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# The Book of Daniel - Number One-Hundred and Forty-One

Ìwé Dáníẹ́lì - Nọ́mbà Ọ̀kan Ọgọ́rùn-ún àti Mọ́kànlélógójì

Unveiling the Prophetic Significance of the Papacy’s Return and the Eighth President

Ṣíṣí Itumọ̀ Àsọtẹ́lẹ̀ Ìpadà Ipò Páápà àti Ààrẹ Kẹjọ náà Yẹ̀wò

Author

Jeff Pippenger

Published

March 17, 2024

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We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.

Lọ́wọ́lọ́wọ́ yìí, a ń wo àwọn àbùdá àsọtẹ́lẹ̀ ti ìtàn náà pẹkipẹki gan-an, níbi tí ipò pòòpù ti padà sí orí ìtẹ́ ayé gẹ́gẹ́ bí orí kẹjọ, èyí tí ó jẹ́ ọ̀kan nínú àwọn orí méje. A ń ṣe bẹ́ẹ̀ kí a lè fara balẹ̀ dá àwọn àbùdá àsọtẹ́lẹ̀ ti ìtàn náà mọ̀ dáadáa, nígbà tí ààrẹ kẹjọ, èyí tí ó jẹ́ ọ̀kan nínú àwọn ààrẹ méje, mú ìdásílẹ̀ àwòrán ẹranko pòòpù náà ṣẹ. A ti bẹ̀rẹ̀ ìṣàrò wa lórí àwọn òtítọ́ wọ̀nyí pẹ̀lú Òkè Kámẹ́lì àti ọjọ́ ìbí Hẹ́rọ́dù. Àwọn àpèjúwe mímọ́ méjèèjì ń ṣojú òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, èyí tí a tún ṣojú fún nínú ẹsẹ̀ kọkànlélógójì ti Danieli orí kọkànlá.

> He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.

> Yóò sì wọ ilẹ̀ ògo náà pẹ̀lú, a ó sì bì ṣubú ọ̀pọ̀ orílẹ̀-èdè: ṣùgbọ́n àwọn wọ̀nyí yóò bọ́ kúrò lọ́wọ́ rẹ̀, àní Edomu, àti Moabu, àti àwọn ẹni pàtàkì nínú àwọn ọmọ Ammoni. Danieli 11:41.

The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.

Ní ẹsẹ náà, ọba àròpò ti àríwá wọ ilẹ̀ ológo náà. Ilẹ̀ ológo náà nínú ìtàn Ísírẹ́lì àtijọ́ ni ilẹ̀ Júdà, a sì ṣàpẹẹrẹ rẹ̀ gẹ́gẹ́ bí ilẹ̀ tí ń ṣàn pẹ̀lú wàrà àti oyin, àti nítorí èyí, pẹ̀lú àwọn ìdí mìíràn, ni ó fi jẹ́ ológo. Ó jẹ́ ológo nítorí pé Kristi yàn Jerúsálẹ́mù, ìlú olú-ìlú rẹ̀, gẹ́gẹ́ bí ibi tẹ́ńpìlì Rẹ̀, àti gẹ́gẹ́ bí ìlú tí Ó yàn láti fi orúkọ Rẹ̀ sí.

> Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.

> Láti ọjọ́ tí mo ti mú àwọn ènìyàn mi jáde kúrò ní ilẹ̀ Ejibiti, èmi kò yan ìlú kankan nínú gbogbo àwọn ẹ̀yà Israẹli láti kọ ilé kan sí, kí orúkọ mi lè wà níbẹ̀; bẹ́ẹ̀ ni èmi kò sì yan ọkùnrin kankan láti jẹ́ alákóso lórí àwọn ènìyàn mi Israẹli: Ṣùgbọ́n mo ti yan Jerusalẹmu, kí orúkọ mi lè wà níbẹ̀; mo sì ti yan Dafidi láti wà lórí àwọn ènìyàn mi Israẹli. 2 Kronika 6:5, 6.

The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.

Ilẹ̀ gidi ti Juda ni ilẹ̀ ọlá fún Ísírẹ́lì àtijọ́ gidi, àti Orílẹ̀-Èdè Amẹ́ríkà ni ilẹ̀ Juda ní ti ẹ̀mí, ilẹ̀ ọlá fún Ísírẹ́lì òde òní ní ti ẹ̀mí.

> “When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.

> “Nígbà tí ilẹ̀ náà tí Olúwa ti pèsè gẹ́gẹ́ bí ibi ìsádi fún àwọn ènìyàn Rẹ̀, kí wọ́n lè jọ́sìn fún Un gẹ́gẹ́ bí ìtọ́nisọ́nà ẹ̀rí-ọkàn ara wọn, ilẹ̀ náà tí a ti na apata Alágbára-lóòótọ́ lórí rẹ̀ fún ọ̀pọ̀ ọdún gígùn, ilẹ̀ náà tí Ọlọ́run ti ṣe ojú-rere sí nípa ṣíṣe é ní ibi ìpamọ́ ẹ̀sìn mímọ́ ti Kristi,—nígbà tí ilẹ̀ náà yóò, nípasẹ̀ àwọn aṣòfin rẹ̀, kọ àwọn ìlànà Pùrótẹ́sítáǹtì sílẹ̀, tí yóò sì fi ojú rere hàn sí ìpẹ̀yìndà Romu nípa fífi ọwọ́ bà òfin Ọlọ́run,—nígbà náà ni iṣẹ́ ìkẹyìn ti ènìyàn ẹ̀ṣẹ̀ yóò hàn gbangba.” Signs of the Times, June 12, 1893.

After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.

Lẹ́yìn tí ọba àríwá èké ṣẹ́gun ọba gúúsù (Ìṣọ̀kan Sovieti àtijọ́), nínú ẹsẹ̀ ogójì, ní ọdún 1989, ó sì tẹ̀síwájú láti ṣẹ́gun ilẹ̀ ológo (Orílẹ̀-Èdè Amẹ́ríkà). Nínú ẹsẹ̀ ogójì-ọ̀kan, ọ̀rọ̀ náà “àwọn orílẹ̀-èdè” jẹ́ ọ̀rọ̀ tí a fi kún un, kò sì péye pátápátá, nítorí pé ní àsìkò òfin Ọjọ́ Àìkú, “àwọn púpọ̀” tí a bì ṣubú jẹ́ ẹgbẹ́ ènìyàn kan tí ó mọ ìyàtọ̀ tó wà láàárín Sábáàtì ọjọ́ keje àti ọjọ́ oòrùn, kí òfin Ọjọ́ Àìkú tó dé.

> “The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

> “Iyípadà Sábáàtì ni àmì tàbí àpèjúwe àṣẹ ìjọ Róòmù. Àwọn tí, ní ìmọ̀ ìbéèrè àṣẹ kẹrin, yàn láti pa Sábáàtì èké mọ́ dípò ti òtítọ́, nípa bẹ́ẹ̀ ń fi ọlá fún agbára náà, èyí tí ó jẹ́ pé nípasẹ̀ rẹ̀ nìkan ni a ti pa á láṣẹ. Àmì ẹranko náà ni Sábáàtì Pápà, èyí tí ayé ti gbà gẹ́gẹ́ bíi ohun tí ó wà ní ipò ọjọ́ tí Ọlọ́run yàn.”

> “But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

> “Ṣùgbọ́n àkókò láti gba àmì ẹranko náà, gẹ́gẹ́ bí a ti yàn án nínú àsọtẹ́lẹ̀, kò tíì dé. Àkókò ìdánwò kò tíì dé. Àwọn Kristian tòótọ́ wà nínú gbogbo ìjọ, láìyọ Ìjọ Roman Kátólíìkì sílẹ̀. Kò sí ẹni tí a ó dá lẹ́bi títí wọn yóò fi ní ìmọ́lẹ̀ tí wọn yóò sì rí ojúṣe òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ náà bá ti jáde láti fi agbára mú ìsinmi ọjọ́ ìsimi èké náà ṣiṣẹ́, àti nígbà tí igbe ńlá angẹli kẹta bá ti kìlọ̀ fún ènìyàn lòdì sí ìjọsìn ẹranko náà àti àwòrán rẹ̀, ìlà ìyàtọ̀ yóò farahàn kedere láàárín èké àti òtítọ́. Nígbà náà ni àwọn tí wọ́n ṣì ń bá a lọ nínú ìrékọjá yóò gba àmì ẹranko náà sí iwájú orí wọn tàbí sí ọwọ́ wọn.”

> “With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

> “Pẹ̀lú ìṣísẹ̀ kánkán ni a ń sún mọ́ àkókò yìí. Nígbà tí àwọn ìjọ Pírótẹ́sítáǹtì yóò bá agbára ayé pọ̀ láti gbé ẹ̀sìn èké ró, nítorí ìtakò rẹ̀ ni àwọn baba ńlá wọn farada inúnibíni tó burú jùlọ, nígbà náà ni a ó fi ọlá-àṣẹ ìṣọ̀kan ìjọ àti ìpínlẹ̀ mú Sábáàtì ti Pópù wá sí agbára. Ìpẹ̀yà orílẹ̀-èdè sí Ọlọ́run yóò wà, èyí tí yóò parí nìkan nínú ìparun orílẹ̀-èdè.” Bible Training School, February 2, 1913.

The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.

Ẹ̀ka àwọn “ọ̀pọ̀lọpọ̀” tí a ó ṣubú nígbà òfin Ọjọ́-ìsinmi tí ń bọ̀ láìpẹ́, ni àwọn tí a ó mú jìyà gẹ́gẹ́ bí ìdáhùn wọn sí ìmọ́lẹ̀ Ọjọ́-ìsinmi, èyí tí í ṣe ìmọ́lẹ̀ tí a fi fún àkókò náà, èyí tí í ṣe ibi yíyípadà, àti ìpọ́njú nínú ìtàn ìjọ àti ti àwọn orílẹ̀-èdè pẹ̀lú. Ẹ̀ka náà ni ìjọ Adventismu Laodikia tí ó ti dé òpin ìrìn-àjò wọn nínú aginjù ìṣọ̀tẹ̀. Ibẹ̀ ni a ti máa tú wọn jáde kúrò ní ẹnu Oluwa títí láé. Adventismu Laodikia ni àwọn tí a pè sí ìmọ́lẹ̀ áńgẹ́lì kẹta, yálà ní Kadesi àkọ́kọ́ nínú ìtàn ọdún 1844 sí 1863, tàbí ní Kadesi kejì nínú ìtàn ọdún 2001 sí òfin Ọjọ́-ìsinmi.

> And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.

> Ó sì wí fún un pé, Òré, báwo ni ìwọ ṣe wọlé síhìn-ín láìní aṣọ ìgbéyàwó? Ó sì dákẹ́ patapata. Nígbà náà ni ọba wí fún àwọn ìránṣẹ́ pé, Ẹ dì í ní ọwọ́ àti ní ẹsẹ̀, kí ẹ sì mú un kúrò, kí ẹ sì jù ú sínú òkùnkùn òde; níbẹ̀ ni ẹkún àti ìpayín eyín yóò gbé wà. Nítorí ọ̀pọ̀lọpọ̀ ni a pè, ṣùgbọ́n díẹ̀ ni a yàn. Mátíù 22:12–14.

The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.

Ohùn angẹli kẹta, yálà ní ọdún 1844, tàbí 2001, jẹ́ ìpè sí ìgbéyàwó. “Ọ̀pọ̀” àwọn tí a bì ṣubú ní àkókò òfin Àìkú, ni “ọ̀pọ̀” wọ̀nyẹn tí wọ́n kọ aṣọ ìgbéyàwó òdodo Kristi, tí wọ́n sì dípò bẹ́ẹ̀ di apá kan nínú ẹgbẹ́ ìgbéyàwó àwọn ọba mẹ́wàá sí àgbèrè Romu. Nítorí ìgbéyàwó yẹn, ènìyàn lè pa aṣọ ara rẹ̀ mọ́, nítorí gbogbo ohun tí wọ́n nílò láti mú ẹ̀gàn wọn kúrò ni pé kí a máa pè wọ́n ní orúkọ-idílé àgbèrè náà tí ń jẹ ọba lórí àwọn ọba mẹ́wàá.

> And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. Isaiah 4:1.

> Ní ọjọ́ náà, obìnrin méje yóò di ọkùnrin kan mú, wọ́n á sì wí pé, Awa yóò máa jẹ oúnjẹ tiwa, a ó sì máa wọ aṣọ tiwa: kí a kàn jẹ́ kí a máa jẹ́ orúkọ rẹ ni, kí a lè mú ẹ̀gàn wa kúrò. Isaiah 4:1.

They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.

Wọ́n ṣubú nínú ìdánwò oúnjẹ àkọ́kọ́, nítorí wọ́n yàn láti jẹ àkàrà tiwọn, dípò àkàrà ọ̀run. Wọ́n ṣubú nínú ìdánwò kejì níbi tí wọ́n ti yẹ kí wọ́n yin Ọlọ́run lógo nípa fífi ìwà rẹ̀ hàn, ṣùgbọ́n dípò bẹ́ẹ̀ wọ́n yàn láti wọ aṣọ tiwọn. Wọ́n ṣubú nínú ìdánwò àfihàn kẹta, nítorí wọ́n fi orúkọ (ìwà) ẹranko náà hàn, nítorí wọ́n yàn láti kọ orúkọ (ìwà) Kristi. Ète tí Nimrodu fi kọ ìlú kan (ìpínlẹ̀), àti ilé-ọba gíga kan (ìjọ), nínú ìtọ́kasí àkọ́kọ́ sí Babiloni, ni pé kí ó lè ṣe orúkọ fún ara rẹ̀.

> And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.

> Wọ́n sì wí pé, Ẹ wá, ẹ jẹ́ kí a kọ́ ìlú kan fún ara wa, àti ilé-ìṣọ́ kan, èyí tí òkè rẹ̀ yóò dé ọ̀run; kí a sì sọ orúkọ di tiwa, kí a má bàa túká sí gbogbo ojú ilẹ̀. Genesisi 11:4.

Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.

Orúkọ jẹ́ àmì ìwà, àti ìwà àsọtẹ́lẹ̀ ti ẹranko kẹjọ, tí ó jẹ́ ti àwọn méje náà, ni ìṣẹ̀dá alápá méjì ti àpapọ̀ Ìjọ (ilé-ìṣọ́) àti Ìpínlẹ̀ (ìlú). Nínú ìṣòro ọjọ́ ìkẹyìn, ènìyàn yóò yà ara wọn sí ẹ̀ka méjì.

> “There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.

> “Ìṣọ̀rí méjì péré ni ó lè wà. A ti fi ààmì pàtó samọ̀ọ́mọ̀ sára ẹ̀gbẹ́ kọ̀ọ̀kan, yálà pẹ̀lú èdìdì Ọlọ́run alààyè, tàbí pẹ̀lú ààmì ẹranko náà tàbí ère rẹ̀. Ọmọkùnrin àti ọmọbìnrin Ádámù kọ̀ọ̀kan yàn yálà Kristi tàbí Barabbasi gẹ́gẹ́ bí olórí rẹ̀. Gbogbo àwọn tí ó sì fi ara wọn sí apá àwọn aláìṣòótọ́ ń dúró lábẹ́ àsíá dúdú Satani, a sì ka wọ́n sí ẹni tí ń kọ Kristi sílẹ̀, tí wọ́n sì ń fi í lò ní ẹ̀gàn. A ka wọ́n sí ẹni tí wọ́n mọ̀ọ́mọ̀ ń kàn Olúwa ìyè àti ògo mọ́ àgbélébùú.” Review and Herald, January 30, 1900.

One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”

Ẹgbẹ́ kan yóò ṣojú àwòrán ẹranko náà, ẹgbẹ́ kejì sì yóò ṣojú àwòrán Kristi. Ẹgbẹ́ kan yóò wọ aṣọ ìgbéyàwó Kristi, ẹgbẹ́ kejì sì yóò wọ “aṣọ tiwọn fúnra wọn.” Ẹgbẹ́ kan yóò máa jẹ oúnjẹ ọ̀run, ẹgbẹ́ kejì sì yóò máa jẹ “àkàrà tiwọn fúnra wọn.” Ẹgbẹ́ tí ń jẹ àkàrà tiwọn fúnra wọn, tí wọ́n sì di aṣọ tiwọn fúnra wọn mú, ń ṣojú “ọ̀pọ̀lọpọ̀” tí a pè nípa ohùn angẹli kẹta, wọ́n sì ni “ọ̀pọ̀lọpọ̀” tí a ṣubú lulẹ̀ nígbà òfin Sunday tí ń bọ̀ láìpẹ́. Ìgbìyànjú wọn láti rà ipò ìsonù wọn padà nígbà tí a bá fi ìwà wọn hàn ní àkókò ìpèníjà òfin Sunday, ni ìrètí èké pé bí wọ́n bá lè gba orúkọ panṣágà Romu, pé ṣíṣe bẹ́ẹ̀ yóò mú “ẹ̀gàn” wọn kúrò.

At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.

Ní àkókò náà, àwọn díẹ̀ tí a yàn ni a gbé sókè gẹ́gẹ́ bí àsíá àwọn ẹgbẹ̀rún mẹ́rìnlélógójì ọ̀kẹ́ mẹ́rìnlélọ́gọ́rin [144,000], àti nígbà náà sì tún wà ẹgbẹ́ mìíràn nínú ẹsẹ̀ kọkànlélógójì tí ó sì “bọ́” lọ́wọ́ ọba àríwá èké náà. Ọ̀rọ̀ Heberu tí a túmọ̀ sí “bọ́,” nínú ẹsẹ̀ kọkànlélógójì, túmọ̀ sí bíbọ́ bí ẹni pé nípasẹ̀ ìyọ̀ǹda, àti ìtumọ̀ náà ń gbé èrò náà kalẹ̀ pé ẹni ń di ọṣẹ ní inú omi, àti nítorí ìyọ̀ǹda ọṣẹ náà, ó yọ kúrò ní ọwọ́ rẹ. Àkópọ̀ pàtàkì nínú ìtumọ̀ ọ̀rọ̀ náà, nígbà tí a bá lò ó nínú èdè Heberu, ni pé ohunkóhun tí ó bá bọ́ ni ohun kan tí, kí ìbọ́ náà tó ṣẹlẹ̀, ti wà lábẹ́ àkóso ohun tí ó bọ́ kúrò lọ́dọ̀ rẹ.

In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.

Nínú ẹsẹ̀ kọkànlélógójì, àjọṣepọ̀ mẹ́talọ́kan ti ejò ńlá náà, ẹranko náà àti wòlíì èké náà ni a mú ṣẹ.

> “The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.

> “Àwọn Pùròtẹ́sítántì ti Orílẹ̀-Èdè Amẹ́ríkà yóò jẹ́ àkọ́kọ́ nínú fífi ọwọ́ wọn kọjá ojú àfonífojì láti di ọwọ́ Ẹ̀mí-Ìbánisọ̀rọ̀ mú; wọn yóò na ọwọ́ kọjá orí ọ̀gbun láti bá agbára Róòmù lówọ́; àti lábẹ́ ipa ìṣọ̀kan mẹ́tẹ̀ẹ̀ta yìí, orílẹ̀-èdè yìí yóò tọ̀ pẹ̀lú ìṣísẹ̀ Róòmù ní fífi ẹsẹ̀ tẹ ẹ̀tọ́ ẹ̀rí-ọkàn mọ́lẹ̀.” The Great Controversy, 588.

When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.

Nígbà tí Orílẹ̀-Èdè Amẹ́ríkà bá darapọ̀ mọ́ Àjọ Ìparapọ̀ Àwọn Orílẹ̀-Èdè, àti pápásì nípa òfin Ọjọ́-Ìsinmi, ẹgbẹ́ àwọn ènìyàn kan wà tí wọ́n ti wà tẹ́lẹ̀ rí ní ọwọ́ pápásì, tí wọ́n sì “sá” kúrò ní ọwọ́ ọba àròsọ ti àríwá. Àwọn ènìyàn wọ̀nyí ti wà tẹ́lẹ̀ lábẹ́ ìdìmọ́ agbára pápà. Àwọn ènìyàn wọ̀nyí ni a ṣojú fún ní ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù nípasẹ̀ Johanu Onítẹ̀bọmi, ẹni tí ó wà nígbà náà ní ìgbèkùn àwọn túbú Róòmù, tí ó ń retí ikú tàbí ìdásílẹ̀. Ẹgbẹ́ ènìyàn tí ó sá kúrò nínú ìgbèkùn pápásì nígbà òfin Ọjọ́-Ìsinmi, ni a ṣojú fún nípasẹ̀ ẹ̀yà mẹ́ta, nítorí náà wọ́n sì ṣàmì ìṣèdápọ̀ onípele-mẹ́ta ti Bábílónì òde-òní.

At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.

Ní àkókò gan-an náà, ohùn kejì ti Ìfihàn orí kejìlá [18], ń pe àwọn ènìyàn wọ̀nyẹn láti sá jáde kúrò ní Babiloni, kí wọ́n má bàa ní ipa nínú àwọn ìdájọ́ rẹ̀ tí yóò bẹ̀rẹ̀ nígbà náà. Ohùn kejì náà, ni ohùn Kristi, ṣùgbọ́n ó dúró fún ohùn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì tí wọ́n ń kéde ìhìn iṣẹ́ angẹli kẹta nígbà náà pẹ̀lú ohùn ńlá. Nígbà tí àwọn tí ó bọ́ kúrò lọ́wọ́ náà bá bọ́ kúrò lọ́wọ́ rẹ̀ (àmì ìtẹríba), wọ́n bọ́ kúrò lọ́wọ́ ọba àríwá èké náà, wọ́n sì nígbà náà rí ọwọ́ ọba àríwá tòótọ́.

At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.

Lórí Òkè Kámẹ́lì ni a ti pa àwọn wòlíì Báálì, àti gẹ́gẹ́ bí òrìṣà èké akọ tí wọ́n dúró fún, wọ́n ṣàpẹẹrẹ Ìpínlẹ̀, àti àwọn wòlíì Áṣítárótì ṣàpẹẹrẹ Ìjọ. Èlíjà pa àwọn wòlíì Báálì, nípa bẹ́ẹ̀ ń fi òpin ìjọba kẹfà hàn, bí ó tilẹ̀ jẹ́ pé ẹ̀sìn Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, gẹ́gẹ́ bí Ṣálómè ṣe ṣàpẹẹrẹ rẹ̀, ṣì wà ní aṣojú. Ṣálómè, Pùròtẹ́sítáǹtì tí ó ti ṣọ̀tẹ̀, gẹ́gẹ́ bí Ṣálómè, tan Hẹ́rọ́dù jẹ, àti àwọn ọba mẹ́wàá fara mọ́ ara wọn láti wọ inú àjọṣepọ̀ Ìjọ àti Ìpínlẹ̀ pẹ̀lú orí kẹjọ, ẹni tí ó jẹ́ ti àwọn orí méje. Ṣálómè ni ẹni tí Hẹ́rọ́dù alágbèrè ìbátan ń fẹ́kúfẹ̀ẹ́ nínú ọkàn rẹ̀.

> But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.

> Ṣùgbọ́n mo wí fún yín pé, ẹnikẹ́ni tí ó bá ń wo obìnrin láti fẹ́ràn rẹ̀ ní ìfẹ́kúfẹ̀ẹ́, ó ti bá a ṣe panṣágà tẹ́lẹ̀ nínú ọkàn rẹ̀. Mátíù 5:28.

Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.

Ìfẹ́kúfẹ̀ẹ́ ìbálòpọ̀ aláìmọ́ tí ó ní nínú ọkàn Hẹ́rọ́dù so ara wọn pọ̀ mọ́ ara wọn nínú ọkàn rẹ̀, nítorí náà ó sì di ara kan pẹ̀lú Sálómè.

> Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.

> Nítorí náà ni ọkùnrin yóò fi bàbá rẹ̀ àti ìyá rẹ̀ sílẹ̀, yóò sì dà pọ̀ mọ́ aya rẹ̀: àwọn méjèèjì yóò sì di ẹran ara kan. Jẹ́nẹ́sísì 2:24.

At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.

Ní ayẹyẹ ọjọ́-ìbí Hẹ́rọ́dù, Hẹ́rọ́dù àti Sálómé di ọ̀kan, Hẹ́rọ́dù náà, ẹni tí a fi Ahábù ṣàpẹẹrẹ rẹ̀, sì ni olórí àwọn ọba mẹ́wàá ti ìjọba àríwá. Ní òfin Àìkú tí yóò dé láìpẹ́ yìí, ìjọba kẹfà ti ẹranko ilẹ̀-ayé dópin nígbà tí àwọn ìwo tí wọ́n ti di ìwo kan ṣoṣo tí ó dúró fún ìdapọ̀ àwọn ìwo Ìjọ àti Ìpínlẹ̀ (àwòrán ẹranko náà), ni Élíjà pa. Nígbà náà ni Sálómé tan Hẹ́rọ́dù jẹ, ó sì di ọ̀kan pẹ̀lú rẹ̀, ó sì yí i lérò padà láti fi ààbọ̀ ìjọba rẹ̀ (Ìpínlẹ̀ káàkiri ayé) fún ìyá rẹ̀ (Ìjọ káàkiri ayé). Ní báyìí, Sálómé ti gba àkóso lórí Ahábù àti àwọn ẹ̀yà rẹ̀ mẹ́wàá, nítorí àwọn ọba mẹ́wàá náà fara mọ́ ara wọn ní ìfọ̀kànbalẹ̀ kan.

> And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.

> Àwọn ìwo mẹ́wàá tí ìwọ rí sì ni ọba mẹ́wàá, tí wọn kò tíì gba ìjọba rí; ṣùgbọ́n wọn yóò gba agbára gẹ́gẹ́ bí ọba fún wákàtí kan pẹ̀lú ẹranko náà. Ẹ̀wẹ̀, èrò kan náà ni wọ́n ní, wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà. Ìfihàn 17:12, 13.

The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.

Ẹranko tí wọ́n fi agbára àti ipá wọn lé lórí ni ẹranko tí panṣágà náà gùn lé. Ẹranko náà dúró fún ìwà àpèjúwe ti ère náà, èyí tí í ṣe àpapọ̀ Ìjọ àti Ìpínlẹ̀, pẹ̀lú obìnrin náà (Ìjọ) ní ìṣàkóso ìbáṣepọ̀ náà, nítorí pé ó jẹ́ ìgbéyàwó Látìn, níbi tí orúkọ ìdílé fi jẹ́ orúkọ ìyàwó, àti níbi tí obìnrin náà ti ń ṣàkóso lórí ọkùnrin náà, nínú ìṣọ̀tẹ̀ sí ìbáṣepọ̀ ìgbéyàwó tòótọ́.

> Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.

> Ó sì wí fún obìnrin náà pé, Èmi yóò pọ̀ sí i gidigidi ìrora rẹ àti oyún rẹ; nínú ìrora ni ìwọ yóò máa bí ọmọ; ìfẹ́ rẹ yóò sì máa tọ̀ sí ọ̀dọ̀ ọkọ rẹ, òun yóò sì máa jọba lórí rẹ. Jẹ́nẹ́sísì 3:16.

The ten kings are of one mind, and one heart.

Àwọn ọba mẹ́wàá náà ní ìmọ̀ràn kan náà, àti ọkàn kan náà.

> “Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.

> “Ìfihàn 17:13–14 ni a fa yọ. ‘Èrò kan ni àwọn wọ̀nyí ní.’ Ìdè àjọṣe àgbáyé yóò wà, ìbámu ńlá kan ṣoṣo, àjọṣepọ̀ àwọn agbára Satani. ‘Wọn yóò sì fi agbára àti ipá wọn fún ẹranko náà.’ Báyìí ni agbára aláṣẹ-láìlòdì, onínilára sí òmìnira ẹ̀sìn, òmìnira láti sin Ọlọ́run gẹ́gẹ́ bí ìtọ́sọ́nà ẹ̀rí-ọkàn ṣe ń darí, ṣe farahàn, gẹ́gẹ́ bí ipá yẹn náà ti farahàn nípasẹ̀ ìjọ papacy, nígbà tí, ní ayé àtijọ́, ó ṣe inúnibíni sí àwọn tí wọ́n ní ìgboyà láti kọ̀ láti bá àwọn àṣà ìsìn àti àwọn ayẹyẹ ẹ̀sìn Romanism mu.”

> “In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.

> “Nínú ogun tí a ó jagun ní àwọn ọjọ́ ìkẹyìn, gbogbo agbára ìbàjẹ́ tí ó ti ṣọ̀tẹ̀ kúrò nínú ìṣòtítọ́ sí òfin Jèhófà ni a ó so pọ̀, ní ìtakò sí àwọn ènìyàn Ọlọ́run. Nínú ogun yìí, Sábàtì òfin kẹrin yóò jẹ́ kókó pàtàkì tí ọ̀ràn yóò dojú kọ; nítorí nínú òfin Sábàtì ni Olùfúnni-ní-Òfin ńlá náà ti fi ara Rẹ̀ hàn gẹ́gẹ́ bí Ẹlẹ́dàá àwọn ọ̀run àti ayé.” The Seventh-day Adventist Bible Commentary, 983.

The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.

Àwọn ọba mẹ́wàá, tí Áhábù, tàbí Hẹ́rọ́dù, jẹ́ aṣáájú wọn, ni Sálómè, ọmọbìnrin Hẹ́rọ́díà, ti tan jẹ. Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, tí Sálómè—ẹ̀sìn èké ti Pùrótẹ́sítáǹtì apẹ̀yìndà—tan jẹ ní àkókò òfin Ọjọ́-Àìkú, àti ẹni tí ó ti jẹ́ ìjọba kẹfà tẹ́lẹ̀ nínú àsọtẹ́lẹ̀ Bíbélì, gba àkóso ìjọba àwọn ọba mẹ́wàá, tí gbogbo wọn fara mọ́ láti fi ìdajì ìjọba wọn fún ẹ̀sìn Kátólíìkì. Wọ́n ṣe ìpinnu yìí ní ìfọ̀kànbalẹ̀ pátápátá, nítorí gbogbo àwọn ọba ni ìjó àdẹ́tẹ́lẹ̀ Sálómè ti tan jẹ. Wọ́n fara mọ́ láti fi agbára ìṣọ̀kan wọn sínú iṣẹ́ pípa àwọn tí a ṣojú fún nípasẹ̀ Jòhánù Oníbatisí.

The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.

Ẹranko náà (Àjọ Àwọn Orílẹ̀-Èdè) wà lábẹ́ ìṣàkóso ọba àgbà kan (ọmọbìnrin Jesebeli). Jesebeli ti darí ọmọbìnrin rẹ̀ láti bẹ̀rẹ̀ ìbáṣepọ̀ panṣágà àti ìbálòpọ̀ ẹ̀jẹ̀ pẹ̀lú Hẹrọdu àti àwọn ọba mìíràn, nítorí òun ni ìyá àwọn àgbèrè. Òun ni aláṣekúṣe tí ń ta ọmọbìnrin ara rẹ̀. Hẹrọdu, Ahabu àti Àjọ Àwọn Orílẹ̀-Èdè ni wòlíì èké tàn jẹ, ẹni tí í ṣe Orílẹ̀-Èdè Amẹ́ríkà. Orílẹ̀-Èdè Amẹ́ríkà dáwọ́ jíjẹ́ ìjọba kẹfà dúró nígbà tí wọ́n pa àwọn wòlíì Baali, àwọn wòlíì Ashtaroth (Salome) sì di agbára ìṣàkóso ìjọba keje lẹ́sẹ̀kẹsẹ̀, bí ó ti ń ṣe àdàkọ nínú ayé ohun tí ó ṣẹ̀ṣẹ̀ ṣe ní Orílẹ̀-Èdè Amẹ́ríkà.

The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.

Ẹranko náà ni àwọn ọba tí wọ́n wà nínú àjọṣe pẹ̀lú ọmọbìnrin àgbèrè náà, àgbèrè náà sì ni obìnrin tí ń ṣàkóso lórí ẹranko náà. Jésù fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan. Gẹ́gẹ́ bí àpèjúwe àwọn ìjọba mẹ́jọ nínú Ìfihàn orí kẹtàlá-dín-lógún ṣe tú àwọn ìjọba mẹ́jọ nínú Dáníẹ́lì orí kejì sílẹ̀, bẹ́ẹ̀ ni ẹranko náà àti obìnrin tí ó jókòó lórí ẹranko náà ń tú òtítọ́ míràn ti àsọtẹ́lẹ̀ sílẹ̀, èyí tí ó dá lórí pé àkọ́kọ́ ń ṣojú fún ìkẹyìn.

Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.

Ìfihàn orí kẹtàdínlógún ni ìtọ́kasí ìkẹyìn sí àwọn ìjọba ìsọtẹ́lẹ̀ Bíbélì, nítorí náà ó béèrè pé Dáníẹ́lì orí kejì, tí ó jẹ́ ìtọ́kasí àkọ́kọ́ sí àwọn ìjọba ìsọtẹ́lẹ̀ Bíbélì, gbọ́dọ̀ pẹ̀lú, nípa dandan ìsọtẹ́lẹ̀, ṣàfihàn àwọn ìjọba mẹ́jọ, lára èyí tí ìjọba kẹjọ ti wà nínú méje náà. Bákan náà pẹ̀lú, ìdájọ́ obìnrin náà àti ẹranko tí ó gun lé lórí nínú orí kẹtàdínlógún, gbọ́dọ̀ jẹ́ aṣojú nínú ìdájọ́ àkọ́kọ́ ti àgbèrè náà ní ọdún 1798.

The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.

Ní ìbẹ̀rẹ̀ orí kẹtàlá-dín-lọ́gbọ̀n, áńgẹ́lì náà sọ fún Johanu pé òun yóò fi ìdájọ́ àgbèrè ńlá náà hàn án, àti ti ẹranko tí ó gùn lé lórí. Ìgbà àkọ́kọ́ tí a dá àgbèrè náà lẹ́jọ́ ni a ti lóye rẹ̀ dáadáa gẹ́gẹ́ bí ọdún 1798 nígbà tí ipò póòpù gba ọgbẹ́ ikú rẹ̀, tí àkókò òpin sì dé. Síbẹ̀, nígbà tí a bá ṣojú “àkókò òpin” kan nínú ìtàn àsọtẹ́lẹ̀, àwọn àmì-ìtòsọ́nà méjì máa ń wà nígbà gbogbo tí a fi ènìyàn ṣàpẹẹrẹ wọn. Ìbí Árónì àti arákùnrin rẹ̀ Mósè ni àkókò òpin nínú ìtàn yẹn. Àwọn àmì-ìtòsọ́nà méjèèjì wọ̀nyí jẹ́ àpẹẹrẹ ìbí Johanu Oníbaptísí, àti oṣù mẹ́fà lẹ́yìn náà ti ẹ̀gbọ́n ìyá rẹ̀ Jésù, nípa bẹ́ẹ̀ sí samisi àkókò òpin fún ìtàn náà. Ní òpin ìgbèkùn ọdún àádọ́rin náà, èyí tí ó jẹ́ àpẹẹrẹ àkókò òpin ní 1798, Dáríúsì àti ọmọ arákùnrin rẹ̀ Kúrúsì ni àwọn àmì-ìtòsọ́nà méjì ti àkókò òpin. Pọ̀, wọ́n jẹ́ àpẹẹrẹ Reagan àti Bush àkọ́kọ́, nínú àkókò òpin ọdún 1989.

1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.

Ní ọdún 1798, èyí tí ó jẹ́ àkókò òpin nígbà tí a tú ìwé Dáníẹ́lì sílẹ̀ nínú ìtàn àwọn Millerite, ni a fi dá ikú àsọtẹ́lẹ̀ ti apá ìṣèlú ẹranko Kátólíìkì mọ̀. Gẹ́néràlì Berthier ti Napoleon wọ inú Vatican títí lọ, ó mú póòpù, ó sì parí àṣẹ ìṣèlú ẹranko Kátólíìkì náà. Ní ọdún kan lẹ́yìn náà, ní 1799, obìnrin náà tí ó ti gun ẹranko náà kọjá àwọn ọ̀rúndún, tí póòpù ṣàpẹẹrẹ rẹ̀, kú ní ìgbèkùn. Ìdájọ́ àgbèrè náà ní pẹ̀lú ìdájọ́ lórí ẹranko tí ó lò láti ṣàkóso àwọn orílẹ̀-èdè. Ìfihàn orí kẹtàdínlógún fi hàn mejeeji ìdájọ́ ẹranko náà, àti àgbèrè náà pẹ̀lú, ẹni tí ń ṣàkóso lórí tí ó sì gun orí ẹranko náà.

> “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.” Testimonies, volume 7, 182.

> “Àgbáyé kún fún ìjì líle, ogun, àti ìyapa. Síbẹ̀, lábẹ́ orí kan—agbára póòpù—àwọn ènìyàn yóò ṣọ̀kan láti tako Ọlọ́run nínú ẹnìkan àwọn ẹlẹ́rìí Rẹ̀.” Testimonies, volume 7, 182.

The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.

Orí kẹjọ, èyí tí í ṣe ọ̀kan nínú àwọn méje náà, ni agbára pàápàá tí ń jọba lórí ẹranko tí a dá pọ̀ mọ́ àwọn ọba mẹ́wàá tí ọmọbìnrin àgbèrè tí ó gun ẹranko náà ń ṣàkóso. Àwọn ìlànà ìpilẹ̀ ti ìjọba kẹjọ náà, èyí tí í ṣe ọ̀kan nínú àwọn méje, gbọdọ̀ farahàn nínú ààrẹ kẹjọ àti ẹni ìkẹyìn, ẹni tí í ṣe ọ̀kan nínú àwọn ààrẹ méje náà, nígbà tí a bá dá àwòrán ẹranko náà sílẹ̀ nínú Orílẹ̀-Èdè Amẹ́ríkà. Àpapọ̀ àwọn ìwo apẹ̀yìndà ti ìṣèlú Olómìnira àti ti Pùrótẹ́sítáǹtì gbọdọ̀ ní “orí” kan tí yóò jọba lórí àwòrán ẹranko náà, àti alákóso náà yóò jẹ́ apanirun aláìlẹ́gbẹ́.

We will continue this study in the next article.

A ó tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ yìí nínú àpilẹ̀kọ tó kàn.

> 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: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.

> Orin tàbí Sáàmù ti Asafu. Má ṣe dákẹ́, ìwọ Ọlọ́run; má ṣe pa ara rẹ mọ́, má sì ṣe dúró jẹ́ẹ́, ìwọ Ọlọ́run. Nítorí, kíyèsi i, àwọn ọ̀tá rẹ ń dá ariwo sílẹ̀: àwọn tí ó kórìíra rẹ sì ti gbé orí sókè. Wọ́n ti fi ọgbọ́n àrékérekè gbìmọ̀ sí àwọn ènìyàn rẹ, wọ́n sì ti bá ara wọn rò pọ̀ sí àwọn ẹni ìkọ̀kọ̀ rẹ. Wọ́n ti wí pé, Ẹ wá, kí a sì ké wọn kúrò kí wọ́n má bàa jẹ́ orílẹ̀-èdè mọ́; kí a má bàa rántí orúkọ Israẹli mọ́. Nítorí wọ́n ti fi ọkàn kan ṣoṣo gbìmọ̀ pọ̀; wọ́n ti dá àjọṣepọ̀ sí ọ: àwọn àgọ́ Edomu, àti àwọn Iṣmaeli; Moabu, àti àwọn Hagareni; Gebali, àti Amoni, àti Amaleki; àwọn Filistini pẹ̀lú àwọn olùgbé Tairi; Assuri pẹ̀lú darapọ̀ mọ́ wọn: wọ́n ti ràn àwọn ọmọ Loti lọ́wọ́. Sela. Sáàmù 83:1–8.

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