We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.
A ń gba àkókò láti ṣàlàyé ìtòlẹ́sẹẹsẹ Daniẹli orí kọkànlá, bí a ṣe ń dojú kọ ẹsẹ̀ ogójì. Ẹsẹ̀ ogójì jẹ́ ìbámu pẹ̀lú ẹsẹ̀ kẹrìnlá ti Daniẹli orí kẹjọ, ní ìtumọ̀ àsọtẹ́lẹ̀ pé ìmọ́lẹ̀ náà, tí Kristi, gẹ́gẹ́ bí Kìnìún ẹ̀yà Júdà, ṣí sílẹ̀ ní ọdún 1798, dá lé Daniẹli orí kẹjọ ẹsẹ̀ kẹrìnlá; bẹ́ẹ̀ náà pẹ̀lú, ìmọ́lẹ̀ tí Ó ṣí sílẹ̀ ní ọdún 1989 dá lé ẹsẹ̀ ogójì.
As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.
Gẹ́gẹ́ bí a ti tọ́ka sí i, ṣùgbọ́n tí a kò sì fi tòótọ́ ṣàgbéyẹ̀wò nínú àpilẹ̀kọ kan ṣáájú, nígbà tí a bá ń lò ọ̀nà ìmọ̀ ẹ̀kọ́ òjò àkẹ́yìn ti “ìlà lórí ìlà,” ẹsẹ̀ ogójì gbé àwọn ìlà méjì ọ̀tọ̀ kalẹ̀, nítorí ó ní àkókò ìkẹyìn fún ìṣísẹ̀ áńgẹ́lì kìíní àti fún ìṣísẹ̀ áńgẹ́lì kẹta pẹ̀lú.
When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.
Nígbà tí a bá mú àkókò òpin ti ẹsẹ̀ ogójì ní ọdún 1798, pọ̀ mọ́ àkókò òpin rẹ̀ ní ọdún 1989, a rí i pé Dáníẹ́lì orí kẹjọ, ẹsẹ̀ kẹrìnlá, bá Dáníẹ́lì orí kọkànlá, ẹsẹ̀ ogójì mu, nítorí pé àwọn méjèèjì dúró fún ìmọ̀ tí a tú ìdì rẹ̀ sílẹ̀ nínú ìtàn àsọtẹ́lẹ̀ ti àwọn áńgẹ́lì mẹ́ta ti Ìfihàn orí kẹrìnlá. Wọ́n tún ní ìsopọ̀ pẹ̀lú òtítọ́ náà pé ẹsẹ̀ kẹrìnlá ni ìran “mareh” ti “ìfarahàn” Kristi lójijì sí tẹ́ńpìlì, ẹsẹ̀ ogójì sì ni ìran “chazon” ti ẹgbẹ̀rún méjì àti ọ̀ọ́dún márùn-ún-dín-lógún ọdún ìtàn àsọtẹ́lẹ̀. Ọ̀kan jẹ́ kókó-akókò kan, èkejì sì jẹ́ àkókò ìgbà pípẹ́ kan.
One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.
Ọ̀kan dúró fún ìmúpadàbọ̀sípò àti ìwẹ̀nùmọ́ tẹ́ńpìlì, èkejì sì dúró fún ìparun àti ìtẹ̀ mọ́lẹ̀ tẹ́ńpìlì. Ọ̀kan dúró fún ẹgbẹ̀rún méjì àti ọ̀ọ́dúnrún mẹ́ta, èkejì sì dúró fún ẹgbẹ̀rún méjì, ọ̀ọ́dúnrún márùn-ún àti ogún ọdún. Ọ̀kan ni a ṣojú rẹ̀ pẹ̀lú odò Ulai, èkejì pẹ̀lú odò Hiddekel. Ọ̀kan dúró fún ẹ̀dá ènìyàn, èkejì sì dúró fún ìwà-Òrìṣà. Nígbà tí a bá lóye ẹsẹ̀ ogójì ní tòótọ́ ní ìbáṣepọ̀ pẹ̀lú ẹsẹ̀ kẹrìnlá, ó jinlẹ̀ lọ́nà àgbàyanu gidigidi. 1798 dúró fún iṣẹ́ ìwà-Òrìṣà, 1989 sì dúró fún ìṣọ̀tẹ̀ ẹ̀dá ènìyàn.
We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.
A ṣàlàyé nínú àpilẹ̀kọ tó ṣáájú pé àpèjúwe bí ọba àríwá ṣe ṣẹ́gun ìdènà mẹ́ta ni a fi hàn ní ọ̀nà ìtẹ̀lé-lẹ́yìn, ṣùgbọ́n pé fífi àwọn ìṣẹ̀lẹ̀ tí a ṣàfihàn náà sí ìṣiṣẹ́ gidi gbọ́dọ̀ jẹ́ ohun tí a fara balẹ̀ lò pẹ̀lú ìṣọ́ra, nítorí pé ẹsẹ̀ kejìlélógójì títí dé, tí ó fi mọ ẹsẹ̀ kẹrìnlélógójì, wà ní ìbámu gẹ́gẹ́ bí ẹsẹ̀ kọkànlélógójì, èyí tí í ṣe òfin ọjọ́ Àìkú tí ó súnmọ́ dé ní Orílẹ̀-Èdè Amẹ́ríkà. Ibẹ̀ ni a ti mú ìṣọ̀kan mẹ́talọ́kan náà ṣẹ, ibẹ̀ náà sì ni ìránṣẹ́ igbe ńlá ti “ìlà-oòrùn” àti “àríwá” ti bẹ̀rẹ̀.
In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”
Nínú Dáníẹ́lì orí kọkànlá, àwọn akẹ́kọ̀ọ́ Adventist ti mọ̀ ọ́ láti ọ̀pọ̀ ọdún pé Dáníẹ́lì ń lo ọ̀nà pàtó kan nínú àwọn àpèjúwe rẹ̀ nípa Róòmù. Uriah Smith ṣe àkíyèsí rẹ̀ nínú ìwé Daniel and Revelation. Dáníẹ́lì kọ́kọ́ fi hàn bí Róòmù ṣe gba àkóso ayé; lẹ́yìn náà, nínú àwọn ẹsẹ̀ tó tẹ̀lé, ó padà sẹ́yìn sí ìbẹ̀rẹ̀ ìtàn náà, ó sì ń fi ìṣẹ́gun òṣèlú hàn, ó tún sì ń fi bí Róòmù ṣe ń bá àwọn ènìyàn Ọlọ́run lò ní gbogbo ìtàn kan náà gan-an hàn. Lẹ́yìn náà ní ìkẹyìn, ó fi hàn bí Róòmù ṣe dé òpin rẹ̀. Ìlànà tí Dáníẹ́lì ń lò ni a ń pè ní, “àtúnsọ àti ìfàgbòòrò.”
This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.
A mọ ìlànà ìgbésẹ̀-mẹ́ta yìí nínú ẹsẹ̀ ogójì títí dé ẹsẹ̀ márùndínláàádọ́ta. Ẹsẹ̀ ogójì títí dé mẹ́tàlélógójì fi ìlànà ìgbésẹ̀-mẹ́ta hàn nípa bí Róòmù Òde-Òní ṣe ń gba ayé yíká lọ́wọ́; lẹ́yìn náà, nínú ẹsẹ̀ mẹ́rìnlélógójì, Dáníẹ́lì padà sẹ́yìn sí ẹsẹ̀ kọkànlélógójì, nígbà tí “ìròyìn” náà, tí àsíá ọ̀kẹ́ mẹ́rìndínlọ́gọ́rùn-ún àti ẹgbẹ̀rún mẹ́rìnlélógójì ń kéde nígbà náà, bá ti ń jáde, àti nígbà tí ipòòpù sì tún jáde lọ pẹ̀lú ìbínú ńlá láti pa àti láti mú ọ̀pọ̀lọpọ̀ run pátápátá. Nígbà náà, nínú ẹsẹ̀ márùndínláàádọ́ta, àti orí kejìlá, ẹsẹ̀ kìn-ín-ní, ipòòpù dé òpin rẹ̀ láìsí ẹni tí yóò ràn án lọ́wọ́, láàrín àwọn òkun àti òkè mímọ́ ológo náà, bí àkókò àdánwò ènìyàn ṣe dé òpin.
In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.
Nínú ẹsẹ̀ ọgbọ̀n, ti Dáníẹ́lì mọ́kànlá, a rí ìbẹ̀rẹ̀ ìtàn kan tí Arábìnrin White fa ọ̀rọ̀ rẹ̀ yọ ní ọ̀rọ̀-fún-ọ̀rọ̀ títí dé ẹsẹ̀ kẹ́rìndínlógójì, lẹ́yìn náà sì kọ pé, “àwọn ìṣẹ̀lẹ̀ tí ó jọ àwọn tí a ṣàpèjúwe nínú àwọn ẹsẹ̀ wọ̀nyí yóò ṣẹlẹ̀.” Ẹsẹ̀ ọgbọ̀n àti kọ́kànlélọ́gbọ̀n ṣe ìdánimọ̀ ìyípadà ìtàn láti Róòmù keferi sí Róòmù póòpù gẹ́gẹ́ bí ìjọba kẹrin àti ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, lọ́tọ̀ọ̀tọ̀. Ẹsẹ̀ kọ́kànlélọ́gbọ̀n ṣàpèjúwe ìtàn tí ó ṣàfihàn bí a ṣe gbé Róòmù póòpù kalẹ̀ lórí ìtẹ́ ayé ní ọdún 538.
In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.
Nínú ẹsẹ̀ kọkànlélọ́gbọ̀n, ohun àkọ́kọ́ tí a dá mọ̀ ni ìgbà tí Clovis, ọba àwọn Franks (France òde òní), dìde ní ìtìlẹ́yìn fún ipò póòpù ní ọdún 496. Nígbà náà ni Clovis yí padà kúrò nínú ìbọ̀rìṣà gbangba sí ìbọ̀rìṣà tí a fi pamọ́ sínú ẹ̀sìn Kátólíìkì (ẹ̀sìn Clotilda aya rẹ̀). Lẹ́yìn náà, ó yà ìtẹ́ rẹ̀ sí mímú ipò póòpù ga dé ìtẹ́ ayé. A ṣe aṣojú Clovis nípa “apá” náà nínú ẹsẹ̀ náà, nítorí ó ya apá agbára ọmọ-ogun rẹ̀ àti apá agbára owó rẹ̀ sí iṣẹ́ tí ó wá gbé lé ọwọ́.
Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.
Iṣẹ́ àkọ́kọ́ Clovis dúró fún iṣẹ́ gbogbo àwọn ọba Yúróòpù tí wọ́n ti jẹ́ aláìsìn tẹ́lẹ̀, àwọn tí a yàn láti pèsè onírúurú ìtìlẹ́yìn fún àgbèrè Róòmù bí ìtàn ṣe ń ṣípayá. Clovis, àti lẹ́yìn náà Faranse, ni Ṣọ́ọ̀ṣì Kátólíìkì fi oyè àkọ́bí Ṣọ́ọ̀ṣì Kátólíìkì yàn, àti pẹ̀lú ọmọbìnrin àgbà jùlọ ti Ṣọ́ọ̀ṣì Kátólíìkì. Òun ni àmì àpẹẹrẹ àkọ́kọ́ lára ọ̀pọ̀ ọba tí yóò bá àgbèrè Tírè ṣe panṣágà.
In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.
Ní ìtumọ̀ àsọtẹ́lẹ̀ yìí, a ti fi Ahabu ṣojú fún Clovis, ẹni tí òun pẹ̀lú ti ṣe àgbèrè pẹ̀lú Jésébélì (àmì ìjọ Kátólíìkì nínú ìwé Ìfihàn), àti ẹni tí òun pẹ̀lú jẹ́ ọba àkọ́kọ́ lórí ẹ̀yà mẹ́wàá, gẹ́gẹ́ bí Clovis ti di àpẹẹrẹ àkọ́kọ́ àwọn ìwo mẹ́wàá (wo Daniẹli orí keje) ti Róòmù keferi. Àwọn ọba Yúróòpù wọ̀nyẹn yóò sì fi àṣẹ mú panṣágà Bábílónì jókòó lórí ìtẹ́ ayé nígbẹ̀yìn-gbẹ́yìn. Ní ìtumọ̀ yìí, Ahabu àti Clovis, àwọn méjèèjì, dúró fún Orílẹ̀-Èdè Amẹ́ríkà, ẹni tí ń ṣe àgbèrè pẹ̀lú ipò póòpù ní àwọn ọjọ́ ìkẹyìn.
Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.
Ronald Reagan bẹ̀rẹ̀ àgbèrè náà, yóò sì jẹ́ ààrẹ ìkẹyìn tí yóò fi agbára mú àwọn ọba mẹ́sàn-án yòókù ti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè láti ṣe ìṣe kan náà pẹ̀lú. Reagan jẹ́ ààrẹ ní àkókò òpin ní ọdún 1989, nítorí náà, ní ti àsọtẹ́lẹ̀, ó gbọ́dọ̀ dúró fún ààrẹ ìkẹyìn nínú ìtàn níbi tí àwọn ọba mẹ́sàn-án yòókù ti ṣe ìṣe kan náà, nítorí Jesu máa ń fi ìbẹ̀rẹ̀ ohun kan ṣàpèjúwe òpin ohun kan nígbà gbogbo. Reagan jẹ́ ọlọ́rọ̀, ènìyàn olókìkí nínú ilé iṣẹ́ ìròyìn, ẹni tí a mọ̀ gidigidi nítorí ọ̀nà àrà ọ̀tọ̀ tirẹ̀ ti sísọ, ẹni tí ó kọ́kọ́ wà nínú ẹgbẹ́ Democratic, tí ó sì yí padà lọ sí ẹgbẹ́ Republican ní ìkẹyìn.
In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.
Nínú ẹsẹ̀ kọkànlélọ́gbọ̀n, apá tí ó dúró fún ìjọba póòpù yóò ba ibùgbé mímọ́ agbára jẹ́. Ní ìtumọ̀ àsọtẹ́lẹ̀, ibùgbé mímọ́ agbára fún Róòmù kèfèrí àti Róòmù póòpù ni Ìlú Róòmù. Èyí dá lórí òtítọ́ náà pé àwọn Róòmù méjèèjì jọba fún àkókò kan pàtó láti inú Ìlú Róòmù, àti nígbà tí wọ́n ń jọba láti inú Ìlú Róòmù, ní ìpìlẹ̀ rẹ̀ wọ́n jẹ́ aláìṣẹ́gun.
Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.
Róòmù Keferi bẹ̀rẹ̀ ìjọba ọdún ẹgbẹ̀ta-lé-lọ́gọ́ta rẹ̀ ní Ogun Actium, ní ọdún 31 ṣáájú Kristi. Dáníẹ́lì orí kọkànlá, ẹsẹ̀ kẹrìnlélógún, fi hàn pé wọn yóò máa pète ẹ̀tàn wọn láti ibi agbára wọn, èyí tí í ṣe Ìlú Róòmù, fún “àkókò” kan. “Àkókò” asọtẹ́lẹ̀ kan jẹ́ ọdún ẹgbẹ̀ta-lé-lọ́gọ́ta, àti ní ọdún ẹgbẹ̀ta-lé-lọ́gọ́ta lẹ́yìn Ogun Actium, níbi tí a ti ṣẹ́gun Antony àti Cleopatra, Constantine kúrò ní Ìlú Róòmù lọ sí Ìlú Constantinople, àkókò àìṣègbéyà Pagan Rome sì parí.
When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.
Nígbà tí a lé ìdènà ilẹ̀-ayé kẹta fún Romu papalì (àwọn Goth) kúrò ní Ìlú Romu ní ọdún 538, ìjọba àṣẹ-gíga Romu papalì fún ọdún ẹgbẹ̀rún kan, igba ọdún mẹ́ta, àti ọgọ́ta bẹ̀rẹ̀, ó sì tẹ̀síwájú títí di ọdún 1798, nígbà tí a yọ póòpù náà kúrò ní Ìlú Romu, báyìí ni a sì fi ṣe ọgbẹ́ ikú ti àsọtẹ́lẹ̀ náà sí ẹranko papalì náà, àti ní ọdún tó tẹ̀ lé e, 1799, póòpù náà (obinrin tí ó ti gùn lórí ẹranko náà) kú ní ìgbèkùn.
The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.
Àwọn apá (Clovis) tí ó dúró fún ìjọpápá ni wọ́n yóò bà ibi mímọ́ agbára jẹ́, Constantine sì bẹ̀rẹ̀ iṣẹ́ náà nípa fífi ọgbọ́n-ìmọ̀-ọrọ̀ sọ ìlú náà di ìlú kékeré ju Constantinople lọ, àti láti ìgbà náà lọ, ogun nínú ìtàn náà tí àwọn ọ̀tá Rome ṣe ni a máa ń dojú kọ ní ìfọkànsìn sí ìkólù sí Ìlú Rome ní gbogbo ìgbà, àti pé ní ọdún 476, kò sí àtọmọdọ́mọ Roman gidi kankan tí ó tún jọba nínú ìlú náà mọ́, títí di ọdún 538, nígbà tí ìlú náà di ibi mímọ́ agbára fún Rome ìjọpápá.
Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.
Ahabu, Clovis, àti Faranse jẹ́ àpẹẹrẹ orílẹ̀-èdè Amẹ́ríkà, àti ibi mímọ́ agbára orílẹ̀-èdè Amẹ́ríkà ni Òfin Ìpilẹ̀ Orílẹ̀-èdè Amẹ́ríkà. Ìwé yẹn jẹ́ ìwé ti Ọlọ́run, ó sì jẹ́ àmì ọ̀nà kan nínú ìtàn àsọtẹ́lẹ̀. Láti ìgbà tí Ronald Reagan ti dúró gbèésẹ̀ fún ipò póòpù nínú ìtàn tí ń ṣamọ̀nà sí ọdún 1989, Òfin Ìpilẹ̀ náà ti wà lábẹ́ ìkọlù tí kò dákẹ́ tí ń pọ̀ sí i, gẹ́gẹ́ bí ó ti rí pẹ̀lú ibi mímọ́ agbára nínú ìparun àti ìṣubú Romu keferi. Nígbà tí òfin Àìkú tí yóò ṣẹ̀ṣẹ̀ dé ní orílẹ̀-èdè Amẹ́ríkà bá di mímúṣẹ́, Òfin Ìpilẹ̀ náà yóò wó lulẹ̀ pátápátá. Láti ìgbà Reagan títí dé òfin Àìkú náà, ìtàn láti ọdún 330 sí 538 ni a tún ṣe. Ní ọdún 538, a fi ipò póòpù jókòó lórí ìtẹ́, bẹ́ẹ̀ ni èyí jẹ́ àpẹẹrẹ ìmúláradá ọgbẹ́ ikú rẹ̀ ní òfin Àìkú náà.
The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.
Àkókò láti ìgbà Ronald Reagan títí dé òfin Ọjọ́ Àìkú jẹ́ àkókò àsọtẹ́lẹ̀ kan tí Ọ̀rọ̀ àsọtẹ́lẹ̀ Ọlọ́run ti dá mọ̀ ní pàtó. “Apá-ogun” náà, tí Clovis ṣojú fún, ni wọ́n pẹ̀lú yóò mú “ìrúbọ àtẹ̀gùn” kúrò lọ́wọ́ ìjọba Romu, tí ó ti jẹ́ ìjọba kèfèrí tẹ́lẹ̀. Ẹ̀sìn ìjọba náà ti jẹ́ ti kèfèrí láti ìbẹ̀rẹ̀ pátápátá, Clovis sì bẹ̀rẹ̀ iṣẹ́ fífi ẹ̀sìn kèfèrí gbangba rọ́pò pẹ̀lú ẹ̀sìn Kátólíìkì, èyí tí kì í ṣe ohun mìíràn bí kò ṣe kèfèrí tí a fi ìbòrí bo.
The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”
Orílẹ̀-èdè Amẹ́ríkà yóò mú ẹ̀sìn Pùròtẹ́sítáǹtì kúrò pátápátá nígbà tí yóò fi mú ààmì àṣẹ pápà ṣiṣẹ́ nípasẹ̀ òfin Ọjọ́-Àìkú tí ó ń bọ̀ láìpẹ́; nítorí ìtumọ̀ kan ṣoṣo ti ọ̀rọ̀ náà “Pùròtẹ́sítáǹtì” ni láti ṣàtakò sí Róòmù. Bí o bá gba ààmì àṣẹ Róòmù, ìwọ kò ṣàtakò sí Róòmù. Nínú Amos orí kẹta, ẹsẹ̀ kẹta, Amos béèrè ìbéèrè àròsọ pé: “Ṣé méjì lè máa bá ara wọn rìn, bí kò ṣe pé wọ́n ti fara mọ́ra wọn?”
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Nínú àwọn ìgbésẹ̀ tí ń lọ lọwọlọwọ ní Orílẹ̀-Èdè Amẹ́ríkà láti fi rí ìtìlẹ́yìn ìjọba gbà fún àwọn ilé-iṣẹ́ àti àṣà ìlò ìjọ, àwọn Pírótẹ́sítáǹtì ń tẹ̀ lé ìpasẹ̀ àwọn ọmọ ẹ̀sìn Pápá. Béẹ̀ kọ́, ju bẹ́ẹ̀ lọ, wọ́n ń ṣí ilẹ̀kùn sílẹ̀ fún Ẹ̀sìn Pápá láti tún gba ipò àṣẹ-gíga padà ní Amẹ́ríkà ti Pírótẹ́sítáǹtì, èyí tí ó ti pàdánù ní Ilẹ̀ Àgbà.” The Great Controversy, 573.
When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.
Nígbà tí a mú ẹ̀sìn keferi kúrò gẹ́gẹ́ bí ẹ̀sìn ìjọba ní ọdún 508, ó jẹ́ àpẹẹrẹ pé ìdènà náà, tí Pọ́ọ̀lù ṣàfihàn nínú Second Thessalonians orí kejì, ni a ti mú kúrò ṣáájú ìfihàn ènìyàn ẹ̀ṣẹ̀ ní òfin Ọjọ́-Àìkú tí ń bọ̀ láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà. Ìtẹ̀ríba ẹ̀sìn keferi tí a ń ṣe ní gbangba, tí ó yí padà sí ẹ̀sìn keferi tí ó fara sin, ìyẹn ti Kátólíìkì, kò ṣẹlẹ̀ lójijì, a sì samisi rẹ̀ nínú ìtàn gẹ́gẹ́ bí ohun tí ó bẹ̀rẹ̀ pẹ̀lú ìyípadà Clovis sí ẹ̀sìn Kátólíìkì ní ọdún 496, tí a sì mú un ṣẹ ní kíkún ní ọdún 508.
Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.
Nítorí náà, láti ọdún Reagan, tí ó bẹ̀rẹ̀ ní ọdún 1989, títí di òfin Àìkú tí yóò dé láìpẹ́, a óò di Pírótẹ́sítáǹtì tòótọ́ mú pátápátá ní Orílẹ̀-Èdè Amẹ́ríkà. Ní àkókò náà ni a óò bì ìlànà Orílẹ̀-Èdè náà, “ibi mímọ́ agbára” fún Orílẹ̀-Èdè Amẹ́ríkà, lulẹ̀, àti iṣẹ́ kẹrin ti “apá” inú ẹsẹ̀ kọkànlélọ́gbọ̀n ni a óò mú ṣẹ, bí “apá” náà ṣe yóò fi ìjọ Pápá jókòó lórí ìtẹ́ ayé, gẹ́gẹ́ bí ó ti rí ní ọdún 538.
Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”
Lẹ́yìn tí ipò pápá gba ìtẹ́ ní ọdún 538, ìtàn náà nínú Dáníẹ́lì yí padà kúrò nínú ṣíṣàpèjúwe bí ipò pápá ṣe gba ayé, sí kókó-ọrọ̀ bí ipò pápá ṣe ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run nínú ìtàn náà. Nínú ẹsẹ̀ kẹrìnlá, ti orí kẹwàá Dáníẹ́lì, Gébúrẹ́lì ti sọ fún Dáníẹ́lì pé ète ìran tí ó fẹ́ fi hàn án ni láti fihàn “ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.”
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Nísinsin yìí ni mo wá láti jẹ́ kí o lóye ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn rẹ ní ọjọ́ ìkẹyìn; nítorí ìran náà ṣì jẹ́ ti ọjọ́ púpọ̀. Danieli 10:14.
Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.
Ẹsẹ̀ kejìlélọ́gbọ̀n títí dé ẹsẹ̀ kẹrìndínlógójì ni àwọn ẹsẹ̀ tí Sister White sọ ní tààrà pé a ó tún ṣe, àti pé àwọn ẹsẹ̀ wọ̀nyí ṣàpèjúwe inúnibíni ìjọba páápà tí ó pé ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì àti ọgọ́ta, láti àkókò tí a fi jókòó lórí ìtẹ́ ní ọdún 538, títí di ìgbà tí ó gba ọgbẹ́ ikú rẹ̀ ní ọdún 1798.
And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.
Àwọn ẹni tí ń hùwà búburú sí májẹ̀mú náà ni yóò fi ọ̀rọ̀ ìtanràn bàjẹ́; ṣùgbọ́n àwọn ènìyàn tí wọ́n mọ Ọlọ́run wọn yóò lágbára, wọn yóò sì ṣe iṣẹ́-ńlá. Àwọn tí ó ní òye láàrín àwọn ènìyàn yóò kọ́ ọ̀pọ̀lọpọ̀; síbẹ̀, idà, iná, ìgbèkùn, àti ìkógun yóò mú kí wọ́n ṣubú fún ọ̀pọ̀ ọjọ́. Nígbà tí wọ́n bá sì ṣubú, a ó ràn wọ́n lọ́wọ́ pẹ̀lú ìrànlọ́wọ́ díẹ̀; ṣùgbọ́n ọ̀pọ̀ yóò so ara wọn mọ́ wọn pẹ̀lú ọ̀rọ̀ ìtanràn. Àti pé àwọn kan nínú àwọn ọlọ́gbọ́n yóò ṣubú, láti dán wọn wò, àti láti wẹ̀ wọ́n mọ́, àti láti sọ wọ́n di funfun, títí di àkókò òpin: nítorí pé ó ṣì jẹ́ fún àkókò tí a ti yàn. Ọba náà yóò sì ṣe gẹ́gẹ́ bí ìfẹ́ ara rẹ̀; yóò sì gbé ara rẹ̀ ga, yóò sì fi ara rẹ̀ ṣe ńlá ju gbogbo ọlọ́run lọ, yóò sì sọ àwọn ohun àgbàyanu sí Ọlọ́run àwọn ọlọ́run, yóò sì ṣàṣeyọrí títí ìbínú yóò fi pé: nítorí ohun tí a ti pinnu yóò ṣẹ. Daniẹli 11:32–36.
The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.
Àwọn ẹsẹ náà ṣàpèjúwe inúnibíni ti Àkókò Òkùnkùn, ẹsẹ kejìdínlógójì sì tún fi hàn pé ìjọ pàápàá yóò ṣe àṣeyọrí títí di ìgbà tí ìbínú àkọ́kọ́ Ọlọ́run sí ìjọba àríwá Ísírẹ́lì fi ṣẹ ní ọdún 1798. Dáníẹ́lì kọ́kọ́ fi hàn bí a ṣe fi ìjọ pàápàá lé orí ìtẹ́ ayé, lẹ́yìn náà bí ìjọ pàápàá ṣe bá àwọn ènìyàn Ọlọ́run lò, àti nígbà náà ìṣubú ìkẹyìn ìjọ pàápàá. Ẹsẹ ogójì títí dé mẹ́tàlélógójì nínú Dáníẹ́lì mọ́kànlá fi hàn bí ìjọ pàápàá ṣe gba àkóso ayé, lẹ́yìn náà ẹsẹ mẹ́rìnlélógójì fi hàn bí obìnrin náà ṣe ń ṣe inúnibíni sí àwọn ènìyàn Ọlọ́run ti ọjọ́ ìkẹyìn, ẹsẹ márùn-únlélógójì sì fi hàn bí ó ṣe dé òpin ìkẹyìn rẹ̀, láìsí ẹnikẹ́ni láti ràn án lọ́wọ́.
The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.
Ọ̀rọ̀ Hébérù fún “òtítọ́” ni Onímọ̀-èdè Àgbàyanu dá sílẹ̀ nípa mú lẹ́tà àkọ́kọ́, lẹ́tà kẹtàlá, àti lẹ́tà ìkẹyìn nínú àbùdá lẹ́tà Hébérù pọ̀ láti dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀. Mẹ́tàlá jẹ́ ààmì ìṣọ̀tẹ̀, àti pé àkọ́kọ́ ń ṣojú fún ìkẹyìn.
Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”
Ẹsẹ̀ kọkànlélọ́gbọ̀n ṣàpèjúwe òpin Róòmù abọ̀rìṣà gẹ́gẹ́ bí ìjọba kẹrin nínú àsọtẹ́lẹ̀ Bíbélì, ẹsẹ̀ kẹrìndínlọ́gbọ̀n sì ṣe ìdánimọ̀ òpin Róòmù póòpù gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì. Láàárín àkọ́kọ́ àpèjúwe ìṣubú Róòmù àti àpèjúwe ìkẹyìn ìṣubú Róòmù ni ìṣọ̀tẹ̀ náà wà, tí a ṣojú rẹ̀ nípa bí ipò póòpù ṣe pa ọ̀pọ̀ mílíọ̀nù àwọn ènìyàn Ọlọ́run nínú ìtàn tó wà láàárín ìbẹ̀rẹ̀ àti òpin. Ìlò àwọn ẹsẹ̀ wọ̀nyí gbé ààmì “òtítọ́” rú.
Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.
Ẹsẹ̀ ogójì sí márùndínláàádọ́ta, èyí tí a fi ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlọ́gbọ̀n ṣàpẹẹrẹ rẹ̀, bẹ̀rẹ̀ pẹ̀lú ìṣubú ìjọ ìpápá, ó sì parí pẹ̀lú ìṣubú ìjọ ìpápá. Ní àárín ìtàn tí ó bẹ̀rẹ̀ ní ọdún 1798, tí ó sì ń lọ dé ìparí àkókò àánú, ni ìṣọ̀tẹ̀ ti Róòmù Òde-Òní wà, tí ó tún ń pa àwọn ènìyàn Ọlọ́run lẹ́ẹ̀kan sí i. Ìlò àwọn ẹsẹ̀ wọ̀nyí pẹ̀lú ń ru àpèjúwe “òtítọ́,” wọ́n sì bá ara wọn mu láti pèsè ẹlẹ́rìí méjì tí ń fìdí “òtítọ́” náà múlẹ̀, àwọn ìlà méjèèjì náà sì ń ṣàpèjúwe Róòmù, èyí tí í ṣe àmì tí yóò “mú ìran náà dúró gbọingbọin”.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Ní àwọn àkókò wọ̀nyí, ọ̀pọ̀lọpọ̀ yóò dìde sí ọba gúúsù; àwọn ọlọ́ṣà láàrín àwọn ènìyàn rẹ yóò sì gbé ara wọn ga láti mú ìran náà dúró ṣinṣin; ṣùgbọ́n wọn yóò ṣubú. Danieli 11:14.
The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.
Ìṣẹ̀lẹ̀ àsọtẹ́lẹ̀ tí Dáníẹ́lì lò nínú orí kẹ́ọ̀kanlá, ni a lò ju nínú ẹsẹ̀ ọgbọ̀n sí mẹ́rìndínlógójì nìkan lọ, lẹ́yìn náà ní ogójì sí márùndínláàádọ́ta. Ẹsẹ̀ mẹ́rìnlá sí mọ́kàndínlógún fi hàn bí Róòmù abọ̀rìṣà ṣe gba àkóso ayé; lẹ́yìn náà ẹsẹ̀ ogún sí mẹ́rìnláàádọ́rin fi hàn bí Róòmù abọ̀rìṣà ṣe bá àwọn ènìyàn Ọlọ́run lò, àti láti ẹsẹ̀ mẹ́rìnláàádọ́rin sí ẹsẹ̀ ọgbọ̀n ni a ti gbé ìṣubú Róòmù abọ̀rìṣà kalẹ̀.
Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.
Ẹsẹ̀ kẹrìnlá ni ìbẹ̀rẹ̀ Róòmù àwọn abọ̀rìṣà, ẹsẹ̀ ọgbọ̀n sì ni òpin Róòmù àwọn abọ̀rìṣà. Nínú ìtàn tí a ṣojú rẹ̀ ní àárín, a fi Róòmù àwọn abọ̀rìṣà hàn gẹ́gẹ́ bí ẹni tí ó kàn Kristi mọ́ àgbélébùú; nípa bẹ́ẹ̀, ìṣọ̀tẹ̀ tí ó wà ní àárín náà ń fi àwọn ẹsẹ̀ wọ̀nyí hàn gẹ́gẹ́ bí “òtítọ́.” Alfa àti Omega fi àkíyèsí ọwọ́ Rẹ̀ sí i ní gbogbo ọ̀nà kọjá orí kẹ́rìnlá ti ìwé Dáníẹ́lì.
Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.
Ẹsẹ̀ ogójì ní ìtàn tí ó bẹ̀rẹ̀ ní àkókò ọdún Ronald Reagan, tí ó sì ń fi ìṣọ̀kan tí a dá láàárín Ààrẹ orílẹ̀-èdè Amẹ́ríkà àti ènìyàn ẹ̀ṣẹ̀ hàn. Ó ń samisi àkókò kan pàtó tí ó parí nígbà tí a fi ipò àpapọ̀ aṣáájú ìjọ Kátólíìkì lórí ìtẹ́ ayé, gẹ́gẹ́ bí ó ti rí ní ọdún 538. Kì í ṣe ìjápọ̀ lasán ni pé Clovis, ọba àwọn Franks, èyí tí ó jẹ́ France ti òde òní, ni àmì orílẹ̀-èdè Amẹ́ríkà. Clovis jẹ́ àpẹẹrẹ Reagan. Reagan jẹ́ àmì ìsìn Pùròtẹ́sítáǹtì, gẹ́gẹ́ bí Clovis náà ṣe jẹ́ àmì ìsìn abọ̀rìṣà.
The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.
Ogun tí Clovis, Ọba àwọn Franks, ti yí padà sí Ìgbàgbọ́ Kátólíìkì nínú rẹ̀ ni Ogun Tolbiac (tí a tún mọ̀ sí Ogun Zülpich tàbí Ogun Cologne). Ogun yìí ṣẹlẹ̀ ní ọdún 496. Clovis jẹ́ abọ̀rìṣà ní àkókò náà, ṣùgbọ́n nígbà ogun náà, nígbà tí ó dà bí ẹni pé àwọn ọmọ-ogun rẹ̀ wà nínú ewu ìṣẹ́gun-kúrò, ó gbàdúrà sí Ọlọ́run Kristẹni ti aya rẹ̀ onígbàgbọ́ Kátólíìkì pé kó ràn án lọ́wọ́, ó sì ṣe ẹ̀jẹ́ pé bí òun bá jáde ní ipáṣẹ́gun, òun yóò yí padà sí ẹ̀sìn Kristẹni. Clovis ṣẹ́gun nínú ogun náà nítòótọ́, àti nítorí èyí, òun àti apá pàtàkì kan nínú àwọn jagunjagun Frankish rẹ̀ yí padà sí Ìgbàgbọ́ Kátólíìkì, èyí sì samisi ìṣẹ̀lẹ̀ pàtàkì kan nínú ìmú àwọn Franks wá sínú ẹ̀sìn Kristẹni.
Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.
Ronald Reagan, ẹni tí ó jẹ́wọ́ ara rẹ̀ gẹ́gẹ́ bí Alátẹnudẹ́rùn, sọ pé ìdí tí ó fi dá àjọṣepọ̀ aṣírí kan pẹ̀lú póòpù ti Róòmù sílẹ̀ ni pé ó ní ìdánilójú pé Soviet Union ni Aṣòdì sí Kristi nínú àsọtẹ́lẹ̀ Bíbélì. Nínú ìjà Reagan sí Soviet Union ìgbàanì, láìmọ ìdàrúdàpọ̀ rẹ̀ nípa ẹni tí Aṣòdì sí Kristi jẹ́, ó darapọ̀ mọ́ Aṣòdì sí Kristi.
“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.” 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 apá aṣòdì sí Kristi.” Kress Collection, 105.
The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.
Orílẹ̀-èdè Amẹ́ríkà jẹ́ àmì àsọtẹ́lẹ̀ onípìlẹ̀ méjì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìwo méjì ẹranko ilẹ̀ náà. Faranse pẹ̀lú jẹ́ àmì àsọtẹ́lẹ̀ onípìlẹ̀ méjì, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nípasẹ̀ Sódómù àti Ejibiti nínú Ìṣípayá orí kọkànlá. Faranse ni ọmọ àkọ́bí ti ipápá, àti Reagan, tí ń ṣojú Orílẹ̀-èdè Amẹ́ríkà, ni ẹni àkọ́kọ́ nínú àwọn ọba mẹ́wàá ti Ìṣípayá orí kẹtàdínlógún ní àwọn ọjọ́ ìkẹyìn láti ṣe àgbèrè pẹ̀lú panṣágà Tírè, ẹni tí a ti gbàgbé láti ọdún 1798. A gbàgbé rẹ̀ ní àkókò òpin ní ọdún 1798, ṣùgbọ́n a bẹ̀rẹ̀ sí í rántí rẹ̀ ní àkókò òpin ní ọdún 1989.
Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.
Clovis, aṣáájú ilẹ̀ Faransé, fi àmì sí ìbẹ̀rẹ̀ àkókò kan tí ó yọrí sí fífi ipò oyè ìjọ pápá lé orí ìtẹ́ ní ọdún 538, níbi tí ìjọ pápá sì ti tẹ̀síwájú láti gbé òfin Ọjọ́ Àìkú kalẹ̀ ní Ìgbìmọ̀ Orleans. Reagan, aṣáájú Orílẹ̀-Èdè Amẹ́ríkà, fi àmì sí ìbẹ̀rẹ̀ àkókò kan tí ó ń yọrí sí fífi ipò oyè ìjọ pápá lé orí ìtẹ́ ayé lẹ́ẹ̀kan sí i nípasẹ̀ òfin Ọjọ́ Àìkú tí ń bọ̀ lọ́tòsí.
France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”
Faranse ni agbára aláfẹ́méjì tí ó fi ipò náà lé ọwọ́ papacy ní ọdún 538, àti Faranse, nípasẹ̀ Gẹ́náràlì Berthier ti Napoleon, yọ papacy kúrò lórí ìtẹ́ ní ọdún 1798. Orílẹ̀-Èdè Amẹ́ríkà yóò fi papacy jókòó lórí ìtẹ́ ní àwọn ọjọ́ ìkẹyìn, àti gẹ́gẹ́ bí ọba àkọ́kọ́ láàárín àwọn ọba mẹ́wàá, ní ìkẹyìn Orílẹ̀-Èdè Amẹ́ríkà yóò “sọ ọ́ di ahoro àti níhòòhò, yóò sì jẹ ẹran ara rẹ̀, yóò sì fi iná sun ún.”
Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.
Ẹsẹ̀ ogójì ní ìtàn ẹsẹ̀ kọkànlélógún, ó sì fi hàn pé iṣẹ́ fífi ipò àpapọ̀ aṣojú Pópù padà sórí ìtẹ́ ayé ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ àkókò tí ó bẹ̀rẹ̀ pẹ̀lú Ronald Reagan, tí ó sì parí pẹ̀lú ààrẹ ìkẹyìn ti Orílẹ̀-Èdè Amẹ́ríkà. Ààrẹ ìkẹyìn náà ni a ó ti fi Reagan ṣe àpẹẹrẹ rẹ̀ tẹ́lẹ̀, nítorí Jésù máa ń fi ìbẹ̀rẹ̀ ṣe àfihàn òpin ní gbogbo ìgbà.
In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.
Nínú àwọn ẹsẹ àkọ́kọ́ nínú Dáníẹ́lì mọ́kànlá, níbi tí a ti gbé ìtàn àsọtẹ́lẹ̀ náà kalẹ̀ (ẹsẹ̀ kejì), a rí ìtàn tí ó ṣáájú ìtàn ìjọba Gíríìsì. Gíríìsì jẹ́ ààmì ti Àjọ Àwọn Orílẹ̀-Èdè, àti ti ìjọba ayé kan ṣoṣo ti àwọn ọba mẹ́wàá nínú Ìfihàn mẹ́tàdínlógún. Ẹsẹ̀ kẹta nínú Dáníẹ́lì mọ́kànlá mú Alẹkisáńdà Ńlá wá síwájú, ẹsẹ̀ kejì sì dúró fún ìtàn tí ó ṣáájú ìjọba ayé kan ṣoṣo ní àwọn ọjọ́ ìkẹyìn.
In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.
Nínú ẹsẹ̀ kìíní, Gébúrẹ́lì kan fi hàn lásán pé òun ti fi agbára fún Dáríọ̀sì ní ìbẹ̀rẹ̀ ìjọba àwọn Mídíà àti Pérsia; ṣùgbọ́n Gébúrẹ́lì ti tọ̀ Dáníẹ́lì wá ní orí kẹwàá, nígbà tí Kírúsì ará Pérsia, kì í ṣe Dáríọ̀sì ará Mídíà, jẹ́ ẹni tí ó ń ṣàkóso nígbà náà. Lẹ́yìn tí ó ti so ìjọba náà pọ̀ ní kedere gẹ́gẹ́ bí ìjọba àsọtẹ́lẹ̀ onípín méjì ti àwọn Mídíà àti Pérsia (gẹ́gẹ́ bí Faranse àti Orílẹ̀-èdè Amẹ́ríkà ṣe rí), Gébúrẹ́lì sì tún ṣe àfihàn ìtàn tí ó ṣáájú ìjọba àgbáyé ti Alẹkisáńdà Ńlá.
And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.
Ní báyìí, èmi yóò sì fi òtítọ́ hàn ọ́. Wò ó, àwọn ọba mẹ́ta mìíràn yóò tún dìde ní Pérṣíà; èyí tí ó sì jẹ́ ẹ̀kẹrin yóò lówó púpọ̀ jù wọ́n gbogbo lọ: àti nípa agbára rẹ̀ nípasẹ̀ ọrọ̀ rẹ̀ yóò rú gbogbo wọn sókè sí ìjọba Gíríìkì. Dáníẹ́lì 11:2.
Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.
Alfa àti Omega máa ń ṣàfihàn òpin ohun kan pẹ̀lú ìbẹ̀rẹ̀ ohun kan, àti ẹsẹ̀ kejì ń sọ̀rọ̀ nípa ìtàn tí ó ṣáájú ìfipámúṣẹ ìjọba ayé kan ṣoṣo, gẹ́gẹ́ bí a ti ṣojú rẹ̀ nínú ìjọba Gíríìsì ti Alẹkisáńdà Ńlá. Ẹsẹ̀ kejì jẹ́ ìlà àsọtẹ́lẹ̀ kan nípa Orílẹ̀-Èdè Amẹ́ríkà, èyí tí, gẹ́gẹ́ bí agbára oníwo méjì ti àwọn ọjọ́ ìkẹyìn, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípasẹ̀ agbára alápá méjì ti àwọn Mídì àti Páṣíà, àti nípasẹ̀ Faranse. Ẹsẹ̀ náà tọ́ka sí àwọn ọba tí yóò jẹ́ àpẹẹrẹ àwọn ààrẹ Orílẹ̀-Èdè Amẹ́ríkà ní àwọn ọjọ́ ìkẹyìn, tí yóò dìde ṣáájú ìjọba ayé kan ṣoṣo alápá mẹ́ta ti dragoni, ẹranko náà àti wòlíì èké. Clovis bá Reagan mu gẹ́gẹ́ bí ààrẹ àkọ́kọ́ ní ìbẹ̀rẹ̀ ìtàn tí ń darí sí fífi aṣòdì sí Kristi padà sórí ìtẹ́.
From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.
Láti ìgbà Kírúsì, nínú Dáníẹ́lì mọ́kànlá, yóò wà ọba mẹ́ta tí yóò tẹ̀ lé e, lẹ́yìn wọn sì ni ọba kẹrin kan yóò dìde, ẹni tí ó pọ̀n-ín lórí wọn gbogbo ní ọrọ̀ gidigidi. Dáríúsì ni ọba àkọ́kọ́ ti Ìjọba Mídíà-Péríṣíà, Kírúsì sì ni ọba kejì, ẹni tí ó ń ṣàkóso nígbà tí Dáníẹ́lì gba ìtàn náà lọ́wọ́ Gébéríẹ́lì. Ọba mẹ́rin yóò tẹ̀ lé Kírúsì; nítorí náà, ọba kẹrin nínú àwọn ọba tí yóò tẹ̀ lé e yóò jẹ́ ọba kẹfà.
The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.
Ọba kẹfà yóò jẹ́ ọba tí ó lówó jùlọ, àti pé ààrẹ ọlọ́rọ̀ náà (ọba) yóò ru gbogbo ènìyàn sókè sí ìjọba Gíríìsì. Àwọn ààrẹ láti ìgbà Reagan ni wọ̀nyí: Bush àkọ́kọ́, Clinton, Bush kejì, Obama; nítorí náà ọba kẹfà, àti ọlọ́rọ̀ jùlọ, yóò jẹ́ Trump. Ọba náà (ààrẹ) yóò “ru sókè” sí ìjọba Gíríìsì (àwọn globalists). Ìtumọ̀ ọ̀rọ̀ Hébérù náà “ru sókè,” jẹ́ ohun tí ó ní ìmọ̀lára púpọ̀ gan-an.
The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.
Ọ̀rọ̀ Hébérù tí a túmọ̀ sí “mú dìde,” nínú ẹsẹ̀ náà, jẹ́ gbòǹgbò àtijọ́ kan tí ìtumọ̀ rẹ̀ jẹ́ “jí,” tàbí “jí dìde.” Nínú ìtàn tí a fi alákóso kẹrin lẹ́yìn Kírósì ṣàpẹẹrẹ rẹ̀, ààrẹ kan tí ó ní ọrọ̀ púpọ̀ ju gbogbo àwọn ààrẹ mìíràn lọ ni a óò gbé dìde, àti nípasẹ̀ agbára àti ipá rẹ̀ ni “jíjí” kan yóò wáyé sí Gíríìsì. Gíríìsì, gẹ́gẹ́ bí àpẹẹrẹ ìṣèlú àgbáyé, ìlọsíwájú, àti “woke-ism,” ni a óò mú wá sí ojú ìtàn ààrẹ kẹfà, ẹni ọlọ́rọ̀ jùlọ. Òun yóò jí gbogbo ìjọba ayé yìí sí aríyànjiyàn “woke-ism” onílọsíwájú àti ìṣàkóso àgbáyé.
The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.
Ìjí sí ìṣísẹ̀ ìlọsíwájú “woke-ism,” tí a mú wá ní àkókò ààrẹ ẹni tí ó lọ́rùn jù lọ, ń ṣẹlẹ̀ pẹ̀lú ìwo Republikani, gan-an ní àkókò kan náà tí jíjí àwọn wúńdíá mẹ́wàá ń ṣẹlẹ̀ nínú ìwo Pùrótẹ́sítáǹtì.
We will continue our study of Daniel eleven verse forty in the next article.
A ó máa tẹ̀síwájú nínú ìkẹ́kọ̀ọ́ wa lórí Dáníẹ́lì orí kọkànlá ẹsẹ̀ ogójì nínú àpilẹ̀kọ tí ó tẹ̀lé.
“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.
“Bí ó tilẹ̀ jẹ́ pé ìsọdẹ̀sílẹ̀ ìgbàgbọ́ àti ìwà-bí-Ọlọ́run ti tàn kálẹ̀ gidigidi, síbẹ̀ àwọn ọmọlẹ́yìn Kristi tòótọ́ wà nínú àwọn ìjọ wọ̀nyí. Ṣáájú ìbẹ̀wò ìkẹyìn àwọn ìdájọ́ Ọlọ́run lórí ayé, ìsọjí bẹ́ẹ̀ kan yóò wà láàárín àwọn ènìyàn Oluwa ti ìwà-bí-Ọlọ́run ìbílẹ̀ gẹ́gẹ́ bí a kò tíì rí láti ìgbà àwọn àpọ́sítélì. Ẹ̀mí àti agbára Ọlọ́run ni a ó tú jáde sórí àwọn ọmọ Rẹ̀. Ní àkókò náà, ọ̀pọ̀ yóò ya ara wọn kúrò nínú àwọn ìjọ wọ̀nyí nínú èyí tí ìfẹ́ ayé yìí ti gba ipò ìfẹ́ fún Ọlọ́run àti Ọ̀rọ̀ Rẹ̀. Ọ̀pọ̀, yálà nínú àwọn òjíṣẹ́ àti àwọn ènìyàn, yóò fi ayọ̀ gba àwọn òtítọ́ ńlá wọ̀nyí tí Ọlọ́run ti mú kí a kéde ní àkókò yìí láti pèsè àwọn ènìyàn kan sílẹ̀ fún ìbọ̀wọ̀ kejì Oluwa. Ọ̀tá àwọn ọkàn ń fẹ́ láti dí iṣẹ́ yìí lọ́wọ́; àti kí àkókò irú ìṣíkiri bẹ́ẹ̀ tó dé, yóò sapá láti dá a dúró nípa fífi àròpò èké wọlé. Nínú àwọn ìjọ wọ̀nyí tí ó lè mú wá lábẹ́ agbára ìtanjẹ rẹ̀, yóò mú un hàn bí ẹni pé a ti tú ìbùkún àkànṣe Ọlọ́run jáde; a ó sì rí ohun tí a rò pé ó jẹ́ ìfẹ́kúfẹ̀ẹ́ ẹ̀sìn ńlá. Àwọn ogunlọ́gọ̀ yóò yọ̀ pé Ọlọ́run ń ṣiṣẹ́ iṣẹ́ ìyanu fún wọn, nígbà tí iṣẹ́ náà jẹ́ ti ẹ̀mí mìíràn. Lábẹ́ ìrísí ẹ̀sìn, Satani yóò wá ọ̀nà láti fa agbára ipa rẹ̀ gbòòrò sí i lórí ayé Kristẹni.” The Great Controversy, 464.