Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.

Ẹsẹ̀ ogójì nínú orí kọkànlá ti Dáníẹ́lì, bẹ̀rẹ̀ ní àkókò òpin ní ọdún 1798, nígbà tí a fi ọgbẹ́ ikú rẹ̀ fún ọba àríwá lọ́wọ́ ọba gúúsù. A ṣe àpẹẹrẹ ìtàn náà ní ọdún 246 ṣáájú ìbí Kristi, nígbà tí Ptolemy mú ìgbẹ̀san wá sórí ìjọba àríwá, àti pẹ̀lú Faransé ti Napoleonic tí ó mú póòpù ní ìgbèkùn ní ọdún 1798. Lẹ́yìn tí ọba gúúsù padà sí Ejibiti nínú ẹsẹ̀ kẹsàn-án, nígbà náà ni ẹsẹ̀ kẹwàá fi hàn pé ọba àríwá yóò gbé ìkọlù àtakò dìde sí ọba gúúsù.

So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.

“Nítorí náà ọba gúúsù yóò wọ inú ìjọba rẹ̀, yóò sì padà sí ilẹ̀ tirẹ̀. Ṣùgbọ́n a óo ru àwọn ọmọ rẹ̀ sókè, wọn yóò sì kó ogun ńlá pọ̀; dájúdájú ọ̀kan nínú wọn yóò wá, yóò sì ṣàn kọjá, yóò sì kọjá lọ: lẹ́yìn náà yóò padà, a óo sì tún ru ú sókè, àní títí dé ibi ààbò rẹ̀.” Dáníẹ́lì 11:9, 10.

Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.

Kí a tó wo àlàyé Uriah Smith lórí ìtàn tí ó mú ẹsẹ̀ kẹwàá ṣẹ, ẹ jẹ́ ká kíyè sí ọ̀rọ̀ náà pé, “yóò kún dé, yóò sì kọjá lọ.” Gbólóhùn Hébérù tí a túmọ̀ ní ọ̀nà yìí ni a tún túmọ̀ nínú ẹsẹ̀ ogójì gẹ́gẹ́ bí, “yóò kún dé, yóò sì kọjá lórí.” Òun ni gbólóhùn kan náà nínú Hébérù ìpilẹ̀ṣẹ̀. Kò sì farahàn ní ibòmíràn nínú Ìwé Mímọ́ bí kò ṣe lẹ́ẹ̀kan ṣoṣo mìíràn.

And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.

Yóò sì kọjá ní ilẹ̀ Júdà; yóò sì ṣàn kún-ún, yóò sì ṣàn kọjá, yóò dé àní títí dé ọrùn; ìnàkí àwọn ìyẹ́ rẹ̀ yóò sì bo ìwọ̀n ilẹ̀ rẹ gbogbo, ìwọ Emmanueli. Isaiah 8:8.

In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.

Nínú Dáníẹ́lì orí kẹ́tàlá, ẹsẹ̀ kẹwàá àti ẹsẹ̀ ogójì, àti lẹ́yìn náà lẹ́ẹ̀kan sí i nínú Aísáyà orí kẹjọ, ẹsẹ̀ kẹjọ, a túmọ̀ gbolohun Hébérù kan náà ní ọ̀nà mẹ́ta ọ̀tọ̀ọ̀tọ̀, bí ó tilẹ̀ jẹ́ pé wọ́n ń ṣàfihàn ìtumọ̀ kan náà. Ọ̀rọ̀ ìkẹyìn nínú gbolohun náà, ọ̀rọ̀ Hébérù “abar,” ni a ṣojú fún gẹ́gẹ́ bí “lá kọjá” nínú ẹsẹ̀ kẹwàá, “lá lórí” nínú ẹsẹ̀ ogójì, àti lẹ́yìn náà gẹ́gẹ́ bí “lọ kọjá” nínú Aísáyà. Ìtumọ̀ náà jùlọ jẹ́ ohun kan náà nínú ọkọ̀ọ̀kan àwọn ìtọ́kasí mẹ́tẹ̀ẹ̀ta náà, ṣùgbọ́n nínú Aísáyà ìsopọ̀ àsọtẹ́lẹ̀ mìíràn tún wà láàárín àwọn ìtọ́kasí náà.

The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”

Ẹsẹ̀ náà nínú Isaiah ṣẹ nígbà tí ọba Ásíríà ṣẹ́gun Juda, tí ó sì dé Jerusalẹmu, ṣùgbọ́n kò ṣẹ́gun ìlú náà fúnra rẹ̀ rárá. Ó gòkè dé “ọ̀run,” ṣùgbọ́n kò ṣẹ́gun “orí” náà rí. Nínú àsọtẹ́lẹ̀ kan náà gan-an, Isaiah fi àmì àfihàn àsọtẹ́lẹ̀ hàn nípa ohun tí “orí” dúró fún, ó sì sọ “orí” di olú-ìlú ìjọba náà, àti pé ọba ìjọba náà pẹ̀lú ni “orí.” Ó mú ẹlẹ́rìí méjì wá fún òtítọ́ àsọtẹ́lẹ̀ náà pé orí jẹ́ ọba, àti ìjọba; lẹ́yìn náà, ní ọ̀nà ìkòkò, ó fi hàn pé bí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ kò bá gba òtítọ́ yìí, tí kò sì lóye rẹ̀, a kì yóò fi í múlẹ̀. Ẹsẹ̀ ìkòkò náà jẹ́ ara àsọtẹ́lẹ̀ kan náà gan-an tí ó fi hàn pé ọba àríwá yóò kún-ún bò, yóò sì ṣàn kọjá, ṣùgbọ́n yóò dé “ọ̀run” nìkan.

For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.

Nítorí orí ilẹ̀ Síríà ni Damasku, àti orí Damasku ni Resini; àti láàárín ọdún márùndínlọ́gọ́ta, a ó fọ́ Efraimu, kí ó má bàa jẹ́ ènìyàn mọ́. Àti orí Efraimu ni Samáríà, àti orí Samáríà ni ọmọ Rémálíà. Bí ẹ kò bá gbàgbọ́, dájúdájú a kì yóò fi yín múlẹ̀. Aísáyà 7:8, 9.

The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.

“Orí” orílẹ̀-èdè Síríà ni olú-ìlú rẹ̀, “Damásíkù,” àti “orí” “Damásíkù” (olú-ìlú náà) ni “Résínì,” ọba Síríà. Bákan náà pẹ̀lú, “orí” orílẹ̀-èdè Éfírímù ni olú-ìlú rẹ̀, “Samáríà,” àti “orí” “Samáríà” (olú-ìlú náà) ni “ọmọ Rémalíà” (Pékà), ọba Samáríà. Nínú àsọtẹ́lẹ̀ kan náà, nínú orí tí ó tẹ̀lé e, ní ẹsẹ̀ kẹjọ, Ọba Sẹ́nákéríbù ti Ásíríà yí Jérúsálẹ́mù ká, àti ní ẹsẹ̀ kẹjọ, a sọ ìyíká tí ó yí Jérúsálẹ́mù ká gẹ́gẹ́ bí ohun tí ó gòkè dé ọrùn.

Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.

Àwọn ẹsẹ̀ keje àti kẹjọ, tí wọ́n fi àmì wòlíì “orí” kalẹ̀ lórí ẹlẹ́rìí méjì, tí ó dúró fún ọba àti olú-ìlú orílẹ̀-èdè ọba náà pẹ̀lú, ni ìsọtẹ́lẹ̀ ọdún márùn-dín-lọ́gọ́rin tí ó fi ìbẹ̀rẹ̀ àwọn ìsọtẹ́lẹ̀ méjèèjì ti ẹgbẹ̀rún méjì, ọ̀ọ́dún márùn-ún, àti ogún ọdún hàn síta lòdì sí ìjọba àríwá àti ìjọba gúúsù Israẹli. Nítorí náà, ẹsẹ̀ tí ó nira gidigidi ni, nítorí ó ní ìsopọ̀ pẹ̀lú ẹsẹ̀ kẹwàá, àti ogójì, nínú orí kọkànlá Daniẹli, tí àwọn náà pẹ̀lú fi ìfarakànra hàn níbi tí ọba àríwá kan ti kọlu ọba gúúsù kan, gẹ́gẹ́ bí Sennakeribu, ọba àríwá kan, ti kọlu Júdà, ọba gúúsù kan nínú ẹsẹ̀ kẹjọ, nínú orí kẹjọ Isaiah.

The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”

Kókó-ìlà tí ń so àwọn ìpàdé ogun wọ̀nyí ti àwọn ọba àríwá àti gúúsù pọ̀ ni “orí,” àti “sísàn-kún-àgbà tí ó sì ń kọjá lọ.” Nígbà tí ọba àríwá bá dáhùn padà sí ọba gúúsù ní ẹsẹ̀ kẹwàá, nínú orí kẹ́wàá [11], ó ṣẹ́gun ogun náà, ṣùgbọ́n ó fi “orí” náà sílẹ̀, nítorí ó “wá, ó sì ṣàn-kún-àgbà, ó sì kọjá lọ” “dé” “ibi-olódi” ọba gúúsù. Ìtàn ẹsẹ̀ kẹwàá dúró fún ìṣẹ́gun ọba àríwá lórí ọba gúúsù, ṣùgbọ́n kò wọ Ejibiti (ibi-olódi), olú-ìlú náà—“orí.”

When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.

Nígbà tí ọba gúúsù ṣẹ́gun ọba àríwá tẹ́lẹ̀ nínú ẹsẹ̀ keje àti kẹjọ, ó “wọ inú ilé-olódi ọba àríwá, ó sì” “borí, ó sì” “mú àwọn ìgbèkùn” padà lọ sí “Íjíbítì.” Nínú ìṣẹ́gun ìfèsìpadà ọba àríwá, kò wọ Íjíbítì; nítorí náà, èyí ń ṣàpẹẹrẹ pé nígbà tí a gbá Soviet Union kúrò ní 1989, Rọ́ṣíà, olú-ìlú rẹ̀—ìyẹn orí rẹ̀—ṣì dúró. “If ye will not believe, surely ye shall not be established.” Rọ́ṣíà ni, tí a ṣojú fún gẹ́gẹ́ bí ọba gúúsù nínú ẹsẹ̀ kọkànlá àti kejìlá, ni ó ṣẹ́gun ogun ilẹ̀ ààlà náà, èyí tí ní ayé ìgbàanì jẹ́ Rafia, tí lónìí sì jẹ́ Ukraine.

“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’

“‘Ẹsẹ 10. Ṣùgbọ́n àwọn ọmọkùnrin rẹ̀ yóò ru sókè, wọn yóò sì kó àkójọpọ̀ ọ̀pọ̀ ogun ńlá jọ: ọ̀kan sì yóò dájúdájú wá, yóò sì kún yàn, yóò sì gba kọjá: lẹ́yìn náà ni yóò padà, a ó sì tún ru sókè, àní títí dé ibi ààbò rẹ̀.’”

“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.

“Apá àkọ́kọ́ ẹsẹ̀ yìí sọ nípa àwọn ọmọkùnrin, ní ọ̀pọ̀; apá ìkẹyìn sì sọ nípa ọ̀kan, ní ẹyọ. Àwọn ọmọkùnrin Seleucus Callinicus ni Seleucus Ceraunus àti Antiochus Magnus. Àwọn méjèèjì wọ iṣẹ́ ìdáàbò bo àti ìgbẹ̀san fún ọ̀ràn baba wọn àti orílẹ̀-èdè wọn pẹ̀lú ìtara. Àgbà nínú wọn, Seleucus, ni ó kọ́kọ́ gba ìtẹ́. Ó kó ọ̀pọ̀ ènìyàn jọ láti tún gba àwọn ìjọba baba rẹ̀ padà; ṣùgbọ́n níwọ̀n bí ó ti jẹ́ ọmọ-aládé aláìlera àti aláìgboyà, ní ti ara àti ní ti ọrọ̀, tí kò ní owó, tí kò sì lè pa ọmọ-ogun rẹ̀ mọ́ ní ìgbọràn, àwọn olórí ogun rẹ̀ méjì fi májèlé pa á lẹ́yìn ìjọba àìníyì tí ó pé ọdún méjì tàbí mẹ́ta. Arákùnrin rẹ̀ tí ó ní agbára jù ú lọ, Antiochus Magnus, ni wọ́n sì kéde gẹ́gẹ́ bí ọba, ẹni tí, ní gbígba ìṣàkóso ọmọ-ogun náà lé ọwọ́, tún gba Seleucia padà, ó sì gba Syria padà, ní fífi àdéhùn di olúwa àwọn ibì kan, àti nípasẹ̀ agbára ohun ìjà di olúwa àwọn mìíràn. Ìdádúró-ogun kan tẹ̀ lé e, nínú èyí tí ẹgbẹ́ méjèèjì bá ara wọn sọ̀rọ̀ fún àlàáfíà, ṣùgbọ́n tí wọ́n ń pèsè sílẹ̀ fún ogun; lẹ́yìn èyí Antiochus padà, ó sì ṣẹ́gun Nicolas, olórí ogun ará Ejibiti, nínú ogun, ó sì ní èrò láti gbógun ti Ejibiti fúnra rẹ̀. Èyí ni “ọ̀kan” náà tí yóò dájúdájú kún-ún bò, yóò sì kọjá lọ.” Uriah Smith, Daniel and the Revelation, 253.

The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.

Ìṣubú Soviet Union ní ọdún 1989, ni ó samisi “àkókò òpin,” àti àwọn ọmọkùnrin méjì náà nínú ẹsẹ náà, ń ṣàpẹẹrẹ àwọn àmì ọ̀nà méjì ti Reagan àti Bush àkọ́kọ́. Láti “àkókò òpin,” ní 1798, níbi tí ẹsẹ̀ ogójì ti Dáníẹ́lì mọ́kànlá ti bẹ̀rẹ̀, a ti gbàgbé àgbèrè Romu, nítorí pé òun, gẹ́gẹ́ bí Jésíbẹ́lì, ń dúró sílẹ̀ ní Samaria, nígbà tí ọkọ rẹ̀ Ahabu ń bá Èlíjà sọ̀rọ̀ ní Òkè Kámélì. Ó wà ní ibi ìfarapamọ́, ṣùgbọ́n ní ìkọ̀kọ̀ ń fa okùn ìṣàkóso, gẹ́gẹ́ bí ó ti ṣe ní Ogun Àgbáyé Kìíní àti Ogun Àgbáyé Kejì. Ọkọ rẹ̀ ni ọmọ-ogun aṣojú rẹ̀ sí ọba gúúsù. Nígbà tí ó gbẹ̀san ní 1989, òun, gẹ́gẹ́ bí ọba àríwá, mú kẹ̀kẹ́-ogun, ọkọ̀ ojú omi àti àwọn ẹlẹ́ṣin wá.

And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.

Ní àkókò òpin ni ọba gúúsù yóò gbéjà kò ó; ọba àríwá yóò sì wá sí i bí ìjì líle, pẹ̀lú àwọn kẹ̀kẹ́-ogun, àti pẹ̀lú àwọn ẹlẹ́ṣin, àti pẹ̀lú ọ̀pọ̀lọpọ̀ ọkọ̀ ojú omi; yóò sì wọ inú àwọn ilẹ̀ náà, yóò sì kún àkúnya kọjá. Dáníẹ́lì 11:40.

Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.

Aṣojú rẹ̀ nínú ìgbẹ̀san náà ni a ṣàfihàn nípasẹ̀ “ọkọ̀ ojú omi,” tí í ṣe agbára ọrọ̀ ajé, àti nípasẹ̀ “kẹ̀kẹ́ ogun àti àwọn ẹlẹ́ṣin,” tí í ṣe agbára ológun. Agbára ológun àti agbára ọrọ̀ ajé ni àwọn àbùdá àsọtẹ́lẹ̀ méjì ti Orílẹ̀-Èdè Amẹ́ríkà nínú àwọn àsọtẹ́lẹ̀ ọjọ́ ìkẹyìn, nítorí Orílẹ̀-Èdè Amẹ́ríkà yóò fòfin de àwọn tí kì yóò tẹrí ba fún Jésíbẹ́lì láti rà tà àti láti tà, àti bí wọ́n bá ṣì kọ̀ láti gba àmì àṣẹ Jésíbẹ́lì, a ó pa wọ́n. Agbára ọrọ̀ ajé àti agbára ológun ti Orílẹ̀-Èdè Amẹ́ríkà ni a lò ní ìfọwọ́sowọ́pọ̀ pẹ̀lú ipòpá láti mú ìtúká Soviet Union ṣẹ ní ọdún 1989, bí ó tilẹ̀ jẹ́ pé a fi Rọ́ṣíà sílẹ̀ ní ìdúró.

The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”

Ìtàn tí ó mú ẹsẹ̀ kẹwàá ti Dáníẹ́lì orí kọkànlá ṣẹ ní a tún ṣe ní inú ìtàn apá kejì ẹsẹ̀ ogójì, èyí tí ó tọ́ka sí àsìkò òpin ní ọdún 1989. Ìtàn àwọn ẹsẹ̀ kẹfà títí dé ẹsẹ̀ kẹsàn-án ń ṣàfihàn ìtàn tí ó ṣamọ̀nà sí àsìkò òpin, èyí tí a fi mọ̀ sí nínú apá àkọ́kọ́ ẹsẹ̀ ogójì. Àwọn ẹsẹ̀ karùn-ún títí dé kẹwàá ti Dáníẹ́lì orí kọkànlá ń ṣàlàyé ìtàn ẹsẹ̀ ogójì ti Dáníẹ́lì orí kọkànlá ní pípé; nítorí, gẹ́gẹ́ bí Sister White ti kọ sílẹ̀, “púpọ̀ nínú ìtàn tí a ti mú ṣẹ nínú Dáníẹ́lì kọkànlá ni a ó tún ṣe.”

Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.

Ẹsẹ̀ kìíní sí kẹrin ti Dáníẹ́lì mọ́kànlá ń dá Kírúsì mọ̀, gẹ́gẹ́ bí ọba kejì ti orílẹ̀-èdè ọlọ́wọ̀ méjì ní àkókò òpin ní àwọn ọjọ́ ìkẹyìn. “Àkókò òpin” ní àwọn ọjọ́ ìkẹyìn jẹ́ ọdún 1989, àti ààrẹ kejì náà, tí Kírúsì ṣojú fún, ń fi ìtẹ̀lé àsọtẹ́lẹ̀ kan múlẹ̀ tí ó jẹ́ kí akẹ́kọ̀ọ́ àsọtẹ́lẹ̀ lè ka dé ọ̀dọ̀ ààrẹ kẹfà lẹ́yìn 1989, ẹni tí yóò jẹ́ ààrẹ ọlọ́rọ̀ jùlọ, tí yóò sì ru (jí), àwọn agbára ejò ńlá àwọn alágbáyé sókè, yálà wọ́n jẹ́ àwọn alágbáyé ayé, tàbí àwọn tó wà ní Orílẹ̀-Èdè Amẹ́ríkà. Lẹ́yìn náà, ìtàn àsọtẹ́lẹ̀ náà fò lọ sí ìjọba keje ti àsọtẹ́lẹ̀ Bíbélì, àwọn ọba mẹ́wàá ti Àjọ Ìṣọ̀kan Àwọn Orílẹ̀-Èdè, ó sì dá ọba àkọ́kọ́ àti olórí rẹ̀ mọ̀, gẹ́gẹ́ bí Alẹkisáńdà Ńlá ṣe ṣojú fún un (itúmọ̀ rẹ̀ ni “Jagunjagun Àwọn Ènìyàn”), pẹ̀lú ìtúká pátápátá ìjọba rẹ̀ nígbà tí àwọn ẹ̀fúùfù mẹ́rin ti Ísílamù bá ti tú sílẹ̀ ní kíkún ní ìparí àkókò àyè àdánwò ènìyàn.

Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.

Nígbà náà ni àwọn ẹsẹ̀ karùn-ún títí dé ẹ̀kẹ́sàn-án ṣe àfihàn ìtàn tí àkókò tí ó ṣáájú ìdásílẹ̀ ipò póòpù lórí ìtẹ́ ní ọdún 538 dúró fún, nítorí pé ní ìbẹ̀rẹ̀ agbára náà tí yóò di ọba àríwá gbọ́dọ̀ borí ìdènà ilẹ̀ mẹ́ta, gẹ́gẹ́ bí Seleucus ti ṣe, ẹni tí a sì fi múlẹ̀ lẹ́yìn náà gẹ́gẹ́ bí ọba àríwá. Lẹ́yìn èyí, fún ọdún mẹ́ta àtààbọ̀, gẹ́gẹ́ bí ọdún gidi márùndínlógójì ṣe ṣàpẹẹrẹ rẹ̀, ọba àríwá jọba, títí di ìgbà tí ọba gúúsù wọ inú odi agbára rẹ̀, tí ó sì mú un ní ìgbèkùn, níbi tí ó ti kú lẹ́yìn náà ní Ejibiti nítorí ìṣubú kúrò lórí ẹṣin. Báyìí, àwọn ẹsẹ̀ náà ń tọ́ka sí ìtàn tí ó parí ní àkókò òpin ní ọdún 1798.

Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.

Ẹsẹ kẹwàá ń tọ́ka sí ìtàn àkókò ìparí ní ọdún 1989, àti pẹ̀lú àwọn ẹsẹ karùn-ún títí dé kẹsàn-án, wọ́n ṣojú ìtàn ẹsẹ ogójì, gẹ́gẹ́ bí ìtàn àwọn ẹsẹ ọgbọ̀n títí dé mẹ́rìndínlógójì ṣe rí. Nítorí náà, láti ẹsẹ kìn-ín-ní títí dé ẹsẹ kẹwàá, ìlà lé e lórí ìlà, àwọn ìlà àsọtẹ́lẹ̀ méjì wà. Èkínní ń sọ̀rọ̀ nípa àwọn aṣáájú ìjọba kẹfà àti keje, bí ó tilẹ̀ jẹ́ pé ààyè òfo kan wà láàárín ọba kẹfà àti ọlọ́rọ̀ jùlọ nínú ìjọba kẹfà àti ìjọba keje.

The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.

Ìlà kejì bo ìtàn ìyíyọ àwọn ìdènà mẹ́ta náà kúrò, àkókò tí ọba àríwá jọba, àti ẹni tí a sì yọ kúrò nígbà náà ní 1798, àti títí dé 1989, àti ààrẹ kejì, tí a ṣàpẹẹrẹ rẹ̀ nínú ìlà tó ṣáájú nípasẹ̀ Kírúsì.

Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.

Ẹsẹ̀ kọkànlá àti kejìlá ṣàpẹẹrẹ ìlà kẹta ti ìtàn tí ó ṣẹlẹ̀ lẹ́yìn ààrẹ ọlọ́rọ̀ tí a mẹ́nuba nínú ẹsẹ̀ kejì, ṣùgbọ́n ní ìgbà kan lẹ́yìn ìparun Soviet Union ní àsìkò ìkẹyìn ní ọdún 1989, àti ní ibì kan ṣáájú òfin Ọjọ́ Àìkú ní Orílẹ̀-Èdè Amẹ́ríkà gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ kẹrìndínlógún.

The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.

Ìtàn lẹ́yìn àkókò òpin ní 1989 ni a gbé lọ sí ọ̀dọ̀ ààrẹ kẹfà àti ọlọ́rọ̀ jùlọ tí ń ru àwọn gílóbálísì sókè, bẹ̀rẹ̀ ní 2016, nínú ìlà àkọ́kọ́. Ìtàn àsọtẹ́lẹ̀ náà ni a gbé lọ sí 1989 nínú ìlà kejì. Ogun Raphia (“Ààlà”) nínú ẹsẹ̀ kọkànlá àti kejìlá ṣáájú ẹsẹ̀ kẹtàlá, níbi tí ọba àríwá tí a ṣẹ́ṣẹ̀ ṣẹ́gun tún fi mú ogun rẹ̀ padà bọ̀ sípò, lẹ́yìn náà ó sì ṣẹ́gun ọba gúúsù, díẹ̀ ṣáájú òfin Ọjọ́ Àìkú ti ẹsẹ̀ kẹrìnlá. Agbára aṣojú ọba àríwá nínú ẹsẹ̀ kẹtàlá ni ẹni ìkẹyìn nínú àwọn ààrẹ mẹ́jọ tí ń jọba láti 1989 títí dé òfin Ọjọ́ Àìkú. Nítorí náà, ẹsẹ̀ kẹtàlá gbọ́dọ̀ ṣẹlẹ̀ ní tàbí lẹ́yìn ìdìbò ààrẹ kẹjọ, ẹni tí ó wà nínú àwọn méje náà. Ẹsẹ̀ kọkànlá àti kejìlá bẹ̀rẹ̀ díẹ̀ ṣáájú ààrẹ kẹfà, ọlọ́rọ̀ jùlọ, ó sì ṣeé ṣe kí wọ́n parí díẹ̀ ṣáájú ìdìbò ààrẹ kan náà yẹn, ẹni tí ó di ẹlẹ́ẹ̀kẹ́jọ nínú àwọn méje náà, tí ó sì ṣẹ́gun nínú ogun kẹta ti ogun aṣojú náà, nínú ẹsẹ̀ kẹtàlá sí kẹẹ̀ẹ́dógún.

The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.

Ìsanwópadà ọba gúúsù nínú ẹsẹ̀ kẹ́wàá-láti-ọ̀kan sí kejìlá, ni ó jẹ́ ìdáhùn sí ìṣẹ́gun tí ọba gúúsù jìyà rẹ̀ nínú ẹsẹ̀ kẹ́wàá. Ẹsẹ̀ kẹ́wàá fi ìṣẹ́gun ọba àríwá hàn ní ọdún 1989, èyí tí a mú wá nípasẹ̀ àjọṣepọ̀ àṣírí ti Orílẹ̀-Èdè Amẹ́ríkà àti Vatican. Ìṣẹ́gun fún ogun àríwá ni ogun àkọ́kọ́ nínú ogun aṣojú náà. Ogun gbígbóná gidi tí a mú ṣẹ ní ayérayé ìgbàanì jẹ́ àpẹẹrẹ ogun aṣojú kan ní àwọn ọjọ́ ìkẹyìn, nítorí náà ìṣẹ́gun ẹsẹ̀ kẹ́wàá-láti-ọ̀kan àti kejìlá yóò jẹ́ ìṣẹ́gun fún ọba gúúsù, nínú ogun kejì ti àwọn ogun aṣojú náà.

There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.

Àwọn ogun mẹ́ta wà nínú ẹsẹ̀ mẹ́wàá títí dé mẹ́ẹ̀ẹ́dógún, a sì mú gbogbo wọn ṣẹ ní ayé ìgbàanì nípasẹ̀ àwọn ogun gbígbóná gidi; ṣùgbọ́n wọ́n dúró fún ogun mẹ́ta nínú àwọn ogun aṣojú ní àwọn ọjọ́ ìkẹyìn. Ogun kìn-ín-ní ni ìdàpọ̀ àṣírí ti ẹranko náà àti wòlíì èké ṣẹ́gun nínú rẹ̀ sí ejò náà ní ọdún 1989. Ogun kejì nínú àwọn ogun aṣojú ni agbára ejò aláìgbàgbọ́ Ọlọ́run ti ọba gúúsù yóò ṣẹ́gun nínú rẹ̀ sí ìdàpọ̀ póòpù àti ọmọ-ogun aṣojú rẹ̀. Ogun kẹta nínú àwọn ogun aṣojú ni ọmọ-ogun aṣojú ti ọba àríwá yóò ṣẹ́gun nínú rẹ̀, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ẹsẹ̀ mẹ́tàlá títí dé mẹ́ẹ̀ẹ́dógún.

Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.

Ní ti àsọtẹ́lẹ̀, ogun àgbáyé gbígbóná mẹ́ta wà, ogun aṣojú mẹ́ta, tí ó ní ogun mẹ́ta nínú rẹ̀, àti ìjà ogun ìyọnu mẹ́ta ti Ìsílámù. Ogun Abẹ́lé kan sì tún wà, pẹ̀lú Ogun Ìyípadà kan. Ogun kejì nínú àwọn ogun aṣojú ti bẹ̀rẹ̀ báyìí ní Ukraine, “Ààlà-Ìpín”, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nípa Raphia, èyí tí ó jẹ́ ààlà-ìpín láàárín ọba gúúsù àti ọba àríwá, nígbà tí ẹsẹ̀ kọkànlá àti kejìlá kọ́kọ́ ṣẹ ní ìtàn.

At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.

Ní àkókò kan náà gan-an tí ogun kejì nínú àwọn ogun aṣojú ní Ukraine ń lọ lọ́wọ́, ìkọlù kejì nínú mẹ́ta ti Islam sí ilẹ̀ ológo náà náà ń ṣẹlẹ̀ pẹ̀lú. Ìkọlù àkọ́kọ́ ti ègbé kẹta dé ní ọjọ́ kẹtàlá, oṣù Kẹsàn-án, ọdún 2001, ìgbẹ̀dìdì àwọn ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélógójì sì bẹ̀rẹ̀. Àkókò ìgbẹ̀dìdì náà parí ní òfin Ọjọ́-Àìkú tí yóò dé láìpẹ́ ní Orílẹ̀-Èdè Amẹ́ríkà, nígbà tí Islam ti ègbé kẹta yóò tún kọlu Orílẹ̀-Èdè Amẹ́ríkà lẹ́ẹ̀kan sí i. Ìkọlù àkọ́kọ́ àti ti ìkẹ́yìn jẹ́ ọ̀kan náà, àwọn méjèèjì sì fi ohùn angẹli Ìfihàn mẹ́ẹ̀ẹ́dógún hàn, èyí tí ó sì jẹ́ ohùn angẹli kẹta pẹ̀lú, èyí tí ó sì tún jẹ́ ìfọnkànsí ìpè keje, èyí tí ó sì tún jẹ́ ègbé kẹta.

In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.

Láàárín àwọn ìkólù méjèèjì wọ̀nyẹn, tí wọ́n jẹ́ ohùn méjì, tí wọ́n sì jẹ́ ìró ipè keje, Ísílámù ti ègbé kẹta kọlù, kì í ṣe ilẹ̀ ológo ti ẹ̀mí ti òde-òní, bí kò ṣe ilẹ̀ ológo gidi ti ìgbà àtijọ́ ní October 7, 2023.

The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”

Ogun tí ó bẹ̀rẹ̀ nígbà náà, ń ṣẹlẹ̀ báyìí ní agbègbè gangan náà níbi tí Ogun Raphia ti wáyé gẹ́gẹ́ bí a ti ṣàpèjúwe rẹ̀ nínú ẹsẹ̀ kọkànlá àti kejìlá. Àdáìpẹ̀ Gaza ni ààlà láàárín ìjọba gúúsù Juda àti Ejibiti. Ọjọ́ Keje, Oṣù Kẹwàá, ọdún 2023, jẹ́ àgbá kẹ̀kẹ́ kan láàárín àwọn àgbá kẹ̀kẹ́ mìíràn tí ó ń samisi ìṣọ̀tẹ̀, tàbí lẹ́tà kẹtàlá nínú álífábẹ́ẹ̀tì Heberu tí ó papọ̀ mọ́ lẹ́tà àkọ́kọ́ àti ìkẹyìn láti dá ọ̀rọ̀ náà “òtítọ́” sílẹ̀.

The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.

Ìkọlù kejì sí ilẹ̀ ògo náà láti ọwọ́ Ìsílámù ti ègbé kẹta ṣẹlẹ̀ ní October 7, 2023, ó sì ṣẹlẹ̀ ní pátápátá agbègbè kan náà níbi tí Ogun Raphia ìgbàanì ti wáyé, gẹ́gẹ́ bí ìmúṣẹ ẹsẹ̀ kẹ́wàá àti kejìlá. Ìkọlù kejì sí ilẹ̀ ògo náà ni, nípasẹ̀ àpẹẹrẹ àgbègbè àsọtẹ́lẹ̀, ní ìsopọ̀ pẹ̀lú ogun kejì nínú àwọn ogun aṣojú, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú ogun ní Ukraine.

Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”

Lórí ìlà dé ìlà, ogun kejì nínú àwọn ogun aṣojú tí ó ti ń lọ lọwọlọwọ ní Ukraine (Ilẹ̀ Ààlà), ní àkọsílẹ̀ kejì ipè ìpè ìkìlọ̀ ìbànújẹ́ kẹta (October 7, 2023), èyí tí a mú ṣẹ ní àkókò ìkẹyìn ìdìdìgbẹ́gbẹ́ àwọn ẹgbẹ̀rún ọgọ́rùn-ún méjìlélógójì. Ìrírí ìdìdìgbẹ́gbẹ́ náà ni Danieli fi hàn ní orí kẹwàá, nígbà tí ó rí ìran “marah” lẹ́yìn àkókò ọjọ́ mọ́kànlélógún ti ọ̀fọ̀, èyí tí í ṣe ọjọ́ mẹ́ta àtààbọ̀ tí àwọn wòlíì méjì náà kú ní ojú pópó. A túmọ̀ ìran náà gẹ́gẹ́ bí àlàyé “ohun tí yóò ṣẹlẹ̀ sí àwọn ènìyàn Ọlọ́run ní àwọn ọjọ́ ìkẹyìn.”

The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.

Òtítọ́ tí a ṣàpẹẹrẹ rẹ̀ nínú ìran Odò Hiddekel, èyí tí í ṣe òtítọ́ ìdìdì, ni a mú ṣẹ ní ìtàn àsọtẹ́lẹ̀ ti ẹsẹ̀ mọ́kànlá títí dé mẹ́ẹ̀ẹ́dógún. Ó jẹ́ ìtàn ẹsẹ̀ ogójì tí ó bẹ̀rẹ̀ ní ọdún 1989, tí ó sì ń bá a lọ sí ẹsẹ̀ kọkànlélógójì àti sí òfin Ọjọ́ Àìkú tí ń bọ̀ láìpẹ́. Ó jẹ́ ìtàn ààrẹ kẹfà, ẹni ọlọ́rọ̀ jùlọ, nínú ẹsẹ̀ kejì, tí a ṣàpẹẹrẹ rẹ̀ títí dé ìjọba keje ti “Alexander the Great” gẹ́gẹ́ bí a ti ṣàkíyèsí nínú ẹsẹ̀ kẹta.

The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.

Ìtàn tí ó bẹ̀rẹ̀ ní ìbẹ̀rẹ̀ ogun kejì àwọn ogun aṣojú ní ọdún 2014, tí a sì tẹ̀ lé e pẹ̀lú ààrẹ ọlọ́rọ̀ jùlọ tí ó bẹ̀rẹ̀ ìpolongo rẹ̀ ní ọdún 2015, ni agbègbè òfìfo ẹsẹ̀ ogójì, láti ọdún 1989 títí dé òfin Ọjọ́-ìsinmi nínú ẹsẹ̀ kọkànlélógójì, ó sì tún jẹ́ agbègbè òfìfo láti ọ̀dọ̀ ààrẹ kẹfà, ọlọ́rọ̀ jùlọ nínú ẹsẹ̀ kejì, títí dé ìjọba keje. Òun ni ìtàn tí ó bẹ̀rẹ̀ pẹ̀lú ohùn àkọ́kọ́ Ìfihàn orí kejìdínlógún ní ọjọ́ kọkànlá, oṣù Kẹsàn-án, ọdún 2001, tí ó sì parí pẹ̀lú ohùn kejì ní wákàtí ìmìtìtì-ayé ńlá nínú orí kọkànlá ti Ìfihàn. Ìtàn náà pẹ̀lú ni àkókò ìtàn tí Hesekieli fi hàn nínú orí kejìlá, níbi tí gbogbo ìran ti ń ṣẹ. Àkókò yẹn ni àkókò ìdìdì àwọn ẹgbẹ̀rún mẹ́rìndínlọ́gọ́rin àti ẹgbẹ̀rún mẹ́rin. Ìsọ́mọlórúkọ àwọn ènìyàn Ọlọ́run ni a ń mú ṣẹ nípasẹ̀ ọ̀rọ̀ Rẹ̀.

Sanctify them through thy truth: thy word is truth. John 17:17.

Yà wọ́n sọ́tọ̀ nípa òtítọ́ rẹ: ọ̀rọ̀ rẹ ni òtítọ́. Johanu 17:17.

We will continue this study in the next article.

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

“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.

“A fi ìran yìí fún Ìsíkíẹ́lì ní àkókò kan tí ọkàn rẹ̀ kún fún ìrònú òkùnkùn nípa ohun búburú tí ń bọ̀. Ó rí ilẹ̀ àwọn baba rẹ̀ tí ó wà ní ahoro. Ìlú tí ó ti kún fún ènìyàn rí kò sì ní olùgbé mọ́. Ohùn ayọ̀ àti orin ìyìn kò sì tún gbọ́ mọ́ láàárín ògiri rẹ̀. Wòlíì náà fúnra rẹ̀ jẹ́ àjèjì ní ilẹ̀ àjèjì, níbi tí ìfẹ́-ọkàn aláìlópin àti ìkà burúkú ti ń jẹ ọba. Ohun tí ó rí tí ó sì gbọ́ nípa ìwà ìkà ènìyàn àti àìdá ènìyàn sí ara wọn mú ìbànújẹ bá ọkàn rẹ̀, ó sì ṣòfò kíkoro lọ́sàn-án àti lóru. Ṣùgbọ́n àwọn àpẹẹrẹ ààmì àgbàyanu tí a fi hàn án lẹ́gbẹ̀ẹ́ odò Kébárì ṣí agbára aláṣẹ kan payá tí ó lágbára ju ti àwọn alákóso ayé lọ. Lókè àwọn ọba aláréraga àti aláìníyọ̀nú ti Ásíríà àti Bábílónì, Ọlọ́run àánú àti òtítọ́ jókòó lórí ìtẹ́.”

“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.

“Àwọn ìdíjú tó dàbí àgbá kẹ̀kẹ́ tí ó farahàn sí wòlíì náà pé wọ́n wà nínú irú ìdàrúdàpọ̀ bẹ́ẹ̀, wà lábẹ́ ìtọ́sọ́nà ọwọ́ aláìlópin. Ẹ̀mí Ọlọ́run, tí a fi hàn án gẹ́gẹ́ bí ẹni tí ń mú kí àwọn kẹ̀kẹ́ wọ̀nyí rìn, tí ó sì ń darí wọn, mú ìṣọ̀kan jáde láti inú ìdàrúdàpọ̀; bákan náà ni gbogbo ayé sì wà lábẹ́ àkóso Rẹ̀. Ẹgbẹẹgbẹ̀rún àìníye àwọn ẹ̀dá tí a ti yìn lógo ti wà ní ìmúrasílẹ̀ ní ọ̀rọ̀ Rẹ̀ láti ṣàkóso lórí agbára àti ète àwọn ènìyàn búburú, àti láti mú rere wá fún àwọn olóòótọ́ Rẹ̀.”

“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.

“Bẹ́ẹ̀ gẹ́gẹ́ pẹ̀lú, nígbà tí Ọlọ́run fẹ́ ṣí ìtàn ìjọ hàn fún Jòhánù olùfẹ́ nípa àwọn àkókò tí ń bọ̀, Ó fi ìdánilójú kan fún un nípa ìfẹ́ àti ìtọ́jú Olùgbàlà sí àwọn ènìyàn Rẹ̀, nípa fífi ‘Ẹni kan tí ó dàbí Ọmọ ènìyàn’ hàn án, tí ń rìn láàrín àwọn ọ̀pá fìtílà, èyí tí ó ṣàpẹẹrẹ àwọn ìjọ méje. Nígbà tí a fi àwọn ìjà ńlá ìkẹyìn ti ìjọ pẹ̀lú àwọn agbára ayé hàn Jòhánù, a tún jẹ́ kí ó rí ìṣẹ́gun ìkẹyìn àti ìgbàlà àwọn olóòtítọ́ pẹ̀lú. Ó rí i pé a mú ìjọ wọ inú ìjà ikú pẹ̀lú ẹranko náà àti ère rẹ̀, àti pé a fi ìjọsìn ẹranko náà múlẹ̀ lábẹ́ ìjíyà ikú. Ṣùgbọ́n nígbà tí ó wo jìnà sí èéfín àti ariwo ogun náà, ó rí ẹgbẹ́ ènìyàn kan lórí Òkè Síónì pẹ̀lú Ọ̀dọ́-Àgùntàn náà, tí wọ́n ní, dípò àmì ẹranko náà, ‘orúkọ Baba wọn tí a kọ sí iwájú orí wọn.’ Ní àfikún sí i, ó tún rí ‘àwọn tí wọ́n ti ṣẹ́gun ẹranko náà, àti ère rẹ̀, àti àmì rẹ̀, àti nọ́ńbà orúkọ rẹ̀, tí wọ́n dúró lórí òkun dígí, tí wọ́n ní àwọn háàpù Ọlọ́run’ tí wọ́n sì ń kọ orin Mósè àti ti Ọ̀dọ́-Àgùntàn.”

“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.

“Àwọn ẹ̀kọ́ wọ̀nyí jẹ́ fún àǹfààní wa. A nílò láti fi ìgbàgbọ́ wa dúró lé Ọlọ́run, nítorí pé àkókò kan wà níwájú wa lọ́túnlọ́tún tí yóò dán ẹ̀mí ènìyàn wò. Kírísítì, ní orí Òkè Ólífì, tún àwọn ìdájọ́ ẹlẹ́rùjẹ̀jẹ̀ tí yóò ṣáájú ìbọ̀wọ̀ Kejì Rẹ̀ sọ pé: ‘Ẹ̀yin yóò gbọ́ nípa ogun àti ìròyìn ogun.’ ‘Orílẹ̀-èdè yóò dìde sí orílẹ̀-èdè, àti ìjọba sí ìjọba: ebi yóò sì wà, àti àjàkálẹ̀-àrùn, àti ilẹ̀-rírì, ní ibi púpọ̀. Gbogbo àwọn wọ̀nyí ni ìbẹ̀rẹ̀ ìrora.’ Bí ó tilẹ̀ jẹ́ pé àwọn àsọtẹ́lẹ̀ wọ̀nyí rí ìmúṣẹ díẹ̀ nígbà ìparun Jerúsálẹ́mù, wọ́n ní ìfìlò tó taara jù lọ sí àwọn ọjọ́ ìkẹyìn.”

“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.

“A dúró lórí ẹnu ọ̀nà àwọn ìṣẹ̀lẹ̀ ńlá àti mímúni-láyà gidigidi. Àsọtẹ́lẹ̀ ń ṣẹ ní kíákíá. Olúwa wà létí ilẹ̀kùn. Láìpẹ́ yóò ṣí síwájú wa àkókò kan tí yóò kún fún ìfẹ́-àkíyèsí tí ó lágbára jù lọ fún gbogbo àwọn alààyè. Àwọn ìjàngbọ̀n ìgbà àtijọ́ ni a ó tún jí dìde; àwọn ìjàngbọ̀n tuntun yóò sì dìde. Àwọn ìṣẹ̀lẹ̀ tí a óò ṣe ní ayé wa kò tíì wọ inú àlá ènìyàn rárá. Sátánì ń ṣiṣẹ́ nípasẹ̀ àwọn irinṣẹ́ ènìyàn. Àwọn tí wọ́n ń sapá láti yí Òfin Orílẹ̀-Èdè padà, kí wọ́n sì fi gba òfin kan kalẹ̀ láti fi mú ìtọju ọjọ́ Àìkú, kò mọ díẹ̀ rárá ohun tí àbájáde rẹ̀ yóò jẹ́. Ìpọ́njú ńlá kan ti fẹ́rẹ̀ dé bá wa.”

“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.

“Ṣùgbọ́n kò yẹ kí àwọn ìránṣẹ́ Ọlọ́run gbẹ́kẹ̀ lé ara wọn nínú pajawiri ńlá yìí. Nínú àwọn ìran tí a fi fún Isaiah, sí Ezekiel, àti sí John ni a ti rí bí ọ̀run ti so mọ́ àwọn ìṣẹ̀lẹ̀ tí ń ṣẹlẹ̀ lórí ilẹ̀ ayé pẹkipẹki, àti bí ìtọ́jú Ọlọ́run ṣe pọ̀ tó fún àwọn tí ó jẹ́ olóòtítọ́ sí I. Ayé kò sí láì ní Olùṣàkóso. Ètò àwọn ìṣẹ̀lẹ̀ tí ń bọ̀ wà lọ́wọ́ Oluwa. Ọláńlá ọ̀run ni ó ní àyànmọ́ àwọn orílẹ̀-èdè, pẹ̀lú àwọn ọ̀ràn ìjọ Rẹ̀, nínú àbójútó tirẹ̀ gan-an.” Testimonies, volume 5, 752, 753.