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# The Book of Daniel - Number Fifty-Seven

Ìwé Dáníẹ́lì - Nọ́mbà Àádọ́ta-lélógún Mẹ́je

Unveiling the Prophetic Secrets of Revelation: A Journey Through End-Time Prophecies

Ṣíṣí Àwọn Àṣírí Àsọtẹ́lẹ̀ ti Ìfihàn: Ìrìnàjò Kan Nípasẹ̀ Àwọn Àsọtẹ́lẹ̀ Àkókò Ìkẹyìn

Author

Jeff Pippenger

Published

January 21, 2024

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All the prophets speak of the end of the world, and all the prophecies meet and end in the book of Revelation. In the book of Revelation, the same line is taken up as in the book of Daniel, for they are the same book. All of these prophetic principles have been firmly recorded in the previous articles. In the book of Revelation, we are informed that just before probation closes there is a prophecy that has been sealed up that is unsealed. These articles have been setting forth the prophetic elements connected to the message in the book of Revelation that is now being unsealed. The message is not a singular prophetic truth, and every element of the message that is being unsealed falls into the category of the Revelation of Jesus Christ.

Gbogbo àwọn wòlíì sọ̀rọ̀ nípa òpin ayé, gbogbo àsọtẹ́lẹ̀ sì pàdé, wọ́n sì parí nínú ìwé Ìfihàn. Nínú ìwé Ìfihàn, a tún gbé ìlà kan náà sókè gẹ́gẹ́ bí ó ti rí nínú ìwé Dáníẹ́lì, nítorí pé ìwé kan náà ni wọ́n jẹ́. Gbogbo àwọn ìlànà àsọtẹ́lẹ̀ wọ̀nyí ni a ti kọ sílẹ̀ ní ìdúróṣinṣin nínú àwọn àpilẹ̀kọ tí ó ṣáájú. Nínú ìwé Ìfihàn, a jẹ́ kí a mọ̀ pé díẹ̀ kí àkókò ìdánwò tó parí, àsọtẹ́lẹ̀ kan wà tí a ti dì mọ́ tí a sì tú sílẹ̀. Àwọn àpilẹ̀kọ wọ̀nyí ti ń gbé àwọn èròjà àsọtẹ́lẹ̀ tí ó ní ìbáṣepọ̀ pẹ̀lú ọ̀rọ̀ nínú ìwé Ìfihàn kalẹ̀, èyí tí a ń tú sílẹ̀ báyìí. Ọ̀rọ̀ náà kì í ṣe òtítọ́ àsọtẹ́lẹ̀ kan ṣoṣo, gbogbo èròjà ọ̀rọ̀ náà tí a ń tú sílẹ̀ sì wà lábẹ́ ẹ̀ka Ìfihàn Jésù Kristi.

The message is unsealed just before the close of probation, when the “time is at hand.” The books of Daniel and Revelation, in association with the commentary from the writings of the Spirit of Prophecy, are very specific concerning the process associated with the unsealing of a prophetic message. It is the Lion of the tribe of Judah who accomplishes the unsealing, and when he does so he employs a structured method for presenting the message. He receives the message from the Father, who is represented as holding the Bible as it is sealed with seven seals. The Lion of the tribe of Judah, who is also the root of David and the Lamb that was slain, takes the book from the Father and removes the seals.

A tú ìfẹ̀hìntì sílẹ̀ lẹ́sẹ̀kẹsẹ̀ kí àkókò àánú tó parí, nígbà tí “àkókò ti súnmọ́.” Àwọn ìwé Dáníẹ́lì àti Ìfihàn, pẹ̀lú àlàyé láti inú àwọn ìkọ̀wé Ẹ̀mí Àsọtẹ́lẹ̀, ṣe pàtó gidigidi nípa ìlànà tí ó ní í ṣe pẹ̀lú yíyọ ìdìmọ́lẹ̀ kúrò lórí ìránṣẹ́ àsọtẹ́lẹ̀ kan. Kìnnìún ẹ̀yà Júdà ni ó ń mú yíyọ ìdìmọ́lẹ̀ náà ṣẹ, àti nígbà tí ó bá ṣe bẹ́ẹ̀, ó ń lo ọ̀nà ìtòlẹ́sẹẹsẹ̀ kan fún fífi ìránṣẹ́ náà hàn. Ó gba ìránṣẹ́ náà lọ́wọ́ Baba, ẹni tí a ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ẹni tí ó di Bíbélì mú bí a ti fi èdìdì méje dì í. Kìnnìún ẹ̀yà Júdà, ẹni tí ó tún jẹ́ gbòǹgbò Dáfídì àti Ọ̀dọ́-àgùntàn tí a pa, gba ìwé náà lọ́wọ́ Baba ó sì yọ àwọn èdìdì náà kúrò.

Jesus then gives the message to Gabriel, who along with other angels conveys the message to a prophet who writes the message and sends it to the churches. When the time to unseal the prophetic message is at hand the opening of the prophetic message produces a three-step testing process, that tests those within the churches who are the target audience of the prophet’s writing, and based upon the individual response of those church members, they determine whether they are in one of two classes. Those that accept the increase of knowledge which is produced by the message that is unsealed are identified as the “wise,” and those who do not are identified by Daniel as the “wicked,” and by Matthew as the “foolish”.

Lẹ́yìn náà, Jésù fi ìránṣẹ́ náà fún Gébéríẹlì, ẹni tí pẹ̀lú àwọn áńgẹ́lì mìíràn ń gbé ìránṣẹ́ náà lọ sí ọ̀dọ̀ wòlíì kan, ẹni tí ó kọ ìránṣẹ́ náà sílẹ̀, tí ó sì rán án sí àwọn ìjọ. Nígbà tí àkókò láti tú ìdì tí a fi dì ìránṣẹ́ àsọtẹ́lẹ̀ náà bá sún mọ́lé, ìṣípayá ìránṣẹ́ àsọtẹ́lẹ̀ náà mú ìlànà ìdánwò onípẹ̀ mẹ́ta jáde, èyí tí ń dán àwọn tí wọ́n wà nínú àwọn ìjọ wò, àwọn tí wọ́n jẹ́ olùgbọ́ tí a dojú kọ nínú ohun tí wòlíì náà kọ; àti pé gẹ́gẹ́ bí ìdáhùn ẹnì kọ̀ọ̀kan lára àwọn ọmọ ìjọ wọ̀nyí ṣe rí, wọ́n pinnu bóyá àwọn wà nínú ọ̀kan lára àwọn ẹ̀ka méjì. Àwọn tí wọ́n bá gba ìkúnrẹ́rẹ́ ìmọ̀ tí ìránṣẹ́ tí a ti tú ìdì rẹ̀ mú wá ni a mọ̀ sí “ọlọ́gbọ́n,” ṣùgbọ́n àwọn tí kò bá gba á ni Dáníẹ́lì fi mọ̀ sí “ẹlẹ́ṣẹ̀,” Matteu sì fi mọ̀ wọ́n sí “àwọn aṣiwèrè”.

All of these factors connected with the unsealing of the final prophetic secret are addressed and emphasized in verse nine of Revelation seventeen, for it identifies an element of the Revelation of Jesus Christ that will test the two classes of worshippers. It does so by identifying that it is the “wise” that will understand the message that follows the warning flag of the verse.

Gbogbo àwọn kókó wọ̀nyí tí wọ́n ní ìbáṣepọ̀ pẹ̀lú ṣíṣí àṣírí àsọtẹ́lẹ̀ ìkẹyìn ni a sọ̀rọ̀ wọn, tí a sì tẹnumọ́ lé wọn, nínú ẹsẹ̀ kẹsàn-án ti Ìfihàn orí kẹtadínlógún, nítorí ó ń tọ́ka sí apá kan nínú Ìfihàn Jésù Kristi tí yóò dán àwọn ẹ̀ka olùjọsìn méjèèjì wò. Ó ṣe bẹ́ẹ̀ nípa fífi hàn pé àwọn “ọlọ́gbọ́n” ni yóò lóye ìránṣẹ́ tí ó tẹ̀ lé àmì ìkìlọ̀ ti ẹsẹ̀ náà.

> And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:9–11.

> Èyí sì ni ọkàn tí ó ní ọgbọ́n. Àwọn orí méje náà ni òkè méje, lórí èyí tí obìnrin náà jókòó. Àwọn ọba méje sì wà: márùn-ún ti ṣubú, ọ̀kan sì wà, èkejì kò tíì dé; nígbà tí ó bá sì dé, ó gbọdọ̀ dúró fún ìgbà díẹ̀. Ẹranko náà tí ó ti wà tẹ́lẹ̀, tí kò sì sí nísinsin yìí, àní òun náà ni ẹlẹ́kẹjọ, ó sì jẹ́ ọ̀kan nínú àwọn méje, ó sì ń lọ sí ìparun. Ìfihàn 17:9–11.

The “mind that has wisdom,” is the mind of the “wise.” The “wise” understand the increase of knowledge, and the increase of knowledge that is represented immediately after the prophetic marker, which identifies a truth that will be understood by the wise and rejected by the wicked, is the truth associated with the kingdoms of Bible prophecy set forth in the verses that follow. Those verses represent the last illustration of the kingdoms of Bible prophecy, and what is unsealed in the last days is that those eight kingdoms have also been represented in the first illustration of the kingdoms of Bible prophecy in Daniel chapter two.

“Ẹ̀mí tí ó ní ọgbọ́n,” ni ẹ̀mí àwọn “ọlọ́gbọ́n.” Àwọn “ọlọ́gbọ́n” lóye ìbísí ìmọ̀, àti ìbísí ìmọ̀ tí a ṣàfihàn lẹ́sẹ̀kẹsẹ̀ lẹ́yìn àmì àsọtẹ́lẹ̀ náà, èyí tí ó ń dá òtítọ́ kan mọ̀ tí àwọn ọlọ́gbọ́n yóò lóye tí àwọn ènìyàn búburú yóò sì kọ̀, ni òtítọ́ tí ó ní í ṣe pẹ̀lú àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì tí a gbé kalẹ̀ nínú àwọn ẹsẹ̀ tí ó tẹ̀lé. Àwọn ẹsẹ̀ wọ̀nyí ṣojú fún àpèjúwe ìkẹyìn ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì, àti ohun tí a tú sílẹ̀ ní àwọn ọjọ́ ìkẹyìn ni pé àwọn ìjọba mẹ́jọ wọ̀nyí ni a tún ti ṣàfihàn nínú àpèjúwe àkọ́kọ́ ti àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì nínú Danieli orí kejì.

The revelation of the truth upholds the limited view of the kingdoms of Bible prophecy that made up one of Miller’s jewels, but it shone ten times brighter, for it possesses much more truth than the Millerites understood from their limited point in history, and it represents a test as represented by the number “ten,” and by the warning beacon of the introductory warning of “here is the mind that has wisdom,” prophetically interpreted as, the following truth will test the churches that are sent the message that is unsealed just before the close of probation.

Ìfihàn òtítọ́ náà ń gbé ìwòye ààlà tí ó nípa àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì ga, èyí tí ó jẹ́ ọ̀kan nínú àwọn iyebíye Miller, ṣùgbọ́n ó tàn ní ìgbà mẹ́wàá síi, nítorí pé ó ní òtítọ́ púpọ̀ síi ju bí àwọn Millerite ti lóye lọ láti inú ipò ààlà wọn nínú ìtàn, ó sì dúró fún ìdánwò gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ nọ́mbà “mẹ́wàá,” àti nípasẹ̀ àmì ìkìlọ̀ ti ìkìlọ̀ ìbẹ̀rẹ̀ pé “níhìn-ín ni ọgbọ́n inú tí ó ní ọgbọ́n wà,” tí a túmọ̀ ní ti àsọtẹ́lẹ̀ gẹ́gẹ́ bíi pé, òtítọ́ tí ń bọ̀ yìí yóò dán àwọn ìjọ tí a ránṣẹ́ náà tí a ṣí èdìdì rẹ̀ sí wọn wò díẹ̀ kí àkókò oore-ọ̀fẹ́ tó parí.

In Revelation seventeen John was carried into the wilderness of twelve hundred and sixty years of papal darkness. He was placed at the very end of that period in 1798, which is the identical history he was placed at in Revelation thirteen.

Nínú Ìfihàn orí kẹtàdínlógún, a gbé Jòhánù lọ sínú aginjù ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ti òkùnkùn ìjọba póòpù. A fi í sí ní òpin pátápátá àkókò náà ní ọdún 1798, èyí tí ó jẹ́ ìtàn kan náà gẹ́gẹ́ bí a ti fi í sí nínú Ìfihàn orí kẹtàlá.

> And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. Revelation 13:1.

> Mo sì dúró lórí iyanrìn òkun, mo sì rí ẹranko kan tí ń gòkè láti inú òkun wá, tí ó ní orí méje àti ìwo mẹ́wàá; lórí àwọn ìwo rẹ̀ sì ni adé mẹ́wàá wà, lórí àwọn orí rẹ̀ sì ni orúkọ ọ̀rọ̀-òdìsí Ọlọ́run wà. Ìfihàn 13:1.

The “sand of the sea” represents 1798, for it represents the historical vantage point where John was shown the papacy (the beast of the sea) in the past tense, and the United States (the beast of the earth) rising up, and ultimately speaking as a dragon at the soon-coming Sunday law. Then the earth beast forces the world to accept the “image of the beast,” that would speak and implement Sunday legislation upon the entire world.

“Iyanrìn òkun” dúró fún ọdún 1798, nítorí pé ó ṣàpẹẹrẹ ibi ìwòye ìtàn níbi tí a ti fi ipò ìtàn hàn Jòhánù nípa ìjọba póòpù (ẹranko òkun) gẹ́gẹ́ bí ohun tí ó ti ṣẹlẹ̀ tẹ́lẹ̀, àti nípa Orílẹ̀-Èdè Amẹ́ríkà (ẹranko ilẹ̀) tí ń dìde, tí yóò sì parí nípa sísọ bí dragoni nígbà òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́. Lẹ́yìn náà, ẹranko ilẹ̀ náà ń fi agbára mú ayé láti gba “àwòrán ẹranko” náà, èyí tí yóò sọ̀rọ̀, tí yóò sì mú ìlànà Ọjọ́-Àìkú ṣiṣẹ́ lórí gbogbo ayé.

> “At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.

> “Ní àkókò tí a gba agbára ìjọ Pápá lọ́wọ́ rẹ̀, tí a sì fi ipá mú un dáwọ́ inúnibíni dúró, Jòhánù rí agbára tuntun kan tí ń dìde láti tún ohùn dírágónì náà sọ, kí ó sì tẹ̀síwájú nínú iṣẹ́ ìkà àti ọ̀rọ̀-òdì sí Ọlọ́run kan náà. Agbára yìí, èyí tí í ṣe èyí ìkẹyìn tí yóò jagun sí ìjọ àti òfin Ọlọ́run, ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ẹranko kan tí ó ní ìwo bí ti ọmọ-àgùntàn. Àwọn ẹranko tí ó ṣáájú rẹ̀ ti inú òkun ni wọ́n ti jáde; ṣùgbọ́n èyí jáde láti inú ilẹ̀, èyí tí ó ń ṣàfihàn ìdìde àlàáfíà ti orílẹ̀-èdè tí ó dúró fún—Orílẹ̀-Èdè Amẹ́ríkà.” Signs of the Times, February 8, 1910.

John is taken to the same vantage point of history to receive the final presentation of the kingdoms of Bible prophecy in chapter seventeen. Standing at that vantage point the kingdoms are presented. He is first informed that the beast controls both church and state, for she is seated upon not only seven heads, but also seven mountains. The seating of the great whore is identifying that she is the one riding the beast, and the one who rides the beast is the one who controls the beast.

A mú Jòhánù lọ sí ipò ìwòye kan náà nínú ìtàn láti gba ìfihàn ìkẹyìn ti àwọn ìjọba àsọtẹ́lẹ̀ Bíbélì nínú orí kẹtàlá-dín-lọ́gbọ̀n. Nígbà tí ó dúró ní ipò ìwòye yẹn ni a ti fi àwọn ìjọba náà hàn án. Ní ìbẹ̀rẹ̀, a jẹ́ kó mọ̀ pé ẹranko náà ń ṣàkóso ìjọ àti ìpínlẹ̀ pẹ̀lú, nítorí pé obìnrin náà jókòó lórí kì í ṣe orí méje nìkan, ṣùgbọ́n lórí òkè méje pẹ̀lú. Ìjókòó àgbèrè ńlá náà ń fi hàn pé òun ni ẹni tí ó gun ẹranko náà, àti ẹni tí ó gun ẹranko náà ni ẹni tí ó ń ṣàkóso ẹranko náà.

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

> Obìnrin tí ìwọ sì rí yẹn ni ìlú ńlá náà, tí ó ń jẹ ọba lórí àwọn ọba ayé. Ìṣípayá 17:18.

The word “reigneth” means to hold and to rule over. A rider rules over the beast by holding the reins. The papacy rules over seven heads and also over seven mountains. In Daniel chapter two, Daniel informs Nebuchadnezzar that he is the “head” of gold. In Isaiah chapter seven a “head” is also a king, a capitol or a kingdom.

Ọ̀rọ̀ náà “jẹ ọba” túmọ̀ sí láti dì mú àti láti ṣàkóso lórí. Ẹlẹ́ṣin máa ń ṣàkóso lórí ẹranko náà nípa dídì mú ìjánu. Ipò póòpù ń ṣàkóso lórí orí méje, ó sì tún ń ṣàkóso lórí òkè méje pẹ̀lú. Nínú Daniẹli orí kejì, Daniẹli sọ fún Nebukadnessari pé òun ni “orí” wúrà. Nínú Isaiah orí keje, “orí” tún jẹ́ ọba, olú-ìlú tàbí ìjọba.

> For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:7, 8.

> Nítorí olórí Siria ni Damasku, olórí Damasku sì ni Resini; àti pé láàrín ọdún mẹ́tàlélọ́gọ́ta àti márùn-ún ni a ó fi fọ́ Efraimu túútúú, kí ó má bàa jẹ́ ènìyàn mọ́. Olórí Efraimu sì ni Samaria, olórí Samaria sì ni ọmọ Remalia. Bí ẹ̀yin kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀. Isaiah 7:7, 8.

The papacy, which is the woman riding the beast, rules over all the kings of the earth. Those kings are represented as “ten kings,” that are the dragon-power of the last days. They are the kings the whore of Tyre commits fornication with. Those “ten kings” have been forced to accept the authority of the papacy, but the premier king of those ten kings is the United States. The United States is therefore also represented by Ahab, the king of the ten northern kingdoms of Israel. The number “seven” represents “complete,” and when the papacy is portrayed as reigning over the kings of the earth, she is also reigning over the ten kings and she is seated upon the seven heads.

Ìjọ́ Pápà, tí í ṣe obìnrin tí ń gun ẹranko náà, ń ṣàkóso lórí gbogbo àwọn ọba ayé. A ṣàfihàn àwọn ọba wọ̀nyí gẹ́gẹ́ bí “ọba mẹ́wàá,” tí wọ́n jẹ́ agbára-drágónì ti àwọn ọjọ́ ìkẹyìn. Wọ́n ni àwọn ọba tí àgbèrè Tírè bá ṣe àgbèrè pọ̀. A ti fi agbára mú àwọn “ọba mẹ́wàá” wọ̀nyí láti gba àṣẹ ìjọ́ Pápà, ṣùgbọ́n ọba àkọ́kọ́ lára àwọn ọba mẹ́wàá náà ni Orílẹ̀-Èdè Amẹ́ríkà. Nítorí náà, a tún ṣàpẹẹrẹ Orílẹ̀-Èdè Amẹ́ríkà nípasẹ̀ Áhábù, ọba àwọn ìjọba mẹ́wàá ti àríwá Ísíréélì. Nọ́mbà “méje” ń ṣojú fún “ìpéye,” àti nígbà tí a bá ṣàfihàn ìjọ́ Pápà gẹ́gẹ́ bí ẹni tí ń jọba lórí àwọn ọba ayé, ó tún ń jọba lórí àwọn ọba mẹ́wàá, ó sì jókòó lórí àwọn orí méje náà.

Here is the mind that has wisdom, for the wise of the last days employ the methodology of “line upon line,” and they recognize that each of the symbols of the statecraft that the whore rules over identify the same truth. She also rules over seven mountains, and the Millerites identified a “mountain” in Bible prophecy as a symbol of a kingdom, but they also identified that symbols have more than one meaning.

Èyí ni ọkàn tí ó ní ọgbọ́n, nítorí àwọn ọlọ́gbọ́n ti àwọn ọjọ́ ìkẹyìn ń lo ọ̀nà ìlànà “ìlà lórí ìlà,” wọ́n sì mọ̀ pé ọ̀kọ̀ọ̀kan àwọn ààmì ìṣàkóso orílẹ̀-èdè tí àgbèrè náà ń ṣàkóso lé lórí ń tọ́ka sí òtítọ́ kan náà. Ó tún ń ṣàkóso lórí àwọn òkè méje, àwọn ọmọ-ẹ̀yìn Miller sì ṣe ìdánimọ̀ “òkè” nínú àsọtẹ́lẹ̀ Bíbélì gẹ́gẹ́ bí ààmì ìjọba kan, ṣùgbọ́n wọ́n tún ṣe ìdánimọ̀ pé àwọn ààmì ní ìtumọ̀ ju ọ̀kan lọ.

Mountains are also a symbol of a church. The “glorious holy mountain” in the Scriptures represents God’s church.

Àwọn òkè-ńlá náà pẹ̀lú jẹ́ àmì ìṣàpẹẹrẹ ìjọ. “Òkè mímọ́ ológo” nínú Ìwé Mímọ́ dúró fún ìjọ Ọlọ́run.

> The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:1–3.

> Ọ̀rọ̀ tí Isaiah ọmọ Amoz rí nípa Juda àti Jerusalẹmu. Yóò sì ṣẹlẹ̀ ní àwọn ọjọ́ ìkẹyìn, pé òkè ilé Olúwa yóò di mímúlẹ̀ lórí orí àwọn òkè, a ó sì gbé e ga ju àwọn òkè kéékèèké lọ; gbogbo orílẹ̀-èdè yóò sì máa ṣàn lọ sí ibẹ̀. Ọ̀pọ̀ ènìyàn yóò sì lọ, wọn yóò sì wí pé, Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu; yóò sì kọ́ wa nípa ọ̀nà rẹ̀, àwa yóò sì máa rìn ní ipa-ọ̀nà rẹ̀: nítorí láti Sioni ni òfin yóò ti jáde, àti ọ̀rọ̀ Olúwa láti Jerusalẹmu. Isaiah 2:1–3.

The “Lord’s house” is His church, and it is a “mountain.” The great whore is seated upon seven mountains, thus identifying that she rules over all the churches, just as she rules over all the kings. She has control over all the churches and all the states in all the world.

“Ile Oluwa” ni ìjọ Rẹ̀, ó sì jẹ́ “òkè.” Aṣẹ́wó ńlá náà jókòó lórí òkè méje, èyí sì fi hàn pé ó ń ṣàkóso lórí gbogbo àwọn ìjọ, gẹ́gẹ́ bí ó ti ń ṣàkóso lórí gbogbo àwọn ọba. Ó ní ìdarí lórí gbogbo àwọn ìjọ àti gbogbo àwọn ìpínlẹ̀ ní gbogbo ayé.

The vision that Isaiah is identifying that came to him “concerning Judah and Jerusalem,” that we just cited, continues on, and it is still the same passage in chapter four, and according to Isaiah it is the “same day” that people say, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.” In that same period of time “seven women” are identified.

Ìran tí Isaiah ń tọ́ka sí tí ó tọ̀ ọ́ wá “nípa Juda àti Jerusalẹmu,” èyí tí a ṣẹ̀ṣẹ̀ tọ́ka sí, ń bá a lọ, ó sì ṣì jẹ́ àpá kan náà nínú orí kẹrin, àti gẹ́gẹ́ bí Isaiah ti sọ, ó jẹ́ “ọjọ́ kan náà” tí àwọn ènìyàn fi ń wí pé, “Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí orí òkè Olúwa, sí ilé Ọlọ́run Jakọbu.” Ní àkókò kan náà ni a ti dá “obìnrin méje” mọ̀.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence. And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and for a covert from storm and from rain. Isaiah 4:1–6.

> Ní ọjọ́ náà ni àwọn obìnrin méje yóò di ọkùnrin kan mú, wọ́n á sì wí pé, Awa yóò máa jẹ oúnjẹ tiwa, a ó sì wọ aṣọ tiwa: kìkì jẹ́ kí a máa jẹ́ ní orúkọ rẹ, kí a lè mú ẹ̀gàn wa kúrò. Ní ọjọ́ náà ni ẹ̀ka Olúwa yóò jẹ́ ẹlẹ́wà àti ológo, àti èso ilẹ̀ yóò jẹ́ títóbi àti ẹlẹ́wà fún àwọn tí ó sá kúrò nínú Ísírẹ́lì. Yóò sì ṣẹlẹ̀ pé, ẹni tí a bá fi sílẹ̀ ní Síónì, àti ẹni tí ó kù ní Jerúsálẹ́mù, ni a ó pè ní mímọ́, àní gbogbo ẹni tí a kọ sílẹ̀ láàrín àwọn alààyè ní Jerúsálẹ́mù: nígbà tí Olúwa bá ti fọ àìmọ́ àwọn ọmọbìnrin Síónì kúrò, tí yóò sì ti fọ ẹ̀jẹ̀ Jerúsálẹ́mù kúrò láàrín rẹ̀ nípa ẹ̀mí ìdájọ́, àti nípa ẹ̀mí ìjóná. Olúwa yóò sì dá lórí gbogbo ibùgbé òkè Síónì, àti lórí àwọn àpéjọ rẹ̀, àwọsánmà àti èéfín ní ọ̀sán, àti ìmọ́lẹ̀ iná tí ń jó ní òru: nítorí lórí gbogbo ògo ni yóò jẹ́ ààbò. Àgọ́ kan yóò sì wà fún òjìji ní ọ̀sán kúrò nínú ooru, àti fún ibi ìsádi, àti fún ibi ìpamó láti ọwọ́ ìjì àti lọ́dọ̀ òjò. Isaiah 4:1–6.

The “day” which is the subject of Isaiah’s vision is the “hour” of the great earthquake of Revelation chapter eleven. The wise that have accepted the admonition to “return” from the disappointment of July 18, 2020, and met the requirements of Leviticus twenty-six, and who have been brought together by Ezekiel’s first prophecy, are sealed when they accept Ezekiel’s second message of the four winds of Islam. They are then lifted up into heaven as an ensign, and God’s other children in Babylon begin to respond to the call to come out of Babylon, that begins at the earthquake, which is the soon-coming Sunday law. God’s other flock hear the message to come out of Babylon, and they proclaim, “Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob.”

“Ọjọ́” tí ó jẹ́ kókó ìran Isaiah ni “wákàtí” ìṣẹ̀lẹ̀ ìmìtìtì-ayé ńlá náà nínú Ìfihàn orí kẹ́tàlá. Àwọn ọlọ́gbọ́n tí wọ́n ti gba ìkìlọ̀ náà láti “padà” kúrò nínú ìrẹ̀wẹ̀sì ọjọ́ Kejìlá 18, 2020, tí wọ́n sì ti mú àwọn ohun tí Lefitiku mẹ́rìndínlọ́gbọ̀n béèrè ṣẹ, tí àsọtẹ́lẹ̀ àkọ́kọ́ Ezekiel sì ti kó wọn jọ, ni a fi èdìdì dì nígbà tí wọ́n gba ìránṣẹ́ kejì Ezekiel nípa àwọn ẹ̀fúùfù mẹ́rin ti Islam. Lẹ́yìn náà ni a gbé wọn sókè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, àwọn ọmọ mìíràn ti Ọlọ́run ní Babeli sì bẹ̀rẹ̀ sí í dáhùn sí ìpè láti jáde kúrò ní Babeli, èyí tí ó bẹ̀rẹ̀ ní àkókò ìmìtìtì-ayé náà, tí í ṣe òfin Ọjọ́-ìsinmi tó sún mọ́lé. Agbo ẹran mìíràn ti Ọlọ́run gbọ́ ìránṣẹ́ náà láti jáde kúrò ní Babeli, wọ́n sì kéde pé, “Ẹ wá, ẹ jẹ́ kí a gòkè lọ sí òkè Olúwa, sí ilé Ọlọ́run Jakọbu.”

In that “hour” the great whore begins to sing her songs and commit fornication with the kings of the earth. Those who are not written in the Lamb’s book of life follow the whore, and their churches come under her authority. Those churches are represented by Isaiah as “seven women.” Those “seven women” are the “seven mountains” that the papacy shall rule over, as the United States forces the entire world to erect an image of the beast that will both speak and cause all to receive the mark of papal authority.

Ní “wákàtí” náà ni àgbèrè ńlá náà bẹ̀rẹ̀ sí í kọ orin rẹ̀, ó sì ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé. Àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè Ọ̀dọ́-Àgùntàn tẹ̀lé àgbèrè náà, àwọn ìjọ wọn sì wá sí abẹ́ àṣẹ rẹ̀. Àwọn ìjọ wọ̀nyí ni Isaiah ṣàpèjúwe gẹ́gẹ́ bí “àwọn obìnrin méje.” “Àwọn obìnrin méje” wọ̀nyí ni “àwọn òkè méje” tí ipápà yóò jọba lórí wọn, bí Orílẹ̀-Èdè Amẹ́ríkà ṣe ń fi ipá mú gbogbo ayé láti gbé ère ẹranko náà kalẹ̀, èyí tí yóò sọ̀rọ̀, tí yóò sì mú kí gbogbo ènìyàn gba àmì àṣẹ ipápà.

Those “seven women shall take hold of one man,” and that “man” is the “man” Paul identifies as “the man of sin.” In that testing period those who remain “in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem.” God’s people are those in the period of time whose names are written in the book of life, the book of the Lamb who was slain from the foundation of the world. The other class, who take hold of the “man of sin” are those in Revelation chapter thirteen that worship the man of sin.

“Àwọn obìnrin méje yóò di ọkùnrin kan mú,” àti pé “ọkùnrin” náà ni “ọkùnrin” tí Pọ́ọ̀lù fi hàn gẹ́gẹ́ bí “ọkùnrin ẹ̀ṣẹ̀.” Ní àkókò ìdánwò náà, àwọn tí ó bá kù “ní Jerusalẹmu, a ó máa pè ní mímọ́, àní olúkúlùkù ẹni tí a kọ sí àárín àwọn alààyè ní Jerusalẹmu.” Àwọn ènìyàn Ọlọ́run ni àwọn tí, ní àkókò náà, a kọ orúkọ wọn sínú ìwé ìyè, ìwé Ọ̀dọ́-Àgùntàn tí a pa láti ìpilẹ̀ṣẹ̀ ayé. Ẹgbẹ́ kejì, tí wọ́n di “ọkùnrin ẹ̀ṣẹ̀” náà mú, ni àwọn tí ó wà nínú Ìfihàn orí kẹtàlá tí wọ́n sin ọkùnrin ẹ̀ṣẹ̀ náà.

> And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world. If any man have an ear, let him hear. Revelation 13:8, 9.

> Gbogbo àwọn tí ń gbé lórí ilẹ̀ ayé yóò sì foríbalẹ̀ fún un, àwọn tí a kò kọ orúkọ wọn sínú ìwé ìyè ti Ọ̀dọ́-Àgùntàn tí a pa láti ìpìlẹ̀ṣẹ̀ ayé. Bí ẹnikẹ́ni bá ní etí, kí ó gbọ́. Ìfihàn 13:8, 9.

The “hour” of the great earthquake, which is the Sunday law crisis, is the conclusion of the investigative judgment, and the judgment is based upon whether your name is found or not found entered within the book of life, thus in that time the two classes represented by the relation to the book of life is identifying the very closing scenes of judgment. Those who take hold of the “man of sin,” proclaim that they will “eat” their “own bread, and wear” their “own apparel,” but their primary desire is to “be called by thy name”.

“Wákàtí” ìmìtìtì-ayé ńlá náà, èyí tí í ṣe ìpọnjú òfin Àìkú, ni ìparí ìdájọ́ àyẹ̀wò; ìdájọ́ náà sì dá lórí bóyá a rí orúkọ rẹ tí a kọ sínú ìwé ìyè tàbí a kò rí i, nítorí náà ní àkókò náà àwọn ẹgbẹ́ méjì tí ìbáṣepọ̀ wọn pẹ̀lú ìwé ìyè ń ṣojú ń fi àwọn ìṣẹ̀lẹ̀ ìparí pátápátá ti ìdájọ́ hàn. Àwọn tí ó di “ọkùnrin ẹ̀ṣẹ̀” mú, ń kéde pé wọn yóò “jẹ” “àkàrà” “tiwọn, wọn ó sì wọ” “aṣọ” “tiwọn,” ṣùgbọ́n ìfẹ́-ọkàn wọn àkọ́kọ́ ni pé “kí a máa pè wọ́n ní orúkọ rẹ.”

They will retain their own doctrinal statement of beliefs (eat their own bread), and retain their denominational profession (their own apparel), but accept the name of the “man of sin.” The name of the “man of sin,” is “catholic”, which means “universal”. Those who take hold of the “man of sin,” wish to become part of the “universal church”, which is the Catholic church. They desire that relationship in order to “take away” their “reproach.”

Wọn yóò pa gbólóhùn ẹ̀kọ́ ìgbàgbọ́ tiwọn mọ́ (jẹ oúnjẹ ara wọn), wọn yóò sì pa ìjẹ́wọ́ ẹ̀sìn ìjọ-ẹ̀ka tiwọn mọ́ (aṣọ ara wọn), ṣùgbọ́n wọn yóò gba orúkọ “ọkùnrin ẹ̀ṣẹ̀” náà. Orúkọ “ọkùnrin ẹ̀ṣẹ̀” náà ni “kátólíìkì”, èyí tí ó túmọ̀ sí “àgbáyé gbogbo”. Àwọn tí ó di “ọkùnrin ẹ̀ṣẹ̀” náà mú, ń fẹ́ di apá kan nínú “ìjọ àgbáyé gbogbo”, èyí tí í ṣe ìjọ Kátólíìkì. Wọn ń fẹ́ ìbáṣepọ̀ náà kí a lè “mú kúrò” lórí wọn “ẹ̀gàn” wọn.

The “reproach” addresses two significant elements of the beast that reigns over all the churches and all the nations in the last days. In the “hour of the great earthquake” in Revelation eleven, “the third woe cometh quickly”. The “third woe” is Islam. In the “hour of the great earthquake” in Revelation eleven, the Seventh Trumpet sounds. The Seventh Trumpet is Islam. Islam strikes in the “hour of the great earthquake,” for all of the Trumpets are the prophetic tools God has employed in judgment upon forced Sunday worship throughout world history.

“Ẹ̀gàn” náà ń tọ́ka sí apá méjì pàtàkì ti ẹranko náà tí ó ń jọba lórí gbogbo àwọn ìjọ àti gbogbo àwọn orílẹ̀-èdè ní àwọn ọjọ́ ìkẹyìn. Ní “wákàtí ìṣẹ̀lẹ̀ ńlá ilẹ̀-ríru” nínú Ifihàn mọ́kànlá, “ègbé kẹta ń bọ̀ kíákíá.” “Ègbé kẹta” náà ni Islam. Ní “wákàtí ìṣẹ̀lẹ̀ ńlá ilẹ̀-ríru” nínú Ifihàn mọ́kànlá, Ipè Keje ń dún. Ipè Keje náà ni Islam. Islam ń kọlù ní “wákàtí ìṣẹ̀lẹ̀ ńlá ilẹ̀-ríru,” nítorí gbogbo àwọn Ipè náà ni àwọn irinṣẹ́ àsọtẹ́lẹ̀ tí Ọlọ́run ti lò nínú ìdájọ́ lórí ìsìn Ọjọ́ Àìkú àfipámúṣe jálẹ̀ ìtàn ayé.

When the “national ruin” of the United States is brought about, at the soon-coming Sunday law, the “nations will be angry.” It is Islam that angers the nations in Bible prophecy, as represented by the first reference to Islam in the book of Genesis.

Nígbà tí “ìparun orílẹ̀-èdè” ti Orílẹ̀-Èdè Amẹ́ríkà bá ṣẹlẹ̀, nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ yìí, “àwọn orílẹ̀-èdè yóò bínú.” Ìsílámù ni ó ń mú kí àwọn orílẹ̀-èdè bínú nínú àsọtẹ́lẹ̀ Bíbélì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú àkọ́kọ́ ìtọ́kasí sí Ìsílámù nínú ìwé Jẹ́nẹ́sísì.

> And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.

> Áńgẹ́lì Olúwa sì wí fún un pé, Wò ó, ìwọ lóyún, ìwọ yóò sì bí ọmọkùnrin kan, ìwọ yóò sì sọ orúkọ rẹ̀ ní Íṣímáẹ́lì; nítorí Olúwa ti gbọ́ ìpọ́njú rẹ. Òun yóò sì jẹ́ ọkùnrin igbó; ọwọ́ rẹ̀ yóò sì tako gbogbo ènìyàn, ọwọ́ gbogbo ènìyàn yóò sì tako òun; yóò sì máa gbé ní iwájú gbogbo àwọn arákùnrin rẹ̀. Jẹ́nẹ́sísì 16:11, 12.

The “reproach” of the last days is the religion of Islam. The churches and the nations of the world will come under the authority of the New World Order of a United Nations, which is ruled over by the Catholic church. The pope will be seated upon the one-world system, just as Constantine gave the papacy its seat in the year 330. The nations will determine that their ability to deal with the warfare being brought against mankind by Islam, can only be accomplished by a united effort, which will require a subjection to some moral authority, which the United States will insist is the Roman church. Just as Justinian gave the Catholic church its great authority in the year 533, history is repeated. The United States will force the world through its military might to obey, just as Clovis did for the Catholic church in the year 496. The history of verse two of Revelation thirteen will be repeated.

“Ẹ̀gàn” àwọn ọjọ́ ìkẹyìn ni ẹ̀sìn Islam. Àwọn ìjọ àti àwọn orílẹ̀-èdè ayé yóò wá wà lábẹ́ àṣẹ Ètò Ayé Tuntun ti Àjọ Àwọn Orílẹ̀-Èdè Kan, èyí tí ìjọ Kátólíìkì ń ṣàkóso lórí rẹ̀. Póòpù yóò jókòó lórí ètò ayé-kan náà, gẹ́gẹ́ bí Constantine ti fi ìtẹ́ rẹ̀ fún ipò póòpù ní ọdún 330. Àwọn orílẹ̀-èdè yóò pinnu pé agbára wọn láti kojú ogun tí Islam ń mú wá sórí aráyé lè ṣẹ nípasẹ̀ ìsapá àpapọ̀ nìkan, èyí tí yóò béèrè ìtẹríba sí irú àṣẹ ìwà rere kan, èyí tí Orílẹ̀-Èdè Amẹ́ríkà yóò tẹnu mọ́ pé ìjọ Romu ni. Gẹ́gẹ́ bí Justinian ti fi àṣẹ ńlá rẹ̀ fún ìjọ Kátólíìkì ní ọdún 533, ìtàn tún ara rẹ̀ ṣe. Orílẹ̀-Èdè Amẹ́ríkà yóò fi agbára ológun rẹ̀ mú ayé láti ṣègbọràn, gẹ́gẹ́ bí Clovis ti ṣe fún ìjọ Kátólíìkì ní ọdún 496. Ìtàn ẹsẹ̀ kejì ti Ìfihàn orí kẹtàlá yóò tún ara rẹ̀ ṣe.

> And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.

> Ẹranko tí mo sì rí dàbí ẹkùn, ẹsẹ̀ rẹ̀ sì dàbí ẹsẹ̀ béárì, ẹnu rẹ̀ sì dàbí ẹnu kìnnìún: dragoni náà sì fi agbára rẹ̀, àti ìtẹ́ rẹ̀, àti àṣẹ ńlá fún un. Ìfihàn 13:2.

Once the image is set up, then the kings of the earth, who have been angered by the attacks of Islam, will recognize that the universal “reproach” against Islam that has been used to bring the worldwide image of the beast into existence, was not the “reproach” that the “man of sin” (Jezebel) was actually concerned with. Too late, the world will find out that Jezebel cares nothing about Islam, but that her heart desires to kill Elijah, as Herodias killed John the Baptist.

Nígbà tí a bá ti gbé àwòrán náà kalẹ̀, nígbà náà ni àwọn ọba ayé, tí ìbínú ti mú nítorí àwọn ìkọlù ti Islam, yóò mọ̀ pé “ẹ̀gàn” àgbáyé sí Islam tí a ti lò láti mú àwòrán ẹranko náà wá sí ìwàláàyè kárí ayé, kì í ṣe “ẹ̀gàn” tí “ọkùnrin ẹ̀ṣẹ̀” náà (Jésébẹ́lì) ń fiyè sí ní tòótọ́. Ó ti pé jù; ayé yóò ṣàwárí pé Jésébẹ́lì kò bikita rárá nípa Islam, ṣùgbọ́n pé ohun tí ọkàn rẹ̀ ń fẹ́ ni láti pa Èlíjà, gẹ́gẹ́ bí Hẹ́ródíàsì ti pa Johanu Oníbatisí.

The “mind which hath wisdom,” is the “mind of the wise,” and the “wise” are those who understand the “increase of knowledge” that is produced when the Lion of the tribe of Judah, unseals the Revelation of Jesus Christ, just before probation closes.

“Ọkàn tí ó ní ọgbọ́n,” ni “ọkàn àwọn ọlọ́gbọ́n,” àwọn “ọlọ́gbọ́n” náà sì ni àwọn tí ó lóye “ìmúgbòòrò ìmọ̀” tí a ń mú jáde nígbà tí Kìnnìún ẹ̀yà Júdà bá tú Èdìdì Ìfihàn Jésù Kristi sílẹ̀, díẹ̀ kí àkókò ìdánwò tó parí.

> And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.

> Ó sì wí fún mi pé, Má ṣe dì àwọn ọ̀rọ̀ àsọtẹ́lẹ̀ inú ìwé yìí mọ́lẹ̀; nítorí àkókò náà ti sún mọ́ etílé. Ẹni tí kò ṣe òdodo, jẹ́ kí ó máa ṣe àìṣòdodo sí i; ẹni tí ó di ẹlẹ́gbin, jẹ́ kí ó máa di ẹlẹ́gbin sí i; ẹni tí ó sì ṣe òdodo, jẹ́ kí ó máa ṣe òdodo sí i; ẹni tí ó sì jẹ́ mímọ́, jẹ́ kí ó máa jẹ́ mímọ́ sí i. Ìfihàn 22:10, 11.

The “seven heads are seven mountains, on which the woman sitteth,” represents the truth that the papacy will reign over both church and state. Symbols have more than one meaning, and the symbols are to be defined and understood by the context of the passage where the symbols are represented. The argument arises that the verse identifies that the heads are the mountains, so what would be the justification for identifying a distinction between the heads (statecraft) and the mountains (churchcraft)? The distinction is established in Daniel chapters seven and eight. In chapter seven both pagan Rome and papal Rome are identified as “diverse,” from the beasts that preceded them.

“Àwọn orí méje jẹ́ òkè méje, lórí èyí tí obìnrin náà jókòó sí,” ń ṣàfihàn òtítọ́ náà pé àṣẹ póòpù yóò jọba lórí ìjọ àti ìpínlẹ̀ pẹ̀lú. Àwọn àmì ní ìtumọ̀ tó ju ọ̀kan lọ, a sì gbọ́dọ̀ túmọ̀ wọn, kí a sì lóye wọn nípa àyíká ẹsẹ̀ náà níbi tí a ti gbé àwọn àmì náà kalẹ̀. Àríyànjiyàn náà dìde pé ẹsẹ̀ náà ń fi hàn pé àwọn orí náà ni àwọn òkè náà, nítorí náà, kí ni yóò jẹ́ ìdáláre fún fífi ìyàtọ̀ hàn láàárín àwọn orí (ọgbọ́n ìṣèlú ìpínlẹ̀) àti àwọn òkè (ọgbọ́n ìṣàkóso ẹ̀sìn)? A ti fi ìyàtọ̀ náà múlẹ̀ nínú Danieli orí kẹje àti kẹjọ. Nínú orí kẹje, a fi Romu abọ̀rìṣà àti Romu póòpù hàn pé wọ́n “yàtọ̀,” sí àwọn ẹranko tí ó ṣáájú wọn.

When chapter seven is brought upon chapter eight (line upon line), we find in chapter eight the little horn of Rome, oscillating between man, woman, man, woman. One symbol (the little horn) that represents two powers. In those chapters, a horn is a kingdom, and a kingdom is also a head. In chapter eight, the little horn represents two kingdoms, the fourth and fifth kingdom of Bible prophecy. The little horn symbolically represents two kingdoms, and the two kingdoms it represents are kingdoms that identify the union of statecraft and churchcraft. The seven heads, which are also seven mountains, represent two kingdoms, and the one kingdom is churchcraft and the other is statecraft.

Nígbà tí a bá fi orí kẹje kàn mọ́ orí kẹjọ (ìlà lórí ìlà), a rí nínú orí kẹjọ ìwo kékeré ti Róòmù, tí ń yí padà láàárín ọkùnrin, obìnrin, ọkùnrin, obìnrin. Àmì kan (ìwo kékeré náà) tí ó dúró fún agbára méjì. Nínú àwọn orí wọ̀nyí, ìwo kan jẹ́ ìjọba, ìjọba sì tún jẹ́ orí. Nínú orí kẹjọ, ìwo kékeré náà dúró fún àwọn ìjọba méjì, ìjọba kẹrin àti ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì. Ní ti àmì, ìwo kékeré náà dúró fún àwọn ìjọba méjì, àwọn ìjọba méjì tí ó sì dúró fún jẹ́ àwọn ìjọba tí ń fi ìṣọ̀kan ìṣèlú àti àkóso ìjọ hàn. Àwọn orí méje náà, tí wọ́n sì tún jẹ́ òkè méje, dúró fún àwọn ìjọba méjì, ìjọba kan sì jẹ́ àkóso ìjọ, èkejì sì jẹ́ ìṣèlú.

In Daniel chapter two, there is another witness to this prophetic symbolism, for there the last kingdom, which the Millerites understood to be the fourth kingdom of Rome, is represented by iron and clay. The iron and clay are combined, though in reality iron does not combine with clay. Yet when Sister White comments upon the “iron and clay,” she identifies it as a symbol of churchcraft and statecraft, as is represented by chapter eight’s little horn, and the Revelation seventeen heads that are also mountains.

Nínú Dáníẹ́lì orí kejì, ẹlẹ́rìí mìíràn wà sí àpẹẹrẹ àsọtẹ́lẹ̀ yìí, nítorí pé níbẹ̀ ni ìjọba ìkẹyìn, èyí tí àwọn ọmọ ẹgbẹ́ Millerite lóye pé ó jẹ́ ìjọba kẹrin ti Róòmù, jẹ́ àfihàn nípasẹ̀ irin àti amọ̀. Irin àti amọ̀ náà ni a dà pọ̀, bí ó tilẹ̀ jẹ́ pé ní tòótọ́ irin kì í dà pọ̀ mọ́ amọ̀. Síbẹ̀, nígbà tí Sister White bá ṣàlàyé lórí “irin àti amọ̀,” ó fi í hàn gẹ́gẹ́ bí àmì iṣẹ́ ẹ̀sìn àti iṣẹ́ ìjọba, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìwo kékeré orí kẹjọ, àti àwọn orí Ìfihàn mẹ́tàlá [seventeen] tí wọ́n sì tún jẹ́ àwọn òkè.

> “We have come to a time when God’s sacred work is represented by the feet of the image in which the iron was mixed with the miry clay. God has a people, a chosen people, whose discernment must be sanctified, who must not become unholy by laying upon the foundation wood, hay, and stubble. Every soul who is loyal to the commandments of God will see that the distinguishing feature of our faith is the seventh-day Sabbath. If the government would honor the Sabbath as God has commanded, it would stand in the strength of God and in defense of the faith once delivered to the saints. But statesmen will uphold the spurious sabbath, and will mingle their religious faith with the observance of this child of the papacy, placing it above the Sabbath which the Lord has sanctified and blessed, setting it apart for man to keep holy, as a sign between Him and His people to a thousand generations. The mingling of churchcraft and statecraft is represented by the iron and the clay. This union is weakening all the power of the churches. This investing the church with the power of the state will bring evil results. Men have almost passed the point of God’s forbearance. They have invested their strength in politics, and have united with the papacy. But the time will come when God will punish those who have made void His law, and their evil work will recoil upon themselves.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

> “A ti dé àkókò kan níbi tí iṣẹ́ mímọ́ Ọlọ́run ti jẹ́ aṣojú rẹ̀ nípasẹ̀ ẹsẹ̀ ère náà, nínú èyí tí a fi irin pò mọ́ amọ̀ tí ó rọ̀. Ọlọ́run ní àwọn ènìyàn kan, àwọn ènìyàn àyànfẹ́ kan, tí òye ìmòye wọn gbọ́dọ̀ jẹ́ mímọ́, tí kò sì gbọ́dọ̀ di aláìmọ́ nípa fífi igi, koríko gbígbẹ, àti koríko aláìníyelórí ìpìlẹ̀. Gbogbo ọkàn tí ó jẹ́ olóòtítọ́ sí àwọn òfin Ọlọ́run yóò rí i pé àmì ìyàtọ̀ ìgbàgbọ́ wa ni Sábáàtì ọjọ́ keje. Bí ìjọba bá bu ọlá fún Sábáàtì gẹ́gẹ́ bí Ọlọ́run ti pa á láṣẹ, yóò dúró nínú agbára Ọlọ́run àti nínú ààbò ìgbàgbọ́ tí a ti fi lé àwọn ẹni mímọ́ lọ́wọ́ lẹ́ẹ̀kan ṣoṣo. Ṣùgbọ́n àwọn olóṣèlú yóò gbé sábáàtì èké ró, wọn yóò sì da ìgbàgbọ́ ẹ̀sìn wọn pọ̀ mọ́ ìmúṣẹ ọmọ ẹgbẹ́ póòpù yìí, ní fífi í ga ju Sábáàtì tí Olúwa ti yà sọ́tọ̀, tí ó sì ti bù kún, tí ó sì ti fi í sọ́tọ̀ fún ènìyàn láti pa á mọ́ ní mímọ́, gẹ́gẹ́ bí àmì láàárín Òun àti àwọn ènìyàn Rẹ̀ títí dé ẹgbẹ̀rún ìran. Ìdapọ̀ ọgbọ́n ìjọ àti ọgbọ́n ìjọba ni irin àti amọ̀ náà ń ṣojú fún. Ìṣọ̀kan yìí ń sọ gbogbo agbára àwọn ìjọ di aláìlera. Fífún ìjọ ní agbára ìjọba yìí yóò mú àwọn àbájáde búburú wá. Ó fẹ́rẹ̀ẹ́ jẹ́ pé àwọn ènìyàn ti kọjá ipò ìfaradà Ọlọ́run. Wọ́n ti fi agbára wọn sínú ìṣèlú, wọ́n sì ti darapọ̀ mọ́ póòpù. Ṣùgbọ́n àkókò yóò dé nígbà tí Ọlọ́run yóò fi jẹ àwọn tí wọ́n ti sọ òfin Rẹ̀ di asán, iṣẹ́ búburú wọn yóò sì padà bọ́ sórí ara wọn.” The Seventh-day Adventist Bible Commentary, volume 4, 1168, 1169.

We will continue this study in the next article.

A ó máa bá ìkẹ́kọ̀ọ́ yìí lọ nínú àpilẹ̀kọ tó kàn.

> “In the scene representing the work of Christ for us, and the determined accusation of Satan against us, Joshua stands as the high priest, and makes request in behalf of God’s commandment-keeping people. At the same time Satan represents the people of God as great sinners, and presents before God the list of sins he has tempted them to commit through their lifetime, and urges that because of their transgressions, they be given into his hands to destroy. He urges that they should not be protected by ministering angels against the confederacy of evil. He is full of anger because he cannot bind the people of God into bundles with the world, to render to him complete allegiance. Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus. In their enmity against the people of God, they show themselves guilty also of the choice of Barabbas instead of Christ.

> “Nínú ìran tí ń ṣàfihàn iṣẹ́ Kristi fún wa, àti ẹ̀sùn líle tí Satani fi ń kàn wá, Jóṣúà dúró gẹ́gẹ́ bí àlùfáà àgbà, ó sì ń bẹ̀bẹ̀ fún àwọn ènìyàn tí ń pa àwọn àṣẹ Ọlọ́run mọ́. Ní àkókò kan náà, Satani ń ṣojú àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí ẹlẹ́ṣẹ̀ ńlá, ó sì ń gbé àkọsílẹ̀ àwọn ẹ̀ṣẹ̀ tí ó ti dán wọn wò láti ṣe ní gbogbo ìgbésí ayé wọn kalẹ̀ níwájú Ọlọ́run, ó sì ń tẹnu mọ́ ọn pé nítorí àwọn ìrékọjá wọn, kí a fi wọn lé e lọ́wọ́ láti pa run. Ó ń tẹnu mọ́ ọn pé kò yẹ kí àwọn áńgẹ́lì tí ń ṣèrànwọ́ dáàbò bo wọn lòdì sí àjọṣepọ̀ ibi. Ó kún fún ìbínú nítorí pé kò lè di àwọn ènìyàn Ọlọ́run pọ̀ sí ìdìpọ̀ pẹ̀lú ayé, kí ó lè mú kí wọ́n fi ìgbọ́ràn pípé fún un. Àwọn ọba àti àwọn alákòóso àti àwọn gómìnà ti fi àmì aṣodisi-Kristi sára wọn, a sì ń ṣàpẹẹrẹ wọn gẹ́gẹ́ bí dragoni tí ń lọ láti bá àwọn ẹni mímọ́ jagun—àwọn tí ń pa àwọn àṣẹ Ọlọ́run mọ́ tí wọ́n sì ní ìgbàgbọ́ Jésù. Nínú ìkórìíra wọn sí àwọn ènìyàn Ọlọ́run, wọ́n fi ara wọn hàn pé wọ́n tún jẹ̀bi yíyan Baraba dípò Kristi.”

> “God has a controversy with the world. When the judgment shall sit, and the books shall be opened, He has an awful account to settle, which would now make the world fear and tremble were men not blinded and bewitched by satanic delusions and deceptions. God will call the world to account for the death of His only-begotten Son, whom to all intents and purposes the world has crucified afresh, and put to open shame in the persecution of His people. The world has rejected Christ in the person of His saints, has refused His messages in the refusal of the messages of prophets, apostles, and messengers. They have rejected those who have been colaborers with Christ, and for this they will have to render an account.” Testimonies to Ministers, 38, 39.

> “Ọlọ́run ní ẹ̀sùn kan sí ayé. Nígbà tí ìdájọ́ yóò jókòó, tí a ó sì ṣí àwọn ìwé náà, Ó ní ìṣírò ẹ̀rù kan láti yanjú, èyí tí yóò ti mú kí ayé bẹ̀rù, kí ó sì wárìrì báyìí, bí kò ṣe pé a ti fọ́ ojú ènìyàn, a sì ti fi ìtanú àti ẹ̀tàn Sátánì ṣe wọ́n ní amúyẹ. Ọlọ́run yóò pe ayé wá sí ìjẹ́jọ́ nítorí ikú Ọmọ bíbíkan ṣoṣo Rẹ̀, ẹni tí, ní gbogbo ọ̀nà tí a lè gbà wo ọ̀ràn náà, ayé tún kàn mọ́ àgbélébùú lẹ́ẹ̀kansi, tí wọ́n sì ti fi sí ìtìjú gbangba nínú inúnibíni sí àwọn ènìyàn Rẹ̀. Ayé ti kọ Kristi sílẹ̀ nínú ẹnìkan àwọn ẹni mímọ́ Rẹ̀, ó ti kọ àwọn ìránṣẹ́ Rẹ̀ sílẹ̀ nínú ìkọ̀sílẹ̀ àwọn ìránṣẹ́ àwọn wòlíì, àwọn aposteli, àti àwọn aṣojú. Wọ́n ti kọ àwọn tí wọ́n jẹ́ alábàáṣiṣẹ́pọ̀ pẹ̀lú Kristi sílẹ̀, nítorí èyí ni wọn yóò sì ní láti jíròrò ìṣírò.” Testimonies to Ministers, 38, 39.

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