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# The Book of Daniel - Number Seventeen

Ìwé Dáníẹ́lì - Nọ́mbà Mẹ́tàlá-dín-lọ́gbọ̀n

Prophetic Connections: Nebuchadnezzar’s Golden Image and the Sunday Law

Àwọn Ìsopọ̀ Àsọtẹ́lẹ̀: Àwòrán Wúrà Nebukadinésárì àti Òfin Ọjọ́ Àìkú

Author

Jeff Pippenger

Published

December 12, 2023

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Sister White often identifies the golden image on the plain of Dura as the Sunday law.

Arábìnrin White sábà máa ń dá àwòrán wúrà tí ó wà lórí pẹ̀tẹ́lẹ̀ Dura mọ́ òfin Ọjọ́ Àìkú.

> “An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

> “A ti dá ìsinmi òrìṣà kalẹ̀, gẹ́gẹ́ bí a ti dá àwòrán wúrà náà kalẹ̀ ní pẹ̀tẹ́lẹ̀ Dura. Gẹ́gẹ́ bí Nebukadinésárì, ọba Bábílónì, ṣe pa àṣẹ jáde pé kí a pa gbogbo àwọn tí kò bá tẹríbalẹ̀ tí wọ́n sì jọ́sìn àwòrán yìí, bẹ́ẹ̀ náà ni a ó kéde pé gbogbo àwọn tí kò ní fi ọ̀wọ̀ fún ìlànà Ọjọ́ Àìkú ni a ó fi ìtẹ́wọ́gbà àti ikú jẹ wọ́n. Báyìí ni a ṣe ń tẹ Ìsinmi Oluwa mọ́lẹ̀ lábẹ́ ẹsẹ̀. Ṣùgbọ́n Oluwa ti sọ pé, ‘Ègbé ni fún àwọn tí ń pa àṣẹ àìṣòdodo jáde, tí wọ́n sì ń kọ ìnira tí wọ́n ti pàṣẹ’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.

In this particular passage Sister White references the book of Zephaniah, and in so doing she adds to the prophetic connection of Daniel chapter two and chapter three. Zephaniah identifies that God’s people are to gather together before the decree. He also identifies a trumpet message, which is a symbol of a warning message that is directed against the cities (States) and towers (Churches). He identifies a gathering, which is the element of the “seven times,” that occurs when the Leviticus twenty-six prayer is offered. He identifies a “nation that is not desired,” all the while emphasizing the arrival of God’s executive judgment that begins at the Sunday law and escalates through to the Second Coming of Christ.

Nínú àyọkà pàtó yìí, Sister White tọ́ka sí ìwé Sefaniah, àti ní ṣíṣe bẹ́ẹ̀ ó fi kún ìṣọ̀kan àsọtẹ́lẹ̀ Daniẹli orí kejì àti orí kẹta. Sefaniah fi hàn pé àwọn ènìyàn Ọlọ́run gbọ́dọ̀ péjọ pa pọ̀ kí ìlànà náà tó jáde. Ó tún fi ìránṣẹ́ ìpè hàn, èyí tí ó jẹ́ àpẹẹrẹ ìránṣẹ́ ìkìlọ̀ kan tí a darí sí àwọn ìlú ńlá (States) àti àwọn ilé-ìṣọ́ (Àwọn Ìjọ). Ó fi ìpéjọ kan hàn, èyí tí í ṣe ìpínlẹ̀ “àkókò méje,” tí ó ṣẹlẹ̀ nígbà tí a bá gbàdúrà Lefitíkù mẹ́rìndínlọ́gbọ̀n. Ó fi “orílẹ̀-èdè tí a kò fẹ́” hàn, ní gbogbo ìgbà náà ó ń tẹnu mọ́ dídé ìdájọ́ aláṣẹ Ọlọ́run tí ó bẹ̀rẹ̀ ní òfin Ọjọ́ Àìkú tí ó sì ń le síwájú títí dé Ìpadàbọ̀ Kejì ti Kristi.

What precedes the decree of the Sunday law is the formation of the image of the beast. The formation of the image of the beast is the visual test that confronts those of God’s people, who have previously passed the dietary test. Before the decree, which is the third (the litmus test), God’s people, who Zephaniah identifies as a “nation that is not desired,” are called to gather together. The first prophecy of Ezekiel is the gathering message, but it is only accomplished for those who recognize their scattered condition and pray the Leviticus twenty-six prayer, as did Daniel, in chapter nine.

Ohun tí ó ṣáájú ìpinnu òfin Ọjọ́ Àìkú ni ìdásílẹ̀ àwòrán ẹranko náà. Ìdásílẹ̀ àwòrán ẹranko náà ni ìdánwò ojú tí ó dojú kọ àwọn ènìyàn Ọlọ́run, àwọn tí wọ́n ti kọjá nínú ìdánwò oúnjẹ tẹ́lẹ̀. Ṣáájú ìpinnu náà, èyí tí í ṣe ẹ̀kẹta (ìdánwò litmus), a pe àwọn ènìyàn Ọlọ́run, tí Sefaniah tọ́ka sí gẹ́gẹ́ bí “orílẹ̀-èdè tí a kò fẹ́,” láti péjọ pọ̀. Àsọtẹ́lẹ̀ àkọ́kọ́ ti Esekiẹli ni ìhìn ìpéjọpọ̀, ṣùgbọ́n a kàn mú un ṣẹ fún àwọn tí wọ́n mọ ipò ìtúká wọn, tí wọ́n sì gbàdúrà àdúrà Lefitiku mẹ́rìndínlọ́gbọ̀n, gẹ́gẹ́ bí Daniẹli ti ṣe, nínú orí kẹsàn-án.

> The great day of the Lord is near, it is near, and hasteth greatly, even the voice of the day of the Lord: the mighty man shall cry there bitterly. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, A day of the trumpet and alarm against the fenced cities, and against the high towers. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as dust, and their flesh as the dung. Neither their silver nor their gold shall be able to deliver them in the day of the Lord’s wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land. Gather yourselves together, yea, gather together, O nation not desired; Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you. Seek ye the Lord, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger. Zephaniah 1:14–2:3.

> Ọjọ́ ńlá Olúwa súnmọ́, ó súnmọ́, ó sì ń yára dé gidigidi, àní ohùn ọjọ́ Olúwa náà: akọni yóò ké níbẹ̀ ní ìkorò. Ọjọ́ náà jẹ́ ọjọ́ ìbínú, ọjọ́ ìṣòro àti ìpọ́njú, ọjọ́ ìparun àti ìdahoro, ọjọ́ òkùnkùn àti ìṣúra, ọjọ́ àwọsánmọ̀ àti òkùnkùn biribiri, ọjọ́ kàkàkí àti ìkìlọ̀ sí àwọn ìlú olódi, àti sí àwọn ilé-ìṣọ́ gíga. Èmi yóò sì mú ìpọ́njú wá sórí ènìyàn, tí wọn yóò sì máa rìn bí afọ́jú, nítorí wọn ti ṣẹ̀ sí Olúwa: a ó sì tú ẹ̀jẹ̀ wọn jáde bí erùpẹ̀, àti ẹran ara wọn bí ìgbẹ́. Bẹ́ẹ̀ ni fàdákà wọn tàbí wúrà wọn kì yóò lè gbà wọ́n là ní ọjọ́ ìbínú Olúwa; ṣùgbọ́n gbogbo ilẹ̀ ni a ó fi iná ìjowú rẹ̀ run: nítorí yóò pa gbogbo àwọn tí ń gbé ilẹ̀ náà run ní kíákíá pátápátá. Ẹ kó ara yín jọ, bẹ́ẹ̀ ni, ẹ kó ara yín jọ, ẹ̀yin orílẹ̀-èdè tí a kò fẹ́; kí ìpinnu náà tó ṣẹ, kí ọjọ́ náà tó kọjá bí àákà, kí ìbínú gbígbóná Olúwa tó dé sórí yín, kí ọjọ́ ìbínú Olúwa tó dé sórí yín. Ẹ wá Olúwa, gbogbo ẹ̀yin onírẹ̀lẹ̀ ilẹ̀-ayé, tí ẹ̀yin ti ṣe ìdájọ́ rẹ̀; ẹ wá òdodo, ẹ wá ìrẹ̀lẹ̀: bóyá a ó fi yín pamọ́ ní ọjọ́ ìbínú Olúwa. Sefaniah 1:14–2:3.

A “mighty man” in the Scriptures is a man of power, and the first reference to a “mighty man” is Gideon.

“Ọkùnrin alágbára” nínú Ìwé Mímọ́ jẹ́ ọkùnrin agbára, ìtọ́kasí àkọ́kọ́ sí “ọkùnrin alágbára” sì ni Gídíónì.

> And there came an angel of the Lord, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the Lord appeared unto him, and said unto him, The Lord is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. And the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’s house. And the Lord said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. Judges 6:11–16.

> Angẹli Oluwa sì wá, ó sì jókòó lábẹ́ igi ọ̀pẹ kan tí ó wà ní Ofira, tí ó jẹ́ ti Joaṣi, ọmọ Abiẹsri; Gideoni ọmọ rẹ̀ sì ń pa àlìkámà níbi tí a ti ń tẹ wáìnì, kí ó lè fi ara rẹ̀ pamọ́ kúrò lọ́dọ̀ àwọn ará Midiani. Angẹli Oluwa sì farahàn án, ó sì wí fún un pé, Oluwa wà pẹ̀lú rẹ, ìwọ alágbára akíkanjú. Gideoni sì wí fún un pé, Èmi bẹ̀ ọ́, oluwa mi, bí Oluwa bá wà pẹ̀lú wa, èéṣe tí gbogbo èyí fi ṣẹlẹ̀ sí wa? nibo ni gbogbo iṣẹ́ ìyanu rẹ̀ wà tí àwọn baba wa sọ fún wa nípa wọn, wí pé, Ṣé kì í ṣe Oluwa ni ó mú wa gòkè wá láti ilẹ̀ Ejibiti? ṣùgbọ́n nísinsin yìí Oluwa ti kọ̀ wá sílẹ̀, ó sì ti fi wa lé ọwọ́ àwọn ará Midiani. Oluwa sì wo òun, ó sì wí pé, Lọ ní agbára yìí tìrẹ, ìwọ yóò sì gba Israẹli là kúrò ní ọwọ́ àwọn ará Midiani: ṣé èmi kò rán ọ bí? Ó sì wí fún un pé, Èmi bẹ̀ ọ́, oluwa mi, báwo ni èmi yóò ṣe gba Israẹli là? wò ó, ìdílé mi jẹ́ tálákà ní Manasse, èmi sì ni ẹni kékeré jùlọ ní ilé baba mi. Oluwa sì wí fún un pé, Lóòótọ́, èmi yóò wà pẹ̀lú rẹ, ìwọ yóò sì lu àwọn ará Midiani bí ẹni pé ènìyàn kan ṣoṣo ni wọ́n. Onídàájọ́ 6:11–16.

In Zephaniah the mighty man, who is also Gideon, is to cry bitterly. The word “cry” is a symbol of the Midnight Cry in the last days, and the word “bitter” represents righteous indignation. Gideon, or Zephaniah’s “mighty man,” is a symbol of the Elijah message that has the responsibility of showing God’s people their sins, and of course the sins of their fathers.

Nínú Sefanáyà, alágbára ọkùnrin náà, ẹni tí ó tún jẹ́ Gídíónì, yóò ké gidigidi ní ìkorò. Ọ̀rọ̀ náà “ké” jẹ́ ààmì ti Igbe Àárín Òru ní àwọn ọjọ́ ìkẹyìn, àti ọ̀rọ̀ náà “ìkorò” ń ṣojú ìbínú òdodo. Gídíónì, tàbí “alágbára ọkùnrin” Sefanáyà, jẹ́ ààmì ìhìn iṣẹ́ Élíjà tí ó ní ojúṣe láti fi ẹ̀ṣẹ̀ wọn hàn fún àwọn ènìyàn Ọlọ́run, àti dájúdájú ẹ̀ṣẹ̀ àwọn baba wọn.

> Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

> Kígbe sókè, má ṣe dá a sí, gbé ohùn rẹ sókè bí ìpè, kí o sì fi ìrékọjá wọn hàn fún àwọn ènìyàn mi, àti ẹ̀ṣẹ̀ wọn fún ilé Jakọbu. Isaiah 58:1.

All the prophets align with one another in the last days, so the trumpet message of Isaiah is also the “cry” of the mighty man of Zephaniah, who is Gideon, and they all are identifying the Elijah messenger and his work in the last days. In Isaiah the following verses identify their sins as presumption, for they believe they are actually worshipping and serving the Lord.

Gbogbo àwọn wòlíì bá ara wọn mu ní àwọn ọjọ́ ìkẹyìn, nítorí náà ìránṣẹ́ ipè ti Isaiah tún jẹ́ “igbe” ọkùnrin alágbára ti Zephaniah, ẹni tí í ṣe Gideoni, àti pé gbogbo wọn ń tọ́ka sí ojiṣẹ́ Elijah àti iṣẹ́ rẹ̀ ní àwọn ọjọ́ ìkẹyìn. Nínú Isaiah, àwọn ẹsẹ̀ tó tẹ̀ lé e yìí ń fi ẹ̀ṣẹ̀ wọn hàn gẹ́gẹ́ bí ìgbéraga ìfìgboyà, nítorí wọ́n gbà pé ní tòótọ́ àwọn ń jọ́sìn, wọ́n sì ń sin Olúwa.

> Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. Isaiah 58:2.

> Síbẹ̀síbẹ̀, wọ́n máa ń wá mi lójoojúmọ́, wọ́n sì ń ní inú-dídùn láti mọ ọ̀nà mi, bí orílẹ̀-èdè kan tí ó ṣe òdodo, tí kò sì kọ ìlànà Ọlọ́run wọn sílẹ̀: wọ́n ń béèrè lọ́wọ́ mi nípa àwọn ìlànà ìdájọ́ òdodo; inú wọn sì ń dùn láti súnmọ́ Ọlọ́run. Isaiah 58:2.

The bitter cry of the mighty man is the message of the Midnight Cry, which includes the revelation that July 18, 2020 was a presumptuous sin against the Lord that must be repented of and confessed. The nuts and bolts of the message of the Midnight Cry is the formation of the image of the beast, and the subsequent judgment brought upon the United States, and then the world, by Islam.

Ẹkún kíkórò ti alágbára ni ìhìnrere Ẹkún Òru Àárín, èyí tí ó ní ìṣípayá pé ọjọ́ kẹtàlá, oṣù Keje, ọdún 2020 jẹ́ ẹ̀ṣẹ̀ ìgbéraga sí Olúwa, èyí tí a gbọ́dọ̀ ronúpìwàdà rẹ̀, tí a sì gbọ́dọ̀ jẹ́wọ́ rẹ̀. Kókó pàtàkì ìhìnrere Ẹkún Òru Àárín ni ìdásílẹ̀ àwòrán ẹranko náà, àti ìdájọ́ tí Islam mú wá lé Orílẹ̀-èdè Amẹ́ríkà lọ́rùn lẹ́yìn náà, àti sí gbogbo ayé pẹ̀lú.

When the Leviticus twenty-six prayer is accomplished at the end of the wilderness of the three and a half days of Revelation eleven, the precious and vile will be separated. The wise and foolish will either have the golden oil or they will not, and at that time they will be as Gideon’s “one man.” According to Zephaniah, before the Sunday law decree, Gideon, who is Elijah, who is Ezekiel, who is the mighty man will present the message of the Midnight Cry, in conjunction with the bitterness of showing God’s people their sin of participating in the prediction of July 18, 2020, and their unjustified attempt to vindicate their prediction after it utterly failed.

Nígbà tí àdúrà Lefitiku ogún-ún mẹ́fà bá ṣẹ ní òpin aginjù ọjọ́ mẹ́ta àtààbọ̀ ti Ìṣípayá mọ́kànlá, a ó ya ohun iyebíye kúrò lọ́dọ̀ ohun ìkà. Àwọn ọlọ́gbọ́n àti aṣiwèrè yóò yálà ní òróró wúrà tàbí wọn kì yóò ní í, àti ní àkókò náà wọn yóò dàbí “ọkùnrin kan” ti Gídíónì. Gẹ́gẹ́ bíi Sefaniah, kí ìlànà òfin Ọjọ́ Àìkú tó jáde, Gídíónì, ẹni tí í ṣe Èlíjà, ẹni tí í ṣe Hesekieli, ẹni tí í ṣe alágbára ọkùnrin náà, yóò gbé ìránṣẹ́ Ẹkún Ọgànjọ́ wá kalẹ̀, ní ìbámu pẹ̀lú ìkorò fífi ẹ̀ṣẹ̀ wọn hàn àwọn ènìyàn Ọlọ́run nínú kíkópa wọn nínú àsọtẹ́lẹ̀ ọjọ́ kejidínlógún, oṣù keje, ọdún 2020, àti ìsapá wọn tí kò ní ìdáláre láti fi dá àsọtẹ́lẹ̀ wọn láre lẹ́yìn tí ó ti kùnà pátápátá.

Zephaniah identifies a gathering together of God’s people in the last days that precedes the Sunday law decree. The gathering together is also represented by Ezekiel’s first prophecy in chapter thirty-seven.

Sefania tọ́ka sí ìkójọpọ̀ àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn tí ó ṣáájú ìpàṣẹ òfin Ọjọ́ Àìkú. A tún ṣàpẹẹrẹ ìkójọpọ̀ náà nínú àkọ́kọ́ àsọtẹ́lẹ̀ Hesekieli ní orí kẹtàlélógójì.

> So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.

> Nítorí náà mo sọ àsọtẹ́lẹ̀ gẹ́gẹ́ bí a ti pàṣẹ fún mi: bí mo sì ti ń sọ àsọtẹ́lẹ̀, ariwo kan wáyé, sì kíyèsi i, ìrìgìrì kan sì wà, àwọn egungun náà sì pàdé ara wọn, egungun sí egungun rẹ̀. Nígbà tí mo sì wò ó, kíyèsi i, àwọn iṣan àti ẹran bò wá sórí wọn, awọ-ara sì bò wọ́n lókè: ṣùgbọ́n ẹ̀mí kò sí nínú wọn. Ezekiel 37:7, 8.

Ezekiel prophesied to the dry bones that lay dead in the street of that city of Revelation chapter eleven, where also our Lord was crucified. They are first gathered together.

Ẹsẹkiẹli sọ àsọtẹ́lẹ̀ sí àwọn egungun gbígbẹ tí ó dubulẹ̀ ní òkú lójú ọ̀nà ìlú náà nínú Ìfihàn orí kọkànlá, níbi tí a sì ti kàn Olúwa wa mọ́ àgbélébùú. Ní ìbẹ̀rẹ̀, a kó wọn jọ.

> And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

> Àwọn òkú wọn yóò sì dùbúlẹ̀ ní òpópónà ìlú ńlá náà, èyí tí a ń pè ní Sódómù àti Ejibiti ní ti ẹ̀mí, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Àwọn ènìyàn láti inú àwọn ẹ̀yà, àti ìdílé, àti ahọ́n, àti orílẹ̀-èdè yóò sì máa wo òkú wọn fún ọjọ́ mẹ́ta àtààbọ̀, wọn kì yóò sì jẹ́ kí a fi òkú wọn sínú ibojì. Àwọn tí ń gbé ayé yóò sì yọ̀ lórí wọn, wọn yóò sì máa yọ ayọ̀, wọn yóò sì máa fi ẹ̀bùn ránṣẹ́ sí ara wọn; nítorí àwọn wòlíì méjèèjì wọ̀nyí ń fi ìyà jẹ àwọn tí ń gbé ayé. Ìfihàn 11:8–10.

They are gathered as the three and a half days are coming to a conclusion. The three and a half days represents the tarrying time of Matthew chapter twenty-five, but it is also the scattering of the “seven times” of Leviticus twenty-six. Those that are gathered have previously been scattered, and Zephaniah identifies them as a “nation not desired.” The nation that is not desired are those who have been dead in the streets while the world rejoiced over their dead bodies, but who are gathered together and then become the nation that is the point of attack of the dragon power of the last days, who lift up the whore of Tyre as their head.

A ń kó wọn jọ bí ọjọ́ mẹ́ta àtààbọ̀ ṣe ń bọ́ sí òpin. Ọjọ́ mẹ́ta àtààbọ̀ náà ń ṣojú àkókò ìdádúró ti Mátíù orí kẹ́ẹ̀dógún, ṣùgbọ́n ó tún jẹ́ ìtúká “àkókò méje” ti Léfítíkù mẹ́rìndínlọ́gbọ̀n. Àwọn tí a kó jọ ti túká tẹ́lẹ̀, Sefania sì sọ wọ́n di “orílẹ̀-èdè tí a kò fẹ́.” Orílẹ̀-èdè tí a kò fẹ́ náà ni àwọn tí wọ́n ti kú ní àwọn òpópónà nígbà tí ayé ń yọ̀ lórí òkú ara wọn, ṣùgbọ́n tí a kó jọ, tí wọ́n sì di orílẹ̀-èdè tí ó jẹ́ ibi-afẹ́de ìkọlù agbára dragoni ti àwọn ọjọ́ ìkẹyìn, àwọn tí wọ́n gbé àgbèrè Tírè sókè gẹ́gẹ́ bí orí wọn.

> A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee. Psalm 83:1–5.

> Orin tàbí Sáàmù ti Ásáfù. Má ṣe dákẹ́, Ọlọ́run; má ṣe pa ẹnu rẹ mọ́, kí o má sì ṣe wà ní ìdákẹ́jẹ, Ọlọ́run. Nítorí kíyèsi i, àwọn ọ̀tá rẹ ń dúnrú; àwọn tí ó kórìíra rẹ sì ti gbé orí wọn sókè. Wọ́n ti fi ẹ̀tàn gbìmọ̀ sí àwọn ènìyàn rẹ, wọ́n sì ti ṣètò ìmọ̀ràn sí àwọn ẹni ìpamọ́ rẹ. Wọ́n ti wí pé, Ẹ wá, ẹ jẹ́ kí a gé wọn kúrò kí wọ́n má bàa jẹ́ orílẹ̀-èdè mọ́; kí a má bàa tún rántí orúkọ Ísírẹ́lì mọ́. Nítorí wọ́n ti fi ọkàn kan ṣoṣo gbìmọ̀ pọ̀; wọ́n ti dá àjọṣe sí ọ. Sáàmù 83:1–5.

Their intent is to take spiritual Israel of the last days and throw them into Nebuchadnezzar’s fiery furnace. When the dead bones first hear Isaiah’s “voice,” crying the message of the Midnight Cry, they are still in the wilderness of the three and a half days. They then must choose to receive or reject the Comforter that Christ promised to send which convicts them of their sin of July 18, 2020.

Èrò wọn ni láti mú Ísírẹ́lì ti ẹ̀mí ti àwọn ọjọ́ ìkẹyìn, kí wọ́n sì ju wọ́n sínú iná ààrò Nebukadinésárì. Nígbà tí àwọn egungun òkú bá kọ́kọ́ gbọ́ “ohùn” Isaiah, tí ń kéde ìránṣẹ́ Ẹkún Àárín Òru, wọn ṣì wà nínú aginjù ọjọ́ mẹ́ta àtààbọ̀. Nígbà náà ni wọ́n gbọ́dọ̀ yan láti gba tàbí kọ Olùtùnú náà tí Kristi ṣe ìlérí láti rán, ẹni tí ń dá wọn lẹ́bi nípa ẹ̀ṣẹ̀ wọn ti July 18, 2020.

> Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:1–5.

> Ẹ tù ú ninu, ẹ tù ú ninu fún àwọn ènìyàn mi, ni Ọlọ́run yín wí. Ẹ máa bá Jerusalẹmu sọ̀rọ̀ ìtùnú, kí ẹ sì ké pe e, pé ogun ìjàkadì rẹ̀ ti parí, pé a ti dárí ẹ̀ṣẹ̀ rẹ̀ jì í: nítorí láti ọwọ́ Olúwa ni ó ti gba ìlọ́po méjì fún gbogbo ẹ̀ṣẹ̀ rẹ̀. Ohùn ẹni tí ń ké ní aginjù pé, Ẹ pèsè ọ̀nà Olúwa, ẹ ṣe ọ̀nà àgbà ní pẹ̀tẹ́lẹ̀ aginjù fún Ọlọ́run wa. Gbogbo àfonífojì ni a ó gbé ga, gbogbo òkè ńlá àti òkè kékeré ni a ó sì rẹ̀ sílẹ̀: a ó sì mú ibi yíyọ di títọ́, àti ibi gẹ̀gẹ̀rẹ̀ di pẹ̀tẹ́lẹ̀: A ó sì fihàn ògo Olúwa, gbogbo ẹran-ara yóò sì rí i pọ̀: nítorí ẹnu Olúwa ni ó ti sọ ọ́. Isaiah 40:1–5.

The passage identifying the work of the voice crying in the wilderness has some very detailed information. His message will be based upon a revelation of Christ’s character, as represented by the fact that the “glory,” which is Christ’s character, will be revealed. The Revelation of Jesus Christ that is unsealed just before the close of probation is an unsealing of Christ’s character as represented by the element of His character that is represented as Alpha and Omega. It will also be revealed that His character is “truth.”

Abala tí ń fi iṣẹ́ ohùn ẹni tí ń ké ní aginjù hàn ní àwọn ìlànà ìtànná púpọ̀ gan-an. Ìhìnrere rẹ̀ yóò dá lórí ìṣípayá ìwà Kristi, gẹ́gẹ́ bí a ti ṣàfihàn rẹ̀ nínú òtítọ́ pé “ògo,” èyí tí í ṣe ìwà Kristi, ni a ó fi hàn. Ìṣípayá Jésù Kristi tí a tú sílẹ̀ kété ṣáájú ìparí àkókò àánú jẹ́ ìtúsílẹ̀ ìwà Kristi gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú apá ìwà Rẹ̀ tí a ṣàpèjúwe gẹ́gẹ́ bí Alfa àti Omega. A ó sì tún fi hàn pé ìwà Rẹ̀ ni “òtítọ́.”

Another detail is that when the voice begins to cry, he is still in the wilderness of the three and a half days, for he is crying in the wilderness. Prophetically when his work begins the two witnesses are still dead in the street that runs through Ezekiel’s valley. Another specific fact is that when the voice begins his work, the entire world shall have access to the message. Another observation is that the message is given in the period of the last days when Christ is blotting out the sins of the one hundred and forty-four thousand, for their iniquity has been pardoned. The sad fact that is also revealed “line upon line,” is that only those who meet the requirements of the gospel will receive the pardon that is being accomplished in that history.

Àlàyé mìíràn ni pé nígbà tí ohùn náà bá bẹ̀rẹ̀ sí í ké, ó ṣì wà nínú aginjù ọjọ́ mẹ́ta àtààbọ̀, nítorí pé ó ń ké nínú aginjù. Ní ti àsọtẹ́lẹ̀, nígbà tí iṣẹ́ rẹ̀ bá bẹ̀rẹ̀, àwọn ẹlẹ́rìí méjì náà ṣì kú lójú pópó tí ó gba àárín àfonífojì Ezekieli. Òtítọ́ pàtó mìíràn ni pé nígbà tí ohùn náà bá bẹ̀rẹ̀ iṣẹ́ rẹ̀, gbogbo ayé yóò ní ààyè sí ìránṣẹ́ náà. Àkíyèsí mìíràn ni pé a fi ìránṣẹ́ náà fúnni ní àkókò ọjọ́ ìkẹyìn nígbà tí Kristi ń pa ẹ̀ṣẹ̀ àwọn ọgọ́rùn-ún kan, mẹ́rìnlélógójì ẹgbẹ̀rún nù, nítorí a ti dárí àìṣòdodo wọn jì wọ́n. Òtítọ́ ìbànújẹ́ tí a tún fi hàn “ìlà lórí ìlà,” ni pé àwọn tí ó bá pèsè àwọn ohun tí ìhìnrere béèrè nìkan ni yóò gba ìdáríjì tí a ń mú ṣẹ ní inú ìtàn náà.

Only those that respond to the demands associated with the Leviticus twenty-six prayer will have their sins and their father’s sins blotted out, for they will have received “double for all her sins.” The Lord’s “hand” that is associated with their sins and the sins of their fathers is a symbol of the first disappointment, where the Lord held His hand over a mistake that produced the first disappointment. In Millerite history His hand prevented God’s people from seeing a hidden truth. His hand in that history represented His divine providence. In the last days His hand represents God’s peoples rejection of a revealed truth by God’s people, and His hand then represents His divine judgment.

Àwọn tí wọ́n bá dáhùn sí àwọn ìbéèrè tí ó bá àdúrà Lefitiku ogún-mẹ́fà mu nìkan ni a ó pa ẹ̀ṣẹ̀ wọn run pẹ̀lú ẹ̀ṣẹ̀ àwọn baba wọn, nítorí wọ́n yóò ti gba “ìlọ́po méjì fún gbogbo ẹ̀ṣẹ̀ rẹ̀.” “Ọwọ́” Olúwa tí a so mọ́ ẹ̀ṣẹ̀ wọn àti ẹ̀ṣẹ̀ àwọn baba wọn jẹ́ àmì ìbànújẹ àkọ́kọ́, níbi tí Olúwa ti fi ọwọ́ Rẹ̀ bo àṣìṣe kan tí ó mú ìbànújẹ àkọ́kọ́ wá. Nínú ìtàn àwọn Millerite, ọwọ́ Rẹ̀ dá àwọn ènìyàn Ọlọ́run dúró kó má bà a lè rí òtítọ́ kan tí a fi pamọ́. Ọwọ́ Rẹ̀ nínú ìtàn náà ṣojú ìtọ́jú àtọ̀runwá Rẹ̀. Ní àwọn ọjọ́ ìkẹyìn, ọwọ́ Rẹ̀ ṣojú ìkọ̀sílẹ̀ àwọn ènìyàn Ọlọ́run sí òtítọ́ kan tí Ọlọ́run ti ṣípayá fún àwọn ènìyàn Ọlọ́run, ọwọ́ Rẹ̀ sì tún ṣojú ìdájọ́ àtọ̀runwá Rẹ̀ nígbà náà.

With the voice of Ezekiel’s first prophecy the dead are formed together, but not yet standing as a mighty army. The second prophecy of Ezekiel chapter thirty-seven, accomplishes that by bringing the breath that comes from the four winds.

Pẹ̀lú ohùn àsọtẹ́lẹ̀ àkọ́kọ́ Ẹsẹkiẹli, a kó àwọn òkú jọ, ṣùgbọ́n wọn kò tíì dúró gẹ́gẹ́ bí ọmọ-ogun alágbára. Àsọtẹ́lẹ̀ kejì nínú orí kẹtàdínlógójì ti Ẹsẹkiẹli sì mú èyí ṣẹ nípa mímú ẹ̀mí tí ń bọ láti inú afẹ́fẹ́ mẹ́rin wá.

> Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:9–14.

> Nígbà náà ni ó sọ fún mi pé, “Sọtẹ́lẹ̀ sí afẹ́fẹ́, sọtẹ́lẹ̀, ọmọ ènìyàn, kí o sì wí fún afẹ́fẹ́ pé, Báyìí ni Olúwa Ọlọ́run wí; Wá láti inú afẹ́fẹ́ mẹ́rin, ìwọ èémí, kí o sì mí sórí àwọn ẹni wọ̀nyí tí a pa, kí wọ́n lè yè.” Nítorí náà mo sọtẹ́lẹ̀ gẹ́gẹ́ bí ó ti pàṣẹ fún mi, èémí sì wọ inú wọn, wọ́n sì yè, wọ́n sì dúró lórí ẹsẹ̀ wọn, ẹgbẹ́ ogun ńlá lọ́pọ̀lọpọ̀ gidigidi. Nígbà náà ni ó sọ fún mi pé, “Ọmọ ènìyàn, gbogbo ilé Israẹli ni àwọn egungun wọ̀nyí jẹ́: kíyèsi i, wọ́n ń wí pé, Egungun wa ti gbẹ, ìrètí wa sì ti sọnù: a ti ya wa kúrò ní tiwa. Nítorí náà sọtẹ́lẹ̀, kí o sì wí fún wọn pé, Báyìí ni Olúwa Ọlọ́run wí; Kíyèsi i, ẹ̀yin ènìyàn mi, èmi yóò ṣí ibojì yín, èmi yóò sì mú yín gòkè jáde láti inú ibojì yín, èmi yóò sì mú yín wá sí ilẹ̀ Israẹli. Ẹ̀yin yóò sì mọ̀ pé èmi ni Olúwa, nígbà tí èmi bá ti ṣí ibojì yín, ẹ̀yin ènìyàn mi, tí èmi sì mú yín gòkè jáde láti inú ibojì yín. Èmi yóò sì fi Ẹ̀mí mi sínú yín, ẹ̀yin yóò sì yè, èmi yóò sì gbé yín kalẹ̀ ní ilẹ̀ yín tìkára yín: nígbà náà ni ẹ̀yin yóò mọ̀ pé èmi Olúwa ni mo ti sọ ọ́, mo sì ti ṣe é, ni Olúwa wí.” Hesekieli 37:9–14.

That breath of Ezekiel’s prophecy is the sealing message, for it comes from the four winds.

Ẹ̀mí náà nínú àsọtẹ́lẹ̀ Ìsíkíẹ́lì ni ìránṣẹ́ ìdìdì, nítorí ó ti inú àwọn afẹ́fẹ́ mẹ́rin wá.

> And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

> Lẹ́yìn nǹkan wọ̀nyí ni mo sì rí àwọn áńgẹ́lì mẹ́rin tí wọ́n dúró lórí igun mẹ́rin ayé, wọ́n di afẹ́fẹ́ mẹ́rin ayé mú, kí afẹ́fẹ́ má bàa fẹ́ sórí ayé, tàbí sórí òkun, tàbí sórí igi kankan. Mo sì rí áńgẹ́lì mìíràn tí ó ń gòkè wá láti ìlà-oòrùn, tí ó ní èdìdì Ọlọ́run alààyè; ó sì ké pẹ̀lú ohùn ńlá sí àwọn áńgẹ́lì mẹ́rin náà, àwọn tí a fi fún láṣẹ láti pa ayé àti òkun lára, pé, Ẹ má ṣe pa ayé lára, bẹ́ẹ̀ ni ẹ má ṣe pa òkun tàbí àwọn igi lára, títí a ó fi fi èdìdì sára àwọn ìránṣẹ́ Ọlọ́run wa ní iwájú orí wọn. Ìfihàn 7:1–3.

The four winds arise from the east, and prophetically, Islam is both “the east wind” and “the children of the east.” Ezekiel’s “breath,” which transforms the formed bodies into “a great and exceeding army” is the message that seals the one hundred and forty-four thousand. The sealing message of Revelation chapter seven, arises from the east. That message is the message of the Midnight Cry, and Zephaniah identifies it as the trumpet “alarm against the fenced cities, and against the high towers.”

Àwọn ẹ̀fúùfù mẹ́rin náà ń dìde láti ìlà-oòrùn, àti ní ti àsọtẹ́lẹ̀, Íslámù jẹ́ mejeeji “ẹ̀fúùfù ìlà-oòrùn” àti “àwọn ọmọ ìlà-oòrùn.” “Ẹ̀mí” Hesekieli, èyí tí ń yí àwọn ara tí a ti dá sílẹ̀ padà di “ọmọ-ogun ńlá tí ó pọ̀ jù lọ,” ni ìhìn náà tí ń fi èdìdì dì àwọn ẹgbẹ̀rún mẹ́rìnlélọ́gọ́ta ó lé mẹ́rìnlélọ́gọ́rin. Ìhìn fífi èdìdì dì ti Ìfihàn orí kẹje ń dìde láti ìlà-oòrùn. Ìhìn náà ni ìhìn Igbe Òru Mẹ́wàá, Zephaniah sì sọ ọ́ di ìkìlọ̀ kàkàkí “sí àwọn ìlú olódi, àti sí àwọn ilé ìṣọ́ gíga.”

A tower is a symbol of the church.

Ilé-ìṣọ́ kan jẹ́ àpẹẹrẹ ìjọ.

> “In the parable the householder represented God, the vineyard the Jewish nation, and the hedge the divine law which was their protection. The tower was a symbol of the temple.” The Desire of Ages, 597.

> “Nínú àkàwé náà, olúwa ilé náà ṣàpẹẹrẹ Ọlọ́run, ọgbà àjàrà náà sì ṣàpẹẹrẹ orílẹ̀-èdè Júù, àti ògiri ààbò náà ni òfin àtọ̀runwá tí ó jẹ́ ààbò wọn. Ilé-ìṣọ́ náà jẹ́ àmì àpẹẹrẹ ti tẹ́ńpìlì.” The Desire of Ages, 597.

A city is a kingdom in Bible prophecy. The papacy is “Babylon,” “that great city.” France and thereafter the United States are “the great city,” of “Sodom and Egypt.” Jerusalem is the “great city,” that comes down out of heaven. Zephaniah’s message is against the cities and towers, or against the combination of church and state, which by definition is the image of the beast. It is the “secret” message of Daniel chapter two.

Ìlú kan jẹ́ ìjọba kan nínú àsọtẹ́lẹ̀ Bíbélì. Ìjọ Póòpù ni “Bábílónì,” “ìlú ńlá náà.” Faransé àti lẹ́yìn náà Orílẹ̀-Èdè Amẹ́ríkà jẹ́ “ìlú ńlá náà,” ti “Sódómù àti Ejibiti.” Jerúsálẹ́mù ni “ìlú ńlá náà,” tí ń sọ̀kalẹ̀ láti ọ̀run wá. Ìránṣẹ́ Sefanáyà tako àwọn ìlú àti àwọn ilé-ìṣọ́, tàbí tako àkópọ̀ ìjọ àti ìjọba, èyí tí ní ìtumọ̀ gẹ́gẹ́ bí àwòrán ẹranko náà. Òun ni ìfiranṣẹ́ “àṣírí” nínú Dáníẹ́lì orí kejì.

Just before the Sunday law decree, that is Nebuchadnezzar’s golden image test of Daniel chapter three, the dead bodies awaken and are transformed into a mighty army to proclaim the message identifying and opposing the formation of the combination of church and state, while also identifying that Islam is the providential tool which God employs to exercise His judgment upon those who enforce Sunday worship as He has in past history. The message identifies that when the image is fully developed, and enforces the mark of the beast, the judgment will be delivered.

Kí ìlànà òfin Ọjọ́ Àìkú tó jáde, èyí ni ìdánwò ère wúrà Nebukadinésárì nínú Dáníẹ́lì orí kẹta, àwọn òkú jí dìde, a sì yí wọn padà sí ogun alágbára láti kéde ìhìnrere tí ń fi ìdásílẹ̀ àpapọ̀ ìjọ àti ìpínlẹ̀ hàn, tí ó sì tún ń tako ọ, nígbà kan náà tí ó ń fi hàn pé Ìsílámù ni irinṣẹ́ ìpèsè Ọlọ́run tí Ó fi ń mú ìdájọ́ Rẹ̀ wá sórí àwọn tí ń fi agbára mú ìjọsìn Ọjọ́ Àìkú ṣẹ, gẹ́gẹ́ bí Ó ti ṣe ní àkókò ìtàn àtijọ́. Ìhìnrere náà fi hàn pé nígbà tí ère náà bá ti pé ní ìdàgbàsókè rẹ̀, tí ó sì fi ààmì ẹranko náà múlò, nígbà náà ni a ó mú ìdájọ́ náà wá.

There is no direct reference in Daniel chapter three to the image of the beast that leads to and reaches its maturity at the Sunday law, but there cannot be a third message without a first and second, for chapter two of Daniel must be included in the revelation of the truths represented in Daniel chapter three. The “secret” of the image dream of chapter two identifies God’s people coming to recognize the life and death implications of Nebuchadnezzar’s image of the beast.

Kò sí ìtọ́kasí tààrà nínú orí kẹta ìwé Dáníẹ́lì sí àwòrán ẹranko náà tí ó ń yọrí sí, tí ó sì dé ìdagba rẹ̀ ní òfin ọjọ́ Àìkú, ṣùgbọ́n kò lè sí ìhìn-iṣẹ́ kẹta láìsí àkọ́kọ́ àti ẹlẹ́ẹ̀kejì, nítorí orí kejì ìwé Dáníẹ́lì gbọ́dọ̀ wà nínú ìfihàn àwọn òtítọ́ tí a ṣàpẹẹrẹ wọn nínú orí kẹta ìwé Dáníẹ́lì. “Àṣírí” àlá àwòrán tí ó wà nínú orí kejì ń fi ìdánimọ̀ hàn pé àwọn ènìyàn Ọlọ́run ń bẹ̀rẹ̀ sí í mọ àwọn ìtumọ̀ ìyè àti ikú tí ó wà nínú àwòrán ẹranko Nebukadinésárì.

Sanctified logic requires that when Nebuchadnezzar determined that he was going to have a dedication ceremony to his golden idol, that the idol must first be built, and the musicians would need to practice the music they would play at the ceremony. There had to be advance preparation of construction going on over a period of time with excavation, a foundation laid, scaffolding, and workmen coming and going, and that preparation was the formation of the image of Nebuchadnezzar’s dream, but Nebuchadnezzar’s pride determined to make an image of only one beast, not all the kingdoms of Bible prophecy. The construction of that image is the test that God’s people must pass before probation closes, and before they are sealed, before the music plays.

Ìmòye tí a ti sọ́ di mímọ́ béèrè pé, nígbà tí Nebukadnessari pinnu pé òun yóò ṣe ayẹyẹ ìyàsímímọ́ fún òrìṣà wúrà rẹ̀, ó ṣe dandan kí a kọ́ òrìṣà náà kọ́kọ́, àti pé àwọn akọrin yóò nílò láti ṣe àdánwò orin tí wọn yóò kọ ní ayẹyẹ náà. Ó gbọdọ̀ jẹ́ pé ìmúrasílẹ̀ ṣáájú ti iṣẹ́ ìkọ́lé ń lọ ní àkókò kan pẹ̀lú ìwákùsà, fífi ìpìlẹ̀ lélẹ̀, pátákó ìrànlọ́wọ́ ìkọ́lé, àti àwọn òṣìṣẹ́ tí ń bọ̀ tí ń lọ, àti ìmúrasílẹ̀ yẹn ni ìṣèdá àwòrán àlá Nebukadnessari; ṣùgbọ́n ìgbéraga Nebukadnessari pinnu láti dá àwòrán ẹranko kan ṣoṣo ṣe, kì í ṣe ti gbogbo àwọn ìjọba asọtẹ́lẹ̀ Bíbélì. Ìkọ́lé àwòrán náà ni ìdánwò tí àwọn ènìyàn Ọlọ́run gbọ́dọ̀ borí kí àkókò ìdánwò tó parí, àti kí a tó fi èdìdì dì wọ́n, kí orin tó bẹ̀rẹ̀ sí í dun.

Sanctified logic also identifies that Shadrach, Meshach and Abednego were not the only Hebrew slaves that witnessed the advance preparation for the dedication of the golden image. They were simply the only Hebrews that understood the implications of those preparations as a life and death warning, and made their own personal preparation for the coming crisis.

Ọgbọ́n ìmímọ́ pẹ̀lú ń fi hàn pé Ṣádírákì, Mẹṣákì àti Àbẹ́dínégò kì í ṣe àwọn ẹrú Hébérù nìkan tí wọ́n rí ìmúrasílẹ̀ ṣáájú ìlòsíwájú fún ìyàsímímọ́ ère wúrà náà. Wọ́n kàn jẹ́ àwọn Hébérù kan ṣoṣo tí wọ́n lóye ìtumọ̀ àwọn ìmúrasílẹ̀ wọ̀nyí gẹ́gẹ́ bí ìkìlọ̀ nípa ìyè àti ikú, tí wọ́n sì ṣe ìmúrasílẹ̀ tiwọn fúnra wọn fún ìṣòro tí ń bọ̀.

In the passage from Sister White at the beginning of this article, she not only aligns Zephaniah’s decree with Nebuchadnezzar’s golden image and the Sunday law, she also identifies Isaiah’s unrighteous decree.

Nínú ẹsẹ̀ àyọkà láti ọ̀dọ̀ Sister White ní ìbẹ̀rẹ̀ àpilẹ̀kọ yìí, kì í ṣe pé ó kan so àṣẹ Sefania pọ̀ mọ́ ère wúrà Nebukadnessari àti òfin Ọjọ́ Àìkú nìkan, ṣùgbọ́n ó tún dá àṣẹ àìṣòdodo Isaiah mọ̀.

> Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:1–3.

> Ègbé ni fún àwọn tí ń pa àṣẹ àìṣòdodo kalẹ̀, àti àwọn tí ń kọ ìnira tí wọ́n ti pàṣẹ; láti yí aláìní kúrò nínú ìdájọ́, àti láti gba ẹ̀tọ́ àwọn tálákà ènìyàn mi kúrò lọ́wọ́ wọn, kí àwọn opó lè di ẹran ìjẹ wọn, kí wọ́n sì lè kó ti àwọn aláìníbaba! Ṣùgbọ́n kí ni ẹ óo ṣe ní ọjọ́ ìbẹ̀wò, àti nínú ìparun tí yóò ti ọ̀nà jíjìn wá? Ta ni ẹ óo sá lọ sọ́dọ̀ rẹ̀ fún ìrànlọ́wọ́? Àti ibo ni ẹ óo fi ògo yín sí? Isaiah 10:1–3.

Isaiah’s “unrighteous decree,” is the Sunday law, and it is “the day of visitation” and “desolation,” for the United States, for “national apostasy” is followed by “national ruin.” According to Isaiah, at the Sunday law, which is also Nebuchadnezzar’s golden image, the “desolation” “shall come from far.”

“Àṣẹ aláìṣòdodo” ti Isaiah, ni òfin Ọjọ́ Àìkú, ó sì jẹ́ “ọjọ́ àbẹ̀wò” àti “ìdahoro,” fún Orílẹ̀-Èdè Amẹ́ríkà, nítorí “ìpẹ̀yà orílẹ̀-èdè sí Ọlọ́run” ni “ìparun orílẹ̀-èdè” máa ń tẹ̀ lé. Gẹ́gẹ́ bí Isaiah ti sọ, ní àsìkò òfin Ọjọ́ Àìkú, èyí tí ó tún jẹ́ ère wúrà Nebukadnessari, “ìdahoro” náà “yóò wá láti ọ̀nà jíjìn.”

> Remember this, and show yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. Hearken unto me, ye stouthearted, that are far from righteousness: I bring near my righteousness: it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. Isaiah 46:8–13.

> Ẹ rántí èyí, kí ẹ sì fi ara yín hàn gẹ́gẹ́ bí ọkùnrin: ẹ tún un wá sí ọkàn yín, ẹ̀yin aláìlọ́fin. Ẹ rántí ohun àkọ́kọ́ ti ìgbà àtijọ́: nítorí Èmi ni Ọlọ́run, kò sì sí ẹlòmíràn; Èmi ni Ọlọ́run, kò sì sí ẹni tí ó dàbí mi, tí ń kéde òpin láti ìbẹ̀rẹ̀, àti láti ìgbà àtijọ́ àwọn ohun tí a kò tíì ṣe, tí ń wí pé, Ìpinnu mi yóò dúró, èmi yóò sì ṣe gbogbo ìfẹ́ inú mi: tí ń pe ẹyẹ apanirun láti ìlà-oòrùn, ọkùnrin tí ń mú ìpinnu mi ṣẹ láti ilẹ̀ jíjìn réré: nítòótọ́, mo ti sọ ọ́, èmi pẹ̀lú yóò mú un ṣẹ; mo ti pinnu rẹ̀, èmi pẹ̀lú yóò ṣe é. Ẹ fetí sí mi, ẹ̀yin aláyà líle, tí ẹ jìnnà sí òdodo: mo mú òdodo mi súnmọ́; kì yóò jìnnà, ìgbàlà mi kì yóò sì pẹ́: èmi yóò sì fi ìgbàlà sí Sioni fún Ísírẹ́lì, ògo mi. Isaiah 46:8–13.

Isaiah places this passage at the end of the tarrying time, for then his “salvation shall” no longer “tarry.” It is at the end of Revelation eleven’s three and a half days. The end of the tarrying time is marked by the arrival of the message of the Midnight Cry, when Ezekiel’s great army stands up. When they stand up, they are lifted up as an ensign in Revelation chapter eleven.

Aísáyà fi àyọkà yìí sí òpin àkókò ìdádúró náà, nítorí nígbà náà “ìgbàlà rẹ̀ yóò” kì yóò sì “pẹ́” mọ́. Ó wà ní òpin ọjọ́ mẹ́ta àtààbọ̀ ti Ìfihàn orí kọkànlá. Òpin àkókò ìdádúró náà ni a fi dámọ̀ nípa dídé ìráńṣẹ́ Ẹkún Òru, nígbà tí ogun ńlá Ìsíkíẹ́lì dìde. Nígbà tí wọ́n dìde, a gbé wọn sókè gẹ́gẹ́ bí àsíá ní Ìfihàn orí kọkànlá.

> And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:11–14.

> Lẹ́yìn ọjọ́ mẹ́ta àtààbọ̀, Ẹ̀mí ìyè láti ọ̀dọ̀ Ọlọ́run wọ inú wọn, wọ́n sì dìde dúró lórí ẹsẹ̀ wọn; ẹ̀rù ńlá sì bà àwọn tí ó rí wọn. Wọ́n sì gbọ́ ohùn ńlá kan láti ọ̀run tí ó ń wí fún wọn pé, Ẹ gòkè wá síbí. Wọ́n sì gòkè lọ sí ọ̀run nínú àwọsánmà; àwọn ọ̀tá wọn sì ń wò wọ́n. Ní wákàtí kan náà sì ni ìṣẹ̀lẹ̀ ilẹ̀ ńlá kan wáyé, ìdámẹ́wàá ìlú náà sì wó lulẹ̀, ènìyàn ẹgbẹ̀rún méje sì kú nínú ìṣẹ̀lẹ̀ ilẹ̀ náà: àwọn tí ó ṣẹ́kù sì bẹ̀rù, wọ́n sì fi ògo fún Ọlọ́run ọ̀run. Ègbé kejì ti kọjá; sì kíyèsí i, ègbé kẹta ń bọ̀ kíákíá. Ìfihàn 11:11–14.

The two witnesses of Revelation eleven ascend to heaven as the ensign, in the same hour as the earthquake, which is the Sunday law. At that time, or as John says, “in that hour,” according to Isaiah, chapter forty-six, God calls “the man” who executes His counsel, who is also “a ravenous bird from the east”. The ravenous bird, that is “the man” God employs to execute His counsel comes from “a far country”. In Isaiah chapter ten, at the time of the “unrighteous decree” which is the Sunday law, the “desolation” of the United States comes from “far.” “East” is a symbol of Islam, for in prophecy they are both “the children of the east,” and “the east wind.” A “bird” in prophecy is a religion, as represented by Babylon being a cage full of hateful and unclean birds. The “ravenous bird” that comes from a far country in the east, is the religion of Islam.

Ẹlẹ́rìí méjì ti Ìfihàn orí kọkànlá gòkè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, ní wákàtí kan náà pẹ̀lú ìṣẹ̀lẹ̀ ilẹ̀-rírì, èyí tí í ṣe òfin ọjọ́ Àìkú. Ní àkókò náà, tàbí gẹ́gẹ́ bí Johanu ti wí, “ní wákàtí náà,” gẹ́gẹ́ bí Isaiah, orí mẹ́rìndínlọ́gọ́rin, Ọlọ́run ń pe “ọkùnrin náà” tí ń mú ìpinnu Rẹ ṣẹ, ẹni tí ó sì tún jẹ́ “ẹyẹ ajẹunirun láti ìlà-oòrùn.” Ẹyẹ ajẹunirun náà, ìyẹn “ọkùnrin náà” tí Ọlọ́run lò láti mú ìpinnu Rẹ ṣẹ, wá láti “ilẹ̀ jíjìn.” Nínú Isaiah orí mẹ́wàá, ní àkókò “àṣẹ aláìṣòdodo” tí í ṣe òfin ọjọ́ Àìkú, “ìparun” ti Orílẹ̀-Èdè Amẹ́ríkà wá láti “ọ̀nà jíjìn.” “Ìlà-oòrùn” jẹ́ àmì Islam, nítorí nínú àsọtẹ́lẹ̀ a pè wọ́n ní “àwọn ọmọ ìlà-oòrùn,” àti “ẹ̀fúùfù ìlà-oòrùn.” “Ẹyẹ” nínú àsọtẹ́lẹ̀ jẹ́ ẹ̀sìn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ nípa Bábílónì jíjẹ́ àgò tí ó kún fún àwọn ẹyẹ ìkórìíra àti aláìmọ́. “Ẹyẹ ajẹunirun” tí ń bọ láti ilẹ̀ jíjìn ní ìlà-oòrùn, ni ẹ̀sìn Islam.

> And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.

> Ó sì ké pẹ̀lú ohùn lílágbára, ó ní, Bábílónì ńlá ti ṣubú, ó ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti odi ìdìmọ́ gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ẹlẹ́gbin. Ìfihàn 18:2.

The three-fold-union of modern Babylon represents three forms of government, and also three forms of religion. The religion of the United Nations is spiritualism, the religion of the United States is apostate Protestantism and the religion of the pope is Catholicism. All those religious persuasions are sometimes symbolized as women, but also as birds. It is the religious and political force of the United Nations, with the United States as the primary king, that places the papacy on the throne of the earth. In the book of Zechariah, it is two birds that establish the pope, who is identified as that “wicked” by the apostle Paul in second Thessalonians.

Ìṣọ̀kan onípele-mẹ́ta ti Bábílónì òde-òní ṣàpẹẹrẹ irú ìjọba mẹ́ta, ó sì tún ṣàpẹẹrẹ irú ẹ̀sìn mẹ́ta. Ẹ̀sìn Ìṣọ̀kan Àwọn Orílẹ̀-Èdè ni ẹ̀mí-ìsìn, ẹ̀sìn Orílẹ̀-Èdè Amẹ́ríkà ni Pùròtẹ́sítáǹtì tí ó ti ṣubú kúrò nínú òtítọ́, ẹ̀sìn póòpù sì ni Kátólíìkì. Gbogbo àwọn ìtẹ́sí ẹ̀sìn wọ̀nyí ni a máa ń ṣàpẹẹrẹ nígbà míì gẹ́gẹ́ bí àwọn obìnrin, ṣùgbọ́n pẹ̀lú gẹ́gẹ́ bí àwọn ẹyẹ. Òun ni agbára ẹ̀sìn àti ìṣèlú ti Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, pẹ̀lú Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí ọba àkọ́kọ́, tí ń fi ipò póòpù lórí ìtẹ́ ayé. Nínú ìwé Sekaráyà, ẹyẹ méjì ni ń fi póòpù náà kalẹ̀, ẹni tí àpọ́sítélì Pọ́ọ̀lù dá mọ̀ gẹ́gẹ́ bí “ẹlẹ́ṣẹ̀” náà nínú Kejì Tẹsalóníkà.

> Then the angel that talked with me went forth, and said unto me, Lift up now thine eyes, and see what is this that goeth forth. And I said, What is it? And he said, This is an ephah that goeth forth. He said moreover, This is their resemblance through all the earth. And, behold, there was lifted up a talent of lead: and this is a woman that sitteth in the midst of the ephah. And he said, This is wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon the mouth thereof. Then lifted I up mine eyes, and looked, and, behold, there came out two women, and the wind was in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven. Then said I to the angel that talked with me, Whither do these bear the ephah? And he said unto me, To build it an house in the land of Shinar: and it shall be established, and set there upon her own base. Zechariah 5:5–11.

> Nígbà náà ni angẹli tí ń bá mi sọ̀rọ̀ jáde lọ, ó sì wí fún mi pé, Gbé ojú rẹ sókè nísinsìnyí, kí o sì wo ohun tí ń jáde yìí. Èmi sì wí pé, Kí ni í ṣe? Ó sì wí pé, Èyí ni efa tí ń jáde. Ó tún wí pé, Èyí ni àwòrán wọn ní gbogbo ilẹ ayé. Sì kíyèsi i, a sì gbé tàálẹ́ńtì òjé sókè: èyí sì ni obìnrin kan tí ó jókòó ní àárín efa náà. Ó sì wí pé, Èyí ni ìwà-buburu. Ó sì sọ ọ sínú àárín efa náà; ó sì ju ìwọ̀n òjé náà lé ẹnu rẹ̀. Nígbà náà ni mo gbé ojú mi sókè, mo sì wò, sì kíyèsi i, obìnrin méjì sì jáde wá, afẹ́fẹ́ sì wà nínú ìyẹ́ wọn; nítorí wọn ní ìyẹ́ bí ìyẹ́ àkàlà: wọ́n sì gbé efa náà sókè láàrín ilẹ̀ àti ọ̀run. Nígbà náà ni mo wí fún angẹli tí ń bá mi sọ̀rọ̀ pé, Níbo ni àwọn wọ̀nyí ń gbé efa náà lọ? Ó sì wí fún mi pé, Láti kọ́ ilé kan fún un ní ilẹ̀ Ṣina; a ó sì fi ìdí rẹ̀ múlẹ̀, a ó sì gbé e kalẹ̀ níbẹ̀ lórí ìpìlẹ̀ tirẹ̀. Sekariah 5:5–11.

An ephah is a basket used for measuring. The two women that place the ephah, or basket that the papacy sits in the midst of, are two churches. Two religions will take the religion that is defined in the Bible as “that wicked” and build her a house in the land of Shinar. Shinar is another name for Babylon, and the Catholic church is Babylon the great in the last days.

Ẹfà jẹ́ àpótí tí a fi ń díwọ̀n. Àwọn obìnrin méjèèjì tí wọ́n gbé ẹfà náà kalẹ̀, tàbí àpótí tí ìjọ pàápàá jókòó ní àárín rẹ̀, jẹ́ ìjọ méjì. Ẹ̀sìn méjì yóò mú ẹ̀sìn tí a ti ṣàlàyé nínú Bíbélì gẹ́gẹ́ bí “ẹni búburú náà” kí wọ́n sì kọ́ ilé fún un ní ilẹ̀ Ṣinari. Ṣinari jẹ́ orúkọ mìíràn fún Bábílónì, àti pé ìjọ Kátólíìkì ni Bábílónì ńlá ní àwọn ọjọ́ ìkẹyìn.

The two women that “establish” the wicked woman in Babylon, have “wind in their wings.” Those women are also birds, for they have “wings,” and their justification for placing the woman is the “wind” of Islam, for Islam brings together every man’s hand. The woman that is lifted up, has been trapped in the ephah since her deadly wound in 1798, for there had been a leaden weight placed upon the mouth of the ephah she was in. But when the music of Nebuchadnezzar’s worship ceremony begins, the two women of apostate Protestantism and Spiritualism remove the leaden weight, and lift up the eighth head, that is of the seven.

Àwọn obìnrin méjì tí wọ́n “fi múlẹ̀” obìnrin búburú náà ní Babiloni, ní “ẹ̀fúùfù nínú ìyẹ́ wọn.” Àwọn obìnrin wọ̀nyẹn náà jẹ́ ẹyẹ pẹ̀lú, nítorí wọ́n ní “ìyẹ́,” àti ìdáláre wọn fún fífi obìnrin náà sí ibẹ̀ ni “ẹ̀fúùfù” Ìsílámù, nítorí Ìsílámù mú ọwọ́ gbogbo ènìyàn jọ. Obìnrin tí a gbé sókè náà, ti wà ní ìdìtẹ̀ mọ́ nínú ẹ́fà láti ìgbà ọgbẹ́ ikú rẹ̀ ní ọdún 1798, nítorí a ti fi ìdẹ òjé kan lé ẹnu ẹ́fà tí ó wà nínú rẹ̀. Ṣùgbọ́n nígbà tí orin ayẹyẹ ìjọsìn Nebukadnessari bá bẹ̀rẹ̀, àwọn obìnrin méjì ti Pùròtẹ́sítáǹtì aláyídà àti Ẹ̀mí-èlò yóò yọ ìdẹ òjé náà kúrò, wọ́n a sì gbé orí kẹjọ náà sókè, èyí tí ó jẹ́ ti àwọn méje.

> “As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.

> “Bí a ti ń sún mọ́ ìdààmú ìkẹyìn, ó ṣe pàtàkì gidigidi kí ìṣọ̀kan àti ìbámu wà láàárín àwọn ohun èlò tí Olúwa ń lò. Ayé kún fún ìjì, ogun, àti ìyapa. Síbẹ̀, lábẹ́ orí kan—agbára pápá—àwọn ènìyàn yóò ṣọ̀kan láti tako Ọlọ́run nínú ẹnìkan àwọn ẹlẹ́rìí Rẹ̀. Ìṣọ̀kan yìí ni apẹ̀yìndà ńlá náà fi múlẹ̀. Bí ó ti ń wá láti ṣọ̀kan àwọn òjíṣẹ́ rẹ̀ nínú ìjà sí òtítọ́, bẹ́ẹ̀ ni yóò ṣiṣẹ́ láti pín àti láti tú àwọn alátìlẹ́yìn rẹ̀ ká. Ìlarí, ìfura búburú, àti ọ̀rọ̀ búburú sí ẹlòmíràn, òun ló ń rú sókè kí ó lè mú àìbámu àti ìforígbárí wá.” Testimonies, volume 7, 182.

The threefold union lifts up the papacy as the head, for they intend to destroy the nation not desired.

Ìṣọ̀kan mẹ́talọ́kan náà gbé ipò póòpù ró gẹ́gẹ́ bí orí, nítorí wọ́n pinnu láti pa orílẹ̀-èdè tí a kò fẹ́ run.

> For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. Psalm 83:2–4.

> Nítorí pé, wò ó, àwọn ọ̀tá rẹ ń ru ariwo; àwọn tí ó kórìíra rẹ sì ti gbé orí sókè. Wọ́n ti fi ẹ̀tàn gbìmọ̀ sí àwọn ènìyàn rẹ, wọ́n sì ti bá ara wọn rò lòdì sí àwọn ẹni ìpamọ́ rẹ. Wọ́n ti wí pé, Ẹ wá, ẹ jẹ́ kí a pa wọ́n run kí wọ́n má bàa jẹ́ orílẹ̀-èdè mọ́; kí a má sì tún rántí orúkọ Israẹli mọ́. Sáàmù 83:2–4.

A bird is a religion, and the “ravenous bird from the east” which God calls at the “hour” of the Sunday law, when the message of the Midnight Cry is being proclaimed, is Islam. That is why in the very hour that the resurrected dead ascend into heaven as the ensign, the “third woe” of Islam comes quickly. This is why Isaiah states in verse one of chapter ten, “Woe” unto them that declare unrighteous decrees. The “Woes” of Revelation are Islam, and Islam is the providential judgment, or tool, or staff (Isaiah 10:5) that God uses to punish the United States for enforcing Sunday worship.

Ẹyẹ jẹ́ ẹ̀sìn kan, àti “ẹyẹ ajẹun-kán láti ìlà-oòrùn” tí Ọlọ́run ń pè ní “wákàtí” òfin ọjọ́ Àìkú, nígbà tí a ń kéde ìránṣẹ́ Ẹkún Àárín Ọ̀gànjọ́, ni Ísílámù. Ìdí nìyẹn tí ó fi jẹ́ pé ní wákàtí gan-an náà tí àwọn òkú tí a jí dìde ń gòkè lọ sí ọ̀run gẹ́gẹ́ bí àsíá, “ègbé kẹta” ti Ísílámù ń bọ̀ kíákíá. Ìdí nìyẹn tí Isaiah fi sọ nínú ẹsẹ̀ kìíní ti orí kẹwàá pé, “Ègbé” ni fún àwọn tí ń ṣe àṣẹ àìṣòdodo. “Àwọn Ègbé” inú Ìfihàn ni Ísílámù, àti pé Ísílámù ni ìdájọ́ àbójútó, tàbí irinṣẹ́, tàbí ọ̀pá (Isaiah 10:5) tí Ọlọ́run ń lò láti fìyà jẹ Orílẹ̀-Èdè Amẹ́ríkà nítorí fífipá mú ìjọsìn ọjọ́ Àìkú.

Isaiah chapter forty-six, identifies the “ravenous bird from the east,” as “the man that executeth my counsel.” That “man” is Islam, and he is called “from a far country,” for God “purposed” to judge the United States, and thereafter the world, for Sunday enforcement, as He did in former times with pagan Rome and the first four trumpets, and then with papal Rome in the fifth and sixth “Woe” trumpets. His purpose in Isaiah chapter forty-six is to call the “ravenous bird from the east,” and He informs His people who desire to understand His counsel and purpose “Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”

Nínú Isaiah orí kẹ́rìnlélọ́gọ́rin, a dá “ẹyẹ aláhùkò láti ìlà-oòrùn” mọ̀ gẹ́gẹ́ bí “ọkùnrin tí ń ṣe ìmọ̀ràn mi.” “Ọkùnrin” yẹn ni Islam, a sì pè é ní “láti ilẹ̀ jíjìn réré,” nítorí Ọlọ́run “ti pinnu” láti dá ilé ẹjọ́ sórí Orílẹ̀-Èdè Amẹ́ríkà, lẹ́yìn náà sì lórí ayé, nítorí fífi ìbọ̀wọ̀ fún ọjọ́ Àìkú múlẹ̀, gẹ́gẹ́ bí Ó ti ṣe ní àwọn àkókò àtijọ́ pẹ̀lú Romu aláìsìn àti ipè mẹ́rin àkọ́kọ́, lẹ́yìn náà pẹ̀lú Romu papal nínú ipè “Ègbé” karùn-ún àti kẹfà. Ète Rẹ̀ nínú Isaiah orí kẹ́rìnlélọ́gọ́rin ni láti pè “ẹyẹ aláhùkò láti ìlà-oòrùn,” Ó sì jẹ́ kí àwọn ènìyàn Rẹ̀ tí wọ́n fẹ́ lóye ìmọ̀ràn àti ète Rẹ̀ mọ̀ pé, “Ẹ rántí àwọn ohun ìṣáájú ti ọjọ́ ìgbàanì: nítorí Èmi ni Ọlọ́run, kò sì sí ẹlòmíràn; Èmi ni Ọlọ́run, kò sì sí ẹni tí ó dàbí mi, tí ń kéde òpin láti ìbẹ̀rẹ̀, àti láti ìgbà àtijọ́ àwọn ohun tí a kò tíì ṣe, tí ń wí pé, Ìmọ̀ràn mi yóò dúró ṣinṣin, èmi yóò sì ṣe gbogbo ohun tí ó wù mí.”

In verse three Isaiah chapter ten, Isaiah records three important questions:

Nínú ẹsẹ̀ kẹta, Isaiah orí kẹwàá, Isaiah kọ ìbéèrè pàtàkì mẹ́ta sílẹ̀:

> And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? Isaiah 10:3.

> Ẹ ó sì ṣe ní ọjọ́ ìbẹ̀wò náà, àti ní ìparun tí yóò ti ọ̀nà jíjìn wá? Ta ni ẹ ó sá tọ̀ fún ìrànlọ́wọ́? Níbo ni ẹ ó sì fi ògo yín sílẹ̀? Isaiah 10:3.

The final question identifies that the glorious land loses her glory at the unrighteous decree. The glory of the United States is the Constitution, which is fully overturned at the Sunday law.

Ìbéèrè ìkẹyìn náà fi hàn pé ilẹ̀ ológo náà pàdánù ògo rẹ̀ nípasẹ̀ ìlànà aláìṣòdodo náà. Ògo Orílẹ̀-Èdè Amẹ́ríkà ni Òfin Ìpìlẹ̀ rẹ̀, èyí tí a yí pa dà pátápátá nígbà òfin Ọjọ́ Àìkú.

> “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 Great Controversy, 441.

> “Àti pé Òfin Orílẹ̀-èdè náà fi ẹ̀tọ́ ìṣàkóso ara ẹni lélẹ̀ fún àwọn ènìyàn, nípèsè pé àwọn aṣojú tí a yàn nípasẹ̀ ìdìbò àwọn aráàlú ni yóò ṣe òfin, tí wọn yóò sì máa ṣe àkóso rẹ̀. A tún fi òmìnira ìgbàgbọ́ ẹ̀sìn lélẹ̀, a sì yọ̀ǹda fún olúkúlùkù láti máa jọ́sìn Ọlọ́run gẹ́gẹ́ bí ìtọ́sọ́nà ọkàn ẹ̀rí rẹ̀. Ìṣàkóso olómìnira àti Ìjọ Alátẹ̀ Protestanti di àwọn ìlànà ìpilẹ̀ orílẹ̀-èdè náà. Àwọn ìlànà wọ̀nyí ni àṣírí agbára àti àṣeyọrí rẹ̀.” The Great Controversy, 441.

It is the Constitution that identifies the glory that is left in the dust at the Sunday law.

Ofin Àgbà ni ó ń fi ògo tí a fi sílẹ̀ nínú erùpẹ̀ nígbà òfin Ọjọ́ Àìkú hàn.

> “When the nation for which God has worked in such a marvelous manner, and over which He has spread the shield of Omnipotence, abandons Protestant principles, and through its legislature gives countenance and support to Romanism in limiting religious liberty, then God will work in His own power for His people that are true. The tyranny of Rome will be exercised, but Christ is our refuge.” Testimonies to Ministers, 206.

> “Nígbà tí orílẹ̀-èdè tí Ọlọ́run ti ṣiṣẹ́ fún ní ọ̀nà àgbàyanu bẹ́ẹ̀, tí Ó sì ti nà àpáàdì Agbára Gbogbo-lágbára Rẹ̀ bò ó, bá kọ àwọn ìlànà Pùròtẹ́sítáǹtì sílẹ̀, tí ó sì fi ojú rere hàn, tí ó sì ṣe àtìlẹ́yìn fún Róòmù nípasẹ̀ ilé ìgbìmọ̀ aṣòfin rẹ̀ nínú fífi òmìnira ẹ̀sìn sí ìdíwọ̀n, nígbà náà ni Ọlọ́run yóò ṣiṣẹ́ ní agbára Tirẹ̀ fún àwọn ènìyàn Rẹ̀ tí wọ́n jẹ́ olóòtítọ́. Ìwà ìkà Róòmù yóò jẹ́ fífi hàn, ṣùgbọ́n Kristi ni ibi ààbò wa.” Testimonies to Ministers, 206.

At Isaiah’s “unrighteous decree,” which is the Sunday law, the glory of the United States is gone, and it immediately answers Isaiah’s second question as it prophetically flees to the United Nations, the ten-king confederacy of Revelation chapter seventeen for help to address the attack of Islam of the third “Woe”. The first of the three questions identifies the setting of the Sunday law desolation that causes the United States to begin its next work of forcing the entire world to accept the combination of church and state, as represented by the unification of the United Nations and the Catholic Church, with the pope in control of the unholy relationship. It calls that desolation “the day of visitation”. All these prophetic realities align with Nebuchadnezzar’s dedication service for the golden image.

Ní àkókò “àṣẹ àìṣòdodo” Isaiah, èyí tí í ṣe òfin Ọjọ́ Àìkú, ògo Orílẹ̀-èdè Amẹ́ríkà ti lọ, ó sì dáhùn ìbéèrè kejì Isaiah lẹ́sẹ̀kẹsẹ̀ bí ó ti ń sá lọ sọ́dọ̀ Àjọ Ìṣọ̀kan Àgbáyé, àjọṣepọ̀ ọba mẹ́wàá ti Ìfihàn orí kẹtàdínlógún, ní ọ̀nà àsọtẹ́lẹ̀ fún ìrànlọ́wọ́ láti koju ìkọlù Islam ti “Ègbé” kẹta. Àkọ́kọ́ nínú àwọn ìbéèrè mẹ́ta náà ń fi ipò ahoro òfin Ọjọ́ Àìkú hàn, èyí tí ó mú kí Orílẹ̀-èdè Amẹ́ríkà bẹ̀rẹ̀ iṣẹ́ rẹ̀ tó kàn lẹ́yìn náà, ti fífi agbára mú gbogbo ayé láti gba ìṣọ̀kan ìjọ àti ìpínlẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ìṣọ̀kan Àjọ Ìṣọ̀kan Àgbáyé àti Ìjọ Kátólíìkì, pẹ̀lú póòpù ní ìṣàkóso ìbáṣepọ̀ aláìmọ́ náà. Ó pe ahoro náà ní “ọjọ́ ìbẹ̀wò”. Gbogbo àwọn òtítọ́ àsọtẹ́lẹ̀ wọ̀nyí bá ìsin ìyàsọ́tọ̀ Nebukadnessari fún ère wúrà náà mu.

We will continue chapter three of Daniel in the next article.

A ó máa bá orí kẹta ìwé Dáníẹ́lì lọ nínú àpilẹ̀kọ tí ó tẹ̀lé.

> “In the history of Nebuchadnezzar and Belshazzar, God speaks to the people of today. The condemnation that will fall upon the inhabitants of the earth in this day will be because of their rejection of light. Our condemnation in the judgment will not result from the fact that we have lived in error, but from the fact that we have neglected Heaven-sent opportunities for discovering truth. The means of becoming conversant with the truth are within the reach of all; but, like the indulgent, selfish king, we give more attention to the things that charm the ear, and please the eye, and gratify the palate, than to the things that enrich the mind, the divine treasures of truth. It is through the truth that we may answer the great question, ‘What must I do to be saved?’” Bible Echo, September 17, 1894.

> “Nínú ìtàn Nebukadinésárì àti Bélṣásárì, Ọlọ́run ń bá àwọn ènìyàn òní sọ̀rọ̀. Ìdájọ́ ẹ̀bi tí yóò bà lé àwọn olùgbé ayé ní ọjọ́ yìí yóò jẹ́ nítorí ìkọ̀sílẹ̀ ìmọ́lẹ̀ tí wọ́n ṣe. Ìdájọ́ wa nínú ìdájọ́ kò ní jẹ́ abajade òtítọ́ pé a ti gbé nínú àṣìṣe, bí kò ṣe nítorí pé a ti ṣàìka àwọn ànfààní tí Ọ̀run rán wá láti ṣàwárí òtítọ́. Àwọn ọ̀nà láti di ẹni tí ó ní ìmọ̀ pẹ̀lú òtítọ́ wà láàárín ìwọ̀n àyè gbogbo ènìyàn; ṣùgbọ́n, gẹ́gẹ́ bí ọba aláfọ̀rìṣà, onímọtara-ẹni-nìkan náà, a ń fi àkíyèsí púpọ̀ síi sí ohun tí ń yọ etí létí, tí ń dùn mọ́ ojú, tí ó sì ń tẹ́ inú ahọ́n lọ́rùn, ju sí àwọn nǹkan tí ń sọ ọkàn di ọlọ́rọ̀, ìṣúra àtọ̀runwá ti òtítọ́. Nípasẹ̀ òtítọ́ ni a fi lè dáhùn ìbéèrè ńlá náà pé, ‘Kí ni èmi gbọdọ̀ ṣe kí a lè gbà mí là?’” Bible Echo, September 17, 1894.

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