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# The Book of Daniel - Number One-Hundred and Thirty-Six

Ìwé Dáníẹ́lì - Ọ̀kan Lára Ọgọ́rùn-ún àti Mẹ́tàlélọ́gbọ̀n

The Prophetic Transition of Republicanism and Protestantism: From Death to Resurrection

Ìyípadà Àsọtẹ́lẹ̀ ti Ìjọba Olómìnira àti Pùròtẹ́sítáǹtì: Láti Ikú sí Àjíǹde

Author

Jeff Pippenger

Published

March 14, 2024

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There is a transition of both the Republican and the true Protestant horn of the earth beast that began in the year 2020. The true Protestant horn was slain on July 18, 2020, and the Republican horn was slain on November 3, 2020. According to Revelation chapter eleven, after three and a half symbolic days they will once again stand upon their feet. When they stand, the true Protestant horn will transition from Laodiceans to Philadelphians. They will have been taken out of a church, and brought into a movement. They have been taken out of the experience of the seventh church, into the experience of the sixth church. They have become the eighth, that is of the seven.

Ìyípadà kan wà fún ìwo Republikani àti ìwo Pùròtẹ́sítántì tòótọ́ ti ẹranko ayé, èyí tí ó bẹ̀rẹ̀ ní ọdún 2020. A pa ìwo Pùròtẹ́sítántì tòótọ́ ní ọjọ́ 18 Oṣù Keje, 2020, a sì pa ìwo Republikani ní ọjọ́ 3 Oṣù Kọkànlá, 2020. Gẹ́gẹ́ bí Ìfihàn orí kọkànlá ti sọ, lẹ́yìn ọjọ́ àpẹẹrẹ mẹ́ta àtààbọ̀, wọn yóò tún dúró lórí ẹsẹ̀ wọn. Nígbà tí wọn bá dúró, ìwo Pùròtẹ́sítántì tòótọ́ yóò yí padà láti jẹ́ Laodiceans sí Philadelphians. A ó ti mú wọn jáde kúrò nínú ìjọ kan, a ó sì mú wọn wọ inú ìṣísẹ̀ kan. A ti mú wọn jáde kúrò nínú ìrírí ìjọ keje, wọ inú ìrírí ìjọ kẹfà. Wọ́n ti di ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje.

The movement at the beginning of Adventism was the Philadelphian movement, and the Philadelphian movement is restored at the end. The work of the three angels of Revelation chapter fourteen, began as a movement, and it will end as a movement. The Philadelphian movement, represented by the sixth church of Philadelphia died in 1856, and beginning at the end of July in 2023, it is now being resurrected as the eighth, that is of the seven.

Ìṣípààrọ̀ ní ìbẹ̀rẹ̀ Adventism ni ìṣípààrọ̀ Filadelfia, a sì tún mú ìṣípààrọ̀ Filadelfia padà bọ̀ sípò ní òpin. Iṣẹ́ àwọn áńgẹ́lì mẹ́ta ti Ìṣípayá orí kẹrìnlá bẹ̀rẹ̀ gẹ́gẹ́ bí ìṣípààrọ̀, yóò sì parí gẹ́gẹ́ bí ìṣípààrọ̀. Ìṣípààrọ̀ Filadelfia, tí a ṣojú fún nípasẹ̀ ìjọ kẹfà ti Filadelfia, kú ní ọdún 1856, àti láti ìbẹ̀rẹ̀ òpin oṣù Keje ní ọdún 2023, a ti ń jí i dìde nísinsin yìí gẹ́gẹ́ bí ẹ̀kẹjọ, èyí tí í ṣe nínú àwọn méje.

In the same history, the Republican horn is experiencing a parallel death and resurrection, with the sixth president since Reagan at the time of the end in 1989 becoming the eighth president, who is of the seven. The process of transitioning for the Republican horn is represented by its merging together with the horn of apostate Protestantism, which is spiritual fornication and the image of the beast. The Republican horn becomes the eighth, that is of the seven, for it represents an image of the beast of Catholicism, that is the eighth head, that is of the seven heads, in Revelation chapter seventeen, and in Daniel chapter two.

Nínú ìtàn kan náà, ìwo Republikani náà ń nírìí ikú àti àjíǹde tó jọra, níbi tí ààrẹ kẹfà láti ọ̀dọ̀ Reagan ní àkókò òpin ní ọdún 1989 ti di ààrẹ kẹjọ, ẹni tí ó jẹ́ ti àwọn méje. Ìlànà ìyípadà fún ìwo Republikani ni a ṣàfihàn gẹ́gẹ́ bí ìdapọ̀ rẹ̀ pọ̀ mọ́ ìwo Pùròtẹ́sítáǹtì apẹ̀yìndà, èyí tí í ṣe àgbèrè ẹ̀mí àti àwòrán ẹranko náà. Ìwo Republikani náà di ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje, nítorí ó dúró fún àwòrán ẹranko Kátólíìkì, èyí tí í ṣe orí ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn orí méje, nínú Ìfihàn orí kẹtàdínlógún, àti nínú Dáníẹ́lì orí kejì.

The political transition of the horn of Republicanism is represented in the period of preparation from 1776 unto 1798. That prophetic period is a necessary key to recognize the unsealing of the hidden secret of Nebuchadnezzar’s image of the beasts. That period of preparation is represented by the period of a thirty-year preparation for both Christ and the antichrist.

Ìyípadà òṣèlú ìwo ti Ìjọba Olómìnira ni a ṣàpẹẹrẹ nínú àkókò ìmúrasílẹ̀ láti ọdún 1776 títí dé 1798. Àkókò àsọtẹ́lẹ̀ náà jẹ́ kọ́kọ́rọ́ pàtàkì tí ó ṣe dandan láti mọ ìṣíṣí àṣírí ìkọ̀kọ̀ tí a fi pamọ́ nínú àwòrán àwọn ẹranko ti Nebukadinésari. Àkókò ìmúrasílẹ̀ náà ni a tún ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò ìmúrasílẹ̀ ọdún mẹ́ẹ̀dógún fún Kristi àti fún aṣòdì sí Kristi.

The sealing time from September 11, 2001 unto the soon coming Sunday law is the prophetic period where the effect of every vision is accomplished. It represents the period that ends with the papacy returning to the throne of the earth as the eighth kingdom, that is of the seven, at the hour of the “great earthquake” of Revelation chapter eleven. It has therefore been typified by the period that preceded the first time the papacy was enthroned in 538. In 538 the papacy passed a Sunday law at the Council of Orleans, identifying the end of the thirty years of preparation, and typifying the soon coming Sunday law. Jesus never changes, so there must be a period that precedes the Sunday law where the deadly wound is healed, as there was the first time the papacy was enthroned.

Àkókò ìdìdì láti September 11, 2001 títí dé òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́ ni àkókò àsọtẹ́lẹ̀ náà nínú èyí tí ipa gbogbo ìran ti ń ṣẹ ní kíkún. Ó dúró fún àkókò tí ó parí pẹ̀lú ìpadà ipò póòpù sí orí ìtẹ́ ayé gẹ́gẹ́ bí ìjọba kẹjọ, èyí tí í ṣe nínú méje náà, ní wákàtí “ìmìtìtì ilẹ̀ ńlá” ti Ìfihàn orí kẹ́tàlá. Nítorí náà, a ti fi àkókò tí ó ṣáájú ìgbà àkọ́kọ́ tí a gbé póòpù jókòó lórí ìtẹ́ ní ọdún 538 ṣe àpẹẹrẹ rẹ̀. Ní ọdún 538, póòpù ṣe òfin Ọjọ́ Àìkú ní Ìgbìmọ̀ Orleans, tí ó fi òpin ọgbọ̀n ọdún ìmúràsílẹ̀ hàn, tí ó sì ṣe àpẹẹrẹ òfin Ọjọ́ Àìkú tí yóò dé láìpẹ́. Jésù kì í yí padà láé, nítorí náà ó gbọdọ̀ jẹ́ pé àkókò kan wà tí ó ṣáájú òfin Ọjọ́ Àìkú nínú èyí tí a mú ọgbẹ́ ikú náà láradá, gẹ́gẹ́ bí ó ti rí ní ìgbà àkọ́kọ́ tí a gbé póòpù jókòó lórí ìtẹ́.

That period is represented by the histories associated with the waymarks of the years 508, 533 and 538. In the year 508 the period of preparation, or the setting up of the papacy began. The fourth kingdom of pagan Rome, a dragon power, had been subdued, and in 533, Justinian decreed that the papacy was the “head of the churches, and also the corrector of heretics.” All that was left in order for the papacy to take control in 538, was the removal of the Goths from the City of Rome, and that took place in the year 538. That thirty-year line of history ran parallel to the birth of Christ, that was followed by the ministry of John, that led to the empowerment of Jesus as the Messiah at His baptism.

Àkókò yẹn ni a ṣàfihàn rẹ̀ nínú àwọn ìtàn tí ó ní í ṣe pẹ̀lú àwọn àmì-ọ̀nà ọdún 508, 533 àti 538. Ní ọdún 508 ni àkókò ìmúrasílẹ̀, tàbí ìdásílẹ̀ ipò póòpù, ti bẹ̀rẹ̀. Ìjọba kẹrin ti Róòmù keferi, agbára dragoni, ni a ti ṣẹ́gun, àti ní 533, Justinian ṣe àṣẹ pé ipò póòpù ni “orí àwọn ìjọ, àti pẹ̀lú olùtúnṣe àwọn aláìgbàgbọ́ ẹ̀kọ́ òtítọ́.” Gbogbo ohun tí ó kù kí ipò póòpù lè gba àkóso ní 538, ni pípa àwọn Goth kúrò ní Ìlú Róòmù, èyí sì ṣẹlẹ̀ ní ọdún 538. Ìlà ìtàn ọdún mẹ́tàlélọ́gbọ̀n yẹn bá ìbí Kristi lọ ní ìbámu, èyí tí iṣẹ́ ìránṣẹ́ Johanu tẹ̀ lé, tí ó sì yọrí sí fífi agbára fún Jésù gẹ́gẹ́ bí Mèsáyà nígbà ìrìbọmi Rẹ̀.

The period of preparation in the history of Christ runs parallel with the sealing time, and it addresses the internal line of the Protestant horn, while the period of preparation for the antichrist addresses the external line of the Republican horn. Those two periods provide two witnesses of September 11, 2001, October 7, 2023, and the soon coming Sunday law. One period is emphasizing the external and the other the internal testimony of the sealing time of the one hundred and forty-four thousand.

Àkókò ìmúrasílẹ̀ nínú ìtàn Kristi ń lọ ní ìbámu pẹ̀lú àkókò fífi èdìdì dì, ó sì ń tọ́ka sí ìlà inú ti ìwo Pùròtẹ́sítántì, nígbà tí àkókò ìmúrasílẹ̀ fún aṣòdì sí Kristi ń tọ́ka sí ìlà òde ti ìwo Rípùblíkànì. Àwọn àkókò méjèèjì wọ̀nyí ń pèsè ẹlẹ́rìí méjì ti September 11, 2001, October 7, 2023, àti òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Àkókò kan ń tẹnumọ́ ẹ̀rí òde, èkejì sì ń tẹnumọ́ ẹ̀rí inú ti àkókò fífi èdìdì dì ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì.

The work of John, as the voice in the wilderness who prepared the way for the Messenger of the Covenant, paralleled the decree of Justinian that prepared the way for the man of sin, who is the messenger of the covenant of death. October 7, 2023 was the warning of what is going to happen when the Sunday law is enforced, as it was in 538. October 7, 2023 parallels 533 in the period of preparation for the first time the papacy was placed on the throne of the earth. It is the warning that at the soon-coming Sunday law, as in 538, the pope will once again become both the head of the churches, and also the corrector of heretics. It is also the warning of the escalating warfare of Islam of the third woe.

Iṣẹ́ Johanu, gẹ́gẹ́ bí ohùn ní aginjù tí ó pèsè ọ̀nà sílẹ̀ fún Ojiṣẹ́ Májẹ̀mú náà, bá àṣẹ Justinian mu, èyí tí ó pèsè ọ̀nà sílẹ̀ fún ọkùnrin ẹ̀ṣẹ̀, ẹni tí í ṣe ojiṣẹ́ májẹ̀mú ikú. Ọjọ́ Keje, oṣù Kẹwàá, ọdún 2023 jẹ́ ìkìlọ̀ nípa ohun tí yóò ṣẹlẹ̀ nígbà tí a bá fi òfin Ọjọ́-Àìkú múlẹ̀, gẹ́gẹ́ bí ó ti rí ní ọdún 538. Ọjọ́ Keje, oṣù Kẹwàá, ọdún 2023 bá ọdún 533 mu nínú àkókò ìmúrasílẹ̀ fún ìgbà àkọ́kọ́ tí a fi ipò póòpù jókòó lórí ìtẹ́ ayé. Ó jẹ́ ìkìlọ̀ pé ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́, gẹ́gẹ́ bí ní ọdún 538, póòpù yóò tún di olórí àwọn ìjọ ní ẹẹ̀kan síi, àti pẹ̀lú olùtúnṣe àwọn aláìgbọ́ràn sí ẹ̀kọ́ ìgbàgbọ́. Ó sì tún jẹ́ ìkìlọ̀ nípa ogun Íslámù ti ìbànújẹ kẹta tí ń pọ̀ sí i.

It is the warning identifying Islam (tidings of the east), and the warning of the restoration of the pope (tidings of the north). That warning coincides with the work of the messenger who prepares the way in the last days, for the Messenger of the Covenant, who is to then enter into covenant with the one hundred and forty-four thousand.

Ó jẹ́ ìkìlọ̀ tí ń fi Islam (ìròyìn láti ìlà-oòrùn) hàn ní ìdánimọ̀, àti ìkìlọ̀ ìmúpadàbọ̀sípò póòpù (ìròyìn láti àríwá). Ìkìlọ̀ náà bá iṣẹ́ ońṣẹ́ tí ń pèsè ọ̀nà mu ní àwọn ọjọ́ ìkẹyìn, nítorí Ońṣẹ́ Májẹ̀mú, ẹni tí yóò sì wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún mẹ́rìnlélọ́gọ́rin àti ọgọ́rùn-ún mẹ́rinlélógójì náà.

The three periods of preparation (the thirty years of Christ and the antichrist, and the sealing time), are also typified by the period of 1776 unto 1798. The ending of the earth beast has a specific period which precedes its ending as the sixth kingdom of Bible prophecy, therefore, the beginning of the earth beast as the sixth kingdom of Bible prophecy must have a prophetic period that precedes the beginning of that kingdom. Alpha and Omega always illustrates the end of a thing, with the beginning of a thing.

Àwọn àkókò mẹ́ta ìmúrasílẹ̀ náà (ọdún mẹ́tàlélọ́gbọ̀n ti Kristi àti ti agídí-Kristi, àti àkókò ìdìdì), ni a tún fi àkókò láti 1776 títí dé 1798 ṣàpẹẹrẹ. Òpin ẹranko ilẹ̀ ní àkókò pàtó kan tí ó ṣáájú òpin rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì; nítorí náà, ìbẹ̀rẹ̀ ẹranko ilẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì gbọ́dọ̀ ní àkókò àsọtẹ́lẹ̀ kan tí ó ṣáájú ìbẹ̀rẹ̀ ìjọba náà. Alfa àti Omega máa ń fi òpin ohun kan hàn pẹ̀lú ìbẹ̀rẹ̀ ohun náà.

1776, 1789 and 1798 represent September 11, 2001, October 7, 2023, and the soon-coming Sunday law. From 1776 unto 1798 the prophetic preparation of the setting up of the sixth kingdom was accomplished, just as the years 508, 533, and 538 represented the preparation of the setting up of the fifth kingdom. They must have these same prophetic characteristics, for the sixth kingdom is to be the image of the fifth kingdom.

1776, 1789, àti 1798 dúró fún September 11, 2001, October 7, 2023, àti òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́. Láti 1776 títí dé 1798 ni a ti mú ìmúrasílẹ̀ àsọtẹ́lẹ̀ fún ìdásílẹ̀ ìjọba kẹfà ṣẹ, gẹ́gẹ́ bí àwọn ọdún 508, 533, àti 538 ti ṣàpẹẹrẹ ìmúrasílẹ̀ fún ìdásílẹ̀ ìjọba karùn-ún. Wọ́n gbọ́dọ̀ ní àwọn àbùdá àsọtẹ́lẹ̀ wọ̀nyí kan náà, nítorí ìjọba kẹfà yóò jẹ́ àwòrán ìjọba karùn-ún náà.

The thirty years of Christ’s preparation leading to His baptism represent the same period, for when Christ came to confirm the covenant for one week, beginning at His baptism, He was setting up His kingdom of grace. In setting up His kingdom of grace in those seven years, He shed His blood to confirm that kingdom, and in so doing, He left the example of when He would set up His kingdom of glory. That kingdom of glory is the kingdom of Daniel two, that is represented as a stone that is cut out of a mountain without hands. That kingdom Sister White informs us is set up during the latter rain, and the latter rain began on September 11, 2001.

Ọgbọ̀n ọdún ìmúrasílẹ̀ Kristi tí ó ṣáájú ìrìbọmi Rẹ̀ dúró fún àkókò kan náà náà, nítorí nígbà tí Kristi wá láti fìdí májẹ̀mú múlẹ̀ fún ọ̀sẹ̀ kan, tí ó bẹ̀rẹ̀ ní ìrìbọmi Rẹ̀, Ó ń gbé ìjọba oore-ọ̀fẹ́ Rẹ̀ kalẹ̀. Ní gbígbé ìjọba oore-ọ̀fẹ́ Rẹ̀ kalẹ̀ nínú ọdún méje wọ̀nyí, Ó ta ẹ̀jẹ̀ Rẹ̀ sílẹ̀ láti fi jẹ́rìí ìmúdájú ìjọba náà, àti ní ṣíṣe bẹ́ẹ̀, Ó fi àpẹẹrẹ sílẹ̀ nípa ìgbà tí Yóò gbé ìjọba ògo Rẹ̀ kalẹ̀. Ìjọba ògo náà ni ìjọba Dáníẹ́lì méjì, èyí tí a ṣàpèjúwe gẹ́gẹ́ bí òkúta tí a gé jáde kúrò nínú òkè láìfi ọwọ́ ṣe. Ìjọba náà ni Sister White sọ fún wa pé a gbé kalẹ̀ ní àkókò òjò àìpẹ́, òjò àìpẹ́ sì bẹ̀rẹ̀ ní September 11, 2001.

> “The latter rain is coming on those that are pure—all then will receive it as formerly.

> “Òjò ìkẹyìn ń bọ̀ sórí àwọn tí ó jẹ́ mímọ́—gbogbo wọn yóò sì gbà á nígbà náà gẹ́gẹ́ bí ìgbà àtẹ́lẹwọ́.”

> “When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.

> “Nígbà tí àwọn áńgẹ́lì mẹ́rin bá tú ìdìmú wọn sílẹ̀, Kristi yóò gbé ìjọba Rẹ̀ kalẹ̀. Kò sí ẹni tí yóò gba òjò ìkẹyìn bí kò ṣe àwọn tí ń ṣe gbogbo ohun tí wọ́n lè ṣe. Kristi yóò ràn wá lọ́wọ́. Gbogbo ènìyàn lè jẹ́ aṣegun nípa oore-ọ̀fẹ́ Ọlọ́run, nípasẹ̀ ẹ̀jẹ̀ Jesu. Gbogbo ọ̀run ní ìfẹ́ sí iṣẹ́ náà. Àwọn áńgẹ́lì ní ìfẹ́ sí i.” Spalding and Magan, 3.

On September 11, 2001 the four winds, which are represented as an angry horse (Islam) were released, and then held in check, while the one hundred and forty-four thousand are being sealed. 1776, 1789 and 1798 represent the period of the sealing of the one hundred and forty-four thousand, and the three dates represent legal enactments that led to the sixth kingdom of Bible prophecy being established. The second date of 1789 identifies the Constitution of the United States, and therefore it was the message that identified the Constitution as the twofold power that was to arrive in 1798, just as 533 was the announcement of the twofold power that would arrive in 538, and as John the Baptist announced the twofold power which would arrive at Christ’s baptism.

Ní ọjọ́ kọkànlá, oṣù Kẹsán, ọdún 2001, a tú àwọn ẹ̀fúùfù mẹ́rin náà sílẹ̀, èyí tí a ṣàpẹẹrẹ wọn gẹ́gẹ́ bí ẹṣin tí ó bínú (Íslámù), lẹ́yìn náà a sì dá wọ́n dúró ní ìwọ̀n, nígbà tí a ń fi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún àti ẹgbẹ̀rún mẹ́rin. 1776, 1789 àti 1798 dúró fún àkókò fífi èdìdì dì àwọn ẹgbẹ̀rún ọgọ́rùn-ún kan lẹ́ẹ̀ẹ́dógún àti ẹgbẹ̀rún mẹ́rin, àwọn ọjọ́ mẹ́ta náà sì dúró fún àwọn ìgbésẹ̀ òfin tí ó yọrí sí ìdásílẹ̀ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Ọjọ́ kejì náà, 1789, ṣe ìdánimọ̀ Òfin Àgbà ti Orílẹ̀-Èdè Amẹ́ríkà, nítorí náà, ìránṣẹ́ náà ni ó ṣe ìdánimọ̀ Òfin Àgbà náà gẹ́gẹ́ bí agbára alápọ̀-mejì tí yóò dé ní 1798, gẹ́gẹ́ bí 533 ti jẹ́ ìkéde agbára alápọ̀-mejì tí yóò dé ní 538, àti gẹ́gẹ́ bí Johanu Oníbatisí ṣe kéde agbára alápọ̀-mejì tí yóò dé ní ìrìbọmi Kristi.

The two powers that make up the twofold power of Christ was His example that divinity combined with humanity does not sin. The two powers that make up the twofold power of the antichrist was his enthronement as the head of the churches, and his enthronement as the corrector of heretics. The two powers of that make up the twofold power of the earth beast are the two horns of Republicanism and Protestantism.

Agbára méjèèjì tí ó dá agbára méjìlélọ́gún Kristi pọ̀ jẹ́ àpẹẹrẹ Rẹ̀ pé ìwà-ọlọ́run tí a darapọ̀ mọ́ ẹ̀dá ènìyàn kì í ṣẹ̀ṣẹ̀. Agbára méjèèjì tí ó dá agbára méjìlélọ́gún aṣòdì sí Kristi pọ̀ ni ìjokòó-ọba rẹ̀ gẹ́gẹ́ bí olórí àwọn ìjọ, àti ìjokòó-ọba rẹ̀ gẹ́gẹ́ bí olùtúnṣe àwọn aláṣe. Agbára méjèèjì tí ó dá agbára méjìlélọ́gún ẹranko ayé pọ̀ ni ìwo méjì ti Ìjọba Olómìnira àti ti Pírótẹ́sítáǹtì.

> “‘And he had two horns like a lamb.’ The lamblike horns indicate youth, innocence, and gentleness, fitly representing the character of the United States when presented to the prophet as ‘coming up’ in 1798. Among the Christian exiles who first fled to America and sought an asylum from royal oppression and priestly intolerance were many who determined to establish a government upon the broad foundation of civil and religious liberty. Their views found place in the Declaration of Independence, which sets forth the great truth that ‘all men are created equal’ and endowed with the inalienable right to ‘life, liberty, and the pursuit of happiness.’ And the Constitution guarantees to the people the right of self-government, providing that representatives elected by the popular vote shall enact and administer the laws. Freedom of religious faith was also granted, every man being permitted to worship God according to the dictates of his conscience. Republicanism and Protestantism became the fundamental principles of the nation. These principles are the secret of its power and prosperity. The oppressed and downtrodden throughout Christendom have turned to this land with interest and hope. Millions have sought its shores, and the United States has risen to a place among the most powerful nations of the earth.” The Great Controversy, 441.

> “‘Ó sì ní ìwo méjì bí ti ọ̀dọ́-àgùntàn.’ Àwọn ìwo tí ó dà bí ti ọ̀dọ́-àgùntàn ń tọ́ka sí ìwà ọ̀dọ́, àìmọ̀ṣẹ́, àti ìrẹ̀lẹ̀, ní fífi ìwà orílẹ̀-èdè Amẹ́ríkà hàn lọ́nà tí ó yẹ nígbà tí a fihàn án fún wòlíì gẹ́gẹ́ bí ẹni tí ń ‘gòkè wá’ ní ọdún 1798. Láàárín àwọn àjèjì Kristẹni tí wọ́n kọ́kọ́ sá lọ sí Amẹ́ríkà tí wọ́n sì wá ibi ààbò kúrò lọ́wọ́ ìnilára ọba àti àìfaradà àwọn àlùfáà, ọ̀pọ̀lọpọ̀ wà tí wọ́n pinnu láti dá ìjọba sílẹ̀ lórí ìpìlẹ̀ gbòòrò ti òmìnira ara ẹni àti òmìnira ẹ̀sìn. Èrò wọn rí àyè nínú Ìkéde Òmìnira, èyí tí ó gbé òtítọ́ ńlá kalẹ̀ pé ‘a dá gbogbo ènìyàn ní dọ́gba’ àti pé a fi ẹ̀tọ́ tí a kò lè gbà lọ́wọ́ wọn fún wọn sí ‘ìyè, òmìnira, àti lílépa ayọ̀.’ Ìlànà Orílẹ̀-èdè náà sì ṣe ìdánilójú fún àwọn ènìyàn ní ẹ̀tọ́ ìṣàkóso ara ẹni, ní pípèsè pé àwọn aṣojú tí a dìbò yàn láti ọ̀dọ̀ àwọn ènìyàn yóò ṣe òfin, yóò sì mú wọn ṣiṣẹ́. A tún fi òmìnira ìgbàgbọ́ ẹ̀sìn fúnni, ní fífi ààyè sílẹ̀ fún gbogbo ènìyàn láti jọ́sìn Ọlọ́run gẹ́gẹ́ bí ìtọ́sọ́nà ẹ̀rí-ọkàn rẹ̀. Ìlànà olómìnira àjọṣe-olúbò àti ìgbàgbọ́ Pùròtẹ́sítáǹtì di àwọn ìlànà ìpìlẹ̀ orílẹ̀-èdè náà. Àwọn ìlànà wọ̀nyí ni aṣírí agbára àti àṣeyọrí rẹ̀. Àwọn tí a ni lára àti àwọn tí a tẹ mọ́lẹ̀ káàkiri ilẹ̀ Kristẹ́ndọ́mù ti yí ojú sí ilẹ̀ yìí pẹ̀lú ìfẹ́-inú àti ìrètí. Àràádọ́ta ọ̀kẹ́ ènìyàn ti wá sí etíkun rẹ̀, Amẹ́ríkà sì ti dìde sí ipò kan láàárín àwọn orílẹ̀-èdè tí ó lágbára jùlọ lórí ayé.” The Great Controversy, 441.

1776, 1789 and 1798 represent three histories that emphasize that the eighth, is of the seven. 1776 represents the publication of the Declaration of Independence, and the history of the First and Second Continental Congresses. 1789 represents the publication of the Constitution and the History of the Articles of Confederation. 1798 represents the publication of the Alien and Sedition Acts, and the beginning of the earth beast as the sixth kingdom of Bible prophecy.

1776, 1789 àti 1798 dúró fún ìtàn mẹ́ta tí ń tẹnu mọ́ ọn pé ẹ̀kẹjọ, jẹ́ ti àwọn méje náà. 1776 dúró fún ìtẹ̀jáde Ìkéde Òmìnira, àti ìtàn Àpéjọ Àgbáyé ti Kínní àti ti Kejì. 1789 dúró fún ìtẹ̀jáde Òfin Orílẹ̀-èdè àti Ìtàn Àwọn Àpilẹ̀kọ Ìṣọ̀kan. 1798 dúró fún ìtẹ̀jáde Àwọn Òfin Alien àti Sedition, àti ìbẹ̀rẹ̀ ẹranko ilẹ̀ ayé gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì.

The First Continental Congress occurred in 1774, and was a pivotal institution in the early history of the United States, serving as a governing body during the American Revolutionary War. The Continental Congresses are divided into two prophetic periods of the first congress and the last congress. The First Continental Congress had two presidents and convened in Philadelphia from September 5 to October 26, 1774. Peyton Randolph was the first president of the meeting from September 5 to October 22, and then Henry Middleton presided for the next five days until October 26, 1774.

Kọ́ńgréèsì Àgbáyé Àkọ́kọ́ ṣẹlẹ̀ ní ọdún 1774, ó sì jẹ́ ilé-iṣẹ́ pàtàkì gidigidi nínú ìtàn ìbẹ̀rẹ̀ orílẹ̀-èdè Orílẹ̀-Èdè Amẹ́ríkà, nípa sísìn gẹ́gẹ́ bí ara ìṣàkóso ní àkókò Ogun Ìyíká Amẹ́ríkà. A pín àwọn Kọ́ńgréèsì Àgbáyé sí àkókò wòlíì méjì: ti kọ́ńgréèsì àkọ́kọ́ àti ti kọ́ńgréèsì ìkẹyìn. Kọ́ńgréèsì Àgbáyé Àkọ́kọ́ ní ààrẹ méjì, ó sì péjọ ní Philadelphia láti September 5 sí October 26, 1774. Peyton Randolph ni ààrẹ àkọ́kọ́ ìpàdé náà láti September 5 sí October 22, lẹ́yìn náà Henry Middleton ṣe olórí fún ọjọ́ márùn-ún tó tẹ̀lé e títí di October 26, 1774.

The Second Continental Congress occurred from 1775 until 1781. The Second Continental Congress had six presidents during its existence. Peyton Randolph presided as president from May 10, 1775 until May 24, 1775. He was the first president of both the First and also of the Second Continental Congresses. There was a total of eight presidents during the history of the First and Second Continental Congresses.

Apejọ Continental Keji wáyé láti ọdún 1775 títí di 1781. Apejọ Continental Keji ní àwọn ààrẹ mẹ́fà ní àkókò ìwàláàyè rẹ̀. Peyton Randolph ṣe àkóso gẹ́gẹ́ bí ààrẹ láti May 10, 1775 títí di May 24, 1775. Òun ni ààrẹ àkọ́kọ́ fún mejeeji Apejọ Continental Kìíní àti pẹ̀lú Apejọ Continental Keji. Lapapọ̀, àwọn ààrẹ mẹ́jọ ni ó wà nínú ìtàn àwọn Apejọ Continental Kìíní àti Keji.

The second president of the Second Continental Congress was John Hancock, and Hancock presided from May 24, 1775 until October 31, 1777. Henry Laurens presided from November 1, 1777 until December 9, 1778. John Jay presided from December 10, 1778 until September 28, 1779. Samuel Huntington presided from September 28, 1779 until July 9, 1781. Thomas McKean presided from July 10, 1781 until November 4, 1781.

Ààrẹ kejì ti Àpéjọ Àgbáyé Kejì ti Ilẹ̀-Àmẹ́ríkà ni John Hancock, Hancock sì ṣe olórí láti ọjọ́ kẹrìnlélógún, oṣù Karùn-ún, ọdún 1775 títí di ọjọ́ kọkànlélọ́gbọ̀n, oṣù Kẹwàá, ọdún 1777. Henry Laurens ṣe olórí láti ọjọ́ kìn-ín-ní, oṣù kọkànlá, ọdún 1777 títí di ọjọ́ kẹsàn-án, oṣù kejìlá, ọdún 1778. John Jay ṣe olórí láti ọjọ́ kẹwàá, oṣù kejìlá, ọdún 1778 títí di ọjọ́ kẹjọlélógún, oṣù Kẹsàn-án, ọdún 1779. Samuel Huntington ṣe olórí láti ọjọ́ kẹjọlélógún, oṣù Kẹsàn-án, ọdún 1779 títí di ọjọ́ kẹsàn-án, oṣù Keje, ọdún 1781. Thomas McKean ṣe olórí láti ọjọ́ kẹwàá, oṣù Keje, ọdún 1781 títí di ọjọ́ kẹrin, oṣù kọkànlá, ọdún 1781.

Peyton Randolph was the first president of both the First and Second Continental Congresses. This identifies that during the two periods of the Continental Congresses there were eight presidents, but the president that was the first president of each of the two periods was the same person. Therefore, though there were eight presidential terms, there were actually only seven presidents. The first president was of the seven men who were presidents, but as Randolph presided twice in that history, he also represents the eighth, that was of the seven.

Peyton Randolph ni ààrẹ àkọ́kọ́ fún ìpàdé Continental Congress àkọ́kọ́ àti èkejì. Èyí fi hàn pé ní àkókò méjèèjì ti àwọn Continental Congress wọ̀nyí, ààrẹ mẹ́jọ ni wọ́n wà, ṣùgbọ́n ààrẹ tí ó jẹ́ ààrẹ àkọ́kọ́ ní ọ̀kọ̀ọ̀kan nínú àkókò méjèèjì náà jẹ́ ẹni kan náà. Nítorí náà, bí ó tilẹ̀ jẹ́ pé ìgbà ààrẹ mẹ́jọ wà, ní tòótọ́ ààrẹ méje péré ni wọ́n wà. Ààrẹ àkọ́kọ́ jẹ́ ọ̀kan nínú àwọn ọkùnrin méje tí wọ́n jẹ́ ààrẹ, ṣùgbọ́n bí Randolph ṣe darí lẹ́ẹ̀mejì nínú ìtàn náà, ó tún dúró fún ẹlẹ́ẹ̀kẹjọ, ẹni tí ó jẹ́ ọ̀kan nínú méje náà.

In the history of the Continental Congresses, the Revolutionary War was managed by the Congress. For this reason, George Washington was never a president in that period, for he had been appointed as the first Commander and Chief over the military.

Nínú ìtàn àwọn Àpéjọ Àgbá ilẹ̀ Kọ́ńtínẹ́ńtì, Ìjà Ìyíká ni Àpéjọ náà ń darí. Nítorí ìdí yìí, George Washington kò jẹ́ ààrẹ lákòókò yẹn rárá, nítorí a ti yàn án gẹ́gẹ́ bí Alákóso Àkọ́kọ́ àti Olórí lórí ẹgbẹ́ ọmọ ogun.

Being the first president of both periods Randolph represents two witnesses typifying the first actual president, who was George Washington. Washington is represented by Randolph, and therefore Randolph, as a symbol of Washington, conveys both the prophetic characteristics of Randolph the first president, but also that Randolph was the eighth, that was of the seven. Thus George Washington, as the first president and the first Commander and Chief, was also prophetically the eighth, and was of the seven.

Gẹ́gẹ́ bí ààrẹ àkọ́kọ́ ti àkókò méjèèjì, Randolph dúró fún ẹlẹ́rìí méjì tí ń ṣàpẹẹrẹ ààrẹ gidi àkọ́kọ́, ẹni tí í ṣe George Washington. A ṣojú Washington nípasẹ̀ Randolph, nítorí náà Randolph, gẹ́gẹ́ bí àmì Washington, ń gbé àwọn àbùdá àsọtẹ́lẹ̀ mejeeji kalẹ̀: ti Randolph gẹ́gẹ́ bí ààrẹ àkọ́kọ́, àti pẹ̀lú pé Randolph ni ẹ̀kẹjọ, ẹni tí ó wà nínú àwọn méje. Báyìí ni George Washington, gẹ́gẹ́ bí ààrẹ àkọ́kọ́ àti Alákóso Àgbà àkọ́kọ́, ṣe tún jẹ́ ní ìtumọ̀ àsọtẹ́lẹ̀ ẹ̀kẹjọ, ó sì jẹ́ ti àwọn méje.

Jesus illustrates the end of a thing with the beginning, so the last president and Commander and Chief will be the eighth, that is of the seven. This prophetic fact is established in the history of the First and Second Continental Congresses which is represented by the date of the first waymark of 1776, and publication of the Declaration of Independence.

Jésù fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin rẹ̀, nítorí náà ààrẹ àti Olórí Àgbà jùlọ ìkẹyìn yóò jẹ́ ẹ̀kẹjọ, èyí tí í ṣe ọ̀kan nínú àwọn méje. Òtítọ́ àsọtẹ́lẹ̀ yìí ni a fi ìdí rẹ̀ múlẹ̀ nínú ìtàn Àpéjọ Àgbáyé Kọ́ńtínẹ́ńtì Kìíní àti Èkejì, èyí tí ọjọ́ àmì-ọ̀nà àkọ́kọ́ ti 1776 àti ìtẹ̀jáde Ìkéde Òmìnira ṣe aṣojú fún.

The waymark of 1776 typifies September 11, 2001, and the Patriot Act, where American independence was placed under the authority of Roman law, and no longer under English law. It marks the beginning of the prophetic period that prepares the way for the papacy to once again take the throne of the earth at the soon-coming Sunday law.

Àmì-àmì ọ̀nà ti 1776 ń ṣàpẹẹrẹ September 11, 2001, àti Patriot Act, níbi tí a ti fi òmìnira America sí abẹ́ àṣẹ òfin Romu, tí kì í sì í ṣe mọ́ labẹ́ òfin Gẹ̀ẹ́sì. Ó fi àmì sí ìbẹ̀rẹ̀ àkókò àsọtẹ́lẹ̀ tí ń pèsè ọ̀nà fún kí ìjọ papacy tún gba ìtẹ́ ayé lẹ́ẹ̀kan sí i ní òfin Sunday tí ń bọ̀ láìpẹ́.

As with the prophetic period represented by 1776, the prophetic period represented the history from the conclusion of the Second Continental Congress in 1781 to 1789, which is the date that identifies the waymark associated with the publication of the Constitution. In that history there were also eight presidents. The history of 1781 to 1789 is the history of the Articles of Confederation. The Articles of Confederation represented the first Constitution, but the weakness of the Articles of Confederation led to its replacement, and the ratification of the Constitution in 1789.

Gẹ́gẹ́ bí ó ti rí pẹ̀lú àkókò wòlíì tí 1776 dúró fún, àkókò wòlíì náà ṣàfihàn ìtàn láti ìparí Ìgbìmọ̀ Continental Kejì ní 1781 títí di 1789, èyí tí ó jẹ́ ọjọ́ tí ń tọ́ka sí àmì ọ̀nà tí ó ní í ṣe pẹ̀lú ìtẹ̀jáde Òfin Àgbà. Nínú ìtàn náà, àwọn ààrẹ mẹ́jọ náà wà pẹ̀lú. Ìtàn 1781 sí 1789 ni ìtàn Àwọn Nkan Ìṣọ̀kan. Àwọn Nkan Ìṣọ̀kan dúró fún Òfin Àgbà àkọ́kọ́, ṣùgbọ́n àìlera Àwọn Nkan Ìṣọ̀kan yọrí sí píparọ̀pò rẹ̀, àti sí ìfọwọ́sí Òfin Àgbà ní 1789.

In that period the eight presidents consisted of seven presidents who were not presidents in the history of the two Continental Congresses, and one who was also a president in that first prophetic period. John Hancock served in both the second Continental Congress, and also in the period represented by the Articles of Confederation. At the prophetic level, there were only seven men who were president during the two Continental Congresses, thus prophetically John Hancock was one of the eight in the period of the Articles of Confederation, but he was also one of the seven men from the previous period. He was therefore the eighth, that was of the seven.

Ní àkókò yẹn, àwọn ààrẹ mẹ́jọ náà ní àwọn ààrẹ méje tí kò jẹ́ ààrẹ nínú ìtàn àwọn Ìgbìmọ̀ Àgbáyé Méjèèjì, àti ọ̀kan tí ó tún jẹ́ ààrẹ nínú àkókò àsọtẹ́lẹ̀ àkọ́kọ́ yẹn pẹ̀lú. John Hancock ṣiṣẹ́ ní Ìgbìmọ̀ Àgbáyé kejì, ó sì tún ṣiṣẹ́ ní àkókò tí Àwọn Àpilẹ̀kọ̀ Ìṣọ̀kan ń ṣojú fún. Ní ìpele àsọtẹ́lẹ̀, àwọn ọkùnrin méje nìkan ni wọ́n jẹ́ ààrẹ ní àkókò àwọn Ìgbìmọ̀ Àgbáyé Méjèèjì, nítorí náà ní ìtumọ̀ àsọtẹ́lẹ̀ John Hancock jẹ́ ọ̀kan nínú àwọn mẹ́jọ ní àkókò Àwọn Àpilẹ̀kọ̀ Ìṣọ̀kan, ṣùgbọ́n ó tún jẹ́ ọ̀kan nínú àwọn ọkùnrin méje láti àkókò tí ó ṣáájú. Nítorí náà, òun ni ẹ̀kẹjọ, ẹni tí ó jẹ́ ti àwọn méje.

The second prophetic period, represented by 1789, also had a president (Hancock) who was the eighth, but of the seven, as was Payton Randolph in the first prophetic period represented by 1776. 1789 aligns with and represents the January 6, 2021 Pelosi trials.

Àkókò àsọtẹ́lẹ̀ kejì, tí 1789 ṣojú fún, pẹ̀lú ní ààrẹ kan (Hancock) tí ó jẹ́ ẹni kẹjọ, ṣùgbọ́n lára àwọn méje, gẹ́gẹ́ bí Payton Randolph ti rí nínú àkókò àsọtẹ́lẹ̀ àkọ́kọ́ tí 1776 ṣojú fún. 1789 bá a mu, ó sì ṣojú fún àwọn ìdánwò Pelosi ti January 6, 2021.

> “The Lord has faithful watchmen on the walls of Zion to cry aloud and spare not, to lift up their voice like a trumpet, and show His people their transgression and the house of Jacob their sins. The Lord has permitted the enemy of truth to make a determined effort against the Sabbath of the fourth commandment. He designs by this means to awaken a decided interest in that question which is a test for the last days. This will open the way for the third angel’s message to be proclaimed with power.

> “Oluwa ní àwọn olùṣọ́ olóòótọ́ lórí odi Sioni láti ké sókè, kí wọn má sì dáwọ́ dúró, láti gbé ohùn wọn ga bí ipè, kí wọ́n sì fi ìrékọjá wọn hàn fún àwọn ènìyàn Rẹ̀, àti ẹ̀ṣẹ̀ wọn fún ilé Jékọ́bù. Oluwa ti jẹ́ kí ọ̀tá òtítọ́ ṣe ìsapá gígùn pẹ̀lú ìpinnu lòdì sí Sábáàtì ìlànà kẹrin. Ó pète láti lo ọ̀nà yìí láti jí ìfẹ́ tó lágbára sí ìbéèrè náà, èyí tí í ṣe ìdánwò fún àwọn ọjọ́ ìkẹyìn. Èyí yóò ṣí ọ̀nà sílẹ̀ kí a lè kéde ìhìn iṣẹ́ angẹli kẹta pẹ̀lú agbára.

> “Let not one who believes the truth, be silent now. None should be careless now; let all urge their petitions at the throne of grace, pleading the promise, ‘Whatsoever ye shall ask in my name, that will I do’ (John 14:13). It is a perilous time now. If this land of boasted liberty is preparing to sacrifice every principle which enters into her Constitution, making decrees to suppress religious freedom, and for the enforcing of papal falsehood and delusion, then the people of God need to present their petitions in faith to the Most High. There is every encouragement, in the promises of God, for those who put their trust in Him. The prospect of being brought into personal danger and distress, need not cause despondency, but should quicken the vigor and hopes of God’s people; for the time of their peril is the season for God to grant them clearer manifestations of His power.

> “Má jẹ́ kí ẹnikẹ́ni tí ó gbà òtítọ́ má dákẹ́ ní àkókò yìí. Kò sí ẹni kankan tí ó yẹ kí ó ṣe àìbikítà ní báyìí; kí gbogbo ènìyàn máa fi àwọn ẹ̀bẹ̀ wọn rọ̀ sí itẹ́ oore-ọ̀fé, ní fífi ìlérí náà bẹ̀bẹ̀ pé, ‘Ohunkóhun tí ẹ̀yin bá béèrè ní orúkọ mi, èmi yóò ṣe é’ (John 14:13). Àkókò eléwu ni báyìí. Bí ilẹ̀ yìí tí ń yangàn òmìnira rẹ̀ bá ń pèsè ara rẹ̀ láti fi gbogbo ìlànà tí ó wà nínú Òfin Ìpilẹ̀ṣẹ̀ rẹ̀ rúbọ, ní ṣíṣe àwọn àṣẹ láti pa òmìnira ẹ̀sìn run, àti láti fi irọ́ àti ìtànjẹ ti póòpù múlẹ̀, nígbà náà ni àwọn ènìyàn Ọlọ́run nílò láti fi àwọn ẹ̀bẹ̀ wọn hàn ní ìgbàgbọ́ fún Ọ̀gá-ọba Ọ̀run. Gbogbo ìdánilójú wà, nínú àwọn ìlérí Ọlọ́run, fún àwọn tí ó fi ìgbẹ́kẹ̀lé wọn sínú Rẹ̀. Ìrètí pé a lè mú wọn sínú ewu àti ìpọ́njú ti ara ẹni, kò yẹ kí ó fa ìrẹ̀wẹ̀sì, ṣùgbọ́n ó yẹ kí ó mú kí agbára àti ìrètí àwọn ènìyàn Ọlọ́run túbọ̀ lágbára; nítorí àkókò ewu wọn ni àsìkò tí Ọlọ́run máa fi fún wọn ní àfihàn agbára Rẹ̀ tí ó kedere sí i.”

> “We are not to sit in calm expectancy of oppression and tribulation, and fold our hands, doing nothing to avert the evil. Let our united cries be sent up to heaven. Pray and work, and work and pray. But let none act rashly. Learn as never before that you must be meek and lowly in heart. You must not bring a railing accusation against any, whether individuals or churches. Learn to deal with minds as Christ did. Sharp things must sometimes be spoken; but be sure that the Holy Spirit of God is abiding in your heart before you speak the clear-cut truth; then let it cut its way. You are not to do the cutting.” Selected Messages, book 2, 370.

> “A kò gbọ́dọ̀ jókòó ní ìrètí ìfọ̀kànbalẹ̀ de ìnúnibíni àti ìpọ́njú, kí a sì pa ọwọ́ wa pọ̀, láì ṣe ohunkóhun láti dẹ́kun ibi náà. Jẹ́ kí ẹkún wa ní ìṣọ̀kan gòkè lọ sí ọ̀run. Ẹ gbàdúrà, kí ẹ sì ṣiṣẹ́, ẹ sì ṣiṣẹ́, kí ẹ sì gbàdúrà. Ṣùgbọ́n kí ẹnikẹ́ni má ṣe hùwà ní àìrònú. Kẹ́kọ̀ọ́ bí kò ṣe rí tẹ́lẹ̀ pé ẹ gbọ́dọ̀ jẹ́ onírẹ̀lẹ̀ àti oníwọ̀ntúnwọ̀nsì ní ọkàn. Ẹ kò gbọ́dọ̀ fi ẹ̀sùn ọ̀rọ̀ ìbínú kàn ẹnikẹ́ni, yálà olúkúlùkù tàbí àwọn ìjọ. Kẹ́kọ̀ọ́ láti bá ọkàn ènìyàn lò gẹ́gẹ́ bí Kristi ti ṣe. Nígbà mìíràn, a ní láti sọ àwọn ọ̀rọ̀ líle; ṣùgbọ́n ẹ rí i dájú pé Ẹ̀mí Mímọ́ Ọlọ́run ń gbé inú ọkàn yín kí ẹ tó sọ òtítọ́ tí ó péye gbangba; lẹ́yìn náà, jẹ́ kí òtítọ́ náà gé ọ̀nà tirẹ̀. Ẹ kò gbọdọ̀ ṣe gígé náà.” Selected Messages, ìwé 2, 370.

The second waymark in the prophetic period of preparation represented by the Constitution identifies that the Constitution is to be overturned at the next waymark. That second waymark has been typified by John the Baptist, and also by the decree of Justinian, which both identified and presented a warning in connection with the arrival of the last event represented in the period. For John it was the empowerment of Christ as He confirmed His covenant of life with His precious blood, and for Justinian it was the empowerment of the antichrist, who was to ratify his covenant of death with the blood of the martyrs.

Ọ̀nà-àmì kejì nínú àkókò ìsọtẹ́lẹ̀ ti ìmúrasílẹ̀ tí Aṣà-Òfin dúró fún ń fi hàn pé a óò bì Aṣà-Òfin náà ṣubú ní ọ̀nà-àmì tó kàn. Ọ̀nà-àmì kejì náà ni a ti fi Johanu Oníbatisiti ṣe àpẹẹrẹ rẹ̀, àti pẹ̀lú àṣẹ Justiniani, àwọn méjèèjì sì ṣe ìdánimọ̀, wọ́n sì gbé ìkìlọ̀ kalẹ̀ ní ìbáṣepọ̀ pẹ̀lú dídé ìṣẹ̀lẹ̀ ìkẹyìn tí a dúró fún nínú àkókò náà. Fún Johanu, ó jẹ́ ìfúnni ní agbára fún Kristi bí Ó ti fi ẹ̀jẹ̀ Rẹ̀ iyebíye jẹ́rìí májẹ̀mú ìyè Rẹ̀; ṣùgbọ́n fún Justiniani, ó jẹ́ ìfúnni ní agbára fún aṣòdì-sí-Kristi, ẹni tí yóò fi ẹ̀jẹ̀ àwọn ajẹ́rìíkú fìdí májẹ̀mú ikú rẹ̀ múlẹ̀.

The Constitution in 1789 identified the empowerment of the two horns of the earth beast, and in so doing, 1789 identified the soon coming destruction of the earth beast’s two horns of power, as represented by the Alien and Sedition Acts in 1798. When the two witnesses were slain in the streets in the year 2020, they identified and warned of a sustained attack upon the Constitution that are symbolized by the January 6, 2021, Pelosi trials.

Òfin Orílẹ̀-èdè ní ọdún 1789 ṣe ìdánimọ̀ ìfúnni ní agbára sí àwọn ìwo méjì ẹranko ilẹ̀-ayé náà, àti nípa bẹ́ẹ̀, ọdún 1789 ṣe ìdánimọ̀ ìparun tí ó súnmọ́ tòsí ti àwọn ìwo agbára méjì ẹranko ilẹ̀-ayé náà, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nípasẹ̀ Alien and Sedition Acts ní ọdún 1798. Nígbà tí a pa àwọn ẹlẹ́rìí méjèèjì ní àwọn òpópónà ní ọdún 2020, wọ́n ṣe ìdánimọ̀ àti ìkìlọ̀ nípa ìkọlù tí ń bá a lọ sí Òfin Orílẹ̀-èdè náà, èyí tí a fi àpẹẹrẹ hàn nípasẹ̀ àwọn ìdánwò Pelosi ti January 6, 2021.

January 6, 2021 is the warning about the empowerment of the papacy at the soon-coming Sunday law, as typified by the decree of Justinian in the year 533. January 6, 2021 and the year 533, both give warning of the soon coming Sunday law, as typified by the Sunday law in 538 at the Council of Orleans, and by the Alien and Sedition Acts in 1798, which typified the earth beast speaking as a dragon at the soon coming Sunday law.

Ọjọ́ kẹfà, oṣù Kini, ọdún 2021 ni ìkìlọ̀ nípa fífi agbára fún ìjọpapacy ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú àṣẹ Justinian ní ọdún 533. Ọjọ́ kẹfà, oṣù Kini, ọdún 2021 àti ọdún 533, méjèèjì ń fi ìkìlọ̀ hàn nípa òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú òfin ọjọ́ Àìkú ní ọdún 538 ní Ìgbìmọ̀ Orleans, àti nínú Alien and Sedition Acts ní ọdún 1798, èyí tí ó jẹ́ àpẹẹrẹ ẹranko ilẹ̀ ayé tí ń sọ̀rọ̀ bí dragoni ní òfin ọjọ́ Àìkú tí ń bọ̀ láìpẹ́.

At the Sunday law the deadly wound of the papacy will be healed, and the eighth head of Revelation chapter seventeen, that is of the seven heads, will be resurrected. The Alien and Sedition Acts of 1798, represents the earth beast speaking as a dragon, when it not only enforces the worship of the sun, but thereafter forces the entire world to accept the authority of the sea beast of Revelation chapter thirteen, as the eighth head that is of the seven heads. Therefore, in each of the three periods represented within the period of preparation by 1776, 1789 and 1798, the prophetic enigma of the eighth, being of the seven is prophetically represented.

Ní ìgbà òfin Ọjọ́ Ìsinmi, ọgbẹ́ ikú ti ìjọba papacy yóò di mímú láradá, a sì tún jí orí kẹ́jọ ti Ìfihàn orí kẹtàlá-dín-lógún, èyí tí í ṣe ti àwọn orí méje, dìde. Àwọn Alien and Sedition Acts ti ọdún 1798 ń ṣojú ẹranko ayé tí ń sọ̀rọ̀ bí dragoni, nígbà tí kì í ṣe pé ó ń fi agbára mú ìjọsìn oòrùn nìkan ṣẹ, ṣùgbọ́n lẹ́yìn náà ó tún ń fi agbára mú gbogbo ayé láti gba àṣẹ ẹranko inú òkun ti Ìfihàn orí kẹtàlá gẹ́gẹ́ bí orí kẹ́jọ tí í ṣe ti àwọn orí méje. Nítorí náà, nínú ọ̀kọ̀ọ̀kan àwọn àkókò mẹ́ta tí a ṣàpẹẹrẹ rẹ̀ nínú àkókò ìmúrasílẹ̀ nípasẹ̀ 1776, 1789, àti 1798, àdììtú àsọtẹ́lẹ̀ ti “ẹ̀kẹ́jọ, ẹni tí í ṣe ti àwọn méje” ni a ṣàpẹẹrẹ ní ti àsọtẹ́lẹ̀.

The first two waymarks (1776 and 1789), that identify the enigma, address the riddle being accomplished within the prophetic history of the earth beast, and the third waymark identifies the enigma being accomplished for the papal power.

Àwọn àmì ọ̀nà méjì àkọ́kọ́ (1776 àti 1789), tí wọ́n ń ṣe ìdánimọ̀ àlọ́-onítúmọ̀ náà, ń tọ́ka sí àlọ́-òwe tí a ń mú ṣẹ nínú ìtàn àsọtẹ́lẹ̀ ti ẹranko ilẹ̀ ayé, àti àmì ọ̀nà kẹta ń ṣe ìdánimọ̀ àlọ́-onítúmọ̀ tí a ń mú ṣẹ fún agbára póòpù.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tí ó kàn.

> “‘Saying to them that dwell on the earth, that they should make an image to the beast.’ Here is clearly presented a form of government in which the legislative power rests with the people, a most striking evidence that the United States is the nation denoted in the prophecy.

> “‘Wíwí fún àwọn tí ń gbé lórí ilẹ̀ ayé, pé kí wọ́n ṣe ère kan fún ẹranko náà.’ Níhìn-ín ni a ti ṣàfihàn ní kedere irú ìjọba kan nínú èyí tí agbára ìṣètò òfin wà lọ́wọ́ àwọn ènìyàn, èyí tí ó jẹ́ ẹ̀rí tí ó lágbára gidigidi jùlọ pé Orílẹ̀-èdè Amẹ́ríkà ni orílẹ̀-èdè tí a tọ́ka sí nínú àsọtẹ́lẹ̀ náà.

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

> “Ṣùgbọ́n kí ni ‘èré sí ẹranko náà’? báwo ni a ó sì ṣe dá a? Ẹranko oníwo méjì ni ó dá èrè náà, ó sì jẹ́ èrè sí ẹranko náà. A tún ń pè é ní ère ẹranko náà. Nígbà náà, kí a lè mọ irú tí ère náà rí àti bí a ó ṣe dá a, a gbọ́dọ̀ kẹ́kọ̀ọ́ àwọn àbùdá ẹranko náà fúnra rẹ̀—ìjọ-àgbàápáápà.

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

> “Nígbà tí ìjọ ìbẹ̀rẹ̀ ti bàjẹ́ nípa yíyapa kúrò nínú ìrọ̀rùn ìhìnrere àti nípa gbigba àwọn ààtò àti àṣà àwọn aláìmọ̀ sí, ó pàdánù Ẹ̀mí àti agbára Ọlọ́run; àti láti lè ṣàkóso lórí ẹ̀rí ọkàn àwọn ènìyàn, ó wá ọ̀wọ́ ìtìlẹ́yìn agbára ayé. Àbájáde rẹ̀ ni ipò póòpù, ìjọ kan tí ó ṣàkóso agbára ìjọba, tí ó sì lò ó láti mú àwọn ète tirẹ̀ ṣẹ, pàápàá jùlọ fún ìjìyà ‘ẹ̀kọ́-ìṣìn asán.’ Kí Orílẹ̀-èdè Amẹ́ríkà lè dá àwòrán ẹranko náà sílẹ̀, agbára ẹ̀sìn gbọ́dọ̀ ṣàkóso ìjọba aráàlú bẹ́ẹ̀ gẹ́gẹ́ tí a ó fi tún máa lo àṣẹ ìpínlẹ̀ nípasẹ̀ ìjọ láti mú àwọn ète tirẹ̀ ṣẹ.”

> “Whenever the church has obtained secular power, she has employed it to punish dissent from her doctrines. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. An example of this is given in the long-continued persecution of dissenters by the Church of England. During the sixteenth and seventeenth centuries, thousands of nonconformist ministers were forced to flee from their churches, and many, both of pastors and people, were subjected to fine, imprisonment, torture, and martyrdom.

> “Nígbàkígbà tí ìjọ bá ti ní agbára ayé, ó ti lò ó láti fi jẹ àwọn tí wọ́n yàtọ̀ sí ẹ̀kọ́ rẹ̀ níyà. Àwọn ìjọ Pùrótẹ́sítáǹtì tí wọ́n ti tọ̀ lẹ́yìn ìṣísẹ̀ Róòmù nípa dídá àjọṣepọ̀ pẹ̀lú àwọn agbára ayé ti fihàn ìfẹ́ kan náà láti dín òmìnira ẹ̀rí ọkàn kù. Àpẹẹrẹ èyí ni a rí nínú inúnibíni pípẹ́ tí Ìjọ Gẹ̀ẹ́sì ṣe sí àwọn alátakò. Ní ọ̀rúndún kẹrìndínlógún àti kẹtadínlógún, ẹgbẹ̀rún-ún àwọn òjíṣẹ́ aláìfaramọ́ ni a fi agbára mú láti sá kúrò ní àwọn ìjọ wọn, àti pé ọ̀pọ̀, nínú àwọn olùṣọ́-àgùntàn àti àwọn ènìyàn, ni a fi fáìnì, ẹ̀wọ̀n, ìyà, àti ikú-márítì níyà.”

> “It was apostasy that led the early church to seek the aid of the civil government, and this prepared the way for the development of the papacy—the beast. Said Paul: ‘There’ shall ‘come a falling away, … and that man of sin be revealed.’ 2 Thessalonians 2:3. So apostasy in the church will prepare the way for the image to the beast.

> “Ìpadàsẹ́yìn ni ó mú kí ìjọ àkọ́kọ́ wá ìrànlọ́wọ́ lọ́dọ̀ ìjọba aláṣẹ, èyí sì pèsè ọ̀nà fún ìdàgbàsókè ẹ̀ṣẹ́ pòòpù—ẹranko náà. Pọ́ọ̀lù wí pé: ‘Ìyapa yóò wá, … a ó sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn.’ 2 Tẹsalóníkà 2:3. Nítorí náà, ìpadàsẹ́yìn nínú ìjọ yóò pèsè ọ̀nà fún àwòrán ẹranko náà.”

> “The Bible declares that before the coming of the Lord there will exist a state of religious declension similar to that in the first centuries. ‘In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof.’ 2 Timothy 3:1–5. ‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils.’ 1 Timothy 4:1. Satan will work ‘with all power and signs and lying wonders, and with all deceivableness of unrighteousness.’ And all that ‘received not the love of the truth, that they might be saved,’ will be left to accept ‘strong delusion, that they should believe a lie.’ 2 Thessalonians 2:9–11. When this state of ungodliness shall be reached, the same results will follow as in the first centuries.” The Great Controversy, 443, 444.

> “Bíbélì sọ ní gbangba pé kí ìbọ̀ wá Olúwa tó dé, ipò ìrẹ̀wẹ̀sì nínú ẹ̀sìn yóò wà, tó jọ èyí tí ó wà ní àwọn ọ̀rúndún àkọ́kọ́. ‘Ṣùgbọ́n mọ èyí, pé ní ọjọ́ ìkẹyìn àkókò líle yóò dé. Nítorí àwọn ènìyàn yóò jẹ́ afẹ́fẹ́ ara wọn, olùfẹ́ owó, agbéraga, oníṣògo, aṣọ̀rọ̀-òdì, aláìgbọ́ràn sí òbí, aláìdupẹ́, aláìmọ́, aláìní ìfẹ́ àdáni, aláìfẹ́ àlàáfíà, olùfisùn èké, aláìkóra-ẹni-níjàánu, oníkà, aláìfẹ́ ohun rere, ọlọ̀tẹ̀, aláìronú, agbéraga lọ́kàn, olùfẹ́ ayọ̀ ju olùfẹ́ Ọlọ́run lọ; tí wọ́n ní àwọ̀ ẹ̀sìn, ṣùgbọ́n tí wọ́n sẹ́ agbára rẹ̀.’ 2 Timotiu 3:1–5. ‘Nísinsin yìí Ẹ̀mí sì ń sọ ní gbangba, pé ní àkókò ìkẹyìn àwọn kan yóò kúrò nínú ìgbàgbọ́, wọ́n á máa fetí sí àwọn ẹ̀mí amúnisìn, àti àwọn ẹ̀kọ́ àwọn ẹ̀mí èṣù.’ 1 Timotiu 4:1. Satani yóò ṣiṣẹ́ ‘pẹ̀lú gbogbo agbára àti àwọn àmì àti iṣẹ́ ìyanu èké, àti pẹ̀lú gbogbo ìtanjẹ àìṣòdodo.’ Àti gbogbo àwọn tí ‘kò gba ìfẹ́ òtítọ́ láti lè gbà wọ́n là,’ a ó fi wọ́n sílẹ̀ láti gba ‘ìtanjẹ agbára, kí wọ́n lè gba irọ́ gbọ́.’ 2 Tẹsalonika 2:9–11. Nígbà tí a bá ti dé ipò àìwà-bí-Ọlọ́run yìí, àwọn àbájáde kan náà yóò tẹ̀lé gẹ́gẹ́ bí ó ti rí ní àwọn ọ̀rúndún àkọ́kọ́.” The Great Controversy, 443, 444.

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