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# The Seventy Forgotten Years of Tyre

Àádọ́rin ọdún tí a gbàgbé Tire

The Seventy Forgotten Years of Tyre

Àádọ́rin Ọdún Tí Wọ́n Gbàgbé Tírè

Author

Jeff Pippenger

Published

August 12, 2023

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All the prophets identify the end of the world.

Gbogbo àwọn wòlíì ń tọ́ka sí òpin ayé.

> “Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .

> “Olúkúlùkù nínú àwọn wòlíì ìgbàanì kò sọ̀rọ̀ tó bẹ́ẹ̀ fún àsìkò tiwọn bí wọ́n ti sọ fún tiwa, kí ìsọtẹ́lẹ̀ wọn lè wà ní agbára fún wa. ‘Wàyí o, gbogbo nǹkan wọ̀nyí ṣẹlẹ̀ sí wọn gẹ́gẹ́ bí àpẹẹrẹ: a sì kọ wọ́n sílẹ̀ fún ìkìlọ̀ fún wa, àwọn tí òpin ayé dé bá.’ 1 Corinthians 10:11. ‘Kì í ṣe fún ara wọn, ṣùgbọ́n fún wa ni wọ́n ń ṣe ìránṣẹ́ nínú àwọn nǹkan wọ̀nyí, èyí tí a ti sọ fún yín nísinsin yìí láti ọ̀dọ̀ àwọn tí wọ́n ti fi Ẹ̀mí Mímọ́ tí a rán kalẹ̀ láti ọ̀run wàásù ìhìn rere fún yín; àwọn nǹkan wọ̀nyí ni àwọn áńgẹ́lì ń fẹ́ láti wo inú wọn.’ 1 Peter 1:12....”

> “The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

> “Bíbélì ti kó jọ, ó sì ti dì àwọn ìṣúra rẹ̀ pọ̀ mọ́ra fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣèjọba mímọ́ tí ó ṣe pàtàkì nínú ìtàn Májẹ̀mú Láéláe ti ń tún ara wọn ṣe, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 3, 338, 339.

All the books of the Bible conclude in the book of Revelation.

Gbogbo àwọn ìwé Bíbélì ni ó parí ní inú ìwé Ìṣípayá.

> “In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.

> “Nínú Ìfihàn ni gbogbo àwọn ìwé Bíbélì ti pàdé, tí wọ́n sì parí.” Acts of the Apostles, 585.

The final warning message for planet earth’s inhabitants is identified in Revelation eighteen.

A rí ìfiranṣẹ̀ ìkìlọ̀ ìkẹyìn fún àwọn olùgbé ayé nínú Ìfihàn orí kẹtàlá-dín-lógún.

> And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. 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. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.

> Lẹ́yìn àwọn nǹkan wọ̀nyí, mo sì rí angẹli mìíràn tí ó ń sọ̀kalẹ̀ láti ọ̀run wá, ẹni tí ó ní agbára ńlá; a sì fi ògo rẹ̀ tàn ayé náà mọ́lẹ̀. Ó sì ké pẹ̀lú ohùn líle gidigidi, wí pé, Bábílónì ńlá náà ti ṣubú, ti ṣubú, ó sì di ibùgbé àwọn ẹ̀mí èṣù, àti ibi ìdìmú gbogbo ẹ̀mí àìmọ́, àti àgò gbogbo ẹyẹ àìmọ́ àti ìkórìíra. Nítorí gbogbo àwọn orílẹ̀-èdè ti mu nínú wáìnì ìbínú àgbèrè rẹ̀; àwọn ọba ayé sì ti bá a ṣe àgbèrè, àwọn oníṣòwò ayé sì ti di ọlọ́rọ̀ nípasẹ̀ ọ̀pọ̀lọpọ̀ ayédèrùn rẹ̀. Ìfihàn 18:1–3.

The phrase “Babylon the great” represents the Roman Catholic church and in Isaiah chapter twenty-three “Babylon the great” is represented as Tyre.

Ọ̀rọ̀ náà pé, “Bábílónì ńlá” dúró fún ìjọ Roman Catholic, àti nínú Isaiah orí kẹtàlélógún, “Bábílónì ńlá” ni a ṣojú rẹ̀ gẹ́gẹ́ bí Tírè.

> The burden of Tyre. Howl, ye ships of Tarshish; for it is laid waste, so that there is no house, no entering in: from the land of Chittim it is revealed to them. Be still, ye inhabitants of the isle; thou whom the merchants of Zidon, that pass over the sea, have replenished. And by great waters the seed of Sihor, the harvest of the river, is her revenue; and she is a mart of nations. Be thou ashamed, O Zidon: for the sea hath spoken, even the strength of the sea, saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins. As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. Pass ye over to Tarshish; howl, ye inhabitants of the isle. Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. And he said, Thou shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass over to Chittim; there also shalt thou have no rest. Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Howl, ye ships of Tarshish: for your strength is laid waste. And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:1–18.

> Ẹrù Tiri. Ẹ ké, ẹyin ọkọ̀ ojú omi Tashishi; nítorí a ti pa á run, bẹ́ẹ̀ ni kò sí ilé mọ́, kò sí ibùwọlé sí i: láti ilẹ̀ Kittimu ni a ti fihàn fún wọn. Ẹ dakẹ́, ẹyin olùgbé erékùṣù; ìwọ tí àwọn oníṣòwò Sidoni, tí ń kọjá lórí òkun, ti fi kún. Nípasẹ̀ omi ńlá ni irúgbìn Sihori, ìkórè odò, fi jẹ èrè rẹ̀; ó sì jẹ́ ọjà àwọn orílẹ̀-èdè. Tìjú, ìwọ Sidoni: nítorí òkun ti sọ̀rọ̀, àní agbára òkun, pé, Èmi kò ní ìrora ìbímọ, bẹ́ẹ̀ ni èmi kò bí ọmọ, bẹ́ẹ̀ ni èmi kò tọ́ àwọn ọ̀dọ́kùnrin dàgbà, tàbí gbé àwọn wúńdíá sókè. Gẹ́gẹ́ bí ó ti rí nígbà ìròyìn nípa Ejibiti, bẹ́ẹ̀ ni wọn yóò ní ìrora gidigidi nígbà ìròyìn Tiri. Ẹ rékọjá lọ sí Tashishi; ẹ ké, ẹyin olùgbé erékùṣù. Ṣé èyí ni ìlú ayọ̀ yín, tí ìpilẹ̀ rẹ̀ ti ìgbà àtijọ́ pípẹ́ wá? Ẹsẹ̀ ara rẹ̀ ni yóò gbé e lọ jìnnà sí ibi àjèjì. Ta ni ó gbìmọ̀ ète yìí sí Tiri, ìlú adé, tí àwọn oníṣòwò rẹ̀ jẹ́ àwọn ọmọ-aládé, tí àwọn aláròje rẹ̀ sì jẹ́ àwọn ọlọ́lá ilẹ̀ ayé? Olúwa àwọn ọmọ-ogun ti pinnu rẹ̀, láti bà ẹwà ìgbéraga gbogbo ògo jẹ́, àti láti mú gbogbo àwọn ọlọ́lá ilẹ̀ ayé wá sí àbùkù. Rìn kọjá ilẹ̀ rẹ bí odò, ìwọ ọmọbìnrin Tashishi: agbára kò sí mọ́. Ó nà ọwọ́ rẹ̀ sórí òkun, ó mì àwọn ìjọba: Olúwa ti pa àṣẹ jáde sí ìlú oníṣòwò náà, láti run àwọn ibi agbára rẹ̀. Ó sì wí pé, Iwọ kì yóò tún yọ̀ mọ́, ìwọ wúńdíá tí a ni lára, ọmọbìnrin Sidoni: dìde, rékọjá lọ sí Kittimu; níbẹ̀ pẹ̀lú, ìwọ kì yóò rí ìsinmi. Wò ó, ilẹ̀ àwọn Kaldea; àwọn ènìyàn wọ̀nyí kò sí rí, títí ará Asiria fi dá a sílẹ̀ fún àwọn tí ń gbé aginjù: wọn gbé àwọn ilé iṣọ́ rẹ̀ kalẹ̀, wọn gbé àwọn ààfin rẹ̀ dide; ó sì sọ ọ́ di ahoro. Ẹ ké, ẹyin ọkọ̀ ojú omi Tashishi: nítorí a ti pa agbára yín run. Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó gbàgbé Tiri fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan: lẹ́yìn òpin ọdún àádọ́rin ni Tiri yóò kọrin bí àgbèrè. Mú háàpù, yí ìlú ká, ìwọ àgbèrè tí a ti gbàgbé; ṣe orin dídùn, kọ orin púpọ̀, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn òpin ọdún àádọ́rin, pé Olúwa yóò bẹ Tiri wò, yóò sì padà sí èrè rẹ̀, yóò sì ṣe panṣágà pẹ̀lú gbogbo àwọn ìjọba ayé lórí ojú ilẹ̀. Ṣùgbọ́n ọjà rẹ̀ àti èrè rẹ̀ yóò jẹ́ ìmímọ́ fún Olúwa: a kì yóò kó wọn jọ tàbí pa wọn mọ́; nítorí ọjà rẹ̀ yóò jẹ́ fún àwọn tí ń gbé níwájú Olúwa, kí wọn lè jẹ ní ìtó, àti fún aṣọ tí yóò pé. Isaiah 23:1–18.

Sister White writes: “All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.”

Arábìnrin White kọ̀wé pé: “Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tó kún fún ìwúwo nínú ìtàn Májẹ̀mú Láéláé ni a ti tún ṣe, a sì ń tún ṣe wọ́n nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.”

Isaiah twenty-three addresses the prophetic relationships of the United Nations, the Papacy, the United States and Islam. In order to recognize these truths certain symbols in the chapter must be defined by Inspiration. Once the symbols are defined, the sequence of events is fairly straightforward. The symbols in the chapter that need to be defined are:

Aísáyà mẹ́tàlélógún sọ̀rọ̀ nípa àwọn ìbáṣepọ̀ àsọtẹ́lẹ̀ ti Àjọ Àwọn Orílẹ̀-Èdè, Ipápàsí, Orílẹ̀-Èdè Amẹ́ríkà àti Ìsílámù. Kí a lè mọ àwọn òtítọ́ wọ̀nyí, àwọn àmì kan nínú orí náà gbọ́dọ̀ jẹ́ kí Ìmísí túmọ̀. Nígbà tí a bá ti túmọ̀ àwọn àmì náà, ìtòlẹ́sẹẹsẹ àwọn ìṣẹ̀lẹ̀ náà yóò hàn gbangba ní ìwọ̀n tó pọ̀. Àwọn àmì nínú orí náà tí ó yẹ kí a túmọ̀ ni:

The Burden, Tyre, The harlot, The Assyrian, The land of the Chaldeans, Towers and Palaces, Tarshish, The Seed of Sihor, The Land of Chittim, Zidon, The Merchants City, The report of Egypt and the report of Tyre, The Howling, A Daughter, Seventy Years, The Days of One King, Forgetting, and Remembering

Ẹrù náà, Tírè, Àgbèrè, Asíríà, Ilẹ̀ àwọn Kálídíà, Àwọn Ilé-Ìṣọ́ àti Àwọn Ààfin, Tárṣíṣì, Irú-ọmọ Síhórì, Ilẹ̀ Kítímù, Sídónì, Ìlú Àwọn Oníṣòwò, Ìròyìn Íjíbítì àti ìròyìn Tírè, Ẹkún, Ọmọbìnrin kan, Ọgọ́rin Ọdún, Àwọn Ọjọ́ Ọba Kan, Ìgbàgbé, àti Ìrántí

The word “burden” in verse one identifies a prophecy of doom against the kingdom of Tyre.

Ọ̀rọ̀ náà “ẹrù” nínú ẹsẹ̀ kìíní ń tọ́ka sí àsọtẹ́lẹ̀ ìdájọ́ ìparun sí i lórí ìjọba Tírè.

Burden: H4853—From H5375; a burden; specifically tribute, or (abstractly) porterage; figuratively an utterance, chiefly a doom, especially singing; mental, desire: – burden, carry away, prophecy, X they set, song, tribute.

Ẹrù: H4853—Láti inú H5375; ẹrù kan; ní pàtàkì owó-ori, tàbí (ní ìtumọ̀ àìlọ́kàn) gbígbé ẹrù; ní ìṣàpẹẹrẹ ọ̀rọ̀ ìkéde kan, ní pàtàkì ìdájọ́, ní àkànṣe orin; ti ọkàn, ìfẹ́-ọkàn: – ẹrù, gbé lọ, wòlíì, X wọ́n gbé kalẹ̀, orin, owó-ori.

The burden of Tyre is one of many passages in the Bible where the final judgment of the Roman Catholic church is identified. A “burden” by use and definition is a prophecy, and primarily a prophecy of doom. There are eleven “burdens” in Isaiah and eight times the word is used to describe a burden carried on the shoulders. The eleven times the word “burden” is represented as prophecy of doom are Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 and of course chapter twenty-three where we find the burden of Tyre. It is worthwhile to place all of Isaiah’s prophecies of doom together in order to evaluate which power is being represented in the last days. Eleven prophecies of doom are difficult to cover at one time, so I will give a brief definition of each doom prophecy to set the context for chapter twenty-three.

Ẹrù Tire jẹ́ ọ̀kan nínú ọ̀pọ̀ ìpínrọ̀ inú Bíbélì níbi tí a ti fi ìdájọ́ ìkẹyìn ti ìjọ Roman Catholic hàn gbangba. “Ẹrù,” gẹ́gẹ́ bí ìlò àti ìtumọ̀ rẹ̀, jẹ́ àsọtẹ́lẹ̀, ní pàtàkì jù lọ àsọtẹ́lẹ̀ ìparun. “Ẹrù” mẹ́kànlá wà nínú Isaiah, àti ní ìgbà mẹ́jọ ni a fi ọ̀rọ̀ náà lò láti ṣàpèjúwe ẹrù tí a rú lórí èjìká. Ní àwọn ìgbà mẹ́kànlá tí a ti ṣàfihàn ọ̀rọ̀ náà “ẹrù” gẹ́gẹ́ bí àsọtẹ́lẹ̀ ìparun ni Isaiah 13:1; 15:1; 17:1; 19:1; 21:1, 11, 13; 22:1; 30:6 àti, dájúdájú, orí kẹtàlélógún, níbi tí a ti rí ẹrù Tire. Ó yẹ kí a kó gbogbo àwọn àsọtẹ́lẹ̀ ìparun Isaiah jọ kí a lè ṣe àyẹ̀wò agbára wo ni a ń ṣàfihàn rẹ̀ ní àwọn ọjọ́ ìkẹyìn. Àwọn àsọtẹ́lẹ̀ ìparun mẹ́kànlá ṣòro láti bo ní ẹ̀ẹ̀kan ṣoṣo, nítorí náà èmi yóò fi ìtumọ̀ kúkúrú ti àsọtẹ́lẹ̀ ìparun kọ̀ọ̀kan hàn láti fi ìtumọ̀ àyíká orí kẹtàlélógún kalẹ̀.

In chapter thirteen the prophecy of doom against Babylon is modern Babylon at the end of the world, which is the whore of Rome that is also illustrated in chapter seventeen of the book of Revelation.

Nínú orí kẹtàlá, àsọtẹ́lẹ̀ ìdájọ́ ìparun sí Bábílónì ni Bábílónì òde-òní ní ìparí ayé, èyí tí í ṣe àgbèrè Romu, tí a tún ṣàfihàn nínú orí kẹtàdínlógún ti ìwé Ìfihàn.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. So he carried me away in the spirit into the wilderness: and I saw a woman sit upon a scarlet coloured beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:1–5.

> Ọ̀kan nínú àwọn áńgẹ́lì méje tí wọ́n ní àwọn àgò méje náà sì wá, ó bá mi sọ̀rọ̀, ó ní fún mi pé, Wá síhìn-ín; èmi yóò fihàn ọ́ ní ìdájọ́ aṣẹ́wó ńlá tí ó jókòó lórí ọ̀pọ̀lọpọ̀ omi: ẹni tí àwọn ọba ayé ti bá ṣe panṣágà, tí a sì ti fi ọtí wáìnì panṣágà rẹ̀ mú àwọn olùgbé ayé yó. Nígbà náà ni ó gbé mi lọ nínú ẹ̀mí sí aginjù: mo sì rí obìnrin kan tí ó jókòó lórí ẹranko kan tí ó jẹ awọ pupa ṣókòtò, tí ó kún fún àwọn orúkọ ẹ̀sùn-ọdàṣà, tí ó ní orí méje àti ìwo mẹ́wàá. A sì wọ obìnrin náà ní elése àlùkò àti àwọ̀ pupa ṣókòtò, a sì fi wúrà àti òkúta iyebíye àti péálì ṣe é lọ́ṣọ̀ọ́, ó sì ní ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún àwọn ìríra àti ìdọ̀tí panṣágà rẹ̀: Orúkọ kan sì wà ní àkọsílẹ̀ lórí iwájú orí rẹ̀ pé, ÀSÍRÍ, BÁBÍLÓNÌ ŃLÁ, ÌYÁ ÀWỌN AṢẸ́WÓ ÀTI ÀWỌN ÌRÍRA AYÉ. Ìfihàn 17:1–5.

I need to digress a little. The purpose of the study of the prophecy of Tyre is ultimately to align the prophetic history of the United States with that of the Seventh-day Adventist church. We will show that the government of the United States is one horn on the lamb-like beast of Revelation thirteen and that Protestantism that came out of the Dark Ages was the other horn. The horn of Protestantism became Millerite Adventism at the point the Protestants of the United States rejected the first angel’s message. When we have that in place, we will show that the history of the Protestant horn and the history of the Republican horn run parallel to one another and possess parallel prophetic characteristics. After all they are on the same beast representing that both horns are contemporary to one another. I will illustrate one example of this parallel of the horns of church and state in the United States. They both ‘forget’ in their own way.

Mo nílò láti yà sí ọ̀nà díẹ̀. Ète ìkẹ́kọ̀ọ́ àsọtẹ́lẹ̀ nípa Tírè, ní ìkẹyìn gbogbo rẹ̀, ni láti mú ìtàn àsọtẹ́lẹ̀ ti Orílẹ̀-Èdè Amẹ́ríkà bá ti ìjọ Seventh-day Adventist mu. A ó fi hàn pé ìjọba Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ìwo kan lórí ẹranko tí ó dàbí ọ̀dọ́-àgùntàn nínú Ìfihàn orí kẹtàlá, àti pé ẹ̀sìn Pùrótẹ́sítáǹtì tí ó jáde láti inú Àwọn Àkókò Òkùnkùn ni ìwo kejì. Ìwo Pùrótẹ́sítáǹtì náà di Adventismu ti àwọn Millerite ní àsìkò tí àwọn Pùrótẹ́sítáǹtì ti Orílẹ̀-Èdè Amẹ́ríkà kọ ìhìn-iṣẹ́ áńgẹ́lì àkọ́kọ́ náà. Nígbà tí a bá ti fi èyí kalẹ̀, a ó fi hàn pé ìtàn ìwo Pùrótẹ́sítáǹtì àti ìtàn ìwo Republican ń sáré ní ìbámu pẹ̀lú ara wọn, wọ́n sì ní àwọn àbùdá àsọtẹ́lẹ̀ tí ó jọra. Níwọ̀n bí ó ti jẹ́ pé, lẹ́yìn ohun gbogbo, wọ́n wà lórí ẹranko kan náà, èyí tí ń ṣojú pé àwọn ìwo méjèèjì jẹ́ ti àkókò kan náà pẹ̀lú ara wọn. Èmi yóò ṣàlàyé àpẹẹrẹ kan nípa ìbámu yìí láàárín àwọn ìwo ìjọ àti ìpínlẹ̀ ní Orílẹ̀-Èdè Amẹ́ríkà. Ní ọ̀nà tiwọn-tiwọn, àwọn méjèèjì “gbàgbé.”

Isaiah twenty-three marks the prophetic point that the papal power is forgotten for seventy years, and in those seventy symbolic years men forget the papacy and why the Dark Ages are called the Dark Ages. The Protestant horn’s motto when they separated from the Catholic church was the Bible and the Bible alone. They forgot that the Bible informs us who the papacy really is. They forgot the message enshrined in the sacred document they were entrusted with, and professed to be the champion defenders of.

Aísáyà mẹ́tàlélógún samisi àkókò àsọtẹ́lẹ̀ níbi tí a ti gbàgbé agbára póòpù fún àádọ́rin ọdún, àti nínú àádọ́rin ọdún àmì wọ̀nyí ènìyàn gbàgbé ipò póòpù àti ìdí tí a fi ń pe Àwọn Ọjọ́ Òkùnkùn ní Àwọn Ọjọ́ Òkùnkùn. Òwe ìlérí ìwo Pùròtẹ́sítáǹtì nígbà tí wọ́n ya ara wọn kúrò nínú ìjọ Kátólíìkì ni Bíbélì àti Bíbélì nìkan. Wọ́n gbàgbé pé Bíbélì ń jẹ́ kí a mọ ẹni tí ipò póòpù jẹ́ ní tòótọ́. Wọ́n gbàgbé ìhìn-iṣẹ́ tí a fi pamọ́ sínú ìwé mímọ́ náà tí a fi lé wọn lọ́wọ́, tí wọ́n sì jẹ́wọ́ pé àwọn ni àwọn olùdáàbò bo rẹ̀ àgbà.

> “Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.

> “Àwọn tí ó bá dàrú nínú òye wọn nípa ọ̀rọ̀ náà, tí wọn kò sì rí ìtumọ̀ aṣòdì sí Kristi, dájúdájú wọn yóò fi ara wọn sí ẹ̀gbẹ́ aṣòdì sí Kristi. Kò sí àkókò báyìí fún wa láti dàpọ̀ mọ́ ayé. Dáníẹ́lì dúró nípò tirẹ̀ àti ní ibi tirẹ̀. Àwọn àsọtẹ́lẹ̀ Dáníẹ́lì àti ti Jòhánù ni a gbọdọ̀ lóye. Wọn ń túmọ̀ ara wọn. Wọn ń fún ayé ní àwọn òtítọ́ tí gbogbo ènìyàn yẹ kí ó lóye. Àwọn àsọtẹ́lẹ̀ wọ̀nyí ni yóò jẹ́ ẹ̀rí ní ayé. Nípa ìmúṣẹ wọn ní àwọn ọjọ́ ìkẹyìn wọ̀nyí, wọn yóò túmọ̀ ara wọn.” Kress Collection, 105.

Likewise, the Republican horn representing the government of the United States was to be by the people and for the people, but the citizens of the United States have also forgotten the sacred document that they were entrusted with. That sacred document is the Constitution of the United States and the motto of the government that was designed to be for the people was the separation of church and state. They have forgotten the message of the Constitution they were entrusted with, and professed defenders of.

Bẹ́ẹ̀ gẹ́gẹ́, ìwo olómù tí ó dúró fún ìjọba Orílẹ̀-Èdè Amẹ́ríkà ni a pinnu pé kí ó jẹ́ ti àwọn ènìyàn, kí ó sì ṣiṣẹ́ fún àwọn ènìyàn; ṣùgbọ́n àwọn aráàlú Orílẹ̀-Èdè Amẹ́ríkà náà ti gbàgbé àkọsílẹ̀ mímọ́ tí a fi lé wọn lọ́wọ́. Àkọsílẹ̀ mímọ́ náà ni Òfin Àgbà Orílẹ̀-Èdè Amẹ́ríkà, ìlànà ìpilẹ̀ ìjọba náà sì, tí a ṣe láti jẹ́ fún àwọn ènìyàn, ni ìyapa ìjọ àti ìpínlẹ̀. Wọ́n ti gbàgbé ìránṣẹ́ Òfin Àgbà tí a fi lé wọn lọ́wọ́, tí wọ́n sì ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí olùdáàbòbò rẹ̀.

> “And let it be remembered, it is the boast of Rome that she never changes. The principles of Gregory VII and Innocent III are still the principles of the Roman Catholic Church. And had she but the power, she would put them in practice with as much vigor now as in past centuries. Protestants little know what they are doing when they propose to accept the aid of Rome in the work of Sunday exaltation. While they are bent upon the accomplishment of their purpose, Rome is aiming to re-establish her power, to recover her lost supremacy. Let the principle once be established in the United States that the church may employ or control the power of the state; that religious observances may be enforced by secular laws; in short, that the authority of church and state is to dominate the conscience, and the triumph of Rome in this country is assured.

> “Kí a sì rántí èyí, ìṣògo Róòmù ni pé kò yí padà rárá. Àwọn ìlànà Gregory VII àti Innocent III ṣì ni àwọn ìlànà Ṣọ́ọ̀ṣì Roman Kátólíìkì. Bí ó sì bá ní agbára nìkan, yóò fi wọ́n sí ìṣe pẹ̀lú agbára ńlá báyìí gẹ́gẹ́ bí ó ti ṣe ní àwọn ọ̀rúndún tí ó kọjá. Àwọn Pùrótẹ́sítáǹtì kò mọ̀ díẹ̀ nípa ohun tí wọ́n ń ṣe nígbà tí wọ́n ń dábàá láti gba ìrànlọ́wọ́ Róòmù nínú iṣẹ́ ìgbéga ọjọ́ Àìkú. Nígbà tí wọ́n ń fi gbogbo ọkàn wọn lé e lórí láti mú ète wọn ṣẹ, Róòmù ń lépa láti tún agbára rẹ̀ fìdí múlẹ̀, kí ó sì gba ipò àṣẹ-gíga rẹ̀ tí ó sọnù padà. Kí ìlànà náà kàn jẹ́ kí a fìdí rẹ̀ múlẹ̀ lẹ́ẹ̀kan ní Orílẹ̀-Èdè Amẹ́ríkà pé ṣọ́ọ̀ṣì lè lo tàbí darí agbára ìjọba; pé a lè fi àwọn òfin ayé mú àwọn ìṣe ìjọsìn ẹ̀sìn ṣiṣẹ́; ní kúkúrú, pé àṣẹ ṣọ́ọ̀ṣì àti ìjọba ni yóò jẹ olórí lórí ẹ̀rí-ọkàn, nígbà náà ìṣẹ́gun Róòmù ní orílẹ̀-èdè yìí yóò dájú.”

> “God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.

> “Ọ̀rọ̀ Ọlọ́run ti fi ìkìlọ̀ fún nípa ewu tí ń bọ̀ lọ́wọ́; bí a bá pa èyí tì, ayé Pùròtẹ́sítáǹtì yóò mọ ohun tí ète Róòmù jẹ́ ní tòótọ́, nígbà tí yóò ti pẹ́ jù láti bọ́ nínú okùn ẹ̀gẹ́ náà. Ó ń dàgbà sínú agbára ní ìdákẹ́jẹ́. Àwọn ẹ̀kọ́ rẹ̀ ń lo ipa wọn nínú àwọn gbọ̀ngàn ìgbìmọ̀ aṣòfin, nínú àwọn ìjọ, àti nínú ọkàn àwọn ènìyàn. Ó ń kó àwọn ilé gíga àti ńlá rẹ̀ jọ, nínú àwọn àyè ìkọ̀kọ̀ tí a fi pamọ́, nínú èyí tí a ó tún ṣe àwọn inúnibíni rẹ̀ ti ìgbà àtijọ́. Ní ọ̀nà àṣírí, láìsí ẹni tí ó fura, ó ń mú agbára rẹ̀ le sí i láti tẹ̀síwájú nínú àwọn ète tirẹ̀ nígbà tí àkókò yóò dé fún un láti gbá ìkọlù. Gbogbo ohun tí ó ń fẹ́ ni ipò ànfààní, a sì ti ń fún un ní èyí náà tẹ́lẹ̀. Láìpẹ́ a ó rí, a ó sì ní ìrírí ohun tí ète apá Róòmù jẹ́. Ẹnikẹ́ni tí yóò gbà tí yóò sì ṣègbọràn sí ọ̀rọ̀ Ọlọ́run yóò nípa bẹ́ẹ̀ fa ẹ̀gàn àti inúnibíni bá ara rẹ̀.” The Great Controversy, 581.

If you can locate any dictionary that was published before 1950, and look up “scarlet colored woman” or some variation of that phrase from Revelation seventeen, every one of those pre-1950 dictionaries identifies that the Roman Catholic church is the whore of Revelation seventeen. The United States, Revelation thirteen’s two-horned earth-beast forgets its past, whether it be the horn of Protestantism or the horn of Republicanism. Both of these institutions came about from the protest against the religious tyranny of the papacy and the political tyranny of the kings that supported her, or as the Bible says, the kings that “committed fornication” with her. Before we take up Isaiah twenty-three, we will briefly give an overview of the other ten times Isaiah identifies a ‘prophecy of doom,’ for all of the eleven “burdens” are just that.

Bí o bá lè rí ìtúmọ̀ ọ̀rọ̀-èdè kankan tí a tẹ̀ jáde kí ọdún 1950 tó pé, tí o sì wo “obìnrin aláwọ̀ pupa rírẹ̀” tàbí ìyípadà kan nínú gbolóhùn yẹn láti inú Ìfihàn mẹ́tàlá-dín-lógún, gbogbo àwọn ìtúmọ̀ ọ̀rọ̀ kí ọdún 1950 wọ̀nyẹn ni wọ́n ń fi hàn pé ìjọ Roman Catholic ni àgbèrè ti Ìfihàn mẹ́tàlá-dín-lógún. Orílẹ̀-èdè Amẹ́ríkà, ẹranko ayé olówo méjì ti Ìfihàn mẹ́tàlá, gbàgbé ìgbà àtijọ́ rẹ̀, bóyá iwo Protestantism ni tàbí iwo Republicanism. Àwọn ilé-iṣẹ́ méjèèjì wọ̀nyí dìde láti inú ìfarahàn sí ìṣàkóso ìsìn oníwà-ìkà ti ipò pàápàá àti ìṣàkóso òṣèlú oníwà-ìkà ti àwọn ọba tí wọ́n ń tì í lẹ́yìn, tàbí gẹ́gẹ́ bí Bíbélì ṣe sọ, àwọn ọba tí wọ́n “ṣe àgbèrè” pọ̀ mọ́ ọn. Kí a tó bẹ̀rẹ̀ sí í gbé Isaiah mẹ́tàlélógún yẹ̀ wò, a ó kọ́kọ́ fi ṣókí fúnni ní àkójọpọ̀ gbogbo àwọn ìgbà mẹ́wàá mìíràn tí Isaiah ti fi dá “àsọtẹ́lẹ̀ ìdájọ́” mọ̀, nítorí gbogbo àwọn “ẹrù” mọ́kànlá náà ni wọ́n jẹ́ gan-an.

Isaiah thirteen is the burden of Babylon in the “last days.” Babylon, though controlled and directed by the Catholic church in the last days is made up of three powers that lead the world to Armageddon in chapter sixteen of Revelation. In chapter thirteen’s prophecy of doom against modern Babylon there are three powers represented; Babylon, Lucifer and Assyria representing the beast (Assyria), the dragon (Lucifer) and the false prophet (Babylon). Assyria and Babylon are the two desolating powers God employed to punish ancient Israel and Assyria came first taking the northern ten tribes into captivity and thereafter Babylon took the southern two tribes of Judah.

Aísáyà orí kẹtàlá ni ẹrù Bábílónì ní “àwọn ọjọ́ ìkẹyìn.” Bábílónì, bí ó tilẹ̀ jẹ́ pé ṣọ́ọ̀ṣì Kátólíìkì ni ó ń ṣàkóso tí ó sì ń darí i ní àwọn ọjọ́ ìkẹyìn, ó jẹ́ àkójọpọ̀ agbára mẹ́ta tí ń darí ayé lọ sí Amágẹ́dónì ní orí kẹrìndínlógún Ìfihàn. Nínú àsọtẹ́lẹ̀ ìparun orí kẹtàlá sí Bábílónì òde-òní, agbára mẹ́ta ni a ṣojú fún; Bábílónì, Lúsífà àti Ásíríà, tí wọ́n ń ṣojú fún ẹranko náà (Ásíríà), dragoni náà (Lúsífà), àti wòlíì èké náà (Bábílónì). Ásíríà àti Bábílónì ni agbára méjèèjì tí ń sọ di ahoro tí Ọlọ́run lò láti fi jẹ àwọn ọmọ Ísírẹ́lì àtijọ́ níyà, Ásíríà sì ni ó kọ́kọ́ dé, ó mú àwọn ẹ̀yà mẹ́wàá ti àríwá lọ sí ìgbèkùn, lẹ́yìn èyí ni Bábílónì sì mú ẹ̀yà méjì ti gúúsù, Júdà.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Israẹli jẹ́ àgùntàn tí a tú ká; àwọn kìnnìún ti lé e lọ: ní àkọ́kọ́ ọba Ásíríà ti jẹ ẹ run; ní ìkẹyìn, Nebukadinésárì ọba Babeli yìí sì ti fọ egungun rẹ̀. Nítorí náà báyìí ni Olúwa àwọn ọmọ-ogun, Ọlọ́run Israẹli, wí; Kíyèsí i, èmi yóò jẹ ọba Babeli àti ilẹ̀ rẹ̀ níyà, gẹ́gẹ́ bí mo ti jẹ ọba Ásíríà níyà. Jeremiah 50:17, 18.

First Assyria took the northern ten tribes of Israel into captivity and thereafter Babylon took the southern two tribes of Judah into captivity. Both of these captivities were fulfillment of Leviticus twenty-six’s “seven times.” The “seven times” of Leviticus was the very first “time prophecy” William Miller discovered, and it identifies that when Assyria captured the northern tribe it marked the beginning of a scattering that continued for twenty-five hundred and twenty years. That period began at their captivity in 723BC and ended at the “time of the end” in 1798. The southern tribes were taken by Babylon in 677BC, beginning the “seven times” against Judah which ended at the same point as the 2300-year prophecy of Daniel eight verse fourteen, on October 22, 1844. Assyria and Babylon fulfilled the same purpose of punishment against the rebellion of God’s people, but the punishment was first carried out by Assyria and then by Babylon.

Àkọ́kọ́ ni Asiria kó àwọn ẹ̀yà mẹ́wàá àríwá Ísírẹ́lì lọ sí ìgbèkùn, lẹ́yìn náà Babiloni sì kó àwọn ẹ̀yà méjì gúúsù ti Júdà lọ sí ìgbèkùn. Gbogbo ìgbèkùn méjèèjì wọ̀nyí jẹ́ ìmúṣẹ “àkókò méje” tí ó wà nínú Lefitiku ogún-ún àti mẹ́fà. “Àkókò méje” tí ó wà nínú Lefitiku ni “àsọtẹ́lẹ̀ àkókò” àkọ́kọ́ pátápátá tí William Miller ṣàwárí, ó sì fihàn pé nígbà tí Asiria gba ẹ̀yà àríwá náà, ó jẹ́ àmì ìbẹ̀rẹ̀ ìtúká kan tí ó tẹ̀síwájú fún ẹgbẹ̀rún méjì àti ọgọ́rùn-ún márùn-ún ọdún méjìlélógún. Àkókò náà bẹ̀rẹ̀ ní ìgbèkùn wọn ní ọdún 723 ṣáájú Kristi, ó sì parí ní “àkókò òpin” ní ọdún 1798. Babiloni kó àwọn ẹ̀yà gúúsù náà lọ ní ọdún 677 ṣáájú Kristi, tí ó bẹ̀rẹ̀ “àkókò méje” sí Júdà, èyí tí ó parí ní ibi kan náà pẹ̀lú àsọtẹ́lẹ̀ ọdún 2300 ti Dáníẹ́lì orí kẹjọ ẹsẹ̀ kẹrìnlá, ní October 22, 1844. Asiria àti Babiloni ṣe ìmúṣẹ ète kan náà ti ìjìyà sí ìṣọ̀tẹ̀ àwọn ènìyàn Ọlọ́run, ṣùgbọ́n Asiria ni ó kọ́kọ́ mú ìjìyà náà ṣẹ, lẹ́yìn náà ni Babiloni.

In the prophetic relationship of the three powers in chapter thirteen Babylon is the image of Assyria, for she came after but did the same work against God’s people.

Nínú ìbáṣepọ̀ àsọtẹ́lẹ̀ ti àwọn agbára mẹ́ta nínú orí kẹtàlá, Babiloni ni àwòrán Ásíríà, nítorí ó wá lẹ́yìn rẹ̀ ṣùgbọ́n ó ṣe iṣẹ́ kan náà sí àwọn ènìyàn Ọlọ́run.

In chapter fifteen, the burden against Moab is against the Protestant churches.

Nínú orí kẹ́ẹ̀ẹ́dógún, ẹrù-ìkìlọ̀ sí Moabu ni ó dojú kọ àwọn ìjọ Pírótẹ́sítáǹtì.

> “This description of Moab represents the churches that have become like Moab. They have not stood at their post of duty as faithful sentinels. They have not cooperated with the heavenly intelligences by exercising their God-given ability to do the will of God, pressing back the powers of darkness, and using every power God has given them to advance truth and righteousness in our world. They have a knowledge of the truth, but they have not practiced what they know.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

> “Àpèjúwe Móábù yìí ṣojú fún àwọn ìjọ tí wọ́n ti dà bí Móábù. Wọ́n kò dúró ní ipò ojúṣe wọn gẹ́gẹ́ bí aláṣọ́-ọba olóòtítọ́. Wọ́n kò fọwọ́ sowọ́ pọ̀ pẹ̀lú àwọn ọgbọ́n-orí ọ̀run nípa lílo agbára tí Ọlọ́run fi fún wọn láti ṣe ìfẹ́ Ọlọ́run, nípa títẹ́ agbára òkùnkùn padà, àti nípa lílo gbogbo agbára tí Ọlọ́run ti fi fún wọn láti mú òtítọ́ àti òdodo tẹ̀ síwájú nínú ayé wa. Wọ́n ní ìmọ̀ òtítọ́, ṣùgbọ́n wọn kò ṣe ohun tí wọ́n mọ̀.” Seventh-day Adventist Bible Commentary, volume 4, 1159.

The Protestant church that has fallen is the church that continued to walk with the Lord when the rest of Protestantism fled at the second angel’s message. Moab is Adventism, the fallen Protestant horn.

Ìjọ Pùròtẹ́sítáǹtì tí ó ti ṣubú ni ìjọ náà tí ó bá a lọ láti máa rìn pẹ̀lú Olúwa nígbà tí ìyókù ẹ̀sìn Pùròtẹ́sítáǹtì sá lọ ní ìhìn-iṣẹ́ áńgẹ́lì kejì. Móábù ni Àdífẹnítìsìmù, ìwo Pùròtẹ́sítáǹtì tí ó ti ṣubú.

Chapter seventeen is about Damascus, and it is identified as a city that is taken away. A city is a symbol of a kingdom and the kingdom that is taken away in the “last days” is the United States.

Orí kẹtàdínlógún jẹ́ nípa Damasku, a sì dá a mọ̀ gẹ́gẹ́ bí ìlú tí a yóò mú kúrò. Ìlú jẹ́ ààmì ìjọba, àti ìjọba tí a ó mú kúrò ní “àwọn ọjọ́ ìkẹyìn” ni Orílẹ̀-Èdè Amẹ́ríkà.

Chapter nineteen is the prophecy of doom against Egypt, representing the United Nations and the whole world.

Orí kẹrìnlá ni àsọtẹ́lẹ̀ ìdájọ́ ìparun sí orílẹ̀-èdè Ejibiti, tí ó ń ṣojú Àjọ Ìṣọ̀kan Àgbáyé àti gbogbo ayé.

The next three prophecies of doom in chapter twenty-one are against the terrible desert land of the south, Dumah and Arabia. These three prophecies of doom identify Islam, in agreement with the three woes of Revelation 8:13.

Àwọn àsọtẹ́lẹ̀ ìparun mẹ́ta tí ó tẹ̀lé e nínú orí kẹ́ẹ̀ẹ́dógún [twenty-one] wà nípa ilẹ̀ aṣálẹ̀ ẹlẹ́rùjẹ̀jẹ̀ ti gúúsù, Dúmàh àti Arabia. Àwọn àsọtẹ́lẹ̀ ìparun mẹ́ta wọ̀nyí ń tọ́ka sí Islam, ní ìbámu pẹ̀lú àwọn ègbé mẹ́ta ti Ìfihàn 8:13.

The prophecy of doom in chapter twenty-two portrays the separation of the Laodicean Adventists from the Philadelphian Adventists at the Sunday law.

Asọtẹ́lẹ̀ ìparun nínú orí kejìlélógún ń ṣàfihàn ìyapa àwọn Adventist Laodicea kúrò lọ́dọ̀ àwọn Adventist Filadelfia nígbà òfin ọjọ́ Àìkú.

And then in chapter thirty we find the burden of the beasts of the south, which is a second illustration of the rebellion of Laodicean Adventists. Bringing all the burdens of Isaiah together virtually addresses every prophetic player in the “last days.” I am selecting Isaiah twenty-three in order to demonstrate that the history of the United States, as the sixth kingdom of Bible prophecy, reigns from 1798 to the Sunday law.

Lẹ́yìn náà, nínú orí kẹtàlélọ́gbọ̀n, a rí ẹrù ti àwọn ẹranko ti gúúsù, èyí tí ó jẹ́ àpẹẹrẹ kejì ti ìṣọ̀tẹ̀ àwọn Adventist Laodicea. Gbigbé gbogbo àwọn ẹrù inú Isaiah jọ, ó fẹ́rẹ̀ẹ́ jẹ́ pé ó ń sọ̀rọ̀ sí gbogbo àwọn aṣáájú nínú àsọtẹ́lẹ̀ fún “àwọn ọjọ́ ìkẹyìn.” Mo ń yan Isaiah mẹ́tàlélógún láti fi hàn pé ìtàn orílẹ̀-èdè Amẹ́ríkà, gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ń ṣàkóso láti 1798 títí dé òfin Ọjọ́ Àìkú.

Because “each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us,” every prophetic utterance is addressing the events at the end of the world. This truth combined with the fact that “all the books of the Bible meet and end” in the book of Revelation, establishes the book of Revelation as the point of reference for aligning the prophetic testimony about the events at the end of the world.

Nítorí pé “olúkúlùkù nínú àwọn wòlíì àtijọ́ sọ̀rọ̀ kéré sí i fún àkókò tiwọn ju fún tiwa lọ, tó bẹ́ẹ̀ tí ìsọtẹ́lẹ̀ wọn sì wà ní agbára fún wa,” gbogbo ọ̀rọ̀ ìsọtẹ́lẹ̀ ń tọ́ka sí àwọn ìṣẹ̀lẹ̀ ní ìparí ayé. Òtítọ́ yìí, ní ìpapọ̀ pẹ̀lú òtítọ́ náà pé “gbogbo àwọn ìwé Bíbélì ni wọ́n pàdé, wọ́n sì parí” nínú ìwé Ìfihàn, fi ìwé Ìfihàn múlẹ̀ gẹ́gẹ́ bí ibi ìtọ́kasí fún ìmúbá ẹ̀rí ìsọtẹ́lẹ̀ mu nípa àwọn ìṣẹ̀lẹ̀ tó wà ní ìparí ayé.

In the seventeenth chapter of Revelation, we see the great whore that commits fornication with the kings of the earth and her final judgment.

Nínú orí kejìdínlógún ìwé Ìfihàn, a rí aṣẹ́wó ńlá náà tí ń ṣe àgbèrè pẹ̀lú àwọn ọba ayé, àti ìdájọ́ ìkẹyìn rẹ̀.

> And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will show unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication. Revelation 17:1, 2.

> Ọ̀kan nínú àwọn áńgẹ́lì méje tí wọ́n ní àwọn ago méje náà sì wá, ó bá mi sọ̀rọ̀, ó sì wí fún mi pé, Wá síhìn-ín; èmi yóò fi ìdájọ́ àgbèrè ńlá tí ó jókòó lórí omi púpọ̀ hàn ọ́: ẹni tí àwọn ọba ayé ti bá ṣe àgbèrè, tí a sì ti fi wáìnì àgbèrè rẹ̀ mú àwọn olùgbé ayé yó. Ìfihàn 17:1, 2.

The prophets never contradict one another.

Àwọn wòlíì kì í ta ko ara wọn rí.

> And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.

> Àti pé àwọn ẹ̀mí àwọn wòlíì wà lábẹ́ àkóso àwọn wòlíì. Nítorí Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀, bí kò ṣe ti àlàáfíà, gẹ́gẹ́ bí ó ti rí nínú gbogbo àwọn ìjọ àwọn ẹni-mímọ́. 1 Kọrinti 14:32, 33.

At the end of the world “the judgment of the great whore that sitteth upon many waters,” the great whore with “whom the kings of the earth have committed fornication,” the great whore that has made “the inhabitants of the earth” drunk “with the wine of her fornication;” is represented by Isaiah as the “harlot” who is forgotten for “the days of one king,” or seventy prophetic years. When the seventy years conclude Tyre “shall commit fornication with all the kingdoms of the world.” Isaiah’s harlot is John’s great whore. Isaiah’s harlot and John’s whore represent the Roman Catholic church, for a woman is a symbol of a church in God’s Word.

Ní òpin ayé, “ìdájọ́ àgbèrè ńlá tí ó jókòó lórí omi púpọ̀,” àgbèrè ńlá náà pẹ̀lú “ẹni tí àwọn ọba ayé ti bá ṣe àgbèrè,” àgbèrè ńlá náà tí ó ti mú “àwọn olùgbé ayé” yó “pẹ̀lú wáìnì àgbèrè rẹ̀;” ni Isaiah fi ṣàfihàn gẹ́gẹ́ bí “alágbèrè” tí a gbàgbé fún “ọjọ́ ọba kan,” tàbí ọdún ãádọ́rin àsọtẹ́lẹ̀. Nígbà tí ọdún ãádọ́rin náà bá pé, Tírè “yóò bá gbogbo àwọn ìjọba ayé ṣe àgbèrè.” Alágbèrè Isaiah ni àgbèrè ńlá John. Alágbèrè Isaiah àti àgbèrè John dúró fún Ṣọ́ọ̀ṣì Roman Kátólíìkì, nítorí obìnrin jẹ́ ààmì ìjọ nínú Ọ̀rọ̀ Ọlọ́run.

> Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband. Ephesians 5:22–33.

> Ẹ̀yin aya, ẹ tẹríba fún ọkọ yín fúnra yín, gẹ́gẹ́ bí sí Olúwa. Nítorí ọkọ ni orí aya, gẹ́gẹ́ bí Kristi pẹ̀lú ṣe jẹ́ orí ìjọ: òun ni Olùgbàlà ara náà. Nítorí náà, gẹ́gẹ́ bí ìjọ ti ń tẹríba fún Kristi, bẹ́ẹ̀ ni kí àwọn aya máa tẹríba fún ọkọ wọn nínú ohun gbogbo. Ẹ̀yin ọkọ, ẹ fẹ́ràn aya yín, gẹ́gẹ́ bí Kristi pẹ̀lú ti fẹ́ràn ìjọ, tí ó sì fi ara rẹ̀ lélẹ̀ nítorí rẹ̀; kí ó lè yà á sọ́tọ̀ sí mímọ́, kí ó sì wẹ̀ ẹ́ mọ́ pẹ̀lú ìfọ̀nuwẹ̀ omi nípa ọ̀rọ̀ náà, kí ó lè fi í hàn fún ara rẹ̀ gẹ́gẹ́ bí ìjọ ológo, tí kò ní àbàwọ́n, tàbí ìwúre, tàbí irú nǹkan bẹ́ẹ̀ rárá; ṣùgbọ́n kí ó lè jẹ́ mímọ́ àti aláìlábùkù. Bákan náà ni ó yẹ kí àwọn ọkùnrin fẹ́ràn aya wọn gẹ́gẹ́ bí ara wọn fúnra wọn. Ẹni tí ó bá fẹ́ràn aya rẹ̀, ara rẹ̀ ni ó fẹ́ràn. Nítorí kò sí ẹni tí ó ti kórìíra ara rẹ̀ rí; ṣùgbọ́n ó ń bọ́ ọ, ó sì ń tọ́jú rẹ̀, gẹ́gẹ́ bí Olúwa ṣe ń ṣe sí ìjọ: nítorí ọmọ ara rẹ̀ ni àwa jẹ́, nínú ẹran ara rẹ̀, àti nínú egungun rẹ̀. Nítorí èyí ni ọkùnrin yóò fi bàbá àti ìyá rẹ̀ sílẹ̀, a sì dàpọ̀ mọ́ aya rẹ̀, àwọn méjèèjì yóò sì di ara kan. Àṣírí ńlá ni èyí: ṣùgbọ́n mo ń sọ ní ti Kristi àti ìjọ. Síbẹ̀síbẹ̀, kí olúkúlùkù yín ní pàtó fẹ́ràn aya rẹ̀ gẹ́gẹ́ bí ara rẹ̀; kí aya náà sì rí i pé ó bọ̀wọ̀ fún ọkọ rẹ̀. Éfésù 5:22–33.

The apostle Paul identifies that the church of Christ is prophetically represented as a woman. Therefore, a woman in prophecy is a church, but Christ’s church is “holy and without blemish.” An unholy church is represented as an unholy woman, thus Isaiah identifies a harlot and John a whore. They represent the papacy as a whore and God’s church is a virgin.

Aposteli Paulu fi hàn pé, ní ti àsọtẹ́lẹ̀, a ṣojú ìjọ Kristi gẹ́gẹ́ bí obìnrin. Nítorí náà, obìnrin nínú àsọtẹ́lẹ̀ ni ìjọ; ṣùgbọ́n ìjọ Kristi jẹ́ “mímọ́, láìní àbàwọ́n.” Ìjọ aláìmọ́ ni a fi obìnrin aláìmọ́ ṣojú; ní báyìí ni Isaiah ṣe tọ́ka sí àgbèrè kan, Johanu sì tọ́ka sí panṣágà kan. Wọ́n ṣojú ìjọpọ̀-pápá gẹ́gẹ́ bí panṣágà, ìjọ Ọlọ́run sì jẹ́ wúńdíá.

> For I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. 2 Corinthians 11:2.

> Nítorí mo ń jowú yín pẹ̀lú ìjowú ti Ọlọ́run: nítorí mo ti fi yín fún ọkọ kan ṣoṣo ní ìgbéyàwó, kí èmi lè gbé yín kalẹ̀ fún Kristi gẹ́gẹ́ bí wúńdíá mímọ́. 2 Kọrinti 11:2.

Not only is God’s church represented as a virgin, but she is espoused to only one husband. Tyre and John’s great whore commit fornication with the kings of the earth. The Catholic church has relations with several men, not one. Daniel informs us the kings are kingdoms.

A kì í ṣe pé a ṣe aṣojú ìjọ Ọlọ́run gẹ́gẹ́ bí wúńdíá nìkan, ṣùgbọ́n a ti fi í fẹ́ ọkọ kan ṣoṣo. Tírè àti àgbèrè ńlá Jòhánù ń bá àwọn ọba ayé dá àgbèrè. Ìjọ Kátólíìkì ní ìbálòpọ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ ọkùnrin, kì í ṣe pẹ̀lú ọkan ṣoṣo. Dáníẹ́lì sọ fún wa pé àwọn ọba náà jẹ́ àwọn ìjọba.

> This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. Daniel 2:36–40.

> Eyi ni àlá náà; àwa yóò sì sọ ìtumọ̀ rẹ̀ níwájú ọba. Ìwọ, ọba, jẹ ọba àwọn ọba: nítorí Ọlọ́run ọ̀run ni ó ti fi ìjọba, agbára, ipá, àti ògo fún ọ. Ní ibikíbi tí àwọn ọmọ ènìyàn bá ń gbé, àwọn ẹranko igbó àti àwọn ẹyẹ ojú ọ̀run ni ó ti fi lé ọ lọ́wọ́, ó sì ti fi ọ jẹ alákóso lórí gbogbo wọn. Ìwọ ni orí wúrà yìí. Àti lẹ́yìn rẹ ni ìjọba mìíràn tí ó kéré ju tìrẹ lọ yóò dìde, àti ìjọba kẹta mìíràn ti idẹ, èyí tí yóò jẹ olórí lórí gbogbo ayé. Ìjọba kẹrin yóò sì lágbára bí irin: nítorí bí irin ti ń fọ ohun gbogbo sí wẹ́wẹ́, tí ó sì ń ṣẹ́gun gbogbo nǹkan: gẹ́gẹ́ bí irin tí ń fọ gbogbo wọ̀nyí, bẹ́ẹ̀ ni yóò fọ wọn sí wẹ́wẹ́, yóò sì nghiền wọn. Danieli 2:36–40.

In Daniel two, the kingdoms of Bible prophecy are identified and explained. As Daniel explains the dream to Nebuchadnezzar, he informs Nebuchadnezzar that he is the head of gold. The head of gold is a king, but a king represents a kingdom. The Roman Catholic church is the great harlot that commits fornication with all the kings of the earth at the end of seventy prophetic years. The kings are symbolic of men, and Tyre is an impure woman. A woman is a church, a whore is an unholy church; a man is a king and a king is a kingdom. A woman is a church and a king is a state. The unlawful relationship of these two entities represents spiritual fornication.

Nínú Dáníẹ́lì orí kejì, a dá àwọn ìjọba inú àsọtẹ́lẹ̀ Bíbélì mọ̀, a sì ṣàlàyé wọn. Bí Dáníẹ́lì ṣe ń tú àlá náà fún Nebukadinésárì, ó sọ fún Nebukadinésárì pé òun ni orí wúrà náà. Orí wúrà náà jẹ́ ọba, ṣùgbọ́n ọba kan dúró fún ìjọba kan. Ìjọ Róòmù Kátólíìkì ni àgbèrè ńlá náà tí ń ṣe panṣágà pẹ̀lú gbogbo àwọn ọba ayé ní òpin ọdún àsọtẹ́lẹ̀ àádọ́rin. Àwọn ọba náà jẹ́ ààmì àwọn ènìyàn, Tirè sì jẹ́ obìnrin aláìmọ́. Obìnrin kan jẹ́ ìjọ; àgbèrè jẹ́ ìjọ aláìmọ́; ọkùnrin kan jẹ́ ọba, ọba sì jẹ́ ìjọba. Obìnrin kan jẹ́ ìjọ, ọba sì jẹ́ ìpínlẹ̀. Ìbáṣepọ̀ tí kò bófin mu láàárín àwọn ohun-ìṣe méjèèjì wọ̀nyí dúró fún panṣágà ti ẹ̀mí.

The Constitution of the United States is a divine document that enshrines the necessity of keeping these two entities separate. Though we are not yet finished with identifying Tyre as the Roman Catholic church, it seems appropriate at this point to address another symbol in Isaiah twenty-three that explains the symbolism of man and woman—church and state.

Ofin Orílẹ̀-èdè Amẹ́ríkà jẹ́ àkọsílẹ̀ ọ̀run kan tí ó fi ìdí dandan mímú kí ẹ̀ka méjèèjì wọ̀nyí yà sọ́tọ̀ múlẹ̀. Bí ó tilẹ̀ jẹ́ pé a kò tíì parí pẹ̀lú fífi Tírè hàn gẹ́gẹ́ bí ìjọ Roman Catholic, ó dàbí ohun tí ó yẹ ní àkókò yìí láti ṣàlàyé àmì mìíràn nínú Isaiah ogún-mẹ́ta tí ó túmọ̀ àpẹẹrẹ ọkùnrin àti obìnrin—ìjọ àti ìpínlẹ̀.

> Behold the land of the Chaldeans; this people was not, till the Assyrian founded it for them that dwell in the wilderness: they set up the towers thereof, they raised up the palaces thereof; and he brought it to ruin. Isaiah 23:13.

> Wò ilẹ̀ àwọn ará Kálídíà; ènìyàn yìí kò sí tẹ́lẹ̀, títí àwọn ará Ásíríà fi dá a sílẹ̀ fún àwọn tí ń gbé aginjù: wọ́n gbé àwọn ilé-ìṣọ́ rẹ̀ kalẹ̀, wọ́n kọ àwọn ààfin rẹ̀ sókè; ó sì sọ ọ́ di ahoro. Isaiah 23:13.

In the verse, the Assyrian founded the land of the Chaldeans and set up both “towers” and “palaces.” The Assyrian is a symbol of Nimrod, and the Chaldeans represent the religious leaders of Babylon’s mystery religions. A “tower” is a symbol of a church. When Jesus set forth the parable of the vineyard, Sister White comments on the parable as follows:

Nínú ẹsẹ náà, ará Asiria ni ó dá ilẹ̀ àwọn Kálídíà sílẹ̀, ó sì gbé àwọn “ilé-ọba gíga” àti “àwọn ààfin” kalẹ̀. Ará Asiria náà jẹ́ àmì Nimrodu, àwọn Kálídíà sì dúró fún àwọn aṣáájú ẹ̀sìn àwọn ẹ̀sìn àdììtú Bábílónì. “Ilé-ọba gíga” jẹ́ àmì ìjọ. Nígbà tí Jésù gbé àkàwé ọgbà àjàrà kalẹ̀, Sister White sọ̀rọ̀ lórí àkàwé náà báyìí:

> “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.” Desire of Ages, 596.

> “Nínú àkàwé náà, onílé dúró fún Ọlọ́run, ọgbà àjàrà sì dúró fún orílẹ̀-èdè Júù, odi náà sì jẹ́ òfin àtọ̀runwá tí ó jẹ́ ààbò wọn. Ilé-ìṣọ́ náà jẹ́ ààmì tẹ́ńpìlì.” Desire of Ages, 596.

The Assyrian founded the land of the Chaldeans who set up a church (tower) and a “palace.” A “palace’ represents a “king” which in turn represents a kingdom. A kingdom is also represented as a city.

Ará Ásíríà dá ilẹ̀ àwọn Kálídíà sílẹ̀, àwọn tí wọ́n gbé ìjọ kan (ilé-ọba gíga) kalẹ̀ àti “ààfin” kan. “Ààfin” ń ṣojú fún “ọba,” èyí tí ó sì tún ń ṣojú fún ìjọba. Ìjọba kan ni a tún ń ṣàpẹẹrẹ gẹ́gẹ́ bí ìlú.

> 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, tí orí rẹ̀ yóò dé ọ̀run; ẹ sì jẹ́ kí a ṣe orúkọ fún ara wa, kí a má bàa fọ́n ká lórí gbogbo ilẹ̀ ayé. Jẹ́nẹ́sísì 11:4.

The “tower” and “palace” that the Assyrian founded are the “city” and “tower” which Nimrod built.

“Ilé-ìṣọ́” àti “ààfin” tí ará Ásíríà dá ni “ìlú” àti “ilé-ìṣọ́” tí Nimrodu kọ́.

> 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. Revelation 11:8.

> Àwọn òkú wọn yóò sì wà ní ìgboro ìlú ńlá náà, èyí tí a ń pè ní ti ẹ̀mí ní Sódómù àti Ejibiti, níbi tí a ti kàn Olúwa wa mọ́ àgbélébùú pẹ̀lú. Ìfihàn 11:8.

Inspiration informs us the “great city” in Revelation eleven represents the kingdom of France during the period of the French Revolution.

Ìmísí mímọ́ sọ fún wa pé “ìlú ńlá” tí a mẹ́nu kàn nínú Ìfihàn orí kọkànlá dúró fún ìjọba Faranse ní àkókò Iyíká Faranse.

> “‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.

> “‘Ìlú ńlá náà’ nínú àwọn òpópónà rẹ̀ níbi tí a ti pa àwọn ẹlẹ́rìí náà, tí àwọn òkú wọn sì gbé dùbúlẹ̀ sí, ni ‘nípa ti ẹ̀mí,’ Íjíbítì. Nínú gbogbo àwọn orílẹ̀-èdè tí a gbé kalẹ̀ nínú ìtàn Bíbélì, Íjíbítì ni ó fi ìgboyà jùlọ sẹ́ ìwàláàyè Ọlọ́run alààyè, tí ó sì kọ láti tẹríba fún àwọn àṣẹ Rẹ̀. Kò sí ọba kankan tí ó tiì gbìyànjú sí ìṣọ̀tẹ̀ gbangba àti ìmúnisìn-ọba tó pọ̀ tó bẹ́ẹ̀ sí agbára Ọ̀run gẹ́gẹ́ bí ọba Íjíbítì ti ṣe. Nígbà tí Mósè mú ìránṣẹ́ náà wá fún un ní orúkọ Olúwa, Fáráò dáhùn pẹ̀lú ìgbéraga pé: ‘Ta ni Jèhófà, tí èmi yóò fi gbọ́ ohùn rẹ̀ láti jẹ́ kí Ísírẹ́lì lọ? Èmi kò mọ Jèhófà, bẹ́ẹ̀ ni èmi kì yóò jẹ́ kí Ísírẹ́lì lọ.’ Eksodu 5:2, A.R.V. Èyí ni àìgbàgbọ́ nínú Ọlọ́run, àti pé orílẹ̀-èdè tí Íjíbítì dúró fún yóò sọ irú ìkọ̀sílẹ̀ bẹ́ẹ̀ sí àwọn ẹ̀tọ́ Ọlọ́run alààyè, yóò sì fi irú ẹ̀mí àìgbàgbọ́ àti ìjàngbọ̀n hàn. A tún fi ‘ìlú ńlá náà’ wé Sódómù, ‘nípa ti ẹ̀mí.’ Ìbàjẹ́ Sódómù nínú rú òfin Ọlọ́run farahàn ní pàtàkì nínú ìwà àgbèrè. Ẹ̀ṣẹ̀ yìí náà yóò sì jẹ́ ànímọ́ tí ó ga jùlọ nínú orílẹ̀-èdè náà tí yóò mú àwọn àlàyé Ìwé Mímọ́ yìí ṣẹ.”

> “According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.

> “Nítorí náà, gẹ́gẹ́ bí ọ̀rọ̀ wòlíì náà, díẹ̀ kí ọdún 1798 tó dé, agbára kan tí ìpilẹ̀ àti ìwà rẹ̀ ti Sátánì yóò dìde láti jagun sí Bíbélì. Àti ní ilẹ̀ náà níbi tí ẹ̀rí àwọn ẹlẹ́rìí méjì ti Ọlọ́run yóò ti jẹ́ pé a ti pa á mọ́ lójúkan, níbẹ̀ ni àìgbàgbọ́-Ọlọ́run ti Fáráò àti àìwà-bàjẹ́ ti Sódómù yóò farahàn.”

> “This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘France is the only nation in the world concerning which the authentic record survives, that as a nation she lifted her hand in open rebellion against the Author of the universe. Plenty of blasphemers, plenty of infidels, there have been, and still continue to be, in England, Germany, Spain, and elsewhere; but France stands apart in the world’s history as the single state which, by the decree of her Legislative Assembly, pronounced that there was no God, and of which the entire population of the capital, and a vast majority elsewhere, women as well as men, danced and sang with joy in accepting the announcement.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

> “Asọtẹ́lẹ̀ yìí ti ní ìmúṣẹ́ pípéye àti amúnilọ́kàn-balẹ̀ gidigidi nínú ìtàn ilẹ̀ Faransé. Nígbà Ìyíká Orílẹ̀-èdè náà, ní ọdún 1793, ‘ayé gbọ́ fún ìgbà àkọ́kọ́ àpéjọ àwọn ènìyàn kan, tí a bí tí a sì kọ́ nínú ọ̀làjú, tí wọ́n sì gba ẹ̀tọ́ lára wọn láti ṣàkóso ọ̀kan lára àwọn orílẹ̀-èdè Yúróòpù tí ó dára jùlọ, tí wọ́n gbé ohùn apapọ̀ wọn sókè láti sẹ́ òtítọ́ mímọ́ jùlọ tí ọkàn ènìyàn ń gbà, tí wọ́n sì fi ìfọ̀kànbalẹ̀ kọ́ ìgbàgbọ́ àti ìjọsìn Ọlọ́run kan.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. ‘Faransé ni orílẹ̀-èdè kan ṣoṣo ní ayé ní ti èyí tí ìkọ̀wé òtítọ́ tí a lè fi dájú ṣì wà, pé gẹ́gẹ́ bí orílẹ̀-èdè kan, ó gbé ọwọ́ rẹ̀ sókè nínú ìṣọ̀tẹ̀ gbangba sí Ẹlẹ́dàá àgbáyé. Ọ̀pọ̀lọpọ̀ àwọn asọ̀rọ̀-òdì sí Ọlọ́run, ọ̀pọ̀lọpọ̀ àwọn aláìgbàgbọ́, ni ó ti wà, tí wọ́n sì ṣì ń bá a lọ láti wà, ní England, Germany, Spain, àti ní ibòmíràn; ṣùgbọ́n Faransé dúró yàtọ̀ nínú ìtàn ayé gẹ́gẹ́ bí ìpínlẹ̀ kan ṣoṣo tí, nípasẹ̀ àṣẹ Ìgbìmọ̀ Aṣòfin rẹ̀, kéde pé kò sí Ọlọ́run, tí gbogbo olùgbé olú-ìlú rẹ̀, pẹ̀lú ọ̀pọ̀ jùlọ ní ibòmíràn, àwọn obìnrin gẹ́gẹ́ bí àwọn ọkùnrin pẹ̀lú, jó, wọ́n sì kọrin pẹ̀lú ayọ̀ nígbà tí wọ́n gba ìkéde náà.’—Blackwood’s Magazine, November, 1870.” The Great Controversy, 269.

The “great city” in Revelation eleven was the nation of France that passed a “decree of her Legislative Assembly” pronouncing that there was no God. The decree was an expression of atheism as represented by the rebellion of Pharaoh. A great city is a kingdom, or a “nation” or a “state.” In Revelation eleven France consists of two symbols—Egypt and Sodom.

“Ilu ńlá” tí a mẹ́nuba nínú Ìfihàn orí kọkànlá ni orílẹ̀-èdè Faranse, èyí tí ó ṣe “àṣẹ láti ọ̀dọ̀ Àpéjọ Aṣòfin rẹ̀” tí ń kéde pé kò sí Ọlọ́run. Àṣẹ náà jẹ́ ìfihàn àìgbàgbọ́ nínú Ọlọ́run gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìṣọ̀tẹ̀ Fáráò. Ilu ńlá kan jẹ́ ìjọba, tàbí “orílẹ̀-èdè” tàbí “ipinlẹ̀.” Nínú Ìfihàn orí kọkànlá, Faranse ní àwọn àmì méjì—Íjíbítì àti Sódómù.

We are informed, “This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness.”

A ti sọ fún wa pé, “Èyí ni àìgbàgbọ́ nínú Ọlọ́run, àti orílẹ̀-èdè tí Ejibiti dúró fún yóò sọ irú ìkọ̀sílẹ̀ bẹ́ẹ̀ nípa àwọn ẹ̀tọ́ Ọlọ́run alààyè, yóò sì fihàn irú ẹ̀mí àìgbàgbọ́ àti ìjàgídíjàgan kan náà. A tún fi ‘ìlú ńlá náà’ wé, ‘nípa ti ẹ̀mí,’ mọ́ Sodu. Ìbàjẹ́ Sodu nínú fífọ òfin Ọlọ́run hàn gbangba ní pàtàkì nínú àgbèrè.”

The great city or nation of France is symbolically represented by a nation (Egypt) and a city (Sodom.) Egypt “would give voice,” and the speaking of a nation represents statecraft, not churchcraft. Egypt was the state and Sodom was the church is the representation found in chapter eleven of Revelation

Ìlú ńlá tàbí orílẹ̀-èdè Faranse ni a ṣàfihàn ní ọ̀nà àpẹẹrẹ nípasẹ̀ orílẹ̀-èdè kan (Íjíbítì) àti ìlú kan (Sódómù.) Íjíbítì “yóò sọ ohùn jáde,” àti sísọ ti orílẹ̀-èdè kan dúró fún ìṣètò ìjọba, kì í ṣe ìṣètò ìjọ. Íjíbítì ni ìjọba, Sódómù sì ni ìjọ, èyí ni àfihàn tí a rí nínú orí kọkànlá Ìfihàn.

> “The ‘speaking’ of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 442.

> “‘Ọ̀rọ̀’ tí orílẹ̀-èdè náà ń sọ ni iṣẹ́ àwọn aláṣẹ ìṣòfin àti ìdájọ́ rẹ̀.” The Great Controversy, 442.

In Revelation eleven John sets forth the events of the French Revolution in prophetic symbolism. The actual Revolution provided ample historical evidence of the validity of John’s predictions in the chapter. John predicted, then the French Revolution fulfilled the prediction, and then in turn—both the prediction and the historical fulfillment of the prediction identify and parallel events at the end of the world, when once again a corrupt state is combined with a corrupt church. Of course, a bloodbath follows that unholy marriage. The kingdom of God is also a great city.

Nínú Ìfihàn orí kọkànlá, Jòhánù ṣàfihàn àwọn ìṣẹ̀lẹ̀ Ìyíká Faranse nínú ààmì wòlíì. Ìyíká náà gẹ́gẹ́ bí ó ti ṣẹlẹ̀ gan-an pèsè ẹ̀rí ìtàn púpọ̀ tó jẹ́rìí sí òtítọ́ àwọn àsọtẹ́lẹ̀ Jòhánù nínú orí náà. Jòhánù sọ àsọtẹ́lẹ̀ náà tẹ́lẹ̀, lẹ́yìn náà Ìyíká Faranse mú àsọtẹ́lẹ̀ náà ṣẹ, lẹ́yìn náà sì ní ẹ̀wẹ̀, mejeeji—àsọtẹ́lẹ̀ náà àti ìmúṣẹ rẹ̀ nínú ìtàn—ni wọ́n ń tọ́ka sí, wọ́n sì ń bá a mu pẹ̀lú àwọn ìṣẹ̀lẹ̀ ní òpin ayé, nígbà tí lẹ́ẹ̀kan sí i ìjọba oníwà ìbàjẹ́ bá darapọ̀ mọ́ ìjọ oníwà ìbàjẹ́. Dájúdájú, ìpànìyàn ẹ̀jẹ̀ púpọ̀ ni ó tẹ̀ lé ìgbéyàwó aláìmọ́ yẹn. Ìjọba Ọlọ́run náà pẹ̀lú jẹ́ ìlú ńlá kan.

> And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God. Revelation 21:10.

> Ó sì gbé mi lọ nínú ẹ̀mí sí orí òkè ńlá àti gíga kan, ó sì fi ìlú ńlá yẹn hàn mí, Jerúsálẹ́mù mímọ́, tí ó ń sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run. Ìfihàn 21:10.

> “The coming of the bridegroom, here brought to view, takes place before the marriage. The marriage represents the reception by Christ of His kingdom. The Holy City, the New Jerusalem, which is the capital and representative of the kingdom, is called ‘the bride, the Lamb’s wife.’ Said the angel to John: ‘Come hither, I will show thee the bride, the Lamb’s wife.’ ‘He carried me away in the spirit,’ says the prophet, ‘and showed me that great city, the holy Jerusalem, descending out of heaven from God.’ Revelation 21:9, 10.” The Great Controversy, 426.

> “Ìbọ̀wọ̀ ọkọ-ìyàwó, gẹ́gẹ́ bí a ti fi hàn níbí, ń ṣẹlẹ̀ kí ìgbéyàwó tó wáyé. Ìgbéyàwó náà dúró fún ìgbà tí Kristi yóò gba ìjọba Rẹ̀. Ìlú Mímọ́ náà, Jerusalẹmu Tuntun, tí ó jẹ́ olú-ìlú àti aṣojú ìjọba náà, ni a ń pè ní ‘ìyàwó, aya Ọ̀dọ́-Àgùntàn náà.’ Áńgẹ́lì náà sì wí fún Johanu pé: ‘Wá síhìn-ín, èmi yóò fi ìyàwó náà hàn ọ́, aya Ọ̀dọ́-Àgùntàn náà.’ ‘Ó sì gbé mi lọ nínú Ẹ̀mí,’ ni wòlíì náà sọ, ‘ó sì fi ìlú ńlá yẹn hàn mí, Jerusalẹmu mímọ́ náà, tí ń sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run.’ Ìfihàn 21:9, 10.” The Great Controversy, 426.

Nimrod’s rebellion is represented by his building a tower and a city, which typifies the combination of church and state at the end of the world, for all the prophets spoke of the end of the world. Nimrod’s rebellion was also a continuation of the rebellion of Lucifer whose desire was to take control of both God’s church and God’s state.

Ìṣọ̀tẹ̀ Nimrodu ni a ṣàfihàn nípa kíkọ ilé-ìṣọ́ kan àti ìlú kan, èyí tí ó jẹ́ àpẹẹrẹ ìṣọ̀kan ìjọ àti ìjọba ní òpin ayé, nítorí gbogbo àwọn wòlíì sọ̀rọ̀ nípa òpin ayé. Ìṣọ̀tẹ̀ Nimrodu tún jẹ́ ìtẹ̀síwájú ìṣọ̀tẹ̀ Lúsífà, ẹni tí ìfẹ́-ọkàn rẹ̀ jẹ́ láti gba àkóso lórí ìjọ Ọlọ́run àti ìjọba Ọlọ́run pẹ̀lú.

> How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! For thou hast said in thine heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above the heights of the clouds; I will be like the most High. Isaiah 14:12–14.

> Báwo ni ìwọ ti ṣubú láti ọ̀run wá, ìwọ Luciferi, ọmọ àfẹ̀mójúmọ̀! báwo ni a ti gé ọ lulẹ̀ sí ilẹ̀, ìwọ tí ń sọ àwọn orílẹ̀-èdè di aláìlera! Nítorí ìwọ ti wí nínú ọkàn rẹ pé, Èmi yóò gòkè lọ sí ọ̀run, èmi yóò gbé ìtẹ́ mi ga ju àwọn ìràwọ̀ Ọlọ́run lọ: èmi yóò tún jókòó lórí òkè àpéjọ, ní apá àríwá: èmi yóò gòkè lọ ju ibi gíga àwọn àwọsánmà lọ; èmi yóò dàbí Ọ̀gá-ògo-jùlọ. Isaiah 14:12–14.

As Isaiah reveals Lucifer’s secret heart-desires to be “like the most High,” he points out that Lucifer is seeking to be seated in two distinctly different chairs. He wishes to “exalt” his “throne above the stars of God” and to “sit also upon the mount of the congregation, in the sides of the north.”

Gẹ́gẹ́ bí Isaiah ṣe ṣí àwọn ìfẹ́-ọkàn aṣínà Lucifer payá láti jẹ́ “gẹ́gẹ́ bí Ọ̀gá-Ọ̀run jùlọ,” ó fi hàn pé Lucifer ń wá láti jókòó lórí àga méjì tí ó yàtọ̀ pátápátá. Ó fẹ́ “gbé” “ìtẹ́” rẹ̀ “ga ju àwọn ìràwọ̀ Ọlọ́run lọ” àti “láti jókòó pẹ̀lú lórí òkè ìpéjọ, ní apá àríwá.”

The throne is a symbol of the king’s authority—or state authority and “the sides of the north” is God’s church.

Ìtẹ́ jẹ́ ààmì àṣẹ ọba—tàbí àṣẹ ìjọba, “àti ẹ̀gbẹ́ àríwá” sì ni ìjọ Ọlọ́run.

> A Song and Psalm for the sons of Korah. Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. Psalm 48:1–3.

> Orin àti Sáàmù fún àwọn ọmọ Kóra. Olúwa tóbi, ó sì yẹ gidigidi fún ìyìn ní ìlú Ọlọ́run wa, lórí òkè ìwà mímọ́ rẹ̀. Ó lẹ́wà ní ipò rẹ̀, ayọ̀ gbogbo ayé ni òkè Síónì, ní ẹ̀gbẹ́ àríwá, ìlú Ọba ńlá náà. A mọ Ọlọ́run nínú àwọn ààfin rẹ̀ gẹ́gẹ́ bí ibi ààbò. Sáàmù 48:1–3.

Jerusalem is “the city of the great King,” thus marking the political throne of God, and Jerusalem is also “the mountain of his holiness,” “on the sides of the north,” thus marking the religious throne of God. From the beginning Satan’s rebellion and warfare are portrayed within the context of his desire to rule over both God’s church and God’s state. Satan thereafter led in the rebellion of Nimrod and the land that he founded for the Chaldeans is represented as a land where Nimrod built both a tower and a city—church and state.

Jerusalẹmu ni “ìlú Ọba ńlá náà,” nípa bẹ́ẹ̀ ó ń fi ìtẹ́ òṣèlú Ọlọ́run hàn, àti pé Jerusalẹmu pẹ̀lú ni “òkè mímọ́ rẹ̀,” “ní ẹ̀gbẹ́ àríwá,” nípa bẹ́ẹ̀ ó sì ń fi ìtẹ́ ẹ̀sìn Ọlọ́run hàn. Láti ìbẹ̀rẹ̀pẹ̀pẹ̀ ni a ti ṣàfihàn ìṣọ̀tẹ̀ àti ogun Satani nínú àyíká ìfẹ́ rẹ̀ láti jọba lórí ìjọ Ọlọ́run àti orílẹ̀-èdè Ọlọ́run méjèèjì. Lẹ́yìn èyí Satani sì darí nínú ìṣọ̀tẹ̀ Nimrodu, ilẹ̀ tí ó dá sílẹ̀ fún àwọn Kaldea ni a sì ṣàpẹẹrẹ gẹ́gẹ́ bí ilẹ̀ kan níbi tí Nimrodu ti kọ́ ilé-ìṣọ́ kan àti ìlú kan—ìjọ àti ìjọba.

Therefore, when Isaiah’s harlot and John’s great whore commit fornication with the kings of the earth, prophecy is marking that an unholy relationship takes place between the Roman Catholic church and the kings of the earth at the end of seventy prophetic years.

Nítorí náà, nígbà tí àgbèrè Isaia àti àgbèrè ńlá Johanu bá ṣe àgbèrè pẹ̀lú àwọn ọba ayé, àsọtẹ́lẹ̀ ń fi àmì hàn pé àjọṣe aláìmọ́ kan ń ṣẹlẹ̀ láàárín ìjọ Roman Catholic àti àwọn ọba ayé ní òpin 70 ọdún àsọtẹ́lẹ̀.

Isaiah’s line of prophecy describes the judgment of the harlot Tyre in chapter twenty-three and John describes the same judgment with the symbol of a scarlet-colored woman who is identified as “Babylon the great.” A third witness to the same judgment of the same whore is as follows:

Ìlà àsọtẹ́lẹ̀ Isaiah ṣàpèjúwe ìdájọ́ àgbèrè Tírè ní orí kẹtàlélógún, Johanu sì ṣàpèjúwe ìdájọ́ kan náà pẹ̀lú ààmì obìnrin aláwọ̀ àlùkò tí a mọ̀ sí “Bábílónì ńlá.” Ẹlẹ́rìí kẹta sí ìdájọ́ kan náà ti aṣẹ́wó kan náà ni gẹ́gẹ́ bí èyí:

> “The woman (Babylon) of Revelation 17 is described as ‘arrayed in purple and scarlet color, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness: . . . and upon her forehead was a name written, Mystery, Babylon the Great, the mother of harlots.’ Says the prophet: ‘I saw the woman drunk with the blood of the saints, and with the blood of the martyrs of Jesus.’ Babylon is further declared to be ‘that great city, which reigneth over the kings of the earth.’ Revelation 17:4–6, 18. The power that for so many centuries maintained despotic sway over the monarchs of Christendom is Rome.” The Great Controversy, 382.

> “A ṣàpèjúwe obìnrin náà (Bábílónì) nínú Ìfihàn 17 gẹ́gẹ́ bí ẹni tí a ‘fi aṣọ àlùkò àti aṣọ pupa wọ̀, tí a sì fi wúrà àti òkúta iyebíye àti péálì ṣe ẹṣọ́ fún, tí ó mú ife wúrà kan ní ọwọ́ rẹ̀ tí ó kún fún ohun ìríra àti ìwà ẹ̀gbin: ... orúkọ kan sì wà ní àkọsílẹ̀ lórí iwájú orí rẹ̀ pé, Àṣírí, Bábílónì Ńlá, ìyá àwọn àgbèrè.’ Wòlíì náà wí pé: ‘Mo sì rí obìnrin náà pé ó ti mutí yó pẹ̀lú ẹ̀jẹ̀ àwọn ẹni-mímọ́, àti pẹ̀lú ẹ̀jẹ̀ àwọn márítírì Jésù.’ A tún kéde Bábílónì pé òun ni ‘ìlú ńlá náà, tí ń jọba lórí àwọn ọba ayé.’ Ìfihàn 17:4–6, 18. Agbára tí ó ti pa àkóso apanirun mọ́ lórí àwọn ọba ilẹ̀ Kristẹndọmu fún ọ̀pọ̀lọpọ̀ ọ̀rúndún ni Róòmù.” The Great Controversy, 382.

Tyre is the Roman Catholic church in the “last days.” At that time the papacy will go forth and sing her seductive songs to the kings of the earth, thus leading the kings into the act of fornication, which is prophetically the combination of church and state.

Tírè ni ìjọ Roman Catholic ní “àwọn ọjọ́ ìkẹyìn.” Ní àkókò yẹn ni ìjọpápá yóò jáde lọ, yóò sì kọ àwọn orin ìtanilẹ́yìn rẹ̀ sí àwọn ọba ayé, báyìí ni yóò sì darí àwọn ọba náà sínú ìṣe àgbèrè, èyí tí ní ti àsọtẹ́lẹ̀ jẹ́ ìṣọ̀kan ìjọ àti ìpínlẹ̀.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Isaiah 23:15.

> Yóò sì ṣẹ ní ọjọ́ náà, pé a ó gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ayaba kan: lẹ́yìn ìparí ọdún àádọ́rin ni Tírè yóò kọrin bí àgbèrè. Isaiah 23:15.

A king is a kingdom in Bible prophecy, so Tyre shall be forgotten during the time when a prophetic kingdom rules for seventy years.

Ọba kan jẹ́ ìjọba kan nínú àsọtẹ́lẹ̀ Bíbélì, nítorí náà a óò gbàgbé Tírè ní àkókò tí ìjọba àsọtẹ́lẹ̀ kan yóò ṣe ìṣàkóso fún ọdún àádọ́rin.

> And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. Isaiah 23:15–17.

> Yóò sì ṣẹlẹ̀ ní ọjọ́ náà, pé a ó gbàgbé Tírè fún ọdún àádọ́rin, gẹ́gẹ́ bí ọjọ́ ọba kan; lẹ́yìn ìparí ọdún àádọ́rin ni Tírè yóò kọrin bí àgbèrè. Mú dùùrù, yí ìlú ká, ìwọ àgbèrè tí a ti gbàgbé; mú orin dún dídùn, kọ ọ̀pọ̀lọpọ̀ orin, kí a lè rántí rẹ. Yóò sì ṣẹlẹ̀ lẹ́yìn ìparí ọdún àádọ́rin, pé Olúwa yóò bẹ Tírè wò, yóò sì padà sí ère rẹ̀, yóò sì ṣe panṣágà pọ̀ pẹlu gbogbo àwọn ìjọba ayé lórí ojú ilẹ̀ ayé. Isaiah 23:15–17.

During the days of one kingdom that rules for seventy prophetic years the Roman Catholic church will be forgotten. At the end of the seventy years, the papal power will “make sweet melody, sing many songs.” Prophetically a “song” represents “experience.”

Ní àwọn ọjọ́ ìjọba kan tí yóò ṣàkóso fún ọdún àsọtẹ́lẹ̀ méje-dín-lọ́gọ́rin, a ó gbàgbé ìjọ Roman Catholic. Ní òpin ọdún méje-dín-lọ́gọ́rin náà, agbára papacy yóò “kọ orin dídùn, yóò kọ orin púpọ̀.” Ní ti àsọtẹ́lẹ̀, “orin” dúró fún “ìrírí.”

> “Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,—so resplendent is it with the glory of God,—are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’ With the Lamb upon Mount Zion, ‘having the harps of God,’ they stand, the hundred and forty and four thousand that were redeemed from among men; and there is heard, as the sound of many waters, and as the sound of a great thunder, ‘the voice of harpers harping with their harps.’ And they sing ‘a new Song’ before the throne, a song which no man can learn save the hundred and forty and four thousand. It is the song of Moses and the Lamb—a song of deliverance. None but the hundred and forty-four thousand can learn that song; for it is the song of their experience—an experience such as no other company have ever had. ‘These are they which follow the Lamb whithersoever He goeth.’ These, having been translated from the earth, from among the living, are counted as ‘the first fruits unto God and to the Lamb.’ Revelation 15:2, 3; 14:1-5. ‘These are they which came out of great tribulation;’ they have passed through the time of trouble such as never was since there was a nation; they have endured the anguish of the time of Jacob’s trouble; they have stood without an intercessor through the final outpouring of God’s judgments. But they have been delivered, for they have ‘washed their robes, and made them white in the blood of the Lamb.’ ‘In their mouth was found no guile: for they are without fault’ before God. ‘Therefore are they before the throne of God, and serve Him day and night in His temple: and He that sitteth on the throne shall dwell among them.’ They have seen the earth wasted with famine and pestilence, the sun having power to scorch men with great heat, and they themselves have endured suffering, hunger, and thirst. But ‘they shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes.’ Revelation 7:14-17.” The Great Controversy, 648.

> “Lórí òkun kirisita tó wà níwájú ìtẹ́, ìyẹn òkun dígí bí ẹni pé a da pọ̀ mọ́ iná,—bẹ́ẹ̀ ni ó ṣe ń tàn yòò pẹ̀lú ògo Ọlọ́run,—ni a ti kó ẹgbẹ́ àwọn tí wọ́n ti ‘borí ẹranko náà, àti àwòrán rẹ̀, àti ààmì rẹ̀, àti nọ́mbà orúkọ rẹ̀.’ Pẹ̀lú Ọ̀dọ́-Àgùntàn lórí Òkè Síónì, ‘wọ́n ní àwọn dùùrù Ọlọ́run,’ wọ́n dúró, ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún tí a rà padà láàárín ènìyàn; a sì gbọ́ bí ìró omi púpọ̀, àti bí ìró àrá ńlá, ‘ohùn àwọn akọrin-dùùrù tí ń lu dùùrù wọn.’ Wọ́n sì kọ ‘Orin tuntun kan’ níwájú ìtẹ́, orin tí kò sí ẹni tí ó lè kọ́ bíkòṣe ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà. Òun ni orin Mose àti ti Ọ̀dọ́-Àgùntàn—orin ìgbàlà. Kò sí ẹlòmíràn bí kò ṣe ọgọ́rùn-ún kan àti mẹ́rìnlélógójì ẹgbẹ̀rún náà tí ó lè kọ orin náà; nítorí orin ìrírí wọn ni—ìrírí irú èyí tí kò sí ẹgbẹ́ mìíràn kankan tí ó ti ní rí. ‘Àwọn wọ̀nyí ni àwọn tí ń tẹ̀lé Ọ̀dọ́-Àgùntàn ní ibikíbi tí Ó bá lọ.’ Àwọn wọ̀nyí, tí a ti yí padà láti inú ayé, láàárín àwọn alààyè, ni a kà sí ‘àkọ́so fún Ọlọ́run àti fún Ọ̀dọ́-Àgùntàn.’ Ìfihàn 15:2, 3; 14:1-5. ‘Àwọn wọ̀nyí ni àwọn tí wọ́n jáde kúrò nínú ìpọ́njú ńlá;’ wọ́n ti kọjá nípasẹ̀ àkókò ìhàmọ́ra irú èyí tí kò tíì sí láti ìgbà tí orílẹ̀-èdè ti wà; wọ́n ti farada ìrora àkókò ìpọ́njú Jakọbu; wọ́n ti dúró láìní alágbàwí nípasẹ̀ ìtújáde ìkẹyìn àwọn ìdájọ́ Ọlọ́run. Ṣùgbọ́n a ti gbà wọ́n là, nítorí wọ́n ti ‘fọ aṣọ wọn, wọ́n sì fi ẹ̀jẹ̀ Ọ̀dọ́-Àgùntàn sọ wọ́n di funfun.’ ‘Nínú ẹnu wọn ni a kò rí èké kankan: nítorí wọn jẹ́ aláìlábùkù’ níwájú Ọlọ́run. ‘Nítorí náà ni wọ́n fi wà níwájú ìtẹ́ Ọlọ́run, wọ́n sì ń sìn Í lójúmọ́ àti lóru nínú tẹ́ńpìlì Rẹ̀: ẹni tí ó sì jókòó lórí ìtẹ́ yóò máa gbé láàárín wọn.’ Wọ́n ti rí ayé tí ìyàn àti àjàkálẹ̀-àrùn ti bà jẹ́, tí oòrùn sì ní agbára láti fi ooru púpọ̀ jó àwọn ènìyàn, àwọn tìkára wọn sì ti farada ìjìyà, ebi, àti òǹgbẹ. Ṣùgbọ́n ‘ebi kì yóò tún pa wọ́n mọ́, bẹ́ẹ̀ ni òǹgbẹ kì yóò tún gbẹ wọ́n mọ́; bẹ́ẹ̀ ni oòrùn kì yóò mọ́ sórí wọn, tàbí ooru kankan. Nítorí Ọ̀dọ́-Àgùntàn tí ó wà ní àárín ìtẹ́ yóò bọ́ wọn, yóò sì tọ́ wọn lọ sí àwọn ìsun omi alààyè: Ọlọ́run yóò sì nu gbogbo omijé kúrò ní ojú wọn.’ Ìfihàn 7:14-17.” The Great Controversy, 648.

> “‘In His temple doth everyone speak of His glory’ (Psalm 29:9), and the song which the ransomed ones will sing—the song of their experience—will declare the glory of God: ‘Great and marvelous are Thy works, O Lord God, the Almighty; righteous and true are Thy ways, Thou King of the ages. Who shall not fear, O Lord, and glorify Thy name? for Thou only art holy.’ Revelation 15:3, 4, R.V.” Education, 308.

> “‘Nínú tẹ́ńpìlì Rẹ̀ ni olúkúlùkù ń sọ̀rọ̀ nípa ògo Rẹ̀’ (Sáàmù 29:9), àti orin tí àwọn ẹni tí a ti rà padà yóò kọ́—orin ìrírí wọn—yóò kéde ògo Ọlọ́run pé: ‘Mọ́ tóbi, a sì ṣe kàyéfì ni iṣẹ́ Rẹ, Olúwa Ọlọ́run, Olódùmarè; olódodo àti òtítọ́ ni ọ̀nà Rẹ, Ìwọ Ọba àwọn àkókò ayérayé. Ta ni kì yóò bẹ̀rù, Olúwa, kí ó sì yin orúkọ Rẹ lógo? nítorí Ìwọ nìkan ni mímọ́.’ Ìfihàn 15:3, 4, R.V.” Education, 308.

At the end of seventy prophetic years the papacy will “make sweet melody, sing many songs, that” she “mayest be remembered.” At the end of the kingdom that rules for seventy prophetic years the Roman Catholic church will remind the world of the experience of her past history. In that history she ruled as the moral authority in a relationship between her and the kings of Europe. That history is rightly identified as the Dark Ages, and all the darkness that might in any way be associated with the history where the Papacy ruled over the kings of Europe can be attributed to the very foundational action that produced all the following darkness. That action was the combination of church and state, the combination of the kings of Europe and the Catholic church. In a biblical marriage the man is to rule over the woman, but the fornication that took place in that history was upside down from the true order of the relationship of man and woman.

Ní òpin àádọ́rin ọdún àsọtẹ́lẹ̀, ìjọ-pòpù yóò “kọrin aládùn, kọ orin púpọ̀, kí” a “lè rántí [rẹ].” Ní òpin ìjọba tí ń ṣàkóso fún àádọ́rin ọdún àsọtẹ́lẹ̀, ìjọ Roman Catholic yóò rán ayé létí ìrírí ìtàn rẹ̀ àtijọ́. Nínú ìtàn náà, ó jọba gẹ́gẹ́ bí àṣẹ ìwà ní àjọṣe láàárín ara rẹ̀ àti àwọn ọba Yúróòpù. A tọ́ka sí ìtàn náà ní òtítọ́ gẹ́gẹ́ bí Àwọn Ọjọ́ Òkùnkùn, àti pé gbogbo òkùnkùn tí a lè bá fi ọ̀nàkankan sọ mọ́ ìtàn náà níbi tí ìjọ-pòpù ti jọba lórí àwọn ọba Yúróòpù ni a lè fi kàn sí ìṣe ìpìlẹ̀ gan-an tí ó mú gbogbo òkùnkùn tí ó tẹ̀ lé e wá. Ìṣe náà ni ìpapọ̀ ìjọ àti ìpínlẹ̀, ìpapọ̀ àwọn ọba Yúróòpù àti ìjọ Kátólíìkì. Nínú ìgbéyàwó Bíbélì, ọkùnrin ni yóò máa jọba lórí obìnrin, ṣùgbọ́n àgbèrè tí ó ṣẹlẹ̀ nínú ìtàn náà yí padà kúrò nínú ètò òtítọ́ ti àjọṣe ọkùnrin àti obìnrin.

At the end of seventy years there will be a great crisis when the kingdom of Bible prophecy that rules the world during the period of time when the Papacy is prophetically forgotten comes to a conclusion. The worldwide crisis produced by the collapse of that kingdom opens the door for the Catholic church to begin to inform the world that in order to navigate the troublous times produced by the collapse of that kingdom, the world must submit to the moral authority of the Roman Catholic church, as illustrated in the history of the Dark Ages.

Ní òpin ọdún àádọ́rin yóò wáyé ìṣòro ńlá kan nígbà tí ìjọba àsọtẹ́lẹ̀ Bíbélì tí ń ṣàkóso ayé ní àkókò ìgbà tí a ti gbàgbé Pápásì ní ti àsọtẹ́lẹ̀ yóò dé sí ìparí. Ìṣòro àgbáyé tí ìṣubú ìjọba náà mú wá ń ṣí ilẹ̀kùn sílẹ̀ fún ìjọ Kátólíìkì láti bẹ̀rẹ̀ sí í jẹ́ kí ayé mọ̀ pé, kí a lè la àwọn àkókò ìdààmú tí ìṣubú ìjọba náà mú wá kọjá, ayé gbọ́dọ̀ tẹrí ba fún àṣẹ ìwà rere ti ìjọ Roman Kátólíìkì, gẹ́gẹ́ bí a ti fihàn nínú ìtàn Àwọn Ọjọ́ Òkùnkùn.

When the kingdom ends and the papacy sings the song of her past experience, an experience that historians label as darkness; so how could that dark history possibly be a message for the papacy to share with the kings of the earth that would convince them to commit fornication with her? In a great crisis why would the experience of the past ages, (her song) her experience before she was forgotten prophetically, provide the logic for the kings of the earth to accept the experience of darkness as the solution for their great crisis?

Nígbà tí ìjọba náà bá dópin, tí ìjọba póòpù sì kọ orin ìrírí rẹ̀ ti ìgbàanì, ìrírí kan tí àwọn akọ̀wé ìtàn ń pè ní òkùnkùn; báwo ni, nígbà náà, ìtàn òkùnkùn yẹn ṣe lè jẹ́ ìránṣẹ́ fún ìjọba póòpù láti pín pẹ̀lú àwọn ọba ayé, tí yóò sì mú wọn dá wọn lójú láti bá a ṣe àgbèrè? Nínú ìṣòro ńlá kan, èé ṣe tí ìrírí àwọn ìgbà tí ó ti kọjá, (orin rẹ̀) ìrírí rẹ̀ kí a tó gbàgbé e ní ti àsọtẹ́lẹ̀, yóò pèsè ìdí tí yóò mú kí àwọn ọba ayé gba ìrírí òkùnkùn gẹ́gẹ́ bí ojútùú fún ìṣòro ńlá wọn?

> “A large class, even of those who look upon Romanism with no favor, apprehend little danger from her power and influence. Many urge that the intellectual and moral darkness prevailing during the Middle Ages favored the spread of her dogmas, superstitions, and oppression, and that the greater intelligence of modern times, the general diffusion of knowledge, and the increasing liberality in matters of religion forbid a revival of intolerance and tyranny. The very thought that such a state of things will exist in this enlightened age is ridiculed. It is true that great light, intellectual, moral, and religious, is shining upon this generation. In the open pages of God’s Holy Word, light from heaven has been shed upon the world. But it should be remembered that the greater the light bestowed, the greater the darkness of those who pervert and reject it.

> “Ọ̀pọ̀lọpọ̀ ènìyàn, àní lára àwọn tí kò ní ojú rere sí Ìjọ Romu, ni kò fi bẹ́ẹ̀ mọ ewu tí ó wà nínú agbára àti ipa rẹ̀. Ọ̀pọ̀ ènìyàn ń tẹnu mọ́ ọn pé òkùnkùn ọgbọ́n àti ìwà rere tí ó gbilẹ̀ ní Àárín Ọ̀rúndún ni ó ṣe àǹfààní fún ìtànkálẹ̀ ẹ̀kọ́ rẹ̀, àṣà ìgbàgbọ́ asán rẹ̀, àti ìnilára rẹ̀, àti pé ọgbọ́n tí ó pọ̀ sí i ní àkókò òde-òní, ìtànkálẹ̀ ìmọ̀ káàkiri láàárín gbogbo ènìyàn, àti ìfẹ́ òmìnira tí ń pọ̀ sí i nípa àwọn ọ̀ràn ẹ̀sìn kò jẹ́ kí àìfaradà àti ìkà le tún jí dìde. Ìrònú pé irú ipò bẹ́ẹ̀ yóò wà ní àkókò ìmọ́lára yìí ni a fi ṣe ẹ̀rín. Òótọ́ ni pé ìmọ́lẹ̀ ńlá, ti ọgbọ́n, ti ìwà rere, àti ti ẹ̀sìn, ń tàn sórí ìran yìí. Nínú ojú-ewé tí ó ṣí sílẹ̀ ti Ọ̀rọ̀ Mímọ́ Ọlọ́run, a ti ta ìmọ́lẹ̀ láti ọ̀run sórí ayé. Ṣùgbọ́n ó yẹ kí a rántí pé bí ìmọ́lẹ̀ tí a fi fúnni ṣe tóbi sí i, bẹ́ẹ̀ ni òkùnkùn àwọn tí ń yi í padà, tí wọ́n sì kọ̀ ọ́, ṣe tóbi sí i.”

> “A prayerful study of the Bible would show Protestants the real character of the papacy and would cause them to abhor and to shun it; but many are so wise in their own conceit that they feel no need of humbly seeking God that they may be led into the truth. Although priding themselves on their enlightenment, they are ignorant both of the Scriptures and of the power of God. They must have some means of quieting their consciences, and they seek that which is least spiritual and humiliating. What they desire is a method of forgetting God which shall pass as a method of remembering Him. The papacy is well adapted to meet the wants of all these. It is prepared for two classes of mankind, embracing nearly the whole world—those who would be saved by their merits, and those who would be saved in their sins. Here is the secret of its power.

> “Ìkẹ́kọ̀ọ́ Bíbélì pẹ̀lú ẹ̀mí àdúrà yóò fi ìwà gidi ti ipápà hàn fún àwọn Pùrótẹ́sítáǹtì, yóò sì mú kí wọ́n kórìíra rẹ̀, kí wọ́n sì yẹra fún un; ṣùgbọ́n ọ̀pọ̀ ènìyàn ní ọgbọ́n púpọ̀ nínú ojú ara wọn tóbẹ́ẹ̀ tí wọn kò fi rí àìní láti fi ìrẹ̀lẹ̀ wá Ọlọ́run, kí a lè darí wọn sínú òtítọ́. Bí ó tilẹ̀ jẹ́ pé wọ́n ń yangàn nípa ìmọ́lẹ̀ tí wọ́n ní, wọn kò mọ Ìwé Mímọ́ bẹ́ẹ̀ ni wọn kò mọ agbára Ọlọ́run. Wọ́n gbọ́dọ̀ ní ọ̀nà kan láti mú ẹ̀rí ọkàn wọn balẹ̀, wọ́n sì ń wá èyí tí ó kéré jù lọ nípa ẹ̀mí tí ó sì ń rẹ ẹni sílẹ̀. Ohun tí wọ́n ń fẹ́ ni ọ̀nà kan láti gbàgbé Ọlọ́run tí yóò dà bí ọ̀nà ìrántí Rẹ̀. Ipápà bá a mu dáadáa láti pèsè fún àìní gbogbo àwọn wọ̀nyí. A ti pèsè rẹ̀ fún ẹ̀yà méjì nínú aráyé, tí ó fẹ́rẹ̀ẹ́ ká gbogbo ayé mọ́ra—àwọn tí yóò fẹ́ jẹ́ ẹni ìgbàlà nípa iṣẹ́-ìtóye wọn, àti àwọn tí yóò fẹ́ jẹ́ ẹni ìgbàlà nínú ẹ̀ṣẹ̀ wọn. Níhìn-ín ni aṣírí agbára rẹ̀ wà.”

> “A day of great intellectual darkness has been shown to be favorable to the success of the papacy. It will yet be demonstrated that a day of great intellectual light is equally favorable for its success. In past ages, when men were without God’s word and without the knowledge of the truth, their eyes were blindfolded, and thousands were ensnared, not seeing the net spread for their feet. In this generation there are many whose eyes become dazzled by the glare of human speculations, ‘science falsely so called;’ they discern not the net, and walk into it as readily as if blindfolded. God designed that man’s intellectual powers should be held as a gift from his Maker and should be employed in the service of truth and righteousness; but when pride and ambition are cherished, and men exalt their own theories above the word of God, then intelligence can accomplish greater harm than ignorance. Thus the false science of the present day, which undermines faith in the Bible, will prove as successful in preparing the way for the acceptance of the papacy, with its pleasing forms, as did the withholding of knowledge in opening the way for its aggrandizement in the Dark Ages.” The Great Controversy, 572.

> “A ti fi hàn pé ọjọ́ òkùnkùn ọgbọ́n ńlá jẹ́ ohun tí ó rọrùn fún àṣeyọrí ìjọ pàápà. A ó sì tún fi hàn pé ọjọ́ ìmọ́lẹ̀ ọgbọ́n ńlá náà jẹ́ ohun tí ó tún rọrùn bákan náà fún àṣeyọrí rẹ̀. Ní àwọn ìgbà àtijọ́, nígbà tí ènìyàn wà láìsí ọ̀rọ̀ Ọlọ́run, tí wọ́n sì wà láìní ìmọ̀ òtítọ́, a dì ojú wọn, ẹgbẹ̀rún sì ni a kó sínú ìdẹkùn, níwọ̀n bí wọn kò ti rí àwọ̀n tí a tẹ́ kalẹ̀ fún ẹsẹ̀ wọn. Ní ìran yìí, ọ̀pọ̀lọpọ̀ ènìyàn ni ojú wọn ń yípo nítorí ìmọ́lẹ̀ líle ìrònú ọpọlọ ènìyàn, ‘ìmọ̀ tí a ń pè ní ìmọ̀ ní èké;’ wọn kò mọ àwọ̀n náà, wọ́n sì ń rìn wọ inú rẹ̀ bí ẹni pé a dì ojú wọn. Ète Ọlọ́run ni pé kí agbára ọgbọ́n ènìyàn jẹ́ ohun-ẹ̀bùn láti ọ̀dọ̀ Ẹlẹ́dàá rẹ̀, kí a sì máa lò ó nínú iṣẹ́ òtítọ́ àti òdodo; ṣùgbọ́n nígbà tí a bá ń tọ́jú ìgbéraga àti ìfẹ́ ipò gíga, tí ènìyàn sì gbé àwọn ẹ̀kọ́ tirẹ̀ ga ju ọ̀rọ̀ Ọlọ́run lọ, nígbà náà ni ọgbọ́n lè ṣe ìpalára tí ó pọ̀ ju àìmọ̀ lọ. Báyìí ni ìmọ̀ èké ti ọjọ́ ìsinsin yìí, tí ń ba ìgbàgbọ́ nínú Bíbélì jẹ́, yóò fi hàn pé ó ṣàṣeyọrí gẹ́gẹ́ bí ó ti ṣe ń pèsè ọ̀nà sílẹ̀ fún ìtẹ́wọ́gbà ìjọ pàápà, pẹ̀lú àwọn ìrísí rẹ̀ tí ó dùn mọ́ni, gẹ́gẹ́ bí fífi ìmọ̀ pamọ́ ṣe ṣí ọ̀nà sílẹ̀ fún ìtobi agbára rẹ̀ ní Àwọn Àkókò Òkùnkùn.” The Great Controversy, 572.

> “Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

> “Àwọn Kátólíìkì Róòmù jẹ́wọ́ pé ìyípadà tí a ṣe sí Sábáàtì jẹ́ ohun tí ìjọ wọn ṣe, wọ́n sì ń tọ́ka sí ìyípadà yìí gan-an gẹ́gẹ́ bí ẹ̀rí àṣẹ gíga jùlọ ti ìjọ náà. Wọ́n ń kéde pé nípa pípa ọjọ́ kìn-ín-ní ọ̀sẹ̀ mọ́ gẹ́gẹ́ bí Sábáàtì, àwọn Pùrótẹ́sítáǹtì ń jẹ́wọ́ agbára rẹ̀ láti ṣe òfin nínú àwọn ohun ti Ọlọ́run. Ìjọ Róòmù kò tíì fi ìbéèrè rẹ̀ sí àìṣìṣe sílẹ̀; àti pé nígbà tí ayé àti àwọn ìjọ Pùrótẹ́sítáǹtì bá gba Sábáàtì èké tí òun dá kalẹ̀, nígbà tí wọ́n sì kọ Sábáàtì Jèhófà, ní ti gidi wọ́n ń jẹ́wọ́ ìbéèrè yìí. Wọ́n lè tọ́ka sí àṣẹ tí wọ́n fi ṣe ìyípadà yìí, ṣùgbọ́n a lè fi rọrùn rí èké inú ìrònú wọn. Pápísì ní ìmúrasílẹ̀ tó láti rí i pé àwọn Pùrótẹ́sítáǹtì ń tan ara wọn jẹ, tí wọ́n sì mọ̀ọ́mọ̀ pa ojú wọn mọ́ sí òtítọ́ inú ọ̀ràn náà. Bí ìdásílẹ̀ Ọjọ́-Àìkú ṣe ń rí ojúrere sí i, inú rẹ̀ ń dùn, nítorí ó ní ìdánilójú pé ní ìkẹyìn ó yóò mú gbogbo ayé Pùrótẹ́sítáǹtì wá sábẹ́ àsíá Róòmù.”

> “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 Ọjọ́ Ìsinmi ni àmì tàbí àpẹẹrẹ àṣẹ ìjọ Róòmù. Àwọn tí, ní ìmọ̀ ìbéèrè àṣẹ kẹrin, yan láti pa Ọjọ́ Ìsinmi èké mọ́ dípò èyí tòótọ́, nípa bẹ́ẹ̀ ń fi ọlá fún agbára náà nìkan tí ó pa á láṣẹ. Àmì ẹranko náà ni Ọjọ́ Ìsinmi ti póòpù, èyí tí ayé ti gbà gẹ́gẹ́ bíi àropò 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 ààmì ẹranko náà, gẹ́gẹ́ bí a ti yàn án nínú àsọtẹ́lẹ̀, kò tíì dé. Àkókò ìdánwò kò tíì dé. Àwọn Kristẹni tòótọ́ wà nínú gbogbo ìjọ, títí kan ìjọṣepọ̀ Roman Catholic pẹ̀lú. Kò sí ẹni tí a óò dá lẹ́bi títí wọn yóò fi ti ní ìmọ́lẹ̀ tí wọ́n sì ti rí ojúṣe òfin kẹrin. Ṣùgbọ́n nígbà tí àṣẹ náà bá jáde tí yóò fi mú kí wọ́n pa ọjọ́ ìsinmi èké náà mọ́, àti nígbà tí igbe ńlá angẹli kẹta bá kìlọ̀ fún ènìyàn nípa ìjọsìn ẹranko náà àti ère rẹ̀, ìlà yóò sì farahàn kedere láàrín èké àti òtítọ́. Nígbà náà ni àwọn tí wọ́n ṣì ń bá a lọ nínú ìrékọjá yóò gba ààmì 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 ìgbésẹ̀ kíákíá ni a ń sún mọ́ àkókò yìí. Nígbà tí àwọn ìjọ Pùrótẹ́sítáǹtì yóò bá agbára ayé ṣọ̀kan láti gbé ẹ̀sìn èké ró, nítorí ìtakò sí i ni àwọn baba ńlá wọn fara da inúnibíni tó burú jù lọ, nígbà náà ni a ó fi agbára ìṣọ̀kan ìjọ àti ìpínlẹ̀ fi Sábáàtì Pápá múlẹ̀. Ìpẹ̀yà orílẹ̀-èdè sí Ọlọ́run yóò wà, èyí tí yóò parí ní ìparun orílẹ̀-èdè nìkan ṣoṣo.” Bible Training School, February 2, 1913.

We have now touched upon five of the symbols we are seeking to identify before we fully address the chapter itself. A city is a kingdom in Bible prophecy and in Isaiah twenty-three there are two kingdoms that are closely related, but distinctly different. The first is the “crowning city” and the other is the “merchant city.” In the last days the power who is in control of the three-fold union of the dragon, beast and false prophet is the papacy. It is the kingdom that has the crown.

Ní báyìí, a ti fọwọ́ kan márùn-ún nínú àwọn ààmì tí a ń wá láti dá mọ̀ kí a tó lè dojú kọ orí náà fúnra rẹ̀ ní kíkún. Ìlú kan jẹ́ ìjọba nínú àsọtẹ́lẹ̀ Bíbélì, àti nínú Isaiah 23, àwọn ìjọba méjì wà tí wọ́n ní ìbátan pẹ̀lú ara wọn gidigidi, ṣùgbọ́n tí wọ́n yàtọ̀ ní kedere. Èkínní ni “ìlú adé,” èkejì sì ni “ìlú oníṣòwò.” Ní àwọn ọjọ́ ìkẹyìn, agbára tí ó wà ní ìṣàkóso ìṣọ̀kan onípele-mẹ́ta ti dragoni, ẹranko, àti wòlíì èké ni papalásì. Òun ni ìjọba tí ó ní adé.

> “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 ṣe ń sún mọ́ ìpẹ̀yà ìkẹyìn, ó ṣe pàtàkì gidigidi kí ìbámu àti ìṣọ̀kan wà láàárín àwọn ohun èlò iṣẹ́ Olúwa. Ayé kún fún ìjì, ogun, àti ìjàmbá. Ṣùgbọ́n lábẹ́ orí kan ṣoṣo—agbára póòpù—àwọn ènìyàn yóò ṣọ̀kan láti tako Ọlọ́run nínú ẹni àwọn ẹlẹ́rìí Rẹ̀. Ìṣọ̀kan yìí ni apẹ̀yìndà ńlá náà fi múlẹ̀. Bí ó ti ń wá láti so àwọn aṣojú rẹ̀ pọ̀ ní ìjà sí òtítọ́, bẹ́ẹ̀ ni yóò ṣiṣẹ́ láti pín àti láti tú àwọn alátìlẹ́yìn rẹ̀ ká. Ìwà owú, ìfura búburú, ọ̀rọ̀ búburú sí ẹlòmíràn, òun ni ó ń ru sókè láti mú àìbámu àti ìyapa jáde.” Testimonies, volume 7, 182.

The kingdom with the crown is Tyre, which means, “a rock.” In this chapter Tyre represents the papacy that works to counterfeit Christ, for the papacy is antichrist. The word “anti” in antichrist means “in place of.” The papacy seeks to counterfeit Christ at every level, and the name Tyre means rock, for the papacy is a counterfeit of the “Rock of Ages.”

Ìjọba tí ó ní adé ni Tírè, èyí tí ìtumọ̀ rẹ̀ jẹ́, “àpáta.” Nínú orí yìí, Tírè dúró fún ipò póòpù tí ń ṣiṣẹ́ láti ṣe àdàkọ Kristi ní èké, nítorí ipò póòpù jẹ́ antichrist. Ọ̀rọ̀ náà “anti” nínú antichrist túmọ̀ sí “ní ipò dípò.” Ipò póòpù ń wá láti ṣe àdàkọ Kristi ní èké ní gbogbo ìpele, àti orúkọ Tírè túmọ̀ sí àpáta, nítorí ipò póòpù jẹ́ àdàkọ èké ti “Àpáta Àìnípẹ̀kun.”

> Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Pass through thy land as a river, O daughter of Tarshish: there is no more strength. He stretched out his hand over the sea, he shook the kingdoms: the Lord hath given a commandment against the merchant city, to destroy the strong holds thereof. Isaiah 23:8–11.

> Ta ni ó gbìmọ̀ yìí sí i lórí Tírè, ìlú amú-adé, ẹni tí àwọn oníṣòwò rẹ̀ jẹ́ àwọn ọmọ-aládé, tí àwọn oníṣòwò rẹ̀ sì jẹ́ àwọn ẹni-ọlá ilé-ayé? Olúwa àwọn ọmọ-ogun ni ó ti pète e, láti sọ ìgbéraga gbogbo ògo di aláìlékìí, àti láti mú gbogbo àwọn ẹni-ọlá ilé-ayé wá sí ẹ̀gàn. Rìn kọjá ilẹ̀ rẹ bí odò, ìwọ ọmọbìnrin Tarṣíṣì: agbára kò sì mọ́. Ó na ọwọ́ rẹ̀ lé òkun, ó mì àwọn ìjọba: Olúwa ti paṣẹ sí i lórí ìlú oníṣòwò, láti pa àwọn ibi-ìṣọ́ agbára rẹ̀ run. Isaiah 23:8–11.

We intend to show upon many witnesses that “the shaking of the kingdoms” is accomplished by God, through Islam. Islam is the power that angers the nations and is used to shake the nations. At this point we are identifying that the Lord has determined to bring into contempt “all the honorable of earth,” who are the “merchants” and “traffickers” whose “strong holds” are to be destroyed. The merchant city and the crowning city “have provoked the displeasure of heaven” and the Lord has purposed to destroy their “strong holds” and that represents the economy. The collapse of the economy occurs before the Sunday law in the United States, for before the Sunday law the citizens of the United States are demanding to be returned “to divine favor and temporal prosperity.” Their argument is that the judgments of God will not end until Sunday is “strictly enforced.” Several Bible witnesses agree that we are on the verge of a tremendous crash in the economy of the world. That crash occurs before the Sunday law, just as the crash of 1837, occurred before October 22, 1844.

A ní láti fi hàn lórí ọ̀pọ̀ ẹlẹ́rìí pé “ìmìtìtì àwọn ìjọba” ni Ọlọ́run ń mú ṣẹ nípasẹ̀ Islam. Islam ni agbára tí ń mú kí àwọn orílẹ̀-èdè bínú, tí a sì ń lò láti mi àwọn orílẹ̀-èdè náà. Ní àkókò yìí a ń fi hàn pé Olúwa ti pinnu láti mú “gbogbo àwọn ọlọ́lá ayé” wá sínú ẹ̀gàn, àwọn tí í ṣe “àwọn oníṣòwò” àti “àwọn alágbàse” tí a óo pa “àwọn ibi agbára” wọn run. Ìlú oníṣòwò náà àti ìlú adé-ìjòkó náà “ti ru ìbínú ọ̀run sókè,” Olúwa sì ti pinnu láti pa “àwọn ibi agbára” wọn run, èyí tí ó dúró fún ètò ọrọ̀-ajé. Ìwópalẹ̀ ètò ọrọ̀-ajé náà ń ṣẹlẹ̀ kí òfin Ọjọ́ Àìkú tó dé ní Orílẹ̀-Èdè Amẹ́ríkà, nítorí pé kí òfin Ọjọ́ Àìkú tó dé, àwọn aráàlú Orílẹ̀-Èdè Amẹ́ríkà ń béèrè pé kí a mú wọn padà “sí ojúrere Ọlọ́run àti àlàáfíà àsìkò yìí.” Èrò wọn ni pé àwọn ìdájọ́ Ọlọ́run kì yóò parí títí di ìgbà tí a bá “fi agbára mú Ọjọ́ Àìkú ní líle.” Ọ̀pọ̀ ẹlẹ́rìí Bíbélì fara mọ́ra pé a wà ní etí ìṣubú ńlá kan nínú ètò ọrọ̀-ajé ayé. Ìṣubú náà ń ṣẹlẹ̀ kí òfin Ọjọ́ Àìkú tó dé, gẹ́gẹ́ bí ìṣubú ọdún 1837 ti ṣẹlẹ̀ kí October 22, 1844 tó dé.

> “And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.

> “Lẹ́yìn náà ni aṣìtàn ńlá náà yóò yí àwọn ènìyàn lérò pé àwọn tí ń sin Ọlọ́run ni wọ́n ń fa àwọn ibi wọ̀nyí. Ẹgbẹ́ àwọn tí wọ́n ti mú ìbínú Ọ̀run wá yóò dá gbogbo ìṣòro wọn lé àwọn tí ìgbọràn wọn sí àwọn àṣẹ Ọlọ́run jẹ́ ìbáwí tí kò dákẹ́ sí àwọn arúfin. A ó sọ pé àwọn ènìyàn ń ṣẹ̀ sí Ọlọ́run nípa ìrú òfin ìsinmi Ọjọ́ Àìkú; pé ẹ̀ṣẹ̀ yìí ni ó ti mú àwọn àjálù wá, èyí tí kì yóò dáwọ́ dúró títí tí a ó fi mú ìbọ̀wọ̀ fún Ọjọ́ Àìkú ṣiṣẹ́ ní líle; àti pé àwọn tí ń gbé ẹ̀tọ́ àṣẹ kẹrin kalẹ̀, tí wọ́n sì tipa bẹ́ẹ̀ ba ìbẹ̀rù fún Ọjọ́ Àìkú jẹ́, ni wọ́n jẹ́ aláfínilọ́kàn-balẹ̀ fún àwọn ènìyàn, tí wọ́n ń dí ìtúnpadà wọn sí ojú rere ọ̀dọ̀ Ọlọ́run àti àlàáfíà ayé lọ́wọ́. Báyìí ni ẹ̀sùn tí a fi kàn ọmọ-ọ̀dọ̀ Ọlọ́run ní ayé àtijọ́ yóò tún ṣe é, lórí àwọn ìdí tí a fi gbé e kalẹ̀ tí ó jọra pátápátá: ‘Ó sì ṣe, nígbà tí Ahabu rí Elijah, Ahabu wí fún un pé, Ìwọ ni ẹni tí ń da Israeli láàmú bí? Ó sì dáhùn pé, Èmi kò da Israeli láàmú; ṣùgbọ́n ìwọ, àti ilé baba rẹ, nítorí pé ẹ̀yin ti kọ àwọn àṣẹ Oluwa sílẹ̀, ìwọ sì ti tọ Baalim lẹ́yìn.’ 1 Kings 18:17, 18. Bí ìbínú àwọn ènìyàn yóò ti ru sókè nípa ẹ̀sùn èké, wọn yóò hùwà sí àwọn aṣojú Ọlọ́run ní ọ̀nà tí ó jọra gidigidi sí èyí tí Israeli apẹ̀yìndà hù sí Elijah.” The Great Controversy, 590.

Elijah confronting the prophets of Baal and the priests of the grove on Mount Carmel represents the Sunday law. The message for the church was “choose this day whom you will serve.” When this history is repeated at the Sunday law the question is “which day are you going to choose, for the day you pick indicates whom you serve.” Before Mount Carmel the was three and a half years of severe drought. Before the Sunday law there is a series of Sunday laws, but they have not been “strictly enforced.” The principle associated with a Sunday law is that national apostacy is followed by national ruin. The example of that is Constantine in the year 321 passed a Sunday law and shortly thereafter the first four trumpets of Revelation chapter eight began to bring Western Rome to its conclusion by the year 476. The story of Constantine is important for it included a progressive exalting of Sunday, and simultaneous progressive restrictions on the seventh-day Sabbath. The progressive history reached its conclusion when the citizens were forced to observe Sunday or be persecuted for keeping the Sabbath. That is also the conclusion of the escalating Sunday legislation in the United States. One principle associated with Sunday worship enforcement is “national apostasy is followed by national ruin.” This principle means escalating Sunday law enforcements, produces an escalation of God’s judgments, before the actual Sunday law of Revelation thirteen verse eleven. Every enactment will bring a corresponding ruin. The judgments the citizens are accusing the Sabbath-keepers of producing are actually produced by the escalating enforcement of Sunday legislation. We have included a passage from The Great Controversy, which I titled Sunday Progression. I would recommend that you read that once again. It is in the category entitled The Spirit of Prophecy.

Ìjà tí Élíjà dojú kọ àwọn wòlíì Báálì àti àwọn àlùfáà igbó lórí Òkè Kámẹ́lì jẹ́ àpẹẹrẹ òfin Ọjọ́ Àìkú. Ìránṣẹ́ náà sí ìjọ ni pé, “ẹ yan lónìí ẹni tí ẹ óo sìn.” Nígbà tí ìtàn yìí bá tún ara rẹ̀ hàn ní àkókò òfin Ọjọ́ Àìkú, ìbéèrè náà ni pé, “ọjọ́ wo ni ẹ óo yàn, nítorí ọjọ́ tí ẹ bá yàn fi hàn ẹni tí ẹ ń sìn.” Ṣáájú Òkè Kámẹ́lì, ọdún mẹ́ta àtààbọ̀ ni ogbele líle wà. Ṣáájú òfin Ọjọ́ Àìkú, àtẹ̀lé òfin Ọjọ́ Àìkú kan wà, ṣùgbọ́n a kò tíì “fi agbára mú un lò ní líle.” Ìlànà tí ó bá òfin Ọjọ́ Àìkú lọ ni pé ìpẹ̀yìndà orílẹ̀-èdè sí Ọlọ́run ni ìparun orílẹ̀-èdè máa ń tẹ̀ lé. Àpẹẹrẹ èyí ni pé Constantine ní ọdún 321 ṣe òfin Ọjọ́ Àìkú, kíákíá lẹ́yìn náà ni àwọn ìpè mẹ́rin àkọ́kọ́ nínú Ìṣípayá orí kẹjọ bẹ̀rẹ̀ sí í mú Ìwọ̀-Oòrùn Róòmù dé òpin rẹ̀ ní ọdún 476. Ìtàn Constantine ṣe pàtàkì nítorí pé ó kún fún gbígbéga Ọjọ́ Àìkú sókè ní ìlọsíwájú, pẹ̀lú fífi ìdíwọ̀ sí Sábáàtì ọjọ́ keje ní ìlọsíwájú ní àkókò kan náà. Ìtàn ìlọsíwájú náà dé òpin rẹ̀ nígbà tí a fi ipa mú àwọn ará ìlú láti pa Ọjọ́ Àìkú mọ́ tàbí kí a ṣe inúnibíni sí wọn nítorí pípa Sábáàtì mọ́. Èyí náà ni òpin tí òfin Ọjọ́ Àìkú tí ń lágbára sí i ní Orílẹ̀-Èdè Amẹ́ríkà yóò dé. Ìlànà kan tí ó bá fífi ìjọsìn Ọjọ́ Àìkú lòfin mú lọ ni pé “ìpẹ̀yìndà orílẹ̀-èdè sí Ọlọ́run ni ìparun orílẹ̀-èdè máa ń tẹ̀ lé.” Ìlànà yìí túmọ̀ sí pé bí fífi òfin Ọjọ́ Àìkú múlò ṣe ń lágbára sí i, bẹ́ẹ̀ ni ìdájọ́ Ọlọ́run náà ń lágbára sí i, kí òfin Ọjọ́ Àìkú gangan ti Ìṣípayá 13:11 tó dé. Gbogbo ìfìdí rẹ̀ múlò yóò mú ìparun tó bá a dọ́gba wá. Àwọn ìdájọ́ tí àwọn ará ìlú ń fi ẹ̀sùn kàn àwọn onípamọ́ Sábáàtì pé wọ́n ló ń fà wá, ní tòótọ́ ni fífi òfin Ọjọ́ Àìkú múlò ní ìlọsíwájú ló ń mú wọn wá. A ti fi apá kan kún un láti inú The Great Controversy, èyí tí mo fi akọlé Sunday Progression. Èmi yóò dábàá pé kí ẹ tún ka a lẹ́ẹ̀kan sí i. Ó wà ní abala tí a pè ní The Spirit of Prophecy.

> “God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.

> “Ọlọ́run ti ṣí ohun tí yóò ṣẹlẹ̀ ní ọjọ́ ìkẹyìn hàn, kí àwọn ènìyàn Rẹ̀ lè mura sílẹ̀ láti dúró lòdì sí ìjì líle ìtakò àti ìbínú. Àwọn tí a ti kìlọ̀ fún nípa àwọn ìṣẹ̀lẹ̀ tí ń bẹ níwájú wọn kò gbọdọ̀ jókòó nínú ìfojúsọ́nà ìdákẹ́jẹ fún ìjì tí ń bọ̀, kí wọ́n máa tù ara wọn nínú pé Olúwa yóò dáàbò bo àwọn olóòótọ́ Rẹ̀ ní ọjọ́ ìpọnjú. A ní láti dàbí àwọn ènìyàn tí ń dúró de Olúwa wọn, kì í ṣe nínú ìfojúsọ́nà àìṣiṣẹ́, ṣùgbọ́n nínú iṣẹ́ àkìkanjú, pẹ̀lú ìgbàgbọ́ tí kò yí padà. Kì í ṣe àkókò nísinsin yìí láti jẹ́ kí ọkàn wa fà mọ́ àwọn ohun tí kò ṣe pàtàkì púpọ̀. Nígbà tí àwọn ènìyàn ń sùn, Satani ń ṣiṣẹ́ takuntakun láti tò àwọn nǹkan sílẹ̀ kí àwọn ènìyàn Olúwa má bàa rí àánú tàbí òdodo. Ìgbésẹ̀ ọjọ́ Àìkú ń bá a lọ nísinsin yìí nínú òkùnkùn. Àwọn aṣáájú ń fi ọ̀ràn tòótọ́ náà pamọ́, àti pé ọ̀pọ̀ nínú àwọn tí wọ́n darapọ̀ mọ́ ìgbésẹ̀ náà, àwọn tìkára wọn kò rí ibi tí ìṣàn abẹ́lẹ̀ náà ń kọjú sí. Àwọn ìjẹ́wọ́ rẹ̀ rọ̀rùn, ó sì dà bí ti Kristẹni ní ojú; ṣùgbọ́n nígbà tí yóò bá sọ̀rọ̀, yóò fi ẹ̀mí dragoni hàn. Ó jẹ́ ojúṣe wa láti ṣe gbogbo ohun tí ó wà ní agbára wa láti yí ewu tí a ti kìlọ̀ rẹ̀ padà. A gbọ́dọ̀ sapá láti mú ìkórìíra kuro nípa fífi ara wa hàn ní ìmọ́lẹ̀ tó tọ́ níwájú àwọn ènìyàn. A gbọ́dọ̀ mú ọ̀ràn gidi tí ń jiyàn kalẹ̀ síwájú wọn, báyìí ni a ó fi dá ìdálẹ́kọ̀ọ́ tí ó munadoko jùlọ sílẹ̀ sí àwọn ìgbésẹ̀ láti di òmìnira ẹ̀rí ọkàn mọ́. A gbọ́dọ̀ wá inú Ìwé Mímọ́, kí a sì lè fi ìdí ìgbàgbọ́ wa hàn. Wòlíì náà wí pé: ‘Àwọn ènìyàn búburú yóò máa hùwà búburú: kò sí ẹni kankan nínú àwọn búburú tí yóò lóye; ṣùgbọ́n àwọn ọlọ́gbọ́n yóò lóye.’” Testimonies, volume 5, 452.

It is difficult to recognize the movement for Sunday legislation, for it is making its way in “darkness” and the papacy is “stealthily and unsuspectedly” “strengthening her forces to further her own ends.” It is a fact that the work to pass Sunday legislation in darkness is a central issue in the testing process of the one hundred and forty-four thousand. “None of the wicked shall understand” according to Daniel and Sister White. The “wicked” in Daniel are Matthew’s “foolish virgins,” who Sister White identifies as Laodiceans. The wise will understand the events that are now taking place, even if the history around us appears to contradict God’s word. Do we believe God’s word or what is happening around us? Yet we have been forewarned that the end would be as the days of Noah.

Ó ṣòro láti mọ ìṣísẹ̀ fún òfin Ọjọ́ Àìkú, nítorí pé ó ń ṣe ọ̀nà rẹ̀ nínú “òkùnkùn” àti pé ipòpó jẹ́ “ní ọ̀nà ìkọ̀kọ̀ àti láìfura” “ń fún agbára rẹ̀ lókun láti mú ìpinnu tirẹ̀ ṣẹ.” Òótọ́ ni pé iṣẹ́ láti gba òfin Ọjọ́ Àìkú kọjá nínú òkùnkùn jẹ́ ọ̀ràn àárín gbùngbùn nínú ìlànà ìdánwò ti ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún méjìlélógójì [one hundred and forty-four thousand]. “Kò sí ẹni kankan nínú àwọn ènìyàn búburú tí yóò lóye” gẹ́gẹ́ bí Dáníẹ́lì àti Sister White ti sọ. Àwọn “ènìyàn búburú” nínú Dáníẹ́lì ni “àwọn wúńdíá aṣiwèrè” ti Mátíù, ẹni tí Sister White dá wọn mọ̀ gẹ́gẹ́ bí àwọn Laodiceans. Àwọn ọlọ́gbọ́n yóò lóye àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ nísinsìnyí, bí ó tilẹ̀ jẹ́ pé ìtàn tó yí wa ká dà bí ẹni pé ó tako ọ̀rọ̀ Ọlọ́run. Ṣé a gbà ọ̀rọ̀ Ọlọ́run gbọ́ tàbí ohun tí ń ṣẹlẹ̀ ní àyíká wa? Síbẹ̀síbẹ̀, a ti kìlọ̀ fún wa tẹ́lẹ̀ pé òpin yóò rí bí ọjọ́ Noa.

> “The world, full of rioting, full of godless pleasure, is asleep, asleep in carnal security. Men are putting afar off the coming of the Lord. They laugh at warnings. The proud boast is made, ‘All things continue as they were from the beginning.’ ‘Tomorrow shall be as this day, and much more abundant.’ 2 Peter 3:4; Isaiah 56:12. We will go deeper into pleasure loving. But Christ says, ‘Behold, I come as a thief.’ Revelation 16:15. At the very time when the world is asking in scorn, ‘Where is the promise of His coming?’ the signs are fulfilling. While they cry, ‘Peace and safety,’ sudden destruction is coming. When the scorner, the rejecter of truth, has become presumptuous; when the routine of work in the various money-making lines is carried on without regard to principle; when the student is eagerly seeking knowledge of everything but his Bible, Christ comes as a thief.

> “Àgbáyé, tí ó kún fún rogbodiyan, tí ó sì kún fún ayọ̀ aláìmọ̀ Ọlọ́run, ń sùn, ó ń sùn nínú ààbò ti ẹran ara. Àwọn ènìyàn ń fi ìbọ̀wá Olúwa sí ọ̀nà jíjìn. Wọ́n ń rẹ́rìn-ín sí àwọn ìkìlọ̀. Ìgbéraga ni wọ́n fi ń sọ pé, ‘Ohun gbogbo ń bá a lọ gẹ́gẹ́ bí wọ́n ti rí láti ìbẹ̀rẹ̀pẹ̀pẹ̀.’ ‘Ọ̀la yóò dàbí òní yìí, yóò sì pọ̀ sí i gan-an.’ 2 Peter 3:4; Isaiah 56:12. A ó lọ jinlẹ̀ sí i nínú ìfẹ́ ayọ̀. Ṣùgbọ́n Kristi sọ pé, ‘Kíyèsi i, mo ń bọ̀ bí olè.’ Revelation 16:15. Ní àkókò gan-an tí ayé ń béèrè pẹ̀lú ẹ̀gàn pé, ‘Níbo ni ìlérí ìbọ̀wá Rẹ̀ wà?’ àwọn àmì náà ń ṣẹ. Nígbà tí wọ́n ń ké pé, ‘Àlàáfíà àti ààbò,’ ìparun àìròtẹ́lẹ̀ ń bọ̀ wá. Nígbà tí ẹlẹ́gàn, ẹni tí ó kọ òtítọ́ sílẹ̀, bá ti di onígboyà àìbẹ̀rù; nígbà tí ìlànà iṣẹ́ ojoojúmọ́ nínú onírúurú ọ̀nà ṣíṣe owó bá ń lọ láìka ìlànà sí; nígbà tí akẹ́kọ̀ọ́ bá ń fi ìtara wá ìmọ̀ nípa ohun gbogbo bí kò ṣe Bíbélì rẹ̀, Kristi ń bọ̀ bí olè.”

> “Everything in the world is in agitation. The signs of the times are ominous. Coming events cast their shadows before. The Spirit of God is withdrawing from the earth, and calamity follows calamity by sea and by land. There are tempests, earthquakes, fires, floods, murders of every grade. Who can read the future? Where is security? There is assurance in nothing that is human or earthly. Rapidly are men ranging themselves under the banner they have chosen. Restlessly are they waiting and watching the movements of their leaders. There are those who are waiting and watching and working for our Lord’s appearing. Another class are falling into line under the generalship of the first great apostate. Few believe with heart and soul that we have a hell to shun and a heaven to win.

> “Ohun gbogbo nínú ayé wà nínú ìrìnkèrindò ìdààmú. Àwọn àmì àwọn àkókò burúkú ni. Àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ ń sọ ojiji wọn ṣáájú. Ẹ̀mí Ọlọ́run ń yọ kúrò lórí ilẹ̀ ayé, àjálù sì ń tẹ̀ lé àjálù ní òkun àti ní ilẹ̀. Ìjì líle wà, ìmìtìtì ilẹ̀, iná, ìkún omi, ìpànìyàn ti gbogbo ìpele. Ta ni ó lè ka ọjọ́ iwájú? Níbo ni ààbò wà? Kò sí ìdánilójú nínú ohunkóhun tí í ṣe ti ènìyàn tàbí ti ayé. Ní kánkán ni àwọn ènìyàn ń gbé ara wọn kalẹ̀ lábẹ́ àsíá tí wọ́n ti yàn. Pẹ̀lú àìsinmi ni wọ́n ń dúró, wọ́n sì ń ṣọ́ ìṣípò àwọn aṣáájú wọn. Àwọn kan wà tí ń dúró, tí ń ṣọ́, tí wọ́n sì ń ṣiṣẹ́ de ìfarahàn Olúwa wa. Ẹgbẹ́ míràn sì ń wọ ìtòlẹ́sẹẹsẹ lábẹ́ àṣẹ olórí alápadà ńlá àkọ́kọ́. Díẹ̀ ni ó fi ọkàn àti ẹ̀mí gbà pé ọ̀run àpáàdì kan wà láti yẹra fún àti ọ̀run kan láti jogún.”

> “The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying, and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied and entranced, until the day of probation shall be ended, and the door of mercy be forever shut.

> “Ìpọnjú náà ń bọ̀ wá lọ́nà díẹ̀díẹ̀. Oòrùn ń ràn ní ojú ọ̀run, ó sì ń gba ọ̀nà ìyípo rẹ̀ tí ó ṣe déédéé, àwọn ọ̀run sì ṣì ń sọ ògo Ọlọ́run di mímọ̀. Àwọn ènìyàn ṣì ń jẹ, wọ́n sì ń mu, wọ́n ń gbin, wọ́n sì ń kọ́lé, wọ́n ń gbéyàwó, wọ́n sì ń fi ọmọ wọn fúnni ní ìgbéyàwó. Àwọn oníṣòwò ṣì ń rà, wọ́n sì ń tà. Àwọn ènìyàn ṣi ń fi ara wọn tẹ́ ara wọn, wọ́n ń jà fún ipò tí ó ga jùlọ. Àwọn olùfẹ́ ayọ̀ ṣì ń kó ara wọn jọ sí ilé eré, sí eré ìje ẹṣin, sí àwọn ilé ìdárayá ayédèrú. Ìmúnilárayá tí ó ga jùlọ ti gbilẹ, síbẹ̀ àkókò ìdánwò ń tètè parí, ọ̀ràn gbogbo sì fẹ́rẹ̀ẹ́ di ìpinnu títí-ayé. Sátánì rí i pé àkókò rẹ̀ kúrú. Ó ti mú gbogbo ohun èlò iṣẹ́ rẹ̀ ṣiṣẹ́ kí àwọn ènìyàn lè tàn wọ́n jẹ, kí a lè mú wọn ṣìnà, kí a lè fi ohun ayé dí wọn lọ́kàn, kí a sì lè mú wọn wà nínú ìrànújé ọkàn, títí ọjọ́ ìdánwò yóò fi parí, tí ilẹ̀kùn àánú yóò sì ti pa títí láé.”

> “Solemnly there come to us down through the centuries the warning words of our Lord from the Mount of Olives: ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.’ ‘Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man.’” Desire of Ages, 635, 636.

> “Pẹ̀lú ìwúwo àti ìbẹ̀rù mímọ́ ni àwọn ọ̀rọ̀ ìkìlọ̀ Olúwa wa láti Oke Olifi ṣe ń tọ̀ wá bọ́ láti ọ̀pọ̀ ọ̀rúndún sẹ́yìn pé: ‘Ẹ máa kíyè sí ara yín, kí ọkàn yín má bàa di ẹrù nígbàkigbà pẹ̀lú àjẹkì, àti ọtí mímu, àti àníyàn ayé yìí, kí ọjọ́ náà má sì ṣe dé bá yín lójijì láìròyìn.’ ‘Nítorí náà, ẹ máa ṣọ́nà, kí ẹ sì máa gbàdúrà nígbà gbogbo, kí a lè kà yín sí ẹni tí ó yẹ láti sá kúrò nínú gbogbo nǹkan wọ̀nyí tí yóò ṣẹlẹ̀, àti láti dúró níwájú Ọmọ ènìyàn.’” Desire of Ages, 635, 636.

In chapter twenty-three of Isaiah Zidon is the United States and Tyre is the papacy. Tyre and Zidon were ancient contemporary Phoenician cities located on the Mediterranean coast. They were known for their maritime trade, wealth, and influence in the ancient world. Zidon and its “merchants” replenished Tarshish in the passage. Zidon’s merchants trafficked the “seed of Sihor,” which is “the harvest of a river,” and is the fruit “of the river,” and it is “her revenue,” for she is the “mart of nations.” All the prophets speak of the end of the world, so who is the mart of nations at the end of the world? It’s the USA.

Nínú orí kọkàndínlógún ti Aísáyà, Zídónì ni Orílẹ̀-Èdè Amẹ́ríkà, Tírè sì ni ìjọ papacy. Tírè àti Zídónì jẹ́ àwọn ìlú Fínísíà méjèèjì ní ayé àtijọ́ tí wọ́n wà lẹ́gbẹ̀ẹ́ etíkun Mẹditaréníànì. Wọ́n jẹ́ olókìkí nítorí ọjà ojú omi wọn, ọrọ̀ wọn, àti agbára ìfagbara wọn nínú ayé àtijọ́. Zídónì àti àwọn “oníṣòwò” rẹ̀ ni wọ́n ń tún Tárṣíṣì kún nínú ẹsẹ̀ náà. Àwọn oníṣòwò Zídónì ń ṣòwò “irú-ọmọ Ṣíhórì,” èyí tí ó jẹ́ “ìkórè odò kan,” tí ó sì jẹ́ èso “odò náà,” ó sì jẹ́ “èrè rẹ̀,” nítorí pé òun ni “ọjà àwọn orílẹ̀-èdè.” Gbogbo àwọn wòlíì ń sọ nípa òpin ayé, nítorí náà ta ni ọjà àwọn orílẹ̀-èdè ní òpin ayé? USA ni.

Sihor is a river in Egypt (likely the Nile delta) and is used to represent the wealth of the world, for Egypt is the world. Zidon’s “virgin daughter” represents the last generation of the USA, and she is oppressed from the martial law that accompanies the Sunday law and the national ruin that immediately follows. Those virgins of Zidon are rebuked by the question concerning Tyre saying, “is this your joyous city” (kingdom) that the USA rejoiced in? Is “this the kingdom “whose antiquity is of ancient days,” when according to the passage it was founded by Nimrod, just after the flood?

Sihor jẹ́ odò kan ní Ejibiti (ó ṣeé ṣe kó jẹ́ agbègbè ibi tí Odò Nile ti ń pín sí ọ̀pọ̀ ẹ̀ka) a sì lò ó láti ṣàpẹẹrẹ ọrọ̀ ayé, nítorí Ejibiti ni ayé. “Ọmọbìnrin wúńdíá” Sidoni dúró fún ìran ìkẹyìn ti USA, a sì ń pọ́n ún níyà láti inú òfin ológun tí ó bá òfin Ọjọ́-ìsinmi wá, àti ìparun orílẹ̀-èdè tí ó tẹ̀lé e lẹ́sẹ̀kẹsẹ̀. Àwọn wúńdíá Sidoni wọ̀nyí ni a bá wí nípa ìbéèrè tí ó kan Tiri pé, “ṣé èyí ni ìlú yín ayọ̀” (ìjọba) tí USA ń yọ̀ nínú rẹ̀ bí? Ṣé “èyí ni ìjọba náà “tí ìpilẹ̀ṣẹ̀ rẹ̀ ti ọjọ́ àtijọ́ pípẹ́ wá,” nígbà tí gẹ́gẹ́ bí ẹsẹ̀ náà ṣe sọ, Nimrodu ló dá a sílẹ̀ ní kété lẹ́yìn ìkún omi?

God has determined and “purposed” for “Tyre, the crowning city,” to punish her. The papacy’s punishment includes the collapse of the financial structure of the world, for “the Lord hath given” “a commandment against” “Zidon” “the merchant city,” (the United States.) His commandment “to destroy the strong holds,” or the economy of the United States is the Sabbath commandment, for national apostasy is followed by national ruin.

Ọlọ́run ti pinnu, ó sì ti “gbẹ̀tọ́” sí i fún “Tírè, ìlú adé-dé,” láti fi ìyà jẹ ẹ. Ìjẹ̀bi tí a yàn fún ipò póòpù ní ìbálẹ̀ pátápátá ti ètò owó ayé, nítorí “Olúwa ti fi” “àṣẹ kan lòdì sí” “Sídónì” “ìlú oníṣòwò,” (Orílẹ̀-Èdè Amẹ́ríkà.) Àṣẹ Rẹ̀ “láti pa àwọn ibi-ààbò alágbára run,” tàbí ètò ọrọ̀-ajé Orílẹ̀-Èdè Amẹ́ríkà ni àṣẹ ọjọ́ ìsinmi, nítorí ìpẹ̀yà-ìgbàgbọ́ orílẹ̀-èdè máa ń tẹ̀lé e pẹ̀lú ìparun orílẹ̀-èdè.

The punishment of the papacy begins with the economic collapse of the entire world in response to the economy of the United States being destroyed. Zidon has a “house” associated with its economy, thus representing a financial structure that is destroyed, for you can no longer enter in. No more investments or profits from that “house,” for it is destroyed. The destruction takes place at the Sunday law, even though prior to the Sunday law there are already escalating judgments. When the collapse hits, the papacy, the USA with its merchant princes and honorable traffickers and the ships of Tarshish are going to “howl.”

Ìyà tí a fi ń jẹ papacy bẹ̀rẹ̀ pẹ̀lú ìparun ètò-ọrọ ajé gbogbo ayé, gẹ́gẹ́ bí ìdáhùn sí ìparun ètò-ọrọ ajé Orílẹ̀-Èdè Amẹ́ríkà. Zídón ní “ilé” kan tí ó ní ìbáṣepọ̀ pẹ̀lú ètò-ọrọ ajé rẹ̀, bẹ́ẹ̀ ni ó ń ṣojú àgbékalẹ̀ owó kan tí a pa run, nítorí pé a kò lè wọ inú rẹ̀ mọ́. Kò sí ìdókòwò tàbí èrè kankan mọ́ láti inú “ilé” náà, nítorí a ti pa á run. Ìparun náà ṣẹlẹ̀ ní àkókò òfin Sunday, bí ó tilẹ̀ jẹ́ pé kí òfin Sunday tó dé, àwọn ìdájọ́ tí ń pọ̀ sí i ti wà tẹ́lẹ̀. Nígbà tí ìṣubú náà bá dé, papacy, USA pẹ̀lú àwọn ọba oníṣòwò rẹ̀ àti àwọn oníṣòwò ọlọ́lá rẹ̀ àti àwọn ọkọ̀ ojú omi Tarshish yóò “kígbe gidigidi.”

The location of “Tarshish” in the passage is associated with wealth in antiquity, and the ships of Tarshish in the Bible are the premier symbol of economic strength.

Ibi tí “Tarshish” wà nínú ẹsẹ̀ náà ní ìbáṣepọ̀ pẹ̀lú ọrọ̀ ní ayé àtijọ́, àti pé àwọn ọkọ̀ ojú omi Tarshish nínú Bíbélì ni ààmì àkọ́kọ́ jùlọ ti agbára ọrọ̀-ajé.

> For the king’s ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. And king Solomon passed all the kings of the earth in riches and wisdom. 2 Chronicles 9:21, 22.

> Nítorí àwọn ọkọ̀ ojú omi ọba máa ń lọ sí Tarṣiṣi pẹ̀lú àwọn ọmọ-ọ̀dọ̀ Húrámù; lẹ́ẹ̀kan ní ọdún mẹ́ta ni àwọn ọkọ̀ Tarṣiṣi máa ń dé, wọ́n sì ń mú wúrà, àti fàdákà, eyín erin, àti ọ̀bọ, àti páákókò wá. Ọba Sólómónì sì ju gbogbo àwọn ọba ayé lọ ní ọrò àti ọgbọ́n. 2 Kronika 9:21, 22.

Ships represent economic strength, and Tarshish is the leading economic ship in Bible prophecy. The final generation of Tarshish, represented by the “daughter” of Tarshish is told to “pass through thy land as a river,” and what she finds is that her land has “no more strength,” and can no longer “rejoice” over the kingdom of Tyre. The strength they were looking for was the former economic strength of Zidon, but it was gone for the sea had spoken “saying, I travail not, nor bring forth children, neither do I nourish up young men, nor bring up virgins,” thus identifying the final generation of the sea, which is the peoples of the world lamenting the destruction of the economy of the world and at which point the people of the world wake up to the reality that they are the last generation of earth’s history, and its too late to prepare for eternal life.

Àwọn ọkọ̀ ojú omi dúró fún agbára ọrọ̀-ajé, Tarṣiṣi sì ni ọkọ̀-òkun ọrọ̀-ajé àkọ́kọ́ nínú àsọtẹ́lẹ̀ Bíbélì. A sọ fún ìran ìkẹyìn Tarṣiṣi, tí “ọmọbìnrin” Tarṣiṣi ṣàpẹẹrẹ rẹ̀, pé kí ó “la ilẹ̀ rẹ kọjá bí odò”; ohun tí ó sì rí ni pé ilẹ̀ rẹ̀ “kò ní agbára mọ́,” kò sì lè tún “yọ̀” nítorí ìjọba Tírè mọ́. Agbára tí wọ́n ń wá ni agbára ọrọ̀-ajé àtẹ́lẹwọ́ Ṣídónì, ṣùgbọ́n ó ti lọ, nítorí òkun ti sọ̀rọ̀ “pé, Èmi kò rọyún, bẹ́ẹ̀ ni èmi kò bí ọmọ, bẹ́ẹ̀ ni èmi kò tọ́ àwọn ọdọmọkùnrin dàgbà, bẹ́ẹ̀ ni èmi kò tọ́ àwọn wúńdíá dàgbà,” báyìí ni a sì fi dá ìran ìkẹyìn òkun mọ̀, èyí tí í ṣe àwọn ènìyàn ayé tí ń ṣọ̀fọ̀ ìparun ọrọ̀-ajé ayé; nígbà náà ni àwọn ènìyàn ayé jí sí òtítọ́ pé àwọn ni ìran ìkẹyìn nínú ìtàn ayé, ó sì ti pẹ́ jù láti pèsè ara wọn sílẹ̀ fún ìyè àìnípẹ̀kun.

> “Money will soon depreciate in value very suddenly when the reality of eternal scenes opens to the senses of man.” Evangelism, 62.

> “Owó yóò dín kù níye láìpẹ́ gidigidi lójijì nígbà tí òtítọ́ àwọn ìṣẹ̀lẹ̀ ayérayé bá ṣí sí àwọn ìmọ̀lára ènìyàn.” Evangelism, 62.

There are two “reports” or messages that cause pain to everyone in the passage. The first “report” concerns Egypt and the second “report” is Tyre. The report of Egypt is in the past tense for Isaiah says, “as at the report concerning Egypt,” thus showing that God had done something with Egypt prior to His destruction of Zidon (the USA.) What God did to Egypt, that also represents the “report” of Egypt, is that He destroyed Egypt in connection with the first time God entered into covenant with a chosen people. The two reports are the same “report.” The report of Egypt is the beginning and the report of Tyre is the ending. The Alpha and Omega has illustrated the covenant with the one hundred and forty-four thousand in the last days with the beginning history of that subject. The “report” concerning Egypt is the Red Sea deliverance when Pharaoh and his host were destroyed, which typifies the final deliverance of God’s people as represented by the “report” which is the “burden of Tyre.”

“Ìròyìn” méjì tàbí ìṣẹ́pọ̀ọ̀mì tó ń fa ìrora sí gbogbo ènìyàn wà nínú ẹsẹ̀ náà. “Ìròyìn” àkọ́kọ́ ní í ṣe pẹ̀lú Ejibiti, “ìròyìn” kejì sì ni Tírè. Ìròyìn Ejibiti wà nínú àkókò ohun tí ó ti kọjá, nítorí Isaiah wí pé, “gẹ́gẹ́ bí ní ìròyìn nípa Ejibiti,” bẹ́ẹ̀ ni ó ń fi hàn pé Ọlọ́run ti ṣe ohun kan sí Ejibiti ṣáájú ìparun rẹ̀ sí Sidoni (USA.) Ohun tí Ọlọ́run ṣe sí Ejibiti, èyí náà pẹ̀lú ni ó dúró fún “ìròyìn” Ejibiti, èyí sì ni pé Ó pa Ejibiti run ní ìbáṣepọ̀ pẹ̀lú ìgbà àkọ́kọ́ tí Ọlọ́run wọ inú májẹ̀mú pẹ̀lú àwọn ènìyàn tí a yàn. “Ìròyìn” méjèèjì náà jẹ́ “ìròyìn” kan náà. Ìròyìn Ejibiti ni ìbẹ̀rẹ̀, ìròyìn Tírè sì ni òpin. Alfa àti Omega ti fi àpèjúwe májẹ̀mú pẹ̀lú ẹgbẹ̀rún méjìlélọ́gọ́rin [ọgọ́rùn-ún mẹ́rìnlélógójì] nínú àwọn ọjọ́ ìkẹyìn hàn pẹ̀lú ìtàn ìbẹ̀rẹ̀ ti kókó-ọrọ̀ náà. “Ìròyìn” nípa Ejibiti ni ìdáǹdè Òkun Pupa nígbà tí a pa Farao àti ogun rẹ̀ run, èyí tí ó jẹ́ àpẹẹrẹ ìdáǹdè ìkẹyìn fún àwọn ènìyàn Ọlọ́run gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú “ìròyìn” tí í ṣe “ẹrù Tírè.”

The power represented in the Bible that destroys the ships of Tarshish is Islam. The subject of Islam will be taken up later, so we will address the subject more fully at a later time. It is represented in the passage as “Chittim” an ancient word for Cyprus, and the passage says that the destruction of Zidon and Tyre is revealed from “Chittim.” The symbol of Islam includes a very specific illustration of the destruction of the United States in Bible prophecy.

Agbara tí a ṣàpẹẹrẹ nínú Bíbélì gẹ́gẹ́ bí ẹni tí ó run àwọn ọkọ̀ ojú omi Tárṣíṣì ni Íslámù. A ó tún gbé ọ̀ràn Íslámù kalẹ̀ nígbà míràn lẹ́yìn-ín, nítorí náà a ó ṣe àlàyé kíkún lórí ọ̀ràn náà ní àkókò tí ó yẹ níwájú. A ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ náà gẹ́gẹ́ bí “Kítímù,” ọ̀rọ̀ àtijọ́ kan fún Kúrúsì, ẹsẹ̀ náà sì sọ pé ìparun Sídónì àti Tírè ni a fihàn láti “Kítímù.” Àmì Íslámù náà ní àpèjúwe pàtó gidigidi kan ti ìparun Orílẹ̀-Èdè Amẹ́ríkà nínú àsọtẹ́lẹ̀ Bíbélì.

It is important to follow the days and years referenced in the book of Isaiah for they often identify the prophetic time of the passage that follows. Isaiah twenty-three follows the “burden” of the valley of vision in chapter twenty-two, that is preceded by chapter twenty-one that has three burdens,” and all three identify Islam. Before that chapter, in verse one of chapter twenty the setting of the prophetic history where the following prophecies of doom are identified in the following chapters.

Ó ṣe pàtàkì láti tọ̀pa àwọn ọjọ́ àti ọdún tí a tọ́ka sí nínú ìwé Isaiah, nítorí wọ́n sábà máa ń fi àkókò wòlíì ti ẹ̀ka ìtàn náà tí ó tẹ̀lé hàn. Isaiah ogún-dín-lógún tẹ̀lé “ẹrù” àfonífojì ìran nínú orí ogún-dín-lógún, èyí tí orí ogún-dín-lógún ṣáájú, nínú èyí tí “ẹrù” mẹ́ta wà, gbogbo wọn sì ń tọ́ka sí Islam. Ṣáájú orí náà, nínú ẹsẹ̀ kìn-ín-ní ti orí ogún, ìpò ìtàn wòlíì ni a ti fi kalẹ̀ níbi tí àwọn àsọtẹ́lẹ̀ ìdájọ́ ìparun tí ó tẹ̀lé ti jẹ́ ìdánimọ̀ nínú àwọn orí tí ó tẹ̀lé.

> In the year that Tartan came unto Ashdod (when Sargon the king of Assyria sent him,) and fought against Ashdod, and took it. Isaiah 20:1.

> Ní ọdún tí Tátán wá sí Áṣídódì (nígbà tí Ságónì ọba Ásíríà rán án,) tí ó sì jagun sí Áṣídódì, tí ó sì gbà á. Aísáyà 20:1.

The word “Tartan” may be a name or it is most likely a title of a military leader. Tartan came to Ashdod, a city in Egypt and took it in the period of history when the Assyrians were progressively taking control of the world. Assyria typified Babylon. Both Assyria and Babylon were kingdoms that came from the north, kingdoms identified as “lions” that “scattered” God’s sheep and both receive the same punishment. Assyria was first Babylon was last.

Ọ̀rọ̀ náà “Tartan” lè jẹ́ orúkọ, tàbí ó ṣeé ṣe kó jẹ́ oyè aṣáájú ọmọ-ogun. Tartan dé Áṣídódì, ìlú kan ní Ejibiti, ó sì gbà á ní àkókò ìtàn náà nígbà tí àwọn ará Asiria ń tẹ̀síwájú ní mímú àkóso ayé wọ inú ọwọ́ wọn díẹ̀díẹ̀. Asiria jẹ́ àpẹẹrẹ Bábílónì. Mejeeji Asiria àti Bábílónì jẹ́ àwọn ìjọba tí ó ti àríwá wá, àwọn ìjọba tí a mọ̀ sí “àwọn kìnnìún” tí wọ́n “fọ́n ká” àwọn àgùntàn Ọlọ́run, tí àwọn méjèèjì sì gba ìjìyà kan náà. Asiria ni àkọ́kọ́; Bábílónì ni ìkẹyìn.

> Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. Jeremiah 50:17, 18.

> Israeli jẹ́ àgùntàn tí a tú ká; àwọn kìnnìún ti lé e lọ: ní ìbẹ̀rẹ̀ ọba Ásíríà ti jẹ ẹ run; ní ìkẹyìn Nebukadinésárì yìí, ọba Bábílónì, ti fọ egungun rẹ̀. Nítorí náà báyìí ni Oluwa àwọn ọmọ-ogun wí, Ọlọrun Israeli; Wò ó, èmi yóò fi ìyà jẹ ọba Bábílónì àti ilẹ̀ rẹ̀, gẹ́gẹ́ bí mo ti fi ìyà jẹ ọba Ásíríà. Jeremiah 50:17, 18.

Prophetically they are both the “haughty Assyrian.”

Ní ti ìsọtẹ́lẹ̀, àwọn méjèèjì ni “Ásíríà alárrogún.”

> “When Sennacherib, the haughty Assyrian, reproached and blasphemed God, and threatened Israel with destruction, ‘it came to pass that night, that the angel of the Lord went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand.’ There were ‘cut off all the mighty men of valor, and the leaders and captains,’ from the army of Sennacherib. ‘So he returned with shame of face to his own land.’ [2 Kings 19:35; 2 Chronicles 32:21.]” The Great Controversy, 512.

> “Nígbà tí Sennakeribu, ará Asiria onígbéraga náà, fi ẹ̀gàn àti ọ̀rọ̀-òdì sí Ọlọ́run, tí ó sì halẹ̀ sí Israẹli pẹ̀lú ìparun, ‘ó sì ṣẹlẹ̀ ní òru náà pé, áńgẹ́lì Olúwa jáde, ó sì pa ẹgbẹ̀rún mẹ́ẹ̀ẹ́dọ́gbọ̀n ó lé márùndínlọ́gọ́rin ènìyàn nínú ibùdó àwọn ará Asiria.’ A sì ‘gé gbogbo àwọn alágbára akíkanjú, àti àwọn olórí àti àwọn balógun kúrò’ nínú ogun Sennakeribu. ‘Bẹ́ẹ̀ ni ó padà sí ilẹ̀ ara rẹ̀ pẹ̀lú ìtìjú ojú.’ [2 Ọba 19:35; 2 Kíróníkà 32:21.]” The Great Controversy, 512.

The year that “Tartan came unto Ashdod” and “took it,” represents the progressive conquering of the world by the papal power as illustrated in the last six verses of Daniel eleven. The history of the Sunday law crisis, which is the “last days” of the investigative judgment, and which leads directly into the executive judgment, (the seven last plagues) is the historical setting represented by the “year” that Tartan came to Ashdod. With the context of that history in place Isaiah then gives three prophecies of doom concerning Islam, one concerning Laodicean Adventism and then the burden of Tyre. Chapter twenty-four is one of the classic examples of the seven last plagues that is followed by chapter twenty-five representing the final deliverance of God’s people, where we find God’s people expressing one of the most well-known statements during the great time of trouble.

Ọdún náà tí “Tátánì wá sí Áṣídódù” tí ó sì “gba á,” dúró fún ìṣẹ́gun àtẹ̀síwájú agbára pàápà lórí ayé, gẹ́gẹ́ bí a ti fi hàn nínú ẹsẹ̀ mẹ́fà ìkẹyìn Daniẹli mọ́kànlá. Ìtàn ìṣòro òfin Ọjọ́-ìsinmi, èyí tí í ṣe “àwọn ọjọ́ ìkẹyìn” ìdájọ́ ìwádìí, tí ó sì ń yọrí tààrà sí ìdájọ́ ìṣe, (àwọn àjàkálẹ̀-àrùn méje ìkẹyìn) ni àyè-ìtàn tí “ọdún” tí Tátánì wá sí Áṣídódù ń ṣàpẹẹrẹ. Nígbà tí àfọwọ́kọ ìtàn yẹn bá ti wà ní ipò rẹ̀, Isaiah sì tún fi àwọn àsọtẹ́lẹ̀ ìparun mẹ́ta hàn nípa Islam, ọ̀kan nípa Àdífẹ́ńtísìmù Laodicea, lẹ́yìn náà ẹrù Tírè. Orí kẹrìnlá-dín-lógún jẹ́ ọ̀kan lára àwọn àpẹẹrẹ àkànṣe ti àwọn àjàkálẹ̀-àrùn méje ìkẹyìn, tí orí karùn-ún-dín-lógún sì tẹ̀ lé e gẹ́gẹ́ bí aṣojú ìgbàlà ìkẹyìn àwọn ènìyàn Ọlọ́run, níbi tí a ti rí àwọn ènìyàn Ọlọ́run ń sọ ọ̀kan nínú àwọn gbólóhùn tí a mọ̀ jù lọ ní àkókò ìpọ́njú ńlá.

> And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation. Isaiah 25:9.

> A ó sì sọ ní ọjọ́ náà pé, Wò ó, èyí ni Ọlọ́run wa; a ti dúró de òun, yóò sì gbà wá là: èyí ni Olúwa; a ti dúró de òun, a ó yọ̀, a ó sì yìn ín nínú ìgbàlà rẹ̀. Isaiah 25:9.

The one hundred and forty-four thousand are the wise virgins that waited for their Lord to come to the wedding, though He tarried in agreement with the parable of the ten virgins. They are not Laodiceans, they are Philadelphians. Up to this point this article has been setting the context.

Ẹgbẹ̀rún kan ó lé mẹ́rìnlélógójì ni àwọn wúńdíá ọlọ́gbọ́n tí wọ́n dúró de Olúwa wọn láti wá sí ìgbéyàwó, bí ó tilẹ̀ jẹ́ pé Ó pẹ́, gẹ́gẹ́ bí ó ti bá òwe àwọn wúńdíá mẹ́wàá mu. Wọn kì í ṣe àwọn ará Laodicea; àwọn ará Filadelfia ni wọ́n jẹ́. Títí dé àyè yìí ni àpilẹ̀kọ yìí ti ń fi àyíká ọ̀ràn náà lélẹ̀.

In 1798, Napoleon took the pope captive delivering the prophetic deadly wound that is healed at the end of the world according to Revelation thirteen. At that point the United States took its place as the sixth kingdom of Bible prophecy according to Daniel two, seven, eight and eleven and Revelation twelve, thirteen, sixteen, seventeen and eighteen. From that point on both the Republican horn of the United States and the Protestant horn (Adventism) have forgotten who the papacy is. 1798 is the first year that the nations of the rest of the world acknowledged the United States as a sovereign nation, and it is also the year the first angel’s message arrived in history.

Ní ọdún 1798, Napoleon mú póòpù ní ìgbèkùn, ó sì fi ọgbẹ́ ikú àsọtẹ́lẹ̀ náà lélẹ̀, èyí tí a mú láradá ní òpin ayé gẹ́gẹ́ bí Ìfihàn orí kẹtàlá ti sọ. Ní àkókò náà ni Orílẹ̀-Èdè Amẹ́ríkà gba ipò rẹ̀ gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì gẹ́gẹ́ bí Dáníẹ́lì orí kejì, keje, kẹjọ àti kọkànlá àti Ìfihàn orí kejìlá, kẹtàlá, kẹrìndínlógún, kẹtàdínlógún àti kọkàndínlógún ti fi hàn. Láti ìgbà náà lọ, ìwo Republikani ti Orílẹ̀-Èdè Amẹ́ríkà àti ìwo Pùrótẹ́sítántì (Adventism) ti gbàgbé ẹni tí ipò póòpù jẹ́. Ọdún 1798 ni ọdún àkọ́kọ́ tí àwọn orílẹ̀-èdè tó kù nínú ayé jẹ́wọ́ Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí orílẹ̀-èdè aláṣẹ, ó sì tún jẹ́ ọdún tí ìròyìn áńgẹ́lì àkọ́kọ́ dé sínú ìtàn.

The “motto” of a Protestant at that time was, “the Bible and the Bible only.” Protestants identify themselves as defenders of the Bible alone, and when Adventism took their mantel at the arrival of the second angel, they accepted that “motto,” and were afterward labelled the “people of the book.” They had been given, through the ministry of William Miller a set of rules that would, if properly employed open the Bible to the minds of all who wished to hear. Miller’s Rules of Prophetic Interpretation are what inspiration says we must study if we are to give the third angel’s message.

“òwe-àpèjúwe” ti ọmọ-ẹ̀yìn Ìtúnṣe Pùrótẹ́sítáǹtì ní àkókò yẹn ni pé, “Bíbélì àti Bíbélì nìkan.” Àwọn Pùrótẹ́sítáǹtì ń fi ara wọn hàn gẹ́gẹ́ bí àwọn olùdábò bo Bíbélì nìkan, àti nígbà tí Ẹ̀sìn Adventist gba agbádá iṣẹ́ wọn ní ìgbà dídé áńgẹ́lì kejì, wọ́n gba “òwe-àpèjúwe” náà, lẹ́yìn náà ni a sì ń pè wọ́n ní “àwọn ènìyàn ìwé náà.” A ti fi, nípasẹ̀ iṣẹ́-ìránṣẹ́ William Miller, àkójọpọ̀ àwọn òfin kan fún wọn tí yóò, bí a bá lò ó ní ọ̀nà tí ó tọ́, ṣí Bíbélì sí ọkàn gbogbo àwọn tí ó fẹ́ gbọ́. Àwọn Òfin Miller fún Ìtumọ̀ Àsọtẹ́lẹ̀ ni ohun tí ìmísí sọ pé a gbọ́dọ̀ kẹ́kọ̀ọ́ bí a bá fẹ́ fi ìránṣẹ́ áńgẹ́lì kẹta náà hàn.

> “Said Christ, ‘If any man will come after me, let him deny himself, and take up his cross, and follow me.’ Again he said, ‘I am the light of the world; he that followeth me shall not walk in darkness.’ The light of truth is going forth like a burning lamp, and those who love the light will not walk in darkness. They will study the Scriptures, that they may know of a surety that they are listening to the voice of the true Shepherd, and not that of a stranger.

> “Kristi wí pé, ‘Bí ẹnikẹ́ni bá fẹ́ tọ̀ mí lẹ́yìn, kí ó sẹ ara rẹ̀, kí ó sì gbé àgbélébùú rẹ̀, kí ó sì máa tọ̀ mí lẹ́yìn.’ Ó tún wí pé, ‘Èmi ni ìmọ́lẹ̀ ayé; ẹni tí ó bá ń tọ̀ mí lẹ́yìn kì yóò rìn nínú òkùnkùn.’ Ìmọ́lẹ̀ òtítọ́ ń tàn jáde bí fìtílà tí ń jó, àwọn tí wọ́n sì fẹ́ràn ìmọ́lẹ̀ kì yóò rìn nínú òkùnkùn. Wọ́n yóò máa ṣe ìwádìí Ìwé Mímọ́, kí wọ́n lè mọ̀ dájú pé ohùn Olùṣọ́-àgùntàn tòótọ́ ni wọ́n ń gbọ́, kì í sì í ṣe ti àjèjì.”

> “Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:

> “Àwọn tí wọ́n wà ní ìfarapa nínú kéde ìhìnrere áńgẹ́lì kẹta ń wá inú Ìwé Mímọ́ lórí ètò kan náà tí Bàbá Miller gbà. Nínú ìwé kékeré tí àkọlé rẹ̀ jẹ́ Views of the Prophecies and Prophetic Chronology, Bàbá Miller fi àwọn òfin wọ̀nyí hàn gẹ́gẹ́ bí òfin tó rọrùn ṣùgbọ́n tó kún fún ìmọ̀, tí ó sì ṣe pàtàkì fún ìkẹ́kọ̀ọ́ àti ìtumọ̀ Bíbélì:”

> “‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’

> “‘1. Ọ̀rọ̀ kọ̀ọ̀kan gbọ́dọ̀ ní ìtúmọ̀ tí ó yẹ lórí kókó-ọrọ̀ tí a gbékalẹ̀ nínú Bíbélì; 2. Gbogbo Ìwé Mímọ́ jẹ́ àìnípẹ̀kun, a sì lè ní òye rẹ̀ nípasẹ̀ ìfarakàra àti ìkẹ́kọ̀ọ́ pẹkipẹki; 3. Kò sí ohun kankan tí a ti ṣípayá nínú Ìwé Mímọ́ tí a lè tàbí tí a ó fi pamọ́ fún àwọn tí ń béèrè ní ìgbàgbọ́ láì ṣiyèméjì; 4. Láti lóye ẹ̀kọ́ ìsìn, kó gbogbo àwọn ẹsẹ Ìwé Mímọ́ jọ lórí kókó tí o fẹ́ mọ̀, lẹ́yìn náà sì jẹ́ kí ọ̀rọ̀ kọ̀ọ̀kan ní agbára rẹ̀ tí ó yẹ; bí o bá sì lè dá ẹ̀kọ́ rẹ kalẹ̀ láìsí ìtakora, ìwọ kò lè wà nínú àṣìṣe; 5. Ìwé Mímọ́ gbọ́dọ̀ jẹ́ olùtumọ̀ tirẹ̀ fúnra rẹ̀, nítorí pé òun ni òfin tirẹ̀. Bí mo bá gbẹ́kẹ̀ lé olùkọ́ kan láti túmọ̀ ó fún mi, tí ó sì fi ọ̀rọ̀ rẹ̀ ṣe àfọwọ̀kọ ìtumọ̀ rẹ̀, tàbí tí ó fẹ́ kí ó rí bẹ́ẹ̀ nítorí ìgbàgbọ́ ẹ̀yà-ìsìn rẹ̀, tàbí kí a lè ka a sí ọlọ́gbọ́n, nígbà náà, àfọwọ̀kọ rẹ̀, ìfẹ́ rẹ̀, ìgbàgbọ́ rẹ̀, tàbí ọgbọ́n rẹ̀ ni yóò di òfin mi, kì í ṣe Bíbélì.’”

> “The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.

> “Èyí tí a sọ lókè jẹ́ apá kan nínú àwọn ìlànà wọ̀nyí; nínú ìkẹ́kọ̀ọ́ wa nípa Bíbélì, gbogbo wa yóò sì ṣe dáadáa bí a bá fetí sí àwọn ìlànà tí a gbé kalẹ̀.

> “Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’

> “Igbàgbọ́ tòótọ́ ni a fi Ìwé Mímọ́ gúnlẹ̀ lé; ṣùgbọ́n Sátánì ń lo ọ̀pọ̀lọpọ̀ ọ̀nà ẹ̀tàn láti yí Ìwé Mímọ́ padà kúrò ní ìtumọ̀ rẹ̀, kí ó sì mú àṣìṣe wọlé, nítorí náà a nílò ìṣọ́ra púpọ̀ bí ẹnìkan bá fẹ́ mọ ohun tí wọ́n ń kọ́ni ní tòótọ́. Ọ̀kan nínú àwọn ìtànjẹ ńlá ti àkókò yìí ni láti máa fi ọ̀pọ̀ ìfọkànbalẹ̀ sí ìmọ̀lára, àti láti máa sọ pé ẹni jẹ́ olóòtítọ́ nígbà tí ó ń kọ̀ láti fetí sí àwọn ọ̀rọ̀ kedere ti ọ̀rọ̀ Ọlọ́run nítorí pé ọ̀rọ̀ náà kò bá ìmọ̀lára mu. Ọ̀pọ̀ ènìyàn kò ní ìpìlẹ̀ kankan fún ìgbàgbọ́ wọn bí kò ṣe ìmọ̀lára. Ìsìn wọn dúró lórí ìdùnnú tí ń ru sókè; nígbà tí èyí bá dákẹ́, ìgbàgbọ́ wọn a sì parí. Ìmọ̀lára lè jẹ́ ìyàngbò, ṣùgbọ́n ọ̀rọ̀ Ọlọ́run ni alikama. “Kí ni,” ni wòlíì náà wí, “ìyàngbò sí alikama?””

> “None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.

> “Kò sí ẹni tí a óò dá lẹ́bi nítorí pé kò fetí sí ìmọ́lẹ̀ àti ìmọ̀ tí kò ní rí, tí kò sì lè rí gbà. Ṣùgbọ́n ọ̀pọ̀ ènìyàn kọ̀ láti ṣègbọràn sí òtítọ́ tí a gbé kalẹ̀ fún wọn nípasẹ̀ àwọn aṣojú Kristi, nítorí wọ́n fẹ́ bá òṣùwọ̀n ayé mu; àti òtítọ́ tí ó ti dé òye wọn, ìmọ́lẹ̀ tí ó ti tàn sínú ọkàn, yóò dá wọn lẹ́bi ní Ìdájọ́. Ní àwọn ọjọ́ ìkẹyìn wọ̀nyí a ní ìmọ́lẹ̀ tí a ti kó jọ, tí ó ti ń tàn jálẹ̀ ní gbogbo àwọn ayé; a ó sì mú wa ní ojúṣe gẹ́gẹ́ bí èyí. Ọ̀nà ìwà mímọ́ kò wà ní ìpele kan náà pẹ̀lú ayé; ọ̀nà gíga ni a gbé kalẹ̀. Bí a bá ń rìn ní ọ̀nà yìí, bí a bá ń sáré ní ọ̀nà àwọn òfin Olúwa, a ó rí i pé, ‘ọ̀nà àwọn olódodo dàbí ìmọ́lẹ̀ tí ń tàn, tí ń túbọ̀ máa tàn sí i títí di ọ̀sán gangan.’” Review and Herald, November 25, 1884.

You can read in more detail about William Miller’s rules in the Article entitled William Miller under the Prophetic Keys category.

O lè kà ní kíkún sí i nípa àwọn òfin William Miller nínú Àpilẹ̀kọ tí a ń pè ní William Miller lábẹ́ ẹ̀ka Prophetic Keys.

In “our study of the Bible we shall all do well to heed the principles set forth” within “Father Miller’s” rules of prophetic interpretation. The horn of Protestantism was given the sacred document we call the Bible, and also given the responsibility to defend and promote the principles contained therein, and the Protestant horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent.

Nínú “ìkẹ́kọ̀ọ́ wa nípa Bíbélì, gbogbo wa yóò ṣe dáadáa láti fetí sí àwọn ìlànà tí a ti gbé kalẹ̀” nínú àwọn òfin “Baba Miller” fún ìtumọ̀ àsọtẹ́lẹ̀. Wọ́n fi ìwé mímọ́ náà tí a ń pè ní Bíbélì lé ìwo ìpè Atesítáǹtì lọ́wọ́, wọ́n sì tún fi ojúṣe lé e lórí láti dáàbò bo kí ó sì gbé àwọn ìlànà inú rẹ̀ lárugẹ; wọ́n sì tún fi àkójọpọ̀ òfin kan fún ìwo Atesítáǹtì náà láti pín ìtumọ̀ àti ète àwọn ìwé mímọ́ náà ní ọ̀nà tó tọ́.

The horn of Republicanism was given a sacred document we call the Constitution, and also given the responsibility to defend and promote the principles contained therein. The Republican horn was also given a set of rules to rightly divide the sacred documents’ meaning and intent. The rules given to rightly divide the Constitution is the Bill of Rights and it enshrines the most important purpose of the Constitution in the first rules of the Bill of Rights. The First Amendment listed in the Bill of Rights is the freedom of religion, expression, speech, and the press.

A fi ìjọba olómìnira ní ìwo kan pẹ̀lú ìwé mímọ́ kan tí a ń pè ní Òfin Àgbà, a sì tún fi ojúṣe lé e lọ́rùn láti dáàbò bo kí ó sì gbé àwọn ìlànà tí ó wà nínú rẹ̀ lárugẹ. A tún fi àkójọpọ̀ àwọn òfin kan fún ìwo olómìnira náà láti pín ìtumọ̀ àti ète ìwé mímọ́ náà ní òdodo. Àwọn òfin tí a fi fún un láti pín Òfin Àgbà náà ní òdodo ni Ìwé Àwọn Ẹ̀tọ́, ó sì fi ète pàtàkì jùlọ ti Òfin Àgbà múlẹ̀ nínú àwọn òfin àkọ́kọ́ ti Ìwé Àwọn Ẹ̀tọ́. Àtúnṣe Kínní tí a darúkọ nínú Ìwé Àwọn Ẹ̀tọ́ ni òmìnira ẹ̀sìn, ìfihàn, ọ̀rọ̀ sísọ, àti ìròyìn.

> “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances.” U.S. Constitution, amend. I

> “Kọ́ńgréèsì kò gbọ́dọ̀ ṣe òfin kankan nípa ìdásílẹ̀ ẹ̀sìn, tàbí tí yóò dènà ìṣe òmìnira rẹ̀; tàbí tí yóò fi kù díẹ̀ nínú òmìnira ọ̀rọ̀ sísọ, tàbí ti atẹ̀wé; tàbí ẹ̀tọ́ àwọn ènìyàn láti péjọ ní àlàáfíà, àti láti bẹ Ìjọba fún àtúnṣe àwọn ẹ̀dùn-ọkàn.” Òfin Ìpilẹ̀ Orílẹ̀-èdè Amẹ́ríkà, àtúnṣe I

The Sunday law is an open attack against the first issue of the Constitution, which guarantees freedom of religion, which is eliminated at the Sunday law, thus marking the end of the Constitution, the end of the United States as the sixth kingdom of Bible prophecy and the beginning of the persecution against those who are then proclaiming the third angel’s message in a loud cry. Those who are proclaiming the loud cry of the third angel and protesting against the destruction of the first Amendment and the Constitution are persecuted by those who were supposed to be upholding and applying the sacred rules, which defend the sacred document they were ordained to defend. This is an illustration of understanding and applying the parallel histories of the two horns of the lamb-like earth beast. The founding Fathers of the Constitution parallel Father Miller. The term Father used for Miller is used to designate a leader, not a popish priest. The Bible forbids calling men father who are professing to be spiritual guides. The Millerites are named after their father, as is often the case. To miss this distinction is to miss some of what the Elijah message means, when it turns the hearts of the fathers unto the children and vice-versa.

Òfin ọjọ́ Àìkú jẹ́ ìkógun gbangba sí àtúnṣe àkọ́kọ́ ti Òfin Orílẹ̀-èdè, èyí tí ń ṣe ìdánilójú òmìnira ẹ̀sìn, tí a sì mú kúrò nípasẹ̀ òfin ọjọ́ Àìkú, báyìí ni a fi samisi òpin Òfin Orílẹ̀-èdè, òpin Orílẹ̀-èdè Amẹ́ríkà gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, àti ìbẹ̀rẹ̀ inúnibíni sí àwọn tí wọ́n ń kéde ìrántí angẹli kẹta nígbà náà pẹ̀lú igbe ńlá. Àwọn tí wọ́n ń kéde igbe ńlá ti angẹli kẹta, tí wọ́n sì ń ṣàtakò sí ìparun Àtúnṣe Kínní àti Òfin Orílẹ̀-èdè, ni wọ́n ń ṣe inúnibíni sí láti ọwọ́ àwọn tí ó yẹ kí wọ́n máa gbéga àti mú àwọn òfin mímọ́ náà ṣiṣẹ́, àwọn òfin tí ń dáàbò bo ìwé mímọ́ náà tí a yàn wọ́n sípò láti dáàbò bo. Èyí jẹ́ àpèjúwe ìmòye àti lílò àwọn ìtàn afiwe ti ìwo méjèèjì ti ẹranko ilẹ̀ tí ó dà bí ọ̀dọ́-àgùntàn. Àwọn Bàbá Olùdásílẹ̀ Òfin Orílẹ̀-èdè bá Bàbá Miller mu ní afiwe. Ọ̀rọ̀ náà Bàbá tí a lò fún Miller ni a lò láti tọ́ka sí aṣáájú kan, kì í ṣe àlùfáà Pápá. Bíbélì kọ̀ láti máa pè àwọn ènìyàn ní baba nígbà tí wọ́n ń jẹ́wọ́ ara wọn gẹ́gẹ́ bí amọ̀nà ẹ̀mí. Wọ́n sọ àwọn Millerite ní orúkọ baba wọn, gẹ́gẹ́ bí ó ti máa ń rí bẹ́ẹ̀ lọ́pọ̀ ìgbà. Láti ṣàìmọ̀ ìyàtọ̀ yìí ni láti ṣàìrí apá kan nínú ohun tí ìrántí Èlíjà túmọ̀ sí, nígbà tí ó yí ọkàn àwọn baba padà sọ́dọ̀ àwọn ọmọ, àti ti àwọn ọmọ padà sọ́dọ̀ àwọn baba.

The United States in Isaiah twenty-three is the sixth kingdom of Bible prophecy and it remains so until it overturns its Constitution at the rapidly approaching Sunday law. The sixth kingdom rules for seventy prophetic years, which are the days of one king. The kingdom (a king is a kingdom) that ruled for seventy years was Babylon. During the seventy years the horn of the state was the government of Babylon and the horn of the church was the Chaldeans. Daniel, Shadrach, Meshack and Abednego represent the one hundred and forty-four thousand. Both horns and God’s people are represented in Daniel’s testimony. The seventy years of captivity in Babylon was the days of one king that Isaiah employs to identify that the prophetic history of the United States and the history of Adventism as 1798 until the Sunday law.

Orílẹ̀-Èdè Amẹ́ríkà nínú Isaiah ogún-dín-lọ́gbọ̀n jẹ́ ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì, ó sì dúró bẹ́ẹ̀ títí yóò fi yi Òfin Àgbà rẹ̀ padà nípasẹ̀ òfin Ọjọ́-Àìkú tí ń sún mọ́lé ní kánkán. Ìjọba kẹfà náà ń ṣàkóso fún àádọ́rin ọdún àsọtẹ́lẹ̀, èyí tí í ṣe ọjọ́ ọba kan. Ìjọba náà (ọba kan jẹ́ ìjọba kan) tí ó ṣàkóso fún àádọ́rin ọdún ni Babeli. Ní àkókò àádọ́rin ọdún náà, ìwo ìpínlẹ̀ náà ni ìjọba Babeli, ìwo ìjọ náà sì ni àwọn ará Kaldea. Dáníẹ́lì, Ṣádírákì, Mẹ́ṣákì àti Àbẹ́dínígò dúró fún ọgọ́rùn-ún méjìlélógójì àti ẹgbẹ̀rún mẹ́rin. Nínú ẹ̀rí Dáníẹ́lì ni a ti ṣàfihàn ìwo méjèèjì àti àwọn ènìyàn Ọlọ́run. Àádọ́rin ọdún ìgbèkùn ní Babeli ni ọjọ́ ọba kan tí Isaiah lò láti fi dá mọ̀ pé ìtàn àsọtẹ́lẹ̀ Orílẹ̀-Èdè Amẹ́ríkà àti ìtàn Adventismu jẹ́ láti ọdún 1798 títí dé òfin Ọjọ́-Àìkú.

Identifying that the line of prophetic history for both horns of the United States allows us to consider the ending and beginning, with the two horn witnesses to identify the characteristic of the other horn. After all the horns were the same. In Daniel there were horns, some broken, with horns that grew out of the broken horn. Some horns in Daniel were not the same size as each other, coming up later than the other. Not so, with the two horns of the United States. Those two horns parallel each other through the same history and produce the same waymarks, though different from one another in terms of their purpose. There are caveats within the history that are also important to understand.

Ìdámọ̀ pé ìlà ìtàn àsọtẹ́lẹ̀ fún àwọn ìwo méjèèjì ti Orílẹ̀-Èdè Amẹ́ríkà jẹ́ kí a lè ronú lórí òpin àti ìbẹ̀rẹ̀, pẹ̀lú àwọn ẹlẹ́rìí ìwo méjèèjì náà láti fi mọ àbùdá ìwo kejì. Lẹ́yìn gbogbo rẹ̀, gbogbo àwọn ìwo náà jẹ́ irú kan náà. Nínú Dáníẹ́lì àwọn ìwo wà, díẹ̀ ninu wọn fọ́, pẹ̀lú àwọn ìwo tí ó hù jáde láti inú ìwo tí ó fọ́ náà. Díẹ̀ ninu àwọn ìwo nínú Dáníẹ́lì kò dọ́gba ní ìwọ̀n sí ara wọn, wọ́n sì dìde lẹ́yìn àwọn yòókù. Kì í ṣe bẹ́ẹ̀ pẹ̀lú àwọn ìwo méjì ti Orílẹ̀-Èdè Amẹ́ríkà. Àwọn ìwo méjì wọ̀nyí ń bá ara wọn lọ ní ìbámu nípasẹ̀ ìtàn kan náà, wọ́n sì ń mú àwọn àmì ọ̀nà kan náà jáde, bí ó tilẹ̀ jẹ́ pé wọ́n yàtọ̀ sí ara wọn ní ti ète wọn. Àwọn ìkìlọ̀ tàbí àfikún ìṣọ́ra kan wà nínú ìtàn náà tí ó ṣe pàtàkì pẹ̀lú kí a lè lóye.

In the beginning of Adventism there was a change from the prophetic history represented by the church of Philadelphia unto the church of Laodicea. There must be therefore at the end a change from the prophetic history of Laodicea. The Revelation of Jesus Christ includes the light of this understanding and it is part of what is being unsealed at this time.

Ní ìbẹ̀rẹ̀ Ìsìn Adventist, ìyípadà kan wá láti inú ìtàn àsọtẹ́lẹ̀ tí ìjọ Filadelfia ń ṣojú sí ìjọ Laodicea. Nítorí náà, ní òpin náà pẹ̀lú, ìyípadà gbọ́dọ̀ wá láti inú ìtàn àsọtẹ́lẹ̀ ti Laodicea. Ìfihàn Jésù Kristi ní ìmọ́lẹ̀ òye yìí nínú ara rẹ̀, ó sì jẹ́ apá kan nínú ohun tí a ń tú ìdìdì rẹ̀ sílẹ̀ ní àkókò yìí.

And “after the end of seventy years” the pope will “sing” and the “forgotten” “harlot” will be remembered. She is “remembered” at the Sunday law, where the issue is between the worship of the sun, or the worship of the day that God’s law informed mankind to “remember.”

Àti pé “lẹ́yìn òpin ọdún àádọ́rin” póòpù yóò “kọrin,” a ó sì rántí “àgbèrè” tí a ti “gbàgbé.” A “rántí” rẹ̀ ní ìgbà òfin ọjọ́ Àìkú, níbi tí ọ̀ràn náà wà láàárín ìjọsìn oòrùn, tàbí ìjọsìn ọjọ́ tí òfin Ọlọ́run ti pa láṣẹ fún aráyé láti “rántí.”

In this article we have identified that the history of Babylon’s seventy-year rule typifies the history of the United States from 1798 until the Sunday law. In a previous article and often in Habakkuk’s Tables we identify that the captivity in and deliverance from Egypt, also typifies the history of the United States and God’s people. Those four histories of Babylon, Egypt, Adventism and the United States are not the only lines to bring upon these lines, but when we apply the rule of first mention to those four lines—it is absolutely amazing. I will close this article with one simple and partial illustration of what I mean, and what I intend to continue with when we further address the history of Isaiah twenty-three at a later time.

Nínú àpilẹ̀kọ yìí a ti fi hàn pé ìtàn ìjọba Bábílónì fún àádọ́rin ọdún jẹ́ àpẹẹrẹ ìtàn Orílẹ̀-èdè Amẹ́ríkà láti ọdún 1798 títí dé òfin Ọjọ́ Àìkú. Nínú àpilẹ̀kọ kan ṣáájú àti ní ọ̀pọ̀ ìgbà nínú Àwọn Tábìlì Hábákúkù, a fi hàn pé ìgbèkùn ní Ejibiti àti ìtúsílẹ̀ kúrò níbẹ̀, náà pẹ̀lú, jẹ́ àpẹẹrẹ ìtàn Orílẹ̀-èdè Amẹ́ríkà àti àwọn ènìyàn Ọlọ́run. Àwọn ìtàn mẹ́rin wọ̀nyí ti Bábílónì, Ejibiti, Adventism àti Orílẹ̀-èdè Amẹ́ríkà kì í ṣe àwọn ìlà nìkan láti mú wá sórí àwọn ìlà wọ̀nyí, ṣùgbọ́n nígbà tí a bá lo òfin ìtọ́kasí àkọ́kọ́ sí àwọn ìlà mẹ́rin wọ̀nyí—ó jẹ́ ohun ìyanu pátápátá. Èmi yóò fi àpilẹ̀kọ yìí parí pẹ̀lú àpẹẹrẹ kan ṣoṣo, tí ó rọrùn tí ó sì jẹ́ apá kan nínú ohun tí mo túmọ̀ sí, àti ohun tí mo pinnu láti tẹ̀síwájú pẹ̀lú nígbà tí a bá tún dojú kọ ìtàn Isaiah mẹ́tàlélógún ní àkókò mìíràn.

The history of Babylon has a converted king at the beginning and a wicked king at the end. Doesn’t matter if it were Biden or Trump, for the book of Daniel teaches that it is God who sets up rulers and takes them down. What can be sure about either a Democrat or Republican leader at the time of the Sunday law is that they are a wicked leader. Nebuchadnezzar was Babylon, he was the tyrant of Babylon, willing to throw three good men into the fire. But he was eventually converted to Daniel’s God. Not so with the last leader Belshazzar. He was a wicked king. The United States in prophecy begins as a lamb, a symbol of Christ and His sacrifice for mankind. At the end the United States will speak as a dragon. The change from Christ to Satan in this line of history is represented by the difference of Nebuchadnezzar and Belshazzar.

Ìtàn Bábílónì ní ọba kan tí a yí padà ní ìbẹ̀rẹ̀ àti ọba búburú kan ní òpin. Kò ṣe pàtàkì bóyá Biden ni tàbí Trump, nítorí ìwé Dáníẹ́lì kọ́ni pé Ọlọ́run ni ó ń gbé àwọn alákòóso dìde, tí ó sì ń sọ wọ́n kalẹ̀. Ohun kan tí a lè dájú nípa olórí Democratic tàbí Republican ní àkókò òfin Ọjọ́-Àìkú ni pé olórí búburú ni. Nebukadnessari ni Bábílónì, òun ni aláṣẹ ìkà Bábílónì, ẹni tí ó múra tán láti ju àwọn ọkùnrin rere mẹ́ta sínú iná. Ṣùgbọ́n ní ìkẹyìn a yí i padà sí Ọlọ́run Dáníẹ́lì. Kì í ṣe bẹ́ẹ̀ pẹ̀lú olórí ìkẹyìn, Belshazzar. Ọba búburú ni. Orílẹ̀-èdè Amẹ́ríkà nínú àsọtẹ́lẹ̀ bẹ̀rẹ̀ gẹ́gẹ́ bí ọ̀dọ́-àgùntàn, ààmì Kristi àti ẹbọ Rẹ̀ fún ará ènìyàn. Ní òpin, Orílẹ̀-èdè Amẹ́ríkà yóò sọ̀rọ̀ bí dragoni. Ìyípadà láti ọ̀dọ̀ Kristi sí Sátánì nínú ìlà-ìtàn yìí ni a ṣojú rẹ̀ nípasẹ̀ ìyàtọ̀ tó wà láàárín Nebukadnessari àti Belshazzar.

> “Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.

> “A ti fi ọ̀pọ̀lọpọ̀ àǹfààní fún Belshazzar láti mọ̀ àti láti ṣe ìfẹ́ Ọlọ́run. Ó ti rí bí a ṣe lé bàbá ńlá rẹ̀, Nebukadnessari, kúrò nínú àwùjọ ènìyàn. Ó ti rí bí Ẹni tí ó fi í fún un ṣe gba ọgbọ́n inú náà kúrò lọ́wọ́ ọba onígbéraga náà, nínú èyí tí ó ti ń ṣògo. Ó ti rí bí a ṣe lé ọba náà jáde kúrò ní ìjọba rẹ̀, tí a sì sọ ọ́ di ẹlẹgbẹ́ àwọn ẹranko igbó. Ṣùgbọ́n ìfẹ́ Belshazzar sí eré ìgbádùn àti sí fífi ara rẹ̀ ga pa àwọn ẹ̀kọ́ náà rẹ́ kúrò, àwọn ẹ̀kọ́ tí kò yẹ kí ó ti gbàgbé láéláé; ó sì dá ẹ̀ṣẹ̀ tó jọra sílẹ̀ pẹ̀lú àwọn tí ó mú ìdájọ́ àfihàn wá sórí Nebukadnessari. Ó ṣòfò àwọn àǹfààní tí a fi oore-ọ̀fẹ́ fún un, nípa aibikita láti lo àwọn àǹfààní tí ó wà ní ààyè ọwọ́ rẹ̀ fún lílò di ẹni tí ó mọ òtítọ́. ‘Kí ni mo gbọdọ̀ ṣe kí a lè gbà mí là?’ jẹ́ ìbéèrè kan tí ọba ńlá ṣùgbọ́n aṣiwèrè náà kọjá lórí rẹ̀ pẹ̀lú àìnífẹ̀ẹ́. Bible Echo, April 25, 1898.”

Notice that the wicked Belshazzar was the foolish king. He suffered the same judgment as his father Nebuchadnezzar, for both judgments were represented as the “seven times” of Leviticus twenty-six. Nebuchadnezzar was in the fields living like a beast for twenty-five hundred and twenty days, which is seven biblical years and his son Belshazzar’s judgment which written on the wall represents twenty-five hundred and twenty as well. The difference was the judgment against Nebuchadnezzar converted him and made him a wise king, whereas Belshazzar’s judgment was upon the foolish king.

Ẹ kíyèsí i pé Bélṣásárì ẹni búburú ni ọba aṣiwèrè náà. Ó jìyà ìdájọ́ kan náà gẹ́gẹ́ bí baba rẹ̀ Nebukadinésárì, nítorí pé a ṣàfihàn àwọn ìdájọ́ méjèèjì gẹ́gẹ́ bí “àkókò méje” ti Léfítíkù ogún-ún lé mẹ́fà. Nebukadinésárì wà ní pápá, ó ń gbé bí ẹranko fún ọjọ́ ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún, èyí tí í ṣe ọdún méje gẹ́gẹ́ bí ìṣírò Bíbélì; bẹ́ẹ̀ náà ni ìdájọ́ ọmọ rẹ̀ Bélṣásárì, èyí tí a kọ sórí ògiri, dúró fún ẹgbẹ̀rún méjì lọ́nà ọgọ́rùn-ún márùn-ún àti ogún pẹ̀lú. Ìyàtọ̀ náà ni pé ìdájọ́ sí Nebukadinésárì yí i padà, ó sì sọ ọ́ di ọba ọlọ́gbọ́n, nígbà tí ìdájọ́ Bélṣásárì wà lórí ọba aṣiwèrè náà.

> “To the last ruler of Babylon, as in type to its first, had come the sentence of the divine Watcher: ‘O king, . . . to thee it is spoken; The kingdom is departed from thee.’ Daniel 4:31.” Prophets and Kings, 533.

> “Sí alákóso ìkẹyìn Babiloni, gẹ́gẹ́ bí ó ti rí nínú àpẹẹrẹ sí ẹni àkọ́kọ́ rẹ̀, ni ìdájọ́ Olùṣọ́ àtọ̀runwá dé pé: ‘Ìwọ ọba,... a ti sọ ọ́ fún ọ; a ti mú ìjọba kúrò lọ́dọ̀ rẹ.’ Danieli 4:31.” Àwọn Wòlíì àti Àwọn Ọba, 533.

The handwriting on the wall for the last president is the first amendment which identifies the “wall” of separation of church and state, which the final foolish king does not understand. The “seven times” of Leviticus twenty-six represents a “scattering of the people” that is accomplished by the king of the north at the Sunday law. That scattering is the national ruin that follows the Sunday law. The sixth nation forgot the lessons of their founding fathers who penned the Constitution to protect not only from a corrupt church, but also from the tyrannical European kings that the corrupt woman slept with. The founding fathers represent those who rejected the papacy and the kings of Europe for they knew from their own experience after coming out of a scattering of twelve hundred and sixty years of papal darkness, that protections against that type of tyranny must be the center piece of their new Constitution. They were wise fathers, they were lamb-like, but not so with the last father, for he will speak as a dragon. The Fathers came out of a scattering and the son goes back into a scattering. The tyrant in both instances is the first papacy and the last papacy.

Àkọsílẹ̀ tó wà lórí ògiri fún ààrẹ ìkẹyìn ni àtúnṣe àkọ́kọ́, èyí tí ó ṣe ìdánimọ̀ “ògiri” ìyapa ìjọ àti ìjọba, èyí tí ọba aṣiwèrè ìkẹyìn kò ní òye rẹ̀. “Ìgbà méje” ti Léfítíkù ogún-ún àti mẹ́fà dúró fún “ìtúká àwọn ènìyàn” tí ọba àríwá mú ṣẹ nígbà òfin Ọjọ́ Àìkú. Ìtúká náà ni ìparun orílẹ̀-èdè tí ó tẹ̀ lé òfin Ọjọ́ Àìkú. Orílẹ̀-èdè kẹfà gbàgbé àwọn ẹ̀kọ́ àwọn baba ìpilẹ̀ wọn, àwọn tí wọ́n kọ Òfin Orílẹ̀-èdè láti dáàbò bo kì í ṣe kúrò lọ́wọ́ ìjọ ìbàjẹ́ nìkan, ṣùgbọ́n pẹ̀lú kúrò lọ́wọ́ àwọn ọba aláṣẹ-ká-kiri ti Yúróòpù tí obìnrin ìbàjẹ́ náà bá sùn. Àwọn baba ìpilẹ̀ náà dúró fún àwọn tí wọ́n kọ́ papacy àti àwọn ọba Yúróòpù sílẹ̀, nítorí wọ́n mọ̀ láti inú ìrírí tiwọn lẹ́yìn tí wọ́n ti jáde kúrò nínú ìtúká ọ̀kẹ́ta-lẹ́ẹ̀dẹ́gbẹ̀ta ọdún ti òkùnkùn papacy, pé àwọn ààbò sí irú ìkà-ọba bẹ́ẹ̀ gbọ́dọ̀ jẹ́ àárín gbùngbùn Òfin Orílẹ̀-èdè tuntun wọn. Wọ́n jẹ́ àwọn baba ọlọ́gbọ́n, wọ́n dàbí ọ̀dọ́-àgùntàn, ṣùgbọ́n kì í rí bẹ́ẹ̀ pẹ̀lú baba ìkẹyìn, nítorí yóò sọ̀rọ̀ bí dragoni. Àwọn Baba jáde kúrò nínú ìtúká, ọmọ sì padà wọ inú ìtúká. Alákòóso aláìláàánú nínú ìṣẹ̀lẹ̀ méjèèjì ni papacy àkọ́kọ́ àti papacy ìkẹyìn.

The symbol of the judgment upon Nebuchadnezzar, the first king and the last king Belshazzar was the “seven times” scattering of Leviticus twenty-six. Nebuchadnezzar lived it, and Belshazzar had it written upon the wall as his epitaph the very night he died. The symbol of the Republican horn in the beginning was its escape from the king of the north’s bondage and the symbol of the Republican horn at its end is captivity brought about from the king of the north. The Sunday law is the “very night” that it dies as the sixth kingdom of Bible prophecy. In all four illustrations, Belshazzar, Nebuchadnezzar, and the beginning and ending of the Republican horn the twenty-five twenty of Leviticus twenty-six, is the symbol represented at the beginning and the ending. That represents the signature of Alpha and Omega.

Àmì ìdájọ́ lórí Nebukadinésárì, ọba àkọ́kọ́, àti ọba ìkẹyìn, Belṣásárì, ni “àkókò méje” ìtúká kiri tí ó wà nínú Lefitiku ogún-mẹ́fà. Nebukadinésárì gbé e ní ìrírí, Belṣásárì sì rí i tí a kọ sórí ògiri gẹ́gẹ́ bí ọ̀rọ̀ ìrántí ikú rẹ̀ ní alẹ́ gan-an tí ó kú. Àmì ìwo Republikani ní ìbẹ̀rẹ̀ ni ìsálà rẹ̀ kúrò nínú ìdè ọba àríwá, àti àmì ìwo Republikani ní òpin rẹ̀ ni ìgbèkùn tí a mú wá láti ọ̀dọ̀ ọba àríwá. Òfin Ọjọ́ Àìkú ni “alẹ́ gan-an” tí ó fi kú gẹ́gẹ́ bí ìjọba kẹfà nínú àsọtẹ́lẹ̀ Bíbélì. Nínú gbogbo àpèjúwe mẹ́rin náà—Belṣásárì, Nebukadinésárì, àti ìbẹ̀rẹ̀ àti òpin ìwo Republikani—ogún-lé-lógún, ogún nínú Lefitiku ogún-mẹ́fà, ni àmì tí a ṣojú ní ìbẹ̀rẹ̀ àti ní òpin. Èyí ń ṣojú ìfọwọ́sí Alfa àti Omega.

The first “time prophecy” William Miller discovered was the twenty-five twenty of Leviticus twenty-six. It was the first stone in the foundation that Jesus laid through the work of Miller. It was also the first foundational truth that was set aside by Adventism in 1863. When all of Miller’s stones of truth were put into the foundation, those truths were represented on the two tables of Habakkuk, which are the 1843 and 1850 pioneer charts. Those two tables represent the covenant relationship between God and His denominated people just as the two tables of the Ten Commandments represented the covenant with ancient Israel.

Àsọtẹ́lẹ̀ àkókò àkọ́kọ́ tí William Miller ṣàwárí ni ọdún méjìlélógún ọgọ́rùn-ún márùn-ún ti Lefitiku ogún mẹ́fà. Òun ni òkúta àkọ́kọ́ nínú ìpìlẹ̀ tí Jésù fi lélẹ̀ nípasẹ̀ iṣẹ́ Miller. Òun náà sì ni òtítọ́ ìpìlẹ̀ àkọ́kọ́ tí Adventism fi sílẹ̀ ní ọdún 1863. Nígbà tí a fi gbogbo àwọn òkúta òtítọ́ Miller sínú ìpìlẹ̀ náà, a ṣojú àwọn òtítọ́ wọ̀nyẹn lórí àwọn tábìlì méjì Hábákúkù, èyí tí í ṣe àwọn àtẹ̀ ìṣáájú ọdún 1843 àti 1850. Àwọn tábìlì méjèèjì wọ̀nyẹn ń ṣojú ìbáṣepọ̀ májẹ̀mú láàárín Ọlọ́run àti àwọn ènìyàn rẹ̀ tí a dá orúkọ wọn sí mímọ̀ gẹ́gẹ́ bí àwọn tábìlì méjì Òfin Méwàá ṣe ṣojú májẹ̀mú pẹ̀lú Ísírẹ́lì àtijọ́.

At the end of Laodicean Adventism, when it is spewed out of the mouth of the Lord at the Sunday law, the handwriting on the wall is those two sacred pioneer charts. Charts which they are unable to read, for they refused to be benefitted by the warning message in their beginning of their history….

Ní òpin Àdífẹ́ǹtísì Lāodíkíà, nígbà tí a ó tu u jáde kúrò ní ẹnu Olúwa ní àkókò òfin Ọjọ́-Àìkú, ìkọ̀wé tó wà lórí ògiri ni àwọn tábìlì mímọ́ méjèèjì ti àwọn aṣáájú-ọ̀nà náà. Àwọn tábìlì tí wọn kò lè kà, nítorí wọn kọ̀ láti jẹ́ kí ìránṣẹ́ ìkìlọ̀ náà ṣe wọ́n ní àǹfààní ní ìbẹ̀rẹ̀ ìtàn wọn….

The financial crisis of 1837 in the United States was a complex event triggered by a combination of economic factors, policies, and speculative activities.

Ìṣòro owó ti ọdún 1837 ní Orílẹ̀-Èdè Amẹ́ríkà jẹ́ ìṣẹ̀lẹ̀ tó díjú tí àpapọ̀ àwọn nǹkan ìṣúná, àwọn ìlànà, àti àwọn ìṣe àròjinlẹ̀ ìdókòwò fa.

Speculative Bubble: In the years leading up to 1837, there was a speculative boom in land and investments, driven in part by the westward expansion of the country. Land speculation, particularly in the western frontier, led to inflated land prices and excessive borrowing.

Ìfúnkún Àròjinlẹ̀: Ní àwọn ọdún tó ṣáájú 1837, ìgbéraga àròjinlẹ̀ wà nínú ilẹ̀ àti àwọn ìdókòwò, èyí tí ìtẹ̀síwájú orílẹ̀-èdè sí ìwọ̀-oòrùn ru lápá kan. Àròjinlẹ̀ nípa ilẹ̀, pàápàá jùlọ ní agbègbè ààlà ìwọ̀-oòrùn, yọrí sí ìgbéga iye owó ilẹ̀ ju bó ṣe yẹ lọ àti sí gbígbà awin ju òṣùwọ̀n lọ.

Easy Credit and Speculative Lending: Banks and financial institutions were issuing large amounts of credit and loans, often without adequate collateral. This easy access to credit contributed to the speculative frenzy and increased the risks of financial instability.

Ìrẹ̀sì Kirẹ́dìtì Rọrùn àti Fífúnni ní Owó Ìyáwó Fún Ìfojúsọ́nà Èrè: Àwọn ilé-ifowopamọ́ àti àwọn ilé-iṣẹ́ ìnáwó ń tú ọ̀pọ̀lọpọ̀ kirẹ́dìtì àti awin jáde, ní ọ̀pọ̀ ìgbà láìsí ìdánilójú tó péye. Ìrìnrẹ̀lẹ̀ ìwọ̀lé yìí sí kirẹ́dìtì dá sí ìbínú ìfojúsọ́nà èrè náà, ó sì pọ̀ si àwọn ewu àìdúróṣinṣin ètò ìnáwó.

Overexpansion of Banks: Banks were expanding their operations rapidly, often issuing more paper money (banknotes) than they had specie (gold and silver) to back it up. This practice, known as “wildcat banking,” resulted in an overabundance of unregulated and unreliable currency in circulation.

Ìtànkálẹ̀ Àṣejù ti Àwọn Ilé-Ifowópamọ́: Àwọn ilé-ifowópamọ́ ń gbòòrò iṣẹ́ wọn lọ́nà yíyára, wọ́n sì sábà máa ń tú ìwé owó (àwọn banknotes) jáde ju iye owó gidi (wúrà àti fàdákà) tí wọ́n ní láti fi ṣètìlẹ́yìn fún un lọ. Ìṣe yìí, tí a mọ̀ sí “wildcat banking,” yọrí sí àpọ̀jù owó tí a kò ṣàkóso, tí kò sì ṣeé gbára lé, nínú ìlọ́po owó tó ń yí ká.

Jackson’s Economic Policies: President Andrew Jackson’s policies played a role in exacerbating the crisis. He issued the Specie Circular in 1836, which required that public lands be purchased with hard currency (gold and silver) rather than paper money. This led to a rush to convert banknotes into specie, causing financial strains and bank failures.

Àwọn Ìlànà Ètò-Òwò Jackson: Àwọn ìlànà Ààrẹ Andrew Jackson ní ipa nínú mímú ìṣòro náà burú sí i. Ó ṣe jáde Specie Circular ní ọdún 1836, èyí tí ó pàṣẹ pé kí a máa fi owó líle (wúrà àti fàdákà) ra àwọn ilẹ̀ ìjọba dípò owó ìwé. Èyí sì mú kí ìkánjú wáyé láti yí àwọn owó ìwé ilé-ifowopamọ́ padà sí owó líle, ohun tí ó fa ìnira ìṣúná àti ìṣubú àwọn ilé-ifowopamọ́.

International Factors: The crisis in the United States was also influenced by international economic conditions. A slump in the British economy, a major trading partner of the United States, led to a reduction in demand for American goods and exports. This, in turn, affected American businesses and contributed to economic distress.

Àwọn Ìfọ̀kànsìn Àgbáyé: Ìpẹ̀yà tó wà ní Orílẹ̀-Èdè Amẹ́ríkà náà ní ipa láti ọ̀dọ̀ àwọn ipò ọrọ̀-ajé àgbáyé pẹ̀lú. Ìsúnkù nínú ọrọ̀-ajé ti ilẹ̀ Gẹ̀ẹ́sì, ẹni tí ó jẹ́ alábàápín ìṣòwò pàtàkì fún Orílẹ̀-Èdè Amẹ́ríkà, mú kí ìbéèrè fún àwọn ẹrù àti ọjà ìtajà Amẹ́ríkà dín kù. Èyí sì, ní ìtẹ̀lé rẹ̀, ní ipa lórí àwọn ilé-iṣẹ́ Amẹ́ríkà, ó sì ṣàfikún sí ìpọ́njú ọrọ̀-ajé.

Panic and Bank Runs: In May 1837, a series of financial shocks, including bank failures and credit contractions, led to a panic among investors and depositors. This panic triggered a wave of bank runs and a severe contraction of credit.

Ìbànújẹ́ àti Ìkọlù Sórí Àwọn Ilé-Ìfowópamọ́: Ní May 1837, ọ̀pọ̀lọpọ̀ ìpayà owó, pẹ̀lú ìṣubú àwọn ilé-ìfowópamọ́ àti ìdínkù nínú fífi gbèsè sílẹ̀, fa ìbànújẹ́ láàárín àwọn olùdókòwò àti àwọn olùfowópamọ́. Ìbànújẹ́ yìí sì mú kí ìkọlù sórí àwọn ilé-ìfowópamọ́ gbilẹ̀, ó sì fa ìdínkù gbígbóná nínú fífi gbèsè sílẹ̀.

Contraction of Money Supply: As banks failed and credit tightened, the overall money supply in the economy contracted significantly. This contraction of money aggravated economic difficulties and deepened the recession. The combination of these factors led to a severe economic downturn, characterized by bank failures, unemployment, reduced consumer spending, and a general economic depression.

Ìdínkù Nínú Ìpèsè Owó: Bí àwọn ilé-ifowopamọ́ ṣe ń ṣubú, tí gbèsè sì di líle láti rí, àpapọ̀ ìpèsè owó nínú ètò-ọrọ̀ ajé dínkù gidigidi. Ìdínkù yìí nínú ìpèsè owó mú kí àwọn ìṣòro ọrọ̀ ajé burú sí i, ó sì jinlẹ̀ sí ipadasẹ́yìn ọrọ̀ ajé. Àpapọ̀ àwọn nǹkan wọ̀nyí yọrí sí ìsùbú ọrọ̀ ajé tó le gan-an, èyí tí ìṣubú àwọn ilé-ifowopamọ́, àìníṣẹ́, ìdínkù nínú ìnáwó àwọn oníbàárà, àti ìrẹ̀wẹ̀sì ọrọ̀ ajé lápapọ̀ jẹ́ àfihàn rẹ̀.

> “We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.

> “A kò ní ohun kankan láti bẹ̀rù fún ọjọ́ iwájú, bí kò ṣe pé a óò gbàgbé ọ̀nà tí Olúwa ti darí wa, àti ẹ̀kọ́ Rẹ̀ nínú ìtàn ìgbésí ayé wa àtijọ́.” Life Sketches, 196.

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