the civil war between North and South, there was brought about two political factions of the Republican horn and two factions of the Protestant horn that consisted of the Democratic and Republican parties, and Sunday-keeping and Sabbath-keeping apostate Protestants. The two-fold division of either horn was typified in the days of Christ by the Sadducees and the Pharisees. One class outright rejected the founding principles, and the other professed to uphold the founding principles, but ultimately replaced them with human traditions and customs.

Látì ọdún 1863, àmì ìpínya kan, nítorí pé ọdún náà ni gangan àárín ogun abẹ́lé láàárín Àríwá àti Gúúsù, ni a mú wá wáyé níbẹ̀ ẹgbẹ́ méjì òṣèlú ti ìwo Oloṣèlú Republikani àti ẹgbẹ́ méjì ti ìwo Pùrótẹ́sítáǹtì tí ó ní Ẹgbẹ́ Dẹ́mókírátì àti Ẹgbẹ́ Republikani, àti àwọn Pùrótẹ́sítáǹtì apẹ̀yìndà tí ń pa Ọjọ́ Àìkú mọ́ àti àwọn tí ń pa Sábáàtì mọ́. Ìpín méjì-méjì ti ìwo kọ̀ọ̀kan ni a ṣàpèjúwe ní àwọn ọjọ́ Kristi nípasẹ̀ àwọn Sádúsí àti àwọn Farisí. Ẹ̀ka kan kọ àwọn ìlànà ìpìlẹ̀ náà pátápátá, ẹ̀ka kejì sì jẹ́wọ́ pé àwọn ń gbé àwọn ìlànà ìpìlẹ̀ náà ró, ṣùgbọ́n ní ìkẹyìn wọ́n rọ́pò wọn pẹ̀lú àṣà àti ìṣe ènìyàn.

On September 11, 2001, the image of the beast testing period was prophetically initiated, and it reaches its climax at the Sunday law, or at Belshazzar’s drunken feast. The Sunday law is the mark that identifies that the combination of church and state is fully developed. At that point, the two horns of apostate Republicanism and apostate Protestantism become one apostate horn, and it is then that Daniel is made the third horn, or third ruler, or the true Protestant horn that comes up last and is higher, for it is then that he is lifted up as an ensign.

Ní ọjọ́ kẹtàlá, oṣù Kẹsán, ọdún 2001, àkókò ìdánwò àwòrán ẹranko náà ni a bẹ̀rẹ̀ ní ti wòlíì; ó sì dé ìpẹ̀yà rẹ̀ ní òfin Ọjọ́ Àìkú, tàbí ní àsè ọtí Belshazzar. Òfin Ọjọ́ Àìkú ni àmì tí ń fi hàn pé ìṣọ̀kan ìjọ àti ìjọba ti dàgbà dé òpin ní kíkún. Ní àkókò náà, ìwo méjì ti ìsọ̀tẹ́ Olómìnira àti ìsọ̀tẹ́ Pùrótẹ́sítáǹtì di ìwo ìsọ̀tẹ́ kan náà, àti nígbà náà ni a fi Daniẹli ṣe ìwo kẹta, tàbí alákóso kẹta, tàbí ìwo Pùrótẹ́sítáǹtì tòótọ́ tí ó dìde lẹ́yìn tí ó sì ga jù, nítorí nígbà náà ni a gbé e sókè gẹ́gẹ́ bí àsíá.

Joseph and Daniel are the same line of prophecy, for line upon line, all the prophets are identifying the last days. They both recognized the “seven times,” when they saw it. The “east wind” of Islam is coming in under the wall, as they provide their interpretation to Belshazzar and Pharaoh of what the “Future for America” is. They are wearing the “scarlet robe” of Christ’s righteousness, which is the “white robe” that is made so, by the blood of Christ. They are lifted up as an ensign and represented as a crown, or a golden chain, as they become the third ruler that comes up higher and comes up last.

Jósẹ́fù àti Dáníẹ́lì jẹ́ ìlà kan náà nínú àsọtẹ́lẹ̀, nítorí pé ìlà lé ìlà, gbogbo àwọn wòlíì ń fi àwọn ọjọ́ ìkẹyìn hàn. Wọ́n méjèèjì mọ “àkókò méje” náà nígbà tí wọ́n rí i. “Ẹ̀fúùfù ìlà-oòrùn” ti Íslámù ń wọlé wá lábẹ́ ògiri, bí wọ́n ṣe ń pèsè ìtumọ̀ wọn fún Bélṣásárì àti Fáráò nípa ohun tí “Ọjọ́ Ọ̀la fún Amẹ́ríkà” jẹ́. Wọ́n wọ “àṣọ àlùkò” òdodo Kristi, èyí tí í ṣe “àṣọ funfun” tí a sọ di bẹ́ẹ̀ nípa ẹ̀jẹ̀ Kristi. A gbé wọn sókè gẹ́gẹ́ bí àsíá, a sì ṣàpẹẹrẹ wọn gẹ́gẹ́ bí adé, tàbí ẹ̀wọ̀n wúrà, bí wọ́n ṣe di alákóso kẹta tí ó gòkè ga sí i tí ó sì dìde ní ìkẹyìn.

We will continue with Daniel chapter six, in the next article.

A ó bá a lọ síwájú pẹ̀lú Dáníẹ́lì orí kẹfà, nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “In that last night of mad folly, Belshazzar and his lords had filled up the measure of their guilt and the guilt of the Chaldean kingdom. No longer could God’s restraining hand ward off the impending evil. Through manifold providences, God had sought to teach them reverence for His law. ‘We would have healed Babylon,’ He declared of those whose judgment was now reaching unto heaven, ‘but she is not healed.’ Jeremiah 51:9. Because of the strange perversity of the human heart, God had at last found it necessary to pass the irrevocable sentence. Belshazzar was to fall, and his kingdom was to pass into other hands.” Prophets and Kings, 530.

> “Ní alẹ́ ìkẹyìn yẹn ti aṣiwèrè wèrè, Belṣásárì àti àwọn ọlọ́lá rẹ̀ ti fi kún ìwọ̀n ẹ̀bi wọn àti ẹ̀bi ìjọba àwọn Kálídíà. Ọwọ́ ìdènà Ọlọ́run kò sì lè tún dá ibi tí ń bọ̀ dúró mọ́. Nípasẹ̀ onírúurú ìpèsè àbójútó Rẹ̀, Ọlọ́run ti wá ọ̀nà láti kọ́ wọn ní ìbòwò fún òfin Rẹ̀. ‘A ìbá ti wo Bábílónì sàn,’ ni Ó sọ nípa àwọn tí ìdájọ́ wọn ti ń dé ọ̀run nísinsìnyí, ‘ṣùgbọ́n a kò wo ó sàn.’ Jeremiah 51:9. Nítorí ìwà ìṣòdì àjèjì ti ọkàn ènìyàn, ní ìkẹyìn Ọlọ́run rí i pé ó ṣe pàtàkì láti kéde ìdájọ́ tí a kò lè yí padà. Belṣásárì yóò ṣubú, a ó sì fi ìjọba rẹ̀ lé ọwọ́ àwọn ẹlòmíràn.” Prophets and Kings, 530.

Back to Articles